Tunc abeuntes pharisei concilium inierunt, ut caperent jesum in sermone.  Math. 22. 
Then went the pharisees, and took counsel, how they might take jesus in his communication.  
THe natural philosopher Plinius in the ten book of his natural history, describing the generation of the Viper, and the manner how she bringeth forth her yongeons, saith, that the male engendering putteth his head in the females mouth: which head she for very pleasure biteth of. And within iii days after having yongeons in her belly, maketh haste to bring them forth. But by reason of her slackness, they can not abide within her, and gnawing out her belly and sides, violently breaketh forth with slaughter of their mother.  

Sermo 83 de tempo.  What is this else (saith saint Augustyne) but the very picture of an envious person: the true image of a malicious pharisee. The devil putteth by suggestion his head, the seed of malice, rancour and envy in to man's heart, and by and by such sweetness, such pleasure we conceive of it, that we will not suffer him to pluck out his head & venom again, but greedily to our utter destruction devour it. The viper hath young within iii days after her conception: and because she can bring forth but one at a time together, they eat up her belly, & so she dieth. The envious person maketh more speed: he conceiveth no sooner, but incontinent he feeleth such a gnawing about his heart & sides, that if he keep one hour or ii his venomous babe within him, he will burst belly, heart, & all together. The pharisees cloaked with hypocritical holiness, when they hard both old & young lauding & praising Chryst with this melodious song: 
Mat. 21.  Osanna filio david: ingenderinge with the devil conceived malice, and brought forth indignation, saying: Audis quid isti dicunt? But here they were soon quailed by the testimony of the law: Have you not red (saith Christ) by the mouth of babes & sucklings, 
Psal. 2.  thou haste ordained thy praise? This, foin could not keep them back, but at him they go again, & imperyously demand him, by what power or authority he drove forth the buyers & sellers out of the temple, why he did overthrow the tables of the money exchangers, and the seats of th● dove sellers. And here to show (a● Solomon saith) that there is n● wisdom, 
Pro. 21.  nor prudency, nor cou●sell able to prevail against god he ask them again the question of Ihons' baptism, when● it was, either from heaven, or of men and they answering, they could not tell, heard likewise of Christ 〈◊〉 their confusion: Neither I wy● tell you, by what authority I d● these things. Beside those quic● answers, the parables following did bite them, and sore kyndl● their anger, when he compary them to that son, which promised his father to go into his vy●yarde, but went not: whereupon he inferreth, that the publican and harlettes shall come into t●● kingdom of god, before the● Again he proposyth the parab● of the householder, which had left his servants in his vineyard: & when he sent to have the fruits of it, they bet, stoned, & killed his messengers. And at the last, put his own son to death. What will the master of the household (saith Christ) do to those murderers? Here they condemn themselves when they give this sentens: He will cruelly destroy those persons & will let out his vineyard to other men, which shall deliver him the fruits at times convenient. Upon this answer christ concludeth. Therefore say I to you: the kingdom of god shallbe taken from you, & shall be given to other, who shall bring forth the fruits of it. Those, & such like things spoken in the reproach of the chief priests and pharisees sore grieved them. These sticks made a burning fire in their hearts: in so much that they would hau● set violently hands upon Chris● if they had not feared the people Nevertheless, they continued fer● in their purpose. They like th●sty horse leches, & insatiable blout suckers, will not leave the skin until their bellies be full of blout Non missura cutem, 
Oratius de arte poetica.  nisi plena cruo● hirudo. Then after all those way proved, and nothing brought pass, they useth circumvention and dissimuling their malice, v●der the pretence of holiness & justice did as the gospel this day teache● us. 
Euangel. Math. 22.  Then went the pharisees, a● took counsel how they might tangle jesus in his communication And they sent to him their disciples, with the Herodians, saying Master we know that thou a true, and teachest the way god truly: Neither carest th● for any man: for thou considerest not men's estate. Tell us therefore: how thinkest thou? Is it lawful to pay tribute to Caesar or no? jesus perceiving their wickedness, said: Why tempt you me ye Hypocrites? Let me see the tribute money: And they took him a penny: and he said to them: Whose image is this, and superscription? They said to him: It is Caesar's. Then said Christ: give and pay therefore to Ceasar, that which is Caesar's: and to god, that which is gods.  
¶ To declare this to god's honour, and to the comfort of this honourable audience, before we proceed any further, let us by prayer call for grace.   

Tunc abeuntes pharisei concilium ini●runt ut caperent jesum in sermone.  Mat. 22. 
Wisdom it is, before a man begin or enterprise any matter, to take counsel: and after counsel taken in dew time to set upon it. This lesson gave the wise man to his son: 
Ecclesi. 32.  Fili, sine consilio ni hill facias, et post factum non paenitebis Son do nothing without counsel, and than it shall never repent the of thy deed. But in as much as there be divers kinds of matters, some good somme bad: Some counceling to the best: some to the worst: great wareness & diligent circumspection ought to be used, that we deceive not ourselves either in rash enterprise of matters or in unadvised delect & choice of our counsellors. To this I may apply & that not amiss, the saying of saint john: Charissimi, 
1. joan. 4  no lite credere omni spiritui sed probate spiritus si ex deo sint. dear beloved, believe not every spirit, take not every matter that cometh to hand, believe not every man that giveth you counsel, but first prove & examine the matter whether it be good or bad: try your counsellors whether they be of god or no. If the matter be never so good, and the counsel nought, the naughtiness of the counsel, destroyeth the goodness of the matter. 
2. Reg. 10.  Anon king of the Ammonites took a good matter in hand, when he purposed (as his part was) to have received honourably the ambassadors, the were sent to him from king david, to comfort him upon the death of his father. But see what ill counsel doth: persuasion was made to Anon, that david had sentte● those men of his, as spies: to view his country, and so to find occasion craftily to come upon Anon, and to subdue him, And upon that, he contumelyously sentte them back again, shamefully disguised: half shaving their beards, and leaving the other half unshaven: cutting of their robes and apparel by the hard buttocks.  
But this spytfulnesse of his, scaped not unpunished: for not long after, he gathering an host, intending to fight against David, lost his host, his men destroyed, and all together came to naught.  

3. Reg. 12.  King Roboam went about a good matter, when he thought upon the disposition of his realm, & what answer he might make to Hieroboam and to the multitude that were gathered with him. But following the light counsel of the younger sort, and rejecting the sage counsel of the elders: where as he thought to make all, he marred all: losing at one time. x. trybus of his empire. Of the other part, if a man's matter be naught, and his counsel good, the wisdom of his counsel shall either cause him to leave of his naughty matter, and so no more to meddle with it, or else by wisdom and policy, they shall qualyfie the thing.  
When david fled the persecution of his son Absalon, 
2. Reg. 16.  one of saul's stock called Semei, met with him, and cursing and baning, hurled stones at david, heinously crying. Egredere Egredere vir sanguinum et vir Beli al. Come forth come forth thou bloody man and thou man of Belyal. Abisai one of davids chief servants was sore offended with this outrage, and straight way would have been avenged upon him saying: Quare maledicit canis hic moriturus domino meo regi? vadam et amputabo caput eius. Why doth this dog which by and by shall die, blaspheme my lord the king? I will go and cut of his head. But king david stayed this fers purpose of his, with this wise counsel. dimit eum ut maledicat, dominus enim precepit ei, ut maledi ceret David. Suffer him to blaspheme and curse, for it is god's permission that he shall curse david for a punishment. He interpreted all in the best, and so stayed Abisay's deadly purpose. As jesus was going toward Jerusalem about the time of his passion, 
Luc. 9  and should take Samaria in his mid way: he sent before certain of his disciples to make provision against his coming. But the Samarytans when they knew that he was going toward Jerusalem, would not suffer him to come to their town. james and john hearing of this, were stirred up to be avenged upon the Samaritans: and coming to Christ, said: Domine vis dicamus, ut ignis descendat, et consumat illos? Lord wilt thou that we command that fire come down from heaven, and consume them? They purposed death toward the Samarytans: but counsel debated their intent, & they heard. Nescitis cuius spiritus estis: Ye wot not what manner sprite ye are of. The son of man is not come to destroy, but to save. Now if the matter be good of itself, and good counsel also given upon it, it must needs turn to a good end. Like as of the contrary side, if the ma●ter be nought, and naughty counsel given upon it: it will prove there after. As here it doth evidently appear in the pharisees attempt. Their matter was nought they went about to take jesus in his communication. Saint Matthew saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  illa quear ent eum in sermone: to halter him in his communication, or to bring him in to a snare. Saint Mark, 
Mat. 1●.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  illum venarentur in sermone: to hunt him in his communication, & to drive him in to a brake. And what counsel took they upon this matter? They were ashamed so oftentimes confounded to lay this gin in their own persons: and therefore they send as false and as crafty as they were themselves, which should bring with out suspicion this matter to pass. Et mittunt ad eum discipulos suos cum Herodianis. They send to him their disciples with the Herodians. 
Lib 1. ca 22.  The holy man Epiphanius in his work that he maketh contra octaginta errores, saith, that the Herodians was one of the heresies which the jews had among them: believing Herode to be christ because he was the first stranger that reigned among them out of the tribe of juda: & with him agreeth Theophilacte. 
Homel. in Math. 21.  Origenes saith: Peradventure those which said that the people aught to pay tribute to Cesar, were called scornfully and in mockayg● of the other part Herodians. 
In. 22. Mat.  After saint Hieromes' mind, they wer● Herodessoudiars. The cause wh●● those Herodians were sent with the pharisees disciples to attempt Christ, rather than other, was this Theridamas was a great contention an● strife among the Jews whethe● they being the elect & chosen people of god, having the law o● god specially given to them, paying their tethies and other dewties required in the law: whethe● in this case they were bound 〈◊〉 pay tribute to Caesar or no? An● whether they ought to be subject to any man's laws, or no?  
The pharisees, which would ●sene not to serve a hears breadth from justice, in the favour of th● people held, that the people of god should be bound to no tasks, nor ought be obedient to any man's laws. The Herodians defending the romans right, said the contrary. And to have this controversy determined: ye rather to find an occasion to trouble christ, and to bring him in danger, either to the imperial power (if he should say that the people ought to pay no tribute) either to the people as derogating their liberty (if he should grant that they were bound to pay tribute) for this cause, I say, they sent witness enough of both parts: that what so ever he said, he should fall in danger, Learn the subtlety and craft of the devil: He can make those which before were deadly enemies, agree together: that by their agreement innocent blood might the rather be shed. There we● none so extreme enemies, as we● the pharisees and the Herodian● but yet to attach christ, they consented together, and were well 〈◊〉 greyd. great enmity was between pilate and Herode: 
Luc. 23.  but f● that day furthwarde that Pyla● sent christ to be examined an● judged of Herode, and Herode 〈◊〉 great derision sent him back again: there were none so grea●● friends as they. 
Ecclesi. histo. libro 6. capi. 29  Christ's enemy julianus apostata, which had forsaken his faith, and was become a pagayne, made a law that al● the temples and churches, which before he had caused to be dedy●ted to false Idols, and to th● paganysme, should be reduced t● their old form, and to the chryst● an religion. Ye he commaunde● moreover as it appeareth in th● epistle that he wrote to Arsacium bishop of the Galatyans, that all his priests, which had turned with him from Chryst, & served to gentilite: should follow the christian religion in all poyntis resemble their lives and conversation. Will you see what moved the devil to work here his old practise? will you see what made him to sarch, for concord and unity between the christian priests and his? Doubtless no thing else but this, as the history showeth: julianus saying the fervour & good life of the christian priests to be had in high estimation: well knowing that the people could not be seduced, as long as they used such godliness, and he such naughtiness: fearing also lest that their virtue should destroy his vice, fell to agreement with the Christian priests: willing his, gentility to follow in all poynte● the Christian sort, that he might the sowner by this agreement brin● all to nought. But what need v● to sarche the scriptures for example● in this crafty point of the devil what need we turn the old facts of our fathers? seeing that the devil doth not cease in ower time, b● doth administer matter and exe●ples daily tomoch in this behalf to us. How he maketh enemies t● agree, and sendeth the pharisees the Herodians to take Christ an● his ministers in their words. The world (the more is the pity is full of schysmes, full of diuers●te & contention: Some going to f● on the one hand: some to far● on the other. To few (if it please god) that keep the kings high wa● and walk in the middle path Such persons when they con● or send to hear a sermon, common reasoning, ye oftentimes familiar communication: they can not be content to come alone, or send their faithful servant but they must bring or send their pharisees and their Herodians. The pharisee, by interpretation, is he the is sequested and divided from other: and by him I understand Singularite. 
Luc. 13.  The Herodian after Christ's own words is he, that hath the fox's craft: and by him I mean Subtelte: Two shrewd companions syngularyte and subtelte. Now when men be to much addicted to their own fantazyes: when they be once married to their one Imagination: what soever be preached, said, or red, contrary to their opinion, their mind, their vicious behaviour and life: The pharisee and singularite can not abide it, nought it is in their sigh singularytey rejecteth it, condemneth it: and taking the Herodian subtelty with them, search all corners turn all ways that can be to tro●ble the truth, and to keep it underneath the foot. The time hat● been, when that those which have occupied this place, have laboure● & endeavoured themselves with a the grace gevyn to them to hau● pacified and have set at quyen the weak and feeble consciences of their audyens. And now (th● more it is to be lamented) singular●tye so ruleth: that he that can be● dispute and reason a new matter in the pulpit, he is the best preacher. Simplicity than did edyfy● and made peace: singularity no● doth destroy and setteth men at tarriance. Then was preaching sweet melody, when the pyp●● were in tune: Now it is an unsweet noise: for the pipes yarryth. Then men endeavoured themselves to fulfil that in life, which the other preached, herd or red by word. Now all our study is to here new & strange things to speak and set them forth gallantly, and little or nothing to do. whereupon it followeth as the holy man saint Beda saith: 
In epi. Jacobi, cap ●3  Qui ad predicandum verbum quam ad faciendum procliuior est: plerunque per amorem iactantiae per studium contentionis, per eloquentiae facilitatem, per invidentiam aliorum docentium, per ignorantiam catholicae veritatis, stulticiae reatum incurrit. He that is more readier to preach, to reason, or to hear the word of god, than to perform it in his living: oftentimes for the love that he hath in boasting and setting himself forth, for the desire that he hath in strife and contention, b● the readiness and facility of eloquens, by envy that he barethe 〈◊〉 other teachers, and by ignorant of the catholic truth, falleth 〈◊〉 to extreme foolishness. The simple men than bore away all the goodness: and now Singularity wold● seem to have all the learning wherefore it is to be feared, that symplic●tye hath violently plucked hea●● to her, & hath left to singularity grievous damnation: which knoweth the law & will of god, passes all together in knowledge, and nothing in doing. It is written o● saint Augustyne: that when h● had read the life of a simple, plain● & holy man, called Paulus, how virtuously he led his life, and ye● being a man of no learning, wit● weeping and sighing tears said thus, Surgunt indocti et rapi●● coelum, nos autem cum litteris nostris mergimur in infernum: The poor unlexned and simple people rysith & plucketh heaven to them, and we cunning men with all our learning be drowned in hell. Beware of the pharisee. Avoid Syngularite: Be glad to hear the truth of whose mouth so ever it come. So let us hear gods word, that we may be the better for it, and express it in our life. Away with the Herodian: farewell subtlety, and crafty circumvention: for verily saith Christ: Except ye turn, 
Math. 18.  and become as children, ye can not enter in to the kingdom of heaven. Singularyte & Subtelte be makebates, they break the peace and unity that ought be among christians, they have therefore no part with christ. 
jaco. 3.  Saint james sayeth If you have bitter envying and strife in your hearts, rejoice not, neither be you liars again the truth. This wisdom descendeth not from above: but is earthly, beastly, & devilish: for where envying & strife is, there is unstableness & all manner of evil works. plainness & simplicity drive ever to a concord, & would have all men to be one. They shall therefore inherit the earth of life. They be the children of god: for so saith our saviour Christ. 
Math. 5.  Beati pacifici quoniam ipsi fi lii dei vocabuntur. Blessed be the peace makers, for they shallbe called the children of god. To keep this concord and unite, every man should apply his study. To this should we exercise our tongues. To this, should you give your ears. Saint john the evangelist (as saint Hierome writeth of him) dwelling at Ephesus, 
In comen. super 6 cap●. ad gala  & being so old, that he was not able to come abroad by himself, would be born forth in his disciples arms: & coming where as any multitude or companies of people was, thus would he preach to them: Filioli, diligite alte rutrum. Dear sons, love you one an other. And coming to another company would preach the same & no more. Filioli, diligite alterutrum. This continuing from day to day both at home & abroad, made his disciples weary still to hear one thing: whereupon they asked him: Why he preached none other thing but only this, Filioli diligite. And s. john giveth them an answer, meet for so holy a man as he was: Quia pceptum dni est, et si solum fiat, sufficit. I do preach this one thing still to you, to love one another: for it is god's commandment, that so ye do: & if you perform this, it is sufficient, ye need none other thing. In all goodness I pray god to make us friends and lovers: that we all may think and speak one thing and that there be no dissension among us: 
1. Cor. 1.  but that we may be knit together in one mind and in one meaning. In naughtiness still to be at varians, that we never consent to it: nor come with the pharisees and the Herodians under a cloak to take christ in his communication. Magister scimus quia verax es, et viam dei in veritate doces, & non est tibi cura de aliquo: non enim respicis personam hominum.  
If an angel had been sent from heaven to have done a message to christ: he could not have had a better nor a more honourable induction or preface to his purpose, than was this, which the pharisees and Herodians here used to christ when they said: Master, we know that thou art true: and teachest the way of god truly: neither carest thou for any man. Thou considerest not the person or estate of man. 
joan. 13.  Thapostles called him master, & Christ did well allow that name. Vos vocatis me magistrum & dominum & bene dicitis, sum etenim. Yowe call me master and lord, and you say well, for so I am. They praised him for the purity of his life, we know that thou art true and livest without spot. They praised his learning to be blameless, thou teachest the way of god truly. And last of all they praised him for keeping of justice: thou carest not for any man, for thou art not partial to the rich man, and iniurius to the poor: But whether the person be rich, whether he be poor, of high degree or low, friend or foe, there givest thou sentence where the right wayth. The devil oftentimes & naughty men, may, and doth prophecy, and telleth the truth: But it is done other ignorantly or for an ill purpose. 
Mat. 8.  The two. devils that possessed the ii mad men in the country of Gergesytꝭ, confessed Chryst to be the son of god: not for any love or honour that they owed to christ, but only for fear: for they sore doubted lest the time were come that they should be more grievously punished, & lose the possessions the they had in the creatures of the earth. 
joan. 11.  caiphass, nothing intending neither the health of man's soul, neither the glory of christ: but only the safeguard of the temporal kingdom of the jews, prophesied & said truth. It is better for us that rather one man should die for the people, than the all the people should perish. Scripture saith, Hoc autem a semetipso non. dixit, sed cum, esset pontifex anni illius, prophetavit, quod jesus moriturus erat pro gente. This spoke he not of himself: but being high priest that same year, he prophesied that jesus should die for the people. So in this our case the pharisees with the herodians be prophets in their salutation to christ: but they intended no such thing. They spoke fear & truly, but thought maliciously & falsely. Like bees they came about christ bearing outwardly in their mouth honey: & inwardly in their hearts a sharp sting. Haec est (saith chrysostom) prima simulatio hypocritarun, quia laudunt quos perdere volunt. This is the first and chief point of an hypocrite & dissembler, to praise them, whom they do utterly intend to destroy.  
joab pretended great friendship toward Abner, 
2. Reg. 3.  when he send for him as one friend should do for an other ●o common and talk 〈◊〉 him, for his and the hole realms' profit, but when they came in 〈◊〉 secret place together, 
2. Reg. 20,  joab dre● out his dagger and slew Abne● The same joab, fearing, lest Am●sa should be preferred in office b●fore him with king david: wh● he knew that Amasa was coming toward the court, dissembling his malice, came to met● him, & with this fair salutation greeted him. Salue frater Amasa: all hail brother Amasa, holdyng● him by the chin with the right hand as though he would hau● kissed him: and privily with his lift hand paunched him with hi● dagger. 
2. Reg. 13.  Absalon pretended great love toward his father and his brothers, when he made his shereshyp feast, and when he cold no● obtain his father to come to his feast he would have no nay, but that Amnon with the residue of his brothers should come: he said, else his feast should be nothing pleasant. And when they were most meryest, then was Amnon by Absalon's commandment slain.  
The traitor judas made a fair face when he came to betray his master, 
Mat. 2●.  with this flattering salutation and deadly kiss, ave Rabbi: All hail master. But he left his sting behind with the jews, when he said: Quemcunque osculatus fuero, ipse est, tenete eum. whom so ever I kiss, that is he, lay hands upon him. More fairer words than is used now adays was never heard: to promise much, and to perform little: to bear a fair face outward, and deadly malice inward. In one hand to have fire, and in the other water: To say as you say: To hold up ye & nay, whether it be true, whether it be false: is counted much cruylite. To tell the truth: to speak as a man doth think: to contrary the falsity, & to be plain in masters, is taken as lack of good manners & rude rusticite. So much is this flattery, this dissimulation used among men: that except a man can flatter, except he can dissemble, he is not meet to dwell among men. The poet Inuenal, in reproach of the Romans using this fault, 
satire. 3  was not afeard to say: Quid Romae faciam? mentiri nescio: librum si malus est ne queo laudare & poscent what shall I do at Rome? I can not lie: I can not dissemble and flatter: I can not say the crow is white, the swan is black: I can not praise that book to be good, which is naught: I can not desire that thing to be set forth, which I know more metre to be suppressed. This and such other things following, like as the heathen poet than spoke against the Romans: so I doubt not: but if he saw our lives, he would say the same, and much more to our confusion. Such hypocrites, such dissemblers, such flatterers be of all men moste to be detested, moste to be abhorred: for when they seem most to be with us: then be they most against us: when they pretend most friendship, then ought we most to fear their hatred. The common proverb doth well declare what they be: Crocodili lachrimae: The tears and weeping of the crocodile. The crocodile is much desirous of man's flesh: but yet before he will devour any man he bitterly weepeth. The hypocrite & flatterer in his heart desireth nothing so much, as his own worldly advantage: he careth not to what misfortune his friend be driven to, so that he may have profit of it: yet to bear a fair face outwardly, he weepeth in the sight of the people, when in heart he is most gladdest. Of those sort of men writeth the wise man in this manner. 
Ecclesi. 12,  In labiis suis indulcat inimicus, & in cord suo insidiatur, ut subvertat te in fovean. etc. Thy enemy the flatterer and hypocrite in his lips beareth honey, and speaketh fair: but in his heart he craftily layeth wiles, to hurl the into the dyche. Before thy eyes he will weep, but when he may espy a time, he will suck thy blood. If adversity happen to thee, he will be one of the first that shall be against thee, helping with all the strength he can, to overthrow the. 
Super canti. cantico serm. 33.  The holy man saint Bernard thinketh them not worthy the name of man, but calleth them, putridam tabem hominum, the rotten corruption of men: and thus he declareth their conditions.  
Omnes amici & omnes inimici: omnes necessarii, & omnes adversarii: omnes domestici, & nulli pacifici: oens proximi, & omnes quae sua sunt quaerunt: Ministri Christi sunt & serviunt antichristo. All the sort of flatterers, would seem to be our friends, but they be all enemies: all they would be taken of the knot of amity, but they be of the knot of emnytie: all would be counted household gests, but none of them studieth to make peace: all be our neighbours, but every man is for himself, and seeketh his own commodity and profit. They would be called Christ'S ministers, but they serve the devil & antichrist. Beware of such saith the wiseman: 
Pro. 1.  Fili mi si te lactaverint peccatores, ne acquiescas eyes: My son if such sinners go about to feed thee, consent not to them. And god by his prophet Esay. 
Esay. 3.  Popule meus qui te beatum dicunt ipsi te decipiunt, & viam gressuum tuorum dissipant. My people they that flattereth with thee, and saith that thou art blessed, they dysceveth thee, and bringeth the out of the right way. And where shall we lay the fault of the maintenance of this vice? Surely in those that doth rejoice to be flattered with all. It is true that one sayeth. Si tu vis esse Thraso nusquam de● rit gnato: If thou delight to be flattered with all, thou shalt never miss flatterers: men be so blinded now a days and so much standeth in their own conceit, that the proverb which saint Augustyne doth use is verified in us. 
Epist. 47, ad Proclinianum.   
Crevit caput & impinguatum est oleo. Our heads be grown great and fatted with oil. I pray you, who is not glad now a days, ye in manner doth challenge to him to be called, most holiest father: most merciful and righteous judge.  
Good and loving master, faithful and wise servant: discrete & learned priest: true & obedient subject: with such other names of offices and dignities: To those we do applaud outwardly toward the world: and inwardly our conscience condemneth us for it: and knoweth nothing less in us than that. As for punishment to them that delighteth in receiving such vain praise: I would desire none other (and that only temporally, for safeguard of their souls) than happened to the great Alexander in such a like matter. 
Seneca episto. 70.  Flatterers had persuaded Alexander that he was no mortal man: but was a god, & that none of the lower sort, but jupiters' own son: the highest god of all. And in this foolish paradise, he long continued. But as he besieged a certain city, & there was sore wounded with an arrow in the thigh, having pain intolerable, daily more and more incresing, despairing of his life: confessed openly that he was before time shamefully mocked with all, saying: Omnes iurant me esse filium iovis, sed vulnus hoc hominem me esse clamat. Every man boldly affirmeth and sweareth that I am jupiters' son: but this wound of mine showeth openly and crieth that I am a mortal man. Herodes sitting in his throne, 
Acti. 2  taking a vain glory when the people flattered him, saying: Dei voces & non hominis, It is the voice of god the speaketh, and not of man: was immediately smitten of the angel of god, because he gave not god the honour, and eaten with worms, or with the lousy evil, died. Let us follow saint paul's counsel, Gloria nostra haec sit, 
2. Cor. 1.  testimonium conscientiae nostrae. 
Mat. 25.  Let us rejoice & glory in the testimony and clearness of our conscience. Let us do as the five wise virgins did, carry oil with us: let us not buy it of the sellers: that is (after saint Austyne.) ab adulatoribus, 
Epist. 120 ad Honoratum.  of flatterers. Adulatores namque laudem suam tanquam oleum venditant stultis. For flat terers do sclle their praise, as it were oil unto fools. Now after this flattering pface, they proposeth this question, and openeth their minds. Dic nobis, quid tibi videtur, licet censum dari Caesari an non? Tell us what thinkest thou ought we or is it lawful for us to pay tribute to Caesar, or not? Here at length is the chick hatched, But one leyth the egg, & an other sitteth upon it, & bringeth forth the chick. 
Hiere. 17.  So it cometh to pass, as the prophet Hieremy saith: Perdix fovit quae non peperit. The partryge hath sitten upon the eggs, 
Lib. 6. ca 3  which she never laid. S. Ambrose in his Hexamerons. One partryge (saith he) stealeth an others eggs: & she that stealeth the eggs sitteth upon them & bringeth yongeons: But she can have no profit of her theft: for as sown as the young heareth the call and cry of her, which laid the eggs: they forsaketh the noursshe and followeth the true mother. The old pharisees and chief priests laid this egg. They were the true mother of this captious question to be moved: but the younger sort which ware as crafty as their masters set it forth: but they had little profit of their broude, their labour came to no proof. Cognita autem jesus nequitia eorum, ait, Quid me tentatis hypocritae? For when jesus perceived their malice & wickedness, he said, why do you tempt me you hypocrites? Solomon saith truly: 
prover, 11.  justicia rectorum liberabit eos, & in insidijs suis capient iniqui: righteousness shall deliver good men, & craft at length shall deceive his master. jesus straight with perceived their naughtiness, & according to that he said, why do you tempt me you hypocrytꝭ? They dyssemblyngly called him master: they flatteringely praised him for his upright life, true doctrine, and good justice. And Christ with out flattering calleth them Hypocrites, dissemblers, according to their deserving. They dissembled with Christ's goodness: And Christ is plain with their naughtiness. In that giving us a good lesson, never to flatter with vice, but sharply to rebuke it: never to wink there, where as we ought to have our eyes most open. This taught us before saint john the baptist, 
Matthe. 3.  when he sharply reproved the dissimulation of the Pharisees and Saducees' coming faynyngly to be baptized of him, said: Progenies viparun: quis demonstravit vobis fugere a ventura ira? you adders kind and generation, who caused you to i'll from the vengeance to come. 
Luc. 13.  This taught us Christ when he called Herode a fox. Ite, & dicite vulpi illi. Go tell that fox. 
Acto. 23.  This taught us s. Paul, when the high priest Ananias commanded them that stood by Paul, to smite him on the mouth. He sharply answered: God smite the thou painted wall, sittest thou and judgest me after the law, and commandest me to be smitten contrary to the law?  
In using such sharp words, we be nothing prejudicial to the lenite of the gospel: 
Mat. 5.  where Christ saith, I say unto you, who so ever is angry with his brother: shallbe in danger of judgement: who so ever saith to his brother Racha, shallbe in danger of a counsel: And who so ever calleth his brother fool, shall be in danger of hell fire. For all this is to be understand (after chrysostom) not to be done rashly, without advisement, and without a sufficient cause. A sufficient cause is (as saint Augustin writeth) when a man is angry not with the person but with the offence. 
Libro. 1. retract. ca 9,  Non enim fratri irascitur, qui peccato fratris irascitur, qui ergo non peccato fratris irascitur, sine causa irascitur. He is not angry with his brother, which is angry with his brother's offence: for he that is angry with any other thing, than with the offence, he is angry without a cause. Thus did Christ here call them hypocrites, with the zeal and desire to have justice kept, and the truth to be known, and not for any malice or affect to be revenged upon them.  
Ostendite mihi numisma Census. Cuius est haec imago & superscriptio.  
Let me see the tribute money. whose coin, whose Image, & superscription hath it? As the great clerk & holy martyr Ignatins writeth to the Magnesions: Duos characteres in hominibus invenimus: unum quidem verae monete signaculum: alterum vero adulterinum. Pius enim homo & religiosus vera moneta est, quae a deo formata vel expressa est. Impius vero & irreligiosus, falsa moneta est, noxia, adulterina, prava, quae non a deo sed a diabolo facta est. Two prints, or two coins we find among men: The one is the stamp of true money: and the other is a counterfeited or forged coin. Every good man, and that feareth to fall into god's danger is true money, & hath god's stamp, god's Image in him. The wicked and vicious person, and he that careth neither for god nor for man, is copper money, nought, and hath the devils print upon it. There be so many kinds of vice raining among us, and so little virtue, that it is to be feared, lest the devil hath marked the greater part to him, & putteth Christ to the smaler. One or ii coins I will toche, and so pass over this matter. A coin there is much to be lamented, and that among men that be of great richesse: that is this: they have to much charity among them: they drive all things to nigh to the first creation. For as the book of Genesis doth teach us: 
Genesis, 1  god made at the first beginning all lively creatures mates together, the male and the female in every kind: but man he made first alone without a mate. And of this one all other came: to signify, after the doctor's minds, that we ought to endeavour ourselves to anunite. Men drive (I say) to nigh t● this unite: they can not abide division. For let there be a term, ●tenentrey, a small cottage, or any other thing, whereby any profit may come: charity so pricketh them, they must bring it to one: come together it must: all must be ours: it lieth commodyously for them, they be in love with it: depart it shall not from them. Furthermore, because it is costly to keep many housholdꝭ, they have found a good provision for thee, one household shall serve for all. The poor men that before kept honest and chartable houses upon it, must seek farther: they be not worthy to dwell so nigh to men of worship.  
Would to god they would look somewhat lower, and not to climb so high to the first beginning of the world. Let them come down to abraham's & Loathes time. 
Gene. 1●.  Abraham and Loth had such great possessions in sheep and other cattle, that the pastures about was not able to find them both: where upon among their shepherds and other heard men, rose great strife & debate. What did Abraan in this matter? took he all to himself? Bade he Loath to seek abroad where he would? He was of power great enough to have done so? no no. But content that his brother should have a living as well as he: ye (and that is more to be marveled at) content to leave his own to Loath, said: I beseech the brother Loth, let there be no chiding between the and me, and between my shepherds and thine, for we be brothers. If thou wilt take on the lift hand, I will take on the right hand. If you take the right hand, I will take the lift hand. Now to enpoveryshement of the hole realm, few take all. Households be broken up, and poor men go a begging. Cuius imago est haec? whose Image whose coin is this? If it were god's Image, 
Esai. 5.  the prophet Esay would never have said by god's mouth: We qui coniungitis domum ad domum, & agrum agro copulatis usque ad terminum loci: nunquid habitabitis vos soli in medio terrae? woe to you that join house to house, and couple field to field, pasture to pasture, that the poor can get no ground among them, shall you dwell alone in the middle of the earth? In time paste were acts made against decayenge of houses, & dwelling places, and for a time was well observed & kept: and now a days many for fear of the statute keep up the houses: but as for the house holding they maintain so, that neither mouse nor sparrow will abide there. Acts also & statutes hath been made to stint men from great engrossing of fermes, and a certain number of sheep to be kept, and no man to pass that: but the laws be oftentimes as the philosopher Anacharsis was wont to say: Leges aranearum telis sunt similes, in quibus infirmio ra animalia haerent, valentiora autem perrumpunt. Laws be like to the cobbe web that the spiders make, they hold fast little flees and such small beasts: but the greater beasts break thorough them, & be not letted. To speak of the coin of whoredom and adultery was never so much need: for the vice was never so much used. This was so detestable in s. Paul's conscience that he would not have it once named among us. 
Ephe. 6.  Let fornication (saith he) and all uncleanliness be not once named among you, as it becometh saints. And we to have the filthy communication of it still in our mouths, count it merry bording. The sinful act of it is winked at. No man doth pownyshe it, and therefore no man doth fear it.  
Christ saith: 
Mat. 5.  that who so ever looketh upon a woman, lusting after her, he hath committed adultery with her in his heart. And we believe that it is no sin to commit actually the foul deed. We believe not (I say) that it is offence: for if we did believe, we would fear the sharp judgement of god, which he threateneth upon this vice, and so would forbear it. 
Serm. 243 ●e tempo.  saint Augustyn saith, Si enim fidem haberent, utique deo crederent, & venturum judicium cum tremore metuerent: probatur enim quia hominibus credunt, & deo non credunt, ut publice ubi homines vident, adulteria timeanr: & secret ubi deus videt omnino non timeant. Si qualemcunque scintillam fidei haberent, sicut non permittunt servos in praesentia sua peccare, ita nec illi in conspectu domini sui adulterare praesumerent. If we had faith, truly we would give credence to god, & would tremblyngly fear god's judgement. But now it is probable, and we may by presumption say, that we believe man and not god, because we fear to commit advowtery openly where man may see us, and privily to do it where god may see us, we fear nothing at all. If there were any sparkle of faith in us, like as we would not suffer our servants to offend in our presence: so like wise we would not presume to offend in the sight of our master abou● which seeth as well in darkness as in light. But we be the fools of whom the prophet spoke. Dixit insipiens in cord suo non est deus. 
Psal. 13.  The fool and the unwise man said in his heart that there was no god. For this is for a certainty, that he doth not believe god to be, which privily and in corners will do that thing in the presence of god, which openly in the presence of man he is a feared to do. 
Gene. 12.  Pharaoh king of Egypte taking Saray in to his house, knowing none other but that she was abraam's sister, and not his wife, committing no unlawful act with her, was sore punished for it. The text saith: Flagellavit dominus pharaonem plagis maximis & domum eius propter Sarai uxorem Abraae. God scurged Pharaoh grievously, and all his household, because of Saray Abraames wife. Abimelech like wise king of Gerare, 
Gene. 20.  being informed of Abraam, that Saray was his sister, and not his wife doing no vyleny with her, but taking her into his house, hard of god's mouth: En morieris propter mulierem quam tulisti, Lo thou shalt die, because thou haste taken this woman to the. Ignorans here is punished for taking of an other man's wife in to their houses, without any lecherous act committed? And shall we scape unpunished, unlawfully doing the fowl act? No no: god will not allow this coin: it is not his, signatum est, it is scaled up for the devil. In the book of Deuteronomy, 
Cap. 28.  god showed what coin he would have, when he said Non erit meritrix de filiabus israel, nec scortator de filiis israel. There shall be no harlette among the daughters of Israel: nor no door hunter among the sons of Israel. Whether this precept of god may stand or no, with the common stews, I put it to your judgement. This dare I say, that it is a detestable provocation for youth: here they may sin, & no man say against them: Let the wife displease her husband: the daughter her father and mother, the servant her master & dame, hither they may come without nay: here is a safeconducte for them. Well it may be permitted by a civil ordinance, god's laws, I am sure did never permit it. suffered it may be to avoid worse inconvenience: but the mean time many be lost both body and soul: where as if such impunite and liberty to sin were not, very fear and shame would have prohibit men, & kept them honest. This and such other like be the devils coin: this is copper and naughty money. Cast we therefore of, this prints: it is the devils, to the devil than with it. Let us suffer it no longer to remain among us, lest the devil challenge us for his, if he find his mark upon us.  
When the pharisees had showed to christ a penny of the tribute money: and by their own confession said, that it was the emperors coin, he said: Reddite ergo quae sunt Caesaris Caesari, & quae sunt dei deo. Restore therefore and pay to Ceasar that which is Caesar's, & give or yield to god, that which is gods. An evident place and a manifest authority to prove that every Christian man is bound to obey the civil magistrates and worldly officers. And that god doth allow them, in that he giveth us commandment to pay them that is their duty: to obey and serve them in temporal bodily and outwardly goods. pay to Ceasar, to kings, to the worldly rulers, that which is theirs, and to god his duty. 
In. 22. Mat.  To Ceasar we ought to pay (after saint Hieromes' mind) Nummun, pecuniam, tributum, Our riches, money & tribu●e: An example of this christ gave us in his own person, when he said to Peter, 
Mat. 17.  Solve pro me & te, Pay tribute for me & for the. 
Rom. 13  The powers be ordained of god, therefore we ought reverently to obey them: they be the ministers of god for our wealth: all their care & study is how they may deliver us from our enemies, how to bring us out of captivity and bondage. A lively Image of this may every true subject see in our most victorious prince the kings most excellent majesty: what dangerous iurneyes he taketh both by water and by land, at home and turth, to set us at rest. what unspeakable costs he hath been, & is continually at, and all for our quietness and wealth. Reed all the Histories that ever hath been written or done, and in comparison to his gracious affairs, they shall be but shadows. wherefore show we again to him as we are bound to do, our obedient hearts: submit we ourselves to him, he is our supreme head under almighty god. Refuse we the usurped power of the bishop of Rome: remember we our oath made to the supremite of the kings grace: let us perform the in heart, & think inwardly, as outwardly by mouth we have sworn. Thus let every men show to him his obeisance. To this saint Paul doth exhort us, not only for fear of vengeance, but because of conscience. And straight ways he inferreth: and for this cause pay you tribute: help him with such as god hath lente you, for so be you bound in conscience. If we have any thing to him give we thanks, for by his travail & labour he maketh us quiet possessyoners. In his affairs therefore, when he needeth we ought to put our helping hands. So saith the holy bishop Hylarius pictauiensis: Si nihil quod Caesaris est penes nos tesederit, conditione reddend● ei quae sua sunt non tenebimur. Porro autem si tebus illius incumbamus, si iure potestatis suae utimur, extra querelam iniuriae est, reddere Caesari quod Caesaris est. If we have nothing remaining with us, that is Caesar's, than be we not bound to pay him that which is his. But if we occupy his goodness, if we use the right of his power, and under that be defended, it is without any complaint of injury, that we pay Ceasar that which is Caesar's. furthermore if we well ponder and consider this word Reddite, Restore, yield: we may lightly perceive, that this to do is not only gentleness, but in this part of duty we are bound so to do. And that very well doth Theophilact note commenting upon the twenty chapter of Luke. Vide quia non dixit date, sed reddite: debitum igitur inquit, est. Reddite igitur debitum. Custo dit te princeps tuus ab hostibus, vitam tuam pacatam facit, debes itaque ei pro iis tributum. Mark (saith Theophilacte) Christ said not give, but pay and restore, than it is debt: Restore therefore the debt. Thy prince and king doth keep and defend the from thy enemies: he causeth the to live at rest, for those things therefore, thou art debtor to him and bound to pay tribute. He goeth further and saith. Etiam ipsum quem habes nummum ab illo habes. Igitur cum nomisma regis iterum illi reddis, interim tibi lucraris, quod per ipsum, quae vitae debita sunt prestantur. The money also that thou haste, thou haste it of him: Therefore when thou restorest to the king again his money: thou gettest this lucre to thyself, in that by it thou preparest such things for thee, as be necessary to maintain thy life.  
Be we than obedient in this par● and according to Christ's commandment: let us pay to Ceasar that which is Caesar's part, Ft quae sunt dei deo. And god's part to god. After saint Hierome. Decimas, primitias, oblationes, & victimas. Teathes, the first ●gather offerings, and sacrifice. In the old law how that the teathes were commanded to be paid it is to manifest, one place therefore shall suffice. 
Capi. 14.  In the Deuteronomy it is commanded: Decimam partem separabis de cunctis fructibus tuis quae nascuntur in terra per singulos annos, and by and by after, decimam frumēt● tui & vini & olei & primo genita de a● mentis & ovibus tuis: ut discas timere dominum deum tuum in omni tempore. Thou shalt separate & put apart the teeth of all the fruit which the earth bringeth forth to the every year. The teeth also of thy grain and of thy wine & oil: The first gendering of thy greater beast, and of thy sheep that thou mayst learn to fear thy lord god at all times. 
1. Cor. 9  saint Paul at large doth prove, that in the evangelical law, those that doth serve to the altar, should live by the altar. Chryst himself although he reproved the sinistral judgement of the scribes & pharisees, which prefarred the teathes of mints, anise, and rue before the weightier matters of the law as judgement, mercy and faith. Yet he did not reprove such teathes, but by his own words bound us to pay them, saying: Haec oportet facere & illa non omittere. specially we be bound to keep judgement, mercy and faith, & yet be we bound also not to omit & leave unpaid our teathes. Saint Augustine in a book that he intyteleth, De rectitudine conuersationis catholicae, thus writeth: unusquisque de quali ingenio vel artificio vivit, de ipso decimam donet. Consideret quia omnia dei sunt per quae vivit, sive terra, sive flumina, sive semina, vel omnia quae sub coelo sunt vel super coelos. Et si ipse non dedisset, nihil utique haberet, nam deus qui dignatur totum dare, decimam de suo dignatur nobis repetere, non sibi penitus sed nobis profuturam. Every man of what faculty or craft so ever he be, of that let him teeth, let him consider, that all is gods whereby he liveth, whether it be the earth, the water, sedes, underneath heaven or above heaven, all is gods. And except he had sent it, we had had nothing: God therefore which gave us all together, doth vouchsafe to ask the teeth of us again, not for his but for our great profit: and proving this by the testimony of the prophet Malachy, the third chapter, inferreth: Nolite de cuncta substantia vestra fraudare decimam, ne vobis novem partes auferantur & sola decima remaneat. Defraud not your teathes of any part of your substance, lest that the nine parts be taken from you, and only the tenth remain with you. For as the same saint Augustyn saith in a sermon. 
Serm. 219. de tempo.  Haec est domini iustissima consuetudo, ut si illi decimam non dederis, tu ad decimam revoceris. This is god's most righteous custom, that if thou pay not the tenth to him, he will drive the to the tenth only. Let us be obedient both to god & to man, that in both parts we be found guiltless, paying to Ceasar the which is Caesar's, & to god that which is gods. Above all things let us apply our endeavour to set forth the glory of god, to maintain the true catholic faith of christ: and to use such means as may most make to this end. And what means is that? Surely the fact of julianus teacheth us. 
Augu. li. ●. confess. ca 5.  julianus intending to destroy the faith of Christ, commanded no learning nor scoles to be had among the christians in his empire, well knowing that when all learning were gone, the faith would soon decay after. Wherefore we may gether of the contrary that the chiefest means to maintain the faith is to set up learning, to maintain scoles to put your children to know, what the will of god is, and so to be able afterward to teach other the same. It was never more need to speak and cry upon it. The universities decay: Grammar scoles be desolated. The old trees by reason of age wear away and gdy: there is neither slips nor eraffes new planted: it is to be feared therefore, that there will be no more orchards: it is to be feared that the faith will away. The kings grace of his bountiful goodness, well considering this decay, hath graciously erected in each universities of this his realm .v. lessons: the stypende arising to four hundredth pound yearly: beside his gracious exhibitions surmounting far the sum before spoken of. This to the maintenance of Christ's faith and setting forth of good learning, his grace hath done: follow, follow for the reverence of god, follow & help forth good learning, the key of Christ's faith. Moche you have of your own, moche cometh daily by exectorsshyp, defraud not the dead, be true to them, help poor scholars, help poor widows, help the poor prisoners that lie in chains & irons. Set forth the glory of god in this point: & so shall you perform this his precept, paying to Ceasar that which is Caesar's, and to god, that which is god's part. Play here the true stuerdes, & god shall accept your count, admitting you to be citizens of his glorious and triumphant city, where as your names shall be written in the book of life, to enjoy the eternal kingdom: which grant us the father the son and the holy ghost: to whom be glory, honour, & empire, for ever. Amen:  
¶ Here endeth master Chedsey sermon.   

¶ Here beginneth master Scots Sermon.  
Miserunt judaei ad joannem.  Iohn. 1. 
THE jews sent from Jerusalem priests and Levites to Iohn, that they should ask him what art thou? And he confessed, and did not deny, and he did confess, saying. I am not christ. And they asked him, what then art thou Elias? and he said I am not, art thou the prophet? and he answered, no, they said therefore unto him, what art thou? that we may give an answer to them that sent us, he said, I am the voice of a crier in wilderness. Make ready the way of our lord as isaiah the prophet did say. Iho. 1.  
THe jews did know by the prophesy of jacob the Patriarch, 
Gen. 4.9.  that they should always have amongst them a ruler of their own nation of the tribe and family of judas unto such time as Messiah should come to deliver them out of captivity and bondage. Wherefore they saying their kingdom divided into four parts, and ruled of four aliens and strangers appointed by the Romans to have rule and dominion over them, died think that Christ was at hand, which expectation and hoop of his coming (as Origen doth say) died greatly comfort them, in so much that certain factions and busy fellows did take upon them, and pretended as they had been christ drawing after them much people under a pretence of delivering the jews out of the bondage & captivity of the Romans as was Theudas and judas Galileus, 
Act. 5.18. jose. 1 20.4.  as it doth appear in th'acts of the apostles, and more at large in the antiquities of josephus, but they were shortly extinguished and destroyed, not withstanding the jews continuing in their hope, & expectation of the coming of Christ: when they did see Iohn Baptist appear in wilderness, a man the lived after a straight & hard fashion, using none other delicates than the wilderness did minister unto him. appareled in homely, and unpleasant clothing, made of hear, preaching earnestly unto the people penance. baptizing them in water as to prepare them to Christ. And also (as josephus doth testify) teaching them the use of baptism, they did come running unto him out of every place, and gave such credence to his precepts that many of the people thought he had been christ, 
Luc. 3.  but that ye may more plainly perceive both the preaching of Iohn and also the opinion of the people towards him. I shall open unto you the testimony of josephus he saith thus. 
18. Anti. 10  johannem (qui vocabitur Baptista) occidit Herodes. Herode slew Iohn that was called Baptist a very good man, which did bid the jews that they should apply virtue, exercise justice, & live well disposedlye toward god. And that they should grow as it were into one body by Baptism, saying that Baptism should then be acceptable, if it were not only taken to wash away sins that be past, but if it be also kept for chastity of the body, purity of the soul, and be had as a sure seal, or closet of all virtues and when he taught them thus, the people came running to him on every side, and were ready to obey him in all things, thus far josephus. Now at the same time also our saviour Christ began to be notable, both by his preaching, and by wonders and miracles that he wrought, which although many of the common people, did well esteem and receive, yet notwithstanding the pharisees scribes, and high priests did grudge against them greatly envying, and malising Christ, wherefore of the opinion that the common people had conceived of Iohn, and of the malice and disdain that the pharisees, scribes, and high priests had against Christ, they sent unto Iohn to ask him if he were christ, for no favour nor good mind that they had to Iohn but for the malice & hatred that they bore toward Christ, coveting to have the testimony of Iohn for a time against Christ, whose estimation, which they perceived did begin to be great amongst the people, they would have quenched, as Christ doth witness himself, 
joh. 5.  saying. Vos misistis ad joannem. you sent unto Iohn, and he did witness with me, he was a shining and a burning candle & you would have rejoiced in his light for a time. Now they did send of this measage not of the common sort as they did the 7 of Iohn to take Christ, but they sent priests and Levites, that is to say men of most authority with them and as they were thought of most wisdom, and learning, such as might with their authority move him, and by flattery persuade him to say that he were Christ. And here is just occasion ministered unto me, to speak of the priests both of th'old law and of the new, which thing I will do so briefly as I can. Preces.  
priests in the old law were always elect and chosen of the tribe of Levi, and of the stock of Aaron to stand long in making rehearsal of the ceremonies that they used it should be not only for this matter superfluous, but also unto you very tedious. Wherefore I will speak no more of them then saint Paul doth to the hebrews, that is that they were as means, appointed between the people, and god, to offer up unto god sacrifice and oblation so well for thesynes and ignorances of themselves, as of the people, which sacrifices & oblations, could in no condition purify, nor make clean the conscience of the worshipper, for they did consist in outward things, 
Hebre. 9  but christ coming a bishop of good things by a more large & a more perfaite tabernacle, not made with man's hand, that is to say, not of this kind of building, not by the blood, of goats & calves, but by his own precious blood, entered once into the holy place, having found ever lasting redemption: This is the priest that david did speak on, which is of thorder of Melchisadech, this is the priest which offered up th'only oblation which pacified the wrath of the father of heaven, & reconciled again man unto him, stopping up the devils mouth, & paying the sum dew for the forfeit, & transgression according to the saying of david. Misericordia, 
Ssal. 84  & veritas obuiaverunt sibi, justicia & pax osculati suut. Mercy & truth hath met together, & justice & peace hath kissed. This high priest christ taking away the preesthoode of th'old law which was but a shadow, and a figure given for a time: did constitute a new order of priests, which should not be occupied in vain & outward things as the further were: but that should offer up to god the father in a savour of a sweet smelling, his blessed body & blood in the sacrament of th'altar. which should also minister the sacraments of the church, whereby (as by means) grace is given of god by christ unto man, & be diligently occupied in declaring his word to the people: whose life, conversation, & behaviour of what sort it should be saint Paul doth declare plainly in Timothe, saying. 
1. Tim. 4.  Esto forma fidelium. Look that thou be an example of the faith in word and communication, in lief, and conversation in love, in spirit, in faith in purity, apply thyself to reading, exhorting & teaching, and doctrine, do not neglect the gift that is in thee, which is given unto the by prophecy, with imposition or laying hands upon thee, by the authority of priesthood, exercise these things and be all together in these things, that thy progress, and going forward may be manifest, to all men, 
Tit. 1.  likewise unto Tite he saith. Oportet Episcopum inculpatum esse, It is necessary for a Bishop or a priest to be blameless, as the steward of god, not stubborn, not angry, not a drunckerde, not a brawler, nor a fighter, not fylthily given to lucre, but a keeper of hospitality, studious of things that be good, sober righteous, godly, temperate, cleaving fast unto that faithful word that is according to learning, that he be able to exhort & teach by wholesome learning, and to confute them that say the contrary. Now how far the lives of many priests have been, and yet be still, from this rule of saint Paul, I speak this against my will, being sorry for it. It is unknown to no man in so much that the hole order of priesthood, which was wont to be had in great reputation, as the worthiness of the thing doth require, is so run in contempt, that it is now nothing else but a laughing stock for the people, and sure that would not be so: 
1. Tim. 5.  for Qui bene presunt presbyteri, duplici honore digni habentur.  
Those priests that do rule & look to their cure well, be worthy double honour. And if that a man would consider severally every condition and sort of men, he should find no one state, wherein there be not very many which nothing do live according to their vocation: & yet when as this doth come to pass in every condition and sort of men, only the hole order of priesthood, is therefore despised and contemned: if that for the mysbehavour & naughty life of certain, the hole company should be despised: why then be not the apostles of Christ contemned, which were but twelve in number, and one of them was a devil, and did betray his master. Amongst the disciples of saint Paul Philetus and Hymineus did forsake their master, and fell to heresy. 
2. Timon 2  Demas did forsake him also, and gave himself to the pleasures of the world. Alexander the blacksmith did not only forsake him, 
2. Tim. 4.  but also besides he did him great displeasures: yet notwithstanding, Timothe, Tite, and Luke, with other more, did continue faithful. And we do not read, that ever the naughtiness of their fellows was cast unto them, as for a rebuke. I do greatly marvel, that saying in these days men be so well seen in scripture, that they can not spy amongs all other things, how they should use themselves towards priests. Saint Paul saith. Rogamus vos fratres ut cognoscatis eos qui laborant inter vos. 
1. Thes. 5.  we beseech you brethren, that ye would know them which do labour amongst you, and have the oversight of you in the lord, and do admonish you that ye have them in great price or estimation by love, for their works sake, and be at peace with them. Also to the hebrews: Parete his qui praesunt vobis etc. 
Hebre. 1●.   
Obey them that have the oversight of you, and submit yourselves unto them, for they watch for your souls even as they that must give account therefore, that they do it with joy, and not with grief, for that is not profitable for you. saint Paul biddeth you that ye should obey them, and you in all conditions do withstand them: He biddeth that ye should subject and submit yourselves unto them: & you will have them subject unto all other, and as they were abjects and castaways: you make exclamation after a most ungodly fashion against them: But peradventure here some will say unto me that they be no better worthy for they be but fools & negligent in doing their duties, but I say unto these again, that they themselves be more fools, which all together do omit their own duties, and be so curious in finding faults with other men, and think that is lawful for them, all together to forsloo their own duties, because that other be negligent in doing of theirs. 
Math 7.  But unto such doth christ speak, saying: Thou fool, and blind fellow: first cast the great block out of thine own eye, & then thou shalt see to take a little mote out of thy fellows eye, likewise saint Paul saith unto the same. 
Rom. 2.  Qui iudicas alterum teipsum condemnas, Thou that dost judge an other man thou dost condemn thyself, for thou thyself dost commit the same crimes that thou reprehends in an other man. But they will say again, that that can not be so, for they be not priests, unto that I answer, that then they be no christian men for every true christian man is a priest as the scripture doth witness: 
Apoc. 5. 1. Pet. 2.  Vos estis regal sacerdotium gens sancta. you are a preestly kingdom, and a holy people. Also it is said unto Christ: Thou hast redeemed us by thy blood out of all kindreds and tongues, and peoples, and nations: and haste made us unto our god kings, and priests, and we shall reign on the earth. yet you must not think, that every man is a priest, so that he should ministre the sacraments, or interpret & teach god's word: but every man is a priest as he is a king. He is a king for because that where as he was a servant and bondman unto the devil, sin, and the flesh, by Christ he is now delivered, & they be thrown under his feet: that they no longer should rule him: but of the contrary he should keep in subjection, and oppress them, so oft as they do assault him: as saint Paul doth say: Ne regnet peccatum in mortali corpore vestro. 
Rom. 6.  Let not sin reign in your mortal body, so that ye obey it according to the desires thereof: neither give you your members unto sin, to be weapons of unrightwiseness: but give your selves unto god, as they that be dead, are become living: and your membres unto god, to be weapons of rightwiseness: for sin shall not have power over you: even so every christian man is a priest, that he should kill and put to death his own affections, ustes, and desires: and should offer up unto god his body a sacrifice, that is lively and acceptable unto god: 
Rom. 12.  as saint Paul saith. notwithstanding that this is the duty of every christian man, & unto the performance of this, is every man even so straightly bound, as the priest is to his cure: yet many do give themselves (and specially these that thus rail and cry out of priests) unto idleness, eating, drinking, and banqueting, rather to encourage and to provoke the lusts & desires of their flesh, then to quench and to oppress them: & rather willingly to give themselves again into the service of the devil, then to withstand his assaults, they do spend their time, at dice & cards, with such other (as they call than) pastimes which been occasion of great contention, debate, and strife, and bring with them great oaths, and perjury.  
They have also commonly in their mouths so filthy, and uncleanly communication, as christian ears would not willingly hear, & yet they living after this ungodly rate & fashion, flattering, and pleasing well themselves, do cry out with open mouth of priests, as such as were not worthy to live: this would not be so brethren, but rather first take the end of the wallet that hangs on your back with your own faults, & turn it before your face, and so espy and amend your own lives, when ye be admonished thereof: and then if ye see other priests offend, you may rebuke them: but yet so, that ye do not pass the bonds of brotherly love. And consider with your selves whereupon th'occasion doth rise, that there be in these days so many naughty priests, many there be (it can not be denied) which of their own wilful naughtiness, do live unworthy their vocation: yet this I will say again, that a great sort more do run amiss, by the means of temporal men: for if a priest can flatter smoothly, if he will wink or rather laugh at your vices, if he will keep you company at banqueting, dicing and carding, run with you of huntynge and hawking, which things draw after them all kind of vices, he shall be called a good fellow, & on such ye will bestow your benefices, if money will let you give them freely. These days of ours (as touching priests) be much like unto the time that we spoke of now, when as the jews sent from Jerusalem to Iohn: for as josephus doth testify, 
14. Anti. Ioseph. 8.  after that (by the great contention had between Aristobolus and Hyrchanus his brother) Pompey the Roman had entered in to Iherusalem, and polluted the temple of god, there was neither respect had of the tribe of Levi, 
15. jose 2.  nor of the stock of Aaron: but those that were of least estimation, and most unworthy that dignity, were chosen to be high priests: Even so Pompey this Roman, that is to say, Covetousness, that was wont to reign at Rome, hath invaded us, and is entered into the hearts of men, which should be temples of god, and so polluted them, that if a man were as well learned as ever was Solomon, 
1. Cor. 6. 2. Cor. 6.  and as virtuous in living as ever was Samuel, he shall speed of living or benefice, but at a few temporal men's hands (some be good or else god forbid) without money: but rather his learning shall be called foolishness, & his virtuous life hypocrisy. But of the contrary part if he bring money, without any regard, yea or mention of either learning or virtue, he shallbe sure to speed. This Romish monster, I mean covetousness, hath so inflamed and set a fire (as I have said) the hearts of men, that they do not refuse, 
Rom. 7. Acto. 8.  as S. Paul saith, to sell themselves to the devil, under sin (for Symoni can be no less than perdition, both to the vyer & the seller) so greatly be we given to lucre & to gains, but what shall it profit a man to gain all the world if he lose his own soul, saith christ, yea let Christ say what he will, that is a thing we regard not we have him much in our mouths and communication (as it doth become us) but in our life and conversation we do plainly declare that in very deed we do nothing esteem him, for our lives do nothing agree with his word or commandments: we call him father, and heavenly father, but we do not use ourselves towards him as loving children, yea we call him the lord and the living lord, but we do nothing less than show ourselves obedient servants unto him: god saith by his prophet Malachi. Si ego pater: 
Malach. 1  ubi est honor meus: Si ego dominus? ubi est timor meus. if I be your father where is the honour that ye give unto me, if I be your lord where is my fear, that should be in you. And surely I do think that this question, might never better have been asked then now in our days, for the fear of god is clearly gonna out of men's hearts, in so much that I do fear that there be many that say in their hearts, there is no god. And that thing doth move me so to think, which moved David to say. 
Spal. 1.  Dixit insipiens in cord suo non est deus. The foolish said in his heart there is no god, which thing David doth prove after this sort, they be corrupt & abominable in their studies and inventions, there is not among them that doth good, no not one, they have all run out of the way, and be unprofitable, their throat is an open grave, they use their tongues to deceit and craft, the venom of Aspis is under their lips, whose mouth is full of cursing, evil sayings, and bitterness, their feet be swift to shed blood, destruction and mischief is in their ways, and they have not known the way of peace, and after he adds the cause hereof, saying, the fear of god is not before their eyes, now we may thus gather an argument with David, now men in our days live after this same sort, drowned in the same vices, wherefore the fear of god is not before their eyes, and where it is not, there is no wysedeme for. 
Spal. 1ST.  Initium Sapientiae timor domini. The beginning of wisdom: is the fear of our Lord: Therefore what so ever they speak with their mouth outwardly, they say with them selves in their hearts there is no god for if we did think with ourselves that there is a god, which will reward virtuous living as he promiseth that he will do, and punish the wicked for sin as he doth threaten, if that hope of reward did work nothing with us, yet fear of punishment, should make us somewhat to refrain, & apply ourselves to godliness: but now I will return, and proceed in the text it followeth.  interrogarent e● Tu quis es? That they should ask him, what art thou. Here may we note two things. first the sinistral, and arrogant fashion of these priests, which would not ask him directly if he were christ, although they were sent for that purpose: but disdaynedly did ask him, what art thou? which dost take upon the to baptize and to teach the people new rites. Again we may note the craft of the devil which even as he did deceive himself in heaven, saying that he wold● ascended above the heavens and be yl●e the highest, 
Isai. 14.  and as he did deceive our fore parents in paradise, saying unto them, that if they would eat of the apple, which was inhibited, than their eyes should be opened, 
Gene. 3.  and they should be like unto god, knowing good and evil: Even so he goeth about by these jews to deceive Iohn here in earth, that he should go about to be like unto his master, and to take unto him the glory dew unto his master Christ: but Iohn was no reed, that he could be moved with any flattering or temptation, so that the devil and his members in tempting of him lost their labour. The devil hath from the beginning used always this craft and snare, in deceiving of men, and yet still doth use: and yet man is so dull and gross of himself, and so negligent in providing those things which he for his own soul health. And in avoiding of the contrary, that with this old beat and snare many be daily trapped & poysonid. first to begin with the bishop of Rome, which did profess to be servus servorum dei. The servant of the servants of god: but he had this beat laid for him, and swallowed it: wherefore he would be Dominus dominorum. Lord & master of lords: for he did usurp & subdue unto him all christian nations, with kings & emperors, and over them would be ruler and head. And if a man should have moved this question to him, which was moved to Iohn, Tu quis es? what art thou? which dost thus take upon the to be lord over kings and emperors. He would have answered that he had b●● Christ's vicar in earth: when as there could be nothing more contrary, than was his fashion and usage, unto the behaviour of our saviour Christ, while he was in earth: For as Christ did excel in humility, so did he excel in pride, and exalting of himself. But thanks be to god, his comb is somewhat cut, & we for our part be delivered from his tyranny: and have him for our chief head under Christ in earth, whom scripture doth appoint us to have, that is our kings majesty. yet notwithstanding, that we be delivered from this romish bondage, there be amongst us yet a great meany which daily be poisoned with this same venom of the devil, that he was poisoned withal. I mean pride of heart, so that they will not be content with their own state and condition, but do study and labour by all means to be like unto their masters: which thing I would to god we would banish and throw away with the bishop of Rome: & that every man would be content to walk worthily in his own vocation, where unto he is called, 
Ephe. 4.  with all loulynesse & gentleness of mind, as saint Paul giveth counsel. But as I said of christ, so I may say of saint Paul, we do in our mouth, and in words greatly extol laud, and praise saint Paul and we cry out of the devil, and defy him. But when as saint Paul bidded us do one thing, and the devil doth allure us to the contrary: we do in deed forsake the commandments of saint Paul and do follow the counsel of the devil. Saint Paul standeth on the one side and saith: let nothing be done by contention or by vain glory, but that thorough meekness of mind, 
Philip. 2.  every man esteem an other better than himself, the oevell standeth on the other side, & he saith be contentious, and vain glorious, & let every man think himself better than an other, this enticement and persuasion of the devil we do gladly embrace, nothing regarding the precepts of saint Paul. notwithstanding the great favour and estimation that we prentende in our words to have him in, we need not to go far to seek examples for the trial or prove hereof, may we not see a serving man, having not passed four nobles, or xl s. wages to live upon, so gorgeously apparelled in his gesture, and behaviour of his body: in his paase, and going so use himself, as if he were a man of substance, yea an Esquire, or a knight, and if a man would have experience further of his manners & conditions, he shall find him stout in words, liberal ye prodigal in expenses, and all together given to prefer himself unto other men, and if a man dare be so bold, as to move unto him this question, that was moved to john. Tu quis es? What an chou? that thus stoutly takest upon the. He will straight advance himself, and be ready to brawl and to fight with him, so that the prophet david may be thought to have spoken of such when he said. Vani filii hominum, 
Spal. 61.  mendaces filii hominum: The children of men be vain, the children of men be liars, thus flattering themselves, thinking themselves more worthy than other men, yea they be more vain than vanity the self, if they were weighed therewith in a  of balances. yet not only these be straungled in this snare, but also many other. A prentice, which is bound by promise, sureties, indentures to be obedient to his master for certain years to do him true & diligent service: within few years after that he hath tasted of this beat, given him of the devil, he beginneth to stand in his own conceit, to disdain his master, to neglect his office, and duty, yea nothing to regard, neither his own profit, nor the profit of his master: if he be gently admonished, he will not regard it, but rather will laugh thereat: if he be with sharp words reprehended, he will make answer again chorlishly: and if his master go about to correct him, he will withstand him yea & take the staff by th'end: & if this question be propounded unto him. Tu quis es. what art thou, that will not be obedient to thy master, he will answer straight I am to good to do service to such a master, and these specially will have in their hands the new testament, and they will talk much of the scripture, and god's word, and yet will not learn thereof to be obedient, and gentle unto their masters: they will talk much of Paul, and yet it doth nothing move them that Paul in so many places doth beat and incoulcate in, that servants should be obedient, and faithful to their masters, as unto Tite. servos hortare ut suis dominis pareant. 
Tit. 2  Exhort and move servants that they do obey their masters that they please them in all things, that they be no answers, giving one word for an other, that they do not withdraw their masters goods, but that they show all faithfulness, that they may adorn the doctrine of god our saviour in all things. Likewise saint Petre saith let servants be subject unto their masters, with fear, 
1. Pet. 2.  not only to those that be good and, gentle, but also to those that be froward, moche like unto these stubbarue prentices, be children of this time: which after they be come to certain years of age, they be also taken in this snare of the devil, and begin to please themselves, and will no longer be in subjection to their parents, and except they be correct by time, and holden under, it will come to pass that the wise man saith. 
Eccle. ●0.  Equus indomitus evadit durus, & filius remissus, evadit precept A horse that is not broken by time groweth chorlyshe, and a child that is set at liberty, runneth headlings, yea into all kind of vices. And this cometh to pass for the most part by the remissness of parents: which with to great lenite and tenderness, do bring up their children without fear or correction: For as the same wise man saith: Correct thy child, and thou shalt make him fear thee: play with him & he will make the sad: laugh not with him, lest thou weape with him: but hold down his neck, while he is young, & correct him in his youth, lest he grow stoubburne, and will not obey thee, and turn to thy grief and heaviness. And if a man should ask any of these young men (when they will not be obedient to their parents) this question afore mentioned: what art thou? that wilt not obey thy father and mother, and be ruled by them. They will make answer & say: I am now no child, I am come to the years of discretion, I know what is for me, and what is against me. Hear how that the devil hath not only taken them in his snare, but also doth lead them forth whither him list: theaching them to excuse them, & to defend their fault: which is worse than the crime itself. If I should after this sort, run thorough all and singular states and conditions of men, it should appear plainly, how that in every condition, very many do labour (as I have said before) to be like unto their masters, and but a few will come unto christ, to be his scholars: although he cry earnestly: 
Math. 11.  come unto me all you that labour, and be laden, and I shall refresh you, and you shall find rest for your souls. But the rest of the soul is not the thing that we regard, of the body & the pleasures thereof is all our mind: wherefore we do willingly give ear to the devil: moving us to the rest and pleasures of the body, & do stop our ears, & will not hear Christ, moving us to seek the rest of the soul. Wherefore we be not content with our own proper vocation, but one doth disdain, and envy an other: not being content that other should excel us in any thing This powder of the devil sprinkled in our hearts, is the cause not only of the enormity of these that I have spoken on before: But also of all other of the same sort. This is the cause that private persons do grudge and disdain with common officers: and that the officers again do despise those that be under them, labouring still to go aloft & to be higher in promotion & dignity: hereof it cometh that the lay people do grudge against the clergy, disdaining to be taught of them, challenging unto them selves a more perfaicte knowledge in scripture then the other have, and say that the mysteries of scriptures be opened unto them, by, I can not tell, what spirit, so that if they have red over once the new testament in english, they will not stick to interpret the most darkest places in scripture, contrary both to the ancient and most holy doctors, and also the decrees of the church. And if this question be moved unto them, that was moved unto Iohn. Tu quis es? What art thou that thus dost take upon the to interpret scripture, contrary to the church, and the doctors thereof: he will straight make answer, and say I am one whose eyes it hath pleased god to have opened that I should see his truth: the church hath erred, the doctors have been deceived, as I know I myself can not be, for I am sure that I am one of the predestinate and elect, & thereof they will largely, and liberally dispute and reason, not knowing what the scripture doth mean by predestination and election: for they seem to make it such a thing, as and if god should appoint certain out by the head, and say these I will shallbe saved, how so ever they do live. And should shut an other sort ou● of the doors, and say: they should be damned if they lived never so virtuously: which thing either to say or think is a detestable error, and a devilish opinion. I do think that Paul knew no such election; although they gether of him, many places for the confirmation thereof, which truly understand, doth nothing make for their purpose, for he saith. 
2. Timo. 2  Omnia suffero propter electos, ut & ipsi salutem consequantur. I do suffer all things for the elect, that they also may obtain salvation. Likewise saint Petre saith, 
2. Pet. 1.  minister in your faith virtue, in virtue knowledge, in knowledge temperance, in temperance patience, in patience godliness, in godliness brotherly love, in brotherly love, general love: for if these things be plenteously in you, they will not let you be idle, nor unfruitful in the knowledge of our Lord jesus Christ, but he that lacketh these things, is blind and gropeth for the way with his hand, and hath forgotten that he was clenshed from his old sins, wherefore breatherne saith saint Petre give the more diligence, to make your calling, and election sure for if ye do these things ye shall not fall: and by these means shall there be plenteously ministered unto you an entrance in to the everlasting kingdom of our lord & saviour jesus Christ. Again saint Paul saith in a great man's house, 
2. Timo. 2  are not only vessels of gold and silver, but also of wood and earth, some for honour, and some to dishonour but if a man purge himself from these, he shallbe a vessel sanctified unto honour meet for the lord, and prepared unto all good works. Now for god's sake brethren, let us leave these fantasies, and hear what the prophet david saith unto such that presumptuously do talk of such things as they be ignorant in, & live after their lusts: Intelligite insipientes in populo, 
Psal. 93.  & stulti aliquando sapite. Understand you unwise amongs the people, & you fools at the length learn wisdom: Do you think that he that made the ear, doth not hear these your presumptuous words. Do you think that he that made the eye, doth not see your naughty lives. Do you think that he that doth correct people, will not punish you. And it follows in the same psalm: Our Lord doth know the thought and imaginations of man; that they be but vain. Let us therefore learn a lesson of the good honest woman Anne, the wife of Helchena, which saith thus in her song: 
1. Regi. 2.  Nolite multiplicare loqui sublimia gloriantes. Do not multiply in speaking of proud words glorying. Let old things depart from your mouth for god is the lord of knowledge, and your thought and imaginations be manifest unto him. yea he is not only the god of knowledge: but as David saith: Deus ultionum dominus. 
Psal. 93.  God is the lord of punishments: and specially he will punish the proud. Let us therefore dear brethren consider with ourselves, that these fancies and imaginations of our worthiness, be nothing else but snares of the devil, wherewith he hath from the beginning deceived our elders: and with the same goeth about to deceive us also. And where as we do perceive them tickle us: let us move this question unto ourselves: Tu quis es? what art thou? And consider in our own hearts truly and diligently, what we be in very deed, and how unkindly we have used ourselves, towards so kind a god and a lord: which hath given us all such gifts, as we have, without any deserving of our part. And then straight of this shall follow an other question, which is this. Quare superbis terra & cinis? why art thou proud thou earth and ashes? which thing no doubt Iohn did consider: wherefore neither the craft of the devil, nor the flattery of the jews could move him to take, when it was offered unto him, the glory dew to his master Christ: But he did confess and he did not deny. He confessed that he was not, and he did not deny what he was: and so it did become him, which was the messengar of the truth itself, to decline nothing at all from the truth. And undoubtedly that is the duty of those that be preachers of god's word, plainly, and at all times to declare and speak the truth, without any respect of the pleasure or displeasure of men: yea & also of all those that doth profess Christ, which is the self truth, to be girded as saint Paul saith: 
Ephe. 6.  with the girdle of truth: so that at no time they go without the compass thereof. But I do think, that now in these days, many do not study, how they may keep them within the compass of this girdle: but rather how they may burst out, and specially merchants, and occupiers of London. which, as it is said, if a man come to them, and desire to have of their ware, as a piece of clooth or chamlet, they will straight show him one, and say, that that is for him: and if he desire to see a better, they will say again, yea: and confirm it with great oaths, that it is clear the best in his shop, and that there is not a better in London. Now let him buy it, and so depart: and if an other see it, & thereupon come to the same merchant, for such an other, he will straight show him one, & set it out after the same sort, as he did the other: and if the bier desire to see a better, and say that such a man had a good piece of him, he will answer with great oaths, & say: This is worth three of tother. if that this fashion be used among you Londoners, as many say it is, ye do plainly declare that you have a contrary spirit, to this spirit. That Iohn had, his was a true spirit, and of god: yours is a lying spirit, and of the devil. But let us g● forth with the text.  
He did confess & said, I am not Christ: omitting those things, that they asked in words, he answereth briefly to th'intent of their mind, using few words, for when a man beginneth with long circumstances fetched far, from the matter itself, it is to be feared that there is some subtilty or craft meant therein, which Iohn did not know, he answered therefore to the thing itself, that they went about, they asked him who he was, meaning if he wear Christ, now he doth not answer to the question what he was himself, but to the intent thereof saying, he was not christ, which thing when as they hard they wear no more earnest with him in it, for although they did neither favour him, nor his doctrine, yet they thought he was worthy to be believed: such is the strength, and nature of virtue, that it doth engender: yea even in a man's enemies, an opinion of constancy and faithfulness. Then they did remember the testimony of Malachi the prophet, as touching the coming of Helyas, 
Mala. 4.  which should go before christ to prepare his ways: wherefore they think, seeing that they knew that Christ was at hand, and hearing Iohn deny that he was Christ, that he is Helyas. They ask him therefore, what then art thou, Helyas? And he said: I am not. Christ said that Iohn was Hebras. john himself doth deny it: and both be true. The jews asked Iohn, whether he wear in person Helyas Thesbites, 
4. Regi. 2.  which was taken up in the fiery chariot. And unto that Iohn answered, and said he is not. Yet not withstanding he had commune with Helyas austerite of living, boldness in reprehending of naughtiness, in spirit and office. For as Helyas Thesbytes shall come before the latter coming of our saviour Christ: even so did Iohn come before the first coming, & both to give warning to the people to prepare his ways. Wherefore Christ said truly that Iohn was Helyas: & also Iohn saying that he was not Helyas. They asked him then. Art thou the prophet? And he said no. They do not ask him simply, whither he were a prophet or no: but if he were that notable prophet, of whom Moses did speak saying: 
Act. 7. Deut, 18.  your Lord god shall stir up among you of your own brethren a prophet like unto me, & ye shall hear him: and so Iohn answered truly, that he was not that prophet. For Christ himself was he. They say therefore unto him. What art thou? that we may give an answer to them that sent us. What sayest thou of thyself. These priests & Levites thought themself cunning in scripture, that if there had been any mention made therein of the coming of john, they should have known. wherefore now they say unto him: what sayest thou of thyself: as who would say: scripture doth make no mention of thee: therefore thou must declare thyself what thou art, such is the learning & wisdom of man, when he standeth in his own conceit, and thinketh that he can comprehend all mysteries, that then it turneth unto very foolishness. 
1. Cor. 1 Isai. 29.  For Infatuavit dens sapientiam huius mundi & intellig●●tiam intelligentium reiecit. God hath made foolish the wisdom of this world, and hath rejected and cast away the learning of them that think themselves learned, and do not acknowledge and render dew thanks unto him, that is the giver thereof. As it may appear in these priests, and Levites, which wear cast in their own turn: for john in his answer doth bewray their ignorance, showing that Isai the prophet had prophesied of his coming. He answereth therefore and faith. I am the voice of a ●●ye● in wilderness, to prepare the way of our lord, as I faith prophet said. I said before, that Iohn was no reed, that is not unconstant, as it doth hear appear more plainly for he doth continue steadfastly in the humility and lowelynes of spirit, which in his answer maketh no mention of his own worthiness, although he were more excellent than a prophet, 
Math. 11.  & none more excellent than he amongst the children of women. Neither he speaketh of the nobility of his stock: although he was come of a great stock in dead, but he telleth what he is by office, forgetting (as saint Paul saith) those things that were behind him, 
Philip. 3.  looking all together at those things that were before him, he followeth according to the mark that was set him up: that he may get the reward of the heavenly vocation: which less●●: I would to god that all men in these days would learn of Iohn, & specially common officers, which as it may be thought, be altogether unlike unto Iohn for he (that he might more faithfully and truly execute his office, according to the will of his master) did forsake his parents, with their hole family, yea & his patrimony if that he should have had any, as it is most like he should, he did also forsake and fly from idleness, and the rest of the body, with delicate fare, and gorgeous apparel he did take upon him great pains, and labours, living hardly clothed in hear, 
Math. 3.  he did liberally and boldly reprehend offenders of all sorts, he hunted after the favour of no man, nor feared no man's threatenings, but officers in these our days, be of a contrary sort, for they do not regard nor require an office, but for this end, that they may promote and exalt their friends, enlarge their patrimony, live idly, far dylycately, be apparelled gorgeously, & to bring these things to pass, they flatter great men, the contemn, ye and poll poor men, if a rich man of any part do his duty, that he is commanded to do, of his lord, or king, by them he shallbe praised, yea and well rewarded, but if the poor man do it with never so great diligence, there shall no word be spoken of it: again if the poor man therein offend, he shall be straightly punished, if the rich man omit the hole, either the officers mouths shallbe stopped with a bribe, or else for fear of displeasure, they will let it slip, so that in them it shall not be punished: these officers be be such as david speaks on in his spalme, where he saith, Homo cum in honore esset, non intellexit comparatus est rumentis insipientibus: & similis factus est illis. Man when he was promoted unto dignity or office did not consider himself, he is compared to foolish brute beasts, and he is even like unto them in dead, for as the brute beast doth neither remember things past, nor consider things to come but give themselves altogether to these things that be present, even so these officers do, for they neither remember whereof they be come, nor what they have been, nor yet what they may come to, if they abuse their office, and their master take displeasure with them, but look what thing doth play'st them for the time, and that they embrace: And well they may be likened unto the noughty servant the christ speaketh of which when his master had made overseer of his household, 
Math. 24  and was gone unto a strange country, said with himself: It will belong or my master come home again, and therefore he begun to beat his fellow servants, to eat and drink with dronckerdes, even so these officers do think with themselves, that their acts can not come to the ears of their lord, or king, but let them take heed, for as it is a common saying. Multae sunt Regum autes, et oculi. Kings have many ears, and eyes, and although that they can keep their facts close from the ears of a mortal king or lord, yet they can not hide them from him that is immortal: 
Psal. 33.  whose countenance is over all evil doers. And he will come in that day that they least wean, and that hour that they know not, 
Math. 24  and will cut them into pieces and give them their reward, with hypocrites, where shallbe wailing ang gnashing of teeth learn therefore you officers, of Iohn to forget those things that be behind you, that is the world with the pomp thereof, and set your eyes only upon those things that be before you, that is your duty, and that that doth pertain to the faithful performing of your offices. And it shallbe said unto every one of you well thou faithful and good servant, 
Math. 26.  thou hast been faithful over a few things, I shall constitute the over many entre into the joy of thy master for only that thing did Iohn regard: wherefore ●e saith, that he is the voice of a crier in wilderness. Christ in the gospel saith unto his Apostles, when he sent them of preaching, it shall not be you that shall speak, but the spirit of my father shall speak in you, likewise david in his spalmes saith. 
Psal. 44.  Lingua mea calamus scribae, velociter scribentis.  
My tongue is the pen of a writer that writeth fast, signifying that his psalms were not his, but they were the work of the holy ghost: so Iohn here saith he is the voice of a crier, as and if he should say, I speak nothing of mine own head, but I speak those things that be commanded me of my master to speak, liberally uttering those things that my commission willeth me to speak, and nothing there unto adding.  
Wherefore if you reject my saying ye do not reject me, but rather him that speaketh in me, for I am but a voice whereby as by an instrument Christ doth declare unto you his will. A voice of 〈◊〉 self is a sound that goeth before the word, so that if the word do not follow, the voice is a vain thing, as it were brass sounding or a Cymbal tinkling. And so was Iohn the voice of Christ the everlasting word of the father without whom Iohn should have been a vain thing, but now that the word Christ did follow the voice is not vain, but rather as david saith. Vox domini in virtute vox domini in magnificentia. 
Psal. 28.  The voice of our Lord is in virtue the voice of our Lord is in pith, & in strength, the voice of the lord that pulleth down the high trees of Libanus, which in dead Iohn did when he pulled down the stout hearts of the jews, so that by penance, they wear content to be baptized of him, yet it was not Iohn that did it, but it was he which stood the last great day, of the feast and cried saying, 
Iohn. 7.  if any man be a thirst let him come unto me, and drink: the evangelist saith that he cried, which was because he would have every man to hear him, that every man might be saved, 
1. Timo. 2  & come to knowledge of the truth, for it is not his will that any should perish. Wherefore they err which say, that of absolute necessity some must needs be damned, for saint Paul saith. Periunt, pro eo ꝙ dilectionem veritatis non receperunt, 
2. Thes. 2.  in hoc ut salui fierent. They do perish, because they received not the love of the truth, the they might have been saved, but peradventure some will object, and say if he would have every man saved than they shallbe saved for who can resist his will: unto this is to be answered that we must consider two wills to be in in god, a will that goeth before & an other that cometh after: by his first will he would have all men to walk in his commandments: and so come to everlasting life, but when he seeth the untowardness of those that will follow their own lusts, and will not obey his commandments, then by his later will he will have them punished according to their deserts: as for an example. A man setteth a tree in his garden, willing that it shall grow there many years for to bring forth fruit, now within few years when he seeth that it will bring forth none, he commandeth by and by contrary to his first will, to cut it down saying, where unto doth it occupy the ground in vain. It is not unlike unto this, that is written in the psalm. 
Psat. 79.  Vineam de Egipto transtulisti. Thou haste brought out of Egypte a vine. Thou haste cast out gentiles, & planted it, which vine (as the Psalmis showeth to be brief) for a time did greatly increase and grow, so that the shadow thereof did cover the hills, but after the hedge was pulled down, and the wild beasts did destroy it, and why, 
Isai. ●.  but because (as isaiah saith) he looked that it should have brought grapes & it brought out thorns, so that the fault was in it, and not in him: for god doth ask by isaiah and saith: what should I have done to my vineyard, that I have not done: truly nothing. For as I have said, he crieth unto us, willing every man to amend his life, and so to be saved. Yea he hath cried in old time by his prophets, after by himself, his apostles and disciples, and still crieth unto this day, by his preachers, but we stop our ears & will not hear, we be much like unto the people of London, which do hear after a sort. The bells of Paul's, when they ring to matins at midnight, the bells do sound in their ears, yet they will not rise, but rather will turn them on tother side, and sleep again, for they think the day is not as yet near, even so do we hear the preachers of god, their voice doth sound in our ears, but we will not arise from our naughty life: but still sleep in sin thinking that the day doth not draw near, when as we shall make account of our acts, but let us not deceive ourselves, for saint Paul saith, it is time for us to rise from sleep, the night is past and the day draweth near Now if the day were near in the time of saint Paul, that is xu hundredth year a go we may well think that it is now very near, let us therefore open our ears and hear him crying: for if we will not, we shall hereafter cry, and he will not hear us, but there shallbe other, that is to say our naughty life, and they unto whom we have done injury and wrong, accusing us, and they shallbe heard. wherefore if we will stop the ears of god, that he shall not here our accusers, we must hear him when he crieth, and also cry diligently unto him by prayer, as david doth witness of himself that he did, saying. De profundis clamavi ad te domine. 
Psal. 129.  Lord I have cried unto the from the bothome of my heart, Lord hear my voice: and again. Labo ravi clamans, 
Psal. 68  I have taken great pains in crying, so that I am horse while I trust in my lord.  
But even as we will not hear him when he crieth, so we be very negligent in crying again to him. For surely I do think that sins the beginning of Christ's church, there was never so little prayer used among christian men, wherefore it may be well said unto us, that saint james said unto those that he wrote his epistle unto, ye desire and ye have not, that ye desire, ye envy and ye have indignation one towards an other and ye can not obtain, ye fight, ye war, and have not, because ye ask it not, ye ask and receive not because ye ask it amiss, that ye may spend in your voluptuousness. To stand long in this thing, the time will not suffer me, but only this I will say, that where as we stand, need of many things all ready, we shall stand need of more: if we will not hear him cry and be diligent in crying again to him: and that not only in mouth, but also in heart, yea and in life: For what shall it profit us to call god our father, if we will not use ourselves as loving children. What shall it avail us, to desire him to deliver us from all evil, when as we ourselves willingly, do fall headlings in to all wickedness. But now let us hear what he crieth by Iohn, he crieth thus: prepare and make ready the way of our Lord. There be two ways of our Lord, one is, whereby he cometh unto us, an other is whereby we go unto him: and both these must be prepared of us, after that we have hard his voice, as touching the first, the condition and state of man is so miserable, 
Roma. 5,  that he of himself can not once think of the preparing of this way, nor of going unto god. But the love, mercy, and gentleness of god toward man, is so great, that he willingly of himself doth come unto us: yea being his extreme enemies, searching if he can have any entrance into our hearts, but yet although that he cometh of his own free will unto us without all our deserts, we must molyfye, yea and open our hearts, that he may have entrance, or else he will depart again: he saith himself. Ecce sto ad ostium, & pulso. 
Apoc. 1.  Behold I stand at the door, and I knock, and if any man will hear my voice, and open the door I will come into him, and I will sup with him. Mark he sayeth he standeth at the door of our hearts, and knocketh, but now it is our part, to hear his voice, and open our doors, for if we so do he will (as he saith) come in, if we will not, he will not burst the doors, and come in, whether we will or no, for he will save no man against his will. But now it is necessary to know how we should open this door, this same Iohn doth teach us saying. 
Math. 3.   
Penitentiam agite vitae prioris.  
Do penance for your old life, for penance, if it be perfaict with the three parts which be well enough known, contrition, confession, and satisfaction. It is of such streyngthe, that by christ, it maketh a man of the servant and bondman of the devil, the son and heir of god and fellow heir with Christ, 
Luc. 3.  it maketh also (if that by it high hills be pulled down, and low places be exalted, if crooked ways be made straight, and sharp ways made plain) the heart of man of a filthy lake, or den of sin and the devil, a temple and dwelling place of the holy Ghost. But now when as this way is thus prepared by penance we must beware & take heed that we do not return again into Egypt, but rather remember what we be now become, that is that we be made the temple of the holy ghost which temple if any man profane, god will destroy him, 
1. Cor. 3.  we must therefore now straight enter into the other way, which is spoken of in the Psalm: 
Psal. 118.  Beati immaculati in via. Blissed be they that be undefiled in the way, that is to say, that walk in the way of our Lord, in the latter end of this verse, it doth appear both what the way is, and also how we should use ourselves in it. first the way is the law or commandments of god, which if we keep will bring us to the heavenly kingdom where as Christ is gone before to prepare us a place, but we must mark that the psalmist saith, that we must walk in the way, for we be strangers & have not here a biding city, 
Hebre. 13.  but we look after one to come: wherefore we must not stand still, but rather walk and go further from virtue to virtue. Now if the time would suffer me, I would speak here of the fashions of men now in these days, for many there be, as I think which do not walk in this way, but do run as it were in a circuit, and may be likened to a dog that runneth in a wheel, which still goeth and laboureth, & when he maketh an end, he is even where he begun. And so I do fear that men do in these days: their time goeth, and they grow in age, and yet look how they lived the last year, & even so they live this year, and so will do the next: nothing at all increasing in virtue nor godliness, but do as vittelars use to do, which take bread and drink of bakers and brewers, to a day, not paying money in hand, but tail with them: & when the day of payment cometh, they pay their money, & strike of the old tails, and begin again to tail of new. And even so do we: we be very bold with god all the year long, and tail with him till lente come: and then we be confessed, keeping abstinence for a time, and receive the holy Sacrament, and so soon as Easter is past, we begin even to tail of new, and fall again to our old kind of living. But such be not these that David called in this place, happy: for they do not walk undefiled in this way. This same David doth teach in an other place saying: 
Psal. 18.  Si mei dominati non fuerint tunc immaculatus ero: if that the devil & sin did not overcome me, than I shall be undefiled. He that will endeavour himself to walk thus in this way, must take the counsel of David in the first Psalm, that he do remember and meditate this law both day and night, and be like unto a tree that is set nigh unto a river to bring forth fruit in dew time. And not only he must remember this way or law in his mouth, in speaking and talking of it, but also he must have it in his heart. And then as David saith in an other place. Non subplantabuntur gressus eius. 
Psal. 26.  He shall be sure that he can not be overthrown. yet not withstanding Christ saith that this is a narrow and a straight way, and that there be but a few that find it: For although that there be no other thing, yea not the devil himself, that can pull us out of this way, or overthrow us against our will yet not withstanding, we ourselves if we walk not circumspectly, may soon fall, & go out of it: Wherefore we must provide for three things. first one to teach us this way, Secondarily a candle to see how to walk in it. thirdly and last a staff to hold up when we come to slipper places. It is god that must teach us this way, upon whom we must diligently call with David, and say: 
Psal. 24.  Vias tuas domine demonstra mihi, & semitas tuas edoce me Lord show me thy ways, and teach me thy paths. The candle that must give us light, is the scripture of god, as Solomon witnesseth saying: 
Prover. 6  Mandatum lucerna, & lex, lux. The commandment of god is a candle, and the law is light. The staff that we must walk by, is to live soberly, righteously, and godly. For as Iohn saith there lieth in our way three stumbling stones, 
Tite. 2.  that is the concupiscence of the flesh, 
1. Iohn. 2  the concupiscens of the eyes, which is covetousness, and pride. And if that we stumble at none of these three, we shall walk save in this way, which thing we shall do, if we observe and keep the three virtues before mentioned which must be gotten and preserved by three means: To live soberly, the mean is fasting. To live righteously, the mean is to give alms. To live godly, the mean is to be occupied in prayer: which things if ye diligently observe, and keep: we shall walk undefiled in this way, and so come home again at the length to our heavenly country, from whence we were banished and exiled. There ever to continue, with the father, and the son, and the holy ghost: to whom be laud, and praise in world without end. Amen.   
Finis.  

¶ Imprinted at London in Aldersgate street by johannes Herford, at the costs and charges Robert toy dwelling in Paul's church yard, at the sign of the Bell. Anno dni 1545.