Reddite ergo que sunt Cesaris Cesari, et que sunt dei, deo.  
give that that is Caesar's to Cesar & that that is gods to god.  
This Doctrine is grievous, hevi, & irkesom to covetous hearts rebellious and sedyciouse hearts. give, give, they can not away with it, it can not stick in their minds, nor sattell in their stomachs: they would rather be taking, scraping, and catching, then giving. But godly persons will well accept and take it, for it is to them a great pleasure, joy 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 civil burden as from obeying the magistrates, from paying tax and try but, but from a greater burden, and a more grievouser burden, the burden 〈◊〉, the burden not of 〈…〉 but of the soul, to make us free from it, and to redeem us from the curse and malediction of the law unto the honourable state of the children of God. But as for the civil burdens, he delivered us not from them, but rather commanded us to pay them: give, give, sayeth he to Cesar obedience, tribute, and all things dew too Cesar. For the understanding of this text, it shall be needful to consider the circumstance going before: which thing duly considered, giveth a great light to all places of the scripture: who spoke these words, to whom they were spoken, upon what occasion, and afore whom. Therefore I will take the whole fragment and shred, taken out of god's book for the gospel of this day, written in the gospel of matthew the xxii Chapter.  
Tunc abierunt Pharisei.  
Then went the pharisees and took a counsel. Luke hath Obseruantes, marckinge, spying, looking, totinge, watching: like subtle, crafty and sleyghtie fellows they took a council and sent to him their disciples, which should fain them selfs just men, godly men, glad to learn his doctrine And with them Herod's servants to trap him in his words: & they said to him: Master we know that thou art a true man, and teachest the way of God, in veritate, truly, and carest for no man. For thou regardest not the parsonage of man. Tell us therefore, what thinkest thou? Is it lawful to give Cesar tribute money or no? This was their question that they would have snarled him with. In answering 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 why do ye tempt me? Show me a piece of the tribute money. And they brought him a penny. And he said to them: whose image is this, and the writing? They answered: Caesar's. He said to them. give to Cesar that that belongeth to Cesar, & to god that that is gods.  
Thus ye may perceive, it was our saviour christ that spoke these words, and they were spoken unto the Pharyseis that tempted him. But they be a doctrine unto us that are Christ'S disciples. For whose words should we delight to hear & learn, but the words and doctrine of our saviour christ? And that I may at this time so declare them, as may be for god's glory, your edifying, and my discharge: I pray you all to help me with your prayer.  
In the which prayer. etc. For the universal church of christ thorough the whole world. etc. For the preservation of our sovereign Lord King Edward the vi sole supreme head under God and Christ of the churches of Inglande and of Ireland. etc. Secondly for the kings most honourable council? Thirdly I commend unto you the souls departed this life in the faith of christ, that ye remember to give laudes, praise, and thanks to almighty God for his great goodness and mercy showed unto them in that great need and conflict against the devil and sin. 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 victory. give thanks I say for this, adding prayers and supplications for yourselves, 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 them. 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 heavy upon us as theirs did upon them: and we are as weak and unable to resist as were they. Pray 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 lords 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 gests. Well they would not come although he had made great preparing & much cost for them: ambition, covetousness, and cruelty would not let them come. Then he sent his warryoures and destroyed them: and again sent other servants to bid gests to his bridal, hand over head come who would. They did his bidding, and the house was full of gests. The king now would view his gests: and finding there one not clad in marrying garments, he asked him: friend how camest thou here, not having a marriage garment? And commanded to bind him hand and foot, and cast him into utter darkness: there was wailing & grinding 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 continued to the end of the world. The bidders of his gests are preachers, but here are so many lets & hindrances: covetise is a let, ambition is a let, cruelty is the greatest let. For they bet his servants, broke their heads, yea murdered them, which bade them to this bridal. With this the king was angry, and sent his men of war to destroy those unthankful people. Was he not angry with covetousness and with ambition? Yes he is angry with covetous men, with ambitious men: But most of all with cruelty. This is an anger above common anger, when men be not only unthankful but also add cruelty to persecute the preachers, that cometh to call us to this marriage. This toucheth god so nigh, that he sayeth. Qui vos audit me audit. This 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, ambitious jews, cruel jews, that would not credit christ, nor believe the preaching of salvation. Now in war, what part soever get the victory, that is God's part, that is God's host. Nabuchodonosor was an evil man, a wicked man, yet was he sent of God to punish the stubborn and covetous jews for their ambition, and cruelty, and forsaking goddess most holy word: And he is called in scripture god's servant. It is no good argument He hath the victory, Ergo he is a good man. But this is a good argument. He hath the victory, ergo God was on his side, and by him punished the contrary part. The preachers called good and bad. They 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 women, there was a silk woman 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 inwardly. But good and bad came. Therefore the preaching is likened to a fisher's net, that taketh good fish and bad, and draweth all too the shore. In the whole multitude that profess the gospel, all be not good, all can not away with the mortyfyinge of their flesh, they will with good will bear the name of christians, of gospelers, but to do the deeds they grudge, they repine, they can not away with it. Among the Apostles, all were not honest, nay, one was a devil: So among so great number of gospelers, some are Card gospelers, some are dice gospelers, some pot-gospellers: all are not good, all seek not amendment of life. Then cometh the king to see his gests. And findeth one not having the marriage garment, and saith to him: Friend how camest thou hither, and haste not the marriage garment? Faith is the marriage garment, 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. why did he not blame the preachers? There was no fault in them, they did their duties, they had no further commandment but to call them to the marriage. The garment he should have provided himself. Therefore he quarreleth not with the preachers: what doth this fellow here? Why suffered ye him to enter. etc. for their commission extended no further but only to call him.  
Many are grieved that there is so little 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 see so little fruit, so little amendment of life, that it maketh me weary. A naughty answer, a very naughty 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 iniquities. Sanguinem autem eius de manu tua requiram. This text nippeth, this pincheth, this toucheth the quick. He shall die in his wickedness, but I will require his blood at thy hand. hearken well to this, mark it well ye curates I will ask his blood at thy hand. If you do not your office, if ye teach not the people, & warn them not. You shall be dampened for it. If you do your office, you are discharged: Tuanimam tuam liberasti. Warn them therefore to leave their wickedness, their covetise, their ambition, their cruelty▪ unmercifulness. etc. and thou haste saved thine own soul. For there was no quarrel with the preachers, but he was cast in prison, where was weeping and wailing, & grinding of teeth: these were his delicates. Multi sunt vocati, many are called, but few are choose. To this parable now joineth this gospel.  
Tunc Pharisei abeuntes.  
Pharisei was a sect of religion among the jews most exquisite, perfect, holy, and learned, and were 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 god's bosom, even at heaven gates in the sight of the world: But inwardly superstitious, feigned, hollow hearted, dissimulers. Now at this time I know none more like than than the hypocritical hollow hearted 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 obseru●●es observants, that is watchers, tote●s, spies, much like the observant friars, the barefoot friars, that were here, which in deed were the Bishop of Rome's spies, watching in every country, what was said or done against him. He had it by and by, by one or other of his spies, they were his men all together, his posts to work against the Regality. In the court, in the noble men's houses, at every merchants house, those observants were spying, toting, and looking, watching and catching what they might hear or see against the sea of Rome. Take heed of these observants. To understand the word observants mark what the poet sayeth in his Comedi. Obserua Danum. Take heed, beware and mark Danum, for they will be stirring in every town, in every gentelmannes' house, yea at their very tables: well, be wise, beware of them.  
Inierunt Concilium.  
They took a counsel, some goodly thing, some weighty matter, I am sure, that these holy fathers consult upon. It must needs be for the common wealth, and the profit of many, that these holy fathers come together for. It was to snarl or trap him in his words. This was their device this was their counsel. To this end they gather such a company of holy fathers. A counsel, a council. Bonum est concilium said one. Yea mary quoth another: Sed bonorum A council is good, yea sir if it be of good men. For else what is a council, if it be wicked, of wicked men. If they say: This was done by a counsel, determined in a counsel, what is it the better if the council be wicked? Nicene council was gathered of a great number of bishops and learned men, yet had not one man have been, they had determined contrary to god's word. They were minded, and earnest lie bent to make a decree that no priest should mary: but one old man, & unmarried himself withstood that act, and turned the counsels 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 ten thousand without the word. If it agree with god's word, it is to be received: if it agree not, it is not to be received, though a Council, yea though an angel from heaven had determined it. Truth it is that christ granteth to a congregation gathered in his name, to be amongs 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 vel tres congregati sunt in nomine meo, Ibi sum in medio eorum. In nomine meo. much wickedness is done In nomine domini when they come together seeking their own private lust, pleasures, and ambitious desires, it is not in in nomine domini, But to seek god's glory Christ'S glory, Christ'S true religion, that is in nomine Christi, and then they are to be heard. But what was these men's counsel?  
Vt illa quearent eum in sermone.  
To snarl or tangle him in his words, toters & watchers to catch him in his word, that they might enforce some what against him: Non est concilium adversus dominum: These were wily pies, sleyghtye children, children of the world, and craftily 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 disciples as they thought. And they went not alone, but had with them Herodes Sowdiers, Herodes favourers. This Herod was an Idumean, and was appointed by the Romans to govern the jews and to gather the tribute money. Therefore he was hated among the jews, and so were those the favoured the Romans part, and in disdain they were called Herodians. Now was the time come, that the holy patriarch Prophesied, that the Sceptre and kingdom was removed, and Christ was born. This 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 agreement in wickedness between the Phariseis and the Herodyans against truth, against christ, against god's word they agree together, where as in deed neither loved other, but hated each other as a toode. So many now adays of our Phariseis papists in destroying the truth, they agree 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 disciples with the Herodians: mark their behaviour, and mark Christ'S behaviour. They come lowting & with low courtesy, as though they would creep 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 rid him and destroy him, but they would turn the envy of the deed upon Herode, so that they would be seen faultless. It had been more meet for than to have counselled how to amend their faults and to have come to christ, to learn his doctrine, then to study maliciously to trap him, and to destroy him. what said they?  
Magister scimus quod veraxes. etc.  
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 malicious heart. smile speakers creep into a man's bosom, they love and all to love him, they favour his word, and call him Master, and yet would gladly see him hanged. These are in dead Hypocrites, one in heart & another in mouth. We know thou art a true man.  
Et viam dei in veritate doces.  
Yea this is god's way taught truly. There is god's way and man's way. Many teach men's way, but that should not be: we should learn viam dei, god's way, and that truly, without mixture, temperature, blaunching, powdering. Many teach gods way, and shall preach a very good and godly Sermon, but at the last they will have a blanched almond. One little peace of Popery patched in, to powder their matter with, for their own lucre and glory. They make a mingling of the way of God and man's way together, a mingle mangle as men serve pigs in my country. christ did not so. He taught the way of God truly without mixture, temperature, powdering, or blaunching.  
These be the properties of all true preachers, that these confess to be in Christ. It was true every word that they spoke. 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 god's way, truly, truly, without regard of person: That is for no man's pleasure, corrupting the word, or mingle mangle the word with man's inventions and traditions.  
Here may patrons of benefices learn upon what manner a man they should bestow their benefice. Upon a true man, a teacher. He may not be to learn and a scholar when he should teach other, but one learned, able to teach, able and well willing to discharge his cure. But what do patrons? Sell your benefices, or give them to your servants for their service, for keeping of hounds, hawks, for making of your gardennes. These patrons regard no souls, neither their own, nor other men's, what care they for souls, so they have money, though they perish, though they go to the devil. Where as in deed the office of a patron is to have a care, a zeal, a vigilant eye for soul health, and to provide for his churches, that he is patron of, that they might be taught in god's word. Truly many now a days, strive to be patrons of benefices, and go too the law who should be patron. And what strive they for think ye? Even which of them shall go to the devil 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 look to it and to see 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 saint Paul sayeth. Cum non cognoverit mundus per sapientiam deum, placuit deo per stultitiam predicationis saluos facere Credentes. Where as the world by his wisdom knew not god, it pleased god by foolish preaching to save, credentes, those that believe, per stultitiam predicationis, by foolishness 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 preaching. I would wish it were better looked unto, and provided for, and that patrons and Bishops should see more diligently to it, then hath been done afore time. I would ask no more diligence to this office of salvation: then men are wont to bestow upon these worldly pleasures and lu●er or commodities. Nay would they bestow but the half labour and pains, and some little part of the expenses, it were well.  
To consider what hath been pluck from abbeys, colleges, & chantries: it is marvel 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, vos fegtinatis unus quisque in domum suâ, What is Christ's house but Christian souls but who maketh any provision for them, every man scrapeth and getteth together for this bodily house, but the soul health is neglected, schools are not maintained, scholars have not exhibition, the preaching office decayeth, men provide lands and riches for their children, but this most necessary office, they for the most part, neglect. very few there be that helpeth poor scholars, that setteth their children to school, to learn the word of God, and to make a provision for the age to come. This notwithstanding is the only way to salvation, God will not devise any new way as far as I perceive, but would have us to use this way ordained all ready. This preaching way we ought to use, and not too look for any new way, this office of salvation we ought to maintain, and not look for any other. My request is that he would bestow as much to the maintenance of this necessary office of salvation, as ye were wont to bestow in times passed upon romish trifles and things of man's traditions. Nether do I now speak for myself and my covent, as the begging Friars were wont to do, I have enough, I think God, and I need not to beg. I would every preacher were as well provided as myself thorough this realm, as in deed I think them as well worthy as myself. I wish (I say) ye would bestow as much upon this necessary office of salvation, as in times passed ye bestowed in pilgrimage, in images, in gild, paynetinge, in Masses, Diriges, Trentals, chauntryes and such vain things of the romish Pharisees and Papists inventing. 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, them 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 himself. And when he chose his twelve Apostles to send them forth unto this office, he first prayed all the night. He being God almighty with the father, might have given all gifts fit for this office, but to teach us he would first pray all night. Here is good matter for bishops and patrons to look upon, and not to regard so lytel whom they give their benefice unto, or whom they admit to cure the souls they 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 need 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 call fool, rather than one that shall rebuke their covetise ambition, unmercifulness, uncharytablenes. That shallbe sober, dyscrite, apt to reprove, & resist 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 inventions of men, but viam dei in veritate, the way of God truly. And not to regard the parsonage of man. Not to creep into his bosom, to claw his back, to say to the wicked, he doth well, for filthy lucre's sake. Ah these flatterers, no greater mischief in the common wealth then these flatterers.  
But who would have discerned this but our saviour jesus Christ? he spread them out and knew all their malicious hearts, their uncharitable hearts, their dissimuling hearts and said: Quid me tentatis hipocrita.  
Hypocrites, hypocrites, hypocrites, one in heart, another in mouth, far in pretence, but full of mischief, and malicious hearted within. He saw what was within. Then have at ye, ye hypocrites, they put forth their question.  
Licet censum dare Cesari an non?  
A perilous question to answer to▪ This was the fruit of their counsel, and this was the snare laid for him, what should he do now? hold his peace? That had been a slander too his doctrine. They would have said: loo, how 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 seem to speak in the favour of the Romans. 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 traitor that speaketh against Caesar, away with this seditious fellow. O Lord what peril is it to have to do with these Hypocrites? Who could have scaped this snare but Christ only which is the wisdom of the father, and knew all their maliciousenes and crafty sleights? And as he then by his wisdom overcame them, so now doubtless he giveth wisdom to all his, to spy out and beware of their subtle crafts. For such trains, traps, snares and sutleties, as these Pharisees laid for Christ, such have our Pharisaical papists laid for Christ's preachers. But he mercifully ever fulfilled his promise, dabo os & sapientiam, cui non possunt pesistere omnes adversarii vestri.  
I will (saith Christ) give mouth and wisdom, which all your adversaries shall not be able too resist. They shall not be tongue tied, they have their answer, yea so wise▪ that their adversaries shall not be able to resist. They may well oppress it here in this world with power, but they can not be able to overcome it with arguments of truth, no, all the pack of adversaries with all their subtleties snares, and gins. They may rail upon it, as in many places lewd fellows do against priests marriages. That dame his wife, his whore. etc. 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 honourable among all men. And the wedded bed undefiled. And to avoid fornication let every man have his own wife, well, let them rail, let them do what they can against truth▪ Respice finem: mark the end. Look upon the end. The end is, all adversaries of the truth must be counfounded and come to nought, neither shall they be able to resist it. And though the poor Disciples be troubled, vexed, & persecuted, mark the end. The highest promotion 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 gods seed, And one suffering for the truth, turneth more than a thousand Sermons. I will tell you an example of this how God giveth mouth and wisdom. I was once in examination before .v. or, vi. Bishops, where I had much turmoiling, every weak thrice came to exminations, 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 else 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 chimney, now the fire was taken away, and an Arrace hanging hanged over the chymnie, & the table stood near the chimneys end, so that I stood between the table & the chymnyes end. There was among these bishops that examined me, one with whom I have been very familiar, and took him for my great friend, an aged man, and he sat next the table end.  
Then among all other questions, he put forth one, a very subtle and crafty one, and such one in deed as I could not think so great danger in. And when I should make answer, I pray you Master Latymer said he, speak out, I am very thick of hearing, and here be many that sit far of. I marveled at this that I was bidden speak out, and began to misdeem, and gave an ear to the chymnye. And sir there I heard a pen walking in the chimney, behind the cloth. They had appointed one there to write all mine answers, for they made sure work that I should not start from them, there was no starting from them.  
God was my good Lord, and gave me answer, I could never else have scaped it. The question was thy●: Master Latymer, do you not think on your conscience that you have been suspected of heresy? A subtle question, a very subtle question. There 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 else I could never have escaped it, and delivered me from their hands. Many one have had the like gracious deliverance and been endued with god's wisdom and god's spirit, which all their adversaries can not be able to resist, Ostenditie mihi minumi suia censis.  
Show me said he a penny of the tribute 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 gins and snares, but not maliciously to destroy them, as they maliciously would have seen him hanged, but mercifully too turn them from their wicked imaginations, that they might consider that no wisdom, no subtile crafts, nor counsel is against the Lord, and so repent and become new men.  
At illi obtulerunt illi denarium,  
And they brought him a de nari, a peace of their Currant Quoin, that was worth ten 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 superscription? they said Ceasers, for now was the jewrye brought under the bondage of the Romans, and therefore used they the Roman quoin, that had upon it both Ceasers image and Ceasers superscription.  
Then answered jesus Reddite ergo que sunt Cesaris Cesari, et que sunt dei deo.  
Pay to Caesar that is due to Caesar & to God that which is due to God. Make not a myngel mangel of them, but give to God his own, give to Caesar his own. To God give thy soul, thy faith, thy hoop, thy obedient mind to keep his word and frame thy life there after, To Caesar give tribute, tax, subside, and all other duties pertaining to him, as to have him in thy honour and reverence, to obey his just laws and right wise commandments. etc. But because the time is passed I will hear make an end for this forenoon, desiring you to pray to God for his help, For at after none I purpose to begin again at this text, and to go forth as God shall give me his grace. Now let us all say together the lords prayer. Our father which art in heaven. etc.   

The residue of the Gospel declared at after none by Master Latimer.  Reddite Cesari que sunte Cesaris & que sunt, dei, deo. 
Yield to Caesar, that belongeth to Cesar & too God that belongeth to god, ye may perceive by that we have said who spoke these words, and upon what occasion they were spoken. Our saviour Christ spoke them, too the tempting Pharisees, too the crafty & subtle hollow hearted Pharisees, willing them to know their duty by their own confession, and to give to Caesar his duty, and too God his duty. Our saviour Christ spoke them, If he spoke them, we ought to regard them. Regard them I say and make much of them, for though they were then spoken to them, yet in them they were spoken to all the world, I use too make a rehearsal of that I spoke before, but because the time is short I will omit it. The service must be done, and the day goeth fast away. Therefore I will to my matter, and leave the rehearsal.  
This 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 charity up to the heard ears. This they learned in their council, and this now they set on brooch. But Christ now causeth them to make answer to their own question, as he also did a little before, When he was come up into jerusalem, & had driven out the buyers & sellers in the temple. The Arch Pharisees, provincials & Abbots Pharisees, came stoutly to him as he was preaching in the temple, & said to him: Qua authoritate ista facis? aut quis dedit tibi istam authoritatem? By what authority doest thou these things? who hath given the this authority? We have the rule of the people of God, we have given the no such authority. A wondrous thing, Christ had testimoni of his father. This is my beloved son hare him, John had born him witness, saying: Behold the lamb of god, that taketh away the sins of the world, his works and miracles were testimonies that his doctrine was of god, well, all this will not serve. He must have licence of these holy fathers, or else all is no thing worth, Christ answered not directly to their question, but asked them another question & made than give answer against themselves, and as it were with one wedge drived out another The baptism of John was it of God: or of man? Was John sent of God, had he his authority of god or of man? Here he driveth them to confess his doctrine to be of God. For John whom they could not deny to have been sent from God, bare witness that his doctrine 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 hurly-burly have stoned them. This they considered within themselves, and yet their malicious hearts would not bear it to confess the truth, nay rather like wise gentlemen they answered. We know not, we cannot tell. These Arch Pharisees thought nothing mought be done, or taught without their license, nor otherwise but as they pleased to interpret. They were like our religion and clergy, that thought nothing mought be taught, but as they pleased. They would pay no tribute, tax nor trbut. They had their Inuminities privyledge and grants from the Roman Bishop. And to maintain this they alleged maniscriptures as thus Noliti tangere Chrstios meos which is touch not mine anointed or consecrated people, which words the lord spoke by the Israelits in Egypt, warning king Pharaoh to leave & cease from persecuting the Israelites, and maketh as much for our clergies innumitie and proveth it as well as if a man alleged Que terra ponthus to prove that an ape hath a tail. Well they answered. Cesaris, Cesers, they confessed it was Cesers money and Caesar's image and writing upon it: hear Christ compelled them to make answer unto their own question. And if envy should arise, to take it themself. For they confessed it to be Ceasers. Then said he. give to Caesar that which is Ceasers, & to God that is due to God. This answer of Christ I would have you all to learn: give to your Caesar to your king, to our most noble king Edward our Caesar, our king and magistrate appointed, and given to us of God, give to him that which is due to him.  
This is a commandment of God, as are these: Thou shalt not murder, thou shalt not steal, nor bear false witness against thy neighbours. 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. Look well upon it, for it is upon peril of thy soul. date, give, give, a heavy word to a covetous heart, to a rebellious 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 civil and politic laws and obedience. He came to deliver us from the greatest bondage that can be, from sin and damnation. The heaviest burden that can be, is sin, and in comparison of it, all other burdens are 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 from that, but Christ only▪ I never preached in Lyncolne shire afore, nor came here afore, save once when I went to take orders at Lyncolne, which was a good while ago, therefore I can not say much of Lyncolne shire, 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 shire, and driveth them down to hell for breaking of this commandment: give to Caesar 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 plainly describe of Saint Paul, writing unto the Romans, where he showeth that all souls, that is to say all men ought to obey the magistrates, for they are ordained of God, & to resist them is to resist against God. For he is gods minister ordained to punish the wicked, and to maintain the good. Wherefore we ought to pay to him tribute, custom, taxes and other things that he requireth upon us, as Christ sayeth here, Reddite give to Ceasar. How much we should give, he defineth not, but leaveth it to Caesar's officers to determine, & to his counsel to appoint. Christ was not the emperors treasurer, therefore he meddled not with that point, but left it the treasurer to define & determine. He went a bout another vocation, to preach unto the people their duty, & to obey their Princes, Kings, Emperors and magistrates, and to bid them give that the king requireth of them, not to appoint a king what he shall require of them. It is meet for every man to keep his own vocation, & diligently 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 sayeth Christ: give to Ceasar, but appointeth not how much, for that should his treasurar know, & should warn him of it when he hath enough, that the people be not oppressed with unnecessary burdens, 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 maintenance of a common wealth, in defence of a country, in maintaining of his wars, that then his money should be in thy purse to s●ake and ungathered. Nay he must have it in a readiness, 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 himself must appoint it, his covysel 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 tippet or my cloak doth me wrong and is a thief: so he that doth not pay to the king that is his due without fraud or guile, doth the king wrong, and is in peril of his soul for so doing.  
Well, mark it well now and see whither this text be a nipping text for covetous men or no: Give to Caesar, that is due to Caesar. When the parliament the high court of this realm is gathered together, and there it is determined that every man shall pay a fyfteth part of his goods to the king. Then 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 ten pound, he will be worth no more to the king but after ten 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 mary his daughter & give with her four or .v. C. marks, & yet at the valuation he will be a twenty pound man Doth he give to Caesar that which is due to Caesar? doth he not rather rob the king of his bond duty & debt that he ought to the king? yes it is very theft, and thou mightest with as good conscience take my cloak 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 resist nor rebel against the king. The king in deed is in peril of his soul for ask of an unjust request, and God will in his due time reckon with him for it, but thou must obey thy king & not take upon thou to judge him, god is the kings judge, and doubtless will grievously punish him if he do any thing unrightuouslye. Therefore pray thou for thy king and pay him his duty, and disobey him not, And know this, that when so ever there is any injust exaction laid upon thee, it is a plague and punishment for thy sin, as all other plagues are, as are hunger, dearth, pestilence and such other. We marvel, we are plagued as we be, and I think verily this unjust and unfaithful dealing with our princes is one great cause of our plague, look therefore every man up on his conscience. Ye shall not be judged by worldly policy at the latter day, but by god's word, Sermo quem Locutus sum vobis ipse judicabit vos in no vissimo die. The word that I have spoken to you, that shall judge you at the latter day. Look well now every man upon his conscience and see whether he have done this commandment of God, give to your king that which is due to him, & he that fynedeth himself gilti, let him amend in time to come. This is hard gear & sore gear thou wilt sai, give give, I have wife and children and great charge, well I shall tell thee, it mynysheth not thy stock one farthing at the years end. Hearken what God saith Si audieritis verba mea. If you will hear my words saith God & keep that I command thee, I will bless the and, Si non audicritis. If ye will not hear my words and do my commandments, thou shalt be cursed. etc. What is blessing, not wagging of the fingers as our bishops were wont, but it is, I will favour the and increase thy goods, thy 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 god's favour, I will impoverish thee, thy corn thy cattle▪ thy Ox, thy sheep shall not prosper, what thou takest in hand it, shall not go forward. This was not taught in times past, men had pilgrimage, Images, masses Tretals. etc. but I would have you muse of these ii points cursed, if thou hear not gods word, commanding 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. Show 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. etc. Mani have come to poverty by dicing, carding, riot, whoredom and such like▪ But never no man by truth, mercy, Alms, right dealing with the king. In the Cardynalles time men were put to their oaths to swear what they were 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 doubtless many one willingly and wittingly for swear themselves at that time. It is a dear time thou wilt say, and men have much a do too live, therefore it is a good policy to set myself much les than I am, well that is thy worldly pollici, and with it thou runnest into the curse of God for breaking his word and commandment: give to Ceasar that which is due to Ceasar. I will tell the a good policy to keep the stock and to maintain thine estate, not a policy of the world, but of God's word, and it is this. Queri te primum regnum deo, & iustiam eius, & hec omnia adiicientur vobis, seek first the kingdom of God and the righteousness of it, and all these things shallbe plenteously given to you.  
Dost thou not believe this to be true? is Christ an hollow man, an untrue man, a dissembler? The Pharisees make him a true man, and we make him a false harlot. He is a true man, and his words and promise are true. Nay we be false hollow hearted, and therefore justly punished. For if we would credit his words, it should without doubt be given us abundantly upon heaps, yea more than we could desire.  
When we pray for things unto almighty God, what ask we, do we ask forth with at the first chop our necessaries? Nay Christ taught us first to pray, Our father which art in heaven, hallowed be thy name, thy kingdom come, thy will be done in earth as it is in heaven. etc. first we pray these petitions, for faith, hope and charity, that gods honour may in all things beset out among us, and then we pray after for bodily things.  
But we now leave these petitions, and would be in panem nostrum at the first dash, we would have our daily bread at the first chop, & so we have that we force little of the other. We will not say in words that we think God false, but in deeds we plainly affirm it, for we trust him not, neither believe his promise when he biddeth us give give, I will bless ye, I will make good my word, Nay nay, we will scrape and scraule and cratch and pull to us all that we may get, Alii dividunt sua, & ditiores fiunt, alii rapiunt non sua et semper in egestate sunt, Some men (saith Solomon) divides their own goods, they pay the king his duty, 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 blesseth not with wagging his fingers, but helping the poor people, he shall be blessed and ever have enough, god will bless him, God will increase him, And in deed so ought men to consider their gifts and goods to be given Vt illorum copia, aliorum succurrat in opie, That their abundance might secure the necessity, poverty, and misery of their poor neighbours, and not to waste it, consume it in riot and excess, but in deeds of mercy, in deeds of charity and pity upon the poor. Qui miseretur pauperis, fenera tur domino. He that hath mercy upon the poor, he dareth up usury unto the Lord. This is a good usury, to make god thy debtor. Many dareth upon worldly usury, which surely is a very wicked thing, and God forbiddeth it. But this usury God commandeth and promiseth to supply the lack of it in thy coffers. He will be debtor, he will be pay master. Thou shalt not find thy stock diminished at the years end by keeping God's commandment, but rather blessed and increased. give therefore unto the king, that is due unto the king, Et que sunt dei deo, and give to God that which is Gods. What is Gods? That I give at Gods bidding. The tithes, oblations, first borne of beasts, and sacrifice cattle, which all God appointed unto the jews' to the maintenance of their church ministers of the clergy, poor widows, fatherless children, maintenance of poor scholars. This was the cause that god assigned the jews to pay their tithes, and until the coming of Christ, they were due by god's law, and might by the law given to Moses be claimed. But now that law is at an end, neither can they be claimed any more by that law. Notwithstanding 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 evangelium predicant, de evangelio vivant: 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▪ communicate Catechizanti in omnibus bonis, Give part to him that teacheth you in all good things, give him part of all your goods, see he have sufficient living. But who shall appoint him a sufficient living? himself? nay, who then, you? nay neither. The king must appoint him sufficiently to live upon. For I think verily there are a great many which if the ministers should have no living, but at their appointment: he should not have clouting leather to piece his shoes with, no not clouting leather to his shoes. The king therefore must appoint the ministers their livings 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 king's 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 tithe that thou art commanded.  
But some will say, our curate is naught, an ass-head, 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 complain to the Bishop. We have complained to the ordinary, and he is as negligent as he. Complain to the council, sir 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 thee, he will remedy it. Christ saw the people lying, Tanquam oves non habentes pastors. As sheep having no shepherd. They had Bishops, scribes & pharisees, curates in name a great many, yet were they Tanquam oves 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 heart and make him better, or remove him from the and send a better in his place, or else take him away all together. So will the lord do with any other oppressor of the poor, either he will turn their hearts, and make them better, or else remove them and take them quite away. Therefore let men be patient and suffer, and prai unto god for deliverance from their troubles, and not think to remedy it themselves, but pray to god, and he will remedy it. Pray I say, and ●ake patience, and you shall see the lord will in due time remedy it. There be many that turn this text clean contrary. For they yield to Caesar that which is gods, and to God that which is Ceasers. They had money enough to build monystaryes chantries, Masses, year days Trentals, to gild images. etc. And all this they did (say they) to honour God with. They would worship god which copes, torches, tapers, candles, & an hundred things more that 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 outward service, as all such do as have received the Interim. God should possess our hole hearts, and we should most studyouslye walk every man in his vocation, according to the word of God, according to his commandments, obeying our king, and succouring the poor and needy, as he hath commanded us. And this is true god's 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 question▪ other it needs not, or it boats not. What so ever they did, let us do well. Let us keep gods biding, gods commandment, and then are we safe. When one dieth we must have bells ringing, singing and much a do. But to what purpose. Those that die in the favour of God are well, those that die out of the favour of God, this can do them no good. Vbi ceciderit lignum ibi erit, Where the tree falleth, there it shall remain. Studi therefore to live in the favour and grace of God, in repentance, in amendment 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 burn all that is laid in it, yet God kept the iii young men in Babylon, that they burnt not. And Moses saw a bush on fire, but it burned not. So false doctrine, as fire burneth, it corrupteth. But god kept his elect that they were not corrupt with it, but all ways put their trust in one ever living god, thorough the death of jesus Christ our lord. In Elias time Idolatry and superstition reigned, so that Elias said, domine altaria tua subver terunt, Lord they have destroyed thine altars, 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 graciously than we can think. Let us thank god then for the gracious light of his word sent unto us, and pray for our gracious 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. & commend them unto god's mercy, who disposeth better for than then we can wish. But some will say now, what need 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 can save me from burning, if I were in the fire, shall I run into it therefore? no no, I must keep the way that god hath ordained, & use the ordinary means that God hath assigned, & not seek new ways. This office of preaching is the only ordinary ways that God hath appointed to save us all by. Let us maintain 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 them king, a paynim, how much more ought we to pay to our C●aser, our liege 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 longing to the ministers and preachers of this office of salvation, give it them without dissimuling, without with drawing or abridging of their duties. Take heed of lying, and setting thyself at less than thou art. Mark the example of Ananias and zaphira his wife▪ They died suddenly for their lying and dissimulation in the like matter, well this was Christ's doctrine. This was his answer: give to Caesar that which is Ceasers, and to God that which is Gods.  
Et non potuerunt reprehendere verbum eius coram populo. And they could not find fault in his word before the people, it was so just, so consonant with scriptures and with reason, Yet after ward they falsified his word before pilate accusing him. Hunc deprehendimus evertentem gentem, et vetantem tributadari