Sermon 9 October 1550, Sermon 1
Reddite ergo que sunt Cesaris Cesari, et que sunt dei, deo.
Gyue that that is Cesars to Cesar & that that is gods to god.
THys Doctryne is greuous, heui, & irkesom to couetouse herts rebellyouse and sedyciouse hertes. Gyue, gyue, they canne not awaye wyth it, it cā not sticke in their mindes, nor sattell in theyr stomakes: they woulde rather be taking, scraping, and catchinge, then geuinge. But godlye persons wyll well accepte and take it, for it is to them a greate pleasure, Ioye and comforte. For the better vnderstandynge of this place, ye shal vnderstand, Chryste came to bryng vsus oute of bondage and to set vsus at libertye: not frome cyuyll burthen as from obaying the magistrates, from paying taxe and try but, but from a greater burthen, and a more greuouser burthen, the burth… …, the burthen not of … but of the soule, to make vsus fre frome it, and to redeme vsus from the curse and malediccion of the lawe vntounto the honourable state of the chyldren of God. But as for the cyuyll burthens, he delyuered vsus not frome them, but rather commaunded vsus to paye them: gyue, gyue, sayeth he to Cesar obedience, tribute, and al thynges dewe too Cesar. For the vnderstanding of thys text, it shall be nedefull to consyder the circumstance going before: whyche thynge dewlye considered, geueth a greate lyghte to al places of ye scripture: who spake these words, to whom thei were spoken, vponupon what occasyon, and afore whome. Therefore I wyll take the whole fragmente and shred, taken oute of goddes boke for the gospel of this day, wrytten in the gospell of Mathewe the .xxii. Chapter.
Tunc abierunt Pharisei.
Then wente the Pharisies and toke a counsell. Luke hathe Obseruantes, marckinge, spyinge, lookynge, totinge, watchynge: lyke suttel, crafty and sleyghtie felowes they toke a councel and sēt to him theyr disciples, which shuld fain thē selfs iust mē, godly mē, glad to learn his doctrine And wyth thē Herods seruaūtes to trap him in his words: & they sayd to him: Master we knowe yt thou arte a trewe man, and teachest the waye of God, in ueritate, truly, and carest for no manne. For thou regardest not the personage of man. Tel vsus therfore, what thinckest thou? Is it lawefull to geue Cesar tribute mony or no? This was theyr question that they wold hauehave snarled him with. In answeryng to this they woulde hauehave caught him by the fote. But Iesus Cognita malicia eo rum, knowing theyr malice, theyr wyckednes, theyr vncharitablenes, he sayd to them: hypocrytes whi do ye tempt me? Shew me a pece of ye tribute mony. And they broughte hym a penye. And he sayde to them: whose image is thys, and the wrytynge? They answered: Cesars. He sayde to them. Gyue to Cesar that that belongeth to Cesar, & to god that that is goddes.
Thus ye maye perceyue, it was our sauyoure Chryste that spake these wordes, and they wer spoken vntounto the Pharyseis that tempted him. But they be a doctryne vntounto vsus that are Chrystes Dyscyples. For whose wordes shulde we delite to heare & learn, but the wordes and doctryne of oure sauyour Chryste? And that I maye at thys tyme so declare them, as may be for goddes glorye, your edifying, and my dyscharge: I praye you all to helpe me with your prayer.
In the whych prayer. &c. For ye vniuersall church of Chryst thorowe the whole worlde. &c. For the preseruation of oure Souerayne Lorde Kynge Edward the .vi. sole supreme head vnderunder God and Christ of ye churches of Inglande and of Irelande. &c. Secondly for the kynges most honorable councell? Thirdly I commende vntounto you the soules departed thys lyfe in the faythe of Chryste, that ye remember to geue laudes, praise, and thankes to almightye God for his great goodnesse and mercye shewed vntounto theym in that greate nede and conflicte ageynste the deuil and synne. To gyue them at the houre of deathe faythe in hys synnes deathe and passion, wher by they myght conquere and ouercome, and get the vyctorye. Gyue thanckes I say for thys, addynge prayers and supplycations for youre selues, that it may please god to gyue you the lyke faythe and grace, to truste only vntounto the death of his deare sonne, as he gaue vntounto thē. For as they be gone, so must we: and the deuyll wyll be as readye to tempt vsus as he was them, & our synnes wyl lyght as heuy vponupon vsus as theirs did vponupon thē: and we are as weake and vnable to resyst as were they. Praye therfore that we may hauehave grace to dye in the same fayth of Chryste as they did, & at the latter daye be raysed wyth Abraham, Isaac and Iacob, and be partaker wyth Chryste in the kyngdome of heauen: for this and grace, let vsus saye the Lordes prayer. Tunc abcuntes. Tunc, then▪ It hangeth on a text before. Chryst told them a similitude that the kingdom of heauen is lyke to a king that made a bridal to his sonne, he maryed hys sonne, and sente hys seruauntes oute to byd hys gestes. Wel they wold not come althoughe he had made greate preparing & much cost for them: ambycion, couetousnes, and crueltye would not lette them come. Then he sente hys warryoures and destroyed them: and agayne sente other seruauntes to bydde gestes to hys brydal, hande ouer heade come who wold. Thei dyd hys bydding, and the house was full of gestes. The kynge nowe wold vewe his gests: and fyndyng there one not cladde in Mariyng garmentes, he asked hym: frende how cammest thou here, not hauing a mariage garmente? And commaunded to bynde hym hande and fote, and caste him into vtter darkenesse: there was wayling & grīding of teeth. For many be chosen & few be called. Nowe Chryst expoundeth this. The kingdome of heauen is preaching of the Gospel. This mariage is the ioyning of Chryst & his church, which was begun by Christ, here in earth, & shal cōtinue to ye end of ye world. The bidders of his gestes are preachers, but here are so many lets & hinderances: couetise is a let, ambiciō is a let, crueltie is ye greatest lette. For they bett hys seruauntes, brake theyr heades, yea murdered them, whiche bad them to thys brydal. Wyth this the kynge was angrye, and sent hys men of warre to destroye those vnthankful people. Was he not angrye wyth couetousenes and wyth ambition? Yes he is angrye wyth couetouse men, with ambiciouse men: But most of all wyth crueltye. Thys is an angre aboue commune angre, when men be not onlye vnthanckfull but also adde crueltye to persecute the preachers, that commeth to call vsus to thys maryage. This toucheth god so nyghe, that he sayeth. Qui uos audit me audit. Thys crueltye the kynge wolde not leaue vnpunished, but sente furthe his menne of warre. They are called hys men of warre, his men, his men, for warres come at hys commaundemente. Titus and Uaspasian were sente of god to punyshe those couetouse Iewes, Ambiciouse Iewes, cruel Iews, that wold not credit Chryst, nor beleue the preachinge of saluacion. Now in warre, what parte soeuer gette the victorye, that is Goddes parte, that is Goddes host. Nabuchodonosor was an euyl manne, a wicked māne, yet was he sent of God to punyshe the stubbourne and Couetouse Iewes for theyr ambicion, and crueltye, and forsakyng goddes moste holye woorde: And he is called in scrypture goddes seruaunt. It is no good argument He hathe the vyctorye, Ergo he is a good manne. But thys is a good argumente. He hathe the vyctorye, ergo God was on hys syde, and by hym punyshed the contrarye parte. The preachers called good and bad. Thei canne do nomore but call, God is he that must bryng in, god muste open the hertes, as it is in the Actes of the Apostles. When Paule preached to the womenne, there was a silke womā Cuius cor deus aperuit, whose herte god opened. None coulde open it but god. Paule coulde but onelye preache, god muste worcke, god must do the thyng inwardelye. But good and bad came. Therfore the preachynge is lykened to a Fyshers nette, that taketh good fysh and bad, and draweth all too the shoore. In the whole multytude that professe the gospell, all be not good, all canne not awaye wyth the mortyfyinge of theyr fleshe, they wyll wyth good will beare the name of Chrystians, of gospellers, but to do the dedes they grudge, they repyne, they cā not awaye wyth it. Amonge the Apostles, al were not honest, naye, one was a deuyll: So amonge so greate number of gospellers, some ar Carde gospellers, some are dyse gospellers, some pot-gospellers: all are not good, all seeke not amendmente of lyfe. Then commeth the kynge to se hys gestes. And findeth one not hauynge the maryage garment, and saythe to hym: Frende how cammest thou hither, and haste not ye maryage garment? Faith is the maryage garmente, not a fayned fayth wythout good lyuing, but fayth that worketh by louelove. He was blamed because he professed one thynge, and was in dede another. Whi did he not blame the preachers? There was no faulte in them, they dyd theyr dewtyes, they had no further commaundemente but to call them to the maryage. The garmente he shulde hauehave prouyded hym selfe. Therefore he quarrelleth not wyth the preachers: what dothe thys felowe here? Whye suffered ye hym to enter. &c. for theyr commission extended no further but only to cal him.
Manye are greued that there is so lytell fruite of their preachyng. And when as they are asked: why do you not preache hauyng so greate giftes geuen you of God? I woulde preache saye they, but I se so lytle fruite, so lytle amendmente of lyfe, that it maketh me werye. A noughty aunswere, a verye noughty answere. Thou arte troubled with that god gaue the no charge of, and leauest vndone, that thou arte charged wythe. God commaundeth the to preache, and Si non locutus fueris. If thou speke not, if thou warne not the wycked that they turne and amend, they shal perish in theyr iniquityes. Sanguinem autem eius de manu tua requiram. Thys texte nippeth, this pyncheth, this toucheth the quicke. He shall dye in hys wickednes, but I wyll require hys bloude at thy hand. Herken wel to thys, marke it wel ye curates I wyll aske hys bloude at thy hande. If you do not your office, if ye teache not the people, & warne them not. You shall be dampned for it. If you do your offyce, you are dyscharged: Tuanimam tuam liberasti. Warne thē therfore to leue theyr wyckednesse, theyr couetyse, theyr ambycyon, theyr crueltye▪ vnmercyfulnesse. &c. and thou haste saued thine owne soule. For there was no quarrell wyth the preachers, but he was caste in prison, wher was wepynge and waylynge, & gryndynge of teathe: these were hys delycates. Multi sunt uocati, manye are called, but fewe are chosē. To this parable now ioineth thys gospell.
Tunc Pharisei abeuntes.
Pharisei was a secte of religion amonge the Iewes mooste exquisite, perfit, holie, and learned, and wer reputed most godlye men, euen suche as in holynesse excelled all other, as oure Monkes were of late amonge vsus, and be yet in other places. They were in goddes bosome, euen at heauē gates in the syght of the worlde: But inwardelye supersticious, fained, holow herted, dissimulers. Nowe at thys tyme I knowe none more lyke thē than the hypocritical holow herted papystes. The name is changed, but the thyng remayneth: Therfore they may wel be called by the name, that kepe the thynge. These were enemyes to Chryste and hys doctryne. They wolde be ordred by olde wont, customes, forfathers: and to maynteyne theyr tradicions sette asyde the cōmaundements of God, refused Chryst, and his word. S Luke hath obseru…es obseruauntes, yt is watchers, tote…s, spies, much like the obseruaunt fryers, the barefote fryers, that were here, whiche in dede were ye Byshop of Romes spies, watchynge in euerye country, what was sayde or done against him. He had it by and by, by one or other of hys spyes, they wer his men all together, his postes to woorke agaynste the Regalitie. In the courte, in the noble mens houses, at euerye marchauntes house, those obseruauntes were spyinge, totynge, and lookynge, watchynge and catchinge what they myghte heare or se against the sea of Rome. Take hede of these obseruauntes. To vnderstande the woorde obseruauntes marke what the poet sayeth in hys Comedi. Obserua Danū. Take hede, beware and marke Danum, for they wyll be styrrynge in euerye towne, in eueryevery gentelmannes house, yea at theyr very tables: well, be wyse, beware of them.
Inierunt Concilium.
They toke a counsell, some goodlye thynge, some wayghty matter, I am sure, that these holye fathers consulte vponupon. It muste nedes be for the commune wealthe, and the profit of many, that these holye fathers come together for. It was to snarle or trappe him in his words. This was theyr deuice this was theyr counsell. To thys ende they gather suche a companye of holye fathers. A counsell, a councell. Bonum est concilium saied one. Yea marye quod another: Sed bonorum A councell is good, yea syr if it be of good men. For elles what is a councell, if it be wycked, of wycked men. If they say: This was done by a counsell, determined in a counsel, what is it the better if ye councel be wicked? Nicene councel was gathered of a greate number of Byshoppes and learned men, yet had not one man hauehave bene, they had determyned contrary to gods word. They were mynded, and ernest lye bente to make a decree that no priest shulde marye: but one olde man, & vnmaryed hym self withstode that acte, and turned the councels minde: so that they medled not with that decre. And whye, more credence is to be geuen to one man hauinge the holye worde of God for hym, then to .x. thousande wythoute the worde. If it agre wyth goddes worde, it is to be receyued: if it agre not, it is not to be receiued, thoughe a Councel, yea though an aungel from heauen had determyned it. Truthe it is that Chryste graunteth to a congregacyon gathered in hys name, to be amongs them, yea though it be but .ii. or .iii. There is as muche graunted to .ii. or three, as to ten thousand, so they come in Chrystes name. Vbi duo uel tres congregati sunt in nomine meo, Ibi sum in medio eorum. In nomine meo. much wickednes is done In nomine domini whē they come together sekynge theyr own pryuate luste, pleasures, and ambycyouse desyres, it is not in in nomine domini, But to seeke goddes glorye Chrystes glorye, Chrystes true relygyon, that is in nomine Christi, and then they are to be hearde. But what was these mennes counsel?
Vt illa quearent eum in sermone.
To snarle or tangle hym in hys wordes, toters & watchers to catche him in his worde, that they myghte enforce some what agaynste hym: Non est concilium aduersus dominum: These were wylye pyes, sleyghtye chyldren, chyldren of the worlde, and craftyly they handled theyr matters. Miserunt discipulos suos cum Herodianis. They wold not go theim selues, lest they myghte hauehave bene knowen, but he knewe not theyr Dyscyples as they thoughte. And they wente not alone, but hadde wyth theym Herodes Sowdiers, Herodes fauourers. Thys Herod was an Idumean, and was appoynted by the Romaynes to gouerne ye Iewes and to gather the trybute mony. Therfore he was hated among the Iewes, and so were those ye fauoured the Romaynes parte, and in dysdayne they were called Herodians. Nowe was the tyme come, that the holye Patryarke Prophecyed, that the Scepter and kyngedome was remoued, and Christ was born. Thys they shulde hauehave marked, and receyued hys doctryne. But they wente aboute to destroye hym, and therefore they broughte the Herodians wyth theym. Here nowe is an agremente in wyckednesse betwene the Phariseis and the Herodyans agaynste truthe, agaynste Chryste, agaynste gods woorde they agree together, where as in dede neyther loued other, but hated eche other as a toode. So manye nowe adayes of oure Phariseis papystes in destroyinge the truthe, they agre wonders well: where as in pryuate matters, they hate one another as a toode.
Here commes me nowe these holye fathers from theyr councell, and sende theyr Dyscyples wyth the Herodians: marke theyr behauyoure, and marke Chrystes behauyoure. They come lowtynge & wt lowe curtesye, as thoughe they wolde creape into hys boosome: as for Herods men, they meddle not, but stande by to heare the tale as wytnesses, and if he shoulde speake anye thynge amysse, be ready to lay handes vponupon him. They wolde fayne ryd him and destroye hym, but they wolde turne the enuye of the deede vponupon Herode, so that they wolde be sene fautelesse. It had bene more meete for thē to hauehave coū celd how to amend their fautes and to hauehave come to chryste, to learne hys doctryne, then to studye malycyouslye to trappe hym, and to destroye him. what saide they?
Magister scimus quod ueraxes. &c.
Master we know that thou arte a true manne, and teachest the waye of God trulye, master wee knowe that thou arte Tomme truthe, thou tellest the verye truthe, and sparest for no manne. Thou arte playne Tomme truth. Goodly words, but out of a Cancarde stomacke and maliciouse herte. Smyling speakers crepe into a mannes bosome, they louelove and al to louelove him, they fauoure his woorde, and call hym Master, and yet wolde gladlye se him hanged. These are in deade Hipocrites, one in hert & another in mouth. We knowe thou arte a trewe manne.
Et uiam dei in ueritate doces.
Yea this is goddes waye taughte trulye. There is gods waye and mannes waye. Manye teache mennes waye, but that shuld not be: we shulde lern uiam dei, goddes waye, and that trulye, withoute mixture, temperature, blaūchīg, powdering. Many teache goddes way, and shall preache a verye good and godlye Sermon, but at the last they wyll hauehave a blaunched almonde. One lytel peace of Popery patched in, to powder ther matter with, for theyr owne lucre and glorye. They make a minglinge of the waye of God and mans way to gether, a mingle māgle as men serue pigges in my countrye. Chryste dyd not so. He taughte the waye of God trulye wythout myxture, temperature, powderynge, or blaunchynge.
These be the properties of al true preachers, that these confes to be in Christe. It was true euerye word that they spake. Christ is oure master appoynted of God, he was true and taughte goddes waye, not mans waie▪ trulye, not blaunchinge it with mannes doctryne. So shoulde we preachers be true men. Preachers of goddes waye, trulye, trulye, withoute regarde of personne: That is for no mannes pleasure, corruptinge the word, or mingle mangle the woorde with mannes inuencyons and traditions.
Here maye patrons of benefices learne vponupon what maner a manne they shoulde bestowe their benefice. Upon a true mā, a teacher. He may not be to lerne and a scholer when he shoulde teach other, but one learned, hable to teache, hable and wel willinge to discharge his cure. But what do patrons? Sell your benefices, or geue them to your seruauntes for theyr seruyce, for kepynge of houndes, haukes, for makynge of youre gardennes. These patrōs regard no soules, neither their owne, nor other mens, what care they for soules, so they hauehave monie, though they peryshe, thoughe they go to the Deuyl. Where as in deede the offyce of a patrone is to hauehave a care, a zeale, a vigilante eye for soule healthe, and to prouide for his churches, that he is patron of, that they myghte be taughte in goddes woorde. Truly many nowe a dayes, striue to be patrons of benefices, and goo too the lawe who should be patron. And what stryue they for thinke ye? Euen whyche of them shall goo to the Deuyll fyrste. For they regarde not soule healthe, nor the offyce of preachynge, the offyce of saluation: where as in dede therfore are they patrons, to loke to it and to se it be prouided for. God of hys goodnesse & almightye power, myght ordein other waies & meanes of saluacion: but thys offyce of preaching is it that god hathe ordeyned, as Saynte Paule sayeth. Cum non cognouerit mundus per sapientiam deum, placuit deo per stultitiam predicationis saluos facere Credentes. Wher as the worlde by hys wysdome knew not god, it pleased god by folish preching to saue, credentes, those yt beleue, per stultitiam predicationis, by folishnes of preaching, or folyshe preachyng, it maketh no matter. Not that it was folyshe in deede, but that the wisemen of the worlde did so essteme and take the preaching of the Gospel, wheras in dede it is mooste godlye wisdome, and the preachynge office, is the office of saluacion, and the onlye meanes that God hath appointed too saluacion. Credentes. Those that beleue be saued by thys holye office of prechynge. I woulde wyshe it were better looked vntounto, and prouyded for, and that patrōs and Bishops shoulde se more diligently to it, then hath bene done afore time. I wold aske no more dylygence to thys offyce of saluacion: then men ar wonte to bestowe vponupon these worldlye pleasures and lu…er or commodityes. Naye wolde they bestowe but the halfe labour and paynes, and some litell parte of the expences, it were well.
To consider what hath bene pluckte from Abbayes, colledges, & chantryes: it is meruel no more too be bestowed vponupon thys holye offyce of saluation. It maye well be sayde by vsus that the Lorde complayneth by hys prophet. domus mea deserta, uos fegtinatis unus quisque in domum suâ, What is Christes house but Christen soules but who maketh anye prouision for them, euerye mā scrapeth and getteth together for thys bodelye house, but the soule healthe is neglected, scooles are not maynteyned, scolers hauehave not exhybicion, the preachynge offyce decayeth, men prouide landes and ryches for theyr chyldren, but thys mooste necessarye offyce, they for the moste parte, neglecte. Uerye fewe there be that helpeth poore scolers, that setteth theyr chyldren to scole, to learne the woorde of God, and to make a prouisiō for the age to come. This notwithstā dinge is the onlye waye to saluacion, God wyll not deuyse anye newe way as farre as I perceiue, but woulde hauehave vsus to vse thys waye ordeyned all readye. Thys preachyng way we oughte to vse, and not too loke for anye newe waye, thys offyce of saluacion we oughte to maynteine, and not loke for anye other. My requeste is yt he wold bestow as much to ye mayntenaunce of thys necessarie office of saluation, as ye were wonte to bestow in times paste vppon Romishe trifels and thinges of mannes tradicions. Nether do I now speke for my selfe and my couente, as the beggynge Friers wer wonte to do, I hauehave enough, I thyncke God, and I neade not to begge. I wolde euerye preacher were as well prouided as my selfe thorowe thys realme, as in dede I thyncke thē as wel worthy as my self. I wishe (I saye) ye would bestowe as muche vponupon this necessarye office of saluation, as in times paste ye bestowed in pilgrimage, in images, in gildynge, paynetinge, in Masses, Diriges, Trentals, chaū tryes and suche vayne thynges of the Romyshe Pharises and Papistes inuentinge. Ye woulde do that withoute callynge, and to thys wil you not be readye when ye be, called. If it bee no better in tyme too come, hitherto loked vntounto, thē Englande wyll at the laste bewayle it. Christe knewe what a charge hangeth vponupon thys necessary office of preaching, the office of saluation, & therfore mooste earnestlye applyed it hym selfe. And when hee chose hys twelue Apostles to sende them foorthe vntounto thys office, he fyrste prayed all the nyghte. Hee beynge God almyghty with the father, might hauehave geuen al giftes fitte for thys office, but to teache vsus he wolde fyrste praye all nyghte. Here is good matter for Byshoppes and patrons to loke vponupon, and not to regard so lytel whome they giuegive theyr benefice vntounto, or whome they admit to cure the souls thei hauehave charge of. A notable example. Christ prayed al nyghte, or hee woulde sende theym forthe, or he wold put them in thys preachynge offyce, thys mooste necessary office of saluacion. For he sawe that they had neade of greate zeale to God, and to soule health, that shoulde take vppon theym to kepe soules, and a bolde courage and spirite that shoulde rebuke the world of theyr sin & wickednesse▪ Many wyl chose nowe suche a curate for theyr soules as they maye cal foole, rather then one that shall rebuke theyr couetyse ambytyon, vnmercifulnesse, vncharytablenes. That shalbe sober, dyscrite, apte to reproue, & resyste the agayne sayers, wyth the woorde of God. These be the propertyes of eueryevery good preacher, to be a true manne, to teach, not dreames, nor inuencyons of menne, but uiam dei in ueritate, the waye of God trulye. And not to regarde the personage of manne. Not to creape into hys bosome, to clawe hys backe, to saye to the wycked, hee doothe well, for fylthye lukers sake. Ah theese flatterers, no greater mischife in the commune wealthe then theese flatterers.
But who woulde hauehave discerned thys but oure sauyoure Iesus Christe? he spred them oute and knewe al theyr maliciouse hartes, theyr vncharitable hearts, theyr dissimulynge heartes and sayd: Quid me tentatis hipocrita.
Hipocrites, hipocrites, hipocrites, one in hearte, a nother in mouthe, farre in pretence, but full of mischeife, and malycious harted wythin. Hee saw what was within. Then hauehave at ye, ye hipocrites, they put forthe theyr question.
Licet censum dare Cesari an non?
A perilous question to answere to▪ Thys was the fruite of theyr counsel, and this was the snare layed for hym, what shulde he do nowe? holde hys peace? That had bene a slaū der too hys doctrine. They woulde hauehave sayde: loo, howe ignoraunte hee is in the lawe that hathe no aunswer to this symple and playne questyon. If hee affyrme and dyd paye the tribute, hee shall incurre the hatred of the people, and seme to speake in the fauor of the Romaines. If he woulde hauehave a denied it. Then hadde they that they soughte, The Herodians were readye too laye hands vponupon him, to hauehave him to Bourdo, to prison with him, a traitoure that speaketh againste Ceaser, awaye wyth this sedicious felow. O Lord what perell is it to hauehave to do with these Hipocrites? Who could hauehave scaped thys snare but Christ onelyonly whych is the wysedome of the father, and knewe al theyr maliciousenes and craftye sleyghtes? And as he then by hys wysdome ouercame them, so nowe doutles he geueth wysedome to al hys, to spye oute and beware of theyr sutle craftes. For such traines, traps, snares and sutleties, as these pharises laied for Christ, such hauehave our Pharisaical papystes layed for Christes preachers. But he mercyfully euer fulfylled hys promyse, dabo os & sapientiam, cui non possunt pesistere omnes aduersarii uestri.
I wyll (saythe Christe) geue mouthe and wysedome, whych all your aduersaryes shall not be able too resyste. They shall not be tounge tyed, they hauehave theyr aunswere, yea so wyse▪ that theyr aduersaryes shall not be hable to resyste. They maye well oppresse it here in thys worlde wyth power, but they canne not bee hable to ouercome it with argumētes of truthe, no, al the pack of aduersaryes with al their subtelties snares, and gynnes. They maye rayle vppon it, as in manye places leude felowes doo agaynste priestes mariages. That dame hys wyfe, hys whore. &c. But they canne not denye it by anye scripture, but that the mariage of priestes is as good and godly, as the mariage of anye other manne. For wedlocke is honourable amonge all menne. And the wedded bedde vndefyled. And to auoide fornicacion let eueryevery mā hauehave his owne wife, well, let them raile, lette them do what they canne agaynste truthe▪ Respice finem: marke the end. Loke vponupon the end. The ende is, all aduersaries of the truthe muste be counfounded and come to noughte, neither shall they be able to resiste it. And thoughe the pore Disciples be troubled, vexed, & persecuted, marke the ende. The hyeste promocyon that God canne brynge his vntounto in thys lyfe, is to suffer for his truthe. And it is the greateste, settynge forthe of hys woorde, it is godds seede, And one sufferynge for the truthe, turneth more then a thousande Sermons. I wyll tell you an example of thys howe God geueth mouthe and wysdome. I was once in examinacion before .v. or, vi. Bishoppes, wher I had muche turmoilinge, eueryevery weake thrise came to exminacions, and manye snares and trappes were layd to get some thynge. Nowe God knoweh I was ignoraunte of the lawe, but that God gaue me answer and wisdom, what I shuld speake. It was God in dede, for elsse I had neuer escaped theim. At the laste I was broughte forthe to be examyned into a chamber hanged with Arras, wher I was before wonte to be examined, but now at this time the chamber was some what aultered. For wher as before ther was wont euer too be a fyre in the chymney, now the fyre was taken away, and an Arrace hangyng hanged ouer the chymnie, & the table stode neare the chimnies ende, so that I stode betwene the table & the chymnyes ende. Ther was amonge these byshops that examyned me, one wyth whō I hauehave bene very familiar, and tooke hym for my greate freynde, an aged man, and he satte nexte the table ende.
Then amonge all other questions, he put foorthe one, a verye subtyl and crafty one, and suche one in deede as I coulde not thyncke so greate daunger in. And whē I shuld make aunswere, I praye you Mayster Latymer sayde hee, speake out, I am verye thicke of hearynge, and here be manye that sytte farre of. I merueled at thys that I was bydden speake out, and began to mysdeme, and gaue an eare to the chymnye. And syr there I hearde a penne walkynge in the chymney, behind the cloth. They hadde appoynted one there to wryte all myne aunswers, for thei made sure work that I shoulde not starte from them, there was no startynge from them.
God was my good Lorde, and gaue me answer, I could neuer elsse hauehave scaped it. The questyon was thy…: Mayster Latymer, dooe you not thyncke on youre conscyence that you hauehave bene suspected of heresye? A subtile question, a verie subtile question. Ther was no holding of peace wold serue. To holde my peace had bene to graunt my selfe fauti. To answer, it was eueryevery way ful of daūger. But god whych alwaye hathe geuen me aunswere, helped me, or elsse I could neuer hauehave escaped it, and deliuered me frome theyr handes. Many one hauehave had the like gratious deliuerance and bene endued wyth gods wysdome and goddes spirite, which al theyr aduersaries cā not be able to resiste, Ostenditie mihi minumi suia censis.
Shewe me sayde he a penye of the trybute monye. They layde snares to destroy hym, but he ouerturneth them in theyr owne trappes. Qui comprehendit aut…tos in Galulia eorum. He taketh the craftye in theyr own subtile ginnes and snares, but not maliciously to destroye them, as they maliciouslye woulde hauehave sene him hanged, but mercifullye too tourne them from theyr wycked imaginacions, that they mighte consider that no wysdome, no subtyle craftes, nor counsel is againste the Lord, and so repente and become newe menne.
At illi obtulerunt illi denarium,
And they broughte him a de nari, a peace of their Currant Quoine, that was worth .x. of oure vsuall pence, suche another peace as oure Testorne. And he sayde.
Cuius est imago hec & super scriptio? dicunt ei Cesaris. whose image is this and superscrypciō? they sayde Ceasers, for nowe was the Iewrye broughte vnderunder the bondage of the Romains, and therfore vsed they the Romayne quoine, that had vponupon it bothe Ceasers ymage and Ceasers superscription.
Then answered Iesus Reddite ergo que sunt Cesaris Cesari, et que sunt dei deo.
Pay to Ceaser that is due to Ceaser & to God that whyche is due to God. Make not a myngel mangel of them, but gyue to God hys owne, gyue to Ceaser hys owne. To God gyue thy soule, thy faythe, thy hoope, thy obedyente mynde to kepe hys woord and frame thy lyfe ther after, To Ceaser gyue tribute, taxe, subside, and all other dutyes perteynynge to hym, as to hauehave hym in thy honoure and reuerence, to obeye hys iust lawes and right wyse commaundementes. &c. But because the tyme is paste I wyll heare make an ende for thys forenone, desirynge you to praye to God for hys healpe, For at after none I purpose to be gynne agayne at thys texte, and to goo forthe as God shall gyue me hys grace. Nowe lette vsus all saye together the Lordes prayer. Our father which art in heauen. &c.