Sermon 9 October 1550

T Hys Doctryne is grievous, heui, & irkesom to covetous herts rebellyouse and sedyciouse hearts. Gyue, give, they can not away with it, it cā not stick in their minds, nor sattell in their stomachs: they would rather be taking, scraping, and catchinge, then giving. But godly persons will well accept and take it, for it is to them a great pleasure, Ioye and comfort. For the better understanding of this place, ye shall understand, Christ came to bring us out of bondage and to set us at liberty: not from cyuyll burden as from obeying the magistrates, from paying tax and try but, but from a greater burden, and a more greuouser burden, the burth •• 〈◊〉 , the burden not of 〈…〉 but of the soul, to make us free from it, and to redeem us from the curse and malediccion of the law unto the honorable state of the children of God. But as for the cyuyll burdens, he delivered us not from them, but rather commanded us to pay them: give, give, saith he to Caesar obedience, tribute, and all things dew too Caesar. For the understanding of this text, it shall be needful to consider the circumstance going before: which thing dewlye considered, giveth a great light to all places of y ^e scripture: who spake these words, to whom thei were spoken, upon what occasion, and afore whom. Therefore I will take the whole fragmente and shred, taken out of gods boke for the gospel of this day, written in the gospel of Matthew the .xxii. Chapter.

Then went the Pharisees and toke a counsel. Luke hath Obseruantes, marckinge, spyinge, lookynge, totinge, watchynge: like suttel, crafty and sleyghtie fellows they toke a council and sent to him their disciples, which should fain thē selfs just mē, godly mē, glad to learn his doctrine And with thē Herod's servants to trap him in his words: & they said to him: Master we know y ^t thou art a true man, and teachest the way of God, in ueritate, truly, and carest for no man. For thou regardest not the personage of man. Tel us therefore, what thinckest thou? Is it lawful to give Caesar tribute money or no? This was their question that they would have snarled him with. In answeryng to this they would have caught him by the foot. But Jesus Cognita malicia eo rum, knowing their malice, their wickedness, their uncharitableness, he said to them: hypocrites whi do ye tempt me? Shew me a piece of y ^e tribute money. And they brought him a penye. And he said to them: whose image is this, and the writing? They answered: Caesars. He said to them. Gyue to Caesar that that belongeth to Caesar, & to god that that is gods.

Thus ye may perceive, it was our sauyoure Christ that spake these words, and they wer spoken unto the Pharyseis that tempted him. But they be a doctrine unto us that are Christ's Dyscyples. For whose words should we delight to hear & learn, but the words and doctrine of our savior Christ? And that I may at this time so declare them, as may be for gods glory, your edifying, and my dyscharge: I pray you all to help me with your prayer.

In the which prayer. &c. For y ^e universal church of Christ thorough the whole world. &c. For the preservation of our Souerayne Lord Kynge Edward the .vi. sole supreme head under God and Christ of y ^e churches of Inglande and of Ireland. &c. Secondly for the kings most honorable council? Thirdly I commend unto you the souls departed this life in the faith of Christ, that ye remember to give laudes, praise, and thanks to almighty God for his great goodness and mercy shown unto them in that great need and conflicte ageynste the devil and sin. To give them at the hour of death faith in his sins death and passion, where by they might conquer and overcome, and get the vyctorye. Gyue thanks I say for this, addynge prayers and supplycations for youre selves, that it may please god to give you the like faith and grace, to trust only unto the death of his dear son, as he gave unto thē. For as they be gone, so must we: and the devil will be as ready to tempt us as he was them, & our sins will light as heuy upon us as theirs did upon thē: and we are as weak and unable to resyst as were they. Praye therefore that we may have grace to die in the same faith of Christ as they did, & at the latter day be raised with Abraham, Isaac and Jacob, and be partaker with Christ in the kingdom of heaven: for this and grace, let us say the Lord's prayer. Tunc abcuntes. Tunc, then▪ It hangeth on a text before. Christ told them a similitude that the kingdom of heaven is like to a king that made a bridal to his son, he married his son, and sent his servants out to bid his gestes. Well they would not come although he had made great preparing & much cost for them: ambycion, covetousness, and cruelty would not let them come. Then he sent his warryoures and destroyed them: and again sent other servants to bydde gestes to his brydal, hand over head come who would. Thei did his bydding, and the house was full of gestes. The king now would vewe his gests: and fyndyng there one not clad in Mariyng garments, he asked him: friend how camest thou here, not having a marriage garmente? And commanded to bind him hand and foot, and caste him into utter darkness: there was wailing & grīding of teeth. For many be chosen & few be called. Now Christ expoundeth this. The kingdom of heaven is preaching of the Gospel. This marriage is the joining of Christ & his church, which was begun by Christ, here in earth, & shall continue to y ^e end of y ^e world. The bidders of his gestes are preachers, but here are so many lets & hindrances: covetise is a let, ambiciō is a let, cruelty is y ^e greatest let. For they bett his servants, brake their heads, yea murdered them, which bad them to this brydal. Wyth this the king was angry, and sent his men of war to destroy those unthankful people. Was he not angry with couetousenes and with ambition? Yes he is angry with covetous men, with ambiciouse men: But most of all with cruelty. Thys is an angre above commune angre, when men be not only vnthanckfull but also add cruelty to persecute the preachers, that cometh to call us to this marriage. This toucheth god so nigh, that he saith. Qui uos audit me audit. Thys cruelty the king would not leave unpunished, but sent forth his men of war. They are called his men of war, his men, his men, for wars come at his commandment. Titus and Uaspasian were sent of god to punish those covetous Jews, Ambiciouse Jews, cruel Jews, that would not credit Christ, nor believe the preaching of salvation. Now in war, what parte soever get the victory, that is God's parte, that is God's host. Nebuchadnezzar was an evil man, a wicked manne, yet was he sent of God to punish the stubbourne and Couetouse Jews for their ambition, and cruelty, and forsakyng gods moste holy word: And he is called in scripture gods servant. It is no good argument He hath the vyctorye, Ergo he is a good man. But this is a good argument. He hath the vyctorye, ergo God was on his side, and by him punished the contrary parte. The preachers called good and bad. Thei can do no more but call, God is he that must bring in, god must open the hearts, as it is in the Acts of the Apostles. When Paul preached to the womenne, there was a silk womā Cuius cor deus aperuit, whose heart god opened. None could open it but god. Paul could but only preach, god must work, god must do the thing inwardelye. But good and bad came. Therefore the preaching is lykened to a Fyshers net, that taketh good fysh and bad, and draweth all too the shoore. In the whole multitude that profess the gospel, all be not good, all can not away with the mortyfyinge of their flesh, they will with good will bear the name of Chrystians, of gospellers, but to do the deeds they grudge, they repyne, they cā not away with it. Amonge the Apostles, all were not honest, nay, one was a devil: So among so great number of gospellers, some ar Carde gospellers, some are dyse gospellers, some pot-gospellers: all are not good, all seek not amendmente of life. Then cometh the king to se his gestes. And findeth one not having the marriage garment, and saith to him: Frende how camest thou hither, and haste not y ^e marriage garment? Faith is the marriage garmente, not a feigned faith without good living, but faith that worketh by love. He was blamed because he professed one thing, and was in deed another. Whi did he not blame the preachers? There was no fault in them, they did their dewtyes, they had no further commandment but to call them to the marriage. The garmente he should have provided him self. Therefore he quarrelleth not with the preachers: what doth this fellow here? Whye suffered ye him to enter. &c. for their commission extended no further but only to cal him.

Manye are grieved that there is so lytell fruit of their preaching. And when as they are asked: why do you not preach having so great gifts given you of God? I would preach say they, but I se so little fruit, so little amendmente of life, that it maketh me werye. A noughty answer, a very noughty answer. Thou art troubled with that god gave the no charge of, and leavest undone, that thou art charged with. God commandeth the to preach, and Si non locutus fueris. If thou speak not, if thou warn not the wicked that they turn and amend, they shall perish in their iniquityes. Sanguinem autem eius de manu tua requiram. Thys text nippeth, this pyncheth, this toucheth the quick. He shall die in his wickedness, but I will require his blood at thy hand. Herken well to this, mark it well ye curates I will ask his blood at thy hand. If you do not your office, if ye teache not the people, & warn them not. You shall be dampened for it. If you do your office, you are dyscharged: Tuanimam tuam liberasti. Warne thē therefore to leave their wickedness, their couetyse, their ambycyon, their cruelty▪ vnmercyfulnesse. &c. and thou haste saved thine own soul. For there was no quarrel with the preachers, but he was caste in prison, where was wepynge and waylynge, & gryndynge of teathe: these were his delycates. Multi sunt uocati, many are called, but few are chosē. To this parable now joineth this gospel.

Pharisei was a sect of religion among the Jews most exquisite, perfect, holy, and learned, and wer reputed most godly men, even such as in holiness excelled all other, as our Monks were of late among us, and be yet in other places. They were in gods bosom, even at heavē gates in the sight of the world: But inwardelye superstitious, feigned, holow herted, dissimulers. Now at this time I know none more like thē than the hypocritical holow herted papists. The name is changed, but the thing remaineth: Therefore they may well be called by the name, that keep the thing. These were enemies to Christ and his doctrine. They would be ordered by old wont, customs, forefathers: and to maintain their traditions set aside the commandments of God, refused Christ, and his word. S Luke hath observe •• es obseruauntes, y ^t is watchers, tote • s, spies, much like the obseruaunt fryers, the barefote fryers, that were here, which in deed were y ^e Bishop of Rome's spies, watchynge in every country, what was said or done against him. He had it by and by, by one or other of his spies, they wer his men all together, his posts to work against the Regalitie. In the court, in the noble men's houses, at every merchants house, those obseruauntes were spyinge, totynge, and lookynge, watchynge and catchinge what they might hear or se against the sea of Rome. Take hede of these obseruauntes. To understand the word obseruauntes mark what the poet saith in his Comedi. Obserua Danū. Take hede, beware and mark Danum, for they will be styrrynge in every town, in every gentelmannes house, yea at their very tables: well, be wise, beware of them.

They toke a counsel, some goodlye thing, some wayghty matter, I am sure, that these holy fathers consulte upon. It must needs be for the commune wealth, and the profit of many, that these holy fathers come together for. It was to snarl or trappe him in his words. This was their device this was their counsel. To this ende they gather such a company of holy fathers. A counsel, a council. Bonum est concilium said one. Yea marry quod another: Sed bonorum A council is good, yea syr if it be of good men. For elles what is a council, if it be wicked, of wicked men. If they say: This was done by a counsel, determined in a counsel, what is it the better if y ^e council be wicked? Nicene council was gathered of a great number of Bishops and learned men, yet had not one man have been, they had determined contrary to gods word. They were minded, and ernest lie bente to make a decree that no priest should marry: but one old man, & vnmaryed him self withstode that act, and turned the councils mind: so that they meddled not with that decree. And why, more credence is to be given to one man having the holy word of God for him, then to .x. thousand without the word. If it agre with gods word, it is to be received: if it agre not, it is not to be received, though a Council, yea though an aungel from heaven had determined it. Truthe it is that Christ granteth to a congregation gathered in his name, to be amongst them, yea though it be but .ii. or .iii. There is as much granted to .ii. or three, as to ten thousand, so they come in Christ's name. Vbi duo uel tres congregati sunt in nomine meo, Ibi sum in medio eorum. In nomine meo. much wickedness is done In nomine domini whē they come together seeking their own private lust, pleasures, and ambycyouse desires, it is not in in nomine domini, But to seek gods glory Christ's glory, Christ's true religion, that is in nomine Christi, and then they are to be heard. But what was these men's counsel?

To snarl or tangle him in his words, toters & watchers to catch him in his word, that they might enforce some what against him: Non est concilium aduersus dominum: These were wylye pyes, sleyghtye children, children of the world, and craftyly they handled their matters. Miserunt discipulos suos cum Herodianis. They would not go them selves, lest they might have been known, but he knew not their Dyscyples as they thought. And they went not alone, but had with them Herodes Sowdiers, Herodes favorers. Thys Herod was an Idumean, and was appointed by the Romans to govern y ^e Jews and to gather the trybute money. Therefore he was hated among the Jews, and so were those y ^e favored the Romans parte, and in dysdayne they were called Herodians. Now was the time come, that the holy Patryarke Prophecyed, that the Scepter and kingdom was removed, and Christ was born. Thys they should have marked, and received his doctrine. But they went about to destroy him, and therefore they brought the Herodians with them. Here now is an agremente in wickedness between the Pharisees and the Herodyans against truth, against Christ, against gods word they agree together, where as in deed neither loved other, but hated eche other as a toode. So many now adays of our Pharisees papists in destroyinge the truth, they agre wonders well: where as in private matters, they hate one another as a toode.

Here comes me now these holy fathers from their council, and send their Dyscyples with the Herodians: mark their behauyoure, and mark Christ's behauyoure. They come lowtynge & w ^t low curtesye, as though they would creape into his bosom: as for Herod's men, they meddle not, but stand by to hear the tale as witnesses, and if he should speak any thing amiss, be ready to lay hands upon him. They would fain ryd him and destroy him, but they would turn the envy of the deed upon Herod, so that they would be seen fautelesse. It had been more meet for thē to have coūceld how to amend their faults and to have come to chryste, to learn his doctrine, then to study malycyouslye to trappe him, and to destroy him. what said they?

Master we know that thou art a true man, and teachest the way of God truly, master we know that thou art Tomme truth, thou tellest the very truth, and sparest for no man. Thou art plain Tomme truth. Goodly words, but out of a Cancarde stomach and maliciouse heart. Smyling speakers crepe into a man's bosom, they love and all to love him, they favor his word, and call him Master, and yet would gladly se him hanged. These are in dead Hipocrites, one in hert & another in mouth. We know thou art a true man.

Yea this is gods way taught truly. There is gods way and man's way. Manye teache men's way, but that should not be: we should lern uiam dei, gods way, and that truly, without mixture, temperature, blaūchīg, powdering. Many teache gods way, and shall preach a very good and godly Sermon, but at the last they will have a blaunched almonde. One lytel peace of Popery patched in, to powder there matter with, for their own lucre and glory. They make a minglinge of the way of God and man's way to gether, a mingle mangle as men serve pigges in my country. Christ did not so. He taught the way of God truly without myxture, temperature, powderynge, or blaunchynge.

These be the properties of all true preachers, that these confess to be in Christ. It was true every word that they spake. Christ is our master appointed of God, he was true and taught gods way, not man's way▪ truly, not blaunchinge it with man's doctrine. So should we preachers be true men. Preachers of gods way, truly, truly, without regard of person: That is for no man's pleasure, corruptinge the word, or mingle mangle the word with man's inuencyons and traditions.

Here may patrons of benefices learn upon what manner a man they should bestow their benefice. Upon a true mā, a teacher. He may not be to learn and a scholar when he should teach other, but one learned, hable to teache, hable and well willing to discharge his cure. But what do patrons? Sell your benefices, or give them to your servants for their service, for keeping of houndes, hawks, for making of youre gardennes. These patrōs regard no souls, neither their own, nor other men's, what care they for souls, so they have monie, though they perish, though they go to the Deuyl. Whereas in deed the office of a patron is to have a care, a zeal, a vigilante eye for soul health, and to provide for his churches, that he is patron of, that they might be taught in gods word. Truly many now a days, strive to be patrons of benefices, and goo too the law who should be patron. And what strive they for think ye? Even which of them shall goo to the Deuyll first. For they regard not soul health, nor the office of preaching, the office of salvation: where as in deed therefore are they patrons, to loke to it and to se it be provided for. God of his goodness & almighty power, might ordain other ways & means of salvation: but this office of preaching is it that god hath ordained, as Saynte Paul saith. Cum non cognouerit mundus per sapientiam deum, placuit deo per stultitiam predicationis saluos facere Credentes. Wher as the world by his wisdom knew not god, it pleased god by foolish preching to save, credentes, those y ^t believe, per stultitiam predicationis, by folishnes of preaching, or foolish preaching, it maketh no matter. Not that it was foolish in deed, but that the wisemen of the world did so essteme and take the preaching of the Gospel, whereas in deed it is most godly wisdom, and the preaching office, is the office of salvation, and the only means that God hath appointed too salvation. Credentes. Those that believe be saved by this holy office of prechynge. I would wish it were better looked unto, and provided for, and that patrōs and Bishops should se more diligently to it, then hath been done afore time. I would ask no more dylygence to this office of salvation: then men ar wont to bestow upon these worldly pleasures and lu • er or commodityes. Nay would they bestow but the half labor and pains, and some litell parte of the expenses, it were well.

To consider what hath been pluckte from Abbayes, colleges, & chantryes: it is meruel no more too be bestowed upon this holy office of salvation. It may well be said by us that the Lord complaineth by his prophet. domus mea deserta, uos fegtinatis unus quisque in domum suâ, What is Christ's house but Christian souls but who maketh any provision for them, every mā scrapeth and getteth together for this bodelye house, but the soul health is neglected, scooles are not maintained, scolers have not exhybicion, the preaching office decayeth, men provide lands and riches for their children, but this most necessary office, they for the moste parte, neglect. Uerye few there be that helpeth poor scolers, that setteth their children to scole, to learn the word of God, and to make a prouisiō for the age to come. This notwithstādinge is the only way to salvation, God will not deuyse any new way as far as I perceive, but would have us to use this way ordained all ready. Thys preaching way we ought to use, and not too loke for any new way, this office of salvation we ought to maintain, and not loke for any other. My request is y ^t he would bestow as much to y ^e maintenance of this necessary office of salvation, as ye were wont to bestow in times paste upon Romish trifels and things of man's traditions. Nether do I now speak for myself and my couente, as the beggynge Friers wer wont to do, I have enough, I think God, and I neade not to beg. I would every preacher were as well provided as myself thorough this realm, as in deed I think thē as well worthy as myself. I wish (I say) ye would bestow as much upon this necessary office of salvation, as in times paste ye bestowed in pilgrimage, in images, in gildynge, paynetinge, in Masses, Diriges, Trentals, chaūtries and such vain things of the Romish Pharisees and Papists inuentinge. Ye would do that without calling, and to this will you not be ready when ye be, called. If it be no better in time too come, hitherto looked unto, thē England will at the last bewail it. Christ knew what a charge hangeth upon this necessary office of preaching, the office of salvation, & therefore most earnestly applied it him self. And when he chose his twelve Apostles to send them forth unto this office, he first prayed all the night. He being God almyghty with the father, might have given all gifts fit for this office, but to teache us he would first pray all night. Here is good matter for Bishops and patrons to loke upon, and not to regard so lytel whom they give their benefice unto, or whom they admit to cure the souls thei have charge of. A notable example. Christ prayed all night, or he would send them forth, or he would put them in this preaching office, this most necessary office of salvation. For he saw that they had neade of great zeal to God, and to soul health, that should take upon them to keep souls, and a bold courage and spirit that should rebuke the world of their sin & wickedness▪ Many will chose now such a curate for their souls as they may cal fool, rather then one that shall rebuke their couetyse ambytyon, unmercifulness, vncharytablenes. That shall be sober, dyscrite, apt to reprove, & resyste the again sayers, with the word of God. These be the properties of every good preacher, to be a true man, to teach, not dreams, nor inuencyons of men, but uiam dei in ueritate, the way of God truly. And not to regard the personage of man. Not to creape into his bosom, to clawe his back, to say to the wicked, he doth well, for filthy lukers sake. Ah these flatterers, no greater mischife in the commune wealth then these flatterers.

But who would have discerned this but our sauyoure Jesus Christ? he spread them out and knew all their maliciouse hearts, their uncharitable hearts, their dissimulynge hearts and said:

Hipocrites, hypocrites, hypocrites, one in heart, a nother in mouthe, far in pretence, but full of mischief, and malycious hearted within. He saw what was within. Then have at ye, ye hypocrites, they put forth their question.

A perilous question to answer to▪ Thys was the fruit of their counsel, and this was the snare laid for him, what should he do now? hold his peace? That had been a slander too his doctrine. They would have said: loo, howe ignorant he is in the law that hath no answer to this simple and plain question. If he affirm and did pay the tribute, he shall incur the hatred of the people, and seme to speak in the favor of the Romaines. If he would have a denied it. Then had they that they sought, The Herodians were ready too lay hands upon him, to have him to Bourdo, to prison with him, a traitoure that speaketh against Ceaser, away with this seditious fellow. O Lord what perell is it to have to do with these Hipocrites? Who could have scaped this snare but Christ only which is the wisdom of the father, and knew all their maliciousenes and crafty sleyghtes? And as he then by his wisdom overcame them, so now doutles he giveth wisdom to all his, to spy out and beware of their sutle crafts. For such trains, traps, snares and sutleties, as these pharises laid for Christ, such have our Pharisaical papists laid for Christ's preachers. But he mercyfully ever fulfilled his promise, dabo os & sapientiam, cui non possunt pesistere omnes aduersarii uestri.

I will (saith Christ) give mouthe and wisdom, which all your adversaries shall not be able too resyste. They shall not be tongue tied, they have their answer, yea so wise▪ that their adversaries shall not be hable to resyste. They may well oppress it here in this world with power, but they can not be hable to overcome it with arguments of truth, no, all the pack of adversaries with all their subtelties snares, and gynnes. They may rail upon it, as in many places lewd fellows do against priests marriages. That dame his wife, his whore. &c. But they can not deny it by any scripture, but that the marriage of priests is as good and godly, as the marriage of any other man. For wedlock is honorable among all men. And the wedded bed undefiled. And to avoid fornicacion let every mā have his own wife, well, let them rail, let them do what they can against truth▪ Respice finem : mark the end. Loke upon the end. The ende is, all adversaries of the truth must be counfounded and come to nought, neither shall they be able to resist it. And though the pore Disciples be troubled, vexed, & persecuted, mark the ende. The hyeste promocyon that God can bring his unto in this life, is to suffer for his truth. And it is the greatest, setting forth of his word, it is godds seed, And one suffering for the truth, turneth more then a thousand Sermons. I will tell you an example of this howe God giveth mouthe and wisdom. I was once in examinacion before .v. or, vi. Bishops, where I had much turmoilinge, every weak thrice came to exminacions, and many snares and traps were laid to get some thing. Now God knoweh I was ignorant of the law, but that God gave me answer and wisdom, what I should speak. It was God in deed, for elsse I had never escaped them. At the last I was brought forth to be examined into a chamber hanged with Arras, where I was before wont to be examined, but now at this time the chamber was some what aultered. For where as before there was wont ever too be a fire in the chymney, now the fire was taken away, and an Arrace hanging hanged over the chymnie, & the table stood near the chimnies ende, so that I stood between the table & the chymnyes ende. Ther was among these bishops that examined me, one with whō I have been very familiar, and took him for my great freynde, an aged man, and he satte next the table ende.

Then among all other questions, he put forth one, a very subtyl and crafty one, and such one in deed as I could not think so great danger in. And whē I should make answer, I pray you Mayster Latimer said he, speak out, I am very thick of hearing, and here be many that sytte far of. I merueled at this that I was bydden speak out, and began to mysdeme, and gave an ear to the chymnye. And syr there I heard a pen walking in the chymney, behind the cloth. They had appointed one there to write all mine answers, for thei made sure work that I should not starte from them, there was no startynge from them.

God was my good Lord, and gave me answer, I could never elsse have scaped it. The question was thy • : Mayster Latimer, do you not think on youre conscience that you have been suspected of heresy? A subtle question, a very subtle question. Ther was no holding of peace would serve. To hold my peace had been to grant myself fauti. To answer, it was every way full of danger. But god which alway hath given me answer, helped me, or elsse I could never have escaped it, and delivered me from their hands. Many one have had the like gracious deliverance and been endued with gods wisdom and gods spirit, which all their adversaries cā not be able to resist,

Show me said he a penye of the trybute money. They laid snares to destroy him, but he overturneth them in their own traps. Qui comprehendit aut • tos in Galulia eorum. He taketh the crafty in their own subtle ginnes and snares, but not maliciously to destroy them, as they maliciouslye would have seen him hanged, but mercifullye too tourne them from their wicked imaginacions, that they might consider that no wisdom, no subtle crafts, nor counsel is against the Lord, and so repent and become new men.

And they brought him a de nari, a peace of their Currant Quoine, that was worth .x. of our usual pence, such another peace as our Testorne. And he said.

Cuius est imago hec & super scriptio? dicunt ei Cesaris. whose image is this and superscrypciō? they said Ceasers, for now was the Iewrye brought under the bondage of the Romans, and therefore used they the Roman quoine, that had upon it both Ceasers image and Ceasers superscription.

Then answered Jesus

Pay to Ceaser that is due to Ceaser & to God that which is due to God. Make not a myngel mangel of them, but give to God his own, give to Ceaser his own. To God give thy soul, thy faith, thy hoope, thy obedyente mind to keep his word and frame thy life there after, To Ceaser give tribute, tax, subside, and all other duties perteynynge to him, as to have him in thy honor and reverence, to obey his just laws and right wise commandments. &c. But because the time is paste I will hear make an ende for this forenone, desirynge you to pray to God for his help, For at after none I purpose to be gynne again at this text, and to goo forth as God shall give me his grace. Now let us all say together the Lord's prayer. Our father which art in heaven. &c.

The residue of the Gospel declared at after none by Master Latimer.

Y Elde to Ceser, that belongeth to Caesar & too God that belongeth to god, ye may perceive by that we have said who spake these words, and upon what occasion they were spoken. Our Sauyour Christ spake them, too the temptynge Pharisees, too the crafty & subtle holowe hearted Pharisees, willing them to know their duty by their own confession, and to give to Ceaser his duty, and too God his duty. Oure sauyoure Christ spake them, If he spake them, we ought to regard them. Regarde them I say and make much of them, for though they wer then spoken too them, yet in them they were spoken to all the world, I use too make a rehearsal of that I spake before, but because the time is short I will omyt it. The service must be donne, and the day gooeth fast away. Therefore I will to my matter, and leave the rehearsal.

Thys words be words of great impertaunce, & would well be considered: for he that doth this, receiveth great benefits by it, but he that doth it not incurreth great damage and danger, The occasion was a counsel taken among these holy fathers to snarl Christ▪ A good and charitable dead, yet were they holy men, holy fathers, full of charitye up to the heard ears. This they learned in their council, and this now they set on broche. But Christ now causeth them to make answer to their own question, as he also did a little before, Whē he was come up into Ierusalē, & had drivē out y ^e biers & sellers in the temple. The Arch Pharisees, prouincials & Abbots pharises, came stoutli to him as he was preaching in y ^e temple, & said to him: Qua authoritate ista facis? aut quis dedit tibi istam authoritatem? By what authority dooest y ^u these things? who hath given y ^e this authoryty? We have the rule of the people of God, we have givē the no such authoryty. A wondrous thing, Christ had testimoni of his father. This is my beloved son hare him, Ihō had born him witness, saying: Behold the lamb of god, that taketh away the sins of the world, his works and miracles wer testimonies y ^t his doctrine was of god, well, all this will not serve. He must have lycence of these holy fathers, or else all is nothing worth, Christ answered not directly to their question, but asked thē a nother questiō & made thē give answer against thē selves, and as it were with one wedge driued out a nother The baptysme of John was it of God: or of man? Was John sent of God, had he his authority of god or of mā? Here he dryueth them to confess his doctrine to be of God. For John whom they could not deny to have been sent from God, bare witness that his doctryn was true. If they had confessed this, he would have inferred, why believe ye him not? If they should have said John was not sent of God: then would all the people have been against them, yea in a whorlye burlye have stoned them. This they considered w ^t in thenselves, and yet their malicious hearts would not bear it to cōfes y ^e truth, nay rather like wise gentlemē they answered. We know not, we cannot tell. These Arche Pharisees thought nothing moughte be done, or taught without their lycense, nor otherwise but as thei plesed to interpreate. They were like our religion and clergy, that thought nothing mought be taught, but as they pleased. They would pay no trybute, tax nor trbut. They had their Inuminities priuyledge and grauntes from the Roman Bishop. And to maintain this thei alleged maniscriptures as thus Noliti tangere Chrstios meos which is touch not mine anointed or consecrated people, which words y ^e lord spake by the Israelites in Egypt, warninge king Pharaoh to leave & cease from persecutinge the Israelites, and maketh as much for our cleargies innumitie and proveth it as well as if a man aledged Que terra pōthus to prove that an ape hath a tail. Well they answered. Cesaris, Cesers, they confessed it was Cesers money and Cesers image and writynge upon it: hear Christ compelled thē to make answer unto their own question. And if envy should arise, to take it thē self. For they confessed it to be Ceasers. Then said he. Gyue to Ceser that which is Ceasers, & to God that is due to God. Thys answer of Christ I would have you all to learn: give to your Ceaser to youre king, to our most noble king Edward our Ceaser, our king and Magystrate appointed, and given to us of God, give to him that which is due to him.

Thys is a commandment of God, as are these: Thou shalt not murder, thou shalt not steal, nor bear false witness against thy neyghboures. And as thou art bound upon peril of thy soul to obey the other, so upon peril of thy soul thou art bound to obey and keep this. Loke well upon it, for it is upon peril of thy soul. date, give, give, a heuye word to a covetous heart, to a rebellyouse heart, they would not hear Reddite or date, pay or give, but take, catch, keep fast.

We are all bound to live in obedience unto our king, under his just & rightwise laws and commandments. Christ came in deed too deliver us from burdens and bondage, but that was not from Cyuyll and politik laws and obedience. He came to deliver us from the greatest bondage that can be, from sin and damnation. The heuiest burden that can be, is sin, and in comparison of it, all other burdens ar but light and easy matters to bear. Therefore Christ came too deliver us from that, and gave his body to be torn upon the cross for that. Neither could any work, or law, or sacrifice, redeem us frō that, but Christ only▪ I never preached in Lyncolne shyre afore, nor came here afore, save once whē I went to take orders at Lyncolne, which was a good while ago, therefore I can not say much of Lyncolne shyre, for I know it not, but I dare say, if Lincoln shire be as other places that I know, this text condemneth a great many of Lyncolne shyre, and dryueth them down to hell for breaking of this commandment: Geue to Ceaser that which is dew to Ceasar, & to God that which is dew to God.

The office of a Magistrate is grounded upon God's word, and is playnelye described of Saint Paul, writing unto the Romans, where he showeth that all souls, that is to say all men ought to obey the magystrates, for they ar ordained of God, & to resist them is to resyst against God. For he is gods minister ordained to punysh the wicked, and to maintain the good. Wherefore we ought to pay to him trybute, custom, taxes and other things that he requireth vpō us, as Christ saith here, Reddite give to Ceasar. How much we should give, he defineth not, but leueth it to Caesars officers to determine, & to his counsel to appoint. Christ was not the Emperors treasurer, therefore he meddled not with y ^t point, but left it y ^e tresurer to define & determine. He went a boute anothe vocaciō, to preach unto y ^e people their deutye, & to obey their Princes, Kings, Emperors and magistrates, and to bid thē give that the king requireth of thē, not to apointe a king what he shall require of thē. It is mete for every mā to keep his own vocation, & dylygently walk in it, and with faithfulness to study to be occupied in that God hath called him unto, & not to be busy in that God hath not called him unto. Therefore saith Christ: give to Ceasar, but apointeth not how much, for that should his treasurar know, & should warn him of it when he hath enough, that the people be not oppressed with vnnecessarye burdens, nor that the kings treasures be to seek when they should be occupied. The king must have his treasures afore hand, what chance so ever come suddenly. It is no reason when the king should occupy his treasure in mayntenaūce of a common wealth, in defense of a country, in maintaining of his wars, that then his money should be in thy purs to s • ache and ungathered. Nay he must have it in a redynes, at hand that it be not to seek. And he must have as much as is necessary for him. For so much is dew to a king as is necessary, and so much may he require by the law of God, and take of his commons as is necessary. And that must not thou nor I that are subjects appoint, but the king him self must appointe it, his couysel must appoint it, we must give it, we must pay it, for it is due to the king, and upon peril of thy soul thou must pay it. And as he that taketh my typpet or my cloke doth me wrong and is a thief: so he that doth not pay to the king that is his due without fraud or gyle, doth the king wrong, and is in perell of his soul for so doing.

Well, mark it well now and se whither this text be a nypping text for covetous men or no: Give to Ceaser, that is due to Ceaser. When the Parlyamente the high court of this realm is gathered together, and there it is determined that every man shall pay a fyfteth parte of his goods to the king. Thē commissions comes forth, and he that in sight of men in his cattle, corn, sheep, and other goods is worth an. C. mark or an. C. pound, will set himself at .x. pound, he will be worth no more to the king but after .x. pound. Tell me now whether this be theft or no? His cattle, corn, sheep in every man's eyes shall be worth .ii.C. pound besides other things as money and plate, and he will marry his daughter & give with her .iiii. or .v.C. marks, & yet at the valuaciō he will be a .xx. pound mā Doth he give to Ceser y ^t which is due to Ceaser? doth he not rather rob y ^e king of his bound duty & debt that he ought to y ^e king? yes it is very theft, and thou mighteste with as good conscience take my cloke or my tippet from me, as so unjustly take or withhold from the king that which the parliament hath given unto the king, it is thy bond duty to pay him truly that which is granted, for it is due debt and upon peril of thy soul thou art bound to obey it. Yea I will say more. If the king should require of the an unjust request, yet art thou bound to pay it, and not resyste nor rebel against the king. The king in deed is in perel of his soul for askīg of an unjust request, and God will in his due time reken with him for it, but thou must obey thy king & not take upon y ^u to judge him, god is y ^e kings judge, and doutlesse will greuouslye punish him if he do any thing vnrightuouslye. Therefore pray thou for thy king and pay him his duty, and dysobeye him not, And know this, that when so ever there is any iniust exaccyon laid upon the, it is a plage and punyshmente for thy sin, as all other plages are, as are hunger, dearthe, pestylence and such other. We meruell, we are plagued as we be, and I think verily this unjust and unfaithful dealynge with our Prynces is one great cause of our plage, look therefore every man up on his conscience. Ye shall not be judged by worldly pollycye at the latter day, but by gods word, Sermo quem Locutus sum uobis ipse iudicabit uos in no uissimo die. The word that I have spoken to you, that shall judge you at the latter day. Loke well now every man upon his conscience and see whether he have done this commandment of God, Gyue to your king that which is due to him, & he that fynedeth him self gilti, let him amend in time to come. Thys is hard gere & sore gere y ^u wilt sai, give give, I have wife and chyldrē and great charge, well I shall tell the, it mynysheth not thy stock one farthing at y ^e years end. Hearken what God saith Si audieritis uerba mea. If you will hear my words saith God & keep that I cōmaūd the, I will bless the and, Si non audicritis. If ye will not hear my words and do my commandments, thou shalt be cursed. &c. What is blessing, not wagginge of y ^e fingers as our bishops wer wont, but it is, I will favor the and increase thy goods, thi corn, thy cattle, thy Ox, thy sheep & in all thy business thou shalt prosper and go forward. And what is the curse, but to be out of gods favor, I will empouerishe the, thy corn thy cattle▪ thy Ox, thy sheep shall not prosper, what thou takest in hand it, shall not go forward. Thys was not taught in times past, men had pilgrimage, Images, masses Tretals. &c. but I would have you muse of these .ii. pointes cursed, if thou hear not gods word, commaūding the to pay thy duty to the king, and blessed if thou hear it and keep it, I would have you to muse o • these .ii. things.

That it shall not minish thy stock. Shew me one man in all England that is the poorer for paying the king his duty, for being a true dealing ma, a good alms man. &c. Mani have come to poverty by dysyng, cardyng, riot, horedome and such like▪ But never no man by truth, mercy, Alms, right dealing with the king. In the Cardynalles time mē wer put to their oaths to swer what they wer worth. It was a sore thing, & a thing I would wish not to be followed. O lord what perjury was in England by that swearing, I think this Realm fareth the worse yet for that perjury. For doutles many one wyllynglye and wittingly for swear thē selves at that time. It is a dear time thou wilt say, and men have much a do too live, therefore it is a good pollycye to set myself much les then I am, well that is thy worldly pollici, and with it thou rennest into the curse of God for breaking his word and commandment: Geue to Ceasar that which is deue to Ceasar. I will tell the a good policy to keep the stock and to mayntayn thine estate, not a policy of y ^e world, but of God's word, and it is this. Queri te primum regnum deo, & iustiam eius, & hec omnia adiicientur uobis, seek first the kingdom of God and the ryghtuousenesse of it, and all these things shall be plenteously given to you.

Doest thou not believe this to be true? is Christ an holowe man, an untrue man, a dyssembler? The pharises make him a true man, and we make him a false harlot. He is a true mā, and his words and promise are true. Nay we be false holow hearted, and therefore justly punished. For if we would credit his words, it should without dout be given us abundantly upon heaps, yea more then we could desire.

When we pray for things unto almighty God, what ask we, do we ask forth with at y ^e first chop our necessaries? Nay Christ taught us first to pray, Our father which art in heavē, hallowed be thy name, thy kingdom come, thy will be don in earth as it is in heuē. &c Fyrst we pray these petitions, for faith, hope and charity, that gods honor may in all things beset out among us, and then we pray after for bodelye things.

But we now leave these petitions, and would be in panem nostrum at the first dashe, we would have our daily bread at the first chop, & so we have that we forse little of the other. We will not say in words that we think God false, but in deeds we plainlye affirm it, for we trust him not, neither believe his promise whē he biddeth us give give, I will bless ye, I will make good my word, Nay nay, we will scrape and scraule and cratche and pull to us all that we may get, Alii diuidunt sua, & ditiores fiunt, alii rapiunt non sua et semper in egestate sunt, Some men (saith Salomō) deuides their own goods, they pay the king his deuty, every man his own, give alms, and yet are more richer, they have enough and enough. Other rob other men cratch and scrape all that they may come by, never content, never enough, heap to heap, and yet are they all way beggars. Qui benedicit impignabitur.

He that blesseth shall be fat and wealthy. He that blessethe not with waggynge his fingers, but helpynge the poor people, he shall be blessed and ever have enough, god will bless him, God will increase him, And in deed so ought men to consider their gifts and goods to be given Vt illorum copia, aliorum succurrat in opi • , That their abundance might succor the necessity, poverty, and misery of their pore neighbors, and not to waste it, cōsum it in riot and excess, but in deeds of mercy, in deds of charity and pitye upon the poor. Qui miseretur pauperis, fenera tur domino. He that hath mercy upon the poor, he lendeth up vsurye unto the Lord. Thys is a good vsurye, to make god thy debtor. Many lendeth upon worldly usury, which surely is a very wicked thing, and God forbiddeth it. But this usury God commandeth and promyseth to supply the lack of it in thy cofers. He will be debtor, he will be pay master. Thou shalt not find thy stok deminished at the years ende by keeping God's commandment, but rather blessed and increased. Gyue therefore unto the king, that is due unto the king, Et que sunt dei deo, and give to God that which is God's. What is God's? That I give at God's bidding. The tithes, oblaciōs, first borne of beasts, and sacrifice cattle, which all God appointed unto y ^e Jews to the maintenance of their church ministers of the clergy, poor widows, fatherless children, maintenance of poor scolers. This was the cause that god assigned the Jews to pay their tithes, and until the coming of Christ, they were due by gods law, and might by the law given to Moses be claimed. But now that law is at an ende, nether can they be claimed anymore by that law. Notwithstādinge now in the time of the new Testament, the Princes be bound to provide a sufficient living for the ministers, as Saint Paul saith, Qui euangelium predicant, de euangelio uiuant : They that preach the gospel, this is the ministry of salvation, preaching of the gospel, and unto such ministers, ye be bound to give a sufficient living▪ Comunicate Catechizanti in omnibus bonis, Give parte to him that teacheth you in all good things, give him part of all your goods, se he have sufficient living. But who shall appoint him a sufficient living? himself? nay, who then, you? nay nother. The king must apoynt him sufficiently to live upon. For I think verily there are a great many which if y ^e ministers should have no living, but at their apointmēt: he should not have cloutyng lether to piece his shoes with, no not clouting lether to his shoes. The king therefore must apoynt y ^e ministers their liuīgs by his law, & that living that the king appointeth, they must claim, and you must pay it to them truly, for it is there duty and it is theft to withdraw it or hold it from them. For God commandeth you to obei your kings laws, & by the same laws the king giveth the minister his tithes and other duties, therefore upon peril of thy soul thou art bound to obey thy king and to pay to thy curate that tythe that thou art commanded.

But some will say, our curate is naughte, an Assehead, a dodipoll, a lack latin and can do nothing. Shall I pay him my tithes that doth us no good nor none will do? Yea I say thou must pay him his duti, and if he be such a one cōplain to the Bishop. We have complained to the ordinarye, and he is as negligent as he. Complayne to the council, syr so have we done but no remedy can be had. Well I can tell where thou shalt complain. Complain to God, he will surely hear the, he will remedy it. Christ saw the people lying, Tanquam oues non habentes pastores. As sheep having no shepherd. They had Bishops, scrybes & Pharyses, curates in name a great many, yet were they Tanquam oues non habentes pastorem, as sheep having no shepherd, what is that to say? they had no true teachers, they had no preachers of the law of God to them. What remedy taught Christ for it, withdraw their livings? Nay. Make tumults? nay, but Rogate dominum messis, pray the Lord of the harvest. Prai, pray. Prayer is the remedy that never faileth, when all other faileth this never faileth. Therefore pray unto God and he will either turn his hert and make him better, or remove him from the and send a better in his place, or else take him away all to gether. So will the lord do with any other oppressor of y ^e pore, either he will turn their hearts, and make them better, or else remove them and take thē quite away. Therefore let men be patient and suffer, and pray unto god for deliverance frō their troubles, and not think to remedy it them selves, but pray to god, and he will remedy it. Praye I say, and • ache patience, and you shall see the lord will in due time remedy it. There be many that turn this text clean contrary. For thei yield to Ceaser that which is gods, and to God that which is Ceasers. They had money enough to build monystaryes chauntries, Masses, yere days Trentals, to gilde images. &c. And all this they did (say they) to honor God with. Thei would worship god w ^t copes, torches, tapers, candles, & an hundred things mo y ^t God never required at thetr hands. God requireth the hearts to fear him, & love him, & studiously to walk before him: But this inward service we will not give him. Nay, we give Ceasar our heart, and God our outewarde service, as all such do as have received the Interim. God should possess our hole hearts, and we should moste studyouslye walk every man in his vocation, according to the word of God, according to his commandments, obeyinge our king, and succouringe the poor and neadye, as he hath commanded us. And this is true gods service, and the thing that belongeth to God.

If this be true, what is become of our forefathers? I answer it is a vain and unprofitable questiō▪ other it needs not, or it botes not. What so ever they did, let us do well. Let us keep gods biddinge, gods commandment, and then are we safe. Whē one dieth we must have belles ryngynge, synginge and much a do. But to what purpose. Those that die in the favor of God are well, those that die out of the favor of God, this can do them no good. Vbi ceciderit lignū ibi erit, Wher y ^e tree falleth, there it shall remain. Studi therefore to live in the favor and grace of God, in repentance, in amendemente of life, and then dyeste thou well. Further to the question of our forefathers. God knoweth his elect, and diligently watcheth and keepeth them, so that all things serve to their salvation. The nature of fire is to brē all that is laid in it, yet God kept y ^e .iii. young men in Babylon, that they burnt not. And Moses saw a bush on fire, but it burnt not. So false doctrine, as fire burnethe, it corrupteth. But god kept his elect that they were not corrupt with it, but all ways put their trust ī one ever living god, thorough the death of Jesus Christ our lord. In Elias time Idolatry and superstition reigned, so that Elias said, domine altaria tua subuer terunt, Lord they have destroyed thine altares, and slain thy prophets and preachers, and I am left alone. But the lord answered him, I have reserved to myself .vii.M. men that have not bowed the knee to Baal, So god I trust reserved our forefathers, in so perlouse times, more graciouslye then we can think. Let us thank god then for y ^e gracious light of his word sent unto us, and pray for our graciouse king & his council, that set it forth unto us. And as for our forefathers, seeing we have no charge given us of god, leave them. & comend them unto gods mercy, who disposeth better for thē then we can wysshe. But some will say now, what neade we preachers then, God can save his elect without preachers. A goodly reason. God can save my life without meat & drink, need I none therefore? God cā save me from burninge, if I were in the fire, shall I run into it therefore? no no, I must keep y ^e way y ^t god hath ordained, & use the ordinary means that God hath assygned, & not seek new ways. Thys office of preaching is the only ordynary ways that God hath appointed to save us all by. Let us maintayn this, for I know none other, neither think I God will appoint or devise any other. Pay therefore to Ceasar that which is dew to Ceasar. And this said Christ by an hei thē king, a painim, how much more ought we to pay to our C • aser, our leige Lord & king a Christian king, and so godly and virtuous a learned king. And pay to God that is due to God, tithes & all duties lōging to the ministers and preachers of this office of salvation, give it them without dissimulyng, without with drawinge or abridgynge of their duties. Take hede of lying, and setting thyself at less then thou art. Mark the example of Ananias and zaphira his wife▪ They died suddenly for theyre lying and dissimulacion in the like matter, well this was Christ's doctrine. This was his answer: give to Ceser that which is Ceasers, and to God that which is God's.

Et non potuerunt reprehendere uerbum eius coram populo. And they could not find fault in his word before the people, it was so just, so consonaunte with scriptures and with reason, Yet after ward they falsyfyed his word before Pylate accusing him. Hunc deprehendimus euertentem gentem, et uetantem tributadari 〈1+ pages missing〉