<P +>
    !Sermons very fruitful, godly, and learned,!
     !preached and sette foorth by Maister!
      !Roger Edgeworth, doctoure of diuinitie,!
       !canon of the Cathedrall churches of !
        !Sarisburie, Welles and Chauncellour!
         !of the same churche: With a!
          !repertorie or table, directinge to!
           !many notable matters expressed!
            !in the same sermons.!

             $$Excusum . . . 1557.$$
$$Excusum Londini in aedibus Roberti Caly, Tipographi. Mense Septemb. Anno. 1557$$
<P +V> $$Eccles. v.$$
$$Esto mansuetus ad audiendum verbum dei,$$
$$vt intelligas, & cum sapientia proferes$$
$$responsum verum$$.
<P +2>

The preface of the
aucthor to them that shall rede these
sermons folowinge.
iT is honourable
and worthye
praise, to confesse
and declare the
woorkes of al-
mightie GOD, as
the blessed Angell
sayd vnto holye
Thoby. And
therfore they that
sawe the miracle
done by our sauioure
Christ vpon
the man that was both deafe and do%m%me, and was restored
vnto his sight, and also to his speach, although
they were bidde to make no wordes thereof, yet
they consideringe the excellencie of the miracle, and
perceiuinge the humilitie of the doer of the same, as
intendinge more the occultation of his facte, for the
auoidinge of worldlie praise, to geue vs example of
like humilitie, then to hide his gratious cure, as thinkinge
they shoulde not haue done well to let suche
a marueilous worke vanish to obliuion, were the bu-
sier to diuulge and publishe, not onelie that miracle,
but others withall, sayinge: $$Bene omnia fecit, & surdus fecit$$
$$audire, & mutos loqui.$$ This man hath done all thinges
<P +2v>
wel, he hath made the deafe to heare, and the do%m%me
to speake. So I co%n%sidering that it hath pleased almightie
God of his plentuous mercie and goodnes, to open
my mouth, and to make me occupied in preachinge
his holie worde nowe by the space of fortie
yeares and more, I thoughte it not good to permitte
such matters as I haue (throughe Goddes helpe) set
forth in my sermons, vtterly to rotte and perishe, and
left (as the morall Poete saieth) $$Deferar in uicum, uendente%m%$$
$$thus, & arhoma$$, I haue therfore perusing, yea rather superficiallie
runninge ouer suche sermons as I haue
preached in times past, founde much good matter in
them, right worthie to be had in memorie, and so
compact and set together, that nowe in my olde age
I reioyce in God that gaue me his gratious gift, so to
trauayle in suche studie while I was yonge and lustie.
These my longe labours hath be in the mooste
troubleous time, and moste cumbarde with errours
and heresies, chaunge of mindes and scismes that euer
was in this realme for so longe time together,
that any man can rede of. While I was a yonge student
in diuinitie, Luthers heresies rose and were scattered
here in this realme, whiche in lesse space then
a man woulde thinke, had so sore infected the christen
flocke, first the youth, and consequentlie the elders,
where the children coulde sette the fathers to
scole, that the kinges maiestie, and all the catholike
clerkes in the realme had muche a do to extinguishe
them, which yet they could not so perfitlie quenche,
but that euer still when they might haue any maintenaunce
by men or women of greate power, they
<P +3>
burste out a freshe, euen like fire hidde vnder chaffe,
whiche sometimes amonge will flame oute and do
hurt if it be not loked to. Against such errours with
their appe%n%deceis I haue inuehied ernestlie and oft in
my sermons in disputations and reasoninge with
the protestauntes, vntill I haue be put to silence, either
by general prohibitions to preache, or by name,
or by captiuitie and imprisonment, of all whiche (I
thanke God) I haue had my parte. And yet euer whe%n%
I might haue any clere time, I haue retourned to the
same exercise more vehementlie then afore, and so
will do while I may haue strength to speake. And
because these sermons were made in englishe, and
toucheth sometimes amonge, suche heresies as hath
troubled English folke, I thought it best to set them
forth in suche language as might presentlie best edifie
the multitude. Moreouer pleaseth you to be aduertised,
that when I shoulde preache in any sole%m%pne
and learned audience, I euer fearinge the labilitie of
my remembraunce, vsed to pen my sermons muche
like as I entended to vtter them to the audience: others
I scribled vp not so perfitlie, yet sufficientlie for
me to perceiue my matter and my processe. And of
these two sortes I haue kept (as grace was) a greate
multitude, whiche nowe helpeth me in this my enterprise
of imprintinge a boke of my saide exhortations.
Moreouer I haue made innumerable exhortations
at my cures, and in other places where I haue
dwelled, and in the countreis there aboute, and in my
iourneis, where it hath chaunced me to be on
sondaies, or other holie daies, of whiche I haue no
<P +3V>
signes remaininge in writinge, althoughe I thinke
verelie some of them were as fruitfull as others in
whiche I toke more labours, I praye God they maye
be written and registred in the boke of life euerlastinge.
And when I shoulde preache oftentimes in
one place, I vsed not to take euery day a distinct epistle
or gospell, or other text, but to take some proces of
scripture, and to prosecute the same, part one day
and parte another daye, and so you shall perceiue by
my declaration of the .vii. giftes of the holy Gooste,
whiche I preached at Redcliffe crosse, in the good
and worshipfull citie of Bristow, in sundry sermons,
although I was interrupted many yeares by the confederacie
of Hughe Lathamer, then aspiringe to a
bisshopriche, and after beinge bishop of worceter,
and ordinary of the greatest part of the sayd Bristow,
and infecting the whole. And so by the exposition
of the first epistle of S. Peter, whiche I preached also
in manye sermons at the cathedrall Churche there,
where I am one of the Canons, in this also I was manie
times and longe disco%n%tinued by the odious scisme
that was nowe lately, and by the doers of the same.
And in like maner in the Cathedrall Churche of
welles, on the first and second sondaies of Aduent, on
Axewednisdaye, and others, and there I lacked no
trouble by bishop Barlowe and his officers, of which
suche as be not perfourmed, I intend (if it shall please
God) to perfourme and finishe hereafter.

Of all my saied sermons you shall now receiue
in this boke, as hereafter foloweth.
<P A>
The first sermon, containing an introduction
to the whole matter of the vii. giftes
of the holy goste, and treatyng of the two
first giftes called the spirite of sapience,
and the spirite of intelligence.

tHe blessed euangelist sanct
Iohn in the first
chapiter of hys
gospel, after he
had somewhat
touched the ineffable
coeternitie
of the second
person in trinitie,
the sonne of
God, with God
the father, co%n%sequently he descendeth to his temporall
generacion in fewe woordes, comprising
the same, $$verbum caro factum est et habitauit in nobis.$$
That worde of God the second person in trinitie
was co%n%tent to come alowe and to take our
mortal nature vpon him, and to dwel among vs
not with any diminutio%n% or decay of the godhead,
for the infinite glorye of God suffereth neither
augmentacion or increase, neither decreasyng or
decay. It is euer one & after one maner, though
it pleased him to hyde the glory of his godhead
for a season, as condescending to the infirmitie of
them that he should be conuersaunt withall, and
to teache vs the waye of humilitie: and that is it <P Av>
that saint Paule sayth, $$semetipsum exinaniuit$$
$$formam serui accipiens.$$ He withdrewe his mightie
power fro%m% his operacion, for if he had shewed
it in his owne lykenes, all the worlde had not
been able to haue receiued him. He kept a lower
port, euer vsing humilitie and lowlynes, & sufferyng
the paynes of our mortalitie, with all the
despites that the Iewes did to him, tyll in conclusion
he came to his paynes on the crosse in his
painefull passion. And that he withdrewe his
power from his operacion in the tyme of his bodily
presence heare on yerth appeareth euidently
by this, that if it had pleased him, he might aswel
haue indued his disciples with the co%m%forte of the
holy ghost whyle he bodily taried among them,
as to haue differed it tyll the commyng of the
holy ghost by sensible signes at this holy tyme of
whytsontide.  In a long sermon that he made to
his disciples afore his passion among other holesome
lessons he sayd thus vnto the%m%: $$Expedit vobis$$
$$vt ego vada%m% &c.$$ It is for your profite that I go
from you, for if I go not from you the holy ghost
wyll not come to co%m%fort you. I haue yet many
thynges to teache you, but as yet ye can not bear
them away, but when the spirit of truth the holy
ghost co%m%meth, he shall teache you all truthes necessarye
for you to knowe. But good lorde what
sayst thou? Nowe we can not vnderstande suche
thinges as we be to be taught, & then we shal vnderstand:
How may this be? Is he greater of power
then thou art? Can he do more in teching vs
then thou canst do thy selfe good maister? Christ
<P A2>
to auoyde this scruple & doubt a%n%swereth saying:
No syrs, I do not say this for any impotencie in
me, or for any inequalitie betwixt the holy ghost
and me, for the thinges that he shall teache you &
shewe you, he shall not speake them of him selfe
but of me. The cause why I say so, is this. $$Omnia$$
$$que habet pater mea sunt, propterea dixi de meo$$
$$accipiet & annunciabit vobis.$$ All thinges that my
father hath, be myne: all power, all knowledge,
all connyng be equally, and aswel in the sonne as
in the father, and in the sonne fro%m% the father, like
as he hath his generacion, production, & beyng
of the father: therfore sayth Christ, the holy gost
shall take of myne and shall shewe it you & teach
it you, for when he shal sensibly come among you
he shall shewe you my fathers pleasure, which is
all one with my pleasure. All that he shal teache
you he shall take and learne of my father and of
me. Like as he hath his beyng of my father and
of me, and as he is the infinite and ineffable loue
of my father and of me. Thus saydChrist vnto
his disciples, for in very deede all the workes of
the whole trinitie be al one vndiuidid outfurth
among creatures. Loke what one person doth,
the same thyng doth all thre persones likewise.
Therfore there was nothing that the holy gost
taught y%e% Apostles, but Christ could haue taught
it them if it had pleased him. But he reserued &
left this power of instructing and co%m%fortyng the
Apostles and others by them, vnto the holy gost
the third person in trinitie, lest if Christ had done
all himselfe, they woulde peraduenture haue
<P A2v>
thought there had be no holy ghost at all, or els
that the holy spirit had not been of equal power
with Christ, and with the father of heauen.  In
very dede afterward there risse a pernicious sect
of heretikes, as Arrius and his faction whiche
merueilously troubled al the world in their time,
saiyng: that the seconde person in trinitie was
but a creature and lesse of nature & power then
the father: And that the holy ghost was also a
creature, and a minister and messager of the father
and of the sonne, and lesse of power then either
of them both.  Because Christ would not
haue his disciples to erre in this point, he reserued
the best porcion of learnyng & of godly comfort
from them, that the holy spirit might teache
it them for their comforte, that so they might
knowe the dignitie of the holy ghost, and might
haue cause to glorifie and honoure him, likewise
as they honoured the sonne, and the father by
the doctrine of Christ, whiche euer attributed
and imputed all his lore & instruction, preaching
& miracles doyng, vnto the father, as it is plaine
in many places in the gospels. Therfore in as
muche as they had heard muche of the power of
the father, and had heard many holesome exhortacions
of their maister Christ, & had seen many
merueilous woorkes & miracles done by Christ
the very so%n%ne of God the father, and knewe very
litle manifestly & plainely of the holy spirit third
person in trinitie: therfore as at this tyme by the
high wisedome and counsell of the godhead, the
holye ghost shewed himselfe lighting vpon the
<P A3>
Apostles in firie tongues, geuing them suche instruction
and knowledge, suche comfort & boldnes,
as they neuer had before. And againe, because
they should not thinke the holy ghost greater
of power then the father or the sonne, he warned
them afore, saiyng: $$Quecunq%ue% audiet loquetur.$$
All that he shall heare, he shall speake to you. As
who should say, tho the giftes that he shal inspire
you withall shall be wonderous, yet like as he
hath his beyng of my father and of me, so al cunning,
knowledge and other giftes he hath of vs
and equally with vs, like as he is equal and one
in sustaunce with vs. And in signe and token of
his godhead and godly power, it foloweth there.
$$Et quae ve%n%tura sunt annunciabit vobis.$$ In this he
shall specially shewe his godhead, because it accordeth
most & cheifly to God to knowe secretes
to come after, and of his godhead it co%m%meth that
men haue suche knowledge reueled vnto them,
therfore esaie sayth .xli. $$Annunciate quae ventura$$
$$sunt in futuru%m%, & sciemus quia dij estis vos.$$ Tell vs
what thinges shall come after, and so wee shall
surely knowe that you bee goddes. This quickned
their spirites that our sauiour Christ tolde
them, that the holy ghost should instruct them of
thynges to come after, for there is nothing that
mans mynde desireth more then to knowe what
world shalbe hereafter, and what shall fall after
our daies. And the Apostles were verye inquisitiue
in suche thinges, therfore many tymes they
asked of Christ whether he went, and which was
the way, and when he would come to the iudge<P A3v>ment,
and when Ierusalem should be destroyed
and not one stone left on another. And when he
would come to take his kyngdome vpon him,
and what signe therof they shuld haue, with many
suche other questions concernyng thinges to
come. Of this thought & carke of mynde our sauiour
Christ dispatched them, when he tolde the%m%
that the holy ghost should teache them & instruct
them of all thynges to come that were mete and
conuenient for them to knowe. Nowe this presupposed
of the godly power of our sauior Christ
by whiche he might haue made his disciples as
parfite in all giftes of grace as y%e% holy ghost did,
and the cause why he did not so, descending to my
principal purpose I will speake according to this
holy tyme and solemne feast of the aboundance &
plentie of grace, with whiche his manhode was
indued aboue al other men and wemen that euer
had grace, and which he deriueth & distributeth
to all his faythfull people that receiueth grace.
Of him the Prophet sayth, $$Psalmo. xl. Vnxit te$$
$$deus, deus tuus oleo letitiae prae consortibus tuis.$$
Kynges and preistes whiche bore the figure of
Christe were annoynted with material and corruptible
oyle, but Christ was annoynted of god
the father w%ith% the oyle of gladnes, that is to say,
with the holy ghost, which was figured and signified
by the sayd material oyle. With this oyle
of gladnes he was enbrued aboue al his felowes
more excellently then any man whiche he is content
to take and vse as his felowes coinheritors
and copartners of the ioyes of heaue%n%. They haue
<P A4>
graces distributed to them seuerally by partes,
and the graces that one man hath, another man
lacketh, and men hath them after a remisse and
slacke maner, not fully nor perfitely: And they
that haue graces of one kynde, yet some hath the%m%
more fully and perfitely then some other hath.
But Christes manhode had all graces after the
highest maner that could bee geuen to any creature.
He was full of grace, not by measure, but
aboue measure.  Saint Stephan was full of
grace, $$Stephanus plenus gratia. Act. vi.$$ But howe?
He had as much grace as was sufficient for him
to preache Christ, and to suffre persecution and
martyrdome paciently for Christes sake. And so
is euery good ma%n% and woman full of grace after
a certaine sufficiencie, according to their nede, and
as it is profitable for them. The blessed virgin
Marye was called in Gabriels salutation $$plena$$
$$gratia,$$ full of grace, by a special prerogatiue or afore
others, in asmuche as it pleased him of who%m%
commeth all grace and goodnes, to take her in so
gracious fauoure as to take his fleshe and bloud
of her most pure virginal body. But the ma%n%hode
of Christ had all the giftes of grace after a certaine
excellencie and superaboundance, by which
he might deriue and distribute grace to all faithfull
people, euen like as the head in vs geueth influence
to al partes of the body in the vse and exercise
of all sensible mouinges as appeareth, for
when the head is a slepe or mortified with Palseies
or suche diseases, all other partes of the body
be astonied and can do litle or nothing. And
<P A4v>
contrary, when the head is of good temperature
and well at ease, al the body is the better & more
apt in euery membre to do his office, by reason of
suche influence as is deriued from the head vnto
them.  Suche influence of grace doth our sauior
Christ geue to all christen people, for he is oure
head and we his lymmes or membres, and that
godly liuelynes of grace that we haue, we haue
it of his store and plentie of grace. Of this store
and plentie of Christes grace the blessed prophet
Esay maketh mencion, speaking of the misterie
of Christes incarnation, saiyng: capi. xi. $$There$$
$$shal a slyppe or rodde spryng out of the rote of iesse$$
$$and a floure shall ascende out of his rote, and on him$$
$$shall rest the spirit of God, the spirite of sapience and$$
$$of vnderstanding, the spirite of counsell and of fortitude,$$
$$the spirite of science and of pietie, and the$$
$$spirite of the drede of God shall replenishe him.$$ By
this slyppe or rodde is vndersta%n%d the humble virgin
Mary very flexible and plyant by humilitie.
The floure ascending out of that rote signifieth
the swete floure of our redemption, our sauiour
Iesus Christ whiche rose and sprong out of the
Stocke and roote of Iesse otherwise called Isai,
kyng Dauids father by the sayd slyppe or rodde
Mary disce%n%ding lyneally of Iesse by Dauid and
by other holy patriarkes. And on this floure shal
the holy ghost rest, with the seuen giftes of grace
whiche be there called seuen spirites, because thei
be the giftes of the holy spirite by appropriation
thoughe they come of the whole trinitie as is afore
sayd. Of these vii. giftes of grace that were
<P B>
so excellently in oure sauiour Christ, and by him
were distributed and diuided to all them that be
apt to receiue them, I purpose (God helping) to
intreate, partly this day, differring vntil another
tyme or tymes (when it shall please God) them
that I shall not haue leysure or oportunitie to
speake of nowe. And here is to be noted for them
that be learned, that the scholastical doctours be
of diuers opinions in conferryng and comparing
these seuen gyftes of the holye gost, to the seuen
principal vertues, thre theological, Fayth, Hope
and Charitie, & foure cardinall, Prudence, Iustice,
Fortitude, and Temperaunce. And also
to the viii. beatitudes that Christe speaketh of,
Matth. v. And to the fruites of the spirite spoken
of, Gala. v. So that by many diuisions and subdiuisions
they reduce al these seuen giftes of the
holy gost vnto the seuen principal vertues aforesayd,
& also to the sayd beatitudes and fruites.
And contrarywise they reduce all the sayd seuen
principal vertues, beatitudes, and fruites, vnto
these seuen gifts of the holy gost, co%n%sidering the
scriptures expressing all one thing in substance,
expresseth it in diuers places by diuers wordes.
And now with more words, now w%ith% fewer: And
in some place omitting that they expresse in other
places. Other sayth ful reasonably, that Fayth,     $$sco. iii.$$
& Hope, and Charitie be presupposed to all these     $$di. xxxiiii.$$
& seuen giftes, as the rote in a tree or in a plant is     $$ & xxxv.$$
presupposed if the tree shall bryng furth leaues,
blossons or fruites. And as we see that the Carpenters
axe or tole can do no worke except it be
<P Bv>
handled of the workeman, and ioyned to him by
such handeling or touchyng, euen so our soules
be not moued to the exercise of any of these seuen
gifts: except they be after some maner ioyned to
the holy gost, which must be by faith, hope, & charitye.
These be the very meanes to ioyne man to
god & to al godly exercise, therfore wher these be
not, there the holy goste doth not inspire anye of
his seuen giftes. Example we haue of S. Paule
which though he were a vessel chosen to be replenished
with grace, yet he had not hys gyftes of
grace furthwith after his stroke that he had as
he was commyng vnto Damascus: but he was
three dayes starke blinde and sore astonyed and
afrayd, & by this feare with praier & fasting, he
was prepared to faith, hope, and charitie, & consequently
to aboundance and plenty of grace superadded
to the graces of faith, hope & charitye.
Then seing that these three most necessary vertues
be presupposed to the other gifts of the holy
gost, if I should do $$que%m%admodum sapiens architectus,$$
like a wise maister of the works, I should
first intreate of them, as to lay the foundation a-
fore I begin to garnish the ouer and hier part of
our spirituall building. But because I dout not
but ye haue oft and many tymes heard of them
at large, omitting them as presupposing the fou%n%dacion
to be alredy sufficiently layd, I will descend
to my principal purpose, aduertising you,
that who so euer lacketh the said graces of faith
hope, and charitie, and will not dispose hym selfe
by prayer to obtaine them: he shall vnprofitably
<P B2>
heare any preaching of the foresaid seuen giftes
of the holy goste. Then supposing the best that euery
one of vs hath them, let vs prosecute & procede
to intreate of these seuen giftes, and first of
the first gift, that is, the $$spirite of sapience,$$ or the
gift of sapie%n%ce. And because that (after the minde
of the Logicions) where is anye equiuocation,
first we must make a distinctio%n% afore we giue definitions,
therfore it is to be noted that $$sapience
or wisdome$$ is take%n% foure maner of waies, as appeareth
$$Iacob. iii.$$ where the apostle asketh this
question: Is there anye one amonge you wise or
wellearned? If ye will say yea, then sayth the apostle,
let him shew that by his workes, $$In man-$$
$$suetudine sapientie,$$ curteisly, tractably, or gentlely
ordering his wysedome. Where contrarye if ye
haue bitter zeale and enuye in your hartes with
striuing and brawling, you nede not to be proud,
deceiue not your selues, for thoughe you thincke
your selfe neuer so wise and iolye fellowes, and
thou scolding woman neuer so iolye a dame, yet
this is not the wisedome that commeth from aboue,
from God almighty, the giuer of all goodnes:
But this is earthly wisedome, beastly wisedome,
and diuelish wisedome, where ye haue expressed
foure maner of wisdomes, $$wisedome that$$
$$commeth from heauen$$ of Gods gift, and three other
wisdomes that commeth of our gostly enemies.
Let us exclude these three, and we shal the
soner perceyue, vnderstande, and beare awaye
what the godly wisedome is. One of these three
noughtie wisdomes S. Iames calleth earthlye
<P B2v>
wisedome, and that is it that couetous men be
combred with all, whych be euer like wantes or
Moles moiling in the grounde, and when they
shuld asce%n%d aboue such worldlines to godly meditacions,
as to here sermons or diuine seruice,
they be as blinde as the Molle. Either they cannot
perceiue any thing of godly or heauenly cou%n%sail,
or if they perceiue it, yet they haue no swetenes
in it, but down they would headlong to their
lucre and aduauntages againe, like as a Molle
if a man would feede her with wine and wastel,
she will none thereof, but downe againe to the
ground she will, and there she is more strong the%n%
a Lion, and after her maner wiser then anye other
beast. Example of this earthlye wisedome
we haue in the gospel $$Luc. xvi.$$ when Christ said
$$No man can serue two masters,$$ and $$ye cannot serue$$
$$God and your riches,$$ it foloweth, $$the Phariseis that$$
$$were riche, heard al these thinges, & laughed Christ$$
$$to scorne.$$ So if a man do preach or exhort the couetous
men not to put to muche affiaunce and
confidence in the vncerteinty of their riches a ma%n%
shall haue a mocke or a shrewd word. But let the%m%
beware of the comminacion that is writ. $$Luk. vi.$$
Ve vobis diuitbus qui habetis hic co%n%solationem vestram.$$
Wo be to you riche men, whiche haue your
consolation and comfort here in this world. $$Ve,$$
is a comminacion of payne euerlasting, whyche
shall fall vpon theym, beside the temporall woe
and pain that they haue in keping their goodes:
for they be rather possessed and holden of theyr
goodes, then possedeth and holdeth them. And
<P B3>
they haue their goodes, as we say a man hath a
paire of fetters or shackels vpon his legges, more
to his paine then to his pleasure. This considered
S. Paule, writing to Timothe. i. Timo. vi. di-$$
$$uitibus huius seculi precipe no%n% sublime, sapere, neq%ue%$$
$$sperare in incerto diuitiarum, sed diuites fieri operibus$$
$$bonis facile tribuere. &c.$$ Commaund the rich
men of this world not to be proude in their own
conceiptes, neither to trust in the vncertaintie of
their riches, but to be riche in good woorkes and
good deedes, to geue gentlely without frowardnes.
&c. The other wisedome called beastly wisedome
they haue, that be ouer muche geuen to the
pleasure of their bellies, and consequently to the
pleasure of the flesh and lechery. For of glotony
foloweth lecherye, and this is the wisedome of
them that studieth nothinge so muche, as howe
they may please their bellies, as where to get a
delicate cup of wine and good chere.   These S.
Iude in his epistle calleth spottes, for they spotteth
and defouleth the%m% selues by ebrietie and surfets,
and spotteth other me%n% by their yll examples
and euill occasions geuing. $$Hi sunt (inquit) in epulis$$
$$maculis conuiuantes sine timore seipsos pasce%n%tes.$$
Against al these speaketh our sauiour Christ.
$$Luc. vi. Ve qui saturati estis, quia esurietis.$$ Wo be to
you that be farced, stuffed, and full fed, for you
shall be a hungred at your iudgement, when ye
shall beg refreshing, and none shalbe giuen you,
and this paine with which Christ doth threaten
voluptuous persones is inflict and laid on mens
neckes, somtimes here in this world as we haue
<P B3v>
Seen by many men which hath mispende all that
their fathers let them, goodes, and landes, and
all, and haue be ready to begge or steale for very
nede, and for very lack of their accustomed fare.
Much like vnto Esau, whyche for a messe of potage
sold his first frutes. $$Gene. xxv. et contempsit$$
$$quod vendidisset:$$ And he litle estemed, yea rather
despised that he had so sold them. So these yong
ruslers be not sory, but rather doth maligne and
freate and chafe, and be readye to fighte when a
man would vmbrayde them for so mispendynge
all their substance, worse then the prodigall and
wastefull sonne that is spoke of in the gospel,
which after that he had scattered and wasted by
his lose liuing, all the goodes that his father left
hym, yet at the last he tooke remorse and repentaunce,
and returned home to his father againe.
The third euill wisdome is called $$diuellishe wisdome,$$
which they haue that be wise and wittye
inough to do mischief, but good they ca%n% do none:
They be wylye to circumuent men, and to deceiue
them in all busynes, exchaunges, bargayning,
bying and selling, and such other exercyse.
And such be they also that by oppression leapeth
vpon mens shoulders like Apes as muche as in
them is, keeping them downe that they shall neuer
come uppe a lofte to anye thrifte or ryches,
and that wyll be gladde to wayte men a shreud
turne, so that no man shall espye them, or knowe
that they do it, and many times when they haue
done a man a shreude turne will make a man beleue
that they be their best frendes. All these be
<P B4>
carnall wysedomes and worldlye wysedomes,
that bringeth a man to death euerlasting. $$Rom.$$
$$viii. prudentia carnis mors est,$$ And it is counted
very folyshenes afore God. Of suche wisedome
speaketh Christe. $$Luc. xvi. The chyldren of thys
wicked worlde$$ all sette in malignitie and myschiefe
$$be wyser then the chyldren of light,$$ the
children of grace, the children of God. And he geueth
laude and prayse to the father, because he
hath hid the misteries and secretes of the trewe
faith of Christ from them that be worldly wyse
and farre casting, and hath reueled, vttred, and
declared them to suche as be chyldren, that is to
saye small and little in malice, humble and lowlye
in harte and spirite. For on suche the holye
goste wyll spredde hys gyftes, and on none of
theym that thyncke theym selues so worldlye
wyse, whyche be verye fooles afore God. The apostle
Saynte Iames $$capit. iii.$$ declareth what
is this godlye sapience or wisedome commynge
from almightye GOD aboue, by the effectes
and properties of it. Firste (saithe he) $$it is chaste$$
in deedes and in exteriour behauiour, for where
the filthynesse of lecherye is, there is no vertue
that can please God, and thys is contrarye to
beastlye wysedome. $$Then it maketh peace,$$ as wel
wythin a mannes selfe, or in a mannes owne
conscience, as outwarde to others, dyrectlye
agaynst dyuellysh wysdome, that is euer quarelyng
and waytyng shrewd tournes. $$It keepeth a$$
$$measure and good manner in worde and deedes.$$
And so doth nother beastly wisedome nor diuellish
wisedome. $$Easye to be counselled or intreated,$$
where earthly wisedome (according to the properties
of the earth) is hard to be perswaded agaynste
his lucre or aduauntage. $$Agreing with$$
$$good men,$$ as none of the other three wisedomes
doth. $$And full of mercy$$ in hart and dede. $$And full
of good fruites,$$ that is to say, good workes, wher
as of the other wisedomes co%m%meth no goodnesse
but it be colourable & vainglorious, or for some
sinistre purpose, $$Iudging without simulacion,$$ or
faining. Not shewing iustice and indifferencye
outward, bearing indignacion and parciality in
hart inward. Such an humble hart had Salomon
when he made his supplicacion and peticion
to God in Gabaon.$$iii. Regum .iii.$$ where he offered
to God a thousand hostes or beastes to be
all burned in Gods honour (as the maner was
then) sayinge: I am but yonge, and knowe not
how to beginne, nor how to procede or make an
ende of my matters: Therfore giue vnto me thy
seruaunt ( O good Lorde) a disciplinable hart,
ready and apt to learne what and howe I ought
to doe, that I maye iudge thy people, and dyscerne
or put difference betwyxte good and yll,
wythoute whyche no man can be able to iudge
these people, they be so many in nomber. Thys
desyre and prayer of thys yonge kynge Salomon
pleased GOD wonderouselye well.
And because he asked not long life, nother riches
nother the death of his enemies, but onely wisdome
to geue discrete iudgement, Almighty god
<P C>
said to him: I haue done as thou hast said. $$Dedi$$
$$tibi cor sapiens & intellige%n%s in tantu%m% vt nullus ante te$$
$$similis tui fuerit nec post te futurus sit.$$ I haue geue%n%
thee a heart indued with Sapience and intelligence,
in so muche that among all the kinges of
Israell that haue bene afore thee, or that shall
come after thee, there was neuer none like thee.
Here ye haue expresse mencion of the two firste
giftes of the holy gost, $$Sapience$$ and $$Intelligence,$$
wittines or fine and cleare vnderstandyng. Of
the which, Sapience properly serueth for iudgement
in speculatiue causes, chiefely concernyng
almighty God, and celestiall creatures and verities
or truthes about the same, iudgyng and determining
that to them a ma%n% shold surely adhere
& leyne, & to refuse the contraries, as false & repugnant
to the truth. And I must nowe speake
vnitely or ioyntly of the gift of sapie%n%ce & of y%e% gift
of intelligence or vnderstandyng, as the prophet
Esay rehearseth them coupled and linked together,
because one of them adourneth and helpeth
another. For Sapience is much the lesse if it lack
Intelligence or wittines. And wittinesse without
discrete iudgement of Sapience is very vnprofitable.
And euen like, the gift of counsayle
without fortitude or manlinesse is of no price:
Nother manlines without counsell or good aduisement.
No more is science without pietie or
pietie without the discretion of science.And fear
muste haue some of the saide giftes concurrent
with it, or els no good will come of it. Then to
our purpose. Because that our knowlege natu<P Cv>rally
beginneth at some of our fiue exteriour or
outward senses, which we call the .v. wits, if our
knowledge shall be eleuate aboue that his common
course to heauenly matters, as be thinges
parteyning to our fayth, it hath nede of some supernaturall
light, by whiche it may ascende and
pearce into the knowledge of such thinges as by
his natural power he ca%n% not attayne to. As that
there be three persons in one substaunce of the
Godhead. And that the father by his secund and
fruteful memory produceth and getteth his onely
begotten sonne the second person in trinitie:
And that the father and the sonne by their secunde
and frutefull will bringeth forth the holye
gost coeternall, and of equall might and power
with the%m% both. And y%at% that one God thus distinct
in thre persons by his endles and mighty power
at his pleasure, and whe%n% he thought good, made
all the world of nought. And that by his onelye
goodnes he mainteneth and preserueth the same
so that if he would once withdrawe his hande of
maintenaunce but one little moment from hys
creatures: they should sodainely fall to nought
as they came fro. And that all the glorious company
of aungels he made to honour him, like as
all other creatures, after their kindes and maners
doth. And where as some of the aungelles
swarved from the grace that they were creat in,
and were damned to be the horriblest creatures
and in most payne of all creatures of the world,
the others persistyng & standinge in their goodnesse,
were confirmed in grace, so that now they
<P C2>
can not fall, but continuallye remayneth in the
glorious fruition, sighte, and loue of God, euer
ready to do his commaundeme%n%t in heauen, and
at his pleasure here in earth toward vs mortall
men. $$Hebr. i.$$ These and such high misteries of
heauenly matters to perceiue, and as it were by
the sharpenes of mans witte to pearce into the%m%,
(as man may here in this grose and corruptible
bodye) perteyneth properly to the gifte of vnderstandynge,
$$Ad donum intellectus.$$ And the more
perfectly that this gifte is inspired into man, by
the holy gost: the more distinctly and plainely he
shal perceiue such hie secrets, though perceue the%m%
as he shall do hereafter in glory, we can not yet.
And by mature and wise iudgement to discerne
these verities from their contraries, perteyneth
properly to the gifte of Sapience, or godly wisdome.
$$Ad donum sapientie.$$ As to discerne one
God from the false Gods: To know that the .iii.
persons in Trinitie be equall in power, and not
one of them minister or seruaunt to the other, as
$$Arrius$$ saide. To know that there is but one maker
of all thinges, & no more, and not to put two
creatours, one of good thinges, an other of euyl
thinges, as $$Manicheus$$ saide. And to iudge when
the angels of God doth trulye Gods message.
And to discerne them from the aungels of darknes,
which many times disguise them selues into
the fashion of the angels of light. These and
such other hye iudgementes in heauenly causes,
p%er%teineth properly to the gift of sapience or godly
wisdome. For this supernaturall gift of Sa<P C2v>pience
the wise man prayed. $$Sapi. ix. Da mihi sedium$$
$$tuarum assistricem sapientiam.$$ Geue me the
wisdome from aboue that is euer assistent bi thy
seat of glory, and from thence is deriued and infused
or send downe to menne. Because that, $$Si$$
$$quis erit consummatus inter filios hominu%m%, si ab illo$$
$$fugerit sapientia tua in nihilum computabitur.$$ If a
man be neuer so profound and excellent in mans
wisdome, if he lacke this godlye wisdome (good
Lord) he shall not be estemed wise, but rather a
fole, in as much as wordly wisdome is counted
but folishnes afore God. $$i. Corin. iii.$$ And the prophet
Dauid prayed that he might obtayne thys
supernaturall gift called $$Donum intellectus,$$ the
gift of intelligence, wittinesse, or fine and cleare
vnderstanding, saying: $$Psal. cxviii. Da mihi intellectum$$
$$vt discam mandata tua.$$ Geue me intellige%n%ce
that I may learne thy co%m%mandementes. Where
it is highly to be noted that this noble king and
prophet whiche so well knew Gods lawes, and
that saide he had kept Gods eloquent sayinges,
yet nowe he prayed for finer and clearer vnderstandyng,
by whiche he might yet better ascende
and pearce into the same. And we haue nede so
to pray as the prophet did, that this gift of Intelligence
may be geuen vs to helpe our fayeth,
like as in many cases out faith helpeth our intelligence
or vnderstanding, accordyng to the saying
of $$Esay. vii. Nisi credideritis, non intelligetis.$$
As saint Augustine and others redeth that letter.
Excepte ye beleue, ye shall not vnderstande.
For many thinges there be whiche except ye be<P C3>leue,
ye can not vnderstande, as the articles of
our fayeth, with other like. And many truthes
there be, that we can not beleue except we haue
vnderstandyng, either by hearyng the preacher,
by instruction, or by study, as Paule sayth: $$Ro. x.$$
$$Fides ex auditu auditus autem per verbum Christi.$$
And this is acquisite fayth gotten by laboure,
studie, or hearyng: and so is vnderstandyng proporcionablye
to the same, whiche bothe be made
more firme, fast, and certaine, by fayth infused,
and by Intelligence or vnderstandynge infused
and geuen from aboue of the holy gost. And this
gift of Intelligence is neuer withdrawen from
good men, specially about such thinges as be necessary
for mannes saluation to be knowen, although
some men haue it in a higher degree the%n%
some other haue: but about other thinges not
necessary to be knowen, it is withdrawen, to pul men
downe, that the matter & occasion of pride
and curiositie may be taken away, and lest men
should be to proud of gods gifts: and accordyng
to this speaketh saint Iohn.$$i. ioh. ii. Vnctio eius$$
$$docebit vos de omnibus.$$ The oyntment, infusion,
or inspiration of the holy goste will teach you in
all thinges necessary to be learned, although very
good men hauyng the grace that maketh the%m%
acceptable and in the fauour of God, may be dul
and little or nought perceiue of other truthes,
without whose knowledge a man maye come to
heauen wel inough. Chrisostome in a sermon $$De$$
$$spiritu s%an%cto$$, vseth a more familier & playner distinction
of these two giftes, Sapience, and In<P C3v>telligence,
saiyng: When it besemeth a doctour
or a teacher to speake plainely, his gifte is called
the spirite of Sapience. And where nede is that
the hearer do wittily perceiue that is spoken, the
gifte that he muste haue, is named the spirite of
vnderstanding, which also is called the spirite of
reuelation. whe%n% nede is to learne profound matters.
$$Reuela oculos meos & co%n%siderabo mirabilia de$$
$$lege tua.$$ sayth the Prophet. Reuele or vncouer
mine eyes, drawe the curtayne from afore the
eyes of my soule by this gift of intelligence, and
I shal consider marueylous thinges of thy law.
The spirite of Sapience (sayth Chrisostome) is
geuen to the teachers, and the spirite of Intelligence
and vnderstandyng is geuen to the hearers.
I preache, thou vnderstandest, and takest
the minde of my saiynges hauynge the gifte of
Intelligence, although thou canst not teach. As
the Preacher by the spirite of Sapience iudged
what was best to be vttred and expressed for thy
erudicion: so thou by the grace of Intelligence
takest his words as they be meant, and learnest
that is for thy soule health. Almighty God willynge
to shewe, that as he sendeth the spirite of
Sapience to the teacher, so he sendeth to the
learner the gifte of Intelligence, that he maye
perceiue suche thynges as be Godlye. Geueth
to the mouth of the Preacher the grace of Sapience
and to the hearte of the Learner the
grace of Intelligence. Sapience is the armour
of the mouth, and Intelligence is the har<P C4>neys
of the hert. Therfore sayeth the Prophete.
$$Os meum loquetur sapientiam & meditatio cordis$$
$$mei prudentia%m%. Psal. xlviii.$$ My mouth shall speake
Sapience or wisdome, and the recordyng of my
hert shall shew prudence, intelligence, or vnderstandyng,
perceiuyng the thyng y%at% I am taught.
Yet here you must diligentlye note, that perfite
Sapience is not so much to knowe Goddes eloquence,
as for to liue accordynglye to Gods eloquence
and to his holy worde: And Intelligence
is little worth, where a man worketh not accordyng
to that he hath learned. But what shall I
say of them, that hearyng Gods eloquence dayly
declared vnto them, yet hauyng their mindes occupied
aboute other businesse, regardeth not to
beare away that they heare, and will not learne
and vnderstande to do well accordynge to that
they learne. And what shall I saye of them that
may get vnderstandyng, and wil not come wher
as they maye haue it? but when they heare of a
sermon toward, will get them selues out of the
church, fainyng some busines to excuse their absence,
or els will get them to the Alehouses, or
tauernes, or els wil sit talkynge on the crosse in
the churchyard, or on the churchyard walls, makynge
other as lewde as they be them selues by
their yll examples, so that for all the preachinge
that is in their townes where they dwel, they be
neuer the better, but much the worse, whose iust
da%m%nation by gods iuste iudgment must nedes folow
as I could declare abu%n%dantly if y%e% time wold
<P C4v>
permit. Yet one thing I wold faine discusse by y%e% way
without any great digressio%n% fro%m% my principal matter: &
it is this: in this case now touched, that is to say,
when the person, vicare, curate, or preacher, perceiueth
that few men or none be the better for his preachynge,
whether then and in that case the preacher ought or may
ceasse from preachyng, as thinkyng his sapience, his
iudgement, and his learnynge in Gods scriptures yll
bestowed amonge them, because they regarde it not, and
be neuer the better for it, hauyng none intelligence or
godly wittinesse, gendred or conceiued in their mindes,
neither any reformation or amendement in their liuings, nor
in their manners, by al the labours of the curate, or the
preacher? For this ye shall vnderstande, that though
the negligence of the audience disco%m%forteth and discourageth
the preacher greatly, yet he ca%n% not so geue ouer and ceasse,
bicause of Gods commination and threatening by his prophet
Ezech. iii. saiyng: $$that if the watch of Israel, the$$
$$curate, or preacher se his flocke do noughtielye, and will$$
$$not tell them of their fault, nor rebuke them that they may$$
$$amend, he will require and aske their bloud of him.$$
He shall aunswere for them at the day of dome. Naturall
examples we haue to encourage and comfort the preachers in
this behalfe, that he be not dismayed but take pacience.
For we se by experience that the veynes of waters floweth
and runneth, although no manne come to water his cattell
at them: and welles although no manne draw vp water at them,
yet they sprinkleth, boi<P D>leth and welleth vp. And brookes, although neither man
nor beast drinke of them, yet neuer the lesse they kepe
their course and floweth. So he that preacheth must
lette hys veyne of sapience flow and runne among his
audience, althoughe no man drinck of it, take hede vnto it,
or receiue it. In this case was $$Hieremy$$ the prophet,
when he saw no profitte or encrease of vertue come by
hys prophecienge and preachynge, but rather persecution
and trouble, mockinge, laughinge, and scornynge, by whyche
he was once mynded to surceasse and leaue of preaching. Yet
he saith: that $$sermo domini factus est in corde meo, quasi$$
$$ignis exestua%n%s claususq%ue% in ossibus meis, et defeci fer-$$
$$re non sustinens. cap. xx.$$ The woorde of God was like
flaming fyre in my hart (saith this prophet) and it was
closed wythin my bones, so that I left my former purpose, and
coulde not forbeare to speake in Gods name. Then if he
were thus vexed in kepyng silence, what shall become of vs
if we ceasse, specially where none such persecution is as
he suffered, but rather where manye taketh good heede and
would fayn learne? Many profites co%m%meth by declaryng the
woorde of God, which shoulde comfort and encourage the
preacher to be doing, not wythstanding that the audience be
negligent: One is, that noughty persones remembring a
sermon wil be abashed and ashamed of them selfe, and will not
be so shamelesse to do as they were wont to doe. As
when the preacher speaketh against riatours, and tauerne
hunters, the vnthrifte remembringe the <P Dv>
holy word, will be more ashamed when he goeth into the
tauern the%n% he was wont to be. This is a certeine
kinde of feare called $$verecundia$$, bashfulnes or shame-
fastnes, it is $$timor ex expectione connicij$$, a feare of
reproche or rebuke, least anye man would chide or checke
him, or say yl by him. This is a very good affection,
therfore, if by our preaching yet at the least wise such
an affection may be strike%n% into the hart of any one of our
audience, we may be glad of it. An other vtilitie &
profit is, although by my preaching I make not all men
better, yet some men be the better therefore, and they that
be good, be more modest and vertuous by my sayings. And
although I haue not set vp them that be sycke, yet them that
be whole I haue made stronger to stande in theyr goodnes,
and more stedfast. The third profit, although I haue not
perswaded men to daye, yet to morowe I maye peraduenture,
and if not to morow, I may the next day after, or the
fourth day, or in tyme to come. Example we maye take of
a Fisher and the fish that longe nibleth at his bayte,
yet at the last he is taken and cast on lond. Likewise a
husbandman, if he wold giue of going to ploughe, because
he seeth distemperaunce and troublous weather manye tymes,
and looseth hys labour and cost, we shoulde all dye for
hunger. Lykewyse the shypman or the marchaunt, if for
one storme or twayne, or one losse or twayne, he should abhorre
and giue of goyng to the sea, there would at the last no
man auenture to the seas, and then farewell this citye of
<P D2>
Bristowe and all good trade of marchaundyse and occupying
by sea. The husbandman often laboreth and breaketh one peece
of grounde, and litle or nothing gayneth, yet at last recouer-
eth in one yeare the losse of many yeres afore. And the Mar-
chaunt man although he hath had losse by shipwracke diuers
times, yet he absteineth not to passe and seke out straunge
portes, and many times auentreth on hys olde busynes with a
Cabao gathered of borowed money, and dothe full well,
and commeth to great substaunce and riches. Then
considering that these men bestoweth so great studie and
labours about transitorie things that will perish: shall
we by and by surcesse and leaue preaching, if we be not
hearde as we woulde be? Their condicion and ours is not
like: they lose both labours and cost, but we shall be
sure to receiue rewarde of God for oure labours, for we haue
done that we be bounde to do, we haue layde our Lordes money
to vsurye and for increase, as he biddeth vs do. Moreouer
consideryng that the diuel neuer despayreth our destruction,
but euer looketh for it wythout rest, shall we despayre
the health & saluation of our brothers? Christ that knew
well al thinges that should come after, ceassed not to
admonishe and teach Iudas, who%m% he knew wold neuer be good,
the%n% what shal we do toward our brothers which we knowe not
whither they will be good or no? of Iudas he spoke: $$One$$
$$of you shall betray me, I speake not of you al, for I know$$
$$whom I haue chosen: One of you is the dyuell$$. He cast
them al in an<P D2v> anguish, lest he should publish and vtter the traitour,
and should make him past shame by manyfest and open reprofe.
The apostle according to this sayth:$$ii. Tim. ii. Goddes$$
$$seruaunt must be no wrangler, but gentle toward al men,$$
$$teaching them that resyste the truthe, if peraduenture$$
$$God wyll giue them penaunce towarde the knowledge of truthe.$$
And thus I truste thys doubt is solued, which I nowe moued,
and that we must do our dutie, still preaching and teaching,
and let God alone with the profit and increase to grow
therof. And here for thys tyme I must surceasse, because
I haue long protract the time, perceiuing your attentiue eares
and diligent audience, not doubting but that you will kepe
in reme%m%brance that I haue sayd of the introductio%n% and
entring into the whole matter of the seuen giftes of the
holy gost, and of two of the same: One called the sprite
of sapience, the other the sprite of vnderstanding. Of the
other ye shall heare more hereafter by the grace and helpe of
the holye gost, who wyth the father and with the sonne
lyueth and reygneth one God for euer and euer. Amen.
<P D3>
The seconde sermon of the gift of Counsail.
$W$Orshipfull audience, when I preached last in this place,
I promised to declare vnto you the seuen gifts of the
holy gost, which (as the prophet Esaye saith) rested on
the humanitie of our sauiour Christ most abundantly.
And entring that matter, I spoke of the coeternitie, and
of the equall power of the holye goste, with the father
and the sonne. And how the ma%n%hood of our sauiour Christ
had all graces after a higher maner than euer had any other
creature. And then howe all these seuen giftes presupposeth
faith, hope, and charitie, in him that shall receiue them.
And then I declared what sapience is, and howe manye wayes
it is taken. And then ioyntly of the gifte of intelligence
or vnderstanding, and why I shoulde so vnitely or ioyntlye
speake of theym. Nowe consequentlye I muste speake of the
third gifte of the holye gost called the spirite of counsaile,
or the gyft of counsaile, which like as all the other giftes
were giuen to the manhood of Christ, and by him to vs,
like as the holy gost by him is spred on vs, and fro%m% him
as from the head, be all giftes of grace deriued vnto vs as
to his limmes or me%m%bers, as I haue afore said. For declaration
of this $$gift of counsel$$ ye shal vnderstand that this gift of the
holy gost like as all the seuen gyftes be gyuen to man to
help all other vertues that man hath, whether they be naturall,
or gotten by assuefaction, exercise, vse, or custome, and
also to make man more <P D3v> pliant, apt & easy to be styrred & moued to goodnes by
the inspiration or mouing of the holy gost as the
children of God. $$Quicumque enim spiritu dei aguntur,$$
$$hij sunt filij dei. Rom. viii.$$ God is euer redy to moue
vs to goodnes, thoughe we of our selfe be full dull to go
forward, $$hauing al the studie of our hartes set to yll at all$$
$$times, rather then to goodnes. Gene. vi.$$ Yet where the lyght
of reason ouerco%m%meth sensualitie, some intellectual & morall
vertues springeth furth, as it was in the paygnim
Philosophers, of which some were taken for excellent in
the vertue of temperaunce, some in liberalitie or other
vertues, whiche yet for all their good qualities and vertues
gotten by their great paynes and labours, lacked the grace
that shoulde make them goodmen and acceptable in the sight
of God, because they lacked faithe, the foundation and
grounde of all sure spirituall and gostly building. To
helpe the said gifts gotten naturally or by assuefaction
greatly auaileth this gift of the holy gost $$the gyfte of$$
$$counsail,$$ which is a supernaturall gift of deliberacio%n%
or aduisement superadded to that natural gift of reaso%n%,
of which the philosopher speaketh. $$vi. Eth. oportet prudentem$$
$$esse bene consiliariu%n%t$$. A prudent ma%n%, a well practised man
(saith he) must be far casting & a good counseller. But this
property of reason called counceling, or forecasting, or
worldly policie that the philosopher speaketh of, maye
be without this supernaturall gyft of counsail that we now
speake of, for a man may compasse, cast, & contriue
alwaies (be they neuer <P D4> so many) to bring his purpose or his frends purpose
to passe, and yet may faile of his intent if he lacke
this godly counsail that we now speake of. And the waies
that he thinketh to make for his purpose, shal make cleane
contrary against him, as it is written: $$ Psal. ii. Popuuli me-$$
$$ditati su%n%t inania: Astiterunt reges terrae & principes$$
$$conuenerunt in vnum aduersus dominum, et aduersus Christum$$
$$eius.$$ Which to the letter was writ by prophecie of
the conspiracie of the chiefe rulers amonge the Iewes with
Herod and Pilate againste our sauiour Christe. For they
had contryued by theyr counsail how to destroy Christ
(as appeareth by the Eua%n%gelistes) as it wer by destroying
of him to saue them selues $$that they should not lose$$
$$their place and the people. Ioh. xi.$$ Lest if the Romaines
should heare of such a man to be in their cou%n%trey that
had so great a retinew of disciples as Christ had,
they might peraduenture surmise a conspiracie, &
Consequently some co%m%mocion & rebellion
against the Emperours power, which might be
occasio%n% that he should send an army into the cou%n%trey
& destroy the countrey, and take them & all
the people into captiuitie. This was a far cast &
a far fet counseil, but it was not the gift of counseil
co%m%ming of  the holy gost, & therefore it proued
not with the%m% but went all against theym, for the
feare that they feared, fortuned to the%m%cleane co%n%trary
to their misco%n%triued counsell. For in deede
the Romains came at length and destroyed the
cou%n%trey & toke the pople into miserable captiuitie,
& because none that had to do in thys matter <P C4v>
should scape vnpunished, the vengeaunce began
at the great men that were taken for chief Iudges
in the condempnation of Christ. For Herode
was depriued of his kyngdome, by $$Caius$$s the
emperour, and was banished perpetually to Lions
in Fraunce, and with him Herodias his incestious
concubine, by whose meanes blessed S.
Iohn baptist was beheaded. As $$Iosephus Antiquitatum.$$
lib. xviii. ca. x.$$writeth. And Pilate after
he had ruled in Iewrye ten yeares, was dryuen
home to Rome by $$Vitellius$$ general gouernour
of Siria, to answer to such iniuries and tirannye
as he had done in the countrey:As $$Iosephus$$
writeth $$Antiquitatem. lib. eodem. cap. vii.$$ And at
Rome (because he was an uniust Iudge against
Christ)he was vexed and put to so much trouble,
sorowe, and mischiefe: that desperatlye he
beat hym selfe to death with his owne handes,
as $$Eusebius$$ wryteth in the ecclesiasticall storye,
the second boke and .vii. chapter.And the citie of
Ierusalem, and the people of the Iewes for
their iniquitie against Christ, were by the Emperour
$$Vespasian$$ and $$Titus$$ hys sonne subdued
and destroyed, euen in the time of theyr Paschal
feast, at which time they had done their malice against
Christe, because the tyme of vengeaunce
might answer & agree to the time of the cause of
the same. At the paschal time they shed the most
innocent blood of Christ, & euen then the vengeance
for his bloud fel vpo%n% them & vpo%n% their childre%n%
and issue, according to their own desire, saying:
$$Sanguis eius super nos, & super filios nostros.$$ <P E>
Let the vengeannce for his bloud (sayd they) lye
vpon vs and vpon our children. And so it did, for
euen at the same time of the yere .xlii. yeres after
the Emperoure $$Vespasian,$$ and his sonne $$Titus,$$
after they had destroyed the chiefe Townes and
strongest fortalicies and holdes of the Realme,
came to besiege that citie, and in the whole tyme
of that battaile toke prisoners .lxxxxvii. thousa%n%d.
And at the same siege were slaine, and that dyed
by famine and moreyne, commyng chiefely of the
stinche of the dead corpses liyng vnburied to the
number of a .xi.C. thousand, as Iosephus writeth
in the seuenth boke of the Iewes battayle,
and .xvii. Chapter. Therfore it foloweth in the
psalme rehersed. $$Qui habitat in coelis, irridebit eos.$$
Almightye God that dwelleth in heauen wyll
laugh the%m% to scorne, as he did in dede whe%n% he rose
fro%m% death to life againe, not withstandyng y%at% they
thought him sure inough being once dead, & notwithstandyng
al the kepers that were set to kepe
his body fro%m% stealyng. $$Et d%omin%us subsannabit eos$$. Our
Lorde will wring the nose at the%m%, which wordes
importeth a greater indignation & anger then
derision dothe, and was put in execution at thys
moste horrible, strage, and destruction of that
citie, and at the takyng away of the saide prisoners,
whiche they feared, when they said, that if
they let Christ scape their handes, the Romayns
would come and take their citie, and carye away
the people. Here you may see what it is to take
cou%n%saile against god. The wise ma%n% saith. $$Pro. xxi$$.
$$Non est sapientia, non est prudentia, non est consiliu%m% <P Ev> $$contra$$
$$dominum.$$ There is no sapie%n%ce, there is no
wittines, there is no counsayle against our lord
God. Sapience is the cognition and iudgement
of diuine and high causes, which is not amonge
heretiks that soweth cocle & yl sedes among the
corne, settyng forth sectes and diuisions. Suche
wisdome how well learned so euer it semeth to
be, is not the true sapience, because it is againste
our lord God, which is the god of peace and not
of dissention. Also be thy capacite neuer so quicke
to perceiue and vnderstande the lessons of holye
scripture. Yet if thou haue $$amaru%m% zelum,$$ a bitter
affectio%n%, trustyng by thy learning to checke & rebuke
other men, or to allure other to thy sect, factio%n%,
or opinion, as some me%n% haue done, reasoning
agaynst Purgatory because they would by that
destroye prayers for the dead, and so co%n%sequently
put downe abbeys, & chauntries whiche were
founded for such praiers, or if thou glory to much
in thy learnyng, al this maketh $$contra dominum,$$
against God, and is not the true vnderstandyng
or wittines, that is the gifte of the holye goste.
And likewise of the thirde gyfte (of whiche wee
nowe entreate) $$Donum consilii.$$ As longe as
thy caste leaneth ouer muche to mannes imagination,
and setteth not God afore, but rather
worketh agaynste God, as ye hearde of these
that compassed and counsayled for the deathe of
Christe, so to saue theim selues, it is not the
counsaile that is the gyfte of the holye Gooste,
for it is agaynste our Lorde GOD. It
leaneth to muche to worldlinesse, and to mannes
<P E2>
caste, grounded on malyce and euyll will, therefore
it coulde not holde. Accordynge the saiynge
of Gamaliell that honourable learned manne
among the Iewes: whe%n% the chiefe rulers among
the%m% laied their heads together, & toke theyr counsayle
how to put y%e% apostles to death for preching
the fayth of Christ, vp stode this $$Gamaliell,$$ and
gaue the%m% better counsayle, advertising the%m% to beware
how they ordred these men (meanyng) the
apostles of Christe, & not sodainly to precipitate
their iudgme%n%t against the%m% (for this precipitacion
of sentence sodaynelye wythout mature deliberation
or aduisement, is the contrary to the gyft
of counsayle that we now speake of, that is, the
thirde gyfte of the holye gost.) Thys he persuaded
by two examples, firste of one $$Theudas,$$
whyche (after Iosephus) vsynge superstitious
craftes, toke vpon hym to be a great Prophet
and so deluded the people, that he made manye
of theim to sell their goodes, and care for
nothynge but to folowe hym. And so brought
a greate multitude after hym to the water side
of Iordane, to the noumber of foure hundred
disciples, where he promised them wythin thre
dayes nexte folowynge, to deuide the water,
and to go ouer with them drye shodde as Iosue
did wyth hys companye. But whyle they
were tariynge for thys myracle, came on them
the Capitayne of the countrey wyth hys Armye,
and strooke of $$Theudas$$ heade, and destroyed
and scattered all his secte and retinue. After
him came an other, $$Iudas Galileus$$ which brought
<P E2v>
vp among the people a pernitious errour, that it
was not lawfull for them to pay any tribute to
the Emperour, or to any other alien, because thei
were the elect people of God, and payed to God
first fruites, tithes, and offerynges, with other
dueties. This pleased the people wonderouslye
well, because it set them at an vnlawfull liberty
whiche carnall people moste desireth. And so a
great multitude folowed him, whiche sone after
were all destroyed wyth hym. To my purpose (saith
Gamaliel) it is best ye let these men alone,
for if the counsayle and way that they take and
folow, come of mannes inuention by any carnall
and worldlye cast, it will be broken, it will not
hold nor continue, no more then the enterprise of
$$Theudas,$$ or of $$Iudas Galileus$$ did. But if it
come of God ye can not breake it, it will stande,
it will prospere and go forwarde, ye can not let
it, except ye will repugne against God, which no mans
power is able to do & to preuaile: repugne
it may as al sinners doth, but preuaile it can not.
Of these thre stories compact in one ye se plainly
that where so euer in any counsaile men work
on Gods halfe, hauyng Gods pleasure afore their
eyes, the counsayle goeth forward. And contrary,
where men haue no respect to god, but rather
to worldlines, it is not the counsaile comming of
the holy gost, and it will not hold, but shal proue
contrarye to the entent of the counsailers, as we
haue sene by many other examples in our tyme.
And suche miscontriued counsayles be and euer
hath bene the confederacies and counsails of he<P E3>ritiks,
therfore they haue not continued nor holden,
but euer haue bene dissolued and broken.
Examples of $$Arrius$$ and his co%n%federacy, Pelagius,
$$Manes$$ otherwise called $$Cubricus$$ or $$Manicheus,$$
$$Sabellius,$$ and suche like: And here in
our realme of Wicliffe, whose heresies sore troubled
this realme in the time of Kinge Edwarde
the thirde, and worse afterwarde in the tyme of
king Henry the fift, when a great multitude of
that faction conspired against the king. But because
this cou%n%sayle came of man and not of god,
it would not hold, their counsaile was detecte,
the captaynes taken, hanged, and burned. Likewise
nowe in our time, Luther in Saxony hath
taken to his counsaile and confederacy, many of
our Englishe men beside them that he hath infected
within this our realme, their counsaile and
confederacy hath no part of this gift of the holy
gost, that I call the spirite of counsayle, because
it is grounded on carnalitie, and therfore finally
it will be broken, thoughe almighty God for our
synnes suffre vs to be flagelled & troubled w%ith% it,
how long no ma%n% knoweth but god alone, though
we trust in God their time be short, for their errours
commeth to lighte euerye daye more and
more. And by the diligent and studious labours        $$king henry$$
of our soueraigne & moste gracious Prince king        $$the eight set$$
Henry the eyght, and his encouragyng of greate        $$forthe a boke$$
clerkes to inuestigate, trye, and searche oute the     $$agai%n%st luther,$$
mere and sure truthes of the scriptures, they be       $$in defence of the popes$$
so manifestlye impugned, that no man can be inuegled   $$authority.$$
 or deceiued with them, but such a one as
<P E3v>
in the cleare light will not open his eyes to se the
daylight. That the counsaile and confederacye
of all suche heretyks is grounded on carnalitie,
it can not be hyd. $$Arius$$ heresy rose by occasion
that he could not be promoted to the bishopprick
of Alexandria, where he was priest and reader.
$$Inimicitia.$$ Enmitye that he had then against Alexander,
whiche was then promoted and made
Bisshoppe and also his owne pride, ambicion,
and auarice, these be called $$Opera carnis. Gala. v.$$
They cometh of carnal man. Likewise Wicliff,
because he was disappoynted of the promotion
that he would haue had to be heade of a house in
Oxforde. And Luther disdayning at other me%n%s
exaltation, auauntage, and profites, and others
hath maligned here tofore for like occasions and
suscitate and sette furthe their heresies for lyke
occasions, whiche be all carnall, and for carnall
libertie laboureth with al their might, vnder the
pretensed colour of euangelicall libertie. In verye
dede the fayth of Christe, and the gospell of
Christe geueth vs a libertie, but not that liberty
that they claime by it. It setteth vs at libertie,
out of the deuils daunger that we were in afore
Christes comming. It setteth vs at libertie and
not bounde to the ceremonies of Moyses lawe,
but to saye that it setteth vs so at libertie y%at% wee
may do what we will, they sclaunder the gospel
of Christe, and falsely be lye it. $$Gala. v. Vos in li-$$
$$bertatem vocati estis fratres, tantum ne libertatem in$$
$$occasionem detis carnis sed per charitatem spiritus$$
$$seruite inuicem$$. Ye be called to a libertye by the
<P E4>
fayth of Christ, but beware that by your libertie
ye take no occasion of carnalitie or sensuall luste
or pleasure, but one helpe an other by the spirite
of charitie. And saint Peter saythe.$$i. pet. ii. Quasi$$
$$liberi & non quasi velamen habentes malicie libertatum$$
$$libertatem sed quasi serui dei.$$ I woulde (sayth saynte
Peter) ye shoulde order your selues as free
men and as menne at libertye, but not to take
your libertye as a clooke for malyce or euyll liuynge,
as these that call theim selues euangelicall
brothers doth nowe adayes, whiche counteth
them selues by their fayth at libertie to eat
when they wyll, and what they wyll, wythout
anye delect choise or exception of dayes or
tymes, wythout anye exception, choyse, or diuersity,
puttyng betwyxt any kindes of meats,
fisshe, or flesshe, indifferentlye at all tymes.
Yea, and that is more horrible and shamefull to
rehearse it (if they were anye thinge a shame to
saye it) that all flesshe is free for all fleshe to
eate it, that the pleasure of the bellye desireth
or to vse in carnall luste, whether it be syster
with the brother, and yet more horrible then
so, the parentes with their owne chyldren, and
the chyldren wyth the parentes, if bothe partyes
be agreed. A sore stroke of God, that he
hath suffered menne to runne so at large, and
to fall to such shamefull and beastly blindnes against
nature, & all for lacke of this gracious spirite
of counsaile that we now speake of. Likewise
of purgatory which some men make so ragged &
iagged that a ma%n% can not tel what to make of it.
<P E4v>
Menne can tell well inough by science and good
learnynge what to make of it, but by experience
no man can tell what it is, but he that hath bene
there. But now to declare and to proue Purgatory
by scriptures with the expositio%n%s of autenticall
doctours, thoughe it be very easy, because
the matter hath bene so laboured among clerks,
yet I should make to great a digresson from my
principall purpose, which is to declare vnto you
this thirde gyft of the holy gost, the gift of counsayle,
whiche as I saide, is not grounded on carnalitie,
nor bringeth any man to carnall liberty.
As in very dede this opinion of no Purgatorye
dothe. Here I will not contende aboute this vocable
Purgatory, I meane the middle or meane
place betwixt heauen and hell, in whiche some
soules be stayd afore they can come to that most
pure and cleane citye, into which nothing can enter
excepte it be of the cleanest sorte. For whiche
place if I coulde imagine a more accommodate
and conuenient vocable or terme, I woulde be
glad to vse it, bicause the scriptures hath not the
sayd word Purgatory. Albeit, I knowe ryght
well that in all Scripture wee reade not this
worde $$Trinitas,$$ or thys woorde $$Consubstancialis,$$
yet God forbid that we should denye the blessed
Trinitie in the Godhed, the sonne to be consubstanciall
and of one substance with the father, or
the holye gost to be of one substance with the father
and the sonne. $$Arrius$$ that pernicious heretike
when he was conuinced and compelled by
aucthorities and reasonynge to graunte that all
<P F>
three persons in trinitie were of one and equall
substance, had none other refuge, but to sticke in
the vocable or terme $$homousion$$, that we call in
latine $$consubstantialis,$$ or $$vnius substantiae,$$ and in
Englyshe, $$of one substance,$$ because that word
is not vsed in scripture, he would none therof, althoughe
he could not denye the thinge: a poore
cloke of defence (God knoweth) to graunte the
thinge, and to varye in the name. Therfore so
that I might agree with this audience, and they
with me, that there is suche a stay and a meane
place of punishment after this life, I would not
care thoughe I neuer called it Purgatorye, but
let A. be his name. To denye the sayde A. and to
say y%at% there is no such thing, bringeth a man to a
carnall libertye, and geueth man occasion boldly
to continue in sinne to hys liues ende, trusting
then to crye God mercye for his misliuynge, and
then to go through (as they speake) I trow they
meane to go by and by to heauen, as well as he
or she that hath liued in vertue & prayers, paine,
and penance all the dayes of their liues. And so
shoulde they be in beste case, that be lechers, aduouterers,
couetous, brybers, and oppressioners
and extorcioners, vserers, periurers, dicers, and
carders, hunters, and haukers, and all suche of
the worst sort: where contrarye the true beleue
that he that hath not done condigne and conuenient
penaunce here, shall be punished greuously,
accordynge to the grauitie of his misliuynge,
afore he enter into that most clere and pure city,
(though god may of his absolute power forgeue
<P Fv>
such a longe misliuer for one woorde of repentaunce
at his laste ende.) Yet this will make a
manne beware of him self, and to amende his liuynge,
surely thinkyng (as the truth is) that for
his vicious pleasures in whiche he hath delited
in his lyfe tyme, and hath not sufficiently satisfied
for hys faulte he shall haue afore he come to
heauen, suche punishement and payne as the lest
parte therof shall greue hym more then all his
vnlawefull pleasures haue done hym solace or
comforte. Thys counsayle and conformitie of
good and faythfull people wythdraweth menne
from sinne, where contrarye, $$Consilia impiorum$$
$$fraudulenta$$, the disceiptful counsayles and
conuenticles of wycked menne, rather prouoketh,
and geueth menne comforte to continue in
sinne. I was once in a soleme audience, where
I hearde a famous preacher laboure sore to im-
pugne the sayde meane place, saiynge, that if it
there were anye such place at all, it is a place of
ease, quietnesse, and rest, alledgyng for his purpose
the woordes of the Canon of the Masse,
after the seconde memento. $$Qui nos precesserunt$$
$$cum signo fidei & dormiunt in somno pacis.$$
Where we praye for them that begone afore vs
wyth the caracter, printe, and signe of christes
fayth, and sleapeth in the sleape of peace.
These menne lyke as they take the wordes of
the Masse, and of the seruyce of the churche
when they semeth to make for theyr purpose,
woulde GOD they coulde be so contente to alowe
and admit the same in other tymes and
<P F2>
places. It foloweth there right. $$Ipsis domine &$$
$$omnibus in Christo quiescentibus locum refrigerij$$
$$lucis & pacis, vt indulgeas deprecamur.$$ Where we
pray our Lord God, fauourably and with cheryshing
to giue them a place of cooling and refreshing
contrarie to heate, a place of light contrarye
to darkenes, a place of peace contrary to trouble
and vnquietnes, either by perplexitie and confusion
of minde, or by terrible visio%n%s or otherwise.
Now if their new purgatory be a place of tranquillitie,
a place of lyght, and a place of rest and
peace, it should be but al labour lost for vs so besyly
to pray that they may come to suche a place,
seyng that they haue it alredy. Then to theyr allegacion,
$$Dormiunt in somno pacis,$$ you must vnderstand
these wordes by a like saying of our sauiour
Christ $$Ioh. xi.$$ After that he had a messager
sent to him from Martha and Mary, that Lazar
their brother was sore sicke, he taried in the
place where he was then beyonde Iordaine, for
the space of two dayes, and then sayd to his dysciples
$$Lazarus amicus noster dormit,$$ Lazar oure
frende sleepeth. I will go into Ieurye where he
dwelleth and wake him of his slepe. Then sayde
his disciples: $$Sir if he sleepe, he will be safe anone,$$
when he hath slept inough. They were as wyse
then, as oure newe purgatorye menne be nowe.
They thoughte Christe had spoken of that rest
that man and beast must nedes haue after theyr
labours, or els shall fayle and dye, whyche wee call
commonlye sleepe.
<P F3>
But Christe meaned of the sleape of deathe.
$$Dixerat autem Iesus de morte euis,$$ As he expressed
by and by playnely, saiynge: $$Lazarus mortuus$$
$$est,$$ Lazarus is deade. And thys is it that holye
churche in that place of the masse calleth sleapynge
in the sleape of peace, as Christe spoke in
like case. And as the Prophete speaketh in hys
persone. $$Psal. xv. Caro mea requiescet in spe.$$ My
bodye shal rest in hope to ryse againe. Then consideryng
that holy church after the maner of holye
scripture, vseth to call death by the name of
sleape, wee muste be wise and well ware to
what thinges, what wordes may agree, and by
reason wherof they do agre, or els by our words
we maye deceiue our audience, as well as oure
selues. If we thinke that this slepe or death co%m%meth
to man by reason of the soule, we erre very
sore, for the soule neuer dyeth, but is immortall,
as well by the consent of the paynym Philosophers,
as by the auctoritie of holy scripture. $$Deus$$
$$Abraham, deus Isaac, & deus Iacob. Exod. iii.$$
$$Non est aute%m% deus mortuoru%m% sed viuentium. Mat. xxiii.$$
Abraham slepeth, and Abraham is wakyng, Abraham
is dead, and Abraham is aliue. The one
parte you wyll graunte for it is true, the other
is the saiynge of Christe whiche can not be false.
The firste is true by reason of the bodie. The seconde
is true, by reason of the soule. The soule
is departed from the body, the body lacketh his
life, therfore we saye the manne is deade.
The soule is immortall, and cannot dye, therefore
by that reason Christe sayde Abraham is a<P F3>liue.
So now because the bodies be out of pain,
we say the men rest or slepe in the slepe of peace.
And because the soules be departed in the state
of grace, and in the way of saluation which they
haue not yet perfitly obtained: we pray that thei
may come to the place of refreshing, to the place
of light, and to the place of peace euerlasting in
heauen. And thus we must take the woordes of
the masse aboue rehersed as they were meaned,
and we shall gyue no handfast to the contrarye
errour. And I would they should not so rashely
precipitate their sentence in such weighty matters,
except they had some better ground. Thys
$$precipitatio$$ headlong shofyng out mens sentence
without iudgement, is contrarie to thys gift of
the holy gost, that we now entreate of the gyft
of counsaile, as I touched afore. This was the
faut of Iepthe $$Iud. xi.$$which when he should procede
to battell against the Ammonites, he made
his vow to God $$precipta%n%ter$$ headlong and rashly,
without counsel or aduiseme%n%t, y%at% what so euer
came first against him to meete him at his dore,
after his co%m%ming home, he would kill it & offer it
vp to be burned in sacrifice to almyghtye God.
So it chaunced that when he came home after
his victory, his own doughter (which he had and
no mo children) met him with timbers and such
instrumentes of melodie as she had to welcome
him home. When he saw her, he tore his clothes
and cryed: alas my doughter, thou hast deceiued
me, and art deceiued thy selfe. This precipitation
hurt king Dauid, notwithstanding his great
<P F3v>
wisedome and manyfolde vertues, when he fled
from the persecution and commotion that hys
own sonne Absolon raysed against him, one $$Seba$$
that was seruant to Miphiboseth (Ionathans
sonne, neuew to Saul the kyng) came to kynge
Dauid, and brought him presents of such dainties
as myght do hym pleasure, and to hys seruantes
in that distres and trouble. As Asses for
them to ride on, breade and wine and fruites to
refresh them in their iourny, fleyng from the host
of Absolon. King Dauid asked him, where is thy
master Miphiboseth? He made a lye on hys mai-
ster, saying: he tarieth behinde in Ierusalem, trusting
now to be restored to y%e% kingdome of Saul
his graundfather. King Dauid by and by rashly
without iudgement or further aduisement (the
partie neiher called nor heard) precipitate thys
sentence, $$Tua sint omnia que fuerunt Miphiboseth.$$
$$ii. Reg. xvi.$$ Take thee al that Miphiboseth had.
And so he gaue a waye to a lying knaue all that
good gentlemans goodes, whiche he was sorye
for afterward when he knew the truth. He shuld
not a neded to haue be sory if he had auoided this
precipitacion by the gift of counsell, whiche the
holy gost for then, withdrew from him, he had it
not. For such causes saith $$Ecclesiasticus: Sine consilio$$
$$nihil facias, et post factum non penitebis xxxii.$$
Without counsell and aduisement do nothing, &
after thy deede thou shalt not repent or be sorye.
These giftes of the holy ghost be not so coherent
or linked together, that who so euer hath one of
them must neades haue all the other. The Pro<P F4>phete
Esay sayth, that our sauiour Christe had
them all, and so he had superabundantly. $$Et de$$
$$plenitudine eius nos omnes accepimus. Iohn. i.$$
and of his plentye all we take our giftes. Of others
we reade not that had them all continually,
but we finde that some that were excellent in
sapience, or iudgement in Godly causes and heauenly
matters, and coulde instruct and teach noblely
well, lacked the gyft of counsayle to direct
and order hym selfe and others accordyngly, and
had nede of other mennes counsayle. And contrarye
he that is excellent in geuyng counsayle
maye be weake in the speculation or iudgement
of heauenly or Godly matters. $$Exo. xviii.$$ It is
writ of Moyses which had receiued of God the
spirite of sapience, by whiche he was able to geue
vnto the people the lawes of God, and to teache
them the same, yet he vsed to sit from mornynge
to night hearynge causes, and geuyng sentences
and iudgementes betwixte parties amonge the
people, and so fatigated and weried him self and
the people also. $$Iethro$$ his father in law consideryng
how that labour was to great for any one
manne to sustaine, and also how the people were
combred, tariynge so longe for decision of their
causes, while they might haue bene soner sped,
that so they myght haue departed euery man to
his owne, and haue bene better occupied at home
sayde playnelye to hym. $$Stulto labore consumeris. &c.$$
Both thou and thys people spende and
waste your selues in a foolyshe laboure, for
thys busynesse is aboue thy power and myghte,
<P F4v>
thou art not able alone to sustaine all this busie
labour, but heare my wordes and my counsayl,
and our Lord shalbe with thee. Let this people
haue the in suche thynges as pertayne to God,
that thou mayst shew vnto him what they saye,
and mayst shewe vnto the people againe the ceremonies
and the rites and maner of worshipping
God, and the waye that they shall go, and
the workes that they shall doe. And prouide among
al this people men of power and that feareth
God, and that haue truth in them, and that
hate auarice or couetousnes, and make of them
officers, some ouer a thousande of thys people,
some ouer a hundred, some ouer fiftie, some ouer
ten, which may iudge the people at al times, and
what so euer great matter ryseth among them,
let them referre it to thee, and let them iudge the
smaller matters and none other, & so thou shalt
be more lightned and eased when thy burden is
deuyded amonge other. If thou doe thys, thou
shalt be able to fulfill Gods empery and authoritie,
and shalt be able to sustaine that God byddeth
thee doe, and all thys people shall returne
with peace to their houses or lodgynge at tyme
conuenient. When Moyses had heard Iethroes
counsail, he did all thinges as he counseld hym.
Nowe to my purpose, because no man shall be
proude of the giftes that God hath gyuen hym,
we maye see here that Moyses hauyng so excellently
the gift of sapience to iudge and discerne
and also to teache and instruct in Godly causes,
yet as then he lacked the gift of counsail, which
<P G>
this strau%n%ger $$Iethro$$ an alien, and not of the people
of Israell (tho as then he was conuerted to
the faythe of one God) had, as appeareth by the
holesome counsaile that he gaue vnto Moyses,
by which as well Moyses selfe, as all his whole
host were noblye releued of almyghtye God, by
the mouthe of $$Iethro$$ his father in lawe, geuyng
hym that good counsail. Therefore I shall most
intierly desire you to pray to God for this gratious
gift of counsail, and according to the same
to procede in all your assembles, consultacions,
deuisinges, in al thinges that you shal go about,
euer auoyding precipitacion and rashe settinge
on in anye of your doinges, and so you shall not
afterwarde repent your doinges or your
sayings through the help of God, to
whom be al honour and
glory for euer.
Amen.


The thirde sermon, treating
of the fourth gift of the holy gost
called the spirite of
$$fortitude.$$


gOod and worshipfull audience, because
it is long sith I preached among
you of the giftes of the holye
gost which heretofore I promised
to declare vnto you, as oportunitie
would serue. Nowe I trust you remember that
in my last sermon that I preached of that mat<P Gv>ter
25 <P Gv>ter I spoke chiefely of the gift of $$godly counsail,$$
which (as I said) is a supernaturall gift of deliberation
or aduisement, superadded to the gyft of prudence or
policye, that some men haue naturally or by exercise, or
worldly compasyng or casting: for al these may faile and
deceiue men, if this gift of godly counsail be away, as
appeareth plainly by the cou%n%sail of the Iewes against
Christ to put him to death, for feare that els the Romaines
would come vpon them and destroy their citie, and driue al
the people into captiuity, and so vpon thys they rested
not tyll they had slaine Christ vpon the crosse, and then
thoughte them selues safe inough, til the Romaines came
within a season after, and destroyed the chief citie Ierusalem,
and toke the people that wer left to most miserable bondage,
as I said in my last sermon of that matter.
   By thys it is moste euydentlye true that the wyseman
saythe: $$Non est sapientia, non est prudentia, non est consilium$$,
$$contra dominum. Prouerb. xxi.$$ There is no sapience, there is
no wyttines, there is no counsaile agaynste oure Lorde God.
As longe as thy cast leaneth ouer much to mans imagination,
and setteth not god afore, but rather worketh against God:
thys is not the counsail that is the gift of the holy gost.
No more is the counsail or confederacie of heretikes, for they
be euer grou%n%ded on carnall lustes, enmitie, malice, or some
other carnalitie, and nothing godly, but inducing men to
carnall lybertie, as I declared of diuers heresies, and
specy<P G2>allye of the heresye that denieth purgatorye, settyng
men at loose libertie, spending theyr lyues in voluptuousnesse,
trustyng by one woorde of repentaunce to come to heauen, as
soone as they that haue lyued in vertue and penaunce all
dayes of their lyues. Then I declared that to shoote furthe
or shoote furthe mennes sentence vnaduisedly, which is
called precipitacion, is contrarie to this godlie gift of
counsail, and howe that hurted king Dauid the Prophet
and made hym to gyue awaye to a false lying wretche all the
goodes of Miphiboseth, whiche afterwarde he repented and was
sor. Then fynallye I tolde you that Moyses lacked thys
gifte of counsaile when he satte all daye longe hearing
the causes of the people, and geuing sentences on the same,
wearying him selfe, and the people also, when $$Iethro$$ by the
holye spirite of counsaile (whiche he then had) aduised hym to
constitute and sette vnderofficers to beare part of
hys paines and labours. And then Moyses without anye
disdayning, without any obstinacye or sturdynesse, lowlye
and obedientlye dyd thereafter, and constantlye by the spirite
of $$Fortitude$$ broughte that to effecte that $$Iethro$$ hadde
counsailed hym. And lyke as thys counsailler $$Iethro$$ had the
spirite of GOD, the spirite of counsaile, so had Moyses
the spirite of $$fortitude,$$ strength or manlynesse, to sette
thys order amonge the people, as hys father in lawe hadde
counsailed him.
   It was no small enterprise among so vnruly,
wilfull and sturdye a multitude as that people were,
<P G2v>
to bring such a newe rule, and to set so ordinate a
Ierarchie among rulers, of which some should be lower,
some higher, ordinatelye vntyll they came to Moyses in
arduous matters, and causes of difficultie, and at the last
to almightye God, where the causes emergent were aboue
Moyses capacitie: For that people was so hye harted that
they would not easely go to the fote, but they would for
euery trifle go to the head, or els they woulde not be ruled
nor pleased. Fortitude is a morall vertue, and fortitude is
a gyfte of the holye goste. That morall vertue maye be
where this gift of the holy gost is away. $$Fortitudo$$
(after $$Aristotle iii. Eth.) Est virtus secundum qui fortis$$
$$sustinet timet & audet que oportet, cuius gratia oportet, vt$$
$$oportet, & quando oportet.$$ Fortitude is the vertue by whiche
a ma%n%nlye man or a verye ma%n% susteineth or suffreth, feareth &
auentureth on, or dare do such things as he ought to suffer,
feare, or adue%n%ture on, and for that cause, for which he
ought so to do, & as he ought, & whe%n% he ought to suffer,
feare, or auenture. But the philosopher doth so exactlye
trym and pare this vertue, that he pareth almost all away.
And yet we Christen Philosophers muste pare away somewhat
more of that he leaueth, and so afore we haue al done, we
shall see that this morall vertue like as all other morall
vertues withoute the assistence and grace of the holye goste
be as Esaye sayth. lxiiii. $$Quasi pannus menstruate omnes$$
$$iustitiae nostre,$$ be filthy and very vile in the sight of God.
All ver<P G3>tues consisteth in the meane and middle betwixt two
vices, and because the extremities somtime haue no name,
we expresse them by circumlocution, sometime by two or
three thinges for one, and sometime by negatiues: As here
$$inpauidus$$, wythout feare, is one extremitie of this vertue
fortitude, such a one is he that nothing feareth, neither
earthquakes, fire, nor water, but suche a one semeth rather
insensate and mad, the%n% bold. Likewise in boldnes or
venturousnes, he that will auenture where is no likelyhoode
to scape, is in thys extremitie of fortitude, and is called
folishehardye, and semeth to be proude and presumptuous
rather then bold, a fainer or cou%n%terfaiter of boldnes, rather
then truly bold or manly. For comonly such men hath a certein
feare of hart inwardly annexed to their boldnes, begynning
boldly, and at the last will run awaye with shame. He that
excedeth in the other extremitye and contrary part, that is
feare is called comonly $$timidus,$$ a cowarde, afrayde of his shad-
owe, or where is no cause why he should feare. Such be they
that in all perils despayreth, their hart fayleth them, cleane
contrary to fortitude or manlynes, whyche hathe euer good hope
to ouercome, where by the iudgement of reason is any likelyhood
to ouercome. So that generallye fortitude is exercised about
feares and boldnes or hardynes, as it were to suppresse and
correct feare, and to moderate and measure hardines or boldnes.
Certein conclusions the Philosopher putteth in which we
Christen men varie from him. One is <P G3v> this: He that desireth
rather to dye then to sustaine aduersitie, as pouertie, shame, reproche, or
rebuke, is not manly, for such (after him) haue a certain feare in
them, and worketh rather of a tendernesse or nashnes of hart,
then of fortitude or manlinesse. Contrary to this we rede
of Iudas Machabeus the valiant captaine, that whe%n% Lisias
protectour of that huge part of Asia, betwixt the riuer of
Euphrates, and the ryuer of Nilus, in the absence of
Anthiocus the king had send by the commaundement of the sayde
kyng into the land of Iuda .xl. M. footemen, and vii. M.
horsemen to inuade that land, and to destroy it handsmothe,
so that there should remayne no memorie of the Iewes in all
that lande. Then this noble captain Iudas Machabeus gathered
his people together, and after fasting that daye, with
feruent and deuout prayer to God, made a solempne exhortacion
to hys people, where he saide to my purpose: $$Melius est nos$$
$$mori in bello quam videre mala gentis nostre et sanctoru%m%.i.$$
$$Mach.iii.$$ It is better for vs to dye in battail, then to se
the trouble & paines of our nacion & of holy me%n%. Wher he
preferred death temporal to experience of misery & chosed
rather to dye, then to sustaine the calamitie, wretchednes &
shame, that they should come to, if their enemies shoulde haue
the ouerhand ouer them, & yet the true fortitude & manlines
in Iudas Machabeus passed the ma%n%lines of al the paignim
co%n%querours that Aristotle could recite. Aristotle saith
also: $$fortis quanto est virtuosier & felicior, tanto sit in$$
$$morte tristior.$$ <P G4> A manly man the more that he hath of that
vertue, & the more felicitie that he hathe, the more heuy & sorowful he is
at his death, because that by deathe is depriued & disapointed
of y%e% greatest felicitie, benefit, & goodnes that may com to
man, which felicitie (after him) maye be gotten in this
world. For though they put an immortalitie of the soule,
yet of the state of soules after this present life, they
litle determine, but leaue it so ragged, that a man can not
tell what to make of it. But where the Philosopher saith
for a conclusion $$fortis quanto est. &c.$$ his faithe was no
better, but we by our faith know that the life to come,
is much more excellent then this prese%n%t life, full of misery
and wretchednes, euer mutable and vnconstant. Notwythstandyng
for the naturall amitie betwixt the soule and the body, they
be ful lothe to departe asundre, & naturally feareth such
departure, therefore in the ouerco%m%ming of this feare, & in
the contempt of this life & ieopardinge on great perils for
equitie and iustice sake, & for the faith of Christ, and for
the life to come, standeth principally our fortitude, this gift
of the holy gost, by which the holy goste moueth our soules,
& setteth vs furth to obtain & come to the end of euery good
worke that we begin, and maketh vs to escape & passe al perils
that maye let our good purpose. And where the paines of death,
or the fear of death many times ouerthroweth & turneth the
fraile minde of ma%n% that ma%n% of him selfe can not ouercome the
perils of this world, & come to y%e% reward of his labors,
<P G4v>
but gyueth ouer hys good purpose, afore it be parfite and
perfourmed. Here the holie goste helpeth mans minde,
giuyng a certain boldnes and trust to come to rewarde euer-
lasting in heauen as to the most parfite ende of all good woorkes,
and the very escape of all perils. To this end the true
fortitude this gift of the holy gost, hath hys principall
eye and respect. This excellent gifte of fortitude or manly-
nesse rested in our Sauiour Christ (as Esay speaketh) and made
him to put away and shake of the passions of our fraile mortal-
itie, which made him to feare death, and to be pensyfull
and heauye, when he sweat water and blood in his agonie,
remembring the death that he should to. But anone he
co%n%sidered hys fathers pleasure, & by fortitude went fourth to
mete the%m% that were sent to take hym, and consequentlye suffred
his painfull passion on the crosse, as he was determined
for to doe. Wherefore God the father exalted him, and gaue
him a name aboue all names, and that is had in reuerence of
al creatures. Many we rede of in the olde testament and
in the new, that boldlye contempned deathe for iustice sake,
whyche had euer their principall respect and eye to reward
euerlasting: As Esaye which wyth a sawe was deuided in two
partes: Ieremye the Prophet was stoned to deathe for
preaching to the people the word of God. And $$.ii. Mach. vii.$$ is
writte%n% a marueilous story of a mother & her .vii. sones, in which
this gift of the holy gost the gift of fortitude or ma%n%lines
appereth excellently. When she with her .vii. sonnes were
<P H>
conuented afore the kinge and the iudges, they were
required to eate certaine meates that were prohibited and
forbidden by the lawe, and to fal to the rites of gentilitie,
which they refused constantlye, and therfore were condemned
to dye, & were brought to execution: the eldeste sonne had
first his tonge cut out of his heade, then the heere and skinne
of his head striped of together, his fingers and toes cutte
of, and when he was almost spent, yet he was cast into a
great vessell like a friynge panne, and fire put vnder, &
there he was broyled and fryed vntill he was deade. His
mother & his brothers lokynge on him, and one comfortynge
another manfullye, to dye in Gods quarell, and for the
kepynge of his lawes saiynge: $$Deus aspiciet veritatem & consola-$$
$$bitur in nobis.$$ God will loke vppon the truthe, and will
haue comforte among vs. The second was likewise serued,
sauinge that his tonge was not cut out, and at his laste ende
saide to the kynge. $$Tu quidem scelestissime. &c.$$ 0 thou moste
mischeuous manne, thou destroyest vs in this presente life,
but the king of all the worlde will raise vs vp againe in
the resurrection of life euerlastyng, that dyeth for his lawes.
The thirde shewed furth his handes and his tonge, and
said: I haue the possession and vse of these thinges from
heauen aboue, but now I despise them for the lawe of God,
because I hope and trust to receiue them of him againe.
And euen so all the brothers were arayed, vntil they came to
the seuenth. And that marueilous mother comforted them
euerye one, <P Hv> saiynge: I can not tell howe you did appeare within my
bodye, for I gaue you not spirite and lyfe, and I did not
ioyne together the limmes of euerye one of you, but the
creatoure and maker of the worlde, that fourmed and fashioned
mannes natiuitie, and that founde the originall beginnynge of
all thinges, wyll restore vnto you agayne with hys mercy
both spirite & lyfe, euen as you now despyse your selues for
hys lawes sake. Antiochus the kinge thinkinge him selfe to
be dispised and set at nought, counsayled the mother that
she shold entreate & geue good counsail to the youngest sonne,
and to saue his life if it might be. And she stowped downe
to him mockynge Anthiochus the Kinge, and saide: My sonne,
haue mercie on me that bare thee nyne monethes within my
bodie, and gaue thee milke of my brestes three yeres space, and
nurced thee, and brought thee vnto the age that thou arte of,
I desire of thee (my sonne) that thou do loke on heauen and
earthe, and all thinges that be in them, and do vnderstande
that God made them all of nought, and so it maye come to
passe that thou shalt not fear this butcherly hangman, but
shalte be made worthy to haue such brothers as be gone afore
thee. Take thi death and such part as they haue done, that
in the time of gods mercy I may receiue thee againe with thy
brothers. While she was thus saiyng, the yong man boldly
cald vpon the tormentors, saiyng, that he wold not obey the
co%m%maundement of the kinge, but he wold obey the co%m%maundement
of gods law geue%n% <P H2> them by Moyses. And after a sharpe lesson
& co%m%mination geuen to the king, the king was inflamed with anger, & was
woode against him more then against al the other brothers,
& so the good yong ma%n% departed, trusting on god in all points,
and at the last, the mother after her sons was spe%n%t & put
to death. Of like fortitude, ma%n%lines & boldnes we read in the
new testame%n%t of .s. Steuen, & saint Iames, & other in the actes
of the apostles we read also of saint Peter .s. Andrew, Bartho-
lomew, Laurence, Vincent, & many other whose passio%n%s be red
in Christes church, of which al & of others like thapostle,
$$Heb. xi$$. saith. $$Alii distenti su%n%t non suscipientes redemptione%m%$$
$$vt meliorem inuenire%n%t resurrectionem, alii ludibria & verbera$$
$$experti. &c.$$ Some were racked & drawen in pieces, not loking
for any raunsome, that so they might find a better resurrectio%n%,
some suffred mocks & stripes, & more ouer fetters & prisones,
& were stoned to death, some were cutte in pieces. In al
these and such other, $$timiditie$$ & cowardnes was far away &
this gift of the holye gost, fortitude, manlines & strong
hert lacked not, by which thei were so co%n%stant in suffryng
aduersitie for Christes sake, in hope of reward euerlastyng.
Amen.
<P S 4>
!The fourth sermon, treatyng of the fift!
!gift of the holy gost, called the!
!spirite of Science.!

THe fifte of these giftes of the holy gost, is the
spirite of science, or the gifte of science or cunninge,
for whiche you shall vndersta%n%d the science is not so precisely
taken here as y%e% <P H2v> logitions speaking of science callyng it the
knowledge of a conclusion proued by demonstration, but science as we
nowe speake of it, descendeth and commeth alowe, and is
properlye the iudgement in the articles of our faythe, and
in such other Godly verities as extendeth them selues to
creatures and to mannes actes and doinges accordynge to saint
Paules saiyng: $$Faith worketh by loue,$$ And so doth all the
whole holy scripture more consistyng in practise and exercise
then in speculation. This gift of science or cunnyng as
we nowe speake of it, extendeth also to hande craftes, and
occupations as I shall declare hereafter. And it presupposeth
the gift of counsaile (that I spoke of lately) by whiche we
may with studie, deliberacion, and aduisement, attayne to
the knowledge of mans actes, and to the knowledge of creatures.
But because that many times mennes wittes in their study and
in their singuler or priuate counsailes, be ready to inuent or
imagine of mennes actes, and of other creatures laiynge a parte
the gifte of counsaile and good iudgement, so commeth many times
to mannes minde, deception, errour, lolardye, & heresie,
contrary to true science and cunnyng, gelosie, suspicion, sclaun-
der, and infamye, contrarye to quietnesse of liuinge. Example
we haue of the people of Israell, whiche hadde inbibed so
muche of Moyses lawe, and wedded their wittes so obstinately
to that learnyng, and leaned so carnally to the same, that
notwithsta%n%dyng all Christes doctrine, and all the preachinge
of the Apostles, <P H3> thought no way to saluation, but by obseruynge and
fulfillyng the workes of the lawe of Moyses, as except men
were circu%m%cised, they thought menne coulde not be saued. And
after a manne had touched anye deade thinge or anye vncleane
thinge, excepte he should sequester him selfe .vii. dayes from
the company of cleane people, and except he were washed the
thirde daye and the .vii. daye with a certayne water made for
the same purpose, he should dye, with many such ceremonies
and vsages which were then commaunded to be vsed, and were
no more but shadowes and figures of our sauioure Christe, and
of the time of grace that nowe is, and they shoulde nowe cease
when the veritye signifyed by theim is exhibited and perfourmed,
like as nighte ceaseth when the day commeth, and darkeness
vanisheth awaye by the presence of lighte. Thys they woulde
not vnderstande nor learne for any mannes exhortacion, but rather
persecuted to death all them that instructed the%m% in this
veritie. In this case was sainte Paule, firste before his
conuersion, and many of his contrey menne and kinsfolkes
the Iewes, of whiche he saith. $$Testimonium perhibeo illis quod$$
$$emulationem dei habent sed non secundum scientiam. Roma. x.$$
I beare them witnes that they haue a zeale and loue to folowe
the learnyng that God hath geuen them by Moyses, but they
lacke science and cunnyng, they folow not good vnderstandynge,
in that in whiche they thinke them selues cunnyng, for the
saide ceremonies were no more but $$Iustitiae car-$$
<P H3v>
$$nis vsq%ue% ad tempus correctionis imposite.$$ Certaine
obseruances laide on their neckes, carnallye to be obserued
and kept, to occupy them and holde the%m% vnder obedience, and
to keepe theim from the rites and vsages that the gentyles
vsed in theyr ydolatrye, tyll the tyme of correction, the
tyme of reformacion (whiche is the tyme of Christes commyng)
at whiche time they should surceasse and be vsed no more. Such
a zeale and loue to learnynge hathe manye nowe adayes: And of
their learnynge and knoweledge (whiche they thinke they haue)
they wyll make as great glory and boast as did the Iewes of
their learning. And yet their zeale and learnynge shall be
without that science that is this gift of the holy gost. In
this case be they that so arrogantly glorieth in their learn -
yng had by study in the englysh bible, and in these sedicious
Englisshe bokes that haue bene sent ouer fro%m% our
englyssh runagates nowe abidynge wyth Luther in Saxonie. Of
their studie you maie iudge by the effect. When menne and
women have all studied, and counte them selues best learned,
of their learnyng men p%er%ceiue litle els but enuie, &
disdainyng at others, mockynge and despisynge all goodnes,
raylynge at fastynge and at abstinence fro%m% certaine meats
one daie afore an other, by custome or commaundemente of
the churche, at Masse and mattens, and at all blessed
ceremonies of Christes church ordeyned and vsed for the
auancemente and set<P H4>tinge forthe of Goddes glorye not without
profounde and greate misteries and causes reasonable. By this effecte
you maye iudge of the cause: the effecte is nought, therfore
there must neades be some faulte in the cause. But what
saiest thou? Is not the studye of Scripture good? Is not
the knowledge of the Gospels and of the newe Testamente, godlye,
good, and profitable for a christian manne or woman? I shall
tell you what I thinke in this matter, I haue euer bene of
this minde, that I haue thought it no harme, but rather good
and profitable that holie Scripture shoulde be hadde in the
mother tong, and with holden from no manne that were apte
and mete to take it in hande, specially if we coulde get it
well and truely translated, whyche wyll be verye harde to be
hadde. But who be meete and able to take it in hande, there is
the doubte. I shall declare this doubte by an other like.
The Philosopher.$$i. Ethi$$. Declareth who be mete and conuenient
hearers of the science of morall philosophie. And there he
excludeth from the studie of that learnyng all yonge menne
and women, whether they be yonge in age, or yonge in maners
and condicions, they that be yonge in yeares, be no conueniente
hearers of Morall philosophye, because they lacke experience
of thinges that be taughte in that facultye, which be Actes
of vertue, and vertuousse lyuynge, principallye intended in
Morall Philosophye. <P H4v> Of such maner of liuynge, youth hath no
experience, or very little, and therfore they can not discerne theim
from their contraries when they heare them spoke%n% of, neither discerne
the meanes whiche be vertues from the extremities that be
vyces, no more then a blinde man can iudge colours fro%m%
their contraries, or can perceiue y%at% how muche the nigher
that any meane colour draweth to white, so muche the more
it scattereth and disperseth the sight, and hurteth it, or
on the co%n%trarie parte, howe muche the nyer in degrees it
approcheth to the blacke coloure, so muche the more it
gathereth the syghte closse together and helpeth the sight,
and comforteth it. To tel thys tale to a blinde manne is all
laboure loste, for he can not tell what you meane (after
Aristotle) because a childe knoweth not the actes of vertue,
of whiche Morall philosophye treateth (for the ende of that
philosophye is well doynge, and good liuynge). Therfore to
teache a childe the rules of that facultie, is a vaine laboure.
And also because youth is much geuen to folowe their
affections and their lustes, they be no kindly scholers of morall
philosophye, for the vehement inclinations that they haue to
do their luste, maketh them that morall lessons, teachynge
the exercise of vertue canne not printe in them. And for the
same cause they that be yong in maners though they be olde in
yeres (as the counsaylers of Roboam Salomons sonne were).
And such as be a great meyny of our lustye yonkers now adayes
olde inoughe to be wise, and yet as lewde they
<P I>
be as they were at twelue yeare olde, and muche worse.
They be so headstrong, and so obstinately set to satisfie
their concupiscence, and to take their pleasure, that they
will not learne any lessons for the contrarye. And so
they can not attaine to the ende of morall philosophie
which is vertuous workes. Women also a frayle kinde,
verye obedient to their fansies, and to earnestly and
eagerly folowynge their lustes, be verye vnmete scholers
of morall philosophye. Nowe to my purpose, the ende of
Diuinitie is good doinge as appeareth plainelye by
Moyses and the Prophetes in the olde Testament, by our
sauiour Christe in the Gospels, and by the Apostles in
their Epistles in manye places. And therfore diuinitie is
not called a speculatiue science, but a science of practise
or doinge. Then as the Philosopher reasoneth of the
hearers of philosophye I maie saie likewise, that children
whether they be children in yeres, or childre%n% in co%n%dicions
& vicious maners for their wilful pronitie & headines
to satisfie their lustes & pleasures, whether they be menne
or women, can not perceiue the differences, and diuersitie of
such good works as be taught in diuinitye nother y%e% things that
be spoken of in diuinitie, their passio%n%s doth so sequester
and alienate their wittes from consideracion of them, that
they shall be little or nothing the better for hearing of
theim, if they come where they maye heare of them, as at
sermons, lessons, and exhortacions, to which they come verie
seldome, they loue nothinge worse, and thinke no tyme
<P Iv>
worse spent the%n% y%e% time while thei be hearing the word
of god, ful like the%m% that our sauiour Christ speaketh of
$$Mat. xiii.$$ reciting y%e% propheci of Esai: $$Auribus grauiter$$
$$audierunt,$$ It greued the%m% to heare the woorde of God, $$et$$
$$oculos suos clauserunt,$$ they that shut fast their eyes.
Nequa%n%do oculis videant.$$ Lest they might se with their eyes y%e%
works of Christ, & the right way to heauen. And least they
should heare with their eares, & with good will vndersta%n%d
the liueli word of god that might saue their soules, & might
be conuerted fro%m% their misliuing that so I might heale them
(saith Christe) from the sores of their soules that be their
synnes. For in al such maner of sayinges you muste
vndersta%n%d y%at% the impossibilitie, yea rather the difficulty
to do wel, is of our self onely, & not of god. Therfore
s. Austine saith they could not beleue, by which it is to be
vnderstand that they wolde not beleue: they wold not molifie
their hartes to receiue holy instruction. How manye a ma%n% teache
the%m% whether charitie or loue be y%e% vertue or work of the body
or the soule,or of both, or whether it be the worke of
reason or of the wil? Likewise of fruition in whiche shall
stand our beatitude & glory in heauen, whether it be the operation of
the wit, or of the wil or of both. And also of Angels what maner
thinges they be, & howe God speaketh to the%m%, & one of the%m% to
another, thoughe thei haue no to%n%ges. And how thei mai moue
fro%m% place to place, considering that they fill no place,
for thei be no bodies. A hu%n%dred such things must be
considered in the scriptures, whiche it is but
<P I2>
vain labour to teach children, neither to the%m% that be
childish, & leud in co%n%dicions. I meane the%m% that of
election & of very purpose doth nought, & hath a pleasure
in noughtye liuyng, in which neyther such high co%n%sideracions
as I now touched, neither any moral rules or lessons of good
liuing ca%n% print, or haue place, they be so blinded by yll
custome, & roted in the contrarie vices, & in vicious liuing.
Neither to the most part of women being very sensual parsons
and much addict & giue%n% to folow their lusts & affections
which here amo%n%g you in this town not onely studieth y%e%
scriptures but also teacheth it, and disputeth it. S. Paule
$$i. Corinth. xiiii.$$ woulde that a woman if she wold learne anye
thing for her soule health, she should aske of her husbande at
home, that he may teach her if he be so well learned, or that
he maye aske of them that be learned, and so teache his wyfe,
least peraduenture if women shoulde haue resorte vnto learned
men, to reason matters, or to aske questions for their learnynge,
by ouermuche familyarity some further inconuenience might
mischaunce to bothe parties. She muste not playe the reader,
she must not kepe the scooles, but rather $$Mulier in silencio$$
$$discat cum omni subiectione: docere aute%m% mulieri no%n% permitto$$
$$i. Tim. ii.$$ Let a woman learne in silence without many words,
& without clattering, with al obedie%n%ce & subiection. For I
will not suffer a woman to be a teacher, least peradue%n%ture tak-
ing vpo%n% her to be a maistres she may wexe proude and malaperte.
She must consider her creation, that a woman
<P I2v>
was last made, and first in faulte and in sinne. Wherfore it
besemeth women to knowe their co%n%dicion & to be subiect, and not
to refourme and teache menne. Once she taught and marred all,
therfore Paule woulde haue her teache no more. But here
you must vndersta%n%d as wel for the philosophers minde of the
hearers of moral philosophy, as for .s. Pauls minde of the students
in holy scriptures, that although nether children in age,
neither in co%n%dicions, all geuen to take  their pleasures,
and to folowe their lustes, be appropriate and most co%n%nuenient
hearers of philosophye, because they lacke experience of vertuous
workes and by childishe plaiyng the boyes, and plaiynge the
wantons be customed in lewdenes, yet thys notwithstandyng if
they be vnder awe and feare of their parentes or of maisters,
or of officers, they maye take profite by hearynge Philosophy,
in as much as if they be straightly holde to such learning,
they may be disposed to vertue and restraint from vice by the
same. And muche like it is of the studie of scriptures, if
such voluptuous persons be compelled to haunt sermons, lessons,
and exhortations, by suche meanes the folishnes and ignorance
that is knitte in the hearte of the wanton and childishe persone
maye be driuen away by the rodde of discipline. And I
reade of many blessed women that haue bene vertuously brought
vp in youth, and well exercised in holye scriptures, as they
that saint Hierome wrote to, and many others whiche we worshyp
for blessed saintes in heauen, to whiche God gaue grace to
<P I3>
subdue their affections and lustes, and by that they were
the more mete to receiue the gifte of science and cunnyng by
the scriptures. But I rede not that they were readers,
preachers, or disputers of scriptures. Manye wise questions
they vsed to aske and were without countresaiyng satisfied
with such answers as were giuen them by them that were learned.
I doubt not but they vsed to teache their maydes at home
such lessons as might make them chaste and deuout. For
women may be exercised in teaching after that maner, as appear-
eth by Saint Paul $$Tit. ii$$. saying that aged wome%n% among other
vertues, must be, $$bene docentes, vt ad castitatem erudiant$$
$$adolescentulas,$$ well teaching, that they may enforme their
yonge women to chastitie, and to loue their husbands, and to
loue their children, to be cleane in countenaunce, in
woordes, and in bodie, to be good huswiues $$benignas et subditas$$
$$viris suis,$$ boner & boughsome to their husbands. So farre
blessed Saint Paule giueth women libertie to teache, but not
to teache men. All beit saint Ierome in the preamble of
his expositio%n% of the psalme: $$Eructauit cor meu%m% verbu%m% bonu%m%$$
noteth that $$Ruth, Iudith.$$ and $$Hester$$ haue bookes intyteled to
their names. and that they taught men wit, and so did the wyse
woman of $$Techua$$ conclude king Dauid with her wyse questions
that she asked hym, and taughte him by the subtyle riddles
that she proposed to hym, and mitigate hys anger wyth the
pretye example that shee brought in$$.ii. Reg. xiiii.$$ but in dede
muche of her <P I3v> wysedome in her so doing, came of the wytte of Ioab that
sent her to the kynge to intreate for Absalon that he
myghte be restored agayne into hys countrey. The blessed manne
$$Aquila$$ and hys wyfe $$Pryscilla$$ when they hadde hearde
Apollo preache Christe, they called him asyde and better
taughte hym in the faythe of Christe in some pointes then he
was taught afore $$Act. xviii$$. But here the scripture expresseth
not whether the man Aquila, or the wyfe Priscilla taughte
Apollo. And it maye well be that they bothe instructed hym.
For the holye spirite of God breatheth and inspireth his
giftes where it pleaseth hym, and by theym that it pleaseth
hym, whether it be men or women. Therefore it maye so be that
it pleased GOD to illuminate the soules of women, and by
theym for the tyme to teache menne. Sometyme for the reproch
and confusion of menne to make theym ashamed of their dulnesse
and sleweth. As it is wrytten $$Iudicum .iiii.$$ that Delbora
the Prophetesse iudged the people of Israell, and aduaunced
theym to warre agaynst Sisara captayne of the warres of
Iabin kyng of Canaan, in so muche that Barach a noble manne
amonge the people durst not go to the battayle agaynste Sisara
except thys good woman Delbora woulde go wyth hym. And sometyme
women haue instructed men for other secrete causes, such as
GOD onelye knoweth.
     But thys is not to be taken for an argu<P I4>ment because it is
rare and syldome, but of a commoncourse it becommeth women to be subiecte
and to learne insylence, and if they will teache, then to doe it wyth
modestye and secretlye, and not openlye to dyspute and
teache men, and that is Saynte Paules mynde as I sayde afore.
Scripture is in worsse case than anye other facultye, for
where other faculties take vppon theym no more then
pertayneth to theyr owne science, as the Phisicion treateth
of thynges partaynynge to the healthe of mans bodye, and
the Carpenter or the Smith medleth with theyr owne tooles and
woorkemanshyppe. $$Sola scripturarum ars est quam sibi omnes$$
$$passim vendicant, hanc garrula anus, hanc delirus senex,$$
$$hanc sophista verbosus, hanc vniuersi presumunt lacerant docent$$
$$antequam discant,$$ as Saynte Hierome saythe in hys epistle $$ad$$
$$Paulinum.$$
     The facultie of Scripture onely, is the knowledge that
all menne and wome%n% chalengeth and claymeth to them selfe and
for theyr owne, here and there, the chatterynge olde wyfe, the
dotynge olde manne, the bablynge Sophister, and all other
presumeth vppon thys facultye, and teareth it, and teacheth
it afore they learn it. Of all suche greene Diuines as I
haue spoken of it appeareth full wel what learnynge they
haue, by thys, that when they teache anye of their Disciples,
and when they gyue anye of theyr bookes to other menne to
reade the fyrste suggestion why he shoulde laboure suche bookes,is
<P I4v>
because by this (say they) thou shalt be able to oppose
the best priest in the parish, and to tel him he lieth.
Lo the charitie. Suppose thou haue science or cunnyng
by thy studie in scriptures, yet thou hast not this gift of
the holy gost, of whych we nowe speake, for it is not without
charitie: $$scientia inflat. charitas edificat.$$ Such science
maketh a man proude, but charitie edifieth & dothe good.
If a man thinke he knoweth any thing by suche science wythout
charitie, he knoweth not yet how he ought to know it $$.i. Corin.$$
$$viii,$$ he considereth not that he oughte to vse hys scyence
with humilitie, and wyth charitie towarde hys neyghboure, and
that is the science that God aloweth. For lacke of this charitie,
vayne is thy studie, thy science vanisheth away to vainglory,
which agreeth not with the holy gost. And when the holy gost
is absent, then beware of studye in scripture specially aboue
all faculties, for without his special assistence, thou shalt
not scape heresie, rather defoulinge the scriptures with thy
expositions and yl applicacion like Swine treading pearels
vnder their feete, and readye to inuade, and all to teare them
that haue the true knowledge and vnderstanding of scriptures.
Of such speaketh the prophet.$$Psa. liiii. Contaminauerunt$$
$$testamentum eius.$$ Where he speaketh of them that without
charitie treateth the scriptures, & haue defouled them, leauing
the vnitie of charitie, and taking euery one away by them selfe
in their owne confederacie, refusing the vnitie and concord
of good and faithfull people. But what
<P K>
hath come of them? It foloweth $$diuisi sunt ab ira vultus eius:$$
They haue been deuided by the anger of Gods face. What
better marke can wee haue to marke heretikes? $$Arrius$$ was
deuided with his confederacie, $$Pelagius$$ with his faction,
$$Nouatus, Manicheus, wycliffe$$ & such other which haue been
deuided fro%m% the congregacion of good and faithfull people by
excommunication here in this world, and it is to be feared
least they be excommunicate from the celestiall congregacion,
& be perished for euermore, excepte peraduenture some of them
did penaunce at the last caste, but whether ouer late
penaunce be sufficiente, it is doubt. What profit came by
the diuision and seperacion of such heretikes? It foloweth
there $$appropinquauit cor illius,$$ the harte and mynde
of him that deuided the%m% by his anger, came nigher to mens
knowledge by the scriptures. For many thinges were hid and
vnknowen in the scriptures, but when heretikes that vexed the
church and troubled it with their questions, were prescised
and cut awaye, then the harte and will of God in the scriptures,
was vnderstand & knowen. For there was nothing so parfitely
knowen nor so commonly knowen of the blessed trinitie and
of the diuine productions, afore that $$Arrius$$ barked and
rayled againste it, as was knowen afterwarde. The sacrament
of penaunce had neuer be so well knowen as it is, if $$Nouatus$$
that heretike had not taughte his faction to despise the
seconde table or raffe after shypwracke, that is penaunce,
the seconde helpe and remedye to
<P Kv>
saue men soules. Baptisme is the first that riddeth a man
from originall synne and from actuall synne if any be afore
committed. After which baptisme if a man fall to synne agayne,
penance is the second remedy. $$Nouatus$$ would none therof,
but that if a man synned after he was baptised, he was
remediles and could not be saued. He gloried to much in
his owne sinceritie and clerenes of his lyuing. And so of
the syngle lyuyng of priestes, of the inuocation of Saintes,
& of theyr prayers for vs, of purgatorie, of ceremonies of
the church, of images, which you without scie%n%ce call idols.
In all Christendome were scarce so many that could exactly &
profoundly and so redely declare and reason the truthe of
these matters and defend theym from barkers and from gnawers
& raylers afore this wicked new learning rysse in Saxony,
and came ouer into England among vs, as you shall finde now in
one vniuersitie, or in one or two good towns: So that
generally by the excluding and putting awaye of errours & here-
sies the will of God co%m%meth nigher and is better knowe%n%,
declared vnto vs by the scriptures wel labored and truly vnder-
standed. It foloweth in the psalme: $$Molliti sunt sermones$$
$$eius super oleum, et ipsi sunt iacula.$$ The wordes of God
in scripture which afore were hard, by the exercise and labour
of catholike clerkes be made very soft, yea more softe, easye,
and soople then oile, and be made harnes and dartes, or
weapo%n%s for the preachers. Of the hardnes of scriptures
(in which our new diuines finde no hardnesse)
<P K2>
riseth al heresies. And so they did euen at the beginning
in Christes time. When Christ said $$Io. vi. Nisi manducaueritis$$
$$carnem filij hominis et biberitis eius sanguinem, no%n%$$
$$habebitis vitam in vobis:$$ Except you eate the fleshe of
the sonne of man, and drink his bloud, ye shal haue no life
in you. Many of his disciples hearing these woordes sayde:
This is a hard saying, & who can abide to heare him say thus?
And after that time many of his disciples gaue backe, and
walked not with him, they kept him no company: the%n% said our
sauiour Christ vnto the .xii. ya%t% he had chosen apostles: wil
you begone also? Peter aunswered: good mayster to who%m%
shall we go? $$Thou hast the wordes of euerlasting life.$$ I
pray you take hede, and learne here of S. Peter meekely to rede
and take the woordes of GOD in his scriptures. Dyd Peter
vnderstande Christes woordes, for whyche a greate manye of
hys scholers gaue backe, and companyed not wyth Christ? Naye
verelye, no more then other dyd. But yet he woulde not shake
of hys mayster for the obscurenesse of hys woordes, neyther
despysed hys woorde thoughe it were obscure and darke, neyther
tooke vppon hym arrogantlye to deuine and arede what was hys
maysters mynde and meanynge by his woorde that was so darke,
as manye of our yonge diuines nowe adayes wyll not stycke
to doe, and rather to saye boldlye, and to confirme it wyth an
horrible othe, I am sure thys is hys meanynge, and thus it
muste be vnderstanded, when they be farre wyde.
<P K2v>
So did not Peter but taried his time, and so by sufferance
and good abiding at the maundye afore the passion, when
Christ by consecracion co%n%erted bread and wine into his
precious body & bloud, then he perceiued what Christ meaned
by his saying afore rehersed: $$Nisi manducaueritis, &c$$ except
you eate the flesh of a man, and drink his bloud, you shall
haue no life in you. &c and so did other of the apostles there
present then first vnderstand the word. And euen then Christe
spoke certayne woordes that might haue giuen them light to
vnderstand him, saying: $$Si ergo videritis filium hominis$$
$$ascendentem vbi erat prius$$: If you shall se the sonne of
man ascend to heauen wher he was afore, as who should say,
when you shall see him ascend with a whole body, then you
shal perceiue that this carnall and grosse vnderstandinge
that maketh you nowe to murmure and grudge, profiteth nothing
at all. At that blessed supper the apostles knew that Christ
should ascend whole, and that they shoulde not teare the
body as they there saw it with their kniues, nor gnaw it with
their teethe, that the bloud should run about their teethe,
neither eate it rosted nor sod, as men eate the meate that they
bye in the shambles, but that they should eat it in an other
facion then they saw it the%n%, that they should eate his body and
drinke his bloude in a maner that shoulde not lothe nor abhorre
theyr stomakes, vnder the fourme and facion of bread and wyne
that they were daylye vsed to. This S. Peter knewe not at the
first, and yet he spoke to Christ
<P K3>
full reuerentlye and louingly, as it were, saying:
aske not whether wee will be gone and forsake you,
though your wordes be so obscure that wee can not perceiue
them. For this we knowe that $$verba vitae eterne habes,$$
thou hast the woordes of life euerlasting. As yet he dyd
not vnderstande Christes woordes, but full louinglye he
beleued that the wordes that he vnderstoode not, were verye
good. Woulde GOD you woulde when you rede y%e% scriptures, vse
such a modesty & suche charity, that if the sentence be
hard and strange, then not to determine yourself to an
vnderstanding after your owne fancie, but abyde a tyme with
longanimitie and easy sufferaunce. $$Et iacta super dominum curam$$
$$tuam, & ipse te enutriet.$$ Referre thy mynde to Gods
pleasure, caste thy care vpon GOD, and he will nourishe thee,
he will send thee light, prouiding for the some man that is
wel learned & substancially exercitate in the scriptures to
teache thee, specially if it be necessarye for thy soule
health to knowe it. If it be not necessarye for thy soule
healthe, but such as thou mayest be safe inough whether thou
know it or not, and mayest come to heauen wythoute the
knowledge thereof (as a thousande places in scripture be suche)
then lette it passe, and say with Saynte Peter: $$Domine verba$$
$$vitae eterne habes.$$ 0 Lorde GOD thou hast the wordes of
euerlasting life. The woordes be good, because they be the
woordes of GOD, although I doe not vnderstande them. Thus order-
ynge your selues in the studye of holye scripture, you do like
<P K3v>
good men, and lyke gods seruauntes, and God wyll be good
Lorde vnto you. $$Et non dabit ineternum fluctuationem iusto.$$
And wyll not suffer you finallye for euer to fleete and wauer
inconstantlye, runnyng from one opinion to an other, from
one illusion to an other, thou shalt stay thy selfe by the
ancour of faythe, and that shall keepe thee from the rocks, that
be perelous heretikes. For if thou fleete and wauer tyll
thou fal on one of them, thou shalt haue suche a crash
of false doctrine and leude vnderstandyng that thou shalt not
auoyde shypwracke, thou shalte not come to the porte of safe
knowledge, ne to the port of ease, quietnes, and caulmenes
euerlasting in heauen, if thou be made by suche false doctrine
to erre in the essentiall and necessarye pointes of thy
belefe.
     Therefore in your learnynge see that you vse charitie
with humilitie and lowlynesse of hart, and then you shall shewe
your selfe that your learnynge is the true science gyuen of
the holye goste, of whyche we now entreate. And by the
same gift you shall as well know what you shal beleue, as to
iudge and dyscerne the thynges that you shall beleue, from the
thinges that you shall not beleue. And also you may ascende to
so hyghe knowledge, that you shall be able to declare the
articles of your faythe, and to induce and perswade other
men to beleue, and also to conuince and ouercome countersayers,
and such as woulde impugne the faith. Althoughe it be not
gyuen to all menne to ascende vnto so hyghe
<P K4>
a degree of science. And because I spoke euen nowe of
Images and Idolles, I woulde you shoulde not ignorauntlye
confounde and abuse those termes, takynge an Image for an
Idolle, and an Idolle for an Image, as I haue hearde manye
doe in thys citye, as well of the fathers and mothers (that
shoulde be wyse) as of theyr babies and chyldren that haue
learned foolyshnesse of theyr parentes. Nowe at the dissolu-
cion of Monasteries and of Freers houses many Images haue bene
caryed abrod, and gyuen to children to playe wyth all. And when
the chyldren haue theym in theyr handes, dauncynge theim
after their childyshe maner, commeth the father or the mother
and saythe: What nasse, what haste thou there? the childe
aunsweareth (as she is taught) I haue here myne ydoll,the
father laugheth and maketh a gaye game at it. So saithe the
mother to an other, Iugge, or Thommye, where haddest thou that
pretye Idoll? Iohn our parishe clarke gaue it me, saythe
the childe, and for that the clarke muste haue thankes, and
shall lacke no good chere. But if thys follye were onelye
in the insolent youthe, and in the fonde vnlearned fathers
and mothers, it myght soone be redressed. But youre preachers
that you so obstinatelye folow, more leaninge to the vulgar noyse
and common erroure of the people then to profounde learnyng,
they bable in the pulpittes that they heare the people reioyce
<P K4v>
And so of the people they learne their sermons, and by
their sermons they indurate their audyence and make the
people stubbourne and harde to be perswaded to science,
contrarye to theyr blinde ignoraunce, as well in this point
of Images and Idolles, as in manye other like. They
would haue that this latine worde $$Imago$$ signifieth an Idole,
and so these new translations of the english bibles hath it
in all places, where the translatours would bring men to
beleue that to set vp Images, or to haue Images is idolatrye.
And therefore where the scriptures abhorreth idols, they
make it Images, as though to haue imagerie, were idolatrie,
that God so greatly abhorreth. But you must vnderstande
and knowe that an Image is a thinge kerued, or painted, or
cast in a moulde, that representeth and signyfyeth a thing
that is in dede, or that hath be or shal be in dede. And so
speaketh our Sauiour Christ of an Image, when the Pharisies
send their disciples wyth Herodes seruauntes, to aske hym
thys question: whether it were lawfull for the Iewes to paye
tribute to the Emperour or not? He called them Hipocrites,
and bad them shewe him the coyne or money that was vsually
payde for the tribute. They brought him a denere, wee call
it a peny. He asked them: $$Cuius est Imago hec, et superscriptio$$
$$Mat. xxii.$$ Whose is this Image & the scripture about? They
answered: the emperours Note here (good frendes) that Christ
asked not $$cuius est idolum hoc?$$ Whose is this idole?
for he knewe it was none, but that it was an
<P L>
image, as is the Image of our soueraigne Lord the king
vpon his money coyned in London, in Bristow, or in other
places, whiche no man that hath witte woulde call an Idole.
For Saynte Paule sayth. $$i. Cor. viii. Scimus quia nihil est Idolu%m%$$
$$in mundo, & quod nullus est deus nisi vnus.$$ We knowe
that an ydole is nothinge in the worlde, and that there is
no God but one. Where the blessed Apostle referreth muche vnto
science in this matter of ydoles, and of meat offered vnto
them, and spoke to them that were learned,and shoulde haue
conning to discerne in this mater: sayinge in the beginninge
of that.viii. Chapiter. $$Scimus quoniam omnes scientiam habemus.$$
We knowe, for all we haue science and conninge to iudge of these
meates that be offered to Idoles, what know we? $$Scimus quia$$
$$nihil est Idolu%m% in mu%n%do & quod nullus est deus nisi vnus.$$
We have this science, and this we know, that an Idole is no-
thinge in the worlde, and that there is no God but one. An
ymage is a similitude of a naturall thinge, that hath be, is,
or may be. An ydole is a similitude representing a thing that
neuer was nor maye be. Therefore the ymage of the crucifixe
is no ydole, for it representeth and signifieth Christ
crucified, as he was in dede. And the Image of Saint Paule
with the sworde in his hande, as the signe of his martirdome
is no Idole, for the thinge signified by it, was a thinge
in dede, for he was beheaded with a sworde in dede: but an
Idole is an ymage that signifieth a monster that is not possible
to be, as to sig<P Lv>nifie a false God whiche is no God in dede. For as
S.Paule sayde, $$There is no God but one:$$ As the Image of Iupiter set
vp to signifie the god Jupiter, is a false signifier, & signi-
fieth a thinge of nothinge for there is no God Iupiter. And
the Image of $$Venus$$ to signifye the goddes $$Venus$$ is nothinge,
for that is signified by it, is nothynge, for there is no she
goddes $$Venus:$$ As in a lyke speakynge we say $$Chimera$$ is
nothing, because the voyce is sometyme putte to signifie a
monster, hauinge a head lyke a Lion, with fyre flamynge out
of his mouth, and the bodye of a goate, and the hynder parte
lyke a serpente or a dragon, there is no suche thynge, althoughe
the poetes faine suche a monster: therefore the voice $$Chimera$$
is a false signifier, and that is false is nothinge, therefore
we say Chimera is nothinge but $$Chimera$$ signifiynge a certayne
mountayne in the countrey of $$Licia,$$ flaminge fyre out of the
toppe of it, bredynge and hauyng Lions nyghe about the hier
part or toppe of the same hyl, and downewarde aboute the mydle
parte, hauynge pastures where breadeth goates or suche other
beastes, and at the fote of it marshes or moyste grounde breadyng
serpentes: such an hyl there is in the sayde countrey, and of
the diuers disposition of the partes of the sayd hyll, the
fiction of the forsayd monster is ymagened, whiche is nothynge,
and therefore so we say that $$Chimera$$ is nothing, but the same
vocable put to signify the hyl in $$Licia$$ aforesayd is somwhat,
and a true signifier, for it signifieth a thinge that
is in dede, <P L2> as appeareth by $$Pomponius Mela. lib. i. and Soline
Cap. lii.$$ with their expositours. And euen so it is true that Paule
sayth that an Idole is nothing, for there is none suche
thinge as is signified by it, there is no God $$Saturne,$$ there
is no God $$Iupiter,$$ there is no Goddes $$Venus,$$ but I saye more,
that yf a man coulde carue or paynte an Image of $$Iupiters$$
soule burnynge in the fyre of hell, or lykewise an Image of
$$Venus$$ soule there burnynge. If Saynte Paule had sene suche
a pycture or ymage, he woulde neuer haue called it an ydole,
or a thynge of nothinge, for it shoulde signifie a thing
that is in dede, for $$Iupiters$$ soule is in hel in dede, and so
is $$Venus$$ soule, and other lyke taken for Goddes made of
mortall men. After this maner good frendes, you must by
science and connyng, learnedly speake of Images and Idoles,
and not to counfounde the wordes, or the thinges signified
by them, takyng one for an other. And by this you maye
perceaue, that when you wyll arrogantly of a proude hearte
medle of maters aboue your capacitie, the holy goste withdraweth
his gyfte of science frome you, and that maketh you to speake
you can not tell what, for the holy goste will not inspyre
his gyftes but vpon them that be humble and lowlye in hearte.
And because I sayde heretofore, that this gyfte of science
as it is here taken, extendeth to mecanical science, and handy
craftes. This appeareth by the text. $$Exo. xxxi.$$ when the holy
tabernacle shoulde be made in deserte, almyghty God prouided
an artificer and worke-
<P L2v>
man for the same nonce called $$Beseleel$$ sonne of $$Huri,$$ sonne
of $$Hur,$$ of the tribe of $$Iuda.$$ I haue filled him (sayth God)
with the spirite of God. $$Sapientia, intelligentia, & $$scie%n%tia$$
$$in omni opere.$$ I haue geuen him sapience, by whiche he might
wel discerne and iudge of the thinges that god woulde
haue made, in so much that he was able to teach others the
thinges that he knewe by goddes reuelation and instruction. And
this properly perteyneth to the gyfte of $$Sapience$$, as I haue
sayd afore. I haue fylled hym with the spyryt of $$intelligence$$
or wyttines, and fine and cleare perceyuinge and vnderstanding,
by which he may more perfitly pearce and enter with his wit
into the thinges that be taught him, then he should haue
done if he had lacked the sayd gyft of $$intelligence.$$ I haue
also (sayth God) fulfilled $$Beseleel$$ with the gifte of science.
Of whiche speaketh $$Chrisost.$$ in a sermon of the holy goste
after this maner. When $$Moyses$$ made the tabernacle in
wyldernes, he had nede then not onelye of doctryne and
learnynge, but also of the gifte of a mayster craftes man,
to knowe howe he should sew togither fyne clothes and sylkes
of precious colours, and howe to weaue them, plat them, and
shape them together. And howe he shoulde cast golde and other
metalles necessary for the ceremonies there to be vsed, and howe
to polyshe precious stones, and also to frame the timber for
the same tabernacle.For these and such other purposes
almighty God gaue him and to his workeman $$Beseleel$$, the spirite
of science, that they mighte frame all <P L3> suche thinges accordingely. And
euen so in your occupations and handy craftes, when you exercise your selues
diligentlye and trulye withoute slouth, withoute disceate, gile, or sutteltie
in all your exercise, ordering your selues to your neigh-
bour, as you would be ordered your self, so longe youre
occupation, exercise, and laboure is adnexed and ioyned
with charitie, and semeth plainely to come of the holy gooste:$$
for without charitie this gifte of science comminge of the
holy gooste will not be, no more then other vertues infused.
And contrarye, lyke as euerye good thinge hath an enemie, or
at the leaste wise an ape or a counterfeiter, as fortitude
or manlines hath folyshe hardines or rashe boldenes, which
semeth manlines and is not so, so hath science or conninge,
gile or sutteltie, whiche counterfeiteth conning, and is
no true conninge, in as muche as it is withoute Charitie,
and also withoute iustice. $$Cicero ex platone .i. offic. Sciencia que$$
$$est remota a iusticia calliditas potius quam scie%n%tia est$$
$$appellanda.$$ Science remoued from iustice is rather to
be called wylynes then science. And to this purpose, it is
necessarye that you seruauntes do youre dutye to youre
maysters obedientlye with feare and quakynge, in simplicitie
and playnes of hearte, as vnto Christe, not seruinge to the eye,
as to please man, but like the seruauntes of Christ, doinge
the will of God with hearte and all. $$Ephe. vi.$$ not deceauing
your maisters by your idlenes, or els beinge occupied about
your owne
<P L3v>
busines, when your master thinketh that you be in his
labours. And lykewyse you maysters do you to youre
seruauntes, instructynge them in theyr occupations, for
whiche they came to your seruyce, accordyng to the trust
that theyr parentes and frendes hath put you in, that
they maye get theyr lyuynge and yours with truth & iuste
dealynge and honestye, and medle not to muche with other mens
occupations that you cannot skyll on, leaste whyle ye be so
curious in other mens matters not perteininge to your lerning,
you decaye as well in your owne occupation, as in the
other, so fallynge to penurye, extreme pouertye, and very
beggery. For when a tayler forsakynge his owne occupation
wyll be a marchaunt venterer, or a shomaker to become
a groser, God sende him well to proue. I have knowe%n%
manye in this towne, that studienge diuinitie, hath kylled
a marchaunt, and some of other occupations by theyr busy
labours in the scriptures, hath shut vp the shoppe windowes,
faine to take Sainctuary, or els for mercerye and groserye,
hath be fayne to sell godderds, steanes, and pitchers,
and suche other trumpery. For this I shal assure you, that
althoughe diuinitie be a science verye profitable for the soule
health, yet small gaynes to the purse, or to the worlde aryse
by it. Not that I intende to reproue the studye of
scriptures, for I extoll it and prayse it aboue all other
studye, so that it be vsed as I haue sayde afore, with
modestye and charitie, with longanimitie and easye sufferaunce,
tyll God sende the
<P L4>
a true instructour, not infected with wylful and
newfangled heresyes. From whiche I pray god to defende
you all, and sende you teachers indued with such science
as may instructe you in the truth, by whiche you may
attayne to ioyes euerlastynge. Amen.
<P S 5> $T$he fyfte sermon, intreatynge of the spirite of Pietie.
$N$Owe right worshipful audience I must aunswer to
your expectation, not doubtinge but that ye loke I
shoulde perfourme the promise that I haue made you
in tymes paste, when I toke upon me to declare vnto you
the vii. giftes of the holye goste, whiche as the
prophet <uEsay .xi.>u sayth, rested on our sauiour Christ,
and by hym be deriued to his faythfull people, to
euery one as it doth please his goodnes to distribute
them to some more of them, to some fewer, and not so
many. And to them that receiue the giftes of one kynde
and maner, yet some persones hath them more intensly,
more fullye, and more perfitly, & some more remysly,
more faintlye, and not after so perfit facion or maner,
as I haue heretofore declared at large, which I trust
in God is not all forgotten. Fyue of the sayde giftes
I haue stripped and passed ouer after the capacitie of
my poore witte, nowe consequentlye succedeth the .vi.
of the saide giftes, called <uSpiritus pietatis,>u or <udonum>u
<upietatis,>u the gift of Pietie. This word <upietas>u or
<upietie>u the latin terme is so <P L4v>
ambiguouse, & so diuersly vsed, both in the scriptures
and also of the doctours, that me thinketh it very hard
to make it plaine in the english tonge for your capacitie.
The translatours of the Bible in to englishe, calleth
<upietas>u godlines, and his contrary <uimpietas>u vngodlines. But
thus speaking of <uPietie>u, it semeth to comon and large to
be one of these .vii. giftes distincte from the other,
because that thus speakinge of it, it agreith to the other
.vi. giftes that I haue spoken of. For the gyft of godly
counsell is a certayne godlines: the gift of Fortitude
also is a certayne godlines: The gyfte also of the dreade
of God is a godly gifte, and a certayne godlines, as hereafter
shall appeare. And if I should english it & call it pitie,
yet there I should fall into an other equiuocation: for
this word pitie is not euer taken after one maner in the
englishe tonge: sometime it is taken for mercy or
compassion that we haue on the miserye of our neighbour that
is in paine or trouble, & thus is <upietas>u sometime taken as
I shal shew hereafter & sometime otherwise, as when we
say to an vnthrift or a co%m%mon malefactour, it is pitie
to do the good. Here it signifieth rather an offence,
a fault or an il thing, & so speking, I thinke this english
may come of <upio,>u a verbe, or <upiaculu%m%>u taken in <umalam parte%m%,>u
for a crime or a sinne, as we take <usacer>u,or such other,
sometyme to signifie that is holye & good, and sometime
that is cursed & noughte. But we haue not yet the principal
significatio%n% of <upietas>u that we now speke of. Therfore
more specially to speake of <upietie>u, ye shall vnderstand
y%at% the paygnims in theyr writinges vsed y%e% same terme <P M>
and (as they thought) in the same signification as we vse
it. <uCicero. ii. officioru%m%, Deos placatos pietas efficiet &>u
<usanctitas.>u They were deceiued by errour and worshipped
many Gods, yet this they thought good to pacifie, co%n%tent,
and please their gods by pietie & holines. Albeit their
pietie, holynes and integritie or clearenesse of liuyng
in the%m%, were but counterfait and vnprofitable for their
soule healthe, and for saluation of their soules, in as
muche as it lacked the foundacion of faith whiche as I saide
in the firste Sermon that I made here of these seuen giftes,
is presupposed necessarilye to all these seuen gyftes of
the holye Goost. <uLactancius firmianus diuinarum instituti->u
<uonum, Li. iii. ca. ix,>u inueighing against the erroure of the
olde Philosophers, whiche sayde that mans felicitie stoode
in the knowledge of corporall thinges as <uAnaxagoras>u did,
whiche when he was asked wherfore, or for what cause he was
borne? answered <uSolis ac celi videndi causa.>u I was borne and
brought into this worlde (sayth he) for to see the sunne,
and the heauen or the bodies aboue, as meanynge that in
the beholding of the%m% with our bodelye eyes hadde stande
all our perfection, where he ought rather to haue confessed
and magnified the power of him that made the Heaven, and
in contemplation of his maiestye, that is to saie, in the
interiour sight of our mindes, occupied about his highnes,
and in loue corespondente, to have constitute our felicitie
stedfastlye, continuynge in the same, while wee be
here in this corruptible bodie, till at the last wee
<P Mv>
maye attayne and come to the cleare fruition of the same
in heauen without any impedimente or let. Therfore if
a man were asked now wherefore he was made, he should not
answere to stare vpon the skye (as Anaxagoras saide) nother
to folowe the carnall lust of this fleshe, as Aristippus
sayde, nother to be without payne, and to take thy
ease or thy pleasure generallye, as Epicure sayde. But rather
to saye and answere that we were made and brought forth into
this world for to worshippe God, whiche begote vs to doe
hym seruice. And this after <uLactancius.>u is called
<uPietas. Dei parentis agnitio>u. The knowledge of God our
father and maker not speaking of bare and naked knowledge
of GOD as they hadde. <uQuicum cognouissent deum, non sicut>u
<udeum glorificaverunt. Roma. i.>u Whiche when they knewe GOD
did not honour him as GOD, nother thanked hym for his gyftes,
but played the fooles, fallynge to Idolatrye, makynge Goddes
of menne, birdes, and beastes. Therfore sayth <u.s. Augustine.>u
<uiiii. ciui. ca. xxiii. Pietas vera est verax veri dei cultus>u.
And as he saythe <ux. ci. ca. i.>u it is called by the Greke
word <uLatria,>u which is properly that seruice that perteineth
to the worshippyng of God, & may be called also by an other
latine word, <uReligio,>u Religion which properly signifieth
the worshippyng of God, and taketh his name (<usecundu%m% Lactanciu%m%>u
<uli. iiii. ca. xxviii.>u <uA religando,>u because that by the
bonde of the seruyce and worshippe that wee owe to God,
GOD hathe bounde manne to hym to do hym seruice, as to
<P M2>
our Lord and master, and to do him worshyppe, honour
and reuerence as to our father. Thus he hath bounde vs
to hym by the faythe that he infused and poured into vs
at our christenynge and wee haue bounde our selfe to hym
by our promysse that wee there professed, for hys sake
to renounce, refuse, and forsake the deuyll, and all
hys pompe, and proude workes, and so all wee were there made
religious persones, applied and appoynted chiefelye to
thys seruyce that I nowe speake of, <upietas>u, that is to
saie: the true worshippynge of GOD, or the inwarde habite,
qualitie or gifte of the soule, by the holye Goste geuen
to man or woman, by whiche a manne or a woman hauing it,
is inclined to goodnesse, and made well disposed, well minded,
prompte and ready to serue GOD, and to do hym worshippe.
But because it is playne by the Prophet Esay, (where my
matter is grounded) that all these gyftes rested in the
manhode of our Sauioure Christe, whom he called the flower
that shoulde rise up out of the rodde, springynge forthe
from the roote of Iesse. Let vs searche the scriptures
whether it do appere by his actes that he hadde this
gift. <uLuke ii.>u When he was twelve yere olde and
able to take some labours, he wente wyth his mother and
wyth his foster father to Hierusalem. They casting no
perylles, wente homewarde after the solemnitie of the feast,
thinking that Christe hadde been in the companye of the
neighbours that the%n% went together homwarde fro%m% Hierusalem
after the maner as Pylgrymes,
<P M2v>
vsed to go in flockes togither. Thus they passed the
way a whole daies iourney afore thei missed him, when thei
missed him it was no nede to bid the%m% seke, they had lost
their greatest iewel. They sought him among their frends
& acquaintance and coulde not finde him, the nexte daye
they returned backe to Hierusalem, the thirde day they
sought all aboute in the Citye, the fourth daye, that is
<upost tridium,>u after thre dayes they found him in the
temple sittynge among the doctours, hearynge them, and
askynge questions of them. He first hearde them reade
and teache, and then asked questions, and opposed theim.
Woulde GOD our Bible clerkes woulde so do now adaies, that
they woulde firste heare and learne, and afterward to oppose,
for so they should profite them selues, and theim that they
do oppose. Where nowe when they do oppose, it is wythout
anye learned maner, and more for a vayne glorie, or for to
publishe and open mennes ignoraunces, rather then to instruct
them, and that appeareth, for commonlye they be doinge &
most busie with theim that be vnlearned, rather then with
them that be learned. Our sauiour Christe occupied not him
selfe soe, but gate him selfe amonge the verye beste of the
doctours that were in the Temple, firste geuinge good aduertens
and audience to their saiynges, and then opposynge them
for their learnynge. And after thys maner his Parentes
founde him occupied, hys mother saide vnto hym: Sonne,
why haue you serued vs so? your father and I, with sorowe
<P M3>
and care have sought you. And Christe said vnto them,
why sought you me? Know ye not that I muste nedes be in
those thinges that be my fathers? Or aboute my fathers busines?
Where he called the resorting and commyng to the temple,
and there to be occupied in contemplation, in preachinge,
readynge, teachinge, disputynge, or reasonyng, his fathers
matters, his fathers businesse. And in this he declared
this gift of <upietie>u, (that I nowe speake of) to be in him,
and that by this gifte, he was inclined so to do, and
so to occupy him selfe in the seruice of his father, and in
the worshippyng of almighty God. And after when .s. Iohn
Baptiste was cast in prison, then came our sauiour Christe
abroade, and preached his holye doctrine in Galilee and
other places. <uLuke .iiii.>u and in his progresse he came to
Nazareth where he was nourced and brought vp in his childhode.
And there came into the churche on the Sabbath daie as he
was wont to do, and stode vp and redde a porcion of the
scripture as the maner was. The scripture was of the
prophecye of Esay. <uca. lxi.>u <uSpiritus domini super me propter>u
<uquod vnxit me, eua%n%gelizare pauperibus misit me. &c.>u After
he had redde it, he clasped vp the booke, & deliuered it
to the clerke or minister that hadde the kepyng of it, and
sate downe like a doctour or a reader in his chaire, or
on his stole and expounded and declared the same scripture,
appliyng it to him selfe as the true litterall sence
of that scripture did pretende, saiynge: <uHodie impleta>u
<uest hec scriptura in oculis vestris.>u Now this
<P M3v>
scripture is fulfilled afore your eyes. The holye spirite
of God was on him, and did annointe him and sende him to
preach to the poore people, that be poore in spirite, and
lowlye in herte. All this was the seruice of his father,
redoundyng to his worshippe, and to his fathers honour he
applied all his preachinge. <uIoh. xiiii.>u The sermon that you
haue hearde, is not mine, but it is my fathers that sende
me. Also, <uIoh. xv.>u In this my father is glorified, that you
maye bring furthe muche fruite, and may be made my scholers.
He did not attribute or geue it to his own glorye or prayse
that his disciples increased in knowledge, and in the fruite
of good works comming of the same, but to the glorye and prayse
of his father. Likewise that his disciples and we by them
be Christes disciples, he willeth vs to geue laudes and glorie
therfore to the father, although y%e% fathers glorie and his by
reason of his Godheade, were & is all one. Thus ye may well
perceiue through the Gospels, howe vehemently and earnestly
he was geuen to the true seruice and honour of god seking
the glory of God, and not his owne glory or the glory of
his manhode. <uEgo non quero gloriam meam est qui querat &>u
<uiudicet. Ioh. viii.>u which is the verye exercise and practise
of this sixt gift of the holy gost called in latine <upietas,>u
in englyshe the <uworshipping of God,>u or <uthe gifte of grace>u
<uby whiche we be prompte and ready, and glad to worshippe God.>u
And when we be so disposed, taking example at our Sauiour
Christe, commynge to his holye Temple or churche dedicate to Gods
<P M4>
honour, where his holy word is redde and song, expounded
preached, and declared, and there occupie our selfes in
contemplation and prayer like good christian people, it is
a great signe that we be partakers of his plenty, hauynge
this gifte of the holy goost deriued vnto vs by our Sauioure
Christe. And this (I thinke) is one proper signification of
<upietas>u and is as saint Ambrose. <ui offi. xxvii,>u sayth,
the firste and principall parte of our iustice, and the
beginnynge of wisdome, to know of whom we haue our wit and
all other goodnes and to do him seruice accordynge to his
benefite. Albeit if we should extend and enlarge the name
of <upietas,>u of reuerende worshippe, we shall finde that wee owe
seruice or reuerende worshippe to our countrey, & also to our
parents that brought vs into this world, and nursed vs,
cherished vs, and helped vs when we could not helpe our self,
and also to the%m% that be nye of kinred to vs. So that this
vocable <upietas>u semeth now to haue iii. significations, to
whiche he agreeth, <usecundum analogiam quandam,>u as the
Logition speaketh. After a certaine order likewise, as there
is an order betwixt the thynges signified, we owe a
reuerende seruyce and worshippe to almyghty GOD as to our
maker, mainteyner, and redemer, as I haue sayde. Wee owe
also a reuerende seruice and worshippe to our countrey.
Wee also owe a reuerende honoure and worship to oure fathers
and mothers, & to the%m% that be to vs nexte of kinred. But
we be not so bounde to serue our countrey as wee be to serue God,
<P M4v>
so straightly bound to our pare%n%tes & kinred as to
our cou%n%trey. If the whole countrey or the whole realme in
whiche thou were borne, would moue thee to do that facte, or
that thinge that shuld be contrarye to Gods pleasure, and
contrary to his holy scriptures, forsake thy countrey, esteme
it not, take no parte with them, but cleaue faste to Gods
holye worde, and resiste euen to death, the malice and
frowardenesse of suche miscreantes as would moue thee to the
contrarie. Did not the Apostles so? Were they not al Iewes
borne? was not all the whole countrey bended to extinct the
remembraunce of Christe? Howe oft were they commaunded they
shoulde not once Preache or speake of his name vnder paine
of stripes? yea, vnder paine of deathe? But all this would
not serue, all this could not disseuer them fro%m% Christ,
nor from publishyng of his fayth, and of his holy name,
nother trouble, nor perplexitie, or distres, nor honger,
nor nakednesse, nor peryll, nor persecution, nor sworde, axe,
or anye weapon. <uRo. viii.>u Seconde, we be more bounde to our
countrey then to our parentes or kynred, in so muche that
if there woulde anye foreine Potentate, or alien power,
attempte to inuade the Realme where thou art inhabitant, &
of the nacion, yea: though thine owne father, vncle, brother,
& all thy kinred that thou hast were on that partye, so
irrupting into thy cou%n%ry, thou oughtest to forsake the%m%
al, & to fight against the%m% al for them defence & sauegard
of thi cou%n%trey, yea: & (that goeth nere to the then so)
to forsake thy selfe and thine owne lyfe
<P N>
and healthe, and to put thy selfe in ieopardy for thy
countrey sake. The paynim capitayns did so, the holy men
that scriptures doth commende and repute theim <uin Catalago>u
<usanctorum>u, in the rolle and number of saintes did so likewise.
<uCodrus>u king of Athens in a battaile against the Peloponensis ,
perceiued by an aunswere that the deuill had made speakinge
in an ydole to the said Peloponensis, that they shoulde haue
the victorye, if thei killed not the capitaine of the
contrary parte: Wherfore the whole hoste was commaunded to
saue <uCodrus>u the kinge of Athenensis in anye case. This was
not so secretelye done, but it came to <uCodrus>u eare, which
for the pietie and loue that he hadde to his countrey,
disgised him self like a poore labourer with his sith on
his backe, and so came amonge the host of his enemies, and
what with shrowde wordes and misbehauiour, and with his sithe
he displeased the souldiours, and hurte one of them with hys
sithe, whiche turned to him, and with his speare staffe
killed him. When this was knowen, the Peloponensis fled,
and so the Athenensis had the victorie, without anye more
bloudsheading. In a certain co%n%trouersie betwixt the
Carthaginensis, & the people of Cyrene, a certayne citie in
Libia, (of which it is touched. <uAct. ii. Et partes Libie>u
<uque est circa Cyrenem,>u) it lieth eastward from Carthage,
now I trow called Tuneis toward Eygpt, bothe in Affricke.
In a contrauersie (I saye) betwixte those two parties for the
meyres or boundes of their territoryes and dominions, <P Nv>
which co%n%tinued long to the great murther & destructio%n% of
the people of both parties. At the last it was agreed
betwixt bothe, that at a certaine time appointed betwixt
both y%e% cities there shold certayne curriers be send furth,
& where so euer they met, there to be meyre stones pitched,
& such markes made whereby it myght be knowen for euer howe
farre bothe lordshippes dyd extende, they that were sente out
of Carthage were twoo brothers <uPhileni>u called, but so it was
that these brothers were come a great waye further then the
other partye thought they should. And so the Cyrenensis
pretended some fraude to be in the setting forth of these
me%n%. But they for theyr cou%n%treys sake, and for the auoydaunce
of further trouble of the same, for to assure the contrarye
partie that the thing was done without collusion offred them
selfe there to be buryed quick, that theyr tombes or graues
might be the verye meires in this purpose, with whyche the
other partie thinking no man woulde make suche an offer for
the defence of a false matter was content, and so ceased
that controuersie. In holye scriptures we haue examples
abundaunt, how that neither father nor mother, wyues neyther
mens own naturall children coulde withdrawe men from the loue
of their countreys, in so much that when some of theim were
banisshed and driue%n% out of theyr cou%n%trey, yet whe%n% thei herd
that theyr countrey was in daunger & distresse, they sticked
not to forget al displeasures and vnkindnes, & to do the best
they could to saue their cou%n%treys. It is writ. <uGen. xiiii,>u
that y%e% holy patriarch <P N2>
Abraha%m%, being but a straunger in the land of Canaan, now
called the holy lande, had such reuerend loue to the cou%n%trey
wher he was inhabita%n%t, hearing that .iiii. kings with their
hostes had inuaded the countrey about Sodom & Gomor, & had
spoyled the cou%n%trey, & take%n% away many prisoners, amo%n%g which
thei had taken <uLoth>u his brothers sonne, he asse%m%bled together
all his retinue,<uExpeditos vernaculos trecentos dece%m% & octo>u,
& folowed the chase, & ouertoke these kings, & beset the%m%
about in the night season, & slew them, & recouered all
their pray, & brought home againe <uLoth>u with all his substance.
He might haue sit still at home, if the loue that he had
to his countrey in which he was the%n% sustained for the time, as
Deniso%n%, had not pricked him forward. <uIud. xi.>u It is red
of Iepthe which i%n% dede his brothers had banished out of his
cou%n%trey, yet afterward it chanced that the Ammonites inuaded
the people of Israell, and wasted & destroyed the%m% right sore,
& specially that part beyond the riuer of Iordane called
<uGalaad.>u wher this Iepthe was born. The people of Israel
were sore discoraged & their enmies so enhau%n%ced y%at%
the la%n%d was almost destroied, then came messagers to this
Iepthe wher he was in his exile, desiri%n%g his aide & succour.
He vmbraided the%m% of their vnkindness, saiyng: Be not you
thei that hate me & driued me out of my fathers family?
& now ye be co%m%pelled by very nede to come to me for helpe.
Notw%ith%standing he was moued w%ith% that natural & louing
reuere%n%ce y%at% he had to his cou%n%try, & said to y%e%
messagers y%at% if thei wold make hi%m% their captain he
<P N2v>
woulde put him selfe in ieopardie for them, and to do the
best he coulde. And so he did, and destroyed their enemies,
and set the lande at rest. In like maner did Dauid. <ui. Reg. xxiii.>u
When he was driuen out of his countrey by the furye and madnes
of king Saule, he hearde that the Philisties inuaded and des-
troyed <uCeila,>u a certayne towne in the dominion of Saule,
and prepared him self to battaile against them, all his
frendes and kinsfolke that were then wyth hym entreatynge
him to the contrarie. Where <uPietas erga patriam,>u the loue
that he hadde to his countrey wrought more in him then all
the carnal loue to his frends and kinsfolkes, and also then
the vnkindenes of Saule that hadde driuen him out of his
countrey, where he for yll repaid good again, he fought
with the Philisties, he toke all their cattell and prouision
for vittailes. <uPercussit eos plaga magna, & saluauit habitatores>u
<uCeile.>u He made a great murther amonge them, and saued
the inhabitauntes and people of the towne Ceila. In like
maner be all nacions bounde by the lawe of Nature, and by
Gods lawe, to defende their countrey. And wee for our
realme, in so much that if there woulde any foraine potentate
(as I saide) or any other sedicious persons attempte to
infringe or breake the lawes Godlye made for the conseruation
and quietnes of thys realme, we be bounde to do the vttermost
of our power for the suppression, and extinctio%n% of them,
yea, though they were our naturall parentes or next of
kinred that woulde so offende. Likewise
<P N3>
if any malefactours, sedicious, and rebellious persons
woulde raise anie vnlawefull assembly, commocion, or
insurrection againste the peace, and tranquilitie, and
quiet cohabitation of the people in the countrey or realme
where thou art inhabitaunt: Yea, though thine owne parentes
and nexte of kinred were on that partye amonge such
rebellions, the pietie, and reuerende honour and loue that
thou owest to thy countrey, should make thee to do the vttermoste
of thy power to resist the%m%, and suppresse their malice.
In so much that if there be any of our Englishe men in exyle
or banished out of their countrey, or such as for their
offences dare not come into their countrey, yet if they
might perceiue in the cou%n%treys where they walke any murmuring
or repliyng against the Godlie and lawdable lawes of this
Realme, or if they might perceiue anye perill or perturbation,
trouble, or warre, to be moued against vs: the lawe of Nature
shoulde moue them to staye all suche daungers, and to the
vttermost of their powers to resist them, Yea, thoughe they
should put their liues in ieopardye for the sauegarde of
their countrey. Example ye haue now heard of the Ethnichs,
and also of the holy Patriarches, Abraham, Iepthe, and Dauid.
And holy Moyses after the offence of his people in Idolatrye,
makinge the calfe <utanquam Apin Egiptiorum deum,>u praied to almighty
God for mercy and pardon for their offence, saiynge: <uAut>u
<udimitte eis hanc noxam, aut si non facis dele me de libro>u
<utuo que scripsisti, Exo. xxxii.>u A vehement pietie and loue
<P N3v>
that he had to his countrey men, that he prayed, saiynge:
Either forgeue them (good Lorde) or if thou wilte not,
then strike me out of that boke of lyfe that thou hast
written in thy eternall predestination, he was sure that GOD
would not so do. Therfore he was the bolder so to praye,
as who shoulde saye, if you wyll nedes destroy them (good
Lorde) why then dampne and destroy me wyth them. He was
bolde that God would not so doe, therefore he thought in
maner to inforce GOD to forgeue them for his sake, and to
saue them with him. Such an ardent and burnynge loue to
his countrey men had saint Paule, as he testifieth of him
selfe. <uRoma. ix. Optabam ego anathema esse a christo pro>u
<ufratribus meis qui su%n%t cognati mei secundum carnem qui sunt>u
<uIsraelite.>u I haue desired and wished to be seperate &
deuided from Christe for the loue that I haue to my brethren,
that be my carnall kinsmen the Israelites. How deuided from
Christ? <uOrigene.>u Not by preuarication or transgressynge
of Christes lawes or commaundementes. He woulde do no synne
for their sakes. For that coulde not healpe them, that coulde
do them no good. Also there was no vyolence or force that
could pull him fro%m% Christ, as he sayth hym selfe. But like
as Christe being by reason of his Godheade, in the fourme
and nature of GOD, yet he did so humiliate hym selfe, hidynge
hys Godlye power, that he become manne, and suffered death
for our redemption, and so semed for the tyme to forsake the
father, and was made as a thynge accursed, to <P N4>
take awaye our malediction. <uGala. iii. Christus nos>u
<uredemit de maledictione legis factus pro nobis maledictum,>u
<uquia scriptum est, maledictus omnis qui pendet in ligno.>u
<uDeute. xxi.>u And so saynte Paule by example of oure maister
Christe wished to haue done that thinge in which he might
seeme to be seperate from Christe by deuotion, and not by
preuarication or synne, so that he myght saue his countrey
menne, and so he dyd, when he was of all sortes to all menne,
that he myght wynne all maner of menne to Christe. Sometymes
vsynge the Ceremonyes of the Iewes to allure them, in whiche
the Gentyles thought he did nought, and so to be deuided fro%m%
Christe. And amonge the Gentylles he vsed suche meate as
they did, and kepte companye wyth theim to wynne theim to
Christe, where the Iewes that were conuerted to Christ,
thought he did nought, and so they toke him as deuided from
Christe, by occasions geuen of theim, wyth whiche he was
conuersaunt, thoughe he did all for Christes sake and to
wynne al maner of menne to Christe. Now as for <upietas in>u
<uparentes,>u the worshipfull loue and honour that we owe to
our fathers and mothers, nature teacheth vs & the co%m%maunde-
me%n%tes of God, as an exposition or declaration of the law of
nature teacheth vs the same. This honour co%n%sisteth not only
in cap & knee, for thi parents might sterue for defaut, for al
thy curtesy: but it sta%n%deth i%n% ministratio%n% of necessary helpe
& co%m%fort in their nede. But this kind of pietie or loue
due to our pare%n%ts doth
<P N4v>
not so sore binde vs, but that we maie diminishe of it,
for to do seruice vnto God. <uEtiam in operibus superero->u
<ugatio%n%is,>u in thinges y%at% we be not bou%n%d to do, but take them
of deuotion, whiche be now called will workes. As saint
Hierome declareth in diuerse places, and speciallie in his
firste pistle <uAd heliodorum,>u exhortinge him to solitarye
lyfe, and religion, to leaue the yonge babies his nephewes,
collinge him and hanginge on his necke, to leaue his mother,
though she would with wepynge eyes shewe him the brestes that
gaue him sucke in his childehode, though his father would
lye prostrate ouerthwart the dore to stoppe him the waye,
he shoulde not sticke for all suche, for <uSolum pietatis>u
<ugenus est in hac re esse crudele%m%.>u It is a kind of reuerend
honor of God by it self in this thing to be cruell. He sai-
eth likewise, <uad rusticu%m% Monachum,>u in like case. <uCrudelitas>u
<uista pietas est.>u This crueltie is reuerende honour to God.
And in a pistle <uad Marcella%m%, de egrotatio%n%e blesille,>u
He bri%n%geth in exa%m%ples of the gospel. Iohn & Iames left
their father Zebede in the boate patchyng his nettes & folowed
Christ. Mathewe y%e% customer left his countynge borde whereby
he was wont to gette his liuynge, and his wiues liuynge, and
his childrens, and folowed Christe. An other, <uLuke. ix.>u
was bid folowe Christe, Christe so bade him, he answered,
Sir I praye you let me firste go home and burye my father.
Christ bade him, let other menne alone with buriynge the deade.
Come thou with me, & learne to preach the word of GOD
<uTu autem vade, & annuncia regnum dei.>u
<P O>
Another said he wold folow Christ, but he wold fyrst
bestow his riches that he had at home vpon his parentes or
kinsfolkes, or such other, Christ bad him come on forward,
& loke not backwarde like a noughty plowman, for such shall
not come to heauen. Of these sayth S. Hierome there.
<uPietatis genus est impiu%m% esse pro domino.>u It is a kinde
or one maner of Goddes worship, <uimpium esse,>u to be cruell,
sore or vnlouinge for Christes sake, as he meaned, perswadinge
to religion or solitarye life. Of the same in an epistle <uAd>u
<ufabiola%m% de vestitu sacerdotu%m%,>u vpon these wordes, <uSuper>u
<upatre suo, et matre sua no%n% inquinabitur,>u S. Hierome saith.
<uMulta nos facere cogit affectus, & du%m% propinquitate%m%, respicimus>u
<ucorporu%m%, & corporis, & anime offendimus creatore%m%. Qui amat>u
<upatrem aut matrem super Christum non est Christo dignus,>u
<udiscipulus ad sepulturam patris ire desiderans saluatoris>u
<uprohibetur imperio. Quanti monachorum dum patris matrisq%ue%>u
<umiserentur suas animas perdiderunt?>u But maysters, yf in
Saynte Hieroms time religion had ben lyke to religions
as they be nowe a dayes, trowe ye that Saynte Hierome woulde
so earnestly haue exhorted men to them? No, no, oure religiouse
men they be but <uparietes dealbati,>u very counterfect
appearing, and not beynge religious, no more lyke the religion
in Saynt Hieromes time then an apple lyke an oyster, as is
playne by his writinges, and by the Ecclesiasticall
stories of Eusebius, and the Tripartite story,and suche
other. Yet one word more <ude pietate.>u Another way it is
taken for benignitie, mercy & pitie or co%m%passion on our indigent
poore,
<P Ov>
and nedy neighbours, and thus takinge it, we vse to call
the workes of mercy, workes of pitie that we do on our
poore neighbours. And thus Paule. <u.i. Tim. ii.>u taketh it, when
he teacheth good and honeste wemen how they shoulde araye
and trimme them selfe without golden riche and costly
abilimentes, fruntlets, or bracelettes, without pearles or
precious stones: not platting or settyng abrode theyr lockes,
like stales or baites to take the deuyll withall, but rather
in theyr apparell to vse a certayne bashfulness and sobernes:
not like commen wemen that studieth how gloriously and
disgysedly they maye make a shewe, and set forth theyr
fleshe to sale and to be vttered, but rather as good wemen
shuld aray them self, <uvt decet mulieres promittentes pietatem>u.
<uper opera bona>u, as besemeth wemen promising or shewinge
pitie by good workes. Therefore in the same epistle he
exhorteth Timothe to the same, sayinge. <uExerce teipsum ad>u
<upietatem.>u Exercise thy self to pitie, to do men good. For
that is profitable for all thinges, and hath promyse of the
lyfe that is now present, and of the life to come. That
mercy and pitie is rewarded in this worlde, it is sayd.
<uProuerb. iii. Da pauperibus & implebuntur horrea tua saturitate>u
<u& vino torcularia redundabunt.>u Geue vnto the pore people,
and thy barnes and store houses, or ware houses shalbe made
full, and thy wyne presses shall ouerflowe with wine. And
<u.ii. Corin. ix.>u it is sayde,<uQui administrat semen seminanti,>u
<uet panem et manducandum prestabit & multiplicabit semen>u
<uvestrum, & augebit incrementa>u
<P O2>
<ufrugum iustitie vestre vt in omnibus locupletati habund->u
<uetis in omnem simplicitatem.>u He that sendeth sede to the
sower, wyll also geue breade to eate, and wyll multyplye
your sede, and wyll encrease the gaynes of the grayne of
your iustice, that you maye be made riche in all thinges,
and maye habounde into all simplicities and playnes of lyuinge.
And that the workes of pitie or mercye hath promise of the
lyfe to come, it is playne in the Gospell. <Math. xxv. when>u
<uthe sonne of man shal come in his maiestie and all his>u
<uaungels with him, then he shall sitte on the seate of his>u
<umaiestie, and all nations shall be gathered afore him, and>u
<uhe shall deuide them aparte, euen as the shephearde parteth>u
<uthe shepe from the goates, and he shall set the shepe on his>u
<urighte hande, and the rancke and stinckinge goates on the>u
<ulift hande. And then that kinge wyll saye to theim that be vpon>u
<uhis righte hande, O ye children of my father, come take>u
<upossession of the kyngedome that is prepared for you: for I>u
<uwas an hungred and you gaue me meate, I was a thirste and>u
<uyou gaue me drinke, I was harbourlesse and you harboured me,>u
and so forth of other workes of mercye, for whiche he wyll
geue to the mercyfull man or woman lyfe euerlastynge.
And here (because we speake of the workes of <upietie,>u or
pitie) verye pitie moueth me to exhorte you to mercye and
pitie on the poore studentes in the vniuersities Oxforde &
Cambridge, whiche were neuer fewer in number, & yet they
that be lefte, be ready to runne abrode into the world
<P O2v>
and to leaue their study for very nede. Iniquitie is
so aboundaunt that charitie is all colde. A ma%n% would haue
pitie to heare the lame%n%table co%m%plaintes that I heard
lately, being among them whiche wold god I were able to
releue. This I shal assure you, that (in my opinion) ye
can not better bestow your charitie. Our sauiour Christ
sayth, <uMat. x. Qui recipit propheta%m% in no%m%i%n%e prophete%m% mercede>u
<uprophete accipiet.>u He y%at% receueth, cherisheth, or maintaineth a
prophet in y%e% name of a prophet, or as a prophet, he shal
receyue the rewarde of a prophete. All true preachers be
prophetes, therfore he that cherisheth and maynteyneth a
preacher, because he is a preacher, more then for anye
other carnel occasion, shal haue the rewarde of preacher,
which is a wonderous reward. <uDan. xij. Qui ad iustitiam erudiunt>u
<umultos fulgebunt quasi stelle in perpetuas eternitates.>u They
that instructeth and teacheth many to iustice & vertue,
shall shine like sterres into euerlasting eternitie. As in
example, yf this exhortation and sermon whiche I nowe most
vnworthy make vnto you, do anye good to the soules of this
audience, I doubt not but my reward shall not be forgotten,
yf there be none other stoppe or impediment on my behalfe,
and my parentes that set me to schole in youth, and my
good Lorde Wylliam Smyth, sometyme Byshop of Lincolne, my
bringer vp & exhibitoure firste in Banbury to gramer scole,
with mayster John Stanbrige, and then in Oxforde tyl I was
maister of Arte, and able to helpe my selfe, shall haue
reward in heauen, for the gostlye
<P O3>
comfort that you receiue by this my labour. So he or
she that bringeth vp any studentes to anye good learninge,
by whiche they maye do good to Christes flocke, whether the
facultie be diuinite, lawe, phisicke, rethorike or such
other, there is no doubt but they which found them & mainteyned
them to such learning, shal haue reward of God for the good
that cometh of theyr lerning. Wherfore in contemplation of
this good consideratio%n%, and also for because that who so euer
geueth so muche as a cuppe of cold water to any poore body
of Christes seruauntes, shall not lose his rewarde and wages,
I shal hartely pray you to extend your charitie toward the
sayde scholers and studentes, and by that ye shall shew your
selues to be merciful, and to haue this gifte of the holye
goost, the gifte of <uPietie,>u whiche after the mynde of the
doctours is all one with <umercy.>u And that the holye gooste
by this his gyfte rested vpon our Sauiour Christe, it is
playne by the cures that he did on them that were sicke of
diseases vncurable, and also by feeding the hungry somtimes
fiue thousand at once. And also it appeareth that he vsed
almes to the poore, and had purses for the same intent, whiche
Iudas had the keeping of, in somuch that when Christ
said vnto him: <uQuod facis, fac citius.>u That thou dost do it
spedely: some of the Apostles thought that Christ had bid>u
him prepare for the feast co%m%myng, or els <uegenis vt aliquid>u
<udaret. Iohn. xii.>u that he shoulde giue some thyng to the
poore people, on which Christ was wont to haue mercy & pitie
<P O3v>
and to bestow somewhat vpon them. And thus much of this
sixt gift of the holy gost shalbe now sufficient. I pray
God we may alwayes vse it to Gods pleasure, to whome be al
honour and glorye. Amen.
<P S 6>
!The sixt sermon intreating of the!
!feare of God.!
%T%He seuenth gift of the holy gost is y%e% gift of the $$feare$$
$$of God,$$ whiche rested in our Sauiour Christ, as well as the
other. vi. that I haue spoken of. There be in the appetite
or wyll of man .iiii. affections, or perturbations, or
passions that moueth and draweth the wyll of man hither
and thither, and rather to yll then to good, $$cupidite or$$
$$desire$$ to haue, and $$ioye$$ or $$gladnes$$ for the hauinge of the
thinge that thou hast desired. The other. ii. be $$feare$$ of
hurte or displeasure, and $$sorowe$$ for the thinge that thou
were afrayd of when it is chau%n%ced or happened. There was a
sect of Philosophers called $$Stoici,$$ whose auctors were
$$Zeno, Chrisippus, Epictetus,$$ and certayne other, and they
put the hieste felicite, perfection, and goodnes of man
to be, $$to liue according to vertue$$ and to natural reason.
So that they put nothinge good in man but $$vertue,$$ whiche
they call the very craft and way to liue well, other thinges
(they sayd) were $$commoda,$$ profitable for ma%n% as lyfe, helth,
and strength, but none clerely good saue onely $$Iustice$$ or
$$vertue.$$ And because they saw these .iiii. affections or
passions sore trouble ma%n%s reason, & bring a man to many
enormities, they said that they came of the corruption of the
body
<P O.4>
& were very nought, and shuld be cleane reiecte and cast
away, & neuer perceiued or sene in anye good man, but
that in all cases and chaunces of welth & woo, a man shuld
kepe him self vpright, & take al thinges after one maner.
$$Nam perfectus Stoicus nihil mali patitur.$$ A perfit Stoike
suffreth no il or harme, how so euer the world go, therefore
they were called $$stupidi Stoici,$$ styffe or stubborne Stoikes.
$$Platonici$$ and also $$Peripathetici$$ of $$Aristotles$$ scole,
for Aristotle was scoler to $$Plato,$$ they were al of one opinion,
& thought likewyse that al these .iiii. affectio%n%s were very
nought, but yet they would not haue them cleane extinct and
destroyed, because they be naturall to man: as it is natural
for a heart to be fearful, & to an addre to be venemous,
to a spaniel to be gentle & familiar, so it is natural for
ma%n% to desire, & to be glad to be afeard & to be sory or
heuy. They be $$vbertas queda%m% animoru%m%,$$ a certaine batilnes or
frutfulnes of y%e% soul which shuld not be destroyed, but rather
wel husba%n%ded & bated, as if a grou%n%d or a garde%n% be to ranke,
it is not best clene to destroy y%at% ra%n%knes, but rather to
bate it with sand or grauel, or such like, or els the herbes,
the grasses & trees that be there set, wil ca%n%ker & be nought.
So it is of these .iiii. affectio%n%s after these Philosophers
that they must not be cleane destroyed, but moderate and
kept subject to reaso%n%, & measured y%at% they ru%n%ne not to fast
at large, nor passe their bo%n%des, & that they peruert not the
iugeme%n%t of reaso%n%, but be ruled by reaso%n%. But surely here
is not al, for they be not vtterly vituperable & vicious:
for if they were very nought, the%n% no measuring could make the%m%
good.
<P O4v>
Pryde can not be good, thoughe ye kepe him as short as
ye can: Enuye can not be good for anye restrainte or
measuringe, therefore yf they be nought of them self, as
these Philosophers supposed, we can not make them good which
is not so. $$S. Augustine, ix. de ciui. dei. Cap. iiii.$$ as
to combind and agre these two opinions, declareth that they
agre in substaunce, and varieth but onely in wordes. For
declaration of which he rehearseth a propre story of $$Aulus$$
$$Gellius. li. xix. noctium atticarum.$$ It chau%n%ced this $$Aulus$$
$$Gellius$$ to be on the sea in a perilouse storme, and very
rough seas, so that theyr shyppe semed to be in extreme perill
of drowninge. In the same shyppe there was a fatherly
auncient Philosopher, and of the secte of the Stoikes,
which seinge the rage of the storme and how the sees were
euer stil ready to swalow them vp, begon to waxe pale as
ashes for feare. There was also in company among many mo
in the same shyppe, a ryche voluptuous gorbelye of the
countrey of Asia the lesse, whiche Asia in very dede by reason
of the fertilitie of the cou%n%trey, and the commodities of the
same is meruelously geuen to pleasures, and out of those
parties all wantonnes, insolency & pleasures crept into the
citie of Rome, so that after y%at% the Romaines had subdued
that cou%n%try & $$Galaciam$$ otherwise called $$Gallogrecia,$$
which now we call Galathians, & other cou%n%treis adioyning,
Rome was neuer good, but gaue them selues to ease & plesure,
by which theyr manlines & hardnes in warre decayd gretlye,
& was turned into childishnes & we%n%chlines.
<P P>
This I tell you because of $$Aulus Gellius$$ worde $$luxuriosus$$
$$asiaticus.$$ To my purpose, many of the%m% that were in the
foresayde shyp (althoughe they were then at deathes doore)
tooke heede and watched verye curiouselye, whether the
sayde philosopher were any thing troubled in mynde or no,
then at the laste when the storme was past and when they
were safe and had leasure to talk and giest, the voluptuous
ma%n% of Asia aforesaide spoke to the saide Philosopher mocking
him because he was afrayde and pale as death, seynge that
he himself (sayd he) was without feare, nothing regarding
that peril. The philosopher answered as one Aristippus
answerd to a like questio%n% demau%n%ded of him by a like perso%n%
saying, that he did well inoughe, nothing to care nor to
be afraid for the life of such a veri noughty knaue as
he was, but that he him self ought to be afrayd for the life
of Aristippus the philosopher, a learned man, which was a
more precious iewell, the%n% twenty such ribaldes. This riche
fellow of Asia was blancke and put to silence with thys
aunswer. $$Aulus Gellius$$ then asked of this Philosopher,
not entendynge to anger hym or displease him, but for his
learning, what was the reason of his feare? The Philosopher
because he wolde teache hym, that was so earnestlye and
wiselye minded to learne, drue forth out of his fardell
a booke of $$Epictetus$$ a Philosopher of the secte of the
sayd Stoikes. In the same boke $$Aulus Gellius$$ saith, he
red that the sayde Stoikes minde was that the thinges that
mannes minde seeth,
<P Pv>
which they cal fantasies that be not in mans power
whither they come to mans minde or not, and when or what
time they fall into ma%n%s minde in as muche as they come of
terrible and fraylefull thynges, that it can not be chosen
but they wyll moue the minde, yea of a very wise man, so
that he shall for a while be afrayde or shrinke for sorow
or feare as though these passions did preuent the office
of the mynde and of reason. And for all that, the minde
to haue no opinion of hurt or yll, nor to approue or to
conse%n%t to these passio%n%s or troubles of the mynde. And the
saide Philosophers saithe that this is the difference betwixt
the minde of a wise ma%n%, and the minde of a foole, that the
minde of a foole shrinketh and gyueth place to suche passions
and applieth the assent of his minde to the same. But the
minde of a wyse man although he can not chuse but must needes
suffer suche sodayne passions, yet he dothe kepe a true and
stedfast iudgement of suche thinges as he ought reasonablye
to desyre or to exchue and auoyde without anye shakyng or
wauering in hys minde. Whyche thinges if they be thus as
that Philosopher $$Epictetus$$ writeth, there is eyther no
dyfference, or almoste no dyfference betwixt the opinion
of the said Stoikes, and of other Philosophers about these
passions, or perturbations of mens minde, for both sectes
defendeth the mynde and reason of a wise man from the
dominion and rule of them, & therfor paraduenture they
saye that they fall not into the minde of a wise Stoike
philosopher because thei
<P P2>
do not cloude and darken the wisedome of hym, neither
marre it with any spot of inconuenience but they chau%n%ce
to the minde of a wyse man the clerenes of his wysedome
remaining safe. And the Philosopher that was in the ship
(whiche I nowe spoke of) myghte suffer the sayde trouble
of his phantasie and yet kepe thys fast sentence in hys
mynde, that the lyfe and the healthe of his bodye, which
he was like to loose by the rage of the tempest were not
suche goodes or good thinges as maketh the hauers good
men, as iustice and vertues dothe. Bothe opinions saythe,
that they had leuer loose those things, by which the body
is kepte safe and sound: then to offende and do those thinges
by which iustice is violate and defowled. Therefore the
mynde of man, in which this said sentence is fast printed,
doth not suffer any perturbations or passions to preuaile
agaynste reason, althoughe they chaunce to the lower parties
of the soule of man, but rather ruleth them and maystreth
them, not consenting to the%m%, but rather resisting the%m%, exer-
cising the empery, kingdome & rule of vertue. The%n%
thus must we do with the%m%, we must take hede wher about they
be occupied, & if the object or matter that they be
exercised on be good & godly, the affection is co%m%mendable:
if it be contrarye to Gods pleasure, & co%n%trary to his lawes,
the affectio%n% about the same is very vicious & nought. Whe%n%
Dauid coueted & desired to haue Vries wife in aduoutri
this was a noughty apetite, a noughty desire, because the
thing that he desired was against Gods lawes.
<P P2v>
But whe%n% he said $$Concupiuit anima mea desiderare$$
$$iustificationes tuas:$$ My soule hath coueted & desired
veheme%n%tly to desire to know thy lawes, this is a good affectio%n%,
a good mocio%n% of y%e% minde. And likewise of mirth or gladnes
when men be glad in our Lorde, and reioyseth in the thinges that
pleaseth him, this gladnes is good & gratious, where as if
one be merye and glad when he hath done nought, and
reioyce in thinges that be very yll, this gladnes is damnable.
And euen lyke it is of the thirde affection or passion whyche
is feare, of which my principall purpose is nowe to speake.
Bestowe him well, and he shal be good and laudable, where
as if it be otherwise bestowed, nought he wyll be as other
affections be. How necessary and good feare is, the wyseman
$$Prouer. xxviii.$$ sheweth $$Beatus homo qui semper est pauidus,$$
$$qui vero me%n%tis est durae corruet in malum.$$ Blessed is the
man that is euer afrayde, specially of Gods displeasure,
and consequentlye of all other offe%n%ces and excesses. For
he that is so hard and stiffe harted, that he nothing feareth,
shal be sure to fall to mischiefe of synnes and of paines
for the same. And $$Ecclesiasticus cap. i. Timor domini$$
$$expellit peccatu%m%, & qui sine timore est non poterit$$
$$iustificari$$. Feare of God moueth a man to penaunce, and
so putteth awaye sinnes past and already committed, and it
stoppeth a man from doing a mysse. $$Et qui sine timore est,$$
$$non poterit iustificari:$$ He that lacketh feare can not be
iustified, can not be made a good manne acceptable
to God, for he that will be iustified muste be
sub<P P3>iect to God that shall iustifie hym as to his
superiour and better. Which subiectio%n% commeth by feare,
by which a man taketh hymselfe as in the daunger of God,
where contrarye $$Iracundia animositatis subuersio illius est.$$
The anger of pride & presumption is a mans owne destruction.
Cain had great knowledge of God, & by that he knew his
dutie was to honour God with the increase of the frutes
that God had sent him, & had sometime familiar communicacio%n%
with God. As whe%n% God bad him beware of the rage and passio%n%
that he was in agaynste his brother Abell, seyng hys brothers
oblacions accepted, and his own reiected, but $$iracundia$$
$$animositatis illius$$ the passion and rage of his boldnes
contrary to feare, made him to kill his brother Abell to his
own subuersion and destruction, he gote Gods curse for hys
labour. $$Gene. iiii.$$ God sayd to him: thou shalte be accursed
on earth: when thou hast laboured the ground, it shal giue
thee no frutes, thou shalt be wauering and ru%n%ning about from
place to place vpon earth. God put suche a marke in his face,
a nodding in his heade, and trembling of his eyes that all
men abhorred him and hated him. And where he for lack of feare of
God wrought mischief and murther, he was punished for the
same with feare, fearing that euery ma%n% that saw him woulde
kill him. But it was no godly feare, but rather a frensye
feare that he had in his braine. The greatest cause of
Noes floode was lacke of feare, for whyche lacke the chyldren
of Sethe, whiche afore were relygious and vertuous
per<P P3v>sones according to the doctrine of their fathers at
the last leauing their deuotion and religion to God or
feare of God, and seyng that the doughters of Cain were
fayre wemen burned in concupiscence of them, and maryed with
them contrarie to Adams doctrine, for he by his life time
had seperate Cains broode farre of into far cou%n%tries,
from the issue of Sethe, for the horrour of the homi-
cide that Cain had committed, slayinge his owne brother.
Notwithstanding in processe of time they drewe homeward
toward the countrey that they came fro, & so the childre%n% of
Sethe companying with them, gendred betwixt theym giantes
of an vnmeasurable stature, and as vnmeasurable in mischiefe
and yll conditions, and so all the worlde which came of
Cain and Sethe leauyng the feare of GOD, proued mischeuous
and very nought in all carnall lust, yea agaynste nature,
and in all malice and mischiefe one agaynst another. In
so muche that God sayde, he repented that euer he had made
man. Not for anye perturbation of minde in God, but it is
the maner of scripture to speake after the comon maner of
speche of men. Nowe we see that when a manne marreth that
he hathe made, it is a signe that he repe%n%teth that euer he
made it. Such maner of speaking vseth almighty God, intend-
yng to destroy ma%n% that he had made. Yet because $$non$$
$$continebit in ira sua misericordias suas,$$ in his punyshing
he wyll vse mercy with correction. He sayd $$Non permanebit$$
$$spiritus meus in homine in eternum, quia caro est.$$
$$Genesis vi.$$ My indignation
<P P4>
and displeasure shal not abide for euer in manne kynde,
I wyll not putte hym to perpetuall paynes, as the deuyll
is put to, $$quia caro est,$$ because he is fleshe, that is
to say frayle and weake by the infirmitie of the fleshe,
which was not in the diuell, he had none suche nourishynge
of sinne as is in our fleshe, he synned by hys own wylfulnes
onely, without any intisement or temptacion, and therefore
hys synne is irremissyble, hys paynes shall be perpetuall,
they shall neuer haue ende. But because man was tempted by the
concupiscence of the eye and of the fleshe, whych wil not
be ouercome wythout great conflict and battell, therefore
GOD gaue vnto man a hundred and twentye yeares of repentaunce,
from the first warning gyuen to Noe to make hys shyppe vnto
the time that the water came in deede. In the whyche tyme
manye a one mended theyr lyues, yea and peraduenture some of
them that were obstinate in yll afore amended, euen when they
sawe the water come, and whyle they suffered in the water and
were a drownyng. Nemrothe Cham his neuewe, whych begonne
to be a myghtye manne on earthe, and a stubburn and boystuous
hunter afore God. $$Genesis .xi.$$ reiected the feare of GOD,
and contemptuousely buylded a Citye and a towre of bricke,
for the stones, and suche pytche for the morter that woulde
abyde all weathers, they purposed to make theyr Towre so hie
that it shoulde reache vppe to the skye, because they woulde
gette theym a gaye name, and a parpetuall memorye.
<P P4v>
And also because they woulde be sure no more to be drowned
with suche a raging floode as was in the time of Noe, which
was fresh in mens remembraunce, and in euery mans mouth,
til that time and long after. Because he semed to conte%n%d
with God, and to make himself and his subiects safe and
sure whether God would or no, thys is a manifest signe
that he had forgoten Gods power, and that he lacked feare
of God. And hys enterprise proued thereafter, for almighty
God diuided their tounges and languages that one man
vnderstoode not an other, so that when a worke man would
call for his axe or hys hamer, his seruer woulde bring him
morter, or els wold stand muet & bryng nothing at al, because
he knew not what was asked. One neyghbour coulde not talk
to an other, for one could not vnderstand an other. And so
they ceased to buylde their citie, and that famous towre,
and wer dispersed abrode into sondrie countries of y%e%
world. And where all the worlde was of one language afore,
nowe euerye realme and region is of dyuers tonges and diuers
languages. And this diuersitie of tonges that mankynd was
then fyrst strycken wyth al, I take for one of the greatest
strokes that God euer stroke mankinde with al, after the
losse of the originall iustice by the synne of Adam. For
where brute beastes among themselues one perceiueth the
voyce of an other, and by suche voyces as they haue, they
come together or runne a sonder. Rauens and other fowles
knowing theyr owne voyces flyeth to theyr feedynge
<P Q>
together, and change their places together. But man a
reasonable creature, little vnder the angelles in the
excellencie of his nature, yet perceyueth not what another
reasonable creature saith except he be of his owe countrey.
An Englyshe dogge perceyueth a walshe dogge, and yet the
Englishe man vnderstandeth not a walshe man. The lacke of
the feare of GOD in this vsurper and verye tyraunte and
extorcioner $$Nemroth$$ brought vs to this calamitie & wretched-
nes. If I woulde runne throughe the holye scriptures,
declaryng what mischiefe hath fallen to men, for lacke of
the feare of GOD, I should soner lacke time than matter.
And yet (good and worshipfull audience) let vs consider
the maner of oure neighbours here in this citye. And I fear
me we shall finde this gyfte of the holye Gooste, that is
to saye: the feare of GOD farre awaye from a great meynye
of vs. Wee haue knowen some Marchauntes and other occupiers
that in their prentishippe, and while they were iourneymen
or seruauntes haue serued God deuoutlye, and the worlde
busilye. And when they haue set vp and occupied for theim
selues, haue growen to muche riches in a little space. In so
muche that within seuen or eight yeres they haue bene able
to be shyriffes of the Citye, but when they were fatte,
that their prouender pricked theim, they haue begon to
kycke agaynste GOD, and to do noughtelye, nother doynge their
dutye in their tythes and offerynges to GOD of whom they
had their thrift, nother to their owne soules, kepyng
<P Qv>
them selues in the feare and awe of God, nother towarde
their neighbours liuynge charitablye. They haue take
their pleasures moste voluptuouslie, and haue contemned
all others dispitefullye whiche is a signe that the feare
of GOD was cleane gone, for as the wise manne sayth.
$$Qui timet deum faciet bona.$$ He that feareth God will
do good dedes, and will eschue the contraries, and his
thrifte shall come accordinglye, for exa%m%ple hereof, I
reade a narration of two crafts menne. But yet because
(I heare) that some yonge menne be daungerous and will
peraduenture contemne or dispise such narrations as wel
as some other thinges whiche they canne not amende,
somewhat to comforte theim that woulde heare examples for
theyr learnynge, you shall note what the Apostle saith.
$$Ephe. iiii. Omnis sermo malus ex ore vestro non procedat sed$$
$$si quis bonus ad edificationem fidei vt det gratiam$$
$$audientibus.$$ Let no yll speache or talkinge passe out of your
mouthe, but if you haue anye good talkynge to edifie and healpe
our fayeth that it maye geue a grace to the audience. Sainte
Ambrose expoundinge the same wordes saieth. $$Bonae enim &$$
$$sobrie fabulae dant gratum exemplum audientibus.$$ Good &
sober tales geueth pleasant examples to the hearers. Sober
tales (he saith) suche as be neither wilde nother wanton.
But such as a manne maye take good and pleasant examples of,
as Esopes fables and suche other. $$Quid est enim aliud scita$$
$$fabula quam amena veritatis inuolucio ad hominum vsum$$
$$atq%ue% oblectationem$$
<P Q2>
$$comparata?$$ A feete or proper tale is no more but a
mery wrappyng in or coueryng of some truth inuented and
sette foorthe for mennes profite, and for their plesure
to allure them better to reme%m%ber the matter that is spoken
of. And for this purpose harke%n% you vnto my narration.
These .ii. craftes men that I speake of came to the towne
to be prentises about one season, they came forth to
libertie together, and set vp their occupatio%n%s aboute one
time, the one was more experte in his occupation then the
other, more quycke, more liuelye, and more pregnant of witte,
and he laboured as soore bothe earlye and late, as the
other did, and yet he coulde not come forwarde, but euer
almoste in beggers estate. The other, althoughe he were not
so lyuelye nor quicke of naturall wytte, and in practise
of the worlde as the other hys frende was, yet he prospered
and grewe to greate richesse, and to good estimation amonge
hys neyghbours. I woulde euerye manne shoulde imagyn thee
two men to be of their owne occupacion: if thou be a marchaunte,
thinke they were two marchaunt menne, if thou be a Grocer,
or a Draper, Tayler, or Shomaker, thinke they were of thy
occupation. In processe of tyme, this manne that was so
farre behinde, fell in familiar communication with his olde
acquaintaunce, and made hys complaynte vnto hym marueylynge
of the chaunce of theim boothe,considerynge (sayth he) that
when we were yong I was more likely to come forwarde then thou.
<P Q2v>
And that I labour and studie (saith he) as many waies
to haue the world, and to come to welthines, and more
then euer diddest thou, & yet it wil not be, the more I
laboure yet neuer the nere, I trowe thou haste founde some
bagges or treasure trouy, some hid riches that bringeth
thee alofte. Well saith the other man I do remember
our bringyng vp very well. I know thy witte, I knowe thy
cunnynge & thy feete in thy facultie and occupation, and
I do lament thy penury and that thou commest no better
forwarde. And where thou imputest to me & layest to my
charge that I haue founde some hydde ryches. It is verye
true. And for our olde frendshippe, I am contente to brynge
thee there as thou mayeste finde like riches. And appointed
to mete together on the morowe at a certayne houre to go
to seke the sayde treasure. When they mette at the time
appointed, this riche manne brought his frende to the
churche, and there he fell on hys knees and saide his
prayers deuoutly as he was wonte to do. The other man called
busilye on him to shewe him this treasure. Tarye a while
(sayde he) we shall anone haue a Masse or some diuine ser-
uyce compiled or gathered of the word of God, or some sermon
or exhortation that may do vs good. Anone a prieste was
readye & wente to masse: After masse this poore mannes
minde was on the money, and called vppon his frende whiche at
the laste aunswered after this maner. Frende, thou haste
hearde and sene parte of the treasure that I haue
founde. Here in this place
I <P Q3> have learned to loue GOD, heare I haue learned to
feare God. Heare I haue learned to serue GOD. And when
I haue done my duetye to God, home I go to my woorke about
suche businesse as I haue, and all thinge goeth forward
and so I am come to this honeste Almes that GOD hathe lende
me, wyth whiche I am well contented, and do thanke God for it,
it commeth of God, and not of my deseruynge. I see
thy fashion, thou little regardest God or his seruice,
and lesse regardest his ministers. Thou haddest leuer goe
to the market then to Masse. And on the holye daye, to
idle pastimes, then to heare a Sermon, if euer thou
thriue it is meruayle. And surely if thou prospere and
go forwarde for a season, thou shalte haue one mischaunce
or another that shall set thee further backewarde in a daye,
then two or three good yeares hath sette thee forwarde.
Nowe let vs see whether this good mannes saiyng be not
consonant and agreynge to the scriptures. He imputeth much
of his thrift to the feare of God, & to the seruice of god,
& accordyng to this sayth the prophet. $$Psl. xxxiii. Non est$$
$$inopia timentibus eum.$$ They that feare God haue no
pouertie, for eyther they be ryche, or at the leaste wyse
be verye well pleased wyth that little that they haue, which
passeth all gold, and precious stoones, $$Est autem questus
$$magnus pietas cum sufficientia. i. Timo. vi. i. est animos$$
$$sua sorte contento.$$ Pietie or mercie with a hart content
wyth that a manne hathe, is a greate gaynes and winnynge.
$$Et psal. Beatus vir qui ti-$$
<P Q3v>
$$met dominum in mandatis eius volet nimis Gloria &$$
$$diuitie in domo eius.$$ Blessed is the manne that feareth
God, his will shall be verye muche in his commaundmentes.
Royaltie, wealthe, and riches shall be in his house.
$$Dispersit dedit pauperibus.$$ He shall be able to distribute
and geue to the poore people, where he that lacketh such
fear of GOD shall be ready to begge and borowe of his
neighbours. Sainte Ambrose. $$Li. ii. de vocatione gentium$$
$$ca. ix. sheweth that the grace of God by the meanes of feare
prepareth and maketh readye the will of man to receiue the
giftes of God, makinge oure willes to consente to the
inclinacion of grace, mouinge vs to goodnesse, for there is
no vertue in him that wyll not consente to take vertue.
There muste be a consente of the will, or els vertue will
not bee there, no more then thou canste make a horse to
drinke of the water if his appetite be not to drinke. This
consente of the wyll, is caused diuers wayes, sometime by the
exhortation of the Preacher, sometyme by lectures, lessons,
or instruction, and sometyme by feare, and yet amonge al
these feare is most of efficacitie, to make the wil of ma%n%
to enclyne or consente to Goddes pleasure, and to receyue
hys Grace. Did not feare make Pharao Kinge of Egypte, after
seuen terrible plages, that he and all hys Lande (excepte the
countrey where the people of Israell dwelled) were punished
wyth all, to say : $$Peccaui etiam nunc Dominus iustus est, ego$$
$$& populus meus impii. Exod. ix.$$ I haue offended and
<P Q4>
done noughte nowe againe, Oure LORDE is righteous, I and
my people be wycked. Feare made him somewhat to relent,
bende, and stope, if he had so continued it hadde be better
for hym, he moughte peraduenture a receyued grace at lengthe.
And all sainte Stephans longe Sermon whiche sainte Paule
hearde afore the Iewes stoned sainte Stephan to deathe, at
which tyme sainte Paule was presente, and kepte the
tormentours clothes. All the preachinge of the Apostles,
and all the good examples of the good people newly conuerted
to Christes fayth wrought not so muche in hym to make hym
leaue his obstinacie and malyce agaynste christian people,
as did the feare that he tooke in that terrible strooke
that he hadde commynge towarde the citie of Damascus, where
he woulde haue take vp all the christian menne and women
that he could there haue founde, & would haue brought the%m%
to Hierusalem to be put to martirdome, accordynge to the
commission that he had for that purpose. And I doubt not
but one shipwracke or peril on the sea, or to haue a shippe
taken with the Frenchmen now in this tyme of warre shuld
make a marchauntmanne to remember GOD and to feare GOD, and
to mollifye his hart, to consente and to receyue suche
gyftes of grace as God woulde inspire into hys hearte, and
to serue GOD and to drawe to Godly wisdome more then
all the Sermones that hathe bene made here all thys Wytson-
tyde,
<P Q4v>
where as for lacke of feare of GOD they little regarde
God or his giftes, but take all thinges as thoughe they
came of them selues, and not of GOD, for the more they
haue, the lesse Godlye they bee. And for these considera-
tions saithe the Prophete, and also Salomon. $$Inicium$$
$$sapientiae timor domini.$$ The feare of God is the beginnyng
of wisdome, what vertue can make a ma%n% so blessed as
this feare, for it is the begynner and getter of Godlye
wisdome, and also the maister or teacher of Godlie wisedome.
And euen lyke as by suche feare, the soule of man obteyneth
wisedome so by the same it proceadeth and profiteth
more and more in wisdome, so that it dothe conserue and
kepe wisedome, and concurreth wyth wisedome so necessarily,
that if feare of GOD once go awaye Godly wisedome will not
tarye, but thy wisdome will vanishe away to very folly,
to sinne, mischiefe, and all vnhappines. $$Damascen.$$
$$orthodoxe fidei. Libro. ii. ca. xv.$$ deuideth feare into sixe
membres. $$In cunctationem, verecundiam, erubesce%n%tiam,$$
$$stuporem, terrorem, & agonia%m%$$ whyche shoulde be to longe
particularlye to declare, but thys I shall aduertise you
that euerye one of them maye be mundane, seruyle, or filiall.
Mundane or worldelye feare, whiche is called humane feare,
or mannes feare, that commonlye troubleth the minde of
worldly men, co%m%meth of worldelye loue, and of carnall loue.
For all feare presupposeth a loue to the thing that he
feareth to lacke or to lose, if a man loued it not, he
would not feare to lacke it, or loose it.
<P R>
$$Auqust. lxxxiii. questi.$$ Nowe because that worldly love
leaneth and cleaueth faste to the worlde, to worldly welth,
and to carnall ease, and to carnal lust, as to the ende in
whiche he putteth his felicitie, it can not be good, but
must nedes be verye nought. Therfore when a man feareth
to lose his temporall riches, honour, aucthoritie, office or
pleasure, familiarite, mastership, or frendshyppe, delicate
fare or swete morsels, in so much y%at% rather than he would
lose them, he woulde be redy to swarue from the rectitude
and stregthnes of iustice, and to be a flatterer, and to
encorage his mayster in his iniquitie, rather then to lose
his maysters fauour telling truth. This is a worldly and
carnall feare, and very nought and damnable, and suche was
the feare that the Scribes and Phariseis had, sayinge,
$$Si dimittimus eum sic, &c.$$ If we let him scape thus, then all
the people wyll beleue vpon him, and then the Romains wyll
come and take our place, and our people into captiuitie. And
Adam oure fyrste father,for ouer muche loue that he had
to his newe wyfe, and for feare of discomfortynge her if he
shoulde not haue eaten with her of the sayde forbydden frute,
broughte vs all to the calamitie, miserye, and wretchednes
that we be in. And how many haue we hearde, of,that for
feare least they shuld lose promotion, fauour, or frendshippe
that they haue loked for, hath fallen to preache and teache
pernitious heresies, and many others to speake agaynste
reason, and to talke that with their mouth that they have
not thoughte with theyr
<P Rv>
heartes. This carnall and worldly feare yf it be with
deliberation & aduisement, is very nought and dampnable,
where as yf it come of the infirmitie and weakenes of the
fleshe whiche naturallye abhorreth death, and abhorreth
tprtures, imprisonmentes, seruitude, bondage, and lacke
of libertie and of accustomed pleasures, then yf this
feare be but sodayne, though it trouble thy affection, wyll
or appetite verye sore, there is no peryll in it, it is
natural, it can not be well auoyded, specially the fyrst
motions of this feare. And for the comfort of infirme
and weake persones, least any man or woman susteyninge
suche feare shoulde dispayre of saluation, oure Sauioure
Christ to declare that he was a very man, & that
this carnall feare of the flesh is not euer dampnable, but
naturally ensuing and folowinge the infirmitie of the
fleshe, did vouchesafe to susteine suche feare in his owne
affection or wyll, when afore his passion he begonne to
be afrayde, and to be wery, $$Marc. xiiii.$$ he begonne to be
afrayd of the death that he should to, and to be wery of
the trouble that the Iewes put him to, and that he knewe
they woulde put him to more greuouslye afterward, and this
feare vexed him so sore, that for very agony and payne,
his swete of his body was like bloude trikeling downe
to the ground. A merueilous parturbation of minde that he
was in for that space, but it dyd not longe continue.
And therefore the Euangelist Marke sayd: $$Cepit pauere$$
$$& redere.$$ He begonne to be afrayde and to be werye.
It begon with hym, but it dyd
<P R2>
not continue, for anone reason checked this sensualitie,
and ruled it, directing all his wyll to the pleasure of
his father, and so he proceded forth to his paynefull passion
with a verye good wyll ruled by reason, to consummate, perfourme,
and ende the thinge for whiche he came into oure nature
by his blessed incarnation. In like maner there is no
mundane, carnall, or naturall feare cominge sodenly
vpon a man, that can dampne a man, if it continue not
to longe, and if it do not ouercome reason. But if it so ouer-
charge the mynde, that for any suche feare a man do
forsake iustice, or do the thinge that shalbe contrarye
to Goddes pleasure, then such worldly and carnall feare
is vituperable and dampnable. Seruyle feare hath the
next place, whiche some wryters both utterly dampne and
say it is very noughte, but it can not be so: for ye knowe
by experience that a mayster hadde leuer haue a prentyce
or a seruaunte that woulde do his worke for feare of strokes,
or for feare of beatynge, then to haue such a prentyce
that wyll nother do his worke for beatynge, nor for feare
of displeasinge of his mayster, nether yet for loue.
Of the fyrste maye come some good at length, but the other
is desperate, and of him commeth noughte but angre
and vexation of minde to his maister, he must be put oute
of seruyce and caste of. Seruyle feare hath his name
of a seruaunte, a slaue, or bondeman: it is suche feare as
is in the seruaunte, prentyce, or bondeman, or in a
shrewde scholer whiche wyll do no good but onelye for feare of
<P R2v>
betynge. So (sayth S. Augustine) seruyle feare of God
is when a man withdraweth and kepeth him selfe frome sinne
for feare of the paines of hel, and for feare least he
shalbe damned with the deuyls in hell for euermore.
Although this feare be insufficient for mans saluation,
yet it is verye good and profitable, for by this groweth
a vse and a custome of iustice, or of well doynge: for
he that oft tymes doth wel although it be for feare, shall
fynde ease thereby, and at length shal haue a pleasure
in well doynge, and a loue to iustice or well doynge,
thoughe it were hard and paynfull for hym at the beginninge,
and so the seruilitie, the bondage of the feare beginneth
a litell and a litell to swage, and to be excluded, and it
waxeth and beginneth to be amicable & louing feare, by
whiche a man doth well partlye for loue, and partely for
feare. And this the doctours call $$timor initialis,$$ and
it is the meane and next way to the filial feare, the
chast and holye feare that beginneth here, and shall
remayne and continue in heauen for euermore, as the
prophete sayth. $$Timor domini sanctus permanet in seculum$$
$$seculi. Psalm. xviii.$$ The holy feare of God abydeth for
euermore, it commeth of charitie whiche neuer fayleth.
The foresayde seruyle feare of Goddes iustice and of his
punyshment of synners, prepareth a waye to the filial and
charitable feare, but when charitie and louinge feare is
once gotten, the former feare of punyshment vanysheth and
goeth awaye, for the more that the loue is, the lesse
is the feare of punyshment. The good that a
<P R3>
man doth for loue, hath no spyce of the bondage or of
seruyle feare: therefore sayth Saint Iohn. $$i. Ioh. iiii.$$
$$Timor non est in charitate sed perfecta charitas foras$$
$$mittit timorem, quoniam timor penam habet, qui autem$$
$$timet non est perfectus in charitate.$$ In charitie there
is no feare, but perfyt charitie dryueth out feare, for
feare hath payne annexte, and he that feareth is not
perfyt in charitie. Nowe these wordes of S. Iohn semeth
contrary to the wordes of the Prophete, $$Timor domini$$
$$sanctus. &c.$$ The holye feare of God abydeth for euer. To
this I aunswere fyrst bringing in this example, that lyke
as one blaste of winde of the belowes bloweth and fylleth
two organ pipes or moo, so may one breath or inspiration
of the holy spyryte fyl two heartes, and styrre two tongues,
the two organ pipes so blowen by one breath, concordeth
and agreeth full well, so maye two heartes inspired with
one holye spirite concorde and agre, as ye shall perceaue
so that ye wil geue diligent audience. The Prophete in
his sayinge addeth this worde $$Sanctus$$ or $$castus,$$ he
calleth it holye feare or chast feare, the Euangelist
Saynt Iohn doth not adde these wordes, therefore let vs
put difference betwixt two feares, and so shal we
vnderstand the consonaunce and concorde of these two organ
pipes, the holye Prophete, and the blessed Euangeliste.
There be men that feareth hell paynes, least they burne
there with the deuils, this feare bringeth in charitie,
but when he hath broughte in charitie, this feare auoydeth
and charitie remaineth. If a man feare onely for
<P R3v>
punyshment, then a man loueth not him that he so feareth,
he desireth not that is good, but exchueth that that is yll.
Notwithstandinge, in as muche as a man is ware and feareth
that that is yll, he correcteth and amendeth him self, and
beginneth to desire that is good, and so there may be in
him holy loue and chast loue, holy feare and chast feare.
A man can not better declare & make playne these two feares,
then if a man put example of two wiues, one aduoutresse,
and disposed to take others beside her husbande, but she
is afrayde of her husbande least he punyshe her and cast her
of. The feare that she hath of her husba%n%d is onely because
she loueth her wicked purpose, and feareth leaste her
husbande spye her with a faute, more then for any loue she
hath vnto hym. The other wife (in my case) is a chast wife,
intendinge no nother but to liue in coniugall chastite,
accordinge to the lawe of matrimonye with her owne husbande,
and to refuse all other for his sake, and for the loue of
him. Both of these wyues feare theyr husbandes, but not
after one maner: the fyrst feareth leaste her husband come
and take her with the faute, the other feareth leaste her
husband wilbe gone, or will be longe awaye from her,
and absent him self from her sight, and out of her company.
The feare that the first wife hath of her husband, is like
the bondmans feare, or the lewde seruauntes feare, & this
hath muche perturbation & trouble of minde, and payne annexed,
whiche standeth not with charitie, as S. Iohn sayth in his
epistle, for charitie expelleth
<P R4>
suche feare of payne & punishment. But because my sermon
is not onely to maried men, & to maried women, ye shal
vnderstand that almyghtye God hath maried vs all to his
onelye begotten sonne our sauiour Iesus Christ, by fayth.
Saint Paule, the Euangelistes and preachers solemnised
this mariage, as S. Paule saith for his part. $$desponsaui$$
$$vos vni viro virginem castam exhibere Christo.$$ I have
maried you to one man, that ye kepe your selfe as a chast
virgin vnto Christ, the beutifullest spouse that euer was.
$$Speciosus forma pre filijs hominum.$$ The great loue and
charitie that he had to vs, dyenge for vs beynge his
enemies, is a very greate cause why we shoulde loue him
agayne. Then let all vs, and euerye one of vs as his
spouse and wife, examine oure selfe and our consciences, whet-
her we be chast wiues or aduouterers. Let euerye man aske
his own conscience this question,$$wilte thou haue thy husband$$
$$to come to the as yet or no, but that he shall yet longer$$
$$tary?$$ Now I haue knocked at the dores of your heartes, but
what the conscience of euerye one of you saith inwardly to
your self I can not heare, it cometh not to mine eares,
I am a mortal man & know not the secrets of your hert, but
he y%at% is absent bodely, & present by the stre%n%gth of his
maiestie, hath heard you what you think. If a man wold
say vnto you, lo Christ is here now, to morow shalbe the
day of iugement: you wuld not say (I feare me) wuld god
Christ were come, would God to morowe were the daye of
dome. For they that so would say loueth God veheme%n%tly,
& if it were said vnto the%m%, he wil yet tary le%n%ger
<P R4v>
they would be afrayd least he would tary away any longer,
and yf he came, they woulde be afrayde least he would go
from them agayne, and would saye with S. Paule. $$Cupio dissolui &$$
$$esse cum Christo.$$ I woulde faine haue my soule losed from
my body and to be with Christ. Yet againe I aske you
another question. If God him selfe woulde come and speake
vnto you in his owne voice (although he ceaseth not to
speake vnto vs by his holye scripture) and woulde saye vnto
a man, wylte thou sinne? then sinne. Do what soeuer thinge
deliteth the or please the: what soeuer thinge thou louest
on earth let it be thine owne: whosoeuer thou arte angry
with all let him die: whosoeuer thou wylt beate, let him be
beaten: whosoeuer thou wylte iudge let him be iudged:
whosoeuer thou wylt condemne, let him be condemned, no man
shall resist the, no man shall say to the why doest thou
so? no man shall say whye hast thou done so? no man shall
say do no more as thy lyst, thou shalt haue haboundaunce
of all thinges that thou desyrest, and thou shalte lyue
in them and continue with them, not for a season or for
a litle space, but for euermore, onelye one thinge I
warne the that my face thou shalt neuer se. If you mourne
for this sayinge, if youre heartes be sory to heare this,
it is a signe that the chast feare remaininge for euer is
spronge vp in you. But I saye to you, ye shall neuer leaue
these pleasures that I haue rehearsed, ye shall euer
continue with them, and they with you, what wyl you haue
more? Surely the chast fear wolde
<P S>
wepe and wayle, and woulde saye, I hadde leuer thou
wouldest take awaye all these pleasures rehearsed, and
let me see thy face. The chaste feare woulde crye out
aloude with the prophete in the Psalme. $$0 lorde God of$$
$$powers, conuert vs and shewe thy face, and wee shall be$$
$$safe. One thinge I haue asked of our Lorde, and that I shall$$
$$require: that I maye dwell in the house of our Lorde, that$$
$$I maye see the will of our God, and visite his holy temple.$$
Nowe good frendes, if euerye one of vs will examine our owne
Consciences after this maner as I haue nowe spoken, how many
of vs shall we finde that hathe this chaste feare, this
louing feare of the chaste wife, the holy feare that
continueth for euermore? I pray God there be many suche
amonge vs. They that haue not such feare, let theim begin
at the leastwise, wyth seruile feare that I spoke of, let
them liue well for feare of the paynes of Hell, that so
with co%n%tinuaunce they maye haue a swetenesse in well doinge,
and at the laste do well for loue. For the sayde seruile
feare is not vtterlye to be condempned, for it is a good
gift of GOD as faith vnfourmed, or without fashion, hope
vnfourmed, Sapience and science vnfourmed, the giftes of
tonges, the grace to do cures, and suche other as the
Apostle speaketh of.$$i. Corin. xii.$$ Not decked nor garnished
with charitie, whiche is the fashion and beautye of all
other gyftes of grace. And the sayde seruyle feare is the
very waye to bring in charitie, lyke as when a manne soweth
in cloothe the nedle goeth afore and maketh the
<P Sv>
waye for the threde to come after, not because the nedle
shall sticke there still in the clothe, but shall passe and
go throughe, that the threde may come after and bide still
there. And when a man soweth in leather, the threde hathe
a bristle, or a harde heere, craftelye set and ioyned to
the former ende of the threede. After the Nall hathe made
the waye then afore the threde the sayde heere goeth,
not because it shall there abide still, in the hoole, but
because it shall leade and gyde the threade that commeth
after, and muste there remaine styll. So dothe the feare
of paynes of Hell prepareth awaye to loue, in asmuch as by
ofte doinge well for feare a manne shall fynde some ease in
well doinge, and at lengthe shall do well for verye loue,
and therefore the Prophete saide. $$Initium sapienciae timor$$
$$domini.$$ The feare of GOD is the beginnynge of wisedome,
whiche is true of the seruile feare that serueth or dothe
well onelye for feare of payne, and it is true also of
the feare that groweth in processe, which is partlye for
feare, & partly for loue that is called $$Timor inicialis,$$ & this
is the next meane to the chaste feare or holye feare that
remaineth for euermore. But nowe finallye to speake of
the seuenth gift of the holie Gost, whiche as the Prophete
$$Esay$$ sayeth, rested on our sauiour Christ. It is not mundane,
humane, nor carnal feare, nother the seruile feare, or the
bondmannes feare. His good and gracious workes that he did
on earthe, he did not for feare of the paynes of Hell,
or for feare of anye other punish-
<P S2>
mentes. It was the holye feare that remayneth for euer.
It was louynge and reuerende feare of God, suche as all
the angels in heauen haue nowe. And that maye begin in vs
& grow vp with charitie here on earth, and shal shote vp
and growe vp with euerlastinge charitie or loue that shall
neuer fall awaye or fayle, but shall euer abide more and
more in euerlastynge glory. This feare dothe not importe
anye perturbation or trouble of minde, but rather a certayne
reuerence towarde almightye God. Suche is the feare that
the angels haue in heauen, where is no trouble of minde,
or vnquietnesse, but readye and ioyful obedience to almighty
God. And such reuerende feare of the father hadde our
sauiour Christe, as appeareth in manye places of the gospell,
where hee protesteth hym to dooe the commaundementes of
his father, and to fulfyll his pleasure with manye suche
like $$Honorifico patrem. &c.$$ Thus he did lowlye and reuerently
magnifie his father, by reason of his manhode by whiche
he was inferiour and lower, and subiect to his father.
And in his manhode he hadde these seuen giftes of the holye
Gooste, restynge on hym as $$Esai$$ saide, and as I haue
declared in times paste. And this gifte of dreade or
feare of GOD after scolasticall doctours, is $$Humilitie$$,
which was most excellently in our sauiour Christ $$Phili. ii.$$
$$Humiliauit semetipsu%m% dominus noster Iesus Christus. &c.$$
Our Lorde Iesus Christe did humiliate him selfe, kepynge
obedience euen to hys death on the crosse, for whiche God
the father
<P S2v>
exalted him, & gaue him a name aboue al names, that all
creatures in heauen, earthe, or hell, shall bowe the knee
to this blessed name of Iesus, and all tonges shall confesse
that our Lorde Iesus is in the glorye of god his father,
there to be mediatour, a meane, and intreater for vs,
to bringe vs as his coparteners and coenheritours wyth
him to his inestimable glory in heauen, and that we maye
all come to that enheritaunce, he graunt vs for his
infinite mercy that for vs dyed. Amen.

































<P S 7>
<P S3>
!An homilie or sermon of the articles of our!
!christian faythe.!

FAyth (as saynt Paule sayth to the Hebrewes) is
ye beginnynge of heuenly ioyes that we hope to come vnto,
makinge our wits surely to assente & agree to thinges
that wee do not yet see, nor knowe by experience.
Euerlastyng lyfe shall stande in the clere knowledge of
the Godhead, and of the glorified manhode of our sauiour
Christ knitte in one persone, to the seconde persone
in Trinitie, one God with the father, and with the holye
Gost. This knowledge and sighte wee shall haue in
heauen clearelye and perfitelye, whiche wee haue here
but darkelye by heresaye. But let vs leane fast by our
fayth to this that we hearesaye by Gods scriptures and liue
accordinglye, and wee shall not faile to come to the
cleare knowledge in heauen, where we shall knowe God,
as he knoweth vs without corporall similitudes to conduct
vs to that knoweledge, and without anye impedi
<P S3v>
mente. Without faieth it is impossible to please GOD.
For he that wyll come to God muste neades beleue as the
Apostle saythe. $$Hebre. xi.$$ Wee muste not diffarre nor
refuse to beleue so long, tyll wee can declare or proue
by reason the articles or poyntes that wee be bounde to
beleue, for if wee woulde be so daungerous it myght chaunce
that by the difficilitye of the scriptures, & of the things
that we shuld beleue we myght be withdrawen and kept backe
from the merite and rewarde of our faythe for euer. He
that woulde so differ to beleue, shoulde be like a manne
almoste deade for honger, whyche hauynge breade and meate
offered hym, woulde not open hys mouthe to eate thereof,
tyll hee knewe who made the breade, and dressed the meate,
and howe and wyth what instrumentes or tooles it was
made and dressed. He were like to be deade for honger
afore he came to that knoweledge. Better it were for him
firste to take hys meate and saue his lyfe, and afterward
if nede were, at leasure to laboure for such knoweledge if
he myght obtayne it. So best it is for vs with an open
harte, to beleue as wee be taughte by Christes churche, and
to feede oure soules with suche Godly foode, and to saue
our liues by fayth, & afterward by exercise to attaine
to more distincte and playne vnderstandynge of that wee
do beleue accordynge to suche measure of fayth as shall
please God to distribute to euerye one of vs. There was
neuer manne saued from the beginnynge of the worlde, neither
shall
<P S4>
be to the ende of the same but by his beliefe on Goddes
rewarde, prouided for his faithfull people, by the merite
of our sauiour Christe, as by the mediatoure and meane to
come thereto. The holye menne and women that were afore
Christes incarnation by the space of the fiue thousande yeres
and more, were saued by their fayth of saluation by the
mediatour that was to come, and in signe thereof, they vsed
their sacrifices afore the lawe written, and also in the
tyme of the law writte by Moyses, as figures to proteste
and signifie the misterie of the mediatour which the
auncientes, and they that hadde higher reuelation, and
that were best learned among them, beleued more distinctlye
and plainelye then the younger and simpler sorte did or were
bounde to beleue. And nowe in the plentuous tyme of grace,
bothe yonge and olde be bounde to haue expresse faythe
of Christes incarnacion alreadye exhibited and perfourmed,
and of suche articles and pointes as be commonlye declared,
and openlye set furthe in the churche concernynge our saluation
by our sauioure Christe, as the onelye meane to obtayne the
same. Al be it, they that haue clearer wyttes, and they
that be sette in aucthoritye and offyce, speciallye to haue
the rule and cure of Christes flocke, be bound more
expreslye, dystynctlye, and playnelye to haue the knoweledge
of subtyller and hygher consyderations, consernynge the
Articles of oure faythe, then the rude and vnlearned folcke,
<P S4v>
so that they maye by their knoweledge and learnyng declare
the truthes and the possibilitie of the same, to them that
be ignorant and would learne. $$i. Pet. iii$$. To declare I saye
but not to proue by reason the veritie of them. They must
also bee able to replye and conuince theim that frowardely
woulde repugne, and countersaye anye article of our faithe.
They haue euer bene impugned and persecuted by heritykes,
wilfully and grosselye, leanynge to their carnall
imaginations. And yet God of his goodnesse turneth all
to the best agaynste their expectation. It is verye profitable
and necessarye that oure faythe shoulde be set to woorke, for
as sainte Ambrose saythe. $$Fides inexcercitata cito langue-$$
$$scit, & crebris ociosa tentatur incommodis. super. illud.$$
$$Psal. cxviii. Iniqui, persecuti su%n%t me adiuua me.$$ Our fayth
when it is vnexercised, anone waxeth sicke and faint. And
when it is idle, it is tempted and tried with many
discommodities. $$Remissas excubias callidus insidiator$$
$$irrumpit.$$ As we see that he that wililye and craftelye
lieth in wayte will sone breke in to an Holde or Fortresse,
where the watches bee slacke and sleapye, euen so when
our faythe the watche of oure Soule, laye idle and was not
exercised and tempted by contrary heresies, spying howe
to breake into the fortresse of our soules, it was easye
to sowe the sedes of errours in our soules, to destroy our
faith and our soules. Fortye or fifty yeares afore
this present yeare of Christ .M.D. xlvi. the com
<P T>
mon faithe of the churche was at rest and in maner idle
without trouble. And by that, when the Germaynes suscitated
and raysed vp all maner of heresies by Luther and that
rable, anone they were receiued in all countreys, for $$pax$$
$$fidei corruptele materia est. Ambrosius.$$ The peace and
rest of faith is the matter and cause of corruption of
faith. Mens wits wer vnexercised & not cu%m%bred with suche
newes, and coulde not forthwith by learning spye the
falsitie of them, therefore they were taken for truthes of
all carnall and wilfull people, and so beleued to the vtter
confusion of manye a one. The true rule of our beliefe
is the whole booke of holye scripture, but because it is
to muche for euery parson to learne all that, and to beare
it way, therefore the holye goste hath otherwise instruct
his holye churche to gather the most necessary thinges for
Christen people to beleue into .xii. articles, according to
the nomber of the .xii. Apostles, which as the holy fathers
wryteth, & as it is credibly thought after thei had
receiued y%e% holy gost & the gift of tonges by which
they coulde speake all maner of languages, and muste departe
a sondre into dyuers countries to preache the faith of
Christ. They thought it necessarye to make a gatheryng of
the sayd articles and laye them together to be taught to all
people, that so they might by the same shotte or gatherynge
knowe that as well they among them selues as all people
of their teaching varied not but agreed in one faithe,
euen like as souldiours vnder one Capitaine vseth one
badge, and one
<P Tv>
watche word. And according to the nombre and names of
the sayde Apostles I shall in my processe diuide the said
articles. They be called articles, that is to saye
truthes of God and of hys gracious effects, compact and
knit into short sentences, binding vs without ambiguitie
or wauering to beleue them.

$T$He first article saint Peter layde to thys collation
and shotte or gatheringe, and it is this: $$I beleue in$$
$$God the father almightie, maker of heauen and earth$$. In
whiche article ye must note the order of the words. Fyrst
it is said $$I beleue$$ to declare that it is no point of our
charge to discusse and reason the highe iudgement and
secrets of God, nor to require and aske these busye
questions, when, how, or why, but plainelye and stedfastly
to leane to our fayth, beleuyng on one God. It is not
sufficient to beleue that there is one God, for the deuils
in hell beleue that, and so did the Paynym Philosophers,
but they dyd not glorifie hym as God, but played the fooles
in theyr fansies, as other idolatours did. It is not
sufficient to beleue GOD as thou beleuest thy neighbour
or thy brother, whe%n% thou thinkest that hys saying is
true, for so doth manye a synnefull person, and yet noughte
wyll doe accordyng to Gods wordes, which he beleueth to be
true. But we must beleue on God, or in God, that is to
say, with our beliefe we must extende and set fourth
our selues with loue to God so to be incorporate to him,
and made one spirite with him, and thys
<P T2>
is the good and parfit faith adorned and decked with
charitie, which onely shall saue vs. And in case thou
be in deadly synne & out of charitye, yet ceasse not to
say this thy belefe in this gathering or shotte of
the Apostles, called the Crede, for it is the belefe of
the vniuersal church, which doubtles is not without
charitie, and so by the merite of the whole congregation
of Christen people, thou as the vnfrutefull membre mayst
labour to come to the beliefe of the whole, & then trulye
to say, that thou for thine own part beleuest in god,
which afore was not true, but in the voyce of the whole
church. If thou beleue on God, thou must beleue he is of
infinite power, but one & no more, for it is not possible
twoo powers infinite to be. Then the superstitious erroures
of Paygnyms worshipping creatures as theyr gods, as $$Iupiter,$$
$$Mars, Venus,$$ Sunne, Moone, or anye element, must nedes be
false. And the heresie of $$Maniche$$ making twoo first causes,
or twoo Gods, one of good thinges which after him were onely
things inuisible, and the other he put the causer and
maker of all yll thinges. He called all visible creatures
yll and nought, moued by a rude imagination, because they
may hurt or do yll, as the fyre burneth him that co%m%meth
to nigh vnto it, and is yll to hym, therefore he sayde it
was yll by kinde, and made by the deuyll. And water
because it choketh hym that is drowned in it, and so is
yll to hym, therefore he sayd it was nought, by nature,
and the effecte of the naughtye God. And all they
that vse sorcery, charmes, wytche
<P T2v>
craftes by inuocation and callynge on dampned spirites,
that first taught men and women to vse such folishnes
and to giue faith to the%m%, loking for reuelatio%n% of
secrets or for knowledge of thinges to come, or for healpe
of the deuils, whych they ought to looke for onely of God.
And generallye who soeuer obeyeth man more then God, doing
that for the pleasure of hys Lorde or mayster, or for
affection or carnall fauoure to hys worldlye frende or
louer, which he would not do to please God, or doing for
his louers sake that is co%n%trary to Gods pleasure: Al
such maketh their frendes theyr God, & so do all they that
labour to satisfie theyr carnall lust, or theyr bellies,
more then to subdue them to Gods pleasure. All suche
make theyr flesh or bellies theyr Gods, and do not beleue
on one God, as is afore declared. It foloweth in this
first article, $$The father almightye,$$ in which is expressed
the first parson in trinitie, the original fou%n%tain of the
whole trinitie, by whose frutefull memorye the second
parson in Godhed the sonne of God is gotten, aske not
the maner how, for the angels cannot tel. The Prophetes
were ignorant thereof: Esay saith: $$his generation who can$$
$$declare?$$ as who should say no creature. We muste beleue
it, and reason no farther in it. Not that the father is
elder then the sonne, neyther of greater power, but that
like as the fyre is not without heate, neither the sunne in
the fyrmament without brightnes: so was the father
neuer without the sonne, neither had any power to do
any thing but y%at% the so%n%ne had y%e% same power
<P T3>
to do the same like him, and so hath the holy gost the
third person in trinitie, product and brought forth by
the will of the father, and of the sonne, coeternally
with the father & with the sonne. Almightynes of power
is here applyed to the person of the father by appropriation,
although it agre to the almighty sonne, & to the almighty
holy gost, not three almighties, but one God almyghtie.
And by this that we beleue him to be almightie, we haue
a great comfort and lighte to beleue all the articles that
folowe in our creede, for if he be almighty, he may make
heauen and earthe of nought, he may make a man to be borne
of a virgin, he may forgiue synnes, and giue life euerlasting.
$$Maker of heauen and earth,$$ maker by creation, that is to
say, without any matter or stuffe to make it of. That a
man maketh, he maketh of somewhat, or of some stuffe,
therefore he can be no creatour: but almighty god made
heauen and earth of nothing, therefore he is iustly called
the creator of heauen and earth. What is here to be vnder-
stande by thys woorde $$Heauen,$$ there be two opinions, for
which ye shall first vnderstand that heauen is called one
maner of wise: the empiriall heauen aboue the starrye
skye, and aboue all the orbes that moueth there, in which
is neyther place nor vacuitie, neyther time, but onelye
thinges leading a most blessed life. Thys farre Aristotle
dreamed and discussed $$primo de celo & mundo,$$ and it agreeth
with holy scriptures, and with holy doctours, there putting
the felicitye of Aungels and men that shall be saued in the
fru<P T3v>ition, that is to say in the clere sighte and loue of
God, ther most aboundantly shewing his glory. This the
prophet in the psalme calleth the kyngdome of GOD, saying
to God of the same. $$Thy kingdome is the kingdome of all$$
$$worldes,$$ as who should say, whatsoeuer nomber of yeares
can be thoughte or spoken of, thys kingdome passeth it,
for this king almighty God was neuer wythout a kingdome,
by which it semeth to be eternal and euerlasting, for it
is the very clerenes of God, coeternal with him, and not
created with other visible creatures, and to thys were
admitted and receiued the holy angels after their creation,
for so long space and such durance as God knoweth best,
afore that he made heauen and earthe that Moyses spoke of.
And of this minde is Saynte Basile as appeareth in the first
homilye of hys exameron. Heauen is taken an other waye,
for the bodies aboue, as Sunne, Moone, Sterres, with the
orbes and circles there. Heaue%n% is called also the thirde
maner, all that is aboue the earth and so the sayde bodies
aboue, with the speires of the fyre and of the ayre be
compriseed vnder one name of heauen, & so it is taken in
the psalme when we say, the birdes of the heauen, for the
birdes of the ayre. And (after this opinion) so taketh
Moyses this word $$Heauen$$ when he saythe that in the begynning
God made heaue%n% & earth. And by the Earth there is to be
vnderstande the water and earth together, whiche as then were
not dysseuered and diuided tyll the thirde daye when
the earth first appeared drye. The seconde
<P T4>
opinion which is more comon taketh this worde $$Heauen$$ for
the empiriall heauen replenished and fulfilled with the
glorious companye of Angels, whiche was made together with
the earthe, vnderstandynge by the $$Earthe$$ the firste
vnfacioned matter or stuffe, of which almighty God made,
disposed, and garnyshed al other kindes of creatures that
may be sene, or feled as wel in the firmament aboue, as
vnder it, to his owne glorye & to do seruice vnto man.
Therfore we haue great nede to take hede that vsing
Gods creatures for our profite or pleasure, we in no case
dyshonoure God, vsing the%m% contrary to his honour, &
contrary to his pleasure & intent that he made them for.

$T$he seconde article saynte Iohn Euangelist layd to this
shotte or gathering, which is this: $$And in Iesu Christe his$$
$$onelye sonne our Lorde,$$ euer repeting this word, $$And I$$
$$beleue,$$ so that this is the sentence: And I beleue on
Iesus Christ his onely sonne our Lord. The second persone
in trinitie the coeternall sonne of the father, knowing
afore the worlde beganne, the syn of Ada%m%, & of the
miserable case that ma%n% shuld com to, was determined to saue
ma%n%kinde fro%m% the danger of the same & therfore he was
euer worthi to be called a sauiour. $$Iesus$$ is as much to
sai as a sauior, the%n% this name was his for euer, it is y%e%
name that y%e% father gaue him by productio%n% in his godhed
& was newly diuulged & published bi the angell to our
blessed Lady his mother, & afterward to his foster father
Ioseph with y%e% interpretacion of y%e% name saying: $$Ipse eni%m%$$
$$saluu%m% faci. po. s. a pec. eoru%m%.$$
<P T4v>
For he shall saue the people from their synnes, which
onely God can do, and none other. Gods pleasure was that
the same name that he had in his Godhed should also be
his name in his humanite, for his humanitie was the
instrument and mean by which he wrought and perfourmed
our saluation and redemption. $$Iesus$$ and $$Christ$$ signifieth
one person that was borne of the virgine Mary, yet
there is some difference betwixte the names. $$Iesus$$ is his
proper name, as we say He%n%ry, Thomas, Roger, or suche like.
$$Christ$$ is the name of a sacrament as sainte Austine speaketh,
or of an office $$super epist. Io. tract. iii.$$ as we say a king,
a prophet, a priest. Christ is as much to say as anoynted,
and he was anoynted before all other men, by the chiefest
oyntment which is the holye gost, one God with him and with
his father, of which oyntment the anointyng with oyle is
the sacrament and signe. It foloweth, $$his onely sonne$$
which (as saint Peter writeth) was not declared by any
fables. But by that that he with Iohn & Iames sawe and
hearde on the holye hill where Christ shewed them the
maiestie of his glorious body as it shuld be after hys
resurrectio%n%: because they shuld not fear nor wauer when
they saw the miserable processe of his painful passio%n%.
Therfore (sayth he) $$ii. Pet. i. Christ toke of God the$$
$$father honour and glory by a voyce comming downe to him$$
$$from the great doynge glorye after thys maner: this is my$$
$$welbeloued sonne in whom I haue pleasure, gyue eare vnto$$
$$hym.$$ And Christ in manye places of the gospels calleth
God hys father, and
<P U>
him selfe the sonne of God, he is true and verye truthe,
and cannot lye, he is the onelye begotten sonne in the
fathers bosome, euerlasting as the father is. He was afore
Abraham was made, & afore all other creatures, not made but
begotte%n% of the substaunce of the father, very God of God
the father. $$Not two Gods$$ but one God, and one light, and of
one substaunce with the father. By whom as by his wysedome
and craft the father made all creatures, as saint Iohn
saith: $$al things were made by him, he is our Lorde,$$ which
ye must here vnderstand bi his humanitie & manhod, for
by reason of the Godhed we may sai so of the father and of
the holy gost, although it be not so expressed in the Apostles
Creede. For God is $$oure Lord,$$ & so we should cal him by
reason of his vniuersal dominio%n% ouer al mankind, & ouer al
other creatures. $$The Lorde$$ importeth a vage dominio%n% and
vncertain power, but there is no power, dominio%n% or
authoritie so certain as the power that God hath ouer vs,
wherefore it semeth we may not conueniently call him,
$$the Lorde.$$ And moreouer we vse to saye $$the Lorde,$$ speaking
of suche Lordes as haue nothing to doe with vs, as the
lorde of Dale, the lord of Kilmayn and such like, whereas
if we were theyr tenauntes, or otherwise held of the%m% we
woulde say my lord of Dale, or our Lord of Dale, and so
of others. Wherfore professing our due subiection to
almightye God, we shoulde in common speeche cal him our
Lord, not dimissing our selues from our allegeaunce
to his highnes. And I haue knowen verye honest
<P Uv>
me%n% that in co%m%municatio%n% long afore the new translations
of the bible came abrode, vsed sometimes to sweare by the
$$Lord,$$ no more intending or meaning to sweare by God, then
by any Lorde in the isles of Orchadie, so thynking to
sweare by, they could not tell what, or by nothing, albeit
lest thei should offend them that be addict to the new
gise: I have aduertised them to leaue suche sayinges,
tyll men may be better informed. But to my purpose now,
because all power in heauen and earth was giuen to Christ,
and all thyng was subiecte vnder his fete, and he in his
manhood taught his Apostles and all vs by them, and in his
manhode redemed vs, and in the same shall iudge vs, thefore
we maye iustlye by that reason call hym our lord and
maister, as it is expressed in this article.

$T$He third article was added by S. Iames brother to saint
Iohn the Euangelist, son of zebedi called Iames the more:
$$That was conceiued by the holy gost, and borne of the virgine$$
$$Marie,$$ the authoure and doer of this conception was the
whole trinitie, the father, & the sonne, & the holy gost,
for the workes of the trinitie outwarde amonge creatures
be vndyuided, so that what so euer one perso%n% doth, the
same thing doth all three persons. But in asmuch as thys
blessed incarnation of Christ came of the mere goodnes,
grace, mercy, and loue of God, whiche is appropriate to the
holy gost, as power to the father, & wisedome to the sonne.
Though all these agreeth to all three persons, therefore
the scripture sayth
<P U2>
(as very true it is) that the holy gost was the doer
thereof, but how it was performed & done, we can better
beleue the%n% declare it: faith may do very muche in this
article, and in all other articles of our faith, speche
can do very litle. Saint Austine saith, that lyke as by
the heate and influence of the sunne, a worme is ge%n%dred
of the moyst earth, so by the inspiration of the holy goste,
santifyinge the hart of the virgin, the flesh of Christ
was co%n%ceiued, formed & facioned of the flesh of y%e% virgin
without the worke of any sede of man, workyng to the same,
and therefore Christ sayd of himself by the mouth of his
prophet that $$He was a worme and not a man,$$ because he
was not conceyued as other men be. In this marueilous
conception the profite and whole nature of man, soule and bodi
together, was vnite and ioyned in one person vnto the sonne
of God, and neither to the father nor to the holy gost because
there should be no confusion, but that he that was the sonne
of god shuld also be the sonne of man. $$Borne of Mary the
virgin$$ he that came to renew the nature of man cankered
with sinne, chose a new maner to be borne of a mayde, and
not of a corrupt woman. And whe%n% the God of maiestie tooke
hys bodye, and was borne of a vyrgine, hee was no more
polluted, nor defowled then when he made manne of the earthe,
as when the Sunne or fyre woorketh on the claye, he
amendeth and hardeneth that he toucheth and fyleth not it
selfe. And it is as possyble, credyble,and lykelye,
that hee
<P U2v>
was borne of a virgine, as that he made Adam of earth,
and Eue the first woman of the rybbe of Adams side, all is
the woorke of God, to whom nothing is impossible. Great
was the prerogatiue of that virgine Mary, and the loue
that god had to her, in that that his onely begotte%n% son,
by whom he made all the worlde, he gaue vnto her to be
the fruite of her wombe and her naturall sonne. God that
made all thyng was made man of her purest bloud, to renewe
mankinde, that by synne was brought to nought. While the
sonne of God was in his fathers glory, not descending to
our infirmitie, he was vnknowen, but when that worde of
God was made man, and dwelled amongest vs: he was seene
and knowen on earthe, and was conuersaunt with menne, for
whose sakes he that is Lorde of all the world is made
our brother, comming forth & being borne of the blessed virgine,
euer close and cleane with out any aperture or diuision
of her blessed body, euen like as after his resurrection he
came into the chambre among the disciples, the doores beyng
shut, and like as the sunne beames commeth through the glasse
and breaketh it not.

$S$Aint Andrewe layde his portion to thys shotte or gathering
by these woordes of the fourthe article: $$That suffered vnder$$
$$Ponce Pilate, was crucified, dead, and buried$$. Thys $$Ponce
Pilate$$ was president and ruler of the countrey, and highest
iudge there, set in his authority by Tiberius the Emperoure
of Rome, to whom
<P U3>
the most part of the world was then subiecte, he is
here named not for any honestie to his parson but for
to declare the time when Christ suffred. The death on the
crosse he chose, and neyther to haue his necke broken,
nor his bones burst, as being cast downe from a hyll, as
his neighbours were aboute to serue him in Nazereth $$Luke. iiii.$$
where he was brought vp in youthe, neyther to be stoned to
death, as the Iewes would haue killed him, when he hid
him self and went out of the temple. $$Iohn. iiii.$$ And al
was for our health, and for to saue vs, for (as saint
Austine saith) we can not euer beare with vs rocks, stones,
or swerds to defend vs from the diuell, but the signe of
the crosse is soone made with a little mouing of our hand
to saue vs from his falsehed. This is the signe by which
with his mighty woorde is consecrate the bodye of Christ,
the Fount is halowed, priestes and other degrees of the
churche take their orders, and all thinges that be halowed
by this signe of Christes crosse, with inuocation of hys
name, be sanctified. The crosse layd down on the grounde
extendeth his partes towarde the foure partes of the worlde,
East, West, Northe, and Southe, and so did the body of
Christ when he was nayled on the crosse, lying on the grounde
in signe and token that hys loue extended to all partes of
the worlde, and that for theyr sakes he suffered so
great paines as he did, whych doubtlesse very farre
passed the paynes that any other man myght suffer, by reason
of the complexion of his body, whych was excellently pure &
quick.
<P U3v>
For it was made of the purest substa%n%ce of a cleane mayde
vndefowled, & not mixt of such vile matter as our bodies
be, and it was neuer mystempered by ingurgitacion or
vncleane diet. Therefore it must nedes be very pure and
cleane. And according to the proportion, rate, or maner of
the disposition of the bodye, is the dysposition of the
sences of the body, and specially of the touchyng or
feling, then it must nedes folow that hys touching or
feling was exerceding pure, quicke, and liuely, by which ye
may be sure that the stroke or wounde that would litle
agreued another man, was great griefe to him. Then consider
howe his head was bobbed and beaten and pricked wyth sharpe
thornes, his handes & feete bored through and torne with
great nales. And after that, the crosse & he hanging on
it, hoysed vp, & let downe into the mortesse made for it,
and to be shogged and shaken, hauyng no stay but his own
sinowes fleshe, and skynne rent and torne in his handes
and feete. Thys was a payne of all paines, specially
in that pure complexioned and tender body. After this
he suffered his soule to departe out of his body, and
so dyed bodely, that he might delyuer vs from the
death of the soule, which co%m%meth by synne, for like as
the soule giueth life vnto the bodye, so God giueth life
vnto the soule, therfore like as when the soule is gone from
the body, the body is dead, so whe%n% God is gone from the
soule the soule is dead, and that is euer whe%n% we synne,
for God and synne dwell not together, no more then
light and darkenesse. $$Roma. v.$$ From thys
<P U4>
danger we were reconsiled to God by the bloude
of his sonne, for he washed vs from our sinnes in his
owne bloude, and so deliuered vs oute of the diuels
danger which had none other holde vpon vs, but by the
ropes and bondes of synne. $$He was buried$$ that so he
might blesse the buriall and graues of al good men,
for the consolacion of al them that shall be buried
in the earth. Of his graue Esay prophecied longe afore,
saying: that $$hys graue shall be glorious. Esay. xi.$$ as in
dede it was, hewed out of a new stone intended for a
worshipfull ma%n% that prouided it for hymselfe, but he was
verye glad to bestow it on a better man. He was wrapt in
fyne clothes and powdred with costlye spyces. The
graue was honoured wyth the presence of Angels, visited
of holye women and of the disciples, and afterward
deuoutely soughte of noble Emperours, and of other great
men, & we Christen people in the remembraunce of the
same vse a laudable ceremonie, garnishynge after the
best maner that we can in our churches euerye good
fryday a goodly sepulture, in whyche we repose the blessed
body of Christ.

$C$Onsequentlye foloweth the fifth article added by
saynt Phillip. $$He descended into hell,$$ not hys bodye,
for it remayned in the sepulchre tyll hys resurrection, but
in hys soule wyth the Godhead, for the pryncipall partes of
Christes mannehoode whyche the Godheade once took to hym,
hee neuer lefte.
<P U4v>
His Godhead was with the bodye in the graue, & with the
soule in hell for the consolation of our first parentes,
and of all Patriarchs and Prophetes, and of all good men
and women, that afore his comming remayned there without
anye sensible paine, but onely in the greuous payne of
lacke of glory, from which they were stopped as by a
payne for originall synne, because the raunsome was no
rather payed. Thyther it pleased him of his goodnes to
descende, for to confounde his enemies the diuels, that
lyke as he had ouercome them on earth by hys blood, so
he might at home amo%n%g them selfes in hel triumphe ouer
the%m% taking theyr prayes and prisoners out of theyr holdes
agaynst theyr wylles. The Prophet zachary sayd that
Christ woulde thus doe by these wordes. $$zacha. ix. Thou$$
$$in the bloud of thy testament, hast let fourth out of$$
$$the lake or dongeon, in which ther was no water or refreshing,$$
$$theym that were bounde there$$. And the blessed Apostle
saynt Peter confirmeth the same in hys first epistle &
thirde chapter, saying that $$Christ came in spirite and$$
$$preached to them that were in prison, whiche some time$$
$$were hard of beliefe when they loked for Gods patience in$$
$$the daies of Noe, while the shippe was a making, in which a$$
$$fewe, that is to saye eighte lyues were saued by the water$$.
He came in spirite in his soule, for his body remayned in
the graue (as I sayd) and preached, declaryng that the
misterie of his incarnation and passion was performed,
by whyche hell shoulde be spoyled, and the way to heauen
should be opened to all good men
<P X>
and women, whose soules were in captiuitie, amonge
whiche were manye of them that were alyue in that space
of .C.xx. yeares that God gaue to the people to amende
theyr lyues, and to Noe for a warninge to prepare and make
his shyppe readye, of whiche some would not beleue, Noe
manye times and busely exhortynge them to amende theyr
lyues, yet at the last when they saw the waters ryse
styll, and encrease withoute any ebbyng, they repented and
were sorye for theyr synnes, and so died penitente, and
descended to the skyrte of hell, where were the soules of
many Patriarches and Prophetes, and of other holy men and
women, whiche by Christes presence had consolation
inestimable, as well as they that S. Peter speaketh of in
this place, for if they of whiche it semeth lesse, had
comforte by Christes descendinge to them, then muche more
they that were of higher perfection, had such consolation &
comfort by his presence, and by their delyuerau%n%ce out
of that pryson. S. Basyl sayth on these wordes of the
Psalme, $$Dirupisti vincula mea$$, Thou hast broken my bondes,
because thou hast set vs at libertie from the bondage
of sinne, and descendinge into hell, hast losed from death
mankinde, there beinge captiue, and holden in the vneuitable
custodye of hel. So it was verified that was sayd in his
name to synne and to hell. $$Osee. xiii. O death I will be$$
$$thy death, O hell I wyll bite the.$$ He that eateth, occupieth
all that he eateth, he that byteth, taketh part and leaueth
part: so dyd the soule of Christ take that part of the
prisoners
<P XV>
in hell whiche dyed in charitie, & lefte behind him in
tormentes and paynes with the deuylles, all them that
besyde oryginall synne, hadde committed mortall synne,
and dyed without satisfaction for the same.

$S$Aynt Thomas put the syxt article of our fayth, sayinge:
$$The thyrde daye he rose agayne from death.$$ For on Sondaye
earlye in the breakynge of the daye, while it was
somewhat darke, he ioyned his soule vnto hys body, and rose
from death to lyfe, and came forth of his chest or graue,
and oute of the monument or caue in the whiche the graue
was, beynge fast shutte, with a greate stone rouled to it
for a dore, and surelye sealed. And forthwith came the
Aungell from heauen, and remoued the stone that was rouled
to the doore of the sayde caue, and satte vpon it, to
declare that Chryste was rysen and gonne: and anone came
the thre Maries, and they sawe and hearde the Aungels,
appearynge to theim lyke men, whiche told theim that
Chryste was rysen, but they scarselye beleued the Aungelles,
rather thinkynge that his precyouse bodye was stolen and
caryed awaye oute of the graue. Notwithstandynge (as they
were bydde) they wente to geue knoweledge to the
Disciples, whiche then kepte them selues together in greate
pensifenes for the losse of theyr mayster, and as close
as they coulde for feare of shrewes. Marye Magdalene
made beste spede,
<P X2>
and tolde Peter and Iohn what she hadde sene and
hearde, and consequentlye the same day, and other dayes
folowinge, as well the sayde holye women as the Apostles
and other Disciples, were by euidente and sensible signes,
well assured that he was bodelye rysen in dede, and not
fantasticallye nor faynedlye. He was the fyrste that
euer ryse to lyfe immortall, neuer to die againe. Other
there were that were reised frome death to lyfe by
the power of God, but after certaine yeares they died againe.
Christe rose by his owne power, and neuer died againe,
therefore the Apostles called him $$the beginninge and fyrste$$
$$begotten amonge dead men. Col. i.$$ The beginner and cause of
his owne resurrection, whiche was by his owne power, and
also of oure resurrection, that lyke as he died for oure
sinnes, and rose againe to iustifie vs: so we shoulde
mortifie oure selfe to sinne, that we may rise againe
with him, and liue to God, walkinge in a newe life whyle
we be here, that finallye we maye rise with oure bodies
and soules glorified to immortall lyfe. Oure olde manne
was crucyfied with Christe, that the bodye of synne myghte
be destroyed, that we shoulde no more doe seruice to sinne.
Oure olde man signifieth oure olde lyuinge in synne, lyke
Adam the fyrste manne that synned, of whose offence
descended to all his posteritie the nourisshinge and feadinge
of sinne, the darte and pricke of death, whiche the Apostle
manye times calleth by the name of sinne.
<P X2v>
This we must mortifie and kyll, that so the bodye of
synne maye be destroyed. We lyue to synne when we lyue
after the inclination of the sayd nurse and breder of
synne, so that synne reigne in our mortall bodies to obeye
the desires of sinne. And contrary we die to sinne, when
we do not the desires of sinne, neither folowe the
inclinations of sinne, that so the body of sinne may be
destroyed in vs: the bodye of sinne, is the whole rable
and multitude of sinnes together, like limmes of one body,
as fornication, vncleanes, auarice, contention, wrath, gyle,
brauling, dissension, heresies, enuye, ryot or surfet,
and suche other, when these be mortified in vs, then we
dye with Christ. And this mortification we must buselye
and continually beare vpon vs, and then we shal be sure
to liue with him, by renewinge of our liuinge contrarie
to vice, vsing iustice and vertue, that so we may giue
light of good example to all others, that they may glorifie
and laude God in vs, that finally we, and they with vs, may
ryse to immortall glorye.

$T$Hen foloweth the seuenth article, whiche S. Barthelomew
put to this gathering, and it is this. $$He ascended into$$
$$heauen, and sitteth on the righte hande of GOD the father$$
$$almightie.$$ That is to saye, the condition of our nature
whiche he toke of the virgin his mother, he toke vp with
him, and set it on the ryght hand of his father, aboue the
skye, and aboue all the orders of aungels, and aboue
al thinge that is

na<P X3>med not only in this world, but also in the world to
come. Therefore let vs ascende vp in deuoute heart
with Christ, while we be in this presente lyfe, that when
the daye of the generall resurrection shall come, we may
folowe him, ascendyng in body thither, as he is gone
afore vs bodelye, $$openinge the waye for vs. Mich. ii.$$ For
lyke as he rose from death to life to make vs lykewise to
ryse, so he ascended to make vs to ascende. For whiche
purpose we must well knowe and reme%m%ber, that with Christ
ascendeth not pryde, neither couetousenes, lechery, or any
other synne, he was our phisition, he cured vs and made vs
once hole, but he toke with him none of our mala%n%ders,
therfore yf we come after him, we must leaue all these
and cast them of, least they presse vs downe, that we may
not ascend to that glorious place, wher Christ sitteth
on the ryght hande of his father, that is to saye, equal
with the father by his godhead, and in the inheritaunce and
highest wealth and glory of God by his humanitie, to
entreate for vs as our attourney towarde the father. To
sitte, belongeth to a iudge, because oure sauioure nowe
beinge in heauen, considereth and iudgeth all mens actes,
and at the laste shall manifestlye and openly come to
iudge them, and to geue sentence, therefore it is sayd that
he sytteth. Saynt Steuen sawe him standing on the fathers
right hande, as one redy to fyght for hym, and to helpe
him constantlye to suffer the persecution of the Iewes,
where ye must not ymagine any materiall body, or
ryght hand or lyfte hande in the
god<P X3v>head, or any material stoles to sit on in heauen, it is a
maner of speakinge of the scripture by a similitude,
rather then that there be any such partes there in dede.
And likewise to sitte or stande in heauen, signifieth no more,
but there to be at his pleasure, and to shewe hym selfe as
it please his maiestie.

$T$He eyght article saint Mathew the Apostle and Euangelist
sayd: $$From thence he shall come to iudge the quicke and$$
$$the deade.$$ In the same body he wyl come to the iudgeme%n%t,
in whiche he ascended into heauen, to iudge all christen
and hethen, for all we that be, hath be, & shall be,
shall stande afore Christes seat of iudgement, that euery
man maye receaue the duetie of his bodye as he hath done,
whether it be good or yll. $$ii. Cor. v.$$ And so Christ sayde,
that when he shoulde come in his glory with his aungels,
then he shall pay euery one accordinge to his dedes. These
wordes are greatlye to be feared: for he sayth not, that
then he wyll geue after his mercy to euery one, but after
theyr owne dedes, here he is mercifull, there he wyll be
all rightuous: therfore the longer that he loketh for
oure amendemente here, so muche more greuouselye he wyll
do vengeaunce yf we wyll not amende. This iudgemente is
greatelye to be feared, for the hyghe wysedome of the iudge,
and for the cleare knowledge that he hath, for al thinges
be naked, bare and opened to his eyes, as well the secrete
thoughtes of mynde, as open deedes, there shall
<P X4>
nede no wytnes to accuse the synners, for theyr owne
consciences and theyr thoughtes shall be the accusers,
and wytnesses of theyr owne iniquitie, accusinge,
or excusynge in that terrible daye. $$Roma. ii.$$ His fyrste
comminge to take oure nature vpon him, was in infyrmitie,
weakenes, and pouertie, but his seconde co%m%mynge, that
shall be to this merueilous iudgemente, shall be in
myghtye power and maiestie. His power is almightye in
it selfe, and besyde that, all the worlde wyll take his
parte, and fyghte wyth hym agaynste lewde synners, there
shall be no man to speake or to entreate for them, and then
he wyll be verye terrible and angrye to reproued synners,
in so muche that they shall wysshe the mountaynes and
hylles to fall vpon them, and to hyde them from the angre
of the Lambe.
Oh merueylous agonye and furye of mynde that they shall
be cumbred wyth, to be so afrayde of a Lambe. He wyll
shewe him selfe very amiable, pleasaunte, and comfortable to
his electe people, and therefore to theym he wyll be as a
Lambe, and to the others, wonderous sore and greuous.

$T$He nynth article of our fayth, is of the thyrde
personne in Trinitie, the holye Gooste, expressed by
Saynte Iames the sonne of Alphey, called Iames the lesse,
because he came later to be $$C H R I S T E S$$ scholer, then
the other Iames,the Sonne of $$Zebede$$, of whome I spoke in
the thyrde Article.
<P X4v>
This is the article, $$I beleue in the holy Gost.$$ Like
as we must beleue on the father & on the sonne, so must
we beleue on the holy Goost: for he that beleueth not
on all three persons, taketh no profite beleuinge on one or
twayne of them, for this is the catholike and common
fayth, to beleue one God in Trinitie, and a Trinitie of
persons, that is to saye: thre persons in one Godhead.
The holy Goost the thyrde person, is brought forth by
the fruitefull will of the father, and of the sonne, as
the equall wyll and loue of them both, of equall mighte and
power and maiestie with the father and with the sonne,
on whome we must beleue. After the article of beleuinge
on the holy Goost, conuenientlye foloweth two other
articles concerninge the workes of grace of the holy Goost.
One is of the worke of grace, in gettinge that thinge that
is good, the other in amouing and auoydinge that is yll.

$O$F the fyrst grace Symon the Apostle, called $$Chananeus$$
and $$Zelotes,$$ putteth the tenth article of oure crede
saying. $$The holy catholike Churche, the communion of sainctes$$.
After the myndes of some holy doctors, we may not saye
properlye that we beleue in the holye Churche, or on the
holy Churche, for the Church is not God on whom we
beleue, as is aforesayd, it is the house of God.
Albeit if we say so, it may be allowed: as S. Paule praysed
the $$Collossen. i.$$ for the fayth and charitie that they
had $$in Deo, & in omnes sanctos,$$ on God and on all holy
persons,
<P Y>
because that by theyr fayth and charitie, they extended
theim selues to God and all good men. So in as much as
we extende and set forth oure selues to conforme our selues
to the vnitie of all holy churche, and to the communion and
company of all holy folkes, by our fayth adourned with
charitie, mouinge our selues to suche conformitie in
perfection of life, we may by that reason saye that we be-
leue on the holye Churche, and on the communion of sainctes.
This Churche is called holy, as for a distinction and
difference from the Churche that the prophete speaketh
of, saying: $$I hate the churche of imaginers of mischiefe,$$
$$dissention, and debate.$$ For suche Churches be not holy,
but rather yll and very noughte. It is also called holy,
because the people and company of the same be washed
from the vncleanes of sinne by the holy Sacramentes of
the church, takinge their efficacitie and strength at
the bloude of our Sauiour Christ. It is called catholike,
that is to say: vniuersall or whole ouer all the world,
not mutteringe in sundry corners or countreys, as heretikes
haue imagined theyr Churches. There can be no greater
treasure, no greater honour gotte%n%, then to haue the grace
of the lyuely fayth of this vniuersall churche.
This fayth saueth sinners, worketh miracles, ministreth
Sacramentes: who so euer he be, or in what state or
condition so euer he be, yf he be not in this fayth of the
catholyke churche, he is no true christen man, neyther
can be saued, lyke as there was no man nor woman saued
aliue in the great floude that was
<P Yv>
in the tyme of Noe, but onelye they that were within his
great shippe. $$The communion of sainctes,$$ or of holy
persons, that is to saye, like as I beleue the holy churche
to be one and holye, and that yf I will be saued I muste
conforme my selfe to that vnitie, not swaruinge from
it by heresies or dissention, so I muste in perfection
of lyfe conforme my selfe to the felowship and companye
of holy persons, as well of them that be now aliue, as
of them that be departed to God afore vs. For if we wyll
haue communion or felowship with the sainctes or holye men
in euerlastinge life, we muste studye to folowe them in
liuinge, for they muste perceaue in vs somwhat of theyr
vertues, that so they may vouchesafe to pray for vs
to almightie God. And although we can not suffre martir-
dome as some of them did, yet at the lest wise we must by
example of them repugne and resist yll, and vnlawfull
concupiscence (and the rather by their prayers) that so
we may obteyne forgeuenes of oure sinnes, hauinge a
merueylous good helpe thereto by the holy Sacramentes
of this catholike churche, whiche sacramentes all holye
men and women commoneth and vseth felowlike, pore and
riche all together. And by the vnitie and communion in
the fayth and Sacramentes of this holye churche we
receaue as well the merite of Christes passion and of
his holy lyfe, as of the good liuinge, and good dedes
of all holye people, beynge all one, knitte together
by the liuelye fayth of the sayde catholike Churche,
according to the
pro<P Y2>phetes: sayinge. $$I am partaker of al them that feare$$
$$the, O Lorde.$$ And therefore euerye true lymme of the
sayde Churche is partaker of all the good that is done
thoroughe all the worlde, and he that is excommunicate
and caste oute of this vnitie, looseth his parte of all
the sayde good workes.

$T$Hen foloweth the eleuenth article, expressed by Iude,
otherwise called Thadeus, the brother of Iames the lesse
aforesaid. $$The forgiuenes of synnes.$$ It concerneth the
amotion and puttinge awaye the thinge that is yll and
moost noysome to man, that is synne, whiche by the
auctoritie that Christe gaue to the Apostles, and by them
to theyr successours, ministers of the Churche, and by the
vertue of the Sacramentes is losed and taken awaye. For
while we be in this worlde, howe greate so euer oure
sinnes shall chaunce to be, they may be all wasshed awaye
by the strength that Christ left in his Sacramentes.

$T$Hen foloweth the twelfth and laste article of the Crede,
layde to this shot or gatheringe by S. Mathy, that was
chosen to make vp the perfite number of the .xii. Apostles,
after that Iudas the traiter was gone fro%m% them, & had
hanged him selfe, it is this. $$The resurrection of the$$
$$bodye, and life euerlastinge,$$ that is to saye, glorye,
rialtie, and ioye euerlastinge of bodye and soule. It
is verye necessarye for vs
<P Y2v>
stedfastly to beleue this article, to take from vs the
feare of death: for if we thoughte there were no lyfe
hereafter, we might well feare death as a thinge most horrible,
whiche nowe we take as a necessary meane and highe waye to
eternitie, and life euerlastinge. Therefore we shoulde
not vndiscretely mourne or cry for feare of our owne
death, neither for the death of our frende, consyderinge
that it maketh for the profyt of oure bodies and of our
soules: for euer stil from the time of mannes conception
in his mothers body, tyll he be buried, he maye take
hurt, and may be corrupt, but he shall rise agayne
vncorruptible, by the dowrye or gyfte of $$impassibilitie,$$
neither fyre, weapon, syckenes,neyther anye other thinge
can hurte him. Lykewise in this life mannes body is dymme and
darke, and geueth no lyghte, but it shall rise in glorye,
clearenes, and brightnes, by the gyft of $$clearnes.$$
Mannes body is nowe dull and heauy, and longe a mouinge,
and not able to styrre it selfe withoute laboure, but it
shall ryse nymble and quicke, able to moue from place to
place (how farre distant soeuer they be) in a twinkelinge
of an eye, by the will and commaundement of the soule,
and this shall be by the dowry or gifte of $$Agilitie:$$
Our body is now grosse, and no more able to be present
with an other bodye, then the body of a brute beaste, but
it shall rise so spirituall, fine and pearsing, that it
may goo thorough an other body, and be present in one
place with an another body, by the gifte of Subtilitie:$$
euen like as I said afore, that the body of oure
Saui<P Y3>our Christ came from the wombe of the vyrgyn Marye,
and as he came amonge his disciples when the doores were
shutte, so that his fleshe, bones, and bloude were
present with the ooken boordes, and yren twistes of the
doore, or with the walles, withoute any diuision of
his body, or of the dore, or of the yren workes, or of
the walles. These wo%n%derous indumentes, dowries, and
gyftes of a body glorified, were shewed in oure Sauiour
Christes body at his transfiguration, for our comforte,
declaringe that like as he shewed them in him selfe
then, so we shoulde assure our selfe to haue them in vs,
when we shall rise to life euerlastinge. Where contrary
they that shall be dampned, shall haue theyr bodies
vncorruptible, for they shall euer endure passible, and
subiecte to all paynes of extreme heate, extreme colde
without any meane, besyde the worme and grudge of minde,
frettinge and gnawinge theyr owne consciences, whiche
shal neuer cease. Their bodies shall be dimme, darke,
heuy, and shal supplye the rowmes of cheynes, fetters and
stockes, to kepe them downe in that detestable pryson
of hell. Then fynally to speake of $$life euerlastinge$$ of
body and soule in heauen, what tonge is able to tell, or what
wytte can compasse how greate the ioyes of that high citie
be? to be amonge the companies of blessed spirites and
holy aungels, and to beholde the countenaunce of the
Godheade, euer presente with them, and not to be dismayde
with feare of death, and to reioyce of the gyfte of
euerlastinge incorruption, withoute disease or
<P Y3v>
sickenes, for there shall be no paine, sorowe, nor
mourninge. There shalbe no feare of pouertie, no
feablenes of sickenes, there no man shall be hurte,
no man shall be angry, no man shall enuy or disdaine
an other, there shall be no couetousnes, no hunger,
no gaping for promotion or honoure, no feare of the
deuill, there shal no diuels lie in waite for to
tempt vs, no feare of hel, there shalbe no death
of body or soule, but a life full of pleasure indued
with immortalitie, there the blessed folke shal shine
like sterres, and they that teacheth other to liue wel,
shalbe like the brightnes of the firmament. Wherfore
there shalbe no night, no darkenes, no cloudes, no
sharpenes of colde or heate, but there shalbe such
temperature and measure of all thinges, as no eye hath
sene, no eare hath hearde, neither any mans hert hath
comprehended or attained to, but onely of them as haue
be worthie, or shalbe founde worthy to haue the same
pleasures, whose names be written in the boke of life
euerlastinge. In whiche boke, that we maye be registred,
he graunte vs for his infinite mercy that for vs died.
Amen.




































<P S 8>
<P Y4>
!An homilie or sermon, intreatinge of Ceremonies!
!and mannes lawes.!

GOod Christen people, forasmuch as now of late manye
me%n% hath so litle fauored the Ceremonyes of Christes
churche, & also mannes traditions, or lawes made
by man, reputing them inualide and of no strength to
bynde Christen people to obserue and kepe them, that
they haue runne into so greate peruersitie, as to
despise as wel such laudable vsages as hath ben vsed
among christen people continually, sith the time
of the Apostles vnto our dayes, as also to reiecte
the very Sacramentes of God, the principal Ceremonies
of oure faith, to the extreme daunger of their owne
damnation, and of all the%m% that haue geuen faith to
theyr doctrine, because you shal not erre in like
opinions, but rather shal know how necessary Ceremonies
be, that so you may haue a loue to the%m%, ye shal first
hear the au%n%cientie of Ceremonies, & then the necessitie
of Cere
<P Y4v>
monies, And consequentlye somewhat I shall speake of
$$mannes traditions and lawes,$$ and of the strength that
they haue to bind men that be subiect to the same lawes,
to kepe them. For the first ye shall vnderstande, that
this vocable or latyn worde $$Ceremonie$$ (as $$Valerius$$
$$Maximus$$ wryteth in the fyrst booke of his stories)
hath his name of a towne in Italy called $$Cerete,$$ into
which towne (whe%n% the citie of Rome was taken by the
frenchmen) the preist of $$Quirinus,$$ and the professed
maidens called $$Vestales virgines$$ with theyr Idolles,
and other sacred thinges (after their maner) that they
could conuey out of the citie, were caried in a wayne
and there receiued, & had in very greate veneration.
And thereof it was ordeyned, that thinges perteyninge
to the seruyce of their Goddes, shoulde be called
$$Ceremonies,$$ because the $$Ceretanes$$ worshipped them in
that decaye, and destruction of the citie of Rome, as
wel as when it floryshed in prosperitie. And the
translatours of holy scripture vseth the same latin
worde, to signifie the rites, maners, and vsages
accustomed in the seruice of the true and onelye lyuinge
God almighty, maker of all creatures, and about thinges
dedicate, applyed, and belonginge to the same seruice
callinge them $$Ceremonies.$$ They be externall or
outwarde protestations, and declarations of the inwarde
worshippinge of GOD, whiche is by fayth, hope, and
charitie, and hath ben vsed in the time when the law of
nature had his course, and afterwarde in the time of the
law written, vnto Christes time, and finallye in the
<P Z>
time of grace from the firste publique and open
preachinge of Christes Gospell, and so shal continue
vnto the worldes ende. Almightye God alowed and
commended the holy patriarch Abraham vnto Isaac, saiyng:
I will geue to thee and to thy posteritie all these
countreys hereaboute, and all nacions of the worlde
shall be blessed in thy seede for Abrahams sake, because
he obeyed my voice, and kepte my commaundementes,my
$$ceremonies,$$ and my lawes. $$Gene. xxvi.$$ What ceremonies
kept Abraham for which he was worthy thus to be
commended?. Verely some speciall deuout fashions or
behauiour that he vsed about the sacrifices or seruices
of God as he had learned of his anceters, which I thinke verely were
even the same, or muche like to them that afterwarde were expresly
commaunded by God, and written by Moyses. Abel Adams sonne learned
of his father to honoure God wyth the fruites that God sende
him, and to make oblations to him of the same. Enos
that was sonne vnto Seth, begonne to call vpon the
name of God, inuentinge deuout wordes by the waye of
prayer to honour him. Enoch the fourth generation after
him, of whose goodnesse scripture speaketh, saiynge:
that he walked with God, and appeared no more amonge
the sinnefull people, for God toke him away, doubtlesse
he was no lesse ceremonious in sacrifices, oblatio%n%s,
and prayers, then his progenitours were. And of Noe the
holye Patriarch it is expressely written, y%at% when he
came out of his ship after y%e% great flode with his
<P Zv>
sonnes, his wife, and his sonnes wiues, and all the
beasts that were saued bi that shippe. Forthwith he
erected and made vp an aultare for almighty god, and
offered sacrifices of part of the beastes and birdes
that were clene, burnyng the%m% vpon the same aultare, and
our Lord God smelled the swetenesse of his oblation,
acceptynge it graciously for the faith and deuocion
of the offerer, and not for the things self that were
offred. Here you haue manifest ceremonies, the
aultare was Ceremoniall, so was the distinction of the
clene beastes from the vnclene. And of the cleane
fowles from the vnclene, the burnynge vp of the whole
carkasses, head, fete, bowels, and al except the skinne
was ceremoniall. But afore that wee entreate of these
ceremoniall lawes, I thinke it necessary somewhat to
speake of morall lawes, and also of Iudiciall lawes,
which knowen, the ceremonies may be more euident. The
morall lawes co%m%maunded by God be they that be of the
iudgement of right reason or much consonant & agreing to
the same, & that shal moue a ma%n% to fulfil & do the%m%,
although there were no law writte%n% to co%m%pell a ma%n%
to fulfil the%m%, as this. Thou shalt honor thy father &
mother, for reaso%n% wil that thou shalt do the best
thou canst for the%m%, that brought thee into this worlde,
and nourished thee, and cherished thee, when thou were
not able to helpe thy self. Of this kinde be the .x.
co%m%maundements of God sonderly expressed to his elect
people of Israel, and bi them to vs, to reduce them and
vs to the lyght of naturall reason, whiche by euyll
exercyse was blinded in the%m%, as it was through-
<P Z2>
out all the worlde in that tyme, and as I feare me, it
is in manye of vs nowe, for malyce was neuer so abundaunte.
For this purpose it is verye necessarye that they shoulde
be declared in the churches on sondayes and holy dayes
to put men in remembraunce of their duetie to GOD,
and to their neighbors, other morall rules there be, whyche
bynde as monicions by the waye of honestie, as this.
$$Afore a white heade thou shalte rise vp and do thy dutye.$$
And this, $$Honour the person of an olde man,$$ with manye
others like. And of the saide morall commaundementes
dependeth bothe the Iudiciall preceptes, and the ceremoniall.
The $$Iudiciall lawes$$ be as it were yokes or bondes to binde
the people, to kepe and do that reason woulde to be done
in an order to God and to their neighboure, determinynge
the paynes and punyshemente for transgressours, quietynge and
endynge strife, plees, and controuersies, hauynge their
strengthe to binde, not of the necessary iudgement of right
reason, but only by institution, or of that that they be
made by theim that haue auctoritie to make lawes, example
of thys. A morall lawe this is. $$Thou shalt not kyll$$
$$anye man, woman, or childe.$$ Then if a man breake this
lawe by prepensed malyce, killynge a manne, the Iudiciall
lawe sayeth that he shall dye for it, where as if he did
it by chaunce medley, wythout anye suche intended mischiefe,
he myghte saue hym selfe by some sanctuarye. $$Thou$$
$$shalte honour thy father and mother,$$ is a morall
commaundemente.
<P Z2v>
To punishe them that do contrarye the iudiciall lawe saith:
whosoeuer hurteth father or mother shal die for it. And
whosoeuer rayleth vpo%n% the%m% geuing the%m% opprobrious words
shal also dye for it.
   Ceremonies vsed afore Christes
tyme were of foure diuers maners. Some consisted in
sacrifices. Some in sacraments. Some in halowed thinges,
or thinges dedicate or applied to Gods seruice. Some in
obseruaunces. Sacrifices they hadde, of whiche some were
offered for the sinnes of the people, or of particuler
persons. Some of deuotion to pacify Gods displeasure, and
to obtein his grace and fauour, or for to obteine some
speciall benefite of almighty GOD. Some were all burned,
some were part burned, part rosted or sodde, and parte
appointed for the priestes part, part for the owner that
offred it to make merye with all. And they were commonly
of rudder beastes, of sheepe, or goates. And amonge birdes,
of doues or turtles, and seldome of sparrowes, as in
the purgation of Lepris, which (as S. Paule saith) can not
purge the co%n%science of them that serueth in them, for it
is not possible sinne to be taken away by the bloude of
bullockes or goates.$$Hebr. x.$$
   Sacramentes they had among them as circumcisio%n%, and
the paschal lambe, and order of the priestes ministring
in the tabernacle or temple, and the water of expiation
made of the asshen of the redde Hefer & running water,
to clense folke fro%m% their irregularitie bi touchi%n%g of a
dead corps or of any other vncleane thinge. Saint Paule
<P Z3>
calleth them neady and pore principles, for they nother
geue grace to the vsers, nother geueth to the ministers
any spiritual power to remit sinne. The priest bi his
order had power to kil the cow and to burne her, and to
mingle the asshen with running water, & to sprinkle it vpon
the vnclene and so to purge him from an externall
irregularitie of his flesh, that so he might lawfully come
into the courts of the tabernacle, & sta%n%d amongst honest
me%n%, where as afore he ought not so to do. And for this
thapostle saith, they sanctify folkes for the clensyng of
the flesh. $$Heb. ix.$$ Euen like as when a prelate dispe%n%seth
with a bastard or with a ma%n% that hath but one eye, that he
may be made priest, bi this dispensation, he geueth him
not any grace, but only taketh away the irregularitie &
maketh hym able to be ordered, where afore he was not so.
   Of the thirde maner of ceremonies were sacred or halowed
things to gods seruice. As y%e% tabernacle & te%m%ple, y%e% parts
of the%m%, the courts about them, the implementes and vtensils,
as cruets, cuppes, morters, caudrons, and kettles. And so
were certayne dayes and solemne feastes as the vii. day of
the weke, the seuenth yere, the Iubily yere, with a
great multitude more, which should be to long here to be
rehearsed.
   The obseruances were certain religious maners of liuinges
that the people of Israell, and the holy fathers their
progenitours as the electe and chosen people of GOD vsed, to shewe
them selues distincte and differente from all Idola
<P Z3v>
ters,of which the world was then full. In Moses time
almighty God expressely commaunded the%m% by Moyses and
Aaron to obserue & keepe a prescise maner in their diet.
They should eat no fleshe of any four foted beastes, but
onely of such as were both clouen foted, and did also
ruminat his meate, or chew quyd. All other they should
repute vnclene and not eat of the%m%. They should nother eat
porke, pigge, hare, nor conyes, with many others. They
were forbidden all fish that had not both finnes and
skales, tench, eles, congres, loches, & culles, with manye
others were not for them, of birdes, all raueners liuynge
by prey as haukes, grises, kites, and all kinde of rauens,
or crowes, and such like, and swanne flesh, with many
others they were forbidden as things vnclene to be eaten
& to be touched. And they sholde not drinke nor occupie
the water or other liquor that any such or any part of
them had falle%n% into, the vessell conteynynge such liquor,
should be cou%n%ted vnclene, and if it were an earthen vessell,
it should be broken and cast away. Albeit, brokes, welles,
mayrs, pondes, and cesternes made to gather water, and to kepe
them, mighte be occupied for drinke, and to dresse meat,
although such filthy forbidden thinges had fallen into
them. Now they shold punysh the%m% selues with fastyng. In
the feast of expiation or clensynge, & many
other seasons, and how the wiues vowe to offer, or to fast,
or to do any such like thing of deuotion should be approued
by her husbande as sone as he knew of it, or els not to
binde her. And in case he wold say co%n%trary on the first
day that he knew
<P Z4>
of his wiues vow, she was discharged, & he without fault,
but if he deferred it til the morow the%n% next folowing,
she was bound to perfourme her vow. And if the%n% he wold
co%m%pel her to do co%n%trary, he should beare the perill of her
iniquitie, transgressing & breaking her vow. The vowes
& promises of y%e% maids dwelling within their fathers houses,
did likewise binde, if the father saide not co%n%trary
on the first day that he knew therof, if afterward
he wold say nay, on his perill, the synne was his. As
co%n%cerning their raiment, thei should wear no cloth
woue%n% of wollen & linne%n% threde, together as be our carpets
& tapstry works. They shold also haue in the skirts of
their gownes certain ribands in color rese%m%bling the skie on
a clere day. No man shold wear a womans garme%n%t, nother
any woma%n% a mans garme%n%t, for that was abhominable afore
god. Of yokinge their cattell in their plowes, of
sowyng their vyneyards & their feldes, and of the very
birdes neasts thei had ceremonial obseruances appointed the%m%.
In al these this is to be taken for a generall rule that suche
ceremonies as semeth to be without ani sad reason, &
without any necessitie or profite in kepyng of the%m%, or
eschuyng the%m%. Almighty God intended to remoue his people
farre of fro%m% the rites of Idolatry, in which such thinges
as be here forbidden were vsed. The payn for not obseruing
these ceremonies in manye cases was death, whereby thei
were very da%n%gerous, painful & vntollerable as $$s. Pet.$$ saith,
thei wer so heuy y%at% nother Iewes in his tyme beynge, nother
their forefathers coulde bear the%m%. $$Act. xv.$$ They were very many to
<P Z4v>
the number of .vi. hundred, or aboue, of whiche some
were verye chargeable, what payne and charge was it for
euerye manne to appeare in Ierusalem, three times in the
yere, how farre of so euer he dwelled. Likewise to kepe
holy day all the .vii.th yere in deuotio%n%, & nother to plow nor
to sow, nor to gather corne, & so in the space of two yeres
together, they had but small sustenaunce. Nowe wee haue
hearde howe these Lawes bounde the Iewes to obserue and
keepe theim vnder the paynes expessed for transgressours of the
same, it is necessarye to knowe howe they binde vs christen
people in the tyme of grace exhibited and geuen vs by oure
Sauioure Iesus Christe. For this you shall vnderstande
that the morall preceptes, because they be consonant and
agreing to the light and iudgement of right reason, whiche
is one in all men naturally printed in their Soules at
their creation, they must nedes binde vs christian people
as well as they bounde the Iewes. Al be it the Iewes as
verye ignare & rude vnperfitly and grosely vnderstode
the saide morall co%m%maundements, as thinking it sufficient
to kepe this co%m%maundeme%n%t. $$Thou shalt not kill,$$ if they
held their handes they thought it none offence to be angry
w%ith% their neighbour. To imagine mischefe against him. This im-
perfectio%n% of their grosse vnderstanding our sauiour Christ
clerely taketh away, forbiddyng vs to be angry with our
neighbour inwardly in our harte or by exteriour signes
in word, hand, or in cou%n%tenauce. $$Mat. v.$$ takynge away
the very rote of homicide.
<P Aa>
The iudicialles of Moises law as giuen by him, hath
this imperfection annexed, that they make a man to doe
well for feare of punyshment more then for loue. And feare
hath euer payn annexed, and therfore Moyses law was called
the law of feare, and by that is a painefull law. It
woulde abhorre a mans hart to heare how many tymes the
payne of deathe is inculcated and repeted among the sayd
iudiciall lawes specially, but they as giuen by Moyses
bindeth not vs Christe%n% people, notwithstandinge because
in manye pointes they be very ciuill and holsome rules
to direct comonalties, or particuler persons, wher Christen
princes and noble counsailes thynketh it good to take any
of the saide iudiciall lawes of Moyses, and to stablishe
theym, to order theyr subiectes, then the sayd subiectes
be bounde to obserue and kepe them, not as giuen of Moyses,
but as newlye made by their owne superiours and rulers.
But as for the Iewes ceremonies, because they were the very
figures and onelye significations of Christ to come,
and of some sacraments & ceremonies to be vsed in Christes
church in the tyme of grace now alredy exhibited and
performed, giuen vs by our sauiour Christ. They must
needes surceasse, for when the veritie of the sygnes and
fygures be put in execution, the shadowes be of no
efficacitie. It is mortal sinne now to vse them putting
any trust of saluation in them, for in so doing we shoulde
shewe oure selues to be of the Iewes faith, thinkinge that
our redemption by Christ is not yet sufficiently performed,
whych is
<P Aav>
plaine false and dampnable to be beleued. Notwithstanding
Christes churche is not clearelye without ceremonies, some
ordeined by Christ, & by his Apostles, and holy fathers,
by the comon consent of noble princes and commonalties,
for the adorning, aduauncing and settyng furthe of
Christes religion. For we haue sacrifices, sacramentes,
sacred or halowed thinges and obserua%n%es, proporcionably
to the foure that (as I tolde you) were vsed in Moyses
law, one most excelle%n%t sacrifice is the busy and dayly
sacrifice and offering in the masse of the blessed bodye
and bloude of our sauiour Christ, in the forme of breade
and wine. This sacrifice we be taught and commaunded to
vse by the eternall priest, after the order of Melchisedech,
our sauiour Iesus Christ at hys last supper sacrificing
vnto his father bread and wyne, turned by the vertue of
his holy and mighty worde into hys owne bodye and bloude.
And in this doyng most deuoutly is called to mans remembrance
his blessed immolation on the crosse, and is presented vnto
hys father for health and grace to theym that be a lyue,
and for reast and quyetnes for all them that be departed
in fayth. A contrite and a troubled hart for a mannes
sinnes the Prophet in the psalme calleth a sacrifice which
almighty God will not despise. And in an other psalme
God sayth by the same prophet, the sacrifice of laude
& praysing shal do me honor, kyll the wantonesse of thy wyll,
and the ranknes of thy fleshe in the loue of him, and so
thou shalt set vpon Gods aulter, that is to say, on Christes
<P Aa2>
crosse the most acceptable sacrifice vnto him, and who
so euer voweth and payeth to God all that he hath, all
that he lyueth, all that he vnderstandeth, (as the Apostles
did) he offereth to God an holocaust, that is to saye an
alburned sacrifice. For generally euery dede that we do,
by whych we shewe our selues to cleaue and stickefast
vnto God, referred to an heauenlye ende, maye be called a
sacrifice.
   Sacramentes we haue also seuen in nomber, taking
their efficacitie and strengthe at oure sauiour Christ,
and left in the church as holesom medicines against the
manyfold infirmities and diseases of our soules. These
be the very few and manifest sacraments, in which the mercy
of god woulde haue his churche free and at lybertie as
saynt Austine writeth in his boke of the customs of the
churche to Ianuarye. And yet all these be not necessary
for euerye man that shall be saued. For euery man taketh
not holye orders, neyther euery man contracteth matrimony,
many a man is saued without confirmation, and also without
the blessed sacrament of the aulter, and without extreme
vnction that we cal Inoyling. Baptisme is necessary,
and to theym that after baptisme haue fallen to mortall
sinne, penance must nedes be had. And this seemeth to be the
hardest Sacrament or ceremonie that Christe lefte in hys
Churche, specially for that part of it, that is confession,
in whyche we reueale and vtter to a mortall manne the synnes
that afore were priuye and secrete betwyxte GOD and vs.
<P Aa2v>
But to mitigate thys confusion or shame, wee must
inwardly consider the losing of our synfull bondes, and
by that to be set at libertie, oute of the deuils danger,
& this shall make vs not to be ashamed to tell the truth
for our soules sake. Let vs with all consider that he to
whom we be confessed, is most straitly bound to keepe
our counsayl vnder a more priuie seale, then we be our
self bounde, and so we shall not neede to stycke nor
shrinke to make a plaine confessio%n%. Sacred or halowed
thinges we haue very manye, as churches and Churchyardes,
Chalice, Corporas, Cruets, Vestimentes, and other
ornamentes of the ministers, doynge seruice in Christes
churche, besyde their daily rayment, shewing distinction
of them fro%m% the laife which is a veri honest ceremony &
necessary to be vsed, albeit a great many of vs priestes
litle regard it, going in our apparell lyke the lay men,
by that declaring that we be ashamed of our order, and
woulde be glad to pull our heade out of that yoke if we
might. We haue also $$obseruances$$ of holye dayes, as
sondayes and other solempne feastes by course succedynge
after the reuolucion of the yere. We obserue also
certayn solempne times of fastinge, as the faste of Lent,
& the Embre daies, and in the reme%m%brance of Christes
passion we punish our bodies with abstine%n%ce and fasting
euery fridai. The deuout ceremonies on Palme sondayes
in processions and on good fridaies about the laying of
the crosse and sacrament into the sepulchre, gloriouslye
arayed, be so necessary to succour the labilitie of
mans remem
<P Aa3>
brance,that if they wer not vsed once euery yere, it
is to be feared that Christes passion wold sone be
forgotten, the crucifixes erected in churches, & crosses
by the highe wayes were intended for the same purpose,
although some pestiferous perso%n%s haue ouerthrowne them
and destroyed them, for the very contempt of Christes passion,
more then to finde money vnder them, as they haue pretended.
We obserue as a necessary ceremoni likewise a sober silence
in the church in time of preachyng the worde of God, and
also while diuine seruice is a doying with manye suche
other ceremonyes which were to long here to be rehersed.
   And finally to speake of the iudiciall lawes the
Iewes were neuer yoked nor troubled wyth halfe so manye
gyuen to them, as we be pressed withal, what with
ecclesiastical lawes and other statutes and actes aboue
nomber. So that (as Sainte Austine in the booke of the
customes of the church saith) the condicion of the Iewes
seemeth more tollerable and easye to be borne, then the case
that Christe%n% people be in. For the Iewes neuer knewe the
tyme of lybertie, and yet they were not bou%n%d but only to
the burdens expressed in Gods lawes, and not to mens
presumptions as we be, in somuche that if a Iewe well
learned in Moyses law, and conuerted to Christes faith,
woulde consider hys former bondage whyle he was
of the Iewes secte, and woulde conferre it to this bondage
that he must lyue in wyth Christen people, he would thincke
Christes law much more vntollerable, the%n% Moyses law was to him.
<P Aa3v>
For what with our iudiciall lawes and our ceremonials, we
haue more layd vpon our backs, the%n% we can well awaye
withall, and but verye fewe daies passeth ouer vs, but we
breake a great many of them, and not without peryl to our
soules. Then where is the swete promise of our
sauiour Christ: $$Come vnto me all ye that labour and be$$
$$ouerburdened and I shall refreshe you, and make you beare$$
$$lighter, for my yoke is sweete, and my burden but light.$$
For this ye shall vnderstand, that comparing the old law
vnto the new law of Christe, we may consider Christes lawe
one way, as giue%n% of Christ, and so very true it is that
Christes law is much more easye then Moyses lawe. For the
iudiciall lawes be none left vs by Christe, but he biddeth
vs to leaue all plees and actions, in somuche that he
wylleth vs not to requyre eye for eye nor toothe for toothe
as Moyses law wold, but rather if a man would afore a Iudge
claime thy coate, thou shalt not sticke with him, but
rather giue him thy coate and thy cloke withal. On a
time there came one to Christ that had a matter in variance
betwixte him and his brother about the diuision of theyr
enheritance or londes, and would haue had Christ to take
the matter in hand and to call his brother, & to bid him deuide
their possessions, that either of them might know his own.
But Christ would none therof, and refused to be their
Iudge in that behalfe, sayinge: 0 man, who made me your
Iudge or the deuyder betwixt you? I came not for that
entent, I wil not medle in such matters nowe, & therefore
his good scholer S. Paule writeth to the Corin-
<P Aa4>
thia%n%s: that it was a great fault amo%n%g them that they had
such iudiciall causes among them: why do not ye rather
(sayth he) take wrong? why doe ye not rather suffer to
be begiled? And this we be bound to do, in case that by our
extreme and gredie asking of our own, there may be like to
aryse some greater inconuenience, or yl example to our
neighbour, but in case by our sufferance, malicious or
couetous persons may take a courage or boldnes to persist
in theyr yll doing. We be not bound so to refraine to
aske our own, but rather with modestie and sober behauiour
we mai afore a competent Iudge redresse the iniury done
vnto vs, & to require our right by iudiciall lawes, as well
ecclesiastical as temporal, to which they that be subiect
to the same lawes, be bound to obey, in asmuche as they
be made by men, whom God hath constitute & set in power
and authoriti or by his secret counsail permitted & suffered
to beare rule & authoritie, & to haue the ministratio%n% &
execution of the lawes. Of the authority of prelates,
successours to the Apostles saith Christe y%at% whosoeuer
heareth the%m% hereth him, & whosoeuer despiseth the%m%,
despiseth him. And generally of all rulers saith the
Apostle, co%m%maunding euery man to be subiect to higher
powers. For ther is no power but of god, & the things that
co%m%meth of God be resonably disposed & ordred, & therfore
he that withsta%n%deth superior powre, withsta%n%deth Gods
ordinance, & they that so do, procureth their own da%m%pnation.
And therfore of very necessitye they should be subiecte to
theyr heades, not onelye for feare of theyr anger and
punyshemente,
<P Aa4v>
but also for discharge of mens co%n%sciences, so that they
shoulde do nothing contrarie to the princes and rulers of
the people, but that they should exercise the workes of
Iustice and goodnes, wyth tranquillitie and quietnes wythout
tortures or compulsion. Then consideringe that for our
conscience sake we must obey the iust ordinaunces of
our rulers, it is plaine that if we do contrary, we hurt
our consciences with inobedience, neglige%n%ce and contempt,
and so we sinne and deserue pain, whereof it foloweth that
to obserue & kepe ma%n%s traditions, constitutions, and lawes,
made by our superiours, hauinge authoritie ouer vs, as
well for obseruing and keping of the ceremonies & other
bound duties of the churche, as for other lawes temporall,
godly deuised for the quietnes of the kinges subiectes
spirituall and temporall, is necessarie for our soule health.
And that to disobey and contempne them,is pernitious
and perelous, as Samuel said: Obedience is better the%n%
sacrifice, for disobedience, repugnaunce, and resistance,
is like the most detestable vice of sorcerye and idolatry.
But whether we be bound vnder payne of deadly synne to
kepe all the reasonable lawes and traditions made by men
or not, it is doubtfull. For this ye shal vnderstand that
some lawes bindeth men to do suche thinges as be necessarye
to obtayne the loue of GOD and of thy neighbour, as this:
thou shalt worshyp one God, thou shalt do none adultery.
And these also which be necessary because God hath
commaunded the%m%: Thou shalt be baptised, thou shalt keepe holylye
<P Bb>
Gods holy day, thou shalt be confessed to a priest with
all such as be necessarily deriued of them, & agreing to
them, whether they be gyuen by God or by man, edifying
charitie, and commaundinge to exchewe, and not to do the
thing that is contrarie to charitie. Nowe because
charitie is the life of the soule, without which the soule
is dead, whosoeuer transgresseth and breaketh any suche
lawes, whether they be made by God or man, killeth his
owne soule, and sinneth deadly. So that charitye is the
verye true myrrour or glasse, by which thou maist trie
and discusse & haue a great euidence, as well of thine
owne dedes as of other mens dedes, whither they be godlye
or diuelyshe, holy or sinnefull. Some positiue lawes there
be that binde not so sore as these do, because the
violation and breaking of them, maketh not directly against
the loue of God and of thy neyghbour. As the positiue
lawes of fasting,the prescise obseruing of the ordinal
in saying diuine seruice, the lawes of humanitie or curtesie.
And thys: Thou shalt make no lesynges, with a great nomber
of temporal lawes, which of ma%n% transgressing, doth not euer
synne deadly, except there be concurrent a contempt or
dyspisinge of the authoritie of the law, which maye make
the offence that els was but veniall to be mortall. As in
theym that wee haue heard of, that for very frowardnes
and despite of superiour authoritie haue eaten fleshe in
Lent, which after Easter woulde haue ben glad to haue eaten
fishe, if they coulde haue gotten it. Penall lawes bindeth
two maner of wayes, one
<P Bbv>
way because the maker of the lawes wold haue them kept,
and we be bounde to obey theym, not onelye for
feare of payne, but also for our conscience sakes. But
they binde no way vnder payne of deadly sinne, in asmuch
as it appeareth by the mindes of the makers of the law, that
they wold not so sore charge the consciences of theyr
subiectes, but that whe%n% they breake the said lawes, whether
it be with contempt or withoute, they shoulde suffer the
temporall paines, determined & ordained for them that
offende the said lawes. And so they binde the seconde way
by the payne to be inflicte on the breakers of the same.
Thys due obedience of the subiectes to theyr heades &
rulers, and other premisses considered, al noble Princes
and Prelates, and all others that commonly be called to
high counsels to make lawes, had nede maturely to consider,
that in their offices they be Gods helpers, and the mean
betwixt God and hys people, and to be well ware that
they make none such humane traditions, as mai barre or
deface the law of God as they dydde, to who%m% Christ
vmbraideth that they for their own lucratiue traditions,
disswaded from the law of the honour of theyr parentes.
$$Math. xv.$$ And that they doe not binde suche heauye and
vnportable burdens vpon their subiects backes, as they
wil not set one finger to, to helpe men to beare $$Math. xxiii.$$
as the Scribes and Pharisies did, whych then had the aucthor-
itie both temporall and spiritual vnder the Romaines.
And that they haue no malicious eye towarde anye partie
diuisyng
<P Bb2>
lawes for theyr neyghbours destruction, or excogitating
lawes for the impouerishynge of other men, alleuiatyng
theyr owne charges, and making others fal down vnder
their burdens: The Prophet sayth to them that be constitute
and set in suche authoritie. $$Psa. lvii$$. $$0 ye children of$$
$$men, if ye speake truelye of iustice and ryghteousnesse,$$
$$then se that ye iudge streightly,$$ neither declining
on the right hand by affection to your selfe, or to
your friende, neither on the leaft hand by malice or
displeasure to your foes, or to them that you fauour not.
Considering that the iust iudgement of God shall be
against them that measureth the power that they haue
receiued of God after their owne wickednes, & not
according to Gods lawes. Wher they that iustly and
charitably haue vsed their authority, shall haue suche
reward prepared for them in heaue%n% as no tong can tel,
nor hart can think. Of whiche that we may be partakers,
he graunt vs, that for vs dyed. Amen.
<P S 9>
<P Bb2v>
!An expositio%n% of the first epistle of Saynt Peter the!
!Apostle, set fourth in traictises or Sermons, preached!
!in the Cathederal Churche of Bristow, by maister Roger!
!Edgeworth, Doctour of Diuinitie, one of the canons of the!
!same Cathederall church.!

THe gret wise ma%n% king Salomo%n%, y%at% his wit searched
out the natures & kinds of all creatures on erth
as far as any man might, and dysputed & reasoned of all
the trees in the wood, from the highe Ceder tre growing
in Libanus (where such trees be abundant) vnto the
poore and lowe Isope, that groweth out of the walles,
and that write and reasoned of beastes and birdes, wormes
and fishes, and to whom resorted people of all
nations, and from all kinges of the world to heare hys
wysedome, yet he confesseth $$Ecclesiastes i. Cuncte res$$
$$difficiles et non potest ea homo explicare sermone.$$
All thinges be hard to be knowen, & no man can
<P Bb3>
perfitely expresse them by mouth. For (as the Logition
speaketh) we knowe not the substantiall and perfite
dyfference and distinction betwyxte creatures of the world,
that we se afore our faces euery day. Therfore it is no
merueil though our wits be very thin, feable and weake
to vndersta%n%d the holy scriptures. For the faire beuty
of godlye truth comprised and contained in the scriptures,
lyeth so priuely hid like a heauenly treasure, layd vp
in them, that it wyll not appeare but onely to them that seeke
and searche for it, wyth a whole minde, and with a clere
hart. And in asmuche as mans reason is grosse, and
combred wyth many ydle thoughtes, and with muche busynes
of the worlde, running in mans minde, this maketh vs the
more blinde & vnmete to finde the sayd treasure, specially
because that in spirituall and heauenly matters (as Saint
Paule saith) we se but as it were in a glasse obscurelye,
and as a thyng farre of vnperfitelye. And beside this I
knowe that the thinges that be spoken of in Gods holye
and liuely worde be endited by the holy spirite of God.
Wherefore it is not for euery man to examine the%m% and
discusse them, after his own iudgement, for no man may
worthely medle wyth hys doynge, but he that hath the holy
spirite, and specially that gift of the holy spirite that
S. Paule speaketh of$$.i. Corin. xii.$$ $$Discretio spirituum,$$
where he sayth, that to some man is giuen the spirit of
sapience, to iudge and reaso%n% of celestial matters, to
other the gift of scie%n%ce in lower exercise: to som
is giuen faith by the same spirite. To som power
<P Bb3v>
to discerne spirites, to know when the good spirite
speaketh, and when the bad and noughtye spirite speaketh.
In catholike and true expounders of scriptures, speaketh
the good spirite, in heretikes speaketh the bad and noughty
spirite. And in the holy scripture which is the worke of
the holy spirite, of the holy gost, for he inspireth all
the writers of the holye scriptures, he is the chiefe author
of holy scripture, and they that be named the doers there-
of as Mathewe, Marke, Luke, Iohn, and S. Peter, whom we
haue now in hand, be but as the Scribes, Notaries,
Scriueners, and as it were the very quils or pennes of the
holy goste. $$Lingua mea calamus scribe$$ (saith the Prophet.)
In the holye scriptures (I saye) when a texte maye haue
diuers expositions, and may be diuersly taken, and euery
way good and catholike, yet to attaine to the verye pres-
cise and true meaning of the holy gost, is no small grace,
this is the grace of $$Discretio%n%, of spirites,$$ or of putting
difference betwixte spirites. And withoute this gift no
ma%n% shal be able to pas safely through the scriptures
without a foyle. Nowe who shall haue this gift, and
who shall lacke it, it standeth chiefely in Gods handes,
and not in our merites and deseruing. For these
considerations it is no merueil that it be perilous to
speake of almighty God, & of heauenly or godly causes,
far aboue our reache. In somuch that many wise and wel
learned men haue rather chosen silence, & to hold their
tonges then to take labours in expou%n%dinge or preching y%e%
scriptures. But this is not inough for the%m% to whom the office
of teaching is co%m%myt
<P Bb4>
ted. As to bishops to who%m% is co%m%mitted the whole cure
of their dioceses. To Archdeacons, persons, vicars &
al other hauing cure of soules, to al such it is very
hurtfull & noysome to kepe silence as s. Paule full well
considered saying$$.i. Corin. ix. Ve mihi est si non euangeli-$$
$$zauero$$ I am sure of wo euerlasting if I do not preach.
Christ biddeth $$scrutamini scripturas:$$ search & labour in y%e%
scriptures: he biddeth vs also, $$seke and we shall finde.$$
Therefore we must search & seke least we heare the
reproche that Christe gaue the malicious Iewes. $$Erratis$$
$$nescie%n%tes scripturas neq%ue% virtute%m% dei:$$ You er, you go out
of the way, for ignorance of the scriptures, & because you
know not the vertue & power of god. S. Paule calleth our
sauiour Christ the vertue and power, and the wisdome of
God. $$Christu%m%  dei virtute%m% et dei sapientia%m%i. Cor. i.$$  The%n%
co%n%sidering that Christ is the vertue & power of god
who so euer knoweth not the scriptures, knoweth not y%e%
power & vertue of God, it foloweth that he that knoweth not y%e%
scriptures knoweth not Christ, & the more knowledge that
you haue of the scriptures, the better you know Christe, &
the lesse knowledge that you haue of the Scriptures, the
lesse you know Christ, & to be ignorant or not to know
the scriptures, is to be ignorant & not to know Christ. An
other occasion I haue to labour in the scriptures, & to
expound them to you which is co%m%men to me with master Deane
of this churche, and to all my brothers Cano%n%s here. (Not
speakynge of my Lorde oure byshoppe, whyche I doubte not
but he full well consydereth hys dutye to GOD and to hys
flocke.)
<P Bb4v>
The occasion is this: although I be neither parson nor
vicare nor curate of this good and worshipfull flocke,
yet there is an other yoke layd as well vpon my necke,
as vpo%n% other of my brothers here, by which I feare least
there wyll come wo to vs afore God, except we preach the
scriptures vnto you, performing the thing that we haue
taken vpon vs, byndyng our selues to the statutes that
the Kynges moste gratious Maiestye hath deuised for the
ordering of all vs the ministers of this his church, in
which it is prouided that maister Deane and euerye Canon,
shall preache or cause to be preached certayne Sermons
yearely at this church. Therefore I wyl forget my owne
imbecilitie, weakenes, and vnhablenes, and according to the
porcio%n% and measure of that talent and litle knowledge that
God hath giuen me, I wyll auenture vpon the exposition and
declaration of this first epistle of the blessed Apostle
S. Peter, after my best power, helping and settynge fourth
the veritie, repelling and reprouing falsity, trusting to
Gods helpe which neuer fayleth the%m% that trust vpon him,
that my sayd labour shall be as wel profetable to me, as
fruteful to them that shall heare me. The matter is harde
(as all scripture is) but it is full of good learning, and
of fatherly counsell, very mete for a Christen soule to
learne and to folowe, therefore my labour shall not lacke,
hoping and trustyng in Christes helpe, and in hys holye
spirite, whych I shall muche the rather obtayne, if you
wil vouchsafe to buttresse me, helpe me, and comfort me
with your praiers.
<P Cc>
$$Petrus Apostolus Iesu Christi electis aduenis$$
$$dispersionis Ponti Galatiae, Cappadociae, Asiae, &$$
$$Bithiniae, secundum prescientiam Dei patris. etc.$$
    $$Petre Apostle of Iesus Christe, vnto the straungers dis-$$
$$persed in Pontus, Galatia, Cappadocia, Asia, and Bithinia,$$
$$electe accordinge to the foresyghte of God the father,$$
$$to haue your spirit sanctified, to haue obedience, and$$
$$to have the bloude of Christe sprinkeled vpon you:$$
$$Grace and peace to you be multiplied.$$
   This is the salutation that this blessed Apostle
Saynt Peter begynneth his letter with all. As the maner
is when one frende wryteth to an other, fyrst he beginneth
with recommendatio%n%s (that be salutations) & consequentlye
procedeth to his purpose. Accordinge to the same maner, I
wyll fyrste declare these recommendations vnto you, whiche
done, when I shall come to his processe, I shall tell you
his principal purpose in his epistle, and prosecute the
same perticulerlye and in percels as it lyeth in the
letter. Fyrst we must considre who wrote this letter:
Seconde, to whome he wrote it: Thyrde, frome whence he
wrote it: Fourth, for what purpose and intente he wrote it.
For the fyrst it appereth, that Saint Peter Christes
Apostle writte it, whiche was fyrst called Simon, Christ
turned his name, and where afore he was called Simon, Christ
called him Peter. $$Ioh. i.$$ Blessed S. Andrew, one of S. Iohn
Baptists disciples, after he had diuers times heard his
maister geue excellent testimonye and commendations of
Christ, and on a time S. Iohn and two of his disciples, of
which S.
An<P Ccv>drew was one, stode together and sawe Christe go by,
and then sayd S. Iohn, $$Lo the lambe of God,$$ the sayd
disciples made no more tarienge, but lefte theyr olde
maister (supposinge he was content they should do so) and
folowed Christe, and taried with him, where he abode al
that day vndoubted with most heauenly lessons, and godly
learning, although the scriptures expresse not what they
were. In this appeareth the excellent prerogatiue of
this blessed Apostle S. Andrew, in as much as he was the fyrst
taken to acquaintaunce with Christe of all the disciples,
and also his aboundaunt charitie, in as muche as he dyd
not kepe to him selfe the treasure that he hadde founde,
but would not rest tyll he had made his brother Peter
partaker of the same. As sone as he found his brother then
called Simon, he said to him, we haue fou%n%d $$ Messias,$$ whiche
is as much to say in English as anointed. We cal him
Christ after the greke word, for $$Messias$$ in the Hebrew,
$$Christus$$ in the greke, $$vnctus$$ in the latin, $$anointed$$in
the englysh, is all one. Saynt Andrewe as I sayde
broughte him to Christe, whiche looked vpon hym and
sayde. $$Tu es Simon filius Iona, tu vocaberis Cephas:$$
Thou arte Symon the sonne of Iona, thou shalte be called
$$Cephas$$ in the Hebrewe, whiche is as muche to saye in the
Greke and in the latyn as $$Petra. Hieronimus super epi-$$
$$stolam ad Galath, capit. ii. Non quo aliud significet$$
$$Petrus, aliud Cephas, sed quod quam nos Latine & Grece$$
$$Petram nominemus, hanc Hebraei & syri propter lingue$$
$$inter se viciniam Cepham nuncupent.$$
<P Cc2>
And by this (nowe by the waye) is confounded the
ignoraunce and erroure of certayne summalistes, takynge
for one of theyr strongest reasons for the supremitie
of the pope of Rome, this text spoken to Peter, $$Tu es$$
$$Simon, tu vocaberis Cephas,$$ whiche they interpretate $$caput,$$
a heade, as thoughe Christe sayde, thou shalte be called
the head, concludynge of that, hym to be the heade of
the Apostles, and consequently his successors the popes
of Rome to be heade of all the churche of all countreys,
whiche thoughe it be very true, yet this texte proueth
not so muche: for in the texte it is sayde expresselye,
$$Cephas quod interpretatur Petrus: Cephas$$ by interpretation
is as muche to saye as a $$stone$$, or $$ of stone$$ (yf it be an
adiectiue.) Here such summalistes would plainlye
destroye the texte of S. Iohns Gospell, to make for theyr
purpose, which nede not, for ther be as well holye
Scriptures as aunciente wryters, whiche proueth abundauntly
the sayd primacye of the pope. Therefore lete vs take the
texte as it is meaned, for the chaungynge of Simons name
into Peter, whiche soundeth in the Englyshe (as I sayde)
a $$stone,$$ or $$ of stone.$$ Christe that is the true and sure
stone vpon whyche the Churche is buylded, gaue him a name
deriued from him selfe, that lyke as he is the fyrme and
faste stone, so shoulde Symon be all one with hym, and of
$$stone$$ with hym, as all we of the name of Christe be called
Christians, and should be all one with hym. And morallye
Simon the
<P Cc2v>
sonne of Ionas was called Peter. Symon by interpretation
is as muche to saye as obedient: Ionas a doue, moste
gentle, hansome, and tame byrde: Obedience is the chylde
of the doue, of gentlenes and curtesye, and that we be
obedient to good counsel, to godly exhortations, or to our
maysters, it commeth of a gentyll and curtyse hearte, for
gentlenes gendreth obedience, & they that be proude,
stubborne and sturdy, wyll neuer be obedient: they that be
obedient shal chaunge theyr name into the better, they shall
be Peter, fyrme and faste in goodnes, by that they shall be
incorporate to Christ, the fyrme and fast rocke &
foundation of all our goodnes, we shalbe called Christians
or Christen men and women, and by that we shalbe the children
of God, the frendes of God, and the body of God with Christe,
and coperteiners of his enheritaunce, and kingdome with hym.
And in this that Christ chaunged the name of Symon into
Peter, he declared that it was he that by his godheade had
aucthoritie so to do, and that it was he that in the olde
testamente chaunged the name of Abram into Abraham, of
Sarai into Sara, of Iacob into Israel, as now he called
Symon, Peter, and Iohn and Iames the sonnes of Zebede he
called Boanerges, $$quod est filii tonitrui. Marc. iii.$$ the
children of thondre. It foloweth in the texte. $$Apostle of$$
$$Iesus Christe. Appostolos$$ in the Greke is as muche to saye
$$ one that is sende:$$ it is the name of an office, accordynge
to them that Christe chose to be sende forth thorough all
the worlde, to preach
<P Cc3>
the good tydinges of remission of synnes by Christe,
and of lyfe euerlastinge. But this name is not appropriate
to them onely, but it agreeth also to manye other, as well
in the olde testamente as in the newe. Moyses was a blessed
prophete, and he myghte also be called Apostle, because God
sente him to do his message to Pharao kynge of Eygpt. $$ Exo. iii.$$
where he excused his vnhablenes desyrynge God to prouide
an other to be sente thether. And it is wrytten. $$Esai. vi.$$
$$Quem mittam & quis ibit nobis?$$ Whome shall I sende (sayde
the voice of almyghte GOD) and who shall goe for vs to this
people? Esaye aunswered. $$Ecco ego, mitte me.$$ Lo, here I am,
sende me. Saynt Iohn Baptist $$fuit homo missus a deo,$$
was sente from God, and by that he was Apostle, he was also
a prophete, and more then a prophete. And Saynt Paule
calleth Christe Apostle.$$Heb. iii. Considerate Apostolum et$$
$$pontificem confessionis nostre Iesum.$$ In as muche as God the
father sente hym to be incarnate for oure redemption.
saynt Hierome on the begynninge of the EpiStle to the
Galathians, putteth a distinction of .iiii. manners of
Apostles. One kinde of Apostles be they that be sente, not
from man, or by man, but by Iesu Christe, and GOD the father,
as Moyses, Esaye, Iohn Baptiste, Peter, Paule, with theyr
company. Of the seconde manner be they that be sente of
GOD by man, as by a meane betwyxte GOD and them, as Iosue
was made the guyde and instructoure of the people of
Israell by Goddes wyll, declared
<P Cc3v>
by Moyses, whiche in Goddes behalfe put hym in aucthoritie.
$$Nu. xxvii.$$ And so I doubt not but S. Augustine $$Anqlorum$$
$$Apostolus$$, was sent of God by the ministerye and settinge
furth of S. Gregory,(one of the best bishoppes of Rome that
euer was after S. Peter) into this realme, to co%n%uerte the
people to Christes fayth, and so he dyd spedely, God
assisting and helping forth his godly purpose. And lykewyse
when the kynges maiestie, or the prelates vnder him, sende
furth catholike preachers amonge the people, sincerelye to
instructe them to vertue, it is to be supposed that they
be Apostles sende of God by man. The thyrde maner is of them
that by mans fauoure & affection, more then for learninge or
any good condition in them, be sent or set furth to take vpon
them the office of preachinge. And yet they lowly consideringe
theyr infyrmitie and inhabilitie, and the highnes of the
office that they be put in, by prayer, and exercise of
study may come to suche grace, that they maye worthely
execute the Apostles office that they toke vpon them.
The fourth maner of Apostles, be neither sent by God nor
good man, as pseudapostles, false preachers of heresies,
scismes, discention, and diuisio%n%, of whiche speaketh Paule.
$$ii. Cor. xi. Such pseude Apostles or false Apostles, be subtill$$
$$and disceitfull workemen, disguisynge them selues into the$$
$$Apostles of Christ, and no marueil, for Sathanas self$$
$$disgiseth him selfe into an Aungel of light,$$ therefore it is
no meruayle thoughe his ministers and seruauntes do so
lykewise: They speake in Goddes
<P Cc4>
name as though God sent them, & yet God sayth not as they
saye, neither sent them to do his errande. Suche was
not blessed S. Peter, but he was sent by almighty God our
Sauiour Iesus Christ, as he sayth here in this salutation
or gretynge. $$Iesus$$, is as much to say as a sauiour, and
therefore in as muche as Christe by reason of his godhead,
was euer a Sauiour of the worlde, he had that name from
the beginning of the world, and also afore the world was made,
because that he euer intended to saue the worlde, after
that it shoulde perisshe. And for this cause the Aungell
Gabriell, when he bad Ioseph that he shoulde not put
away Mary his wife, but cherysshe her, declaringe
that the chylde that she went with al was
begotten, not by anye misorderinge of her virginall bodye,
but by the operation of the holy goost, and that he shoulde
call the chylde Iesus, because he should saue the people
from their synnes. The Aungell bad him not geue him that
name, but bad him that he shoulde call him so, by the
name that he had euer, for he was euer a Sauiour. Manye
we reade of in the olde testamente that were called Iesus,
as Iesus Naue, otherwise called Iosue, and Iesus $$filius$$
$$Iosedech Eccl. xlix$$. and Iesus $$filius Syrach. Eccl. l.$$ but
none of them could saue the people from theyr sinnes, but
only our Iesus the sonne of Mary y%e% virgin. $$Christ$$ is as
much to say as anoynted, & so was oure sauiour Christe with
the oyle of gladnes, that is to say: with the grace of
the holye gooste, signified by the gentyll supplenes
of oyle $$ preco%n%-$$
<P Cc4v>
$$sortibus tuis,$$ better, and aboue his felowes. By that
the Prophet compareth him to his felowes ye may playnely
vnderstande, that he meaneth of the manheade of Christ, by
whiche he become oure felowe, for the godheade is but one,
& hath no felowe in substaunce. Kinges were annoynted,
and so were priestes, and also prophetes, euery one of them
for diuers offices, and with materiall oyle: but Christ
was oynted with spirituall oyntment of the holy gooste,
and also not onely for anye one of those three offices,
but for them all thre, for he was and is kinge and preist,
and a prophete. Therefore the prophet sayde full well
$$pre consortibus tuis,$$ aboue al other men, whiche was
perfitly declared, perfourmed, and fulfylled, when he was
baptised in Iordan water, & the holy gost descended lyke
a doue, and lyght vpon him, and abode in him. $$Ioh. i.$$ Now
I must (according to my promise) declare, vnto whome S. Peter
wrote his letter or epistle. He wrote it to the strau%n%gers
dispersed in $$Pontus, Galatia, Cappadotia, Asia, and Bithinia,$$
chosen by the prescience and foreknowledge of God the
father. $$A duene$$ straungers were called among the Iewes suche
as were gentils or paignims borne, & for deuotion to one
God, were conuerted to the rites and lawes of the Iewes,
& were circu%m%cised, and kept their ceremonies as the Iewes
did, and these by the Greke worde were called $$proseliti.$$
Manye suche there were in olde time, & euen in Christes
tyme, of whiche verye many were conuerted to Christes
faith by the preaching of the Apostles,
<P Dd>
and by the wonderous miracles that they sawe wrought
euerye daye by the power of Christes name, like as an
infinite number of the Iewes were conuerted to Christes
fayth, anone after the commyng of the holy Gost vpon the apos-
tles by whose grace and comfort they preached boldly, and
Christe euer wrought with them, confirmynge their preachynge
with signes and miracles, aboue mannes power to do.
Notwithstanding assone as .s. Stepha%n% was slain for Christes
faythes sake, there rose such a persecution amo%n%g these
newe christen people that they fled, & were scattered &
dispersed abrode into diuers cou%n%tries all, except the
apostles. And the same apostles after thei had made .s. Iames
the lesse, the sonne of $$Alphei$$, bishop of Ierusale%m%, they
thought it necessary to go abrode among other nacio%n%s to
publish the faith of christ, at which time there is no
dout but .s. Peter went abrode among the gentils as wel as
other, for it was he that had first reuelation so to do
by the vision that appered to hym in $$Ioppe$$, vpon which he
went to Cornelius captain in $$Cesaria,$$& to him and to his
family & company preached Christ as it is plaine. $$Act. x.$$
And many sure & auncient auctours write that after thor-
dination of .s. James bishop of Hierusalem, S. Peter came to
$$Antioche$$ one of the chefe cities of Syria, and there taried
a while preachynge Christ and proceaded further into the
countreys that be here spoken of, in the Salutation at
the begynnnge of thys Epistle. $$Pontus, Galatiae, Capadotia,$$
and other, and occupied the
<P Ddv>
tyme amonge them by the space of fyue yeares after some,
& bi the space of .vii. yeres after other and the%n% came
backe to Antioche & there co%n%tinued bishoppe and chefe
instructour of Christes flock, for the space of seuen
yeres more, and from the%n%ce chased awaye $$Simon Magus,$$ and
detected his errours. And afterwarde hearde that the sayde
$$Simon magus$$ was come to Rome, and had there diuine
honours done to hym as to a GOD, and had Images erected in
his honour, and that he made all the Citye to dote vpon
hym like madde me%n%, for this occasio%n% he came to Rome as
$$Eusebius$$ saieth. $$Li. ii. ecclesiastice historie ca. xiiii.$$
and there within a while quenched the blindnes of $$Simon$$
$$Magus$$, and of that deuillysh womanne that he had in his
companye, by whose disceitfull sorcerye he allured manye to
geue credence to hym. And that Saint Peter beinge at Rome,
wrote this Epistle, and sent it from Rome, as well to
such straungers as were dispersed and scattered abroade in
the countreys of $$Pontus, Galatia, capadotia, &c.$$ by
occasion of persecution, as to all others inhabitantes of
the same cou%n%treys among whiche he had preached in his longe
and paynefull progresse, and had conuerted the%m% to Christes
fayeth, whiche all he counted as straungers to the worlde.
And so in the seconde chapter of this epistle, he prayeth
them to take them selues, sayinge: $$Obsecro vos tanquam$$
$$aduenas & peregrinos.$$ Euen like as we haue in the actes
of the apostles xv. That saint Paul after he had planted
Christes Gospel in the countreys where he hadde

la<P Dd2>boured preachynge, he vsed to take an oportunitie and
conuenient tyme to go throughe agayne from place to place
to visite them, and to se whether they persisted and stode
as firme and fast in fayeth as he had left them. In like
case Saynte Peter hauynge so busie a piece of worke and so
great a charge on his hande, as to teache al that huge
and great citie of Rome, then being lordes and rulers of
the worlde, in whiche then was in maner a confusion of
all vices and synnes, of all opinions, of all supersticions
and errours by co%n%course of all nacions resortynge thither,
for decisions of causes which doubtles brought wyth the%m%
the supersticions, and the vices, and noughty liuynges of
their countreys, as wee se by experience, where little
co%n%course of straungers is, there is playne maner of liuyng,
and after one maner, but in port townes they be of an
other sort. The Germayns and Saxons brynge in their
opinions. The Frenchmen their new fashions. Other cou%n%treis
geue%n% to lechery, runne to the open bars or stues. And for
such co%n%fusio%n% of the inhabita%n%tes, Saint Peter in the ende of
this his first epistle calleth Rome by the name of Babilo%n%,
as you shal heare (by Goddes helpe) when wee shall come
to that place. For this exceadyng charge that .S. Peter
had take vpon him, he might not intende to go amonge them
agayne, to confirme theim, and to make them more stedfaste
in fayeth, but sent to them this excellent and noble epistle,
ful of fatherly counsayle, whiche they myght euery day
read, to make them remember their maister,
<P Dd2v>
and to liue accordynge to hys doctryne that he hadde
geuen theim. But nowe riseth a doubt of no smal
importaunce. Saint Paule in his epistle to the Galatheis
in the firste Chapiter, saythe that after his conuersion
he toke his iourney into Arabye, and after he had laboured
a season in that countrey, he retourned agayne and came to
$$ Damascus$$ (the chiefe citye of Siria. $$ Esay. vii. Caput Syrie$$
$$ Damascus$$. And then after three yeres of his co%n%uersion, he
came to Hierusale%m% to see Peter, & taryed there with him .xv.
dayes, & there he sawe none other of the apostles at that
tyme but onely saynt Peter and Iames the lesse called
Christes brother, whiche then was made bishop and ouerseer
of Christes churche in Hierusalem: For all the residue of
the apostles were then dispersed abrode to preache the worde
of GOD. After this Saynt Paule (as he sayeth) went abrode
into the coastes of $$Siria$$ and $$Celicia$$, where he was brought
vp in youth. For he saieth of him self. $$Act .xxii. Ego$$
$$su%m% vir Iudeus, natus in Tharso Cilicie.$$ I am a Iew by
kinred born in $$Tharsus,$$ a city in $$Cilicia$$, which is a coutrey
in mayene Asia. For y%e% Iewes wer not al born in Iury, but as
their pare%n%ts wer dispersed into al cou%n%tries, so thei had their
children in diuers countreys. And the%n% after .xiiii yeres,
S. Paul came againe to Ierusalem to confer the gospel that
he preached, with the apostles y%at% were the pillers of the
Church, Peter, Iames, and Iohn, whiche he founde then at
Hierusalem. Nowe good frendes take hede. Heare we haue of
saynt Paule whiche in the place alledged,
<P Dd3>
swore, & toke god to witnes, that he lyed not, we may wel
beleue hym, & must nedes so do, the holy gost spoke in him.
Here (I saie) we haue firste iii. yeres next after Paules
conuersion afore his co%m%mynge to Hierusalem, when he taryed
there wyth Peter fiftene dayes. And then we haue fouretene
yeares more afore he came to Hierusalem to conferre hys
preachynge wyth the other Apostles, and at bothe tymes he
founde Sayncte Peter at Hierusalem. So that by this wee
haue, that Saynte PETER was at Hierusalem, seuentene yeares
and more after Christes ascention, for .S. Paul was co%n%uerted
in the first yere after Christes ascentio%n% in February
next after as the church represe%n%teth, at that tyme,
kepyng the feast of the conuersion of S. Paule. Nowe (I
praye you) when went sainte Peter abroade amonge them that
were dispersed in $$Pontus, Galatia, Capadocia, &c?$$ And
when was he bishoppe of $$Anthiochia?$$ To this I saye that
as for the three firste yeares that Saynte Paule spoke of,
Saynte Peter taried verye much at Ierusale%m% wyth Iames,
there to order the Primatyue & first churche of Christe
in all the worlde. Their presence because they were of
hyghe reputation, was verye necessarye for that purpose,
so that in all that tyme I thynke he went verye little
amonge the Gentyles, excepte it were by some chaunce, or by
reuelation, as he came to $$Cornelius$$ at $$Cesaria$$. His most
laboure was aboute the conuersion of Iewes, to conuerte them
to Christe.
<P Dd3v>
Then afterwarde in the .xiiii. yere that .S. Paule speaketh
of (the churche of Hierusalem beynge resonablye well
stablished) there is no doubte but saint Peter went
abrode into all countreys preachynge Christe chieflye to
the Iewes that were dispersed into many cou%n%treys, there
liuyng like straungers, after the persecution that roose
after the martirdome of saint Stephan, and for many such
troubles as fel vpon them, exhorting them to pacience,
and declarynge that throughe many troubles wee muste come
into the kyngedome of God. And in this time he sticked
for no labours, but came to the cou%n%treys of $$Pontus Galatiae.$$
$$&c$$. Cou%n%treys of mayne $$Asia$$, of which some of them be
almost as farre north east from Hierusalem, as we be
northwest, and to them preached Christes fayth, and
returnyng backe, came againe to $$Antiochia$$, where he taried
and ruled Christes flocke as bishoppe there by the space of
seuen yeres or more. Saint Hierome sayth. $$Super Gal. ii.$$
$$Primum episcopum Antiochene ecclesiae Petrum fuisse accepimus,$$
$$& Romam exinde translatum.$$From $$Antiochia$$ he wente to
Rome to conuince $$Simon Magus$$(as I saide afore.) And from Rome
came backe agayne vnto Hierusalem to a counsail in the
eyghtenth yere after Christes ascention, at which time .s.
Paule was warned by reuelation to ascende also to Hierusalem
to conferre his Gospell wyth the other Apostles, and
there met with Peter, Iames, and Iohn, as he sayth in the
seconde chapiter to the Galathians. And then saynt Peter
toke his leaue and
retur<P Dd4>ned to Rome againe, where he continued, and in the
countreys thereabout to his liues ende. And from thence
he wrote this Epistle as I sayde. Now if I shall perfourme
the exposition of this epistle, as I haue taken vpon me,
I must somewhat speake of these countreys that saint Peter
rehearseth here in the salutation of his letter, for here
they be written as you haue heard. $$Pontus, Galatia, Capadocia,$$,
and so furth. Therfore if they shall not be somewhat set
furthe and declared, whereto be they written here? If they
shall not be described vnto theim that heare or reade this
epistle, let them be striken out of the boke, whye should
thei cumber any more paper? To heare of them shall be
pleasant to al men that deliteth in naturall histories of
Geography, or Cosmographye, and to all mariners and
marchauntes that haue trauersed the seas. And to them that
wold have their soules edified in vertue, it shall not be
vnprofitable, by reason of some morall learnyng that may
concurre amonge. For this you muste first vnderstande that
$$Mare mediterraneum$$, the middely earth sea, whiche our
marchauntes calleththe $$Leuant$$ commeth out of the maine occean
sea, runnyng into the lande at a verye narrowe entrye,
called the straightes, betwixt two mountaines or rocks,
one called $$Calpe$$ in Granado, on the south parte of Spaine,
and the other called $$Abila$$, in Mauritania, where y%e% Mores
inhabite. And the saide mountayne called $$Calpe$$, our
marcauntes calleth $$Calis$$, addynge to it for the euyll
and daungerous passage by the same $$Malis$$ yll,
<P Dd4v>
after the language of the countrey, there $$Calys Malys.$$
Ill Calys, because of a great multitude of ragged rockes
liynge in the thresholde or bottom of the saide gate, so that
when any ship shall passe in or out at the saide streicte, the
mariners must be sure of an high water, and a measurable winde,
els they shall finde it an yll passage and perilous. The said
two rockes, cleues, or promo%n%tories, bee called $$Gades$$ and
$$Columne Hercules$$. Hercules postes, and standeth one on the
one side of the sayde entre, and the other on the other side
and maketh lyke a gate into the Leuaunt. And as Pliny
writeth, $$In prohemio tercii naturalis historiae.$$ It is
but fyue myles broade, where it is strayghtest, and passeth
not tenne myles ouer where it is broadest. $$Pomponius Mela$$
agreeth saiynge: $$Libro primo, Non amplius decem milibus$$
$$passimum patens.$$ A wonderous worke of GOD, by so narrowe a
passage to brynge into the mayne Lande so great a Sea as it
maketh, runnynge furthe Eastwarde, and leauing Affrique
on the ryght hande, and Europe on the lifte hand, tyll it
come as farre as $$Celiciae,$$ in maygne Asya, and there stayeth
in a certayn bay called $$Sinus issicus,$$ the baye where the
riuer of $$Issus$$ openeth into the same sea, and it goeth no
further Eastward: enuironnyng and conteinyng within it self
a great multitude of the most fertile ysles that we can read
of, and specially the excellent Isle of $$Cyprus.$$ Notwyth-
standynge afore the said Leuaunt become so farre Eastwarde,
it turneth Northwarde, longe and many a myle.
<P Ee>
Fyrst it runneth together and entreth into a narow streict
called $$Hellespontus$$, muche narower then the said yate
out of the $$Oceane$$ into the $$Leuaunt$$ that I nowe spake of, for
this streicte passeth not much thre quarters of a myle
ouer, and whan it is past that streicte, it spreadeth
abrode agayne like a sea, and is called $$Propontis.$$ Then
yet more Northwarde it runneth togither into a narower
streict then any of the two that I haue spoken of, this
streict is called $$Thratius Bosphorus.$$ The countrey of
$$Thracia,$$ where $$Bizantium,$$ nowe called $$Constantinople,$$ is
cheife citie, is on the West parte of it, and the sayde
$$Constantinople$$ lieth nigh to the same streict. This streicte
is so narowe, that in caulme wether men maye heare byrdes
singe frome the one point to the other, and mennes voyces also
from $$Europe$$ into $$Asia$$ and contrarywyse, out of  $$Asia$$ into
$$Europe$$. When the sea passeth that streict, then it
spreadeth abroade into a marueilous great sea called $$Pontus$$
$$Euxinus.$$ And yet agayne gathereth it self together into as
narow a streicte as this that I spake of last, and it is
called $$Cymmerius Bosphorus,$$ and beyonde him it spreadeth
abroad againe into a huge meare or standing water called
$$Meotis,$$ into whiche runneth the fierce and swifte riuer
of $$Tanais$$ comminge oute of the mountaines of the North, and
is drowned in the sayd $$Meotis.$$ Here haue you hearde (more
shortely then the matter requireth) the course and wayes of
the middle earth, sea, or leuaunt, whiche you maye more
sensiblye perceiue, yf you wyll conferre my
<P Eev>
 sayinges to a table or mappe of the worlde. In the sayd
Leuaunt be Ilandes, as $$Pomp. Mela$$ reconeth about. C.xl.
of whiche some be the moost excellentes of the worlde, spec-
iallye in the forthright course betwixt $$Calis Malis, &$$
$$Cilicia,$$ there is $$Corsica,$$ where the Romaines haue their
vyne cors. There is $$Sardinia, Sicilia$$, and $$Creta,$$ whiche
we call $$Candy,$$ there is the most fertyle and fruitfull
Ilande of $$Cyprus.$$ And towarde the mouth of the retourne
Northwarde, called $$Hellespontus$$ (that I spoke of) is the
well knowen Ile of the Rhodes, latelye inhabited with
Chrysten men, nowe by the rage of the Turke, peruerted
to myserable subiection and bondage.
Nowe for the texte you shall vnderstande, that these
countreys that Saynt Peter speaketh of lieth in greate $$Asia,$$
whiche is the thyrde parte of the worlde, deuyded frome
$$Affrike$$ by the ryuer of $$Nylus,$$ that runneth thoroughe Egipte,
downe vnto the sayde myddle earth Sea, or leuaunt, &
deuyded from $$Europe,$$ by the seas runnynge Northwarde into
the standynge water called $$Meotis,$$ and by the swyfte ryuer
of $$Tanais,$$ runnynge oute of the mountaynes, in the North
parte of the worlde, and descendinge into the sayde $$Meotis.$$
And the sayde Asia conteyneth in quantitie more grounde, then
both $$Affricke$$ and $$Europe$$ doeth. And the sayde countreys
that Sainte Peter preached in, and to whiche he wrote his
lettre or Epistle, lyeth not so in ordre as Saynte Peter
rehearseth
<P Ee2>
them, but Saynte Peter rehearseth them out of theyre ordre
of purpose (I thinke) meanynge that vicinitie to Ierusalem,
or prioritie in receauinge the fayth, doeth not derogate
or hindre the other that were later conuerted, but that
fyrste and laste, all is one in Christe:
As Sainte Paule in a lyke speaketh, $$Galath. iii. Non est$$
$$Iudeus, neq%ue% Grecus, non est seruus, neq%ue% liber, non est$$
$$masculus, neque femina, omnes enim vos vnum estis in$$
$$CHRISTO IESV.$$ Furtheste of frome Ierusalem,
and mooste Northwarde lyeth $$Pontus,$$ on the Easte side of
that broade sea called $$Pontus Euxinus,$$ that I spoke of euen
nowe. $$Pomponius Mela, capite de summa Asiae descriptione.$$
$$Circa pontum aliquot populi alio alioq%ue% sine omnes vno$$
$$nomine pontici dicuntur. Hieronimus de nominibus Hebraicis$$.
$$Pontus regio multarum gentium, iuxta mare ponticum, quod$$
$$Asiam Europamq%ue% disterminat$$. It conteyneth dyuers countreys,
and of diuers languages. There is $$Colchis,$$ where $$Iason$$
hadde the Golden fleice, as Poetes faine. $$Mithridates$$
that noble kinge, that kepte open warre with the Romaynes
by the space of sixe and fortye yeares, was kinge there in
$$Ponto$$ fyrste, and afterwarde of $$Armenia, Capadotia,$$ and of
the mooste parte of all maygne, and greate $$Asia:$$ And I
thincke verelye it is twoo thousande myle aboute by lande
frome Ierusalem, where Sayncte Peter begonne to preache. In
whiche all Bysshoppes, and all they that haue taken vppon
<P Ee2v>
them cure of soules, or the office of preachinge, haue
example to take paines and labours in ministringe the
worde of God to theyr people, and not to lie at reste &
pleasures in a corner at their manours. Next to this is
$$Capadocia,$$ where S. George the martyr was borne, as
appeareth by his legend, & this $$Capadocia$$ hath on his North
coaste the sayde sea $$Pontus Euxinus$$, and it runneth a long
on the same sea, and hath on his east side both $$Armenyes$$
the lesse and the more, and is deuided from the greater
$$Armenye,$$ by the ryuer of $$Euphrates,$$ and extendeth southwarde
as farre as $$Cilicia$$ that I spoke of, and hath on the Weste
side $$Bithinia, Galacia, Paphlagonia.$$ Then by the sea
coaste $$Bithinia$$ lyeth next, and it lyeth against Constan-$$
$$tinoble$$, sometyme called $$Bizancium,$$ in so muche that the East
point of the lande, making the streict called $$Thracius$$
$$Bosphorus,$$ is in $$Bithinia,$$ and parte of $$Bithinia$$ lyeth on the
sea that is on the South part of that streat called
$$Propontis,$$ & parte of it on the North parte of that streict
on $$pontus Euxinus$$. And in the sayd $$Bithinia$$ is the citie
called $$Nicea,$$ where the gratious Emperor $$Constantine,$$ with
CCC. and .xviii. bishops, kept the moost autenticall and
blessed counsell, called $$ concilium Nicenum,$$ in whiche Arrius
heresies were condempned, and manye blessed statutes made.
Then commeth $$Galacia,$$ sometime called $$Gallogrecia,$$ it
lieth withoute the streicte called $$Hellespontus,$$ southward,
$$super mare Egeum,$$ and in this countrey S. Paule had laboured
as wel as S. Peter, and had instruct them very
perfit<P Ee3>lye in Christes fayth. Notwithstandinge by pseudapostles,
and false preachers, they were broughte into the Iewes
ceremonies, whiche when S. Paule knewe, he writte to
them a very earnest epistle to call them home agayne,
you haue it amongest his other epistles, called the
Epistle to the $$Galathies,$$ or $$Galathians$$. Then commeth
$$Asia$$ the lesse, which is but a part of maigne $$Asia,$$ that
(as I tolde you) is the thyrd part, and greatest parte of
the worlde, and in this countrey standeth the noble citie
of Ephesus,$$ in which sometyme was the famous temple of
$$Diana,$$ that is spoken of. $$Act. xix.$$ And to the people of this
citie .S. Paule wrote his epistle, intitled, the epistle to
the $$Ephesies,$$ or $$Ephesians.$$ The country is exceadinge
welthy and fruiteful, and the people excedingely geuen to
carnall pleasures, therfore S. Paule called them beastes.
$$i. Cor. xv. Si ad bestias pugnaui Ephesi quid mihi prodest. &c.$$
Here I haue breifely declared the site and standing of these
countreys that S. Peter speaketh of in his salutation
and beginning of his epistle, you must not thinke that all
these countreys be immediat and next to gether one to
another, but there be some greate countreys betwixte them,
whiche is not to my purpose nowe to speake of, but
conferringe one of these to another of them, they lye
by the Geographye, in that order as I haue tolde you.
To all faythfull people, as well Iewes as Gentyles,
dispersed as straungers here and there in the saide
countreis, S. Peter wrytte his epistle, and he calleth them
$$electe$$ and
<P Ee3v>
chosen by the knowledge of God the father, not excludynge
the sonne, or the holye Gooste, for the prescience, fore-
knowledge, and knowledge, is all one in all three personnes
in trinitie. Whom the father doth predestinate or choose
to grace or to saluation, the same doth the sonne, and
also the holye Gooste, predestinate and chuse to be saued.
Theyr workes amonge creatures be all one, but in as muche
as Saynte Peter calleth theym that he writeth vnto,
$$electe and chosen by the knoweledge of GOD the father,$$ we
muste not thynke that all they that were conuerted to
$$CHRISTES$$ fayth, in the sayde countreis to whiche Sainte
Peter wrote, were electe by suche election as Christe
speaketh of in the parable. $$Math. xxii. Multi sunt vocati,$$
$$pauci vero electi.$$ Manye be called, and but fewe chosen,
for here it is meaned, that fewe be chosen fynallye to be
saued, and to be sure of lyfe euerlastynge. It is not to
be thoughte that Saynte Peter would make to all them that
he wrote vnto, anye suche assuraunce, but he taketh election
more largelye, as Christe speaketh of it, $$Nonne ego vos$$
$$duodecim elegi, & vnus ex vobis Diabolus est? Ioh. vi.$$
Dydde not I chose you twelue, and one of you is the
Deuylles birde? And also, $$Ioh. xv. Non vos me elegistis,$$
$$sed ego elegi vos.$$  You haue not chosen me, but I haue chosen
you: Where we muste vnderstande by this election, the
vocation and callinge to the faith, and to beleue on
Christe: for neyther they that this
<P Ee4>
was spoken to, nor any other were chosen, because they
beleued on $$CHRISTE,$$ but because $$CHRISTE$$ chose theym,
therefore they beleued on hym, so that $$GODDES$$ eternall
election was the cause of oure vocation to fayth. And
therefore Sainte Paule sayth, $$Ephes. i. Elegit nos in$$
$$ipso ante mundi constitutionem, GOD$$ the father chose
vs in $$CHRISTE$$, afore the worlde was made, he chose vs
to be saued by the fayth of $$CHRISTE,$$ whiche is the onelye
and verye necessarye waye to saluation. Nowe to my
purpose, all these people of these countreis to whiche
Saynt Peter wrytte, were electe and chosen by the
prescience and foreknowledge of GOD, to be called, and
to come to Christes fayth, and to continue in the same as $$GOD$$
knew. $$GOD knewe who were his,$$ that woulde finallye
continue in $$CHRISTES$$ fayth, and be saued, and who woulde
fall frome the same to infidelitie agayne, or by sinne
and misliuinge deface and defoule theyr fayth, and be
dampned.
But here yet riseth a doubte, for Saynte Paule sayth.
$$Roma. vii. Quos presciuit & predestinauit hos & vocauit. &c.$$
Theim that he afore knewe and dydde predestinate, he called:
and them that he called, he iustified: and them that he
iustified, he magnified, and glorified, and appointed finallye
to glorie euerlasting. Therefore it shuld seme, that if they
were called, they were iustified, and if they were iustified,
then muste it nedes folowe that they were gloryfyed.
<P Ee4v>
Here you must understand that there is two manners of
calling or chosinge, one is, $$secundum presentem iustitiam,$$
accordinge to a certayne iust maner of liuinge that men be
of for the tyme of theyr callinge, and as they appeare
in the face of the worlde, as the scripture speaketh of
Saule. $$i. Reg. ix. Erat Saul electus & bonus, & non erat$$
$$vir de filiis Israel melior illo.$$ Saul was chosen, and
good, and of all the issue of Israell there was not one
better then he. Then he was good, after he was noughte.
So Iudas when he was chosen was good ynough, although he
afterwarde betrayed his mayster and ours. For this kinde
of callinge doth not so confirme men in goodnes, but that
they may fall and be noughte, & so was Saul, and so was
Iudas, and so were manye of them that S. Peter writte vnto,
although thei were called and chosen to Christes faith
by the ministery and labour of S. Peter, S. Paule, or
of others of the Apostles. There is another election,
chosinge, or callinge, which is $$secundum dei propositum,$$
accordinge to Goddes determinate purpose. Of this S. Paule
speaketh. $$Rom. viii. Scimus autem quoniam diligentibus$$
$$deum omnia cooperantur in bonum his qui secundum propositu%m%$$
$$vocati sunt sancti.$$ To them that by Goddes determinate
purpose be called, all thinges worketh for the best, yea,
sinnes that they do maketh the%m% to repent theyr doyng, and
to arise by penaunce, and to be better ware of suche
sinnes thereafter, and to do no more so. Therefore I say
(to the letter of S. Peters epistle) they were elect and
cho<P Ff>sen, as God knewe that all shoulde come to the faith of
Christe. $$In sanctificationem spiritus$$ to be sa%n%ctified
in spirite by baptisme, and to have their soules in the
way of saluation $$In sanctificationem spiritus$$ saith
the vulgate and comon text, $$per sanctificationem spiritus$$
$$in obedientiam. &c$$. saythe the newe translation and they
come all to one purpose. For by that, that we haue our
spirit sanctified and made holy by Gods holy spirite the
holy gost, we come to obedience and be made obedient
to the faith of Christe, and be redy to fulfyll, perfourme,
and do the workes of the spirite, and to bring furth the
fruites of the spirite, which be $$Charitas, gaudium, pax$$
$$patientia. &c. Gala. v.$$ And S. Paule prayed almighty GOD
for his disciples, and by them for vs all. $$i. Thessa. v.$$
$$Ipse autem deus pacis sanctificet vos per omnia vt integer$$
$$spiritus vester, et anima, & corpus, sine querela in$$
$$aduentu domini nostri Iesu Christi conseruetur$$. The God
of peace make you all holy in euery point that your spirite,
your soule, and your bodye maye be kepte without complaint
in the comming of our Lord Iesu Christ. In which wordes
he diuideth man into three partes, the spirite, the soule,
and the body where you shall note that the $$spirite$$ sometyme
signifieth the whole soule of man, and so it is taken in
the prophetes words in the psalme, $$In manus tuas commendo$$
$$spiritum meum,$$ which Christ spoke vpon the crosse. And it
foloweth there: $$Inclinato capite tradidit sPiritum,$$
he bowed his head and yelded vp his spirite, that is hys
soule. But when we finde in the scriptures such a distinctio%n%
<P Ffv>
of the partes of man, as the Apostle putteth in the place
aboue rehersed, then we muste take the spirite more
prescisely for that parte of the soule by whiche we vnderstande
and reason a matter. And that same parte Saynte Paule
calleth in an other place the minde. $$Mente seruio legi dei$$
$$carne, autem legi peccati. Roman. vii.$$ Wyth my mynde I
serue the lawe of GOD, but by my fleshe I serue and incline
to sinne. And lykewyse $$Galathians .v. Caro concupiscit aduersus$$
$$spiritum, spiritus autem aduersus carnem,$$ so that he called
afore the $$mynde$$, here he calleth it the $$spirite.$$ Wee vse
not to call the minde anye thinge els, but the reasonable
porcion and parte of the soule. And sometime the Apostle
ioyneth them bothe together. $$Ephesians iiii. Renouamini$$
$$ spiritu mentis vestre,$$ be you renewed $$ in the spirite of$$
$$your mynde,$$ whiche is noughte els but your minde, as in an
other place hee vseth lyke manner of speakinge, $$Collossians .ii.$$
$$In expoliatione corporis carnis.$$ The bodye of oure fleshe,
that is to say, the fleshe, and suche maner of speakinge we
vse in the Englysh tounge, $$the citye of Brystowe,$$ whiche is
no more to saye but Bristowe. The Citye of London, is but
London. The towne of Wells, is no more but Wells. And nowe
to my purpose I thinke that Sainte Peter in this present
salutacion taketh the spirite for the whole soule of man,
comprisynge reason and the sensible powers, wyll, and
sensualitie, whiche all together is $$sanctified$$ by the
holye Goste, infusinge and powring faith
<P Ff2>
and charitie into our soules, when we came to the grace
of Christendome, and by thys as I sayde, wee be made
obedient to Christes faythe, and readye to fulfill his
commaundementes. $$Et aspersionem sanguinis Iesu Christi.$$ And
you be electe accordinge to Goddes knowledge, to haue the
bloode of Iesu. Christe sprinckeled and cast vppon you.
The bloode of Abell the fyrst Martyr, was shedde and
sprinckeled on the grounde, whe%n% Cain his brother kylled
him, but this blood sprinckelinge cried for vengeaunce.
$$Genesis .iiii. Vox sanguinis fratris tui clamat ad me de$$
$$terra,$$ saieth almighty GOD, the voyce of thy brothers bloude
cryeth vnto me from the grounde, as thoughe GOD sayde:
Thy deede is so manyfest, that it neede none accuser, the
verye bloude shedde on the grounde declareth thy manslaughter
& cryeth for vengeance. $$Nunc igitur maledictus eris$$
$$super terram que aperuit os suum, & suscepit sanguinem$$
$$fratris tui de manu tua.$$ Therefore (saythe almyghtye GOD)
thou shalte be cursed vppon the grounde, whyche hath opened
her mouthe, and hathe receyued the bloode of thy Brother
from thy hande. The bloude of Christ cryed for mercie and
forgyuenes, yea for theym that crucified hym. $$Pater ignosce$$
$$illis quia nesciunt quid faciunt.$$ Father forgyue theym
(saythe Christe) for they knowe not what they do. Ther-
fore Saynte Paule comparynge these twoo aspersions
together, saythe: $$Accessistis ad sanguinis aspersionem$$
melius loquente%m% qua%m% Abel. Heb. xii.$$
<P Ff2v>
ye become to the sprinckling of blood that speaketh
better then Abels bloud spake. To this aspersion we come
by baptisme, in which the efficacitie and strengthe of
Christes passion commeth vpon vs, & putteth away synne &
blame, takinge his strength so to do at the bloode of
Christ shed for our redemption, that they that be sprynckled
with the bloode of Christ, might auoyde and escape from
the power of the diuel, as the people of Israel by the
bloude of the Lambe escaped and went out of the bondage of
Egipt. We see also in Moyses lawe, that euery thing
that should be sanctified, were wont to be sprinckeled wyth
the bloud of the sacrifices killed for that purpose,
signifying the clensing and halowing of our soules by the
bloude of Christ. $$Gratia vobis & pax multiplicetur.$$ This
is the conclusion of Saint Peters salutacion or recommendacion,
in whiche he gyueth them his blessing of grace & peace.
Origene vpon a like blessing saith, I think that this
blessing of peace & grace which is giue%n% to Gods wel-
beloued serua%n%ts, to who%m% the Apostels writeth, is no less of
strength the%n% the blessyng that the holy Patriarch Noe gaue
vnto his sonnes, Sem and Iaphet, which was fulfylled by the holye
Goste vpon them that were so blessed. And lykewyse no
lesse strength then the blessing that Abraham had of
Melchisedeche, or then the blessynge that Iacob had of
his father Isaac, or then the blessing that the twelue
Patriarches hadde of theyr father Israell. Then I saye
that thys blessynge that Saynt Peter gaue theym that he wrytte
<P Ff3>
vnto, was no lesse then the sayde blessinges, for he had in
hym selfe the holye spirite, and in the holye spirite he
wryt hys letter, and in the same spirite he gaue his
blessing. Then by the same holye spirite they shall take
theyr blessynges that be blessed of the Apostles or of
theym that haue the holye spirite wythin them, speciallye
if they be founde worthye, and in whom the blessynge maye
fall, or els the sayinge of Christe shall bee brought to
passe that he saythe in the Gospell: $$Si fuerit ibi filius$$
$$pacis pax vestra%m% veniet super eum, sin autem pax vestra$$
$$ad vos reuertetur:$$ If there be the chylde of peace, your
peace shall fall vpon hym, and if no, your peace shall
retourne to you agayne. And that is wrytte of peace, is
lykewyse to be vnderstande of grace, for Saynte Peter
ioyneth together grace and peace, for peace is neuer withoute
a speciall grace of GOD nor grace without peace. Therefore
where is lacke of grace, there canne be no peace, and where
wee haue no peace, wee maye be sorye that wee lacke grace.
This grace and peace the Apostle prayeth that it maye be
multiplyed vppon them that he wrytte vnto, that is to saye,
that it maye growe and encrease euer more and more from
daye to daye. And because hys meanynge was not onelye
by theym that he had seen wyth hys bodelye eyes in the
countries where he hadde laboured, but also to all other
nations that shoulde heare or see thys hys blessed Epistle.
It is not to be doubted but thys blessyng of grace and peace
he wysheth also to vs, speciallye if we may saye
<P Ff3v>
wyth the Prophet: $$Aduena ego sum apud te & peregrinus$$
$$sicut omnes patres mei.$$ $$Psalm. xxxviii.$$ I am as a
straunger with thee good Lorde, and a Pilgrame or
wayfaring man as all my forefathers haue beene, he wrytte
his letter to suche straungers, therefore if we counte oure
selfe as such straungers, not setlyng our mindes to
much in the worlde, but countynge oure selues not to
haue anye citie or stedfast abiding here but stretching
and settinge fourthe our selues to the euerlastinge
citye of heauen, and to the glory to come. Then let vs take
heede to his blessed doctrine in this Epistle, & take it
said vnto vs, aswell as vnto them, that al we may by
his instruction come to such grace as may bring vs to
glory euerlasting, through the help of Iesus Christ our
Lord. Amen.

<P S 10>
!The seconde sermon.!

$$BEnedictus deus et pater d%omi%ni nostri Iesu Christi. &c.$$
After his salutacion here the apostle proceedeth to hys
matter and processe in this Epistle or letter,
remembring hys pastorall
<P Ff4>
office and dutie, aswell to them that he writ vnto, as
to vs and all Christen people that shall come after vs,
specially if we take our selues as straungers and
wayfaring people in this world. He entended by his writing
to confirme theym and vs by theym in the faithe that they
and wee haue receiued by the preaching of the woorde of
God, & in vertuous liuing, agreinge to the same: He
beginneth his processe with laudes and thankes to God
the father of heauen, for his aboundant and great mercy, in
this that he hath regenerate and begotten vs againe to lyfe
by our sauiour Christ. Where we afore by our carnall
parentes were generate and gotten to dye. Therefore he
saythe, blessed be God and father of oure Lord Iesu Christ
(that is to saye) God that is the father of our Lord Iesu
Christ the first person in trinitie, fountain, wel, and
original beginning of the whole trinitie, to which saynt Peter
geueth his laudes and thankes, not excluding any person
in trinitie, for the father and the sonne, and the holy
Gost haue all one Godhead, equall glory and coeternall
maiestie. For this you must vnderstande that thys word
$$blessed$$ hath diuers significations according to the thinge
that it is ioyned withall. When we say blesse God, or saye
blessed be GOD, it is a woorde of thankes, and is as muche
to saye as laude, prayse, and thankes be to GOD. For by
oure blessinge GOD wee cannot increase hys glorye, neyther
make hym anye thinge the better by oure thankes although
so doyng we accomplish & do our bounde%n%
<P Ff4v>
dutie to him, but when God blesseth vs, hys willing well
to vs, or saying wel by vs is his dede. Therefore when
hee blesseth vs, he gyueth vs some gyfte of grace or
temporall subsidye and healpe by his mere liberalitye and
gentlenesse, and not of dutie nor of our deseruinge.
Thyrde when the father or a frende blesseth the chyld, he
giueth him temporall goodes, or wysheth hym well, and
prayeth for him well to doe, as Isaac blessed hys sonnes,
Iacob and Esau, and lykewyse Iacob and other holye Fathers
blessed theyr children, as I sayde of Sainte Peters blessynge
in the later ende of the salutacion of this Epistle. Saynte
Peter (as I sayde) begynneth wyth thankes, offeringe to GOD
at the beginninge a sacrifice of laude, remembryng the sayinge
of the Prophet: $$Sacrificium laudis honorificabit me$$: The
sacrifice of laude and praysinge, shall doe me honour saithe
almighty God. And like as hee that will doe bodely
sacrifice to God, muste doe it by the handes of a Priest,
or of a Byshoppe. So this sacrifice of laude Saint Peter
offereth to GOD the father by the handes of the great Priest
and Byshoppe oure Sauiour Iesus Christe, makynge mention
of hym sayinge: $$pater domini nostri Iesu Christi.$$ The
Father of oure Lorde Iesus Christe. And by thys Sainte
Peter gyueth vs good example to begynne all our woorkes
wyth thankes and praise to hym for hys owne glorye, and
with desyringe and praying for his grace to preuent vs
& to set vs forwarde at the beginning of our workes,
<P Gg>
and to be concurrent and workynge wyth vs in all our
affayres and proceadynges in oure businesse. $$Qui secundum$$
$$misericordiam suam magnam regenerauit nos in spem viua%m%$$
$$per resurrectione%m% Iesu christi ex mortuis.$$ Whiche
accordynge to hys great mercye by the resurrection of
Iesu Christ from amonge the deade, hathe begotten vs againe
into a liuelye hope. Accordynge to the rate of mannes
offence almighty GOD multiplieth his mercye. And thoughe
all synnes compared to almightye God againste whom they be
committed be infinite, yet considerynge the frowardenes of the
hart, and wyll of the sinner, some sinnes be more greuous
then other be, and require proporcionablye greater abundance
of mercy in the forgeuynge of them then other dothe.
Therefore saynt Paule thoughe he were a blasphemer and
a persecutour of christen people, yet because he did it
ignorantlye for lacke of fayth, he found mercye, and was
forgeuen his sinnes. $$i. Timo. i.$$ But kinge Dauid coulde
not pretend ignorance in his takynge of an other mannes wife,
neither in causyng Urye the same wommannes husbande (that
neuer offended hym) to be slayne vniustly. These synnes
were greate and horrible, & therefore he cryed and called
for great mercye. $$Miserere mei deus secundu%m% magnam miam tuam$$.
And for manifolde mercye accordynge to his manifolde sinnes.
Then let vs accordyng to this consider the miserable case
that mankinde was in afore we were regenerate by Christe,
and we shal perceyue that our regeneration by baptisme takyng
<P Ggv>
his strength at Christes passion came of mercy, yea of
great mercy, and of manifold mercy. Our firste father
Adam at his firste creation had the supernatural gifte of
originall iustice, geuen him for him selfe, and for all his
posteritie and issue. This gift of originall iustice in him
made a perfect tranquillitie and quietnes in al the
powers of his soule, so that his will by this originall
iustice shuld obedie%n%tly do after the pleasure of god, and
all the inferiour sensible powers, should likewise obeye
the wyll so directed and ruled by originall iustice, the will
should haue preuented the sensible powers, so that vnlawe-
full appetites should neuer haue bene in them. As, for to
synne in adulterye with an other mans wyfe, or for to
steale or take away an other mans goodes. Men shoulde
haue hadde none such vnlawfull lustes. And by the same
gyft the wyll should haue commaunded the sensible powers
at tyme and place conuenient, to exercise their appetites
accordyng to iustice. As to vse naturall generatio%n% at
tymes conuenient with a mans owne wife, to eate and drinke
as reason and iustice would. There shuld haue bene
no discention, stryfe, or debate, betwixte man and man,
but continual rest & peace. And in thys case, all mankinde
should haue bene if Adam hadde kepte his obedience to
almighty GOD, but as a punishemente for his disobedience
to God, all hys inferiour powers disobeyed their superiours.
And this gyfte of originall Iustyce was geuen hym for
hym selfe, and for
<P Gg2>
all hys posteritie. And therefore lyke as God woulde hym
to haue kepte it, so he woulde all hys posteritye to haue
dooen, and requireth it of all menne and women that euer
came of Adam by carnall propagacion, for wee all ought
to haue it. And therefore almightye GOD iustelye requireth
of euerye persone hauynge in hym the nature of manne, that
gyfte of originall Iustyce whyche hee gaue to the whole nature
of manne. And nowe the lacke of that originall Iustyce
wyth the debte or duetye to haue it, is called $$originall$$
$$synne,$$ whyche maketh all the Issue and children of Adam,
the chyldrene of Goddes indignation and anger. And so
wee by that bee lefte free from Iustice and bonde to
synne and to dampnation. A myserable case that wee be in
synne, and be made the chyldrene of anger and of dampnation
afore wee haue the vse of Reason, and afore wee can dooe
anye synne. And beside that wee be made subiecte to all
miserie, vexation, syckenesse, and trouble whyle wee
be here. For if Adam hadde kepte hys obedience to GOD,
there shoulde nothynge haue disobeyed vs, nother wynde, nor
rayne, heate, nor colde to distemper vs. And then to
consider howe for thee lacke of the sayde gyfte of originall
Iustyce, wee be so prone and headstronge to all actuall
Synnes, as to pride, couetuousnesse, anger, enuye, and such
other, whyche all make agaynste saluation, and worketh to
dampnation euerlastynge.
All <P Gg2v> these miseries and wretchednes considered, it is
playne that mankynde hath nede of greate mercy and
manifolde and abundant mercy to releue hym. And therfore
Saynt Peter sayde that $$almightye God by his $$greate mercye re-$$
$$generate vs and gote vs again to life,$$ agaynst all these
mortal & deadly miseries. The regeneration & new
begettyng, is by the water of baptisme, wyth y%e% words &
the cooperation and working of the holy spirit without
whiche, no man maye see the kyngdome and glorye of God.
By this the dutye or debt of originall iustice is washed
away, so that GOD will require it no more of vs, but he
geueth vs in the stede of the sayde originall Iustice, an
other gyfte equiualent, and as good to helpe vs to heauen
as it was, whiche is the grace that maketh vs in the
fauoure of God againe, and acceptable to hym. This gifte
God sendeth into our soules, with fayth at our Baptisme,
and will still at all tymes require it of vs lyke as afore
he required the saide originall iustice, so that the
former debt and dutye of originall Iustice, is chaunged
into this latter debte and dutie, to conserue and kepe
the grace geuen vs at our baptisme. And yet the mercy
of God is so great toward miserable ma%n%, that if it
mischaunce vs to lose the same baptismall grace by
sinne, he hath prouided vs an other helpe, the seconde
table, a seconde remedy, by penaunce to washe awaye our
sinnes, and to make vs cleane againe, that we may recouer
his grace and fauour. So that like as originall iustice
(after it was lost) was recompensed by the grace of
<P Gg3>
baptisme, so the grace of baptisme after it is lost by
actuall sinne, is recompensed by grace geuen vs with
remission of our sinne bi penance. And so loke how
necessary baptisme is to wash vs fro%m% the deformitie of orign-
all sinne, and to restore vs to grace, so necessary is pena%n%ce
to clense vs fro%m% the deformitie of actual sinne co%m%mitted
after baptisme & to restore vs to grace & fauour of god.
And eue%n% like as God requireth originall iustice of al
men that be not baptised, as of Turkes, Saracens,
Paignims, and Infidels, which all receiued it in Adam,
and as for lacke of it, they remayne the children of anger
& of damnation, so of al that be christened he requireth
the said grace geue%n% with baptisme, & they that haue lost
it by deadly sinne remaine the children of damnation,
except thei be healed by penaunce, whiche shal geue
them grace equiualent to the baptismal grace, like as I
said that baptisme geueth grace equiualent to originall
iustice. Al be it the disobedience and rebellion of the
powers of our soules, for lacke of the foresayde originall
iustice dothe remayne in vs as a payne for Adams synne, and
as a nourse and a breader of actuall synne, and because
almightye GOD while he dothe scourge vs, doth not forgette
to be mercifull, he leaueth the sayde disobedience and
rebellion of the powers of our soules, as a matter of
vertue, if we will labour, and striue against it to
ouercome all vices, that it woulde incline vs to. By this
regeneration also all actuall synnes, mortall and veniall
be cleane forgeuen, when anye manne or woman dothe
<P Gg3v>
worthelye receiue it. $$He hathe begotten vs againe$$
$$(sayeth saynt Peter) into a liuelye hope, by the$$
$$resurrection of Iesus Christe.$$ By whiche the Apostle
meaneth, that lyke as there be two maner of fayethes, a
deade fayth, and a liuelye fayeth, so there be two maners
of hope, a deade hope, and a lyuelye hope: Hope is the
expectation and lokynge for euerlastyng beatitude and
ioye, throughe grace and our merites. Then the hope of
hym that will hope and loke to come to heauen, and wyll
doe no good thynge to bringe him thither, is a deade hope,
and a presumption rather then hope. Thys considered the
blessed manne Iob, whose hope on God was so firme and sure
that he sayde. $$Etiam si occiderit me, in ipso sperabo.$$
$$Iob .xiii.$$ Althoughe he wyll kyll mee, yet I wyll hope
and truste vppon hym. Yet he sayeth there, $$Veruntamen vias$$
$$meas in conspectu eius arguam & ipse erit saluator meus.$$
$$Non enim veniet in conspectu eius omnis ypocrita.$$ I wyll
discusse my lyfe & accuse myne offences afore hys face. And
then he wyll be my Sauioure. For there is no Hypocrite,
none that wyll shewe oute warde more hope, deuotion, or
holinesse, then they haue in deede, that shall come in hys
sight. Therfore lyke as wee haue powred into vs at our
regeneration or Baptisme a liuelye fayeth, so wee haue a
liuynge or liuelye Hoope, that lyke as Christe rysse from
deathe to a lyfe immortall, so shall wee dooe, for the
father of heauen so disposed and ordeyned for vs that
hys sonne
<P Gg4>
shoulde dye for vs, that when hee hadde destroyed deathe,
by hys resurrection he myghte geue vs good example and
lyuelye Hope, that wee shoulde lykewyse ryse agayne from
death to lyfe. For lyke as he dyed for to shewe and geue
vs Example not to feare Deathe, so he roose agayne,
because wee shoulde surelye hope lykewyse to ryse agayne
$$Into an inheritance that is vncorruptible, vndefowled,$$
$$and neuer fadynge, conserued and kepte in store in heauen.$$
The inheritaunce of Heauen (as the Apostle saythe here)
hathe three excellente properties, whyche wee maye
ymagine by three contrarye properties, whiche no purchaser
wyll haue in anye Patrimonie, manour, or Lordshippe that
he shoulde bye or purchase for him selfe to inhabite or
dwell in. Firste if it bee a rotten grounde where all
thynge anone moulleth, the tenauntes, and mortises of
tymber buyldynge rotteth oute and loseth their pynnes.
The walles or rouffes gathereth a mosse or a wylde Fearne,
that rotteth out the Lyme and Morter from the stones. And
where the Sea or freshe water weareth out the ground: so
that all thinges that there is, in shorte space commeth
to nought. Hee is not wyse that wyll bestowe hym selfe or
hys money on suche a grounde. Second if there bee in the
Lande or House any infectyue or pestylente Ayre, disposynge
menne to manye infirmityes, and genderynge adders, snakes,
or todes, or these stingyng scowts or gnats,
<P Gg4v>
that will not suffre men to slepe, a man shoulde haue
litle ioye to dwel in such a manour. Third, it it be suche
a grounde where all thinge withereth, and dryeth awaye
for lacke of moysture, where hearbes proueth not, and
trees groweth not to theyr naturall quantitie, where the
leues waxeth yelowe and falleth at Lammas tyde, where
men soweth a busshel and reapeth a peck, and for redde
wheate reapeth like rye or otes, that is bestowed on suche
a purchase, is but cast awaye. The inheritaunce of this
transitorye worlde hath all these noughty properties
rehersed, and manye worse, townes and towres, castels
and manours decayeth continuallye, and where noble men haue
dwelled, nowe dwelleth dawes and crowes, the vawtes and
rouffes be so ruinous, that no man dare well come vnder
them: Where is Troye? where be the olde Emperies and
monarchies of the Assirians, of the Caldeis, Medes, Persies,
and of Rome, whose Emperours had vnder them in maner all the
worlde, for theyr tyme? Where is the deuotion that noble
men and ryche marchauntes hath had to magnifie and
encrease Goddes seruice to his honoure? If God had not
preserued our mooste gratious Soueraigne Kinge Henry the
eyght, whiche by his princelie zele, loue, and deuotion
to God, hath erecte this Cathedrall Churche of Bristowe,
and many other suche within this Realme, God knoweth what
case diuine seruice should haue bene in. All thinge
waxeth olde and decayeth in processe of time, so that
corruption
<P Hh>
and deathe is the ende. Seconde how freque%n%t and many infirmi-
ties raigneth: we see dayly infections of pestilence,
pockes great and small, & these new burninge agues, and
innumerable others, more then the Phisicions haue written
of in their bookes. These contaminate and defowleth
mens bodies by infections, aches and paines euen to death.
And what corruption and infection of maners commeth to the
soule, by euill examples, ill wordes, and suche other
occasions, it were to long to be spoken of nowe. Thirde,
the comon sterilitie and barennes of the grounde, the
great scarsitie of all maner of vitall and of fruites
of the earth, we feele it so many times to our great
paine and discomfort, that it nede not to be declared. But
the inheritance that (as saint Peter saith here) is kept
for vs in heauen, hath thre properties co%n%trarie to these
thre rehersed, ther is no rotting, ruine, corruptio%n% or
decay, but immortalitie co%n%trarie to all feare of death.
There is no feablenes of sicknes, ther is none infection
of body by corrupt ayre, nor of soule by temptacion or
by euill example, for into that glorious citie and dwelling
place can no vncleane thynge enter or come. Thirde,
there shall nothing welow or wyther away, but shall euer
be kept freshe and floorishing by that well of life
almighty God. Ther shall be no lothesomnes or werynes
by long vse and continuaunce as there is in all worldly
pleasures, there shall all good men and women shine like
the sonne. $$Math. xiii.$$ Oh good Lorde
<P Hhv>
what beutie and brightnes shal our soules haue when our
bodies shall be as bright as the sunne? There shal be no
heauines, no labour, no payne, no sorowe, no feare, no
death, but euer still shall continue health of bodye and
minde. There shall neuer rise discentio%n% or debate betwixt
neighbour and neighbour, no miserie, no nede or necessitye,
no hunger no thurst, no cold to hurt the, ne heate to
enflame thee, no faintnes for fasting, no sluggardie for
much eating, no temptacion of oure gostly enemies. The
fleshe shal not resist against the spirite, ther shall be
no wil to sinne, nor possibilitie to offe%n%d. But our
sauiour Christ will giue vs suche pleasure with the
companye and felowship of the glorious angels, as no
hart can think nor any tonge expresse. $$This ioyfull$$
$$inheritaunce is conserued and kept in store in heauen$$
(saith sainte Peter) $$for you that by vertue and power of$$
$$god be kept by faith vnto saluation, whiche is readye to$$
$$be shewed in the last time at the generall iudgement.$$ Here
he saithe that this inheritaunce is kepte in store, not
for all men that be regenerate by baptisme, but onely for
suche as perseuer and continue in goodnes to the ende
by Gods speciall preseruation. For perseuerance commeth
principallye of God, and of our selfe but secundarelye,
and is necessary for all them that will be saued. $$Nam in$$
$$cassum bonum agitur si ante terminum vite deseratur$$ saith
saint Gregory. Good workes be done but all in vayne, if
they be left and giuen ouer afore the ende of a mans life.
For he that gyueth ouer and ceasseth to do wel afore
he haue proued
<P Hh2>
the vttermost of it, or be come to the ende, is lyke
an Ape, whose condition is, when he tasteth the vtter
hull or huske of an nutte, and perceiueth it sowre and
bitter, casteth awaye the nutte afore he hathe tasted
the swetenes of the curnell. And our Sauiour Christ
saith in the parable of hym that woulde borowe breade
of hys neyghbour. $$Luke. xi. Si perseuerauerit pulsans &c.$$
$$If he continue still knockyng, if hys frende wyll not$$
$$giue it hym because he is his frende, yet for hys$$
$$importunitie & continuall crauynqe he wyll ryse and$$
$$gyue him as manye as he hath neede of.$$ And he telleth vs
what is the instrument or meane by which God dothe preserue
vs, and make vs to perseuer and continue in grace and
good liuynge. It is faithe and suche lyke faithe as I
spoke of hope euen nowe, sayinge: that $$God hath rsgenerate$$
$$vs by hys greate mercye into a lyuelye hope,$$ and so the
faythe by whiche GOD keepeth vs, is a lyuelye faithe adorned
with Charitie and with good woorkes accordinglye. By
faithe Christe abydeth in oure hartes, by whose presence
wee ouercome all assaultes of oure gostlye enemyes.
Fayth maketh vs to vnderstande the fylthe and vncleanenesse
of synne, that so wee maye abhorre synne, and flee from it.
$$Hec est victoria que vincit mundum fides nostra. i. Iohn. v.$$
Thys is the victorye that ouercommeth the worlde, oure
faythe (saythe Saynte Iohn) it ouercommeth the pleasures
of the fleshe, tellynge vs that the fleshe is lyke a
fellon giltye and most worthly condempned to
<P Hh2v>
mortalitie and death, and euer still resisting and
feighting against y%e% spirite, wherfore it deserueth rather
tortures, paine and punishment, then delicates or plesures.
Faith also maketh vs to know that the Apostle saith, $$Si$$
$$secundum carnem vixeritis, moriemini,$$ if ye liue after
the pleasures of the fleshe, ye shall die, wherefore if
ye haue folowed your carnall pleasures eating and
drinking, reuealing and rioting in this holye time of
Christmas lately past, which ye should haue spent in
deuotion and holynes, ye muste repent your faulte, and
do penaunce therefore. Faith maketh vs to contemne and
dispise worldly wealth and riches as the dyuels mowse
snatch, and snare, that maketh a man to catche & hold
others mens goodes so long till the diuell hath caught
them and hold them in his danger. Saint Paule saith: $$i. Tim. vi.$$
$$Qui volunt diuites fieri, incidunt in tentationes et in$$
$$laqueum diaboli. &c.$$ They that wil be made riche falleth
into temptacions and snare of the dyuell, and into many
desires vnprofitable and noysom which drowneth men into
death and destructio%n%, therefore he biddeth the sayde
Timothe to commaunde the riche men of the worlde not
to be to highe in their own conceite, nor to trust in the
vncerteintie of their riches, but in the liuinge God,
which giueth vs all thinges abundantly, aswell to bring vs
to the eternall fruition of the glorious Godhed, as to
liue by in this worlde. Fayth contempneth & despiseth
honours, as a fome on y%e ru%n%ning water, as smoke, or as
sleepe. The sayd fome swelleth and groweth into a great quanti-
























<P Hh3>
tye, but yet holow it is without any stuffe in it, and for
nothing good at length. So honour and riches maketh me%n%
to swell and grow vp to great estimation, yet comonly
holowe they be, and void without vertue or good conditions
or good workes. Smoke when it riseth vp out of the
chimny, it shooteth vp a great higthe, and then swelleth
abrode as it were into a great cloude, but anon it vanisheth
away and commeth to nothing. And euen so dothe riche
mens honour and goodes, as we see by dayly experience.
Sleepe is myngeled with many dreames of riches, landes,
possessio%n%s, and carnall pleasures, but when they haue
slepte out their dreame, and whe%n% they wake it is away,
they fynde nothinge in theyr handes, of all that they had
pleasure of in their dreames. So dothe al transitorie
pleasures, in them is no stedfast securitie. Therefore
auertyng and turnynge our mindes from them, we must settle
our harts on heauenly ioyes that will neuer faile nor
fade. To which he bring vs that made vs almighty God.
To whom be glorie honour and praise for euer. Amen.

<P S 11>
!The thirde sermon.!

$$IN quo exultabitis modicum nunc si oportet contristari$$
$$in variis tentationibus.$$ In whyche you shall reioyce
& be mery, although now alitle you must be sory in diuers
temptacio%n%s, persecutions, and troubles. $$In whiche$$ (saith
Saynt Peter) referring to that he spoke of
immediate<P Hh3v>lye afore $$in tempore nouissimo,$$ in the last tyme or last
day, where he said that the ioyfull inherytance that shall
neuer fade nor decaye, is conserued and kepte in store
in heauen, for you that by the vertue and power of God
be kepte by faythe vnto saluation, which is redy to be
shewed in the last time, that is to say, at the general
iudgeme%n%t. $$In which you shall reioyce and be mery$$ (sayth
S. Peter here.) And meruel not (good frendes) and specially
you that be lerned, that I made a point betwixt the
antecedent and the relatiue: For the graue sente%n%ces of
the Apostle here in this epistle be so long, and so coherent
one part to an other, and so full of good matter, that if
when I haue entred on the declaration of the one part, I shuld
nedes procede and declare the whole sentence, I should be
to long in most part of my sermons, & to tedious for the
audience, whiche I woulde be loth to be. And therfore
seruing the time I make an ende of my exhortacions, where
I perceyue my selfe somwhat weary, and the audience also
weary of standing, and yet (thanked be God) not very hasty
to drawe away. Therfore so that you will giue eare and
applye your mindes to that I shall say, you shall perceiue
the coherence of thys processe that I shall declare vnto
you at thys time, to that I sayde afore in my former sermon
vpon this Epistle of Saint Peter. Here you shal vnderstand
that the blessed Apostle S. Peter for mans consolation &
comfort, least we shoulde to sore lament & be sory for the
differring & delay of the ioyes of heauen, for which we
be regenerate,
<P Hh4>
as he had said before now, he moueth vs to ioy & gladnes,
because a weake person in y%e% faith wold say peradue%n%ture,
in asmuch as S. Peter saith we be regenerate to be children
of God, & to be inheritours of his vncorruptible heritage:
howe is it that he letteth vs take so much harme with
vexation & trouble and persecutions, which al faithfull
people suffred in the primitiue churche, & no man liueth
without such lyke yet to this houre, nor shal do hereafter?
S. Peter answereth that it is not for any hurt to faithful
people, but rather to theyr great profite, euen like as
gold whe%n% it is cast into the fire to be tried taketh no
hurt by the fyre, but rather muche good, in as muche as it is
made purer & finer by the fyre. $$Eccle. xxvii. Vasa figuli$$
$$probat fornax et ho%m%ines iustos te%n%tatio tribulatio%ne%s$$
The fornace proueth y%e% crockers, pots or pitchers & so doth
the tentation of trouble proue and trye the good men or
women. For like as the pitchers that be whole & sound
be made faster, harder and stro%n%ger by the fyre, so they
that be cracked or broken, flyeth in peces: euen so good men
by trouble be confirmed & made better, where naughty and
vnstedfast parsons be al to broken through impacience,
& I rede that not onely by trouble a ma%n% is proued & tried,
but also by ouermuch prosperity. For he y%at% is in welth many
times forgetteth god & him self, & by adulation & flatering,
is brought beyonde him self. $$Pro. xxvii. Quomodo probatur$$
$$in conflatorio arge%n%tu%m% et in fornace auru%m% sic probatur homo$$
$$ore lauda%n%tis:$$ eue%n% as siluer is proued in y%e% blowing place
& gold in y%e% fornace, so a ma%n% is p%ro%ued by y%e% mouth of a prayser
whither he be truli vertuous.
<P Hh4v>
For if he be neuer y%e% prouder for me%n% s praising, but
rather the better, it appeareth that his vertue is true vertue
whyche groweth and increaseth by laude and praysing,
but if a man be prouder for laude and praysing, his vertue
is vaine and cou%n%terfaited. Then to the letter of Saynte
Peter: $$The triall of your faithe more precious then golde$$
$$that is tried by the fyre, may be founde worthye to haue$$
$$praise, laude and glorie and honour, when Iesus Christ$$
$$shall shewe hymselfe.$$ There is no artificer that hath
so great pleasure to worke in fine gold neither any man
hauing iewels of pure gold tried to the vttermost, as
almightie God the highe workeman, maker and owner of all
thyng will reioyce to see our faith tried by temptacion
and trouble and vexation, for by that proofe it shall
appeare to God and man muche more firme, fast and sure,
then if there had be none suche assay or experience of it.
Consider the blessed Apostles of Christ and other blessed
Saintes, what persecution, paines, and punishment they
suffered, euen to the death in the defence of theyr faith. And
in our time what triall and proofe of mens faythe hath
there bene by frowarde heretickes, impugning and reasoning
againste the verye essenciall & necessarie articles of
our faith, making weake men and women to wauer and doubt in
theym, or clearely to renounce them, putting no faith in
theym, and so of the sacramentes of the churche. And I
say more, that now euery day our faithe is impugned, tried
and proued by all kindes and maners of temptation to
sinne. If a man see an
<P Ii>
other mans wyfe, that is delectable to the eye, to haue
his concupiscence and desyre of her, or thou wyfe in like
case of anye man beside thyne owne husbande. After this
delectation and pleasure, crepeth into thy soule consente
to offende with her, here I saye thy fayth is tempted and
proued, for whiche you must remember, that as I sayde
before of the wordes of Saynte Iohn: $$This is the victorie$$
$$that ouercommeth the worlde, oure faith,$$ for our fayth on
God, and on his holy worde, telleth vs that no manne shall
desyre to haue an other mans wyfe, neither any woman to haue
an other womans husband, nether anye man beside her own
husba%n%d. Likewise if thou se another mans good lye by the
negligentlye, so that thou maist conuey it awaye and no
man to se the, yf thou take it awaye, or consent thereto,
here thy fayth is tryed and proued noughte, for thy fayth
telleth the, that thou shalt take awaye none other mans
goodes. Lykewise in thy occupyinge, if for couetousnes
to get the penye, thou sell false or noughty ware, or by
false weightes or measures deceiue thy neighbours, so doynge,
thou shewest thy self to forget thy faith to God, and to his
holy worde. $$Statera iusta & equa sint po%n%dera. Leuit. xvii.$$
Let thy balance be iuste, and thy weightes equall. And
$$.Ezech. xlv. Statera iusta & ephi iustum,$$ and also byddinge
the do none otherwyse to an other man, then thou wouldest
an other man should do to the. And co%n%trary wise, whe%n%
thou art tempted to suche vnlawfull Lecherye as I spoke
of, or to false pyckinge, stealynge, or
<P Iiv>
robbinge, or to deceiue any man or woman by false occupi-
ynge, if thou sticke stedfastlye to thy fayth, doing
accordinglye to Gods holye worde, then thy faith by this
te%m%ptation is proued good, and muche better in the sighte
of God, then if it had neuer bene so tried. And by this it
is lyke to golde tryed by the fyre, and shall be founde
worthy to receiue $$praise, glory,$$ and $$honour,$$, whe%n% Christ shall
shewe him selfe in his glory at the generall iudgemente, then
he wil geue to the blessed children of his father, whiche
then shall be set vpon his right hand, disseuered from the
refuse, deputed to dampnation on the lift hande: to all them
I saye, that hath theyr fayth tried by temptation, and
proued sounde and pure as golde, Christ wyll geue $$laude$$
and $$praise,$$ sayinge to you. $$I was an hungred and you gaue$$
$$me meate: I was a thirste and ye gaue me drinke: I lacked$$
$$clothes and ye gaue me clothes,$$ and so he wyl saye, I had
nede of such ware as you occupied, and you serued me fayth-
fully and trustely, and my wife was in thy sight and in thy
companye, where thou mighte haue had occasion to tempte her
to yll, and yet thou dyddeste not. And to the honest wyfe,
wydowe, or mayde, he wyll geue like laude and praise, sayinge:
that where they were sore tempted to incontinencie, yet
they didde strongely and stedfastly resist and withstande
for Goddes sake, and for his holye wordes sake, for suche
workes of iustice and honestye the iudge wyll praise vs, as
well as for the workes of mercye, whiche be namelye expressed
in the Gospell, because we
<P Ii2>
shall by them thinke lykewise to be praysed for all lyke
good and godlye workes. And when he or she that haue this
prayse shall saye: I neuer serued the of anye ware, and I
neuer sawe thy wyfe for whom thou geueste me these
thankes, he wyll saye: That you didde for the least of my
seruauntes, that you didde to me, occupyinge with my
seruauntes iustelye withoute gyle or deceite, thou occupied
iustelye with me, and abstayninge from my seruauntes wife,
doughter, mayde, or seruaunte, thou didde shewe thy selfe
honest towarde my wife, doughter, or seruaunt. Nowe
what ioye, and pleasure, and comforte it shall be for a
Christen man to haue suche laude and praise of the highe
iudge at that terrible day when folke shall haue nede of
comforte, iudge who can? It passeth my braine. Oure fayth
so tryed by trouble or temptation, shall be founde worthye
to haue $$glorye,$$ when the iudge shall say to vs: $$Venite$$
$$benedicti patris mei possidete paratum vobis regnum. Math. xxv.$$
Come you blessed chyldren of my father, and take possession
of that glorious kyngedome, that was prepared for you frome
the beginninge of the worlde, in whiche we shal be no more
seruauntes, but coparteners and coinheritours with our
sauiour Christe, and with all the gloryous Aungelles, and
glorious companye of heauen, where we shall haue the grace
that GOD gaue vs here, consummate, perfourmed, and in
his hygheste perfectyon, whiche wee call glorye, whyche honoure
we shall haue (as Saynte Peter sayeth) when
<P Ii2v>
we shalbe set a lofte and in highe estate, whiche shall
appeare more euidentlye by the deiection and ouerthrowinge
of others, of which $$.Esa. xxvi.$$ saith. $$Tollatur impius ne$$
$$videat gloriam Dei.$$ Take awaye the wycked synner, that he
se not the glorye of GOD: And also Christ sayth. $$Go frome$$
$$me you wicked persons into fier euerlasting,$$ when the dampned
men and women, wepinge and waylinge, and cryinge oute, when
they se the exaltation of good men, shall say. $$Nos autem$$
$$insensati. &c. Sap.v. we dastardes estemed and counted their$$
$$liues but folishnes or madnes, lo nowe howe they be counted$$
$$amonge the children of God.$$ All this shall redounde to
the honoure of them that shalbe saued. This sayde $$prayse,$$
$$glorie,$$ and $$honoure,$$ we shall be indued wyth all by Chryste,
when he shall shew hym selfe in his glory. Therfore, $$though$$
$$you do not nowe se him, yet ye loue him.$$ For (as Saint
Augustyne sayth) we maye loue thinges that wee se not, so
that we haue knoweledge of them, for no man can loue that,
that he hath no knowledge of. We know Christe by heare saye,
by readinge, and hearinge his holy gospelles declaringe his
gratious goodnes, for whiche we muste nedes loue hym. And
$$although you se him not, yet you do beleue vppon him, for$$
$$whiche beleife you shall be merye,$$ and haue suche ioye as no
tounge can tell, for it shall be the ioye of the glorye of
heauen, when you shall receaue for youre rewarde, the ende and
perfection of youre faith, whiche is the health of your
soules. Nowe here you knowe by Saint Peters
wor<P Ii3>des, what is the ende of youre faith, it is $$the helth of$$
$$youre soules,$$ whiche health shall exclude al sicknes, payne,
and miserie, for none suche can come into that glorye of
heauen, where you shall haue the sayde health and saluation,
and neuer afore, for here is no ioye but it is contaminate,
defouled, and interrupted, by discomforte, payne, and
trouble. And here you muste vnderstand perfect faith,
garnished, and adourned with charitie and good workes
accordinge, for none other wyll serue vs to come to that
glorious rewarde of health euerlastinge. $$De qua salute exqui-$$
$$sierunt atq%ue% scrutati sunt Prophetae.$$ Here Saynte Peter
styrreth vp oure deuotion, and loue that we shoulde haue
to oure soule health, that we shall obteyne and gette by
the triall and profe of our fayth, as he sayde afore. He
taketh an argumente of the olde fathers holye prophetes,
that in olde tyme prophecied of the grace that should fall
vpon vs by the comminge of our Sauiour Christ, which they
vehemently desired to see in their time, but they coulde not:
As Christe saith. $$Math. xiii. Multi prophete et iusti$$
$$cupierunt videre quae vos videtis et non viderunt, et audire$$
$$quae auditis et non audierunt. Esay. lxiiii.$$ prayed and wysshed,
$$Vtinam dirumperes coelos, et descenderes.$$ Woulde God thou
wouldest break the heauens, and wouldest come downe to be
incarnate. And the Prophet Dauid $$Psal.  xxix. Excita$$
$$potentiam tuam, et veni vt saluos facias nos.$$ Wake, rayse
and stirre vppe thy olde power, whiche thou were wonte to
shewe by wonderous myracles shewed in olde tyme, in
<P Ii3v>
Noes time, in Moyses time. This power of thine semeth nowe
a slepe, vntill thou renewe it againe, declaringe the
veritie and signification of the saide myracles, by thy
blessed comminge into oure nature by thy incarnation. And
he cou%n%teth almightie God angrie with him, because he came not, $$Quo-$$
$$usq%ue% irasceris super orationem serui tui:$$ in whiche
he declareth the vehemencye of his earnest loue and desyre to
see Chryst, and sayde: $$Shewe thy face, and we shalbe safe.$$
And yet not doubting but that he would come, he sayth in an
other Psalme. $$Inclinauit coelos & descendit & caligo$$
$$sub pedibus eius.$$ Where for the certentie and surenes of
his Prophecie, he vseth the preterte%n%ce for the future tense,
speaking of the time to come, as thoughe it were past in
dede, because he was as sure of it, as though it had be
past, as we vse to saye in common speach, of one
that is past remedye, or sure to dye, he is but a deade man.
$$He hath inclined the heaue%n%s, and came downe and trode$$
$$darkenes, that is to say, sinne, downe vnder his feete.$$
$$Damasc. li. iii. Cap. i. Hoc est inhumiliabilem eius altitudinem$$
$$in humilitate humiliauit, & descendit ad seruos suos.$$
The highnes of his Godhead, whiche can not be made lowe
by nature, be broughte a lowe by his humilitie and gentlenes,
whiche is the newest, the straungest, and most wonderous
worke that euer was wroughte. Of whiche sayth $$Ieremie. Cap.$$
$$xxxi. Creauit Dominus nouum super terram, foemina circun-$$
$$dabit virum.$$ Oure Lorde hath wrought a newe thinge, or a
strau%n%ge thinge vpon the earth, a woman shall enuyron
<P Ii4>
or compasse aboute a man, that is to saye, the blessed Vyrgyn
Marye, for she compassed about and closed within her
vyrgynall bellye, oure Sauyoure Christe, a perfecte man in
connyng, knoweledge, and vertue, euen frome the fyrst
instante of his incarnation. And Daniel that holye Proph-
ete, $$Vir desideriorum,$$ a man ful of desires, because he
was so desirous to knowe of the retourne of his people of
Israell, from the captiuitie of the Medes and Persies,
and of the comminge of Messias, and what shoulde betide
his people, at the later ende he was asserteyned by an
aungell sent from GOD, not onelye of the retourne of the
people from captiuitie, but also of the mistery of Christes
incarnation, and of his passion, and at the last, of the
final desolation and abhominable destruction of the newe
citie of Ierusalem, by the Emperours, Vespasian and his
sonne Titus, and at the last by $$Elius Hadrianus,$$ whiche
of the ruynes of the olde citie, destroyed by Titus, made
a towne there, and called it $$Elia,$$ after his owne name.
Of these blessed prophetes that laboured and searched so
diligently for to knowe of the time of grace, that the
spirite of Christe, proceading from the sonne, and from
the father (and therefore he is called the spyryte of
Chryste, as he is called the spirite of the father) that
inspyred the sayde holye Prophetes, and spoke in theym,
woulde tell them when it shoulde be, within howe manye
yeares after them, $$& in quale tempus,$$ into what manner of
<P Ii4v>
time it should be differred, as whether tyll time of peace,
or of warre. Iacob the blessed patriarch said it should
come, when there should be no kinges and rulers as of the
linage of the Iewes, & so it proued, for our sauiour Christ
come, whe%n% Herode an alien and straunger was made kinge,
by the aucthoritie of Augustus, then Emperoure of Rome.
And Esay sayde of that time. $$Et conflabu%n%t gladios suos$$
$$in vomeres et lanceas suas in$$
$$falces. ca. ij.$$ It should be in time of peace, when all
the world liued in rest and peace, and had no warre, but
lyued quietlye vnder the rule of the Romaines, so that
all men mighte blowe their swordes into plowe yrons,
and their speare heades and moris pikes, into sithes,
hokes, and sickles to cut their hay or corne. Then Christ
should come (saith S. Peter) & suffer paines and passions,
$$prenuncians eas quae in Christo sunt passiones,$$ speakinge
in the plurell number, for he suffred in soule, and in his
body, and also in his limmes or members, as he doth now
daylie in his elect people, and true seruauntes, and
should haue for the same $$futuras glorias,$$ two speciall
glories he had after his passion, that is to say, the
glory of his resurrection, & the glory of his assention.
All they (sayth S. Peter) had knowledge by reuelation,
that they labored not for them selfe but for vs, not to
haue the%m% perfourmed in their time, nor vpon them selues,
but vpon vs, according as they be nowe taught you by the mini-
sters of the word of God, y%at% haue preached to you continually,
sith the holy gooste was sente from heauen vpon the
Apostles in sensible
<P Kk>
signes as fierye tongues wyth diuersitie of languages,
geuen by the holy Goste, $$On whom the blessed Angels in$$
$$heauen desire to beholde and loke on:$$ Not that they lacke
that glorious sighte at anye time, but Saint Peter vseth this
maner of speakynge, because the ioyfull contemplation
and sight of the Godheade, euer beinge presente with
them, dothe saciate them, and perfectly content them, and
yet so that they be neuer wearye of it, but euer desire
to continue in that contemplation. For Christe sayth.
$$Math. xviii. Angeli eorum in celis semper vident faciem$$
$$patris mei qui in coelis est.$$ The angels see, and desire
to see, desiereth to see, and seeth: For lest there
shoulde be anye doubt in their desire, they be saciate,
and content, and assured whyle they desireth. And leste
there should bee anye lothinge, or fulsomenes, or
wearines in their sacietie or fulnes, while they be full,
yet they desire. Therefore they desireth to see, and
that without laboure or payne, for contentation foloweth
their desire, and they be content without lothsomenesse,
for their fulnesse is inflamed by their desire. And eue%n%
so wee shal be when we shal come to that well of life,
there shal be printed in vs a delectable thirste or
desire, and fulnesse of contentation withall, but there
shall be in the thirste no necessitie, nother in the
fulnes anye lothesomenesse, for while that we be desierous
to see that glory of GOD, we shall be full of that sight,
and whyle we be full, yet we shall desire to se it styll,
after such a maner as we can not now perfectly perceiue,
tyll we come to that

























<P Kkv>
state in which we shalbe like the angels, and then wee
shall knowe it by experience, as they dooe, through the
helpe of our sauiour Iesus Christe, who with the father
and the holy Goste, liueth and raigneth for euer. Amen.

<P S 12>
!The fourth treatise or Sermon.!

$$PRopter quod succincti lu%m%bos mentis v%es%t%r%e. &c$$.
$$Wherfore tucke vp the Loynes of youre minde, and be$$
$$sober, and perfect, and trust on the grace that is offered$$
$$you by the reuelation of Iesu Christe, as obedient children$$,
$$not made like to the former desires of your ignoraunce$$,
$$but like that holye one that called you, that so you$$
$$maye be holie in all conuersation, because it is written.$$
$$You schall be holye, for I am holie.$$ Now in contemplation
that all the Prophetes laboured and desiered to heare
and to see, they were instructed by the holye Gost,
that they should be perfourmed, not for their tymes,
but on vs in our times, that haue hearde the preachers
of the Gospell euer sith the sensible commynge of
the holye Gooste in fierye tongues from heauen. Therfore
the blessed apostle Saint Peter exhorteth vs so to dispose
our selues, that we maye be able and apte to receiue
<P Kk2>
this grace so that by our owne faulte wee be not frustrate
and disapointed of it. And to that purpose is first
required cleannes of life, whiche the apostle meaneth,
biddyng vs, $$Tucke vp the loines of your minde, and be$$
$$sober and perfect.$$ He vseth a maner of speakinge
often vsed in the scriptures, whiche speakyng of the soule
of man applieth to it bodelye membres or limmes, and the
operations and workes of the bodye. As the eyes of the
soule. $$Ad te leuaui oculos meos,$$ and $$ Leuaui oculos meos$$
$$ in montes.$$ I haue lifte vp mine eies to the mou%n%taines,
not the bodely eyes which some men lacke, but the sight
of the minde, whiche serueth as well by nighte as by daie.
And the Apostle. $$Ephe. i. Det vobis illuminatos oculos$$
$$cordis vestri, vt sciatis que sit spes vocationis eius.$$
He praieth that God woulde geue them the eyes of their
harte, (that is to say, of their minde) lightened to know
what they might trust for, by his callynge. And $$ii. Cor. ii.$$
He calleth the preachinge of the Gospel a smell or sauoure,
because that like as the thing that is not sene is per-
ceiued by the sauour, so the inuisible GOD is smelled out
and perceiued amonge the people by the preachers. And
then as (you know) they that be vsed to stinking sauours
can not liue in Bucklersbury, or in the poticaries shoppe.
So to some the true preaching is a smel or sauour that
infecteth and killeth theim, as to them that maligneth,
grudgeth and abhorreth true doctrine, which be worse, and
more sicke for the worde, where to other it is a sauour
of lyfe, and bringeth them to lyfe euerlastynge.
<P Kk2v>
And the scripture speaketh as thoughe the soule hadde a
mouthe, and lymmes of tastynge, it appereth by the prophet.
$$Gustate & videte quonia%m% suauis est dominus.$$ Taste and
see that our Lorde is swete. And Esay speaketh as though
the soul hadde wombe or bealy to conceiue child. $$Esa. xxvi.$$
$$A faciae tua domine concepimus & quasi parturiuimus$$
$$& peperimus spiritum salutis.$$ He speaketh to almighty
God as one longing to se the glorious and moste delectable
face of God, which is so delectable that the aungels of
heauen desiereth to beholde it, and hathe inestimable
pleasure in the contemplacion of it, as I said a little
rather, and as saint Peter saieth here in this Chapter. By
the beauty of thy face (saieth the Prophete) we haue
conceiued, and haue in maner traueilled, and also be
deliuered, and haue brought foorthe the spirite of health,
that is to saye: $$Securam fiduciam$$, sure truste to come to
the thinge that wee desire to see. He vseth this metaphore
and similitude of conceiuinge and labouring of childe,
because that like as the mother hathe paine in traueilynge,
and ioye when the childe is borne, so that the former
paine is anone forgotten for ioy of the childe. $$Ioh. xvi.$$
so the desire to see the face of God, to see the Godhead,
hath now payne annexed, for the dilation & differringe
of it, we can not haue it when we will, and as the wise
man saieth, $$pro. xiii. Spes que differtur affligit animam.$$
The hope that is deferred, prolo%n%ged, and put of, vexeth
the minde. But yet the sure trust to come to that glorious
sight, dothe somewhat comfort
<P Kk3>
vs for the time, but when we haue perfectly obteyned
and gotten it, then the paine will be clerely past, and
cleane forgotten. Saint Paule vseth like maner of
speakinge to the $$Gala. iiii.$$ callinge them his little
children, because they were so childishely turned by
pseudapostles and false Preachers, from the sinceritie of
the true doctrine of the Gospell that he had instructed
theim in. My babes (saieth he) of whiche I trauaile nowe
againe vntyll Christe be newe fourmed in you. I traueled
once to bringe you from Infidelitie to the true faith of
Christ, as earnestly in minde as the mother dothe bodelye
for her childe. And now that you be thus inuegled, I
muste labour and trauaile for you againe to bringe you to
the right trade againe. Euen such maner of speache vseth
Sainte Peter in these wordes rehearsed, bidding vs. Tucke
vp the loynes of your mindes. The bodely loines be the
breaders of carnal lust, and therefore Christe biddeth;
$$Sint lumbi vestri precincti.$$ That your loynes be girde
vp with the girdle of chastitie, that they flie not
abrode to vnlawfull lustes of the fleshe, and because the
exteriour actes of the bodie riseth of the inward
concupiscence of the minde, Sainte Peter woulde haue the
loynes of our minde girde vp, that they vage not rouing
abroade by the lewde thoughts and vncleane meditations.
The loynes of the minde be the witte and will, when the
witte is gird in and kept close, and exercised in honest
studie, and the wil desiereth nothing but that is co%n%-
formable to honestie, the%n% the loins of your minde
<P Kk3v>
be tucked vp as Saint Peter would haue them and so you
shall be cleane of body from vnlawfull actes of the fleshe.
And this is a great parte of cleannes of life. Sobernes
perteineth to cleannes of life, and is also necessarye
to that we shall be able to hope and looke for that
perfecte grace and glory that is offered vs against the
reuelation and glorious commynge of our sauiour Iesu
Christe at the generall iudgement, at which tyme hee
shall appeare in his glorious maiestye to confounde theim
that contemned hym in hys infirmitie. Sobernes is the
vertue by whiche a manne measureth him selfe againste
the intisementes and occasions of surfete, and against
the floude or streames of dronkennesse. This vertue is so
necessarye for man, that without it all goeth to hauocke,
for it is the defence and sauegarde of the minde, and of
the limmes of the bodye. It defendeth honestye and
chastitie as a stronge warde or castell, so that when
sobernes is broken and gone, chastitie is sone defowled.
$$Loth,$$ when he was dronken defowled his owne daughters
whiche he woulde neuer haue done, if he had kepte sobernes.
Sobernesse is conseruer of frendship & amitie & of peace,
where dronkennes breaketh the%m%. $$Spes iubet esse ratas.$$
$$Ad prelia trudit inermem. Horac.$$ It maketh all thinge sure y%at%
a man wold haue. If the dronken ma%n% wold kil the deuil,
surely he wil thinke he ca%n% do it while his cups be in. He
will fight though he lack both weapon and harneis, and
wyll breake a loue day
and [Kk4> fall to variaunce wyth his best frende, yea, thoughe
it be his owne brother. Where contrary sobernes excheweth
such rashenes and auoydeth perils. Sobernes requiteth
one good turne for an order, and abhorreth pride and
arroga%n%cy, and kepeth his housholde in measure with
honestie, and kepeth fidelitie trustely with euery man,
that putteth trust in hym. Where dronkenes by pride of
harte bringeth furthe vnkindenesse, as pride dothe euer,
for a proud manne thinketh all thinges done of dutye that
a man doth for hym, & so neuer regardeth to do good for
good againe. The sober man kepeth his housholde in
measure where the dronkarde is euer in extremities. Finally,
Sobernes may be called the mother of all vertues, and
dronkennesse mother of all vices. Therfore without lothsome
excesse y%e% belly wold be filled: for what profite doth it
to take to much of that that thou shalt lose by and by?
Nature is co%n%tent with a very little. Therfore if thou
charge it ouer much, either thou shalt by that thou hast
taken haue little pleasure, or els greate hurte. Therfore
Saint Peter saieth we must be sober, and generally we muste
be perfect in all workes of vertue, and so shall boldely
hope to see the glorye of Christe. Where contrary he that
no good doth, and liueth viciously, may be sore afrayed of
that glorious commyng, lest he come to shortly, and to
soone for hym. $$Quasi filij obedientie non co%n%figurati$$
$$prioribus ignorantiae vestre desiderijs.$$ As childre%n%
of obedie%n%ce or obedient children vnto the
<P Kk4v>
monicion and holesome lessons of your father, not
forgettynge that I haue taught you. Shew not your selues
like vnto your olde blindenes in carnall vyces, and in
all other iniquitie, to which you were geuen afore you
were called out of the darkenes of ignoraunce vnto the
light of faythe, by your spirituall fathers the Preachers
of the worde of GOD among you, but conforme your selues
to that holye one that called you, whiche was chieflye
our sauiour Christe, by whose word published amonge
theim by the Preachers, and speciallye by Sainte Peter that
hadde laboured amonge them, they were reduced and broughte
to the light of knowledge, that so (sayeth Saint Peter)
you may be holy, firme, and fast in goodnesse agaynst
vyce, againste trouble and vexation, for that is the
signification of this woorde, $$Sanctus,$$ firme, faste, and
sure in goodnes, that is holye in all your conuersation
and dealyng, lyke as he that called you is holie. To
confirme that Saint Peter alledgeth the saiynge of almighty
GOD in the .xix. Chapter of $$Leuiticus,$$ co%m%maundynge the
people of Israell, and by them all vs faythfull and true
Israelites christian people. $$Sancti estote, quoniam$$
$$ego sanctus sum dominus deus vester.$$ Be you holye for I
your Lorde GOD am holye. And our Sauiour Christe in the
Gospell hath a like saiynge. $$Mat. v. Estote & vos per-$$
$$fecti sicut & pater vester celestis perfectus est.$$
Be you perfect as your heauenly father is perfecte. Where
this worde $$(sicut)$$ As, importeth not equalitie, but a
certaine imitation or folowinge,
<P Ll>
as Saint Paule biddeth: $$Estote imitatores dei,$$ folowe
God as nigh as mannes fragilitie wil permitte or suffer,
though no creature can attayn to be equall with God in
holiness or perfection. And here good neighbours I
should by these wordes of S. Peter exhorte you to be fast,
sure, and stedfast in the good opinions that you haue
bene reduced vnto by catholike preachers, where afore by
pseudapostles and leude preachers, you were seduced and
broughte into sinistre opinions, in whiche you walked
darkely and blyndely, contempninge the sacramentes and
ceremonies of Christes churche, and so vsinge a leude
libertye, you fell to all desires of darke ignoraunce,
liuing carnally, nother regardinge prayers, fasting,
abstinence, nor chastitie. For surely this is the effect
of suche lewde libertie, as some men would vendicate and
claime by the Gospell, where there is nothinge more
contrary to the Gospell. $$Et si patrem inuocatis eum$$
$$quae sine personarum acceptione iudicat. &c.$$ In these
wordes the Apostle perswadeth and reasoneth, that we
oughte to be of cleane lyfe, sobre and perfecte, that we
maye obediently, and reuerently hope and loke for glorye
at the reuelation and comminge of Christ in his glory,
sayinge: $$If you call him your father that iudgeth$$
$$without parcialitie according to euery persons worke,$$
$$see that you be conuersaunt in feare (and in your$$
$$conversation haue feare) for the time that you be here$$
$$abidinge in this worlde.$$ In which wordes he willeth vs to
considre almightie God as oure father, and also as our
iudge. In that he is oure
<P Llv>
iudge, we owe vnto him feare, as to oure Lorde and maister,
that maye do with vs what shall please him, and in that
he is our father, we owe vnto him loue, as to oure maker
and regeneratour. Accordinge to the saying of $$Malachi. i.$$
$$Si pater ego sum vbi est honor meus, si dominus ego sum$$
$$vbi est timor meus$$. If I be youre father as you call me,
$$Pater noster qui es in coelis,$$ where is the honour that you
owe to me? If I be youre lorde, where is the feare that
you owe to me? Saynte Peter ioyneth them both together,
meaninge that we owe vnto almightie God loue, as to our
father, and feare, as to our lorde and iudge, and specially
because he iudgeth withoute parcialitie or affection to any
partie, hauinge respecte to a mannes workes, and not to the
personne. But yet here riseth a doubte vppon Saynte Peters
wordes, that God iudgeth without parcialitie, it semeth
contrary, by the wordes of Malachye the Prophet aforesaid,
where the worde of God sayd by that Prophet in the fyrst
Chapter, $$Nonne frater erat Esau Iacob, dicit dominus &$$
$$dilexi Iacob, Esau autem odio habui.$$ They had done nother
good nor yll, as S. Paule sayth. $$Roman. ix.$$ therefore not
for any thinge of their parte God sayde, $$I loued Iacob,$$,
$$and I hated Esau,$$ and then in verye dede, for that that God loued
Iacob, Iacob proued a good man, and for that he hated Esau,
Esau proued nought, and all his posteritie for the mooste
part. And Iacob for his goodnes, and for good workes
folowinge of the same was saued, where Esau, or they of hys
<P Ll2>
issue, for theyr noughtie liuinge, were reproued and
dampned: therefore, of this it semeth that God was
partiall in his election, because there was no cause in
the parties wherfore one shuld be electe rather then the
other, and also in the sequele that came thereof, dampninge
Esau or them that were noughty and yll of his issue, and
sauinge Iacob for his goodnes and vertue whiche God gaue
hym. Therefore (by this obiection) it semeth not true
that Saint Peter sayth, that God oure father iudgeth
without parcialitie, in as muche as it semeth he was
partiall in these two personnes Iacob and Esau, as well
in the predestination and election of them afore they
were borne, as in the course of theyr lyues, and in the
maners of theyr lyuinges, and fynallye, in the saluation
of the one, and reprobation or dampnation of the other.
For aunswere to this obiection you muste vnderstand, that
when there be anye two personnes, hauinge on theyr owne
parte, or in them selues equally, the reason or cause why
they shoulde be wylled, loued, or accepted, then the will
of him that accepteth, or loueth the one rather then the
other, offendeth by acception of personnes, or by partialitie.
As if we compare any two thinges to the wyll of a creature,
as to my will, or to thy will, if thou loue or fauoure
one more then the other, there is some iust cause (at y%e%
lest wise) some apparau%n%t cause, why thou fauoreste the one
more then the other, for the goodnes in the thinge that
is loued
<P Ll2v>
or els the apparaunte goodnes in it, is the cause why we
do loue it. But speakinge of the will of God, there is
nothinge, no goodnes in the creature, that causeth or maketh
the will of God to loue it. For the thinge that is
temporall & transitory, causeth not the thinge that is
eternall, as is the election, predestination, and fauour
or loue in God: but rather contrarywise the wil of God
is cause of all goodnes in man. And therefore God can not
be partiall, neither accepter of persons, because in man,
or any other creature, ther is no goodnes of our owne that
shuld make god, or cause God to loue vs, but that he
loueth vs as he loued Iacob, before he had done other
good or yll, it commeth of Goddes mere grace and liberalit-
ie, and not of Iacobs deseruinge nor of ours, and in this
doinge, he doth no wronge to the other partie that is
reproued, as Esau was, for generallye, iniustice or wronge
hath no place, where a thinge is geuen of mere grace,
if it be geuen to the one and not to the other, for grace
or fauour may be geuen to one and not to an other without
any iniustice or wronge to the other partie. As appeareth
playnely, $$Math. xx.$$ of them that were hyred to worke in
the vineyarde, of whiche some came to work $$primo mane,$$
earlye in the morning, and some at fiue of the clocke at
night, and yet they had equall wages, they that came laste,
as much as they that came fyrst. And when some that had
laboured all day grudged therat, and complayned to the
maister and owner of the vineyarde, because they had
laboured all day and
<P Ll3>
borne the burthen and the heate of the day, and had no
more wages then they that had laboured but one houre, they
were aunswered one for all. $$Amice non facio tibi iniuriam$$,
$$tolle quod tuum est et vade$$. He hadde no wronge, that the
other that came laste, was made as farre forth as he that
came fyrste, because it stode in the mere libertie and
grace of the mayster, to bestowe his monye as it pleased him,
as he sayde: $$An non licet mihi quod volo facere?$$ May not
I do with mine owne as it pleaseth me? As S. Paule saith.
$$Rom.ix. An non habet potestatem fiqulus. &c.$$ Hathe not the
pitcher maker of cley, power to make of one peece of cley,
one vessel to do honest seruice at the boorde, and an other
to do vyle offices? So in oure purpose, in as muche as it
stode in Goddes mere libertie, to minde or wyll to Iacob and
to Esau as it pleased him, Esau had no wronge by that that
Iacob was electe, neither almightie God was partiall in
sauinge the one, and not sauinge the other, for there was
no cause geuen of thone more then of thother. And euen so
sayth S. Peter, that almighty God our father iudgeth without
acception of persons, or partialitie, crowning his owne
workes in vs, rewardinge vs for the workes that he hath
made vs to do indifferentlye, to poore and to riche, to
Iewes and Gentils, otherwise then the carnall father doth,
whiche vseth his owne chylde more partially, and more
fauourably then his bondmen or prentises. But almightie
God our father taketh to hearte, and for his children, the
bondmen or drudges of this
<P Ll3v>
worlde, yea and also them that were his enemies afore,
so that they wyll yelde and be obedient, and they that afore
were his chyldren, maye for theyr misliuinge be excluded
frome their inheritaunce in heauen, for he will iudge vs
according to oure workes, as Saint Peter saith here,
$$secundum vniscuiusq%ue% opus.$$ And this is playnelie against
them that regarde not workes, trusting so much to theyr
faith, that lyttle they care what worke they do. Here
Sainte Peter sayth that we shall be iudged after oure
workes: And Christe in the Gospell declareth the same,
$$Esuriui, & dedistis mihi manducare, &c.$$ I was hungry and
ye gaue me meate, I was thyrstye, and ye gaue me drinke. &c.
Therefore Saynt Peter biddeth vs $$vse a certaine feare in$$
$$all oure conuersation while we be here abidinge.$$ And a
lytle afore Sainte Peter willed vs to be holye in all oure
conuersation and dealinge, byinge and sellinge, eatinge
and drinkinge, workinge and restynge, speakinge and talkinge,
all these be workes and dedes after whiche we shall be
iudged, therefore in them we haue nede to vse feare of God,
and surely, all the sinnefull liuinge of people cometh for
lacke of feare. Why doth one neighboure deceiue an other
nowe in this fayre time, by false weightes or measures, by
false lyghtes, By false oothes? Because they feare not God
that hath forbid vs so to do. Likwise of adultry, why
doth a wedded man take an other ma%n%s wife, or a wife
another womans husband? It is for lack of fear of God,
that forbiddeth vs to desire in minde to
<P Ll4>
haue an other mans wife. Likewise generally to all men
and women he sayeth: $$Non mechaberis,$$ Thou shalt do no
lechery. Men speake franckly and frely when they sclaunder
their neighbour, as though there were no hurte in so doinge,
and all for lacke of feare, men fear not God that biddeth
vs by the prophete, $$Refraine thy tonge from ill, and thy$$
$$lippes that they speake no gile. Psal. xxxiii.$$ And
feare is so necessary, that without feare no man can be
iustified, or made good in the syghte of GOD. $$Eccles. i.$$
and if he can not be iustified, then he can not be saued.
It foloweth in the text $$Scientes quod non corruptibilibus$$
$$auro vel argento redempti estis de vana vestra conuersatione$$
$$paterne traditionis sed precioso sanguine quasi agni in$$
$$contaminati & immaculati Christi.$$ Here Saint Peter
reasoneth or swadeth, that we oughte to be of cleane life,
and in all oure conuersation to liue in feare, while we be
dwelling as tenauntes at wil here in this worlde. This he
perswadeth by consideration of the price that was paid
for oure redemption or raunsom, out of the deuils dau%n%ger,
& out of our former conversation, & noughtye liuing, which
price was neither gold nor siluer, nor any such corruptible
substau%n%ce as is vsed amo%n%ge men, to redeme mens offe%n%ces,
or to make ame%n%ds for faultes or harmes done amo%n%ge men, but
you were bought & deliuered fro%m% your noughty liui%n%g & from
your vaine and folish conuersation by the precious blud of
Christ, offred for vs on y%e% crosse, like a moste pure and
cleane lambe, without spot or blemishe, and neither
groned nor grudged, so
<P Ll4v>
sufferinge no more then the lambe doth, when he is ledde to
the slaughter house. We must no more nowe thinke oure
selues vile or little worth, for once we pleased oure
Lorde God so well, that he chose rather to die for vs, then
he would lose vs, it can be no smal thinge of valure
that God was content to pay his owne bloude for. By his
precious bloud you were deliuered from your vaine and
folysh conversatio%n%, that you learned by your fathers
traditions, by your fathers teachinge. They that S. Peter
writte to, some were of the Iewes, and some were of the
Gentiles, as I declared in the beginninge of this Epistle.They
that were of the Iewes, had learned of their fathers to
leaue the true vnderstandinge of the lawes of God and to
folowe certainee precepts and rules of theyr traditions and
teachinge, as to let theyr owne parentes die for hunger, &
to bestow theyr goodes and offeringe at the Church. $$Mat. xv.$$
not that Christe forbiddeth to help the ministers of the
Churche, but that when thou mayste helpe both, thou
shouldest so do, but if thou be not able to do both, se
that thou fayle not to do thy dutye to thy parentes,
cherysshinge and helpinge them, for this is thy bounden
duetie. And also the curious and prescise obseruaunce of
the Iewes ceremonies, may be vnderstand by these fathers
traditions, whiche were but vayne, and lytle good did to
the soule, for they gaue no grace to the soule, but specially
after the publyshing of Christes Gospell, they seassed
and did no good, but muche hurte to the soule. They
that were of
<P Mm>
the Gentilles were brought vp as their fathers were in
Idolatrye, and taught to worshippe Idolles, false
Goddes, whiche in dede be thinges of naught, and verye
nothinge, as sainte Paule saieth. $$i. Cor. viij. & .x.$$ Nowe
to our purpose, they were taught by their fathers and
bringers vp, to worshippe that for a god, and to geue it
diuine honour that was no God, were brought vp in a folishe
trade, and in vayne conuersation, by their fathers lore,
tradicions, and teachynge: fro%m% such vayne conuersation,
wee were redemed, not by money, but by the precious blud
of the lambe our Sauiour Christe, most immaculate, and
vndefowled fro%m% all sinne, original & actuall. $$He was knowen$$
$$(sayeth saint Peter) and appointed of God afore the worlde$$
$$was made,$$ that he shold redeme vs. $$And he was declared$$
$$and knowen plainly now in the latter dayes,$$ and towarde
the ende of the worlde $$for our sakes,$$ and to saue vs, that
by hys instruction published and spredde abrode among
vs by the preachers of hys Gospell be made $$faithfull$$
$$beleuers on almightye God, whiche raised oure saide sauiour$$
$$Christe from death to life againe, and gaue him glorie at$$
$$his resurrection$$, and also at his glorious ascention,
because you shoulde truste to haue like glorye by him.
And al this was not for anye indigence or neade that he
hadde to be so exalted, but for oure sake, that so
(sayeth Sainte Peter) your fayeth myght be on God, and
your whole hope and truste in GOD that you maye receiue
like glorye of GOD. Because saint Peter sayeth that the
misterye of Christes
<P Mmv>
incarnation, & of his passion, by whiche we shold be
redemed was knowen afore, and appointed afore the worlde
was made. You must vndersta%n%d that this that saint Peter
saieth of the eternall predestinacion and foreknowledge
of the second person in Trinitie, the sonne of God to be
incarnate, was not onely for the redemption of man, from
the preuarication and offence of Adam, but althoughe Adam
hadde neuer offended, yet notwithstandinge the sonne of
GOD woulde haue be incarnate, takynge the nature of man
vppon him to beautifye in hym selfe the whole man, aswell
the outwarde man, as the inwarde man, that so mankinde,
$$Siue ingrederetur siue egrederetur pascua inueneret.$$
Whether he should come in by his wit, or did go furth by
exteriour senses he shoulde euerye waye finde pasture,
feadynge and refresshynge pasture within by knowledge and
contemplation of the Godheade to the comforte of the reason,
pasture outwarde, in the flesshe and bodye of our Sauioure,
to the comforte of the exteriour senses. For if Adam hadde
not sinned, but hadde stande stedfast in the state of
innocencye, he shoulde at the laste haue bene translated
from Paradyse into the glorye of Heauen, and so shoulde
all his posteritie wythout anye deathe, by the onely wyll
or desyre of mynde, where his glorye shoulde haue bene
verye leane and bare, yf no exterioure sense, shoulde
haue hys owne delectation in the thing that he is
exercised in, as the syghte in seinge
<P Mm2>
or the touchyng in felyng, the eare is in hearing.
Therefore to satisfye bothe the reason and the sensible
powers, it was necessarye that GOD shoulde haue a bodye and
shoulde be made man, that he myghte be perceyued by the
senses, as wel as by the wyt. And to such beatitude &
ioye wee were appoynted and chosen in Christe afore the
makinge of the worlde, as the Apostle sayth. $$Ephe. i.$$
$$Benedixit nos in Christo Iesu sicut elegit nos in ipso ante$$
$$mundi constitutionem.$$ God the father hath blessed vs in
Christe, as his lymmes or membres, like as he hath chose%n%
vs in him afore the makyng of the worlde, so that the
chosynge of Christe, GOD and man in one person was pre-
supposed, and went afore the chosing of vs hys membres
to be incorporate, vnite, and ioyned to him by faith &
grace as one body with hym. Like as the builder first
intendeth a house of thys fashion or that fashion, & then
intendeth to prouide tymber, lyme, and stone, and worke-
menne to make his house. Therefore sayeth the Apostle
that GOD chose vs in Christe. Firste chosynge Christe
to glorye inestimable, and then consequentlye and secundar-
ily, hee chose vs in him, as hys membres to be glorified
in hym, and with him, and by hym. And therfore saieth
our Sauiour vnto hys Father, speakynge of his disciples.
$$Dilexisti eos sicut & me dilexisti. Ioh. xvii.$$ Thou
haste loued them as thou haste loued me. $$Aug.$$ Because that
he loued vs in hym, lyke as he chose vs in him afore the
making of the world, for he y%at% loued his onely
<P Mm2v>
begotten sonne, surelye muste neades with all loue hys
membres, whiche he hathe adopte and chosen to be hys
chyldren with him. And thus our Gostlye enemie the Deuyll
knewe full well, for afore his fall he sawe in the
Godheade that mankinde shoulde be exalted so hyghe, as
to be knitte in one persone to almyghtye GOD, and y%at% all
hys faithfull people should in hym & by him be exalted
aboue the nature of aungels, when he sawe it, he dis-
dayned and enuied thereat. And furthwyth at the beginnyng
of mankynde pursued and tempted our firste parentes to
brynge them to synne, by that trustyng to disappoint hym,
and to stoppe the glorye that GOD intended toward mankynde,
and to brynge mankynde so farre out of fauour wyth GOD,
that it shoulde neuer be ioyned in one persone wyth God,
and consequently to stoppe & let vs al from the ioyes of
heauen, for whiche almightye God hadde chosen vs in
Christe afore the world was made, so that our Sauiour Christe
myght saye with the prophete Ionas, which by the peryll
of shipwracke that he was in, signified and figured the
passion of Christe, lyke as by his beynge in the whales
bealy three dayes and three nightes was figured the
sepulture of Christe three daies and three nightes in
the bealye of the earth. Whe%n% the storme rysse so
perillously, that the seas were euer styll readye to
swallowe vp the shippe that he was in: he saide vnto
the shipmenne. $$Tollite me, & mittite in mare, & cessa$$-
$$bit mare a vobis. Scio enim ego quoniam propter me$$
$$tempestas hec$$
<P Mm3>
$$grandis est super vos. Ionae .i.$$ Take me (sayth this blessed
prophet) and cast me into the sea, and the sea will ceasse
his rage, for I knowe that thys great tempest and storme
lieth so sore on you for my sake. As though our sauiour
Christe sayde. Take me and caste me into the stormes of
temptation and trouble, and the stormes shal ceasse, &
shall not so sore trouble you. $$In eo enim in quo passus$$
$$est ipse & tentatus, potens est & eis qui tenta%n%tur$$
$$auxiliari. Heb. ii.$$ In that that he suffred and was
tempted, he is able to helpe them that be tempted or
troubled. For he wyl not suffer vs to be tempted aboue
our power, but will get vs aduauntage to resist temptation
and a way to scape fro%m% it, that we shall be able to
abide it, and not to be ouerthrowen by it. $$i. Cor. x.$$ Nowe
further to the saiyng of $$Ionas.$$ For I know that this
storme is raysed for me. So might our sauiour Christ say
that the storme of temptation, that the deuill by Gods
permissio%n%, raysed against our first parents and ceasseth
not with the same stormes to assault all his posteritye,
was raysed for Christes sake, because y%e% deuil knew that
the godhed & ma%n%hode of Christ shold be ioyned in one
person, & so shold be exalted farre aboue hym, the enuy
that he had at this, made him to bende his ordinance,
& to set furth all his engins of te%m%ptation against ma%n%kind
to stop him fro%m% that exaltation & honor. So that the
deuil first saw the exaltation of mankinde in Christe to
be one person with the sonne of God, & enuiyng therat,
procured the impedime%n%t (asmuch as in him laie) by the
sinne of Adam. And this is
<P Mm3v>
a signe that euen so it was in Gods foreknowledge and
election, that first he determined the sonne to be
incarnate, and mankinde to come to that glorye, to be
one person wyth God, and secundarilye, knowyng that Adam
would fall, & would bringe all hys posteritie into daunger
of damnation: the high counsaile of the Godhead
appoynted our saide Sauiour Christe to be the meane
to saue ma%n%kinde again by his blessed passion, that he
should suffer in his passible and mortall body, which he
toke vppon him for that purpose. For in very dede if
Adam had not offended, Christ shold not haue bene incarnate
in a mortal or passible body, nor should haue come as a
redemer, when there was nothing to be redemed, but he
should haue come as a glorifier to make mankynde partiners
& partakers of hys glory, after the highest maner that
myght be, in one persone with almighty God in Christ, &
we his membres of his bodie to haue our parte of the
same glory with him. But in asmuch as man had by dis-
obedience offended almightye God, & had nede of a redemer
he $$shewed him self for our sakes$$ (as .s. Peter saith here)
$$now at the last cast of the world,$$ in a mortal bodye
made of a woman, made vnder the law, that he might deliuer
the%m% that were subiect to the law, $$that so by Christ our$$
$$faith and our hope should be in god,$$ that by him we may
be bolde to trust for like grace of hym, as I saied before.
It foloweth in the text. $$Animas vestras castificantes in$$
$$obedie%n%tia charitatis in fraternitatis amore. &c.$$
Chastifiyng your soules in the obedience of charitie. Pull
downe your soules & kepe the%m% under
obedi[Mm4>ence, yea & in charitable obedience. For obedience
coact & by co%m%pulsion, as theues in the gaole obey their
keper, lest he wil punish the%m% or cast the%m% in sorer
prison, is not the thing that god wil reward, except it
be charitable, that is principally for the plesure of god,
that wold the inferiours shold obey their rulers or
betters, & co%n%sequently for the loue to y%e% party that thou
oughtest to be obedie%n%t vnto. And you must kepe brotherly
loue louynge one an other like as brothers, so that if
one at any time hurt another, yet reme%m%ber that we be all
brothers in Christ redemed with one bloud & by y%e%
remembraunce we must let the displeasure passe, forgetting
it & returning to fraternal loue again. And this must come
of a simple and plaine harte without dissimulation,
fayninge, or flatterynge, euen after that .s. Iohn in his
epistle biddeth vs. $$i. Io. iii. My childre%n% let vs not loue$$
$$in word and tong alone, but in dede and in truth,$$ specially
co%n%sidering that as he saith afore, $$whosoeuer hath the$$
$$substa%n%ce of this world, and seeth his brother haue nede$$
$$and closeth his hart fro%m% him, how doth the loue of god$$
abide in him?$$ In asmuch as he co%n%temneth y%e% infirmitie
and pouertie of hys euen christene. For this is the
beginnynge of fraternall charitie, to haue pitye on our
neighbours infirmitye. And to dye for our brethren is the
perfection of charitie, the hyghest poynte of Charitye and
of fraternall loue that is there spoken of, $$In that wee$$
$$knowe the charitye of GOD that hee layed awaye hys lyfe$$
$$for vs, and we must ley aside our soules for our brothers.$$
And our sauiour Christ in the gospel sayth:
<P Mm4v>
$$Maiorem charitatem. &c.$$ Greater charitie no man hath
then to lose his lyfe for his frendes. And so we here
the perfection of charitye, but yet let vs more inwardlye
consider the begynnynge of the same Fraternall loue.
If thou be not meete and readye to dye for thy brother, yet
geue thou of thy goodes to healpe and to saue thy neadye
brother, and do it not of pride or boastynge, but of thy
mooste entier and inwarde swetenesse of mercye towarde
hym. Peraduenture thou wilt saye, why shoulde I geue
my money to saue him from harme? He is none of mine, let
him perishe in his owne iniquitie & noughtines, I haue
nothing to do with him. If thou answer or think after this
maner the loue of our father of heaue%n% abideth not in thee.
And if the loue of our father abideth not in thee, thou
art not borne or gotten of God, then how canst thou glorye
or be gladde that thou art a christe%n% man? Thou hast the
name, but thou hast not the dede of a christian man.
$$Renati no%n% ex femine corruptibili sed incorruptibili. &c.$$
Borne again not by any corruptible sede, but by an
i%n%corruptible sede bi the word of the liuing god & that
abideth for euer. Here y%e% blessed apostle .s. Peter reasoneth
& swadeth vs to cleannes of life & to chastice our soules
in obedient charitie, & in fraternal loue, by reason of
our spiritual birthe. There is no naturall gentleman of
birthe but if it soo chaunce that for the tyme he be moued to
dooe a myscheuous deede, if a discrete man woulde moue hym
to the contrarye, recitynge hys Progenye and Auncestoures,
saiynge:
<P Nn>
beware what ye do, reme%m%ber your blood, distayn not your
kinred, shewe your self a gentleman, & not as a furious
beast or a bawdy villaine, or as a churle or a thefe
least al your kinred and louers will be ashamed of you.
If there be anye gentlenes in the person, such vmbrayding
and rehersall shall make him to leaue hys naughtye purpose,
and to take a good way with him, and not to defoule his
kinred with any vilany. Accordynge to that saith saint
Peter, much more you should dispose your selfe to goodnes,
considering your regeneration and second natiuitie, which
was not by corruptible seede of man and woman, but by the
vncorruptible sede, that is to say, by the word of God
that abideth for euer. It is but a pore glory to be
proude of the filthie substaunce that man is gotten by,
nor of the bodies or bloode of theyr carnal fathers and
mothers, which fadeth and continually runneth to corruption.
As Esay the prophet saith. $$Esa. xl. Omnis caro vt fenum, &$$
$$omnis gloria eius tanquam flos agri, exaruit fenum, et flos$$
$$eius decidit, verbum autem domini manet in eternum.$$ All
fleshe is lyke grasse of the medowe, and hys glori (that
is to sai) carnal lust or pleasure, is like the floure of
the medow that maketh a pleasant shewe for the time, and so
doth carnall delectacion content and please for a while,
but euen as the floure within a while withereth and falleth
away, so doth carnall ioye fade and fall: it abideth not,
but many times turneth to repentance, but the worde of God,
that is the seede by which you were gotten and made the
children of God by
re-[Nnv>generation by your seconde getting, abideth for euer &
giueth life euerlasting to the%m% that be gotten bi it.
And this is the holi word that hath ben preached among
you, (saith saint Peter) by me & by other Apostles. By
this holye woorde of God you were first instruct and
taughte to leaue your old vaine errours and vices, and to
renounce the deuyll wyth all his pompe and all his naughtye
workes. And by the word of God concurrent and ioyned with
the element of water, you wer baptised & goten to Christ,
& made his children, wher afore you were the children of
Gods yre & of dyspleasure, as all they be that after that
waye be not new borne to God by baptisme. The former
carnall generation or birthe saueth no man nor woman, the
seconde doth, and therefore it is necessarie for all them
that shal be saued, what sexe, kynde or age so euer they
be of, contrarye to the secte and heresy of the Anabaptists
that woulde haue no man baptised till they were of yeares
of discretion, in so much that they baptise again al them
that in childhoode were christened, leauing all youth in
dispeyre of saluation withoute anye way or helpe to be
saued, and in worse case then the infantes of the Iewes
were, which by Moises law should be circumcised on the
eyght daye after they were borne, and by that circumcision
should not perish but be saued. For as saint Paul saith.
$$Rom. v. Si vnius delicto multi mortuisunt, multo magis gratia$$
$$dei & donum vnius hominis Iesu Christi in plures homines$$
$$abundauit$$. Wher the Apostle compareth the offence of
Adam to the
<P Nn2>
grace of Christ, for the grace of Christe is muche stronger
and may extende and sprede it selfe further then the
offence of one pure and frayle man might do, therefore in
asmuche as death crept in among man by one Adam, then muche
more by our sauiour Christ one man and God in one parson,
of power infinite, the gift of grace is dilated and spred
vpon all men that be made apte to receiue it, which is
onely by baptisme actuallye receiued, or els in vowe
or purpose. And therefore in asmuche as the synne of Adam
killed all infantes, it must needes be that Christes grace
in the sacrament of baptisme shal quicken the same infantes,
and make theym spirituallye alyue againe in Christe, or
els (as I sayde) it shoulde be weaker then Adams synne, &
also because Christ saith. $$Iohn. iii. Nisi quis renatus$$
$$fuerit ex aqua et spiritu sancto non potest introire in$$
$$regnum dei.$$ Except a manne be borne againe by water and the
holye spirite, he cannot entre into the kyngdome of heauen.
And euen lyke as they that were circumcised in theyr
infansye, knewe not what it meaned that they suffered with
great paine, neither perceyued anye thinge of the promysse
that God made to them that suffred it. In like maner
baptysme saueth oure chyldren infauntes, althoughe they
perceyue nothynge what is done vnto them, neyther the
reason thersof. But Christ that saide: $$Sinite paruulos$$
$$venire ad me. Mathewe .xix.$$ Let babes or children come to
me, hathe prouyded armes to beare theym to hym,
<P Nn2v>
which be the armes of our mother holy church, by whose
eares also they be cathechised or instruct, and by her
mouthe they confesse their faithe, and in her faith they be
saued. And this is very reasonable that other mens faith
may helpe in thys sacrament of soule health, as wel as
other mens faith hath helped them that haue be bodely
diseased in sicknes and sores of theyr bodie, speciallye
because God estemeth and regardeth more the health of
the soule then of the bodye. We haue in the gospell of
the Canaan womans doughter, that by the importune sute
and prayer of her mother she was delyuered from the dyuell
that she was obsessed with all: $$O mulier magna est fides$$
$$tua fiat tibi sicut vis: Math. xv. fides tua (inquit) non$$
$$fides filie.$$ And also $$Centurio$$ a captain in $$Capharnaum$$
came to Christ, praying him to helpe his seruant that was
ill vexed with a paulsy, Christ offered to come him selfe
to the mans house, & to heale his seruaunt. No (saith he)
I am not worthye to receiue you into my house, but once
say the word and my seruant shall be whole, and according
to his beliefe so he sped, for his seruant was whole by and
by, after the maister had confessed his beliefe. An other
that was impotent by a pawlsye, and his frendes coulde
finde no waye to bringe him to Christe for preasse of people
that were about him in the house. At the last they were
faine to vntile the house and let him in by the roofe of the
house. $$Quorum fidem vt vidit, dixit, homo remittuntur$$
$$tibi peccata tua, et ait paralitico tibi dico, surge, tolle$$
$$lectum tuum & vade in domum tuam.$$
<P Nn3>
$$Luke. v. &. Mark. ii.$$ He saw the faith of them that so
conueyed the syckeman in at the roofe of the house, and
forgaue the man his sinnes, and cured him of his pawlsy,
at the contemplation of theyr faith that brought him to
Christe. And this texte maketh plainly for our purpose,
for here it appeareth that by the faith of other men, this
sickman had aswell soule health as bodely healthe, for
he had his sinnes forgiuen him for his soule health, and
was rid of his pawsy for his bodely healthe. And euen so
it was generallye of Christes cures that he did, which were
euer full and perfite, for he healed the whole man, soule
and bodye: for he vsed not to heale the bodye, but he woulde
fyrste heale the soule, because that the infirmities of the
body commeth comonly of the sinnes and syckenes of the
soule, either originall or actuall. The Gospels hath
many suche examples, in whiche it is plaine that the belief
and praiers of others helpeth against bodely sickenes,
then muche more it helpeth against this daungerous sickenes
of the soule, that is originall synne, the common malander
and mischiefe of all the issue of Adam, which if it be not
cured and healed wyll surely let hym that is diseased with
it, from the sight of the glorie of God for euer. For
(as I saide) God regardeth more the health of the soule,
then of the body. And consideringe that the infantes haue
the said originall sinne by an other mans preuarication
and transgression, reasonable it is that they be releued
and discharged of the same, by the meane of other mens
faith, as by the uniuersal
<P Nn3v>
faith
of the church, and by the faith of the godfathers
and godmothers and of other assistents at the christening
of the childe, so that we muste not exclude or denie the
mercye & grace of God from any man or woman borne into
this worlde, but that after their bodelye birthe to death,
they be new borne to life by Gods holye worde, and by water
with the inspiration of grace of the holye spirite, the
holye Gost. And by this that I haue said you maye answer
to the chiefe reason of the Anabaptistes that they vse
against the said veritie, alledging that Christ sayth.
$$Math. xviii. Qui crederit & baptisatus fuerit, saluus erit.$$
He that beleueth and is baptised, shall be saued: and
he that beleueth not shal be dampned. Of this they take
that it is necessary for him that shall be baptised,
that he beleue. Now say they, infantes lackynge the vse
of reason cannot beleue, therefore they be vnmete
to be baptised. I tolde you that they be saued by the
beliefe of the church, and beleueth in the beliefe of the
church, and in the belief of theyr Godfathers and godmothers,
& other assistents representing the church, as I declared
by diuers examples of the gospell, as wel of soule health
as of bodely health, procured of Christ by the belief of
others, or els (as the scholasticall doctours sai very
well) in receyuing of the sacrament of baptisme the
grace of faith is infused and powred in to the soule
of him or her that is baptised, and so they haue the
habyte or theologicall vertue of fayth, or the thing by
which afterwarde as they increase in the vse of reason,
they may beleue
ac[Nn4>tually and in dede. Example, a Phisicion though he be
fast a sleepe, he hath the science of phisicke, but yet
if you put an vrinall in his hand he cannot iudge the
disease of the sickman, as longe as he is a slepe, albeit
he hath the scie%n%ce in his soule, by which whe%n% he waketh
he can iudge according to his learning. And I trust you
haue now herd sufficiently of the new birthe that saynte
Peter speaketh of, which is more to be pondred then the
carnall byrth by corruptible matter, for the sede &
cause of this generation is vncorruptible, it is the worde
of God that abideth for euer, therfore consideringe whereof
we came and be gotten to life and to God, we ought to
haue special cleanenes in our life, and to chastice oure
soules vnder obedient charitie, and in fraternall loue
$$attentius$$ more earnestly then we haue don, and more
diligently co%n%sidering the nobilitie of thys our second byrthe,
by the vncorruptible seede of Gods holye worde that abideth
for euer, and hath bene preached among vs, as saint Peter
sayth in the ende of hys first chapter. And now you haue
heard the first chapiter of this first epistle of saint
Peter declared as my poore wyt and learning wold serue
me. I pray God it may be to hys pleasure and to the
edifying and profyte of oure soules. Amen.
<P S 13>
<P Nn4v>
!The fift treatise or sermon.!

!The second chapiter.!

$$DEponentes igitur omnem malitiam et omnem dolu%m% &$$
$$simulationes et inuidias, et omnes detractiones, sicut$$
$$modo geniti infantes rationabiles sine dolo lac$$
$$concupiscite.$$ In the fyrst chapiter of this epistle
(which I haue passed ouer and expounded as God put into my
minde) the blessed Apostle saint Peter chiefelye magnifyeth
our regeneration and seconde byrth, by which we be borne
to life euerlasting, where throughe oure carnall parentes
we were borne to dye. Fyrst he giueth thankes to God that
hath done so moche for vs as so to get vs againe to the
inheritance of heauen, that wil neuer be corrupt, that neuer
wil be defowled, nor fade or wither away, and in the meane
season will bring vs to the soule healthe by Christes faith,
that al the old prophets labored to see and to obteine,
but thei were answered that it would not be for theyr time,
but all the labours that they tooke in prayers, contemplacion
and study, should serue for them that shuld come after,
which be wee that haue sene and heard the trouthe by theym
that haue praached Christes gospel continually, sithe the
holye Gost was sent from heauen in sensible signes of fyrye
tounges, sone after Christes gloryous ascention. And
for this consideration sainte Peter exhorteth vs to be
cleane of lyuinge, and while we be here to liue in feare,
considering the indifferencye of our
<P Oo>
iudgein whom is no partialitie. And knowynge the price
thatwas paide for vs, whyche was no corruptible metall,
as gold or siluer, but the precious bloud of a pure
Lambe our sauiour Iesus Christ, and considering that the
seede by whyche we were regenerate is not corruptible, as
the sede of our parentes is, by which men be goten to die,
but it is immortall, as he is immortall that it commeth of,
almighty God. The sede is the immutable gospell by which we
come to baptisme, that washeth vs from all our sinnes,
where I shewed you howe necessary that sacrament is to
all sexes and to all ages, as wel infants as other, that
lyke as they be kylled or hurte by an other mans sinne, so
they may be reuiued by other me%n%s faith. Now consequently
in this second chapiter the blessed Apostle sainte Peter
intreateth of the nursing or bringing vp of them that were
by the saide holy sede goten and borne to Christ, and so
to life euerlasting. This is a naturall order that saint
Peter kepeth here, for naturally the byrthe goeth afore the
nourishinge. And because he that hath a shrewd stomake,
filled with nociue and yll humors, must first haue his
stomake purged, afore any meate shall do him good, therefore
saint Peter like a good Phisicion for the soule, counseleth
vs first to rid the stomaks of our soules, our hartes or
consciences from all malice or wyll to hurt our neighbours.
That is malice, and he that hathe suche an appetite to
hurt an other man or woman, is called a malicious person,
otherwyse willing to do to others, then he woulde an other
<P Oov>
should do to him which is contrarie to the law of nature,
&to the iudgement of right reason, for the iudgeme%n%t of
reaso%n% giueth that we should none otherwise wil, intend, or
do to ani other the%n% we reasonably wold they shuld, wil,
intend, or do to vs. Fro%m% this generalitie he descendeth to
the particulers & special vices saying: that we must
also rid oure soules from all gile and imaginacion to deceiue
our neighbours vnder the pretence and colour of some
honestie or goodnes, as I rede $$Gen. xxxiii.$$ When $$Dina$$
doughter to Iacob, and sister to the xii. Patriarchs sonnes
of Israell, would walke abrode to see the women of the
countrey, and to be sene, as the maner of maidens is,
$$spectatu%m% veniunt, veniunt spectentur vt ipse$$, she came to
the towne where $$Emor$$ was Lorde, and a great prince there,
whiche had a sonne called Sichem, as soone as he hadde cast
his eye vpon this faire damsell $$Dina$$ he was enamored &
woulde nedes haue her, and so had his pleasure of her whyther
she woulde or not. And yet his loue swaged not but euer
still he loued her more and more. In so muche that he
prayed and required his father to be suter to Iacob, father
to the damsell and to be woer for him that he myghte haue
her to wyfe & mary with her, and so did $$Emor$$ this yong
mans father, but Iacob would make no graunt til hys sons
came to the co%m%municacion. When they herd that $$Dina$$ theyr
sister was deflowred and rauished by force, they chafed and
tooke the matter very angerlye. Notwithstanding after large
offers and fayre promisses made to theim by thys good
gentleman $$Emor$$, and by the younge man
<P Oo2>
$$Sichem$$ hys sonne. $$Responderunt filij Iacob, Sichem &$$
$$patrieius in dolo, seuientes ob stuprum sororis.$$ The sonnes
of Iacob made answere to $$Sichem$$ and to his father, in gyle, for
they were in a rage for the raueshing of theyr sister.
Mark their answer and theyr intent, and you shall perceyue
the gile, and what gile is. This was theyr aunswer: It is
vnlawfull and a great offence for vs to mary our sister to
a man that is vncircumcised, but if ye will come to our
religion and be circumcised as we be, then it shall be
lawfull for vs to mary together, your men with our women, &
our men with your women, and so we may dwel together, and
liue like frendes, and if you wil not then let us haue
our sister away, and we wyll be gone. This offer pleased
$$Emor$$ and hys sonne $$Sichem$$ verye well. $$Sichem$$ made no tarying,
but did as they desired, and forthwith was circumcised, for
the feruent loue that hee had to $$Dina,$$ and then the father
and the sonne came into the towne & perswaded all the people
to agre, and so thei did agre & circu%m%cised al the men of the
town, what age so euer thei were of. But then folowed
the subtile & false intent of $$Dinays$$ brothers so%n%s of Iacob.
For on y%e% third day after the circu%m%cising of the people,
whe%n% their wou%n%des wer sorest y%at% thei might not wel stir:
in cam to the town with their swerdes in theyr hands
$$Symeon & Leui,$$ brothers to $$Dina$$ bi father & mother, for $$Lya$$
was their mother. $$Gen. xxx.$$ & they slew all the%m% that were
circu%m%cised and $$Emor$$ lorde of the town and $$Sichem$$ his sonne
with al, & toke away theyr sister with the%m%.
<P Oo2v>
 And then came in the rest of Iacobs so%n%nes with their bush-
mentes,and made hauoke of all that was lefte. Here you
see that their pretence was good and godly, but theyr
intent was noughte, & this is $$dolus$$, gile. If there haue
been anye suche gyle vsed by faire promisses and large
offers to traine ani man or woman to be of sinister or
false opinion or heresie to kill his soule, vnder the
pretence or colour of euangelicall truthe or libertye, this
muste be left and layde downe as saint Peter saith here:
The sutteltie and gile that is vsed in vttering of your
wares by such wiles as you vse, for the colourable setting
furth of the%m%, must be left and layde downe, and no more
vsed. Ther is an other gile, whiche in comparison of thys
is called $$bonus dolus$$ good gile, such as men of war feighting
in a iust cause vseth to circumuent and deceiue their enemies,
Such gile $$Iosue .viii.$$ vsed against the towne of $$Hay,$$ where
his host were afore put to rebuke, dryuen backe, and loste
.xxxvi. men. $$Iosue .vii.$$. At the second saute he set a strong
bende of men to the nomber of fyue thousand in a stale
at the West side of the towne of $$Hay.$$ And then the captaine
with his armie shewed freshlye against the towne, as thoughe
they woulde haue fought with them. The kinge there encouraged
by the victorie at the former skirmige, aduanced furth
boldly against Iosue the captaine. And Iosue reculed backe
and ranne awaye, as the other company had done afore, and
when by his reculing he had flocked the kinge of Hay
a great wai out of the town, he gaue a signe to them that lay
<P Oo3>
in the stale, which rose vp and got into the town then
beingwithout people, for euerye manne and woman was runne
oute to pursue Iosue, and to get somewhat in the chase,
and they sette it on fyre and burned it, and furthwith came
forth on the backe of the kinge of Hay and his hoste, and
then Iosue with his host returned vpon them, & so betwyxte
the captaine and the stale, they were destroyed and taken
euery mothers sonne. This was $$bonus dolus$$ a laudable gile,
to vanquish and ouercome Gods enemies, which had discomforted
them afore. You must also lay away and put from you all
simulacion or faining, shewing one thing for an other,
hauing one thing in the mouth and an other thing closed
within the hart, as Ioab did to Amasa $$.ii. Reg. xx.$$ suspecting
that Amasa would haue put him out of fauoure with the kinge
$$Dauid$$ when he met wyth hym, he came louingly to him and said.
$$Salue mi frater,$$ God spede you or God saue you my brother,
and with hys right hand he toke Amasa by the chin, as though
he woulde haue kissed him, but with his left ha%n%d he drew
his dagger and strake him in the syde, so that his guts fel
about his feete, & there he died. Here was sore simulatio%n%
and fayning, this was a false flattring kisse like Iudas
kisse, by whych he betrayed his maister. This must be left
& layd downe and no more vsed. There is also an other
simulation which may be called good and laudable, and
suche vsed kinge Dauid as it is wrytten $$i. Reg. xxi.$$ when he
fled to Achis kynge of $$Geth,$$ when the kynges seruauntes
sawe Dauid, they
<P Oo3v>
sayd among them selues: is not this Dauid king of the land
ofIsraell? Dauid was sore afrayde, and when he came afore
Achis the king, he changed his countenance, and fell down
among their handes, and then flapped his handes, and layde
his shoulders against the doores, & his spytle draueled
downe vpon his beard. Then sayde Achis to his seruants:
why haue you brought this mad man afore me? haue we not mad
men inoughe of our owne? Why haue ye brought this felowe to
play the mad man in my presence? And vpo%n% thys Dauid was
let go like a foole,and so escaped the danger of them that
would haue brought him againe to king Saul, which then
was his mortall enemye. And to this fact of Dauid agreeth
full well thys comon prouerbe: $$Stultitiam simulare loco$$
$$prudentia summa est,$$ To fayne foolishnesse in some case, is
verye highe wisedome. Thys is not the pernicious simulation,
by whiche men wyth flyring cheare woulde crepe into a mans
bosome and yet kyll hym if they coulde. And so muste all
enuye be layde awaye, that is sorowe for an others mans
wealthe or welfare, or gladness for hys hurte or hynderance.
For here on earthe no man enuyeth hym that hath neyther
vertue morall nor intellectuall, neyther theologicall, but
rather bemoneth hym and is sorye for hym, accordyng to the
old prouerbe, I hadde leauer hee enuyed me, then bemoned me.
Thys is that dyuelish vice, that is not so meete for anye
place as for hell. In heauen it cannot be, for there shall
be the greatest ioye possible of one neyghbour in an
<P Oo4>
other, euerye man shall reioyce of an other mans glorye,
asmuche as of hys owne. In hell thys vyce shall be at
rest, for there he shall see nothing to disdayne at, or to
enuye at, there shall bee no wealthe, no prosperitie, no
exaltacion, or promotion to be enuyed, but all payne,
sorow, and care. And of thys shall come no ioye to the
enuyous soule, but all freatyng and gnawyng in his own
conscience, and euerye one of theym that there shall be
against an other. It is the sinne that is most contrarye to
charitie, and by that moste dyspleasaunt to almightye God,
and most acceptable and pleasant to the dyuell. And of thys
enuy commeth and foloweth thys other vyce that Saynte Peter
here woulde haue vs purged of that so we myghte be able
to receyue the mylke that he woulde nourse vs and feede vs wyth
all. That vyce (saythe Saynte Peter) is $$detraction,$$ or
backbitynge, by whiche secretelye behinde a mans backe, a
mans fame or good name is defaced and defowled. Suche
backbiters that depraueth and missayeth men behinde theyr
backes destroying theyr good name, Sainte Paule reherseth
amonge them that God hath let runne $$in reprobum sensum$$
into such madnes as to think no thing good, but that is
nought in dede, and to do as is vnconuenient for men to
doe. $$Susurrones detractores deo odibiles,$$ they be such
as God hateth or as the other translation hath $$dei osores$$,
suche as hateth God, for they hate theyr neygbours who%m% God
would haue them to loue, & so thei loue neither God nor his
pleasure & commandement.
<P Oo4v>
The greatest treasure that a man hathe, is hys good name
andfame, therefore $$Ecclesiast. xli.$$ biddeth vs, $$Curam$$
$$habe de bono nomine, hoc enim magis permanebit tibi quam$$
$$mille thesauri preciosi et magni:$$ thou must care and
take hede and prouide for thy good name, for that will
stick by the better then a thousand rich and great
treasures, and Salomon saith. $$Pro. xxii. Melius est$$
bonu%m% nomen, quam diuitie multe.$$ Better is a good name
then great riches. Therefore he that diminisheth thy
good name, doth worse then if he pyked thy purse, or
stole all thy riches, and can neuer haue his offence
forgiuen, till he haue made restitucio%n%, and then consider-
ing howe hard it is to pull out of mens heades that
opinion that thou hast once brought into their heades
by thy rayling & backbiting tong. By this you may consider
the da%n%ger of that vyce, for the frowardnes of fraile man
is such, that it is more easie to bring out of his head
a good opinion once conceiued by an other, then an yll.
Thou shalt tell a good tale, or a good report by one
twise or thrise afore a man beleue it, but a noughty
report be it neuer so false, is soone taken, but not so
soone disswaded againe. And by this also appeareth the
danger & perill of the%m% that giueth eare to backbiters, for
they be partakers of the offence, & so be in like
da%m%nacion beside the sinister & rashe iudgement that they
haue of their neighbour by such detraction and lewd
report of y%e% detractour or backbiter, for to misiudge
thy neighbour to be a theefe, or to be a lecher, or
adulterer, to be an heretik, or such other mortal
<P Pp>
sinner, except the fact be euidente and plaine, or the
signesso euident, that they can not be countersaid, is
deadly sinne. Therefore (as S. Hierome saith, $$Epistola$$
$$ad Nepocianu%m% de vita clericoru%m%)$$ we muste beware that we
haue nother itchinge tonges, nor itchinge eares: itching
tonges, busy clatering and raylinge, itching eares, euer
open and glad to be clawed with newes and noughtye tales.
But fewe there be that forsake this vice of detraction,
and a man shall seldome finde one so clere and blameles,
that he will not be gladde to reproue and blame other
folkes liuinge. And men haue so great pleasure in this
vice, that thei y%at% be not poluted or spotted with other vices,
yet they fall to this vice, as into the extremeste and
last snare of the deuill, and the lightnes of the hearer
geueth occasion, aucthoritie, and courage to this detraction
& backbiting, for if there were no hearers, there would
be no tale bearers, therfore we $$shoulde make an hedge of$$
$$thornes before oure eares, lest we should here any wicked$$
$$tongues, Eccle. xxviii.$$ Let the terrible sentence of
damnation at the general iudgement pricke our eares, as it
were thornes, and then we shalbe afraid to heare shreud
tales. And the prophet rehearsyng the vertues that maketh
a man mete to dwell in the taberrnacle of our lord,
reckneth this for one; $$opprobrium non accepit adversus$$
$$proximos,$$ that hath not taken or beleued ill saying
agaynst his neighbours, such a one is mete to dwel in heaue%n%,
then he that is of contrarie appetite, must dwell in hell.
Peraduenture you wyll say, I should do
<P Ppv>
a man wrong if I should not herken to his tale, I may
litledo and I maye not lende him myne eares and geue him
the hearing, & what wro%n%ge can I do, when other men telleth
me the tale? It is not my sayinge, it is theyrs, let
them beware that telleth the tales. Not so my frende,
for thy part is therein, for if thou wouldeste not lende
thine eares and geue audience with a good wyl, but were
loth to heare the backbiter, he woulde be as loth to beare
tales to the, they should none fasten nor printe in the,
no more then an arowe when it is shotte against a stone,
fasteneth in the stone, it fasteneth not in the stone, but
sometime reboundeth and flyeth backe vpon him that shot it:
let the detractour learne to leaue his backbitinge, by
that he seeth the loth to here him, for so thou shalt
dryue shame into his face. Remember the counsayle of
Salomon. $$Prouerb. xxiiii. Cum detractoribus non commiscearis$$
$$quoniam repente consurget perditio eorum, & ruinam$$
$$vtriusq%ue% quis nouit.$$ Medle not with backbiters, for theyr
destruction shal rise sodenly, and who knoweth the ruine
of the%m% both: of the backbiter, & of him that geueth him
the hearing? as who should saye, no man but God alone.
All these vices rehersed, and suche others, must be layd
away & purged out of the stomackes of your soules, whiche
done, you shall euen like reasonable infantes lately borne,
couet & desire to be fed with that milke that is without
gile or deceit, the milke of the soul, and not of the body,
by which you may grow, & waxe bigge toward saluation,
specially if you haue
ta<P Pp2>sted (sayth S. Peter) that God is swete, good, & curtise.
Here be diuersities of translations, one sayth, $$infantes$$
$$rationabiles,$$ an other sayth, $$rationabile & sine dolo lac,$$
the thyrde redeth it, $$Lac illud non corporis sed animi,$$ &
this laste agreeth with the second, meaning that the milke
that we must desire to be nursed with all, is not the
milke of the body, as nether cowe milke, nor the mylke
of womans brestes that fedeth the bodye, but it is the
milke of reason by which the reasonable soul is noursed
and fed, and that is holy doctrine, as I shall say anone.
The fyrst translation sayinge $$infantes rationabiles,$$
saith so not without a cause, for infantes and babes haue
some properties not laudable, as ignoraunce, obliuion,
insolencie, and wantones, which S. Paul taxeth $$.i. cor. xiiii.$$
$$Nolite pueri effici sensibus sed malitia paruuli estote. &c.$$
Be you not children lacking discretio%n%, but as a child
beareth no malice, so must we beware that we bear no malice:
this is a good propertie in which we must folow the child,
& withall we muste vse reason to discerne the good from
the il, that no persuasion or reasoning peruerte vs fro%m%
the true and holesome doctrine, to any errour or heresie,
for the true milke, the true doctrine that shall make vs
to grow to health and saluation, is without gile, &
without deceite, it begileth no man. Blessed S. Peter
calleth by the name of milke, the first principles of our
faith, and necessary rules that euery man and woman must
beleue, if they shal come to God & be saued, as the mistery
of Christes incarnatio%n% of his passion & resurrection,
and such like as be comenly preached
<P Pp2v>
and taught in the churche, these must be vttred and shewed
toal men and women after a plaine maner, by such homely
and familiar examples as they may sucke, take, and
vnderstande. Saynte Paule. $$Heb. vi.$$ geueth to the Hebrewes
plentye of such mylke, as fyrst for them that commeth to
Christ, repentaunce, abrenunciation, and forsaking the
deuyll with all his pompe, and of theyr old maner of sinful
liuing, either by them selues or by the churche in their
names, because of infantes that I spoke of heretofore.
Another is faith on God: the third is baptisme and the effecte
therof, the .iiii. is Confirmation by imposition or setting
the bishops handes on him or her that is confyrmed: the
fyft is the resurrection of our bodies: the syxt, is the
eternall iudgemente and rewarde that God shal geue vs,
accordinge to our workes. These be the beginnings of
christian doctrine, with which they that newly commeth to
Christ, must be fedde plainly, and without any exquisite
or high pointes of diuine learninge concerninge the same,
for suche high learning is it that S. Paule calleth. $$Heb. v.$$
$$Solidus cibus,$$ sad meat, or faste meate, that shall rather
hurt a beginner, then fede him or do him good, it may
turne his stomack, and make him to geue vp all, as thinges
vnpossible for him to digest, to attayne or learne, &
to exercise and to performe in dede. And this meate
agreeth well with them that be perfect, $$perfectoru%m% autem est$$
$$solidus cibus, eorum qui pro co%n%suetudine exercitatos habe%n%t,$$
$$sensus ad discretionem boni et mali,$$ that by vse haue their
<P Pp3>
wittes exercised to discerne the good doctrine, from the
badand corrupt doctrine, the truth fro%m% the falseheade,
as they be not able to do that be but beginners, like
children or babes: for as yonge infantes many tymes wyll
sitte moyling in the axen, & put earth or coles into their
mouthes, and other thinges that may do them hurt, as sone
as that shall do the%m% good, so he that hath not his wittes
exercised by often hearing the scriptures taught and
declared, & that can not wey and iudge the thinges that he
heareth, whether they be true or erronious, he shall as
sone gape and eate into the belye of his minde earth or
coles, as kyndelye feadinge, as sone errours and heresies
to poyson him, as true doctrine to edifie him, and to
strength him. But he that reme%m%breth what he hath heard,
and when any new maner of teachinge ariseth, will conferre
it to the true preaching or teaching that he hath hearde
afore of catholike clerkes, and that by such collation can
spye whether this newe waye be safe & sure or no, such a
one is stronge and paste chyldhode, and may be fedde
with fast meate. The preacher may be bolde afore suche
men to speake of hyer matters, then he maye afore chyldren
that be beginners. Saynt Paule perceauinge that the Corin-
thians were verye carnall and worldelye, not hauinge theyr
mindes eleuate to hygh learninge, fed them with milke like
chyldren, as he sayth $$i. Cor. iii.$$ & yet afterward hearing of
theyr dissentions, and debate aboute their baptistes,
$$Cum quis dicet ego sum Pauli, alius aute%m% ego Apollo,$$
<P Pp3v>
where as one sayd, I am Pawles Christen ma%n%, because I
waschristened of Paule, an other sayth, I am Apollo his
Christen man, because I was christened of Apollo. He spied
that theyr carnalitie was not all gone, therfore yet he
said they were not able to take sadde meate, nor to be
taught as spirituall men, but as carnall folkes, callinge
them $$carnall folkes,$$ that he calleth there $$animals homo,$$
whose sences and appetites be depressed and kepte downe to
sensuall pleasures, not submittinge them selues to the rule
of reason, directed by the holy gooste, and these be carnall,
fleshely or beastly in liuinge. Carnall, fleshly or
beastlye in knowledge be they, that of almighty God and
heauenlye thinges, imageneth and iudgeth by corporall
phantasies, as of God, that he is a fayre olde man with a
white beard, as the paynters make him, and that the ioyes
of heauen stondeth in eatinge and drinkinge, pypinge and
daunsinge, these be grosse imaginations of carnall wittes.
And euen so they be spirituall in liuinge, that be ordered
in theyr liuinge, in theyr thoughtes, wordes, and workes,
by the instincte and inclination of the holy goost, ruling
and guiding them to goodnes, and such persons wil be as
well ware and afrayd to come in that place where they may
be hurte in soule, as they wyll be ware to come where they
maye be hurte in theyr bodies, and wyll be as glad to
cure and heale the soule if anye thinge be amisse, as they
would be to heale the bodye if it were diseased, &
<P Pp4>
in them the feruencie and heate of the spirite waxeth not
faintby multiplying of iniquitie, neither by the coldnes
of charitie, and in theim the spirite is not quenched,
vnderstandinge by the spirite, that spyryte whiche is
conserued & kepte whole and sounde with the soule and the
bodye, (as S. Paule speaketh) and not the substaunce of
the holy ghoste, whiche can not perishe or be hurte. But
we vnderstande by the spirit the graces and giftes of the
holy gooste, whiche by oure vertue, or by our vyce be
kindeled or quenched, as S. Hierome writeth in his epistle
$$ad Hedibia%m%.$$ And they be spirituall in knowledge, that
considereth of almightie God aboue all thinges, that his
excellencie and glory passeth all thinges that may be sene
or imagined by mannes wittes, and that he is not prescribed
or determined to anye place, but that he is infinite and
vnmeasurable, and all one and whole in euery place, and
that of the aungels and of celestial ioyes, iudgeth aboue
all corporall and bodelye creatures, and that consydereth,
that after the generall resurrection men and women shall
nother marye nor be wedded, but shall be as Goddes
Aungelles in heauen. They that by exercyse in hearynge
the holye Scriptures, haue theyr wyttes eleuate aboue
the commonne sorte of people be comme to yeares of
dyscretion, and loke for faster feadynge, and hygher
learnynge, then the younger sorte dooth, whiche muste be
fedde with mylke or suppynges that wyll be easelye
<P Pp4v>
digested. They that Saynt Peter wrytte vnto, were but
newlyconuerted to Christes faith, by his preachinge
amonge them in his progresse in $$Pontus, Galatia, Capadotia.$$
$$&c.$$ Therfore specially he aduertiseth them euer to desyre
that mylke of playne doctrine, concerninge the fyrst
principles and necessary articles of our fayth, in whiche
he had instructed them. This is milke without gile or
deceipt, there is no falsehead admixte or mingled with it
(saith Saint Peter) meaninge that there is an other mylke
that is mixt with gile or falsehead, as the mylke that is
spoken of. $$Prou. i. Fili misi te lactauerint peccatores ne$$
$$acquiescas eis.$$ My child, if synners and noughtye lyuers
geue the suck of mylke, consent not to them, as if they
say, come, let vs take a standinge for a purse, we shall
get good ynough to make mery withall, or els let vs be
auenged on this man or that man, he is euer contrary to
our workes, let vs rydde him out of the worlde, and so we
shal enioye our robberies quietly, no man shall speake
agaynste vs. Thus all they that intendeth mischief, wyll
geue sucke of this flateringe milke, to make others as
badde as they be them selues. Therefore he sayth. $$Prouerb.$$
$$xvi. Vir iniquus lactat amicum suum & ducit eum per viam$$
$$non bonam.$$ A wycked man geueth milke to his companion,
and bringeth him in a shreude trade, and into an yll waye:
As he that is a baudy felowe, geuen to horehuntinge, wyll
make many more suche, and bringe them to yll companye, and
to noughte wyth hym, so wyll dycers, so wyll carders, and
<P Qq>
so wyll all vnthriftes, fyrste to pleasures, and consequently
afterwardeto the very botome of all yll, and finally to
perdition and destruction. This milke of temptation is not
withoute gile, but hath euer falseheade and gyle annexed
and ioyned with it, therefore we had greate nede to beware
of it. And yf wee shall set mylke of doctrine agaynste
mylke of doctrine, then considre howe the flatteringe mylke
of heresie, feadinge men with fayre flattering wordes, and
settynge afore men a counterfeit libertie to eate & drynke
withoute any delect choyse, or difference of meat, of time
or place, settinge litle by diuine seruyce and prayers,
and lesse by fastynge or abstinence. This mylke is
crudded and sowre, and so are theyr hartes that geueth it,
and theyrs that fedeth vpon it, or sucketh it: $$Coagulatum$$
$$est sicut lac cor eorum,$$ theyr hart is crudded lyke Milke.
Ambrose vpon the same. $$Vt enim lac natura sua purum$$
$$speciosum ac syncerum est sed corruptione coacescit sic$$
$$cordis humani natura pura ac perspicua est priusquam$$
$$viciorum admixtione coacescat$$. Euen lyke as milke by his
owne kinde is pure, fayre and cleare, but it waxeth soure
by corruption, so mannes hart is pure, cleare, and in-
differente to all doctryne, but whan the teacher is soure
and corrupte, it is no maruayle yf he do sone corrupt his
scholer, speciallye yf the scholer haue not his wytte well
exercised, to put difference betwyxte good and yll. And howe
many haue we knowen so fedde with this soure crudded
milke that they haue bene made stronge and sturdie felowes,
<P Qqv>
paste correction or reformation, growinge towarde
destructioneuerlasting. This is the ende of the noughty
noursinge with the badde milke, where the iust and gratious
mylke of true doctrine $$maketh a man to growe to saluation$$
(as S. Peter sayth here) $$specially if you haue tasted$$
(saith he) $$that oure Lorde God is swete and good:$$ As who
shoulde saye, some there be that for all the teachinge and
preachinge that they haue, yet they be neuer the better,
neither haue any swetenes in God nor in his holye worde,
and it is no maruayle if they neuer cease to defyle him,
and his holy worde with earthlye desyres and pleasures.
And as we see that he that hath no pleasure in his meate,
but eateth it agaynste harte, and agaynst his stomacke,
shall not profyt by his meate, so he that feleth no
swetenes in Christe and in his holy worde, howe can he grow
to saluation by it? it will not be. Then we taste that
God is swete when we delite in his wordes, and comforte
our selues with his holye lessons set furth in his scriptures.
And when we glory and comforte our selues in Christes byrth,
his passion and glorious resurrection, and when we take
pleasure in readinge and hearinge his mooste gratious lyfe
and conuersation, then we taste that God is swete. And by
the same we growe to saluation and health (as Saynt Peter
sayth here) when for the swetenes and loue of God and for
consideration of his worde, we bringe furth godly fruites,
as geuinge almes to them that be nedye, remittinge and
forgeuinge iniu-







































<P Qq2>
ries and wronges done to vs, and when we can be content
for oure soule health to pray, to faste, and to watche,
these be manifest sygnes that by the swete milke of Goddes
doctrine, we growe to saluation and waxe stronge in God,
and by that shall be the more able to perfourme oure
paynefull iourney, that we muste walke here in the wyldernesse
of this worlde, labouringe and goinge towardes our countrey,
whiche loketh for vs, heauen aboue, to which also we al
desyre to come through the helpe of our sauiour Christ. Amen.

<P S 14>
!The syxt treatise or sermon.!

$$AD quem accedentes lapidem viuum ab hominibus$$
$$quide%m% reprobatu%m% a deo autem electum & honorificatum. &c.$$
To whome ye come (sayth S. Peter) as to the liuinge stone
that me%n% haue reproued and set nought by, but God hath
chosen & made him to be honored, and on hym be you builded
like liuing stones into spiritual houses, $$in sacerdotiu%m%$$
$$sanctu%m%,$$ & to a holy preisthod, offering spiritual sacrifices
acceptable to God by Iesus Christ. Now presupposing that
we haue tasted that god is swete & plesau%n%t to our soules,
in these wordes rehersed, the blessed Apostle S. Peter
beginneth to auau%n%ce vs, & set vs forward to higher
perfectio%n%, willing vs (in as much as we be come to Christe,
as to the fyrme, faste, & sure stone & fou%n%dation of the
church & of al godly religion) that we should be edified
& builded on him as spirituall houses buylded on the
faste rocke,
<P Qq2v>
and that we shulde be as holy preistes, offeringe
spirituall sacrifices, that maye be acceptable to God,
by our Sauioure Iesus Christe. In these wordes be manye
thinges to be noted and to be declared: Fyrst that our
co%m%minge to Christe, as S. Peter here meaneth, is not to come
to him on fote, nor on horsebacke, but we muste come to hym
by faith, fourmed and adourned with charitie, and with
charitable workes, by whiche they that sometime were farre
of, be made nighe in the bloude of Christe. And so came
Englande to Christ, not saylinge ouer the sea, nor by
peregrination to the holy lande where Christe was bodely
conuersaunte for the tyme, but by fyrme and faste fayth on
Christe, that they conceaued by hearynge the preachers that
GOD sente amonge them. And so the people of $$Pontus,$$
$$Galatia, Capadotia. &c.$$ that Sainte Peter wryteth this letter
vnto, by fayth and charitie came to Christes grace, by
which they dwelled in Christ, and Christe in them. Christe
is here called a lyuinge stone, by whiche you maye playnely
see, that the stone here, is not the stone that we treade
on, nor the stone that you see in the pyllers or walles
of the churche, for they be not alyue nor lyuinge stones,
but this is a maner of speaking by a methaphor or a simili-
tude, for of all partes of the earth the stone is the
fastest and the sureste to buylde on: softe earth, sande,
or cleye, wyll be sone wasshed awaye with floudes or stremes,
and the buyldinge sone shaken with winde or stormes,
but that buyldinge that is
<P Qq3>
well set on the harde rocke, standeth faste and shrynketh
not for any violence. For this propertie of the stone,
our Sauiour Christe is called a stone, as well here as in
manye other places of Scripture. This stone (sayth Sainte
Peter) was reproued, despysed, and noughte set by amonge
men, but it was chosen of God, and set in honour, alludinge
to the wordes of the Prophet Dauid, $$Psal. Cxvii. Lapidem$$
$$quem reprobauerunt edificantes hic factus est in caput$$
$$anguli$$ And also to the sayinge of the Prophete Esaye.
$$Ecce ponam in Sion lapidem summum angularem probatum$$
$$electum preciosum.$$ And because Saint Peter toucheth and
speaketh fyrste of the reproche of this stone, accordinge
to the wordes of the Psalme, and afterwarde of his exaltation
and honour, according to the wordes of Esay, I wil kepe the
same ordre and processe in my declaration. Because that the
misticall senses and vnderstandinge of the Scriptures, whe-
ther it be morall sence, allegory or anagogicall sence,
presupposeth a true literall sense on whiche they be
grounded. Therefore because that the Prophets in theyr
writinges, and also the Euangelistes in the Gospels, and
also the Apostles Saint Peter and Saint Paule in theyr
epistles, & Luke in the Actes of the Apostles, hath manye
tymes in mynde this verse of the Psalme, $$Lapidem quem$$
$$reprobauerunt edificantes, hic factus est in caput anguli.$$
The stone whiche the buylders reproued and cast by, it
was made the heade stone in a corner of the buyldynge.
Was there anye <P Qq3v> suche stone in dede so set at nought, and caste by in the
buyldinge of Salamons temple, or in kinge Dauids palace
in Sion, or in anye suche other notable buyldinge spoken
of in the scriptures? Surely I thinke noo, there was none
suche a stone, albeit the Hebrewes hath an olde tale, that
when kinge Dauid was well minded to buylde a temple for
God to be honoured in, and was aunswered that he shoulde
not do that dede, because he was a bloude sheder, and hadde
done manye battels, but that his sonne Salamon shoulde
do it, for he shoulde be a quiet man, and a man of peace,
and at reste and peace with all nations. The sayd king
Dauid prepared money, stones and tymbre sufficiente for
the sayde buyldynges, and squared them, and polysshed them,
and trimmed them accordingely, so that his sonne shoulde lacke
nothinge for that chargeable edifice and buyldinges, all
this is true. Then say they moreouer, that amonge the
sayde stones that kynge Dauid had prouided, he sawe by
reuelation one stone that would neuer be framed, set or
layd hansomly in any place, and that therfore y%e% builders
wold cast it by, & set nought by it, & yet at the last it
should haue a place at one corner in the toppe and highest
part of the te%m%ple, there to be the very bond and keye
stone to ioyne two walles together as one wal, & so they
saye, it was at the consu%m%mation & ending of the te%m%ple that
Salamon builded. And of this reuelation they say, y%e%
prophet had occasio%n% to say, $$Lapide%m% que%m% reprobauerunt edi-$$
$$ficantes, hic factus est in caput an$$ <P Qq4> $$guli$$
scripture, it is not best to grounde any scripture vpon
it, and specially this scripture that is so oft in mouth with our
sauiour Christ & with the euangelistes, and in the
Apostolical epistles. But we must take the said wordes
of the psalme $$Lapidem quem repro &c$$. spoken originally,
and to the lettre of our Sauiour Christ selfe, and so he
alledgeth the same wordes $$.Mat. xxi.$$ as spoke%n% by him selfe
after the parable of the good man that made a vineyard,
and set it to labourers to dresse it, and kepe it, and
then time came to gather the fruytes, he sent his seruau%n%tes
to gether the fruites, fyrst one co%m%pany, and after an other
company, and these rude felowes the labourers in the
vyneyarde toke some of them that were sent to them and
beate them, and slewe some of them, so that at the last the
good man was fayne to sende his owne sonne, thinkinge that
the vnkynde churles yet woulde be afrayde to medle with
him, yet notwithstandinge him they caste out of the vyne-
yarde or garden, and killed hym also as they had done
others that were sent amonge them afore. Now sayth Christ,
what wyl the sayd goodman the owner of the vyneyarde do
to these fermers and labourers in the vineyarde that haue
done this mischiefe? They answered:The yl and noughty
wretches he muste destroy & put them to death, & must set
forth his vineyarde to other tenauntes. And then because they
shuld p%er%ceiue & vndersta%n%d more by this sone that y%e%
goodma%n% sent among the%m%, he allegeth this
text
<P Qq4v>
of the psalme, makinge for his purpose, sayinge: dyd you
neuer reade: The stone whiche the builders reproued and
caste by, was made the heade stone for the corner of the
buyldinge? Meaninge that the goodmannes sonne that was
caste out of the vineyarde to be slayne, and the stone
that the buylders reproued and caste by for noughte,
was all one. He was the onely and derest sonne of the fat-
her of heauen, whome the vnkind Iewes cast oute of the
citie of Ierusalem, and led him to the mount of Caluary, the
place of execution without the citie, and there killed
him, and euen he was the stone that the buylders cast by,
and despised for a thinge of noughte, and yet afterwarde
the same stone ioyned the two walles together as one wall,
the Iewes and the Gentyles, in the vnitie of one churche:
The buylders that be here spoken of, were the scribes and
the phariseis, and learned men amonge the Iewes, whiche
knewe by the Scriptures that they had redde, that Christ
was the verye $$anoynted,$$ that was so longe afore promised
of almightie God, by the mouthes of his holy Prophetes, for
they sawe all thinges that were spoken of afore, to be
performed in the $$anointed$$ that they loked for, performed
in Christ in very dede. They saw the time that Iacob in
y%e% blessing of his so%n%ne Iudas apointed, & also Daniel the
prophet spoke of to agre,& the%n% put in effect & come in
dede, that whe%n% y%e% holy one of al holy ones shuld come,
ther shuld be no more kinges anointed of y%e% image of Iude.
For y%e% time y%at% christ came, Herode was their king an
alien, an Idumey, desceding of Esau, & not of
Iacob.
<P Rr>
They sawe also his wonderous workes and miracles aboue
the power of anye pure man to do. Their learnynge and the
experience that they had of Christes Godlye power, and of
hys wisedome shoulde haue moued them to edify the people
in the fayth of Christe, they should haue beleued on
hym them selfe, and should haue perswaded the people like-
wise to beleue vpon hym, and to take hym for the true
Messias, but they did cleane contrarye, peruertynge and
misexpoundyng the scriptures that speake of him, and
swadynge the people that he was but a dissembler, and
that he was a tauerne hunter, a wyne drinker, a quaffer,
a companion wyth the Publicans wyth whores & naughty liuers.
Like as a builder gathereth and ioyneth together stones and
other matter or stuffe to make a house, euen so shoulde
they haue gathered and layed in frame together the textes
of Moyses and of the Prophetes, and suche other Scriptures
of the olde Testament, appliynge them to Christ, of
whom and by whome they were intended and spoken, that they
so doyng, myght haue buylded the people as spiritual
houses on Christ, as on the firme and sure rocke or stone.
Whiche they did not, but rather dissipate and scattered
abroade the buildynge, deuidynge the people into scismes
and diuers opinions of hym, and rather not to be stablisshed
on hym, but to be cleane shaken awaye from hym. The
blessed apostles, Euangelistes, and holye doctours
gathered together the texts and saiynges of the holy
scriptures as stones or
<P Rrv>
timber or stuffe to make vp their audience, and buylde
theim as spirituall houses on Christe. And so dothe Sainte
Peter in this his letter that we haue now in hande by the
aucthoritie of Dauid and Esay, declarynge Christe to be
the precious and best beloued stone that GOD had chosen,
althoughe men hadde reproued him, and set little by hym
whiche yet notwythstandynge he shoulde be the hedstone to
ioyne together the Iewes and Gentyles in one churche. And
not onelye then he was reproued of the builders of that
tyme, the Scribes and Phariseis and their audiences and
Scholers the carnall Iewes, but as well nowe adayes he is
reiecte and dispised of manye Buylders and Preachers,
blasphemynge and missaiynge hys godlye and myghtye power in
manye pointes, as farre foorthe as they dare, for feare of
the Kinges lawes. And of this it commeth that so manye
miscreauntes and misbeleuers so little regarde the
blessed and mooste reuerende Sacramente of the Aultare,
and also the Sacramentall confession of synnes vnto a Prieste,
as thoughe Christe were not able by his Godlye power to make
of breade and wine, his owne fleshe and bloude, and to
geue power to a priest by his wordes to dooe the same
likewise, Or as thoughe GOD were not able by his officer
to deliuer men from the prison and bo%n%dage of their synnes.
They that by their preachynge, readinge, or teachinge,
sowe suche heresies among the people, they be naughtye
builders, they cast
away <P Rr2> the bindinge stone our Saviour Christe that he maie
 not ioyne together all people in the vnitie of one faieth,
they scatter the stones, the aucthorities of the scriptures
by their misunderstandinge, and false interpretation,
more then gathereth theim to edifie and builde their
audience on the liuelye and liuynge stone oure Sauiour
Christ. To all the%m% that beleue not well the%m% selues on
God, $$In quo & positi sunt,$$ in whome wee liue and moue,
and be (as Sainte Paule speaketh) God hath made vs and
set vs, and ordeyened vs to beleue vpon hym. And beside
that offendeth in wordes againste Christe, and againste
his blessed Sacramentes after the maner aforesayde, our
Sauiour Christe is $$Lapis offensionis, & petra scandali.$$
As sainte Peter sayeth here, he is a stumblyng Stone, such
a one as men take harme of, and be agreued withall, not
for occasion geuen of hym, but by the pryde of mens hartes,
and sturdinesse or hardnes in not beleuynge. The Iewes
were offended and thought amisse of Christe because they
sawe him in the infirmitie of his flesh. They sawe him eat
and drinke, slepe, and laboure as other men did. They
knewe his bryngynge vp in youthe, and where he was nursed,
and who was his mother & who were his kinsfolkes. This
made a great meyny of them to shake him of, and in no
wise to beleue vppon him, and by that this stone fell
vpo%n% them, & al to crasshed the%m% to naught. $$Quia super quem$$
$$ceciderit lapis iste conteret enim. Math. xxi.$$
<P Rrv>
On whom so euer this stone falleth, it wyl braye hym
and crashe hym. And in that place Christe sayeth, that
some men falleth on this stone, and breaketh or hurteth
theim selues on it. And on others this Stone falleth
and brayeth theim or crassheth them as corne or other
grayne is brayed betwixt two mill stones, or in a querne.
They that (conseruynge and kepynge their fayeth) yet
falleth sometymes to synne. They fall vpon the stone, and
taketh harme, and be hurt by their fall. As when a christen
man or woman not erring in the articles of our fayth, yet
by infirmitie of the flesshe, or by temptation of the deuill
falleth to synne, they fall on Christe this liuynge Stone,
and hurteth theim selues right sore, bringynge them selues
in daunger of death and damnation euerlastyng, and makyng
them selues more vnable to resist synne an other tyme,
for the oftener thou sinnest, the more redy thou shalt be
to sinne againe, and the more vnable to resist temptation,
but when a man or woman falleth to infidelitie or to
heresie, then fare well. For this stone falleth vpon them
and breaketh theim to duste and to asshen euerlastynge.
$$Qui non credit iam iudicatus est.$$ He that beleueth not
is iudged already. The sentence is geuen and past in
the mynde and foreknowledge of the iudge our Sauioure
Christ. Because that saint Peter saith here that Christ was
$$Lapis offe%n%sionis & Petra scandali.$$ The stone that men
shoulde take hurte by, and that by him men shoulde take
occasion to fall euen as the prophetes hadde saide
of him afore. And as
<P Rr3>
 the Gospels reherseth of him liewyse. I thinke it
necessarye to demore and tarye in the declaration of
that maner of speakynge of the Scriptures, and what is
meaned by the same. $$Luke .ii.$$ It is written that when
Christes foster father. and Mary his mother presented him
in the temple, as the lawe was. The holye and well
disposed man Symeon toke hym in hys armes with great ioye,
because he knew it was he that shold be the consolation
and comforte of Israell. And he knewe the tyme was then
come, or very neare hande, when Christe shoulde come. He
knewe it also by reuelation of the holye Gooste that then
moued hym to goe to the Temple, as it is there sayde.
$$Et venit in spiritu in templum.$$ Where after great ioye
of that he hadde seene, he then desiered to be let go in
peace, to dye. And among other thinges, he saide this
plainely to Marye the blessed Mayde and mother of Christe,
as a cordiall, or rather a corosiue. $$Ecce positus est hic$$
$$in ruinam & in resurrectionem multorum in Israel, &$$
$$in signum cui contradiceretur. Et tuam ipsius animam$$
$$pertransibit qladius.$$ Loe (sayeth he.) Thys childe is set
to make men fall, and to make many men to ryse among
the people of Israel. And he is set as a signe or a mark
that folke wil cou%n%tersay & speke against. And as for your
part (said he) to Marie his mother, the sworde of sorowe
shall pearce your harte, which yet shall redound and
turne to the comfort of manye others. Here you see that
this blessed man sayde that Christ shoulde be the ruyne
of many a one, and suche a
<P Rr3v>
 one as should be countersaid and spoken against of manie
others. And $$Mat. xi.$$ When sainte John Baptist sente two
of his disciples to Christe to aske him a question for
their learnynge, whether it was he that they loked for,
that aboute that time they knew shoulde come to saue man-
kinde, or whether they should loke for another? Because
they shoulde not saye as the Iewes were euer ready and wonte
to saye. $$Tu de te ipso testimonium dicis, test imonium tuum$$
$$non est veru%m%.$$ Thou bearest witnesse of they selfe, thy
witnesse is not true. Christe referred them to his workes$$
that by them he might allure them to beleue vpon him,
knowynge that the blinde were made to see: The lame were
made to goe: The leprouse be made cleane, the deafe to
heare. The deade were raysed to lyfe againe, and that the
poore were taughte the Gospell and good tydynges of lyfe
euerlastynge. And at laste he saied vnto theim. $$Beatus est$$
$$qui non fuerit scandalizatus in me.$$ Blessed is hee that by
me taketh none occasion to fall, or to offende. In
whiche wordes Christe touched the messengers and manye
others by them. They sawe hym a mortall man as other
were, they could scarce beleue any Godhed in him, yet
seinge that Christe knewe their wan and fainte beleue,
and the secretes of their hartes, this made them to haue
more affiance & beleue vpo%n% him, for it is aboue y%e%
knowlege of a pure ma%n% to knowe y%e% secretes of an other mans
minde. They knewe he spoke by the%m%, & he knew they wer
offended by y%at% thei saw in him.
<P Rr4>
 And not onely these messengers of sainte Iohn, but also manie
a thousand others be offended by Christe, and by
Christes woordes euerye daye. Because men see not the
bloud runne about the Priestes fingers in the masse at the
fractions of the Sacrament, they be so harde harted, and
so dul in beleue, that thei wil not beleue that Christ saide
true, when he saide, this is my bodye, or my fleshe and
bloude in the sacrament of the aultare because thei
perceiue not by it as they do bi other fleshe and bloud
in the Shambles, not beleuing that Christe by his Godlye
power causeth and maketh his owne fleshe and bloude there
secretelye vnder the fourme of breade and wyne for to
augment and encreace the merite of our fayeth, which shold
be smal or none, if we saw that with our bodelye eyes
that wee see by the fayethfull eyes of our christen hartes.
They that be addict and wedded to their carnall senses,
their fyue wits be offended and agreued to here, that they
muste beleue that thinge that they see not. And euen so
they iudge by sacramentall confession of sinnes, thinkynge
men no more bounde nowe to be confessed, nother anye
otherwyse then to God, because that afore christes time
when the sacrament of penaunce was not instituted nor
ordeyned, it was inough to be co%n%fessed to god. But now that
Christ hath appointed an other maner, somwhat more paineful,
men can skant be euen with Christe, nor contente wyth hym.
But haue recourse backewarde, reculynge to the Iewes
custome, and forsake the way that Christe hath
<P Rr4v>
 ordeyned to remitte sinnes by penaunce, whiche is the
onely and necessarye waye to be saued for them that after
the sinceritye of baptisme hathe fallen to sinne againe,
if they shall haue oportunitie to come to it. They that
wyll not submit them selues to penaunce, so ofte hearinge
the efficacity of that Sacrament, shal be conde%m%ned by
the wordes of Christe, $$Mat. xii. Viri Niniuite surge%n%t in$$
$$iudicio cum generatione ista & conde%m%nabunt eam quia$$
$$penitentiam egerunt in predicatione Ione.$$ The people of
the greate Citye of Niniue were greatlye geuen to carnall
pleasures, and to vicious liuynge. Wherefore they were
threatened that within forty dayes their citye shoulde bee
ouerturned and destroyed, yet by the preachynge of Ionas
the prophet they did penaunce in sackclothe, in clothe
of heare and asshes, and fasted both man and beaste, as well
the kinge and the nobilitie, as the common people. In
contemplacion wherof God was mercifull, and turned hys
sentence of destruction into mercye and saluation. They
did frutefull penaunce after their maner, and christen
folke despise to do penaunce as is prescribed and taught them,
and therfore the Niniuites shall condemne the christen folkes
at the daye of iudgement,and shall appeare more iust
afore God, then christen people shal that wil do no
penaunce as they be taught to do. Thus Christ sayth, but
very fewe attendeth to his saiynge, or beleueth it,
and whye? Because they be sclaundered or offended by
Christe. Men see not Christe take the noughty liuers
and destroy the%m%
<P Ss>
 by and by, nor caste them into the fire afore their faces,
but differreth it tyll the sinners be deade, or till the
daye of dome, of which men heare very oft, but they se it
not, therfore they counte it but tales. And because
Christe forbeareth them tyll then, they care for no more,
they care not what they dooe. They will beleue no more then
they see lyke as dull and brute beastes. And they regarde
not to come vnto Sermons to heare the worde of GOD declared,
whereby they might learne to beleue that they see not.
And therefore the $$quene of Saba$$ in the south parte of
the world shall rise in iudgement and shall condemne you.
$$Math.xii.$$ For she came euen from the fardest and best
parte of luckye and frutefull Arabie, liynge on the
meridionall Ocean in the vttermost part of the worlde vnto
Hierusalem to heare the wisdome and wise wordes of Salomon.
And hee whose wordes you maye heare at Sermons, is muche
greater, and much wyser than euer was Salomon. It is
almightye God and his increate wisdome, his onely begotten
sonne our Sauiour Iesus Christe, whose wordes farre passe
the wisedome of Salomon. She came manye hu%n%dred miles to
heare Salomo%n%. You be so slouthfull and negligent that you
be loth to come from the Bridge to the Trinityes to heare
Christes wordes. If you came from beyonde Bedminster or
Stapleton to heare Goddes worde at euerye sermon at the
trinities, yet your paynes and labours should not be
comparable to the paynes & labours that this noble woman
toke to come to
<P Ssv>
 heare Salomon. Therfore at the terrible day of dome
she shall be praised for her diligence, where christen
people shall be conde%m%ned for their slouth and negligence.
At Sermons (I saye) you shall be taught to beleue that you
see not, as Sainte Iohns disciples (of whiche I spoke euen
nowe) were taughte by the checke that Christe gaue them,
saiynge: $$Blessed is he that is not offended by me.$$ By
whiche they perceiued that Christe meaned by them that they
were offended by him, not beleuyng any Godheade or
Godlye power to be in hym, because they considered no
more but the infirmitie of the fleshe, whiche they sawe in
hym as in other menne, but then perceiuinge that he knewe
their thoughts, this made them the more inwardely and
earnestlye to consider the myracles and marueilous workes
to whiche he referred them, and by that to take hym as one
farre aboue a pure man accordyng to saint Iohn Baptistes
expectation, for he sente them to Christ (as I saied afore)
to aske a question for their owne learnynge, and not for
his. For he doubted nothinge what Christe was, nor of his
power. And men that now a dayes geueth little credence to
the commination and threatenyng that GOD geueth to the
synneful people by the mouthes of his preachers, beinge
offended and takynge occasion of ruine, and occasion of
their hardnesse of harte in not beleuynge, by Goddes
longanimitie and longe sufferaunce, because they see not
the stroke of God fal by and by, in that folowing the
obstinacie of the olde Iewes, for euen so it was in old tyme.
The Israelites beleued not the holy
<P Ss2>
 prophets which were their prechers, because thei saw
not the punisheme%n%tes for sinne come to passe afore their
faces, that y%e% prophetes said wold fall vpon the%m%.
Therfore thei made a mock of the prophets words, saiyng
in mockage. $$Ma%n%da remanda, manda rema%n%da, expecta, reexpecta,$$
$$expecta, reexpecta, modicu%m% ibi, modicu%m% ibi. Esa. xxviii.$$
For declaration wherof you must vnderstand that when the
holye Prophetes would wythdrawe the people from vyce and
Synne, they vsed the worde of Commaundement (as saiyng)
God sendeth you worde and commaundeth you, thus to doe,
and thus to saye, and thus to lyue. And when they
preached or prophecied of Gods benefites that God woulde
do for the people if they liued well, and accordynge to
hys pleasure, they vsed the worde of $$Expectation$$ and lokyng
for, as saiyng, if you keepe his lawes and commaundementes,
you may surely loke for plentye of corne and cattell,
you may loke for health of bodye, encrease of issue, and
to ouercome your enmies, with such other temporal rewardes,
which most allured the carnal Iewes for their tyme. Yea,
say the carnal Iewes mockyng the prophets. Co%m%maund &
commau%n%d again, co%m%maund & co%m%mau%n%d again, loke for and loke
for againe, loke for and loke for again. $$Modicu%m% ibi,$$
$$modicu%m% ibi,$$ of your threatenings y%at% you wold haue vs to
feare, & of your faire promises y%at% we shold loke for, we
se litle here, we se litle there. Therfore because you
thus order your self to the word of god & to his prechers
(saieth the pro. Esai there) eue%n% as you said in your
rayli%n%g & mocki%n%g of
<P Ss2v>
 Gods worde so it shall fall vppon you, you shall commaunde
and crie for helpe and none shal you haue, you shall
commaunde menne to praye for you, and their praiers shall
not be hearde, you shall looke for mercye and looke agayne,
and little or none shall you haue here, and lesse shall
you haue there, none shall you haue at all. $$Propter hoc audite$$
$$verbum domini viri illusores.$$ Heare the worde of God you
mockynge men that make so light of the worde of GOD in the
preachers mouthes, or in the diuine seruice of the churche,
whiche is none other but the worde of God. $$Dixistis nos$$
$$percussimus, fedus cum morte & cum inferno fecimus$$
$$pactum flagellum inundans cum transierit non veniet super$$
$$nos quia posuimus mendacium, spem nostram & mendatio$$
$$protecti sumus.$$ You haue said or you order your selues
to gods word euen as though you said thus. We haue stricke
handes & made a leege or agrement with death: And we haue
made a couenant and a bargayne with hell, we be agreed
with death that he shall not take vs, and with Hell that he
shall not hurt vs, we be agreed and be frends, we be not
afrayed of death nor of hell, we be safe inough. Therfore
$$Flagellum inundans cum transierit non veniet super nos.$$
When the scourge of GOD that ouer runneth all like as a
flod runneth ouer a whole cuntrey (as the vengeaunce of
God doth) it shall not fall on vs nor hurt vs, all that
these co%m%mune preachers saieth, threateninge vs be but
lies, we trust vpon lyes, and by liers and false flatteryng
preachers that geueth vs swete words, and
set<P Ss3>teth vs at libertie to liue as we list, & promiseth faire
to vs, we be defended and safe inoughe. I thinke the
prophet Esay sawe our time in spirit, or els he could
neuer so plainly haue set furth and described our time. For
how greatly men be sclaundered, that is to saie, offended
and taketh occasion to do naughtely by Gods long suffrance
and differing of his stroke, thinking all but fables and
trifles that is spoken of Godds vengeaunce, and how little
men regarde his preachers takinge all that they saie for
very trifles & mockage, it was neuer more in experience in
Esays time, the%n% it is in our time. Therfore the said pro-
phet Esai as for a redresse of al these enormities of the
old tyme sheweth vs a remedy (if it may be taken) speaking
of the same stone that .s. Peter speketh of here, & reciting
the same sentece that .s. Peter grou%n%ded his saiyng on in the
words of his epistle which we haue now in hand. $$Ecce ego$$
$$mitta%m% in fundame%n%tis Sio%n% lapidem angulare%m%, lapidem probatu%m%$$
$$preciosum infundamento fundatu%m%, qui crediderit non festinet.$$
S. Paule. $$Ro. x.$$ & .s. Peter here readeth. $$non co%n%fundetur,$$ I
wil set in the foundation of Sion (by whiche is vnderstande
the Catholike church of Christe, which begone in Sion,
where the holy temple was founded within the cityeof
Ierusalem) a corner stone, tried, and proued, and precious,
laied in the foundation. Whosoeuer beleueth on him, let
him make no haste (saieth the olde text of Esay) shall
not be ashamed sayeth .s. Peter, and also .s. Paule. And
both co%m%meth to one purpose: He that beleueth on this
stone our sa<P Ss3v>uior Christe which is called a stone for his surenes
and fastnes, and stedfastnes. Let him make no haste.
$$s. querere retributionem. glo. inter.$$ to haue furthwith
the rewarde for his beleue. Let hym make no haste to see
by and by the threatenynges of GODS woordes spoken by the
Prophetes or Preachers, nor to obtayne and haue by and
by the rewardes that Goddes worde, promiseth vnto theim
that do well and vertuouslye. It will not be had furthwyth,
as these $$viri illusores,$$ these mockers of Gods word,
woulde haue it. But it is differred till the tyme when it
shall do vs more good, as God knoweth better then we do.
And therfore beleue, and at length thou shalt not be
confounded, ashamed, or dismayed, accordyng to the letter
of saint Peter and also of saint Paule. And accordynge to
thys saith the prophete, $$Expecta dominum viriliter age,$$
$$& confortetur cor tuum & sustine domine.$$ Tarye and loke
for our Lorde God, playe the man, & be not so childish as
to beleue nothinge that is promised the, except thou
haue it in hand forthwith. And then thy hart shall be
comforted saieth the prophet. Therfore sustaine & beare
with our lord. And likewyse the comminations & threatninge
for oppression, extorcion, & such other misliuyng, that
these mockers of Gods worde thinketh wil neuer come because
they see it not at hande, they shall then know, when they
shall fele the%m% in dede. $$Sola vexatio intellectum dabit$$
$$auditui. Esay.$$ Onelye the vexation when it co%m%meth, will
make you
<P Ss4>
 to vnderstande that you haue hearde by the prophetes and
preachers. This Stone is proued and tried (saieth Esay
and also Saynt Peter.) A mason when he shall worke a stone.
Firste he will proue whether it be sounde or not, lest if it
breake when he hath laboured on it, his laboure be all
lost. He wil assay the veyne or grayne with his axe,
he wil knocke on it with his sledge hammer or mallet,
and if it gerre & sounde not wel, he will caste it by,
and not meddle with it. If it rynge and sounde close
like a Bell, then it is for his purpose, good for his
worke. Christ was tried with knockes & manye strokes,
and yet he neuer gerred, nor spoke any worde of anger or
debate to theim that stroke him, no more then the Lambe dothe
when he is ledde to the slaughter house. Precious he
was, & so precious, that with the price of his precious
bloude, he redemed and bought that thing out of y%e% deuils
handes that al the riches of the world could not bye again.
He is laied & set in the fou%n%dation of the catholike church
& yet neuertheles he is the headstone & the hyest stone
of the same, for he is the beginning & also y%e% consu%m%mation
& ending of our beatitude, of al our grace & goodnes. And
on him were leied & set the xii. apostles immediatly
& equally, according to y%e% saiyng of the $$Apo. xxi. Murus ciuit-$$
$$atis habet fundamenta .xii. & in ipsis .xij. nomina, xii.$$
$$apostoloru%m% agni.$$ The wal of y%e% heue%n%ly citie that .s. Iohn
saw in his reuelation & vision, had xii. foundations, or
fou%n%dation stones, and in the%m% were the names of the
xii. apostles, of the lambe our sauiour Christe.
<P Ss4v>
 And on them equallye was founded, layed, and set the
whole edifice and buildynge of Christes church. Thus saith.
s. Hierome expresslye. $$Primo contra Iouinianum.$$ And vpon
Christ as vpon the principall foundation, and on them and
their holy doctrine al Christes church, the whole
congregation of christen people, and euery man and woman
of the same must builde as spiritual houses apt and
able for almightye God to inhabite and dwell in. Saint
Augustine deuiseth this edifice of Christes church, on
Christ and on his apostles nobly well, saiyng: that when
the foundation is layed here on earth, the walles be build-
ed vppon it, and the weyght of the walles presseth and
weyeth downewarde, because the foundation is beneath alowe,
but in asmuch as our foundatio%n% is in heauen, we muste be
builded vpwarde towarde heauen, and thitherwarde we muste
wey and runne, because we must folowe the foundation, and
leyne on the foundation. The earthlye buildynge beginneth
at the grounde, for there lieth the foundation, but the
spirituall foundation is on high in heaue%n%. Therfore thither
toward him our spirituall buildynge must ascende, that
we maye be suche spiritual houses, as saint Peter
exhorteth vs to be, in the wordes of his epistle which
I read now vnto you. And that all may be so, he
graunt vs that for vs dyed, Amen.
<P S 15>
<P Tt>
!The seuenth treatise or!
!sermon.!

The blessed Apostle Saint Peter prosecuteth this
spiritual buylding that I spoke of in thend of my last
sermon, saying that we muste be buylded on this stone our
sauiour Christ $$as an holy priesthoode, offering spirituall$$
$$sacrifices acceptable to God by Iesus Christ.$$ Occasion of
this saying saint Peter toke of the saying of almighty
God by Moyses, to the people of Israel $$Exod. xix.$$ $$If you will$$
$$heare my voice, and wil kepe my commaundement, you shall$$
$$be my peculier and speciall people of all people: all the$$
$$world is myne, et vos eritis mihi in regnu%m% sacerdotale$$
$$et gens sanctata. And I wyll haue you a priestly kingdome$$
$$and an holy nation.$$ Alluding to this Saint Peter wryteth
here. $$Vos autem genus electum regale sacerdocium gens sancta$$
$$populus acquisitionis.$$ You be a chosen kinred, a princely
or a kingly priesthod, an holy nacion, a people that are
wonne. Thys text cannot be negligentlye passed ouer, but
muste be earnestly loked on, speciallye because that at this
text manye men stumble and hurt them selues, takinge occasion
of heresie. Of this saying of almighty God in Exodo,
and the rehersall of saynt Peter of the same text here in
this place, thei wil proue (if they maye) that all men and
women be priestes as well as they that be ordered by a
byshops hands, because that saint Peter writ these wordes
to all them that he had preached vnto, & by the%m% to vs
and to all other that shal come after
<P Ttv>
till the worldes ende, as wel to women as to me%n% of all
degres, and of all ages that were baptised and had taken
vpon them Christes lyuerye. All such saint Peter calleth
$$regale sacerdotium,$$ kings and priestes: and to confirme
theyr opinion they alledge the saying of saint Iohn in
the first chapter of the Apocalips, wher he speaketh of
Christ, saying: $$Qui dilexit nos, & lauit nos a peccatis$$
$$nostris in sa%n%guine suo et fecit nos regnum et sacerdotes deo$$
$$et patri suo.$$ He loued vs and washed vs from our sinnes in
his bloode, and made vs a kingdome & priests to God and
to his father. Of these authorities the Lutherians take an
argument and occasion to confounde and deface all good
order of diuine and humane thinges, allowing the wome%n% to ser-
ue the altar, and to say masse while the men tary at home,
and keepe the children and washe theyr ragges and clothes:
and aswell they might allow the women to be captains of
their warres and to leade and gide an army of men in battell,
while theyr husbandes tary at home to mylk the Cowe, and to
serue the Sow, and to spynne and carde. To exchewe suche
horrible confusion and misordring of the worlde that would
offende honest eares to heare it, and to declare that if they
well vnderstoode the textes alledged, they should finde none
occasion of such errour. We must returne to the sayd texts,
and waigh the sayings of almighty God by Moyses, to the
people of Israel, and the sayinges of S. Peter and saint Iohn,
so that we may conserue and keepe that ordinate Ihierarchie
and good order amonge people, that
<P Tt2>
God would haue vs to kepe, and that al the gospels and the
Apostles letters be full of. Saynt Ambrose in his first
booke $$de vocatione gentium, cap. iii.$$ giueth vs a very
notable rule to expounde scriptures, and it is the same rule
in effecte that Tichonius putteth for the thirde rule whiche
he called $$de specie et genere,$$ as S. Austine writeth $$iii.$$
de doctrina Christiana.$$ Saint Ambrose rule is this: In
scripture many times that thing is said and spoken
vniuersally of the whole, which is verified and true onely of
the part. He putteth ther many examples, of whiche some I
will reherse, leauing the other for to auoyde prolixitie
and tediousnes. The prophet saith in the psalme: $$Alle-$$
$$uat dominus omnes qui corruunt et erigit omnes elisos.$$
Our Lord God taketh vp all them that fall, and setteth vp
al them that be broken or brused. By this texte it seemeth
that who soeuer falleth to sinne, God setteth him vp agayne,
or if he be broken against the stone, (that I spoke of afore)
by sinne God setteth hym on his feete agayne, whiche if it
myght be so vnderstande and founde true, then shoulde
neuer manne nor woman be dampned, and then it myghte seeme
true that I sayde of the mockers of Gods woorde that they
hadde made a leege with death, and a couenaunt with hell,
that neyther death nor hell should hurt theym. And oure
Sauiour saythe in the Gospell: $$Si exaltatus fuero a terra$$
$$omnia traham ad me ipsum.$$ As thoughe he promysed that
when he was crucifyed, he woulde conuert and drawe
<P Tt2v>
to him all men and women of the world whiche is not yet
performed, but many persist and continue in infidelitie.
And likewise in the negatiues it is written in the psalme:
$$Dominus de celo prospexit super filios hominum vt videat$$
$$si est intellige%n%s aut requirens deum, omnes declinauerunt$$
$$simul inutiles facti sunt no%n% est qui faciat bonu%m%, non est$$
$$vsque ad vnu%m%. Psa. xiii.$$ Our lord loked down fro%m% heave%n% upo%n%
the children of me%n%, to se whither ther wer euer a wyse one,
or one that sought for god, al be wried away, they be al
together vnprofitable, without fruite of good workes. There
is none that doth any good, no not so much as one. Likewise
saith the Apostle. $$Phil. ii. omnes que sua sunt querunt non$$
$$que Iesu Christi.$$ All men seeke for theyr own profite,
and not those thynges that be for Christes pleasure. Here
be hard sayinges if they be not helped bi the rule that
saint Ambrose teacheth vs to reme%m%ber when we expound
scriptures. The rule is this: The scripture speaketh manye
tymes of the whole meaninge, but the part of the same, as
speaking of the whole world meaneth but parte of the same,
and speaking of al men, meaneth but part of the%m%. Or as the
Logicion speaketh in such sayinges of the scriptures,
there maye be vnderstand $$distributio pro generibus singulorum,$$
$$no%n% pro singulis generum, vel econuerso.$$ As when the
prophet sayde: $$that God taketh vp to him all that fall downe.$$
For of all them that falleth, he taketh vp some, and leaueth
the other in their filth & myre. And when Christ said that
when he should be exalted on the crosse, he would drawe all
the men &
<P Tt3>
women of the world vnto him, for in deede of all partes
of the worlde some he drewe vnto hym. Likewise the prophet
said: all be wryed awaye, because that aswel of the Iewes as
of the Gentils a great meany declined to idolatry and
to other vices, so that among suche as declined and wryed
away, there was scant one founde good & profitable, that
woulde conuert and turne again. Where Saint Paul saith that
al seke their own profit, and no man seketh for that
Christ woulde haue theym to seke for, surelye true it is
that among all men a great manye there be suche, and euen
so (saithe sainte Ambrose) we must vnderstande the saying of
Sainte Peter that we haue now in hande, taken of the sayinge
of almightye God by Moyses to the people of Israel, $$You be$$
$$a chosen kinred, kynges and priestes,$$ the whole for the part,
for of the multitude of Christen people there were and be
kinges, and of that multitude should be elect and made priestes,
and not that al the multitude that saint Peter or Saynte
Iohn wryt vnto men and women were all and euerye one of
them priestes, no more then they were all kinges, and
yet they be equally called aswell kinges as priestes.
Were they all electe and chosen? were they all holy? were
they all wone and goten as a vauntage to God, to preach and
declare the vertue and power of God that called them from
darkenes vnto his marueilous lighte of grace & of his
holy gospel? Al this Saint Peter here reporteth of them
that he called kynges and priestes, and yet a great
multitude of theym, & after
<P Tt3v>
vntill our time, and now in our time (God knoweth) sheweth
litle that thei be called to that wonderous and marueilous
light, but rather choseth to lye in blinde darknes, and be
gladder to heare and learne suche lewde and foolish playes
& leud lessons as may kepe them still in theyr blindnes.
$$Qui aliqua%n%do no%n% populus dei, nunc autem populus dei qui$$
$$non consecuti misericordiam, nunc autem misericordiam$$
$$consecuti.$$ To them saint Peter sayth here, that some time
they were not Gods people, but now they be Gods people,
which is to be vnderstand of part of them, & not of the
whole nomber. And so is the other saying to be vnderstand
that where sometime they lacked Gods mercye, now they haue
gotten gods mercy, which in dede the election of they that
God knew for his owne hathe gotten, where they that be
reprobate and naughty and vicious hath it not. In like
maner we say that $$tribus Iuda,$$ was $$tribus regia.$$ The
family or house of Iuda, was the house of kynges amonge
the people of Israell, yet they of that house were not al
kinges, although the kings of Ierusalem were of that house
euer after Saule tyll Herode the first vsurped, comminge
in by intrusion by the power of the Emperour of Rome. We
say also that $$tribus Leui erat tribus sacerdotalis,$$ the
family, house, or issue of Leui was y%e% house of pristes, for
ther shuld none be prestes by Moises law, but onely of
that tribe, yet for al this saying, which is true, they
were not all priestes that were of y%at% tribe or kinred although
they were al ministers in the temple in some office hygher or
<P Tt4>
lower in the same. Euen so the Apostle calleth vs kynges
and priestes, for of Christen people there be, and hath be,
and shalbe some kinges and some priests, for if a man
woulde egerly and frowardly by these textes of the Apostles,
proue all Christen people to be priests, he must by the same
graunt that al Christen men and women be kinges, which a
madman woulde not saye, and so he shoulde be worse then mad,
excepte they woulde transferre the name of kinges to a
spirituall vnderstanding, calling theym kinges that can rule
their owne passions, affections, and sensual appetites, which
to do is a princely poynt, and a part of a noble man.
$$Prouer. xvi. Melior est patiens viro forti & qui dominatur$$
$$animo suo ex pugnatore vrbiu%m%.$$ Better is the pacient man, then
he that is strong of bodye: and he that ruleth his own wil,
is more to be esteemed, then he that conquereth townes
and countreys. For the conquest of townes and countreys is
outfurth, the other is inward, whe%n% a mannes harte ouercommeth
it selfe, and subdueth hym selfe vnto hym selfe, whyche the
conquerours commonlye do not, but rather be ouercome
of theyr owne concupiscence, ambition and couetuousnesse.
Well, if ye wyll take kynges in suche a spirituall
signification, then I praye you be content to take the name
of a prieste in a lyke spirituall sygnifycation, and so
let vs call all theym priestes that be the spiritual members
of the hyghe Priest oure Sauioure Iesus Christe by parte
takynge of hys priesthoode.
<P Tt4v>
And then like as they that be spiritually kyngs, be not
kinges anoynted with materiall oyle, for the office of a king,
as all kinges were by the old law, and also be now adayes in
the time of grace neither hath like authoritie, might,
and power ouer realmes and countries, as such kynges hath.
Euen so you must vnderstand of the mistical and spiritual
priestes, and theyr priesthode, that it is not of such
authoritie, efficacitie and strength, as is the priesthoode
of them that by materiall oyle and imposicion of the bishoppes
hands be consecrate and made priestes for suche offyces as
almighty God by his scriptures hathe assigned to them, of
which I shall speake anon. This spirituall priesthode is
no more but our baptisme, or Christendome, in whyche we
be anoynted with that oyle of gladnes the holye Gost,
gyuen vs at our baptisme, which Christe had $$pre consortibus$$
$$suis$$ afore and aboue all vs his coparteners. And of his
plenty of that grace of the holye Goste we take our part
after suche measure as it pleaseth him to distribute vnto us.
And after this maner saynt Peter here wylleth vs to be
builded on the lyuing stone $$as spirituall houses, and as$$
$$a holy presthoode offering spirituall sacrifices acceptable$$
$$to god by Iesus Christ.$$ And this priesthode is common to$$
all men, as well lay men as priestes. And Saynt Iherome
in his dialoge $$contra luciferianos$$ calleth this $$sacerdotum$$
$$Laicu%m%$$ the lay priesthod indiffere%n%t to all men and women that
be christned, & theyr spiritual sacrifices that they offer
be proporcionable to theyr presthod as the sacrifice of
iustice,
<P Vv>
the sacrifice of $$laude and praise of god,$$ the sacrifice
of prayer and such other, as be common to al maner of
good men and women: And such as saynt Paule $$Rom. xii.$$
prayeth euery person to offer to God, saying: $$obsecro$$
$$vos per misericordia%m% dei vt exhibeatis corpora vestra$$
$$hostiam sanctam viuentem deo placentem.$$ I pray you for
the mercye of God, that you giue your bodies as an holye
hoste, as a liuing sacrifice pleasant to almighty God by our
sauiour Iesus Christ. These be the spiritual hostes that saynt
Peter speaketh of here, and these be euery man and womans
sacrifices that wyll shewe them selues to be of Christes
faith and beliefe, and these be made acceptable to God by the
merites of our sauiour Iesus Christe, on whom we beleue.
By this you may iudge how far wide from this generall
laye presthoode, and from the sinceritie of theyr
Christendome they be that wil neither sacrifice to God
$$iustice$$ or rightuous dealing, but vseth al oppression,
extorcion, theft and bribery, neither will giue to God the
sacrifice of $$laude$$, praise, and thankes, but rather
blasphemy to Gods reproche, and to his dispite, and wil
not vse prayers in the church nor in other places, but
rather with their babling in the church, and mocking of
diuine seruice letteth and hindreth other men from theyr
praiers, and from attending and hearing gods seruice.
They giue not theyr bodies as a holy sacrifice to God,
but rather as a stincking sacrifice to the fleshe & to
the diuel, not liuely but sinfull and deadly, not
pleasant, but as an instrument of mischiefe, displeasant
to God and
<P Vv v>
man. There is an other priesthode whiche is one of the
seuen sacrame%n%tes, called the order of presthode, farre
aboue the foresayd lay priesthoode in dignitie and in
authoritie. This order and dignitie of priesthode our
sauiour Christe gaue to hys disciples after his last supper
whe%n% he toke breade in his handes, and conuerted it into
his bodye by these words saying: $$This is my body.$$ And
taking the cuppe with wine in his handes, he sayd: $$This$$
$$is my blood.$$ And consequently he sayd to his disciples:
$$Hoc facite in meam commemorationem,$$ do you this that
I haue done, and so doing remember me: where he gaue theim
authoritie to consecrate bread and wine into his blessed
bodye and bloode as he had done. And in this he gaue them
power on him selfe, and on his owne verye bodye and bloode,
in which consisteth the chief office of a prieste, and
giuing theym power to consecrate that most reuerend
sacrame%n%t of the alter, he made them priestes, and wyth
all in so doinge, he instituted and ordeyned the sacrament
of order. And after hys gloryous resurrection, he gaue vnto
the sayde Apostles power and iurisdiction vpon hys
misticall body, that is, the churche or multitude of
Christen people. When he came in amonge the Apostles, the
doores of the chaumber beyng fast shutte, and sayde vnto
them: $$Pax vobis$$ peace be amonge you, and then he breathed
vpon them and sayde: Take you the holye Gost, whose
synnes you forgiue, shall bee forgiuen, and whose synnes
you retayne and not forgiue, shall be retayned and not
forgyuen. And as the
Apo<P Vv2>stles tooke theyr order of priesthoode at Christes handes,
giuing them the holy gost, by which they had authoritie
on his own body, and also on his misticall body which is
the church and the multitude of Christen people, so the
Apostles by imposicion and layinge their handes on suche
as they chose for to be priestes or bishops made theym
priests, geuing the%m% authoritie to consecrate Christes bodye
and bloode, and to minister the sacrament of penaunce,
forgiuyng sinnes, and retayning sinnes as they see it
necessary, and likewise to minister all other duties of a
priest. The holye Goste spoke to the ministers of the churche
that were in Antiochia: $$Segregate mihi Saulum et Barnabum$$
$$in opus ad quod assumpsi eos. Act. xiii.$$ And it foloweth,
$$tunc ieiunantes & orantes imponentesque eis manus$$
$$dimiserunt eos.$$ With fasting & praying and leyng theyr
holy hands on Saule (afterward called Paule) and on
Barnabas they ordred theym priestes, and sent them furthe
to execute priestes offices. Saint Paule writeth vnto
his scoler Timothe: $$Noli negligere gratiam que in re est,$$
$$que data est tibi per propheciam cum impositione manuum$$
$$presbiterij. i. Timo. iiii.$$ Be not neglygent in the grace
that is gyuen thee by prophecye, wyth leynge the Priestes
handes vpon thee. $$Prophecye$$ he called here (after Saynt
Ambrose) the election by whyche he was chosen as one that
shoulde bee a meete Minister and teacher in Christes Churche.
And suche prophecye is vsed, or shoulde bee vsed to thys
daye in makynge of Pryestes, where the Byshoppe
<P Vv2v>
or his sufficient depute sitteth. Vpon opposicions of
them that shall be made priests wher he ought to haue
mature and discrete examinacion aswell of his maners and
conuersation, as of his learning, $$oportet autem illum$$
$$testimonium habere bonum ab hijs qui foris sunt. i. Timo. iii.$$
He ought to haue good report of the infidels (saythe
Saynte Paule) & then much more he ought to haue good
reporte of the layfe, that be neither priestes nor
ministers of the church, vpon which examinacion if the
bishop and his officers thinke him meete to be a priest,
they set him furth to the bishops handes to take orders.
This allowing of his lyuing and of his learning, with hope
that he will so continue and increace in goodnes, is it
that S. Paul in this place calleth prophecie. $$Imposition$$
of the bishops handes, hath with it concurring certeine
holy wordes, by which wordes he (as I sayde afore) is
confirmed, made strong and able to exercise that he was
chosen to, takinge authoritie by which he may be bolde to
offer sacrifices to God in Christes steede. And
because of the perill that is in making unworthy priestes,
S. Paule warneth Timothe. $$i. Tim. v. Manus cito nemini$$
$$imposueris, neq%ue% co%m%municaueris peccatis alienis.$$ Wher s.
Paule with a contestacion as Timothe shuld answer afore
God and our sauiour Christ, and hys elect Angels of
heauen co%m%maundeth him that he be not to easy and light to
set his holy handes on any man to promote him to that
ecclestiastical dignitie of priesthode, because he will
nothing to be done in giuing orders without a foresight and a
<P Vv3>
fore iudgement, lest peraduenture if he be found
reproueable and vicious, the bishop that promoted him,
may repent his dede, and also least he be contaminate &
partaker of the vices of hym that he hath ordered, because
he hath suffered hym so lightly to passe his handes without
sufficie%n%t trial of his liuing. Manye other authorities
of scripture, and specially of S. Paule I could reherse,
in which it doth euidently appeare how prescise he is
in the sayd order of priesthoode, and howe it doth
surmount the other common anointing, by which all they
be anoynted that be christened, (as I sayde) for thoughe
all they that be anoynted at theyr baptisme be enbrued
with the holye goste, yet by imposition of the bishops
handes on hym that is ordered with the holy wordes
concurrent with the same, the holy goste is giuen to
a prieste for to giue him authoritie in an higher office
that euery ma%n% may not attain to: As for to consecrate
the body and bloud of our sauiour Christe in the most
reuerend sacrament of the aulter, & to minister other
sacramentes, and specially the sacrament of penance, which
in this holy time all well disposed good christen people
run to, as to the necessary remedy to saue their soules.
Here I shuld more largely demore and tarie on this
sacrame%n%t of penance, but that I remember that here afore
declaring those wordes of S. Peter in the fyrste chapter,
$$secundum misericordiam suam magnam regenerauit nos$$
$$in spem viua%m%,$$ I touched that matter sufficiently.

























<P S 16>
<P Vv3v>
!The .viii. treatise or sermon.!

$$CHarissimi obsecro vos tanquam aduenas et pere-$$
$$grinos abstinere vos a carnalibus desiderijs que$$
$$militant aduersus animam &c.$$ These wordes which
immediately foloweth the processe that I preached of in
my last sermon on Sainte Peters epistle, be red in the
church this present Sunday for the epistle in the Masse,
where in contemplation of that he had sayde immediately
afore, that they were sometyme not the people of God,
but rather Idolaters and the people of the dyuell, and
that nowe they were the people of God, conuerted to the
beliefe on one God and on our Sauiour Christ by hearyng
the preachinge of Christes gospell, and that sometyme they
were without Gods mercye, and that now they had obtayned
his mercy. By reason of this he calleth them $$very welbeloued,$$
and as his welbeloued children and friendes he entreateth
theym to vse vertue and to giue to all them among whom
they shuld be conuersant example of holy conuersation
and liuing. And afterwarde he exhorteth them to due
subiection towarde theyr heades and rulers. I beseche
you (sayth he) as Straungers and Pylgrimes to kepe
your selues from carnall desyres which fight against the
soule. This obsecration or beseching signifyeth a
certayne vehemencie in desiring as it wer for Gods sake,
or for the loue of our Lady, or of al the sayntes of
heauen, or for their faithes sake, by which thei trusted
to be
sa<P Vv4>ued, of which he had spoken much afore. So he praieth
them, and not after the imperious commaunding of Bishops
& theyr officers, which yet haue not al layd away the
lowrynge browes of the phariseis. Not that I deny but
that bishops and theyr discrete officers may commaund
them that be of theyr iurisdiction to do the thing that
is conformable to Gods commaundement, and if the
contumacie & sturdines of the partie proceede so far that
they will not be reformed by reason, & by fayre meanes, then
to compel them by the sensures of the church to amend theyr
liues, as saynt Paule did by the notorious adulterer that
kepte his own mother in law to paramour in Corinth. And
he bid $$Titus. ii. Hec loquere & exhortare et argue cum$$
$$omni imperio,$$ that he shuld rebuke them that be sturdy
and fauty with al authority to co%m%maund, albeit when desiring
or besechinge maye serue, it doth best beseme a prelate
or a curate, & therefore S. Paule writing to his scoler
and louing friend $$Philemon,$$ saith: $$Multam fiduciam habens$$
$$imperandi tibi, quod ad rem pertinet propter charitate%m%$$
$$magis obsecro.$$ I may be bold to co%m%maund the to do the
thing that shalbe for the profit of thi soule, but yet
for the loue that I haue to thee, I had leauer pray
thee to be good to $$Onesimus$$ thy seruant. And euen so
S. Peter might haue bene bold to co%m%maund them that he wrot
vnto, but he had leauer desyre the%m% as straungers &
pylgrimes. We call them straungers that dwell not in
theyr owne countrey, but in a straunge place. So saint
Peter wylleth vs to count our selues as not at
<P Vv4v>
home in our owne countrey because that by the faute of
our fyrst parentes we be banished from Paradise, which
God gaue vs to dwel in, and be come into this vale of
misery and sorowe, not to liue delicatelye, and to take
oure pleasure, but to take paine and sorow, and to do
penance, and not to settle our selues on worldly wealth and
pleasures here, but to go furth like pilgrimes or wai-
faring men, considering that we haue no steddye and
permanent citie here, but that we seke for an other, the
citie of heauen aboue. Like as Saynt Paule speaketh of
Abraham, Isaac and Iacob, and others. $$Heb. xi.$$ which abiding
in the lande of Canaa%n%, and had not receiued the promyses
made vnto them, confessinge that they wer Pilgrimes and
straungers vpon earthe, signifieth that they seke for a
better habitacion and dwellinge place, that is to say,
the countrey of heauen aboue. An old vse hath peruerted
the name of a Pilgryme, because folke were wo%n%t to go from
place to place to honour saintes in places dedicate for
theyr honour, and to kysse theyr images, and they onelye
in times past were called Pilgrimes, therefore nowe men
thinke the proper signification of this worde Pilgrime
to be none other but such as goeth about such deuocions,
but his significacion is more generall, it signifieth a
wayfaringe man or woman that abideth not still in one place,
but remoueth from place to place, tyll at the laste he
may come to his iourneys ende where he woulde be, and in
suche case we be, neuer at rest, but euer laboring through
the troublous stormes of thys
<P Xx>
world, to come to our inheritance and dwelling place
that God hath made for vs, and that our sauiour Christe
by his blessed bloud is entred in afore vs, to make vs
roume. And therfore let vs do as wise pilgrimes dooe
when they intende to take a great iourney vppon theim.
They dispose such goodes as they haue, and set theim in
safe custodye, and prouideth for their family or
housholde. We knowe not when we shal be called to take
this farre iourney out of thys worlde into an other worlde,
as long as we be here, wee be euer onward, and entred on
this iourney. Therfore it is necessary that we bestow our
goodes on charitable workes, so settyng them in safe
custodye, and that we order our family, that is to say:
all the powers of our bodyes and of our soules, prouidyng
for them accordingly, as the man did that toke his iourney
into a farre cou%n%trey. $$Mat. v. He called his seruauntes and$$
$$deliuered the%m% his goods.$$ So muste we geue to some of
our familye .v. talentes to be well occupied against our
lordes returne when he shall come to the iudgemente to
sitte on oure audite: our bodye muste be charged with
.v. senses, which we cal our fiue bodely wits. They
must be well employed, well spent, & well ordered: So
that we close theim vp against all thinges that shall
be contrary to Gods pleasure. That our eare heare no
yll wordes, that our eye se no vnhonest thing, that
our mouth delight not in thinges that be to swete &
delicate, nor speake any filthines, neither any
lyse. And that we open the same our senses to all
thinges perteynynge
<P Xxv>
to Goddes pleasure, that our eare do gladly hear the
worde of God, and diuine seruice, and all co%m%munication
of honestye. And that we conforme our eyes and our
mouth likewise to such honesty. To the seconde Seruaunt
that is Reason, wee muste geue science and knowledge, in
whiche he maye exercise it selfe, and haue delection in
that is good and maye detest and eschewe that is yll.
To the thirde seruaunt that is our Wyll, wee must geue
one tale%n%t, that is the loue of god, & we must beware,
lest when we haue this talent committed vnto vs, we
dygge an hole in the ground and in the same hyde the
money of our Lorde in earthly and worldlye thinges, as
the proud man in excellencye and auctoritie, superfluous
and gaye apparell. And the couetous man in worldlye
wealth and riches. And the lecherous man in delectation
of the fleshe. Seconde, a Pylgryme muste take diligent
hede that he kepe the waye towarde hys countrey, the
waye of the commaundementes of GOD that he lose not that
waye. And if peraduenture he goe oute of that waye, he
hadde neade of Penaunce to reduce hym into the right waye
by the direction of grace, whiche communely is conferred
and geuen to all Penitentes. Thirde, a Pylgryme hadde
neade to beware that he make not too longe tariynge by
the waye, but daylye kepe hys dayes iourneyes, proceadynge
frome vertue to vertue, lyke as a Bee tarieth not styll
<P Xx2>
 on one Flower, but flyeth frome Flower to flower, to
gather her Waxe and Honye. Vertue dooeth strengthen our
Soules in the exyle and banishemente of thys worlde.
   Fourthe, in as muche as the whole lyfe of a good
christian manne is $$Desyre,$$ therefore althoughe a
Pilgryme by reason of hys bodye be in the waye, yet by
hys minde he shoulde be euer in his countrey, hauynge hys
minde vpon Heauen, and euer desierynge the same. And
therefore Christe teacheth vs thus to praye, $$Adueniat$$
$$regnum tuum,$$ wee desyre that thy Kyngedome maye come. Fyfte,
a Pilgryme shoulde not ouer lode hym selfe wyth super-
fluities, but onelye wyth such thynges that shall be
necessarye for hys waye. $$i. Timo. vi. Habentes alimenta &$$
$$quibus tegamur his contenti simus.$$ Hauynge meate, and
drynke, and clothe, let vs be so content. Syxte, a
Pylgrime shoulde not stryue and varye, nor goe to lawe
with theim that be borne in the countrey where hee
traueyleth, that is to saye: with worldlye persons, as
$$Cicero$$ saieth, $$i. offi.$$ $$Perigrini est minime curiosum$$
$$esse in re publica aliena.$$ The office of a Pilgrime is
not to be to busye in a straunge co%m%minaltye, but must
suffer mockes and other hurtes as thei of the countrey
will dooe vnto him. Wee shall finde in oure waye manye
flatterynge Hostes, and Hosteses, and diuers wanton Tap-
sters that wyll entyce vs by their good cheare to tarrye
styll wyth theim, and so for to spende
<P Xx2v>
our selues and our goodes amonge them. Saint Peter
telleth vs what they be, and biddeth vs beware of them.
Carnall desires he calleth them or fleshely lustes, and
biddeth vs abstayne from them, because they fight agaynst
the soule. The flesh desireth ease, the flesh desireth
new knacks with chaunge of pleasures. The fleshe desireth
swetenes of tastynge and of touchynge. By the fleshe I
meane carnal men and women geuen to folowe the inclination
of the bodye. For the first, the fleshe woulde haue
rest, and abhorreth paine and labour, and had leuer rust
for slouthe and idlenes, then to shyne fayre and bright
wyth labour. The plowmans share or culter of his plow
if it be well occupied it sheweth faire and bryght and
doth much good, if it lye vnoccupied in a corner, it
rusteth and cankereth to naught, and doth no manne good.
So with labour a man shall be shininge and bright afore
God and man, and shal do muche good where the slothfull
man shall be euer vnprofitable and nothinge set by, like
the weuyll in the corne, and a verye spill paine. The
scripture speaketh shame of him. $$Eccle. xxii. In lapide$$
$$luteo lapidatus est piger & omnes loquentur super asper-$$
$$nationem illius.$$ The slouthful person is stoned with a
stone of myre, and euery man shall speake of the shame
that he shall be put to, where by the hardines of the
stone & the filthines of the mire, is signified the harde
and vyle punishment that the idle person shall susteyne.
And the same sentence is aggrauate by that commeth after
in the same chapter. $$De stercore boum lapidatus est$$
$$pi$$<P Xx3>$$ger & omnis qui tetigerit eum excutiet manus.$$ The
slouthefull shall be stoned with oxe dunge, and euerye manne
that toucheth him shall shake his handes from the filthe.
Euery man that is conuersant with him, and partaker of his
vice, must nedes make cleane his handes, and make amendes
by penance. The same text is otherwyse expou%n%ded,
vnderstanding by the oxen the prechers of the worde of God,
accordynge to the saiyng of Moyses. No%n% alligabis os boui$$
$$trituranti in horreo,$$ which saynte Paule vnderstandeth of
the preachers whiche ought not to haue their mouthes
mouselled or so bounde vp, but that they maye take their
sustenaunce and liuyng by their preachynge: then by the dunge
of these Oxen may be vnderstande the sharpe and harde
reprehensions by whiche they rebuke suche dull and idle
sluggardes, wyth such oxe dunge the slouthful sluggard
must be stoned and beaten as is aboue said. And he must be ser-
ued like an yl Willy bo%n%dman or seruaunt. $$Seruo maliuolo$$
$$tortura & co%m%pedes mitte illum in operationem ne vacet.$$
$$Eccle. xxxiii.$$ He must haue soore punishment and prison-
ment by the heles, and must be set to worke lest he be idle.
$$Multam enim malitia%m% docuit ociositas.$$ For ydlenes is chiefe
maistres of all vyces, and of all malyce and mischiefe.
And where this vice of slouth and idlenes is greatly to
be feared of all christen people, yet most of the nobilitie,
which be most ydlely brought vp in youth, and therfore
it wyll be harde for them to leaue it in age. Secondlye I
sayde the fleshe woulde take pleasure with
wan<P Xx4>ton knackes, rayment of the newe tricke, with curious
and costlye chaunge of the same, and with newe inuentions
of learninge, neuer content with the olde, be it neuer
so good, but euer vagynge and rouynge curiouselie for
newe and newe. It deliteth in bawdye songes, vnhonest
and filthye playes, or pageantes, enterludes of scismes,
dissention, & heresies, which carnall men & women be
gladder to folow, & to pay monie to hear their own bane
& very poyso%n% to their soules the%n% to come to hear a sermo%n%
for their soules helth whiche they maye haue here many
times by the kinges prouision, and cost them nothinge.
They be also curious, busie, and inquisitiue to heare
newes of their neighbours liuynges, and communelie lighteth
more on mennes vices (if anye be) then on their vertues,
and be readye to publishe them and blast them abroade, and
to make all matters worse, rather then to amende them,
and make them better, vncharitablye, and verye deuilly-
shelye. This curious and busye roauinge of mennes fansies
aboute diuersities of thinges, shall neuer saciate nor
please a manne, but rather a manne of suche newe fanglenes
is made more hongrie and more greadie, and neuer content.
For the wise man saieth. $$Non saciatur oculus visu nec$$
$$auris auditu impletur. Eccle. i.$$ There is nothinge by
seynge or hearying in this worlde, that can fullye saciate
the appetite of manne. But by the sighte, and by the
hearing manne is rather sturred and moued, to desire
yet more and more. Therefore $$Optimum est$$
<P Xx4>
$$gratia stabilire cor. Hebre. xiii.$$
Beste it is euerye manne to praye for grace, and by grace
to staye his harte as a shippe is stayed by the
Ancre for feare of crasshinge. For commonlye these
curious and busy medlyng wittes after they haue longe
roued, they fall vppon some noyfull fantasie that pleaseth
theim for the tyme, & there they settle their hartes to their
owne confusion and worldely shame, with daunger of
damnation euerlastynge. Thirde, the flesh that is to say,
carnall people, desireth the swetenes of tastinge and
touchinge. Of tastynge, as of delicate and pleasaunte
meates and drinkes, and the swetenes of touchinge, as bracyng
and kissynge, and consequently, of the workes of lecherye.
Of all these saieth Sainte Paule. $$Si secundum carnem,$$
$$vixeritis moriemini$$. If ye lyue after these desires of the
fleshe, you shall dye for euer. For they fight like cruell
Souldiours againste the saluation of our Soules. And saint
Paule. $$Gala. v. Caro concupiscit aduersus spiritu%m%, spiritus$$
$$autem aduersus carnem. Hec enim sibi inuicem aduersantur$$
$$vt non quecunq%ue% vultis illa faciatis$$. The flesshe coueteth
and woulde fayne haue agaynste the Spirite, and the spirite
agaynst the flesshe, for these bee ennemyes one to an other,
so that you maye not dooe the thinges that you woulde dooe.
As he saieth also. $$Rom. vii.$$ The good thinge that I woulde dooe,
I do not, but the ill that I hate, that I do. I delite
in the law of God by my inner ma%n%, but I perceiue a
law or an inclination in my limmes of my body y%at%
<P Xx4v>
haleth me like a bond man into the law of sinne.
And in the same chapiter he saieth, I my selfe by my minde
serue the law of God, but by my flesh I serue the lawe of
synne. A wonderous thinge it is, that there should be
suche a continuall battail and deadly conflict in man,
betwixt the soule and the bodie, in which commonly the
body, that is the worst part of man, hath the ouer hand and
the better side. And the soule very folishly taketh
pleasure in the bodye, whiche is his mortall enemye, and
woulde brynge hym to naughte. Myghte not he be counted
a foole that would make merye in hys mortall Enemyes house,
and woulde there spende hym selfe, his money, and his tyme
as his fooe his hoste woulde haue him do? And yet it is
a marueile how this maye be, that the bodye and the soule
shoulde bee enemies, or that betwixt them shoulde be any
conflict or strife, for as saint Ciprian saith. $$In Prolo:$$
$$li. de operibus christi.$$ The soule vseth the limmes and
membres of the bodye, as a smith vseth hys hammer or an-
veld as his tooles to worke with, then what emnitie can be
betwixte theim, more then is betwixt the workeman and
his toole? And also considering that the body is as it
were the shoppe in whiche the soule worketh all thing
that he wil. There he formeth and fashioneth the
similitudes and images of all filthines and of al malicious
driftes. The bodye is not the doer or causer of the synne
but the soule, for to him is geuen free libertie of will,
by which he may haue delectation and consent to prosecute
the synne, or
<P Yy>
to skippe backe from it, and to auoide it. The bodye (you
knowe) when the soule is gone is wythout any sence, & is
mete for no vse, but is a verye stinkynge lumpe of earth
and carren. Therfore (saieth S. Cypriane) when we say
that the flesh or the body fighteth against the soule &
the soule agaynste the bodye, it is vnproperlye spoken.
$$Quia solius animelis ista est que secum rixatur & cu%m%$$
$$proprio arbitrio litigat.$$ This co%n%tencion is onely of the
soule, which striueth w%ith% it self & with his own libertye
wythin it selfe. The maner foloweth there. $$Desiderii sui$$
$$veneno mens ebria corpus contumeliis applicat, & iunctis$$
$$complexibus ambo in mortiferas suauitates elapsi obdormiunt.$$
The mind as it were beinge dronke with the poyson of his
owne desire, applieth and setteth the body to dispiteful
and noughtye workes, and so the bodye and the soule
embracyng them selfes, slippeth into mortall pleasures
both together, and slepeth in them. But when they awake,
and the dede is past, & they reme%m%breth the%m% selues, most
co%m%monly y%e% horror of their sinne maketh the%m% confused &
ashamed. And euer such a ve%n%geance or correctio%n% foloweth
the sinner, that whe%n% he hath taken to much and surfeted
in his owne lustes, he vometeth and braketh it out vpo%n%
him self, as it were one angry and wery of him self,and
of his naughty doyng: God hath so prouided for the sinner,
that he shall be his owne scourge. And thys is commen in
all synnes, excepte Auaryce (sayeth Saynte Cypriane)
in whyche it dothe not so well appeare, for the couetous
persone is neuer
wea<P Yyv>rye of gatherynge and heapynge goodes together, that he
maye sacrifice to his Idole mammon the God of Auarice
and ambicion, he is neuer ashamed whether it bee hys owne,
or other mennes, so that he maye by catchinge and
scrapinge gette it to hym. And therefore it is a very
true saiynge: $$Omnibus viciis senescentibus sola auaritia$$
$$inuenescit$$. When all vices waxe olde, couetise onely
waxeth yonge againe. $$Conuersationem vestram inter$$
$$gentes habentes bonam. &c.$$ Where Sainte Peter exhorteth
them that he writte to, and vs by them, that they should
be of good conuersation among them that thei dwelled among
that where they rayle and backebite you, saiyng euill of
you, callynge you foles, because you leaue their superstit-
ions and Idolatrye, callinge you malefactours, and
naughtye liuers, reputynge the sorowe and paynes that
you suffer, to be inflicte and layed vppon you for your sinnes
and ill liuing. Yet when thei do consider you and wey
your condicions by the good woorkes that they see you
vse, they maye glorifye and laude God at the daye of
their visitation, when God shall visite their Soules by his
grace to take example of your good liuynge, and to followe
the same, and by example of you to conuerte theim selues
to the faieth that you be of. Here you may note howe the
blessed Apostle estemeth good example geuynge, it is the
thinge that is necessarye for all menne that wil be saued
for their owne part.
<P Yy2>
And it is the occasion and cause of the saluation of all
others with whom they be conuersaunte. And the glorye
in heauen shall be exceadyngly encreased by the confluence
and comminge thither of them that haue bene conuerted
to vertue by occasion of thy good example: where contrarye,
euill example geuinge shall damne him that geueth it.
$$Ve homini per quem scandalum venit.$$ Woe, that is,
dampnation euerlasting shal come to him that geueth occasion
of ruyne or of sinne, and shall damne all them that by this
euil example take occasion of sinne, and by their
dampnation the paines of the euyll example geuer, shall
be greuouslye encreased, when he shall mete with theim in
Hell, that shall come thither by his example geuinge. This
knewe full well the riche glotton that was buried and
laied in Hell, when he desiered Abraham to sende one home
to hys brethren and their familyes, to bidde theim
amende their lyues that they come not here. This desire
came of no charitie, for in Hell is no charitie, but it
was onelye for the cause aforesaide. He knewe well that
the euill example that hee hadde geuen theim by his lyfe
tyme to eate and drinke, to reuell and riote, to go
gorgeouslie and in fine, softe, and riche apparaile, to
followe the lustes of the fleshe, to vse crueltie, oppression,
and extorcion in the countrey to gather riches as he hadde
done, shoulde brynge theim thither to him, to the great
cumulation & encrease of his
<P Yy2v>
sorowe, and so for his owne ease he willed theim well,
for feare lest by their damnation, he should haue more
sorowe and paine in hell. Saint Peter likewise in these
wordes sheweth vs that although commonly, $$Cum sancto$$
$$sanctus eris, & cu%m% peruerso peruerteris.$$ With the
holy, a man shalbe holy, and wyth a frowarde synner, a
man shall be naughtye and synnefull, for lyke maketh
like. Yet the other is not impossible that the naughty
maye lyue amonge the good, and the good maie lyue amonge
the euill. For Iudas was naught with Christe, and with the
other of the Apostles that were good. And Abraham, Isaac,
Iacob, Ioseph, Iob, Thoby, and suche others, were verye
good amonge theim that were naught. Euen as you see in
natural example. A goodlie Rose springeth vp amonge the
thornes, and a goodlye Oke amonge the rughe bryer bushes.
A candle geueth best lyghte in the darke, and the Starres
sheweth fayrest in the night. If your conuersation shall
be seene good to theim that you shall dwell amonge, you
muste beware of the .vii. faultes that be spoken of. $$Prouer. vi.$$
$$Sex sunt que odit Dominus, & septimum detestatur anima eius.$$
There be syxe thynges that oure Lorde hateth, and the
seuenth his minde abhorreth. You muste beware you haue
not $$Oculos sublimes,$$ hye lokes, by manifest signes settynge
furthe your pryde, it wyll be longe afore anye suche
allure menne to goodnesse by their example, but rather
menne shall hate theim, and also their condicions, fewe
men can well agree wyth
them, <P Yy3> $$Linguam mendacem,$$ You muste be no lyers, but
to haue a true tongue in your head, and not accustomed
to pernicious and perillous lyes who wyll set by suche a
lyer, or learne anie good by his euyll example. $$Manus$$
$$effundentes sanguinem innoxium.$$ An homicide or murtherer,
that will kyll or procure the deathe of theim that be
innocente and haue not offended. $$Cor machina%n%s cogitationes$$
$$pessimas$$. He that hath a venemous harte, euer studiynge
to hurte hys neighboure. Suche an harte muste neades nowe
and then burste out and shewe it selfe, it will no more
be kept in, then fyre couered vnder strawe, whiche muste
neades burst out in one place or an other. $$Pedes veloces$$
$$ad currendum in malum.$$ Euer readye to do harme and to
hurte their neighbours, as when they perceiue a man prone
and ready to anger, with him thei wil be doing, as thinking
it is a good sport to kindle him & make hym angry & to
make hi%m% fight & brawle, or to blaspheme god, nother
regardynge the deathe of their brother, nor the despite
of God. He that hath burned a pore mannes house thatched
wyth strawe, might thynke he hadde greuouslye offended,
then you may be sure that he hath not a litle offended
that hath burned Gods house, hys euen christen. And euen
suche they bee that prouoketh others to dronkennesse, or
to anye other vyce, euer runnynge and readye to do
shrewde turnes. And as $$Titus$$ the noble Emperoure $$Vespasians$$
sonne was wont to saie, that he had lost the daye, when
peraduenture in the daye he had not done some
<P Yy3v>
man good. $$Amici, hodie diem perdidi, quia nemini benefeci.$$
So, contrary they thinke the daye lost in whiche they haue
not done some man hurte, either by backebityng men or
sclaundering them, raylinge or mockinge them, or picking
and stealinge from them, or otherwise. $$Proferentem men-$$
$$dacia testem fallacem.$$ Where afore the wiseman hadde
reproued generallie a liynge tongue, here he reproueth
speciallye the lier, that will in open iudgemente geue
false testimonie and witnesse, bothe to hurte his neighbour,
and also to peruert iustice, whiche is hurt to the common
wealthe. The seuenth and worste of all whiche God
abhorreth, is $$Qui seminat inter fratres discordiam.$$ He
that soweth discorde and debate among brethren. Wee be
all brethren in God, and GOD woulde haue vs to loue like
brethren, to agree in one minde and one wyll in God like
brothers, to agree in opinions, $$Vt idipsum dicatis omnes$$
$$& non sint in vobis scismata.$$ That one faith, an other
should saie, without scismes, diuersities of minds in
thinges concerninge our fayeth, ceremonies, and vsages of
Christes churche, of such diuersity of opinions commonlye
foloweth dissention and debate betwixt neighbour &
neighbour, by which the vnitie of the church, the vnitie
of the congregation of Christes people is dissolued and
cast asunder, whiche GOD mooste desiereth to haue kept and
knitte together by the bonde and knot of charitie, and
abhorreth the contrarye. If we eschewe and auoyde all
these seuen, our conuersation shall seme good to them
that wee occupye
<P Yy4>
 wythall, and dwell amonge, so that when they consider
our good workes, they may take example of the same,
and haue a cause to saye well by vs, and to glorifye
God by vs, whiche shall (through Christes helpe) returne
to the common comfort of vs all in heauen. Amen.

<P S 17>

!The ninth treatice or Sermon.!

$$SVbiecti igitur estote omni humane creature propter$$
$$deum.$$ In these wordes which I haue taken to declare vnto
you, Saynte Peter willeth vs to geue example of due
subiection and humilitie, whiche is the mother and keper of
vertues. Be you subiect (saith he) and lowly to al maner
of men constitute and set in auctoritie ouer you, whether
they be faiethfull or infidels, as moost parte of them were
at that time, vnder whom they liued that s. Peter wrote his
epistle vnto, in the countreys rehearsed. $$Pontus, Galatia,$$
$$Capadotia. &c.$$ This we must do, not only for fear of
punishme%n%t, but rather for discharge of conscience, because
it is gods will we shold so do. Witnesseth .s. Paule: $$Ro. xiii$$.
$$Non est Potestas nisi a deo, & qui potestati resistit dei$$
$$ordinationi resistit.$$ There is no power but it co%m%meth
of god, & therefore he y%at% resisteth power & auctoritie of
office resisteth gods ordinau%n%ce & so worketh toward his
owne da%m%nation. $$Siue regi quasi presellenti.$$ As well
<P Yy4v>
to the Kynge as chiefe ruler in his realme, in all
temporall auctoritie, as to dukes and other captayns or
officers sent from him to do vengeance, punishemente, and
correction, on malefactours and euyll doers, and to the
laude and prayse of theim that be good. Sainte Peter
knewe no precellencye or excellencye ouer a whole realme,
bearinge the sworde of Iustice, and hauynge the execution
of Iustice ouer all his subiectes, but in the kynge whom
he calleth Precellent, which I take for a more
magnificente and noble terme then Excellent. Example. In
an vniuersitie many be excelle%n%t clerkes, as it were out of
the co%m%mon sort, & passyng a great meyny of the%m% that be
learned, but none may well be called precelle%n%t but he that
passeth the%m% all in learnyng. So in auctoritie he is
Precellent that passeth all other power and aucthoritye,
whiche in his owne realme, and in the administration of
Iustice ouer his owne subiectes, is onely the king, &
therfore fro%m% him is deriued the ministratio%n% of iustice to
all inferiour Iusticiers, iudges, & iustices. The auctoritie
of a king ouer his subieccs is wel set furth. $$iii. Esd. iiii.$$
$$O viri nu%m% precellunt ho%m%i%n%es qui terr%m% & mare obtine%n%t.$$ O sirs
be not those men Precellente & highest of all in might &
power, that kepeth both the land & sea and all that is in
them. $$Rex aute%m% super omnia precellit.$$ Such is the
kynge, for he is hyghest, & ouer al, and is lord of the%m%,
Here he vseth the word Precelle%n%t, which .s. Peter vseth,
$$Et o%mn%ia quecu%n%q%ue% dixerit illis faciu%n%t$$. Al y%at% the king
biddeth the%m% do thei do. And if he send them to his army
in his wars, thei
<P Zz>
go, and there they pull downe hylles and make playne
grounde, castelles and towres, they slaye and be slaine,
and passeth not the kinges commaundement: when they haue
ouercome theyr enemies, they bring to the king al theyr
prayes, and they that goo not to warre but ploweth the
ground, when they haue reaped, bringe the king his parte:
And if he alone bydde them kill, they kyll: yf he bidde
them forgeue, they forgeue: yf he bidde them strike,
they strike: yf he bydde banishe, they banyshe: if he bidde
men builde, they buylde: if he bid cutte downe, they hew
downe: if he bidde them set, they sette: and all the
people what power soeuer they be of, obeyeth him. And
for all this he taketh his ease, his meat & drinke, and
his slepe, and others watcheth and kepeth his body from
harme, and they may not go euerye man his waye to do
what he wyll, but at a worde they obey him. Nowe syrs
howe say you, is not the kinge worthie to be called
$$Precellent,$$ whose fame and royall name is set furth after
this maner? Of the duety of dukes, Captaines, or great
officers vnder kinges, you heare: They haue aucthoritie
to edifie, not to destroye, to do good, and not to do ill:
to punishe vice, and to auaunce and set forth vertue: to
correct the%m% that be badde, and to laude, praise, and
cherishe them that be good, yf they do otherwise, their
dampnation is iuste, they well deserue it. And for them
and vs, $$this is goddes will and pleasure, that with well$$
$$doinge we shoulde stoppe mennes mouthes,$$ that folyshly
will raile, and ignorantly, knowing
<P Zzv>
nothinge of the matter that they rayle against, with
our well doinge we shoulde make theim holde theyr peace,
or to say the best, and not with scolding, brawlinge, or
chidinge agayne, nor by actions on the case, nor by
citations, or by suche litigious processe. If thou be
sclaundered, a purgation is not the thinge that S. Peter
biddeth the runne to, but he biddeth the do well, and
so thou shalt stoppe mennes mouthes. Auoyde the occasion
on whiche the rumoure and sclaunder rose, and the rumoure wyll
sone cease, where as by contentious and litigious processe,
manye me%n% wyll speake of the matter that neuer heard of
it afore, and wyl be more ready to speake the worst then
the best. $$Quasi liberi & non quasi velamen habentes$$
$$malicie libertatem sed sicut serui Dei.$$ You must geue
good example and occasion to men to say well, and to leaue
theyr rayling or missaying against you, not for anye
bondage, or for seruyle feare, but like fre me%n% set at the
libertie, at whiche Christ hath set vs, doinge it with
heart and all. And we must beware that we $$vse not our$$
$$libertie as a cloke or coueringe of malice and$$ of
mischeife. Remembre what Iudas of Galiley did, that is
spoken of. $$Actu. v.$$ and $$Iosephus antiquitatu%m%, xviii. Cap. i.$$
he calleth him $$Iudas Gaulonites, homo ex ciuitate cui$$
$$nome%n% erat Gamala.$$ He seduced a great multitude, and made
them to rebell, vnder the pretence of a Godly libertie,
in as much as they were the elect people of God, & paid to
him fyrst fruites, tithes, and other dueties. Wherfore
(he sayd) they ought not to pay tribute to any man,
<P Zz2>
nor to recognize any other lord but onelye God. This
heresie grew so sore y%at% it peruerted a great multitude of
the people to consente vnto it, but anone the auctor of it, &
as many of his secte as could be found, were slaine with
him, albeit the smoke of this heresy smelled longe after,
for this Iudas the heresiarch set forth this heresie
$$tempore professionis,$$ when by the co%m%maundement of the
emperour $$Octauianus Augustus, ibant singuli vt profiterentur$$
$$in ciuitates suas,$$ euery man went to the place where he
was borne, there to haue his name take%n%, & to pay his
head peny or tribute, professinge their subiection to the
Romaines, at which time Ioseph & Mary went to Bethleem
where they were borne, & they being there, came the time
that Mary shuld be deliuered of child, & there Christe
was borne. And afterwarde more then .xxx. yeres, they
moued a questio%n% to Christe touching this heresie. $$An$$
$$licet ce%n%su%m% dare Caesari an non, Mar. xxii.$$ Whether it were
lawful to pay tribute to the emperor or not? Christ sayd
ye: declaring the same by the coine of y%e% mony, which was
the emperors image. It is but temporall, & why shuld not a
te%m%poral lord haue temporal subsedy & aide? it is his duetye
so to have, therefore pay it (saith christ) you must
nedes do so. The said Iudas pretended a liberty, by y%at%
they were of the holy line of Abraham, Isaac, Iacob &
Gods electe people, but this libertie he shoulde haue
vnderstand goostly and not carnally, but he turned it
to carnalitie, as Iosephus expresselye sayth. $$Obtentur qui-$$
$$de%m% vtilitatis defe%n%sionis communis reuete aute%m% propriu%m%$$
$$lucroru%m% gratia tota seditio gerebatur.$$
<P Zz2v>
All the commotion and fraye was made vnder the pretence
and coloure of a common profytte, and common defence,
but in very dede it was for theyr owne priuate and proper
lucre. What mischeif hath come in Saxony by a pretensed
libertie, is not vnknowen: Euangelicall libertie setteth
no man at large to liue as he list, but this it setteth
vs at libertie from the bondage of sinne, and also makinge
vs subiecte to god and to our kinge, and to all our rulers,
constitute and set in office ouer vs, and to do vnto them
oure due seruice and bounden duety frely, $$Non solum$$
$$propter iram, sed propter conscientiam. Rom. xiii.$$ That
is to saye: not for feare of strokes, not for feare of
prisonment, nor for feare of death, but freelye, franckely
with hearte and all, and with a good wyll, as fre men and
not as bondemen, but for discharge of your owne conscience
$$as Goddes seruauntes,$$ consideringe it is Goddes pleasure
you shoulde do so, and not as the seruauntes of the fleshe
or the worlde, coueringe vices vnder the cloke of
libertie. It foloweth, $$Omnes honorate,$$ As the Apostle,
$$Rom. xii.$$ sayth. $$Honore inuicem preuenientes,$$ Euery ma%n%
thinking another better then him selfe, for that vertue
or good qualitie may be in an other that is not in the,
and by that thou maye take him for thy better, and
honoure him. All this S. Peter speaketh to auaunce
humilitie, and to put it in euery mannes bosome as farre
forth as he maye. $$Fraternitatem diligite.$$ S. Paul sayth
of the same. $$Ro. xii. Charitate%m% fraternitatis inuicem$$
$$diligentes.$$ Thoughe charitie
exten<P Zz3>deth to all men, yet principally to christen people whiche
be all our brothers in Christ regenerate and gotten
agayne to Christ by the Sacrament of Baptisme, as we be,
$$Deum timete, scilicet, Timore filiali,$$ as the chylde should
feare his father: and next after him, $$Regem honorificate,$$
whiche is highest to be honoured of all powers temporall,
for euer the feare of God muste go afore, so that doynge
our duetie to oure kinge, or to anye other potentate or
aucthoritie, we forget not the feare of God, neither do
any thinge contrarye to Goddes pleasure. And then we must
not onelye honour, but honorifie him, that is, we muste
do the best we can to make others to do him honor, and
theyr duetie to him. And it is highlye to be noted, howe
intyerly to mennes hartes almighty God striketh the
honour of a kynge, and the reputation that he should be
had in of al his subiectes, sayinge, by the mouth of the
wyse man. $$Eccles. x. In cogitatione tua regine detrahas$$,
$$& in secreto cubiculi tui ne maledixeris diuiti quia & $$
$$aues celi portabunt vocem tuam, & qui habet pennas an-$$
$$nunciabit sententiam.$$ Where we be playnely monished
and warned, that nother in angre nor in sporte or lightnes,
we thinke any yl agaynst our kinge, or against a great
man for that a man rolleth in his minde, it wyll burst
forth one waye or another, and many times when we thinke
leaste vpon it, and feare least, it wyll come forth, yea,
though we speake agaynst them in our bedde, or in oure bedde
chaumber, the byrdes of the ayre, the vtterers of counsell,
whether they be good
<P Zz3v>
aungels or bad, wil vtter thy counsel to thy condemna-
tion, no man can tell howe, but euen as thoughe the birdes
of the ayre, or the mouse pepinge in the hole in the
walles of thy chambre, vttered the, and they that haue
wynges wyll vtter the sentence: a swyft iudge wyll sone
geue sentence of thy condemnation. Here the wyse ma%n% playnely
biddeth men beware that $$they dishonor not their kinge$$
neither in dede, in worde, nor in thoughte. $$Serui subditi$$
$$estote in omni timore dominis, non tantum bonis &$$
$$modestis sed etiam discholis.$$ After that the blessed Apostle
heretofore hath instruct and taught generally and comonly
al them that he wrote to, and al others by them: nowe he
descendeth to the specialties, geuinge certaine speciall
lessons to speciall estates of men and women, fyrst
beginninge with them that be in seruile state, as bondmen,
prentises, and all other seruauntes men and women. All suche
S. Peter exhorteth to be obediente, and subiecte to theyr
lordes and maisters, aswel to theyr lordes and maisters
that be good, vertuous and honest, and measurable in all
theyr doinges, keping the meane in their actes and in
correction, according to the iudgement of right reason
(this is called modestie) as to them that be $$discholi$$
(saith oure texte) truandes, michers that will not kepe the
schole of Christes fayth and of his doctrine, to them that
were infideles, and generally swaruing and going out of
the schole and right learnynge of honesty, and of measure
in their liuinge and in theyr punishinge. Some readeth it
<P Zz4>
crabbed, croked,and cumberous. Some readeth it
$$difficilioribus,$$ to hard, sore and cruell. So that this
is the Apostles minde, that what condition so euer your
maisters be of, you muste do youre duety and true seruice
vnto them. Seruitude cometh either of iniquitie or of
aduersitie: Of iniquitie came the bondage that Cham was
cursed withal, because he mocked his father lying bare,
he had his fathers curse. $$Maledictus Chanaan puer seruus$$
$$seruorum erit fratribus suis.$$ He cursed Cham in his chylde
and issue, with perpetuall bondage. And after this maner,
that is, by iniquitie, hath manye men geuen them selte to
perpetual bondage, to saue theyr neckes. Aduersitie made the
people of Israell bonde vnto the Egiptians, and after
this maner they that be taken prisoners in battel, be
sometimes deputed to perpetual seruitude. This is spoken
of bondage or villanage, in which state who so euer be set,
must be subiect & obedient to his lorde. And not onlye
they, but also al others, as well prentises as couenant
seruauntes, what state soeuer their maisters be of, & that
$$with al feare,$$ S. Paule sayth, $$Eph. vi. Cu%m% timore et tremore,$$
with feare of mind, lyke as you were your masters child,
reuerently fearing to offe%n%d or displease their father, so
must you haue a louinge feare, least you do the thynge that
shoulde displease your maister. Such feare had good Ioseph
whe%n% his maistres tempted him to be naught with her, he
alledged his maysters goodnes toward him, & the benefits
that he had done vnto hym, beyng but his seruaunt and
very bondeman, sayinge, $$Genes. xxxix.$$ my mayster
<P Zz4v>
hath committed and deliuered to me all that he hath in
his house, so that he knoweth not what he hath in his
house, no more but the meat that he eateth and the drinke
that he drinketh when it is set afore him, there is nothing
but it is vnder my hande and at my pleasure, except onelye
you that are his wyfe. Then how may I do this faulte and
synne agaynst my lord? Fye for shame hold me excused, I
will not do it. If his maister had ben his father he
coulde not haue expressed more louinge feare toward him,
by this geuing example to al seruau%n%tes to loue theyr maisters,
and to feare them, and not onelye with feare of mynde, but
also that the feare that is in theyr hearte shulde extende
into the body, whiche S. Paule calleth $$tremor,$$ to make the
seruauntes to quake for feare. Albeit this quaking feare
accordeth properly to the bondman that doth al thing for
feare of strokes. And S. Peter speaketh generally of al
maner of fear, saying: $$in omni timore,$$ so that the seruaunt
should cheifely feare his maister louinglye, as the chylde
the father, and if at the fyrst he haue not suche louinge
feare of his mayster, yet beware of his angre, feare, correctio%n%
as the bondman or prentise doth, & by vsing thy self to do
wel for suche seruile feare, thou shalte find ease in wel
doing & shal begin to do well for loue, & so of a good
seruaunt thou shalt be made a good sonne, faithfull and
louing to thy maister, and by that thy maister shall loue
the better the%n% any child he hath. $$Prou. Si fit tibi seruus$$
$$fidelis fit tibi tanquam anima tua.$$ Euen as him self you must
<P Aaa>
do your seruice with simplicitie of hearte (sayth S. Paule)
withoute doublenes, so that as you shew your self
outward to be diligent and true, so you must be in hearte
inwardlye, euen as you should serue Christ that bought vs,
with whom it boteth no man to disse%m%ble, you muste not serue
to the eye while your maister loketh vpon you, as it were
to please men, but as the seruauntes of Christ, doing the
wil of God with good mind and with a good will, as seruing
our Lord God that hath geuen your maisters power ouer you,
and hath made you subiecte to them, not as doinge seruice vnto
men, for the power that they haue ouer you, cometh of God,
therefore if ye be false to theim, you be false to God that
wylleth you to be true to your maisters. And S. Paule
wylleth Titus his disciple byshop of Candy, to commaund al
seruantes to please their maisters in al thinges that is
not contrary to Gods pleasure, $$non contradicentes, no%n%$$
$$frauda%n%tes (alia littera) no%n% responsatores, non suffurantes,$$
no choplogikes that wil countersay their maisters,
geuing them thre wordes for one, be it well be it yll, be it
true be it false that your maisters sayth, you should be
conte%n%t & geue the%m% no answer, but let them say what it
please the%m%: you muste be no lurchers or priuey pykers or
stealers, but in al thing shewing good fidelitie, that so
you may adourne & do worshyp to the doctrine of Christ in al
thinges,for y%e% good liuing of the scholer, is the ornament &
worshyp of the maister. But now I pray you, yf the
maister bidde his seruau%n%t to entre into religio%n%, is the
<P Aaav>
seruaunt bounde to obey his maister in that? If his master
bidde him take ordres and be a preist, is the seruaunt
bound to obey his mayster? if his maister bidde him take a
wife and be maried, is the seruaunt bound to obey him
in these cases, or in suche other? No verelye: for where
S. Paule or S. Peter biddeth the seruauntes obey theyr
maisters in all thinges, you muste vnderstande this in
all thinges parteininge to bodelye workes, and not spirit-
ual workes, in workes parteining to the administration guiding
and orderinge of theyr maisters householde, and of his
te%m%porall busines, and not parteining to such a perpetuall
yoke as is matrimonye. $$Haec est enim qratia si propter$$
$$Dei conscientiam sustinet quis tristitias patiens iniuste.$$
Because he had bydde seruauntes obey their maisters,
althoughe they were crabbed and out of the schole of
Christes doctrine, yf they were infideles, or oute of
the schole of discrete iudgement in correction. In these
wordes he geueth them spirituall and goostly counsayle,
and comforte saying: This is a speciall gyfte of grace
of the holy gooste, if anye of you suffer sorowe and payne
wrongfully, $$propter conscientiam Dei,$$ hauing in his
conscience a respect to the pleasure of God, which would not
the seruaunt to grudge against his maister, and also
remembring the reward that God will geue to al them that
for his sake suffreth more than els thei were bound to
suffre. S. Paule sayth. $$Phil. i. Vobis donatum est pro$$
$$Christo non solum vt in eum credatis sed vt etiam pro illo$$
$$paciamini.$$ It is geuen you for
<P Aaa2>
a speciall gifte of grace, not onely to beleue vpon him,
$$(i. Cor. xii. Alij datur fides in eodem spiritu,$$ by the holy
spirite of God the holy gooste, to one is geuen faith by
whiche we beleue on Christ & on his holy worde) but also
for Christ it is geue%n% you (sayth Paule) as a speciall
grace to suffre for Christes sake, as many holy Apostles
and martyrs did, for when the heat of the loue of God is
inspired into the soule of man by the spirite of God the holy
goost, it geueth a certaine gladnes and a certain swetenes
to a man which suffreth him not to be deiecte with anye
aduersitie, but maketh him bold and constant against all
vexation. Example we haue of the Apostles, whiche after
they had receiued the holy goost at this holy time of
Whitsontide, $$Ibant gaudentes a conspectu consilii$$
$$quoniam digni habiti sunt pro nomine Iesu contumeliam$$
$$pati. Actu. v.$$ when they were reuiled, threatned, and well
beaten, for their settinge forth and preachinge Christes
faith, and were commaunded they shoulde do so no more, they
went with mery hartes from the counsayle of the Scribes
and Phariseis, that they were conuented and called afore,
because it had pleased God to thinke them worthye to
suffre suche despites for Christes sake. We se also by
experience, that heate causeth and maketh boldnes in man and
beaste, therefore the beastes that haue hootest hartes be
moost bold, and for this cause the lion is bolder then
is the horse or an oxe, because his harte hath in it a more
feruente heate then the other haue in theyr hartes. So when
<P Aaa2v>
the holy goost inspireth the feruencie and heate of his
loue into the hart of any man or woman, it maketh that
person wonderous bolde to suffer persecution and all maner
of payne, yea martyrdome $$propter conscientiam dei$$ (as S.
Peter speaketh) knowinge in his conscience that it is
Gods pleasure he shoulde not reneige God, but rather
constantly suffre all aduersitie for Gods sake. This
feruent heate made S. Paule to say $$Rom. viii. Certus sum quia$$
$$neq%ue% mors: neq%ue% vita. &c.$$ I am sure that nether death nor
life, nor the au%n%gels, nother thinges prese%n%t nor thinges to
come, nether any other creature, maye disseuer or put vs
a parte frome the charitie and loue of God, whiche is in
Christ Iesu our Lorde. So the seruauntes that be tormented
and beaten, and vexed with bitter and feruent wordes,
must take it as a kynde of martirdome, this they must
suffre euer, hauinge a timerouse conscience towardes God, and
surely theyr rewarde shall not be forgotten at length, though
they suffer for a tyme. $$Quae est enim qratia si peccantes$$
$$& collaphisati suffertis?$$ What thanke shall you haue, yf you
do noughtelye and play the sluggardes, or the false bribers
in youre maisters busynes, and then for your noughtye doynge
be well boxed, beaten, and canueste, and so suffer as
you deserue? What thanke shal you haue for your suffering?
none at all. $$Sed si benefacientes patienter sustinetis$$
$$haec est gratia,$$ but if you do well and then suffer
vniuste vexation and strokes, this is a matter of thankes,
worthye to be rewarded. Take
ex<P Aaa3>ample of Ioseph that I spoke of afore, he was true to
his maister, he runne away and fled fornication: he was
falselye accused and vniustlye condempned and cast in pryson,
and layde faste in yrons, all this he toke pacientlye, and
suffered very soberly and humblye, and therefore his rewarde
was very greate and notable. Fyrst God sente him a grace
in his fashion and behauioure by whiche he pleased the
iayler and keper of the pryson, in so muche that he stroke
of his yrons, and made him ouersear and ruler ouer all the
prysoners there, and to geue them theyr meate that they
were allowed at tymes conueniente. Then almighty god super-
added an other grace, illuminatinge Iosephs wytte, with
vnderstandynge of secretes that shoulde come after,
signifyed to him by dreames, by which gyft he redde and
expounded the dreames of the sergeaunt of the seller, and
of the sergeau%n%t of the bakehouse that were in the iayle
with hym, and by that occasion two yeares after he was
called oute of pryson to interpretate the kinges dreame, and
so he did, for whiche he was exalted and made ruler of
all the realme of Egypte. By this blessed patriarch
Ioseph, almyghtye God geueth to all them that be in bondage,
or in any paynefull seruyce, a greate solace and comforte,
that they maye learne by him, that in the lowest state
of men, whiche is the state of seruauntes, yet me%n% may be
highest in maners, & in good conditions. Ioseph was
in bondage & in miserable seruice,
<P Aaa3v>
and Pharao the kinge reigned ouer all his subiectes,
but the seruice of Ioseph was more blessed and more
protitable to the realme of Egipt, then the raygne of
Pharao. For all Egipte, had be vndone and lost for
hungre, yf Pharao hadde not set al his realme vnder Ioseph,
and subdued it to his rule. You may also learne by him
(as S. Ambrose noteth), that althoughe youre bodies be
subiecte to bondage and seruice, yet youre mindes be at
libertie, your maisters be maisters of your bodies, but
not of your soules. Therfore what paine soeuer your bodies
suffer, your wittes may be at liberty, and may ascende
towarde God, hauynge a conscience and respecte to his
pleasure, and for his sake do your seruice faithfullye,
and what so euer paynes you suffer wrongfullye, yet take
them paciently, and you shall not lose youre rewarde of
almighty God. To whom be all honour and glory for euer.
Amen.













































<P S 18>
<P Aaa4>
!The tenth treatise or sermon.!

THe blessed Apostle Saynt Peter in this matter that I
haue to be declared vnto you, prosecuteth further in
the thinge that I partelye touched in my laste sermon,
whiche is of the pacient sufferaunce that the seruaunte
or subiecte ought to vse towarde his maister or superiour,
sayinge: $$In hoc enim vocati estis.$$ Considre your callinge:
GOD hath called you to serue (sayth S. Peter) and not
to controll, to suffer, and not to remurmer, brable, or
chyde agaynste your maisters, and in youre well doynge
and patient sufferinge of vexation and vniuste punishment,
you be the true folowers of Christes passion, as S. Peter
sayth here, in whiche he glorifieth much the state of
bondemen or seruauntes, comparinge theyr pacience to
Christes pacience in his passion. That man that wyl not
learne pacience of Christ, can neuer be saued by Christ:
Remembre the highnes of his estate, by whiche he was
equal with his father of heauen, and then the abiection
and vylenes of his passion and his paynes that he suffered
without any cause geuen thereto on his behalfe, and this
remembraunce wyll make a stony hearte to mollifye and waxe
tendre. And nowe my matter of Saynt Peters epistle
leadeth me somewhat to speake of Christes paynfull passion,
whiche is most necessary for all christen folkes to
heare of, not onely in the passion weke in time of lent,
but aswell in all times of the yeare it shoulde be euer
<P Aaa4v>
in minde and in remembraunce to make vs to considre
the benefit of our redemption & the punishment of the
contemners of the same, and specially now in the hote
time of the yeare, when all sinnes most feruently doth as-
sault vs and tempt vs, we had most nede of shadow to saue
vs from the heat of temptation: now folke be most prone
to the fylthines of the fleshe, now men be prone to angre,
to warre and discention, the heate of the time disposeth men
therto, now men be ready to proule and go about by
auarice to encreace theyr ryches, by deceiuinge or
supplanting theyr neighbours, the tyme is fayre to laboure
in. All these worketh towarde destruction of mannes
soule, by a deuelysh heate of worldlynes, contrary to the
heat of godly loue inspyred by the holye goost (that I
spoke of euen nowe.) Therefore against this heat, we must
take a tre to shadowe vs, & to kepe our beautie, that the
deuelish heate of temptation do not marre our colour.
$$Prou.iii. Lignu%m% vite est omnibus qui apprehendu%n%t ea%m%,$$
sayeth the wyse man, speaking of the increat wisedome
the second person in trinitie, our sauiour Christe in whom
the manhed is ioyned to the same wisedome in one person, he
is the tre of life to al me%n% & women that ca%n% catche or
take him. And y%e% spouse sayth. $$Can. ii. Sub vmbra illius que%m%,$$
$$desideraba%m% sedi.$$ I reposed my self and sate downe in the
shadow of him that I desired & loued. We muste repose
our selfe, and louinglye reste in the shadowe of Christes
passion, that we may saue our self from synne, and gather
our strength agayne, by whiche we maye be able to ouercome
the deuyll,
<P Bbb>
and to resist all his assaultes. $$Christus passus est$$
$$pro nobis,$$ Christ suffered for vs, generally for vs all,
what state or degree so euer we be of, for vs (he saythe)
to moue vs to compassion, and in our minde to suffer
with him, in asmuche as he suffered not for his owne
faulte, nor for any aduauntage for him self, but for to
redeme vs & to make amendes for oure faultes, and for to
auaunce vs into the fauour of God againe. Therfore he
that hathe a noble and a gentle harte wyll count the paine
that Christ suffered to be his own paynes, because they
were taken for his sake. So dydde king Dauid. $$.ii. Reg.$$
$$vltimo,$$ when he saw the angell of God striking the people,
and kill them, because he had proudly caused the people to
be nu%m%bred. He cryed to God & sayd: I am he that hath
synned and done amisse, these be poore lambes or shepe,
what hurt haue they done in this matter? as who should
saye none. I besech the turn thine anger against me, and
spare them. $$Esay. liii. Vulneratus est propter iniquitates$$
$$nostras attritus est propter scellera nostra.$$ He was
wounded for our iniquities, and al to torne for our yll
deedes. Therefore Christes passion is or shoulde be our
passion as well because of the occasion of hys passyon,
which was our sinnes, as by the vtilitie and profite
that commeth of the same, not to him but to vs. $$Vobis$$
$$relinquens exemplum,$$ to you seruantes specialli. Now
to my purpose, giuing example of the despites that wer
done to him, of the trouble and vexation that he suffered,
of the whips and scourges that he was beaten with.
And if you be
<P Bbbv>
ouercharged with heauy burdens, remembre the heauy
burden of the crosse that was layd on hys shoulders
when he was not able to beare it, but fell downe vnder
it, he was so faint and wearye with long abstine%n%ce & with
watching al the night afore, and with much rude ha%n%dling by
them that came wyth Iudas for to take him, & with much
haling & pullinge of him from one iudge to an other, and
then with the ache & smarting of mani sore stripes
that he suffered, & wyth shedyng of his blood at his
scourging when he was whypped. And the%n% remembre what
villanie they intended against him, putting him to that
deathe that they thought most dispiteful, hanging him
on the crosse that he was nayled on, as we now a daies
esteme hanging on the galowes, & that in y%e% co%m%mon place
of execution for felons and malefactours, as we say here
at Mighel hyll, or in London, at Tiburne or such others.
And finally then consider the death that he suffered for
our sakes, you must take him for your myrrour or glasse to
loke in, & for your example, $$that you mai folow his steps.$$
He was vngiltie to dye, for he neuer did ani faut in dede,
neither any gile or false word y%at% cam out of his mouth,
by which any man might be deceiued. Al this & that
foloweth S. Peter taketh of the .liii. chapter of Esay,
where y%e% prophet hath the same sentence. It is a great
disco%m%fort for him y%at% hath a great iourney vpon him to do,
to go out of his way, therfore he had nede to beware at
the beginning, for a litle errour at the beginning wil be
a great errour at the end. As when ther be .ii.
<P Bbb2>
wayes meting together if the Pilgreme take the wrong
way & go on a quarter of a mile, that mai be sone
amended, he may with a litle labour com into his way
againe, but if he go on stil til he be a dosen mile or
.xx. mile out of his way, it wyll be a shrewd paine to
coste ouer the countrey to get into the way again. The
surest thing to kepe a ma%n% from masking and straying out
of the way, & also to bring a man into the way if he be
out of the wai, is a wise gide to go afore a man to
leade him the way. Blessed S. Peter like a good shepherd
fearing least his Lambes,  bondmen, prentises, & seruantes (to
which speacially he speaketh now) should by the rygour &
roughnes of correxion be driuen out of the right waye to
heauen by murmuring, grudging, chidynge and checking
theyr maisters, or brawling and fighting with theym,
(this is the streight way to hell) biddeth them folow
the steps of theyr gyde our sauioure Christ, which
suffered much more paine then they could haue layd vpon
the%m%, neuer offending nor geuynge cause to the same. And
our mother holye churche in the Epistle of the seconde Sun-
nedaye after Easter, readeth the same woordes of Saynte
Peters Epistle, exhortynge all her chyldren, all Christen
people to folowe the steppes of oure gide our sauiour
Christe that we swarue not out of the way to heauen, in
which were sette a lyttle afore in the holye tyme of
Lent by the Sacrament of penaunce, and at Easter by the
moste reuerende sacrament of the aulter, the true $$Via-$$
$$ticum$$ meate to strengthe vs in oure iourney.
<P Bbb2v>
We must folow him, thinking that if God the father spared
not his onely begotten natural so%n%ne, but put him into
sinfull mens handes, & let him be beaten for our sakes, then
he wyll not spare hys handy workes, and his children by
adoption. If he scourged his sonne that was without syn,
will he suffer them to be vnscourged that be full of syn? It
wil not be. God scourgeth euery child that he taketh for
his, therfore if you be excepted from the scourge, you be
excepted from his chyldren. For he that is a sure stedfast
christen man must not onely do well, but must also be content
to suffer yll, remembring that Christ neuer sayd yl by any
ma%n%, yet he was missaied, & very il spoke%n% to. $$Cu%m% male-$$
$$diceretur non maledicebat.$$ Whe%n% he was missayed he missayd
no ma%n% again, nor said any yl. He was called a Samaritane,
which was as dispiteful among the%m%, as is now to be called an
heretik with vs. For the Samaritanes wer but as it were
halfe Iewes, they came of the Assirians and vsed the
superstitions of the Gentiles, & yet mengled muche of Moyses
lawe wyth theyr errours, therefore the Iewes loued theym not,
nor companyed with them. He was also called traytour agaynst
the Emperour, tauerne hunter. &c. And where he knewe muche
worse by theim, yet he geue them neuer an yll worde agayne.
$$Cum pateretur non comminabatur.$$ When they layde on him with
roddes and scourges: he threatned not that he woulde be
reuenged, or that he woulde be euen with them. $$Ecclesiasticus$$
saythe $$.xxii. That lyke as a fore the fyre burneth the$$
$$vapour and the$$
<P Bbb3>
$$smoke riseth on high, sic et ante sanguinem maledictio & contume-$$
$$lie et mine.$$So afore bloode shedding yll railing wordes,
dispites, and manishyng or threatning goeth afore. Where
Christ had vengeaunce in his hand, and might haue cast it
vpon them by and by, he would not so doe, but $$tradidit$$
$$vindictam ei qui iudicat iuste$$ (as sayth the new tra%n%slation)
he committed the vengeaunce to God the father that iudgeth
iustli, letting him alone with the vengeaunce, as in deede
God biddeth vs doe. $$Mihi vindictam & ego retribuam, mea$$
$$est vltio & ego retribuam Deu. xxxii. Ro. xii.$$ Let me alone
with the vengeance, and I wil requite the%m%. And so he did
in dede by the Iewes, he payde theym home eueri halfpeny
$$vt in prouerbio.$$ The blod of Christ fell vpon them and
vppon theyr issue .xlii. yeares after, when the noble Emperour
$$Vespasian$$ & hys sonne $$Titus$$ destroyed the citye of Ierusale%m%,
wyth suche an horrible strage and murder, as woulde abhorre
any yron hart to consider, as $$Iosephus$$ in the last booke
$$de bello Iudaico$$ expresseth it. Our translation saith:
$$tradebat autem iudicanti se iniuste.$$ He committed him selfe,
or deliuered him selfe to him that iudged vniustly, to
Pilate, which partly to please the Iewes that pursued Christ,
partly for feare, least he shoulde be accused of treason
to the Emperour for letting a traytour scape, as they said
Christ was, because he would be a king (they said) and that
was treaso%n% against the Emperour. But there is neyther
fauour nor feare, mede nor dreade that shoulde haue made
him to condempne an innocent that neuer offended the
<P Bbb3v>
lawes. Now how Christ committed him selfe to Pilate, you
must consider that fyrst he deliuered him selfe to Iudas
comming to mete him, when he came with his companie to
take Christe, Iudas delyuered hym to the ministers that came
with Iudas to take Christe, and they delyuered him to the
princes of priestes, scribes and Phariseys that hadde
payde money to Iudas for him: They deliuered him to Pilate
which wrongfullye condempned him. This deliuerie of Christes
part proceded and came of obedie%n%ce to his father and of
most abundant charitie and loue towarde mankinde. Of Iudas
part it came of couetuousnes to recouer the losse of the
oyntment that Mary Magdalen bestowed vpon his fete anoynting
them. And on the Scribes and Phariseis part it came of
rancke malice and enuie against Christ. I take not $$prodere$$
and $$tradere$$ for one. $$Prodere$$ is to woorke the treason,
and that was done when Iudas consulted with the princes of
of the prestes, and agreed with theim on a price, then the
treason was wrought, when Christ was bought and sold.
Deliueraunce was made afterwarde when Iudas mette him in
the gardeine and kissed him and they sette handes on hym.
Iudas was $$proditor$$ and $$traditor,$$ he wroughte the treason,
and also made delyueraunce. $$Qui peccata nostra ipse pertulit$$
$$in corpore suo super lignum.$$ Euen he delyuered hym selfe to
the vniuste iudge whyche bore oure synnes vppon hys bodye,
nayled faste vppon the tree of the crosse. He bore our
synnes vpon hys bodye (saythe Saynte Peter) not as
<P Bbb4>
my surpeles beareth hys whitenesse, nor as thy
gowne beareth his blackenesse, for my surpelesse beareth
hys wytenesse, so that I maye saye my surpeles is whyte,
and thy gowne beareth hys blackenesse, so that I maye
saye thy gowne is blacke. But thoughe Christe bore oure
synnes, I may not say that Christ was a synner, for he neuer
sinned in worde nor dede, as Saynt Peter sayde afore. When
we bare our iniquitie we be wicked, when we bear our sinnes
we be sinners, it is not so of Christe, therefore when we
saye that Christe bore oure synnes, you muste vnderstande
that hee bore the payne and punyshement that we were worthye
to beare for oure synnes, as the Prophet Esaye sayde of hym
longe afore. $$Esa. liii. Ipse autem vulneratus est propter$$
$$iniquitates nostras, attritus est propter scelera nostra.$$
Hee was wounded for oure iniquities, and al to torn with
whyppes, scourges, and roddes, wyth manye blowes and bobbes,
and with the nailes and with the speare, and al for our
greuous offences, that lyke as hee dyed bodelye, so wee maye
dye to synne, so that sinne dye in vs, and haue no lyfe
nor strengthe in vs, and maye liue to Iustice, so that vertue
and good maner of liuyng be quick, liuelye and freshe in vs.
$$Cuius liuore sanati sumus,$$ the woordes of Esaye. With hys
blewe wales and scarres in hys fleshe after the scourges,
stripes and strokes that made his skinne to ryse, and to bee
blacke and blewe, wee were healed from the syckenes of our
soules, that that made his body sycke and sore, made vs whole
& sound.
<P Bbb4v>
$$Et dominus in eo posuit iniquitatem omnium nostrum.$$
Euen the same se%n%tence that Saint Peter saith: $$peccata$$
$$nostra ipse pertulit in corpore suo.$$ Our Lord God the
father put vpon him all our iniquities. And still the blessed
Apostle S. Peter alludeth to the same chapiter of Esay,
where the prophet sayth: $$Omnes nos quasi oues errauimus.$$
Al we went a straying lyke shepe out of the flocke, and
out of the keping of our shepherd, and so saithe S. Peter:
You were once like shepe strayed oute of Gods flocke, but
nowe you be conuerted and turned againe to the pastor
and feder, bishop and ouerseer of your soules. And in
this processe saint Peter also semeth to teach vs the
parable of the gospell of the man that had a C. sheepe,
of whych one was straied away, and he left foure score and
nintene in deserte, and went to seeke that sheepe that was
strayed awaye, and when hee hadde founde her, he cast her
on his shoulders, and was glad, and when he came home with
her, he called his friendes and his neighbours about him,
praiyng them to be mery with him, because he hadde founde
the shepe that was lost, and so they made more chere and
myrth for that one shepe, then for all the rest that still
kept the flocke. Thys odde shepe that strayed out of the
flocke, signifieth the tenthe kynde of reasonable creatures
that God made to honour and laude hym. God made the ix.
orders of Angels, al reasonable creatures, and the tenth is
mankinde, which was by sinne gone at large out of the folde
of Paradise, and oute of the compasse of Gods fauour. The
second person
<P Ccc>
in trinitie owner of this sheepe, left all the rest of his
resonable creatures and shepe or flocke the .ix. orders of
Angels in deserte in heauen, which the innumerable multitude
of dampned angels had forsaken and left, and so to them it
was a wildernesse, as a thinge forsaken. And so it was to
man that was made finally to inherite heauen, yet folowing
his pleasure regarded it not, but had lost it, and yet to
this daye it is reputed as a wyldernes, or as a thing forsake%n%
of the most part of people that will not walke in the
streyght way that bringeth a man to heauen, but had leauer
keepe the brode waye of pleasure, easelye hopping and dauncing
to hell, and therefore to them heauen is a wildernes, and
also in the wooddes of the wyldernes there be many birdes
that singeth swetely, with many and diuers swete tunes: so
in heauen where the $$inhabitauntes shall prayse our Lorde$$
$$God worlde without ende.$$ There be also in wyldernes many
swete and pleasant floures, and so there be in heauen the red
roses of Martyrs, the violets of Co%n%fessours, the lilies
of Virgines: For such considerations heauen may be called a
wyldernes, as Christ calleth it in thys parable. Ther he
semed to leaue them when he came alowe, and was by our mortall
and passible nature $$minished and made somwhat lower then$$
$$the Angels$$, though by his Godhead he were farre aboue them.
Here in earth he found the shepe that was lost, and neither
beat it nor stroke it, nor brawled with it, nor rayled nor
chidde, but louingly gotte it vpon hys shoulders, when his
shoulders and armes were
<P Cccv>
racked and strained to set the holes that wer bored for
the nailes in the side armes of the crosse, for then (as
Esay saith, and saint Peter reherseth the same here) he
bare our sinnes vpon his te%n%der bodie on the crosse, he suffer-
ed vpon the crosse the paines that we should haue suffered
for our sins. Saint Ambrose vpon the same saithe:
$$Humeri Christi brachia crucis sunt, illic peccata mea$$
$$deposui, in illa patibuli nobilis ceruice requieui.$$ The
shoulders of Christ be they that be extended vpon the
braunches of the crosse, there vpon them (said S. Ambrose)
I laide downe my sinnes on the necke and shoulders of that
noble galowes, I rest my selfe. But because Christ in his
parable saith that the shepherd cast the sheepe vpon hys
shoulders $$gaudens$$ being glad and mery, but seyng all this
concerneth his paineful passion on the crosse in which he
suffred paines vntollerable: how can it be that he with
ioye and gladnes cast his straied shepe vpon his shoulders?
it was to his payne and not to his pleasure, as it semeth.
In verye dede although he bore our sinnes (that is to say,
the paines for our sinnes) to his paines, ache and
smarting: yet knowing what shoulde come of it, he was gladde
to take the paine and to saue hys shepe. For in this you must
vnderstande that the reasonable soule of Christe (compre-
hending both wytte and wyll) eleuate to the contemplation
and fruition of almighty God, is called the superioure &
hyghest parte of the soule. The same soule applyed to
inferiour and lower thinges, is called the lower porcion
or lower part of the soul.
<P Ccc2>
As when the witte or will is applyed or inclined to the
fiue wittes, or to theyr sensuall appetites or to other
lower worldly busines, paines or pleasures, all beit when
the witte or will is exercysed aboute anye suche lower matters
in an order to Gods pleasure, they belong to the higher
porcion and may be called the higher porcion of the soule
largely or comonly speaking of the higher porcion. To our
purpose, although the lower part of y%e% soule of Christ had
sorowe & paine wyth the sensible powers of the bodye that
smarted and aked right sore with the flesh, which was most
tender in Christ, because he was of most pure & tender
complexion. In the higher part of his soule, both wayes
had euer ioy and gladnes. As for the first way in the
conte%m%placion and fruition of the godhead, there is no doubt,
for it gaue Christes soule beatitude, euen such ioy and
gladnes as he hathe in heauen now. After the second maner
also, whe%n% Christ consydered hys paynefull passion as the
meane appointed by the father to redeme mans soule, & to bring
home the sheepe that was lost & strayed away by sinne, he
toke the paines with a good will and very gladly. We haue
a like example of Saint Paule, which by the higher part of
his soule, and by his deliberate and well aduised will,
desired to be dissolued and to be with Christ all beit the
wyll vnite in amitie and loue to the sensuall appetite
desyred to abyde styll in the fleshe and to lyue. In lyke
maner were the blessed Martyrs whyche in theyr bodyes
suffered vnmeasurable tormentes and greuous paynes,
<P Ccc2v>
yet remembring Gods pleasure & the rewardes that they
should haue for the same, they toke the%m% gladly & with
good chere. And so it standeth together that Christ
bearing y%e% paine for our sins vpo%n% his backe on the crosse,
yet bore the%m% $$gaudens$$ with ioy and gladnes in the higher
porcion of his soul, knowing that by his paines and bi his
death ma%n% shoulde be restored to fauoure agayne, that afore
was attainted & out of Gods fauour. And that where we were
afore like straied shepe out of the blessed flocke of
Gods faithfull people, nowe we be conuerted and turned agayn
to the pastor and bishop of our soules, as S. Peter said to
the%m% that he wrote vnto. $$To the pastor, the shepherde,$$
$$the feder of our soules our sauiour Christ,$$ whom afterward
in his epistle .v. chap. he calleth the prynce of pastors,
maister of the craft, the chief shepherd of the shepherds,
the chiefe feeder of the feeders, the chiefe bishop of the
bishops, the chiefe curate of all curates, and not onely
of the flocke. Him al pastors and curates aswel spiritual
as temporal must folow. Here I should speake more largelye
of pastors and bishops, but I shall deferre it vnto the
.v. chapter of this epistle, where (God helping) that matter
shalbe more largely entreated. Now I shal exhort you as well
maisters as seruantes, men and wome%n% to consider that we
haue a shepherd and an ouerseer in heauen our sauiour Christ,
therfore you maisters order your serua%n%ts as you would
Christ should order you with mercy and fauour. And you
seruantes so order your selfe to youre maysters, as thoughe
you serued
<P Ccc3>
Christ with simplicitie of harte without doublenes, serue
not onely to the eye whyle your maysters loketh vpo%n% you,
playing the wantons while they be absent, for if you doe
so, you are double harted, which is co%n%trary to simplicitie
and plainnes, serue as though you serued God and not ma%n%
and so being in bonde seruice, you shal make your hartes
free and at libertie, and shall tourne bondage into libertie
of hart, and shal serue god, and seruinge hym you raygne,
you bee lyke kynges ruling and co%m%maunding and kepinge vnder
your affections and wayward appetites of the body, and so
you maye come to suche fortune, that you may be maisters
ouer them that be free men, yea and maye peraduenture be
maisters ouer your maisters children. $$Seruo sensati liberi$$
$$seruie%n%t Eccle. x.$$ And we haue hearde sometimes of seruauntes
which in processe of time haue bought theyr maisters
childrens inheritaunce, or theyr goodes, but these be no
dastardes but wytty seruantes, that come to such exalta-
cion. And so you see that God euer requiteth & rewardeth
the true seruant, eyther bodely and temporally, as in this
example rehersed, or gostlye giuing him quietnes of minde,
by which he shall serue his maister truely, and so doing
he serueth Christe, and shall come to hym, for so is hys
wyll, that who soeuer serueth hym should finally be
there as he is. And that we all may so serue him in our
calling in the seruice that god hath appointed vs to,
that we mai at the last com to him he grau%n%t vs for his
infinite mercye that for vs died. Amen.














<P S 19>
<P Ccc3v>
 !The. xi. treatise or sermon.!

!The third chapiter.!

$$SImiliter et mulieres subdite sint viris suis, vt & si$$
$$qui non credunt verbo, per mulierum conuersationem sine$$
$$verbo lucrifiant. &c.$$ Here in the fyrste parte of this thirde
chapiter the blessed Apostle ascendeth from the informacion
that he gaue to them that be in seruile state (of whiche
I entreated in my laste sermon) vnto them that be ioyned
together in the yoke of marriage. First speaking to the
wiues, and ordering them toward theyr husbandes, & also
in theyr exteriour behauiour. And consequently he teacheth
the husbands theyr duties toward theyr wiues. S. Peter saith:
$$Similiter et mulieres. &c.$$ likewise wome%n% must be subiect to
theyr owne husbandes. $$Likewise$$ (saith s. Peter) as I haue
spoken of the subiectio%n% of the seruantes to their maisters,
so I must aduertise & counsel the wiues to obedience &
subiectio%n% according to their calling, that thei do reuerence
vnto theyr husbandes wyth feare, as Saint Paule saith.
$$Ephe. v. Vxor autem timet virum suum,$$ Let the wife feare
her husbande wyth such louing fear as I haue spoken of afore,
more for loue, fearing to displease him, then for strokes
or punishment. And in the same chapter s. Paule biddeth
wiues be subiecte to theyr husbandes as vnto our Lord &
master Christ, for it is our lorde
<P Ccc4>
Gods ordinance that the man should be the head of the
woman, as Christ is the head of his spouse and wife the
church or multitude of Christen people, therefore like as the
churche is subiect, obedient, and doth reuerence to Christ,
as the body to her head, so ought the wyues to theyr
husbands as to theyr head in all thinges that be good and
according to Gods pleasure. Of the contempt of due
subiection and obedience of the wyfe to the husband, I
rede a notable story. $$Hester. i.$$ wher it is written that the
great kynge and conquerour $$Assuerus$$ king of the Medes and
Persies, & ouer cxxvii. prouinces and realmes, made an
exceding sumptuous feast to all the nobilitie and head of-
ficers of his Empery and dominions, the preparation and
prouision for the same, with the inuitacion and accesse of
his gests, continued .ix. score daies, the solempnitie of
the feast continued .vii. daies. There was such prouision,
such seruice of al officers, and such delicates of meates
& drinks that wonder it is to heare of it. And like as
that king kept his feast in the solemne place prouided
for the same: so dyd $$Vasthi$$ his Quene keepe her feast, to
all the quenes Ladies and noble women of the Emperye,
and that in the palace where $$Assuerus$$ was wont to dwell,
for the kynges feaste was kept in Haalys or tentes
wonderouslye wroughte with costlye stuffe, and stronglye
staied by pyllers of fyne Marble after a gorgeous fashyon all
of pleasure, there the kynge kepte hys solempne banckettes,
and lefte hys palace for the Quene $$Vasthi$$ wyth the other
Ladyes.
<P Ccc4v>
On the .vii. daye of this feast when $$Assuerus$$ the king
had well dronke, & was well warmed with wyne, he sent his
Chamberlaynes to call $$Vasthi$$ the quene to him, willing her
to put on her head her diademe or crowne and to come forthe
after her goodliest maner, because he would shewe to his
kynges and lordes the beautie of his quene, for she was very
fayre and beautyfull, but she refused to come at him, and
contempned the kinges commaundeme%n%t, sent to her by his
chamberleins. For this cause the king was sore dismaid, &
waxed wondrous angrye, and in a rage called all the great
wisemen of his priuye counsayle that were euer at hande
(as the maner of kinges is to haue such counsayle euer
redy) and by theyr counsayl he did al weighty matters,
because they knew the lawes of God and man: he asked theyr
counsayle what sentence shoulde be gyuen againste $$Vasthi$$
the quene for her pride and obstinacie. They aunswered
all by the mouthe of $$Manucha$$ one of the chiefe of the
counsayle, whiche after thys maner spoke to the king afore
the princes of the cou%n%sail. $$Non solum rege%m% lesit regina$$
$$Vasthi. &c.$$ The quene hath hurt not onely the kinges highnes,
but also all the people and princes and noble men that be
wythin the dominion of kynge $$Assuerus,$$ for the woordes of the
quene will go abrode amonge all women, and make them to
contempne theyr husbandes saying: $$The noble and mighty$$
$$king Assuerus bade Vasthi his quene come into his presence$$
$$and she would not, and no more will I but when me list.$$
And by this example gyuen of her, all the wyues
<P Ddd>
of the Princes of the Persies and of the Medes will sette
little by the commaundement of their husbandes. Wherefore
the indignation and displeasure that your highnesse hathe
conceiued againste her is iuste and not without a cause. And
therefore (if it be your pleasure) let a proclamation be
sende frome your persone, that quene $$Vasthi$$ shall neuer
more come in your presence, but that an other better then
she shall take her raigne, that she hathe as one with you.
And let the same commaundemente be diuulled and proclaymed
in all Prouinces and Realmes of your Emperie, euen to the
furthest parte therof, that so all wiues, as well of
the great men, as of the common and lower people maye geue
honor and obedience to their husbandes. This counsell
pleased the Kinge and the princes that were present with
him, and the kinge according to the same, sent furth his
letters into all countreys of his emperye, written in
diuers languages, and diuers letters, that euerye man
might reade and vnderstande them, conteininge this argumente,
that $$the men be princes and qreatest in their owne houses,$$
wherfore it foloweth that the wyues be subiecte and vnder
obedience to them. By this storie all good wiues may note
and marke what commeth of contempte and disobedience of the
wyues to their Husbandes. She was deposed from her high
estate and put away from her husbande, because she list not
to obey nor to be subiect to his commaundement. Almighty
GOD made the first woman for two vses or purposes,
<P Dddv>
one for to multiplye mankinde by generation, an other
cause, for domesticall cohabitation, and to dwell wyth
the manne for his comforte. And in bothe these two, the
woman was soore punished because shee tempted her husbande
to eate of the forbidden fruite. Firste where she
shoulde haue borne chylde wythout payne, she was deputed
to exceadynge payne wyth manye throwes and panges while
shee is wyth chylde, and wyth muche more payne when shee
is traueylynge to be deliuered. Seconde, to our purpose
nowe, where there shoulde haue bene none inequalitie
betwixte the manne and the wyfe, nowe for a punishement for
her faulte shee muste be content to heare, $$Sub viri potestate$$
$$eris, & ipse dominabitur tui.$$ Thou shalte be vnder the
power of thy husband, and he shall be thy ruler. And yet
let vs consider the goodnes of god, how he vseth mercy
with the rod of correction, in this soore beatyng of
woman kinde, with these two strokes of pain with childe, and
of subiectio%n% to the husband, God hath prouided that the
first is eased by the byrth of the childe into the world,
which so comforteth the mother, that anone she hath
forgotten all the former paine that she toke with her
childe. And the second is notably releued, by this that
by the dominion and rule of the husbande, the wyfe is much
eased of solicitude & thought for outward prouisio%n% of
necessaries, & for defence of her right, and for
aunswerynge to vniuste vexation, and suche others. And
also specially by this, that by the goodnesse and gentle
behauiour of the wyfe,
the
<P Ddd2>
husbande is manye tymes made much better the%n% he woulde
els be. And this saint Peter teacheth in this place,
saiynge: $$Vt si qui non credunt verbo, per mulierum$$
$$conuersationem sine verbo lucrifiant.$$ He woulde specially
that they should remember their subiection and gentlenes
toward their husbandes, that if there be anye of their
husbandes that peraduenture beleueth not the woorde of
God preached amonge theim, whiche the wyues dothe beleue,
they maye be wonne and conuerted to Christes faithe, by
the holye conuersation of the women without preachinge.
When they consider your holye conuersation (sayth saint
Peter) with louing feare of God and of your husbands. And
here is to be noted that sainte Peter wrote this epistle
or letter to the countreis where some were co%n%uerted to
Christes fayth, and some were not. And as the women
commonly be more tender harted then the menne, so manye
tymes they were soner conuerted to Christes religion, then
the men were. And in this case he exhorteth the women to
shew their faithful maner of liuyng by louing obedience &
subiectio%n%, that so bi their good & godly co%n%uersation, thei
might allure their husbands to y%e% same faith y%at% they were of,
& to beleue as thei did. And here you se now again how
highly the blessed apostle estemeth honest conuersation
as a meane of as great efficacitie to allure me%n% to goodnes,
as is y%e% word of exhortation or preachyng, as he had said
afore in the second chapter. $$Conuersationem vestram inter$$
$$gentes habentes bonam, &c.$$ Biddynge them be of good
conuersati<P Ddd2v>on that where men backebite you and saie euill by you,
as of malefactours, when they consider your good workes,
they maye glorifie God, and be conuerted to God by your
good example. And I doubt not but that in this troublelous
time of new opinions and errours that hath now many a daye
persecuted the mindes of good fayethfull people, the
stedfast and faythfull conuersation of the honest wiues
hath staied their husbandes in the right trade, and made
them good men, where els they would haue erred as others
haue done, as well in this citie as in other places.
$$Quarum non sit extrinsecus capillatura, aut circu%m%datio$$
$$auri, aut indumenti vestimentorum cultus.$$ Because Saint
Peter hadde bidde al wiues please their husbandes with
obedience and due subiection, lest they shoulde thinke
thys subiection and pleasynge of their husbandes to stand
in trimmyng and dressynge their bodies curiously and
wantonlye for their husbandes pleasures, he declareth that
he meaneth nothing lesse, & biddeth theim that they vse not
to make their heere for the nonce, settyng it abrode smothly
slickt, to make it shine in mens eyes, or curiously platted
in traces, or as ge%n%tle wome%n% vse now adaies, purposly neglected
ha%n%ging about their eies, as it were saiyng: I care not how
my heere lye, and yet while they do so, they most care
howe to pull abroade their lockes to be sene. And so when
they take vppon them to care least then they care most
for their heere. Some there be that can not be contente
with their heere as God made it, but dothe painte it and
set it in
an<P Ddd3>other hue, as when it was white hoore, they dye it
fayre and yelowe, or if it be blacke as a crowe, it
must be set in some lighter colour, as browne, or aburne,
or redde: And so muste their browes and the bryes of their
eye lyddes be painted proporcionably. All this disgisyng
of womens heere saint Peter calleth by one name, $$Capillatura,$$
makynge their heere, or curiouslye dressynge their heere,
which he disswadeth and cou%n%saileth to the co%n%trary. And
.s. Paule $$.i. Timo. ii.$$ biddeth all women apparell and raye
theim selues in comelye rayment with bashfulnesse or
shamefastnes, and with sobrietie. $$Non in tortis crinibus,$$
not wyth their heere platted or sliked abroade. And bothe
the blessed Apostles biddeth women not to vse superfluitie,
of these golden abilimentes (as they be nowe called) nor
of ouer costlye rayment dasshed wyth Pearles or precious
stones. Sainte Peter calleth suche precious and costlye
garnishinge of rayment, $$Cultus indumenti vestimentorum,$$
as who should saye, $$Indumenti indumentorum,$$ or $$Vestimenti$$
$$vestimentorum.$$ The dressing of the raymente of all
raymentes, to signifie the preciousnes or riches of the
rayment, as we vse to saye, the flower of all flowers. A
felowe of all felowes, to signifie the excellencye of the
thinge. Sainte Peter and saint Paule which were sure that
they hadde the spirite of God, and spoke by the spirite
of God, in Goddes name, disswadeth such costlines and
biddeth women not to set their mindes theron. For as saint
Cypriane saieth. $$Li. de habitu virginum.$$ Chastitie in virg-
in, wife, and
<P Ddd3v>
wydowe consisteth and standeth not onely in the sounde
integritie, and wholenes of their flesshe, but also in a
certayne shamefastnes and honesty of their apparell, for
lightly there is no more precious and costlye dressynge
then is amonge them whose honestye is lyght cheape. Therfore
in no case let your raymente deface and sclaunder the
sinceritie and integritie of your bodies, but that like as
you kepe your bodyes chaste and cleane after your callynge,
whether it be virginitye, mariage, or wydowehode. So let
the dressynge of your heades, and the apparelynge of your
bodyes be chaste, cleane, and after a sober fashion, not
lyke players disgysed after any wanton maner, least the
lightnesse of your dressynge shewe the lightnes of your
condicions. Almightye God by the mouth of the blessed
prophet $$Esai. iii.$$ reproueth very earnestly and greuously
this costlye & gorgious dressyng & wanto%n% behauour of wome%n%
which was then vsed in Ierusale%m%, as it is now in our time
in England, $$Pro eo quod eleuate sunt filie Sio%n%, &$$
$$ambulaueru%n%t collo extento & nutibus oculoru%m% ibant. &c.$$
He punisheth them with shame co%n%trary to their pride and
iolitie, saiynge: $$Decaluauit dominus verticem filiarum Syon,$$
$$& dominus crinem earum nudabit.$$ He bryngeth theim to
shame from toppe to toe, beginnyng at the head of whiche
they were so proude, and so vnto the shooes of their fete.
God wyll plucke the heeres from their heade, that they toke
so muche thought to set forthe and to painte it, and
will make it bare, and shewe it as it is. That euerye man
<P Ddd4>
maye see it was not their owne, but perwynes or paynted,
eyther here by temporall miserye & sorow & sicknes, or in
hell when al the world shal wonder at their pryde. Their
trimmed shoes, their nouches, brooches, and Rynges, their
chaynes, dimisentes, and pendentes, their costlye edges,
and precious abilimentes shall come to naught. And then
their pleasaunt odours of muske, ciuet, and of all
perfumes, shall be turned into stenche. $$Erit pro suaui$$
$$odore fetor.$$ And for ioye and myrth, shal come sorowe
and mournynge, for their pryde and exaltation, shal come
vylenesse and deiection. What manne or woman wyll be so
madde as wittynglye to vse that hath bene the destruction
of other women? If a man or a woman dye vpon the meate
and drinke that he hath taken, it maye well be thought poyson
that he hath taken, and a man woulde bee well ware that
he eate not of the same. You heare howe for suche
curious and wanton behauiour, folowed a greuous stroke of
correction: therfore beware you be not poysoned with y%e% same
drinke, lest you come to a like ende. This adulteration
& chau%n%ging of gods handyworke by painting womans heere to
make it seme faire and yelow, or of their leers of their
chekes to make the%m% loke ruddy or of their forehed to hide y%e%
wrinkles & to make the%m% loke smoth, is of the deuils inue%n%tio%n%
& neuer of gods teaching. Therfore I must exhort al wome%n%
to beware of cou%n%terfeting, adulterating, or chau%n%ginge
the fashion and fourme of Goddes worke, ether by yelow
colour, blacke or redde pouder, or by any other medson
corrupt or chau%n%g y%e% natural
<P Ddd4v>
lineame%n%tes or fauour of man or woman, because they that
vse that maner of doinge semeth to go about to correcte
or amende the thinge that god hath made, and striueth
against God, violentlye settynge hande vppon his worke.
If there were an excellent Painter or a keruer that had
made a goodly image of the best fashion that he could,
if a busye bodye woulde take a tole, and take vppon him
to amende the ymage so made, shoulde he not do iniurye
to the sayde gaye workeman, and also dispite vnto hym?
Yes surelye. For he shoulde seme to count the workeman
but a fole, & nothing cunnyng. Then co%n%sider almighty God
the workeman of all workemen, he made the face and body
of man and woman as he thought best, then I praye you
what arrogancy and presu%m%ption is it for man or woman to
set to the pensile or tole to make it better? Thinkest
thou that God will not take vengeaunce on thee for thy
striuinge wyth him to amend: yea, rather to mar that he
hath made? Therfore in that y%at% thou thinkest thy selfe
that thou arte made fayrer, thou art made fowler in dede,
beggynge of colours made with pouder of stones, with
rindes of trees or wyth ioyce of herbes, the thing that
thou hast not of thy selfe. More ouer Christe sayth. $$Mat. v.$$
$$Non potes vnum capillum album facere aut nigru%m%.$$ Thou
canst not make one heer of thy head white or blacke.
And yet thou by thy pride wylte proue him a lyer, and
make thy selfe a better workman then he, paintynge thy
heere or thy face not onelye blacke or white (for women
set little by such
<P Eee>
colours, but also yelowe or redde $$(malo praesagio futuorum,$$
sayth S. Cipriane) with a shreude ossinge or prophecying
of the colour that thy head shalbe of in the redde fyre
of hel, when thou shalt come thither. Nowe I praye the
that so paintest thy selfe, arte thou not afrayde, least
when thou shalte appeare afore the iudge at the generall
iudgemente, he wyll not knowe the, but wil put the away
from the rewarde that is prouided for all good people
in heauen, sayinge: what haue we here? The figure of her
face is steyned or polluted into a straunge countenaunce.
Howe canst thou see God with suche eyes as he made not,
but as the deuyls crafte hath died and steyned lyke the
fyrye glistering eyes of the serpent, with whome thou
shalt burne for euermore? The fyrst that I reade of
that thus painted her phisnomy was the noughtye quene
Iesabell, the common butcher and murderer of all the
preachers and prophetes of almightye God. She was wyfe
to Achab kinge of Israell, that destroied Naboth for
his vineyard, when Hieu sometime seruaunt to Achab and
to his sonne Ioram, was anoynted kinge, and had slayne
his Lorde and maister Ioram by Goddes commaundemente, he
came into Iezraell, where the kinges manoure was, there
to do vengeaunce on Iezabell that noughty quene: she
trustinge to haue grace and fauoure at his handes yf
she might moue him to concupiscence, paynted her eyes and
her heare and her face after the best fashion. But this
woulde not helpe, they that were aboue in the chambre with
<P Eeev>
her, were commaunded to pitche her downe at the
wyndowe, and so they did, and there she was all to
troden vnder the horse feete, so that there was no more
lefte but the scull of her head, and her fete, and the
knockels of her handes, whiche serued for the dogges,
accordinge to the prophecie of the blessed prophete Helye.
$$In agro Iezraell commedent canes carnes Iezabel. iiii. Reg. ix$$
You see what payntinge serued for. But nowe maried women
wyll pretende and make an excuse by theyr husbandes,
sayinge: that they take all the labours in payntinge and
trimming them selues to please theyr husbandes, and so
doynge, they make theyr husbandes partetakers of theyr
offence, and consequently of theyr dampnation for company
sake. And I shall aduertise all maried men, and all them
that haue doughters to kepe, that whether the tyrynge or
trimminge of your wyues and doughters be for to please
you as they say, or to please them selues as you say, that
you suffer not theym to vse it, because it is not godlye
(as I haue tolde you) and also because of the peryll that
may come of it. For when they set them selues forth so
curyouselye, and goeth abroade in the streates, or
sytteth in theyr shoppe windows, or elles peraduenture at
feastes and bankettes with vicious companye, it is not
you alone that they woulde haue to loke vpon them, it is
not you alone that is pleased with the sight of theim, it
is not you alone that casteth theyr eyes after theim, or
that draweth longe sighes
<P Eee2>
of carnall loue after them, this is not the waye to
kepe theim for youre selues. Beware therefore good
husbandes that you set not youre wyues or doughters so
to sale, for feare least harme come of it. And you good
wiues beware of the daunger and peryll of youre honestye,
and specially beware of the peryll of your soules. If
you nouryshe the luste of concupiscence, and sette on
fyre the breadynge of sinne so beynge as a sword or
dagger to stryke an other man to the hearte, and as a
verye poysonne to destroy others, you knowe the perill of
it. Wo be to him or her (sayth Chryste) that geueth
occasion of ruyne, woo and sorowe euerlastinge in hell.
Beare not your selues proude of youre husbandes riches,
sayinge: my husbande hath landes and rentes to mainetayne
all the costes that I do vpon me, my husbande hath golde
inoughe in his coffers, his riches commeth in and encreaseth
dayelye: The time shall comme that you shall saye wringinge
youre handes, and gnasshinge youre teeth in Hell. $$Sapient, v.$$
$$Quid nobis profuit superbia? aut diuitiarum iactantia$$
$$quid contulit nobis? Talia dixerunt in inferno qui$$
$$peccauerunt. &c.$$
They that haue synned, shall saye after this manner in Hell.
What dydde oure pryde auayle vs? Or what profitte hadde
we by boastynge of oure ryches? As whoo shoulde saye,
none at all, but rather aggrauatethe oure dampnation.
If thou be riche, lette the pouertie feele thy ryches,
helpe theim wyth
<P Eee2v>
thy riches, and bestowe it not in superfluous ornamentes.
Study to dresse youre soules (sayth S. Peter here) and
trymme the inwarde man, $$qui absconditus est cordis homo,$$
that is hyd within you, your soules whiche God seeth
very well, and do it so that your spirite be not corrupte
or defouled with sinne, but be quiete, not troubled with
inordinate concupiscence or desyre of the fleshe, nor of
the minde, studyinge for to do displeasures or to do
hurte. And also that your spirite be modest, kepinge a
meane and measure in all your sayinges and doinges, such a
soule (saith S. Peter) $$est in conspectu dei locuples,$$ is
ryche in the sight of God, for the true riches is the
riches of vertues, they wyll stycke by vs, where other
be fluxe and fadinge, and wyll awaye. Suche is the riches
that we ought to be glad of, for these we ought to laboure:
and with suche riches S. Peter biddeth all wyues to adorne
them selues, to be cleane in soule: and as for outwarde
dressynge, to kepe an honeste measure as besemeth women,
shewinge sadnes and honestie, in huswyfery and in good dedes.
$$Sic enim aliquando et sanctae mulieres sperantes in deo$$
$$ornabant se subiecte propriis viris.$$ For so (sayth he)
holye women that hoped and trusted in God, arayed theym
selues here afore in olde time, whiche were subiect and
obedient to theyr owne husbandes. Example he taketh of
Sara, that was wyfe to the blessed Patriarch Abraham. I
thinke that yf we sawe nowe in oure time the tiringe of
her, the dressing of her head, and the whomelines of her
raiment,
<P Eee3>
it woulde make vs laughe, and yet it was good and
huswyfely for that time I doubte not. But the rayment
that S. Peter commendeth in her, was the raymente of her
soule, her prompte and ready subiection and obedience to
her husbande, she forsoke her countrey, and her kinred and
acquaintaunce, to accompanye him, and do as he woulde
haue her to do. And in processe, when the thre aungels
appeared like men to Abraham sitting at his dore, and he
inuited the%m% to his house, he hadde Sara his wyfe make
spede, to take floure and knede it, to make them a cake
baken vnder a panne for theyr dinner, she ful obediently
did as she was bid, while he runne to his herde of catell,
and toke a fat yonge calfe and gaue it to his seruaunte
to dresse it and to seeth it, and so with mylke and
butter, and that sodde veale, he made them good chere, I
trowe theyr drynke was water, for it was in the feruent heat
of the daye, and in a hote countreye, woulde God men
coulde be content with suche hospitalitie now a dayes,
there should many more be fedde then be, and the
hospitalitie should be more acceptable to God then it is
nowe, with diuersitie of exquisite disshes, dasshed with
spices and delicate wynes, and vsed for kynredde and
freindes, and suche as can requyte lyke agayne. If
poore people haue anye thinge, it is those scrappes that
be nexte the dogges meate. And yet more, when Abraham
her husband badde her that she should not saye that she
was his wyfe, but that she was
<P Eee3v>
his sister, and he her brother, she dydde so as the
time serued. And more ouer Sainte Peter noteth her
obedience and subiection to her husbande, by that she
called him her Lorde, and that was whan the Aungell
told Abraham that Sara his wife shoulde beare him a
chylde, she stode behynde the bowre doore and smiled,
sayinge: What, shall I playe the wanton nowe in mine
olde age, $$& Dominus meus vetulus est?$$ and my Lorde is
an olde man? It was her husband that she called Lorde,
in that gyuinge to all wiues example of subiection and
obedience to their husbandes. And Saynte Peter sayeth to
all wyues, you be all her doughters as longe as you doo
well, and like sobre matrones as shee dydde, and so
doynge, you shall not nede to feare any trouble or
displeasure of youre husbandes, but shall liue quietelye
and louingely together. $$Viri similiter cohabitantes$$
$$secundum scientiam, quasi infirmiori vasculo muliebri$$
$$impartientes honorem.$$
     Nowe you haue hearde the fatherlye and holsome
counsaile that Sainte Peter hath geuen to all wiues,
teachinge theim howe they shoulde order theim selues to
their husbandes, and to the worlde, because the husbandes
shall not be to sore nor cruell to theyr wiues, nor to
hie and lordelye ouer theim, he geueth also to the husbandes
a holesome lesson as it were, sayinge: $$Similiter.$$ Euen
like as I haue exhorted the wyues to do their dueties
to their husbandes, so I
<P Eee4>
muste exhorte and counsayle you to do your duties to theim,
althoughe I haue tolde you that Sara called Abraham $$her$$
$$Lorde,$$ by her humble and lowlye hearte, yet you muste not
so take youre selues as lordes ouer your wyues, nor vse
theim as your seruauntes, nor as your drudges, but as your
makes, and as youre felowes, specially in domesticall
cohabitation, and dwelling in one house with theim, and in
youre coniugall acte to gether, accordynge to science, and
to the iudgemente of ryghte reason, and by wysedome.
     Saynt Ambrose. $$Epist. lxxxii.$$ sayth, the wyfe muste do
reuerence to the husbande, as to her heade and ruler,
but no seruice, as his seruaunt, drudge, or bondwoman.
She muste be contente to be ruled by her husbande, but not
to be compelled by correction, no, not so muche as by chyd-
ynge. For $$indigna est coniugio quae digna est iurgio,$$ she
is not worthye to be a wyfe, that is worthye to be chydde.
Then you maye be sure she is muche moore vnworthye to be a
wyfe that wyll not doo her owne woorke withoute strokes:
her husbandes woorke is her owne woorke. Strokes be mete
for youre leude seruauntes and bondewomen, and not for youre
makes. Therefore all wyues when they wyll deserue beatinge,
they reneige and refuse the honestie of a wyfe, retourning
to seruantes state agayne. They shoulde not be taken
furth with the graue and sadde matrones, and with honest
<P Eee4v>
wyues, but let them come behynde with the seruauntes because
they haue not lefte theyr seruyle conditions. And then
(good men) as you woulde your wyues should honoure you, so
must you parte honoure with theym, honourynge the woman
as the weaker vessell (sayth S. Peter.) And yf she be
crabbed and shrewshaken, yet you must beare with her
as ye woulde she should forbeare you when you be oute of the
waye, in your fume or in your rage. Socrates that noble
Philosopher had two wyues (as S. Hierome wryteth. $$primo contra$$
$$Iouinianum)$$ with whiche he hadde muche sorowe, and specially
with Xantippe, as $$Aulus Gelius$$ wryteth, and also Saint
Hierome there. On a tyme after she had bytterly scolled
and rayled at hym, he went from her, and let her alone,
and as he wente forth of the dore, she bestowed the
purtinence of a chaumber vessell vpon his head for his
fare well, he dyd no more but with his handekercheife wiped
his heade, and sayde: I knewe it woulde be thus, that after
thunder clappes woulde come a showre.
And when hys scholers and freendes woulde aske hym howe he
coulde forbeare her, and why he dryue her not oute of his
doores? No (sayeth he) not so, I haue a iewell of her, for
she doeth so exercyse my patience, that when I come abroade,
I care not what anye man sayeth or doeth to me, it greueth
me not, I am so vsed to suffer her, that none other can
greue me. For true it is that $$trouble worketh patience.$$ Manye
<P Fff>
suche examples of Gentyles hystoryes I coulde rehearse, in
whiche appeareth howe manye noble men haue borne with
theyr wyues, and forborne them, though theyr conditions
were leude and noughtye, ledde thereto by the verye lyghte
and iudgemente of reason, withoute preachinge of the holye
worde of GOD. Christen men be taughte by oure Sauioure
Chryste, that howe soeuer the conditions of the man or the
woman be, they must euerye one suffer the other, for
better for worse, tyll death theym departe. Adultery maye
departe bedde and boorde, but the indiusible knotte of
wedlocke can not be dissolued. Saynt Hierome reciteth the
sayinge of Theophrastus that noble morall philosopher,
sayinge: $$Vxoris nulla est electio sed qualiscunq%ue% obuenerit$$
$$habenda est.$$ He thinketh there is no choyse of a wyfe,
but what maner so euer she be of, men muste take her: men
shall neuer learne her conditions (sayth he) till after they
be marryed.
A horse, an oxe, a cowe, fyrste be proued afore they be
boughte, and so is cloth wollen and lynnen, so is the potte,
the panne, cheyres, stooles, cuppes, and suche other ornamen-
tes and implementes, onelye a wyfe (sayth he) is not shewed
what she is, leaste peraduenture she shoulde displease
and be reiecte and refused, afore she be taken or maryed.
He sayeth this onelye of the women, but we haue knowen as
muche vncertayntye when women haue chosen theyr husbandes,
and as muche yll proofe of theim. But howe so
<P Fffv>
euer that be, mutuall loue, and mutuall sufferaunce shall
ease muche of this ambiguitie, by turninge necessitie into
vertue, and speciallye the man which is naturallye more
stronge, and shoulde be more wyse and discrete, muste
remember the infyrmitie of the woman, and muste beare with
her, and muste studye for the quietnes of his house. Saynte
Ambrose $$Exameron. libro. v. cap. vii.$$ reciteth a notable example
to moue all maried folkes as well men as women, to concorde
and to agree together. The example is of the lamprey, and
a serpente called $$Vipera nequissimum genus bestie,$$ a
serpent mooste mischeuous and venemous. If there be anye
of theim with vs, it is the adder. The propertie of this
serpent is this, when he lyste to gendre, specially where
he breadeth nighe the Sea coaste, he commeth to the water
syde and there hisseth after his maner, callynge to him his
make the Lampreye, with his continuall hyssynge. The
Lampreye, as soone as she perceaueth hym there, draweth
to the shoore, and shalowe water, and when the adder spyeth
her commynge, he vommiteth and braketh awaye out of him
selfe all hys poysonne and venome, and so commeth to her
cleane and holesome, and then companieth with her and then
they gendre together.
    Here maye the manne and the womanne learne to beare
and suffer euerye one the manners of the other. Here maye
the manne learne to ordre his wife with sobrenes, and the
wyfe
<P Fff2>
to be gentle and obediente. What thynge is worse then
venomme of a Serpente? And yet the Lampreye feareth not
that, in her make the adder, she commeth gentillye at his
callinge, and louingelye embraseth hym.
   Therefore good wyues, yf youre husbandes be venemous,
crabbed, and cumberous, or (as you call it) shrewe shaken,
you muste come at his callynge, doo as he byddeth you, be
gentle vnto him, and so thoughe his venome hurte others,
it shall not hurte you. And you marryed men, be you prudente
as the Serpente, worke wyselye, and laye awaye youre venomme,
when you shall companye with youre makes, that is alwaye
and euer, for you muste euer dwell with her (as Saynte
Peter sayeth here) therefore you muste alwaye laye awaye
youre poysonne, so that you vse none towarde her. You muste
alwaye laye downe as well all your churlysshe swellynge,
as all youre Lordelye and proude fasshion, lette her
perceaue none suche in you, remember you be not her Lorde
(as I sayde) ye be but her husbande, and her make.
The Adder layeth awaye his poysonne for his make the Lampreyes
sake, and so must you do away all pryde, malice and crabbed-
nes for your wiues sake, and so doinge you shall dwell with
your wyfe, $$secundum scientiam,$$ accordinge to science and
wisedome (as Saynt Peter sayth here) considerynge that she
is the weaker vessell, the weaker creature, for all
we be Goddes vesselles,
<P Fff2v>
eyther the vessels of Goddes yre, or the vesselles of his
mercye. The woman for the mooste parte is weaker then the
man, in mynde and also in bodye, and dysposed to more
infyrmities, therefore you muste do her honoure accordyngelye.
This worde $$honoure$$ in Scripture hath a large signification:
sometyme it signifieth reuerence and obedience, and so it
is not taken here, for the man oweth none suche to the
wyfe: sometime it signifieth prouision of necessaryes, and
so is it taken in the commaundemente of GOD, of the
honoure that euerye man oweth to his parentes, for whome he
muste not onelye bowe with cappe and knee, but also is
bounde to prouyde for theim necessaryes if they nede.
Thyrde, in this place of Saynte Peter, it maye signifie
honeste intreatynge of her in youre coniugall acte, in
whiche you muste vse science and wysedome, knowinge that
the sayde acte, for the entent to gette chyldren to be
broughte vppe in Chrystes fayth and in vertue, is good
and commendable: if it be to releiue the infyrmitie of the
fleshe, and to kepe you from others, it is tollerable,
otherwyse to do lyke brute beastes for prolongynge of thy
luste, is vycious and sinnefull, you muste geue honoure and
spare her, and not mysvse her in this manner. And when you
perceiue that she hath conceyued, you must abstayne, for
feare leaste you destroye that GOD hath made: you muste
consydre also that she is disposed to dyuers infyrmities,
and when you perceaue her
<P Fff3>
in suche case, you muste geue honoure and spare her chery-
sshe and comforte her: you must also honoure her with solici-
tude and prouision, that she lacke nothinge necessarye.
Remember that she is coinheritoure, and copartener of the
gracious gyfte of lyfe euerlastynge in heauen, as well as
you, therefore vse her thereafter, not as a fylthie wretche
woulde vse a calotte or a strumpette, the vesselles of
Goddes indignation and wrath, apte for destruction and
dampnation. The wyfe is the vessell of grace, and apte
to come to the glorye in heauen as well as the man, for in
Christe there is noo dyfference betwyxte man and woman.
$$Galath. iii. Non est seruus neq%ue% liber, non est masculus,$$
$$neq%ue% femina, omnes enim vos vnum estis in Christo Iesu.$$
There is no difference betwixte the bondeman and the
freeman, betwixte the man and the woman, all is one in the
grace of fayth on Christe, and in glory to be obteined and
gotten by Christe.
Then to conclude with Sainte Peter, you must vse youre
selues towarde youre wyues, dwellinge and kepinge house
with them, after science and wisedome, withoute crokednes,
rygoure, and malyce, honouringe them, bearinge with theim,
and forbearinge them, as the weaker vessell, and disposed
to manye infyrmities, and therefore vsinge them honestly,
prouidinge for theim after youre habilitie and power, that
they lacke not that is necessarye for theim, because
they be partakers of lyke glorye as you be. And all this
<P Fff3v>
muste you do (sayth Saint Peter) $$Vt non impediantur$$
$$orationes vestrae,$$ that youre prayers be not lette and
hindered frome their effecte by the contrarie, for if
there be rancoure, malice, and stryfe betwixte you, GOD
will not heare your prayers, for he is the GOD of peace,
and not of discention and debate. Therefore he that wyl
be hearde, muste be peaceable, and no brawler. If you be
not cleane of conuersation, absteininge for causes aboue
mencioned, but folowe youre luste lyke beastes, you shall
hindre youre prayers that they shall not be hearde. There
be dayes appointed for fastinge, and holye dayes appointed
for prayer and holines, if you will not at such times
abstaine, but please the flesshe, your prayers will be let
and hindred by fleshlye luste, that God will not heare them.
And therefore S. Paul $$i. Corin. vii.$$ biddeth the man and the
wife by one assent to abstaine, that they may attende to
their prayers. You maye see howe both the Apostles,
Saint Peter and Saint Paule agreith in this, hauinge good
occasion by the aucthoritie of the olde testamente, for
there was commaundement geuen to the people of Israell two
daies before they shoulde haue the lawe geuen theim in the
mount of Sinai, amonge other pointes of cleanes. $$Et ne$$
$$appropinquetis vxoribus vestris. Exo. xix.$$ that they
should not come nigh their wiues. For though the acte of
matrimonie be lawfull, yet it hath some vncleannes annexed
and concurrente with it, and speciallie it depresseth and
pulleth
<P Fff4>
downe the witte frome contemplation of heauenly
thinges, because of the vehement carnall pleasure in the
acte. Nowe both these muste be remoued, when you shall
geue your selues to god in fastinge, keping holy daies,
and suche holines, and likewise receauinge the Sacramente of
the aulter, and that was signified. $$i. Reg. xxi. Si mundi sunt$$
$$pueri maxime a mulieribus manduce%n%t,$$ where kinge Dauid
and his companie were sore a hungred, they came to
Achimelech the highe preiste, then dwellinge in Nobe,
where the tabernacle and the Arche of GOD was, he desired
meate, this preiste Achimelech had none but the twelue
holy loues of breade that stode afore the Arche, by a
certaine ceremonie of their lawe, whiche Achimelech was
conte%n%t to geue them, so that they were cleane from women.
And then you may be sure that suche cleanes and muche
more, is required to them that shall worthelye receiue
that holy and gratious breade that came downe from heauen,
oure Sauioure Christ vnder the fourme of breade, and his
precious bloude vnder the fourme of wine. To whiche moste
reuerende body and bloude be all honour and worshippe
for euer. Amen.















<P S 20>
<P Fff4v>
!The twelfth treatise or sermon.!
$$IN fide autem omnes vnanimes, compatientes fraternitatis$$
$$amatores.$$ These wordes be redde in Christes churche for
the epistle in the masse, the fifte Sonday after Trinitie
Sondaye, and be wrytten in this thyrd Chapiter of Saint
Peters fyrste Epistle, where after he had afore geuen
fruitefull and holesome exhortations and lessons, to
speciall estates of men and women, as to them that be in
bondage, and to all prentises and seruauntes, and to all
seruinge me%n% and women, and afterwarde to wyues and to
maryed men, of whiche I entreated in my laste sermon.
Nowe the blessed Apostle retourneth to generall lessons to
all men and women, vsing vs as good scholemasters and
gouernours of noble mens children ordreth them that be
vnder theyr gouernaunce, fyrst exercisinge them in the
thinges that shal beseme their byrth, and consequently
howe they shall exchewe and auoyde the contraries, and
such thinges as do not beseme a gentilman, so doth S. Peter,
first exercise vs in wel doynge, and seconde, in auoidinge
ill doing, that so we may be conformable to oure byrth of
God by baptisme, and maye vse oure selues according to
that gentle, noble, and gratious new natiuitie and byrth.
$$In fide autem omnes vnanimes.$$ He byddeth vs $$be all of one$$
$$mynde in oure fayth,$$ and in all matters concernynge our fayth.
The new translation hath, $$In summa omnes vnanimes.$$
<P Ggg>
In conclusion to be short, be al of one minde, and in
the epistle of the said fift sundaye after the trinitie,
it is read: $$Omnes vnanimes in oratione estote.$$ Be you all
of one minde in your praiers, whyche might seme to haue
some coherence to that went immediatelye afore, where he
bade the man and wife to agree, lest by the contrary by
theyr dissension and variaunce theyr prayers mighte be lette
and hindred. And then accordinge to the same he willeth
all men and women to be of one minde in theyr praiers,
for if there be discord among them, theyr prayers wil not
be heard. But let vs take this text of Saint Peters
epistle as it is writ in the common translation. $$In fide$$
$$omnes vnanimes,$$ Be all of one minde in your faithe, as they
were that be spoke%n% of. $$Act. iiii. Multitudinis credentium$$
$$erat cor vnum et anima vna.$$ The multitude of the%m% that
beleued in the primitiue churche, hadde one hart and one
soule, one will and one minde. And therfore it followeth:
$$Et gratia magna erat in omnibus illis,$$ there was greate
grace in them all. For where is concord and vnitie, there
the holye gost spreadeth his grace aboundantly, and
contrarye where be scismes and diuersitie of errours and
opinions, God withdraweth grace, and then me%n% runne without
brydell from one opinion to another, from one heresie to an
other, tyll men be set all on a rore and out of quietnes,
as it appeareth euidently in Germany, wher be almost as
manie heresies and diuers waies in theyr faith, as be
cities or townes, euery citie taking his own wai & his own
fashio%n% in their sacrame%n%ts & ceremonies.
<P Gggv>
This confusion S. Paule greatly feared to com among his
disciples the Corinthers whe%n% he praied them for gods
sake, & for the name of our lord Iesu Christ $$vt idipsum$$
$$dicatis omnes, et non sint in vobis scismata. i. Cor. i.$$
That they should say al one way, so that there should be
no scisme or diuision among them, but that thei shuld be
parfite in one minde, as wel in theyr doinges as in theyr
knowledge or learning. He would not they shuld varye
so much as in thought or minde. Here amo%n%g you in this
citie som wil heare masse, some will heare none by theyr
good wils, som wil be shriuen, som wil not, but for
feare, or els for shame, some wyll pay tithes &
offeringes, som wil not, in that wors then the Iewes
which paid them truly, and fyrst frutes & many other dut-
ies beside. Som wil prai for the dead, som wil not, I
heare of muche suche discension among you, I will not de-
scende to the specialties, but with s. Paule & with s. Peter I
pray you accord you (good maisters & frends) for feare
least the anger of God fall vpon this citye, which God
forbidde it should. $$Compatientes$$, we must one suffer
with another, beare one with another, like the louing members
or lims of one mistical body of Christ. Let vs take
example of our own lims in our own bodies, if one hande be
not able to do thy busines, anon co%m%meth the other hand
to worke, and if thy handes wyl not serue, thou settest
to thy foote, yea, & if nede be thy teth and al. If any
part of our bodie be hurt, the eyes seketh for a
plaister, the fete laboreth to seke a surgion, the
tonge laboreth declaring the griefe and
<P Ggg2>
praying for help, & so euery part of our bodies taketh
paine & laboreth one for an other, and with an other, so
considering that we be the lymmes of Christes body, we
should louingly one bear with an other to releue the
paine and laboure that we see our neighbour susteine.
If there be iii. or iiii. bearing a great burden, if ther
be a good felow or two that wil com & set to theyr
shulders to bear with them, this wil greatly lighten
theyr burthe%n% ease them & comfort theym, so when he that
is in paine seeth other men sory & ready to set to their
handes to releue him, ease him, and comfort him, this
mitigateth his paine wondersly, and this is true aswel
in spiritual infirmities of the soule, as in bodely paynes
and infirmities. After this maner saynt Paule toke the
diseases of other men. $$ii. Cor. xi. Quis infirmatur et ego$$
$$non infirmor?$$ Who is sicke or weake in his faith or in
vertue or anye point of vertuous liuing, but that I am
sick with him, being as sory for him as I should be for
my selfe if I were so diseased. $$Quis scandalizatur et ego$$
$$non vror?$$ Who is offended, as who should say there is no
man offended takinge occasion of desperacion or of any
sin, by the painefulnes of trouble, or by il example of
others, but that I am burned for his sake with the flames
of charitie, taking compassion for him & with him? And
euen so we al shuld euery one beare an others burden,
thinking an other mans misfortune as his own. Charitie
requireth y%at% we should after this maner take our
neighbours hurt or displesure, & the%n% you maye perceiue
of this how far they be fro%m% charity
<P Ggg2v>
that reioyce of other mens harme or displeasure, and will
insult and vmbraid them of it, and make it worse rather
the%n% better. $$Fraternitatis amatores,$$, you must loue the
fraternitie, the brotherheade, not onely your brothers
(as we be al brothers in God our father, and in Christ our
regeneratour, that hathe gotte vs againe by baptisme)
but we must also loue the brotherhead, that is to say, the
company, vnitie, and knotte of the brothers all together,
for although euerye man and woman by him selfe muste be
loued, yet we muste more loue the comontie or comon concord
of them all together, then the perticular persons of the
same, or then any particular companye amonge the same
whole multitude. Heretikes haue gathered to them special
companies which they haue called a brotherhed, as now in
our time mani callith their confederacie the brotherhead,
but they be but patched peces and cantels of the
brotherhead. They diuideth, disperseth, & scattereth
that vniuersal and comon brotherhead that Saynt Peter here
speaketh of, rather then aduanceth it or dothe it any good.
They be cantels broken of from the catholike & vniuersal
brotherhed of faithful christe%n% people, they semed
somtime  to be of the brotherhed, but they wer not trueli
& stedfastly of them, for as s. Iohn saith. $$i. Ioh. ii. $$
$$they had bene of the%m% they wold haue taried with the%m%,$$ but
by theyr swaruing away, they manifestly shew the%m%
selues that they wer no true members of Christes misticall
body the catholik churche, but rather like superfluous
& corrupt humors euomited & cast out to
<P Ggg3>
releue & ease the%m% bodie that was infected by the%m%. If
men had not better loued theyr priuate & singuler
opinions, then the comon fraternitie, there should neuer
so many heresies haue sprong vp among Christen poople.
When the comon knot of fraternitie is once broken, then
men take theyr libertie and run at large, euery man as
his opinio%n% will draw him, till at the last they marre all.
And euyn so it is in cities and townes and great comi-
nalties, except men loue better the comontie and the
comon wealth, then theyr singuler profit and auantage,
the state of the towne or citie decayeth and all goeth
to ruine. Examples we rede of the Romanes, which while
they magnified the comon wealth, prospered wonderouslye,
but after they had broughte the rule and authoritie of the
citie into the power of a few perso%n%s, so that none should
rule but they. And afterwarde when they were striken
with ambition and desyre of honor that euery man would
be a lorde and a ruler, anon by intestine battels, seditions,
and parts taking, al cam to nought, they lost all theyr
royaltie and dominions, a great deale faster the%n% they had
got them afore. You haue in this citie erect a certaine
confederacie, which you call the companye, I pray God
it may do well, but I perceiue a certaine mundanitie
in it, a worldlye couetous caste to bring the gaines that
was indifferent & como%n% to al the marchants of this citie
into the handes of a fewe persones. Therefore good
neyghbours loue the whole brotherhed & vniuersal companie
of Christes faithful people, diuide it not, & if ther
<P Ggg3v>
be any cantel broken out, pray for them that thei may
returne and come home againe to the great flocke and
congregation of Christen people, and that they may hereafter
loue the whole fraternitie. $$Misericordes,$$ you must be
merciful. Our sauiour Christ in the gospell, exhorting vs
to mercye, like as our father in heauen is mercifull,
putteth thre kindes of mercie. $$Luc. vi.$$ One consisteth in
not iudging nor condempning our neighbour of ani mortal
crime without euident signes. For he that withoute euidence
of a manyfest facte, or of such signes as can not be counter-
sayd & excused by any tergiuersacion will iudge hys neighbour
and inwardly condempne him as a malefactour, hath a cruel
hart and is not merciful. The second kinde of mercy that our
sauiour speaketh of ther, standeth in forgiuing offences
done to vs, like as we wolde be forgiue%n%, $$Dimittite et$$
$$dimittetur vobis,$$ forgiue,and you shall be forgiuen. But
because that in the naughty world that now runneth by ouermuch
suffering, ill persons may take occasions of boldnes to do
yll. It is not at al times necessary to forgiue both the
offence and the iniury. The offence and displeasure of minde,
and the yll wil to the person that hathe offended thee, muste
nedes be forgiuen and layd away, but the wrong done vnto thee,
thou mayst redresse by the order of the lawes, euer without
any sinister desyre or purpose to vndo or notabli to hurt
him that thou suest at the lawes. Notwithstanding if thou
forgiue the iniuri aswel as the offence, it is a dede of
superogacion & wel done & shal not be
vnrewar<P Ggg4>ded at the day of iudgeme%n%t, as Christ said, $$quod$$
$$cu%m%que supererogaueris cu%m% rediero, ego reddam tibi. Luc. x.$$
Whatsoeuer thou bestowest ouer head aboue thy dutie
when I come I shall paye it thee. The thyrd kinde of mercy
consisteth in releuinge y%e% nede of thy poore neighbour
with thy almes of such things as thou perceiuest him to haue
nede of, whether they be bodely or gostly. $$Dare et dabitur$$
$$vobis,$$ giue charitably and there shal be gyuen you grace in
this world, and hereafter life euerlasting, specially if you
giue as S. Paule speaketh $$ii. Cor. ix. sic quasi benedictione%m%,$$
$$et no%n%% quasi auaritia%m%,$$  as a blessinge, and not as auarice,
that is to say, abu%n%dantly and not nigardly or against your
wil. $$Chrisost. Qui elimosinam dat inuitus auare dat.$$ He
that giueth his almes againste his will, giueth it nigardly,
more couetinge to saue it for him selfe, then to releue the
poore folkes by it. We must be liberal according to our
power, considering that $$qui parce seminat parce et metet,$$
he that soweth spareli and thin, shal reape thin, & he that
soweth in blessinges with a good wil and plentifully (as
blessinges be giuen) shal reape & gather in plenty at the
time of reward euerlasting, not vnderstanding by him y%at%
sparely soweth him that litle hath & litle giueth, for if
his minde be prompt & redi to giue more if he had more & mighte
more spare, god wil accept him among the large giuers, and
his good wil shalbe accepte according to that he hath, and
not after that he hath not. $$ii. Cor. viii.$$ as the poore widdowes
offering of .ii. half farthings was better accept, then the riche
gifts of y%e% ryche me%n% that offred to the church stock in
Ierusalem.
<P Ggg4v>
And amonge other poore and needye persons I praye you
extende your mercie and charitable almes on the poore
studentes of the vniversityes of this realm, which like
as they were neuer fewer in nombre, so they were neuer poorer
of exhibicion to finde them necessaries, by your aboundance
and plentie of that goodes that God hath sent you,
mercifullye bestowe vpon theym that you may be parte
takers of the graces that God hath giuen them, and so
betwixte you and theym there may be some equalitie (as S.
Paul speaketh, exhorting y%e% Corinthers to do theyr almes
on the poore Christen people at Ierusalem, then lately
conuerted to Christes faith) so that wyth distributing part
of your temporall substaunce among them, you may receiue
part of the learning and other graces that God hath giuen
theym, by which they may supply & make vp that you lacke
in spirituall giftes, like as you supplye that they lack
in temporal goodes. Euen like as it is written in the story
of$$ Exo.xvi.$$ when the people of Israel should gather Manna
that they were fedde w%ith% in deserte, he that gathered most
had no more then he that gathered lesse, they had but the
measure called $$Gamor,$$ for euerye person, and so God disposed that
meate that they were equallye serued & euery man had inough,
so according to S. Paules minde, God will doe with your
charitable almes bestowed on them, & with theyr giftes of
grace, that you shal haue inough, and they shall haue inough,
you shal be neuer the poorer at the yeres end, but the richer,
& beside that you shall be
<P Hhh>
encreased in grace & goodnes by them, by whiche al thinges
shal go the better forwarde wyth you and they shal haue
by you more temporal help for to sustaine them to theyr study,
& theyr giftes of grace shal be neuer the lesse. And
moreouer that is most to be embraced and regarded, $$Augebit$$
$$incrementa frugum iustitie vestre$$, God wil augment the
encrease of the corn of your iustice. Iustice is holynes &
good liuing, the corne & frut that cometh of iustice, is
reward euerlasting, which shalbe encreased & enlarged bi your
almes so y%at% you may now gather what is y%e% reward of merci,
pity & almes dedes, you shalbe rewarded here te%m%porallye
w%ith% encrease of your riches, & gostly with encrease of
grace, & finally with abundance of glorye and ioyes euerlasting
in heauen. And al this our sauiour Christ compriseth in
fewe words, $$data et dabitur vobis$$ giue, and all these
afore said shalbe giue%n% you. And I feare me that because men
be so hard and streight laced, that they wil not depart with
theyr tra%n%sitorie & worldly substance to them that might
redub spirituall solace to the%m% by theyr praiers, God withdraweth
grace, & also suffreth you to decay &not to come forward in
temporal substa%n%ce. It foloweth in the text of s. Peters
epistle, $$Modesti.$$ Tully $$primo officioru%m%$$ diffineth $$Modestia$$
after the minde of the Stoikes: $$Modestia est scientia earu%m%$$
$$rerum que agentur aut dicentur loco suo collocandaru%m%,$$ it is
a knowledge to set in theyr owne place al things that shalbe done
or saide, to place al our doings & sayings according to the
oportunitie of the time as occasio%n% shal serue. It is a foul
thing & a great faut to bring in light language, &
<P Hhhv>
to speake gestingly as it wer in an alehouse whe%n%
men be in co%m%munication of an earnest & sad matter. $$Tulli$$
bringeth example of $$Pericles$$ & $$Sophocles$$ which wer
felowes or brothers together in y%e% office of $$Pretura.$$
Thei wer $$Pretors$$ together, highest officers in the
city of Rome next to the Co%n%suls, in so much y%at% in the
absence of the Consuls they bear y%e% consuls authoritie.
They wer a mean betwixt the Consuls & the como%n% people,
so that they shuld refer vnto the comons such thinges as
were decreed bi the Consuls, & the Counsel of the
senate concerning the people, & of such things as the people
had to do withal, & thei had the hearing of the causes
of the people & authoritie to giue sente%n%ces and make
lawes & ordinances, for the ordering & quietnes of
them, & to auance and to set the%m% forth to warre as
nede required. And as $$Marcus Varro primo de lingua latina,$$
saith of that the office had his name $$pretor dict%us% q%ue%$$
$$periret exercitui:$$ because he should go afore the
hoste & guide them. They should also speake for the
people vnto the senate & shuld defend the%m% fro%m% wrong.
The said ii. $$pretors$$ were on a time in counsel together
about a cause concerninge theyr office, & by chaunce
there came by them a welfauored & faire childe, then
$$Sophocles$$ in the midle of theyr matter said: $$0 pueru%m%$$
$$pulchrum Pericle,$$ 0 brother $$Pericles,$$ lo yonder is a
fair child: the other a%n%swerd him: $$pretore%m% Sophocle$$
$$decet non solum manus, sed etiam oculos abstinentes$$
$$habere,$$ It besemeth a Pretor not onelye to haue his
handes abstaining from bribery, but also hys eyes from
wa%n%ton concupisce%n%ce If $$Sophocles$$ had said those wordes
in a time when men wer about
<P Hhh2>
to chuse men to do a feate, as is vsed with vs to
play in an interlude, to playe a virgins part or a woers
part, or suche like, when men vse to chuse fayre and
welfauored yong men for their purpose, the said $$Sophocles$$
shoulde a deserued none suche checke, but then in the
middle of an earnest matter to speake of such light
facions or fansies, because his sayinge was not well
placed, he lacked $$Modestia$$ that we speake of nowe, and
was to be blamed. Likewise if a man in his studie, or
riding in his iourney, would muse in makinge verses, or
how he should tell his tale afore a Iudge, or if a diuine
woulde muse or recorde his sermon by the way riding, al
this were good and laudable, but if he would so do, or
would be in his dumps whe%n% he were among his louing
friendes and good felowes at a feast, or at a banket:
he should seeme to be a churle and to lacke good maners,
because he knewe not his time. Or if man woulde syng
in the myddle of the market, or in a court at the barre
afore the iudge when ther be weighty matters in hand, he
should offend against modestie, & against al good humanitie,
so that he maye be called modest or manerly that in al
his behauiour vseth good maner and measure, and a meane.
$$Modestia$$ cometh of $$modus$$ a measure, which is a vertue.
$$Nimietas$$ (as S. Iherome saith) is his contrarye vice, whiche
is forbid by the comon prouerbe, $$Ne quid nimis$$ do in
nothing to muche. To muche passeth measure and passeth
good maners, suche as in theyr fare at theyr borde or in their
apparel and rayment excedeth theyr substaunce spending
and wasting more then theyr lands or occupying
<P Hhhv>
wil extend to, or maintain, they kepe no modesty, no
measure, nor good maner, they offend in $$Nimietie,$$ they
come vnto to much. How many (thinke you) of our neighbours
now at the holye time of Christmas co%m%ming, wil excede
modesty and good measure in theyr fare, spending so much now
for ostentacion & pride, that they shall fare the worse
in theyr dishe til Easter. It wer best to kepe such a
measure now, that you may haue somwhat left to helpe your
selfe an other time. As for modestie and measure in apparel,
was neuer lesse vsed, veluet & other silkes be as como%n%ly
on the pore me%n%s backe, that liueth from hand to mouth, as on
the gentleman, or as on the alderman of this citye. The
pride of the worlde is suche, that it bringeth al men almost
to the extremitie of nimietie & vnto to muche. Therfore
S. Peter knowyng that pride is an aduersarie to modesti, to
manerlynes, and to the meane, he exhorteth vs as for to
conserue and kepe modestie to vse humilitie. $$Humiles$$
(saith he) lowly of hart, so that when god geueth you any of
these giftes of goodnes aforesaid, you be not proude of them,
but thank God for theim, attributing al to God that gaue
them to vs, and may take them away when he list. It is but a
very folishnes for a man to be proud of that he hath not of
him self, but that may be taken fro%m% him at euery twinckling
of an eye, if it please the gyuer. $$Humilitas dicitur ab humo,$$
it hath his name of the earth of the grou%n%d, which is lowest
& most grosse element. We must know our state, our condicion,
whereof we come & whereto we shal, which if me%n% wold inwardly
co%n%sider, they shuld neuer be proud
<P Hhh3>
of any gift that god hath giuen them, whether it be
kinred, landes, possessions, office, authority, acquaintance
with great men, and to be in fauour with them. If men would
consider howe hardlye such giftes be obtained, & how sone
God ca%n% whip them awaye when it shall so please him, as
dayly experience teacheth, men wold fal to the ground,
thei wold be humble, lowly, & nothing proud, but attribute
al to God, and take nothing as theyr own. And so doing
they should deserue more benefites of him hereafter. Amen.

<P S 21>
!The .xiii. treatise or sermon!

$$NOn reddentes malu%m% pro malo, nec maledictu%m% pro maledicto.$$
Nowe after this godlye instruction howe we shall order our
selfe in wel doing, beseming our byrth in Christ by baptisme.
Here consequently he willeth vs to leaue & exchew such vices
as shal not beseme a good christen man, bidding vs that we shall
not redub yll for il, nor requite a shreud turn for a
shreud turn, neither an ill word for an il worde, nor checke
for check, nor sclaunder for sclau%n%der, although after
the iudgement of the world it may peraduenture seme lawful
$$par pari referre,$$ to requite taunt for taunt, or like for like,
but god wil none such retaliatio%n% in word nor dede, but
co%n%trari that we shuld do good for il, & should blesse & say
wel for yl saying, as s. Peter saith here and our sauiour Christ
saith. $$Mat. v. Diligite inimicos vestros benefacite hijs$$
<P Hhh3v>
 $$qui oderunt vos et orate pro persequentibus et$$
$$calu%m%niantibus vos vt sitis filij patris vestri.$$
A marueilous sanctimonie that Christ requireth of vs Christe%n%
folk. He biddeth vs loue our enemies, & to do wel to them
that hateth vs & to pray for theym that pursue vs, and for
them that vniustly vexe vs at the law, that so we may be
the children of our father in heauen. We must loue our
enemies, not theyr enmitie or theyr vices & sinnes, for the%m%
wee must hate, but the nature, the mankinde, the person
must be loued, for euery man & woman, in asmuch as they
be made after the ymage of God, & may receiue almightye God
into theyr soules by knowledge and loue, muste be loued
charitablye, for the loue of charity is founded vpon the
co%m%munion and indifferent receiuing of perpetual beatitude,
that is to say, all creatures that nowe haue euerlasting ioyes
in heaue%n%, or that may hereafter come to that ioye, & receiue
that glory, be to beloued by the loue of charitie. Now there
is no man nor woman so bad while they be in this world
liuing, but they may be saued & may come to glory. Therefore
our charitie & loue shoulde extende to al men & women, &
to our enemies, in asmuch as they may amend theyr maners,
& may do away theyr malice, & may come to heauen, by the same
reaso%n% must be loued, & we be bound to extend our charitie
vpon them. And when Christe byddeth vs praye for the%m% that dothe
vs hurt, or woulde trouble or vexe vs, we be bound to prai
for the%m% to God, to send them grace in this world & glory in
heauen at theyr end. If we pray to god to encrese theyr
substance, or to send the%m% healthe, or to sende the%m% honoure
or worship, thys is more then we be
<P Hhh4>
bound to do, although if we pray so for them, we do wel,
and we shal not loose our reward for our good wil, & for
our praier. It was the time of persecution, whe%n% s. Peter
wrote this epistle whe%n% christen people had much trouble
& vexation, & many il words. And because y%at% men be more redye
to requite il words then il dedes, for me%n% dare not at al
times strike whe%n% they be strike%n%, nor rob when thei be
robbed, yet words be sone paied home & many times worse then
they be giuen, of which co%m%meth much dissentio%n%, anger, &
breach of charity. Therfore the apostle specially biddeth the%m%
that he wrot to, & vs by them, beware of that faut, & endeu-
our our selues to say wel when we be ill said by, & for
cursings to pai hom blessings again for which he bringeth
a vehement perswasio%n% by that that we be called to Christes
faith to haue Gods blessing by enheritaunce whiche shall be
giuen vs at oure iudgment. Therfore s. Peter meaneth that
what soeuer we desire to haue in the world to com, in y%e%
same thing we should exercise our selues in thys world,
blessing our Lord & maker by laud & praising him & blessing
our brothers & sisters our eue%n% christe%n%, saying wel by the%m%
& wishing & praying the%m% good in this world so preparing our
selfes for the heauenly blessing that shal neuer fail vs.
S. Peter alledged the prophet Dauid in the psal. xxxiii.
$$whosoeuer wil loue life euerlasting in heaue%n%, in whiche no$$
$$ma%n% dieth, and will loue to se good daies that shal neuer be$$
$$darkened nor disco%n%tinued by ani night, let him refraine his$$
$$tong fro%m% il saiynges,$$ not blaspheming y%e% name of god, nor
murmuring agai%n%st him. And let him refrain his lips that
they speake no
<P Hhh4v>
gile nor deceit against his neighbour, but be true in thy
words, & in keping thi honest promises, for vnlawful &
vnhonest p%ro%mises thou shuldest make none, but if thou haue
made any such, thou shouldest repent thy foly & breake thy
promis. Christ saith. $$Mat. xii. Ex verbis tuis iustificaberis,$$
$$et ex verbis tuis condemnaberis,$$ by thy woordes thou shalt be
iustified & approued as a good man afore god, and by thy
words thou shalt be dampned, the children of Adders being
noughtye the%m% selfe can not say wel, $$ex abundantia enim cordis$$
$$loquitur os,$$ for y%e% mouth speaketh of the stuffe of the
hart. Il wordes declareth an ill hart, & good words
declareth a good hart. And therfore when the prophet & also
s. Peter forbiddeth the tong from il, he forbiddeth the
hart from il thoughts, as wel as y tonge from il wordes.
S. Iames saith $$Iac. iii.$$ Be a horse neuer so strong & feirce,
yet with a good bit in his mouth, & with the bridle a man
may turne him & winde him as he list, and likewise a ship,
though it be very great and vnweldi, & be set furth in his
way with a right boistous & strong forwinde, yet with a litle
sterne it may be turned & wynded as the maister y%at% holdeth the
helme list. So the to%n%ge is but a litle lim of a mans body,
$$et magna exaltat,$$ & it setteth forth many great matters, $$mors$$
$$et vitam manibus lingue,$$ it bringeth life temporal and
much quietnes, if it be well bestowed and causeth life
euerlasting to him that well vseth hys tonge in godlye doctrine
and gostlye exhortation vttered in season, wher contrary a
wicked tonge maketh muche trouble in thys worlde, and manye
times death temporal and eternal foloweth of it.
<P Iii>
A little fire burneth a whole groue, or a greate wodde.
An yll tongue is a fire that marreth all and burneth vp,
co%n%sumeth, and wasteth al goodnes, specially when the
fire of hell hath set it on a flame, when the deuyll hath
blowen the coale. It is an vnquiet mischiefe full of
deadly poyson. $$Prohibe linguam tuam a malo.$$ When the Deuyll
moueth thee to saye yll, then play the controller, playe
the commaunder, bidde thy tongue kepe it selfe wythin hys
bondes, and saye none euyll, thoughe thy courage woulde
contrarye. And then $$Declinet a malo, & faciat bonum.$$ Where
the blessed apostle Saint Peter by the words of the Prophet
biddeth vs vse Iustice in our woorkes and dedes, as he
hath willed vs to vse iustice in our thoughtes and in our
wordes. And because there be two principall partes of
Iustice, one to decline from euill, and the other to do good,
hee that will see good dayes, must decline from euil, so
perfourmynge the preceptes negatiue. Thou shalt not take
the name of God in vayne. Thou shalt not kyll any man, woman,
or childe. Thou shalt not steale nor robbe. Thou shalt do
no lechery, nor such other. The seconde precept concerninge
the other parte of Iustice, is to dooe good, fulfillyng
the precepts affirmatiue, Beleuyng on one God, louyng him,
and fearyng him: Kepyng thy holy daye holilye worshippynge
thy father and mother, and generallye so doynge to an other,
as thou wouldest an other should do to thee. $$Inquirat$$
$$pacem & prosequatur eam.$$ Let him seke peace with God and man,
and earnestly
fo<P Iiiv>lowe it. The worlde can geue no peace, but will rather
drive away peace, and make disse%n%sion and debate betwixt
god and man, and betwixt man and man. Therfore the Prophete
saith not onelye thou must seke for peace, but also thou
muste pursue it, runne after it, laboure and finde all
meanes possible to catche it, and to hold it, els it will
be gone, the worlde and carnalitie wil haue it awaye
from thee. And because he that declineth and auoydeth from
euill, and doth well, and also laboureth and taketh paine
to obtaine Iustice, taketh great labour and pains in so
doing. The blessed apostle sainte Peter forthwith
comforteth vs, telling what is the reward of iustice, and
of good men that kepe iustice. $$Oculi domini super iustos.$$
This shall be their rewarde. Firste our Lorde Gods eyes
wyll fauourablie beholde them, and louinglye loke vppon
theim as on his frendes, as a mans eyes runneth muche on the
thinge that a man loueth. Seconde, his eares will be
open, & mercifully inclined to heare their prayers, where
contrary he will make a face and loke with a terrible
countenance vpon them that do yll, and kepe not these
partes of Iustice afore rehersed, nor careth for peace, nor
will not labour for to obtaine it. Where the prophet
applieth corporal limmes or me%m%bres to almighty god,
co%n%descending to our infirmitie of our wittes, whiche must
be led vp bi corporal similitudes to the co%n%sideration of
heuenly thinges of the maner vsed among men, by his
amiable casting his eyes vpon vs, his louing fauour, and
by his frowning & terrible countenance his anger and
displeasure. $$Et$$
<P Iii2>
$$quis est qui vobis noceat si boni emulatores fueritis?$$
Here the apostle excludeth a certaine doubt that might
moue mens mindes saiyng, that if we shal thus do as you
saye, not requite euil for euil, nor checke for checke, but
contrarywaies do good for yll, & blesse or saye well
for yll wordes, and euer to labour for peace and quietnes,
then euery ma%n% would treade vs vnder fote, and would hurt vs
and rob vs, and do vs displeasures one after another, & so
we shold be in worse case then all other men be. To this
.s. Peter answereth, comfortyng vs, as it were, marueilynge
whye wee shoulde thinke so, saiynge: who is he that will
hurte you, if you be the folowers of good dedes, as Saynte
Paule speaketh. $$Tit. ii. Sectatores bonorum operu%m%.$$ Ensuers
and folowers of good workes, but rather wil fauour you, &
cherish you? And so wil all good men do. Yea, good. s. Peter
why askest thou that questio%n%? Doest thou maruel of this?
I praye the why was Ieremye the Prophete stoned to death?
Why was Esay sawed to deathe? Was it not for their good
liuinge, and for their Preaching? And why wer thou thi self
& thy felowes y%e% apostles so bitterly thretened & co%m%mau%n%ded y%at%
you shold no more preach in christes name? Was it not
because you folowed the thing y%at% was good? Why wer you
cast into the co%m%mon geyle at y%e% time when y%e% angel of God in
the night time opened the pryso%n% dore & bade you $$go and sta%n%d$$
$$in the te%m%ple and speak al the words of this christe%n% life, Act. v.$$
And afterward when $$Gamaliel$$ had by his counsel somwhat
staied the malice of y%e% officers, yet you were wel beate%n%
& co%m%mau%n%ded to speake no more in Christes name
<P Iii2v>
And also when $$Herode agrippa$$ would haue slain thee as
he hadde done Iames brother to saynte Iohn to gratifie
the Iewes. And finallye, when $$Nero$$ caused thee to be killed
in dede, was not all this because thou were $$Emulator$$
$$boni: et sectator bonorum operum.$$ A good doer? Why was
saynte Stephan martyred? and likewise a great multitude in
the Primitiue churche, was it not for well doinge? And in
the Gospell of this present third sonday of Lent, when
Christ had cast out a deuil out of a man that was both dombe,
deafe, & blinde. The people marueiled & praised the miracle,
where others as the Scribes and Phariseis said he wrought
that myracle by the power of Belzebub chiefe of the deuils.
So that where they durste not hurte hym wyth their handes,
they did the worst they coulde to hurt him wyth their
malicious tongues. And you good neighbours here in Bristowe,
I trowe you learned of them that I haue spoke of. If a
man abstaine from whitemeate this holye time of Lente, you
will call him hypocrite, and dawe fole, and so rap at him,
and strike him with youre venemous tongues, and vse him as
an abiecte, excludynge him out of your companie, where he
ought rather to be afrayed of your company, & to abhorre it
because of your carnal lust to please the mouth and the
bealy, and for your euill example geuing to others, you be
such as Iude speaketh of in his epistle. $$In epulis suis$$
$$macule conuiuantes.$$ When you be on your Ale benche or
in your bankets at the whot and strong wine, you spot your
own soules
<P Iii3>
and spotteth others by your euill tonges and yll examples,
teachinge youthe to be as euill as you bee. Then haue at
the preachers, then they hurte men with their rayling tongues,
and more hurt they woulde do with their handes if it were
not for feare of the kinges lawes. You hadde nede to amend
this maner, you must be content to heare your fauts tolde you,
that you maie so ame%n%d the%m%, for feare lest the deuill leade
you still in your affectate and blinde ignoraunce, till he
haue brought you to the blinde exteriour darkenes in hell,
where he woulde haue you. Cherishe your Preachers as
besemeth good men to do, or at the lestwise if you will do
them no good, do the%m% no hurt, lest God take their parte,
and execute his vengeance against you. And then to the
preachers and to al good liuers I saie, that if the worst fal
that you be troubled with euill persons that haue no respect
to your good liuing, but that will rather inuent matters
againste you, and pike quarels, by whiche they maye vnquiete
you, and trouble you, let your trouble gender patience, and
so you shall conuert necessitie vnto vertue, makinge a
matter of vertue of it. Count your selues blessed in that
you suffer for Iustice sake. This lesson Sainte Peter
learned of our maister Christe. $$Math. v. Beati qui$$
$$persecutionem patiuntur propter iusticiam, quoniam ipsorum$$
$$est regnum celorum.$$ Blessed be they (saith Christe) that
suffer persecution for Iustice and good liuynges sake, for
their paine and sorow shall be recompenced with ioyes euer-
lastinge in Heauen, the paine shall be
<P Iii3v>
but shorte, but the pleasure shall neuer haue end. Therefore
feare you not any thing that semeth to them terrible and
fearefull, that woulde peruert and ouerthrowe a carnall
worldly person, and that you be not turned fro%m% your vertue,
nor from any good purpose by their thunder boltes,
comminations, threatenynges, prisonmente, or other punishe-
ment, let none such trouble you. $$Dominum autem Christum$$
$$sanctificate in cordibus vestris.$$ But that you sanctifie
our Lord and master Christes in your heartes. $$Sanctus
$$significat firmum, sanctificare firmare.$$ Make Christe sure
in your heartes, so that he go not from your remembraunce,
nother out of your loue, for fear of any trouble or payne.
$$Parati semper ad satisfactionem omni poscenti vos rationem$$
$$de ea que in vobis est spe & fide.$$ Euer being ready to
satisfie euerye ma%n% that asketh you the reason of the hope &
faith that is in you. For they that be better learned &
more exercised in christen religion, muste instruct them that
be ignare & not learned, as charitably and soberly teaching
the%m% by sensible & plaine examples & perswasions as they can.
And if they y%at% wold inquire of our faith be infidels, or els
peraduenture heretikes that haue swarued fro%m% the co%m%mon
receiued faith of Christes churche. If such wold be
inquisitiue & busy, questioning rather to take vs in faut by
our answers, & to put vs to rebuke, the%n% for zeale or loue
to learning, as though our hope wer of things neuer like to
be obteined or gotte%n%, & our faith wer w%ith%out reaso%n%, or of
things vnpossible or vnlikely, & not worthy to be accept
or receued of any wise ma%n%, yet thei may be
answe<P Iii4>red reasonably. That if the thinges y%at% we hope & beleue wer
not so obscure & remoued fro%m% our carnal senses as thei be,
our merit shold be but smal: therfore because god wold
reward vs abunda%n%tly for our faith, & for our hope, he
wold vs to take more pain the%n% for to adheir & stick to
such things only as we se afore our face. Many there be that
be so addict & wedded to their bodely senses that they
will not beleue muche more then experience sheweth the%m%,
or then that they may attaine to by their owne grosse
reasons, by that shewing them selues not much better the%n%
brute beastes. And of such sturdy hardnes of hert co%m%meth
this diffide%n%ce & wauering about the veritie of Christes
body & bloud in the most reuere%n%d sacrame%n%t of the altar.
And about the state of souls after this prese%n%t life w%ith%
many such other matters of our faith, whiche be now adayes
without brydle or staye brought into question. But he y%at%
beleueth there is a heuen & doth hope to come to heuen,
must ascend while he is here, & must beleue y%at% of heue%n%ly
secretes, that he heareth by the true preachers of Christes
worde. And take this for a pri%n%cipal reaso%n% why thou sholdest
beleue & hope as christen people be taught, y%at% whe%n% Christes
fayth was first published & declared abrode in al the world,
it was first set furth bi pore me%n%, homely & rude fishers, of
the most abiect sort of the people, for such Christ chose
for his apostles. And their doctrine was reproued & pursued
of y%e% most mighty sort of y%e% world. Great emperours haue
despised it, & haue many tymes by expresse lawes labored
to extinguish the name of Christ, & haue beaten & slaine the%m%
that beleued on
<P Iii4v>
Christe, or have preached or spoken in Christes name, whiche yet notwithstand-
ynge the more trouble that tyrantes hath stirred against
Christ and his doctrine, and against his preachers, and
against his faithfull people, the more excellently the
faith of Christ hath florished, aduaunced, and gone forwarde:
so that the laboure of the pore fishers with Goddes assistence
vainquished and ouercame the auctoritie of all the potentates
of the worlde, maligning against our faythe, and against
our hope. So that I count this one of the greatest myracles
that euer GOD wrought for the proufe and confirmacion of
Christes faythe: And nowe(good neighbours) if there be anye
amonge you, that in time paste haue maligned against your
preachers, or against the common receiued faith of Christes
church, amend your faith assuring your selues that Christes true
doctrine will haue his waie, and will preuaile at lengthe,
be your malice neuer so greatlie set againste it. Moreouer,
thus we maye saie to Infideles that woulde examine vs of our
fayth, that our faithe hath be so confirmed by such myracles
as coulde not be done, but onely by the power of GOD,
therfore if we be deceiued in our beleue, god hath begiled
vs, whiche can not bee, for God is true, & very truth it
selfe, and can not be witnes of any falsitie. And for the
maner how to satisfie euery person particularlie in seuerall
doubts, and how we shoulde vse our selues, the apostle S. Paule
aduertiseth vs, saiyng. $$Col. iiii. Sermo vester semper in$$
$$gratia sale sit conditus, vt sciatis quomodo o<P Kkk>porteat vos$$
$$vnicuiq%ue% respondere.$$ Let your communication be such,
that it maye be acceptable and pleasaunt to them that
would learne of you, and let it be poudred with salt,
that is to saye, with sauory wisedome, that you may knowe
howe to aunswere euery person accordinge to such measure
of grace, as shall please God to geue euerye one of you,
as he wyll not faile to do, for Christe hath so promised.
$$Lu. xxi. I will geue you a mouth and such wisedome as all$$
$$your aduersaries shall not haue power to resist.$$ But this
must be done $$with modestye and with feare,$$ without presumption,
pride or arrogancie, with modesty and good maner outwarde,
and with feare inwardlie in your heartes, so that you
wade not to farre, least in your declaration you bring in
more depe and obscure matters then were asked of you, and
least you trust to much to naturall reasons, and familier
examples, intendinge to proue that can not be proued by
naturall reasons, nor by examples. Although naturall
reasons and familier examples may do much to declare and to
set furth the thinges that we beleue, and to declare the
possibilitie of theim that such thinges maye bee, and then
ioyne y%e% veritie of the scripture to this possibilitie, and
this shall make a man more swetelye and louingly to
beleue the thing that he beleued afore. Take example in
the Article of the incarnation of the sonne of God. We
stedfastly beleue that the holy Gost fourmed and fashioned
in the virgins bodie of her moste pure bloude, without
anye mixture or healpe of mannes sede, a perfite
<P Kkkv>
mans bodie, parfitely distinct in all liniamentes and
proporcions belonging to a mans bodye, althoughe it were of
small quantitie at the beginning, yet in processe it was
nourished and encreased, & growed to a greater quantity as
other children dothe in their mothers bodye. This we beleue,
as we beleue other articles of our faythe, and we take it
for an vnfallible truth. And then if we will muse or studie
howe this may be, let vs take a naturall example to helpe our
beleue. We perceiue that of the moyst grounde the sunne
by his heate and influence naturally gendreth firste a little
worme, which in time groweth to a greater quantitie, then
we may be bold to beleue that the infinite power of god may
do lyke, and much more in Christes Incarnation. Such naturall
reasons and examples myght be geue%n% to declare other articles
of our fayth, whych muste be done manerlye: that is, wyth
$$Modestye,$$ (as S. Peter speaketh) & also with fear, lest we
passe our bondes. And speciallye we must haue an eye to our
owne co%n%science $$Conscientia%m% habentes bona%m%,$$ hauing a good
co%n%science, so y%at% in the matters that we declare to others, we
wauer not w%ith%in our selues, but that wee do inwardlye beleue
the thinges to be true, that we say we beleue: & that in
our outward behauour & liuing, we shew it in our workes. And
so whosoeuer would backebite you, or raile at you (saith
.s. Peter) or would vniustly accuse you afore any iudge, as
though your fayeth were naught, nor worthy to be receiued
of anye wisema%n%, thei co%n%sidering your stedfastnes in
Chri<P Kkk2>stes faith, & your good conuersation and liuing in Christ,
may be ashamed of them selues, and may leaue their
accusementes & their rayling, & may amend their liues, and
come to grace. They that ignorantly will teach and declare
the thing that is false, & that they know not, they haue no
good conscience, their conscience is not sufficiently
instructed, thei know not what they say, thei be no good rea-
ders, no good scholemaisters, nor good preachers. They also
that for to please the world or for promocio%n%, profite, or
aduau%n%tage, will be of one opinion now, & sone after of
another minde, & at one time doth teach one thing, & at
another time doth teach the co%n%trary as the wind bloweth &
as the world chaungeth, thei at the first had no good
co%n%science. The science or knowledge of their hartes or
minds was not good but erronious or els vafre, wilye, &
suttle, which .s. Peter woulde not haue in any christen man or
woma%n%. $$Melius est enim vt bene facie%n%tes (si voluntas$$
$$dei velit) pati qua male facientes.$$ For if it be gods will
that you suffer persecution, tentation, or trouble for the
exercise of your faith, & for the increase of your reward,
better it is that you suffer for well doyng then for euyll
doinge. For you shall haue reward of GOD for your paciente
sufferynge of vexation that you haue not deserued. Where as
if you were malefactours, and yll doers, you shold haue no
thanke of god, for you haue euen as you haue deserued.
Take exa%m%ple of our master Christ $$which once died for our$$
$$sins, the iust for the vniust,$$ a
<P Kkk2v>
good man for shrewes and noughty liuers, $$That so he$$
$$might offer vs vp to god the father,$$ not being noughty as
we were before, for so we shoulde be no pleasaunt offerynge
to almighty God: but we must be by example of him, $$Mortified$$
$$in flesh, and quickened in spirit:$$ Like as he died for our
sinnes and roose againe for oure iustification, so muste we
be mortified, and muste dye to all carnalitie and sinne,
so that there be none left aliue in vs. And we must be
viuificate and made aliue in spirite, so that our liuyng
be all spirituall, good, and godly, pliant to the inclination
of the holy spirit. This example of our maister Christ saint
Peter brought in to teach vs that thei that being good and
vertuous, yet suffreth vexatio%n% and trouble, they folow Christ,
whiche in like maner suffered iniuries, paines, and passion
that he neuer deserued. Some there be that by their vexation
and trouble that they suffre, ame%n%deth their liues, leaueth
their vices, knoweth god, & co%m%meth to goodnes. And they
maie be co%m%pared to y%e% blessed theife that was conde%m%ned to
death for his former giltes & faults, yet in his paines hangyng
on the crosse, he came to the knowledge of Christe, & called
for mercy & had mercye, & came to paradice, & to saluation.
Others there be that for all the paynes and punishementes,
vexation and trouble that they suffer be neuer the better,
but bee rather worsse and worsse, fretynge, chafynge,
cursynge, and blaspheming against God. These be like the
thiefe on the left hand, which for his faults was hanged
on the crosse, and there hanginge, rayled
<P Kkk3>
against Christe as others did and descended into hell
to paynes euerlastynge. The newe translation readeth
this place. $$Mortificatus quide%m% carne viuificatus autem$$
$$spiritu$$. speaking of Christ which was mortified in the
fleshe, bodely diyng for vs, and was viuificate and euer
aliue in the spirite, for his soule neuer dyed, in signe
and token that by his example we shoulde likewise do:
gostly diynge to all carnalitie, and euer liuinge spiritually
as I saide afore. $$In quo & his qui in carcere erant$$
$$spiritibus veniens predicauit.$$ This text is diuerslye
expounded, one way thus. In which spirite, bi which he
was euer aliue, Christ came and preached to the spirites
that were in prison, whiche once were harde of beleue, when
they loked for Goddes pacience and longe sufferance in the
dayes of Noe, while the Arche or greate shippe was a makinge,
in whiche shippe a fewe, that is to saie .viii. liues were
saued bi the water, lifting vp the shippe a flote from the
daunger of drowning. Christ came in spirite, and preached
to the spirites that were in pryson. The workes of the
whole Trinitie be al one outwarde amonge the creatures (as
I haue manye times tolde you) therfore in that that almighty
God inspired the blessed patriarch Noe to preach vnto
the people of his time, penaunce and amendement of lyfe, it
maye be saide that the father in spirite preached to the
people then beinge in pryson, and that the sonne in spirite
preached to the same prysoners, and that the holy goste in
spirite preached to the same people. For the whole trinitie
inspired Noe
<P Kkk3v>
to preache, therfore it is true that euery persone in
trinitie did it. And so it mai be said that Christ preached
to theim, for that is true of the seconde person in trinitie
is true of Christe. $$Per communicationem idiomatu%m%.$$ As we
say, the sonne of god is a man, and a man is the sonne of
God. And so we say that the sonne of God suffred death on
the crosse, & that a man made the starres in the skye,
because of the perfit vnion and knot of the godhead to the
manhode in one person, and the same person that now is
incarnate and made man did it. And he preached to the
Prysoners that were dull in beleuyng, Noe tellyng theim
Gods commination and threatenyng, to destroy the world wyth
water except they would amende. And yet they were hard of
beleue, and loked for more fauour at Gods hand, and for
longer pacience, and forbearynge theim, and so trifled tyll
the floude came vpon the%m% and drowned them. They were in
pryson (sayth .s. Peter) whiche after this exposition must be
vnderstande morally, in as much as they were bounde as
prysoners by the bondes of sinne, as the prophet speaketh.
$$Funes peccatorum circumplexi su%n%t me.$$ The ropes of sins haue
wrapt me in rounde aboute, and likewise speaketh the wiseman.
$$Prov. v. Iniquitates sue capiunt impiu%m% & funibus peccatorum$$
$$suorum constringetur.$$ His owne iniquities taketh the
wicked persone, and wyth the ropes of his owne sinnes he shalbe
strayned & knit. And in that case were the people of Noes
tyme, for all mankinde had corrupt his way, and
<P Kkk4>
the maner of his liuing. $$Omnis caro corruperat viam suam.$$
$$Gen. vi.$$ All flesh, all men left vertue and liued insolently,
& viciously. This is one exposition of this texte of .s. Peter.
But this exposition though it be good & catholike, yet it
semeth more moral then litteral, because it taketh the name
of the prison, & of them that were in pryson morally for
the custome & vse of sinne, & not for a place where a
prisoner is kept in paine & sorow to his displesure: & it tak-
eth the prisoner for him that is intangled, poluted, &
defaced with the deformity of customable sinne. This
prisoner though he be in extreme peril & daunger of soule,
yet not knowyng the case that he standeth in, maketh merye,
& fealeth no harme, nor paine, but counteth hym self most
at liberty, & at hartes ease. Therfore I thinke .s. Peter
speaketh of the spirits or soules of the%m% that woulde not re-
gard the exhortation of Noe made vnto the%m% for amendme%n%t of
their liues, tyll the very floude came vpon the%m%. And then
seing the water rise higher & higher, & men and women, and
other liuynge creatures perishe in the same floude, and
that there was no place able to saue them from drownynge,
they toke remorse of conscience, and repentaunce, as well
for their hardness of harte contemnynge Noes exhortion, as
for their owne naughty liuynge, & so callyng for mercy,
were receyued to mercy, & saued their soules. Yet in asmuch
as the gate to heauen was not opened bi Christ, thei were
staied in the skirt of hel, a place prouided by GOD to receiue
<P Kkk4v>
their soules that died in the state of grace, and in Gods
fauour, in whiche if they hadde any thinge to be purged,
as for venial sinnes, or for lacke of sufficient satisfaction
for mortall offences done by their life tyme, hadde first
greuous paines for their purgation, and then consequently
were receiued into Abrahams bosome, a place of tranquilitie, rest,
and quietnes, where they had no sensible payne. They hadde
none other paine, but onlye the paine of lacke of glorye,
which doubtlesse, was a greuous payne for theim that daylie
and hourely loked for it, as the wisemanne saithe. $$Pro. xiii.$$
$$Spes que differtur affligit animam.$$ The hoope that is
prolonged and put of, vexeth and punisheth the minde. Amonge
these were manye of them that were swalowed vp in the
water at Noes floude, yet diynge penitent (as I sayd) of
which saint Peter here maketh special mencion, vnderstandynge
by them all the rest of the holye fathers that were in the
same pryson, and in the paine of lacke of glory. To these
spirites or souls of theim thus beinge in that painefull
Prison, where they were payned with the ho%n%ger & thirst of eiger
and gredy desire to see the glorie of God, Christe came in
spirite in his soule (while his bodye laye stil in the
sepulchre) and preached, declared, and reueiled vnto them
that the high misterie of his painful passion was exhibited
and perfourmed, and mans raunsome payed by the price of his
precious bloude, and there he was conuersaunt with them to
their greate consolation and comfort, and to the confusion
of all the deuyls in
<P Lll>
hell, tyll the time when it pleased him to vnite and ioyne
his soule to his body againe, agaynst the time of his glorious
resurrection and then toke away with him suche as were to
his pleasure, as he sayde afore that he woulde do. $$Ego$$
$$si exaltatus fuero a terra omnia traham ad meipsum.$$
If I be lyft vp from the grounde, I shall drawe all thinges
to me, as well in hell as in earth: for of both he drewe
a great part to him. According to this speaketh the increate
wysedome of God, the seconde person in Trinite. $$Eccl. xxiiii.$$
$$Penetrabo omnes inferiores partes terre, & inspiciam$$
$$omnes dormientes & illuminabo omnes sperantes in domino.$$
I shall pearce and entre into all the lower partes of the
earth, and I wyll loke on all theim that be a slepe, whose
bodies rest in their graues in the slepe of peace, and I
wyll geue light to all them that hope in theyr Lord God.
And Saint Augustine in the .cxxvii. sermon, sayth. $$Omnia ab-$$
$$stulit vtiq%ue% electa, electi quamuis in tranquillitatis sinu$$
$$tame%m% apud inferni claustra tenebantur. Non enim infideles$$
$$quosq%ue% & pro suis criminibus aeternis suppliciis dedicos ad$$
$$veniam dominus resurgendo reparauit, sed illos ex inferni$$
$$claustris rapuit quos suos fide & actibus recognouit.$$ Christ
toke awaye with him all that were electe and chosen: for suche
althoughe they were in the bay or bosome of tranquillitie,
ease, and reste, yet they were kepte and holden within the
clausures of hell. For our lord Christ when he rose, did
not repaire or restore to pardon and forgiuenes all infideles,
and such as for theyr crimes or mortall sinnes were deputed
<P Lllv>
to euerlastinge paynes and punishmentes, but them he plucked
out of the cloysters and clausures of hell, whiche he knew
for his owne by their fayth and by their dedes. For the
soule of Christe ioyned to the Godhead, from whiche it was
neuer separate, descended into the said darke place, & gaue
light to the%m% that were ther kept in prison. By occasion of
that he spoke of Noes shyppe, in whiche a fewe lyues were
saued by the water, that is to saye, the liues of Noe and
of his wife, and the liues of theyr three sonnes and of theyr
thre wiues .viii. personnes in all: the blessed apostle Sainte
Peter declareth the allegorye of the same fygure, sayinge:
that like as the sayde .viii. personnes or liues were saued
from drowninge, beynge lifte vppe in the shippe a flote aboue
the grounde, euen so (sayth he) $$In like fourme and maner$$
$$you be saued by baptisme from dampnation euerlastinge. Non$$
$$carnis depositio sordium sed conscientiae bone interrogatio$$
$$in Deum.$$ The water alone is not the thinge that doth it,
althoughe his propertie be to washe away the filth and vncleanes
of the body, but it is the examination and discussion of a
good co%n%science toward God (saith S. Peter) because that
in the water, the worde doth make cleane the soule, as S.
Augustin speaketh $$tract. lxxx. in euangel. Iohan.$$ Vppon these
wordes, $$Iam vos mundi estis propter verbum quod locutus sum$$
$$vobis. Ioh. xv.$$ Take away the holy sacramentall wordes from
the water, and what is the water but bare water? $$Accedit$$
$$verbum ad elementum & sit sacramentum.$$ The worde ioyned to the

ele<P Lll2v>ment of water, maketh the sacramente. For the water can not
of it selfe haue suche strengthe as to touche the body, and
withall to clense the soule, but onely by the worde. And by
the worde, not because it is sou%n%ded or said by him or her
that doth christe, but because it is beleued. According to
that S. Peter had said. $$Act. xv. Fide purificans corda eorum.$$
God clensith theyr hartes by fayth, the water and the
worde concurringe with the same fayth. Then this
clensing of the soule must not be attribute to the water,
excepte we put to the worde, and then ioyne theim both
together, and they shall be of suche strength, that they may
purge and make cleane the least chylde that euer was borne,
whiche (as I haue sayde in tymes past) beleueth in the
fayth of the churche, lyke as he or she that is of discretio%n%
beleueth by his own faith. Al these circumstances S. Peter
speaketh in few wordes. $$Conscientie bone interrogatio in$$
$$deum,$$ the examination or discussion of a good & welbeleuing
conscience toward God, comprehending as wel the cathechis-
ation or instruction going afore the baptisme (where y%e% party
may haue such oportunitie) as the Sacramentall wordes
with the water, & with faith and all together. According
to this saith S. Paul.$$Eph. v. Christus dilexit ecclesiam$$
$$et seipsu%m% tradidit pro ea vt illa%m% sanctificaret mu%n%dans ea%m%$$
$$lauachro aque in verbo vite.$$ Christ loued his churche, &
deliuered him self to sinfull mennes handes, that he mighte
make her holye, clensynge her with the lauer of water in the
worde of lyfe. This blessed Sacramente of
<P Lll2v>
baptisme, by whiche we be regenerate and gotten agayne to
God, was signified by the water that drowned the earth,
and earthly carnall people, and saued the eyght liues that
then were saued. And that the water of the sayde flud saued
none that were out of the shippe, signifieth that all heretikes
that be out of the common receaued fayth of the churche,
althoughe they were in the water, although they be christened,
and glorieth to be called christen men, yet by the same water
they shall be drouned into hell, by which the ship, the
catholike churche was lifte and borne vp into heauen and saued,
as the materiall shippe of Noe was lifte vp into the ayre
aboue grounde, and saued by water. And lyke as they that
were drowned in Noes floude had theyr corpsis wasshed from
exterior fylth of theyr bodies, whiche preuayled them not
against drowninge: so there was in the noughty sorte of
christen people $$depositio sordium carnis,$$ a clensinge and
wasshinge away of the filth of the flesh by the water of
baptisme when they were christened, but it preuayled
not to eternall saluation, because they lacked a faythfull
conscience, well instructed, examined, and tried towarde
GOD $$by the resurrection of Christ from the dead,$$ that like
as he rose from the dead, so our consciences should ryse frome
deade workes of synne, to liuelye workes of grace and vertue,
no more to dye or synne agayne, $$which is in the right hande$$
$$of God, swalowynge vp,$$ consuminge, and destroyinge $$death,$$
$$that so we might be made inheritours of euerlastinge life.$$
<P Lll3>
That a man swaloweth he consumeth, so that it shall no more
appeare in the fourme and fashion that it was afore, so Christe
made by his death, that death shuld be consumed, in as much
as by his death, the deuyl that is the auctor & causer of
death was ouercome, his heart was burst. He begilinge
and deceiuyng oure fyrste parentes kylled them, and made them
and all theyr posteritie subiect to death, but kylling the
latter man, the latter Adam our Sauioure Christe, he loste
the fyrste man oute of his snares, whiche kylled his hearte
and was verye death to him. He had power to bringe all them
to death that descended of Adam (whome he hadde kylled) yf they
came of hym by carnall propagation, takinge of him the
spotte of sinne: but abusinge his libertie, and procuringe the
death of our moost innocent Sauioure Christe, that came not
of the sede of Adam, by generation betwixt two parentes, nor
had any spotte of sinne by Adam, he was worthy to lose his
libertie, and so he loste an infinite numbre of them that he
thought him self sure of, and dayly loseth his expectation,
and none can gette but suche as wylfully wyll runne into his
daunger. After this victorye ouer the deuyll, Christ went vp
into heauen (as S. Peter sayth here) $$and had subiect vnto him$$
$$Aungels, Potestates, and vertues,$$ where S. Peter expresseth
three orders of Aungels of heauen to be subdued and subiecte
vnto Christ, by them vnderstandinge al the residue of the
Aungels, which as S. Dionise in his boke $$de celesti$$
$$Hierarchia,$$ writeth according
<P Lll3v>
to that he had learned of his maister S. Paule, by whome he
was baptised and also taughte in the catholyke fayth) be diuided
into .iii. Hierarchies. Euery Hierarchie conteyninge .iii.
orders of Aungels, and so they make nine ordres in the whole.
Saint Dionise that wrytte his booke of these heauenly
creatures, was S. Paules disciple and scoler, and learned of
him that could best declare the truthes of theim, in as muche
as he was rapte into heauen, and there sawe suche secretes
as a man might not speake: Notwithstandinge, as muche as
semed to agree to mortall mans capacitie for to knowe, & as
was mete and profitable for men to learne, he declared to this
blessed S. Dionise, and to others of his disciples that had
theyr wittes illuminate aboue others, whiche the sayde
S. Dionise committed to writing in his boke rehearsed, that
the posteritie that shoulde come after him in Christes churche
mighte be instructe by the same. In the sayde book he
rehearsed the names of euerye order of aungels in euery one
of the saide Hierarchies. The fyrste and highest Hierarchie
conteyninge the .iii. orders, $$Seraphin, Cherubin, and Thronos.$$
The seconde conteyneth, $$Dominationes virtutes, & potestates.$$
The thirde Hierarchie and lowest, hath in it these thre orders,
$$Principatus, Archangelos, et Angelos.$$ As appereth by
s. Dionise in the sayde boke. $$Cap, vi. vii. viii. & ix.$$ And by
S. Gregory. $$Homil. xxxiiii. super Euangelia.$$ All these
were subiecte and subdued to Christes manhod, when he came
to heauen by his marueilous
as<P Lll4>cension. Of all these orders Saint Peter in this place
rehearseth thre orders, one of the loweste Hierarchie
$$Angelis$$, and two of the middle Hierarchie, $$potestates, et$$
$$virtutes,$$ by them vnderstandinge all the other Aungels,
which though they were euer sith theyr fyrst creation,
subiecte, and subdued to Christes Godheade, yet here in
this place he maketh speciall mention of theyr subiection to
Christ, that he might shewe that the humanitie of Christ was
so exalted and set alofte by his ascension (whiche Saint
Peter here speaketh of) that it was preferred and set aboue
the excellencie of all the Aungels of heauen: Accordinge
to the sayinge of the Prophet, $$Omnia subiecisti sub pedibus eius.$$
And Saint Paul.$$phil. Dedit illi nomen quod est super omne$$
$$nomen vt in nomine Iesu omne genuflectatur, celestium,$$
$$terrestrium, & infernorum.$$ GOD the father hath geuen hym
a name aboue all names, that to his name all creatures in
heauen, in earth, and of hel, shall bowe the knee, and be
subdued and obediente vnto him. To whome be all honour
and glorye for euer. Amen.



























<P S 22>
<P Lll4v>
!The .xiiii. treatise or sermon.!

!The fourth Chapiter.!

$$CHristo igitur passo in carne & vos eadem cogitatione$$
$$armamini, quia qui passus est in carne desiit a peccatis. &c.$$
The blessed Apostle Saynt Peter, in diuers places of this
epistle that we haue in hande, vehemently extolleth and co%m%-
mendeth the most aboundant mercy of God, by whiche he hath
regenerate and gotten vs agayne to lyfe, where we were
afore by oure carnall parentes gotten to death. And we see
by experience, that one that hath a greate affection or
vehement loue to any thinge, wyll be euer busie, as it were
one that coulde neuer haue done, or that woulde be euer gladde
to speake of it. So Saint Peter coulde neuer geue thankes
ynoughe, he euer inculcateth & bringeth in the remembrau%n%ce
of the benefyt of oure redemption, because we shoulde euer
haue it in minde. And because it is not ynough to remember
it, but we must also in our liuinge conforme oure selues to
the same holynes, he geueth vs manye holesome morall lessons,
and fatherly exhortations, teachinge vs to lyue vertuousely
and holyly, contrarye to vices and vicious liuinge. And
because our regeneration and sanctification co%m%meth by
baptisme, whiche taketh his efficacitie and strength of
Christes bloude, shedde in his payneful passion, therfore
euer amonge he speaketh of the excellente
<P Mmm>
mysterye of the sayde passion of Christe, and of his
gloryous resurrection, by whiche as he sayd in the ende of the
thyrde Chapiter, whiche I declared in my laste sermon
vpon the same, he swalowed vp, drowned, and consumed death
of the soule, to make vs heyres of lyfe euerlastynge. And
in as muche as the worlde and the spyryte be aduersaries,
and euer at variaunce, euen so be worldlye and carnall
personnes, enemyes to spirituall personnes. Spirituall I
call good lyuers, that worketh accordynge to the inclination
and styrringe of the holye spyryte, the holye gooste. Then
considerynge that the carnall people be the more sorte, and
the greater number, and the good lyuers be fewer in number,
it is no marueyle that good people suffereth muche
wo, vexation, and trouble in this worlde, that were
able to ouerthrowe a good man or woman, and to make them to
leaue theyr vertue, and to faule to angre, braulynge, or
suche other inconuenience: A remedye and a succoure agaynste
this peryll Saynte Peter geueth vs in these wordes. $$CHRISTO$$
$$passo in carne & vos eadem cogitatione armamini.$$ In as muche
as Chryste hath suffered in his flesshe, be you armed in the
same remembraunce. They that were newelye conuerted to
CHRISTE in the prymityue Churche hadde muche vexation by
infydeles, and also by some false Chrysten men, and euen so
be we manye tymes vexte, and euer shall be vnto the worldes
ende, wyth shrewes and noughtye lyuers, that euer goethe aboute
to
<P Mmmv>
disturbe and trouble good men, and to woorke displeasures
to them that woulde serue GOD and the worlde, in vertue
and with quietnes. Saynt Peter gaue to them that he
wrytte vnto, the same defence that he woulde all vs to
vse agaynste all persecution, trouble, and vniuste vexation,
that is, the remembraunce of Christes passion, the thinkinge
on $$CHRISTES$$ passion. Remembraunce of $$CHRISTES$$ passyon,
muste be oure harnes and oure weaponne to putte awaye all
extreme trouble and vexation, and by the same we shall
lykewyse auoyde and putte of all insultes and assaultes of
temptation to synne: for suche remembraunce of $$CHRISTES$$
passion whiche he toke for oure sake, moueth a manne to
macerate and punysshe his flesshe, to conforme hym selfe
to $$CHRISTES$$ paynes, beynge contente to take payne in oure
bodyes, as Christe dydde in his, and not makynge oure
selues moore precyous and delycate, then Chryste made
hym selfe, for the loue that he hadde to vs.
     $$CHRISTE$$ fasted fortye dayes, and nother eate nor
dronke, I say not that we muste faste lykewyse withoute meate
and drynke, it passeth oure power: but yet as the wyse
Poete $$Horace$$ sayth. $$Est quodam prodire tenus si non datur$$
$$vltra.$$ We muste goo somewhat onwarde, thoughe we canne not
come to the vttermooste: we muste do the beste we canne
to come toward his faste, takinge suche meate, and at such
times
<P Mmm2>
as by the vniuersall counsell of Christes churche be
alowed to be eaten in the fortye dayes of Lente: then
howe farre wyde from hys fast they be that contemptuousely
taketh flesshe, or other dyattes prohibited, iudge you.
After he hadde eaten of the paschall lambe at his last supper,
on the thursdaye in the eueninge with his disciples, he
wente forth with theim into the place called Gethsemani,
where he toke him selfe to prayer, and was in a marueylous
agonye for consideration of the paynes that he shoulde to,
and anone came Iudas with his companye to take hym, and
then they haled him foorth frome Iudge to Iudge, from
poste to pyller, $$vt dicitur,$$ so that he neuer eate nor
dronke after, saue that in the extreme fayntnes afore hys
death, when he would haue dronke, they gaue hym suche drynke
as he woulde not drynke of, after he hadde a lytell tasted
it, so that from the thursdaye in the euenynge, vntyll the
frydaye at three a clocke at afternone, when he expyred and
dyed, he neuer eate nor dronke, notwithstanding the great
laboure and vntollerable paynes that he suffred in that
meane tyme.
     Nowe good louinge freindes, howe we that wyll not take
paynes to faste nor abstayne at tymes appoynted, but onelye
whan it please vs, (that is as muche to saye, as neuer at
all, as it prouith in effecte) do conforme oure selues to
Chrystes paynes that he tooke, iudge you:
<P Mmm2v>
eyther we muste denye Chryst, or els count hym a foole,
whiche is a verye denyall of hym, or els sette lyttle by
his example, to whiche Saynte Peter in his wordes rehearsed
referreth vs, wyllynge vs to arme oure selues by remembraunce
of the vntollerable paynes that he suffred in his mooste tendre
bodye. When he was rayled agaynste, and called heretike,
and traytoure, a benchewhystler, a blowboll, a felowe
with ribaldes, knaues, whores and drabbes, all this wynde
shoke no corne, all this moued hym not, but euer styll he
proceded in his godlye purpose, and for yl wordes gaue to
them agayn blessed wordes of godlye exhortation, and good cou%n%-
sayle. If we woulde take to hearte this good example of his
wondrous patience and sufferau%n%ce, there shoulde neuer anye
backebitinge or sclaunderinge, any rayling or missaying once
moue vs to angre or impatience. This remembraunce of
Christes passion was signified by the shield that Iosue
lyft vp agaynst the kinge of Haye, of whiche it is wrytten.
$$Iosu. viii.$$ Hai by interpretation is as much to say as
confusion. The king of Hai is our aduersarye the deuyll,
and he hath a capitaine of his warres called $$somes peccati,$$ y%e%
nurse or the breader of synne, because manye doeth obey him,
and he is the captayne of confusion, because he inclineth his
subiectes to woorke agaynste the iudgemente and sentence of
ryghte reasonne, and there as reason ruleth not, is nothynge
but confusion, and all oute of course and

<P Mmm3>
good order. GOD badde him $$Pone insideas vrbi post eam,$$
lay a stale behynde the citie, on the backeside because
we must euer watche and laboure agaynste the armye of
confusion, the multitude of mortall sinnes, as well in age
as in youth, because that he ouercame the greate wyse man
Salomon when he was an olde man, notwithstandinge all his
wysedome, as he hathe done manye a one moore, as well in
age as in youth. When Iosue lyfte vppe his shylde on
hie on a speare, that it myghte be sene a farre of, that
parte of Iosue his host that laye in the stale, and also the
companye that were with the capitayne ioyned together,
and enuironed and closed in the whole multytude of the
towne of Haye, and kylled them euery mothers sonne, manne,
womanne and chylde, sauynge the kinge aliue, whom they
broughte to Iosue the captayne. Iosue by interpretation
signifieth health or saluation, and signifieth in manye of
his actes oure Sauyoure Christe. Iosue his sheilde thus
lyfte vppe in the syghte of all Iosue his companye, whiche
gaue them courage to fyghte manfullye, sygnyfyeth the armes
of Chrystes passion, whiche lykewise lyfte vppe in the
remembraunce of good Chrysten people, shall make theim to
fyghte agaynste all the synnes that maye aryse or come of the
temptation of the Deuyll, or of his cheyfe captayne the
breader of synne, whiche by the offence of Adam remayneth
in oure flesshe. We muste spare none of Goddes enemyes,
mortall sinnes,
<P Mmm3v>
for yf we do, it wyll be layed to oure charge, and to oure
condempnation: Example we haue of Saule, whiche when he
shoulde fyght agaynste the Amalachites, was commaunded to kyll
all that he toke, man and beaste: contrarye to the
commaundemente he saued Agag the kynge of the countrey, $$i. reg.$$
$$xv.$$ for the whiche he was reproued and caste oute of Goddes
fauoure, and sone after depryued of his kyngedome, and all
his issue after hym, and the kyngedome transferred to the
trybe of Iuda by kynge Dauid, whiche was of that tribe or
familye, in sign and token, that when we shall fyghte
agaynste vyces, we muste not leaue anye litell sinne alyue,
but kyll theim all, for els as longe as one remaineth in vs,
we can not be counted iuste and good men afore God.
$$Sa%n%ctificate bellu%m% et pugnate pugna%m% domini. Ioel. iii.$$ Then
we sanctifie a batayle, and make an holye batayle, when we
kyll all the enemies of the soule, that is to saye, all sinnes,
and when we mortifie oure fleshe and cutte away al ill
concupiscence of the same, that we may be holye in bodye
and spyrite: and thus playinge the victours and conquerours,
we maye saye wyth the Apostle. $$Gala. vi. Mihi absit qloriari$$
$$nisi in cruce Domini nostri Iesu Christi, per quem mihi mundus$$
$$crucifixus est & ego mundo.$$ Where the pseudapostles,
agaynste whiche Saynt Paule speaketh there, reputed trouble
and payne, suffred for Christes sake, to be nothinge
profytable, as many pseudapostles and false gospellars sayeth
<P Mmm4>
nowe a dayes, or yf they saye it not with theyr tounges,
yet they shewe it in theyr workes. Saynte Paule contrary,
gloryed in nothyng so muche, knowynge the greate rewarde
that he shoulde obteyne for the same: euen lyke as other
of the apostles, when they were conuented afore the
counsell of the Iewes, and there rebuked and sore beaten
for speakynge in Christes name, $$Ibant Apostoli qaudentes$$
$$a conspectu consilii quonia%m% habiti sunt pro nomine Iesu$$
$$co%n%tumelia%m% pati. Actu. v.$$ they wente awaye with myrthe and
gladnes, that God hadde estemed them, and taken them as
worthye to suffer for Christes sake paynes and despytes.
So dydde Saynt Paule glorye, communicatynge, and takinge parte
of Chrystes paynes on the Crosse, knowynge (as Saynte
Ambrose sayeth) that the loue of the Crosse causeth lyfe,
and the loue of the worlde, bryngeth death and destruction.
     $$Inuicem sibi mortui sunt dum nihil concupiscit$$
$$Apostolus mundi, & dum nihil habet mundus suum quod$$
$$agnoscat in Apostolo, sicut & Dominus ait ecce venit$$
$$princeps mundi huius & in me inuenit nihil. Ioh. xiiii.$$
The Apostle and the worlde were one crucified to another
(sayeth Saynte Ambrose) whyle the Apostle hadde no
concupiscence or desyre of worldelye pleasures, and whyle
the worlde hadde nothynge that he coulde knowe for his owne,
in that blessed Apostle. Euen as oure Sauioure Christe
speaketh: loo, the Prynce of the worlde commeth,
<P Mmm4v>
and findeth nothinge in me that he maye claime for his
owne. And who so euer hathe soo doone by remembraunce
of Christes paines and passion, so maceratinge his fleshe,
so punysshing, subduyng, & quenchinge his carnall
concupiscence, he shall so doynge, conforme him selfe to
Christes paynes, and shall be mortified and made deade to
synne, and shall lyue to Chryste. $$Nam qui passus est in$$
$$carne desiit a peccatis.$$ In whyche wordes Saynte Peter
geueth vs an excellente lesson, and a general rule, that $$he$$
$$that suffreth and taketh paynes in the fleshe, ceaseth from$$
$$synne, and leaueth synne,$$ as it maye be declared, discurrynge
generally thoroughe all synnes. When a manne or woman is
tempted to lechery, by ouermuche farcinge or fyllinge the
bellye with meates, and whote wines, lette him take paine
to punysshe the bellye with abstinence, and anone the pange
will swage: And if it be by wantonne company, or
communication, then sequestre thy selfe from that occasion,
thoughe it be paynefull to the soo to do, and with all
occupie thy minde aboute thy occupation, or in some honest
and vertuous meditation, and soo thou shalte not be ouercome
with temptation, but shall scape it, and leaue it, and
conuerte thy self to vertue.
     Likewise in anger, whiche is a certaine kindelinge
or inflamynge of the bloude aboute thy harte, suffer in
thy bodye, take paine in thy bodie, lette not the occasion
of that heate comme to thy harte, stoppe thy mouth, geue
faire words
<P Nnn>
thoughe it greue thee, and anone thy anger wyll swage, and
so thou shalt make a frende of hym that thou were moued
agaynste afore, and shalt make a matter of vertue of that
whyche if thou had folowed, woulde haue turned to murther
or mischiefe, and to thy dampnation. Likewyse of enuy of
which it least semeth, when thou seest an other man prospere
and go forwarde in honestie, in substaunce, in reputation
and estimation amonge the people. If peraduenture thy
carnall mynde woulde thinke thy sayde neighbours preferment
and thrift to be derogatio%n% and hinderaunce to thy state, and to
thy estimation, and woldest be sorye to se hym so to prospere,
but wouldest rather be glad to saye or do that might pull
hym backe. This is playne enuy, cleane contrary to charitie,
and most odious to God. What remedye. $$Patiaris in carne, &$$
$$desines etiam ab hoc peccato.$$ Suffer in thy fleshe, and in
thy carnall fancye: striue with thy passion, be not so folishe
as to thinke that his thrifte hyndereth thee, but rather
take thou payne in thy body to thriue, and to go forwarde
in honestye and in riches as well as he, & compell thy minde
to consider that thou shouldest loue thy neighbour, and con-
sequentlye that thou shouldest be glad of hys auancemente
and reioyce in it, as one louer should do in an other. And
so thou shalte cease from that synne of enuye. And euen
so you shal leaue all other vyces, if you wyll by imitation
and example of Christe take payne in your bodyes, punysshe
your bodyes, and stryue wyth your carnall
af<P Nnnv>fection, accordynge to Sainte Peters saiynge. $$Qui passus$$
$$est in carne, desiit a peccatis.$$ He that hath suffered in
hys bodye, hath done wyth carnall vyces and synnes, that
so for the reste of hys life tyme while he shall lyue,
in the flesshe in his bodye, here in this worlde hee maye
liue not after the flesshe of carnall manne, whyche hathe
pleasure communely in voluptuous pleasures of the flesh, but
accordynge to the wyll of GOD, in sinceritie and cleannesse
of lyfe. $$Sufficit enim preteritum tempus ad voluptatam$$
$$gentium consummandam his qui ambulauerunt in luxuriis.$$
For the tyme paste is inoughe for to fulfill the wyll of
Paynyms and Gentyles that haue walked, that is to say, haue
ledde their liues in all maner of Lecherye and pleasures
of the fleshe. You knowe that as I haue ofte saide Saint
Peter writte to the newe christened people newely conuerted,
some from the Gentility, and some frome the Iewes ceremonyes
also, nowe he speaketh speciallye to theim that afore were
Gentyles, whiche were moste blinde, and lest knewe GOD.
To theim he sayeth be you contente, nowe no more, you haue
inoughe and to muche of that voluptuousnesse that you haue
vsed like Paynyms that knewe not God. And liued in all
kynde of Lecherye outwarde by exteriour filthye exercise of
your bodyes, $$Desideriis$$ and in vncleanly and wanton appetites
in minde inwardlye, and as it were runnynge in $$Reprobum$$
$$sensum$$, as Sainte Paule speaketh. $$Rom. i.$$
<P Nnn2>
desierynge nothyng that is good for their soules in dede,
but rather contrarye, desierynge that thinge for good whiche
is naught in dede. Euen as it were one that in a feruente
Feauer hadde his mouthe infecte wyth nocyue humours,
whiche iudgeth that thinge to bee bitter that is swete or
pleasaunte in taiste in dede. So euyll and vycious
exercyse corrupteth the appetyte that it shall runne on
the thing that is nought, rather then to desire the thinge
that is good. And these desiers that Sainte Peter speaketh
of here, extendeth not onelye to the vnlawfull lustes of the
flesshe, but also to vnnaturall desires and lustes, whiche
Saynte Paule greuouslye taxeth. $$Rom. i. Vinolentiis$$
$$commessationibus.$$ And because it is necessarye to amoue
the cause, if the effecte shall be amoued, therefore the
blessed Apostle reproueth Glotonye, of whiche commonlye
ensueth lecherye. And speciallye of ouermuche drinkynge
of wine, as sainte Paule saieth: $$Nolite inebriari vino, in quo$$
$$est luxuria.$$ Be not dronke with Wyne, for in wine is
lecherye, as the effecte in the cause. And therfore as
$$Valerius Maximus$$ writeth. $$Lib. ii. Vini vsus Romanis foeminis$$
$$ignotus fuit ne scilicet in aliquod dedecus pro laberentur$$
$$quia proximus a libero patre intemperantie gradus ad$$
$$inconcessam venerem esse consueuit.$$ The women of Rome in
the olde tyme when Rome florished in highest auctoritie &
dominion, knew not the vse of wyne for feare lest they
should fall to anye shame or villany for
<P Nnn2v>
the next stept of intemperancye from the God of wyne,
was wont to be to vnlawful lechery. And Terence, saieth.
$$Sine cerere & baccho friget venus.$$ Without meate and
drinke Venus is colde, the fleshely luste shall not trouble
thee. In signe and token that one of them foloweth of the
other, the bealy is next aboue the priuitie, to geue vs to
vnderstande that if we restrayne the bealy from superfluitie
of meate and drynke, the incontinency of lecherye shall be
colde, and little shall trouble vs. Where contrary, he
that is geuen to the pleasure of the bealy, shall not auoyd
the fylthines of lecherye, $$Commessationibus,$$ in extraordinarye
refections, banketynges, breakefastes, after nonemeates,
reresuppers, and such other lewde and vnseasonable wanton
bealyglee. All these feadeth lechery, and so dothe all other
potations, and bibbinge, and bollynge, and reuellinge, and
so doth dronkennes folowynge of the same. And in the olde
tyme afore the fayth of Christe was receiued of these folkes
that Saynt Peter writ to, of such excesse in meates and
drinkes, folowed not onelye the vncleannes of the fleshe in
lecherye, but also the vnlawefull and detestable Synnes of
Idolatrye, and worshyppe of false Goddes, worshippyng that
for a God that was no God, as sometyme the Sunne and Mone,
and suche other creatures, and manye tymes dead men and
women whose bodyes wer rotten in the grounde, or in the Sea,
and their souls dampned in hell, as Iupiter, Mars, Venus, or
<P Nnn3>
suche other as had exceaded in one notable work or other,
whyle they were alyue. And that thys cryme moste odious
to GOD, and mooste derogatynge hys honoure and glorye
foloweth of reuelynge and ryatyng appeareth by the people
of Israell, whiche whyle Moyses was in the mounte wyth
almyghty GOD, receiuyng the lawes, they sate downe to
eate and drynke, $$Sedit populus comedere & bibere, &$$
$$surrexerunt ludere. Exod. xxii.$$ And then they rose vp
to daunce and synge, and playe on such instrumentes as
they hadde in worshyppe and honoure of their Calfe that was
newe made, whiche was plaine Idolatrye. And $$Lactancius$$
$$firmianus diuinarum institutionum. Lib. primo cap. xxi.$$
sayeth of suche sacrifices of the Gentilitie. $$Epulisq%ue%$$
$$saciati noctem lusibus ducerent.$$ And so you shall reade
of moste parte of their solemne feastes. I haue declared
to you here afore what is an idole, and what is Idolatrye.
An Idole and an Image is not all one. Euerye Idole is an
Image, but not contrarywyse. For when Christe asked them
for the coyne of their money, and they brought hym a
Denere, he asked not whose is thys idol? but whose is thys
ymage? An Image properly representeth a naturall thinge:
or a thinge that is or hathe bene, or maye bee, as the
Image of the Crucifixe. An Idole representeth and
signifieth that y%at% neuer was nor can be, as when a man maketh
a picture to represent the God Iupiter, or the Goddesse
Venus, whiche nother be nor can be, for there is no god
Iupiter, nor
god<P Nnn3v>desse Venus, neither can be anye suche. Therfore what
soeuer representeth them for Goddes muste neades be an
Idole. You make an Image an Idole, geuynge diuine honoure
vnto it, or lokynge for helpe of it, or thinkynge that one
Image of our Ladie can helpe thee better then an other,
for there is in the Image no suche diuine power. The wyse Poet
sayeth verye fetelye. $$Qui fingit sacros signo vel marmore$$
$$vultus, non facit ille deos: qui colit ille facit.$$ He that
maketh holye faces in Timber or in stone, maketh not Gods,
he that worshippeth them he maketh them gods. And so thou
makest an Idole of thy wife, or of thy childe by ouermuche
louynge theim or cherishynge theim, and doinge more for
theim then thou wouldest do for GOD. And slackynge or
leauinge thy duetye to God to please theim, after the maner
of Saynte Paules speakynge, when he calleth Auarice $$Idolor%m%$$
$$seruitus.$$ Couetousnesse is Idolatry, because the couetous
man maketh his money his Idole and his GOD, doinge more
for to gette richesse, then he woulde do to get God. And
takinge more minde on riches then on God. And doing that
for his goods sake, that he woulde not do for Gods sake. And
after this manner you maie make an Idole of the newest
Image that is, if you wyll geue it suche honoure as is not
kindelye for it. Make no more of an Image, but onelye take
it as a representer to signifye, and to put you in
remembraunce of the thinge that it is made after, and
passe no more vppon it. $$In quo admirantur non$$
<P Nnn4>
$$concurrentibus vobis in eandem luxurie confusionem.$$ Here. s.
Peter toucheth a co%m%mon experie%n%ce which chau%n%ceth to the%m%
y%at% fro%m% vyce be co%n%uerted to vertue, or fro%m% a co%m%men maner of
liuyng to more worship or to more honestie, or from
pouertie to greate riches. Suche as were their equals
afore, suche as were their companions, or as leude as they
were afore, wyll mocke theim, gest at them, yea and some
will bitterlye rayle, and dispitefullye backebite theim.
Example we haue $$.i. Reg. x.$$ of Saule whiche was but a rude
persone, and sekynge hys fathers Asses that were strayed awaye,
he met with Samuell the Prophet, who by Goddes commaundement
anointed him king of the realme, and told hym afore hande
certain thinges that shoulde befortune hym, that when he
sawe them come to passe, and come to effecte as they were
told hym, he myght by them assure hym selfe that Samuell was
a true Prophete, and that he declared to hym Goddes minde
sincerelye and truelye. Amonge other, this was one signe,
when thou shalt come to a certayne town in thy waye (saide
Samuell vnto Saule) there thou shalt mete a company of Prophets.
$$Et insiliet in te spiritus domini & prophetabis cum eis$$
$$& mutaberis in virum alium.$$ The spirit of our lord shall
fall vpon thee sodainly, & thou shalt prophecy as thei do,
and thou shalt be chaunged into another maner of ma%n%. And
as Samuel y%e% prophet saied, so it chaunced in dede. And Saul
prophecied with them, singing & lauding god, & also speking
by y%e% way of prophecy of things to come. Of this came
<P Nnn4v>
murmure and admiration, and wonder of theim that knewe hym,
and were acquaynted with hym afore, euen as Saynte Peter
speaketh here, they saide. $$Quenam resaccidit filio Cis?$$
$$Num & Saul inter Prophetas? Cis$$ was father vnto Saule,
what is become vnto the sonne of Cis? What is Saule
amonge the Prophetes, or one of the Prophetes? These
menne did not thanke GOD for the gifte that God hadde geuen
to Saule, but rather disdayned, and fell to mockynge of hym.
Other there were that manifestlye despised hym. $$Filii autem$$
$$Belial dixerunt Num saluare nos poterit iste? & despexerunt$$
$$eum.$$ The Deuylles chyldren, malicious persones sayde.
Can this man saue vs from our enemies? They dispised hym
and set hym at naught, and woulde not take hym as their
Kynge, nor brought anye presente vnto hym as others did.
Euen accordynge to suche common practice of the worlde
speaketh Saynte Peter here. They that yet styll persisteth
and continueth in their old accustomed vyce and misliuynge
$$filii Beliall,$$ the deuylles birdes marueyleth at you. That
you forsake theim, and that you fall not to suche co%n%fusion
of all Lecherye and voluptuous liuynge as they dooe, and as
you were wonte to dooe, blaspheminge and missaiynge you,
because you abstaine from their noughtie conuersation, they
despise you, and sette not a strawe by you, but sayeth:
Wyll you see thys Pope holye horeson? $$Num Saull inter$$
$$Prophetas.$$ Wee shall haue a Prophete or a Preacher of
hym, with suche
<P Ooo>
other blasphemynge and raylynge woordes. $$Qui reddent$$
$$rationem ei qui paratus est iudicare viuos & mortuos.$$
Whiche shall make a reakening and accompte for their
raylinge, vnto hym that is readye to Iudge the quicke
and the deade, our Sauiour Iesus Christe, vnto whome the
father hath geuen auctoritie to Iudge all them that shall
be iudged, for if you holde your tonge and speake nothinge,
that iuste Iudge will not kepe silence, nor holde his
tongue, but will paye theim home for their blasphemye and
raylynge, and shall geue you large rewarde for your
Pacience, accordynge to that Sainte Paule sayeth that
pacience tryeth a manne, a tryall worketh hoope of saluation.
And that hope shall not bee confounded, but shall be saciate
with ioyes euerlastinge in heauen, accordinge to our
expectation. Amen.





<P Ooov>
<P S 23>
!The fiftenth treatice or Sermon.!
$$VIuant autem secundum Deum in spiritu.$$ In these
wordes that I haue nowe reade vnto you the blessed Apostle
Sainte Peter sheweth vs the commoditie that came to the%m%
that beyng infidels hadde the Gospell and good tidings
of Christes doctrine preached vnto them. And the same
co%m%moditie commeth also to all the%m% that beinge in deadly
sinne, and so dead spiritually heareth the Gospell and
the worde of God preached vnto them, which is amendment of
life. Thus he sayeth. $$Propter hoc. &c.$$ For this cause
the Gospell and holye doctryne of Christes faith was preached
to you, and to the%m% while they were afore dead by infidelitie,
and for lacke of the lyfe of grace, that they might be likewise
iudged, or condemned by carnal vicious persons as you be,
and might be likewise hadde in dispite as you be for
Christes sake, and for your good vertuous liuing. And
notwithstanding sinister iudgemente of naughty men, yet
they should liue Godly, and according to Goddes pleasure,
in spirite, for commonly those two thinges foloweth of the
receyuynge of Christes fayth, and for liuynge accordinge to
the same, firste that accidentallie and by occasion of
good and christian liuynge, menne suffereth muche woe
and vexation, and many dispitefull wordes. Second euen of
purpose of the%m% that preacheth or conuerteth men to good,
<P Ooo2>
that be so conuerted maye liue vertuouslye accordynge to
Goddes pleasure. $$Omnium autem finis appropinquabit.$$
Because he sayd euen now that Christe is readye to come to
iudge the quick and the deade, as though he woulde not be
long nor tarie. Nowe he saieth accordyng to the same that
the ende of all menne is at hande, for as Christe saieth in
the Gospell, of that daye of iudgement no man knoweth howe
nighe it is, or howe farre of it is. And therefore we muste
euer thinke vppon it, as thinkinge euerye mornynge it
woulde be come afore night. And euen so we muste thinke of
our owne particuler iudgement at our departinge, euerie man
and woman for oure owne parte, as well for the aucthoritye
of Goddes woorde, that in manye places geueth vs warnynge
to bee euer readye, as for the manifolde Pronostications
and messagers of death that wee haue euerye daye. Of whiche,
one is Age, whiche daielye creapeth vppon vs, aduertisynge
vs of oure ende to whiche he daielye driueth vs, as by
lacke of naturall heate, and by colde folowynge of the
same. And this commeth to manye menne by longe continuynge
in thys lyfe, and by multitude of yeres. To others it
commeth afore their tyme accedentallye, and in a manner
vyolentelye, as by syckenesse, paynes, and aches, and to
others by vnmeasurable solicitude and care of minde.
$$Eccle. xxx. Cogitatus ante tempus senectam adducit.$$ And
to others by ouermuche Studye and watchynge for to get
learnyng and knowledge.
<P Ooo2v>
$$Vigilia honestatis tabefaciet carnes, & cogitatus illius$$
$$auferet somnum. Eccle. xxxi.$$ watchyng about matters of
honestye and goodnes shall consume the fleshe, and the
thinkyng on such thinges will take awaye a mans slepe,
for of muche thought and of profounde study about weighty
matters, and likewise of musinge on terrible and troublous
causes there commeth into the sensuall appetite of manne
manye passions and troubles to vexe him, and vnquiet hym,
as feare and sorow and heauinesse, or suche other, whiche
manye tymes altereth the bodye soore and vnmeasurablye,
so that a mannes naturall complexion is distempered by
the same, and a mannes naturall moysture is consumed, and
natural strength weakened and decayed, and so the fleshe
widdereth and dryeth, the skyne wrinkeleth and quaketh.
And therefore saide the wiseman. $$Pro. xxv. Sicut tinea$$
$$vestimento & vermis ligno, ita tristicia viri nocet cordi.$$
As a moght hurteth a garment and a worme consumeth a Tree:
so dothe sorowe and heauinesse hurte a mannes harte, and
consequentlye all the bodye after. And therfore holye Iob
in his greate calamitie and vexacion sayde. $$Cutis mea$$
$$aruit & contracta est. Iob. vii.$$ My skinne is withered
and shronke together. This saide holye Iob, considerynge
that hys naturall moysture was co%n%sumed by age & for his
manifold diseases and sores. An other pronostication &
messager of our end is sickenes, soores & male%n%ders, as
weaknes of co%m%plexion, disposion to many feuers & to be now & then
vexed w%ith% one
fe<P Ooo3>uer or an other, hed ache, colick, y%e% stone, gowts, & runninge
legges, dropsye, and palsye. All these biddeth vs beware,
and geueth vs warninge afore. But manye there bee that wyll
take no warninge by these infirmities, but be as
maliciouselye disposed in blasphemy, & couetousneese, euen
whyle they be subiecte to such diseases, as thei were in healthe.
They neuer remembreth death, till they be so taken that
they can nother stirre hande nor foote, and can scarsely
speake or heare. As we haue knowen of these hel
houndes ruffians and riatours that by there life time
had neuer deuotio%n% toward god, nether regarding masse nor
other diuine seruice, nother the sacrament of Christes
churche which when they haue bene taken w%ith% feruent sicknes
y%e% they could not by the helpe of phisitions recouer,
haue fallen to raginge, blasphemyng, & swearying, and so
died desperatly. After whych soden death foloweth and
preuenteth the disposynge of a mannes Soule to GOD, or of
hys goodes to the worlde, all the sayde messagers,
infirmities, and diseases, they bringe shrewde tidinges to
the bodye, and bee nothinge pleasaunte for the sensuall
appetite: in as muche as they putte menne to paine. And
healpe to drawe menne to the graue, but to the reason they
shoulde bee welcome, for they be medicynable and holesome
for the soul, in as muche as they letteth menne and kepeth
menne from synne, and maketh theim more feruent to
please GOD, and to liue vertuouslye. When mens infirmities
be multiplyed and
com<P Ooo3v>meth one vpon an other, men will make haste to know God
and to come to God, amending their lyues. And s. Paule
consideringe that $$(virtus in infirmitate perficitur.$$
$$.ii. Cori. xii.)$$ virtue is made parfite in infirmitie, in
as much as sickenes and weakenes of body is the matter and
occasion to exercise Pacience, to exercise Temperaunce and
Chastitye, and also by syckenesse knowynge a mannes owne
infyrmitie, he shall be made more lowlye and meeke and so
stronge to exercise him selfe in vertue. And also because
that vertue is neuer so parfite, as when it hath some
infirmitie contrarye that it maye striue agaynste, as
Chastitie when it is not tempted by carnal concupiscence, is
not so parfite as when it is tempted, and so pacience is moste
excellent that is proued and tempted by vexacion of Shrowes,
and by displeasures, and therefore Saynte Paule saith
$$Libe%n%ter gloriabor in infirmitatibus meis vt inhabitet in$$
$$me virtus Christi.$$ I shall gladlye and wyth a good wyll
reioyce and be proude in myne infyrmities, that so I may
be conformable to Christ, hauing vertues in me more
eminent and more excellent then els they woulde haue bene.
$$Propter quod placeo mihi in infirmitatibus meis, in$$
$$contumelijs, in necessitatibus, in persecutionibus, in$$
$$angustijs pro Christo.$$ I please my selfe (as a proud manne
dothe) when I am weake and sicke, or diseased in bodye,
and when I am dispitefulye vexed, and when I am in greate
and extreame neade, in persecution, in distresse, or
in streictes. $$Cum enim infirmor tum potens sum.$$
<P Ooo4>
 When I am sicke and weake, then I am strong and mightye.
$$Ambrosius. Verum est quia tunc vincit christianus cum$$
$$perdere putatur, & tunc perdit perfidia cum se vicisse$$
$$gratulatur plaudit igitur cum illi insultatur & surgit$$
$$cum premitur.$$ It is true that the apostle saith, for then
& christen ma%n% ouerco%m%meth and hath the ouerhande when he is
thought to lose, and to haue the worse. And then falshode
loseth when he is glad of his winnyng, or that he hathe
ouercome and gotten the vpper hand. And therfore saint
Paule was most glad and proude in God, when men kicked and
wrought displesures against him, and he rose vpward when men
thought they pressed hym downe. An other common messager
of deathe, is example of others that we see plucked away from
vs euery daye, of all ages, of all states and degrees, As
well vnthrifts and noughty liuers, as blessed me%n% of the
best sort. There is no daie, but we heare of the death of
one or other, bi which we may assure our selues that we shall
go after. And almightie God many times suffreth blessed
men and good liuers to dye sodainely, and sometimes more
miserably in the reputation of the worlde, then tyrantes,
extorcioners, and bribers, and such other of the worst sort.
Temporall wealth, and temporall penurye and pouertye, is
common, as well to good folke, as to the bad folke, and
so is that we call miserable death, & a faire deathe.
For the first. $$S. Aug. i. ci. dei ca. viii. Temporalia bona$$
$$& mala vtrisq%ue% voluit esse co%m%munia, vt nec bona cupidius
$$ap$$<P Ooo4v>$$petantur que mali quoque habere cernuntur, nec mala$$
$$turpiter evite%n%tur quibus & boni plerumq%ue% afficiu%n%tur.$$
God woulde that good thinges and ill chaunces should be
co%m%men to good men and to bad, because good things shold
not be to gredely desired whiche we se noughty perso%n%s
to haue and enioy, nor yll things should not be shamefully
eschued and abhorred, whiche moste commonlye good
people hath and be combred with all. The most diuersity
is in the vse and occupiynge of prosperitie and of
aduersitie. For a good man is neuer the prouder for
prosperitie, nother ouercast, broken, or marde by
aduersitie, where contrary, a noughty person in felicitie
is corrupt by pride and arrogancy, and with infelicitie,
with yll chaunces & aduersite is sore vexed and punished,
& many tymes brought to desperation yet besyde thys almyghty
God showeth his meruelous worke in the distribucion or
deuidinge of prosperite and aduersite, as well as of a good
death and a foule death, in that that if GOD shoulde by and
by correcte euerye synne wyth some manifest paine, he
should leaue nothinge to bee punished at the generall
iudgement, and agayne if GOD did punyshe no faulte nor
synne nowe in this presente life, menne woulde thynke there
were no Godlye prouidence at all, or that GOD cared not for
the worlde, or what that menne did in the worlde. And
lykewyse, when menne praye for prosperitye, or for
sufficiencye herein thys world if God would not of his
liberall goodnes
<P Ppp>
graunt men somwhat of their peticio%n%s somtimes among, me%n%
wold think that he had nothing to do with them, or that
worldly wealth pertained not to him, and were none of his
to bestow when he wolde, and again if he should graunt the%m%
to eueri man that wold aske for them, me%n% wold serue god
for none other thing but for them, and the seruice of
God should not make vs godly and deuout toward him, but rather
gredy and couetouse to the world. Therefore although there
be no dissimilitude betwixt the thinges that good me%n% &
naughtye men in differently suffereth, yet there is great
diuersitie and differe%n%ce betwixt the sufferers. As if a
man chafe in his hand, or els against the fyre talow or greace,
it giueth an horrible stinckynge smell, where as if you like-
wise chafe by the same fyre a pleasant oyntment, it giueth
a fragraunt and swete sauour. And like as God se%n%deth welth
and wo indifferently to good men and to yl men, for causes
best knowen vnto his wisedome, euen so he sendeth our end
and death sometime to euil me%n% easy and worshipful in the
sight of the world, and to good men shameful and vilenous
as men taketh it. Many men desireth a good death, and
a fayre death, and feareth and abhorreth a fowle deathe. And
yet (to saye the truthe) all maner of death is a good
death to them that be good, and to sinneful persons al
maner of deathe is a fowle death, as Saint Austine declareth
in his booke $$de disciplina Christiana.$$ Therfore if thou
be afraid of a fowle death, thou muste feare a fowle and
a sinneful life, for if thou loue a fowle and a
sinne<P Pppv>full life, and wouldest haue a fair end, thou louest better
thy death then thy life, which I declare after this maner.
All things that a man loueth he would fayne haue them fayre
and good, as in example: If thou loue thy coate or thy gown,
thou wouldest fayne haue it fayre and good. Thou louest
thy friende, thou wouldest fayne haue hym good. Thou
louest thy sonne or thy childe, thou wouldest be glad he
were good. Thou louest thy house or thy chamber, thou would-
est fayne haue it fayre and good. Then how is it that
thou woldest fayn haue a fayre and a good death at thine
ending? Is it not for like causes, that thou hast a
speciall loue to it. And therfore thou praiest God (consid-
eringe that thou must once dye) that God woulde sende thee
a fayre deathe, and that God would saue thee from a fowle
deathe. Thou art afrayd to dye yll, but thou art not
afrayde to liue yl, & therfore thou louest thy death better
the%n% thy life. Amende thy yll lyfe, and neuer feare an
yll death. For $$no%n% potest male mori qui bene vixerit,$$ he
can not die ill that hath liued well. But agaynste this
you will peraduenture obiect thus: hath not mani good
me%n% ben drowned by tempest or by ship wrack in y%e% seas &
lost theyr liues w%ith% their goodes & al? Hath not many good
men ben slain amo%n%gest theyr enemies in battell? Hath not
theues kylled mani good men in theyr own houses, or els
bi the hie way side? Hath not some good me%n% bene killed
with wilde beastes, yea & mani al to torne in peces
with such wild beasts? and haue you not herd of som
innoce%n%ts y%at% haue ben hanged on y%e% galowes
<P Ppp2>
as felons, murderers or like malefactours? Be not al
these yl deathes? be thei not fowl deathes? Aske the
eyes of the carnal and fleshly ma%n%, & they will say they be
fowle deathes, & ill deathes. But examine & aske the eyes
of our faithe & they wyll iudge the%m% and cal the%m% fayre
deathes, because that God saith by the prophet, $$preciosa est$$
$$in conspectu domini mors sanctoru%m% eius.$$ The death of
the holye & good men is precious & of great price & estimacion
in the sight of our lord. Be not such deathes as I haue
spoken of, the veri deathes that blessed Martyrs (whose
martirdomes we kepe highe & holy in Christes churche)
haue suffered for Christes sake ? Therfore let vs endeuour
our selues to haue a good life while we be here, & then
what so euer occasio%n% we haue to die, we shal go out of this
world to rest & quietnes that shall be without al feare of
trouble, & shal neuer haue end. The riche gloto%n% y%at% is
spoke of in the gospel y%at% went eueri day in purple & soft
silkes, & fared euery dai delicately, it is to be thought
that he died in a soft bed, in fine shetes & costly cou%n%ter-
points or couerlets, but streight out of the%m% he was cast
into hell where he begged one drop of water to cole his
tong, & to refresh him & could not get it. Pore Lazar the
begger died in his ma%n%gie cloutes ful of matter of his sores,
amo%n%g the dogs that licked his scabs w%ith%out meate or drink, in
hu%n%ger & thurst, he could not get the cru%m%mes & scraps that
fel fro%m% y%e% rich ma%n%s bord, yet out of al this miseri he we%n%t
streight into Abrahams bosom, a place of rest & quietnes with-
out any diste%m%perance to trouble him or to disease hym:
<P Ppp2v>
Take hede of theyr ende, and by that consideracion iudge
whiche was the better death, eyther the ryche gloton,
which died into hel, or the deathe of poore Lazar which
dyed into health, rest, & quietnes. I dout not but
your minde giueth you that poore Lazar dyed the better
deathe, excepte you would wyshe to dye in riche clothes,
& to be powdred with costly spices, and your soules
to stynke in hell, and to begge water, and none to haue
gyuen you. What profeit got the riche gloton by his gaye
tumbe of fyne marble or of touche stone, or els of some
costly mettal, more then the pore man by his homely buryal?
litle or none. Therefore to conclude, thou shalt learne to
dye well, and to dye a fayre death: if thou wilt learne to
liue wel. Our sauiour Christ led the most blessed and
vertuous life that euer any man liued, and therfore though
his death semed to his enemies the cruell Iewes moste vile
and vilanous, yet it was the marueylous death that killed
deathe, and killed also the auctour and causer of all
death. Therefore finallye consideringe that the ende of vs
all is come at hande (as saint Peter saithe here) let vs
take example of Christ and of his holy word, and also of
holy men and women that hath taken paynes to folow
his steps, and let vs conforme our lyuinge vnto their
liues, and let vs arme our selues with the co%n%sideracion
and busie remembrance of Christes life, and of his passion
& his death, as I sayd at the beginning of this exhortacion,
& then there is no doubte but whether we dye by lande or
by water, we shall dye a precious and a good death,
<P Ppp3>
that shalbe the meane and high way to quietnes, rest, and
ioyes in euerlastinge life with Christe. $$Estote itaq%ue%$$
$$prudentes et vigilate in orationibus,$$ therfore be you
prudent and watch in praiers. These wordes of sainte Peter
with certaine that foloweth be red in Christes churche
for the epistle of the day, on the sunday within the
octaues of the ascension: which is the sunday next afore
Whitsu%n%day. Saint Peter considering the manifold troubles
of this world that vertuous faithful people be euer
cumbred with al, and also considering the shortnes of our
abode here, that it wil away, and is come to an ende,
therefore he saithe: $$be you prude%n%t and watch in praiers.$$
Be you prude%n%t (he saith) there be diuers maners of prudence.
The philosopher saithe that $$omnia naturaliter bonum appetunt:$$
Al things naturally desyreth the thing that is good for theym,
and so doth the thinges that lacketh theyr senses after
theyr maner, for they naturally desireth to come to theyr
natural qua%n%titie and strength, and to furnysh and to set
forth the beutie of the whole worlde, and to saue them
selues by a certayne methaphoricall prudence or a
similitude of prudence or prouision, as you see that whe%n%
a yong tree groweth nigh vnto a great tre y%e% yong tree wyl
grow outward fro%m% the greater tree, as it were to saue
it selfe fro%m% the shadow or dropping of the greater tree,
naturally prouiding for his owne safegarde by suche a
naturall prudence or prouision. The brute beastes also
desyreth that is good for them by a certaine comon
prudence, which is and may be called $$A prouision$$
<P Ppp3v>
$$for thinges to come bi remembrance of thyngs past$$. As a
Horse or a Cowe that hath be fed in a good pasture, or
wintred in a warme stable, wyll draw to the same againe
when thei haue nede. But ma%n% which is a reasonable creature,
prouideth for the thing that is good for him self or
for the%m% that lo%n%g to him bi prudence more properly taken,
which is $$recta ratio agibilium circa hominis bona et$$
$$mala. vi. Ethi. id est ratio rectificatiua agibilium.$$ The
reason or a qualitie or a vertue in the reaso%n% that maketh
streight & setteth in order al things that ma%n% doth to obtaine
that is good, & to exchew that is bad. It is also the vertue
by which a manne can gyue good counsail & make wise
prouision for al thinges that longeth to a mans life. But
then in as much as the wiseman saith: $$Contra bonum malu%m%$$
$$est, et contra malum bonu%m%$$. Euery good thing hath an
enemie, and so hath eueri vertue, or at the lest wise an
Ape or a counterfeter that semeth a vertue & is none but
rather a vice: So there is a certaine prude%n%ce of hipocrites
that pretendeth a grauitie and a politique cast in all theyr
affaires and doinges, & yet they loke more for vayne prayse
of the people, and that they may be seene to be wise and
politique, then for anye right or streight intencion to
do anye good by theyr policie to Gods pleasure, or to do
any man good by the same. Because that Prudence and
sapience be sometyme taken for one, as appeareth where the
Apostle sayth. $$Ro. viij. Prudentia carnis mors est.$$ The
prudence of the fleshe is deathe. And there ryght he saythe,
$$Sapientia carnis inimica est deo,$$ The
Sapi<P Ppp4>ence or wisedome of the fleshe is enemye to God. Therefore
as Saynte Iames maketh a distinction of three maner of
wysedomes, Iacob. iij. So we maye diuide prudence or
prouidence, callynge some earthly prudence or wisedome, some
beastlye wysedome, and some dyuelishe wisedome or prouision.
$$Earthly prudence$$ or wisedome, is the wisedome of them that
studyeth vehemently and farre casteth to gette the wealthe
and ryches of the world, and drowneth them selues in the
same euen as it were Moles or Wants that be neuer well
but when they be toylynge or moylynge in the earth, and there
they be wyser and can better skil then any other beast.
Euen so be these worldly wise men whiche be neuer well but
when they be gathering riches & mucke of the worlde, more
seruing theyr riches then seruing God. Agaynste which
speaketh our sauiour Christ, $$Nemo potest duobus dominis$$
$$servire deo et mammone.$$ No man can serue two maysters, God
and his goodes or ryches. The Phariseis that were couetous
men, hearde thys and laughed hym to scorne, therfore they
heard $$ve vobis diuitibus,$$ you suche rych persons shall haue wo
euerlastinge, for the ioye that you nowe take in your riches.
$$Beastlye wisedome$$ they haue that obey the pleasure of the bealy,
and applyeth theyr wyttes chiefelye to content the same, in
that folowing the propertye of very beastes, to which Christ
sayd: $$Ve vobis qui saturati estis quia esurietis.$$ Wo be to
you that be farced and stuffed full of meates, for you shall
be a hungerd, bothe here, and in the worlde to come.
<P Ppp4v>
Esau for greedynes of a messe of potage lost hys fyrst
frutes, yea & made but a trifle of it, he toke no thought
for his losse, worsse then the prodigall and wastefull sonne
that is spoken of in the gospel, for when he had spent al,
he toke repentance, returned to his father agayne, asked
mercye, and had it. But our spill paynes that drinketh &
wasteth all that theyr fathers or frendes hathe lefte them,
loueth nothing wors then to heare of their ryote and waste,
and wyl be readye to fighte if a man speake to them of it,
and wyl sweare woundes and nayles, that if they had twise as
muche more, it should go the same way, they would sell
euery ynche of it. Suche men be wearye of theyr wealthe,
they can not beare wealth and plentye, they can not beare so
heauye a burden, therefore they must learne to beare light, to
beare pouerty and beggery, and for landes, rents, and worship
full estate must hop in a cutted cote, $$proficientes in peius$$
proceding and going furth euery daye into worsse and worsse.
$$Diuelishe$$ wisedome or prudence they haue that by example of
the deuyl exalt them selues to the vttermost of theyr power.
He would haue exalted him selfe aboue the sters of heauen aboue
the estate of all angels, and said he would be like the highest,
equall and as good as God. $$Esay. xiiii.$$ Mark the sequel that
folowed of his pride, and beware of it. $$Veruntamen in$$
$$infernum deijcieris in profundum laci,$$ but thou shalt be cast
into hell into the depest of the lake, and so he was ouerturned
from the gloriousest angell in heauen, and made the fowlest
dyuell in hell, and <P Qqq> yet proud men semeth worsse then he was, for he desired
no more but to be like GOD, and equall with God, but the
proude man woulde be better then God. For where God woulde
haue his will fulfilled and done when it is iuste and good:
the proude man would haue his will done and fulfilled,
whither it be right or wrong. Against al these worldly
prudences and wisedomes saith almighty God, as it is
rehersed. $$i. Cor. i. I shall destroy the wisdome of worldlye wise$$
$$men and shall reproue the prudence and prouidence of suche$$
$$prudent persons:$$ Hath not God (saith the Apostle) made the
wisedome of the world very foolishnes? It hath pleased
almightye God to saue faithfull people by the preaching of
the gospell, whiche worldlye wisemen repute and take as very
foolishnes, and as a foolishe thinge. They take theyr
policie and worldly prouidence as thoughe it came of theym
selues and not of God, and therefore they thanke not God for
it, neither honour him, but rather labour and studie to
destroy his honour & to que%n%ch it, and therefore God of his
iust iudgement many times taketh that awaye from theym
that he gaue them so that while they thincke them selues
wise, they proue verye fooles, and God turneth theyr cast
and theyr drift to a frustratorie, vayne and foolishe end
contrarye to theyr expectacion. The prudence and wisedome
that Sainte Peter in this place of his epistle that wee haue
in hande woulde haue vs to vse, is spirituall prudence, the
wisedome of the spirite, of the whiche S. Paule speaketh,
$$Ro. viij. Prudentia aute%m% spiritus vita et pax.$$
<P Qqqv>
The wisedome of the spirite by which man worketh according
to the inclination of the holi spirit is life and peace, that
is to saye, it is the cause of life euerlasting, and of
peace and quietnes here, & to ioyn them together, it is the
cause of life with peace and quietnes euerlasting in heauen.
Thys wysedome no sinner hathe, as appeareth manye wayes.
$$Fyrst,$$ because a sinner loseth a great inheritaunce for a
little trifle of pleasure, as Esau did for a messe of
potage, as I sayd afore. And it is writte.$$Iob. xxviij.$$
$$Sapientia non inuenitur in terra suauiter niuentium,$$
Wysedome is not founde in the londe or countrey of them that
liueth delicatelye all at pleasure. $$Seconde,$$ sinners
lacketh prude%n%ce, for they little regarde to recouer theyr
inherita%n%ce againe, where they might so doe with a little
labour and payne like them that be spoken of in the psalme,
$$pro nihilo habuerunt terram desiderbilem.$$ The Israelites
estemed not the delectable lande that was promised them, but
would rather haue turned backe agayne into Egipt, euen so do
synners desperately litle regarde the land of life euer-
lasting in heauen. $$Thirde,$$ a synner lacketh prudence, because
he doth wilfully cast him selfe into the snares of him that
will not fayle to draw him and strangle him to death euer-
lastynge. Byrdes that bee meshede in a nette, canne not
gette out when they woulde wythout helpe, but the more they
stryue, the sorer they be holden in the nette. Euen so
saythe the wyseman. $$Prouer. v. Funibus peccatorum suorum vn-$$
$$usquisque co%n%stringitur.$$ Euerye synner is wrapt and
streyned wyth the ropes <P Qqq2> of hys owne synnes, and the more hee laboreth, striueth,
and strugleth to saciate and content hys vicious appetite
the harder he is holden and meshed in delectation, and in
custome of hys synne, and so he prepareth and dresseth his
owne death. $$Sapi. i. Deus mortem non fecit: impij manibus$$
$$ac pedibus accersierunt eam.$$ God made not the death of
sinne, but wicked men with hand and foote haue called it
in and pulled it to theym. $$Fourth,$$ it is plaine that
synners lacketh prudence and wysedome, by that they be not
afrayde of the iustice of God knowyng that he hath iustlye
condempned so manye Angels for synne, and that the Angels
were made diuels for breakinge theyr obedience to God. And
that so manye men and women be dampned for transgressynge
and breakynge hys commaundementes, and that our fyrst parentes
and all theyr posteritie were strycken wyth mortalitie and
necessitye to dye, for disobedience and for synne, and that
for synne all the worlde was destroyed with water, and that
for synne the fiue cityes Sodome, Gomor, and theyr neyghbours
were destroyed wyth fyre, brymstone, and suche horryble
stynckynge tempest. And thus it is euident euerye waye that
a synner lacketh the spirituall prudence and wysedome that
we speake of. Thys godlye prudence that we speake of,
hathe three operacions and woorkes, of whyche commeth
theyr effectes proporcionablye, one is $$prouision,$$ the seconde
is $$Circumspection,$$ the thyrd maye be called $$Caution or$$
$$warynesse.$$ <P Qqq2v> To prouision wee be moued by example of foure poore litle
beastes that be spoken of. $$Prouer. xxx. Quatuor sunt$$
$$minima terre & ipsa su%n%t sapientiora sapientibus.$$ There
be .iiii. of the least thinges breding on earth, and they be
wiser after theyr maner the%n% some wise men be. And here we
must take our examples of vnsensible thinges and of brute
beasts and dumme creatures, according to the counsayl of
holy Iob. xii. $$Interroga iumenta & docebunt te: &$$
$$volatilia celi et indicabunt tibi: loquere terre &$$
$$respo%n%debit tibi, et narrabunt pisces maris.$$ Aske the
beasts and they will teache thee, and so of others. Then
it may be sayde that we aske these dumme creatures questions
to learne witte by them, whe%n% we consider theyr naturall
disposicions, examinyng and discussing and searching out theyr
naturall operacions and vertues. And then they answer vs and
teache vs, when by consideracion of them we ascende and
rise vp to the knowledge of god, or to som learning, to
which we come by consideration of their properties. As here
in our purpose we be answered by the worke of the Emyt, and
taught to exchewe slouthe, and to prouide for the time to
come, he is one of the foure that the wise man referreth vs
to, saying: $$formice populus infirmus qui preparat in messe$$
$$cibum sibi.$$ One is the poore Emytte or Pismyre, which in
haruest and in time of fayr weather prouideth meate to
lyue by in winter, of whose diligence and prouision he spoke
afore. $$Prou. vi. Vade ad formicam o piger, & considera vias$$
$$eius, & disce sapientiam.$$ 0 thou idle man or woman,
go to the Emytte, and consider
<P Qqq3>
hys labours and payne that he taketh, and learn witte.
He hath no ruler, captayne or scolemayster but onely his
owne naturall inclinacion and dysposicion, where we be
many waies taught to prouide, as well by almighty God in
his scriptures, and by the preachers, as by our maisters
and by good example giuers, and yet the said poore beast
hath a cast of prouision that many of vs lacketh, for he
prouideth aforehand in fair weather meate to lyue by
in winter, and in fowle weather when he may not labour,
and so the slouthful man may learne by him. In so muche as so
little a worme, lacking a captaine, gide, or scoolemaister,
taught onely by nature, prouideth so handsomely for her selfe,
while she maye styrre about and laboure against the time to
come. Muche more we that be reasonable creatures made after
the ymage of God, and called to the sight of his glory, and
that be helped with so many maisters and teachers, &
hauing him that made vs for our gyde and captayne, ought
and must nedes for shame gather to gether the graynes
and frutes of good woorkes, by which we may liue the euer-
lasting life in time to come. Thys present life is like
the sommer or the haruest time: for nowe in the heate of
temptacion and trouble is the tyme to gather y%e% merites of
rewardes euerlastinge, the good woorkes for which we shall
be rewarded in heauen. The daye of dome, and the time after
this life maye be called winter, for then will be no time to
labour for a mans liuing, but euery man and woman shall
be compelled to shewe furth that he hath layd vp
<P Qqq3v>
in the barne or garnard of his former workes by his life
tyme, and vpon them he shall lyue, or perishe for hunger,
for accordinge to theym he shall haue his rewarde. $$lepus-$$
$$culus plebs inualida qui collocat in petra cubile suum.$$
Here is som diuersitie of translations, for that in our
text is called $$lepusculus,$$ in the other is called $$herinacius,$$
and $$hericius & Mus.$$ And in the psalm $$.Ciii.$$ it is sayd,
$$petra refugium herinacijs,$$ the rocke is a refuge, a place
of safegarde and defence, for that beast. It is a little
rough beast, and buildeth in the rockes in Palestine, in
the holy lande. I thinke we haue none of them here with vs.
For the same our translation in the prouerbs of Salomon
putteth $$Lepusculus$$ an Hare or a Leueret. This worde
$$Saphan$$ in the Hebrewe hath dyuers significations, of whyche
one is a Hare, and so it is put in our comon translacion.
A Hare is a weake beast and a fraiful, euer running away, more
trusting to her feete and to her form or resting place,
then to her own stre%n%gth. Sometime she maketh her forme in
old groses, rockes, or quarryes, spent, lefte, or forsaken,
and signifieth the weake good Christen people that seke not
to reuenge the wrongs done vnto them, and hath this pointe of
prudence and wisedome, not to trust in theyr owne strength,
but to putte theyr trust principally in our redemer &
sauioure Iesus Christe, sygnified by the stone or rocke in
whiche(as it is sayde here) the Hare maketh hys bed or forme.
And so we all shoulde be timorous and frayfull of oure owne
selues, or of our owne merites, and muste commytte oure selues
to the
<P Qqq4>
protection and defence of God as in a towre of strengthe
to saue vs from oure ennemyes that woulde destroye vs.
$$Regem Locusta non habet & egreditur vniuersa$$
$$pro turmas suas.$$ Locusta is a certayne longe Flye, bygger
then the Cricket, or then the Grassehopper, they be verye
many in Affrike, and in southe parte of Asia. Theyr
propertie is to flye flocking together, as it wer al with
one accorde, hauyng no kyng nor captayne to set theym
forwarde. The Bees haue a captayne or mayster Bee whom they
folowe when they wyll swarme, and so hath not these Locustes,
bi which is commended vnto vs the prudence and wysedome in
concorde and vnitie, felow like wythout coertion or
compulsion. For thoughe concorde and vnitie wyth obedience
vnder one heade and ruler be very good and necessary, and
accordinge to Gods lawes and to hys pleasure, yet thys
brotherlye loue and concorde without coertion, pleaseth
him much more, & maketh the diuels of hell afrayde to set
vpon vs. And therefore the spouse our sauiour Christ
calleth his best beloued the holy church, the co%n%gregacion
of faithful people $$Terribilis vt castorum acres ordinata,$$
$$Canti. vi.$$ Terrible like the forwarde or the onsette of a
battel wel set in order and in araye. They that haue
experience knoweth this right well, that when two armies
or hostes shall meete together in battayle, that hoste
that auaunceth forward in a ray very close ioined together,
shalbe terrible to the co%n%trari part and shal make them
soone afrayde, because they
<P Qqq4v>
can not spye any place where to breake the raye, but they
must needes come vpon the pikes, vpon the artilery, vpon
the whole ordinance and peryll of the battel, wher contrary
if they be disseuered, diuided and parted abrode, then the
co%n%trary multitude runneth in among them, and scatereth the%m%
as dogges doth in a flocke of sheepe, and destroyeth and
killeth where they list. Euen so when our gostli enemies
seeth vs close knit together by the linkes of charitie and
of concord in goodnes, thei be afrayd of vs, for they
loue nothing wors then loue and vnitie in goodnes: they be
in dispayre to do vs any hurt, and flye away from vs. We
be euer in warre and battell agaynste the diuels our
gostly enemies, and thei be euer ramping and roring and
laboring to ouercome vs, and to brynge vs to dampnacion
euerlasting, therfore we must needes make a close bulwerke
of our selues by a frame of charitie, agreyng fast and sure
amonge our selues by concord and vnitie, and so saue our
selues, as the wise man exhorteth vs to doe by example of
the sayde Locustes that so ordinatelye keepeth theyr aray
when they flye abrode. $$Stellio manibus nititur & moratur$$
$$in edibus regis.$$ A Stote a Ueyry, or a Wesyll clyngeth
and cleaueth fast with his fete, which standeth
him in stede of handes, and by them he scratcheth and climeth
verye nimlye on the walles, on the roofes, and on all other
places of great me%n%s houses, yea and byldeth and breedeth
in the kynges palace: and where he hath no winges to flie
vp, he getteth vp with his handes or feete as hie as he list
to do: by this
tea<P Rrr>ching vs this point of prudence and of prouision, that
where we may not obteyne our intente one waye, we must
assaye another way. As if a man be not of such naturall
pregnancy, and quicknes of witte as others be, yet by his
diligence and busye exercise in study and contemplation, and
in prayers, he commeth sometyme to the knowlege of holye
scripture, and to such graces of vertues, by whiche he
may builde his dwellinge place, in the kinges house of
heauen aboue. And you see many times, that in the trade of
marchaundise, and in handy craftes, men that be not most
clere of wytte, yet by their continuall paines takinge, and
by diligent appliynge their wittes that they haue vnto
their worke, they come to more conninge and knowledge in
their faculties, and to more aboundaunce of riches by their
exercise, then they that haue farre better wittes. And as
we se that manye birdes that haue fethers and winges to
flie and mounte vp on hie, yet they abide and builde alowe
amonge the briers, frisses, and bushes, and sometimes
vpon the grounde, while this $$stellio,$$ this stoote or
wesel that hathe no winges, trustinge to her nayles, climeth
vp to the top of the towre: so they that be well witted,
and might mount hie by their wittes, manye times geueth
them selues to slouth and idlenes, kepinge them selues
alowe in shreude vnthriftie and noughtie workes, while
good simple perso%n%s, that lacketh the winges of subtill
wittes, trusting to theyr nailes, to their busie labours,
commeth to greate knoweledge, and to grace and
<P Rrrv>
goodnes and finally to the kinges house and towers in
heauen aboue, as I sayde. And this for this fyrste kinde
of prudence or wysedome, whiche I called prouision. The
seconde kynde of prudence may be called $$Circumspection,$$ by
which we loke well about, and take good hede that we
do truely kepe the meane of vertue, so that while we
exchew and auoyde one vice, we fall not into the other
extremitie and contrarye vice, as that while we auoide
auarice and couetousenes, we fall not into prodigalitie and
wastfulnes: and that whyle we auoyde cowardnes, we fall
not into folishe hardines, or to rasshe brainesicknes.
They be not circumspecte inough, that so exchueth, and auoideth
from temporall trouble and payne, that they runne into
euerlastinge payne, or that so flieth from worldly pouertie,
that they fall into euerlastinge nede and scarcitie, when
they shall begge and nothinge shall be geuen the%m%. All such
be like a skittish starting horse, whiche coming ouer a bridge,
wil start for a shadowe, or for a stone lying by him,
and leapeth ouer on the other side into the water, &
drowneth both horse and man. Another kind of prudence is
$$Cautio,$$ warines, lest we be begiled with vices cloked
vnder the colour of vertues, as Amasa was begiled of Ioab.
$$.ii. Reg. xx.$$ This Ioab fearing least Amasa shoulde haue
ben made cheife captayne of the warres of kinge Dauid,
enuied him, and dissembled with him, and as thei were
setting forward to a certaine batail, met with him, &
louingly saluted him, and toke him by y%e% chin, as though he
<P Rrr2>
would haue kissed him, and said to him, $$salue mi frater,$$
God spede my cosin (for in dede they were sisters children)
he had a weapo%n% by his side, with whiche he stroke him in
the side that his guttes fell out, and so he died. There is
none so perilous gyle, as that is hidde vnder the similitude
and colour of frendship. By this kinde of prudence we shal
spie when pride disgiseth him self vnder the similitude &
name of clenlines, and when lechery is cloked & taken for
loue: and we shall perceaue that in great aboundaunce, &
in worldly welth, is hid much indigence, nede, & lacke of
vertue and grace, and also that vnder the ignominie, shame,
and sclaundre of Christes crosse, is most excellent
pulchritude and beautie, & that vnder the folishnes of
preaching of Christ (as many hath taken it) is couered
most godlye vertue and wysedome. Our sauiour exhorteth vs
to prudence & wisdo%m%e by example of a serpent, $$Estote$$
$$prudentes sicut serpentes, Mat. x.$$ Be you wise like serpentes.
The serpent to saue her heade, wyll laye forth all the
whole body in daunger and perill, and so should we do to
conserue and saue Christe in vs, and to kepe his fayth and
his graces in vs, we shoulde lay al our bodies in daunger,
rather losing body, goodes and all, then him. And therefore
S. Paule saith. $$Rom. viii. who can separate or diuide vs from$$
$$the charitie and loue of Christ? I am sure that nother$$
$$death nor life, neither any other creature can parte vs$$
$$fro%m% the loue of god that we haue in christ Iesu:$$ thus
sayth s. Paule in the name of euery good christen man &
woman. Second, we may learne prude%n%ce
<P Rrr2v>
by the serpent, whiche when he casteth his olde slowe or
skin, he crepeth into some straite place, as betwixt
stones or blockes, or rockes, & there stripeth him selfe
cleane out of his olde scurfe into a new skinne. And so
must we do, we must get vs into the strait waye of penaunce,
and by that stripe cleane away from vs our olde faultes
and sinnes. $$Eph. iiii. Deponite vos secundum pristinam$$
$$conuersationem veterem hominem qui corrumpitur secundum$$
$$desideria erroris.$$ Put downe awaye from you your olde man,
your olde maner of liuinge, in lustes of errours, all
oute of the righte way of iustice and of good liuinge. Thirde,
the serpent when he perceiueth a charmer aboute to charme
him oute of his hole or denne, he laieth one of his eares
faste to the grounde, and stoppeth the other eare with his
taile. By whiche propertie we be taught against the
suggestions of oure goostly enemies, to stoppe one eare with
the earth, that is, the remembraunce of our own vilenes
and infirmitie, and the other eare with oure taile, that is
to saye, with the remembrau%n%ce of our death and ende, to
whiche we drawe dayly. $$Eccle. vii. In omnibus operibus tuis$$
$$memorare nouissima & in eternum non peccabis.$$ In all thy
workes remember thy last ende, and thou shalte neuer sinne,
but shall euer haue a good and ready soule to god. And
that we all may so haue, he graunt vs, that by his
painful passion redemed vs. Amen.































<P Rrr3>
<P S 24>
!The .xvi. treatise or sermon.!

$$ET viqilate in orationibus.$$ I haue sufficiently (as
I trust) exhorted you in my former sermon, to vse prudence
and circumspection in all your affaires and doinges, now I
must aduertise you to beware of such thinges as may be
impedimentes to hinder you, and lette you from well doinge.
The Apostle S. Peter wylleth you to take good hede where
aboute we go, sayinge: $$Et vigilate in orationibus.$$ And watche
in prayers. Slepe not in youre prayers, for the deuill
slepeth not, but watcheth craftely to pull awaye your hearte
from you, and from the thinge that you intende to praye
for. Watche and take hede that your minde thinke on nothing
els but vpon that you desire in your praier, awaye with
all carnall thoughtes out of your mindes, lette the intente
of youre minde be sincere and cleare towarde God, and praye
vnto him, not so muche with the sound of your mouth, as
with the swetenes of youre minde, and so both youre prayer of
mouth and of hearte together, shal be mooste acceptable to
him. And thoughe praier be necessary at all times and in
all places, yet at this time, when holye Churche readeth
this processe that we haue nowe in hande for the Epistle of
the Masse, we shoulde be moost vigilaunte and diligent
in prayer, that we mighte be the more apte and mete to receiue
into the hostrie of our soules the holie Goostes graces,
at this holye time of
<P Rrr3v>
Whitsontide now comming. And so did the blessed virgin
Marye mother of Christe, with other holy women, and the
Apostles, after that they had sene Christes ascention,
they retourned to Ierusalem, and got them into an hie
halle, or a lofte, where they were $$perseuerantes vnanimiter$$
$$in oratione,$$ continuinge in prayer, withoute anye notable
interruption. $$Vnanimiter,$$ al of one mind, knitte together
by the bondes of Charitie, for so must they be that do wait and
loke for the holy Gost. For $$Spiritus discipline effugiet$$
$$fictu%m%. Sap. i.$$ The holy spirite that geueth learninge, wyll
flye from one that is fayned, that fayneth him self, or is a
dissembler. Therfore he that will haue that holy spirit, let
him continue in praier, & in vnitie, concorde, and charitie
in hearte and minde. And euen so S. Peter exhorteth vs here,
saying: $$Ante omnia autem mutuam in vobis metipsis charitate%m%$$
$$continuam habentes.$$ Afore all thinge you muste haue within
your selues continual charitie, euery one to another. $$Quia$$
$$charitas operit multitudine%m% peccatorum,$$ for Charitie couereth
the multitude of synnes. That you may obtaine and gette of
almyghtye God, that you praye for, aboue all thynges be
sure of Charitie, by whiche you may do good to others as
well as to youre selues. Accordinge to this Saynt Iames
sayth. $$Iaco. v. He that causeth a synner to retourne from$$
$$his errour, shall saue his soule from death, and shall$$
$$couer the multitude of his synnes.$$ And the prophete sayeth,
$$Psalm. xxxi. Beati quorum remisse sunt iniquitates, &$$
$$quorum tecta sunt peccata.$$ Blessed be they whose
<P Rrr4>
iniquities be forgiuen, and whose sinnes be couered. But
for this you must vnderstande, that oure sinnes may be couered
two maner of wayes: one waye is by the sinners owne dissimula-
tion, hydynge, and clokinge. But after this maner to hyde
oure sinnes maketh vs not blessed, but rather accursed,
in as muche as they styll remayne, and liueth in the sinne,
or to the increase of his damnation. Another maner of
couerynge oure synnes, is when they be so couered, that
God seeth them not, and that is to saye: that he imputeth
them not to vs, nor leyeth them to our charge, for after the
maner of speakinge of scripture, then he seith sinnes and
loketh vpon them, when he punisheth them, and then he seith
them not when he doth not punisshe them. And therefore the
prophet sayde in another place: $$Auerte faciem tuam a$$
$$peccatis meis:$$ Tourne awaye thy face from my sinnes. As who
shoulde saye, with the eyes of thy mercy loke vppon me, and
se me, but see not my synnes, but as it were one that had
forgotte theim, punysshe theim not, knowe theim not, but
forgeue them, and impute theim not to me, nor laye them to
my charge. And in this case be they, that wythoute gyle
or dissimulation vttereth theyr synnes: Of suche it is
sayde. $$Nec est in spiritu eius dolus:$$ In suche a mans
spyryte there is no gyle, where contrarywyse, they
that vseth gyle and clookynge theyr faultes, howe muche the
moore they laboure in defence of theyr synnes, boastynge
<P Rrr4v>
their owne merites, and their owne well doinges, and seith
not their owne iniquities, nother speaketh of theim, so
muche their goostlie fortitude and might decaieth, and waxeth
weaker. And therefore againste proude men that trusted
muche in their owne good dedes, and would not be a knowen
of their faultes, Christe putteth a parable of the proude
Pharisei and the humble publicane: The Pharisei praised
him selfe of his vertues, but he spoke nothinge of his
faultes: The publicane cloked not, dissembled not, vsed
no gyle, but toke vpon him as he was, and therefore
the one was iustified and iudged for a good man, where the
other was condempned. Christe defended the Publicane and
gaue sentence, acquitinge him as not giltie, and couered his sinnes,
not any more to impute them to him, or to laye them to his
charge, where the proud Pharisei euen in the temple, in the
Surgions shoppe, and vnder the Surgions hande, shewed forth
his whole limmes, where he was not sicke nor soore,
declaringe his vertues, but his sinnes he couered and hidde
from the Surgion, and therfore he was not cured, he might haue
sayd, $$Quoniam tacui inueterauerunt ossa mea dum clamarem$$
$$tota die.$$ Because I helde me styll my bones wexed olde and
decayde to noughte, while I cryed al day longe. The bones
of the soule be vertues, for as the bones of the bodye maketh
the bodye stronge, so doth vertues make the soule stronge.
These bones, these vertues decayeth and draweth to nought,
whyle we be styl and cry al day
<P Sss>
longe. A straunge maner of speakinge of the scripture. It is
eue%n% of the same maner that I spake of nowe: The Pharisei was
styll and helde his tounge, and yet cried to loude: he was
styll, clokinge and hidinge his faultes with scilence, and
yet he was loude ynough, bosting and praysing him selfe of
his vertues and of his well doinges, of whiche he shoulde
haue spoken not a worde, and therfore his vertues auailed
him not to saluation of his soule, but decaied to nought as
his soule did. So (good neighbours) there be inough and to
many of vs, that crye loude inough, boastynge and praysinge our
well doinges, yf anye be, but to speake and confesse our
faultes we be styll ynough, and holde our tonges. As manye
men of their glottenye, of drinkinge men vnder the borde,
of ryottinge and surfettinge, and of wastfull bankettinge,
and of theyr pryde & malicious taunting of pore men, & of
sclaunderinge and backebiting, they take no remorse or
grudge of conscience, but rather reioyce in mind, & make
much boasting outwarde of the same. They vse not to reuele
& vtter such faultes to theyr goostly father, and to
almighty God, with contrition and sorow for them, but
rather glorieth in their ill doinges, to the increase of theyr
owne dampnation: If they woulde with a lowly heart vncouer
them to the surgion, he woulde make them whole, where as if
they be hidde, they wil rankel and fester to euerlastinge
corruption. Pryde maketh a man to hide his faultes to his
dampnation: Charitie putteth awaye Pryde. $$Charitas$$
<P Sssv>
$$enim non inflatur.$$ Charitie is not proude and therfore it
disposeth a man to humilitie, making him contente to shewe
him selfe as he is, to the surgion, and so he shall be
cured and well at ease before God. $$Beatus enim cui non$$
$$imputauit dominus peccatum.$$ He is blessed to whose charge
oure lorde God hath not layde any sinnes, but geuing him
charitie, couereth his synnes. S. Peter co%n%sideringe this,
exhorteth vs aboue all thinges to haue charitie, for it couer-
eth the multitude of sinnes. And therfore it may be called
a holesome and healthfull garment for the soule, for diuers
necessarye properties of a garment. Fyrste like as a
garment conserueth and kepeth a mannes lyuelye and
naturall heate within him, so doeth charitie conserue the lyfe
of the soule, so that he that lacketh it, lacketh lyfe
and is dead. $$i. Ioh. iii. Qui non diligit manet in morte.$$ He
that hath not loue or charitie, abideth in death, he is all
colde and stiffed. This liuely heate of the soule is
conserued and saued by kepinge the commaundementes of god,
which be al comprehe%n%ded in loue or charitie, accordinge to
Christes aunswer to a certayne learned man that apposed
him, saying: $$maister, what shall I do to haue euerlastinge$$
$$life?$$ Christ apposed him again in his owne learning,
$$what is written in the lawe? howe reade you? He aunswered:$$
$$Thou shalte loue God aboue all thinges, with thy whole$$
$$hearte, with thy whole soule, with all thy strength,$$
$$and with all thy mynde: And thy neighbour as thy selfe.$$
$$Thou sayest wel$$ (sayeth Christ) $$Hoc facet & uiues, do that and$$
$$thou shalt liue.$$ And all this is done by kepinge the ten
commaunde<P Sss2>mentes of God. In the thre fyrste commaundementes
we be taught howe to order our loue towarde God, and in the
seuen last, howe we shall extende our loue to our neyghbours.
And yf we perfourme and fulfyll these for loue, we shall
please God, and deserue heauen by them, where as yf we
kepe them onely for feare, we would do the contrary if we might, and be
no thanke worthye. Albeit better it is to fulfyll the
commaundementes for feare, then not to fulfyll theim at al: for
by oft doyng wel for feare, we may gendre a loue to wel
doing, & so at last we shal do wel for loue, and shall haue
a swetenes in wel doinge. Second, charitie is compared
to a garment, for like as a garme%n%t defe%n%deth a man in
external heat & in colde, in wet & drie wether, so doeth charit-
ie award & defend the soule in prosperitie, & in aduersitie.
For as s. Paule saith. $$Diligentibus deum omnia cooperantur in$$
$$bonu%m%.$$ To them that loueth God, al thinges worketh to good,
& for both prosperitie & aduersitie God is to be lauded
& thanked, when al thinges that man liueth by co%m%meth ple%n%tifully,
whe%n% the fruites of y%e%rth proueth largely, when
God maketh the sonne to shine vpon good & bad men
indifferently, and sendeth rayne to the iust men as to the
Vniust, these and such other pertaine to temporal lyfe &
prosperitie, & he that wil not loue god & laud him for the%m%
is very vnkind. By this almighty god sheweth what he
reserueth and kepeth in stoore for them that be good, whyle
he geuethe all suche pleasures to theym that be noughte.
Then yf thou haue plentye, thanke GOD that gaue it thee, or yf
<P Sss2v>
thou lacke, yet thanke God, for he is not taken from
the, that geueth all thinges, thoughe his gyftes be withdrawen
for a time. Remember what holy Iob sayde, when he was spoyled
of al that he had. $$Dominus dedit dominus abstulit, sicut$$
$$domino placuit ita factum est sit nomen domini benedictum.$$
This is verye true charitie towarde God, that so laudeth
God in prosperitie, that yet it kepeth a man vp, that he be
not broken nor ouerthrowen in aduersitie. And here is
hyghlye to be considered the true sentence and mynde of holy
Iob, concerninge prouidence, cure, or prouision about thinges
longinge to man, whiche many of the paignim philosophers imputed
to desteny, or to fortune, or to influence of the sterres, or
suche other causes. For Iob sayth: $$Dominus dedit,$$ GOD
hath geuen it to me. Where he confesseth that worldly
prosperitie commeth to man, not by chaunce nor by desteny,
nor by influence of the sterres, nor onely by mans studye
and laboure, but of Gods dispensation & disposinge. And
in that he sayth, $$Dominus abstulit,$$ God hath taken it
away, he confesseth that aduersitie commeth to man also
by Goddes prouidence: meaninge by this, that man hath no
iust cause to co%m%plaine or grudge against God, if he be
spoyled of al temporal goodes & gifts. For the things that
God geueth, $$gratis,$$ without any deseruing of vs, he may
geue them for a time, or els to a ma%n%s last ende, as it
pleaseth him. Therefore when he taketh them away afore our
end, or when we haue most nede of the%m%, there is no cause why
we shuld
<P Sss3>
complaine. And when holy Iob sayth: $$Sicut domino placuit,$$
$$ita factum est, sit nomen domini benedictum,$$ He declareth,
that considering that if a ma%n% be spoyled of all that euer
he hath, yet if he loue God, he shuld conforme his wil to
Gods wyll, & so not to be supped vp or ouercome with sorow,
but rather to be glad, & to geue thankes to God y%at% it hath
pleased him to fulfil his will vpon hym, as the apostles did.
$$Ibant gaudentes a conspectu consilii quoniam digni habiti sunt$$
$$pro nomine Iesu contumeliam pati,$$ they went from afore the
cou%n%sell, nother wepynge nor grudginge, but with a mery heart,
that it had pleased GOD to repute the%m% worthy to suffre despites
for Christes name, and for his sake. As if a sicke man take
a bytter potion, he should be glad so to do, in hope of
helth that he trusteth to receiue by the medicine. And so,
if God visit his louer with aduersitie, doubtles it is for
some better purpose, that he knoweth better than we.
Therfore, although the flesh woulde grudge, yet reason shoulde
be contente & glad of it. Thyrd, like as a garment couereth
a mans secretes and vncleanly partes that a man would not
haue sene, so doth charitie couer the vnclenlines of the soule,
so that withoute it the soule goeth naked. Therfore it is
sayd. $$Apo. xvi. Beatus qui vigilat & custodit vestime%n%ta sua ne$$
$$nudus ambulet, & videa%n%t turpitudinem eius.$$ Blessed is he
that walketh as one regarding & caring for his owne
saluation & sauegard, and that kepeth his raiment of
vertues, lest he walke naked at y%e% day of the generall
iudgement, that all the aungelles
<P Sss3v>
& holy co%m%pany co%m%ming w%ith% Christ may se his filthines.
Fourth, Charitie is the wedding liuery or garment,
without which no man can be alowed to sit at Christes
feast, but if he presume to come without it, he shall be
taken vp, and bound hand and fote, and cast into the darke
dongeon of hel. It is written. $$Hester .iiii.$$ that it was not
lawfull for any man to entre into the court of kinge
Assuerus, beynge clothed in sackclothe, or such vile rayment.
Assuerus by interpretation is as muche to say as $$beatitude,$$
so it maye not be, that anye man withoute charitie, beynge as
one wrapt in a sacke, or vyle ragges of vices, to come into
the courte of euerlasting beatitude in heauen. This is
the heauenlye vertue, by whiche mortall men yet here
liuinge, be made lyke the inhabitauntes of heauen. Of this
vertue it is written. $$Can. viii. Valida sicut mors dilectio,$$
Loue or Charitie, is mightie and stronge as death. The
strength of Charitie coulde not haue ben more nobly expressed.
For who can resist or withstande death? Fyre may be
withstanden, weapons may be withstanden, kynges and men
of greate power may be withstanden: but when death commeth
it selfe alone, who resisteth or withstandeth it? There is
nothing stronger then it, and therefore charitie is compared
vnto the strength of it. And because that Charitie kylleth
in vs that we were afore, kylleth synne, with whiche we
were infect afore, and maketh vs as we were not afore,
therfore it causeth in vs a certayne death, suche as he
was deade with that sayde, $$Mihi mundus
$$cruci$$<P Sss4>$$fixus est & ego mundo.$$ The worlde is crucified, kylled,
and deade to me, and I to the worlde. This is the vertue
that neuer falleth nor faileth, but in the highe and
heauenly citie aboue, is consummate and made parfit, and
set in highest perfection, that here is feable and weake, and
abideth much trouble, and hath many interruptio%n%s.
     It foloweth in the text of this epistle. $$Hospitales$$
$$inuicem sine murmuratione,$$ You shall kepe hospitalitie,
and open householdes, or your houses open one to another without
yl wil or grudginge. Saynt Paule commendinge the constancie
and stedfast fayth of the holye patriarchs, Abraham, Isaac,
and Iacob, and others, amonge other vertues, specially
commendeth them, $$Quod confessi sunt se hospites & aduenas$$
$$super terram, declarantes se patriam inquirere. Heb. xi.$$
because they confessed and toke them selues as gestes &
straungers, or waifaring men, in y%e% land whiche was promised
the%m% as a peculier inheritaunce, yet they setled not theyr
mindes on it, but euer had an eye to thinheritaunce that
should neuer fayle, which is heauen aboue, signified by the
sayd la%n%de that they were in then: by this geuing vs
exa%m%ple that while we be here, how greate so euer welth
and ryches, patrimonie, landes, or reuenues God geueth vs,
yet we shoulde not setle our mindes to fast on them, as in
them to prefixe our ende & our felicitie, as men thinking
none other heaue%n%, but that we should euer by example of
such holy fathers, set forwarde our selues to wyn the sure
habitatio%n% of heauen y%at% neuer decaieth nor faileth, taking
our selues while we be here, as strau%n%gers,
<P Sss4v>
 pilgremes, and wayfaringe men in a straunge countrey.
For in verye dede, we were caste into this payneful
and troubelous worlde, by occasion of the sinne of our
old Adam, out of the quiet and pleasau%n%t seat of paradise,
and sent away into exile & banishment. And so here we haue
not oure owne countrey, $$Dum enim domi sumus in corpore$$
$$peregrinamur a domino, ii. Cor. v.$$ Whyle we be at home in
our mortall bodies, we be pilgremes and straungers from
our Lord God. Therfore let vs not loke for that thinge
in the way in our banishment, that is kepte for vs at home
in our countrey. For rest and ease of oure soules, in
grace and vertue, we should trauaile and labour lyke straung-
ers and wayfaringe men, euery one doing good one to another
while we haue tyme here, and specially by liberall
comonication and distribution of that we haue, one to another,
for of suche helpe and releife pylgrems haue mooste nede.
And though among moral vertues Iustice is moste excellent:
yet as the Philosopher sayth, $$liberales maxime amantur,$$ they
that be liberall be moste beloued, because they helpe many
others, & many others fareth the better for the%m%. One kinde
of liberalitie is hospitalitie, that S. Peter speaketh
of here. It is the bou%n%teousnes & largenes in geuing meat &
drinke & lodginge one to another, euery one releuing an
others nede, accordinge to the power that God hath lent them,
& this shall releue the nede of pore wayfaring me%n% very
greatly. There be .ii. maners of hospitalitie, one is
bodely hospitalitie, y%e% other is spiritual hospitalitie,
<P Ttt>
 the first is lauded in the Gospel, by the wordes y%at% Christ
shall say to them y%at% shall be set on the right hand of the
Iudge at y%e% daie of iudgement. $$Venite benedicti p%a%t%r%is mei. &c.$$
Come to me you the blessed of my father, & take the kyngdome
that is prepared for you from the beginning of the world. For
I was an hongred, and you gaue me meate, I was a thriste,
and you gaue me drinke, I was a straunger, and lacked
harborow or lodgyng, and you toke me in and gaue me
lodgynge. And saint Paule counseleth the Hebrewes that he
wrot to among other thinges, saiyng. $$Hospitalitatem nolite$$
$$oblivisci per hanc enim placuerunt quidam angelis hospicio$$
$$receptis. Heb. xiii.$$ Forget not hospitalitie, for by
hospitalitie some men haue pleased angels that they receiued
into their houses, whiche they thought first to haue bene men,
but afterwarde they perceiued that they were angels appearyng
to theim in the likenes of men. Such were they that
appered to Abraham in Mambre when they tolde him that Sara
his wife shoulde beare him a childe to be his heyre. And
such were they that appered to Loth in Sodom, and bade him
auoide out of that towne, for it should forthwith be
destroyed. Vppon which saith $$Origene$$ Loth dwelled in
Sodome, we reade not manye good dedes of his, hospitalitie
onely is praysed in him, he scapeth the flames, he scapeth
the fires for that onely that he opened his house to
gestes and straungers. The angels entred the house where
hospitalitie was kept. The fire entred into the houses
that were shut vp againste gestes.
<P Tttv>
 But all men be not like disposed to hospitalitie, for some
men $$Hospitem velut hostem vitant & excludunt.$$ They shun &
shut out a gest as thei wold an enemy. Let them beware of
the fire with the Sodomites. Some other be liberall and kepeth
good houses, but it is for some corrupt intente, either
because thei can not be mery without companions and good
companye, and so they do it to please them selues, which
commeth of carnalitie. Some other doth it of pride
and vaine glorye, or for some temporall profite or aduauntage.
As $$Tully$$ the noble oratour comme%n%deth hospitality, but his
motiue and consideration is nought, it is to worldly. He
saith. $$ii. offi. Est enim valde decoru%m% patere domos hominum$$
$$illustrium, illustribus hospitibus.$$ It is verye semely for
noble mens houses to be open for noble gestes, but his cause
why he saith so, is carnal. For it foloweth there $$Rei-$$
$$publice est ornamento homines externos hoc liberalitatis$$
$$genere in vrbe nostra non egere. &c.$$ It adourneth and doth
honour to our common wealthe , that menne of straunge
countreys lack not thys kinde of libertye in oure Citye
(speakynge of Rome where he dwelled.) $$Est etiam vehementer$$
$$vtile. &c.$$ It is also wonderous profitable for them that woulde
be able to do muche or manye great thinges amonge straungers,
to be in good credence of riches, of loue, and fauoure
amonge people of straunge countreys, by the meanes of their
geastes, whiche they haue receyued in hospitalitie. So that
$$Tullies$$ minde was to get co%m%moditie by his hospitalite,
either to him self, or to his
<P Ttt2>
 citie and countrey men. This is a worldly policy co%m%ming
of the worldly prudence that I spoke of afore. And as S.
Ambrose saith, $$super Luk. xiiii. Hospitalem remuneratis$$
$$esse, est affectus auaricie.$$ To be a great housholder or
viander lokinge for acquitall, or for to be recompenced with
as good or better againe, is the affect or desire of auarice,
rather then of liberalitie. And therfore our Sauiour Christe
declaryng to vs the verye true liberall hospitalitie of
the Gospel, in the said .xiiii. chapter of Luke. $$Cum facis$$
$$prandium aut coenam, noli vocare amicos tuos, neq%ue% fratres, neq%ue%$$
$$cognatos, neq%ue% vicinos diuites, nequando & ipsi te vicissim$$
$$inuitent ac. &c.$$ When thou makest a dyner or a supper, do
not call thy frendes, nor thy brethren, nor thy kinsfolkes,
nor thy riche neighbours, lest an other tyme they bidde
thee againe, as thou hast done them, and so thy benefite
be redobbed or quit thee home. But rather when thou makest
a feast, call pore people, weake folkes, halte, and lame,
and blinde, and thou shalbe blessed, because they can not
quitte thee with as good agayne. For thou shalt be quit
at the resurrectio%n% of good men. Marke that he saieth. $$Lest$$
$$they bidde thee againe, and so thy benefite be redobbed or$$
$$quitte.$$ As who shoulde saye: if thou wylte doe this
meritoriouslye to be rewarded of GOD therfore, thou muste be
well ware that thou doe it, so that thou looke for no temporall
rewarde to come thereof, but as willynge fullye to eschue
& auoyde all expectation of rewarde, or
reco%m%pen<P Ttt2v>sation in this world, that thou maiest be rewarded in the
resurrection of the iuste. For though of hospitalitie
come great rewarde temporall,and increase, yet that is not
the thing that we muste loke for, nor intende to haue, least
when we haue that we lose all the other. Of the reward for
hospitalitie, there be in scriptures many gaye examples
whiche seming temporall, yet signifieth the spirituall
impinguation and feading, and profite of the soule. I read
$$.iii. Reg. xvii.$$ of the blessed prophet Helye, that on a time as
he came towarde a towne called $$Sarepta sidoniorum,$$ within the
territory of $$Sidon,$$ he found a woman gatheringe a few stickes
to make her a fire, he desiered her to geue him a little water
to drinke, and a morsel of bread. She answered and said she
had no bread. I haue no more (said she) but a handfull of
meale in a steen, and a little oyle in a gearre, & I gather
nowe (said she) $$duo ligua,$$ two stickes, as a man woulde saie,
a fewe stickes to bake it, and make breade for my sonne and
me, and when we haue eaten that, we haue no more, we will dye.
No (saide $$Helye)$$ be not afraied. Thus saith the God of Israel.
Thy steen of meal shal not faile or lack nor thy gearre of
oyle shall be any thing lesse, tyll the time when GOD shall
sende rayne vpon the earth. For in dede this fortuned in
the time of the lo%n%g famine that was in y%at% cou%n%trey for lack of
rayne, by the space of three yeres & an halfe (accordynge
to the prayer and peticion of the same Prophete Helye),$$ for
the correction and punishement of Achab the kyng, and
Iesabel his quene,
<P Ttt3>
 and of their false prophetes, and of their people. And as
the Prophete promised, so it proued in dede. By this
example, you se howe the pore hospitalitie of the saide good
woman exhibited and bestowed on Helye, was recompensed with
plentie sufficiente, where all the countrey els was in
greate penurye and neade. And here you shall note that
this meale in the Steen that was so longe reserued and
continued by the word of the Lorde God of Israell, was a
figure, and signified the most reuerende and blessed
Sacrament of the Aultare. The wydowe that was so longe
susteined with this meal, signified Christes holy church,
the whole congregation of faythful men and womenne, whiche by
that that Christe her spouse and husband was slayne and
buried, and then rose again, and departed from her into
heauen, and hath left her viduate and without hys visible
presence, althoughe he hath left her hys blessed bodye and
bloude in this blessed Sacrament, whiche this wydowe all
faiethfull folkes muste bake and digest with the sayde
two trees, signifiynge the remembraunce of his paynefull pas-
sion that he suffered on the crosse (for a crosse is made com-
monlye of two trees,) accordynge to Sainte Paules saiynge.
As oft as you shall eate this breade, or drinke of this
cuppe, you shal shewe the death of our Lorde vntill he come,
and shall shewe him selfe in his glorious maiestie at the
generall iudgemente, which tyme thoughe it shall be a
terible and an horrible time to sinners, and to all
damnable persons, yet it shal be a time
<P Ttt3v>
 of grace, of solace, and comfort to al his true & louyng
seruauntes. This was signified by y%at% raine that came from
Heauen vppon the earth, when Helye sayde that the
Steen of meale should not fayle, nor the gearre of oyle
shoulde not be diminished, tyll GOD sende rayne from heauen
for the comforte of the countrey, as his grace shall come
for the comfort of vs all, at that daye. This meale and
Oyle were continued so longe to sustaine .iii. persons, not by
any natural power, but by the supernatural power of God.
And so is his bodye made of breade and wine by the worde of
Christe, and by his Godlye and infinite power, aboue nature.
Therefore let not naturall reason cumber it selfe in the
examination or triyng how it maye be, but stedfastlye beleue
that thus it is, for so God saith. And although it be
called bread and the cuppe of wine, as well in the Gospell,
as of S. Paule, yet there is nother bread nor wine after the
consecration, but very fleshe and bloud. Tell me how a
handful of meale and a little oyle coulde continue so longe,
and to feade so manye persons and I shall tell thee, howe
of a little breade and wyne shall be made a perfect body
of a manne and hys bloude. Thou canst saye no more to
the firste question but $$Hec dicit dominus Deus Israell.$$ As
Helye sayde. $$Thus sayth the GOD of Israell,$$ and thus
it was in dede. And euen so I saye vnto thee. Thus
sayeth the God of Israell our Sauiour Christe. Thys is
my body. This is my bloude. And therefore
<P Ttt4>
 so it is, and muste neades be so in dede. And so shall
continue $$Donec veniat,$$ vntyll he come to the generall
Iudgemente in his visible maiesty, amonge vs. And then
shall cease this blessed Sacramente, in whyche for the
tyme wee see Christes body enigmatically, and in a strau%n%ge
similitude by our fayeth, whiche maner of seinge hym
shall then cease, when we shall see him face to face in
hys owne likenesse, when he shall cast downe and treade
vnder his feete all theim that nowe so despitefullye rayle,
and geste, and mock his blessed bodye that he hath left
vs in this blessed Sacramente, for our comfort. And nowe
to returne to the storie. In processe of tyme, it chau%n%ced
that the sayde good wydowes childe dyed, to her great
discomforte. And she desired the Prophete Helye to praye
for hym, that he mighte reuyue and lyue agayne. And so
the Prophete did, the chylde reuiued, & the Prophete gaue
him to his mother aliue agayne. Loe, here was another
notable recompence for hospitalitie exhibited to this good
man. Firste the sauegarde of all their liues: seconde the
raysynge of the chylde from death to life agayne. Likewise
it is writ $$.iiii. Reg. iiii.$$ of the blessed Prophete Helise,
that he vsed to resorte to an honest house in the towne of
$$Suna,$$ where a worshipfull woman maistresse of the house per-
ceyuynge hym to be a holy man exhorted her husbande to
make for the sayde Helise a Parloure wyth a bedde in it,
and a table, and a cheare, and a place to set hys candle
on. And so thei did. The said prophet resorted
<P Ttt4v>
 thither diuers tymes and lodged in the same parlour,
and hadde good cheare on a time when he was minded to pay
for his cheare. he bade $$Giezi$$ his seruaunt to aske of
her whether she had anye matters to do with the kinge, or
with any of the counsaile, or with anye great man in the
courte, or with the Capitayne in the Warres, that he might
be suter for her, and speake for her. She aunswered, that
shee dwelled amonge her owne frendes and kinred: and
neaded none of his helpe in any such matters. Then saide
$$Giezi$$ to his master, you must vnderstande that she hath
neuer a childe, and her husbande is an aged man, as who
should saie, it shuld be most comfort for the%m% both if they
might haue issue by your praier, wherupo%n% the Prophete
promised her that she shoulde conceiue a sonne by a
certayne daie that he appoynted, and so she did to the
great comfort of the husbande and of the wife. This was a
notable reward for their hospitalitie bestowed vpon their
gest that holye Prophet. In processe of tyme the same
childe fell sicke on a certayne disease that begone
with a feruent ache in his heade, and died vpon the same.
Then this deuout mother layed the corps of her dead childe
vpon the bed where Helye the Prophete was wonte to lye in the
parlour whiche (I told you) was made and ordeined for
the Prophete: and she shut vp the parlour dore vppon him,
and gote an asse sadled, and toke a seruant with hir, and
ridde with all spede to seke Helye. She found him in his
house, in the hyll called $$Carmelus,$$ and declared to him the
<P Vvv>
 chaunce of the deathe of her chylde, and prayed for healpe.
He bade hys seruaunte $$Giezi$$ take his staffe and runne a
pace, and to laye the staffe vppon the chyldes face: and
so he did, but $$Non erat vox neque sensus.$$ He nother spoke
nor feled, it woulde not healpe. The good woman feared so
muche and woulde not depart from the Prophete, but she would
haue hym to come him self. He was contente so to do. And when
he came to the Corps, he layde him selfe vpon the corpes, his
mouthe vppon the childes mouthe, his eyes vppon the childes
eyes, his handes vppon the childes handes, and so the
chyldes flesshe began to waxe warme, and he yaned seuen tymes,
and opened his eyes, reuiued, and liued. And Helye gaue
hym to his mother agayne alyue, and so departed. Here
these honest Vianders had double acquitall for their good
cheare and hospitalitie that they bestowed vppon this good
man. It is also writ. $$Ioh. xi.$$ that where Martha and Marye
her sister hadde greate disconfort by the death of Lazarus
their brother, their good geste our Sauiour Christe, whiche
had manye times gentle interteinment with them, and wyth
their brother Lazar then late departed, reco%m%pensed them with
the marueilous raysynge the said Lazarus to life againe
after he had bene .iiii. dayes deade and buried. This myracle
was to their great consolation and no small admiration
to all the countrey. And it is writte in the Storye of
my blessed patrone sainte Curthberte, in whose honoure
my paryshe churche of Welles is
dedi<P Vvv v>cate where I am vicare, that when he was cosoner or officer
in the monastery (where he was) to whom it belonged to receiue
& entertayne strau%n%gers, he thinkynge that he hadde receiued
to the Hostrye a poore wayfarynge man, and goynge about
to prouide meate for him, perceiued afterwarde that he hadde
receiued into his offyce an aungell, in the likeness of a man.
And so I doubt not but many good christen menne haue
bene rewarded for their hospitalitie: for Goddes power is
not coarted, neither his gratitude any thinge lesse towarde
manne nowe in the time of grace, then it was afore Christes
incarnacion. Manye such examples we haue, declaryng to vs
the excellencye of hospitalitie, and that true it is that the
wiseman saith. $$Pro. xi.$$ $$Alii diuidunt propria & ditiores$$
$$fiunt, alii rapiunt non sua & semper in egestate sunt.$$
Some men distributeth and geueth abrode their owne goods, and be richer
& richer. Others scratcheth and taketh by violence other
mennes goods, and be euer in nede and at beggers estate
And saint Paul saith.$$ii. Co. xi. Qui seminat in benedictionibus,$$
$$in benedictionibus & metet.$$ He that soweth and distributeth
abrode liberally, & with a ge%n%tle hart, shal be rewarded in
blessings largely. For it can not be false y%at% truth saith.
$$Date & dabitur vobis.$$ Geue, & you shal haue geue%n% you. But
peradue%n%ture a man wold saie. I haue nothing to kepe hospitalite
withal. I am but a pore man. I haue nothing to spare. I haue
nothing to geue. How shall I exercise this vertue of
hospitalitie? Howe should I be a good Viander, or an
hous<P Vvv2>holder? To this I saye, that euangelicall hospitalitie,
the hospitalitie of the gospel that is praised and
commaunded by Christe, requireth not multitude of dishes,
nor delicat chau%n%ge of meats nor diuersitie of exquisite wynes
or other drinkes. We reade of no such feasts that Christ
came to. And the blessed Patriarche Abraham (whose hospitali-
tie is so greatly praysed) when he receiued the aungels into
his house, he bade his wife Sara make haste to bake some
breade vnder the asshe%n%, or vnder a pan while he went to the
hurde, and fet a yong calfe, and he sod them some veale, and
serued them with sod veale, butter & milke. Here was their
dinner. $$Gen. xviii.$$ And Christes feastes that he was bid to,
were but $$Manducare panem,$$ but to eate some meate
sufficiently to susteine nature and no more. And $$Chriso-$$
$$stome$$ answereth to the saide scruple & doubt in a certaine
Homelie that he made in the laude and prayse of $$Priscilla$$
and $$Aquila$$ for their gentle enterteining of S. Paule, of
whiche it is writ. $$Act. xviii.$$ and $$Rom. xvi.$$ Thei were but
pore, but their hart was good & liberall. They were
bold in Gods quarel, they feared no peryll, & they had
greate thought and studye to do good to others. And of
that it came that they saued manye a one, and deserued
well of manye. For the pompose riche men can not profite the
churche and congregation of Christes seruauntes, as the
poore men may, that haue a good harte and a good wyll.
The ryche man hath many things that greueth him, &
much busines in his minde y%at% letteth him to do ani good.
<P Vvv2v>
 He is afrayed of his house, for his seruants, for his
Landes, for hys riches, lest anye man hurte them or take
anye thinge awaye from him. $$Et qui multorum est dominus,$$
$$idem multorum servus esse cogitur.$$
He that is maister of much,
is compelled to be seruaunt to many. But the pore man that
lacketh all these things, is lyke a Lyon, fire commeth from
him, he riseth and auaunceth him selfe wyth a gentle and
bolde courage againste all men that be nought. He dothe all
thynges wyth facilitye and easelye that maye do good to the
churche, whether neade be that men shoulde be rebuked,
reproued, or blamed for euill doynge or saiynge, or
whether peryls, hatred, or emnity should be susteyned and
borne for Christes sake. For he that once hath dispised this
present lyfe, dothe easelye ouercome all other thinges that
might put him to feare. But we (God healpe vs) for the
loue that we haue to this transitory life, and ease, and
for feare of losynge that little that we haue, be afrayed of
our shadowe, and dare not speake nor loke in Gods cause, or
in a cause of Iustice, but will be more readye to speake
agaynste hym that we knowe to be in the ryght, if we maye
knowe that we shall please the great manne, or to haue our
pleasure vppon hym, or to haue anye aduauntage by our doynge.
The second maner of hospitalite may be called spiritual
hospitalitie, which like as there be two maner of gestes,
so proporcionably there be two maner of hospitalitie. The
deuil & deadly sinne be shrewde gests for the soule of
man, Almighty god and his
<P Vvv3>
 grace be good gestes and profitable for the soul. The
deuil when he entreth into the soule of man by suggestion
and temptation on the deuils behalfe, and by consent of
the will of man, taketh awaye all goodnesse, spoyleth the
Soule from all vertues, burneth vp all that he findeth wyth
the fire of luste, and of vnlawfull concupiscence, and ouerturn-
eth all the walles and defences of discipline, and of good
instruction, that was wonte to awarde and defende the Soule
frome his enemyes. Like as in example and figure it is written
$$.i. Macha. i.$$ That $$Antiochus illustris$$ kynge of Syria sende
into Hierusalem the captayne of his Tributes wyth a greate
Armye of fightynge men, whiche firste spoke faire to them
intreatyng of peace $$In dolo,$$ al in gile. As to make the%m%
thinke he came for their commoditie, & to do theim good, but
as sone as he was receiued, he robbed and spoyled the citye,
he set it on fire, destroyed the walles, and brought all to
nought. Euen so dothe the deuill by the soule of manne,
when he is once entred and harboured there. $$Factum hoc$$
$$ad insidias sanctificationi, & in diabolum malum in Israell.$$
All that turneth to the harme & hurt of al the temple of
God, of all holines of the soule of man, & is a great
deuil in Israel, an horrible rauener, & enemy to godly
contemplation, & to al deuotion. And you must vndersta%n%d that
in some me%n% sin is a gest or a strau%n%ger, & in some other he
is one of housholde, yea rather a king or a ruler, as in
example. Inco%n%tinency or lechery was in king Dauid but
as a strau%n%ger, as apereth by the
<P Vvv3v>
 parable or riddles that Nathan the prophet proposed to
king Dauid, of a rich man that had many shepe of his
owne, and yet he stole from a pore man one pore shepe that
he had and no more, for meat to fede his gest or straunger
that came vpo%n% him. $$Parcens ille sumere de ouibus & bebus suis,$$
$$vt exhiberet conuiuium illi perigrino qui venerat ad se,$$
$$tulit ouem viri pauperis & parauit cibu%m% illi qui venerat$$
$$ad se. ii. re. xii.$$ All this was said for y%e% reproch of
king Dauid which hauing many wiues of his owne, yet to satisfy
and feade his lecherous lust,(which is here called his gest
or straunger) he toke the shepe of his pore neighbour,
the wife of $$Vry,$$ & abused her to satisfie his vnlawfull
lust. This adulterie and vnlawefull luste in hym was not
domesticall or of housholde, but came sodainelye vpon him
as a straunger, and sone after went away, as appeareth by
his penaunce that he toke by and by, saiyng: $$peccaui domino,$$
I haue sinned against god. He spared not to confesse his
fault, wherupon god was mercifull to him, as the prophet the%n%
told him saiyng. $$Dominus tra%n%stulit peccaru%m%.$$ God hath taken
away thi sinne, thou shalt not dye for it. So blessed is
he which after his offence whether it be by the flesh, or by
the worlde hath grace to take repentance, and to do penance.
For in such a person sinne is not of houshold, but only as
a gest or a strau%n%ger. Example we haue how sin is somtime
of houshold, co%n%tinuing & as a lorde or king, by Salomo%n% of
who%m% it is writte%n% $$.iii. reg. xi. when he was an old man,$$
$$his hart was made croked and naughtye by women, so that$$
$$he worshipt false$$
<P Vvv4>
 $$Gods, and his hart was not straiqht and perfit wyth our$$
$$Lord God, as the harte of his father Dauid was.$$ His
vnlawefull luste maistred hym and kepte him vnder euen to
hys ende, and as it is to bee feared, to the extreame
peryll of hys soule. And so in others, when their
customable synne continueth to the ende, it is a shrewde
signe that it raygneth, and is a Lorde or a kynge in them.
All such co%m%mers and goers, whether they be as gests or as of
housholde, muste be put out of the dores or els they wyll
destroye their hoste that harboreth them. Almighty God
when he is harbored and lodged by his grace in your soules,
is a profitable gest that all the house shall fare the better
for, all shall prospere in Godlinesse and goodnes where he
inhabiteth. One way to winne him and to brynge him to our
house is by the liberall receiuynge of hys pore seruauntes
to some sustenaunce, whiche I called euangelicall hospitalitie
or viandry, for whiche he that vseth it, shall be inuited
to the euerlastyng refreshyng in heauen. $$Hospes eram,$$
$$& colligistis me,$$ sayeth Christe: I was a geste or a
straunger, and you called me in, and brought about me al
things necessary which Christe reputeth as done to him self,
when it is bestowed vpon his pore and neady creatures. And
this must be done $$sine murmuratione,$$ without murmure or
grudgynge. For he that is liberal or free and large of
giftes with murmuryng & grudgyng, hath not fre liberalitie,
but lasheth out as for a cloke to couer & hide his
nigardnesse, and not without some priuy grefe in his hart for
<P Vvv4v>
 wasting of his substance. The murmurer & grudger w%ith%
his well doing hath the property of a hog, which slepyng in his
stye, & waking and going abrode to his fedyng vseth to
grunt and grone as it were one neuer pleased, but thinkynge
all to muche that he dothe be it neuer so little. As it is
writ of the vnkind people of Israel. $$Num. xi.$$ $$Ortum est$$
$$murmur populi quasi dolentium pre labore.$$ There rose a
grudge among them as they hadde bene folkes being sory for
their labours. Euen so they that geueth and yet groneth
withal, semeth to be sorie for their goods, as lest they
shold haue nothing lefte, or that their goodes should fayle,
and be wasted and decay, if they should helpe the neady.
Your hospitalitie or viandre muste also be without grudging,
not disdaining y%at% an other ma%n% is more co%m%mended the%n% you, ether
for interteining & feding more the%n% you do, or els for making
them better chere the%n% you do, for such grudgyng groweth
& co%m%meth of enuy. And enuy co%m%meth of vayne glory: for no
man enuieth another as better estemed & taken the%n% he, but
because he would be best estemed & taken him self, which is
plaine vanitie, pride, & vain glory. To auoid this euery ma%n%
shold helpe an other according to his talent & abilitie.
And he shal be rewarded accordynge to his good wil in y%at%
he hath, & not in y%at% he hath not, as .s. Paule saith. $$ii. Co. ix.$$
$$Si enim volu%n%tas propta est secundu%m% id quod habet accepta$$
$$est, no%n% secundu%m% id quod no%n% habet.$$ If the wyll be prompte
and readye, GOD is pleased wyth it, if it woorke accordynge to
hys substaunce, for it is not required nother




<P Xxx>
loked for, that a man shuld do more then he may, or then
his goodes wyll extend to, or beare. And contrary to all
suche grudging as Saint Peter reproueth here, the Apostle
Saint Paule exhorteth vs. $$Rom. viij.$$ $$Qui prebet in$$
$$hillaritate.$$ He that giueth, should giue with a good chere,
and wyth a mery hart. And$$.ij. Corin. ix. Hillarem datorem,$$
$$diligit deus.$$ He saythe God loueth a cherable gyuer, and
to suche he wyll requite moste comfortable thankes whe%n%
he shal recken to you your good and charitable dedes, and
for them shall byd you $$venite benedicti patris mei.$$ Come
you blessed children and receiue the kyngdome that is
prepared for you in the glory of heauen. Amen.
<P S 25>

!The.xvii. treatise or sermon.!

COnsequently foloweth in the text of Saynt Peters
epistle, $$Vnus quisq%ue% sicut accepit gratia%m% a domino in$$
$$alterutrum illam administrantes sicut boni dispensatores$$
$$multiformis gratie dei.$$ Experience teacheth that a
great housholde wythout good officers, is a troublous and
an vnruly busines. For where is no quiet order of the
subiectes among them selues, and of theym all in theyr
degree toward theyr great mayster, soueraygne or ruler, euery
man taketh his owne way, and so foloweth strife, brawling,
and variaunce, and at
<P Xxxv>
the last destruction. The housholder must be fain to
breake vp houshold if his folkes amende not. The great
housholder almighti god hath a great & a chargeable familie,
that is, the vniuersal multitude & company of al ma%n%kinde,
which thoughe he could rule at his plesure according to his
own wil, yet it hath pleased him to put an order in this
houshold, som head officers, som mean, some lower in
auctoritie, som subiectes & seruantes, $$diuisiones$$
$$ministratione%m% sunt, ide%m% aute%m% dominus.$$ $$i. Cor. xij.$$ There
be diuers offices & but one Lorde, whiche would euery ma%n%
to do his office in his degre that he is called to, & euery
one to helpe other like me%m%bers or lyms of one body,
which be euer redy one to help & cherish an other, for the
safegard of the whole bodie. $$i. Cor. xij.$$ But in this
there is a difference betwixt y%e% great housholde of God,
& mans houshold, that in ma%n%s houshold som ther be onelye
ministers, hauing charge ouer no more but of the%m% selfe in
that houshold, but as in y%e% great houshold eueri man & woma%n%
hath charge & cure ouer another, though some more, & some lesse cure,
therfore saith $$Ecclesiasticus xvij.$$ $$Ma%n%dauit$$
$$illis vnicuiq%ue% deo proximo suo.$$ Almightie God hath giuen
such a commaundement in his houshould that euerye one shoulde
care for his neighbour, one for an other. And for thys cause
Sainte Peter in these wordes of hys epistle rehearsed,
exhorteth vs to bestowe suche giftes as God hath giuen vs,
not euery man vpon him selfe, or for him selfe, but euery
one for an others profite, like good stuards in a housholde.
He wylleth vs to be as good
stu<P Xxx2>ardes in gods house. A stuard receiueth treasure or
money of his lordes cofers, and therewith byeth all necess-
aries for the houshold & distributeth or bestoweth it to euery
one of his lords seruantes as they haue nede. And so
we all receiue the treasure of our great maister almightye
God, he openeth his store house of grace and wealth, and
replenisheth vs all with the blessinges of his gracious
gyftes more precious then golde or siluer. To som he
giueth knowledge and cunning in spirituall causes, to some
in temporall matters, to some learning in phisicke, to
some in surgerye, to som in handy craftes, to some in
marchandise or in such other occupiyng. To some he sendeth
landes by enheritaunce, to som by purchase, and generally
looke how many waies God giueth a ma%n% to liue by, with so
muche of his treasure he chargeth him withal, and wilbe sure
for a compt therof. Ther is not the poorest begger that
goeth fro%m% doore to doore, but he hath part of this treasure,
and is countable for it to almightye God, and therefore
saint Peter ful wel calleth vs al Gods stuardes, willing
$$all men like as he hath take%n% grace of our Lord God, so to$$
$$bestowe the same one vpon an other like good dispensatours or$$
$$stuardes of the manyform graces of God.$$ Wher .s. Peter
speaketh of such graces as be frely giuen as well to good
men as to the bad indifferently, whych be called
$$Gratie gratis date,$$ keepynge the general name of graces
gyuen to the common vtilitye and profette of the Churche,
of the whole Congregacion of GODS folkes and Christen people.
<P Xxx2v>
The other grace is specially called $$gratia gratum faciens,$$
that grace that maketh the hauer acceptable to God, and in
his fauour, whiche is by an other name called $$charitie.$$
Of the former graces the Apostle Saint Paule speaketh.$$i. Cor.$$
$$xii. Alij quidem per spiritum datur sermo sapientie, alij$$
$$sermo scientiae, alteri fides in eodem spiritu, alij$$
$$gratia sanitatum. &c.$$ To one is giuen by the holy spirit of
God, the grace of sapience to speake in heauenly matters.
To an other science to discerne & iudge in lower causes, and
so of others. Nowe because that in the vsing and bestowing
of al such gyftes receiued of Gods treasure, the hauer
oughte to haue a streight and a right intent. Saynt Peter saith
here that if any man speake the wordes of exhortacion,
according to any of the sayd giftes, he should speake
them as the words of God, and not as his owne woordes,
counting himselfe but onelye as the minister or stuarde,
and not as the owner of the worde. And likewise he that
bestoweth any corporall subsidie or helpe vpon his nedye
neighbour, let him so do it as though it came of Gods send-
yng, to the reliefe of the poore, and not of his owne
strength or vertue. $$Tanquam ex virtute quam administrat$$
$$deus,$$ attributynge it to God that gaue him the wyll and the
power so to do, so that in all thinges God may be honoured,
through our Lorde Iesu Christ the mediatour betwyxt God
and man. And they that so vseth them selues among theyr
neyghbours, maye be called good stewardes, where some others
euer receyueth of theyr maisters treasure and neuer
<P Xxx3>
paieth nor bestoweth it. An other sort of stuards
payeth and dealeth, but they pay shreud payme%n%t. Of the
stuarde that receiueth and neuer paieth, and of the good
and iust stuarde it is wryt in the psalme$$.xxxvi. Mutuabitur$$
$$peccator & non soluet, iustus autem miseretur & tribuet.$$
A synfull stuarde, a fautie stuarde boroweth and neuer payeth,
euer receiueth of his maysters treasure, & neuer thanketh
GOD for it, nor bestoweth it on Gods seruantes and houshold
mayny. What treasure receiueth suche a synner of almightye
God? $$Aug.$$ $$Accepit vt sit, vt sit homo & non pecus. &c.$$
Hath receiued of god his being, that he is somwhat, and
that he is a man and not a beast. He hathe taken the shape
of a mans bodye, and the distinction of his fiue wits or
senses, eyes to se, eares to heare, nosethrils to smell,
the roofe of the mouth wyth the tonge to taste, handes to
handle, and feete to go and walke, and health of body with all.
But all these be comon to man and beast, yet ma%n% hath
receyued more then all these, the Minde that can vnderstand
and may perceiue the truth, and dyscerne the right
from wrong, and may search out secretes, and may by the
same prayse and laude God, and loue God. But when he that
hathe receiued all suche benefites at Gods hande, lyueth
not well but viciouslye, hee payeth not that hee ought, he
giueth no thanke to the gyuer, nor bestoweth these giftes to
Gods honour, nor to the profite of Gods poore people, nor
to the wealthe of hys owne poore neyghbours, no more then
other gyftes of grace that God hath gyuen hym.
<P Xxx3v>
The giftes of nature, as bodelye strengthe must be
bestowed not as an instrument of mischief to fighting, quarel-
ing, brawling, or to theft or murder, or such like, but
must be bestowed in good exercise, auoyding of idlenes.
As the wisema%n% saith: $$Quicquid potest manus tua instanter$$
$$operare, nihil est enim apud inferos quo tu properas.$$ What-
soeuer thy hand can worke, do it buselye, for there is
no worke to do in hel, whither thou makest haste by thy
idlenes. Likewise beutie of face, in whyche most part
of women excedingly glorieth, shoulde not be vsed as an
instrument of mischiefe to allure any person to concupiscence,
by curious and wanton trimming thy self like a staale to
take y%e% diuell. And so the gifts of grace, as cunning,
learning, perspicuitie & clerenes of wyt shoulde euer
do good to thy neighbour, and not onely to please thy
selfe. And riches that God sendeth muste be so bestowed, that
in any wise we beware of couetousnes, and of nigardnes,
as Christ biddeth vs. $$Luke .xij.$$ $$Videte & cauete ab omni$$
$$auaritia, quia non in abundantia cuiusquam vita eius est.$$
Take heede & beware of all couetousnes, for a mans life
standeth not in the aboundaunce of hys possession. Where
our Sauiour Christe forbiddeth not onely desyre to haue,
but also desyre to saue. Desyre to haue dampneth many a
one, as it is playne of robbers, theues and brybers, and
of suche as deceyue men in byinge and sellynge, and they
that gyueth false euidence, or beareth false witnes to
wynne and gette a lyuing, or to gette the greate mans
fauour, or els peraduenture to saue theyr
<P Xxx4>
owne liues. For (after Saint Austine) this auarice and
couetousnes to saue a mans owne life is an horrible auarice,
& greatly to be feared, that a man for hys mortall lifes
sake wyll loose him, which where he was i%m%mortal, was made
mortal to make the immortal, and to giue the life euer-
lasting. It were better to dye for truth, and to saue
the life of the soule, by which thou mayst come to euerlastinge
life, then to loose that life and to be brought to death
euerlasting, we shoulde be content rather to contempne
thys wretched lyfe, then to commit any sinne, & we should
be content to say with him, $$Nudus egressus sum de vtero$$
$$matris mee, & nudus reuertar illuc.$$ Iob grudged not in al
hys calamitie, but tooke it thankfullye, and said: I came
out of my mothers belye al naked & bare, and so I wil
returne thither agayne. Naked he was without bodely aparel,
but he hadde plenty of rayment that would neuer rotte.
So better it were for vs to be brought to such myserye as
Iob was, yea and that oure enemye or a tormentour that
thursteth mannes blood should slaye vs oute of hande,
then that wee shoulde by our own tounge for anye desyre
of lyfe or of lucre or aduauntage slaye oure owne soules.
And where Christe sayde: $$Cauete ab omni auaritia, &c.$$
he speaketh specially agaynst thys couetuousnesse and desyre
to saue, as appeareth by the parable there of a ryche manne,
whose landes hadde broughte fourthe a ryche croppe of
grayne: In so muche that he studyed by hym selfe and
sayde, what shall I dooe nowe?
<P Xxx4v>
This will I doe, I will take downe and breake mine old
barnes, and I will make them larger, and there I wyll
bestowe and laye vp myne encrease and all my goodes: and
then I wyl say to my self: 0 my soul, thou hast goodes
inough laid vp for mani yeres, now take thy rest, eate
& drink make feastes and bankets at thy pleasure. But
God sayd to hym: Oh thou foole, this night thei wyll take
thy soule from thy body, and then the goods that thou hast
gotten, who shal haue the%m%? And $$euen so and in like case$$
$$is he$$ (saith Christ) $$that hourdeth and storeth for himselfe,$$
$$and is not riche to godwarde.$$ Generally all suche as doe
not vse the giftes that God hath giue%n% them, but drowne them
and hide them all to theym selues, and nothing to the wealthe
of theyr neighbours, theyr houshold felowes, Gods folkes,
all such be slothfull stuardes, and be like him that Christe
spoke of$$ Math. xxv.$$ in the parable of a greate man that
went from home into a straunge countrey, and left his goodes
among his seruauntes to be employed and occupied for his
profit in his absence. To one he gaue fiue talentes, to
an other two, to the third he gaue one talent, and this
man that had but one talent in stocke, knitte hys
maisters money in a cloute and hyd it in the earth, and did
no good vpon it. When the mayster came home, and shoulde syt in
hys audite, where euerye man had labored vpon theyr
maysters stock, and had gotten good encrease, thys last man
brought the mony whole again, & excused hym self, laying the
fault on hys maister saying: I know that you be
<P Yyy>
a rough man, a sore cruell man, a hard man, you wil loke
to gather wher you nothing cast abrod, and you wil reape
wher you nothing sowed therfore I thought good to be
sure without any los, thus I haue hid it, & lo here it is, you
haue your owne good againe. But for his slothe his talent
was taken from him, and he was cast into exterior darkenes,
where shalbe weping & gnashinge of teeth. This was for his
slothe and negligence in which he offended, fearing
vndiscretly his maisters sharpenes. But other stuardes ther
be (that I spoke of afore) that without feare of God payeth
shrewd paymente, abusyng Goddes gyftes to theyr owne lust
and likinge,and to hurt theyr felowes Gods seruantes. Of
such stuardes take example. $$Math. xxiiij.$$ $$Si autem dixerit malus$$
$$seruus in corde suo, moram facit dominus meus venire: &$$
$$ceperit percutere conseruos suos, manducet autem et bibat$$
$$cu%m% ebriosis, veniet dominus serui illius in die qua non$$
$$sperat & hora qua ignorat, et diuidet eum partemq%ue% eius$$
$$ponet cum hipochritis: illic erit fletus & stridor dentium.$$
If the shrewd seruaunt say in his minde: my mayster is
long a comming, & vpo%n% that beginneth to strike and hurt his
felowes, & to eate and drinke with drunkerdes, his Lorde
and mayster will come when he thincketh not & will diuide
his soule from his bodie, and wil laye his part with
hipocrites, his soule with false christen people, with such
as beginneth well and end noughtely, that semed good
Christen men, & yet dissemblers they were, and inwardly
noughty liuers and dampnable into hell. $$Luc. xij.$$ readeth it.
<P Yyyv>
$$Et cepit percutere pueros et ancillas,$$ and beginneth to
strike the children & the maides. By the youth of the
children & by the womankinde vndersta%n%ding the%m% that be
fraile, & that easely and sone taketh occasion to do
nought. In the saide exterior darknes shalbe $$weping$$ for
smoke & heate, $$& gnashing of teethe$$ for cold. It is said
in the verse of the psalme aboue rehersed, $$Iustus autem$$
$$miseretur & tribuet.$$ The iust man, the true seruant and
stuard to God is merciful & lendeth al the gifts of nature
and of grace that God hath giuen him, he applieth to Gods
honour, and to do good to hys neighbour, and such welth &
riches as god hath lent him, he parteth with his needie
neyghbour, and bestoweth on workes of mercye & pitie. And
if he be trueli a iust man, although he be but pore in
worldly riches, yet he is riche in soule. Loke in his
cofer, thou shalt finde it voyd and empty, but loke &
consider his soule and thou shalt fynde it full of charitie.
He hathe no stuffe nor substaunce outward, but inwardly he
hath charitie, passinge all worldlye treasure. And if he
finde nothing to giue outward, yet he giueth and lendeth
beneuolence & good wyll, he gyueth counsell, yea and he
helpeth by prayer and is soner heard of God, and doth
more good then he that giueth breade and meate. He hath
euer somwhat to giue that hathe his brest ful of charity.
The very poore people le%n%deth & gyueth among the%m% selues one
to an other of the treasure of theyr good wylles, they be
not al baren and vnfruteful. The blinde man is led by him
that seeth, whych lendeth his eyes
be<P Yyy2>cause he lacketh mony to lend, because y%at% with in him
he had a good wil which is the treasure of y%e% poore. Holye
Iob saithe$$.xxix.$$ $$Oculus fui ceco, & pes claudo,$$ I was
an eye to the blinde, & the foote to y%e% lame, helping the%m% not
onely with my goodes but also if nede required settinge
to my helpynge handes without any attourney or proctour.
Of the bestowing of the goodes of fortune he sayth: $$Pater$$
$$eram pauperum.$$ In which woordes for the vehemencie of
his mercy and pitie, he leaueth the name of a dispensatour
or stuarde, and vseth the name of a father, conuerting
the office of charity into the affection and ferue%n%t loue natural,
vsing them on whom he bestowed his charitie, pitye &
almes, as intierly and louingly as a father vseth the
childe, as though he did his charitie, not only for dread
of God, but also for fatherly loue vnto his neighbours.
Would God al we Christe%n% people, in which there should abound
more plenty of grace then was in men of the old time, would
bestow & vse our lords tresure, the gifts of nature, of
grace, & of fortune, after the example of thys blessed
father: that so we might be counted good dispensatours &
stuards of the maniform graces of god, as blessed S. Peter
willeth vs for to be. $$Charissimi nolite peregrinari in fer-$$
$$uore qui ad te%m%ptationem vobis sit, quasi noui aliquid vobis$$
$$co%n%tingat.$$ My very welbeloued frends be not dismayde or
troubled in your mindes, in the feruencie & heate of
persecutio%n% & vexation y%a%t now is so hot agaynst you, which
heate almighty God suffreth to com vpon you for your trial,
to trie you & proue you.
<P Yyy2v>
Meruel not, & be not troubled (I sai) as though any newes or
straunge thing betide you or chau%n%ced vnto you, for it is
the old maner that good me%n% susteine harme and displeasure
by shrewes, wher afore in the processe that I declared in
my laste sermon, the Apostle Saint Peter had exhorted them
that he wryt to, to communicate, & louingly to bestowe vpon
theyr neighbours such giftes as God had giuen them. Now
consequentlye he teacheth them to take payne and to abide
sorow and affliction, yea euen to death & martirdome, if
y%e% case requyre, saying: $$Nolite peregrinari,$$ (as our text
hath it) maruel not, saith the other text. But in asmuch
as when a man is sore dismaid & troubled his wits seme to
be fro home, straying and not close together, therefore it
is sayd here $$nolite peregrinari,$$ be not you in that case as
men out of them selues, in such hot and perilous times: but
consider that such perturbacion and trouble co%m%meth vnto
you to tempt you, not by temptacion, that shall condempne
you (for God so tempteth no man) but to trye you and proue
you whether you be stedfast or wauering in your faith, and
in all other goodnes as he sayde afore in the fyrste chapiter:
Now you must be sory in diuers temptacions, that the triall
and proofe of your faythe much more precious then golde
that is tryed by the fyre, may be found worthy to haue laud,
glorye, and honour at the reuelation and shewynge of
Iesus Christ, at the day of iudgement. Thys is no newes,
for so suffered Christ for vs all, and so must they suffer
that wyll liue a true Christen
<P Yyy3>
life, and so in the primitiue church suffred many a one
martirdom for Christes sake: of which thing they that
Saint Peter wryt to had good knowledge and experience. In
a feruent and a cruell battel, the souldiers perceiueth and
taketh an excellent comfort by the manlynes of theyr
captain and by examples of mightye men that haue bene
praysed for theyr noble actes. It is verye vnfytting &
vnmete for a souldier to sit at ease in hys hale or tent,
or in his lodgynge at hys pleasure, while his captayne
laboreth sore, and is in peryll in the battell among his
enemies, and it is as vnseming, that where the captaine is
sore hurt and wou%n%ded, the souldier studieth to slepe in a
whole skin, and beareth neuer a skar in his bodye. Our
sauiour Christ is our chiefe captayne in our dayly battel
against our gostly enemyes, let vs take example of him,
and folow his steppes, after the counsell of saynt Peter
in the beginning of thys chapiter where he wylleth vs to
be armed with the remembrau%n%ce of Christes passion that he
suffred in his fleshe. And Sainte Paule biddeth vs lay away
al the burden of sinne that is about vs and with pacience
run to the battel that is sette furth agaynst vs, like as
the Apostles and Martirs & other blessed saintes suffred
theyr bodyes to be torn, rent, and mangled, loking vpo%n% Christ
the authour of our faith, and perfourmer & maker perfite
the same, and inwardly considerynge his paynes that he
suffered for vs all, whyle hee might haue had ioy and
pleasure, yet he suffered death on the crosse and dispised
shame, he
regar<P Yyy3v>ded not the shame that his enemies thought thei put him to.
Let vs remember him that suffered such contradiction and
countersayinges against him, and let vs not be weary nor
shrinke in oure mindes, considering that $$if we be felowes$$
$$and partakers of his paines, we shalbe likewise partakers of$$
$$comfort with him. ij. Cor. i.$$ And therfore if it be co%m%fort
for vs to hear of the abundant reward that we shal receiue
for our paines taking, let not the pain of labours make vs
afrayd. For this is sure that no man shalbe crowned as a
victour, but he that wil take paine lawfully to fight, and
therefore he that now refuseth to fight in this present
life against our gostlye ennemyes, shall haue no crowne or
garland of victorie in the life to come. And what soeuer
pain we suffer for our captains sake, for Christes sake,
we oughte to be gladde of them, nor onely because we folowe
his steps, according to our duties, but also because we
be as his felowes and partakers of his passions and paines
that he suffred, as s. Peter saith here $$Sicut co%m%municantes$$
$$Christi passionibus gaudete.$$ Be you glad as men taking part
of Christes passions, & made hys felowes and like vnto him,
sufferynge payne and trouble as he dyd, that so at the tyme
when he shall shewe him selfe in hys glorye, you maye be
merye and gladde, and maye be felowes with hym, and
partakers of hys ioye and glory. Saynte Paule sayde:
$$Collossi. i. Gaudeo in passionibus & ad impleo ea que$$
$$desunt passionibus Christi in carne mea pro corpore eius$$
$$quod est Ecclesia.$$
<P Yyy4>
Saynte Paule was in prison in Ephesus when he wrotte hys
Epistle to the Collossenses, wher hee saythe the woordes
rehearsed: I am gladde in my passyons and paynes that I
suffer, and I fulfyll and make vppe those thynges that
lacketh of Christes passyons in my fleshe. Christes
passions that he suffered in hys owne persone, were full
and perfytte and nothynge lackynge, as hunger, thyrste,
strokes and deathe, but because he dothe esteme and
repute hys Catholycke Churche as hys bodye, and taketh
euerye good Christian manne as hys lymmes and members of that
hys bodye, and counteth all the hurte and harme that is
done to theym, as done to hym selfe: As hee sayde to
Saynte Paule at the tyme when he went to pursue the Christen
people that were in Damasco, $$Saule, Saule quid me$$
$$persequeris? Actuum, ix.$$ Saule (for so he was fyrst called)
why pursuest thou mee? Yet he was then in heauen, where no
persecution coulde approche to hurte hym, but because they
were hys lymmes faste ioyned to hym by faythe adorned with
charitye, he tooke and regarded theyr paynes, as thoughe
hee hadde suffered theym hym selfe. In lyke manner Saynte
Peter in thys place of his Epistle wylleth all theym that
suffereth payne for Iustice sake to reioyce and be glad, as
takyng parte of Christes passions, that they may lykewyse
reioyce to take parte of hys euerlastynge glorye.
$$Si exprobramini in nomine Christi beati eritis.$$
<P Yyy4v>
You must not onely paciently & gladlye sustayne bodely
paine for Christe, but also contumelious & despitefull
wordes must be gladly suffered. Elipham one of Iobs
frendes that came to vysete him in his calamiti, reputed
it a great benefit of God to be hid from the scourge of an
yll tounge. $$A flaqello lingue absconderis. Iob. v.$$. but he
had no respecte to the life to come, but onely pondred &
weyed the benefites that God giueth to men in this world,
which worldlye people moste regardeth and most earnestly
desireth to haue, for they would haue no yll spoken to them,
nor of theym. And yet they that be very good men, woulde be
lothe to be yll sayd by, they woulde be lothe to be
distayned, blotted, or spotted in theyr name and fame,
because it is theyr highest riches and treasure, and
therefore the prophet prayed: $$Domine libera animam meam$$
$$a labijs iniquis & a lingua dolosa.$$ 0 Lord deliuer my soule,
deliuer me from vniust lippes and from a tounge that is
deceyteful, from all yll speaking. And well is he that
can escape them, as few or none doth now adayes, such is
the iniquitie of the worlde that folke thinke it no fault
but a merye gest to rayle and sclaunder their neighbour,
and to bring a man into an infamye, which many times
turneth to his destruction and vndoyng. God amend them,
they thynck to displease theyr poore neyghbour and to hurte
hym, but yet many times they fayle, God preseruing his
seruant, but they be sure that thei haue hurt theyr owne
soules, and procured their own dampnacion, but if theyr
raylynge and gestynge
vpon
<P Zzz>
vs be for iustice, for well doinge or sayinge, for
Christes cause, or in Christes cause, and thou canste
haue no remedye but men wyll rayle, then remember blessed
S. Peters comforte, $$Si exprobramini. &c.$$ If you be vmbraided
& called fooles for takinge that waye that you do, and for
refusinge your olde trade and maner of liuinge, you
be blessed here in hope, and after this presente life
shal be blessed in heauen in dede, whiche (to the letter)
was spoken for the comforte of them that were newelye
conuerted to Christes fayth, and called Christen men and
women, whiche the infideles toke for a name of despite,
and they vsed other names of reproche agaynste them, as
callinge them $$Galileans:$$ and Christ was called $$Galileus,$$
because he was broughte vp in Galile, but they that woulde
not beleue on him, called hym by that name in despite,
because they would not confesse hym $$Christ$$, nor call him
$$Iesus:$$ As $$Iulianus Apostata$$ vsed to call him, tyll at
the laste he cryed $$Galilee vicisti$$ to his payne. And if
they feared not to missay and rayle against the maister,
lette not the disciples and seruauntes loke to scape
without despite. Therfore when you vse any such deuout
christian maner of abstinence as hath be vsed in olde time
among christen people. As if you absteyne from fleshe,
and from whitmeate in the holy time of Lent: or yf you faste
Fridayes and Wednesdaies, or more dayes in the weke in
that holy time, or in this holy weke nowe present called
the Rogation weke, the procession weke, yf men not
willinge to runne afore a lawe, newe
<P Zzzv>
made by them that haue aucthoritie woulde obserue the
accustomed fast, absteining from fleshe euery day in this
weke, except the thursday that is dedicate in the honour
of Christes glorious ascention, and taking but one meale
on the Mundaye, and on the Wednisdaye, as the old maner
was, you shalbe called hipocrites, and folish phariseis, w%ith%
suche other odious names: or if a preist saye his
mattens and euensonge, with other diuine seruice dayly,
according to his bounden dutye, he shall be mocked and ies-
ted at, yea and not onelye of lighte braynes of the
layfe, but also of men of oure owne cote and profession,
leude and folyshe preistes, that nother serue God deuoutly,
nor the world iustely nor diligently, but geue the%m% selues
to walkinge the stretes, and beatinge the bulkes with
theyr heeles, clatteringe lighte and leude matters, full
vnseminge for theyr profession, and some of them more geue%n%
to reading these folishe englishe bokes full of heresies,
then anye true expositours of holy scriptures. Suche men
be they that desteyneth the aunciente grauitie of the
Churche, and suche be moste prone and ready to mocke all
theim that intendeth well. To all them that be deluded
or mocked, and molested with suche raylers, S. Peter
geueth good comforte, sayinge: if you be vmbrayded and
missaied for vsynge vertue and iustice (that is for
Christes sake) you be blessed for euerlastinge blessing
is promised you: And $$that perteineth to honoure, to$$
$$glorye, and to the vertue of GOD, and also his holye$$
$$spirite resteth vpon you.$$ In this present lyfe
<P Zzz2>
you shall be worthye to haue honoure in youre good workes,
and for well doynge and vertuous lyuinge. $$Nam honor est$$
$$praemium virtutis.$$ Honor is the rewarde for vertue, and in
time to come you shall be partakers of Christes honour. And
nowe you shall haue the glorye of a pure & cleare
conscience, whiche is the glory of a Christen man and the
very waye to come to glorye of body and soule. $$Gloria$$
$$nostra haec est testimonium conscientie nostre, ii. Cor. i.$$
This is my glory (saith S. Paul) the witnes of mine owne
conscience, without remorse or grudge, for my conuersation
hath be in simplicitie amonge you without carnall or
crafty subteltie or deceipt, saith S. Paule. Euen like
glorye of your owne consciences shall reste vpon you,
whiche shall comfort you agaynst the insulties and
sclau%n%derous raylinge of all your aduersaries. Let them
say that they wyll, you can not let them, you know your
selues cleare and fautles, and the vertue and strength of
God ouer the deuyll and all his membres shall also reste
vpon you, and no marueyle, for his holy spirite, the
holy goost, the causer of these benefites, and of
all other goodnes resteth vpon you, and therefore as muche
as in them is, almightie God that resteth in you, is
missaid and rayled at in you, but as in you, and for your
part, and as you muste take it, he is glorified, and that
is said redoundeth to his glorye by you. $$Nemo autem vestrum$$
$$patiatur vt homicida, aut fur, aut maledicus aut alienorum$$
$$appetitor.$$ When you take paine and be rayled on for iustices
sake, you maye be gladde.
<P Zzz2v>
But I woulde not (sayth S. Peter here) that any of you
shoulde suffer for manslaughter, as a murtherer, or as a
thefe, or as a sclaunderer or backbiter, or blasphemer, or
as one that goeth about to take awaye other mens goodes, to
spoile and robbe them. The theues suffer imprisonme%n%t and
death for theyr offences, this paine they suffer for theyr
iniquitie. Heretikes be likewise put to shame, and many
times to death for theyr misbeleife and heresies, and
for blaspheminge and missayinge Gods holy scriptures, to
the yl example and peruerting of many a christen soule,
bringing them also to like damnation. There be none such
to be reputed blessed for theyr paines sufferyng, because
it is not for Christe, nor for iustice sake, but for theyr
owne faultes, yll doinges, and ill sayinges: but yet some
suche men and women that haue so suffred for theyr faultes,
be so obstinate in theyr malice, and so glory in theyr
errors and iniquitie, that they be not ashamed to saye
they beare theyr crosse with Christe, when they beare theyr
fagottes in open penaunce to escape theyr burninge. They
beare theyr crosse in dede, as the thefe dydde that was
hanged on Christes lefte syde, not to theyr saluation, but to
theyr co%n%dempnation, which they here beginne, and in hell
shall consummate, perfourme, and continue the same for euer.
$$Si autem vt Christianus non erubescat$$ (sayth S. Peter.)
If you suffer as a Christen man or woman, eyther displeasures
in body and goodes, or by wordes, for that thou arte a good
Christen man, or liueste like a good christen man
<P Zzz3>
or woman, be not ashamed what so euer be sayd or done
against the, but rather glorify God, giue laude and
prayse, and thankes to God that hath geuen the grace to
be thought worthye to suffer contumely or despites for
Christes name. $$Glorificet autem deum in isto nomine,$$
$$quoniam tempus est vt incipiat iudicium a domo dei.$$ For
nowe is the time for the iudgement of God, to beginne
at the house of God. The iudgement beginneth in our lyfe
time: for whiche you muste note, that the iudgement of God
is of two maners: one is priuie and secrete, the other
shall be manifest and openly knowen to all men and women.
The fyrste is in this life, the other shalbe at the
day of dome, and the generall iudgement. For almighty
God will leaue no ill vnpunished, therfore in as much as
he sharpely wyll punishe sinfull persons with the
intollerable paynes of hell, with the deuylles after
this lyfe, he suffreth them to take their pleasure while
they be here a while, and to leade a mery life in welth
& in prosperitie, but at a trise sodenly they be plucked
awaye, and descendeth downe into hell to that vntollerable
and eternall iudgement. And when God sendeth to such
malefactours any paynes or trouble, they fret and chafe,
rayle and grudge agaynste GOD, and in theyr rage dyeth,
and beginneth theyr hell with paynes and sorowe here,
that hereafter in hell shall continue for euermore, no
tounge can expresse the sorowe and paynes that there
shall be. But others that by suche strokes and correction
as God sendeth them, be exercised for theyr
pur<P Zzz3v>gation, and be made better and better, & taketh them
for a warning to conuert and amend their liues, such
correction doth the%m% much good. Therfore it is written,
$$Iob. v. Beatus homo qui corripitur a domino.$$ Blessed is
the man or woman that is correct and punished of our lord
God. And the reason is this, for if mannes correction maye
be good and holesome, then Gods correction muste nedes
be much more holesome: for man knoweth not parfitly the
maner and measure of holsome correction, neither is
omnipotent to take awaye the punishment when it is ynoughe,
or when he lyste, nor to do good and to ease a man in tyme
conuenient: but God by his omnipotency, by that he is
almightie, and knoweth all thinges, he knoweth how much or
how litle he maye punishe his childe and seruaunt, and he
euer punisheth hym to do him good, either to trie him, and
to proue his constauncy, or to make him amende his lyfe.
For there is no man liuinge that can say he is all cleare,
but that he hath sinned or done amisse: and many things
that in our iudgement semeth to be iust and well done, yet
in the iudgemente of God they may be nought. For man seith
and iudgeth after the exterior apparaunce, but God seith
the secretes of the heart, and al other circu%m%staunces. And
in as much as all mankinde was at the beginning iustly
condempned for the offences of Adam, God will not easely
deliuer vs from that malandre, neither from so greate a
disease, which also maketh that sinnes be euer ready, and
we euer running headlong to them, but iustice & good
<P Zzz4>
 liuing is full of labour and payne, and is hard to come
to, but that loue and charitie maketh that easy to them that
loueth God, whiche to other is very painefull. And this
is the occasio%n% of this priuie iudgement of God, by which
he sendeth trouble and paine to good men with the bad
indifferently, for all haue sinned, and haue nede of gods
glorious helpe. Some by the sayde payne & trouble that God
sendeth, be exercised for their purgation, and to be made
better by the same, suche as be good, as Iob, Tobie, and
such lyke, others be warned for their conuersion and
amendment of their liues, and other that contemneth the
callinge, it blyndeth toward their condempnation, as I
sayd. Now is the time that Goddes iudgement should begin at
Gods house, the Church of Christ, the congregatio%n% of good
faithfull people, whiche must be exercised with paine and
trouble to learne the way to glory and ioy euerlastinge,
where reproued & damnable perso%n%s, lead a mery life in
welth and prosperitie, & feleth no paine nor displeasure,
but laugheth at other mens harmes and glorieth in nothinge
more, the%n% to make the%m%selues riche of other mennes goodes,
landes and possessio%n%s, to their euerlasti%n%g impouerishing.
And if we shal yet more specially speak of the house of
God, it is to be feared, lest euen like as Ezechiell the
prophet saw in his visio%n%, vi. aungels like me%n%, with weapons
in their handes to execute Gods vengeaunce on the reuersion &
leauinges of Ierusale%m%, & they had going afore the%m% one
clothed in linnen, hauing a pe%n%er & inckhorne ha%n%ging at
his back, which was co%m%maunded to make y%e% sign of
<P Zzz4v>
Tau, vppon all them that lamented and wayled for their owne
sinnes, and for the sinnes of the people: the other .vi. men
were commaunded to go forth & kyl al them that had not
the said signe of $$Tau$$ marked in theyr foreheades, and to
spare neither olde nor younge, man, woman, nor child.
$$Et a sanctuario meo incipite. Ezech. ix.$$ And beginne at
my holye church, sayth almighty God, because that the
iniquitie of the people, rose that tyme by some occasion
of them of the churche, eyther because of ill example
geuing vnto the people, or els because they would not by
holesome lessons instructe them to liue vertuouselye, or
els for feare of displeasure of great men, woulde not
sharpely reproue theyr vices, and noughtie liuinge. The
day of iudgemente is at hande, as appeareth by manye signes,
continuall warre or suspition of battayle, countreys against
countreys, realmes agaynst realmes, princes agaynst princes,
continuall plague of moreine and pestilence, trouble &
vexation continuallye, and feare lest GOD hath byd the
ministers, the executours of his iustice & vengeaunce, to
beginne at his churche, for wel is he that can do any hurt
or displeasure to a preist, to take their landes & liuinges,
is thoughte gotten good, & no good so easely gotten to
ieste, raile and mocke at them, and to do them despites,
is thought best pastime, not regarding the prohibition of
God $$Nolite tangere Christos meos: et in prophetis meis$$
$$nolite malignari.$$ Touche not mine anointed (saith God)
and maligne not, ymagin no mischeif, nor do any such harme
to my prophetes,
<P Aaaa>
such as preach & teache, and tel you of the wyl of God.
So euery way Gods stroke & iudgeme%n%t beginneth at y%e% church,
albeit s. Peter in this place taketh not the church so
precisely, for y%e% ministers of the church, but more
generally for the congregation of good faithful people,
which almightye God permitteth and suffreth to be
flagelled and scourged here, because he wyll not dampne
them eternally, but wyl shortly set them at rest in heauen
aboue, where they shall be no more scourged nor vexed
pilled nor polled. $$Si autem primum a nobis, quis finis$$
$$eorum qui non credunt euangelio dei?.$$ If Gods iudgement
beginne, and be so sore vpo%n% vs that beleue vpon him, what
shal be their ende that beleue not Goddes gospel or that
haue beleued it in times past, and now beleueth it neuer
a deale? If he punishe them that he loueth, howe shall
they spede that he loueth not? And if he whip & beat his
children, what shal the wicked & noughty seruauntes loke
for? but to be bou%n%d ha%n%d and fote and cast into exterior
darkenes, to dampnatio%n% euerlasting. $$Et si iustus$$
$$vix saluabitur, impius et peccator vbi parebunt?$$ And
if a good ma%n% shal scarsely and with much a do be saued,
where shal the wicked & common sinner appeare? Aristotle
saith. $$Quod fere fit no%n% fit, sed quod vix fit, fit.$$
That is almost done or wel nere done, is not done: but
that is scarcely done, yet it is done thoughe it be w%ith%
much a do. So if a man do manye times well, and liue wel
lo%n%ge and many a day, yet at the last falleth to sinne
and liueth nought, and so dyeth, this man was almost
saued, but yet he was not saued all oute in dede, because
he died in deadlye
<P Aaaav>
sinne, and out of the state of grace, as offendinge and
breaking one commaundemente or another, and he that breaketh
one commaundement. $$Factus est omnium reus,$$ is made giltie
in them al, as muche as concerneth euerlastinge saluation:
for if a man breake one, then the obseruinge and kepyng of
al the rest shal not saue his soul from da%m%nation. But
the iust man, the good liuer, taketh payne and labours to
auoyde from sinne, and to please God by vertuouse liuinge,
and by doynge good workes, and it is not one days worke
onely, but he must continue in well doynge, and in continuall
battayle agaynst the deuil, the world and the fleshe.
It is no smale busines, but continuall payne and sorowe, as
S. Paule said, $$Actu. xiiii. Per multas tribulationes oportet$$
$$nos intrare in regnum Dei.$$ Through many troubles and much
busines (which can not be auoyded, ouercome, or passed
through, withoute a speciall assistence of almighty God)
we must come to heaue%n%. And that is it that S. Peter sayth
here, $$vix saluabitur iustus,$$ the good man, the good liuer shal-
be saued scarcelye, or with much a do. I heard one preache
in an excellent and learned audience, whiche expounding this
text of S. Peter, $$Iustus vix saluabitur.$$, resolued this
word $$vix$$ folishly into y%e% .iii. letters, $$v.i.x.$$ vnderstandinge
by $$v. virtue$$ by $$i. Iesu,$$ by $$x. Christi,$$ as though S. Peter
had meaned y%at% a iuste man, or a good liuer shalbe saued bi
the vertue or power of Iesus Christ. And this is true,
for without his power no man shalbe saued: but this is not
taken of the said word $$vix$$ so resolued by an $$Ethimologie,$$
for it is a folish $$Ethimologie$$ in
eve<P Aaaa2>ry Point, and specially because that why this letter .x.
shouldsignifie $$Christi,$$ there is no reaso%n%, although the
grekes $$ch,$$ which is the fyrst letter of $$Christus$$ in y%e%
greke, be made like our latin $$x.$$ But this co%m%on text of
Peter (which is almost in euery mans mouth) is taken of the
$$Prou. xi. Si iustus in terra recipit, quanto magis impius et$$
$$peccator.$$ If a good liuer receiueth paine & punishme%n% here
on erth, how much more may the noughty liuers loke to receiue
& take? If y%e% martirs haue suffred innumerable displeasures,
& vntollerable paines for Christes sake here in this
world: how muche more sorow & paines groneth & loketh for
their tormentors that put the%m% to those paines? And if
holy Iob & the old patriarchs & prophetes, & in Christes
time, the apostles, martirs, & such other receiued much
pain, & suffred sorow & displesurs to please almightie
God, how much more sorow may they loke for in another world, y%at%
here liueth at pleasure, & be mery & laugheth at other mens
harmes, & taketh more paines to hurt the%m%, then to do them good?
The good liuers taketh paines on earth, here in this
world, the sinners, malicious perso%n%s, bribers, oppressioners,
& extorcioners shal suffer their paines w%ith%out end, in the
horrible paines of hell. And this is it y%at% s. Peter meaned
by the sayd text, y%at% the good ma%n% shal with much a do
be saued, that is $$vix,$$ scarsely, where shal the vicious
wicked sinner apeare? he can not so come to saluatio%n%, then
no remedy but he must come to dampnation, with the deuyll
and all his dampned companye in hel. Then for the finall
conclusion of this matter of sufferynge aduersitie,
<P Aaaa2v>
paynes and trouble for Christe, and for iustice sake,
S. Peter concludeth saying: $$Itaq%ue% & hi qui paciuntur$$
$$secundum voluntatem dei. &c.$$ Therfore they that suffereth
of ill folkes by the wil & permission of God, this is called
$$Voluntas signi,$$ it is a signe that he is content it should
so be, because he suffreth it for the time, and it semeth that
he wyl so, because he suffreth it. Thei that so suffreth,
let them commit their liues, their soules to almighty God
their faithful maker, in good workes, let them liue well
and do well, nothinge presuming on theyr owne power, &
then let him alone withal, when you do the best, and you can
do no more, let him alone with y%e% rest, for he is faithfull
(saith S. Peter) he is trustie and faythful, and wyl not
fayle to acquite aboundauntlye the paines that you take,
yea and much aboue anye mans deseruing. And here you must
not forget how S. Peter biddeth vs commende oure selues to
God in good dedes, then onely fayth is not ynough, you must
worke charitably withall, to declare youre selues to haue
a liuely fayth, viuificate, made alyue, and adourned with
charitie and good workes, whiche shalbe acquited surelye
and faythfully with glory in heauen euerlastingly,
whiche he graunt vs. etc.











































<P S 26>
<P Aaaa3>
!The .xviii. treatise or sermon.!

!The fyfte Chapiter.!

GOod and worshipfull audience, considerynge my bounden
duetie and due obedience that I owe to the superiour powers,
I haue absteined now from preachinge these .v. or .vi. yeares,
but nowe that it hath pleased them more fauourably to loke
vpon me, and to lycence me, I shalbe glad to retourne to
that my old exercise, and to come among you to do my duety in
that behalfe, at such times as I may co%n%uenientlye. Furthermore
I trust you remember, and I doubt not but many here present
doth remember that about .viii. or .ix. yeares agone, I toke
vpon me to preache vnto you, here in this citie, the first
epistle of S. Peter, in whiche in manye sermons I came ouer
foure chapters of the same epistle, afore I was prohibited
for to preache. And now beginning where I lefte, I purpose
(GOD helpinge) to prosecute the residue of the said epistle.
The .v. chapter beginneth thus.
   $$Seniores ergo qui in vobis sunt obsecro, consenior$$
$$& testis Christi passionum, qui & eius quae in futuro$$
$$reuelanda est glorie communicator, pascite. &c. i. Pet. v.$$
Because the blessed Apostle Saynt Peter woulde leaue none
estate of people destitute of learninge, and withoute gostlye
exhortation, therefore after his holesome lessons geuen afore,

<P Aaaa3v>
as to bondmen and seruauntes, & then to wiues and maried
men, & then retourning to general lessons indiffere%n%t for
al men. Nowe consequently in these wordes rehearsed he
infourmeth preistes, which God hath apointed to be among
the people, as launterns of lyghte, to leade and guyde his
people towarde the saluation of theyr soules, whiche is the
ende and perfection of our fayth, as he sayde afore. $$Capi. i.$$
In all maner of doctrine the auctoritie of the mayster hath
great efficacitie, and doth verye muche in makinge the
scholer to applie his mind to that is taught him, to
learne it,and beare it away. Therefore Saint Peter, because
he would here teache preistes, he professeth him selfe to
be a preist as they be, and therefore they shoulde be gladder
to heare hym, and to folowe his doctrine. As yf there
should be a matter of the trade of marchaundise to be
intreated of among the marchauntes of this citie, if there
came in a marchaunt of graue and longe experience, all the
others woulde geue eare and lysten to his talke, and woulde
be gladde to folowe his counsell. Lykewise amonge carpenters
or masons, if the kinges cheife carpenter or maister mason
of his graces workes came in place, beynge knowen for most
excellent of the realme in theyr faculties, all the
carpenters, all the masons in the citie would anone resorte
vnto them, to heare some learninge of them. Euen so it is
in matters of hygher learnynge pertaininge to our soule
health. And for suche considerations S.
<P Aaaa4>
Peter here professeth him selfe to be a preiste, and a
preiste not made at all aduentures, as these leude
ministers be made nowe a dayes of shoemakers, smithes, cob-
lers, and clouters, as well maryed as single, but one taught
& brought vp vnder the prynce of preistes oure Sauyoure
Christe, therefore they shoulde assure theim selues that
he woulde teache them nothinge but that shoulde beseme
a preiste. And yet furthermore to amplifie his auctoritie,
he calleth hym selfe a wytnes of Christes passions and
paynes that he suffred for vs. <Testis Christi passionum.$$
Thoughe all Christes lyfe were a verye passyon, and a time
full of trouble, paine, and persecution, yet chiefly his
passion begonne when he prayed on the banke besyde $$Gethsemani,$$
in the mounte $$Oliuete,$$ when he was in a marueilous agony,
that made him swete so sore, that the droppes fel from
him like water mixt with bloude. Then came Iudas, and a
traine with him of the presidents souldiers, & also of
of the bishops men, & set hand vpon him, & led him ful
boistuously, first to Annas, then to Caiphas, that was
$$pontifex anni illius,$$ then to Pilate, then to Herode, because
al the world should wonder on him, as condemned by so many
iudges, and none of the%m% all speaking one word for his
dispatching or acquiting. Then they brought him backe againe
to Pilate which condemned him to death, partlye to stoppe
the Iewes mouthes and their clamoure, partlye for fear
lest he should haue bene accused to the emperoure for
lettinge one scape that toke vpon him to be a kinge, as
the Iewes bore him on hande
<P Aaaa4v>
that Christ did, as preparing or intending a commotion or
rebellion agaynst the emperoure. Of all this processe
Peter was $$oculatus testis,$$ a wytnesse that sawe it with
his eye, to his greate discomforte, payne and heauines,
and specially after that the cocke had crowen thrise, when
Christ loked backe vpon him and so pearced his hearte with
his looke, that he remembred what he had done deniynge
his maister, that then furth he went and wept bytterly,
and afterwarde by his preaching and teaching he testified
the same processe of his passion, and of his glorious
resurrection and ascention, and stickt neither for
threateninge, beating, nor imprisonment. This should
make all them that woulde beleue on Christe to credite him,
and to do as he bad them. Another perswasion he expresseth,
$$Qui et eius quae in futuro reuelanda est gloriae$$
$$communicator.$$ I am a preist as you be, I am a witnes of
Christes paines and passion, which I saw with mine eyes,
and thirde, I was partaker of his glory, which shalbe
reueled and openly shewed in time to come, meaninge the
marueilous and glorious sight that he sawe at Christes
transfiguration, of whiche S. Mathewe writeth in the .xvii.
cha. At which time he saw the glory of Christes glorified
bodye for the tyme: for the which it is to be vnderstanded
that there be .iiii. dowres (as they be called $$dotes$$
$$corporis gloriosi)$$ of a glorious bodye, for whiche you
must co%n%sider that the soule of our sauiour Christ from
the fyrst mome%n%t of his conceptio%n% was glorious, & had the
giftes of glory by reason of y%e%
per<P Bbbb>fit vnio%n% of it to his Godhed, albeit by Gods pleasure
& ordinaunce it was, y%at% the glorye of Christes Soule did
not redounde and shew it selfe in his bodye, that so hys
bodie might be mortal and passible to performe the pryce
of oure redemption. And by like prouision of God it was,
that for the tyme of his transfiguration, the like glorye
shoulde redounde and shewe it selfe in his bodye, althoughe
it were not permanent and continuynge, as it is nowe in hys
blessed bodye, and shall be in our bodyes when we shall
ryse to saluation and lyfe euerlastyng at the general
iudgmente. It was for the tyme in hym, as $$Passio transiens,$$
a qualitie passynge, and therefore for that tyme not properlye
the dowrye of a glorified bodye. $$Quia dos de sua ratione$$
$$importat qualitatem permanentem.$$ And this that I saye of
these giftes or dowryes of a glorious body, is not onlye
a fraske or a knack of the scolastical lernyng, but it is
the true doctrine of saint Paule.$$i. Co. xv.$$ where he declareth
the maner howe deade mens bodyes shall rise at the generall
iudgement, sayinge: $$Seminatur in corruptione, surget in$$
$$incorruptione.$$ Where he expresseth the gift or dowrye of
$$Impassibilitie.$$ Nowe our bodyes be subiect to all paynes
of sickenesse, strokes, and lyke harmes, then we shall ryse
impassible, so that neither fire nor water, sworde, nor anye
other weapon shall hurt vs, by the dowry or gyfte of
impassibilitie. $$Seminatur in ignobilitate, surget in gloria.$$
Our bodies shall be buried in ignobilitie, that is to saye,
dymme, darke, colourlesse, but it shal ryse in
glo<P Bbbbv>rye by the gyfte of clearenesse and brightnesse, that is
to say, in suche clearenes and bryghtnes that no mortall
eye shall be able to beholde it. $$Seminatur in infirmitate,$$
$$surget in virtute.$$ Our bodyes shall be sowed or buried
in Infirmitie, that is to saie, dull, weake, & not able to
stirre hither or thither, but they shall arise in might,
strength, and subtiltie, so penetratiue & percynge, so
subtill and fine, that it shal be able to pearce through
the stone wals without any diuision or breaking either of
oure bodyes or of the wall, euen lyke as Christ came among
his disciples w%ith%out breaking of y%e% dores or wals, or any
diuisio%n% of his own body $$Seminatur corpus animale resurget$$
$$corpus spirituale.$$ Our bodies be buried as of the kinde
of the flesh suche as beastes haue, but it shall ryse a
spirituall bodye, by the gyfte or indument of $$Agilitye,$$ so
quycke, so nymble, so quyuer, that a man shall be where
he lyste in a moment or tyme vnperceptible. And so we haue
of saynte Paule these foure giftes that I spake of, and of
which saint Peter meaned whe he said that was co%m%municator
or partaker of Christes glory, which though it wer marueilous
at that time of his transfiguration, yet it shal be
reueled & shewed much more manifestly, & more gloriously whe%n%
he shal come i%n% glory to iudge the quick & the dead. Part
of this glory .s. Peter saw at the time of Christes tra%n%figuration,
as I said, when he could not wel tel what he said or did.
But he was so well pleased wyth the sight that he saw, y%at%
he wold haue ben glad to haue taried there stil, & al his
company with him
<P Bbbb2>
as wel Moses & Helias, as Iohn & Iames. $$Bonu%m% est nos hic$$
$$esse.$$ Here is good abiding for vs, & he wished lodgynges
to be made for Christe, & also for Moses & Hely, and wold
haue placed him selfe (I thinke) with Christ and his two
co%m%panions with Moyses & Hely. But anone his corage was
delayed when he saw a bright shining cloud couering the%m%,
by the which was signified the presence of the holy gost.
And out of the said cloude came the voice of the father,
saiynge: $$Hic est filius meus dilectus in quo mihi bene$$
$$co%m%placitu est ipsu audite.$$ This is my welbeloued son
in who%m% I delite heare him. When Peter, Iohn & Iames hearde
this voice, they fell flat on their faces, and were sore
afraied. Christ came to the%m% and touched the%m%, bad the%m%
arise & fear not, & whe%n% they loked vp, thei saw no ma%n%
but Christ their master alone. These iii. allectiues
which .s. Peter toucheth to alure the%m% to geue credit to his
writing, and to his doctrine thus declared, let vs further
procede to the letter. S. Peter calleth such priests,
$$seigniours$$ or $$elders,$$ & ancients, specially for their
ancie%n%tnes, grauitie & sadnes, in maners & conditions. In very
dede $$presbiter$$ in the greke is by interpretation $$senior$$
in the latin, in Englishe an auncient, or an elderman.
Albeit euery olde man, or auncient man is not a Prieste,
but onely suche as by prophecye, or election and imposition
of a prelates hande is piked out & chosen among the moe
to be addict and appoynted to God, and to be a minister
of God in the Churche or congregation in thynges
be<P Bbbb2v>longynge to God and to his seruice, somewhat like as in
this example. In cities and townes we call theim Aldermen
not euer that be the eldest men within their warde, but
such as partely for their substaunce, and more for their
honestye and sadnesse and wisdome be thought worthy to rule
the stretes, and the people within their wardes, and so
they be called eldermen or aldermen by election, although
they be yonge men by yeares. But these seigniours or elders
that we call priestes be made, and euer haue ben made
co%n%tinually as well in the lawe of Moyses, as in the tyme of
grace and the lawe of the Gospell, by the imposition and
laiyng on of the prelates handes, and other ceremonies
longyng to the same, by which they that be so ordered
receiueth a special gift of grace, that maketh their
ministerie & seruice approued & alowed of God, and
acceptable to hym, and maketh the administration of the
Sacramentes effectuous and able to performe that they
signifie, that is to co%n%ferre and geue grace as they were
ordeined for to do. And this blessed ceremonie was not
done without great and Godly solicitude, premeditation,
and preparation afore by deuout prayers and fastynge, afore
the promocion of men, vnto the holye ministery and appoynted
seruice of God, accordyng to the example taken as well of our
Sauiour Christe, as of his apostles. Saint Luke writeth.
$$Luke vi. Factum est autem in diebus illis. Exiit Iesus$$
$$in montem orare, & erat pernoctans in oratione dei: & cum$$
$$dies factus esset vocauit discipulos suos & elegit duodecem ex$$
<P Bbbb3>
$$ipsis quos & apostolos nominauit Simonem, quem$$
$$cognominauit Petrum & Andream fratrem eius. &c.$$ Christ
went vp vnto an hyl to pray, and he taried all night in
his prayers to God. And when daye came, he called to hym
his scolers or disciples, and of them he chose twelue,
whiche also he named apostles. $$Simon$$ to whom he gaue
surname $$Peter,$$ and $$Andrewe$$ hys brother, and so foorthe of
others tyll he came to $$Iudas$$ that was the traytoure, whom
(as Sainte Ambrose noteth) Christe chose not vnwares or
ignoraunte what he would be, & how he would proue, but by
especiall prouidence, foresight, & of purpose. For our
sauiour Christ toke vpo%n% him mans infirmitie & frailnes
& therfor he refused not such pains of our infirmitie as
men co%m%monly do sustayne. He was content to be lefte and
forsaken, as manye men be of their frends sometyme that thei
loued best. He was content to be vttered whe%n% he might haue
bene secrete and quiet. He was content to be betrayed
of hys owne scholer, & serua%n%t & to be co%m%mitted by him into
his enmies hands. And all this he suffered for vs, and for
this purpose. To geue vs example that if thou or I be
forsaken of our owne felowe or frende, or if wee be vttered,
and our secretes reueyled and opened, or if we be betraied
and put into the daunger of our aduersaries by our owne
felowe, or one that we haue done for, we should moderately
take it, and well a worthe that our iudgemente hathe erred
and gone amysse, that we haue taken him of greater honestye
then he is, and that we haue taken him for one of better
fidelitie and credence, then hee
<P Bbbb3v>
sheweth him self to be. We must be content y%at% our benefite
that we haue done for him hath perished & is clarely lost,
we ought to be contente as well as Christ was wyth Iudas,
and with all the displeasures, dispites, and paynes that he
suffered by occasion of his falsshode. And here also
.s. Ambrose noteth, that in this praier & watch of Christ
all night longe afore he chose his .xii. Apostles to be
his ministers in his Churche, we maye learne what we ought
to do for our owne soule health, seing that Christ toke so
much paine, not for hym self, but for our wealth only, to
watch and praye that we might haue such ministers chosen
by him that myght faythfully instruct vs for the saluation
of our soules. We may also by thys example of Christ
consider what wee ought to do, when we wyll enterpryse or
set vpon any good or godly work or busines, consideryng
that Christ whe%n% he should chose his apostles to accompany
him & to learn of him, and the%n% to be sent forth to preach
his doctrine, praied, & praied alone, & praied all night
long without slepe, and without meate or drinke. Thapostles
according to the example of their maister Christ vsed like
maner. As we haue $$Act. xiii.$$ where it is written that the
holye Goste spoke vnto them that wer in $$Antiochia,$$ prophets
and doctours with other company there seruing God & fastyng.
$$Segregate mihi Saulum & Barnaba%m% in opus in quod assu%m%psi$$
$$eos.$$ Seperate & set out for me Saul (which was afterward
called Paule) & Barnabas into the work for which I haue
take%n% the%m% And it foloweth, $$Tunc. ieiuna%n%tes & ora%n%tes
$$im$$<P Bbbb4>$$ponentesq%ue% eis manus dimiseru%n%t illos.$$ They altogether
fasted & prayed & put on the%m% their holy ha%n%ds & sent the%m%
forth likewise. $$Act. xiiii.$$ I read y%at% Paul & Barnabas
returning backe by the cities of $$Listra, Iconiu%m%,$$ and
$$Antiochia$$ co%n%firming and staiynge the minds of their
disciples, & exhorting the%m% that they should perseuer &
stedfastlye co%n%tinue in their faith which thei had receued.
And declaryng and persuading the%m% that bi many tribulatio%n%s
& much trouble we must enter into the kingdom of god. And
whe%n% they had made for the priestes in euery church, &
praied deuoutly for them with fastyng thei co%m%mitted &
betoke the%m% to our Lorde God, on who%m% they beleued. And here
(good & worshipfull audience) it is to be noted that in
the Primitiue church euen in thapostles time, whe%n%soeuer
there were priestes ordered to be Gods ministers, the people
vsed fasti%n%g & praiyng, fasting y%at% their wits & mindes might
be more clere and eleuate, & apt to pray. And praiyng to
almighty God for grace y%at% thei which wer chosen & admitted
to so excelle%n%t a fu%n%ction, ministery & seruice, might be
worthy to do their duty in their seruice & calling. And euen
according to the apostles exa%m%ples, such fastyng & praiyng
hath ben vsed hereafore eue%n% to our time: For at such times
as holi orders be geue%n%, we haue certein daies .iiii. times
in the yere called $$imbring daies,$$ in whiche all christen
people vsed fastinge & praiyng to god, that it may please
him to inspire such grace into the harts of the prelats
& pastors y%at% they may circu%m%spectly loke vpon the qualities,
co%n%dicions, & learning of them that shalbe ordred, so y%at%
they be not accused hereafter for putting on
<P Bbbb4v>
their ha%n%ds to sone or vnaduisedly, or to rashly on the%m%
that taketh orders, so co%m%municating or taki%n%g part of other
mens fautes, as .s. Paul speaketh. $$i. Timo. v. Manus cito nemini$$
$$imposueris neq%ue% communicaueris peccatis alienis.$$ Put not
thy handes to sone vppon no man, neither take thou part of
other mennes sinnes, for the Prelate or Bishop that geueth
orders to one that is vnworthye because of hys vice or
ignoraunce, & lacke of learnyng, and by that occasion liueth
not like a priest or can not do his seruice and duetye like
a priest, then he that gaue hym orders is partaker of his
faulte, and shall beare hys parte of the iudgement,
condemnation, and punyshemente for the same. This is no
small perill for Prelates that geue orders, therfore verie
christian charitie moued christen men and women to praye to
GOD, specially at such tymes to inspire them with the
abundaunce of hys grace to take hede what they doe in
this behalfe. And as well for theim that shall take Orders,
and shall be deputed to that moste holye and excellente
ministerye. Howe highlye the Apostle sainte Paule Goddes
electe and chosen vessell estemeth and regardeth thys
puttynge on of handes vppon them that shall be ordered and
promoted to holye orders, appereth by his letters written
to hys disciples $$Timothe$$ and $$Titus$$. He biddeth $$Tymothe i. Ti.$$
$$iiii. Noli negligere gratiam quae in te est, quae data$$
$$est tibi per prophetiam cum impositione manuum presbiterii.$$
Se that thou dooe not neglecte or make light of the grace
that is in thee, whiche was geuen the by
<P Cccc>
prophecy or election with imposition or puttyng on thee
the handes of the priesthode or prelates. By this that
he calleth prophecy, he meaneth election or chosynge, in
as much as when men make election of any person to an office
or to performe or do any busines, they haue a certayne
expectation or hope that the person so elected is able to
do the thinge that he is chosen for, and wyll performe it
in dede that belongeth to hys callynge. And, $$ii. Tim. i.$$
$$Admoneo te vt resuscites gratiam dei que est in te per$$
$$impositionem mannum mearum.$$ I warne thee that thou stirre
vp and exercise the grace that is in thee, the whiche was
geuen thee by puttyng on thee my hands. After that Paule
being at Ephesus, met wyth certaine new conuerted christen
men, and asked the%m%, whether they had receiued y%e% holy gost.
No (said they) we haue not heard of him whether there be
any such thing or no. Then after they were baptised in the
name of Iesus (for afore thei had ben baptised only in y%e%
baptisme of Iohn in y%e% name of him y%at% shold come after.)
$$Et cum imposuisset illis manus Paulus venit spiritus s%an%ctus$$
$$super eos & loqueba%n%tur linguis & prophetabant.$$ When
Paul had set his hands vpon the%m% the holy gost came vpo%n%
the%m%, & they spoke with tonges of diuers languages, &
prophecied. And he willed his disciple and scoler $$Titus,$$
whome he hadde made Bishoppe of Creta (whiche nowe we
call the Ile of Candye,) to constitute and make priestes
in euerye Citye. $$Sicut & ego disposui tibi.$$ As I have
prescribed and geuen thee a rule, and taught thee
(saieth he) euen as he had
<P Ccccv>
ordered Timothe & him, euen so he taught them to promote
and to geue orders to others. And as he expresseth
there, $$Oportet Episcopum sine crimine esse.$$ I wyll
prosecute some pointes of Sainte Paules writinge to Titus
in this matter, for it agreeth muche w%ith% his like sayinge
to Timothe. Fyrste he requireth that a preiste be $$sine$$
$$crimine,$$ without crime. A crime is more then a sinne, or
a faulte for it is a notable or a greate faulte, worthie to
be accused and to be condempned. Some sinnes be lighter,
and not dampnable, suche as it very harde for any man to
escape. And therefore saied s. Iohn in his epistle. $$i. Io. i.$$
$$Si dixerimus quoniam pec.$$ If we saie that wee have no sinne,
or no fault, we deceiue & begile our selues, & there
is no truth in vs, specially of suche sinnes as the frailtie
of man customablie falleth vnto, and can not well eschue
them, whiche we call veniall sinnes. The wiseman speketh.
$$Pro. xxiiii. Septies in die cadit iustus, & resurget.$$ A iust
man, a good ma%n% falleth .vii. times in a daie, the determinate
nomber is put for the vncertaine number. It is as much
to saie: As a good man falleth ofte, and riseth againe. The
scripture calleth him a iust man, and yet saith that he
falleth, by which it is plain that such fallinge destroyeth
not his iustice. Therfore it must nedes be taken of such
fallynge or fautes without which ma%n% doth not leade his life
in this wretched world. By ignorance, by obliuio%n%, omission,
or forgetting of duties vndone, bi surreptio%n% or priuy crep-
inge of matters into mens nindes,
<P Cccc2>
by necessitie, by fragilitie of the flesh euery daye,
either willingly, or against our wills we offend, & yet
rise againe, so that such frailnes of the flesh of man
hurteth not, nor destroieth a mans iustice or righteousnes,
if he be a iust man or a good ma%n% where contrary the
wiseman saith there. $$Impij autem corruent in malum.$$ Because
that wicked persons neither good to God, nor good to man
doth runne downe headlonge to yll, to sinne, and to
damnation. So that when thei haue fallen by consent to
sinne, penance, and repentance is laid aside and despised.
And then must neades folowe eternall dampnation. Then to
Saynte Iohns saiynge. $$Si dixerimus. &c.$$ Of veniall sinnes
it is plaine, for without suche we can not leade thys
fraile life. And of deadlye sinne there is no man that can
certainely and surely knowe what case he standeth in afore
god, and whether he be worthye hatred, or the loue of GOD,
except it be by special reuelation, then a manne affirminge
him selfe to be cleare and without sinne, shoulde presume
to farre proudlye boasting him selfe of such sinceritie,
purenesse, and holinesse, as he was not sure of, and by
that in dede should be in the sinne of pride and
presumption, and not cleare. Then when Saint Paule saieth
that $$Titus$$ should promote to be a Prieste, such as be without
crime, that is to saye: suche as be without any enorme
detestable, and notorious faulte or vice, or sinne. $$Oportet$$
$$enim Episcopum sine crimine esse.$$ For a bishop must
be without blot or blemish of crime.
<P Cccc2v>
And that is it y%at% he saith to Timothe .$$i. Ti. iii.$$
$$Oportet episcopum irreprehensibilem esse,$$ without any
matter by whych he maye be reproued as criminall. And
here is to be noted that euen now S. Paule spoke of the
orderyng of priestes, and now by and by he telleth the same
tale of bishops, saiyng: A bishoppe must neades be without
crime wherfore you must note that in the apostles time
a priest and a bishop were all one, euerye Bishop was a
priest, and so he is yet in oure tyme, and euery priest
was a bishoppe, as it is taken plainly, and proued by
these words of saint Paul here. And this S. Ierome noteth
in an epistle that he writeth $$ad euagrium,$$ where he saith
also that afterwarde in processe of tyme, they vsed to
chose one to be preferred and made ouerseer and ruler ouer
other, to auoyde scismes and diuisions in the churche, for
feare lest euerye one inuentynge newe wayes and makyng
partes, and drawyng a congregation after him, should breake
the vnitie of the church. And such a one so elect and
chosen, & set in higher roume and state then the rest, they
called $$Episcopum a superintendent,$$ that is, a bishoppe, to
take hede and ouersee the others. Euen like as if in the
tyme of warre, the hooste beynge destitute, or wythout a
capitayne, should chose a capitayne amonge theim selues,
and call hym their Emperoure, or as if the Deacones shoulde
chose one amonge theim selues, whome they knew to be
circumspect, wise, and diligente, and woulde call hym an
Archedeacon, or chiefe-deacon, for what thinge is it
that the Bishoppe
doth
<P Cccc3>
but a prieste dothe the same, excepte it be geuyng of
orders, confirming of children, and some other consecra-
tions and blessinges, which by common consent of the churche
were geuen to the bishops office. Saint Augustine in an
epistle that he writeth to saint Ierom agreeth to the same,
saiyng: $$Quanquam secundum honorum vocabula, qui iam ecclesie$$
$$vsus obtinuit Episcopatus presbiterio maior sit, tamen in$$
$$multis rebus Augustinus Iheronimo minor est.$$ Although bi
the termes of honour (which now the vse of the church hath
goten) a bishop is greater then a priest, yet notwithstandyng
in many thinges Augustine is lesse of reputation then Ierome,
albeit Augustine were a bishop and Ierome but a priest. Wel
then we must take it indifferently as well of a bishop as
of a priest, yea and also of a deaco%n%. $$i. Ti. iii.$$ y%at% they must
be w%ith%out crime, euen as it besemeth gods stuard of his
spirituall treasure, which requireth a more truly minister
the%n% any worldly treasure doth. A priest also must not be
proud, for a proud man thinking that his preferme%n%t to y%e%
dignite of a priest, is more because of his excellencye and
deseruynge, and because he thynketh hym selfe so necessary
for the churche, that the congregation hathe neade of hym,
and can not be wythout hym, and so falleth to contempne and
despyse others that be as good and better then hee, and by
that falleth into the snares of the Deuyll. As Saynte Paule
sayeth, $$De neophitis. i. Timo. iii$$. Where he woulde not haue
hym promoted to be a Bishoppe or a Prieste that is a
newe conuerse. As who should
<P Cccc3v>
saye, yesterdaye at the Carte, or in the barne among his
corne and his threshers, or in the common market, and to
daye at the altare to entrete the sacrament, yesterday at
the open sises, sessio%n%s, lawe dayes, or the courtes, & to day
to minister in the church, yesterdaye at dice and cardes,
and all vnthriftye games, and to daye to turne and reade the
holy bokes of the scriptures, or the holy masse boke,
yesterdaye to dauncyng and daliing, and to daie to
consecrate priestes, wydowes or virgyns. Such sodayn
chauges s. Paul liketh not, for fear lest they that be so
newly promoted, wold sone forget the%m% selues & their callinge,
$$Non iracundum,$$ a prieste muste not be a fumishe or
passionate ma%n%, anone in a rage for euery turning of a straw,
or for a triful, for he that is as a iudge amonge the
people (as priestes be) muste weighe all matters afore they
take theim to harte, leste in their anger they shal not see
the ryght, but rather saye or do otherwise then reason
woulde. $$Iratus$$ is he that for some cause is kindled or
moued, and prouoked to anger. $$Iracundus$$ is hee that for
lyghte occasion or small cause is moued to anger, Saincte
Paul woulde not haue a Prieste to be sone on fire or angrye,
but rather wyth Patience, longanimitye, and longe suffer-
aunce to beare with his neighboure, $$Non vinolentum,$$ no
greate drinkers of wyne, they must bee, that be promoted
to holye orders, speciallye aboue all menne, because
that wee be sette
<P Cccc4>
in the steade and place of the Apostles, therefore wee
muste obserue not onely their wordes, & preachyng, but
also there abstinence. $$Nolite inebriari vino, in quo$$
$$est luxuria,$$ sayeth Sainte Paule. The filthinesse of
Lecherye and carnall luste, commeth principallye of
takynge to much wyne and hoate or stronge drinkes, and with
ouermuch feadynge, for it is true that Terence sayde.
$$Sine Cere & Bacco friget Venus.$$ Esay sayeth.$$Capi. v.$$
$$Ve qui potentes estis ad bibendum vinum & fortes ad$$
$$miscendam ebrietatem.$$ Woe be vnto you, eternall payne
shall come to you that bee stronge to drinke Wine, and to
mengle dronkennesse, not onelye to be dronke youre selues,
but also to make others dronken. Lette vs therefore aboue
all other menne, remember the wyse mannes decree and
sentence. $$Cogitaui a vino carnem meam abstinere, vt$$
$$animam meam transferam ad Sapientiam. Ecclesiastes. ii.$$ I
haue thoughte, decreed, and determyned my selfe too abstayne
my Bodye frome Wyne, that soo I myghte tourne my Soule
and wytte to Wisedome. And wee reade of Danyell and his
fellowes. $$Dany. ii.$$ That they refused the meates of the
Kynges reward and from hys boarde, and toke pulse and
hearbes of the Gardeyn to eate and water to drynke,
and so they became wyser then all their companions, &
excellently learned in all bokes, & in all sciences. For
in very dede abstine%n%ce
<P Cccc4v>
wyth study breadeth science and learning, which is most
besemyng and necessarye for all prelates and priestes.
$$Non percussorem,$$ they muste not be lyght fingered, or
readye to stryke, or to hurte anie manne. As they be
commonly that will not refrayn their passion or anger,
and also they that be dronken wyth wyne, whiche the Apostle
excludeth here immediately afore. And some men deuoutlye
vnderstande, that $$Non percussorem,$$ that he muste not
by wordes in preachyng rappe at anye man, strikynge his
conscience wyth peruerse and false doctrine, and with
sedicious opinions. And Sainte Peter sayeth here. $$Pascite$$
$$qui in vobis est gregem dei, prouidentes non coacte,$$
$$sed spontanee secundum deum neq%ue% turpis lucri gratia sed$$
$$voluntarie.$$ Prelates and Priestes muste not be to desierous
or gredye of vnhonest lucre, gaynes, or wynnynge. You
muste vnderstande that the occupiyng that well besemeth
som man, is vnfitting and euil besemyng some other man.
And that is honeste to one man, is filthye, vnhonest,
and euyll besemynge to an other manne. A Draper, a
Mercer, a Shomaker, and a hardwareman maye stande in the
open Market and sel hys ware to the most aduauntage and
gaine, thereby sufficientlye to sustayne hym selfe, and
hys familye or housholde. A Knyght, a squyre, or a well
landed manne maye not so do wyth hys honestye. It were
filthye, shame, and dishonestye for hym so to dooe, and
hys winnyng shoulde not bee but fylthye wynnynge, horrye
shyfte, and shamefull gaynes.
<P Dddd>
So a priest that hath refused worldly trouble & toyling,
and giuen him selfe onelye to the seruice of God, may
not with his honesty (yea but with his shame) giue him
selfe to worldly cheuesance, marchandise, chopping
and cha%n%ging, byeng good chepe, selling deare. That
occupying or gaynes that is tollerable and somwhat honest
in other, is $$turpe lucrum,$$ shameful gaines in him. But
yet there is a more filthy gaines that some prelates and
priestes laboreth for, to the great infamie of the
churche, and that is the gredie appetite that they haue
to get winning at dise and cardes and suche vnlawfull
games, and myspendinge theyr good houres at the same. This
is $$vere turpe lucru%m%,$$ filthy or vnhonest gaines. The
Philosopher $$.iiij. Ethi.$$ saithe, that $$turpe lucrum est quu%m%$$
$$aliquis parui lucri gratia obprobrium sustinet,$$
filthye and vnhonest gaines or winning, is when a man for
small aduauntage susteineth shame or an ill name, and
he putteth example of disers, and gameners, and robbers
of dead mens graues: As we had amo%n%gest vs these that steale
plates of brasse with Epitaphies from mens graues or
tombes, or yron fram the grates or partcloses and al
such priuy pikers, and also hoores and horehunters. Al
such saith the Philosopher, $$lucri gratia negotiantur &$$
$$opprobria sustinent,$$ they laye forth theyr ware for
aduauntage, and getteth dispite and shame therby, and
they be all $$illiberales,$$ churles without liberalitie or
bountuousnes, or gentle harte, as it is plaine of these
gameners which studieth to get & win of theyr own
friendes and louers, to which
<P Ddddv>
they should rather be good then harme. For amite and
freendeshyp woulde that one freende should help an other,
rather then take from hym that he had, or apayre his
liuinge. And these fylthy commen strumpets, after they
haue receyued theyr promise that they looked for, careth
not thoughe his head were of, that euen now she
occupied with all. Saynt Peters mynde is and also Saynt
Paules, that we shuld not apply our mindes nor our labours
to worldly lucre, by any kinde of marchandise or chafering,
and that we should not looke for gaynes, by anye kinde of
gamning or vnhonest exercise of our bodyes. As it were
sayinge to euery one of vs, as well to priests as to
religious me%n% or wome%n%, where any be. $$Labora sicut bonus miles$$
$$Christi Iesu. Nemo militas deo implicat se negotijs secu-$$
$$laribus vt ei placeat cui se probauit. ii. Timo. ii.$$ Labour
& take paynes as a good Sauiour of Christ Iesu, of Goddes
retinue, no man nor woman, beinge a Souldier to God or
of Gods retinue, wrappeth or intangleth him self in
seculare or worldly busynes, or occupatio%n%, we must not turne
our spirituall profession that we haue taken vpon vs, into
worldly exercise for lucre, that by Godlye exercise we may
like good warriers please him, to whome we haue geuen and
promised our selues, and for whome we haue tried and proued
our selues, as euery man must do, that wyll take suche
charge vpon him. And some there be that maketh a
marchau%n%dise of the worde of God, vsinge their preaching
& teaching all for lucre & aduauntage, $$turpiter affectantes$$
$$lurum,$$ vnhonestly, gredy &
hon<P Dddd2>grie for money & lucre, thinking all that lost that goeth
beside their berdes or that they ca%n%not get, it greeueth
them that any men should open theyr mouthes in a pulpet
but the%m% selues, that so they might gather in their sermon
nobles. If a good man or woman, by testament or other
wayes, wil or geue any money, for to haue certayne sermons
preached, then they make shifte, then they make freendes,
that they may be the doers of it, more for the lucers sake,
then for zele to the soule health of their audie%n%ce. S. Paule
ouer & aboue y%e% properties afore rehersed, reciteth many
other necessary for a priest, whiche were to longe to be
declared euery one, which doubtles declareth a maruaylous
sinceritie, purenes & honesty, required a prelate or a
priest, & in all the%m% that haue gyuen the%m% selues to be Gods
souldiers & ministers, of which co%n%ditions & qualities
S. Iherom saith $$contra pelagi. Li. i. Nullus aut rarus est$$
$$qui omnia habet que habere debet episcopus,$$ either none
therbe or very few or seldo%m% seen, that haue al the
qualyties that a bishop ought to haue. Then it is our
parte, eueri one of vs to labour to be one of those few,
that so we may not only take honour & worship by our orders,
but also may do worship to y%e% order. $$S. Iohn Chrisost. de$$
$$sacerdotio. Li. vi.$$ saieth: $$Fu%n%ctio sacerdotalis angelica%m%$$
$$virtute%m% requirit etenim sacerdotis animum solaribus radijs$$
$$puriorem esse oportet ne quando spiritus sanctus desolatu%m%$$
$$illum reliqua%n%t vt dicere illi liceat viuo ego non amplius$$
$$ego, viuit autem in me Christus.$$ The office of a priest
requireth the vertue of an Angell, for the priestes soule
and minde must be more pure & cleare
<P Dddd2v>
then the sunne beames for fear least the holi gost leaue
him desolate and without his help and assistence, so that
the priest may say with Saynte Paul, I liue now no more
I, not as I was and not as I liued afore, for Christ liueth
in me. And in the thirde booke he saithe: $$Sacerdotium$$
$$in terra quide%m% peragitur ceterum in rerum celestiu%m% classem$$
$$ordinemque referendum est.$$ Priesthoode is occupied and
vsed on earth, but it must be referred & taken as into the
order of heauen and of heaue%n%ly thinges. And wel worthy
(saith he) for no mortal man, no angel, nor archangell,
neither anye other creature, but the very holy gost himself
hath disposed this order, for he was the auctour and causer
that mortal men yet abiding in the fleshe, shoulde conceiue
in their myndes this ministery, seruice and office of the
angels. Therfore a priest must nedes be of such pure
sanctimony and holynes, as thoughe he were set euen in the
heauen & stoode euen in the middle amonge the angels of
heauen. This Chrisostome declareth by a comparison of the
misteries of the old law vnto our misteries & secretes of
the time of grace, saying: $$terribilia namque atq%ue%$$
$$horrifica fuisse ferutur. &c.$$ Me%n% say that the thinges that
went afore the tyme of grace, were terrible and honorable
(as no doubt they were in theyr time) such were the smal
belles and pomegranates about the skirttes of the priestes
vestiments. The .xii. rich precious stones curiously set in
y%e% golde plate on the prestes brest. And other precious stones
set vpo%n% his shoulders, his miter vpon his head, and his riche
and large
<P Dddd3>
gyrdle about his middle and his garment preciouslye
brodred and wroughte downe side to hys feete. Then to
consider the honour of the tabernacle, and afterwarde of
the temple, and speciallye of that moste and reuerend part
thereof called $$sanctum sanctorum,$$ the holyest part or
place of al holy places, and was diuided fro%m% the larger
part called $$sanctum,$$ by a riche veyle or curtain, which
at the time of Christes death was rent and torn down from
the toppe to the neither part, as it is playn in the gospel.
Then to consider the great & wonderous quietnes and silence
in the same temple vsed, with other circu%m%stances about
the same ceremonies, surelye it is a wonderous thinge to
muse vpon and to be remembred. But yet (sayth Chrisostome)
if we conuert oure contemplacion to consider what thinges
the time of grace hathe brought to vs, and woulde discusse
and examyne them, we should iudge all the sayd nobilitie and
excellencie of the testament to be light & smal matters,
and might saye wyth Saynte Paule $$ij. Cor. iij. Nec glorificatu%m%$$
$$est quod claruit in hac parte propter excellentem gloriam.$$
Where S. Paule of purpose compareth the glory and the
excellencie of the ministers of the newe testament to the
glory and ryaltie of the ministers of the old testament.
That thing that floorished and was had in glorye and
riallie esteemed, was not glorified in this behalfe, in
respecte of the excellent glorye of the thinges of the
new testament of Christe. As the Apostle sayth a litle
before. $$Si ministratio mortis litteris deformata$$
$$in lapidibus fuit in gloria, ita vt$$
<P Dddd3v>
$$non possent intendere filij Israell in faciem. Moisi$$
$$propter gloriam vultus eius que euacuatur quo modo non$$
$$magis ministratio spiritus erit in gloria? ii. Cor. iii.$$
If the seruice of death, described and written with
letters in the stones of the two tabels, was had in glory
and reuerence so that the people of Israell coulde not looke
vpon the face of Moyses, which was the minister of that
lawe for the glorie and shyning bryghtnes of his face,
which is sone taken away, for it taried not. How then can
it be that the seruice of the spirite, by the grace of the
new Testament should not be in glorie muche more? He
calleth the ministration and seruice of the olde leuits
& priestes of Moyses law, the ministration and seruice of
death, because that Moyses lawe was the occasion of
death of the soule, not of it self, but by the malice and
yll will of man, whiche commonly laboreth and inclineth
to the thing whiche is forbidden, & so runneth headlonge to
breake the commaundementes of God, whiche be set forthe
by Moyses law, and consequently to run headlong to death
euerlasting. And also Moyses law is full of the
comminations and threateninges of the death of the body,
for the breakinge of it. He that gathered stickes on the
holy daye was put to deth: he that missayde his father or
mother, should die for it and such other. Yet the
ministers of the same were had in glorie & great reuerence,
whiche the Apostle declareth by the glory & shyninge
brightnes of the face of Moyses when he came
<P Dddd4>
downe from the mount from GOD, bringinge downe with
him the lawes, then his face had certayne bright &
shining beames comming from it which appered to the people
like hornes, ascending vpward from his face, so that the peo-
les eyes could not abyde the sight to loke vpon him, but
runne backe awaye from him, in so muche that he was fayne
to put a veyle, or a couerynge ouer his face when he spoke
to them, and when he went vp to talke with God, he
vncouered his face, and when he should declare Goddes
pleasure to the people, he couered his face agayne that
they myght more easly aproche and looke vpon him and heare
him, as it is playne in the story. $$Exo. xxiiii.$$ Of this
the Apostle Saynte Paule argueth. If the ministration and
seruice of death, whiche also is euacuate, abolished and
gon, were had in glory and reuerence as it was in deede,
as appereth by the storie now rehersed, then muche more
the ministration and seruice of the spyrite of the new
law and Testament, in whiche the holye spiryte of GOD
is gyuen to faythfull people, whyche is also the seruice
of loue, and of libertie of the soule, must needes be had
in glory and in reuerence. For in comparyson of the glory
of the lawe of the Gospel and of the law gyuen by Chryst,
the former, glory and clearenes of Moyses law, is not seen
but vanysheth awaye, euen like as the light of the
Moone or of the sterres, is hyd and sheweth not by the
light of the son in a clere day.
<P Dddd4v>
Then saith Chrisostome conuerting his contemplacion
to our misteries of the new testament of Christ, and to
the ministers of the same. Let vs consider (among other
thinges) how it is co%m%mytted to them here dwelling on
earth in thys mortall bodye, to dispence and bestowe the
treasure and riches of heauen, for it is giuen to priestes
to haue suche power as almighty God would neyther giue to
the angels, nor to any of the archangels, or to any other
angels of heaue%n%. For it was neuer sayd to any of them,
whatsoeuer thou loosest on earth, shal be losed in heauen,
whatsoeuer thou bindest on earth, shall be bounde in
heauen. This bonde toucheth the very soule of men, and
reacheth vp euen to heauen aboue, so that whateuer the
priest doth in this behalfe here beneth on earth, almighty
God doth ratifie and alowe the same aboue in heauen, and he
beyng the lord and mayster, doth aproue the sentence of his
serua%n%t. Now what maye a man call this els but that in
maner al the power in heauen is committed and graunted to
the priest, for Christ sayth, whosoeuer sinnes you forgiue,
thei be forgiuen, and whosoeuer sinnes you restrayne or
bynde, they be restraint & bound. Tel me (saith Chrisostom)
what power can be giuen greater then this one? The
father hath giuen to the sonne al power in heaue%n% and
earth. But now I see (saythe Christostome) the same power
the sonne hath giuen to the prest which the father hath
giue%n% to him. Imagyn that if a noble king had gyuen to one
of hys faythfull and true seruauntes or subiectes
power to caste
<P Eeee>
into prison whom it pleased him, and to take him out of
prison againe or ani other prisoner that he thought wel
to do, such a man should be counted a marueilous man, and
in great fauour with his souerayne and worthy to be highly
estemed of all the realme. And it were a plaine madnes
for anye man to despise such an auctoritye, euen so it
were a manifest madnes to despise or litle regard that
authoriti, without which we can not obtain our soule helth
here in this world (saith Chrisostom) nor can obtaine the
good promisses of the ioyes of heaue%n%. Here you must
vnderstand Chrisostom that he speaketh of them that be of
age and dyscretio%n%, and hath time and oportunitie to vse
the sacramentes which the priest ministreth. For no man
can come to heauen, except he be regenerate by water and
by the holy gost, and he that eateth not the fleshe of Christ,
& drinketh not his blood, can not haue life euerlasting.
Al these thynges be performed and brought to passe by
the priest, the%n% how can it well be that without theyr helpe
wee may escape the euerlasting fyre of hell, or obtaine
or wyn the reward of the eternall garlande and crowne of
glorye? These bee they, these be they (I say) to whom
the spiritual trauelyng and the byrthes or deliueraunce
of soules to God be put to, and they be put in credite and
trust with the%m%. By them we put on vs Christe for our garment,
when we be made Christen men, by theym we be buried with
Christ by baptisme, as Saint Paul speaketh, and be made the
limmes and the members of hys blessed body. For these
consideratio%n%s
<P Eeeev>
we ought to feare them, & to do them more honour, then to
our carnall father, for by our carnall parentes, we be
borne, $$ex sanguinibus & voluntate carnis,$$ of bloud, & the
pleasure of the flesh, but these men, these priests, be the
aucthors and doers of that byrth, which we haue of God,
and of that blessed regeneration and trew liberty, by
which we be made the children of God, by adoption and speciall
grace. The Iewes priestes of Moyses law had power, not to
pourge & clense the bodie from leprie of them that were
infecte with the same disease, but rather to discerne &
iudge, whether men were purged or not purged from that
disease, and yet was their priesthod, in hie estimacion
and ambitiously desired, as appered bi $$Chore, Dathan and$$
$$Abyron,$$ which for their obstinate and greedie desyre sanke
into Hell, the earth opened and swalowed them vp, with all
theyr confederacie. Then co%n%sider how the priesthod of the
new Testament, is amplified & made of more sanctimonie,
by reason of the most holie misteries and sacramentes with
whiche it is exercised, then euer was the priesthod of
Moyses law. For Christes priestes doth not only declare
and iudge whether men be purged fro%m% the lepres of the soule
or not, but rather doeth purge them in deede, by the power
that Christ had geuen to them. Therfore (after Chrisostom)
looke howe great difference there is betwixt vehement loue
and desire of a thing, and the contempt or despising of
a thing, so greatly thei that despiseth the holy
priesthod of Christes ministers be more
de<P Eeee2>testable & to be reproued, then euer were $$Chore and Dathan,$$
and their confederacy, which with so ardent and feruente
desyre aspired to the priesthod of Moyses time. The one
sanke downe into the gapinge earth, which swalowed the%m% downe
into Hell, then let not the other thinke to escape, without
more shame and vengeau%n%ce. Moreouer yet further to compare
the priestes to our naturall parentes. Almighty God hath
geue%n% to priestes more power vpon us, then to our naturall
parentes. For our parentes begetteth vs into this present
temporall lyfe, but the priestes getteth vs into euerlasting
life. Our carnall parentes, can nother saue vs from temporall
sickenes nor fro%m% temporal death, but the priestes not only
when they regenerate vs by water and with the holy spirite,
or when by their holy doctrine, they recouer vs from vice to
vertu, but also when we be bodyly sicke, & also sicke in our
soule, they cure and heale vs, obtayning by the succour and
help of their prayers, bothe health of body and soule,
witnesseth S. Iames, $$Iaco. vlt. Infirmatur inter vos aliquis,$$
$$accersat presbiteros ecclesie & orent super eu%m% vnge%n%tes$$
$$eu%m% oleo in nomine d%omi%n%i% & oratio fidei saluabit infirmu%m% et$$
$$alleuiabit eu%m% dominus et si in peccatis sic remittentur ei.$$
Whe%n% any ma%n% amo%n%ge you is sicke, let him sende for the priests
of the church & let them pray ouer him, & anoynt him with oyle
in y%e% name of our Lord & the praiers of faythfull perso%n%s shal
saue y%e% sick, & our lord shal set him vp agayn. And if he
be in sinnes, they shalbe forgiue him. Natural pare%n%ts
cannot help theyr children,












<P Eeee2v>
if they offende against princes or kinges in anye poynt
of treason or greuous offence, where priestes many times
obteineth grace, mercy, and fauour for theyr spirituall
children, not of mortall princes, but of almighty God, whe%n%
he is offended with them. Well thys excellencie of
priesthod co%n%sidered, which I haue now at large declared
euer presupposing their excellency, power and auctority
to be principallye vpon the soule of man, in such things
and doinges as be toward God, to whom be all honour & glory
for euer. Amen.

<P S 27>
!The .xix. treatise or sermon.!

WOrshipful frendes, I truste you remember that in my laste
sermon that I made in this place, I entred on the fift
chapter of Saynt Peters first epistle, In which I declared
vnto you, how Saynte Peter like as he had giuen good and
godly lessons to all kynde & maners of men and women, maryed
and single, masters and seruauntes, bondmen and freemen, so
because the ministers of the church shuld not lak learning,
he instructeth prelates and priests, and informeth the%m% of
theyr dutie, alluring al priestes to giue credence to
his doctrine, by that he
pro<P Eeee3>fesseth him selfe to be a priest, and one of such experience
of the affayres of our Sauiour Christe that had sene, as
well the glory of Christes glorified body at his
transfiguration, as also the vexacion that he suffred in
the whole processe of his painful passion, and that he was
partaker of the same. And then consequentlye I descended to
speake of the order of priesthode, and of the dignity of
the same which I declared at large bi the scriptures and
by the auncient writers holye fathers. And I had litle
thanks for my labour, specially of them that beinge priestes
be ashamed of that name, and of likelyhood would faine
be discharged of theyr order, if they could tell howe, &
most agreued they were with me, because I said nothing in
the defence of theyr shameful and incestious bawdry, which
they would couer wyth the name of matrimony, so by them
sclaundring that holy sacrament. Then I declared many
properties of a good priest, which (to exchew prolixitie)
I will now not rehearse againe, for I trust you haue not al
forgotten them. These properties of a good priest or prelate
thus declared, let vs see what Saint Peter now here in the
letter willeth them to do: $$Pascite qui in vobis est gregem$$
$$dei.$$ Feede the flocke of God that is vnder your hand.
Because that now lateli this matter of the diuersitie of
shepeheards and pastours was very well and aboundantly handled
and declared, I wil passe ouer it, presupposing these good
properties afore rehersed of him that shal be a good
shepheard or pastour. We must take heede to our
<P Eeee3v>
charge $$Act .xx. Attendite vobis & vniuerso gregi in$$
$$quo vos sp%irit%us sanctus posuit episcopos, regere ecclesia%m% dei$$
$$qua%m% acquisiuit sanguine suo.$$ Take hede to your selfe (sayth
S. Paule to the priestes & prelates of Ephesus) and to all
the whole flocke, in whiche the holy goost hath set you
bysshops. Lo, here he calleth them byshops, they were not
then all in such preminence or so set in aucthoritie or
superioritie aboue others, as bishops were then sone after:
and be now, but he meaneth priestes, afore he called them
$$maiores natu ecclesie,$$ the elders of the church or congre-
gation. Now he calleth the same byshops, these S. Paule
biddeth take hede to their flocke. Saynt Peter byddeth them
feede their flocke, as Christe had commaunded Peter to feede
his lammes and to feede his sheepe, his people whiche should
be lyke la%m%mes, full of simplicitie, tractablenes and
ge%n%tlenes, which Christ willeth all them that wilbe saued by
him to vse. So Saynt Peter descendeth as by an ordinate
Iherarchie, and giueth like charge to such as he had
constitute and ordeyned to be curates after him, willing
them to feede the flocke, $$prouidentes non coacte$$ prouiding
for the%m% without $$coaction.$$ They must wyth discrete solicitude
and studie prouide such pasture and feedinge for them, as
shall be good and holsome, & not driuing them to ranke feed-
ing that wil bane them: to corrupte ground, as to a certayne
spire white grasse, that growith in some grounde, or to
groundes that be morish, maresh or otherwise vnholsome, &
like to coothe the flocke, for suche the flocke moste
<P Eeee4>
 desyreth. And yf they be let runne at their owne libertie,
to suche feeding they wyll draw, rather then to holsome
pasture. Beware that you pasture not, nor feede the people
with sedicious lernynge or opynions of Heresy, for suche
semyth at the fyrste shew white, fayre and plesaunte, yet
baninge it is, and shall vtterly destroye the flocke. You
must not also let them runne to muche to the ranke feedinge
of carnall lyberty, for that shall puffe them vp, and make them
swell vp, to Pride and disobedience, and consequently to take
their pleasure by all carnall lustes, and so shall rotte them
and destroy them for euer. Feede Christes flocke with holie
doctrine of Gods word, making them to obey their rulers,
that be set in aucthorite ouer them. And here in this
realme, to haue in greate reuerence the kinges Maiestie, and
in all our doynges to be obedient vnto his lawes: As well the
Prelates and preachers in their sermons and exhortations,
as the subiectes in performinge and doinge the same. For it
is our parte to captiuate our wittes, and to credite our
superiors, not thinking our selues better learned then any
others be, but rather thinking y%at% thing that is set forthe
by his grace, with the assent of his clergy & of his
honorable counsell, to procede of higher knowledge the%n% our
wits can attain to, $$No%n% coacte,$$ their feeding & prouision for
gods folcke, must be fra%n%k and free without coaction. For
al the workes of our religion must come of a good wyl,
folowing the example that we haue of the old Testament.
<P Eeee4v>
In the makinge of the tabernacle and the ornamentes to
the same belonginge, all the people of Israel with deuout
minde and with a free harte and wil, offred theyr fyrst
frutes and such iewels as they had, to the furniture of the
same, and the workemen also offered them selues freely to doe
theyr woorkes, as a figure and signe and token that in the
spiritual edifying of the spiritual temple of God, which we
be: the doers and builders, priestes and curates, preachers &
teachers shuld do theyr labours of theyr owne accord, withoute
any gredy eye to gather riches by the same, or to despite any
others by theyr doings. And yet thei shall not dye for defaut,
but according to Saynt Paules doctrine, theyr audience that
hath spiritual foode of them, must be diligent and leberall
to helpe them in al necessarie temporalites, and to see that
they lacke not. $$Neque vt dominantes in cleris.$$ Beware of
the lowring browes and proud lookes and hartes of the old
Pharisies, thei loke for dominion, they wil be like lordes &
maisters, they wil be had in reuerence, they wil haue cappe
and knee, and not onely that, but also wyll looke for presentes,
giftes, and bribes, and doe litle or nothing therefore: Saint
Peter would not that anye priestes shoulde so vse theym
selues but rather to be in manner felowlyke, humblye and
lowelye behauynge theym selues amonge theyr brothers, so
giuyng to them as wel as to the lay fee example of humilitie
and lowlynes, affabiliti and gentlenes. Remember our sauiour
Christes saying in the parable of the yl seruant. $$Mat. xxiiij.$$
<P Ffff>
If the yll seruaunt saye or thinke in his hart, my master
tarieth very longe, he commeth not home, now all is in my
hande, all is in my gouernance, then he beginneth to play
the lorde, & then he beginneth to strike & vex his felows,
& as one that had forgotte%n% him selfe, & also his lord or
master, geueth him self to eatyng & drinking with dronkerds
& riatours: the%n% wil come home his master at the time when
he was not loked for. And shal deuide him the soule from the
bodie, & shall caste parte of him his soule firste, and
after the whole bodie and soule together with hypocrites,
that is to saie, with false christen people, reprobate, &
damned, there as shall be weping and gnashinge of teeth.
By this seruaunt spoken of in this parable, be all euyll
rulers vnderstanded, which as thei folow the Lordly maners
of this cruell seruaunt here mencioned, so they shall haue like
punishement, and shal be likewise tormented in hell for
euermore. Beware therefore of plaiynge the Lordes amonge
your brethren, but be as one of them $$Examino,$$ with hart and
all, that they may likewise shewe the%m% selues to the people
that they muste teach. And thus doinge (saieth saint
Peter) whe%n% the prince of pastors our sauiour Christ shall come
in his glory at the generall iudgment, you shall receiue
the crowne or garlande of euerlastyng glory and ioyes of
heauen that shall neuer fade, welowe, or widder awaye, but
shall be euer fresshe and pleasaunte, aboue that anye minde of
mortall man can apprehende, perceiue, or vnderstand
to our endlesse solace and comfort
<P Ffffv>
whiche. &c. It foloweth in the texte. $$Similiter$$
$$adolescentes subditi estote senioribus.$$ When he hathe
fatherlye instruct and taughte the Presidentes, the
Prelates and Priestes, that they should take paine and
solicitude or care to feade their flockes, and to prouide
suche pastures for theim as shoulde bee most holesome, and
not infectuous, coothinge or rottynge groundes too feade
vppon for to bane theim. And that thys they shoulde dooe
with a good will, and not by coaction or compulsion against
their willes. And that they shoulde not playe the Lordes
and tyrantes among their cleargie, but that they shold
shewe theim selues as the fourme, the patrone, or fashion of
their flocke, and to be familiar with theim as one of theim,
that by their behauioure their neighbours maye learne to
conforme and fashion theim selues to the maner that they
see them vse, promisinge theim that for their so doinge
they shall receiue a rewarde inestimable, that is to saye:
the freshe and vnfadinge crowne and garlande of eternall
and euerlasting glorye, when the prince of pastours our
sauiour Christe shall appeare in his maiestie at the
general iudgme%n%t, to reward euery man after his deseruings.
Nowe consequently, the blessed apostle teacheth yongelynges,
yongemen and women, howe they shoulde behaue theim selues
towarde their elders as to their betters, and that they
shoulde be subiecte, and submit theim selues vnto theim
and to obey theim, $$similiter.$$ Likewise as youre Elders
muste care and prouide for your Soule
<P Ffff2>
health without coaction, euen from the bottome of their
hartes, so muste you euen from the hart with a good will
without coaccion obeye them, that so youre rulers maie doe
their duties gladlye and comfortablie, and not with sorowe,
or to their paine, for that shall not profite you, as
Sainte Paule saieth. $$Hebr. xiii. Obedite prepositis vestris$$
$$& subiacete eis ipsi enim peruigilant quasi rationem$$
$$pro animabus vestris reddituri, vt cum gaudio hoc faciant$$
$$& non gementes hoc enim non expedit vobis.$$ Obey theim
that be set in auctoritye ouer you, and submit and lowelye
subdue your selues vnto theim, for they watche and take
paine to ouersee you, as menne that should yelde and
make accompte for your Soules, them you muste obey so gentlye
that they maye haue ioye and be gladde to take paynes for you,
and not to grone or mourne in their solicitude and pains
takynge, for that is not profitable for you. Obey theim
that Preache and teache you the worde of GOD, speciallye
takinge hede to their doctrine howsoeuer their liuynge be.
If their co%n%dicions be noughtie, then as Christe teacheth
vs. $$Que dicunt seruate & facite, secundum opera eorum nolite$$
$$facere. Math. xxiii.$$ What they saie take hede and do it,
but after their doynge dooe not you. When they saye, and liue
not or do not accordynge to their saiynge. $$Vt cum gaudio hoc$$
$$faciant.$$ That they maie be glad of their labours taking
among you, like as an husbandma%n% which is glad to do his
work, when he seeth the trees of his setting & grassing proue
well, & bear fruites.
<P Ffff2v>
When he seeth the fieldes of his tillynge beare
plentifullye suche Corne or grayne as hee hathe sene,
then he perceiueth that he hath not laboured in vayne,
bende his backe, and galled hys handes in vayne, and that he
hath not without some cause suffered and borne the heat of
Somer, and the colde of Winter: he is gladde of his
paines taking, this shal make him glad and merie so to do
an other time. And euen so shall the elders be glad, when
they see their yonge men or subiectes, whether it be in
thynges perteining to God, or els to the worlde profite,
and go forwarde by their informations and labours taken
amonge them, and will be sorie and soore agreued of the
contrarie. And this will do you no profite, but rather
hurte. It shall do theim good to be sorye for your euill
doinge, or for your not profitinge, but it shall doe you
no good but rather hurte, in as muche as beside youre euill
doinge, you vexe your Heades, Ouerseers, and rulers, and
so aggrauate your owne vyces and leudenesse. Therfore sai-
eth saint Peter. $$Adolescentes subditi estote senioribus.$$
Where you shall vnderstand that there be two maners of
yongelinges. Some be yonge for lacke of many yeres, as
the worde is commonly taken, others be worthy to be counted
yongelinges because they haue younge, lyghte, leude, and
childishe condicions, more like children, then like sadde
menne or women of naturall and rype grauitye and discretion.
Such a distinction of younge persones, vseth the
Philosopher in the beginninge of hys
<P Ffff3>
firste booke of the Ethikes, declarynge who and what maner of menne
be meete and profitable hearers of Morall philosophy, or
of matters of Policye, where he hathe this conclusion. That
younglinges be not moste meete hearers or scholers of
Morall philosophye, whiche he proueth thus. The proper and
conueniente Hearer or learner of anye science or facultye,
must be suche as can surelye and euidentlye, or plainely
knowe the principles and conclusions of that Science when
they hear them, and that can of them geue right iudgement,
whether they be wel to be done or contrarye. But
younglynges can not so doe, therfore they be not meete
hearers of that facultie. That they can not so do, he proueth:
for the principles and conclusions of all Moral philosophye,
and of all worldlye policye, be of mannes actes and doinges,
whiche be not well knowen, but onelye by experience, and
of them the yongmen haue none experience, and therfore of
them they haue no perfite iudgemente, no more then a
Prentice newe bounde to the Drapers crafte can by his
hande or by his eye geue true iudgement whether the clothes
in his masters shoppe be truelye and surelye wrought and
coloured or not: or the Grocers prentice whether the
spices and other wares in his masters shoppe be quicke or
tainted or whether they maie be solde to losse or to gaynes,
They muste haue longe experience afore they can come to
suche knoweledge. Euen so muste they haue experience of
mens doinges that shall be good morall Philosophers, or
poli<P Ffff3v>tyke persons, and suche be not these yongelings that
take noo heede to grauitie and sadnesse. And thys is true
(sayeth the Philosopher) whether they be younge in yeares
or younge, $$secundum morem,$$ in maners and conditions,
as be these younge ruffians and lustye bloudes. They be
to obstinately and stifelye bended, and set to folow their
owne passions and appetites, thinkynge the waye that they
bee noseiled in, brought vp, and vsed to, to be best.
They wyll not bee persuaded nor counsailed, but euen as
they haue bene vsed and brought vp, that wyll they vse,
and so will they continue by their good will who so euer
saie naye. Teache them how to vse theim selues temperatelye
in their dietes, in eatinge and drinkinge to auoide
ingurgitations and riotynge by nighte and by daye, it helpeth
not, how to vse theim selues chastelie according to the
Lawes of righte reason, or patientlie agaynste fumes or
passions and anger, moderate liberalitie, againste
prodigalitye and waiste, they bee so wilfull, they be so
wanton, they bee wedded to folowe their owne passions,
to folowe their olde trade as they were wonte to dooe,
more lyke childrene then like menne, that it boteth not to
exhorte theim to the contrarye. The holye Scripture speak-
eth of suche youngelynges$$.iii. Regum. xii.$$ where it is writte
that after the deathe of Salomon the kynge, succeaded hym
Roboam his sonne. And when the power of the whole Realme came
<P Ffff4>
to crowne him and make him kynge, and to professe their
obedience to him, first they desiered one peticion of
him, saiynge: after this maner our father laied on vs a
verye harde, and heauie burthen, therefore our desire is,
that nowe you shall diminishe and bate a little of youre
fathers harde and soore commaundemente, and of that verye
heauye yoke that he layde vppon vs, and we shall dooe you
seruyce.
     This heauye yooke and burden was no vyle seruyce
that Salomon putte theim to, for it is written. $$Capite. ix.$$
that Salomon sette or put none of the people of Israell
to anye Seruile woorke or drudgerie, but these soore
coactions were certayne money, graine, and vitailes, whiche
they payed euerye moneth towarde the furniture of the
charges of Salomons house and familye, whiche were verie
greate in dede, as appeareth.$$iii. Regum .iiii.$$ And for thys
purpose there were twelue rulers, or maister purueyours
assigned by the Kinge, ouer euerye trybe one, beside their
vndertakers and gatherers, and some purloyners, by suche
the people were greuouslye oppressed, as appeareth by
their humble Supplication here made. Well the younge
kinge somewhat amased at their request, badde the people
departe till the thirde Daye after, and then they shoulde
haue an aunswere what hee wolde doe. In that tyme
hee consulted, firste wyth the aunciente Fathers and
graue Counseylours that were of
<P Ffff4v>
counsaile with Salomon the Kinge his father whiche gaue
hym this counsayle. $$Si hodie obedieris populo huic &$$
$$seruieris & peticioni eorum censeris locutusq%ue% fueris$$
$$ad eos verba leuia erant tibi serui cunctis diebus.$$ If
you do after the pleasures of these people this daye, and
do geue place to their peticion, and if you will speake
to them soft and gentle words, they will be your louing
seruants at all times. But he reiected this sage and
wise counsaile that these graue menne gaue him, and called
to him the lustye bloudes and yonge ruffians that were
noursed from youth, and brought vp with him, and were at
hande euery daye with him for his solace and pastime, and
saide vnto them: what counsaile will you geue to aunswere
this people that haue sayde to me, make lyghte this yoke and
ease vs of it that your father hath laied vppon vs? Then
they saide accordynge to their wilfull wittes lackynge
experience. Thus shall you saie vnto theim. $$Minimus$$
$$digitus meus grossior est derso patris mei$$. My least
finger is greater and stronger then my fathers backe, or
then his whole bodye. My father layed on you a heauie
yoke, and I will laye on more peyse vppon your yooke:
My father did beate you wyth scourges, but I will beate
you with scorpions. These scorpions be scourges hauyng
knottes of wire or leadde on the coardes, and speciallye
on the endes. And they be so called after a certayne
venemous Worme, whiche when he stingeth, turneth vp his
tayle ouer his heade, and so styngeth, and so perelouslye,
that withoute there bee
<P Gggg>
hadde by and by a certaine Oyle of scorpions (in whiche
Oyle suche scorpions haue beaten theim selues to death)
there is no healpe nor remedye, but present death. Of
this compasse stroke that the Scorpion maketh when he
stingeth, the said scourges haue their name, because
they winde about the bodye, and breake or teare sorest
at the endes of the coardes with the saide knottes of
wires or leadde. His aunswere was as he should saie,
loke what payne of oppression or exactions, or other
griefes my father did put you to, and I will put you to
more, and sorer handle you then euer did he. Here was an
aunswere euen like the wittes of his cocbrained
counseilours. A folishe, rashe, and noughty aunswere, and
so came of it. The people were so galled, exasperate and
greued with this answer, that of y%e% .xii. tribes of Israell
.x. tribes shronke fro%m% him, and refused hym, and were
neuer after subiect to him, nor to any of his issue. So
that of the .xii. parts of hys realme he lost .x. & onely .ii.
tribes Iuda and Beniamin sticked to him, and folowed him.
And all thys came so to passe, because he folowed yonge
counsaile. And you muste not thinke that these couseilours
were children, or younge in age, for as the Scripture
saieth, they were noursed and brought uppe wyth the younge
kynge Roboam. And when he begonne hys raigne he was
one and fortye yeares of age, and then of lyke age muste
hys mates bee. And that is the tyme when menne shoulde
haue mooste preignaunt wittes to geue good counsayle. And he
<P Gggg>
that hath not learned some experience or practice and
trade of the world by that age will neuer be wise. Yet
it were good they had a creanser somewhat to stay the%m%,
that they runne not to eternall damnation. And though it
will be hard to make an olde dog to stoupe, yet stoupe
he must y%at% wil be saued. And therfore .s. Peter saieth
here. $$Omnes inuice%m% humilitatem insinuate$$. All men stop
& shew humilitie one to another, euery man be lowly one
to another, euen as that you wolde one crepe into an
others bosome by lowlinesse, $$Insinuate$$, by which he meaneth
an inward & harty lowlinesse that we must vse amonge vs.
If thou wilt not, god will make thee to come alow, for god
loueth no pride, but euer resisteth the%m% y%at% be proude.
And sheweth grace to the%m% that be lowly in hart, saith
s. Peter, $$Iames. Iac. iiii.$$ saith the same, how God hath
euer resisted the proud, you maie know how Lucifer the
most excellent aungell for his pride was pulled downe and
made the fowlest deuill in hell, he said he would ascende
and get vp to be equal and like the highest. Nay not so
(saith god) but thou shalt be cast downe to the bottom of
the lake, or dungeon of hell. Eue our first mother she
wold haue ben a Goddesse, & like to god in knowledge,
but God stopped her of her enterprise, & cast her into such
blinde darknes & ignorance as we al be in, by occasion
geuen by her. And then what humilitie and lowlines hath
done, yea, and in the%m% which at other times were very proude
& out of Gods fauour, appereth by Pharao the kinge of
Egipt, which after the great stroke of vengeance
<P Gggg2>
& horrible plage of hail stones, with whirle windes,
thunder, and lightenynge, suche as was neuer sene sithe
Egipte was firste made. The said kinge begonne to take
remorse for his obstinacye and begonne to relente, and
saide vnto Moyses and Aaron. $$Peccaui etiam nunc, dominus$$
$$iustus est: & ego & populus meus impii, orate Dominum. &c.$$
I haue offended nowe agayne, oure Lorde is iuste and
righteous, I and my people be nought and wycked, praye
you to your lorde that these Thunders and Haylestormes maye
cease, that I maye dimisse you, and let you go, so that
you tarye not here anye lenger. $$Exo. ix.$$Like wise when that
wicked kyng Achab hearde the terrible comminations of God
for the deathe of Naboth, & for other his and his wiues
noughty liuinge. $$Scidit vestimenta sua, & operuit$$
$$silicio carnem suam ieiunauitq%ue% & dormiuit in sacco, &$$
$$ambulauit demisso capite factus est autem sermo domini$$
$$ad Heliam Thesbitem, dicens: Nonne vidisti humiliatum$$
$$Achab coram me? quia igitur humiliatus est mei causa non$$
$$inducam malum in diebus eius.$$ He toore hys cloothes and
couered his bodye wyth cloothe of Heere. And he fasted,
and laye and slepte in sackeclothe, and wente loutynge and
holdynge downe the heade. And then the worde of our Lorde
God came to Helie, saiynge: Doest thou not see howe Achab
the kinge is become lowlye afore me? Therefore because he
is humiliate for because of mee, I wyll not brynge in thys
mischiefe of punishemente in his tyme.
<P Gggg2v>
And Nabuchodonosor king of the Caldeis after his great
pride that he had co%n%ceiued by his great and prosperous
successe and spede that he had in his great conquestes
and in his great glorye and pride that he had of his noble
& large citie which he had amplified exceadingly four square,
so that euery side of the square (as it is writte%n% of it,)
was xvi. mile long when he said: $$Nonne hec est Babilon$$
$$ciuitas magna quam edificaui in domu%m% regni, in robore$$
$$fortitudinis mee, & in gloria decoris mei? cu%m%q%ue% sermo$$
$$adhuc esset in ore regis, vox de celo ruit. Tibi dicitur$$
$$Nabuchodonosor rex, Regnum tuu%m% transibit a te & ab$$
$$hominibus eiicient te & cu%m% bestiis atq%ue% feris erit habitatio$$
$$tua fenu%m% quasi bos comedes & septe%m% te%m%pora mutabu%n%tur$$
$$super te donec scias quod dominetur excelsus in regno$$
$$hominu%m%, & cuicu%m%q%ue% voluerit det illud. Eade%m% hora.$$ Is not
this Babilo%n% the great city that I haue builded for a
palaice of mi kingdom in the might of my manlines, and in
the glory of my beauty? And euen while this saiynge was
in the kings mouth, a voice came al in hast fro heue%n%. This
is said to thee Nabuchodonosor king. Thi kingdome shal go
fro%m% thee, and thei shal cast thee out from mans co%m%pany,
and thy abiding shall be with wilde beastes. Thou shalt
eate hey like an oxe. And seuen yeares shall chaunge and
go ouer thee, vntill thou knowe that there is a highe one
y%at% is lord in the kingedome of men, & that he may geue it
to who%m% soeuer he wil $$Eade%m% hora.$$ The same time this worde
and saiynge was performed, he was striken with such amencye
and madnes that he ranne abrode out of mens co%m%panye, he eat hay
<P Gggg3>
& grasse like a best, he lay forth out of any house. The
dewe, raine, haile, and snow fel on his body, his
nails growed out like an eagle or a kites cleis & the
heere of his head clotted together as longe as an eagles
winges. Then after that seue%n% yeres were spent vpon him
after this maner, almighty god that toke away the vse of his
wit, restored it vnto him again, the%n% he lift vp the eyes
of his body & of his soule vnto almighty god, he lauded &
praised god whose power is euerlasting, & al that it
pleaseth him he doth as well in heuen aboue, as among the%m%
that dwelleth on erth, & there is none that can resist
his hand & power, or that can saye to him, why hast thou
done so? Therfore nowe (saith he) I Nabuchodonosor laude
and magnify and glorify the king of heuen, for all his
workes are true, & al his waies be iudgemente. $$Et gradientes$$
$$in superbia potest humiliare. Dan. iiii.$$ And the%m% that
goeth in pride, he can humiliate & pul down, as it proued
in effect by him self in dede. When he exceaded in pride,
God resisted him & pulled him downe. And when he knew him
selfe and became lowly, god sent him grace euen as
.s. Peter sayth here. In the new testame%n%t we haue examples
of the proude Pharisey and the lowlye Publicane, one was
repelled for his pryde, the other was Iustified and alowed
for hys lowlinesse.
And generallye, all the Scribes and
Phariseis whyche did all their workes that they dyd, that
they might be sene and praysed for their doyngs
whiche euer proued nought at lengthe, and preuayled
not, where contrarywise the humilitye
<P Gggg3v>
of the blessed virgin Marye mother of Christe, & the meke
lowlines of al Christes disciples which they learned of him
obteined grace here, and glory euerlasting at their end.
$$Humiliamini igitur sub potenti manu dei vt vos exaltet$$
$$in te%m%pore visitationis.$$ Considering therfore these examples
how pride hath a fal, & preuaileth not wher humilite &
lowlines is exalted & set aloft. Therfore concludeth s.
Peter that you and all we must be made lowe in our harts
vnder the mighty hand of god, that it may please him to
exalt vs at the time of hys visitation, as well euery man
for him self, when euery man shall depart out of this worlde,
as at his great and general visitation, at the generall
iudgement, when he shal call to acco%m%pt all that euer died
sithe the beginning of the world till that time. And the%n%
according to the philosophers rule. $$Sicut simpliciter ad$$
$$simpliciter, sic magis ad magis & maxime ad maxime.$$ As
they that be humiliat and made lowly in hart now in this
time of battel against our gostly enemies, shalbe exalted
and set aloft in glorye, so he that is more lowlye, shall be
more exalted in glorye, and he that is moste lowly shalbe
most exalted amo%n%g the%m% that for their humilitie shalbe
exalted, & contrary he that here is exalted by pride,
shall be made mooste lowe, in paines euerlastinge. Yet
furthermore to declare the nature of this vertue of
Humilitie, you shall vnderstande that Humilitye in vs and
in Christe, of whome, and by whom wee muste learne to be
lowelye, is not in all poyntes after one maner in hym and in
vs. For in vs
humi<P Gggg4>litye is a vertue that by hys offyce restrayneth and
kepeth downe the appetite of manne frome inordinate desire
of excellencye that a man hath not yet obteined, but as
it were beynge content with the state that a man hath
alreadye. An other office is to incline a ma%n%s wil or
appetite not to vse or shew to y%e% vttermost such power, might,
honour, or auctorite as a ma%n% hath. Now because there
could be in Christ no such inordinate desire neither any
excellency able to be desired aboue y%at% which he had co%n%tinually
from the moment of his conception, yea, and by his Godhead
euer afore y%e% worlde was made, therfore humilitie in Christe
was not after the first maner, but was in hym onelye after
the other office of humilitie, by whiche he kept close his
mighty power, & euer shewed him selfe curteous, gentle,
patient, and as an vnderlinge to euery man. And all for to
geue vs example to kepe a low saile, & not to haue any
hy opinion of our selues, thinkynge our feete there, as
our head wil neuer come. As they haue, which when they ca%n%
read the english Bible, thinke thei haue as perfite vnder-
standyng of the Scripture as though they hadde studied in
it forty yeares. Wee muste vse lowlinesse bothe wayes,
that is to saie: by Humilitye to keepe downe our hartes
from desire of exaltation aboue our callyng. And also not
to bragge or boaste of that little that wee haue, thynkynge
our selues a great deale better then other bee, but
rather thinking euerie man better than we be, as hauinge
some gift of God, that we haue not. In humilitie
$$Su$$<P Gggg4v>$$periores sibi inuice%m% arbitrantes$$. Sayth S. Paule. $$Phil. ii.$$
By humilitie you euery one must thinke an order better then
you. Therfore it is not without cause, that the apostle
s. Peter so ernestly, exhorteth vs to humilitie, as to the
vertu contrary to pride, which the world doth hoyst vs
vp vnto, & not for any profite vnto vs but rather co%n%trary
for our ouerthrowe and downe fall, euen as the menne of
Nazareth ledde Christe to the toppe of the hill on whiche
their Citie was builded, onlie bycause they would haue
pitched him downe & haue broke his necke, but he so inuisiblie
conueyd him self away amo%n%ge the%m%, that they had not theyr
purpose. And the deuill caried our sauiour Christ & set
him on a galerie of the te%m%ple, bycause he would haue had
him pitch him self downe to the grounde, & therfore
humiliation is necessarie for him that wilbe saued. And
al thinges considered, we haue no cause to be proude at al,
but we haue manie causes to be lowlie consideringe our
owne miserie, first how miserably & how vncle%n%ly we were
gotten, & as vnclenly borne, & then how wretched we be
in our education, nursing & bringing vp, where euery beast
by and by, as sone as he co%m%meth into the worlde can make
some shyfte for him selfe to finde the teete or other kinde
of feedynge, man canne make none suche shyfte but rather
yf helpe were not, should forthwith perysh. Then in
processe of our life, how many infirmities we bee subiecte
vnto, Pockes, Meesils, Axes, and Agues, sweatinge
Pestylence, besyde troubles and vnquietnes of the mynde,
<P Hhhh>
and how miserably we lyue in soule dayly offe%n%dinge him
that made vs, almightie God by this vnthrifty and naughty
breder of sinne, the nurse of sinne, which the Apostle
calleth sinne, remayning in our flesh as the dragges of our
fyrst infection and corruption, taken of Adam, by whiche
commeth gloteny, lechery, pride, malice, murder, robbery,
and all other iniquitie, whiche all peyseth and presseth
vs downe to dampnation euerlasting. The%n% what cause
I pray you, haue we to be proude? none (god knoweth) but
co%n%trari great cause to come alow and study to vse humility,
& by frequentinge the same to gender in vs, the habite or
vertu of humilitie. And by that vertu we shalbe inclined
to the conte%m%pt of the glory of thys world, and to despise
the exaltation, the honour, the worshyps, welth &
pleasures of this presente life, as thinges flux and
fadinge, inconstant and of no valure. Christ teacheth vs
the same, speaking of him self. $$Io. viii.$$ $$Si ego glorifico$$
$$me ipsum gloria mea nihil est.$$ If I glorifie my self beside
or contrary to the rule of goddes truth, my glory is nothing.
The%n% much lesse worth is our glory whiche co%m%monly is vayne,
and in thinges contrary to his pleasure. This considered
s. Paule.$$i. Timo. vi. Diuitibus huius sec. pecip. non sublime sap. Ne-$$
$$q%ue% sperare in incerto diuitiaru%m%.$$ Willinge Timothe to
speake to the riche men, & bid the%m% to be proud nor
to trust in the vncertenty of their riches, but to put
their trust in the liuing god. $$Auq. Non expauit diuitias$$
$$apostolus sed superbia%m% que est vermis diuitu%m%.$$ The
apostle was not afrayd of riches, but
<P Hhhhv>
rather of pride, which is the moght, the worme that
eateth vp the riche men. And he is worthy to be called
a great man, a riche man and a good man, that hauing muche
riches is not ouercome with that vice of pride. And he that
thinketh him self a great ma%n% because he is riche,
he is a proud man, he swelleth in the flesh & is not ful,
but as a thing blowen vp & redie to burst, and yet is there
no sure and permanent stuffe within him. We must also
come alow submittinge our selues to superiour powers, lowlie
obeinge them that be set in aucthoritie ouer vs, considering
that theyr aucthoritie commeth of God, & is giuen them of
almightie God, eyther by his wel pleased will or at the
least wyse by his sufferaunce. $$Non enim est potestas$$
$$nisi a deo: Itaq%ue% qui resistit potestati ordinationi dei$$
$$resistit. Qui aute%m% resistu%n%t ipsi sibi da%m%natione%m% acquirunt.$$
$$Ro. xiii.$$ Ye may objecte, yea, syr? I put the case that they
woulde persue me for my fayth, or woulde compel me to reneyg
anie article of my fayth, must I obey them vnder payne of da%m%pna-
tion? No syr. We must not vnderstande S. Paule y%at% he speaketh
of tirrannes, or persecutours of the faythe, but of suche
rulers or me%n% of aucthoritie, as he speaketh of there. $$Principes$$
$$non sunt timori, boni operis sed mali.$$ Of such princes, or
rulers y%at% make not men afrayed for well doinge, but rather
that lawde and prayse men for well doynge, and of such as
be terrible to malefactours and to ill doers, them we must
obey vnder payne of dampnation, in all their iust commaundeme%n%tes
and requestes, not onlie for feare of punishment, but also
for conscience sake. The
<P Hhhh2>
other we may not obey in no cause, but rather make some
shift remouinge to some other place out of their daunger,
if it may be, or by some other way to stay them selues
for the time, but yf there be no other remedie, but y%ou%
shalt be vrged or constrayned to denie, thou must rather
offer thy self to die then to refuse god or his fayth. S.
Peter in the seconde chapter of this epistle biddeth vs,
$$Subiecti estote omni humane creature propter deu%m%$$
$$siue regi quasi precelle%n%ti, siue du%cibus% ta%m%q%uam% ab eo missis$$
$$ad vindicta%m% malefactoru%m% laude%m% vero bonoru%m%.$$ And it
followith $$deu%m% timete, regem honorificate.$$ On a time,
when there was a contentyon amo%n%ge his disciples, & not
without some cause as it seemed, because they perceiued
by diuerse sayinges of our maister Christe, that he woulde
be gonne from them, and that he should be betraied of one
of them there prese%n%t at supper with them, and that he
should be ill ha%n%dled of the Prelates and hie priestes, and
of the Scribes, Pharisies & such other, they thought it
meete to haue a preside%n%t, a hed & a ruler amonge the%m%
to order them & to prouide necessaries for them. Christ
hard their talke, and first extolled the aucthoriti of
princes saying, $$Reges ge%n%tiu%m% d%omi%natur eoru%m%: et qui potestate%m%$$
$$habe%n%t super eos benefici voca%n%tur. Luk. xxii.$$ Kinges of
people be lordes ouer them, and they that haue power ouer
them, be called souerayne lordes or gracious lordes. But
you must not do so, I will haue no such lording or maister-
ship among you, but he y%at% is hiest or thinketh him self
best of you, let him be as the yo%n%gest or as the least
of you al.
<P Hhhh2v>
And he y%at% will go formest, let hym be a seruitour, take
exa%m%ple of me. Whether is he greater that sitteth at
the borde at meate, or he y%at% wayteth & serueth at the table?
I am amo%n%ge you as a seruau%n%t at the borde, & euen so must
you be & you wyl be hie. Then co%n%sidering y%at%, that christ
would so haue it amonge his disciples that prelacie amonge
the%m% which were equalles, should come by humiliatio%n% then
much more his pleasure is, that we should humiliate our
selues to them, that by Gods will be set in soueraygntie,
superioritie, rule or aucthoritie ouer vs. And that is it
that S. Peter sayth. $$Humiliamini sub potenti manu dei vt$$
$$vos exaltet in tempore visitationis.$$ Make your selues
humble and lowlye, vnder the mightye hande of God, that
he may exalte you, & set you vp in honour, at the time
of his visitacion, at the generall iudgement, when he shall
for youre lowlynes here in earthe, sorte you amonge the
Angels in heauen, wyth euery order of Angelles, some men
and women, accordinge to their good liuing here, & as it
shalbe seen good, to his godly wysdom. To whome be all
glorie & honour, for euer, Amen.
<P S 28>
<P Hhhh3>
!The twenty treatice or sermon.!

$$OMnem solicitudinem vestram proiicientes in Deum.$$
Where Saint Peter considerynge that the worlde dothe vnquiete
manye a man, and dothe alienate his mynde from the exercise
of humilitie towarde GOD, and of other Godlie vertues by ouer-
muche cumberaunce of minde, with solicitude, carke, and
care of the worlde, exhorteth vs to caste all our solicitude,
thought, and care vppon almightye God, for he hath cure
ouer vs, and careth for vs. The world doth euen as
Christe speaketh of the sede sowen amonge the bushes,
thornes, or briars, it can not proue, for y%e% thornes suffo-
cate it, stiful it, hinder it, and marreth it. Solicitude
and care of the worlde is the thinge that the worlde
combreth vs with. To exclude this, saint Peter here
counseileth vs to cast vppon God all our care, all our solicitude and
cumberaunce of minde, let him alone with it. Yea, sir
shall I do so? This is a good easie waie if it woulde
serue. I haue father and mother, a great charge of
housholde to care for, shall I let God alone with theim, & go
play and make merie? Shall I loke whether he will send them
meate by the birdes, as he did to Helie by the crowes
and rauens, or to bake a cake vnder a panne. &c. No,
that were to tempt God. &c. But I muste do that partaineth
to mannes industrye and to mans laboure and diligence, and
then no further to cumber my minde, or to weare
<P Hhhh3v>
away my self with carke, but then to cast all the rest of
my care vpon him, euen as the mariners cast theyr anker
vnto the lande, to more & set fast their shyp & to stay
it fast, for there is sure holde. When we haue done our
diligence, let vs laye all the rest in his lap, for he
careth for vs as a mercyfull father for his children. So
that moderate sollicitude is not reproued, but $$solicitudo$$
$$obrue%n%s & confundens intellectu%m%,$$ suche solicitude as
doeth ouer whelne and confounde a mans witte. And because
that $$Mundus par immoderantiam sauciat.$$ The worlde
woundeth man by excesse and superfluite, therfore Saynt
Peter byddeth vs be sobre, contrarie to glotenie, whiche
killeth more the%n% doth the sweard. And this sobriete is y%e%
same vertue that we call temperaunce, whiche is one of
the .iiii. cardinall vertues, of whiche the wise man $$Sapi. viii.$$
speaketh, amo%n%ge the praises of sapience, sayinge: that
the godly sapience. $$Sapientia increata.$$ The wysdome of
the father, the seconde parson in Trinitie, of whose
wysedome euerie man and woman hath a sparke, that lighteneth
and inclineth him to goodnes and to eschew yl. This
heauenly Sapience and wisdome (sayth the wyse man).
$$Sobrietatem et prudentiam docet et iustitiam & virtutem$$
$$quibus vtilius nihil est in vita hominibus,$$ heaue%n%ly
wisdom, the increate wisdome of the father of heauen,
teacheth a man $$sobrenes,$$ that is te%m%peraunce, and $$prudence,$$
& $$iustice,$$ and $$vertue$$ or power, that is fortitude. And
these be the .iiii. cardinall vertues, vnto which all
mortall vertues be reduced, $$et vigilate,$$ watche, take
<P Hhhh4>
hede that you fall not to sinne, beware, for you haue a
shrewde whelp to bite you, to bringe you to sinne yf
he may. $$Aduersarius vester diabolus tamquam leo$$
$$rugiens circuit quere%n%s que%m% deuoret.$$ Where s. Peter vseth
the diuels owne terme, a worde of his owne co%n%fession.
$$Cu%m% venissent filij dei vt assisterent coram deo affuit$$
$$inter eos etia%m% sathan, cui dixit dominus vnde venis?$$
$$Qui respo%n%dens ait, circuiui terram et pera%m%bulaui ea%m%.$$ $$Iob. i.$$
Whe%n% the children of god the good angels came to sta%n%de
afore god our lord the aduersarie the dyuel was also
among them. The good Angels be called here the children
of God in as muche as they be made like vnto him by
participation of his glorie, & for the gracious fauour
and loue that he had toward them, and they towarde him.
The yll Angels were not yll by creation or by name, but
of theyr owne frowarde wyll, declyninge and goynge away
from the fauour of god. To shew that as wel all good
thinges that men do, inclined by the good Angelles, as
also all yll, vnto whiche they be moued by the yll
spirites be openlie knowen to almightye GOD, as also the
spirites good and bad, the ministers of the same workes,
for it is said, $$Cum assisterent coram deo filij dei,$$
$$affuit inter eos etia%m% Sathan.$$ Sathan the Diuel was amonge
them, not so takinge that sayinge of holie Iob, as that
Sathan was one of the good Angelles that contynuallie
and styll behelde the glorye of GOD. For so onlye the
good Angelles and blessed spyrytes, that be associate wyth
<P Hhhh4v>
them, hath that ioyful and glorious sight, but it is so
sayd of Satha%n%, in as much as his actes and deedes be seen
and knowen to almightye God. And because the good
Angels do nothing but according to Gods pleasure, and to
his commaundementes, therfore the Scripture taketh theyr
actes, as wel knowen, and therfore it is not said that
God asked of them any questio%n%s, but of the Deuyll, because
his actes agre not to gods pleasure, but be in maner straunge
to him, for he doth not aproue them nor alow the%m%, but
asketh of hys doinge as of a straunge thinge, like as
he asked of $$Cayn,$$ where is thy brother Abel? and, $$quid$$
$$fecisti?$$ What hast thou done? Euen so in our purpose.
Our lorde God spoke to Sathan, that is to saie, made
him to vnderstande that he knoweth all thinges. And euen
so you muste vnderstande the other saiynge: that Sathan
answered God againe, not that he gaue anye knowledge to
almighty God that he had not afore. But it is as much
to saie, as that Sathan co%n%sidered and vnderstode that all
his doinges were plaine and open to the sight of God. Let
vs consider his answere. $$Circuiui terram & perambulaui eam.$$
I haue compassed or gone aboute the earth: and haue
walked through it. By thys circuite or goynge aboute the
worlde of Satha%n% is vnderstand hys callidyte, wylines,
and sutteltie to serche, whome he may disceyue and brynge
into his snares. And this is it that saynt Peter meaneth,
$$Aduersarius vester diabolus tanq%ue%, leo rugiens circuit$$
$$querens que%m% deuoret.$$ Wily persons goeth compasse aboute the
<P Iiii>
bushe. $$Psal. in circuitu impij ambulant,$$ in a compas like
as in all croked thinges, $$Medium exit ab extremis.$$ The middel
or meane goeth out from the extremities, like as in thinges
that be streyght the middel wrieth not, nother goeth oute
from the extremities, as appereth playnlye in a streyght
line, in whiche euery part lieth streight, and none swarueth
aside out of course, so they that be iust and streight,
when they entende a thing or say it, in their doinges, &
setting forward toward that ende or purpose, they swarue
not by wrenches and wyles, & bypathes, but goeth as streyght
as they maye, to the thinge that they intende or promise,
and to bringe their purpose to passe, and to good effecte.
But the wylie Pie, the false shrew, in his beginninge will
pretende a goodlie and Godlie matter, as for the glorie of
God, for a common welth, or for some worke of merci or
some other. Albeit in his processe he will exorbitate,
he wyll go awry, he will compas the matter so, that it
shall finallie ende in a money matter. For to get landes or
possessions, or for to rob men of their liuinges, or some
suche deuylishe purpose. The deuil (sayth s. Peter) goeth
aboute lyke a rorynge Lyon, sekynge for his praye whome
he may deuoure and incorporate to him selfe, makinge him
one bodie with him selfe, for the Dyuell hath hys misticall
bodie, compacte and made of suche as he hath rauende and
swalowed vp by theyr sinnes, they be counted and taken as
his lymmes and me%m%bres. And for to gette suche he goeth
aboute by compasses,
<P Iiiiv>
wrenches and wiles as his propertie is, not to go streyght
or after a plaine fashion, but aboute the bushe by
compasses, in which $$medium exit ab extremis.$$ The midell
exhorbitateth from the streightnes of trueth, as pretending
some common profect, or some honesty or common wealth or
some particuler pleasure or honest gaynes or suche like,
but in prosecuting of hys purpose, he wyll cleane go compas
and awrie from iustice & from charitie, and wyll ende
finally vpon some money mater for a priuate luker to him selfe,
wyth the spoylinge, robbing, or vndoing of their poore
neyghbour. Exa%m%ples of this we haue sene in our time more
then I can haue leasure to expresse or to reherse at this
time. In the actes of parliamentes that we haue had, made
in our dayes, what goodly prea%m%bles hath gone afore in the
same? eue%n% $$quasi oraculu%m% apollinis.$$ As though y%e% thinges
that folow, had come fro%m% the cou%n%sel hiest in heaue%n%, and
yet the ende hath ben either to destroy Abbeyes or
Chauntreys, or Colleges, or suche like, by whiche some haue
gotten muche landes, & haue be made men of great possessions
whiche (by Gods iust iudgement) they haue but a short while
enioyed, but many an honest poore man hath ben vndone by it,
and an innumerable multitude hath peryshed for defaute and
lacke of sustinaunce, & this miserie hath longe continued,
and yet hath not an ende. Thus the diuell goeth aboute,
as he sayd by him self. $$Iob. i.$$ When God asked of him where
he had been, he sayd he had co%m%passed aboute the earth
and walked throw
<P Iiii2>
it. Where ye shall vnderstande, there be thre sortes
of resonable liuinge creatures, of which one is in heauen
as Angels and saued soules, which the diuell neyther goeth
aboute by temptatio%n% to bring the%m% to sinne, neither walketh
throw the%m% to performe his malice, actually bri%n%ging the%m% to
sin. Another kinde of reasonable creatures is in hel
which the Diuel walketh through, in the middel amonge
them, which he seaseth not to tormente and punishe aboue
measure, he doth not compas aboute to tempte theim, for he
hath brought the%m% to his purpose alredie. The thirde kinde
is here on earth, as we mortall men and women whom our
goostlie aduersarie the Dyuell compasseth and goeth aboute
by diuerse kindes of temptacion, to ouerthrow and bringe
to sinne, and ouer some of them he doeth preuayle,
peruertinge the%m% and bringing them to sinne, which holy Iob
calleth parambulacion or walkinge through them, and they
may be vnderstande by the sayd earth, which the diuel
said that he co%m%passed aboute and walked through. And that
he doth like a roryng Lion, bicause that when he can not by
his priuy lurking & temptations ouer come the%m%, he goeth
to worke wyth manyfest and ope%n% terrours, bearinge menne in
hande that they rebell agaynst the Kynge, and a gaynste the
Kinges procedinges, whiche was wonte to be their sute ancor,
when they had none other argumente, when they shake oute the
Kinge or my Lordes grace, or such other potentate to
fortifie theyr waye and exorbytateth from the trew trade
<P Iiii2v>
of true doctrine, then they rore like the Dyuell, &
as the dyuels ministers, to deuoure men vp to falshed
and Heresie, they know that as Salomon sayth.$$Pro. xx.$$
$$Lyke as the roringe of a Lyon, euen so is the feare of a$$
$$Kynge, who so doeth prouoke him, synneth agaynst his owne$$
$$soule.$$ And thus they haue shaken poore menne, and made
them eyther to saye as they say, or els to holde theyr
peace and say nothynge. The Deuil the aucthor of these
troubles, Saynt Peter byddeth vs resist by fayth, in whiche
in verye deede as Saynt Paule sayeth in the last Chapter
to the Ephesians. In all thinges takynge the shielde or
buckeler of faythe, wyth whiche ye maye quenche all the
firie Dartes or weapons of the moste wicked Deuyll. But
Saynt Peter addeth and putteth to more then Saynt Paule doeth,
exhortinge vs to be stronge in faythe, and by that to resist
the fyrie Dartes of temptacion, meanynge that many haue
faythe, and yet they resiste not the Deuylles rorynge and
fearce temptation, and because they be not $$fortes in fide,$$
stronge in faythe, but verie weake in fayth, therefore they
be sone ouerthrowne & ouercome. And that is the cause that
Heresies so muche preuayle amonge vs, and peruerteth and
turneth the most parte of people. As sayth that greate
auncient Father $$Tertullian, libro de prescriptionibus contra$$
$$hereticos. Hereses apud eos multum valent qui in fide non$$
$$valent.$$ Where he imputeth (as he well maye) all the strength
of Heresyes to the weakenes of the people,
say<Iiii3>inge: Heresies be of greate strengthe amonge them that
be of no strengthe in fayth, or that haue no stronge faythe.
He putteth an example of these tourneamentes, as fightyng
wyth Battell Axes, or Iustinge at the Tylte, or at prouinge
of mastries, as Wrestlynge or suche other. Not he that
is mooste stronge, hath euer the best game, or hath the
victorie, but is manie tymes ouercome of a verie wretche and
of a weake man, and he that doeth ouercome, doeth not
alwayes ouercome, because of hys owne strengthe, but
because he mette wyth a wretche or with a weake manne,
that had no strength. And therfore it proueth manie times,
that he that nowe ouercame, when he shalbe afterward mat-
ched with a man of good stre%n%gth shall haue a foyle and
be ouercome. So saieth $$Tertullian.$$ $$Non aliter Heresis$$
$$de quorundam infirmitatibus habent quod valent.$$
$$Nihil valentes si in bene valentem fidem incurrant.$$ Euen
so Heresies getteth and hath of the weakenes of some
persons that they be so stronge as they be. And should be
of no strength, if they should matche or chaunce vpon a
fayth that is myghtie & stronge. Therfore yf you will re-
sist the roring of the Deuill, and quenche the fyrie
Dartes of the mooste wicked, you must doo it by faythe,
and that by stronge faythe, for a faynte and a weake fayth
will not be able so to doo. Howe many thynke you of this
audience here present be there? A greate manie I am sure,
that woulde haue sayd once within this twentie yeares,
that no man
li<Iiii3v$$ing no nor an angell of heauen or all the diuels in Hell,
should neuer haue peruerted you from the sure affiaunce
and fast faith that you had towarde the blessed Sacramentes
of the churche. But after that there came amonge you a
great multitude of pleasaunt preachers, preaching libertie,
and so pleasures folowing of such lewde libertie, how
soone you haue ben ouerthrowne & turned another way, iudge
you, and all for lacke of strength in faythe. Therfore
shal most hartlie pray you that wilbe saued by your faith,
adorned and decked with charitie, that you wyll be stronge
in fayth, and not to folowe euerie puffe or blaste of new
doctrine, that so you maye receyue $$finem fidei vestrae$$
$$salutem animarum vestrarum. Cap. i.$$ The ende and rewarde
of your fayth, that is the health of your soules, that shal
neuer fade nor fayle, as he sayde afore in the fyrst chapter
of this epistle. And like as in the beginninge of this
present chapter, he parswaded by exa%m%ple of him self, the
pastors, prelates & priestes: euen so now he exhorteth them
that he write to, by example of the brotherhed or other
faithful people to the sufferance & perseueraunce in per-
secutio%n%, saying: $$Scientes eandem passionem ei que in mu%n%do$$
$$est vestre fraternitati fieri.$$ Knowing that you haue the
same passion and suffering in you, that hath be layde on
your brotherhed. Here S. Peter induceth a stro%n%ge parswas-
ion to this purpose, that we should stronglie resist all
temptacion, knowinge that the same payne and passion that
you haue, also haue your brotherhead that is abrode
<P Iiii4>
in the worlde, your brothers in Christ, faythful people
men and women suffer like tempation by the Diuell our
goostly enemie as you doo, they suffer like persecution
of infidelles and Heretikes as you do, yet they persist
and stande stronglie in the fast fayth, in which they
haue been instructe by true faythful people, and by trew
preachers. Therfore consideringe that they stande sted-
fastly, it were shame for you that you should lyghtlie
be ouerthrowen. And because that euen from the beginninge
of the worlde, good men haue ben fauted, persecuted and
tempted, and yet haue not ben ouerthrowen. Therefore
you should be ashamed, yf you onely should be worse then
al men, and the very refuse and dogboltes of all your
brothers, not able to suffer anie thinge. And because such
sufferaunce with perseueraunce in the same, hath neede of
helpe to succor mans weakenes. Therefore the blessed
Apostle Saynt Peter hath recurse and runneth to Goddes
helpe and assistaunce, sayinge: $$Deus autem omnis gratie$$
$$qui vocauit nos in eternam gloriam suam in Christo Iesu$$
$$modicum passos ipse perficiet, confirmabit solidabitq%ue%.$$
Almyghtie GOD the gyuer of all grace which hath called vs
by our Sauiour CHRIST into hys eternall glorie, whiche he
would vs to receyue finally after thys present lyfe.
$$Modicum passos,$$ althoughe we haue suffred but litle, for
all that we canne suffer is verye lytell and almost
nothing in comparison of the euerlasting
<P Iiii4v>
glorie that is prepared for vs. He shall make you perfecte
in that you be vnhable of your selfe addinge and puttinge
to more vertues to them that ye haue alredy, he shall
confirme and make sure your weaknes, for of our selues we
be but weake and redy to be ouerthrowe%n% by euery suggestion
or temptacion. Of him and by him we be stronge and able
to suffre tribulacion and trouble. $$Solidabit.$$ And where
we haue now but as loose limmes or members shaken with
feare and with errours, and scarce agreinge euery man within
our selues in our opinio%n%s and in matters of our fayth, but
as it were one while of one mynde and a none of a nother
mynde, and verie waueringe and vnsure. And this is the
verie property of Heresies, thei be euer vnstedfast and
not agreinge amonge theim selues, but some take one waie
and some an other, and that pleaseth at one time, displeaseth
at an other tyme: for example, how manie manners and
dyuerse wayes of ministringe the Communion haue we had
amonge vs? I haue knowen one whyle the Priest to take the
breade vpon the patten of the Chales, and turned his backe
to the Aulter, and his face downe to the people, and sayd
the wordes of consecration ouer the breade, & then layde
it vpon the Aulter and afterwarde donne lykewise with the
Chales & the wine. Then because there seemed to muche
reuerence, to be giuen to the Sacrament by this waie, the
people were al driuen out of the chauncell except the
ministers, that the Communion should not be commonlye
<P Kkkk1>
sene nor worshipped. And anone that way semed not best,
and therfore there was veils or curtens drawen, yea
and in some churches the very Lent cloth or veile ha%n%ged
vp though it were with Alleluya in the Easter time to
hide it, that no man should see what the prieste did, nor
heare what he saide. Then this waye pleased not and the
aulters were pulled downe and the tables set vp, & all
the obseruaunce saide in Englyshe, and that openlye that
all men might heare and see what was done, and the breade
commaunded to bee common vsed breade leuende with salte,
barme, and such other. And then sone after were all
corporaces taken awaye to extenuate the honoure of the
sacrament, & it laied down on y%e% prophane borde clothe.
And at the saide tables the Prieste one while turned his
face Eastwarde, an other while turned his backe eastwarde,
and his face towarde the West, as the Iewes vseth to
worshippe. And anone by commaundement tourned his back
Southward, and his face to the north, and finally, after
the last boke that was set forth he turned his face to
the South. And this boke made swepestake of the blessed
sacrament, declaring there to be nothing els but bare
bread and wine. This pulling downe of aulters & settynge
vp of bords was vsed by the heritikes that were of $$Arrius$$
sect, as saint Basil rehearseth in diuers places, &
speciallye $$Epistola. lxxii.$$ speaking of one Eustathius a
disciple of $$Arrius,$$ which was made Bishoppe in $$minor$$
$$Armenia.$$ As he came through Paphlagonia a countrey in maigne
Asia.
<P Kkkk1v>
$$Basilidis%m% Paphlagonici altaria cu%m% Paphlagonia%m% transiret$$
$$subuertit Eustathius & propriis mensis liturgia%m% obiuit.$$
This $$Basilides$$ not y%e% heritike, but Basilides y%e% better,
bishop of $$Paphlagonia$$ a familier acquaintance of $$Basilius$$
vsed aulters as they had bene vsed euer stil sith y%e% beginn-
yng of Christes church. The said Eustathius co%m%ming through
his countrey or dioces, pulled downe the alters, & said
his masses after his fashion vpo%n% bordes or tables, as
we did lately. And after in y%e% next epistle he saieth. $$Qua%m%$$
$$obre%m% cu%m% Dardinia rediret%n%t heretici, altaria Basilidis$$
$$in agro Ga%n%grenoru%m% subuerteru%n%t me%n%sasq%ue% suas substitueru%n%t.$$
When certain heritiks came back again fro%m% the cou%n%trey called
Dardania, they ouerthrew the aulters of Basilides the bishop
in y%e% cou%n%trey of the Gangrens, and set vp in steede of
the%m% their owne bordes or tables. All such wauerynge and
inco%n%stancy in opinions, if we co%n%uert our selues to the
god of al grace, that of his great mercy hath called vs
by our sauiour Iesus Christ, he wil solidate, stay it, &
settle vs sure, contrary to al such inconsta%n%cy, to him
be glory & imperie world with out ende. Amen. Then foloweth
the conclusio%n% of this very frutefull epistle, in which first
he declareth the messager by whom he wrote this letter,
because they knew the man verie well, and knew him for a
true disciple, & a true brother of theirs as he toke hym.
$$Per Siluanum fidelem fratrem vobis vt arbitror, breuiter$$
$$scripsi.$$ I haue written a short epistle to you bi Siluanus
who%m% you know, you nede not to suspect him, for you knowe he is
<P Kkkk2>
faithfull, and no false apostle (of which thei were then
greatly afrayed) & for their false messagers of which the
world was full then. A short epistle it is in quantitie,
but very long, & abundant and plentifull in vertue &
strength, and in sentence, & good matter, as it appeared
by such matter as I haue brought forth fro%m% time to time,
in expositio%n%, & declaration of this epistle. $$Obsecrans &$$
$$co%n%testa%n%s hanc esse veram gratiam dei in qua statis.$$ Praiyng
& beseching you for Gods sake to co%n%forme your selues vnto
y%at% I haue written (saieth .s. Peter.) And protesting here
& afore God that this is the true grace of the Gospell in
which you stand. Therefore be stedfast & co%n%tinue in the
faith of the same, according to .s. Peter writing in this
epistle y%at% hys holy doctrine mai take rote in you & bear
fruit of good workes. $$Salutat vos ecclesia que est in Babilone$$
$$collecta & Marcus filius meus.$$ Here he sendeth
reco%m%mendations vnto them fro%m% his co%m%panye, saiynge: that
the Churche or congregation of Christian fayethfull people
gathered and assembled together in Rome, recommendeth theim
to you, and wissheth you well to doe. And here he nameth
Rome by a straunge name, callynge it Babilon, and
comparyng it to Babilon, the greate Citye, in the Realme
of Caldey, firste founded by Nembroth, a hundred .xxxi. yere
after the great flud. And greatly amplified by $$Semiramis$$
the quene, wife to Ninus sometyme kyng there, $$Berosus.$$
$$Ipsa ha%n%c vrbe%m% maxima%m% ex oppido fecit vt magis dici$$
$$possit illa%m% edificasse qua%m% a%m%pliasse.$$ As y%e%
aun<P Kkkk3>cie%n%t historiographer of y%e% Caldees $$Berosus$$ writeth
$$antiquitatum libro quarto,$$ saiyng $$Anno ce%n%tesimo, trigesimo$$
$$primo a salute ab aquis, prima omnium gentium & ciuitatum$$
$$fundata est a Saturno Babilonico nostro vrbs & gens nostra$$
$$Babilonica multiplicataq%ue% est nimis numero posteritatis. &c.$$
Where he calleth $$Nembroth$$ Saturne of Babilon, and $$Belus$$
his sonne Iupiter of the Caldeis, his son was $$Ninus,$$ which
was husba%n%d to $$Semiramis$$ the quene that after her husband
reigned there marueilous vyctoriouslye by the space of .xlii.
yeares. $$Berosus$$ saith, In the fourth place reigned at
Babilon the wife of $$Ninus, Semiramis,$$ the Ascalonite .xlii.
yeres. This woman exceaded and passed al men in chiualrie,
triumphes, riches, victoryes, & imperie. There is no man
comperable to this woman. There be so many magnifice%n%t and
noble things spoken and writte%n% of her life, both to her
reproch & chiefly to her laude & praise. And afterward it
was most a%m%plified by the great conqueror Nabuchodonosor
which said in his ioly royalte. $$Da .xiiii. Nonne hec est$$
$$Babilon ciuitas magna quam edificaui in gloria mea?$$
Of whiche I spoke in my last sermon here made, declarynge
howe GOD coulde pull downe theim that woulde not stoupe,
by example of this proude Nabuchodonosor that had Daniell
and other of the Israelites in captiuitie at the tyme when
he made this proude boastyng. By the name of this Babilon
.s. Peter calleth Rome, bicause of the co%n%fusion & vncerte%n%ty
of innumerable idolatries y%at% ther in Rome were vsed as
horribly as euer they wer in Babilo%n% wher bi y%e%
<P Kkkk3>
commaundement of king Ninus husband of the said $$Semiramis$$
the quene was first erect a te%m%ple & an ymage of Belus
the God his father, & then by the like commaundement of the
quene was Ninus her husband deified, to which she had
co%m%mau%n%ded among her people deuine honours to be geuen. And
by example of her, many other great men caused like
deuine honours to bee geuen to great mens ymages of their
auncestours, and so began their first idolatrye, which
afterward was spred through all the world, which by Christ
and his apostles, and their holy doctrine was extinct and
quenched. And euen like as the elect people of God,
the people of Israel, amonge whiche were Ezechiel, Daniel,
and many other holy men and women were a small number
in comparison among the people of the city of Babilon, and
there in much vexation, mockinge, and scoffinge, and
great discomfort, lamenting the lacke of the holye citie of
Hierusalem, and the destruction of the same, and the
comfort of their owne cou%n%trey of the holie lande. They hanged
vp their pipes & instrumentes of musike on the willowes
in Babilon, and could not singe the confortable songs
vsed in the te%m%ple of Ierusale%m%, although thei were many
times prouoked thereto. Eue%n% so was .s. Peter & a few new
co%n%uerses to Christes faith with him in Rome, not without
muche trouble & disco%m%fort. All they that were thus
assembled with the blessed Apostle thus coarted & streicted,
yet had great solace & comfort to heare of the co%n%stancy of
christen people how they were daylye multiplied
<P Kkkk3v>
and increased. All suche as there were with him hadde
theim recommended to these good blessed people that
sainte Peter writ this Epistle to. And so did sainte
Marke his disciple by him instruct and baptised, and
afterward fully instruct in Christes waye. In so muche
that he writ the Gospell of Christe, whiche was alowed
and approued for true by sainte Peter. This Marke saint
Peter calleth his sonne, because that bi him he was
christened and taught all thinges necessarye for an
Euangeliste, or for one that shoulde preache the Gospell
for to knowe. $$Salutate inuicem in osculo sancto.$$ Salute
you one another by holy kissynge one another. By holy
kissynge (he saith,) meanynge that there be diuerse maners
of kissynge, some holye and some not holye, for some do
kisse for flatterynge and nothinge with the harte, but for
a sinister or a leude purpose. As Absalon Dauids sonne
kissed the people, allurynge them to magnifie hym, as when
menne came to the courte to sue for their matters, he vsed
to stande at the gates, and woulde come to the suters, and
woulde knowe their causes, and then woulde kisse them,
saiynge: It is pitye that the king loketh no better on
these matters, wold God I had aucthorite to redresse these
causes, as I woulde surelye doe if I myghte, or I woulde he
should set some other man to do it, for hee is Olde, and
wyll take no labours. All these and suche other flatterynge
woordes and behauioure, he vsed amonge the people aspiryng
to the crowne, whiche thyng he moost earnestly
<P Kkkk4>
attempted afterwarde, when he made his father to forsake
the Citye, and to shyfte for hym selfe as well as he
coulde. Thys came of such flatterynge cosses. There is a
manner of kyssynge whiche is a faynynge kissynge. And soo
Ioab kyssed Amasa. $$ii. Regum .xx.$$ fearynge that he woulde aspire
into the fauour of the kinge, that he shoulde be lyke to
putte hym oute of fauoure, when he mette hym at an oportuni-
tie, for hys purpose, came to hym flatterynge, and toke
him by the chynne wyth the one hande, and kissynge hym,
drewe out hys skeen or hanger wyth the other hande, and
stroke Amasa in the syde so sore a wounde, that hys guttes
fell about hys feete. Here was a fayning cosse, fainyng loue,
where was nought els but malyce and hatred. There is an
other trayterous cosse, and such kissynge vsed Iudas to our
Sauioure Christe, not for anye loue whiche he ought to haue
had towarde hym, but onelye to geue to the Souldiours and
Seruauntes of hys companye a sygne that they might knowe
Christe, and then set hande on him and craftelye to carye
hym awaye, $$Abducite caute,$$ as he hadde geuen theim instruct-
ions. The traytour was afrayed (nowe that he hadde gon
so farre) lest Christ should by his mighty power haue
scaped frome theim, as hee myghte if hee wold inuisibly, as
he did at Nazareth, when the malicious people for hys
preachyng,& for reprouyng their vyces, rubbing them on the
gall, they woulde haue pytched hym downe the clefe or
<P Kkkk4v>
rocke on which their citi stode & was builded on. The%n%
Iesus $$transiens per medium illorum ibat.$$ Inuisibly he
scaped awai that neuer a ma%n% spied him. This Iudas knew
he could doe, and therfore he bade them beware, and conuey
him away craftely. There is an other baudy or lecherous
cosse as the adulterous woman or the courtisan kisseth
the youngman, as it is write. $$Pro. vii. Apprehensu%m%$$
$$deosculatur iuuenem & procaci vultu bla%n%ditur.$$ She
colled the yong man & kissed him, & with her fliering
cou%n%tenance flattered him. All these maners or kissing must
be left, and you must amonge you (saith .s. Peter to his schol-
ers that he writ vnto) kiss like dowes with peaceable
cosses, chast cosses in signe of peace & loue. And this was
much vsed in the primatiue church, and afterward eue%n% to
our time in the holy church at the holy time of masse,
when the priest in some places, & specially in chathedral
churches kisseth the deacon & then the deacon goeth downe
to the step of the quere, & kisseth the rectors, & they
go euery one on hys side and Kisseth the quere haue
vpward on both the sides the quere til all the quere haue
geuen the cosse of peace one to another. And this is
daiely obserued in the cathedral church of wells at high
masse, euen to this present time. And because y%at% (as it
in written in $$Genises$$) our corrupte nature is prone to
noughtines more the%n% to goodnes, & in asmuch as some haue
more folowed carnalitie and carnall loue then chaste loue,
the people haue misused the said cosse of peace, turninge
it to wantannes. Therfore such kissing of peace
<P Kkkk5>
at the masse hath bene left, where hath bene present both
men and women, & whe%n% the priest hath geuen the cosse of
peace, saiynge to his minister, $$Pax tibi &c ecclesie dei.$$
He kisseth the paxe of siluer or other mettall, or other
honest stuffe, & that is caried about through the churche,
that they that wil not chastly & louingly kisse one another
may at the lest wise kisse that pax, so by imitation &
folowing the vsage of the primitiue church, & the cou%n%sell
of .s. Peter here willing vs one to kisse an other in a holy
cosse, or euery one kissi%n%g y%e% said pax that an other hath
kissed, which is no smal signe of concorde, amitie, &
frenship. Where contrary he that loueth not another wil
not with a good wil kisse nor touch that that his aduersary
hath kissed or touched. $$Gratia vobis o%mn%ibus qui estis in$$
$$Christo Iesu. Amen.$$ He begonne his epistle with harty
prayer, for grace to them that were dispersed as straungers
in $$Pontus, Galatia, &c. Gratia vobis & pax multiplicetur.$$
And eue%n% so he endeth his epistle or letter, wisshyng &
praiyng for grace to al them that be constant and remaine
stedfast in Christe Iesu, to whom with the father and with
the holy Gost be all honour and glorye for euer. Amen.
F I N I S