THe blessed e­uangelist sanct Iohn in the first chapiter of hys gospel, after he had somewhat touched the in­effable coeterni­tie of the second person in trini­tie, the sonne of God, with God B the father, cōsequently he descendeth to his tem­porall generacion in fewe woordes, comprising the same, verbum caro factum est et habitauit in no­bis, That worde of God the second person in tri­nitie was cōtent to come alowe and to take our mortal nature vpon him, and to dwel among vs not with any diminutiō or decay of the godhead, for the infinite glorye of God suffereth neither augmentacion or increase, neither decreasyng or decay. It is euer one & after one maner, though it pleased him to hyde the glory of his godhead for a season, as condescending to the infirmitie of them that he should be conuersaunt withall, and to teache vs the waye of humilitie: and that is it [Page] C that saint Paule sayth, semetipsum exinaniuit formam seruiaccipiens, He withdrewe his migh­tie power frō his operacion, for if he had shewed it in his owne lykenes, all the worlde had not been able to haue receiued him. He kept a lower port, euer vsing humilitie and lowlynes, & suffe­ryng the paynes of our mortalitie, with all the despites that the Iewes did to him, tyll in con­clusion he came to his paynes on the crosse in his painefull passion. And that he withdrewe his power from his operacion in the tyme of his bo­dily presence heare on yerth appeareth euidently by this, that if it had pleased him, he might aswel haue indued his disciples with the cōforte of the holy ghost whyle he bodily taried among them, as to haue differred it tyll the commyng of the holy ghost by sensible signes at this holy tyme of whytsontide. In a long sermon that he made to D his disciples afore his passion among other hole­some lessons he sayd thus vnto thē: Expedit vobis vt ego vadā &c. It is for your profite that I go from you, for if I go not from you the holy ghost wyll not come to cōfort you. I haue yet many thynges to teache you, but as yet ye can not bear them away, but when the spirit of truth the holy ghost cōmeth, he shall teache you all truthes ne­cessarye for you to knowe. But good lorde what sayst thou? Nowe we can not vnderstande suche thinges as we be to be taught, & than we shal vnderstand: How may this be? Is he greater of po­wer then thou art? Can he do more in teching vs then thou canst do thy selfe good maister? Christ [Page ii] to auoyde this scruple & doubt āswereth saying: A No syrs, I do not say this for any impotencie in me, or for any inequalitie betwixt the holy ghost and me, for the thinges that he shall teache you & shewe you, he shall not speake them of him selfe but of me. The cause why I say so, is this. Om­nia quae habet pater mea sunt, propterea dixi de meo accipiet & annunciabit vobis. All thinges that my father hath, be myne: all power, all knowledge, all connyng be equally, and aswel in the sonne as in the father, and in the sonne frō the father, like as he hath his generacion, production, & beyng of the father: therfore sayth Christ, the holy gost shall take of myne and shall shewe it you & teach it you, for when he shal sensibly come among you he shall shewe you my fathers pleasure, which is all one with my pleasure. All that he shal teache you he shall take and learne of my father and of B me. Like as he hath his beyng of my father and of me, and as he is the infinite and ineffable loue of my father and of me. Thus sayd Christ vnto his disciples, for in very deede all the workes of the whole trinitie be al one & vndiuidid outfurth among creatures. Loke what one person doth, the same thyng doth all thre persones likewise. Therfore there was nothing that the holy gost taught y ^e Apostles, but Christ could haue taught it them if it had pleased him. But he reserued & left this power of instructing and cōfortyng the Apostles and others by them, vnto the holy gost the third person in trinitie, lest if Christ had done all himselfe, they would peraduenture haue [Page] C thought there had be no holy ghost at all, or els that the holy spirit had not been of equal power with Christ, and with the father of heauen. In very dede afterward there risse a pernicious sect of heretikes, as Arrius and his faction whiche merueilously troubled al the world in their time, saiyng: that the seconde person in trinitie was but a creature and lesse of nature & power then the father, And that the holy ghost was also a creature, and a minister and messager of the fa­ther and of the sonne, and lesse of power then ei­ther of them both. Because Christ would not haue his disciples to erre in this point, he reser­ued the best porcion of learnyng & of godly com­fort from them, that the holy spirit might teache it them for their comforte, that so they might knowe the dignitie of the holy ghost, and might haue cause to glorifie and honoure him, likewise D as they honoured the sonne, and the father by the doctrine of Christ, whiche euer attributed and imputed all his lore & instruction, preaching & miracles doyng, vnto the father, as it is plaine in many places in the gospels. Therfore in as muche as they had heard muche of the power of the father, and had heard many holesome exhor­tacions of their maister Christ, & had seen many merueilous woorkes & miracles done by Christ the very sōne of God the father, and knewe very litle manifestly & plainely of the holy spirit third person in trinitie: therfore as at this tyme by the high wisedome and counsell of the godhead, the holye ghost shewed himselfe lighting vpon the [Page iii] Apostles in firie tongues, geuing them suche in­struction A and knowledge, suche comfort & bold­nes, as they neuer had before. And againe, be­cause they should not thinke the holy ghost grea­ter of power then the father or the sonne, he war­ned them afore, saiyng: Quaecun ꝙ audiet [...]quetur. All that he shall heare, he shall speake to you. As who should say, tho the giftes that he shal inspire you withall shall be wonderous, yet like as he hath his beyng of my father and of me, so al cun­ning, knowledge and other giftes he hath of vs and equally with vs, like as he is equal and one in substaunce with vs. And in signe and token of his godhead and godly power, it foloweth there Et quae vētura sunt annunciabit vobis. In this he shall specially shewe his godhead, because it ac­cordeth B most & cheifly to God▪ to knowe secretes to come after, and of his godhead it cōmeth that men haue suche knowledge reueled vnto them, therfore Esaie sayth .xli. Annunciate quae ventura sunt in futurū, & sciemus quia dij estis vos. Tell vs what thinges shall come after, and so wee shall surely knowe that you bee goddes. This quick­ned their spirites that our sauiour Christ tolde them, that the holy ghost should instruct them of thynges to come after, for there is nothing that mans mynde desireth more then to knowe what world shalbe hereafter, and what shall fall after our daies. And the Apostles were verye inquisi­tiue in suche thinges, therfore many tymes they asked of Christ whether he went, and which was the way, and when he would come to the iudge­ment, [Page] and when Ierusalem should be destroyed C and not one stone left on another. And when he would come to take his kyngdome vpon him, and what signe therof they shuld haue, with ma­ny suche other questions concernyng thinges to come. Of this thought & carke of mynde our sa­uiour Christ dispatched them, when he tolde thē that the holy ghost should teache them & instruct them of all thynges to come that were mete and conuenient for them to knowe. Nowe this pre­supposed of the godly power of our sauior Christ by whiche he might haue made his disciples as parfite in all giftes of grace as y ^e holy ghost did, and the cause why he did not so, descending to my principal purpose I will speake according to this holy tyme and solemne feast of the aboundance & plentie of grace, with whiche his manhode was D indued aboue al other men and wemen that euer had grace, And which he deriueth & distributeth to all his faythfull people that receiueth grace. Of him the Prophet sayth, Psalmo .xliiii. Vnxit te deus, deus tuus oleo letitiae prae consortibus tuis. Kynges and preistes whiche bore the figure of Christe were annoynted with material and cor­ruptible oyle, but Christ was annoynted of god the father w ^t the oyle of gladnes, that is to say, with the holy ghost, which was figured and sig­nified by the sayd material oyle. With this oyle of gladnes he was enbrued aboue al his felowes more excellently then any man whiche he is con­tent to take and vse as his felowes coinheritors and copartners of the ioyes of heauē. They haue [Page iiii] graces distributed to them seuerally by partes, A and the graces that one man hath, another man lacketh, and men hath them after a remisse and slacke maner, not fully nor perfitely: And they that haue graces of one kynde, yet some hath thē more fully and perfitely then some other hath. But Christes manhode had all graces after the highest maner that could bee geuen to any crea­ture. He was full of grace, not by measure, but aboue measure. Saint Stephan was full of grace, Stephanus plenus gratia. Act. vi. But howe? He had as much grace as was sufficient for him to preache Christ, and to suffre persecution and martyrdome paciently for Christes sake. And so is euery good mā and woman full of grace after a certaine sufficiencie, according to their nede, and B as it is profitable for them. The blessed virgin Marye was called in Gabriels salutation plena gratia, full of grace, by a special prerogatiue or a­fore others, in asmuche as it pleased him of whō commeth all grace and goodnes, to take her in so gracious fauoure as to take his fleshe and bloud of her most pure virginal body. But the māhode of Christ had all the giftes of grace after a cer­taine excellencie and superaboundance, by which he might deriue and distribute grace to all faith­full people, euen like as the head in vs geueth in­fluence to al partes of the body in the vse and ex­ercise of all sensible mouinges as appeareth, for when the head is a slepe or mortified with Pal­seies or suche diseases, all other partes of the bo­dy be astonied and can do litle or nothing. And [Page] contrary, when the head is of good temperature C and well at ease, al the body is the better & more apt in euery membre to do his office, by reason of suche influence as is deriued from the head vnto them. Suche influence of grace doth our sauior Christ geue to all christen people, for he is oure head and we his lymmes or membres, and that godly liuelynes of grace that we haue, we haue it of his store and plentie of grace. Of this store and plentie of Christes grace the blessed prophet Esay maketh mencion, speaking of the misterie of Christes incarnation, saiyng: capi .xi. There shal a slyppe or rodde spryng out of the rote of Iesse and a floure shall ascende out of his rote, and on him shall rest the spirit of God, the spirite of sapience and of vnderstanding, the spirite of counsell and of forti­tude, the spirite of science and of pietie, and the D spirite of the drede of God shall replenishe him. By this slyppe or rodde is vnderstād the humble vir­gin Mary very flexible and plyant by humilitie. The floure ascending out of that rote signifieth the swete floure of our redemption, our sauiour Iesus Christ whiche rose and sprong out of the stocke and roote of Iesse otherwise called Isai, kyng Dauids father by the sayd slyppe or rodde Mary discēding lyneally of Iesse by Dauid and by other holy patriarkes, And on this floure shal the holy ghost rest, with the seuen giftes of grace whiche be there called seuen spirites, because thei be the giftes of the holy spirite by appropriation thoughe they come of the whole trinitie as is a­fore sayd. Of these vii. giftes of grace that were [Page v] so excellently in oure sauiour Christ, and by him A were distributed and diuided to all them that be apt to receiue them, I purpose (God helping) to intreate, partly this day, differring vntil another tyme or tymes (when it shall please God) them that I shall not haue leysure or oportunitie to speake of nowe. And here is to be noted for them that be learned, that the scholastical doctours be of diuers opinions in conferryng and comparing these seuen gyftes of the holye gost, to the seuen principal vertues, thre theological, Fayth, Hope and Charitie, & foure cardinall, Prudence, Iu­stice, Fortitude, and Temperaunce. And also to the viii. beatitudes that Christe speaketh of, Matth. v. And to the fruites of the spirite spoken of, Gala. v. So that by many diuisions and sub­diuisions they reduce al these seuen giftes of the B holy gost vnto the seuen principal vertues afore­sayd, & also to the sayd beatitudes and fruites. And contrarywise they reduce all the sayd seuen principal vertues, beatitudes, and fruites, vnto these seuen gifts of the holy gost, cōsidering the scriptures expressing all one thing in substance, expresseth it in diuers places by diuers wordes. And now with more words, now w ^t fewer: And in some place omitting that they expresse in other places. Other sayth ful reasonably, Sco. iii. di. xxxiiii. & xxxv. that Fayth, Hope, and Charitie be presupposed to all these seuen giftes, as the rote in a tree or in a plant is presupposed if the tree shall bryng furth leaues, blossons or fruites. And as we see that the Car­penters axe or tole can do no worke except it be [Page] handled of the workeman, and ioyned to him by C such handeling or touchyng, euen so our soules be not moued to the exercise of any of these seuen gifts: except they be after some maner ioyned to the holy gost, which must be by faith, hope, & cha­ritye. These be the very meanes to ioyne man to god & to al godly exercise, therfore wher these be not, there the holy goste doth not inspire anye of his seuen giftes. Example we haue of S. Paule which though he were a vessel chosen to be reple­nished with grace, yet he had not hys gyftes of grace furthwith after his stroke that he had as he was commyng vnto Damascus: but he was three dayes starke blinde and sore astonyed and afrayd, & by this feare with praier & fasting, he was prepared to faith, hope, and charitie, & con­sequently to aboundance and plenty of grace su­peradded to the graces of faith, hope & charitye. Then seing that these three most necessary ver­tues D be presupposed to the other gifts of the ho­ly gost, if I should do quēadmodum sapiens archi­tectus, like a wise maister of the works, I should first intreate of them, as to lay the foundation a fore I begin to garnish the ouer and hier part of our spirituall building. But because I dout not but ye haue oft and many tymes heard of them at large, omitting them as presupposing the foū ­dacion to be alredy sufficiently layd, I will de­scend to my principal purpose, aduertising you, that who so euer lacketh the said graces of faith hope, and charitie, and will not dispose hym selfe by prayer to obtaine them: he shall vnprofitably [Page vi] heare any preaching of the foresaid seuen giftes A of the holy goste. Then supposing the best that e­uery one of vs hath them, let vs prosecute & pro­cede to intreate of these seuen giftes, and first of the first gift, that is, the spirite of sapience, or the gift of sapiēce. And because that (after the minde of the Logicions) where is anye equiuocation, first we must make a distinctiō afore we giue de­finitions, therfore it is to be noted that sapience or wisdome is takē foure maner of waies, as ap­peareth Iacob .iii. where the apostle asketh this question: Is there anye one amonge you wise or wellearned? If ye will say yea, then sayth the a­postle, let him shew that by his workes, In man­suetudine sapientiae, curteisly, tractably, or gentle­ly ordering his wysedome. Where contrarye if ye haue bitter zeale and enuye in your hartes with striuing and brawling, you nede not to be proud, deceiue not your selues, for thoughe you thincke your selfe neuer so wise and iolye fellowes, and B thou scolding woman neuer so iolye a dame, yet this is not the wisedome that commeth from a­boue, from God almighty, the giuer of all good­nes: But this is earthly wisedome, beastly wise­dome, and diuelish wisedome, where ye haue ex­pressed foure maner of wisdomes, wisedome that commeth from heauen of Gods gift, and three o­ther wisdomes that commeth of our gostly ene­mies. Let vs exclude these three, and we shal the soner perceyue, vnderstande, and beare awaye what the godly wisedome is. One of these three noughtie wisdomes S. Iames calleth earthlye [Page] wisedome, and that is it that couetous men be C combred with all, whych be euer like wantes or Moles moiling in the grounde, and when they shuld ascēd aboue such worldlines to godly me­ditacions, as to here sermons or diuine seruice, they be as blinde as the Molle. Either they can­not perceiue any thing of godly or heauenly coū ­sail, or if they perceiue it, yet they haue no swete­nes in it, but down they would headlong to their lucre and aduauntages againe, like as a Molle if a man would feede her with wine and wastel, she will none thereof, but downe againe to the ground she will, and there she is more strong thē a Lion, and after her maner wiser then anye o­ther beast. Example of this earthlye wisedome we haue in the gospel Luc. xvi. when Christ said No man can serue two masters, and ye cannot serue D God and your riches, it foloweth, the Phariseis that were riche, heard al these thinges, & laughed Christ to scorne. So if a man do preach or exhort the co­uetous men not to put to muche affiaunce and confidence in the vncerteinty of their riches a mā shall haue a mocke or a shrewd word. But let thē beware of the comminacion that is writ. Luk. vi Ve vobis diuitibus qui habetis hic cōsolationem ve­stram. Wo be to you riche men, whiche haue your consolation and comfort here in this world. Ve, is a comminacion of payne euerlasting, whyche shall fall vpon theym, beside the temporall woe and pain that they haue in keping their goodes▪ for they be rather possessed and holden of theyr goodes, then possedeth and holdeth them. And [Page vii] they haue their goodes, as we say a man hath a A paire of fetters or shackels vpon his legges, more to his paine then to his pleasure. This conside­red S. Paule, writing to Timothe .i. Timo. vi. diuitibus huius saeculi precipe nō sublime, sapere, ne (que) sperare in incerto diuitiarum, sed diuites fieri operi­bus bonis facile tribuere. &c. Commaund the rich men of this world not to be proude in their own conceiptes, neither to trust in the vncertaintie of their riches, but to be riche in good woorkes and good deedes, to geue gentlely without froward­nes. &c. The other wisedome called beastly wise­dome they haue, that be ouer muche geuen to the pleasure of their bellies, and consequently to the pleasure of the flesh and lechery. For of glotony foloweth lecherye, and this is the wisedome of them that studieth nothinge so muche, as howe they may please their bellies, as where to get a B delicate cup of wine and good chere. These S. Iude in his epistle calleth spottes, for they spot­teth and defouleth thē selues by ebrietie and sur­fets, and spotteth other mē by their yll examples and euill occasions geuing. Hi sunt (inquit) in e­pulis macule conuiuantes sine timore seipsos pascē ­tes. Against al these speaketh our sauiour Christ. Luc. vi. Ve qui saturati estis, quia esurietis. Wo be to you that be farced, stuffed, and full fed, for you shall be a hungred at your iudgement, when ye shall beg refreshing, and none shalbe giuen you, and this paine with which Christ doth threaten voluptuous persones is inflict and laid on mens neckes, somtimes here in this world as we haue [Page] C seen by many men which hath mispende all that their fathers left them, goodes, and landes, and all, and haue be ready to begge or steale for very nede, and for very lack of their accustomed fare. Much like vnto Esau, whyche for a messe of po­tage sold his first frutes. Gene. xxv. et Contempsit quod vendidisset: And he litle estemed, yea rather despised that he had so sold them. So these yong ruflers be not sory, but rather doth maligne and freate and chafe, and be readye to fighte when a man would vmbrayde them for so mispendynge all their substance, worse then the prodigall and wastefull sonne that is spoke of in the gospel, which after that he had scattered and wasted by his lose liuing, all the goodes that his father left hym, yet at the last he tooke remorse and repen­taunce, and returned home to his father againe. D The third euill wisdome is called diuellishe wis­dome, which they haue that be wise and wittye inough to do mischief, but good they cā do none: They be wylye to circumuent men, and to de­ceiue them in all busynes, exchaunges, bargay­ning, bying and selling, and such other exercyse. And such be they also that by oppression leapeth vpon mens shoulders like Apes as muche as in them is, keeping them downe that they shall ne­uer come vppe a lofte to anye thrifte or ryches, and that wyll be gladde to wayte men a shreud turne, so that no man shall espye them, or knowe that they do it, and many times when they haue done a man a shreude turne will make a man be­leue that they be their best frendes. All these be [Page viii] carnall wysedomes and worldlye wysedomes, A that bringeth a man to death euerlasting. Rom. viii. prudentia carnis mors est, And it is counted very folyshenes afore God. Of suche wisedome speaketh Christe. Luc. xvi. The chyldren of thys wicked worlde all sette in malignitie and mys­chiefe be wyser then the chyldren of light, the children of grace, the children of God. And he ge­ueth laude and prayse to the father, because he hath hid the misteries and secretes of the trewe faith of Christ from them that be worldly wyse and farre casting, and hath reueled, vttred, and declared them to suche as be chyldren, that is to saye small and little in malice, humble and low­lye in harte and spirite. For on suche the holye goste wyll spredde hys gyftes. and on none of theym that thyncke theym selues so worldlye wyse, whyche be verye fooles afore God. The a­postle B Saynte Iames capit. iii. declareth what is this godlye sapience or wisedome commynge from almightye GOD aboue, by the effectes and properties of it. Firste (saithe he) it is chaste in deedes and in exteriour behauiour, for where the filthynesse of lecherye is, there is no vertue that can please God, and thys is contrarye to beastlye wysedome. Then it maketh peace, as wel wythin a mannes selfe, or in a mannes owne conscience, as outwarde to others, dyrectlye agaynst dyuellysh wysdome, that is euer quare­lyng and waytyng shrewd tournes. It keepeth a measure and good manner in worde and deedes. [Page] C And so doth nother beastly wisedome nor diuel­lish wisedome. Easye to be counselled or intreated, where earthly wisedome (according to the pro­perties of the earth) is hard to be perswaded a­gaynste his lucre or aduauntage. Agreing with good men, as none of the other three wisedomes doth. And full of mercy in hart and dede, And full of good fruites, that is to say, good workes, wheras of the other wisedomes cōmeth no goodnesse but it be colourable & vainglorious, or for some sinistre purpose, Iudging without simulacion, or faining. Not shewing iustice and indifferencye outward, bearing indignacion and parciality in hart inward. Such an humble hart had Salo­mon when he made his supplicacion and petici­on to God in Gabaon .iii. Regum .iii. where he of­fered to God a thousand hostes or beastes to be D all burned in Gods honour (as the maner was then) sayinge: I am but yonge, and knowe not how to beginne, nor how to procede or make an ende of my matters: Therfore giue vnto me thy seruaunt (O good Lorde) a disciplinable hart, ready and apt to learne what and howe I ought to doe, that I maye iudge thy people, and dys­cerne or put difference betwyxte good and yll, wythoute whyche no man can be able to iudge these people, they be so many in nomber. Thys desyre and prayer of thys yonge kynge Salo­mon pleased GOD wonderouselye well. And because he asked not long life, nother riches nother the death of his enemies, but onely, wis­dome to geue discrete iudgement, Almighty god [Page ix] said to him: I haue done as thou hast said. Dedi tibi cor sapiens & intelligēs in tantū vt nullus ante te A similis tui fuerit nec post te futurus sit. I haue geuē thee a heart indued with Sapience and intelli­gence, in so muche that among all the kinges of Israell that haue bene afore thee, or that shall come after thee, there was neuer none like thee. Here ye haue expresse mencion of the two firste giftes of the holy gost, Sapience and Intelligence, wittines or fine and cleare vnderstandyng. Of the which, Sapience properly serueth for iudge­ment in speculatiue causes, chiefely concernyng almighty God, and celestiall creatures and veri­ties or truthes about the same, iudgyng and de­termining that to them a mā shold surely adhere & leyne, & to refuse the contraries, as false & re­pugnant to the truth. And I must nowe speake vnitely or ioyntly of the gift of sapiēce & of y ^e gift of intelligence or vnderstandyng, as the prophet B Esay rehearseth them coupled and linked toge­ther, because one of them adourneth and helpeth another. For Sapience is much the lesse if it lack Intelligence or wittines. And wittinesse with­out discrete iudgement of Sapience is very vn­profitable. And euen like, the gift of counsayle without fortitude or manlinesse is of no price: Nother manlines without counsell or good ad­uisement. No more is science without pietie or pietie without the discretion of science. And fear muste haue some of the saide giftes concurrent with it, or els no good will come of it. Then to our purpose. Because that our knowlege natu­rally [Page] beginneth at some of our fiue exteriour or C outward senses, which we call the .v. wits, if our knowledge shall be eleuate aboue that his com­mon course to heauenly matters, as be thinges parteyning to our fayth, it hath nede of some su­pernaturall light, by whiche it may ascende and pearce into the knowledge of such thinges as by his natural power he cā not attayne to. As that there be three persons in one substaunce of the Godhead. And that the father by his fecund and fruteful memory produceth and getteth his one­ly begotten sonne the second person in trinitie: And that the father and the sonne by their fe­cunde and frutefull will bringeth forth the holye gost coeternall, and of equall might and power with thē both. And y ^• that one God thus distinct in thre persons by his endles and mighty power D at his pleasure, and whē he thought good, made all the world of nought. And that by his onelye goodnes he mainteneth and preserueth the same so that if he would once withdrawe his hande of maintenaunce but one little moment from hys creatures: they should sodainely fall to nought as they came fro. And that all the glorious com­pany of aungels he made to honour him, like as all other creatures, after their kindes and ma­ners doth. And where as some of the aungelles swarued from the grace that they were creat in, and were damned to be the horriblest creatures and in most payne of all creatures of the world, the others persistyng & standinge in their good­nesse, were confirmed in grace, so that now they [Page x] can not fall, but continuallye remayneth in the glorious fruition, sighte, and loue of God, euer A ready to do his commaundemēt in heauen, and at his pleasure here in earth toward vs mortall men. Hebr. i. These and such high misteries of heauenly matters to perceiue, and as it were by the sharpenes of mans witte to pearce into thē, (as man may here in this grose and corruptible bodye) perteyneth properly to the gifte of vnder­standynge, Ad donum intellectus. And the more perfectly that this gifte is inspired into man, by the holy gost: the more distinctly and plainely he shal perceiue such hie secrets, though perceue thē as he shall do hereafter in glory, we can not yet. And by mature and wise iudgement to discerne these verities from their contraries, perteyneth properly to the gifte of Sapience, or godly wis­dome. Ad donum sapientiae. As to discerne one God from the false Gods: To know that the .iii B persons in Trinitie be equall in power, and not one of them minister or seruaunt to the other, as Arrius saide. To know that there is but one ma­ker of all thinges, & no more, and not to put two creatours, one of good thinges, an other of euyl thinges, as Manicheus saide. And to iudge when the angels of God doth trulye Gods message. And to discerne them from the aungels of dark­nes, which many times disguise them selues in­to the fashion of the angels of light. These and such other hye iudgementes in heauenly causes, ꝑteineth properly to the gift of sapience or god­ly wisdome. For this supernaturall gift of Sa­pience [Page] the wise man prayed. Sapi. ix. Da mihi se­dium C tuarum assistricem sapientiam. Geue me the wisdome from aboue that is euer assistent bi thy seat of glory, and from thence is deriued and in­fused or send downe to menne. Because that, Si quis erit consummatus inter filios hominū, si ab illo fugerit sapientia tua in nihilum computabitur. If a man be neuer so profound and excellent in mans wisdome, if he lacke this godlye wisdome (good Lord) he shall not be estemed wise, but rather a fole, in as much as worldly wisdome is counted but folishnes afore God .i. Corin. iii. And the pro­phet Dauid prayed that he might obtayne thys supernaturall gift called Donum intellectus, the gift of intelligence, wittinesse, or fine and cleare vnderstandyng, saying: Psal. cxviii. Da mihi intel­lectum vt discam mandata tua. Geue me intelligēce D that I may learne thy cōmandementes. Where it is highly to be noted that this noble king and prophet whiche so well knew Gods lawes, and that saide he had kept Gods eloquent sayinges, yet nowe he prayed for finer and clearer vnder­standyng, by whiche he might yet better ascende and pearce into the same. And we haue nede so to pray as the prophet did, that this gift of In­telligence may be geuen vs to helpe our fayeth, like as in many cases our faith helpeth our intel­ligence or vnderstandyng, accordyng to the say­ing of Esay. vii. Nisi credideritis, non intelligetis. As saint Augustine and others redeth that let­ter. Excepte ye beleue, ye shall not vnderstande. For many thinges there be whiche except ye be­leue, [Page xi] ye can not vnderstande, as the articles of our fayeth, with other like. And many truthes A there be, that we can not beleue except we haue vnderstandyng, either by hearyng the preacher, by instruction, or by study, as Paule sayth: Ro. x Fides ex auditu auditus autem per verbum Christi. And this is acquisite fayth gotten by laboure, studie, or hearyng: and so is vnderstandyng pro­porcionablye to the same, whiche bothe be made more firme, fast, and certaine, by fayth infused, and by Intelligence or vnderstandynge infused and geuen from aboue of the holy gost. And this gift of Intelligence is neuer withdrawen from good men, specially about such thinges as be ne­cessary for mannes saluation to be knowen, al­though some men haue it in a higher degree thē some other haue: but about other thinges not B necessary to be knowen, it is withdrawen, to pul men downe, that the matter & occasion of pride and curiositie may be taken away, and lest men should be to proud of gods gifts: and accordyng to this speaketh saint Iohn. i. Ioh. ii. Vnctio eius docebit vos de omnibus. The oyntment, infusion, or inspiration of the holy goste will teach you in all thinges necessary to be learned, although ve­ry good men hauyng the grace that maketh thē acceptable and in the fauour of God, may be dul and little or nought perceiue of other truthes, without whose knowledge a man maye come to heauen wel inough. Chrisostome in a sermon De spiritu sctō, vseth a more familier & playner di­stinction of these two giftes, Sapience, and In­telligence, [Page] saiyng: When it besemeth a doctour C or a teacher to speake plainely, his gifte is called the spirite of Sapience. And where nede is that the hearer do wittily perceiue that is spoken, the gifte that he muste haue, is named the spirite of vnderstanding, which also is called the spirite of reuelation, whē nede is to learne profound mat­ters. Reuela oculos meos & cōsiderabo mirabilia de lege tua. sayth the Prophet. Reuele or vncouer mine eyes, drawe the curtayne from afore the eyes of my soule by this gift of intelligence, and I shal consider marueylous thinges of thy law. The spirite of Sapience (sayth Chrisostome) is geuen to the teachers, and the spirite of Intel­ligence and vnderstandyng is geuen to the hea­rers. I preache, thou vnderstandest, and takest the minde of my saiynges hauynge the gifte of Intelligence, although thou canst not teach. As D the Preacher by the spirite of Sapience iudged what was best to be vttred and expressed for thy erudicion: so thou by the grace of Intelligence takest his words as they be meant, and learnest that is for thy soule health. Almighty God wil­lynge to shewe, that as he sendeth the spirite of Sapience to the teacher, so he sendeth to the learner the gifte of Intelligence, that he maye perceiue suche thynges as be Godlye. Geueth to the mouth of the Preacher the grace of Sa­pience and to the hearte of the Learner the grace of Intelligence. Sapience is the ar­mour of the mouth, and Intelligence is the har­neys [Page xii] of the hert. Therfore sayeth the Prophete. Os meum loquetur sapientiam & meditatio cordis A mei prudentiā. Psal. xlviii. My mouth shall speake Sapience or wisdome, and the recordyng of my hert shall shew prudence, intelligence, or vnder­standyng, perceiuyng the thyng y ^t I am taught. Yet here you must diligentlye note, that perfite Sapience is not so much to knowe Goddes elo­quence, as for to liue accordynglye to Gods elo­quence and to his holy worde: And Intelligence is little worth, where a man worketh not accor­dyng to that he hath learned. But what shall I say of them, that hearyng Gods eloquence dayly declared vnto them, yet hauyng their mindes oc­cupied aboute other businesse, regardeth not to beare away that they heare, and will not learne and vnderstande to do well accordynge to that B they learne. And what shall I saye of them that may get vnderstandyng, and wil not come wher as they maye haue it? but when they heare of a sermon toward, will get them selues out of the church, fainyng some busines to excuse their ab­sence, or els will get them to the Alehouses, or tauernes, or els wil sit talkynge on the crosse in the churchyard, or on the churchyard walls, ma­kynge other as lewde as they be them selues by their yll examples, so that for all the preachinge that is in their townes where they dwel, they be neuer the better, but much the worse, whose iust dānation by gods iuste iudgment must nedes fo­low as I could declare abūdantly if y ^e time wold [Page] permit. Yet one thing I wold faine discusse by y ^e C way without any great digressiō frō my princi­pal matter: & it is this: in this case now touched, that is to say, when the person, vicare, curate, or preacher, perceiueth that few men or none be the better for his preachynge, whether then and in that case the preacher ought or may ceasse from preachyng, as thinkyng his sapience, his iudge­ment, and his learnynge in Gods scriptures yll bestowed amonge them, because they regarde it not, and be neuer the better for it, hauyng none intelligence or godly wittinesse gendred or con­ceiued in their mindes, neither any reformation or amendement in their liuings, nor in their ma­ners, by al the labours of the curate, or the prea­cher? For this ye shall vnderstande, that though the negligence of the audience discōforteth and discourageth the preacher greatly, yet he cā not D so geue ouer and ceasse, bicause of Gods commi­nation and threatening by his prophet Ezech. iii. saiyng: that if the watch of Israel, the curate, or prea­cher se his flocke do noughtielye, and will not tell them of their fault, nor rebuke them that they may amend, he will require and aske their bloud of him. He shall aunswere for them at the day of dome, Naturall examples we haue to encourage and comfort the preachers in this behalfe, that he be not dismayed but take pacience. For we se by ex­perience that the veynes of waters floweth and runneth, although no manne come to water his cattell at them: and welles although no manne draw vp water at them, yet they sprinkleth, boi­leth [Page xiii] and welleth vp. And brookes, although nei­ther A man nor beast drinke of them, yet neuer the lesse they kepe their course and floweth. So he that preacheth must lette hys veyne of sapience flow and runne among his audience, althoughe no man drinck of it, take hede vnto it, or receiue it. In this case was Hieremy the prophet, when he saw no profitte or encrease of vertue come by hys prophecienge and preachynge, but rather persecution and trouble, mockinge, laughinge, and scornynge, by whyche he was once mynded to surceasse and leaue of, preaching, Yet he saith: that sermo domini factus est in corde meo, quasi ignis exestuās clausus (que) in ossibus meis, et defecifer­re non sustinens. cap. xx. The woorde of God was like flaming fyre in my hart (saith this prophet) B and it was closed wythin my bones, so that I left my former purpose, and coulde not forbeare to speake in Gods name. Then if he were thus vexed in kepyng silence, what shall become of vs if we ceasse, specially where none such perse­cution is as he suffered, but rather where manye taketh good heede and would fayn learne? Ma­ny profites cōmeth by declaryng the woorde of God, which shoulde comfort and encourage the preacher to be doing, not wythstanding that the audience be negligent: One is, that noughty persones remembring a sermon wil be abashed and ashamed of them selfe, and will not be so shame­lesse to do as they were wont to doe. As when the preacher speaketh against riatours, and ta­uerne hunters, the vnthrifte remembringe the [Page] holy word, will be more ashamed when he goeth C into the tauern thē he was wont to be. This is a certeine kinde of feare called verecundia, bashful­nes or shamefastnes, it is timor ex expectatione connicij, a feare of reproche or rebuke, least anye man would chide or checke him, or say yl by him. This is a very good affection, therfore, if by our preaching yet at the least wise such an affection may be strikē into the hart of any one of our au­dience, we may be glad of it. An other vtilitie & profit is, although by my preaching I make not all men better, yet some men be the better there­fore, and they that be good, be more modest and vertuous by my sayings. And although I haue not set vp them that be sycke, yet them that be whole I haue made stronger to stande in theyr goodnes, and more stedfast. The third profit, al­though D I haue not perswaded men to daye, yet to morowe I maye peraduenture, and if not to morow, I may the next day after, or the fourth day, or in tyme to come. Example we maye take of a Fisher and the fish that longe nibleth at his bayte, yet at the last he is taken and cast on lond▪ Likewise a husbandman, if he wold giue of go­ing to ploughe, because he seeth distemperaunce and troublous weather manye tymes, and loo­seth hys labour and cost, we shoulde all dye for hunger. Lykewyse the shypman or the mar­chaunt, if for one storme or twayne, or one losse or twayne, he should abhorre and giue of goyng to the sea, there would at the last no man auen­ture to the seas, and then farewell this citye of [Page xiiii] Bristowe and all good trade of marchaundyse A and occupying by sea. The husbandman often laboreth and breaketh one peece of grounde, and litle or nothing gayneth, yet at last recouereth in one yeare the losse of many yeres afore. And the Marchaunt man although he hath had losse by shipwracke diuers times, yet he absteineth not to passe and seke out straunge portes▪ and ma­ny times auentreth on hys olde busynes with a Cabao, gathered of borowed money, and dothe full well, and commeth to great substaunce and riches. Then considering that these men besto­weth so great studie and labours about transi­torie things that will perish: shall we by and by surcesse and leaue preaching, if we be not hearde as we woulde be. Their condicion and ours is B not like: they lose both labours and cost, but we shall be sure to receiue rewarde of God for oure labours, for we haue done that we be bounde to do, we haue layde our Lordes money to vsurye and for increase, as he biddeth vs do. Moreouer consideryng that the diuel neuer despayreth our destruction, but euer looketh for it wythout rest, shall we despayre the health & saluation of our brothers? Christ that knew well al thinges that should come after, ceassed not to admonishe and teach Iudas, whō he knew wold neuer be good, thē what shal we do toward our brothers which we knowe not whither they will be good or no [...] Of Iudas he spoke: One of you shall betray me, I speake not of you al, for I know whom I haue cho­sen: One of you is the dyuell. He cast them al in an [Page] anguish, lest he should publish and vtter the trai­tour, C and should make him past shame by many­fest and open reprofe. The apostle according to this sayth: ii. Tim. ii. Goddes seruaunt must be no wrangler, but gentle toward al men, teaching them that resyste the truthe, if peraduenture God wyll giue them penaunce towarde the knowledge of truthe. And thus I truste thys doubt is solued, which I nowe moued, and that we must do our dutie, still preaching and teaching, and let God alone with the profit and increase to grow ther­of. And here for thys tyme I must surceasse, be­cause I haue long protract the time, perceiuing your attentiue eares and diligent audience, not doubting but that you will kepe in remēbrance that I haue sayd of the introductiō and entring D into the whole matter of the seuen giftes of the holy gost, and of two of the same: One called the sprite of sapience, the other the sprite of vnder­standing. Of the other ye shall heare more here­after by the grace and helpe of the holye gost, who wyth the father and with the sonne lyueth and reyg­neth one God for euer and euer. Amen▪

WOrshipfull audience, when I prea­ched last in this place, I promised to declare vnto you the seuen gifts of the holy gost, which (as the pro­phet Esaye saith) rested on the hu­manitie of our sauiour Christ most abundantly. And entring that matter, I spoke of the coeter­nitie, and of the equall power of the holye goste, with the father and the sonne. And how the mā ­hood of our sauiour Christ had all graces after a higher maner then euer had any other creature. And then howe all these seuen giftes presuppo­ [...]eth faith, hope, and charitie, in him that shall re­ceiue them. And then I declared what sapience is, and howe manye wayes it is taken. And then ioyntly of the gifte of intelligence or vnderstan­ding, and why I shoulde so vnitelye or ioyntlye B speake of theym. Nowe consequentlye I muste speake of the third gifte of the holye gost called the spirite of counsaile, or the gyft of counsaile, which like as all the other giftes were giuen to the manhood of Christ, and by him to vs, like as the holy gost by him is spred on vs, and frō him as from the head, be all giftes of grace deriued vnto vs as to his limmes or mēbers, as I haue afore said. For declaration of this gift of counsel ye shal vnderstand that this gift of the holy gost like as all the seuen gyftes be gyuen to man to help all other vertues that man hath, whether they be naturall, or gotten by assuefaction, exer­cise, vse, or custome, and also to make man more [Page] C apt & easy to be styrred & moued to good­nes by the inspiration or mouing of the holy gost as the children of God. Quicumque enim spiritu dei aguntur, hij sunc filij dei. Rom. viii. God is euer redy to moue vs to goodnes, thoughe we of our selfe be full dull to go forward, hauing al the stu­die of our hartes set to yll at all times, rather then to goodnes. Gene. vi. Yet where the lyght of reason ouercōmeth sensualitie, some intellectuall & mo­rall vertues springeth furth, as it was in the paygnim Philosophers, of which some were ta­ken for excellent in the vertue of temperaunce, some in liberalitie or other vertues, whiche yet for all their good qualities and vertues gotten by their great paynes and labours, lacked the grace that shoulde make them goodmen and ac­ceptable in the sight of God, because they lacked faithe, the foundation and grounde of all sure D spirituall and gostly building. To helpe the said gifts gotten naturally or by assuefaction great­ly auaileth this gift of the holy gost the gyfte of counsail, which is a supernaturall gift of delibe­raciō or aduisement superadded to that natural gift of reasō, of which the philosopher speaketh. vi. Eth. oportet prudentem esse bene consiliatiuū. A prudent mā, a wel practised man (saith he) must be far casting & a good counseller. But this pro­perty of reason called counceling, or forecasting, or worldly policie that the philosopher speaketh of▪ maye be without this supernaturall gyft of counsail that we now speake of, for a man may compasse, cast, & contriue alwaies ( [...]e they neuer [Page xvi] so many) to bring his purpose or his frends pur­pose A to passe, and yet may faile of his intent if he lacke this godly counsail that we now speake of. And the waies that he thinketh to make for his purpose, shal make cleane contrary against him, as it is written: Psal. ii. Populi meditati sūt inania: Astiterunt reges terrae & principes conuenerunt in vnum aduersus dominum, et aduersus Christum e­ius, Which to the letter was writ by prophecie of the conspiracie of the chiefe rulers amonge the Iewes with Herod and Pilate againste our sa­uiour Christe. For they had contryued by theyr counsail how to destroy Christ (as appeareth by the Euāgelistes) as it wer by destroying of him to saue them selues that they should not lose their place and the people. Ioh. xi. Lest if the Romaines should heare of such a man to be in their coūtrey that had so great a retinew of disciples as Christ B had, they might peraduenture surmise a conspi­racie, & consequently some cōmocion & rebellion against the Emperours power, which might be occasiō that he should send an army into the coū ­trey & destroy the countrey, and take them & all [...] captiuitie. This was a far cast & [...] was not the gift of coun­se [...] cōming of the holy gost, & therefore it proued not with thē but went all against theym, for the feare that they feared, fortuned to thē cleane cō ­trary to their miscōtriued counsell. For in deede the Romai [...]s came at length and destroyed the coūtrey, & toke the [...]ople into miserable captiui­tie, & because none that had to do in thys matter [Page] C should scape vnpunished, the vengeaunce began at the great men that were taken for chief Iud­ges in the condempnation of Christ. For Herod [...] was depriued of his kyngdome, by Caius the emperour, and was banished perpetually to Li­ons in Fraunce, and with him Herodias his in­cestious concubine, by whose meanes blessed S. Iohn baptist was beheaded. As Iosephus antiquitatum. lib. xviii. ca. xiiii. writeth. And Pilate after he had ruled in Iewrye ten yeares, was dryuen home to Rome by Vittellius general gouernour of Siria, to answer to such iniuries and tiran­nye as he had done in the countrey: As Iosephus writeth Antiquitatum. lib. eodem. cap. vii. And at Rome (because he was an vniust Iudge against Christ) he was vexed and put to so much trou­ble, sorowe, and mischiefe: that desperatlye he beat hym selfe to death with his owne handes, D as Eusebius wryteth in the ecclesiasticall storye, the second boke and .vii. chapter. And the citie of Ierusalem, and the people of the Iewes for their iniquitie against Christ, were by the Em­perour Vespasian and Titus hys sonne subdued and destroyed, euen in the time of theyr P [...]sch [...]l feast, at which time they had done their malice [...] gainst Christe, because the tyme of vengeaunce might answer & agree to the time of the muse of the same. At the paschal time they s [...]ed the most innocent blood of Christ, & euen then the venge­ance for his bloud fel vpō them & vpō their chil­drē and issue, according to their own desire, say­ing: Sanguis eius super nos. & super filios nostros. [Page xvii] Let the vengeaunce for his bloud (sayd they) lye A vpon vs and vpon our children. And so it did, for euen at the same time of the yere .xlii. yeres after the Emperoure Vespasian, and his sonne Titus, after they had destroyed the chiefe Townes and strongest fortalicies and holdes of the Realme, came to besiege that citie, and in the whole tyme of that battaile toke prisoners .lxxxxvii. thousād. And at the same siege were slaine, and that dyed by famine and moreyne, commyng chiefely of the stinche of the dead corpses liyng vnburied to the number of a .xi.C. thousand, as Iosephus wri­teth in the seuenth boke of the Iewes battayle, and .xvii. Chapter. Therfore it foloweth in the psalme rehersed. Qui habitat in coelis, irridebit eos. Almightye God that dwelleth in heauen wyll laugh thē to scorne, as he did in dede whē he rose frō death to life againe, notwithstandyng y ^• they thought him sure inough being once dead, & not­withstandyng B al the kepers that were set to kepe his body frō stealyng. Et dūs subsannabit eos. Our Lorde will wring the nose at thē, which wordes importeth a greater indignation & anger then derision dothe, and was put in execution at thys moste horrible, strage, and destruction of that citie, and at the takyng away of the saide priso­ners, whiche they feared, when they said, that if they let Christ scape their handes, the Romayns would come and take their citie, and carye away the people. Here you may see what it is to take coūsaile against god. The wise mā saith. Pro. xxi. Non est sapientia, non est prudentia, non est consiliū [Page] C contra dominum. There is no sapiēce, there is no wittines, there is no counsayle against our lord God. Sapience is the cognition and iudgement of diuine and high causes, which is not amonge heretiks that soweth cocle & yl sedes among the corne, settyng forth sectes and diuisions Suche wisdome how well learned so euer it semeth to be, is not the true sapience, because it is againste our lord God, which is the god of peace and not of dissention. Also be thy capacite neuer so quicke to perceiue and vnderstande the lessons of holye scripture. Yet if thou haue amarū zelum, a bitter affectiō, trustyng by thy learning to checke & re­buke other men, or to allure other to thy sect, fa­ctiō, or opinion, as some mē haue done, reasoning agaynst Purgatory because they would by that destroye prayers for the dead, and so cōsequent­ly put downe abbeys, & chauntries whiche were founded for such praiers, or if thou glory to much D in thy learnyng, al this maketh contra dominum, against God, and is not the true vnderstandyng or wittines, that is the gifte of the holye goste. And likewise of the thirde gyfte (of whiche wee nowe entreate) Donum cosilii, As longe as thy caste leaneth ouer muche to mannes imagi­nation, and setteth not God afore, but rather worketh agaynste God, as ye hearde of these that compassed and counsayled for the deathe of Christe, so to saue theim selues, it is not the counsaile that is the gyfte of the holye Gooste, for it is agaynste our Lorde GOD. It lea­ueth to muche to worldlinesse, and to mannes [Page xviii] caste, grounded on malyce and euyll will, there­fore A it coulde not holde. Accordynge the faiynge of Gamaliell that honourable learned manne among the Iewes: whē the chiefe rulers among thē laied their heads together, & toke theyr coun­sayle how to put y ^e apostles to death for preching the fayth of Christ, Up stode this Gamaliell, and gaue thē better counsayle, aduertisyng thē to be­ware how they ordred these men (meanyng) the apostles of Christe, & not sodainly to precipitate their iudgmēt against thē (for this precipitacion of sentence sodaynelye wythout mature delibe­ration or aduisement, is the contrary to the gyft of counsayle that we now speake of, that is, the thirde gyfte of the holye gost.) Thys he persua­ded by two examples, firste of one Theudas, whyche (after Iosephus) vsynge superstitious craftes, toke vpon hym to be a great Prophet and so deluded the people, that he made ma­nye B of theim to sell their goodes, and care for nothynge but to folowe hym. And so brought a greate multitude after hym to the water side of Iordane, to the noumber of foure hundred disciples, where he promised them wythin thre dayes nexte folowynge, to deuide the water, and to go ouer with them drye shodde as Io­sue did wyth hys companye. But whyle they were tariynge for thys myracle, came on them the Capitayne of the countrey wyth hys Ar­mye, and strooke of Theudas heade, and destroy­ed and scattered all his secte and retinue. After him came an other, Iudas Galileus which brought [Page] vp among the people a pernitious errour, that it C was not lawfull for them to pay any tribute to the Emperour, or to any other alien, because thei were the elect people of God, and payed to God first fruites, tithes, and offerynges, with other dueties. This pleased the people wonderouslye well, because it set them at an vnlawfull liberty whiche carnall people moste desireth. And so a great multitude folowed him, whiche sone after were all destroyed wyth hym. To my purpose, (saith Gamaliel) it is best ye let these men alone, for if the counsayle and way that they take and folow, come of mannes inuention by any carnall and worldlye cast, it will be broken, it will not hold nor continue, no more then the enterprise of Theudas, or of Iudas Galileus did. But if it come of God ye can not breake it, it will stande, it will prospere and go forwarde, ye can not let it, except ye will repugne against God, which no D mans power is able to do & to preuaile: repugne it may as al sinners doth, but preuaile it can not Of these thre stories compact in one ye se plain­ly that where so euer in any counsaile men work on Gods halfe, hauyng Gods pleasure afore their eyes, the counsayle goeth forward. And contra­ry, where men haue no respect to god, but rather to worldlines, it is not the counsaile comming of the holy gost, and it will not hold, but shal proue contrarye to the entent of the counsailers▪ as we haue sene by many other examples in our tyme. And suche miscontriued counsayles be and euer hath bene the confederacies and counsails of he­ritiks, [Page xix] therfore they haue not continued nor hol­den, but euer haue bene dissolued and broken. A Examples of Arrius and his cōfederacy, Pela­gius, Manes otherwise called Cubricus or Ma­nicheus, Sabellius, and suche like: And here in our realme of Wicliffe, whose heresies sore trou­bled this realme in the time of Kinge Edwarde the thirde, and worse afterwarde in the tyme of king Henry the fift, when a great multitude of that faction conspired against the king. But be­cause this coūsayle came of man and not of god, it would not hold, their counsaile was detecte, & the captaynes taken, hanged, and burned. Like­wise nowe in our time, Luther in Saxony hath taken to his counsaile and confederacy, many of our Englishe men beside them that he hath infe­cted within this our realme, their counsaile and confederacy hath no part of this gift of the holy B gost, that I call the spirite of counsayle, because it is grounded on carnalitie, and therfore finally it will be broken, thoughe almighty God for our synnes suffre vs to be flagelled & troubled w ^t it, how long no mā knoweth but god alone, though we trust in God their time be short, for their er­rours commeth to lighte euerye daye more and more. King Henry the eight set forthe a boke agaīst Luther, in defence of the popes aucthority. And by the diligent and studious labours of our soueraigne & moste gracious Prince king Henry the eyght, and his encouragyng of greate clerkes to inuestigate, trye, and searche oute the mere and sure truthes of the scriptures, they be so manifestlye impugned, that no man can be in­uegled or deceiued with them, but such a one as [Page] C in the cleare light will not open his eyes to se the day light. That the counsaile and confederacye of all suche heretyks is grounded on carnalitie, it can not be hyd. Arius heresy rose by occasion that he could not be promoted to the bishopprick of Alexandria, where he was priest and reader. Inimicitia, Enmitye that he had then against A­lexander, whiche was then promoted and made Bisshoppe, and also his owne pride, ambicion, and auarice, these be called Opera carnis. Gala. v. They cometh of carnal man. Likewise Wicliff, because he was disappoynted of the promotion that he would haue had to be heade of a house in Oxforde. And Luther disdayning at other mēs exaltation, auauntage, and profites, and others hath maligned here to fore for like occasions and suscitate and sette furthe their heresies for lyke D occasions, whiche be all carnall, and for carnall libertie laboureth with al their might, vnder the pretensed colour of euangelicall libertie. In ve­rye dede the fayth of Christe, and the gospell of Christe geueth vs a libertie, but not that liberty that they claime by it. It setteth vs at libertie, out of the deuils daunger that we were in afore Christes comming. It setteth vs at libertie and not bounde to the ceremonies of Moyses lawe, but to saye that it setteth vs so at libertie y ^• wee may do what we will, they sclaunder the gospel of Christe, and falsely be lye it. Gala. v. Vos in li­bertatem vocati estis fratres, tantum ne libertatem in occasionem detis carnis sed per charitatem spiritus seruite inuicem. Ye be called to a libertye by the [Page xx] fayth of Christ, but beware that by your libertie ye take no occasion of carnalitie or sensuall luste A or pleasure, but one helpe an other by the spirite of charit [...]e. And saint Peter saythe. i Pet. ii. Quasi liberi & non quasi velamen habentes maliciae liberta­tem sed quasi serui dei. I woulde (sayth saynte Peter) ye shoulde order your selues as free men and as menne at libertye, but not to take your libertye as a clooke for malyce or euyll li­uynge, as these that call theim selues euangeli­call brothers doth nowe adayes, whiche coun­teth them selues by their fayth at libertie to eat when they wyll, and what they wyll, wyth­out anye delect choise or exception of dayes or tymes, wythout anye exception, choyse, or di­uersity puttyng, betwyxt any kindes of meats, fisshe, or flesshe, indifferentlye at all tymes. Yea, and that is more horrible and shamefull to B rehearse it (if they were anye thinge a shame to saye it) that all flesshe is free for all fleshe to eate it, that the pleasure of the bellye desireth or to vse in carnall luste, whether it be syster with the brother, and yet more horrible then so, the parentes with their owne chyldren, and the chyldren wyth the parentes, if bothe par­tyes be agreed. A sore stroke of God, that he hath suffered menne to runne so at large, and to fall to such shamefull and beastly blindnes a­gainst nature, & all for lacke of this gracious spi­rite of counsaile that we now speake of. Likewise of purgatory which some men make so ragged & iagged that a mā can not▪ tel what to make of it. [Page] C Menne can tell well inough by science and good learnynge what to make of it, but by experience no man can tell what it is, but he that hath bene there. But now to declare and to proue Purga­tory by scriptures with the expositiōs of auten­ticall doctours, thoughe it be very easy, because the matter hath bene so laboured among clerks, yet I should make to great a digresson from my principall purpose, which is to declare vnto you this thirde gyft of the holy gost, the gift of coun­sayle, whiche as I saide, is not grounded on car­nalitie, nor bringeth any man to carnall liberty. As in very dede this opinion of no Purgatorye dothe. Here I will not contende aboute this vo­cable Purgatory, I meane the middle or meane place betwixt heauen and hell, in whiche some soules be stayd afore they can come to that most pure and cleane citye, into which nothing can en­ter D excepte it be of the cleanest sorte. For whiche place if I coulde imagine a more accommodate and conuenient vocable or terme, I woulde be glad to vse it, bicause the scriptures hath not the sayd word Purgatory. Albeit, I knowe ryght well that in all Scripture wee reade not this worde Trinitas, or thys woorde Consubstancialis, yet God forbid that we should denye the blessed Trinitie in the Godhed, the sonne to be consub­stanciall and of one substance with the father, or the holye gost to be of one substance with the fa­ther and the sonne, Arrius that pernicious here­tike when he was conuinced and compelled by aucthorities and reasonynge to graunte that all [Page xxi] three persons in trinitie were of one and equall substance, had none other refuge, but to sticke in A the vocable or terme homousion, that we call in latine consubstantialis, or vnius substantiae, and in Englyshe, of one substance, because that word is not vsed in scripture, he would none therof, al­thoughe he could not denye the thinge: a poore cloke of defence (God knoweth) to graunte the thinge, and to varye in the name. Therfore so that I might agree with this audience, and they with me, that there is suche a staye and a meane place of punishment after this life, I would not care thoughe I neuer called it Purgatorye, but let A. be his name. To denye the sayde A. and to say y ^t there is no such thing, bringeth a man to a carnall libertye, and geueth man occasion bold­ly to continue in sinne to hys liues ende, trusting then to crye God mercye for his misliuynge, and then to go through (as they speake) I trow they B meane to go by and by to heauen, as well as he or she that hath liued in vertue & prayers, paine, and penance all the dayes of their liues. And so shoulde they be in beste case, that be lechers, ad­uouterers, couetous, brybers, and oppressioners and extorcioners, vserers, periurers, dicers, and carders, hunters, and haukers, and all suche of the worst sort: where contrarye the true beleue that he that hath not done condigne and conue­nient penaunce here, shall be punished greuously, accordynge to the grauitie of his misliuynge, afore he enter into that most clere and pure city, (though god may of his absolute power forgeue [Page] such alonge misliuer for one woorde of repen­taunce C at his laste ende.) Yet this will make a manne beware of him self, and to amende his li­uynge, surely thinkyng (as the truth is) that for his vicious pleasures in whiche he hath delited in his lyfe tyme, and hath not sufficiently satisfi­ed for hys faulte he shall haue afore he come to heauen, suche punishement and payne as the lest parte therof shall greue hym more then all his vnlawefull pleasures haue done hym solace or comforte. Thys counsayle and conformitie of good and faythfull people wythdraweth menne from sinne, where contrarye, Consilia impio­rum fraudulenta, the disceiptful counsayles and conuenticles of wycked menne, rather prouo­keth, and geueth menne comforte to continue in sinne. I was once in a soleme audience, where I hearde a famous preacher laboure sore to impugne the sayde meane place, saiynge, that if it D there were anye such place at all, it is a place of ease, quietnesse, and rest, alledgyng for his pur­pose the woordes of the Canon of the Masse, after the seconde memento. Qui nos precesse­runt cum signo fidei & dormiunt in somno pacis Where we praye for them that begone afore vs wyth the caracter, printe, and signe of christes faythe, and sleapeth in the sleape of peace. These menne lyke as they take the wordes of the Masse, and of the seruyce of the churche when they semeth to make for theyr purpose, woulde GOD they coulde be so contente to a­lowe and admit the same in other tymes and [Page xxii] places. It foloweth there right. Ipsis domine & omnibus in Christo quiescentibus locum refrigeri [...] A Iucis & pacis, vt indulgeas deprecamur. Where we pray our Lord God, fauourably and with chery­shing to giue them a place of cooling and refresh­ing contrarie to heate, a place of light contrarye to darkenes, a place of peace contrary to trouble and vnquietnes, either by perplexitie and confu­sion of minde, or by terrible visiōs or otherwise. Now if their new purgatory be a place of tran­quillitie, a place of lyght, and a place of rest and peace, it should be but all labour lost for vs so be­syly to pray that they may come to suche a place, seyng that they haue it alredy. Then to theyr al­legacion, Dormiunt in somno pacis, you must vn­derstand these wordes by a like saying of our sa­uiour Christ Ioh. xi. After that he had a messager sent to him from Martha and Mary, that La­zar their brother was sore sicke, he taried in the place where he was then beyonde Iordaine, for B the space of two dayes, and then sayd to his dys­ciples Lazarus amicus noster dormit, Lazar oure frende sleepeth. I will go into Ieurye where he dwelleth and wake him of his slepe. Then sayde his disciples: Sir if he sleepe, he will be safe anone, when he hath slept inoughe. They were as wyse then, as oure newe purgatorye menne be nowe. They thoughte Christe had spoken of that rest that man and beast must nedes haue after theyr labours, or els shall fayle and dye, whyche wee call commonlye sleepe.

[Page]But Christe meaned of the sleape of deathe. C Dixerat autem Iesus de morte eius, As he expressed by and by playnely, saiynge: Lazarus mortuus est, Lazarus is deade. And thys is it that ho­lye churche in that place of the masse calleth slea­pynge in the sleape of peace, as Christe spoke in like case. And as the Prophete speaketh in hys persone. Psal. xv. Caro mea requiescet in spe. My bodye shal rest in hope to ryse againe. Then con­sideryng that holy church after the maner of ho­lye scripture, vseth to call death by the name of sleape, wee muste be wise and well ware to what thinges, what wordes may agree, and by reason wherof they do agre, or els by our words we maye deceiue our audience, as well as oure selues. If we thinke that this slepe or death cō ­meth to man by reason of the soule, we erre very sore, for the soule neuer dyeth, but is immortall, D as well by the consent of the paynym Philoso­phers, as by the auctoritie of holy scripture. De­us Abraham, deus Isaac, & deus Iacob. Exod. iii. Non est autē deus mortuorū sed viuentium. Mat. xxii Abraham slepeth, and Abraham is wakyng, A­braham is dead, and Abraham is aliue. The one parte you wyll graunte for it is true, the other is the saiynge of Christe whiche can not be false. The firste is true by reason of the bodie. The se­conde is true, by reason of the soule. The soule is departed from the body, the body lacketh his life, therfore we saye the manne is deade. The soule is immortall, and cannot dye, there­fore by that reason Christe sayde Abraham is a­liue. [Page xxiii] So now because the bodies be out of pain, we say the men rest or slepe in the slepe of peace. A And because the soules be departed in the state of grace, and in the way of saluation which they haue not yet perfitly obtained: we pray that thei may come to the place of refreshing, to the place of light, and to the place of peace euerlasting in heauen. And thus we must take the woordes of the masse aboue rehersed as they were meaned, and we shall gyue no handfast to the contrarye errour. And I would they should not so rashely precipitate their sentence in such weighty mat­ters, except they had some better ground. Thys precipitatio headlong shofyng out mens sentence without iudgement, is contrarie to thys gift of the holy gost, that we now entreate of the gyft of counsaile, as I touched afore. This was the B faut of Iepthe Iud. xi. which when he should pro­cede to battell against the Ammonites, he made his vow to God precipitāter headlong and rash­ly, without counsel or aduisemēt, y ^t what so euer came first against him to meete him at his dore, after his cōming home, he would kill it & offer it vp to be burned in sacrifice to almyghtye God. So it chaunced that when he came home after his victory, his own doughter (which he had and no mo children) met him with timbers and such instrumentes of melodie as she had to welcome him home. When he saw her, he tore his clothes and cryed: alas my doughter, thou hast deceiued me, and art deceiued thy selfe. This precipitati­on hurt king Dauid, notwithstanding his great [Page] wisedome and manyfolde vertues, when he fled C from the persecution and commotion that hys own sonne Absolon raysed against him, one Seba that was seruant to Miphiboseth (Ionathas sonne, neuew to Saul the kyng) came to kynge Dauid, and brought him presents of such dain­ties as myght do hym pleasure, and to hys ser­uantes in that distres and trouble. As Asses for them to ride on, breade and wine and fruites to refresh them in their iourny, fleyng from the host of Absolon. King Dauid asked him, where is thy master Miphiboseth? He made a lye on hys maister, saying: he tarieth behinde in Ierusalem, tru­sting now to be restored to y ^e kingdome of Saul his graundfather. King Dauid by and by rashly without iudgement or further aduisement (the partie neither called nor heard) precipitate thys sentence, Tua sint omnia que fuerunt Miphiboseth. D ii. Reg. xvi. Take thee al that Miphiboseth had. And so he gaue awaye to a lying knaue all that good gentlemans goodes, whiche he was sorye for afterward when he knew the truth. He shuld not a neded to haue be sory if he had auoided this precipitacion by the gift of counsell, whiche the holy gost for then, withdrew from him, he had it not. For such causes saith Ecclesiasticus: Sine con­silio nihil facias, et post factum non penitebis xxxii. Without counsell and aduisement do nothing, & after thy deede thou shalt not repent or be sorye▪ These giftes of the holy ghost be not so coherent or linked together, that who so euer hath one of them must neades haue all the other. The Pro­phete [Page xxiiii] Esay sayth, that our sauiour Christe had them all, and so he had superabundantly. Et de A plenitudine eius uos omnes accepimus. Iohn. i. and of his plentye all we take our giftes. Of o­thers we reade not that had them all continual­ly, but we finde that some that were excellent in sapience, or iudgement in Godly causes and hea­uenly matters, and coulde instruct and teach no­blely well, lacked the gyft of counsayle to direct and order hym selfe and others accordyngly, and had nede of other mennes counsayle. And con­trarye he that is excellent in geuyng counsayle maye be weake in the speculation or iudgement of heauenly or Godly matters. Exo. xviii. It is writ of Moyses which had receiued of God the spirite of sapience, by which he was able to geue vnto the people the lawes of God, and to teache B them the same, yet he vsed to sit from mornynge to night hearynge causes, and geuyng sentences and iudgementes betwixte parties amonge the people, and so fatigated and weried him self and the people also. Iethro his father in law conside­ryng how that labour was to great for any one manne to sustaine, and also how the people were combred, tariynge so longe for decision of their causes, while they might haue bene soner sped, that so they myght haue departed euery man to his owne, and haue bene better occupied at home sayde playnelye to hym. Stulto labore consume­ris. &c. Both thou and thys people spende and waste your selues in a foolyshe laboure, for thys busynesse is aboue thy power and myghte, [Page] thou art not able alone to sustaine all this busie C labour, but heare my wordes and my counsayl, and our Lord shalbe with thee. Let this people haue the in suche thynges as pertayne to God, that thou mayst shew vnto him what they saye, and mayst shewe vnto the people againe the ce­remonies and the rites and maner of worship­ping God, and the waye that they shall go, and the workes that they shall doe. And prouide a­mong al this people men of power and that fea­reth God, and that haue truth in them, and that hate auarice or couetousnes, and make of them officers, some ouer a thousande of thys people, some ouer a hundred, some ouer fiftie, some ouer ten, which may iudge the people at al times, and what so euer great matter ryseth among them, let them referre it to thee, and let them iudge the smaller matters and none other, & so thou shalt D be more lightned and eased when thy burden is deuyded amonge other. If thou doe thys, thou shalt be able to fulfill Gods empery and autho­ritie, and shalt be able to sustaine that God byd­deth thee doe, and all thys people shall returne with peace to their houses or lodgynge at tyme conuenient. When Moyses had heard Iethroes counsail, he did all thinges as he counseld hym. Nowe to my purpose, because no man shall be proude of the giftes that God hath gyuen hym, we maye see here that Moyses hauyng so excel­lently the gift of sapience to iudge and discerne and also to teache and instruct in Godly causes, yet as then he lacked the gift of counsail, which [Page xxv] this straūger Iethro an alien, and not of the peo­ple A of Israell (tho as then he was conuerted to the faythe of one God) had, as appeareth by the holesome counsaile that he gaue vnto Moyses, by which as well Moyses selfe, as all his whole host were noblye releued of almightye God, by the mouthe of Iethro his father in lawe, geuyng hym that good counsail. Therefore I shall most intierly desire you to pray to God for this gra­tious gift of counsail, and according to the same to procede in all your assembles, consultacions, deuisinges, in al thinges that you shal go about, euer auoyding precipitacion and rashe settinge on in anye of your doinges, and so you shall not afterwarde repent your doinges or your sayings through the help of God, to B whom be al honour and glory for euer. Amen.

GOod and worshipfull audience, be­cause it is long sith I preached a­mong you of the giftes of the holye gost which heretofore I promised to declare vnto you, as oportunitie would serue. Nowe I trust you remember that in my last sermon that I preached of that mat­ter [Page] I spoke chiefely of the gift of godly counsail, C which (as I said) is a supernaturall gift of deli­beration or aduisement, superadded to the gyft of prudence or policye, that some men haue na­turally or by exercise, or worldly compasyng or casting, for al these may faile and deceiue men, if this gift of godly counsail be away, as appea­reth plainly by the coūsail of the Iewes against Christ to put him to death, for feare that els the Romaines would come vpon them and destroy their citie, and driue al the people into captiuity, and so vpon thys they rested not tyll they had slaine Christ vpon the crosse, and then thoughte them selues safe inough, til the Romaines came within a season after, and destroyed the chief ci­tie Ierusalem, and toke the people that wer left to most miserable bondage, as I said in my last D sermon of that matter.

By thys it is moste euydentlye true that the wyseman saythe: Non est sapientia, non est prudentia, non est consilium, contra dominum. Prouerb. xxi. There is no sapience, there is no wyttines, there is no counsaile agaynste oure Lorde God. As longe as thy cast leaneth ouer much to mans imagination, and setteth not god afore, but rather worketh against God: thys is not the counsail that is the gift of the goly gost. No more is the counsail or confederacie of here­tikes, for they be euer groūded on carnall lustes enmitie, malice, or some other carnalitie, and no­thing godly, but inducing men to carnall lyber­tie, as I declared of diuers heresies, and specy­allye [Page xxvi] of the heresye that denieth purgatorye, set­tyng A men at loose libertie, spending theyr lyues in voluptuousnesse, trustyng by one woorde of repentaunce to come to heauen, as soone as they that haue lyued in vertue and penaunce all dayes of their lyues. Then I declared that to shoofe furthe or shoote furthe mennes sentence vnaduisedly, which is called precipita­cion, is contrarie to this godlie gift of counsail, and howe that hurted king Dauid the Prophet and made hym to gyue awaye to a false lying wretche all the goodes of Miphiboseth, whiche afterwarde he repented and was for. Then fy­nallye I tolde you that Moyses lacked thys gifte of counsaile when he satte all daye longe hearing the causes of the people, and geuing sen­tences B on the same, wearying him selfe, and the people also, when Iethro by the holye spirite of counsaile (whiche he then had) aduised hym to constitute and sette vnderofficers to beare part of hys paines and labours. And then Moyses without anye disdayning, without any obstina­cye or sturdynesse, lowlye and obedientlye dyd thereafter, and constantlye by the spirite of For­titude broughte that to effecte that Iethro hadde counsailed hym. And lyke as thys counsailler Iethro had the spirite of GOD, the spirite of counsaile, so had Moyses the spirite of fortitude, strength or manlynesse, to sette thys order a­monge the people, as hys father in lawe hadde counsailed him.

It was no small enterprise among so vnruly, [Page] wilfull and sturdye a multitude as that people C were, to bring such a newe rule, and to set so or­dinate a Ierarchie among rulers, of which some should be lower, some higher, ordinatelye vntyll they came to Moyses in arduous matters, and causes of difficultie, and at the last to almightye God, where the causes emergent were aboue Moyses capacitie: For that people was so hye harted that they would not easely go to the fote, but they would for euery trifle go to the head, or els they woulde not be ruled nor pleased. Forti­tude is a morall vertue, and fortitude is a gyfte of the holye goste. That morall vertue maye be where this gift of the holy gost is away. Fortitu­do (after Aristotle iii. Eth.) Est virtus secundum quā fortis sustinet timet & audet que oportet, cuius gra­tia oportet, vt oportet, & quando oportet. Fortitude D is the vertue by whiche a manlye man or a verye mā susteineth or suffreth, feareth & auentureth on, or dare do such things as he ought to suffer, feare, or aduēture on, & for that cause, for which he ought so to do, & as he ought, & whē he ought to suffer, feare, or auenture. But the philosopher doth so exactlye trym and pare this vertue, that he pareth almost all away. And yet we Christen Philosophers muste pare away somewhat more of that he leaueth, and so afore we haue al done, we shall see that this morall vertue like as all o­ther morall vertues withoute the assistence and grace of the holye goste be as Esaye sayth .lxiiii. Quasi pannus menstruatae omnes iustitiae nostrae, be filthy and ve [...]y vile in the sight of God. All ver­tues [Page xxvii] consisteth in the meane and middle betwixt A two vices, and because the extremities somtime haue no name, we expresse them by circumlocu­tion, sometime by two or three thinges for one, and sometime by negatiues: As here inpauidus wythout feare, is one extremitie of this vertue fortitude, such a one is he that nothing feareth, neither earthquakes, fire, nor water, but suche a one semeth rather insensate and mad, thē bold. Likewise in boldnes or venturousnes, he that will auenture where is no likelyhoode to scape, is in thys extremitie of fortitude, and is called folishehardye, and semeth to be proude and pre­sumptuous rather then bold, a fainer or coūter­faiter of boldnes, rather then truly bold or man­ly. For comonly such men hath a certein feare of hart inwardly annexed to their boldnes, begyn­ning boldly, and at the last will run awaye with B shame. He that excedeth in the other extremitye and contrary part, that is feare is called comon­ly timidus, a cowarde, afrayde of his shadowe, or where is no cause why he should feare. Such be they that in all perils despayreth, their hart fay­leth them, cleane contrary to fortitude or manly­nes, whyche hathe euer good hope to ouercome, where by the iudgement of reason is any likely­hood to ouercome. So that generallye fortitude is exercised about feares and boldnes or hardy­nes, as it were to suppresse and correct feare, and to moderate and measure hardines or boldnes. Certein conclusions the Philosopher putteth in which we Christen men varie from him. One is [Page] C this: He that desireth rather to dye then to su­staine aduersitie, as pouertie, shame, reproche, or rebuke, is not manly, for such (after him) haue a certain feare in them, and worketh rather of a tendernesse or nashnes of hart, then of fortitude or manlinesse. Contrary to this we rede of Iu­das Machabeus the valiant captaine, that whē Lisias protectour of that huge part of Asia, be­twixt the riuer of Euphrates, and the ryuer of Nilus, in the absence of Anthiocus the king had send by the commaundement of the sayde kyng into the land of Iuda .xl. M. footemen, and .vii. M. horsemen to inuade that land, and to destroy it handsmothe, so that there should remayne no memorie of the Iewes in all that lande. Then this noble captain Iudas Machabeus gathered his people together, and after fasting that daye, with feruent and deuout prayer to God, made a D solempne exhortacion to hys people, where he saide to my purpose: Melius est nos mori in bello quam videre mala gentis nostrae et sanctorū .i. Mach. iii. It is better for vs to dye in battail, then to se the trouble & paines of our nacion & of holy mē. Wher he preferred death temporal to experience of misery & chosed rather to dye, then to sustaine the calamitie, wretchednes & shame, that they should come to, if their enemies shoulde haue the ouerhand ouer them, & yet the true fortitude & manlines in Iudas Machabeus passed the mā ­lines of al the paignim cōquerours that Aristo­tle could recite. Aristotle saith also: fortis quanto est virtuosior & felicior, tanto fit in morte tristior▪ [Page xxviii] A manly man the more that he hath of that ver­tue, A & the more felicitie that he hathe, the more heuy & sorowful he is at his death, because that by death he is depriued & disapointed of y ^e grea­test felicitie, benefit, & goodnes that may com to man, which felicitie (after him) maye be gotten in this world. For though they put an immorta­litie of the soule, yet of the state of soules after this present life, they litle determine, but leaue it so ragged, that a man can not tell what to make of it. But where the Philosopher saith for a conclusion fortis quanto est. &c. his faithe was no better, but we by our faith know that the life to come, is much more excellent then this presēt life, full of misery and wretchednes, euer muta­ble and vnconstant. Notwythstandyng for the naturall amitie betwixt the soule and the body, they be ful lothe to departe asundre, & naturally B feareth such departure, therefore in the ouercō ­ming of this feare, & in the contempt of this life & in ieopardinge on great perils for equitie and iustice sake, & for the faith of Christ, and for the life to come: standeth principally our fortitude, this gift of the holy gost, by which the holy goste moueth our soules, & setteth vs furth to obtain & come to the end of euery good worke that we begin, and maketh vs to escape & passe al perils that maye let our good purpose. And where the paines of death, or the fear of death many times ouerthroweth & turneth the fraile minde of mā that mā of him selfe can not ouercome the perils of this world, & come to y ^e reward of his labors, [Page] C but gyueth ouer hys good purpose, afore it be parfite and perfourmed. Here the holie goste hel­peth mans minde, giuyng a certain boldnes and trust to come to rewarde euerlasting in heauen as to the most parfite ende of all good woorkes, and the very escape of all perils. To this end the true fortitude this gift of the holy gost, hath hys principall eye and respect. This excellent gifte of fortitude or manlynesse rested in our Sauiour Christ (as Esay speaketh) and made him to put away and shake of the passions of our fraile mor­talitie, which made him to feare death, and to be pensyfull and heauye, when he sweat water and blood in his agonie, remembring the death that he should to. But anone he cōsidered hys fathers pleasure, & by fortitude went fourth to mete thē that were sent to take hym, and consequentlye suffred his painfull passion on the crosse, as he D was determined for to doe. Wherefore God the father exalted him, and gaue him a name aboue all names, and that is had in reuerence of al cre­atures. Many we rede of in the olde testament and in the new, that boldlye contempned deathe for iustice sake, whyche had euer their principall respect and eye to reward euerlasting: As Esaye which wyth a sawe was deuided in two partes: Ieremye the Prophet was stoned to deathe for preaching to the people the word of God. And .ii. Mach vii. is writtē a marueilous story of a mo­ther & her .vii. sōnes, in which this gift of the ho­ly gost the gift of fortitude or mālines appereth excellently. When she with her .vii. sonnes were [Page xxix] conuented afore the kinge and the iudges, they A were required to eate certaine meates that were prohibited and forbidden by the lawe, and to fal to the rites of gentilitie, which they refused con­stantlye, and therfore were condemned to dye, & were brought to execution: the eldeste sonne had first his tonge cut out of his heade, then the heere and skinne of his head striped of together, his fingers and toes cutte of, and when he was almost spent, yet he was cast into a great vessell like a friynge panne, and fire put vnder, & there he was broyled and fryed vntill he was deade. His mother & his brothers lokynge on him, and one comfortynge another manfullye to dye in Gods quarell, and for the kepynge of his lawes saiynge: Deus aspiciet veritatem & consolabitur in nobis. God will loke vppon the truthe, and will haue comforte among vs. The second was like­wise serued, sauinge that his tonge was not cut B out, and at his laste ende saide to the kynge. Tu quidem scelestissime. &c. O thou moste mische­uous manne, thou destroyest vs in this presente life, but the king of all the worlde will raise vs vp againe in the resurrection of life euerlastyng, that dyeth for his lawes. The thirde shewed furth his handes and his tonge, and said I haue the possession and vse of these thinges from hea­uen aboue, but now I despise them for the lawe of God, because I hope and trust to receiue them of him againe. And euen so all the brothers were arayed, vntil they came to the seuenth. And that marueilous mother comforted them euerye one, [Page] saiynge: I can not tell howe you did appeare C within my bodye, for I gaue you not spirite and lyfe, and I did not ioyne together the limmes of euerye one of you, but the creatoure and ma­ker of the worlde, that fourmed and fashioned mannes natiuitie, and that founde the originall beginnynge of all thinges, wyll restore vnto you agayne with hys mercy both spirite & lyfe, euen as you now despyse your selues for hys lawes sake. Antiochus the kinge thinkinge him selfe to be dispised and set at nought, counsayled the mo­ther that she shold entreate & geue good counsail to the youngest sonne, and to saue his life if it might be. And she stowped downe to him moc­kynge Anthiochus the Kinge, and saide: My sonne, haue mercie on me that bare thee nyne monethes within my bodie, and gaue thee milke of my brestes three yeres space, and mirced thee, and brought thee vnto the age that thou arte of, D I desire of thee (my sonne) that thou do loke on heauen and earthe, and all thinges that be in them, and do vnderstande that God made them all of nought, and so it maye come to passe that thou shalt not fear this butcherly hangman, but shalte be made worthy to haue such brothers as be gone afore thee. Take thi death and such part as they haue done, that in the time of gods mer­cy I may receiue thee againe with thy brothers. While she was thus saiyng, the yong man bold­ly cald vpon the tormentors, saiyng, that he wold not obey the cōmaundement of the kinge, but he wold obey the cōmaundement of gods law geuē [Page xxx] them by Moyses. And after a sharpe lesson & cō ­mination A geuen to the king, the king was infla­med with anger, & was woode against him more then against al the other brothers, & so the good yong mā departed, trusting on god in all points, & at the last, the mother after her sons was spēt & put to death. Of like fortitude, mālines & bold­nes we read in the new testamēt of .s. Steuen, & saint Iames, & other in the actes of the apostles we read also of saint Peter .s. Andrew, Bartho­lomew, Laurence, Uincent, & many other whose passiōs be red in Christes church, of which al & of others like thapostle. Heb. xi. saith. Alii distenti sūt non suscipientes redemptionē vt meliorem inuenirēt resurrectionem, alii ludibria & verbera experti. &c. Some were racked & drawen in pieces, not lo­king for any raunsome, that so they might find a better resurrectiō, some suffred mocks & stripes, & more ouer fetters & prisones, & were stoned to B death, some were cutte in pieces. In al these and such other timiditie & cowardnes was far away & this gift of the holye gost, fortitude, manlines & strong hert lacked not, by which thei were so cō stant in suffryng aduersitie for Christes sake, in hope of reward euerlastyng. Amen.

THe fifte of these giftes of the holy gost, is the spirite of science, or the gifte of science or cunninge, for whiche you shall vnder­stād the science is not so precisely taken here as y ^e [Page] logitions speaking of science callyng it the knowledge C of a conclusion proued by demonstration, but science as we nowe speake of it, descendeth and commeth alowe, and is properlye the iudge­ment in the articles of our faythe, and in such o­ther Godly verities as extendeth them selues to creatures and to mannes actes and doinges ac­cordynge to saint Paules saiyng: Faith worketh by loue, And so doth all the whole holy scripture more consistyng in practise and exercise then in speculation. This gift of science or cunnyng as we nowe speake of it, extendeth also to hande craftes, and occupations as I shall declare here­after. And it presupposeth the gift of counsaile (that I spoke of lately) by whiche we may with studie, deliberacion, and aduisement, attayne to the knowledge of mans actes, and to the know­lege of creatures. But because that many times mennes wittes in their study and in their singu­ler D or priuate counsailes, be ready to inuent or i­magine of mennes actes, and of other creatures laiynge a parte the gifte of counsaile and good iudgement, so commeth many times to mannes minde, deception, errour, lola [...]dye, & heresie, con­trary to true science and cunnyng, gelo [...]ie, suspi­cion, sclaunder, and infamye, contrarye to quiet­nesse of liuinge. Example we haue of the peo­ple of Israell, whiche hadde inbibed so muche of Moyses lawe, and wedded their wittes so ob­stinately to that learnyng, and leaned so carnal­ly to the same, that notwithstādyng all Christes doctrine, and all the preachinge of the Apostles, [Page xxxi] thought no way to saluation, but by obseruynge A and fulfillyng the workes of the lawe of Moy­ses, as except men were circūcised, they thought menne coulde not be saued. And after a manne had touched anye deade thinge or anye vncleane thinge, excepte he should sequester him selfe .vii. dayes from the company of cleane people, and ex­cept he were washed the thirde daye and the .vii. daye with a certayne water made for the same purpose, he should dye, with many such ceremo­nies and vsages which were then commaunded to be vsed, and were no more but shadowes and figures of our sauioure Christe, and of the time of grace that nowe is, and they shoulde nowe cease when the veritye signifyed by theim is exhibited and perfourmed, like as nighte cea­seth when the day commeth, and darkenesse va­nisheth awaye by the presence of lighte. Thys B they woulde not vnderstande nor learne for any mannes exhortacion, but rather persecuted to death all them that instructed thē in this veritie. In this case was sainte Paule, firste before his conuersion, and many of his contrey menne and kinsfolkes the Iewes, of whiche he saith. Testi­monium perhibeo illis quod emulationem dei ha­bent sed non secundum scientiam. Roma .x. I beare them witnes that they haue a zeale and loue to folowe the learnyng that God hath geuen them by Moyses, but they lacke science and cunnyng, they folow not good vnderstandynge, in that in whiche they thinke them selues cunnyng, for the saide ceremonies were no more but Iustitiae car­nis [Page] C vs (que) ad tempus correctionis imposite. Certaine obseruances laide on their neckes, carnallye to be obserued and kept, to occupy them and holde thē vnder obedience, and to keepe theim from the rites and vsages that the gentyles vsed in theyr ydolatrye, tyll the tyme of correction, the tyme of reformacion (whiche is the tyme of Christes commyng) at whiche time they should surceasse and be vsed no more. Such a zeale and loue to learnynge hathe manye nowe adayes: And of their learnynge and knoweledge (whiche they thinke they haue) they wyll make as great glo­ry and boast as did the Iewes of their learning. And yet their zeale and learnynge shall be with­out that science that is this gift of the holy gost. In this case be they that so arrogantly glorieth in their learnyng had by study in the englysh bi­ble, D and in these sedicious Englisshe bokes that haue bene sent ouer frō our englyssh runagates nowe abidynge wyth Luther in Saxonie. Of their studie you maie iudge by the effect. When menne and women haue all studied, and counte them selues best learned, of their learnyng men ꝑceiue litle els but enuie, & disdainyng at others, mockynge and despisynge all goodnes, raylynge at fastynge and at abstinence frō certaine meats one daie afore an other, by custome or commaun­demente of the churche, at Masse and mattens, and at all blessed ceremonies of Christes church ordeyned and vsed for the auancemente and set­tinge [Page xxxii] forthe of Goddes glorye not without pro­founde and greate misteries and causes reaso­nable. A By this effecte you maye iudge of the cause, the effecte is nought, therfore there must neades be some faulte in the cause. But what saiest thou? Is not the studye of Scripture good? Is not the knowledge of the Gospels and of the newe Testamente, godlye, good, and pro­fitable for a christian manne or woman? I shall tell you what I thinke in this matter, I haue euer bene of this minde, that I haue thought it no harme, but rather good and profitable that holie Scripture shoulde be hadde in the mother tong, and with holden from no manne that were apte and mete to take it in hande, specially if we coulde get it well and truely translated, whyche wyll be verye harde to be hadde. But who be meete and able to take it in hande, there is the B doubte. I shall declare this doubte by an other like. The Philosopher. i. Ethi. Declareth who be mete and conuenient hearers of the science of morall philosophie. And there he excludeth from the studie of that learnyng all yonge menne and women, whether they be yonge in age, or yonge in maners and condicions, they that be yonge in yeares, be no conueniente hearers of Morall philosophye, because they lacke experience of thinges that be taughte in that facultye, which be Actes of vertue, and vertuousse lyuynge, principallye intended in Morall Philosophye, [Page] C of such maner of liuynge, youth hath no experi­ence, or very little, and therfore they can not dis­cerne theim from their contraries when they heare them spokē of, neither discerne the meanes whiche be vertues from the extremities that be vyces, no more then a blinde man can iudge co­lours frō their contraries, or can perceiue y ^t how muche the nigher that any meane colour draw­eth to white, so muche the more it scattereth and disperseth the sight, and hurteth it, or on the cō ­trarie parte, howe muche the nyer in degrees it approcheth to the blacke coloure, so muche the more it gathereth the syghte closse together and helpeth the sight, and comforteth it. To tel thys tale to a blinde manne is all laboure loste, for he can not tell what you meane (after Aristotle) be­cause a childe knoweth not the actes of vertue, D of whiche Morall philosophye treateth (for the ende of that philophye is well doynge, and good liuynge. Therfore to teache a childe the rules of that facultie, is a vaine laboure. And also be­cause youth is much geuen to folowe their affec­tions and their lustes, they be no kindly scholers of morall philosophye, for the vehement inclina­tions that they haue to do their luste, maketh them that morall lessons, teachynge the exercise of vertue canne not printe in them. And for the same cause they that be yong in maners though they be olde in yeres (as the counsaylers of Ro­boam Salomons sonne were) And such as be a great meyny of our lustye yonkers now adayes olde inoughe to be wise, and yet as lewde they [Page xxxiii] be as they were at twelue yeare olde, and muche worse. They be so headstrong, and so obstinate­ly A set to satisfie their concupiscence, and to take their pleasure, that they will not learne any les­sons for the contrarye. And so they can not at­taine to the ende of morall philosophie which is vertuous workes. Women also a frayle kinde, verye obedient to their fansies, and to earnestly and eagerly folowynge their lustes, be verye vn­mete scholers of morall philosophye. Nowe to my purpose, the ende of Diuinitie is good do­inge as appeareth plainelye by Moyses and the Prophetes in the olde Testament, by our saui­our Christe in the Gospels, and by the Apostles in their Epistles in manye places. And therfore diuinitie is not called a speculatiue science, but a science of practise or doinge. Then as the Phi­losopher reasoneth of the hearers of philosophye I maie saie likewise, that children whether they B be children in yeres, or childrē in cōdicions & vici­ous maners for their wilful pronitie & headines to satisfie their lustes & pleasures, whether they be menne or women, can not perceiue the diffe­rences, and diuersitie of such good works as be taught in diuinitye nother y ^e things that be spo­ken of in diuinitie, their passiōs doth so sequester and alienate their wittes from consideracion of them, that they shall be little or nothing the bet­ter for hearing of theim, if they come where they maye heare of them, as at sermons, lessons, and exhortacions, to which they come verie seldome, they loue nothinge worse, and thinke no tyme [Page] worse spent thē y ^e time while thei be hearing the C word of god, ful like thē that our sauiour Christ speaketh of Mat. xiii. reciting y ^e propheci of Esai: Auribus grauiter audierunt, It greued thē to heare the woorde of God, et oculos suos clauserunt, they shut fast their eyes. Nequādo oculis videant. Lest they might se with their eyes y ^e works of Christ, & the right way to heauen. And least they should heare with their eares, & with good will vnder­stād the liueli word of god that might saue their soules, & might be conuerted frō their misliuing that so I might heale them (saith Christe) from the sores of their soules that be their synnes. For in al such maner of sayinges you muste vn­derstād y ^t the impossibilitie, yea rather the diffi­culty to do wel, is of our self onely, & not of god. D Therfore s. Austine saith they could not beleue, by which it is to be vnderstand that they wolde not beleue: they wold not molifie their hartes to receiue holy instruction. How maye a mā teache thē whether charitie or loue be y ^e vertue or work of the body or the soule, or of both, or whether it be the worke of reason or of the wil. Likewise of fruition in whiche shall stand our beatitude & glory in heauen, whether it be the operation of the wit, or of the wil or of both. And also of An­gels what maner thinges they be, & howe God speaketh to thē, & one of thē to another, thoughe thei haue no tōges. And how thei mai moue frō place to place, considering that they fill no place, for thei be no bodies. A hūdred such things must be considered in the scriptures, whiche it is but [Page xxxiiii] vain labour to teach children, neither to thē that A be childish, & leud in cōdicions. I meane thē that of election & of very purpose doth nought, & hath a pleasure in noughtye liuyng, in which neyther such high cōsideracions as I now touched, nei­ther any moral rules or lessons of good liuing cā print, or haue place, they be so blinded by yll cu­stome, & roted in the contrarie vices, & in vicious liuing. Neither to the most part of women being very sensual parsons and much addict & giuē to folow their lusts & affections which here amōg you in this town not onely studieth y ^e scriptures but also teacheth it, and disputeth it. S. Paule i. Corinth. xiiii. woulde that a woman if she wold learne anye thing for her soule health, she should B aske of her husbande at home, that he may teach her if he be so well learned, or that he maye aske of them that be learned, and so teache his wyfe, least peraduenture if women shoulde haue re­sorte vnto learned men, to reason matters, or to aske questions for their learnynge, by ouer­muche familyarity some further inconuenience might mischaunce to bothe parties. She muste not playe the reader, she must not kepe the scoo­les, but rather Mulier in silencio discat cum omni subiectione: docere autē mulieri nō permitto i. Tim. ii. Let a woman learne in silence without many words, & without clattering, with al obediēce & subiection. For I will not suffer a woman to be a teacher, least peraduēture taking vpō her to be a maistres she may wexe proude and malaperte. She must consider her creation, that a woman [Page] was last made, and first in faulte and in sinne. C Wherfore it besemeth women to knowe their cōdicion & to be subiect, and not to refourme and teache menne. Once she taught and marred all, therfore Paule woulde haue her teache no more. But here you must vnderstād as wel for the phi­losophers minde of the hearers of moral philoso­phy, as for. s. Pauls minde of the students in holy scriptures, that although nether children in age, neither in cōdicions, all geuen to take their plea­sures, and to folowe their lustes, be appropriate and most conuenient hearers of philosophye, be­cause they lacke experience of vertuous workes and by childishe plaiyng the boyes, and plaiynge the wantons be customed in lewdenes, yet thys notwithstandyng if they be vnder awe and feare of their parentes or of maisters, or of officers, they maye take profite by hearynge Philosophy, in as much as if they be straightly holde to such D learning, they may be disposed to vertue and re­straint from vice by the same. And muche like it is of the studie of scriptures, if such voluptuous persons be compelled to haunt sermons, lessons, and exhortations, by suche meanes the folishnes and ignorance that is knitte in the hearte of the wanton and childishe persone maye be driuen a­way by the rodde of discipline. And I reade of many blessed women that haue bene vertuously brought vp in youth, and well exercised in holye scriptures, as they that saint Hierome wrote to, and many others whiche we worshyp for blessed saintes in heauen, to whiche God gaue grace to [Page xxxv] subdue their affections and lustes, and by that they were the more mete to receiue the gifte of A science and cunnyng by the scriptures. But I rede not that they were readers, preachers, or disputers of scriptures. Manye wise questions they vsed to aske and were without countresai­yng satisfied with such answers as were giuen them by them that were learned. I doubt not but they vsed to teache their maydes at home such lessons as might make them chaste and de­uout. For women may be exercised in teaching after that maner, as appeareth by Saint Paul Tit. ii. saying that aged womē among other ver­tues, must be, bene docentes, vt ad castitatem eru­diant adolescentulas, well teaching, that they may enforme their yonge women to chastitie, and to loue their husbands, and to loue their children, B to be cleane in countenaunce, in woordes, and in bodie, to be good huswiues benignas et subditas viris suis, boner & boughsome to their husbands. So farre blessed Saint Paule giueth women libertie to teache, but not to teache men. All beit saint Ierome in the preamble of his expositiō of the psalme: Eructauit cor meū verbū bonū noteth that Ruth, Iudith, and Hester haue bookes inty­teled to their names, and that they taught men wit, and so did the wyse woman of Techua con­clude king Dauid with her wyse questions that she asked hym, and taughte him by the subtyle riddles that she proposed to hym, and mitigate hys anger wyth the pretye example that shee brought in .ii. Reg. xiiii. but in dede muche of her [Page] C wysedome in her so doing, came of the wytte of Ioab, that sent her to the kynge to intreate for Absalon that he myghte be restored agayne into hys countrey. The blessed manne Aquila and hys wyfe Pryscilla when they hadde hearde A­pollo preache Christe, they called him asyde and better taughte hym in the faythe of Christe in some pointes then he was taught afore Act. xviii But here the scripture expresseth not whether the man Aquila, or the wyfe Priscilla taughte Apollo. And it maye well be that they bothe in­structed hym. For the holye spirite of God brea­theth and inspireth his giftes where it pleaseth hym, and by theym that it pleaseth hym, whe­ther it be men or women. Therefore it maye so be that it pleased GOD to illuminate the sou­les of women, and by theym for the tyme to teache menne. Sometyme for the reproch and D confusion of menne to make theym ashamed of their dulnesse and sleweth. As it is wrytten Iu­dicum. iiii. that Delbora the Prophetesse iudged the people of Israell, and aduaunced theym to warre agaynst Sisara captayne of the warres of Iabin kyng of Canaan, in so muche that Barach a noble manne amonge the people durst not go to the battayle agaynste Sisara except thys good woman Delbora woulde go wyth hym. And sometyme women haue instruc­ted men for other secrete causes, such as GOD onelye knoweth.

But thys is not to be taken for an argu­ment [Page xxxvi] because it is rare and syldome, but of A a common course it becommeth women to be subiecte and to learne in sylence, and if they will teache, then to doe it wyth modestye and secret­lye, and not openlye to dyspute and teache men, and that is Saynte Paules mynde as I sayde afore. Scripture is in worsse case then anye other facultye, for where other faculties take vppon theym no more then pertayneth to theyr owne science, as the Phisicion treateth of thyn­ges partaynynge to the healthe of mans bodye, and the Carpenter or the Smith medleth with theyr owne tooles and woorkemanshyppe. So­la scripturarum ars est quam sibi omnes passim ven­dicant, hanc garrula anus, hanc delirus senex, hanc sophista verbosus, hanc vniuersi presumunt lace­rant docent antequam discant, as Saynte Hie­rome saythe in hys epistle ad Paulinum. B

The facultie of Scripture onely, is the knowledge that all menne and womē chalengeth and claymeth to them selfe and for theyr owne, here and there, the chatterynge olde wyfe, the do­tynge olde manne, the bablynge Sophister, and all other presumeth vppon thys facultye, and teareth it, and teacheth it afore they learn it. Of all suche greene Diuines as I haue spoken of it appeareth full wel what learnynge they haue, by thys, that when they teache anye of their Disciples, and when they gyue anye of theyr bookes to other menne to reade the fyrste sug­gestion why he shoulde laboure suche bookes, is [Page] because by this (say they) thou shalt be able to C oppose the best priest in the parish, and to tel him he lieth. Lo the charitie. Suppose thou haue sci­ence or cunnyng by thy studie in scriptures, yet thou hast not this gift of the holy gost, of whych we nowe speake, for it is not without charitie: Scientia inflat, charitas edificat, Such science ma­keth a man proude, but charitie edifieth & dothe good. If a man thinke he knoweth any thing by suche science wythout charitie, he knoweth not yet how he ought to know it .i. Corin. viii. he con­sidereth not that he oughte to vse hys scyence with humilitie, and wyth charitie towarde hys neyghboure, and that is the science that God a­loweth. For lacke of this charitie, vayne is thy studie, thy science vanisheth away to vainglory, which agreeth not with the holy gost. And when the holy gost is absent, then beware of studye in D scripture specially aboue all faculties, for with­out his special assistence, thou shalt not scape he­resie, rather defoulinge the scriptures with thy expositions and yl applicacion like Swine trea­ding pearels vnder their feete, and readye to in­uade, and all to teare them that haue the true knowledge and vnderstanding of scriptures. Of such speaketh the prophet. Psa. liiii. Contaminaue­runt testamentum eius. Where he speaketh of them that without charitie treateth the scriptures, & haue defouled them, leauing the vnitie of chari­tie, and taking euery one away by them selfe in their owne confederacie, refusing the vnitie and concord of good and faithfull people. But what [Page xxxvii] hath come of them? It foloweth diuisi sunt ab i­ra A vultus eius: They haue been deuided by the an­ger of Gods face. What better marke can wee haue to marke heretikes? Arrius was deuided with his confederacie, Pelagius with his faction, Nouatus, Manicheus, wycliffe & such other which haue been deuided frō the congregacion of good and faithfull people by excommunication here in this world, and it is to be feared least they be ex­communicate from the celestiall congregacion, & be perished for euermore, excepte peraduenture some of them did penaunce at the last caste, but whether ouer late penaunce be sufficiente, it is doubt. What profit came by the diuision and se­peracion of such heretikes? It foloweth there appropinquauit cor illius, the harte and mynde of B him that deuided thē by his anger, came nigher to mens knowledge by the scriptures. For ma­ny thinges were hid and vnknowen in the scrip­tures, but when heretikes that vexed the church and troubled it with their questions, were pre­scised and cut awaye, then the harte and will of God in the scriptures, was vnderstand & know­en. For there was nothing so parfitely knowen nor so commonly knowen of the blessed trinitie and of the diuine productions, afore that Arrius barked and rayled againste it, as was knowen afterwarde. The sacrament of penaunce had neuer be so well knowen as it is, if Nouatus that heretike had not taughte his faction to despise the seconde table or raffe after shypwracke, that is penaunce, the seconde helpe and remedye to [Page] saue men soules. Baptisme is the first that rid­deth C a man from originall synne and from actu­all synne if any be afore committed: After which baptisme if a man fall to synne agayne, penance is the second remedy. Nouatus would none ther­of, but that if a man synned after he was bapti­sed, he was remediles and could not be saued. He gloried to much in his owne sinceritie and clere­nes of his lyuing. And so of the syngle lyuyng of priestes, of the inuocation of Saintes, & of theyr prayers for vs, of purgatorie, of ceremonies of the church, of images, which you without sciēce call idols. In all Christendome were scarce so many that could exactly & profoundly and so re­dely declare and reason the truthe of these mat­ters and defend theym from barkers and from D gnawers & raylers afore this wicked new lear­ning rysse in Saxony, and came ouer into Eng­land among vs, as you shall finde now in one v­niuersitie, or in one or two good towns: So that generally by the excluding and putting awaye of errours & heresies the will of God cōmeth nigh­er and is better knowē, declared vnto vs by the scriptures wel labored and truly vnderstanded. It foloweth in the psalme Molliti sunt sermones eius super oleum, et ipsi sunt iacula. The wordes of God in scripture which afore were hard, by the exercise and labour of catholike clerkes be made very soft, yea more softe, easye, and soople then oile, and be made harnes and dartes, or weapōs for the preachers. Of the hardnes of scriptures (in which our new diuines finde no hardnesse) [Page xxxviii] riseth al heresies. And so they did euen at the be­ginning A in Christes time. When Christ said Io. vi Nisi manducaueritis carnem filij hominis et biberi­tis eius sanguinem, nō habebitis vitam in vobis: Ex­cept you eate the fleshe of the sonne of man, and drink his bloud, ye shal haue no life in you. Ma­ny of his disciples hearing these woordes sayde: This is a hard saying, & who can abide to heare him say thus? And after that time many of his disciples gaue backe, and walked not with him, they kept him no company: thē said our sauiour Christ vnto the .xii. y ^t he had chosen apostles: wil you begone also? Peter aunswered: good may­ster to whō shall we go? Thou hast the wordes of euerlasting life. I pray you take hede, and learne here of S. Peter meekely to rede and take the B woordes of GOD in his scriptures. Dyd Pe­ter vnderstande Christes woordes, for whyche a greate manye of hys scholers gaue backe, and companyed not wyth Christ? Naye verelye, no more then other dyd. But yet he woulde not shake of hys mayster for the obscurenesse of hys woordes, neyther despysed hys woorde thoughe it were obscure and darke, neyther tooke vppon hym arrogantlye to deuine and a­rede what was hys maysters mynde and mea­nynge by his woorde that was so darke, as ma­nye of our yonge diuines nowe adayes wyll not stycke to doe, and rather to saye boldlye, and to confirme it wyth an horrible othe, I am sure thys is hys meanynge, and thus it muste be vn­derstanded, when they be farre wyde.

[Page]So did not Peter but taried his time, and so by C sufferance and good abiding at the maundye a­fore the passion, when Christ by consecracion cō ­uerted bread and wine into his precious body & bloud, then he perceiued what Christ meaned by his saying afore rehersed: Nisi manducaueritis. &c except you eate the flesh of a man, and drink his bloud, you shall haue no life in you. &c. and so did other of the apostles there present then first vn­derstand the word. And euen then Christe spoke certayne woordes that might haue giuen them light to vnderstand him, saying: Si ergo videritis filium hominis ascendentem vbi erat prius: If you shall se the sonne of man ascend to heauen wher he was afore, as who should say, when you shall see him ascend with a whole body, then you shal D perceiue that this carnall and grosse vnderstan­dinge that maketh you nowe to murmure and grudge, profiteth nothing at all. At that blessed supper the apostles knew that Christ should as­cend whole, and that they shoulde not teare the body as they there saw it with their kniues, nor gnaw it with their teethe, that the bloud should run about their teethe, neither eate it rosted nor sod, as men eate the meate that they dye in the shambles, but that they should eat it in an other facion then they saw it thē, that they should eate his body and drinke his bloude in a maner that shoulde not lothe nor abhorre theyr stomakes, vnder the fourme and facion of bread and wyne that they were day [...]ye vsed to. Th [...]s S. Peter knewe not at the first, and yet he spoke to Christ [Page xxxix] full reuerentlye and louingly, as it were, saying: A aske not whether wee will be gone and forsake you, though your wordes be so obscure that wee can not perceiue them. For this we knowe that verba vitae aeterne habes, thou hast the woordes of life euerlasting. As yet he dyd not vnderstande Christes woordes, but full louinglye he beleued that the wordes that he vnderstoode not, were verye good. Woulde GOD you woulde when you rede y ^e scriptures, vse such a modesty & suche charity, that if the sentence be hard and strange, then not to determine your self to an vnderstan­ding after your owne fancie, but abyde a tyme with longanimitie and easy sufferaunce. Et iac­ta super dominum curam tuam, & ipse te enutriet. Referre thy mynde to Gods pleasure, caste thy care vpon GOD, and he will nourishe thee, he will send thee light, prouiding for the some man B that is wel learned & substancially exercitate in the scriptures to teache thee, specially if it be ne­cessarye for thy soule health to knowe it. If it be not necessarye for thy soule healthe, but such as thou mayest be safe inough▪ whether thou know it or not, and mayest come to heauen wythoute the knowledge thereof (as a thousande places in scripture be suche) then lette it passe, and say with Saynte Peter: Domine verba vitae eternae habes. O Lorde GOD thou hast the wordes of euerlasting life. The woordes be good, because they be the woordes of GOD, although I doe not vnderstande them. Thus orderynge your selues in the studye of holye scriptue, you do like [Page] C good men, and lyke gods seruauntes, and God wyll be good Lorde vnto you. Et non dabit ine­ternum fluctuationem iusto. And wyll not suffer you finallye for euer to fleete and wauer incon­stantlye, runnyng from one opinion to an other, from one illusion to an other, thou shalt stay thy selfe by the ancour of faythe, and that shall keepe thee from the rocks, that be perelous he­retikes. For if thou fleete and wauer tyll thou fal on one of them, thou shalt haue suche a crash of false doctrine and leude vnderstandyng that thou shalt not auoyde shypwracke, thou shalte not come to the porte of safe knowledge, ne to the port of ease, quietnes, and caulmenes euer­lasting in heauen, if thou be made by suche false doctrine to erre in the essentiall and necessarye pointes of thy belefe.

Therefore in your learnynge see that you vse D charitie with humilitie and lowlynesse of hart, and then you shall shewe your selfe that your learnynge is the true science gyuen of the holye goste, of whyche we now entreate. And by the same gift you shall as well know what you shal beleue, as to iudge and dyscerne the thynges that you shall beleue, from the thinges that you shall not beleue. And also you may ascende to so hyghe knowledge, that you shall be able to de­clare the articles of your faythe, and to induce and perswade other men to beleue, and also to conuince and ouercome countersayers, and such as woulde impugne the faith. Althoughe it be not gyuen to all menne to ascende vnto so hyghe [Page xl] a degreee of science. And because I spoke euen A nowe of Images and Idolles, I woulde you shoulde not ignōrauntlye confounde and abuse those termes, takynge an Image for an Idolle, and an Idolle for an Image, as I haue hearde manye doe in thys citye, as well of the fathers and mothers (that shoulde be wyse) as of theyr babies and chyldren that haue learned foolysh­nesse of theyr parentes. Nowe at the dissoluci­on of Monasteries and of Freers houses many Images haue bene caryed abrod, and gyuen to children to playe wyth all. And when the chyl­dren haue theym in theyr handes, dauncynge theim after their childyshe maner, commeth the father or the mother and saythe: What nasse, what haste thou there? the childe aunsweareth (as she is taught) I haue here myne ydoll, the father laugheth and maketh a gaye game at it. B So saithe the mother to an other, Iugge, or Thommye, where haddest thou that pretye I­doll? Iohn our parishe clarke gaue it me, saythe the childe, and for that the clarke muste haue thankes, and shall lacke no good chere. But if thys follye were onelye in the insolent youthe, and in the fonde vnlearned fathers and mo­thers, it myght soone be redressed. But youre preachers that you so obstinatelye folow, more leaninge to the vulgar noyse and common er­roure of the people, then to profounde learnyng they bable in the pulpittes that they heare the people reioyce in.

[Page] C And so of the people they learne their sermons, and by their sermons they indurate their audy­ence and make the people stubbourne and harde to be perswaded to science, contrarye to theyr blinde ignoraunce, aswell in this point of Ima­ges and Idolles, as in manye other like. They would haue that this latine worde Imago signi­fieth an Idole, and so these new translations of the english bibles hath it in all places, where the translatours would bring men to beleue that to set vp Images, or to haue Images is idolatrye. And therefore where the scriptures abhorreth i­dols, they make it Images, as though to haue i­magerie, were idolatrie, that God so greatly ab­horreth. But you must vnderstande and knowe that an Image is a thinge kerued, or painted, or cast in a moulde, that representeth and signyfy­eth a thing that is in dede, or that hath be or shal D be in dede. And so speaketh our Sauiour Christ of an Image, when the Pharisies send their dis­ciples wyth Herodes seruauntes, to aske hym thys question: whether it were lawfull for the Iewes to paye tribute to the Emperour or not? He called them Hipocrites, and bad them shewe him the coyne or money that was vsually payde for the tribute. They brought him a denere, wee call it a peny. He asked them: Cuius est Imago hec et superscriptio Mat. xxii. Whose is this Image & the scripture about? They answered: the empo­rours. Note here (good frendes) that Christ as­ked not cuius est idolum hoc? Whose is this idole for he knewe it was none, but that it was an [Page xli] image, as is the Image of our soueraigne Lord the king vpon his money coyned in London, in A Bristow, or in other places, whiche no man that hath witte woulde call an Idole. For Saynte Paule sayth. i. Cor. viii. Scimus quia nihil est Idolū in mundo, & quod nullus est deus nisi vnus. We knowe that an ydole is nothinge in the worlde, and that there is no God but one. Where the blessed Apostle referreth muche vnto science in this matter of ydoles, and of meat offered vnto them, and spoke to them that were learned, and shoulde haue conning to discerne in this mater: sayinge in the beginninge of that. viii. Chapiter. Scimus quoniam omnes scientiam habemus. We knowe, for all we haue science and conninge to iudge of these meates that be offered to Idoles, what know we? Scimus quia nihil est Idolū in mū do & quod nullus est deus nisi vnus. We haue this science, and this we know, that an Idole is no­thinge B in the worlde, and that there is no God but one. An ymage is a similitude of a naturall thinge, that hath be, is, or may be. An ydole is a similitude representing a thing that neuer was nor maye be. Therefore the ymage of the cruci­fixe is no ydole, for it representeth and signifi­eth Christ crucified, as he was in dede. And the Image of Saint Paule with the sworde in his hande, as the signe of his martirdome is no I­dole, for the thinge signified by it, was a thinge in dede, for he was beheaded with a sworde in dede: but an Idole is an ymage that signifi­eth a monster that is not possible to be, as to sig­nifie [Page] C a false God whiche is no God in dede. For as S. Paule sayde, There is no God but one: As the Image of Iupiter set vp to signifie the god Iupiter, is a false signifier, & signifieth a thinge of nothinge, for there is no God Iupiter. And the Image of Venus to signifye the goddes Ve­nus is nothinge, for that is signified by it, is no­thynge, for there is no she goddes Venus: As in a lyke speakynge we say Chimera is nothing, be­cause the voyce is sometyme putte to signifie a monster, hauinge a head lyke a Lion, with fyre flamynge out of his mouth, and the bodye of a goate, and the hynder parte lyke a serpente or a dragon, there is no suche thynge, althoughe the poetes faine suche a monster, therefore the voice D Chimera is a false signifier, and that is false is nothinge, therefore we say Chimera is nothinge but Chimera signifiynge a certayne mountayne in the countrey of Licia, flaminge fyre out of the toppe of it, bredynge and hauyng Lions nyghe about the hier part or toppe of the same hyl, and downewarde aboute the mydle parte, hauynge pastures where breadeth goates or suche other beastes, and at the fote of it marshes or moyste grounde breadynge serpentes: such an hyl there is in the sayde countrey, and of the diuers disposition of the partes of the sayd hyll, the fiction of the forsayd monster is ymagened, whiche is no­thynge, and therefore so we say that Chimera is nothing, but the same vocable put to signify the hyl in Licia aforesayd is somwhat, and a true sig­nifier, for it signifieth a thinge that is in dede. [Page xlii] as appeareth by Pomponius Mela. lib. i. and Soline A Cap. lii. with their expositours, and euen so it is true that Paule sayth that an Idole is nothing, for there is none suche thinge as is signified by it, there is no God Saturne, there is no God Iupi­ter, there is no Goddes Venus, but I saye more, that yf a man coulde carue or paynte an Image of Iupiters soule burnynge in the fyre of hell, or lykewise an Image of Venus soule there bur­nynge. If Saynte Paule had sene suche a pyc­ture or ymage, he woulde neuer haue called it an ydole, or a thynge of nothinge, for it shoulde signifie a thing that is in dede, for Iupiters soule is in hel in dede, and so is Venus soule, and other lyke taken for Goddes made of mortall men. After this maner good frendes, you must by sci­ence B and connyng, learnedly speake of Images and Idoles, and not to confounde the wordes, or the thinges signified by them, takyng one for an other. And by this you maye perceaue, that when you wyll arrogantly of a proude hearte medle of maters aboue your capacitie, the holy goste withdraweth his gyfte of science frome you, and that maketh you to speake you can not tell what, for the holy goste will not inspyre his gyftes but vpon them that be humble and low­lye in hearte. And because I sayde heretofore, that this gyfte of science as it is here taken, ex­tendeth to mecanical science, and handy craftes. This appeareth by the text. Exo. xxxi. when the holy tabernacle shoulde be made in deserte, al­myghty God prouided an artificer and worke­man [Page] for the same nonce called Beseleel sonne of C Huri, sonne of Hur, of the tribe of Iuda. I haue filled him (sayth God) with the spirite of God. Sapientia, intelligentia, & sciētia in omni opere. I haue geuen him sapience, by whiche he might wel dis­cerne and iudge of the thinges that god woulde haue made, in so much that he was able to teach others the thinges that he knewe by goddes re­uelation and instruction. And this properly per­teyneth to the gyfte of Sapience, as I haue sayd afore. I haue fylled hym with the spyryt of intel­ligence or wyttines, and fine and cleare percey­uinge and vnderstanding, by which he may more perfitly pearce and enter with his wit into the thinges that be taught him, then he should haue done if he had lacked the sayd gyft of intelligence. I haue also (sayth God) fulfilled Beseleel with the gifte of science. Of whiche speaketh Chrisost. in a sermon of the holy goste after this maner. D When Moyses made the tabernacle in wylder­nes, he had nede then not onelye of doctryne and learnynge, but also of the gifte of a mayster craf­tes man, to knowe howe he should sew togither fyne clothes and sylkes of precious colours, and howe to weaue them, plat them, and shape them together. And howe he shoulde cast golde and o­ther metalles necessary for the ceremonies there to be vsed, and howe to polyshe precious stones, and also to frame the timber for the same taber­nacle. For these and such other purposes almigh­ty God gaue him and to his workeman Beseleel, the spirite of science, that they mighte frame all [Page xliii] suche thinges accordingely. And euen so in your occupations and handy craftes, when you exer­cise A your selues diligentlye and trulye withoute slouth, withoute disceate, gile, or sutteltie in all your exercise, ordering your selues to your neighbour, as you would be ordered your self, so longe youre occupation, exercise, and laboure is adnex­ed and ioyned with charitie, and semeth plainely to come of the holy gooste: for without charitie this gifte of science comminge of the holy gooste will not be, no more then other vertues infused. And contrarye, lyke as euerye good thinge hath an enemie, or at the leaste wise an ape or a coun­terfeiter, as fortitude or manlines hath folyshe hardines or rashe boldenes, which semeth man­lines and is not so, so hath science or conninge, gile or sutteltie, whiche counterfeiteth conning, B and is no true conninge, in as muche as it is withoute Charitie, and also withoute iustice. Cicero ex platone .i. offic. Sciencia que est remota a iusticia calliditas potius quam sciētia est appellanda. Science remoued from iustice is rather to be called wylynes then science. And to this purpose, it is necessarye that you seruauntes do youre du­tye to youre maysters obedientlye with feare and quakynge, in simplicitie and playnes of hearte, as vnto Christe, not seruinge to the eye, as to please man, but like the seruauntes of Christ, doinge the will of God with hearte and all. Ephe. vi. not deceauing your maisters by your idlenes, or els beinge occupied about your owne [Page] busines, when your master thinketh that you be C in his labours. And lykewyse you maysters do you to youre seruauntes, instructynge them in theyr occupations, for whiche they came to your seruyce, accordyng to the trust that theyr paren­tes and frendes hath put you in, that they maye get theyr lyuynge and yours with truth & iuste dealynge and honestye, and medle not to muche with other mens occupations that you cannot skyll on, leas [...]e whyle ye be so curious in other mens matters not perteininge to your lerning, you decaye as well in your owne occupation, as in the other, so fallynge to penurye, extreme po­uertye, and very beggery. For when a tayler for­sakynge his owne occupation wyll be a mar­chaunt venterer, or a shomaker to become a gro­ser, God sende him well to proue. I haue knowē D manye in this towne, that studienge diuinitie, hath kylled a marchaunt, and some of other occupations by theyr busy labours in the scriptures, hath shut vp the shoppe windowes, faine to take Sainctuary, or els for mercerye and groserye, hath be fayne to sell godderds, steanes, and pit­chers, and suche other trumpery. For this I shal assure you, that althoughe diuinitie be a science verye profitable for the soule health, yet small gaynes to the purse, or to the worlde aryseth by it. Not that I intende to reproue the studye of scriptures, for I extoll it and prayse it aboue all other studye, so that it be vsed as I haue sayde afore, with modestye and charitie, with longani­mitie and easye sufferaunce, tyll God sende the [Page xliiii] a true instructour, not infected with wylful and A newfangled heresyes: From whiche I pray god to defende you all, and sende you teachers indu­ed with such science as may instructe you in the truth, by whiche you may attayne to ioyes euer­lastynge. Amen.

NOwe right worshipful audience I must aunswer to your expectation, not doubtinge but that ye loke I shoulde perfourme the promise that I haue made you in tymes paste, when I toke vpon me to declare vnto you the vii. giftes of the holye goste, whiche as the pro­phet B Esay. xi. sayth, rested on our sauiour Christ, and by hym be deriued to his faythfull people, to euery one as it doth please his goodnes to di­stribute them, to some more of them, to some fe­wer, and not so many. And to them that receiue the giftes of one kynde and maner, yet some per­sones hath them more intensly, more fullye, and more perfitly, & some more remysly, more faint­lye, and not after so perfit facion or maner, as I haue heretofore declared at large, which I trust in God is not all forgotten. Fyue of the sayde giftes I haue stripped and passed ouer after the capacitie of my poore witte nowe consequentlye succedeth the .vi. of the saide giftes, called Spiritus pietatis, or donum pietatis, the gift of Pietie. This word pietas or pietie, the latin terme is so ambi­guose, [Page] & so diuersly vsed, both in the scriptures C and also of the doctours, that me thinketh it ve­ry hard to make it plaine in the english tonge for your capacitie. The translatours of the Bible in to englishe, calleth pietas godlines, and his con­trary impietas vngodlines. But thus speaking of Pietie, it semeth to comon and large to be one of these .vii. giftes distincte from the other, because that thus speakinge of it, it agreith to the other vi. giftes that I haue spoken of. For the gyft of godly counsell is a certayne godlines: the gift of Fortitude also is a certayne godlines: The gyfte also of the dreade of God is a godly gifte, and a certayne godlines, as hereafter shall appeare. And if I should english it & call it pitie, yet there I should fall into an other equiuocation: for this word pitie is not euer taken after one maner in the englishe tonge: sometime it is taken for mer­cy D or compassion that we haue on the miserye of our neighbour that is in paine or trouble, & thus is pieras somtime taken as I shal shew hereafter & sometime otherwise, as when we say to an vn­thrift or a cōmon malefactour, it is pitie to do the good. Here it signifieth rather an offence, a fault or an il thing, & so speking, I thinke this english may come of pio, a verbe, or piaculū taken in ma­lam partē, for a crime or a sinne, as we take sacer, or such other, sometyme to signifie that is holye & good, and sometime that is cursed & noughte. But we haue not yet the principal significatiō of pietas that we now speke of. Therfore more specially to speake of pietie, ye shall vnderstand y ^t the paygnims in theyr writinges vsed y ^e same terme [Page xlv] and (as they thought) in the same signification as we vse it. Cicero .ii. officiorū. Deos placatos pi­etas A efficiet & sanctitas. They were deceiued by er­rour and worshipped many Gods, yet this they thought good to pacifie, cōtent, and please their gods by pietie & holines. Albeit their pietie, holy­nes and integritie or clearenesse of liuyng in thē, were but counterfait and vnprofitable for their soule healthe, and for saluation of their soules, in as muche as it lacked the foundacion of faith whiche as I saide in the firste Sermon that I made here of these seuen giftes, is presupposed necessarilye to all these seuen gyftes of the holye Goost. Lactancius firm [...]anus diuinarum instituti­onum, Li. iii. ca. ix. inueighing against the erroure of the olde Philosophers, whiche sayde that mans felicitie stoode in the knowledge of corpo­rall thinges as Anaxagoras did, whiche when he was asked wherfore, or for what cause he was B borne? answered. Solis ac celi videndi causa. I was borne and brought into this worlde (sayth he) for to see the sunne, and the heauen or the bodies a­boue, as meanynge that in the beholding of thē with our bodelye eyes hadde stande all our per­fection, where he ought rather to haue confessed and magnified the power of him that made the Heauen, and in contemplation of his maiestye, that is to saie, in the interiour sight of our min­des, occupied about his highnes, and in loue co­respondente, to haue constitute our felicitie sted­fastlye, continuynge in the same, while wee be here in this corruptible bodie, till at the last wee [Page] C maye attayne and come to the cleare fruition of the same in heauen without any impedimente or let. Therfore if a man were asked now where­fore he was made, he should not answere to stare vpon the skye (as Anaxagoras saide) nother to folowe the carnall lust of this fleshe, as Aristip­pus sayde, nother to be without payne, and to take thy ease or thy pleasure generallye, as Epi­cure sayde. But rather to saye and answere that we were made and brought forth into this world for to worshippe God, whiche begote vs to doe hym seruice. And this after Lactancius. is cal­led Pietas. Dei parentis agnitio▪ The knowlege of God our father and maker not speaking of bare and naked knowledge of GOD as they hadde. D Qui cum cognouissent deum, non sicut deum glo­rificauerunt. Roma .i. Whiche when they knewe GOD did not honour him as GOD, nother thanked hym for his gyftes, but played the fooles, fallynge to Idolatrye, makynge Goddes of menne, birdes, and beastes. Therfore sayth .s. Augustine .iiii. ciui. ca. xxiii. Pietas vera est verax veri dei cultus. And as he saythe .x. ci. ca. i. it is called by the Greke word Latria, which is pro­perly that seruice that perteineth to the worshippyng of God, & may be called also by an other la­tine word, Religio, Religion which properly sig­nifieth the worshippyng of God, and taketh his name ( secundū Lactanciū li.iiii ca. xxviii. A religan­do ▪ because that by the bonde of the seruyce and worshippe that wee owe to God, GOD hathe bounde manne to hym to do hym seruice, as to [Page xlvi] our Lord and master, and to do him worshyppe, A honour and reuerence as to our father. Thus he hath bounde vs to hym by the faythe that he in­fused and poured into vs at oure christenynge and wee haue bounde our selfe to hym by our promysse that wee there professed, for hys sake to renounce, refuse, and forsake the deuyll, and all hys pompe, and proude workes, and so all wee were there made religious persones, appli­ed and appoynted chiefelye to thys seruyce that I nowe speake of, pietas, that is to saie: the true worshippynge of GOD, or the inwarde habite, qualitie or gifte of the soule, by the holye Goste geuen to man or woman, by whiche a manne or a woman hauing it, is inclined to goodnesse, and made well disposed, well minded, prompte and B ready to serue GOD, and to do hym worshippe. But because it is playne by the Prophet Esay, (where my matter is grounded) that all these gyftes rested in the manhode of our Sauioure Christe, whom he called the flower that shoulde rise vp out of the rodde, springynge forthe from the roote of Iesse. Let vs searche the scriptures whether it do appere by his actes that he hadde this gift. Luke ii. when he was twelue yere olde and able to take some labours, he wente wyth his mother and wyth his foster father to Hie­rusalem. They casting no perylles, wente home­warde after the solemnitie of the feast, thinking that Christe hadde been in the companye of the neighbours that thē went together homwarde frō Hierusalem after the maner as Pylgrymes, [Page] vsed to go in flockes togither. Thus they passed C the way a whole daies iourney afore thei missed him, when thei missed him it was no nede to bid thē seke, they had lost their greatest iewel. They sought him among their frends & acquaintance and coulde not finde him, the nexte daye they re­turned backe to Hierusalem, the thirde day they sought all aboute in the Citye, the fourth daye, that is post tridium, after thre dayes they found him in the temple sittynge among the doctours, hearynge them, and askynge questions of them. He first hearde them reade and teache, and then asked questions, and opposed them. Woulde GOD our Bible clerkes woulde so do nowe a­daies, that they woulde firste heare and learne, and afterward to oppose, for so they should pro­fite them selues, and theim that they do oppose. Where nowe when they do oppose, it is wyth­out anye learned maner, and more for a vayne D glorie, or for to publishe and open mennes igno­raunces, rather then to instruct them, and that appeareth, for commonlye they be doinge & most busie with theim that be vnlearned, rather then with them that be learned. Our sauiour Christe occupied not him selfe soe, but gate him selfe a­monge the verye beste of the doctours that were in the Temple, firste geuinge good aduertens and audience to their saiynges, and then oppo­synge them for their learnynge. And after thys maner his Parentes founde him occupied, hys mother saide vnto hym: Sonne, why haue you serued vs so? your father and I with sorowe [Page xlvii] and care haue sought you. And Christe said vn­to them, why sought you me? Know ye not that A I muste nedes be in those thinges that be my fa­thers? Or aboute my fathers busines? Where he called the resorting and commyng to the tem­ple, and there to be occupied in contemplation, in preachinge, readynge, teachinge, disputynge, or reasonyng, his fathers matters, his fathers bu­sinesse. And in this he declared this gift of pietie, (that I nowe speake of) to be in him, and that by this gifte, he was inclined so to do, and so to occupy him selfe in the seruice of his father, and in the worshippyng of almighty God. And after when .s. Iohn Baptiste was cast in prison, then came our sauiour Christe abroade, and preached his holye doctrine in Galilee and other places. Luke. iiii. and in his progresse he came to Naza­reth B where he was nourced and brought vp in his childhode. And there came into the churche on the Sabboth daie as he was wont to do, and stode vp and redde a porcion of the scripture as the maner was. The scripture was of the pro­phecye of Esay. ca. lxi. Spiritus domini super me propter quod vnxit me, euāgelizare pauperibus mi­sit me. &c. After he had redde it, he clasped vp the booke, & deliuered it to the clerke or minister that hadde the kepyng of it, and sate downe like a doctour▪ or a reader in his chaire, or on his stole and expounded and declared the same scripture, appliyng it to him selfe as the true litterall sence of that scripture did pretende, saiynge: Hodie impleta est hec scriptura in oculis vestris. Now this [Page] scripture is fulfilled afore your eyes. The holye C spirite of God was on him, and did annointe him and sende him to preach to the poore people, that be poore in spirite, and lowlye in herte. All this was the seruice of his father, redoundyng to his worshippe, and to his fathers honour he applied all his preachinge. Ioh. xiiii. The sermon that you haue hearde, is not mine, but it is my fathers that sende me. Also, Ioh. xv. In this my father is glorified, that you maye bringe furthe muche fruite, and may be made my scholers. He did not attribute or geue it to his owne glorye or prayse that his disciples increased in knowledge, and in the fruite of good works comming of the same, but to the glorye and prayse of his father. Like­wise that his disciples and we by them be Chri­stes disciples, he willeth vs to geue laudes and D glorie therfore to the father, although y ^e fathers glorie and his by reason of his Godheade, were & is all one. Thus ye may well perceiue through the Gospels, howe vehemently and earnestly he was geuen to the true seruice and honour of god seking the glory of God, and not his owne glory or the glory of his manhode. Ego non quero glo­riam meam est qui querat & iudicet. Ioh. viii. which is the verye exercise and practise of this sixt gift of the holy gost called in latine pietas in englyshe the worshipping of God, or the gifte of grace by whiche we be prompte and ready, and glad to wor­shippe God. And when we be so disposed, taking example at our Sauiour Christe, commynge to his holye Temple or churche dedicate to Gods [Page xlviii] honour, where his holy word is redde and song, A expounded, preached, and declared, and there oc­cupie our selfes in contemplation and prayer like good christian people, it is a great signe that we be partakers of his plenty, hauynge this gifte of the holy goost deriued vnto vs by our Sauioure Christe. And this (I thinke) is one proper signi­fication of pietas, and is as saint Ambrose. i offi. xxvii. sayth, the firste and principall parte of our iustice, and the beginnynge of wisdome, to know of whom we haue our wit and al other goodnes and to do him seruice accordynge to his benefite. Albeit if we should extend and enlarge the name of pietas, of reuerende worshippe, we shall finde that wee owe seruice or reuerende worshippe to our countrey, & also to our parents that brought B vs into this world, and nursed vs, cherished vs, and helped vs when we could not helpe our self, and also to thē that be nye of kinred to vs. So that this vocable pietas, semeth now to haue .iii. significations, to whiche he agreeth, secundum analogiam quandam, as the Logition speaketh. After a certaine order likewise, as there is an order betwixt the thynges signified, we owe a reuerende seruyce and worshippe to almyghty GOD, as to our maker, mainteyner, and re­demer, as I haue sayde. Wee owe also a re­uerende seruice and worshippe to our countrey. Wee also owe a reuerende honoure and worship to oure fathers and mothers, & to thē that be to vs nexte of kinred. But we be not so bounde to serue our countrey as wee be to serue God, nor [Page] so straightly bound to our parētes & kinred as to C our coūtrey. If the whole countrey or the whole realme in whiche thou were borne, would moue thee to do that facte, or that thinge that shuld be contrarye to Gods pleasure, and contrary to his holy scriptures, forsake thy countrey, esteme it not, take no parte with them, but cleaue faste to Gods holye worde, and resiste euen to death, the malice and frowardenesse of suche miscreantes as would moue thee to the contrarie. Did not the Apostles so? Were they not al Iewes borne? was not all the whole countrey bended to extinct the remembraunce of Christe? Howe oft were they commaunded they shoulde not once Preache or speake of his name vnder paine of stripes? yea, vnder paine of deathe? But all this would not serue, all this could not disseuer them frō Christ, nor from publishyng of his fayth, and of his holy D name, nother trouble, nor perplexitie, or distres, nor honger, nor nakednesse, nor peryll, nor perse­cution, nor sworde, axe, or anye weapon. Ro. viii. Seconde, we be more bounde to our countrey then to our parentes or kynred, in so muche that if there woulde anye foreine Potentate, or alien power, attempte to inuade the Realme where thou art inhabitant, & of the nacion, yea: though thine owne father, vncle, brother, & all thy kin­red that thou hast were on that partye, so irrup­ting into thy coūtry, thou oughtest to forsake thē al, & to fight against thē al for the defence & saue­gard of thi coūtrey, yea & (that goeth nere to the then so) to forsake thy selfe and thine owne lyfe [Page xlix] and healthe, and to put thy selfe in ieopardy for A thy countrey sake. The paynim capitayns did so, the holy men that scriptures doth commende and repute theim in Catalago sanctorum, in the rolle and number of saintes did so likewise. Co­drus king of Athens in a battaile against the Pe­loponensis, perceiued by an aunswere that the deuill had made speakinge in an ydole to the said Peloponensis, that they shoulde haue the victo­rye, if thei killed not the capitaine of the contra­ry parte: Wherfore the whole hoste was com­maunded to saue Codrus the kinge of the Athe­nensis in anye case. This was not so secretelye done, but it came to Codrus eare, which for the pietie and loue that he hadde to his countrey, di­sgised him self like a poore labourer with his sith on his backe, and so came amonge the host of his enemies, and what with shrowde wordes and misbehauiour, and with his sithe he displeased B the souldiours, and hurte one of them with hys sithe, whiche turned to him, and with his speare staffe killed him. When this was knowen, the Peloponensis fled, and so the Athenensis had the victorie, without anye more bloudsheading. In a certaine cōtrouersie betwixt the Carthagi­nensis, & the people of Cyrene, a certayne citie in Libia, (of which it is touched. Act. ii. Et partes Li­bie que est circa Cyrenem,) it lieth eastward from Carthage, now I trow called Tuneis toward Egypt, bothe in Affricke. In a contrauersie (I saye) betwixte those two parties for the meyres or boundes of their territoryes and dominions, [Page] C which cōtinued long to the great murther & de­structiō of the people of both parties. At the last it was agreed betwixt bothe, that at a certaine time appointed betwixt both y ^e cities there shold certayne curriers be send furth, & where so euer they met, there to be meyre stones pitched, & such markes made whereby it myght be knowen for euer howe farre bothe lordshippes dyd extende, they that were sente out of Carthage were twoo brothers Phileni called, but so it was that these brothers were come a great waye further then the other partye thought they should. And so the Cyrenensis pretended some fraude to be in the setting forth of these mē. But they for theyr coū ­treys sake, and for the auoydaunce of further trouble of the same, for to assure the contra­rye partie that the thing was done without col­lusion D offred them selfe there to be buryed quick, that theyr tombes or graues might be the verye meires in this purpose, with whyche the other partie thinking no man woulde make suche an offer for the defence of a false matter was con­tent, and so ceased that controuersie. In holye scriptures we haue examples abundaunt, how that neither father nor mother, wyues neyther mens own naturall children coulde withdrawe men from the loue of their countreys, in so much that when some of theim were banisshed and driuē out of theyr coūtrey, yet whē thei herd that theyr countrey was in daunger & distresse, they sticked not to forget al displeasures and vnkind­nes, & to do the best they could to saue their coū ­treys. It is writ. Gen. xiiii. That y ^e holy patriarch [Page lii] Abrahā, being but a straunger in the land of Ca­naan, A now called the holy lande, had such reue­rend loue to the coūtrey wher he was inhabitāt, hearing that .iiii. kings with their hostes had in­uaded the countrey about Sodom & Gomor, & had spoyled the coūtrey, & takē away many pri­soners, amōg which thei had taken Loth his bro­thers sonne, he assēbled together all his retinue, Expeditos vernaculos trecentos decē & octo, & folo­wed the chase, & ouertoke these kings, & beset thē about in the night season, & slew them, & recoue­red all their pray, & brought home againe Loth with all his substance, He might haue sit still at home, if the loue that he had to his countrey in which he was thē sustained for the time, as Deni­sō, had not pricked him forward, Iud. xi, It is red of Iepthe which ī dede his brothers had banished out of his coūtrey, yet afterward it chanced that B the Ammonites inuaded the people of Israell, & wasted & destroyed thē ▪ right sore, & specially that part beyond the riuer of Iordane called Galaad. wher this Iepthe was born. The people of Israel were sore discoraged & their enmies so enhaūced y ^t the lād was almost destroied, then came messa­gers to this Iepthe wher he was in his exile, de [...]irīg his aide & succour. He vmbraided thē of their vnkindnes, saiyng: Be not you thei that hate me & driued me out of my fathers family? & now ye be cōpelled by very nede to come to me for helpe. Notw ^tstanding he was moued w ^t that natural & louing reuerēce y ^t he had to his coūtry, & said to y ^e messagers y ^t if thei wold make hī their captain he [Page] woulde put him selfe in ieopardie for them, and C to do the best he coulde, And so he did, and de­stroyed their enemies, and set the lande at rest. In like maner did Dauid .i. Reg. xxiii. When he was driuen out of his countrey by the furye and madnes of king Saule, he hearde that the Phi­listies inuaded and destroyed Ceila, a certayne towne in the dominion of Saule, and prepared him self to battaile against them, all his frendes and kinsfolke that were then wyth hym entrea­tynge him to the contrarie. Where Pietas erga patriam, the loue that he hadde to his countrey wrought more in him then all the carnal loue to his frends and kinsfolkes, and also then the vn­kindenes of Saule that hadde driuen him out of his countrey, where he for yll repaid good again, he fought with the Philisties, he toke all their cattell and prouision for vittailes. Percussit e­os plaga magna, & saluauit habitatores Ceile. He D made a great murther amonge them, and saued the inhabitauntes and people of the towne Cei­la. In like maner be all nacions bounde by the lawe of Nature, and by Gods lawe, to defende their countrey. And wee for our realme, In so much that if there woulde any foraine potentate (as I saide) or any other sedicious persons at­tempte to infringe or breake the lawes Godlye made for the conseruation and quietnes of thys realme, we be bounde to do the vttermost of our power for the suppression, and extinctiō of them, yea, though they were our naturall parentes or next of kinred that woulde so offende. Likewise [Page li] if any malefactours, sedicious, and rebellious A persons woulde raise anie vnlawefull assembly, commocion, or insurrection againste the peace, and tranquilitie, and quiet cohabitation of the people in the countrey or realme where thou art inhabitaunt: Yea, though thine owne parentes and nexte of kinred were on that partye amonge such rebellions, the pietie, and reuerende honour and loue that thou owest to thy countrey, should make thee to do the vttermoste of thy power to resist thē, and suppresse their malice. In so much that if there be any of our Englishe men in exyle or banished out of their countrey, or such as for their offences dare not come into their countrey, yet if they might perceiue in the coūtreys where they walke any murmuring or repliyng against the Godlie and lawdable lawes of this Realme, or if they might perceiue anye perill or perturba­tion, B trouble, or warre, to be moued against vs: the lawe of Nature shoulde moue them to staye all suche daungers, and to the vttermost of their powers to resist them, Yea, thoughe they should put their liues in ieopardye for the sauegarde of their countrey. Example ye haue now heard of the Ethnichs, and also of the holy Patriarches, Abraham, Iepthe, and Dauid. And holy Moy­ses after the offence of his people in Idolatrye, makinge the calfe tanquam Apin Egiptiorum de­um, praied to almighty God for mercy and par­don for their offence, saiynge: Aut dimitte eis hanc noxam, aut si non facis dele me de libro tuo quē scripsisti. Exo. xxxij. A vehement pietie and loue [Page] that he had to his countrey men, that he prayed, C saiynge: Either forgeue them (good Lorde) or if thou wilte not, then strike me out of that boke of lyfe that thou hast written in thy eternall pre­destination, he was sure that GOD would not so do. Therfore he was the bolder so to praye, as who shoulde saye, if you wyll nedes destroy them (good Lorde) why then dampne and destroy me wyth them. He was bolde that God would not so doe, therefore he thought in maner to inforce GOD to forgeue them for his sake, and to saue them with him. Such an ardent and burnynge loue to his countrey men had saint Paule, as he testifieth of him selfe. Roma. ix. Optabam ego a­nathema esse a christo pro fratribus meis qui sūt cog­nati mei secundum carnem qui sunt Israelite. I haue desired and wished to be seperate & deuided from Christe for the loue that I haue to my brethren, that be my carnall kinsmen the Israelites. How D deuided from Christe? Origene. Not by pre­uarication or transgressynge of Christes lawes or commaundementes. He woulde do no synne for their sakes. For that coulde not healpe them, that coulde do them no good. Also there was no vyolence or force that could pull him frō Christ, as he sayth hym selfe. But like as Christe being by reason of his Godheade, in the fourme and nature of GOD, yet he did so humiliate hym selfe, hidynge hys Godlye power, that he be­come manne, and suffered death for our redemp­tion, and so semed for the tyme to forsake the father, and was made as a thynge accursed, to [Page xlx] take awaye our malediction. Gala. iii. Christus A nos redemit de maledictione legis factus pro nobis maledictum, quia scriptum est, maledictus Omnis qui pendet in ligno. Deute. xxi. And so saynte Paule by example of oure maister Christe wi­shed to haue done that thinge in which he might seeme to be seperate from Christe by deuotion, and not by preuarication or synne, so that he myght saue his countrey menne, and so he dyd, when he was of all sortes to all menne, that he myght wynne all maner of menne to Christe. Sometymes vsynge the Ceremonyes of the Iewes to allure them, in whiche the Gentyles thought he did nought, and so to be deuided frō Christe. And amonge the Gentylles he vsed suche meate as they did, and kepte companye wyth theim to wynne theim to Christe, where the Iewes that were conuerted to Christ, thou­ght he did nought, and so they toke him as deui­ded B from Christe, by occasions geuen of theim, wyth whiche he was conuersaunt, thoughe he did all for Christes sake and to wynne al maner of menne to Christe. Nowe as for pietas in pa­rentes, the worshipfull loue and honour that we owe to our fathers and mothers, nature tea­cheth vs & the cōmaundemētes of God, as an ex­position or declaration of the law of nature tea­cheth vs the same. This honour cōsisteth not on­ly in cap & knee, for [...]hi parents might sterue for defaut, for al thy curtesy: but it stādeth ī ministratiō of necessary helpe & cōfort in their nede. But this kind of pietie or loue due to our parēts doth [Page] C not so sore binde vs, but that we maie diminishe of it, for to do seruice vnto God. Etiam in operi­bus superero gatiōis, in thinges y ^t we be not boūd to do, but take them of deuotion, whiche be now ralled will workes, As saint Hierome declareth in diuerse places, and speciallie in his firste pistle Ad heliodorum, exhortinge him to solitarye lyfe, and religion, to leaue the yonge babies his ne­phewes, collinge him and hanginge on his necke, to leaue his mother, though she would with we­pynge eyes shewe him the brestes that gaue him sucke in his childehode, though his father would lye prostrate ouerthwart the dore to stoppe him the waye, he shoulde not sticke for all suche, for Solum pietatis genus est in hac re esse crudelē. It is a kind of reuerend honor of God by it self in this thing to be cruell. He saieth likewise, ad rusticū Monachum, in like case. Crudelitas ista pietas est. D This crueltie is reuerende honour to God. And in a pistle ad Marcellā, de egrotatiōe blesille, He brī ­geth in exāples of the gospel. Iohn & Iames left their father Zebede in the boate patchyng his nettes & folowed Christ. Mathewe y ^e customer left his countynge borde whereby he was wont to gette his liuynge, and his wiues liuynge, and his childrens, and folowed Christe. An other, Luke .ix. was bid folowe Christe, Christe so bade him, he answered, Sir I praye you let me firste go home and burye my father. Christ bade him, let other menne alone with buriynge the deade. Come thou with me, & learne to preach the word of GOD. Tu autem vade, & annuncia regnum dei. [Page liii] Another said he wold folow Christ, but he wold fyrst bestow his riches that he had at home vpon A his parentes or kinsfolkes, or such other, Christ bad him come on forward, & loke not backwarde like a noughty plowman, for such shall not come to heauen. Of these sayth S. Hierome there. Pie­ [...]atis genus est impiū esse pro domino. It is a kinde or one maner of Goddes worship, impium esse, to be cruell, sore or vnlouinge for Christes sake, as he meaned, perswadinge to religion or solitarye life. Of the same in an epistle Ad fabiolā de vestitu sacerdotū, vpon these wordes, Superpatre suo, et matre sua nō inquinabitur, S. Hierome saith. Multa no [...] facere cogit affectus, & dū propinquitatē respicimus corporū, & corporis, & anime offendimus creatorē. Qui amat patrem aut matrem super Christum non est Christo dignus, discipulus ad sepulturam patris ire desiderans saluatoris prohibetur imperio. Quanti monachorum dum patris matris (que) miserentur suas B animas perdiderunt? But maysters, yf in Saynte Hieroms time religion had ben lyke to religions as they be nowe a dayes, trowe ye that Saynte Hierome woulde so earnestly haue exhorted men to them, no, no, oure religiouse men they be but parietes dealbati, very counterfect appearing, and not beynge religious, no more lyke the religion in Saynt Hieromes time, then an apple lyke an oyster, as is playne by his writinges, and by the Ecclesiasticall stories of Eusebius, and the Tri­partite story, and suche other. Yet one word more de pietate. Another way it is taken for benignitie mercy & pitie or cōpassion on our indigent poore, [Page] and nedy neighbours, and thus takinge it, we C vse to call the workes of mercy, workes of pitie that we do on our poore neighbours. And thus Paule .i. Tim. ii. taketh it, when he teacheth good and honeste wemen how they shoulde araye and trimme them selfe without golden riche and co­stly abilimentes, fruntlets, or bracelettes, with­out pearles or precious stones, not platting or settyng abrode theyr lockes, like stales or baites to take the deuyll withall, but rather in theyr ap­parell to vse a certayne bashfulnes and sobernes, not like commen wemen that studieth how glo­riously and disgysedly they maye make a shewe, and set forth theyr fleshe to sale and to be vtte­red, but rather as good wemen shuld aray them selfe, vt decet mulieres promittentes pietatem per o­pera bona, as besemeth wemen promising or she­winge pitie by good workes. Therefore in the same epistle he exhorteth Timothe to the same, D sayinge. Exerce teipsum ad pietatem. Exercise thy self to pitie, to do men good. For that is profita­ble for all thinges, and hath promyse of the lyfe that is now present, and of the life to come. That mercy and pitie is rewarded in this worlde, it is sayd. Prouerb .iii. Da pauperibus & implebuntur horrea tua saturitate & vino torcularia redundabunt. Geue vnto the pore people, and thy barnes and store houses, or ware houses shalbe made full, and thy wyne presses shall ouerflowe with wine. And .ii. Corin. ix. it is sayde, Qui administrat semen seminanti, et pauem ad manducandum prestabit & multiplicabit semen vestrum, & angebit incrementa [Page liiii] frugum iustitie vestre, vt in omnibus locupletati ha­bundetis in omnem simplicitatem. He that sendeth A sede to the sower, wyll also geue breade to eate, and wyll multyplye your sede, and wyll encrease the gaynes of the grayne of your iustice, that you maye be made riche in all thinges, and maye ha­bounde into all simplicitie and playnes of ly­uinge. And that the workes of pitie or mercye hath promise of the lyfe to come, it is playne in the Gospell. Math. xxv. when the sonne of man shal come in his maiestie and all his aungels with him, then he shall sitte on the seate of his maiestie, and all nations shall be gathered afore him, and he shall de­uide them aparte, euen as the shepehearde parteth the shepe from the goates, and he shall set the shepe on his righte hande, and the rancke and stinckinge goates on the lift hande. And then that kinge wyll saye to theim that be vpon his righte hande, O ye children of my father, come take possession of the B kyngedome that is prepared for you: for I was an hungred and you gaue me meate, I was a thirste and you gaue me drinke, I was harbourlesse and you harboured me, and so forth of other workes of mercye, for whiche he wyll geue to the mer­cyfull man or woman lyfe euerlastynge.

And here (because we speake of the workes of pietie, or pitie) verye pitie moueth me to exhorte you to mercye and pitie on the poore studentes in the vniuersities Oxforde & Cambridge, whi­che were neuer fewer in number, & yet they that be lefte, be ready to runne abrode into the world [Page] and to leaue their study for very nede. Iniquitie C is so aboundaunt that charitie is all colde. A mā would haue pitie to heare the lamētable cōplaintes that I heard lately, being among them whi­che wold god I were able to releue. This I shal assure you, that (in my opinion) ye can not better bestow your charitie. Our sauiour Christ sayth. Math. x. Qui recipit prophetā in noie prophete mer­cedē prophete accipiet. He y ^t receueth, cherisheth, or maintaineth a prophet in y ^e name of a prophet, or as a prophet, he shal receyue the rewarde of a prophete. All true preachers be prophetes, ther­fore he that cherisheth and maynteyneth a prea­cher, because he is a preacher, more then for anye other carnal occasion, shal haue the rewarde of a preacher, which is a wonderous reward. Dan. xij Qui ad iustitiam erudiunt multos fulgebunt quasi stelle in perpetuas eternitates. They that instruc­teth and teacheth many to iustice & vertue, shall D shine like sterres into euerlasting eternitie. As in example, yf this exhortation and sermon whiche I nowe most vnworthy make vnto you, do anye good to the soules of this audience, I doubt not but my reward shall not be forgotten, yf there be none other stoppe or impediment on my behalfe, and my parentes that set me to schole in youth, and my good Lorde Wylliam Smyth, some­tyme Byshop of Lincolne, my bringer vp & exhi­bitoure firste in Banbury to gramer scole, with mayster Iohn Stanbrige, and then in Oxforde tyl I was maister of Arte, and able to helpe my selfe, shall haue reward in heauen, for the gostlye [Page lv] comfort that you receiue by this my labour. S he or she that bringeth vp any studentes to anye A good learninge, by whiche they maye do good to Christes flocke, whether the facultie be diuinite, lawe phisicke, rethorike or such other, there is no doubt but they which found them & mainteyned them to such learning, shal haue reward of God for the good that cometh of theyr lerning. Wher­fore in contemplation of this good consideratiō, and also for because that who so euer geueth so muche as a cuppe of cold water to any poore bo­dy of Christes seruauntes, shall not lose his re­warde and wages, I shal hartely pray you to ex­tend your charitie toward the sayde scholers and studentes, and by that ye shall shew your selues to be merciful, and to haue this gifte of the holye goost, the gifte of Pietie, whiche after the mynde B of the doctours is all one with mercy. And that the holye gooste by this his gyfte rested vpon our Sauiour Christe, it is playne by the cures that he did on them that were sicke of diseases vncurable, and also by feeding the hungry som­times fiue thousand at once. And also it appea­reth that he vsed to giue almes to the poore, and had purses for the same intent, whiche Iudas had the keeping of, in somuch that when Christ said vnto him: Quod facis, fac citius. That thou dost do it spedely: some of the Apostles thought that Christ had bid him prepare for the feast cō ­myng, or els egenis vt aliquid daret. Iohn .xii. that he shoulde giue some thyng to the poore people, on which Christ was wont to haue mercy & pitie [Page] and to bestow somewhat vpon them. And thus C much of this sixt gift of the holy gost shalbe now sufficient. I pray God we may alwayes vse it to Gods pleasure, to whome be al honour and glo­rye. Amen.

THe seuenth gift of the holy gost is y ^e gift of the feare of God, whiche rested in our Sa­uiour Christ, as well as the other .vi. that I haue spoken of. There be in the appetite or wyll of man .iiii. affections, or perturbations, or passions that moueth and draweth the wyll of man hither and thither, and rather to yll then to good cupidite or desire to haue, and ioye or gladnes for the hauinge of the thinge that thou hast desi­red. The other .ii. be feare of hurte or displeasure, and sorowe for the thinge that thou were afrayd D of when it is chaūced or happened. There was a sect of Philosophers called Stoici, whose auctors were Zeno, Chrisippus, Epictetus, and certayne other, and they put the hieste felicite, perfection, and goodnes of man to be, to liue according to ver­tue and to natural reason. So that they put no­thinge good in man but vertue, whiche they call the very craft and way to liue well, other thin­ges (they sayd) were commoda, profitable for mā as lyfe, helth, and strength, but none clerely good saue onely Iustice or vertue. And because they saw these .iiii. affections or passions sore trouble mās reason, & bring a man to many enormities, they said that they came of the corruption of the body [Page lvi] & were very nought, and shuld be cleane reiecte and cast away, & neuer perceiued or sene in anye A good man, but that in all cases and chaunces of welth & woo, a man shuld kepe him self vpright, & take al thinges after one maner. Nam perfectus Stoicus nihil mali patitur. A perfit Stoike suffreth no il or harme, how so euer the worlde go, there­fore they were called stupidi Stoici, styffe or stub­borne Stoikes. Platonici and also Peripatherici of Aristotles scole, for Aristotle was scoler to Plato they were al of one opinion, & thought likewyse that al these .iiii. affectiōs were very nought, but yet they would not haue them cleane extinct and destroyed, because they be naturall to man: as it is natural for a heart to be fearful, & to an addre to be venemous, to a spaniel to be gentle & fami­liar, so it is natural for mā to desire, & to be glad B to be afeard & to be sory or heuy. They be vberras quedā animorū, a certaine batilnes or frutfulnes of y ^e soul which shuld not be destroyed, but rather wel husbāded & bated, as if a groūd or a gardē be to ranke, it is not best clene to destroy y ^t rāknes, but rather to bate it with sand or grauel, or such like, or els the herbes, the graffes & trees that be there set, wil cāker & be nought. So it is of these iiii. affectiōs after these Philosophers that they must not be cleane destroyed, but moderate and kept subiect to reasō, & measured y ^t they rūne not to fast at large, nor passe their bōdes, & that they peruert not the iugemēt of reasō, but be ruled by reasō. But surely here is not al, for they be not vtterly vituperable & vicious: for if they were very nought, thē no measuring could make thē good. [Page] Pryde can not be good, thoughe ye kepe him as C short as ye can: Enuye can not be good for anye restrainte or measuringe, therefore yf they be nought of them self, as these Philosophers sup­posed, we can not make them good which is not so. S. Augustine, ix. de ciui. dei. Cap. iiii. as to com­bind and agre these two opinions, declareth that they agre in substaunce, and varieth but onely in wordes. For declaration of which he rehearseth a propre story of Aulus Gellius .li. xix. noctium atti­carum. It chaūced this Aulus Gellius to be on the sea in a perilouse storme, and very rough seas, so that theyr shyppe semed to be in extreme perill of drowninge. In the same shyppe there was a fa­therly auncient Philosopher, and of the secte of the Stoikes, which seinge the rage of the storme and how the sees were euer stil ready to swalow them vp, begon to waxe pale as ashes for feare. D There was also in company among many mo in the same shyppe, a ryche voluptuous gorbelye, of the countrey of Asia the lesse, whiche Asia in ve­ry dede by reason of the fertilitie of the coūtrey, and the commodities of the same is meruelously geuen to pleasures, and out of those parties all wantonnes, insolency & pleasures crept into the citie of Rome, so that after y ^t the Romaines had subdued that coūtry, & Galaciam otherwise called Gallogrecia, which now we call Galathians, & o­ther coūtreis adioyning, Rome was neuer good, but gaue them selues to ease & plesure, by which theyr manlines & hardnes in warre decayd gret­lye, & was turned into childishnes & wēchlines. [Page lvii] This I tell you because of Aulus Gellius worde A luxuriosus asiaticus. To my purpose, many of thē that were in the foresayde shyp (althoughe they were then at deathes doore) tooke heede and watched verye curiouselye, whether the sayde philosopher were any thing troubled in mynde or no, then at the laste when the storme was past and when they were safe and had leasure to talk and giest, the voluptuous mā of Asia aforesaide spoke to the saide Philosopher mocking him be­cause he was afrayde and pale as death, seynge that he himself (sayd he) was without feare, no­thing regarding that peril. The philosopher an­swerd as one Aristippus answerd to a like que­stiō demaūded of him by a like persō saying, that he did well inoughe, nothing to care nor to be a­fraid B for the life of such a veri noughty knaue as he was, but that he him self ought to be afrayd for the life of Aristippus the philosopher, a lear­ned man, which was a more precious iewell, thē twenty such ribaldes. This riche fellow of Asia was blancke and put to silence with thys aun­swer. Aulus Gellius then asked of this Philoso­pher, not entendynge to anger hym or displease him, but for his learning, what was the reason of his feare? The Philosopher because he wolde teache hym, that was so earnestlye and wiselye minded to learne, drue forth out of his fardell a booke of Epictetus a Philosopher of the secte of the sayd Stoikes. In the same boke Aulus Gel­lius saith, he red that the sayde Stoikes minde was that the thinges that mannes minde seeth, [Page] which they cal fantasies that be not in mans po­wer C whither they come to mans minde or not, and when or what time they fall into mās minde in as muche as they come of terrible and frayle­full thynges, that it can not be chosen but they wyll moue the minde, yea of a very wise man, so that he shall for a while be afrayde or shrinke for sorow or feare as though these passions did pre­uent the office of the mynde and of reason. And for all that, the minde to haue no opinion of hurt or yll, nor to approue or to consēt to these passiōs or troubles of the mynde. And the saide Philo­sophers saithe that this is the difference betwixt the minde of a wise mā, and the minde of a foole, that the minde of a foole shrinketh and gyueth place to suche passions and applieth the assent of D his minde to the same. But the minde of a wyse man although he can not chuse but must needes suffer suche sodayne passions, yet he dothe kepe a true and stedfast iudgement of suche thinges as he ought reasonablye to desyre or to exchue and auoyde without anye shakyng or wauering in hys minde. Whyche thinges if they be thus as that Philosopher Epictetus writeth, there is ey­ther no dyfference, or almoste no dyfference be­twixt the opinion of the said Stoikes, and of o­ther Philosophers about these passions, or per­turbations of mens minde, for both sectes defendeth the mynde and reason of a wise man from the dominion and rule of them, & therfore parad­uenture they saye that they fall not into the minde of a wise Stoike philosopher because thei [Page lviii] do not cloude and darken the wisedome of hym, A neither marre it with any spot of inconuenience but they chaūce to the minde of a wyse man the clerenes of his wysedome remaining safe. And the Philosopher that was in the ship (whiche I nowe spoke of) myghte suffer the sayde trouble of his phantasie and yet kepe thys fast sentence in hys mynde, that the lyfe and the healthe of his bodye, which he was like to loose by the rage of the tempest were not suche goodes or good thinges as maketh the hauers good men, as iu­stice and vertues dothe. Bothe opinions saythe, that they had leuer loose those things, by which the body is kepte safe and sound: then to offende and do those thinges by which iustice is violate and defowled. Therefore the mynde of man, in B which this said sentence is fast printed, doth not suffer any perturbations or passions to preuaile agaynste reason, althoughe they chaunce to the lower parties of the soule of man, but rather ru­leth them and maystreth them, not consenting to thē, but rather resisting thē, exercising the empe­ry, kingdome & rule of vertue. Thē thus must we do with thē, we must take hede wher about they be occupied, & if the obiect or matter that they be exercised on be good & godly, the affection is cō ­mendable: if it be contrarye to Gods pleasure, & cōtrary to his lawes, the affectiō about the same is very vicious & nought. Whē Dauid coueted & desired to haue Uries wife in aduoutri this was a noughty apetite, a noughty desire, because the thing that he desired was against Gods lawes. [Page] But whē he said Concupiuit anima mea desiderare C iusti [...]io [...]iones was: My soule hath coue [...]ed & desi­red vehemētly to desire to know thy lawes, this is a good affectiō, a good mociō of y ^e minde. And likewise of mirth or gladnes when men be glad in our Lorde, and reioyseth in the thinges that pleaseth him, this gladnes is good & gratious, where as if one be merye and glad when he hath done nought, and reioyce in thinges that be ve­ry yll, this gladnes is damnable. And euen lyke it is of the thirde affection or passion whyche is feare, of which my principall purpose is nowe to speake. Bestowe him well, and he shal be good and laudable, where as if it be otherwise besto­wed, nought he wyll be as other affections be. How necessary and good feare is, the wyseman D Prouer. xxviii. sheweth Beatus homo qui semper est pauidus, qui vero mētis est durae corruet in malum. Blessed is the man that is euer afrayde, special­ly of Gods displeasure, and consequentlye of all other offēces and excesses. For he that is so hard and stiffe harted, that he nothing feareth, shal be sure to fall to mischiefe of synnes and of paines for the same. And Ecclesiasticus cap. i. Timor do­mini expellit peccatū, & qui sine timore est non po­terit iustificari. Feare of God moneth a man to penaunce, and so putteth a waye sinnes past and already committed, and it stoppeth a man from doing a mysse. Et qui sine timore est, non poterit iustificari: He that lacketh feare can not be iustifi­ed, can not be made a good manne acceptable to God, for he that will be iustified muste be sub­iect [Page lix] to God that shall iustifie hym as to his su­periour A and better. Which subiectiō commeth by feare, by which a man taketh hymselfe as in the daunger of God, where contrarye Iracundia ani­mositatis subuersio illius est. The anger of pride & presumption is a mans owne destruction. Cain had great knowledge of God, & by that he knew his dutie was to honour God with the increase of the frutes that God had sent him, & had some­time familiar communicaciō with God. As whē God bad him beware of the rage and passiō that he was in agaynste his brother Abell, seyng hys brothers oblacions accepted, and his own reiec­ted, but iracundia animositatis illius the passion and rage of his boldnes contrary to feare, made him to kill his brother Abell to his own subuer­sion and destruction, he gote Gods curse for hys labour. Gene. iiii. God sayd to him: thou shalte be B accursed on earth: when thou hast laboured the ground, it shal giue thee no frutes, thou shalt be wauering and rūning about from place to place vpon earth. God put suche a marke in his face, a nodding in his heade, and trembling of his eyes that all men abhorred him and hated him. And where he for lack of feare of God wrought mis­chief and murther, he was punished for the same with feare, fearing that euery mā that saw him woulde kill him. But it was no godly feare, but rather a frensye feare that he had in his braine. The greatest cause of Noes floode was lacke of feare, for whyche lacke the chyldren of Sethe, whiche afore were relygious and vertuous per­sones [Page] C according to the doctrine of their fathers at the last leauing their deuotion and religion to God or feare of God, and seyng that the dough­ters of Cain were fayre wemen burned in con­cupiscence of them, and maryed with them con­trarie to Adams doctrine, for he by his life time had seperate Cains broode farre of into far coū ­tries▪ from the issue of Sethe, for the horrour of the homicide that Cain had committed, slayinge his owne brother. Notwithstanding in processe of time they drewe homeward toward the coun­trey that they came fro, & so the childrē of Sethe companying with them, gendred betwixt theym giantes of an vnmeasurable stature, and as vn­measurable in mischiefe and yll conditions, and so all the worlde which came of Cain and Sethe leauyng the feare of GOD, proued mischeuous and very nought in all carnall lust, yea agaynste D nature, and in all malice and mischiefe one a­gaynst another. In so muche that God sayde, he repented that euer he had made man. Not for a­nye perturbation of minde in God, but it is the maner of scripture to speake after the comon maner of speche of men. Nowe we see that when a manne marreth that he hathe made, it is a signe that he repēteth that euer he made it. Such ma­ner of speaking vseth almighty God, intendyng to destroy mā that he had made. Yet because non continebit in ira sua misericordias suas, in his puny­shing he wyll vse mercy with correction. He sayd Non permanebit spiritus meus in homine ineter­num, quia caro est. Genesis. vi. My indignation [Page lx] and displeasure shal not abide for euer in manne A kynde, I wyll not putte hym to perpetuall paynes, as the deuyll is put to, quia caro est, be­cause he is fleshe, that is to say frayle and weake by the infirmitie of the fleshe, which was not in the diuell, he had none suche nourishynge of sinne as is in our fleshe, he synned by hys own wylful­nes onely, without any intisement or temptaci­on, and therefore hys synne is irremissyble, hys paynes shall be perpetuall, they shall neuer haue ende. But because man was tempted by the con­cupiscence of the eye and of the fleshe, whych wil not be ouercome wythout great conflict and bat­tell, therefore GOD gaue vnto man a hundred and twentye yeares of repentaunce, from the first warning gyuen to Noe to make hys shyppe vnto the time that the water came in deede. In the whyche tyme manye a one mended theyr B lyues, yea and peraduenture some of them that were obstinate in yll afore amended, euen when they sawe the water come, and whyle they suffe­red in the water and were a drownyng. Nem­rothe Cham his neuewe, whych begonne to be a myghtye manne on earthe, and a stubburn and boystuous hunter afore God. Genesis .xi. reiected the feare of GOD, and contemptuousely buyl­ded a Citye and a towre of bricke, for the stones, and suche pytche for the morter that woulde a­byde all weathers, they purposed to make theyr Towre so hie that it shoulde reache vppe to the skye, because they woulde gette theym a gaye name, and a parpetuall memorye.

[Page] C And also because they woulde be sure no more to be drowned with suche a raging floode as was in the time of Noe, which was fresh in mens re­membraunce, and in euery mans mouth, til that time and long after. Because he semed to contēd with God, and to make himself and his subiects safe and sure whether God would or no, thys is a manifest signe that he had forgoten Gods po­wer, and that he lacked feare of God. And hys enterprise proued thereafter, for almighty God diuided their tounges and languages that one man vnderstoode not an other, so that when a worke man would call for his axe or for hys ha­mer, his seruer woulde bring him morter, or els wold stand muet & bryng nothing at al, because he knew not what was asked. One neyghbour coulde not talk to an other, for one could not vn­derstand an other. And so they ceased to buylde D their citie, and that famous towre, and wer dis­persed abrode into sondrie countries of y ^e world. And where all the worlde was of one language afore, nowe euery realme and region is of dy­uers tonges and diuers languages. And this di­uersitie of tonges that mankynd was then fyrst strycken wyth al, I take for one of the greate [...]t strokes that God euer stroke mankinde with al, after the losse of originall iustice by the synne of Adam. For where brute beastes among themsel­ues one perceiueth the voyce of an other, and by suche voyces as they haue, they come together or runne a sonder. Rauens and other fowles knowing theyr owne voyces flyeth to theyr feedynge [Page lxi] together, and change their places together. But A man a reasonable creature, little vnder the an­gelles in the excellencie of his nature, yet percey­ueth not what another reasonable creature saith except he be of his owne countrey. An Englyshe dogge perceyueth a walshe dogge, and yet the Englishe man vnderstandeth not a walshe man. The lacke of the feare of GOD in this vsurper and verye tyraunte and extorcioner Nemroth, brought vs to this calamitie & wretchednes. If I woulde runne throughe the holye scriptures, declaryng what mischiefe hath fallen to men, for lacke of the feare of GOD, I should soner lacke time than matter. And yet (good and worship­full audience) let vs consider the maner of oure neighbours here in this citye. And I fear me we B shall finde this gyfte of the holye Gooste, that is to saye: the feare of GOD farre awaye from a great meynye of vs. Wee haue knowen some Marchauntes and other occupiers that in their prentishippe, and while they were iourneymen or seruauntes haue serued God deuoutlye, and the worlde busilye. And when they haue set vp and occupied for theim selues, haue growen to muche riches in a little space. In so muche that within seuen or eight yeres they haue bene able to be shyriffes of the Citye, but when they were fatte, that their prouender pricked theim, they haue begon to kycke agaynste GOD, and to do noughtelye, nother doynge their dutye in their tythes and offerynges to God of whom they had their thrift, nother to their owne soules, kepyng [Page] them selues in the feare and awe of God, nother C towarde their neighbours liuynge charitablye. They haue take their pleasures moste voluptu­ouslie, and haue contemned all others dispite­fullye whiche is a signe that the feare of GOD was cleane gone, for as the wise manne sayth. Qui timet deum faciet bona. He that feareth God will do good dedes, and will eschue the contra­ries, and his thrifte shall come accordinglye, for exāple hereof, I reade a narration of two crafts menne. But yet because (I heare) that some yonge menne be daungerous and will peraduen­ture contemne or dispise such narrations as wel as some other thinges whiche they canne not a­amende, somewhat to comforte theim that woulde heare examples for theyr learnynge, you shall note what the Apostle saith. Ephe. iiii. Omnis sermo malus ex ore vestro non procedat sed si quis bonus ad edificationem fidei vt det gratiam D audientibus. Let no yll speache or talkinge passe out of your mouthe, but if you haue anye good talkynge to edifie and healpe our fayeth that it maye geue a grace to the audience. Sainte Ambrose expoundinge the same wordes saieth. Bonae enim & sobriae fabulae dant gratum exemplum audientibus. Good & sober tales geueth pleasant examples to the hearers. Sober tales (he saith) suche as be neither wilde nother wanton. But suche as a manne maye take good and pleasant examples of, as Esopes fables and suche other. Quid est enim aliud scira fabula quam amena verita­tis inuolucio ad hominum vsum at (que) oblectationem [Page lxii] comparata? A feete or proper tale is no more but a mery wrappyng in or coueryng of some truth A inuented and sette foorthe for mennes profite, and for their plesure to allure them better to re­mēber the matter that is spoken of. And for this purpose harkē you vnto mynarration. These. ii. craftes men that I speake of came to the towne to be prentises about one season, they came forth to libertie together, and set vp their occupatiōs aboute one time, the one was more experte in his occupation then the other, more quycke more liuelye, and more pregnant of witte, and he laboured as soore bothe earlye and late, as the other did, and yet he coulde not come for­warde, but euer almoste in beggers estate. The other, althoughe he were not so lyuelye nor quicke of naturall wytte, and in practise B of the worlde as the other hys frende was, yet he prospered and grewe to greate richesse, and to good estimation amonge hys neygh­bours. I woulde euerye manne shoulde ima­gyn thee two men to be of their owne occupaci­on: if thou be a marchaunte, thinke they were two marchaunt menne, if thou be a Grocer, or a Draper, Tayler, or Shomaker, thinke they were of thy occupation. In processe of tyme, this manne that was so farre behinde, fell in familiar communication with his olde acquain­taunce, and made hys complaynte vnto hym marueylynge of the chaunce of theim boothe, considerynge (sayth he) that when we were yong I was more likely to come forwarde then thou. [Page] C And that I labour and studie (saith he) as many waies to haue the world, and to come to welthi­nes, and more then euer diddest thou, & yet it wil not be, the more I laboure yet neuer the nere, I trowe thou haste founde some bagges or trea­sure trouy, some hid riches that bringeth thee a­lofte. Well saith the other man I do remember our bringyng vp very well, I know thy witte I I knowe thy cunnynge & thy feete in thy facul­tie and occupation, and I do lament thy penury and that thou commest no better forwarde. And where thou imputest to me & layest to my charge that I haue founde some hydde ryches. It is verye true. And for our olde frendshippe, I am contente to brynge thee there as thou mayeste D finde like riches. And appointed to mete toge­ther on the morowe at a certayne houre to go to seke the sayde treasure. When they mette at the time appointed, this riche manne brought his frende to the churche, and there he fell on hys knees and saide his prayers deuoutly as he was wonte to do. The other man called busilye on him to shewe him this treasure. Tarye a while (sayde he) we shall anone haue a Masse or some diuine seruyce compiled or gathered of the word of God, or some sermon or exhortation that may do vs good. Anone a prieste was readye & wente to masse: After masse this poore mannes minde was on the money, and called vppon his frende whiche at the laste aunswered after this maner. Frende, thou haste hearde and sene parte of the treasure that I haue founde. Here in this place [Page lxiii] haue learned to loue GOD, heare I haue lear­ned to feare God. Heare I haue learned to serue A GOD. And when I haue done my duetye to God, home I go to my woorke about suche bu­sinesse as I haue, and all thinge goeth forward and so I am come to this honeste Almes that GOD hathe lende me, wyth whiche I am well contented, and do thanke God for it, it commeth of God, and not of my deseruynge. I see thy fashion, thou little regardest God or his seruice, and lesse regardest his ministers. Thou haddest leuer goe to the market then to Masse. And on the holye daye, to idle pastimes, then to heare a Sermon, if euer thou thriue it is meruayle. And surely if thou prospere and go forwarde for a season, thou shalte haue one mischaunce or an­other that shall set thee further backewarde in B a daye, then two or three good yeares hath sette thee forwarde. Nowe let vs see whether this good mannes saiyng be not consonant and agre­ynge to the scriptures. He imputeth much of his thrift to the feare of God, & to the seruice of god, & accordyng to this sayth the prophet. Psal. xxxiii. Non est inopia timentibus eum. They that feare God haue no pouertie, for eyther they be ryche▪ or at the leaste wyse be verye well pleased wy [...] that little that they haue, which passeth all go [...]d, and precious stoones, Est autem questus mag­nus pietas cum sufficientia. i Timo. vi. i. est Anim [...] sua sorte contento. Pietie or mercie with a hart content wyth that a manne hathe, is a greate gaynes and winnynge. Et psal▪ Beatus vir quiti­met [Page] dominum in mandatis eius volet nimis▪ Gloria C & diuitie in domo eius. Blessed is the manne that feareth God, his will shall be verye muche in his commaundmentes. Royaltie, wealthe, and ri­ches shall be in his house. Dispersit dedit paupe­ribus. He shall be able to distribute and geue to the poore people, where he that lacketh such fear of GGD shall be ready to begge and borowe of his neighbours. Sainte Ambrose. Li. ii. devoca­tione gentium. ca. ix. sheweth that the grace of God by the meanes of feare prepareth and ma­keth readye the will of man to receiue the giftes of God, makinge oure willes to consente to the inclinacion of grace, mouinge vs to goodnesse, for there is no vertue in him that wyll not con­sente to take vertue. There muste be a consente of the will, or els vertue will not bee there, no more then thou canste make a horse to drinke of the water if his appetite be not to drinke. This D consente of the wyll, is caused diuers wayes, sometime by the exhortation of the Preacher, sometyme by lectures, lessons, or instruction, and sometyme by feare, and yet amonge al these feare is most of efficacitie, to make the wil of mā to enclyne or consente to Goddes pleasure, and to receyue hys Grace. Did not feare make Pharao Kinge of Egypte, after seuen terri­ble plages, that he and all hys Lande (excepte the countrey where the people of Israell dwel­led) were punished wyth all, to saye: Peccaui etiam nunc Dominus iustus est, ego & populus meus impij. Exod. ix. I haue offended and [Page lxiiii] done noughte nowe againe, Oure LORDE is righteous, I and my people be wycked. Feare A made him somewhat to relent, bende, and stope if he had so continued it hadde be better for hym, he moughte peraduenture a receyued grace at lengthe. And all sainte Stephans longe Ser­mon whiche sainte Paule hearde afore the Ie­wes stoned sainte Stephan to deathe, at which tyme sainte Paule was presente, and kepte the tormentours clothes. All the preachinge of the Apostles, and all the good examples of the good people newly conuerted to Christes sayth wrou­ght not so muche in hym to make hym leaue his obstinacie and malyce agaynste christian people, as did the feare that he tooke in that terrible strooke that he hadde commynge towarde the citie of Damascus, where he woulde haue take vp all the christian menne and women that he could there haue founde, & would haue brought thē to Hierusalem to be put to martirdome, ac­cordynge B to the commission that he had for that purpose. And I doubt not but one shipwracke or peril on the sea, or to haue a shippe taken with the Frenchmen now in this tyme of warre shuld make a marchauntmanne to remember GOD and to feare GOD, and to mollifye his hart, to consente and to receyue suche gyftes of grace as God woulde inspire into hys hearte, and to serue GOD, and to drawe to Godly wis­dome more then all the Sermones that hathe bene made here all thys Wytsontyde, [Page] whers as for lacke of feare of GOD, they little C regarde God or his giftes, but take all thinges as thoughe they came of them selues, and not of GOD, for the more they haue, the lesse Godlye they bee. And for these considerations saithe the Prophete, and also Salomon. Inicium sapientiae [...]imor domini. The feare of God is the beginnyng of wisdome, what vertue can make a mā so bles­sed as this feare, for it is the begynner and get­ter of Godlye wisdome, and also the maister or teacher of Godlie wisedome. And euen lyke as by suche feare, the soule of man obteyneth wise­dome so by the same it proceadeth and profiteth more and more in wisdome, so that it dothe con­serue and kepe wisedome, and concurreth wyth wisedome so necessarily, that if feare of GOD once go awaye Godly wisedome will not tarye, D but thy wisdome will vanishe away to very fol­ly, to sinne, mischiefe, and all vnhappines. Dama­scen. orthodoxe fidei. Libro. ii ca. xv. deuideth feare into sixe membres. In cunctationem, verecun­diam, erubescētiam, stuporem, terrorem, & agoniā. whyche shoulde be to longe particularlye to de­clare, but thys I shall aduertise you that eue­rye one of them maye be mundane, seruyle, or filiall. Mundane or worldelye feare, whiche is called humane feare, or mannes feare, that com­monlye troubleth the minde of worldly men, cō ­meth of worldelye loue, and of carnall loue. For all feare presupposeth a loue to the thing that he feareth to lacke or to lose, if a man loued it not, he would not feare to lacke it, or loose it. [Page lxv] August. lxxxiii. questi. Nowe because that worldly A loue leaneth and cleaueth faste to the worlde, to worldly welth, and to carnall ease, and to carnal lust, as to the ende in whiche he putteth his feli­citie, it can not be good, but must nedes be verye nought. Therfore when a man feareth to lose his temporall riches, honour, aucthoritie, office or pleasure, familiarite, mastership, or frendshyppe, delicate fare or swete morsels, in so much y ^t ra­ther than he would lose them, he woulde be redy to swarue from the rectitude and stregthnes of iustice, and to be a flatterer, and to encorage his mayster in his iniquitie, rather then to lose his maysters fauour telling truth. This is a world­ly and carnall feare, and very nought and dam­nable, and suche was the feare that the Scribes B and Phariseis had, sayinge. Si dimittimus eum sic. &c. If we let him scape thus, then all the peo­ple wyll beleue vpon him, and then the Romains wyll come and take our place, and our people in­to captiuitie. And Adam oure fyrste father, for ouer muche loue that he had to his newe wyfe, and for feare of discomfortynge her if he shoulde not haue eaten with her of the sayde forbydden frute, broughte vs all to the calamitie, miserye, and wretchednes that we be in. And how many haue we hearde of, that for feare least they shuld lose promotion, fauour, or frendshippe that they haue loked for, hath fallen to preache and teache pernitious heresies, and many others to speake agaynste reason, and to talke that with their mouth that they haue not thoughte with theyr [Page] heartes. This carnall and worldly feare, yf it be C with deliberation & aduisement, is very nought and dampnable, where as yf it come of the infir­mitie and weakenes of the fleshe whiche natu­rallye abhorreth death, and abhorreth tortures, imprisonmentes, seruitude, bondage, and lacke of libertie and of accustomed pleasures, then yf this feare be but sodayne, though it trouble thy affection, wyll or appetite verye sore, there is no peryll in it, it is natural, it can not be well auoy­ded, specially the fyrst motions of this feare. And for the comfort of infirme and weake persones, least any man or woman susteyninge suche feare shoulde dispayre of saluation, oure Sauioure Christ to declare that he was a very man, & that this carnall feare of the flesh is not euer damp­nable, but naturally ensuing and folowinge the infirmitie of the fleshe, did vouchesafe to susteine suche feare in his owne affection or wyll, when D afore his passion he begonne to be afrayde, and to be wery, Marc. xiiii. he begonne to be afrayd of the death that he should to, and to be wery of the trouble that the Iewes put him to, and that he knewe they woulde put him to more greuouslye afterward, and this feare vexed him so sore, that for very agony and payne, his swete of his body was like bloude trikeling downe to the ground. A merueilous parturbation of minde that he was in for that space, but it dyd not longe conti­nue. And therefore the Euangelist Marke sayd: Cepit pauere & tedere, He begonne to be afrayde and to be werye. It begon with hym, but it dyd [Page lxvi] not continue, for anone reason checked this sen­sualitie, and ruled it, directing all his wyll to the A pleasure of his father, and so he proceded forth to his paynefull passion with a verye good wyll ruled by reason, to consummate, perfourme, and ende the thinge for whiche he came into oure na­ture by his blessed incarnation. In like maner there is no mundane, carnall, or naturall feare cōminge sodenly vpon a man, that can dampne a man, if it continue not to longe, and if it do not ouercome reason. But if it so ouercharge the mynde, that for any suche feare a man do forsake iustice, or do the thinge that shalbe contrarye to Goddes pleasure, then such worldly and carnall feare is v [...]tuperable and dampnable. Seruyle feare hath the next place, whiche some wryters doth vtterly dampne and say it is very noughte, but it can not be so: for ye knowe by experience that a mayster hadde leuer haue a prentyce or a B seruaunte that woulde do his worke for feare of strokes, or for feare of beatynge, then to haue suche a prentyce that wyll nother do his worke for beatynge, nor for feare of displeasinge of his mayster, nether yet for loue. Of the fyrste maye come some good at length, but the other is des­perate, and of him commeth noughte but angre and vexation of minde to his maister, he must be put oute of seruyce and caste of. Seruyle feare hath his name of a seruaunte, a slaue, or bonde­man: it is suche feare as is in the seruaunte, prentyce, or bondeman, or in a shrewde scholer whiche wyll do no good but onelye for feare of [Page] C betynge. So (sayth S. Augustine) seruyle feare of God is when a man withdraweth and kepeth him selfe frome sinne for feare of the paines of hel, and for feare least he shalbe damned with the deuyls in hell for euermore. Although this feare be insufficient for mans saluation, yet it is verye good and profitable, for by this groweth a vse and a custome of iustice, or of well doynge: for he that oft tymes doth wel although it be for feare, shall fynde ease thereby, and at length shal haue a pleasure in well doynge, and a loue to iustice or well doynge, thoughe it were hard and paynfull for hym at the beginninge, and so the seruilitie, the bondage of the feare beginneth a litell and D a litell to swage, and to be excluded, and it wax­eth and beginneth to be amicable & louing feare, by whiche a man doth well partlye for loue, and partely for feare. And this the doctours call ti­mor initialis, and it is the meane and next way to the filial feare, the chast and holye feare that be­ginneth here, and shall remayne and continue in heauen for euermore, as the prophete sayth. Ti­mor domini sanctus permanet in seculum seculi. Psalm. xviii. The holy feare of God abydeth for e­uermore, it commeth of charitie whiche neuer fayleth. The foresayde seruyle feare of Goddes iustice and of his punyshment of synners, prepa­reth a waye to the filial and charitable feare, but when charitie and louinge feare is once gotten, the former feare of punyshment vanysheth and goeth awaye, for the more that the loue is, the lesse is the feare of punyshment. The good that a [Page lxvii] man doth for loue, hath no spyce of the bondage A or of seruyle feare: therefore sayth Saint Iohn. i. Ioh. iiii. Timor non est in charitate sed perfecta cha­ritas foras mittit timorem, quoniam timor penam habe [...], qui autem timet non est perfectus in charitate. In charitie there is no feare, but perfyt charitie dryueth out feare, for feare hath payne annexte, and he that feareth is not perfyt in charitie. Nowe these wordes of S. Iohn semeth contra­ry to the wordes of the Prophete, Timor domini sanctus. &c. The holye feare of God abydeth for euer. To this I aunswere fyrst bringing in this example, that lyke as one blaste of winde of the belowes bloweth and fylleth two organ pipes or moo, so may one breath or inspiration of the holy spyryte fyl two heartes, and styrre two tongues, B the two organ pipes so blowen by one breath, concordeth and agreeth full well, so maye two heartes inspired with one holye spirite concorde and agre, as ye shall perceaue so that ye wil geue diligent audience. The Prophete in his sayinge addeth this worde Sanctus or castus, he calleth it holye feare or chast feare, the Euangelist Saynt Iohn doth not adde these wordes, therefore let vs put difference betwixt two feares, and so shal we vnderstand the consonaunce and concorde of these two organ pipes, the holye Prophete, and the blessed Euangeliste. There be men that fea­reth hell paynes, least they burne there with the deuils, this feare bringeth in charitie, but when he hath broughte in charitie, this feare auoydeth and charitie remaineth. If a man feare onely for [Page] punyshment, then a man loueth not him that he C so feareth, he desireth not that is good, but ex­chueth that that is yll. Notwithstandinge, in as muche as a man is ware and feareth that that is yll, he correcteth and amendeth him self, and be­ginneth to desire that is good, that so there may be in him holy loue and chast loue, holy feare and chast feare. A man can not better declare & make playne these two feares, then if a man put exam­ple of two wiues, one aduoutresse, and disposed to take others beside her husbande, but she is a­frayde of her husbande least he punyshe her and cast her of. The feare that she hath of her husbād is onely because she loueth her wicked purpose, and feareth leaste her husbande spye her with a faute, more then for any loue she hath vnto hym. The other wife (in my case) is a chast wife, inten­dinge no nother but to liue in coniugall chastite, D accordinge to the lawe of matrimonye with her owne husbande, and to refuse all other for his sake, and for the loue of him. Both of these wy­ues feare theyr husbandes, but not after one ma­ner: the fyrst feareth leaste her husband come and take her with the faute, the other feareth leaste her husband wil be gone, or will be longe awaye from her, and absent him self from her sight, and out of her company. The feare that the first wife hath of her husband, is like the bondmans feare, or the lewde seruauntes feare, & this hath muche perturbation & trouble of minde, and payne an­nexed, whiche standeth not with charitie, as S. Iohn sayth in his epistle, for charitie expelleth [Page lxviii] suche feare of payne & punishment. But because my sermon is not onely to maried men, & to ma­ried A women, ye shal vnderstand that almyghtye God hath maried vs all to his onelye begotten sonne our sauiour Iesus Christ, by fayth. Saint Paule, the Euangelistes and preachers solemni­sed this mariage, as S. Paule saith for his part. desponsaui vos vni viro virginem castam exhibere Christo. I haue maried you to one man, that ye kepe your selfe as a chast virgin vnto Christ, the beutifullest spouse that euer was. Speciosus for­ma pre filijs hominum. The great loue and chari­tie that he had to vs, dyenge for vs beynge his enemies, is a very greate cause why we shoulde loue him agayne. Then let all vs, and euerye one of vs as his spouse and wife, examine oure selfe and our consciences, whether we be chast wiues B or aduouterers. Let euerye man aske his owne conscience this question, wilte thou haue thy hus­band to come to the as yet or no, but that he shall yet longer tary? Now I haue knocked at the dores of your heartes, but what the conscience of euerye one of you saith inwardly to your self I can not heare, it cometh not to mine eares, I am a mor­tal man & know not the secrets of your hert, but he y ^• is absent bodely, & present by the strēgth of his maiestie, hath heard you what you think. If a man wold say vnto you, lo Christ is here now, tomorow shalbe the day of iugement: you wuld not say (I feare me) wuld god Christ were come, would God to morowe were the daye of dome. For they that so would say loueth God vehemētly, & if it were said vnto thē, he wil yet tary lēger, [Page] they would be afrayd least he would tary away C any longer, and yf he came, they woulde be a­frayde least he would go from them agayne, and would saye with S. Paule. Cupio dissolui & esse cum Christo. I woulde faine haue my soule losed from my body and to be with Christ. Yet againe I aske you another question▪ If God him selfe woulde come and speake vnto you in his owne voice (although he ceaseth not to speake vnto vs by his holye scripture) and woulde saye vnto a man, wylte thou sinne? then sinne. Do what soe­uer thinge deliteth the or please the: what soeuer thinge thou louest on earth let it be thine owne: whosoeuer thou arte angry with all let him die: whosoeuer thou wylt beate, let him be beaten: whosoeuer thou wylte iudge let him be iudged, whosoeuer thou wylt condemne, let him be con­demned, D no man shall resist the, no man shall say to the why doest thou so? no man shall say whye hast thou done so? no man shall say do no more as thy lyst, thou shalt haue haboundaunce of all thinges that thou desyrest, and thou shalte lyue in them and continue with them, not for a season or for a litle space, but for euermore, onelye one thinge I warne the that my face thou shalt ne­uer se. If you mourne for this sayinge, if youre heartes be sory to heare this, it is a signe that the chast feare remaininge for euer is spronge vp in you. But I saye to you, ye shall neuer leaue these pleasures that I haue rehearsed, ye shall euer continue with them, and they with you, what wyl you haue more? Surely the chast fear wolde [Page lxix] wepe and wayle, and woulde saye, I hadde leuer A thou wouldest take awaye all these pleasures rehearsed, and let me see thy face. The chaste feare woulde crye out aloude with the prophete in the Psalme. O Lorde God of powers, conuert vs and shewe thy face, and wee shall be safe. One thinge I haue asked of our Lorde, and that I shall re­quire: that I maye dwell in the house of our Lorde, that I maye see the will of our God, and visite his holy temple. Nowe good frendes, if euerye one of vs will examine our owne Consciences after this maner as I haue nowe spoken, how many of vs shall we finde that hathe this chaste feare, this louing feare of the chaste wife, the holy feare that continueth for euermore? I pray God there B be many suche amonge vs. They that haue not such feare, let theim begin at the least wise, wyth seruile feare that I spoke of, let them liue well for feare of the paynes of Hell, that so with cō ­tinuaunce they maye haue a swetenesse in well doinge, and at the laste do well for loue. For the sayde seruile feare is not vtterlye to be con­dempned, for it is a good gift of GOD, as faith vnfourmed, or without fashion, hope vnfourmed Sapience and science vnfourmed, the giftes of tonges, the grace to do cures, and suche other as the Apostle speaketh of .i. Corin. xii. Not decked nor garnished with charitie, whiche is the fashi­on and beautye of all other gyftes of grace. And the sayde seruyle feare is the very waye to bring in cha [...]itie, lyke as when a manne soweth in cloothe the nedle goeth afore and maketh the [Page] waye for the threde to come after, not because C the nedle shall sticke there still in the clothe, but shall passe and go throughe, that the threde may come after and bide still there. And when a man soweth in leather, the threde hathe a bristle, or a harde heere, craftelye set and ioyned to the for­mer ende of the threede. After the Nall hathe made the waye then afore the threde the sayde heere goeth, not because it shall there abide still, in the hoole, but because it shall leade and gyde the threade that commeth after, and muste there remaine styll. So dothe the feare of paynes of Hell prepareth awaye to loue, in asmuch as by ofte doinge well for feare a manne shall fynde some ease in well doinge, and at lengthe shall do well for verye loue, and therefore the Pro­phete saide. Initium sapienciae timor domini. D The feare of GOD is the beginnynge of wise­dome, whiche is true of the seruile feare that serueth or dothe well onelye for feare of payne, and it is true also of the feare that groweth in processe, which is partlye for feare, & partly for loue that is called Timor inicialis, & this is the next meane to the chaste feare or holye feare that remaineth for euermore. But nowe finallye to speake of the seuenth gift of the holie Gost, whi­che as the Prophete Esay sayeth, rested on our sauiour Christ. It is not mundane, humane, nor carnal feare, nother the seruile feare, or the bond­mannes feare. His good and gracious workes that he did on earthe, he did not for feare of the paynes of Hell, or for feare of anye other punish­mentes. [Page lxx] It was the holye feare that remay­neth A for euer. It was louynge and reuerende feare of God, suche as all the angels in heauen haue nowe. And that maye begin in vs & grow vp with charitie here on earth, and shal shote vp and growe vp with euerlastinge charitie or loue that shall neuer fall awaye or fayle, but shall e­uer abide more and more in euerlastynge glory. This feare dothe not importe anye perturbation or trouble of minde, but rather a certayne reue­rence towarde almightye God. Suche is the feare that the angels haue in heauen, where is no trouble of minde, or vnquietnesse, but readye and ioyful obedience to almighty God. And such reuerende feare of the father hadde our sauiour B Christe, as appeareth in manye places of the go­spell, where hee protesteth hym to dooe the commaundementes of his father, and to fulfyll his pleasure with manye suche like. Honorifico patrem. &c. Thus he did lowlye and reuerent­ly magnifie his father, by reason of his manhode by whiche he was inferiour and lower, and sub­iect to his father. And in his manhode he hadde these seuen giftes of the holye Gooste, restynge on hym as Esai saide, and as I haue declared in times paste. And this gifte of dreade or feare of GOD after scolasticall doctours, is Humilitie, which was most excellently in our sauiour Christ Phili. ii. Humiliauit semetipsū dominus noster Iesus Christus. &c. Our Lorde Iesus Christe did hu­miliate him selfe, kepynge obedience euen to hys death on the crosse, for whiche God the father [Page] exalted him, & gaue him a name aboue al names, C that all creatures in heauen, earthe, or hell, shall bowe the knee to this blessed name of Iesus, and all tonges shall confesse that our Lorde Iesus is in the glorye of god his father, there to be me­diatour, a meane, and intreater for vs, to bringe vs as his coparteners and coenheritours wyth him to his inestimable glory in heauen, and that we maye all come to that enheritaunce, he graunt vs for his infinite mercy that for vs dyed. Amen.

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

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

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

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

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

COnsequentlye foloweth the fifth article ad­ded by saynt Phillip, He descended into hell, not hys bodye, for it remayned in the sepul­chre tyll hys resurrection, but in hys soule wyth the Godhead, for the pryncipall partes of Chri­stes mannehoode whyche the Godheade once tooke to hym, hee neuer lefte.

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

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

THen foloweth the seuenth article, whiche S. Barthelomew put to this gathering, and it is this. He ascended into heauen, and sit [...]eth on the righte hande of GOD the father al­mightie. That is to saye, the condition of our na­ture whiche he toke of the virgin his mother, he toke vp with him, and set it on the ryght hand of his father, aboue the skye, and aboue all the or­ders of aungels, and aboue al thinge that is na­med [Page lxxxiii] not only in this world, but also in the world A to come. Therefore let vs ascende vp in deuoute heart with Christ, while we be in this presente lyfe, that when the daye of the generall resurre­ction shall come, we may folowe him, ascendyng in body thither, as he is gone afore vs bodelye, openinge the waye for vs. Mich. ii. For lyke as he rose from death to life to make vs lykewise to ryse, so he ascended to make vs to ascende. For whiche purpose we must well knowe and remē ­ber, that with Christ ascendeth not pryde, nether couetousenes, lechery, or any other synne, he was our phisition, he cured vs and made vs once hole, but he toke with him none of our malāders, ther­fore yf we come after him, we must leaue all these and cast them of, least they presse vs downe, that B we may not ascend to that glorious place, wher Christ sitteth on the ryght hande of his father, that is to saye, equal with the father by his god­head, and in the inheritaunce and highest wealth and glory of God by his humanitie, to entreate for vs as our attourney towarde the father. To sitte, belongeth to a iudge, because oure sauioure nowe beinge in heauen, considereth and iudgeth all mens actes, and at the laste shall manifestlye and openly come to iudge them, and to geue sen­tence, therefore it is sayd that he sytteth. Saynt Steuen sawe him standing on the fathers right hande, as one redy to fyght for hym, and to helpe him constantlye to suffer the persecution of the Iewes, where ye must not ymagine any materi­all body, or ryght hand or lyfte hande in the god­head, [Page] C or any material stoles to sit on in heauen, it is a maner of speakinge of the scripture by a si­militude, rather then that there be any such par­tes there in dede. And likewise to sitte or stande in heauen, signifieth no more, but there to be at his pleasure, and to shewe hym selfe as it please his maiestie.

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

THe nynth article of oure fayth, is of the thyrde personne in Trinitie, the holye Gooste, expressed by Saynte Iames the sonne of Alphey, called Iames the lesse, because he came later to be CHRISTES scholer, then the other Iames, the Sonne of Zebede, of whome I spoke in the thyrde Article.

[Page]This is the article, I beleue in the holy Gost. Like C as we must beleue on the father & on the sonne, so must we beleue on the holy Goost: for he that beleueth not on all three persons, taketh no pro­fite beleuinge on one or twayne of them, for this is the catholike and common fayth, to beleue one God in Trinitie, and a Trinitie of persons, that is to saye: thre persons in one Godhead. The holy Goost the thyrde person, is brought forth by the fruitefull will of the father, and of the sonne, as the equall wyll and loue of them both, of equall mighte and power and maiestie with the father and with the sonne, on whome we muste beleue. After the article of beleuinge on the holy Goost, conuenientlye foloweth two other articles con­cerninge the workes of grace of the holy Goost. One is of the worke of grace, in gettinge that D thinge that is good, the other in amouing and a­uoydinge that is yll.

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

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

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

GOod Chri­sten people, for­asmuch as now of late manye mē hath so litle fauored the Ceremonyes of Christes chur­che, & also man­nes traditions, B or lawes made by man, repu­ting them inualide and of no strength to bynde Christen people to obserue and kepe them, that they haue runne into so greate peruersitie, as to despise as wel such laudable vsages as hath ben vsed among christen people continually, sith the time of the Apostles vnto our dayes, as also to reiecte the very Sacramentes of God, the prin­cipal Ceremonies of oure faith, to the extreme daunger of their owne damnation, and of all thē that haue geuen faith to theyr doctrine, because you shal not erre in like opinions, but rather shal know how necessary Ceremonies be, that so you may haue a loue to thē, ye shal first hear the aūci­entie of Ceremonies, & then the necessitie of Cere­monies, [Page] And consequentlye somewhat I shall C speake of mannes traditions and lawes, and of the strength that they haue to bind men that be sub­iect to the same lawes, to kepe them. For the first ye shall vnderstande, that this vocable or latyn worde Ceremonie (as Valerius Maximus wryteth in the fyrst booke of his stories) hath his name of a towne in Italy called Cerete, into which towne (whē the citie of Rome was taken by the french­men) the preist of Quirinus, and the professed maidens called Vestales virgines with theyr Idolles, and other sacred thinges (after their maner) that they could conuey out of the citie, were caried in a wayne and there receiued, & had in very greate veneration. And thereof it was ordeyned, that thinges perteyninge to the seruyce of their God­des, shoulde be called Ceremonies, because the Ceretanes worshipped them in that decaye, and D destruction of the citie of Rome, as wel as when it floryshed in prosperitie. And the translatours of holy scripture vseth the same latin worde, to signifie the rites, maners, and vsages accusto­med in the seruice of the true and onelye lyuinge God almighty, maker of all creatures, and about thinges dedicate, applyed, and belonginge to the same seruice, callinge them Ceremonies. They be externall or outwarde protestations, and decla­rations of the inwarde worshippinge of GOD, whiche is by fayth, hope, and charitie, and hath ben vsed in the time when the law of nature had his course, and afterwarde in the time of the law written, vnto Christes time, and finallye in the [Page lxxxix] time of grace from the firste publique and open A preachinge of Christes Gospell, and so shal con­tinue vnto the worldes ende. Almightye God a­lowed and commended the holy patriarch Abra­ham vnto Isaac, saiyng: I will geue to thee and to thy posteritie all these countreys hereaboute, and all nacions of the worlde shall be blessed in thy seede for Abrahams sake, because he obeyed my voice, and kepte my commaundementes, my ceremonies, and my lawes▪ Gene. xxvi. What ce­remonies kept Abraham for which he was worthy thus to be commended? Uerely some speciall deuout fashions or behauiour that he vsed about the sacrifices or seruices of God as he had lear­ned of his anceters, which I thinke verely were B euen the same, or muche like to them that after­warde were expresly commaunded by God, and written by Moyses. Abel Adams sonne learned of his father to honoure God wyth the fruites that God sende him, and to make oblations to him of the same. Enos that was sonne vnto Seth, begonne to call vpon the name of God, in­uentinge deuout wordes by the waye of prayer to honour him. Enoch the fourth generation af­ter him, of whose goodnesse scripture speaketh, saiynge: that he walked with God, and appea­red no more amonge the sinnefull people, for God toke him away, doubtlesse he was no lesse ceremonious in sacrifices, oblatiōs, and prayers▪ then his progenitours were. And of Noe the ho­lye Patriarch it is expressely written, y ^t when he came out of his ship after y ^e great flode with his [Page] sonnes, his wife, and his sonnes wiues, and all C the beasts that were saued bi that shippe. Forth­with he erected and made vp an aultare for al­mighty god, and offered sacrifices of part of the beastes and birdes that were clene, burnyng thē vpon the same aultare, and our Lord God smel­led the swetenesse of his oblation, acceptynge it graciously for the faith and deuocion of the offe­rer, and not for the things self that were offred. Here you haue manifest ceremonies, the aultare was Ceremoniall, so was the distinction of the clene beastes from the vnclene. And of the cleane fowles from he vnclene, the burnynge vp of the whole carkasses, head, fete, bowels, and al except the skinne was ceremoniall. But afore that wee entreate of these ceremoniall lawes, I thinke it necessary somewhat to speake of morall lawes, and also of Iudiciall lawes, which knowen, the ceremonies may be more euident. The morall D lawes cōmaunded by God be they that be of the iudgement of right reason or much consonant & agreing to the same, & that shal moue a mā to fulfil & do thē, although there wer no law writtē to cōpell a mā to fulfil thē, as this. Thou shalt ho­nor thy father & mother, for reasō wil that thou shalt do the best thou canst for thē, that brought thee into this worlde, and nourished thee, and cherished thee, when thou were not able to helpe thy self. Of this kinde be the .x. cōmaundements of God sonderly expressed to his elect people of Israel, and bi them to vs, to reduce them and vs to the lyght of naturall reason, whiche by euyll exercyse was blinded in thē, as it was through­out [Page lxxxx] all the worlde in that tyme, and as I feare A me, it is in manye of vs nowe, for malyce was neuer so abundaunte. For this purpose it is ve­rye necessarye that they shoulde be declared in the churches on sondayes and holy dayes to put men in remembraunce of their duetie to GOD, and to their neighbors, other morall rules there be, whyche bynde as monicions by the waye of honestie, as this. Afore a white heade thou shalte rise vp and do thy dutye. And this, Honod [...] the person of an olde man, with manye others like. And of the saide morall commaundementes de­pendeth bothe the Iudiciall preceptes, and the ceremoniall. The Iudiciall lawes be as it were yokes or bondes to binde the people, to kepe and do that reason woulde to be done in an order to God and to their neighboure, determinynge the paynes and punyshemente for transgressours, quietynge and endynge strife, plees, and contro­uersies, hauynge their strengthe to binde, not of B the necessary iudgement of right reason, but on­ly by institution, or of that that they be made by theim that haue auctoritie to make lawes, ex­ample of thys. A morall lawe this is. Thou shalt not kyll auye man, woman, or childe. Then if a man breake this lawe by prepensed malyce, killynge a manne, the Iudiciall lawe sayeth the he shall dye for it, where as if he did it by chaunce medley, wythout anye suche intended mischiefe, he myghte saue hym selfe by some sanctuarye. Thou shalte honour thy father and mother, is a morall commaundemente. [Page] To punishe them that do contrarye the iudiciall C lawe saith: whosoeuer hurteth father or mother shal die for it. And whosoeuer rayleth vpō thē geuing thē opprobrious words shal also dye for it. ¶ Ceremonies vsed afore Christes tyme were of foure diuers maners. Some consisted in sa­crifices. Some in sacraments. Some in halow­ed thinges, or thinges dedicate or applied to Gods seruice. Some in obseruaunces. Sacrifi­ces they hadde, of whiche some were offered for the sinnes of the people, or of particuler persons Some of deuotion to pacify Gods displeasure, and to obtein his grace and fauour, or for to ob­teine some speciall benefite of almighty GOD. Some were all burned, some were part burned, part rosted or sodde, and parte appointed for the priestes part, part for the owner that offred it to D make merye with all. And they were common­ly of rudder beastes, of sheepe, or goates. And a­monge birdes, of doues or turtles, and seldome of sparrowes, as in the purgation of Lepris, which (as S. Paule saith) can not purge the cō ­science of them that serueth in them, for it is not possible sinne to be taken away by the bloude of bullockes or goates. Hebr. x.

¶ Sacramentes they had among them as cir­cumcisiō, and the paschal lambe, and order of the priestes ministring in the tabernacle or temple, and the water of expiation made of the asshen of the redde Hefer & running water, to clense folke frō their irregularitie bi touchīg of a dead corps or of any other vncleane thinge. Saint Paule [Page lxxxxi] calleth them neady and pore principles, for they nother geue grace to the vsers, nother geueth to the ministers any spiritual power to remit sinne. A The priest bi his order had power to kil the cow and to burne her, and to mingle the asshen with running water, & to sprinkle it vpon the vnclene and so to purge him from an externall irregula­ritie of his flesh, that so he might lawfully come into the courts of the tabernacle, & stād amongst honest mē, where as afore he ought not so to do. And for this thapostle saith, they sanctify folkes for the clensyng of the flesh▪ Heb. ix. Euen like as when a prelate dispēseth with a bastard or with a mā that hath but one eye, that he may be made priest, bi this dispensation, he geueth him not any grace, but only taketh away the irregularitie & maketh hym able to be ordered, where afore he was not so. B

¶Of the thirde maner of ceremonies were sa­cred or halowed things to gods seruice. As y ^e ta­bernacle & tēple, y ^e parts of thē, the courts about them, the implementes and vtensils, as cruets, cuppes, morters, caudrons, and kettles. And so were certayne dayes and solemne feastes as the vii. day of the weke, the seuenth yere, the Iubily yere, with a great multitude more, which should be to long here to be rehearsed.

¶The obseruances were certain religious ma­ners of liuinges that the people of Israell, and the holy fathers their progenitours as the electe and chosen people of GOD vsed, to shewe them selues distincte and differente from all Idola­ters, [Page] C of which the world was then full. In Mo­ses time almighty God expressely commaunded thē by Moyses and Aaron to obserue & keepe a prescise maner in their diet. They should eat no fleshe of any four foted beastes, but onely of such as were both clouen foted, and did also ruminat his meat, or chew quyd. All other they should re­pute vnclene and not eat of thē. They should no­ther eat porke, pigge, hare, nor conyes, with ma­ny others. They were forbidden all fish that had not both finnes and skales, tench, eles, congres, loches, & culles, with manye others were not for for them, of birdes, all raueners liuynge by prey, as haukes, grifes, kites, and all kinde of rauens, or crowes, and such like, and swanne flesh, with many others they were forbidden as things vn­clene to be eaten & to be touched. And they sholde D not drinke nor occupie the water or other liquor that any such or any part of them had fallē into, the vessell conteynynge such liquor, should be coū ted vnclene, and if it were an earthen vessell, it should be broken and cast away. Albeit, brokes, welles, mayrs, pondes, and cesternes made to gather water, and to kepe them, mighte be occu­pied for drinke, and to dresse meat, although such filthy forbidden thinges had fallen into them. How they shold punysh thē selues with fastyng. In the feast of expiation or clensynge, & many o­ther seasons, and how the wiues vowe to offer, or to fast, or to do any such like thing of deuotion should be approued by her husbande as sone as he knew of it, or els not to binde her. And in case he wold say cōtrary on the first day that he knew [Page] of his wiues vow, she was discharged, & he with A out fault, but if he deferred it til the morow thē next folowing, she was bound to perfourme her vow. And if thē he wold cōpel her to do cōtrary, he should beare the perill of her iniquitie, trans­gressing & breaking her vow. The vowes & pro­mises of y ^e maids dwelling within their fathers houses, did likewise binde, if the father saide not cōtrary on the first day that he knew therof, if afterward he wold say nay, on his perill, the synne was his. As cōcerning their raiment, thei should wear no cloth wouē of wollen & linnē threde to­gether as be our carpets & tapstry works. They shold also haue in the skirts of their gownes cer­tain ribands in color resēbling the skie on a clere day. No man shold wear a womans garmēt, no­ther any womā a mans garmēt, for that was ab­hominable afore god. Of yokinge their cattell in their plowes, of sowyng their vyneyards & their feldes, And of the very birdes neasts thei had ce­remonial B obseruances appointed thē. In al these this is to be taken for a generall rule that suche ceremonies as semeth to be without ani sad rea­son, & without any necessitie or profite in kepyng of thē, or eschuyng thē. Almighty God intended to remoue his people farre of frō the [...]ites of I­dolatry, in which such thinges as be here forbid­den were vsed. The payn for not obseruing these ceremonies in manye cases was death, whereby thei were very dāgerous painful & vntollerable as .s. Pet. saith, thei wer so heuy y ^t nother Iewes in his tyme beynge, nother their forefathers coulde bear thē. Act. xv. They were very many to [Page] C the number of .vi. hundred, or aboue, of whiche some were verye chargeable, what payne and charge was it for euerye manne to appeare in Ierusalem, three times in the yere, how farre of so euer he dwelled. Likewise to kepe holy day all the .vii. ^th yere in deuotiō, & nother to plow nor to sow, nor to gather corne, & so in the space of two yeres together, they had but small sustenaunce. ¶Nowe wee haue hearde howe these Lawes bounde the Iewes to obserue and keepe theim vnder the paynes expressed for transgressours of the same, it is necessarye to knowe howe they binde vs christen people in the tyme of grace ex­hibited and geuen vs by oure Sauioure Iesus Christe. For this you shall vnderstande that the morall preceptes, because they be consonant and agreing to the light and iudgement of right reason, whiche is one in all men naturally prin­ted D in their Soules at their creation, they must nedes binde vs christian people as well as they bounde the Iewes. Al be it the Iewes as verye ignare & rude vnperfitly and grosely vnderstode the saide morall cōmaundements, as thinking it sufficient to kepe this cōmaundemēt. Thou shalt not kill, if they held their handes they thought it none offence to be angry w ^t their neighbour. To imagine mischefe against him. This imperfectiō of their grosse vnderstanding our sauiour Christ clerely taketh away, forbiddyng vs to be angry with our neighbour inwardly in our harte or by exteriour signes in word, hand, or in coūtenaūce. Mat. v. takynge away the very rote of homicide. [Page lxxxxiii] The iudicialles of Moises law as giuen by him, A hath this imperfection annexed, that they make a man to doe well for feare of punyshment more then for loue. And feare hath euer payn annexed, and therfore Moyses law was called the law of feare, and by that is a painefull law. It woulde abhorre a mans hart to heare how many tymes the payne of deathe is inculcated and repeted a­mong the sayd iudiciall lawes specially, but they as giuen by Moyses bindeth not vs Christē peo­ple, notwithstandinge because in manye pointes they be very ciuill and holsome rules to direct co­monalties, or particuler persons, wher Christen princes and noble counsa [...]les thynketh it good to take any of the saide iudiciall lawes of Moyses, and to stablishe theym, to order theyr subiectes, then the sayd subiectes be bounde to obserue and kepe them, not as giuen of Moyses, but as new­lye made by their owne superiours and rulers. But as for the Iewes ceremonies, because they B were the very figures and onelye significations of Christ to come, and of some sacraments & ceremonies to be vsed in Christes church in the tyme of grace now alredy exhibited and performed, gi­uen vs by our sauiour Christ. They must needes surceasse, for when the veritie of the sygnes and fygures be put in execution, the shadowes be of no efficacitie. It is mortal sinne now to vse them putting any trust of saluation in them, for in so doing we shoulde shewe oure selues to be of the Iewes faith, thinkinge that our redemption by Christ is not yet sufficiently performed, whych is [Page] plaine false and dampnable to be beleued. Not­withstanding C Christes churche is not clearelye without ceremonies, some ordeined by Christ, & by his Apostles, and holy fathers, by the comon consent of noble princes and commonalties, for the adorning, aduauncing and settyng furthe of Christes religion. For we haue sacrifices, sacra­mentes, sacred or halowed thinges and obseruā ­ces, proporcionably to the foure that (as I tolde you) were vsed in Moyses law, one most excellēt sacrifice is the busy and dayly sacrifice and offe­ring in the masse of the blessed bodye and bloude of our sauiour Christ, in the forme of breade and wine. This sacrifice we be taught and commaunded to vse by the eternall priest, after the order of Melchisedech, our sauiour Iesus Christ at hys last supper, sacrificing vnto his father bread and D wyne, turned by the vertue of his holy and mighty worde into hys owne bodye and bloude. And in this doyng most deuoutly is called to mans remembrance his blessed immolation on the crosse, and is presented vnto hys father for health and grace to theym that be a lyue, and for reast and quyetnes for all them that be departed in fayth. A contrite and a troubled hart for a mannes sin­nes the Prophet in the psalme calleth a sacrifice which almighty God will not despise. And in an other psalme God sayth by the same prophet, the sacrifice of laude and praysing shal do me honor, kyll the wantonesse of thy wyll, and the ranknes of thy fleshe in the loue of him, and so thou shalt set vpon Gods aulter, that is to say, on Christes [Page lxxxxiiii] crosse the most acceptable sacrifice vnto him, and A who so euer voweth and payeth to God all that he hath, all that he lyueth, all that he vnderstan­deth, (as the Apostles did) he offereth to God an holocaust, that is to saye an alburned sacrifice. For generally euery dede that we do, by whych we shewe our selues to cleaue and stickefast vn­to God, referred to an heauenlye ende, maye be called a sacrifice.

¶Sacramentes we haue also seuen in nom­ber, taking their efficacitie and strengthe at oure sauiour Christ, and left in the church as holesom medicines against the manyfold infirmities and diseases of our soules▪ These be the very few and manifest sacraments, in which the mercy of god B woulde haue his churche free and at lybertie as saynt Austine writeth in his boke of the customs of the churche to Ianuarye. And yet all these be not necessary for euerye man that shall be saued. For euery man taketh not holye orders, neyther euery man contracteth matrimony, many a man is saued without confirmation, and also wyth­out the blessed sacrament of the aulter, and with out extreme vnction that we cal Inoyling. Bap­tisme is necessary, and to theym that after bap­tisme haue fallen to mortall sinne, penance must nedes be had. And this seemeth to be the hardest Sacrament or ceremonie that Christe lefte in hys Churche, specially for that part of it, that is confession, in whyche we reueale and vtter to a mortall manne the synnes that afore were pri­uye and secrete betwyxte GOD and vs. [Page] But to mitigate thys confusion or shame, wee C must inwardly consider the losing of our synfull bondes, and by that to be set at libertie, oute of the deuils danger, & this shall make vs not to be ashamed to tell the truth for our soules sake. Let vs with all consider that he to whom we be con­fessed, is most straitly bound to keepe our coun­sayl vnder a more priuie seale, then we be our self bounde, and so we shall not neede to stycke nor shrinke to make a plaine confessiō. Sacred or ha­lowed thinges we haue very manye, as churches and Churchyardes, Chalice, Corporas, Cruets, Uestimentes, and other ornamentes of the ministers, doynge seruice in Christes churche, besyde their daily rayment, shewing distinction of them frō the laife which is a veri honest ceremony & necessary to be vsed, albeit a great many of vs prie­stes litle regard it, going in our apparell lyke the lay men, by that declaring that we be ashamed of D our order, and woulde be glad to pull our heade out of that yoke if we might. We haue also obser­uances of holye dayes, as sondayes and other so­lempne feastes by course succedynge after the re­uolucion of the yere. We obserue also certayn so­lempne times of fastinge, as the faste of Lent, & the Embre daies, and in the remēbrance of Chri­stes passion we punish our bodies with abstinēce and fasting euery fridai. The deuout ceremonies on Palme sondayes in processions and on good fridaies about the laying of the crosse and sacra­ment into the sepulchre, gloriouslye arayed, be so necessary to succour the labilitie of mans remembrance, [Page lxxxxv] that if they wer not vsed once euery yere, A it is to be feared that Christes passion wold sone be forgotten, the crucifixes erected in churches, & crosses by the highe wayes were intended for the same purpose, although some pestiferous persōs haue ouerthrowne them and destroyed them, for the very contempt of Christes passion, more then to finde money vnder them, as they haue preten­ded. We obserue as a necessary ceremoni likewise a sober silence in the church in time of preachyng the worde of God, and also while diuine seruice is a doyng, with manye suche other ceremonyes which were to long here to be rehersed.

¶And finally to speake of the iudiciall lawes the Iewes were neuer yoked nor troubled wyth halfe so manye gyuen to them, as we be pressed withal, what with ecclesiastical lawes and other statutes and actes aboue nomber. So that (as Sainte Austine in the booke of the customes of the church saith) the condition of the Iewes see­meth B more tollerable and easye to be borne, then the case that Christē people be in. For the Iewes neuer knewe the tyme of lybertie, and yet they were not boūd but only to the burdens expressed in Gods lawes, and not to mens presumptions as we be, in somuche that if a Iewe well learned in Moyses law, and conuerted to Christes faith, woulde consider hys former bondage whyle he was of the Iewes secte, and woulde conferre it to this bondage that he must lyue in wyth Chri­sten people, he would thincke Christes law much more vntollerable, thē Moyses law was to him. [Page] C For what with our iudiciall lawes and our cere­monials, we haue more layd vpon our backs, thē we can well awaye withall, and but verye fewe daies passeth ouer vs, but we breake a great many of them, and not without peryl to our soules. Then where is the swete promise of our sauiour Christ: Come vnto me all ye that labour and be o­uerburdened and I shall refreshe you, and make you beare lighter, for my yoke is sweete, and my burden but light. For this ye shall vnderstand, that com­paring the old law vnto the new law of Christe, we may consider Christes lawe one way, as giuē of Christ, and so very true it is that Christes law is muche more easye then Moyses lawe. For the iudiciall lawes be none left vs by Christe, but he biddeth vs to leaue all plees and actions, in so­muche that he wylleth vs not to requyre eye for eye, nor toothe for toothe as Moyses law wold, D but rather if a man would afore a Iudge claime thy coate, thou shalt not sticke with him, but ra­ther giue him thy coate and thy cloke withal. On a time there came one to Christ that had a mat­ter in variance betwixte him and his brother, a­bout the diuision of theyr enheritance or londes, and would haue had Christ to take the matter in hand and to call his brother, & to bid him deuide their possessions, that either of them might know his own: But Christ would none therof, and re­fused to be their Iudge in that behalfe, sayinge: O man, who made me your Iudge or the deuy­der betwixt you? I came not for that entent, I wil not medle in such matters nowe, & therefore his good scholer S. Paule writeth to the Corinthiās: [Page lxxxxvi] that it was a great fault amōg them that they had such iudiciall causes among them: why do not ye rather (sayth he) take wrong? why doe A ye not rather suffer to be begiled? And this we be bound to do, in case that by our extreme and gre­die asking of our own, there may be like to aryse some greater inconuenience, or yl example to our neighbour, but in case by our sufferance, malici­ous or couetous persons may take a courage or boldnes to persist in theyr yll doing. We be not bound so to refraine to aske our own, but rather with modestie and sober behauiour we mai afore a competent Iudge redresse the iniury done vn­to vs, & to require our right by iudiciall lawes, as well ecclesiastical as temporal, to which they that be subiect to the same lawes, be bound to o­bey, in asmuche as they be made by men, whom God hath constitute & set in power and authoriti B or by his secret counsail permitted & suffered to beare rule & authoritie, & to haue the ministratiō & execution of the lawes. Of the authority of prelates, successours to the Apostles saith Christe y ^t whosoeuer heareth thē hereth him, & whosoeuer despiseth thē, despiseth him▪ And generally of all rulers saith the Apostle, cōmaunding euery man to be subiect to higher powers. For ther is no power but of god, & the things that cōmeth of God be resonably disposed & ordred, & therfore he that withstādeth superior powre, withstādeth Gods ordinance, & they that so do, procureth their own dāpnation. And therfore of very necessitye they shoulde be subiecte to theyr heades, not onelye for feare of theyr anger and punyshemente, [Page] C but also for discharge of mens cōsciences, so that they shoulde do nothing contrarie to the princes and rulers of the people, but that they should ex­ercise the workes of Iustice and goodnes, wyth tranquillitie and quietnes wythout tortures or compulsion. Then consideringe that for our con­science sake we must obey the iust ordinaunces of our rulers, it is plaine that if we do contrary, we hurt our consciences with inobedience, negligēce and contempt, and so we sinne and deserue pain, whereof it foloweth that to obserue & kepe mās traditions, constitutions, and lawes, made by our superiours, hauinge authoritie ouer vs, as well for obseruing and keping of the ceremonies & other bound duties of the churche, as for other lawes temporall, godly deuised for the quietnes of the kinges subiectes spirituall and temporall, D is necessarie for our soule health. And that to disobey and contempne them, is pernitious and pe­relous, as Samuel said: Obedience is better thē sacrifice, for disobedience, repugnaunce, and resi­stance, is like the most detestable vice of sorcerye and idolatry. But whether we be bound vnder payne of deadly synne to kepe all the reasonable lawes and traditions made by men or not, it is doubtfull. For this ye shal vnderstand that some lawes bindeth men to do suche thinges as be ne­cessarye to obtayne the loue of GOD and of thy neighbour, as this: thou shalt worshyp one God▪ thou shalt do none adultery. And these also which be necessary because God hath commaunded thē: Thou shalt be baptised, thou shalt keepe holylye [Page lxxxxvii] Gods holy day, thou shalt be confessed to a priest A with all such as be necessarily deriued of them, & agreing to them, whether they be gyuen by God or by man, edifying charitie, and commaundinge to exchewe, and not to do the thing that is con­trarie to charitie. Nowe because charitie is the life of the soule, without which the soule is dead, whosoeuer transgresseth and breaketh any suche lawes, whether they be made by God or man, killeth his owne soule, and sinneth deadly. So that charitye is the verye true myrrour or glasse, by which thou maist trie and discusse & haue a great euidence, as well of thine owne dedes as of other mens dedes, whither they be godlye or diuelyshe, holy or sinnefull. Some positiue lawes there be that binde not so sore as these do, because the vi­olation and breaking of them, maketh not directly against the loue of God and of thy neyghbour. As the positiue lawes of fasting, the prescise ob­seruing of the ordinal in saying diuine seruice, the B lawes of humanitie or curtesie. And thys: Thou shalt make no lesynges, with a great nomber of temporal lawes, which a mā transgressing, doth not euer synne deadly, except there be concurrent a contempt or dyspisinge of the authoritie of the law, which maye make the offence that els was but veniall to be mortall. As in theym that wee haue heard of, that for very frowardnes and de­spite of superiour authoritie haue eaten fleshe in Lent, which after Easter woulde haue ben glad to haue eaten fishe, if they coulde haue gotten it. Penall lawes bindeth two maner of wayes, one [Page] way because the maker of the lawes wold haue C them kept, and we be bounde to obey theym, not onelye for feare of payne, but also for our consci­ence sakes. But they binde no way vnder payne of deadly sinne, in asmuch as it appeareth by the mindes of the makers of the law, that they wold not so sore charge the consciences of theyr sub­iectes, but that whē they breake the said lawes, whether it be with contempt or withoute, they shoulde suffer the temporall paines, determined & ordained for them that offende the said lawes. And so they binde the seconde way by the payne to be inflicte on the breakers of the same. Thys due obedience of the subiectes to theyr heades & rulers, and other premisses considered, al noble Princes and Prelates, and all others that com­monly be called to high counsels to make lawes, had nede maturely to consider, that in their offi­ces D they be Gods helpers, and the mean betwixt God and hys people, and to be well ware that they make none such humane traditions, as ma [...] barre or deface the law of God as they dydde, to whō Christ vmbraideth that they for their own lucratiue traditions, disswaded from the law of the honour of theyr parentes. Math. xv. And that they doe not binde suche heauye and vnportable burdens vpon their subiects backes, as they wil not set one finger to, to helpe men to beare Math. xxiii. as the Scribes and Pharisies did, whych then had the aucthoritie both temporall and spi­ritual vnder the Romaines. And that they haue no malicious eye towarde anye partie diuisyng [Page lxxxxviii] lawes for theyr neyghbours destruction, or exco­gitating A lawes for the impouerishynge of other men, alleuiatyng theyr owne charges, and ma­king others fal down vnder their burdens: The Prophet sayth to them that be constitute and set in suche authoritie. Psa. lvii. O ye children of men, if ye speake truelye of iustice and ryghteousnesse, then se that ye iudge streightly, neither declining on the right hand by affection to your selfe, or to your friende, neither on the leaft hand by malice or displeasure to your foes, or to them that you fauour not. Considering that the iust iudgement of God shall be against them that measureth the power that they haue receiued of God after their owne wickednes, & not according to Gods B lawes. Wher they that iustly and chari­tably haue vsed their authority, shall haue suche reward prepared for them in heauē as no [...]ong can tel, nor hart can think Of whiche that we may be partakers, he graunt vs, that for vs dyed. A­men.

THe gret wise mā king Salo­mō, y ^t by his wit searched out the natures & kinds of all creatures on erth as far as any man might, and dysputed & D reasoned of all the trees in the wood, from the highe Ceder tre growing in Libanus (where [...]uch trees be abun­dant) vnto the poore and lowe I sope, that gro­weth out of the walles, and that write and rea­soned of beastes and birdes, wormes and fishes, and to whom resorted people of all nations, and from all kinges of the world to heare hys wyse­dome, yet he confesseth Ecclesiastes. i. Cuncte res difficiles et non potest ea homo explicare sermone All thinges be hard to be knowen, & no man can [Page lxxxxix] perfitely expresse them by mouth. For (as the Logition A speaketh) we knowe not the substantiall and perfite dyfference and distinction betwyxte creatures of the world, that we se afore our faces euery day. Therfore it is no merueil though our wits be very thin, feable and weake to vnderstād the holy scriptures. For the faire beuty of godlye truth comprised and contained in the scriptures, lyeth so priuely hid like a heauenly treasure, layd vp in them, that it wyll not appeare but onely to them that seeke and searche for it, wyth a whole minde, and with a clere hart. And in asmuche as mans reason is grosse, and combred wyth many ydle thoughtes, and with muche busynes of the worlde, running in mans minde, this maketh vs the more blinde & vnmete to finde the sayd trea­sure, specially because that in spirituall and hea­uenly matters (as Saint Paule saith) we se but as it were in a glasse obscurelye, and as a thyng farre of vnperfitelye. And beside this I knowe B that the thinges that be spoken of in Gods holye and liuely worde be endited by the holy spirite of God. Wherefore it is not for euery man to exa­mine thē and discusse them, after his own iudge­ment, for no man may worthely medle wyth hys doy [...]ge, but he that hath the holy spirite, and spe­cially that gift of the holy spirite that S. Paule speaketh of .i. Corin. xii. Discretio spirituum, where he sayth, that to some man is giuen the spirit of sapience, to iudge and reasō of celestial matters, to other the gift of sciēce in lower exercise: to som is giuen faith by the same spirite. To som power [Page] C to discerne spirites, to know when the good spi­rite speaketh, and when the bad and noughtye spirite speaketh. In catholike and true expoun­ders of scriptures, speaketh the good spirite, in heretikes speaketh the bad and noughty spirite. And in the holy scripture which is the worke of the holy spirite, of the holy gost, for he inspireth all the writers of the holye scriptures, he is the chiefe author of holy scripture, and they that be named the doers thereof as Mathewe, Marke, Luke, Iohn, and S. Peter, whom we haue now in hand, be but as the Scribes, Notaries, Scri­ueners, and as it were the very quils or pennes of the holy goste. Lingua mea calamus scribe (saith the Prophet.) In the holye scriptures (I saye) when a texte maye haue diuers expositions, and may be diuersly taken, and euery way good and catholike, yet to attaine to the verye prescise and D true meaning of the holy gost, is no small grace, this is the grace of Discretiō, of spirites, or of put­ting difference betwixte spirites. And withoute this gift no mā shal be able to pas fafely through the scriptures without a foyle. Nowe who shall haue this gift, and who shall lacke it, it standeth chiefely in Gods handes, and not in our merites and deseruing. For these considerations it is no merueil that it be perilous to speake of almigh­ty God, & of heauenly or godly causes, far aboue our reache. In somuch that many wise and wel learned men haue rather chosen silence, & to hold their tonges then to take labours in expoūdinge or preching y ^e scriptures. But this is not inough for thē, to whom the office of teaching is cōmyt­ted. [Page c] As to bishops to whō is cōmitted the whole cure of their dioceses. To Archdeacons, persons, vicars & al other hauing cure of soules, to al such A it is very hurtfull & noysome to kepe silence as s. Paule full well considered saying .i. Corin. ix. Ve mihi est si non euangelizauero I am sure of wo e­uerlasting if I do not preach. Christ biddeth scruramini scripturas: search & labour in y ^e scriptures: he biddeth vs also, seke and we shall finde. There­fore we must search & seke least we heare the re­proche that Christe gaue the malicious Iewes. Erratis nesciētes scripturas ne (que) virtutē dei: You er, you go out of the way, for ignorance of the scrip­tures, & because you know not the vertue & po­wer of god. S. Paule calleth our sauiour Christ the vertue and power, and the wisdome of God. Christū dei virtutē et dei sapientiā i. Cor i. Thē cōsidering B that Christ is the vertue & power of god, & who so euer knoweth not the scriptures, kno­weth not y ^e power & vertue of God, it foloweth that he that knoweth not y ^e scriptures, knoweth not Christ, & the more knowledge that you haue of the scriptures, the better you know Christe, & the lesse knowledge that you haue of the Scrip­tures, the lesse you know Christ, & to be ignorant or not to know the scriptures, is to be ignorant & not to know Christ. An other occasion I haue to labour in the scriptures, & to expound them to you which is cōmen to me with master Deane of this churche, and to all my brothers Canōs here (Not speakynge of my Lorde oure byshoppe, whyche I doubte not but he full well consyde­reth hys dutye to GOD and to hys flocke. [Page] C The occasion is this: although I be neither par­son nor vicare nor curate of this good and wor­shipfull flocke, yet there is an other yoke layd as well vpon my necke, as vpō other of my brothers here, by which I feare least there wyll come wo to vs afore God, except we preach the scriptures vnto you, performing the thing that we haue ta­ken vpon vs, byndyng our selues to the statutes that the Kynges moste gratious Maiestye hath deuised for the ordering of all vs the ministers of this his church, in which it is prouided that mai­ster Deane and euerye Canon, shall preache or cause to be preached certayne Sermons yearely at this church. Therefore I wyl forget my owne imbecilitie, weakenes, and vnhablenes, and ac­cording to the porciō and measure of that talent and litle knowledge that God hath giuen me, I D wyll auenture vpon the exposition and declara­tion of this first epistle of the blessed Apostle S. Peter, after my best power, helping and settynge fourth the veritie, repelling and reprouing falsity Trusting to Gods helpe which neuer fayleth thē that trust vpon him, that my sayd labour shall be as wel profetable to me, as fruteful to them that shall heare me. The matter is harde (as all scrip­ture is) but it is full of good learning, and of fa­therly counsell, very mete for a Christen soule to learne and to folowe, therefore my labour shall not lacke, hoping and trustyng in Christes helpe, and in hys holye spirite, whych I shall muche the rather obtayne, if you wil vouchsafe to buttresse me, helpe me, and comfort me with your praiers.

[Page] Petrus Apostolus Iesu Christi electis aduenis dispersionis Ponti Ga­latiae, Cappadociae, Asiae, & Bithiniae▪ secundum prescientiam Deipa­tris. A &c.

Petre Apostle of Iesu Christe, vnto the straungers dispersed in Pontus, Galatia, Cappadocia, Asia, and Bithinia, electe accordinge to the foresyghte of God the father, to haue your spirit sanctified, to haue obe­dience, and to haue the bloude of Christe sprinkeled vpon you: Grace and peace to you be multiplied.

This is the salutation that this blessed Apo­stle Saynt Peter begynneth his letter with all. As the maner is when one frende wryteth to an other, fyrst he beginneth with recommendatiōs (that be salutations) & consequentlye procedeth to his purpose. Accordinge to the same maner, I wyll fyrste declare these recommendations vnto you, whiche done, when I shall come to his pro­cesse, B I shall tell you his principal purpose in his epistle, and prosecute the same perticuletlye and in percels as it lyeth in the letter. Fyrst we must considre who wrote this letter: Seconde, to whome he wrote it: Thyrde, frome whence he wrote it: Fourth, for what purpose and intente he wrote it. For the fyrst it appereth, that Saint Peter Christes Apostle writte it, whiche was fyrst called Simon, Christ turned his name, and where afore he was called Simon, Christ called him Peter. Ioh. i. Blessed S. Andrew, one of S. Iohn Baptists disciples, after he had diuers ti­mes heard his maister geue excellent testimonye and commendations of Christ, and on a time S. Iohn and two of his disciples, of which S. An­drew [Page] C was one, stode together and sawe Christe go by, and then sayd S. Iohn, Lo the lambe of God, the sayde disciples made no more tarienge, but lefte theyr olde maister (supposinge he was content they should do so) and folowed Christe, and taried with him, where he abode al that day vndoubted with most heauenly lessons, and god­ly learning, although the scriptures expresse not what they were. In this appeareth the excellent prerogatiue of this blessed Apostle S. Andrew, in as much as he was the fyrst taken to acquaintaunce with Christe of all the disciples, and also his aboundaunt charitie, in as muche as he dyd not kepe to him selfe the treasure that he hadde founde, but would not rest tyll he had made his D brother Peter partaker of the same. As sone as he found his brother then called Simon, he said to him, we haue foūd Messias, whiche is as much to say in English as anointed. We cal him Christ after the greke word, for Messias in the Hebrew▪ Christus in the greke, vnctus in the latin, anointed in the englysh, is all one. Saynt Andrewe as I sayde broughte him to Christe, whiche looked vpon hym and sayde. Tu es Simon filius Iona, tu vocaberis Cephas: Thou arte Symon the sonne of Iona, thou shalte be called Cephas in the He­brewe, whiche is as muche to saye in the Greke and in the latyn as Petra. Hieronimus super epi­stolam ad Galath, capit. ii. Non quo aliud significet Petrus, aliud Cephas, sed quod quam nos Latinae & Grecae Petram nominemus, hanc Hebraei & syri pro­pter lingue inter se viciniam Cepham nuncupent. [Page cii] And by this (nowe by the waye) is confounded A the ignoraunce and erroure of certayne summa­listes, takynge for one of theyr strongest reasons for the supremitie of the pope of Rome, this text spoken to Peter, Tu es Simon, tu vocaberis Ce­phas, whiche they interpretate caput, a heade, as thoughe Christe sayde, thou shalte be called the head, concludynge of that, hym to be the heade of the Apostles, and consequently his successors the popes of Rome to be heade of all the churche of all countreys, whiche thoughe it be very true, yet this texte proueth not so muche: for in the texte it is sayde expresselye, Cephas quod inter­pretatur Petrus: Cephas by interpretation is as muche to saye as a stone, or of stone (yf it be an adiectiue.) Here such summalistes would plain­lye B destroye the texte of S. Iohns Gospell, to make for theyr purpose, which nede not, for ther be as well holye Scriptures as aunciente wry­ters, whiche proueth abundauntly the sayd pri­macye of the pope. Therefore lette vs take the texte as it is meaned, for the chaungynge of Si­mons name into Peter, whiche soundeth in the Englyshe (as I sayde) a stone, or of stone. Christe that is the true and sure stone vpon whyche the Churche is buylded, gaue him a name deriued from him selfe, that lyke as he is the fyrme and faste stone, so shoulde Symon be all one with hym, and of stone with hym, as all we of the name of Christe be called Christians, and should be all one with hym. And morallye Simon the [Page] sonne of Ionas was called Peter. Symon by C interpretation is as muche to saye as obedient: Ionas a doue, moste gentle, hansome, and tame byrde: Obedience is the chylde of the doue, of gentlenes and curtesye, and that we be obedient to good counsel, to godly exhortations, or to our maysters, it commeth of a gentyll and curtyse hearte, for gentlenes gendreth obedience, & they that be proude, stubborne and sturdy, wyll neuer be obedient: they that be obedient shal chaunge theyr name into the better, they shall be Peter, fyrme and faste in goodnes, by that they shall be incorporate to Christ, the fyrme and fast rocke & foundation of all our goodnes, we shalbe called Christians or Christen men and women, and by that we shalbe the children of God, the frendes of God, and the body of God with Christe, and coperteiners of his enheritaunce, and kingdome D with hym. And in this that Christ chaunged the name of Symon into Peter, he declared that it was he that by his godheade had aucthoritie so to do, and that it was he that in the olde testa­mente chaunged the name of Abram into Abra­ham, of Sarai into Sara, of Iacob into Israel, as now he called Symon, Peter, and Iohn and Iames the sonnes of Zebede he called Boaner­ges, quod est filii tonitrui. Marc. iii. the children of thondre. It foloweth in the texte. Apostle of Ie­sus Christe. Apostolos in the Greke is as muche to saye as one that is sende: it is the name of an office, accordynge to them that Christe chose to be sende forth thorough all the worlde, to preach [Page ciii] the good tydinges of remission of synnes by Christe, and of lyfe euerlastinge. But this name A is not appropriate to them onely, but it agreeth also to manye other, as well in the olde testa­mente as in the newe. Moyses was a blessed prophete, and he myghte also be called Apostle, because God sente him to do his message to Pharao kynge of Egypt. Exo. iii. where he excused his vnhablenes▪ desyrynge God to prouide an other to be sente thether. And it is wrytten. Esai. vi, Quem mittam & quis ibit nobis? Whome shall I sende (sayde the voice of almyghtye GOD) and who shall goe for vs to this people, Esaye aun­swered. Ecce ego, mitte me, Lo, here I am, sende me. Saynt Iohn Baptist fuit homo missus a deo, was sente from God, and by that he was Apo­stle, he was also a prophete, and more then a pro­phete. And Saynt Paule calleth Christe Apo­stle. Heb. iii. Considerate Apostolum et pontificem B confessionis nostre Iesum. In as muche as God the father sente hym to be incarnate for oure re­demption. Saynt Hierome on the begynninge of the Epistle to the Galathians, putteth a di­stinction of .iiii. manners of Apostles. One kīnde of Apostles be they that be sente, not from man, or by man, but by Iesu Christe, and GOD the father, as Moyses, Esaye, Iohn Baptiste, Pe­ter, Paule, with theyr company. Of the seconde manner be they that be sente of GOD by man, as by a meane betwyxte GOD and them, as Iosue was made the guyde and instructoure of the people of Israell by Goddes wyll, declared [Page] C by Moyses, whiche in Goddes behalfe put hym in aucthoritie. Nu, xxvii. And so I doubt not but S. Augustine Anglorum Apostolus, was sent of God by the ministerye and settinge furth of S. Gregory, one of the best bishoppes of Rome that euer was after S. Peter) into this realme, to cō uerte the people to Christes fayth, and so he dyd spedely, God assisting and helping forth his god­ly purpose. And lykewyse when the kynges ma­iestie, or the prelates vnder him, sende furth ca­tholike preachers amonge the people, sincerelye to instructe them to vertue, it is to be supposed that they be Apostles sende of God by man. The thyrde maner is of them that by mans fauoure & affection, more then for learninge or any good condition in them, be sent or set furth to take v­pon D them the office of preachinge. And yet they lowly consideringe theyr infyrmitie and inhabi­litie, and the highnes of the office, that they be put in, by prayer, and exercise of study may come to suche grace, that they maye worthely execute the Apostles office, that they toke vpon them. The fourth maner of Apostles, be neither sent by God nor good man, as pseudapostles, false prea­chers of heresies, scismes, discention, and diuisiō, of whiche speaketh Paule .ii. Cor. xi. Such pseude Apostles, or false Apostles, be subtill and disceitfull workemen, disguisynge them selues into the Apo­stles of Christ, and no marueil, for Sathan as self disgi­seth him selfe into an Aungel of light, therefore it is no meruayle thoughe his ministers and ser­uauntes do so lykewise: They speake in Goddes [Page ciiii] name as though God sent them, & yet God sayth A not as they saye, neither sent them to do his er­rande. Suche was not blessed S. Peter, but he was sent by almighty God our Sauiour Iesus Christ, as he sayth here in this salutation or gre­tynge. Iesus, is as much to say as a sauiour, and therefore in as muche as Christe by reason of his godhead, was euer a Sauiour of the worlde, he had that name from the beginning of the world, and also afore the world was made, because that he euer intended to saue the worlde, after that it shoulde perisshe. And for this cause the Aungell Gabriell, when he had Ioseph that he shoulde not put away Mary his wife, but cherysshe her, declaringe that the chylde that she went with al was begotten, not by anye misorderinge of her B virginall bodye, but by the operation of the ho­ly goost, and that he shoulde call the chylde Ie­sus, because he should saue the people from their synnes. The Aungell bad him not geue him that name, but bad him that he shoulde call him so, by the name that he had euer, for he was euer a Sauiour. Manye we reade of in the olde testa­mente that were called Iesus, as Iesus Naue, otherwise called Iosue, and Iesus filius Iosedech Eccl. xlix. and Iesus filius Syrach. Eccl. l. but none of them could saue the people from theyr sinnes, but only our Iesus the sonne of Mary y ^e virgin.

Christ, is as much to say as anoynted, & so was oure sauiour Christe with the oyle of gladnes, that is to say: with the grace of the holye gooste, signified by the gentyll supplenes of oyle▪ pre cō ­sortibus [Page] tuis, better, and aboue his felowes. By C that the Prophet compareth him to his felowes ye may playnely vnderstande, that he meaneth of the manheade of Christ, by whiche he become oure felowe, for the godheade is but one, & hath no felowe in substaunce. Kinges were annoyn­ted, and so were preistes, and also prophetes, e­uery one of them for diuers offices, and with materiall oyle: but Christ was oynted with spiri­tuall oyntment of the holy gooste, and also not onely for anye one of those three offices, but for them all thre, for he was and is kinge and preist, and a prophete. Therefore the prophet sayde full well pre consortibus tuis, aboue al other men, whi­che was perfitly declared, perfourmed, and ful­fylled, when he was baptised in Iordan water, & the holy gost descended lyke a doue, and lyght vpon him, and abode in him. Ioh. i. Now I must (according to my promise) declare, vnto whome D S. Peter wrote his letter or epistle. He wrote it to the straūgers dispersed in Pontus, Galatia, Cap­padotia, Asia, and Bithinia, chosen by the prescience and foreknowledge of God the father. Aduenae straungers were called among the Iewes suche as were gentils or paignims borne, & for deuo­tion to one God, were conuerted to the rites and lawes of the Iewes, & were circūcised, and kept their ceremonies as the Iewes did, and these by the Greke worde were called proseliti. Manye suche there were in olde time, & euen in Christes tyme, of whiche verye many were conuerted to Christes faith by the preaching of the Apostles, [Page cv] and by the wonderous miracles that they sawe wrought euerye daye by the power of Christes A name, like as an infinite number of the Iewes were conuerted to Christes fayth, anone after the commyng of the holy Gost vpon the apostles by whose grace and comfort they preached bold­ly, and Christe euer wrought with them, confir­mynge their preachynge with signes and mira­cles, aboue mannes power to do. Notwithstan­ding assone as .s. Stephā was slain for Christes faythes sake, there rose such a persecution amōg these newe christen people that they fled, & were scattered & dispersed abrode into diuers coūtreis all, except the apostles, And the same apostles af­ter thei had made .s. Iames the lesse, the sonne of Alphei, bishop of Ierusalē, they thought it neces­sary to go abrode among other naciōs to publish B the faith of christ, at which time there is no dout but .s. Peter went abrode among the gentils as wel as other, for it was he that had first reuela­tion so to do by the vision that appered to hym in Ioppe, vpon which he went to Cornelius captain in Cesaria, & to him and to his family & company preached Christ as it is plaine. Act. x. And many sure & auncient auctours write that after thor­dination of .s. Iames bishop of Hierusalem, S. Peter came to Antioche one of the chefe cities of Syria, and there taried a while preachynge Christ and proceaded further into the countreys that be here spoken of, in the Salutation at the begynnynge of thys Epistle. pontus, Ga­latiae, Capadotia ▪ and other, and occupied the [Page] C tyme amonge them by the space of fyue yeares after some, & bi the space of .vii, yeres after other and thē came backe to Antioche & there cōtinued bishoppe and chefe instructour of Christes flock, for the space of seuen yeres more, and from thēce chased awaye Simon Magus, and detected his er­rours. And afterwarde hearde that the sayde Simon magus was come to Rome, and had there diuine honours done to hym as to a GOD, and had Images erected in his honour, and that he made all the Citye to dote vpon hym like madde mē, for this occasiō he came to Rome as Eusebius saieth. Li. ii. ecclesiastice historie. ca. xiiii. and there within a while quenched the blindnes of Simon Magus, and of that deuillysh womanne that he D had in his companye, by whose disceitfull force­rye he allured manye to geue credence to hym. And that Saint Peter beinge at Rome, wrote this Epistle, and sent it from Rome, as well to such straungers as were dispersed and scattered abroade in the countreys of Pontus, Galatia, capa­dotia, &c. by occasion of persecution, as to all o­thers inhabitantes of the same coūtreys among whiche he had preached in his longe and payne­full progresse, and had conuerted thē to Christes fayeth, whiche all he counted as straungers to the worlde. And so in the seconde chapter of this epistle, he prayeth them to take them selues, say­inge: Obsecro vos tanquam aduenas & peregrinos. Euen like as we haue in the actes of the apostles xv. That saint Paul after he had planted Chri­stes Gospel in the countreys where he hadde la­boured [Page cvi] preachynge, he vsed to take an oportuni­tie A and conuenient tyme to go throughe agayne from place to place to visite them, and to se whe­ther they persisted and stode as firme and fast in fayeth as he had left them. In like case Saynte Peter hauynge so busie a piece of worke and so great a charge on his hande, as to teache al that huge and great citie of Rome, then being lordes and rulers of the worlde, in whiche then was in maner a confusion of all vices and synnes, of all opinions, of all supersticions and errours by cō ­course of all nacions resortynge thither, for de­cisions of causes which doubtles brought wyth thē the supersticions, and the vices▪ and noughty liuynges of their countreys, as wee se by experi­ence, where little cōcourse of straungers is, there B is playne maner of liuyng, and after one maner, but in port townes they be of an other sort. The Germayns and Sarons brynge in their opini­ons. The Frenchmen their new fashions. Other coūtreis geuē to lechery, runne to the open bars or stues. And for such cōfusiō of the inhabitātes. Saint Peter in the ende of this his first epistle calleth Rome by the name of Babilō, as you shal heare (by Goddes helpe) when wee shall come to that place. For this exceadyng charge that, s. Peter had take vpon him, he might not intende to go amonge them agayne, to confirme theim, and to make them more stedfaste in fayeth, but sent to them this excellent and noble epistle, ful of fatherly counsayle, whiche they myght euery day read, to make them remember their maister, [Page] and to liue accordynge to hys doctryne that he C hadde geuen theim. But nowe riseth a doubt of no smal importaunce. Saint Paule in his epistle to the Galatheis in the firste Chapiter, saythe that after his conuersion he toke his iourney in­to Arabye, and after he had laboured a season in that countrey, he retourned agayne and came to Damascus (the chiefe citye of Siria. Esay. vii. Ca­put Syrie Damascus.) And then after three yeres of his cōuersion, he came to Hierusalē to see Pe­ter, & taryed there with him. xv. dayes, & there he sawe none other of the apostles at that tyme, but onely saynt Peter and Iames the lesse called Christes brother, whiche then was made bishop and ouerseer of Christes churche in Hierusalem: For all the residue of the apostles were then di­spersed abrode to preache the worde of GOD. After this Saynt Paule (as he sayeth) went a­brode D into the coastes of Siria and Celicia, where he was brought vp in youth. For he saieth of him self. Act .xxii. Ego sū vir Iudeus, natus in Tharso Cili­ciae. I am a Iew by kinred born in Tharsus, a city in Cilicia, which is a coūtrey in mayne Asia. For y ^e Iewes wer not al born in Iury, but as their pa­rēts wer dis [...]abper;sed into al coūtreis, so thei had their children in diuers countreys. And thē after .xiiii yeres, s. Paul came againe to Ierusalem to con­fer the gospel that he preached, with the apostles y ^t were the pillers of the Church, Peter, Iames, and Iohn, whiche he founde then at Hierusa­lem. Nowe good frendes take hede. Heare we haue of saynt Paule whiche in the place alledged [Page cvii] swore, & toke god to witnes, that he lyed not, we may wel beleue hym, & must nedes so do, the ho­ly A gost spoke in him. Here (I saie) we haue firste iii. yeres next after Paules conuersion afore his cōmynge to Hierusalem, when he taryed there wyth Peter fiftene dayes. And then we haue fouretene yeares more afore he came to Hieru­salem to conferre hys preachynge wyth the o­ther Apostles, and at bothe tymes he founde Sayncte Peter at Hierusalem. So that by this wee haue, that Saynte PETER was at Hierusalem, seuentene yeares and more af­ter Christes ascention, for .s. Paul was cōuerted in the first yere after Christes ascentiō in Febru­ary next after as the church represēteth, at that tyme, kepyng the feast of the conuersion of S. Paule. Nowe (I praye you) when went sainte Peter abroade amonge them that were disper­sed in Pontus, Galatia, Capadocia, &c? And when B was he bishoppe of Anthiochia? To this I saye that as for the three firste yeares that Saynte Paule spoke of, Saynte Peter taried verye much at Ierusalē wyth Iames, there to order the Primatyue & first churche of Christe in all the worlde. Their presence because they were of hyghe reputation, was verye necessarye for that purpose, so that in all that tyme I thynke he went verye little amonge the Gentyles, ex­cepte it were by some chaunce, or by reuelati­on, as he came to Cornelius at Caesaria. His most laboure was aboute the conuersion of Iewes, to conuerte them to Christe.

C Then afterwarde in the .xiiii. yere that .s. Paule speaketh of (the churche of Hierusalem beynge reasonablye well stablished) there is no doubte but saint Peter went abrode into all countreys preachynge Christe chieflye to the Iewes that were dispersed into many coūtreys, there liuyng like straungers, after the persecution that roose after the martirdome of saint Stephan, and for many such troubles as fel vpon them, exhorting them to pacience, and declarynge that throughe many troubles wee muste come into the kynge­dome of God. And in this time he sticked for no labours, but came to the coūtreys of Pontus Ga­latiae. &c. Coūtreys of mayne Asia, of which some of them be almost as farre north east from Hie­rusalem, as we be northwest, and to them prea­ched D Christes fayth, and returnyng backe, came againe to Antiochia, where he taried and ruled Christes flocke as bishoppe there by the space of seuen yeres or more. Saint Hierome sayth. Su­per Gal. ii. Primum episcopum Antiochene ecclesiae Petrum fuisse accepimus, & Romam exinde transla­tum. From Antiochia he wente to Rome to con­uince Simon Magus (as I saide afore.) And from Rome came backe agayne vnto Hierusalem to a counsail in the eyghtenth yere after Christes as­cention, at which time .s. Paule was warned by reuelation to ascende also to Hierusalem to con­ferre his Gospell wyth the other Apostles, and there met with Peter, Iames, and Iohn, as he sayth in the seconde chapiter to the Galathians. And then saynt Peter toke his leaue and retur­ned [Page cvii] to Rome againe, where he continued, and in A the countreys thereabout to his liues ende. And from thence he wrote this Epistle as I sayde. Now if I shall perfourme the exposition of this epistle, as I haue taken vpon me, I must some­what speake of these countreys that saint Peter rehearseth here in the salutation of his letter, for here they be written as you haue heard. Pontus, Galatia, Capadocia, and so furth. Therfore if they shall not be somewhat set furthe and declared, whereto be they written here? If they shall not be described vnto theim that heare or reade this epistle, let them be striken out of the boke, whye should thei cumber any more paper? To heare of them shall be pleasant to al men that deliteth in naturall histories of Geography, or Cosmogra­phye, B and to all mariners and marchauntes that haue trauersed the seas. And to them that wold haue their soules edified in vertue, it shall not be vnprofitable, by reason of some morall learnyng that may concurre amonge. For this you muste first vnderstande that Mare mediterraneum, the middely earth sea, whiche our marchauntes cal­leth the Leuant commeth out of the maine occean sea, runnyng into the lande at a verye narrowe entrye, called the straightes, betwixt two moun­taines or rocks, one called Calpe in Granado, on the south parte of Spaine, and the other called Abila, in Mauritania, where y ^t Mores inhabite. And the saide mountayne called Calpe, our mar­cauntes calleth Calis, addynge to it for the euyll and daungerous passage by the same Malis yll, [Page] [...] [Page cx] [...] [Page] after the language of the countrey, there Calys C Malys. Ill Calys, because of a great multitude of ragged rockes liynge in the thresholde or bot­tom of the saide gate, so that when any ship shall passe in or out at the saide streicte, the mariners must be sure of an high water, and a measurable winde, els they shall finde it an yll passage and perilous. The said two rockes, cleues, or promō ­tories, bee called Gades and Columne Hercules. Hercules postes, and standeth one on the one side of the sayde entre, and the other on the other side and maketh lyke a gate into the Leuaunt. And as Pliny writeth, In prohemio terc [...]i naturalis historiae. It is but fyue myles broade, where it is strayghtest, and passeth not tenne myles ouer where it is broadest. pomponius Mela agreeth, saiynge: Libro primo. Non amplius decem mi­libus passimum patens. A wonderous worke of GOD, by so narrowe a passage to brynge in­to D the mayne Lande so great a Sea as it ma­keth, runnynge furthe Eastwarde, and leauing Affrique on the ryght hande, and Europe on the lifte hande, tyll it come as farre as Celiciae, in maygne Asya, and there stayeth in a certayn bay called Sinus issicus, the baye where the riuer of Issus openeth into the same sea, and it goeth no further Eastward: enuironnyng and conteinyng within it self a great multitude of the most ferti­ysles that we can read of, and specially the excel­lent Isle of Cyprus, Notwythstandynge afore the said Leuaunt become so farre Eastwarde, it turneth Northwarde, longe and many a myle. [Page cix] Fyrst it runneth together and entreth into a na­row streict called Hellespontus, muche narower A then the said yate out of the Oceane into the Le­uaunt that I nowe spake of, for this streicte pas­seth not much thre quarters of a myle ouer, and whan it is past that streicte, it spreadeth abrode agayne like a sea, and is called Propontis. Then yet more Northwarde it runneth togither into a narower streict then any of the two that I haue spoken of, this streict is called Thratius Bospho­rus. The countrey of Thracia, where Bizantium, nowe called Constantinople, is cheife citie, is on the West parte of it, and the sayde Constanti­nople lieth nigh to the same streict. This streicte is so narowe, that in caulme wether men maye heare byrdes singe frome the one point to the o­ther, and mennes voyces also from Europe into B Asia, and contrarywyse, out of Asia into Europe. When the sea passeth that streict, then it sprea­deth abroade into a marueilous great sea called Pontus Euxinus, And yet agayne gathereth it self together into as narow a streicte as this that I spake of last, and it is called Cymmerius bospho­rus, and beyonde him it spreadeth abroad againe into a huge meare or standing water called Meotis, into whiche runneth the fierce and swifte ri­uer of Tanais comminge oute of the mountaines of the North, and is drowned in the sayd Meo­tis. Here haue you hearde (more shortely then the matter requireth) the course and wayes of the middle earth, sea, or leuaunt, whiche you maye more sensiblye perceiue, yf you wyll conferre my [Page] C sayinges to a table or mappe of the worlde. In the sayd Leuaunt be Ilāndes, as Pomp. Mela reconeth about .C.xl. of whiche some be the moost excellentes of the worlde, speciallye in the forth­right course betwixt Calis Malis, & Cilicia, there is Corsica, where the Romaines haue their vyne cors. There is Sardinia, Sicilia, and Creta, whiche we call Candy, there is the most fertyle and fruit­full Ilande of Cyprus. And towarde the mouth of the retourne Northwarde, called Hellespon­tus (that I spoke of) is the well knowen Ile of the Rhodes, latelye inhabited with Chry­sten men, nowe by the rage of the Turke, peruer­ted to myserable subiection and bondage.

Nowe for the texte you shall vnderstande, that D these countreys that Saynt Peter speaketh of lieth in greate Asia, whiche is the thyrde parte of the worlde, deuyded frome Affrike by the ryuer of Nylus, that runneth thoroughe Egipte, downe vnto the sayde myddle earth Sea, or le­uaunt, & deuyded from Europe, by the seas run­nynge Northwarde into the standynge water called Meotis, and by the swyfte ryuer of Ta­nais, runnynge oute of the mountaynes, in the North parte of the worlde, and descendinge into the sayde Meotis. And the sayde Asia conteyneth in quantitie more grounde, then both Affricke and Europe doeth. And the sayde countreys that Sainte Peter preached in, and to whiche he wrote his lettre or Epistle, lyeth not so in ordre as Saynte Peter, rehearseth [Page cx] them, but Saynte Peter rehearseth them oute A of theyr ordre of purpose (I thinke) meanynge that vicinitie to Ierusalem, or prioritie in re­ceauinge the fayth, doeth not derogate or hin­dre the other that were later conuerted, but that fyrste and laste, all is one in Chryste: As Sainte Paule in a lyke speaketh. Galath. iii. Non est Iudeus, neq, Graecus, non est seruus, ne (que) liber, non est masculus, ne (que) femina, omnes enim vos vnum estis in CHRISTO IESV. Furtheste of frome Ierusalem, and mooste Northwarde lyeth Pontus, on the Easte side of that broade sea called Pontus Euxinus, that I spoke of euen nowe. Pomponius Mela, capite de summa Asiae de­scriptione. Circa pontum aliquot populi alio alio (que) fine omnes vno nomine pontici dicuntur. Hieroni­mus B de nominibus Hebraicis. Pontus regio multa­rum gentium, iuxta mare ponticum, quod Asiam Europam (que) disterminat. It conteyneth dyuers countreys, and of diuers languages. There is Colchis, where Iason hadde the Golden fleice, as Poetes faine. Mithridates that noble kinge, that kepte open warre with the Romaynes by the space of sixe and fortye yeares, was kinge there in Ponto fyrste, and afterwarde of Armenia, Capadotia, and of the mooste parte of all maygne, and greate Asia: And I thincke verelye it is twoo thousande myle aboute by lande frome Ierusalem, where Sayncte Pe­ter begonne to preache. In whiche all Bys­shoppes, and all they that haue taken vppon [Page] them cure of soules, or the office of preachinge, C haue example to take paines and labours in mi­nistringe the worde of God to theyr people, and not to lie at reste & pleasures in a corner at their manours. Next to this is Capadocia, where S. George the martyr was borne, as appeareth by his legend, & this Capadocia hath on his North coaste the sayde sea Pontus Euxinus, and it run­neth a long on the same sea, and hath on his east side both Armenyes the lesse and the more, and is deuided from the greater Armenye, by the ryuer of Euphrates, and extendeth southwarde as farre as Cilicia that I spoke of, and hath on the Weste side Bithinia, Galacia, Paphlagonia. Then by the sea coaste Bithinia lyeth next, and it lyeth against Constantinoble, sometyme called Bizancium, in so muche that the East point of the lande, making the streict called Thracius Bosphorus, is in Bithi­nia, D and parte of Bithinia lyeth on the sea that is on the South part of that streat called Propon­tis, & parte of it on the North parte of that streict on pontus Euxinus. And in the sayd Bithinia is the citie called Nicea, where the gratious Emperor Constantine, with .CCC. and .xviii. bishops, kept the moost autenticall and blessed counsell, called concilium Nicenum, in whiche Arrius heresies were condempned, and manye blessed statutes made. Then commeth Galacia, sometime called Gallogrecia, it lieth withoute the streicte called Hellespontus, southward, super mare Egeum, and in this countrey S. Paule had laboured as wel as S. Peter, and had instruct them very perfit­lye [Page cxi] in Christes fayth. Notwithstandinge by pseudapostles, and false preachers, they were A broughte into the Iewes ceremonies, whiche when S. Paule knewe, he writte to them a ve­ry earnest epistle to call them home agayne, you haue it amongest his other epistles, called the E­pistle to the Galathies, or Galathians. Then com­meth Asia the lesse, which is but a part of maigne Asia, that (as I tolde you) is the thyrd part, and greatest parte of the worlde, and in this coun­trey standeth the noble citie of Ephesus, in which sometyme was the famous temple of Diana, that is spoken of. Act. xix. And to the people of this citie. S. Paule wrote his epistle, intitled, the epistle to the Ephesies, or Ephesians, The country is exceadinge welthy and fruiteful, and the peo­ple excedingely geuen to carnall pleasures, ther­fore S. Paule called them beastes. i. Cor. xv. Si ad bestias pugnaui Ephesi quid mihi prodest. &c. B Here I haue breifely declared the site and stan­ding of these countreys that S. Peter speaketh of in his salutation and beginning of his epistle, you must not thinke that all these countreys be immediat and next to gether one to another, but there be some greate countreys betwixte them, whiche is not to my purpose nowe to speake of, but conferringe one of these to another of them, they lye by the Geographye, in that order as I haue tolde you. To all faythfull people, as well Iewes as Gentyles, dispersed as straungers here and there in the saide countreis. S. Peter wrytte his epistle, and he calleth them electe and [Page] C chosen by the knowledge of God the father, not excludynge the sonne, or the holye Gooste, for the prescience, foreknowledge, and knowledge, is all one in all three personnes in trinitie. Whom the father doth predestinate or choose to grace or to saluation, the same doth the sonne, and also the holye Gooste, predestinate and chuse to be saued. Theyr workes amonge creatures be all one, but in as muche as Saynte Peter calleth theym that he writeth vnto, electe and chosen by the knoweledge of GOD the father, We muste not thynke that all they that were conuerted to CHRISTES fayth, in the sayde countreis to whi­che Sainte Peter wrote, were electe by suche election as Christe speaketh of in the parable. Math. xxii. Multi sunt vocati, pauci vero electi. D Manye be called, and but fewe chosen, for here it is meaned, that fewe be chosen fynallye to be saued, and to be sure of lyfe euerlastynge. It is not to be thoughte that Saynte Peter would make to all them that he wrote vnto, a­nye suche assuraunce, but he taketh election more largelye, as Christe speaketh of it, Nonne ego vos duodecim elegi, & vnus ex vobis Diabolus est? Ioh. vi. Dydde not I chose you twelue, and one of you is the Deuylles birde. And also, Ioh. xv. Non vos me elegistis, sed ego elegi vos. You haue not chosen me, but I haue chosen you: Where we muste vnderstande by this election, the vocation and callinge to the faith, and to beleue on Christe: for neyther they that this [Page cxii] was spoken to, nor any other were chosen, be­cause A they beleued on CHRISTE, but because CHRISTE chose theym, therefore they beleued on hym, so that GODDES eternall election was the cause of oure vocation to fayth. And there­fore Sainte Paule sayth, Ephes. i. Elegit nos in ipso ante mundi constitutionem. GOD the father chose vs in CHRISTE, afore the worlde was made, he chose vs to be saued by the fayth of CHRISTE, whiche is the onelye and verye ne­cessarye waye to saluation. Nowe to my pur­pose, all these people of these countreis to whi­che Saynt Peter wrytte, were electe and cho­sen by the prescience and foreknowledge of GOD, to be called, and to come to Christes fayth, and to continue in the same as GOD knew. B GOD knewe who were his, that woulde final­lye continue in CHRISTES fayth, and be saued, and who woulde fall frome the same to infide­litie agayne, or by sinne and misliuinge deface and defoule theyr fayth, and be dampned.

But here yet riseth a doubte, for Saynte Paule sayth. Roman. vii, Quos presciuit & predestinauit hos & vocauit. &c. Theim that he afore knewe and dydde predestinate, he called: and them that he called, he iustified: and them that he iustifi­ed, he magnified, and glorified, and appointed finallye to glorie euerlasting. Therefore it shuld seme, that if they were called, they were iustifi­ed, and if they were iustified, then muste it ne­des folowe that they were gloryfyed.

[Page]Here you muste vnderstande that there is two C maners of calling or chosinge, one is, secundum presentem iustitiam, accordinge to a certayne iust maner of liuinge that men be of for the tyme of theyr callinge, and as they appeare in the face of the worlde, as the scripture speaketh of Saule. i. Reg. ix. Erat Saul electus & bonus, & non erat vi [...] de filiis Israel melior illo, Saul was chosen, and good, and of all the issue of Israell there was not one better then he. Then he was good, after he was noughte. So Iudas when he was cho­sen was good ynough, although he afterwarde betrayed his mayster and ours. For this kinde of callinge doth not so confirme men in goodnes, but that they may fall and be noughte, & so was Saul, and so was Iudas, and so were manye of them that S. Peter writte vnto, although thei were called and chosen to Christes faith by the ministery and labour of S. Peter, S. Paule, or D of others of the Apostles. There is another elec­tion, chosinge, or callinge, whiche is secundum dei propositum, accordinge to Goddes determinate purpose. Of this S. Paule speaketh. Rom. viii. Scimus autem quoniam diligentibus deum omnia cooperantur in bonum his qui secundum propositū vocati sunt sancti. To them that by Goddes determinate purpose be called, all thinges worketh for the best, yea, sinnes that they do maketh thē to repent theyr doyng, and to arise by penaunce, and to be better ware of suche sinnes thereafter, and to do no more so. Therefore I say (to the let­ter of S. Peters epistle) they were elect and cho­sen, [Page cxiii] as God knewe that all shoulde come to the A faith of Christe, In sanctificationem spiritus to be sāctified in spirite by baptisme, and to haue their soules in the way of saluation in sanctificationem spiritus saith the vulgate and comon text, per sanctificationem spiritus in obedientiam. &c. saythe the newe translation and they come all to one pur­pose. For by that, that we haue our spirit sancti­fied and made holy by Gods holy spirite the ho­ly gost, we come to obedience and be made obedient to the faith of Christe, and be redy to fulfyll, perfourme, and do the workes of the spirite, and to bring furth the fruites of the spirite, which be charitas, gaudium, pax, patientia. &c. Gala. v. And S. Paule prayed almighty GOD for his disciples, and by them for vs all .i. Thessa. v. Ipse autem deus pacis sanctificet vos per omnia vt integer spiritus vester, et anima, & corpus, fine querela in aduentu do­mini nostri Ie [...]u Christi conseruetur. The God of peace make you all holy in euery point that your B spirite, your soule, and your bodye maye be kepte without complaint in the comming of our Lord Iesu Christ. In which wordes he diuideth man into three partes, the spirite, the soule, and the body where you shall note that the spirite sometyme signifieth the whole soule of man, and so it is ta­ken in the prophetes words in the psalme, In ma­nus tuas commendo spiritum meum, which Christ spoke vpon the crosse. And it foloweth there: In­clinato capite tradidit spiritum, he bowed his head and yelded bp his spirite, that is hys soule. But when we finde in the scriptures such a distinctiō [Page] of the partes of man, as the Apostle putteth in C the place aboue rehersed, then we muste take the spirite more preseisely for that parte of the soule by whiche we vnderstande and reason a matter. And that same parte Saynte Paule calleth in an other place the minde. Mente seruio legi dei carne autem legi peccati. Roman. vii. Wyth my mynde I serue the lawe of GOD, but by my fleshe I serue and incline to sinne. And lykewyse Galathians. v. Caro concupiscit aduersus spiritum, spiritus autem aduersus carnem, so that he called a­fore the mynde, here he calleth it the spirite. Wee vse not to call the minde anye thinge els, but the reasonable porcion and parte of the soule. And sometime the Apostle ioyneth them bothe toge­ther. Ephesians. iiii. Renoua mini spiritu mentis ve­stre, D be you renewed in the spirite of your mynde, whiche is noughte els but your minde, as in an other place hee vseth lyke manner of speakinge, Collossians. ii. In expoliatione [...]dip oris carnis. The bodye of oure fleshe, that is to say, the fleshe, and suche maner of speakinge we vse in the Englysh tounge, the citye of Brystowe, whiche is no more to saye but Bristowe. The Citye of London, is but London. The towne of Wells, is no more but Wells. And nowe to my purpose I thinke that Sainte Peter in this present salutacion ta­keth the spirite for the whole soule of man, com­prisynge reason and the sensible powers, wyll, and sensualitie, whiche all together is sanctified by the holye Goste, infusinge and powring faith [Page cxiiii] and charitie into our soules, when we came to A the grace of Christendome, and by thys as I sayde, wee be made obedient to Christes faythe, and readye to fulfill his commaundementes. Et aspersionem [...]anguinis Iesu Ch [...]isti. And you be e­lecte accordinge to Goddes knowledge, to haue the bloode of Iesu. Christe sprinckeled and cast vppon you. The bloode of Abell the fyrst Mar­tyr, was shedde and sprinckeled on the grounde, whē Cain his brother kylled him, but this blood sprinckelinge cried for vengeaunce. Genesis. iiii. Vox sanguinis fratris tui clamat ad me de terra, sai­eth almighty GOD, the voyce of thy brothers bloude cryeth vnto me from the grounde, as thoughe GOD sayde: Thy deede is so many­fest, B that it neede none accuser, the verye bloude shedde on the grounde declareth thy manslaugh­ter & cryeth for vengeance. Nunc igitur maledic­tus eris super terram que aperuit os suum, & susce­pit sanguinem fratris tui de manu tua. Therefore (saythe almyghtye GOD) thou shalte be cursed vppon the grounde, whyche hath opened her mouthe, and hathe receyued the bloode of thy Brother from thy hande. The bloude of Christ cryed for mercie and forgyuenes, yea for theym that crucified hym. Pater ignosce illis quia nesci­unt quid faciunt. Father forgyue theym (saythe Christe) for they knowe not what they do. Therfore Saynte Paule comparynge these twoo as­persions together, saythe: Accessistis ad sangui­nis aspersionem melius loquentē quā Abel. Heb. xii. [Page] ye become to the sprinckling of blood, that spea­keth C better then Abels bloud spake. To this as­persion we come by baptisme, in which the efficacitie and strengthe of Christes passion commeth vpon vs, & putteth away [...]ynne & blame, takinge his strength [...] to do at the bloode of Christ shed for our redemption, that they that be sprynckled with the bloode of Christ, might auoyde and es­cape from the power of the diuel, as the people of Israel by the bloude of the Lambe escaped and went out of the bondage of Egipt. We see also in Moyses lawe, that euery thing that should be [...]anctified, were wont to be sprinckeled wyth the bloud of the sacrifices killed for that purpose, sig­nifying the clensing and halowing of our soules by the bloude of Christ. Gratia vobis & pax multi­plicetur. This is the conclusion of Saint Peters salutacion or recommendacion, in whiche he gy­ueth them his blessing of grace & peace. Origene D vpon a like blessing saith, I think that this bles­sing of peace & grace which is giuē to Gods wel­beloued seruāts, to whō the Apostels writeth, is no lesse of strength thē the blessyng that the holy Patriarch Noe gaue vnto his sonnes, Sem and Iaphet, which was fulfylled by the holye Goste vpon them that were so blessed. And lykewyse no lesse strength then the blessing that Abraham had of Melchisedeche, or then the blessynge that Iacob had of his father Isaac, or then the bles­sing that the twelue Patriarches hadde of theyr father Israell. Then I saye that thys blessynge that Saynt Peter gaue theym that he wrytte [Page cxv] vnto, was no lesse then the sayde blessinges, for he had in hym selfe the holye spirite, and in the A holye spirite he wryt hys letter, and in the same spirite he gaue his blessing. Then by the same holye spirite they shall take theyr blessynges that be blessed of the Apostles, or of theym that haue the holye spirite wythin them, speciallye if they be founde worthye, and in whom the blessynge maye fall, or els the sayinge of Christe shall bee brought to passe that he saythe in the Gospell: Si fuerit ibi filius pacis pax vestrā veniet super eum, sin autem pax vestra ad vos reuertetur: If there be the chylde of peace, your peace shall fall vpon hym, and if no, your peace shall retourne to you agayne. And that is wrytte of peace, is lykewyse to be vnderstande of grace, for Saynte Peter ioyneth together grace and peace, for peace is neuer withoute a speciall grace of GOD, nor grace without peace. Therefore where is lacke of grace, there canne be no peace, and where wee B haue no peace, wee maye be sorye that wee lacke grace. This grace and peace the Apostle prayeth that it maye be multiplyed vppon them that he wrytte vnto, that is to saye, that it maye growe and encrease euer more and more from daye to daye. And because hys meanynge was not one­lye by theym that he had seen wyth hys bodelye eyes in the countries where he hadde laboured, but also to all other nations that shoulde heare or see thys hys blessed Epistle. It is not to be doubted but thys blessyng of grace and peace he wysheth also to vs, speciallye if we may saye [Page] C wyth the Prophet: Aduena egosum apud te & peregrinus sicut omnes patres mei. Psalm▪ xxxviii. I am as a straunger with thee good Lorde, and a Pilgrame or wayfaring man as all my forefa­thers haue beene, he wrytte his letter to suche straungers, therefore if we counte oure selfe as such straungers, not setlyng our mindes to much in the worlde, but countynge oure selues not to haue anye citie or stedfast abiding here but stret­ching and settinge fourthe our selues to the euer lastinge citye of heauen, and to the glory to come. Then let vs take heede to his blessed doctrine in this Epistle, & take it said vnto vs, aswell as vnto them, that al we may D by his instruction come to such grace as may bring vs to glory euer­lasting, through the help of Iesus Christ our Lord. Amen.

BEnedictus deus et pater dn̄i nostri Iesu Chri­sti. &c. After his salutacion here the apostle proceedeth to hys matter and processe in this Epistle or letter, remembring hys pastorall [Page cxvi] office and dutie, aswell to them that he writ vn­to, as to vs and all Christen people that shall come after vs, specially if we take our selues as A straungers and wayfaring people in this world. He entended by his writing to confirme theym and vs by theym in the faithe that they and wee haue receiued by the preaching of the woorde of God, & in vertuous liuing, agreinge to the same: He beginneth his processe with laudes and thankes to God the father of heauen, for his aboun­dant and great mercy, in this that he hath rege­nerate and begotten vs againe to lyfe by our sa­uiour Christ. Where we afore by our carnall pa­rentes were generate and gotten to dye. There­fore he saythe, blessed be God and father of oure Lorde Iesu Christ (that is to saye) God that is the father of our Lord Iesu Christ the first per­son B in trinitie, fountain, wel, and original begin­ning of the whole trinitie, to which saynt Peter geueth his laudes and thankes, not excluding a­ny person in trinitie, for the father and the sonne, and the holy Gost haue all one Godhead, equall glory and coeternall maiestie. For this you must vnderstande that thys word blessed hath diuers significations according to the thinge that it is ioyned withall. When we say blesse God, or saye blessed be GOD, it is a woorde of thankes, and is as muche to saye as laude, prayse, and than­kes be to GOD. For by oure blessynge GOD wee cannot increase hys glorye, neyther make hym anye thinge the better by oure thankes al­though so doyng we accomplish & do our boundē [Page] C dutie to him, but when God blesseth vs, hys wil­ling well to vs, or saying wel by vs is his dede. Therefore when hee blesseth vs, hee gyueth vs some gyfte of grace or temporall subsidye and healpe by his mere liberalitye and gentlenesse, and not of dutie nor of our deseruinge. Thyrde when the father or a frende blesseth the chyld, he giueth him temporall goodes, or wysheth hym well, and prayeth for him well to doe, as Isaac blessed hys sonnes, Iacob and Esau, and lyke­wyse Iacob and other holye Fathers blessed theyr children, as I sayde of Sainte Peters blessynge in the later ende of the salutacion of this Epistle. Saynte Peter (as I sayde) be­gynneth wyth thankes, offeringe to GOD at the beginninge a sacrifice of laude, remembryng the sayinge of the Prophet: Sacrificium laudis ho­norificabit D me: The sacrifice of laude and pray­singe, shall doe me honour saithe almighty God. And like as hee that will doe bodely sacrifice to God, muste doe it by the handes of a Priest, or of a Byshoppe. So this sacrifice of laude Saint Peter offereth to GOD the father by the han­des of the great Priest and Byshoppe oure Sa­uiour Iesus Christe, makynge mention of hym sayinge: pater domini nostri Iesu Christi, The Fa­ther of oure Lorde Iesus Christe. And by thys Sainte Peter gyueth vs good example to be­gynne all our woorkes wyth thankes and praise to hym for hys owne glorye, and with desyringe and praying for his grace to preuent vs & to set vs forwarde at the beginning of our workes, [Page cxvii] and to be concurrent and workynge wyth vs in A all our affayres and proceadynges in oure busi­nesse. Qui secundum misericordiam suam magnam regenerauit nos in spem viuā per resurrectionē Iesu christi ex mortuis. Whiche accordynge to hys great mercye by the resurrection of Iesu Christ from amonge the deade, hathe begotten vs a­gaine into a liuelye hope. Accordynge to the rate of mannes offence almighty GOD multiplieth his mercye. And thoughe all synnes compared to almightye God againste whom they be commit­ted be infinite, yet considerynge the frowarde­nes of the hart, and wyll of the sinner, some sin­nes be more greuous then other be, and require proporcionablye greater abundance of mercy in B the forgeuynge of them then other dothe. There­fore saynt Paule thoughe he were a blasphemer and a persecutour of christen people, yet because he did it ignorantlye for lacke of fayth, he found mercye, and was forgeuen his sinnes. i. Timo. i. But kinge Dauid coulde not pretend ignorance in his takynge of an other mannes wife, neither in causyng Urye the same womannes husbande (that neuer offended hym) to be slayne vniustly. These synnes were greate and horrible, & there­fore he cryed and called for great mercye. Misere­re mei deus secundū magnam miam tuam. And for manifolde mercye accordynge to his manifolde sinnes. Then let vs accordyng to this consider the miserable case that mankinde was in afore we were regenerate by Christe, and we shal per­ceyue that our regeneration by baptisme takyng [Page] his strength at Christes passion came of mercy, C yea of great mercy, and of manifold mercy. Our firste father Adam at his firste creation had the supernatural gifte of originall iustice, geuen him for him selfe, and for all his posteritie and issue. This gift of originall iustice in him made a per­fect tranquillitie and quietnes in al the powers of his soule, so that his will by this originall iu­stice shuld obediētly do after the pleasure of god, and all the inferiour sensible powers, should like­wise obeye the wyll so directed and ruled by ori­ginall iustice, the will should haue preuented the sensible powers, so that vnlawefull appetites should neuer haue bene in them. As, for to synne in adulterye with an other mans wyfe, or for to steale or take away an other mans goodes, Men shoulde haue hadde none such vnlawfull lustes. And by the same gyft the wyll should haue com­maunded the sensible powers at tyme and place D conuenient, to exercise their appetites accordyng to iustice. As to vse naturall generatiō at tymes conuenient with a mans owne wife, to eate and drinke as reason and iustice would. There shuld haue bene no discention, stryfe, or debate, be­twixte man and man, but continual rest & peace. And in thys case, all mankinde should haue bene if Adam hadde kepte his obedience to almighty GOD, but as a punishemente for his disobedi­ence to God, all hys inferiour powers disobeyed their superiours. And this gyfte of originall Iustyce was geuen hym for hym selfe, and for [Page cxviii] all hys posteritie. And therefore lyke as God A woulde hym to haue kepte it, so he woulde all hys posteritye to haue dooen, and requireth it of all menne and women that euer came of A­dam by carnall propagacion, for wee all ought to haue it. And therefore almightye GOD iustelye requireth of euerye persone hauynge in hym the nature of manne, that gyfte of origi­nall Iustyce whyche hee gaue to the whole na­ture of manne. And nowe the lacke of that o­riginall Iustyce wyth the debte or duetye to haue it, is called originall synne, whyche ma­keth all the Issue and children of Adam, the chyldrene of Goddes indignation and anger. And so wee by that bee lefte free from Iustice and bonde to synne and to dampnation. A my­serable case that wee be in synne, and be made the chyldrene of anger and of dampnation afore wee haue the vse of Reason, and afore wee can B dooe anye synne. And beside that wee be made subiecte to all miserie, vexation, syckenesse, and trouble whyle wee be here. For if Adam hadde kepte hys obedience to GOD, there shoulde nothynge haue disobeyed vs, nother wynde, nor rayne, heate, nor colde to distemper vs. And then to consider howe for thee lacke of the sayde gyfte of originall Iustyce, wee be so prone and headstronge to all actuall Synnes, as to pride, couetuousnesse, anger, enuye, and such o­ther, whyche all make agaynste saluation, and worketh to dampnation euerlastynge.

[Page]All these miseries and wretchednes considered, C it is playne that mankynde hath nede of greate mercy and manifolde and abundant mercy to re­leue hym. And therfore Saynt Peter sayde that almightye God by his greate mercye regenerate vs, and gote vs again to life, agaynst al these mortal & deadly miseries. The regeneration & new beget­tyng, is by the water of baptisme, wyth y ^e words & the cooperation and working of the holy spirit without whiche, no man maye see the kyngdome and glorye of God. By this the dutye or debt of originall iustice is washed away, so that GOD will require it no more of vs, but he geueth vs in the stede of the sayde originall Iustice, an other gyfte equiualent, and as good to helpe vs to hea­uen as it was, whiche is the grace that maketh D vs in the fauoure of God againe, and acceptable to hym. This gifte God sendeth into our soules, with fayth at our Baptisme, and will still at all tymes require it of vs lyke as afore he required the saide originall iustice, so that the former debt and dutye of originall Iustice, is chaunged into this latter debte and dutie, to conserue and kepe the grace geuen vs at our baptisme. And yet the mercy of God is so great toward miserable mā, that if it mischaunce vs to lose the same baptis­mall grace by sinne, he hath prouided vs an other helpe, the seconde table, a seconde remedy, by pe­naunce to washe awaye our sinnes, and to make vs cleane againe, that we may recouer his grace and fauour. So that like as originall iustice (af­ter it was lost) was recompensed by the grace of [Page cxix] baptisme, so the grace of baptisme after it is lost by actuall sinne, is recompensed by grace geuen vs with remission of our sinne bi penance. And so A loke how necessary baptisme is to wash vs frō the deformitie of originall sinne, and to restore vs to grace, so necessary is penāce to clense vs frō the deformitie of actual sinne cōmitted after baptisme & to restore vs to grace & fauour of god. And euē like as God requireth originall iustice of al men that be not baptised, as of Turkes, Saracens, Paignims, and Infidels, which all receiued it in Adam, and as for lacke of it, they remayne the children of anger & of damnation, so of al that be christened he requireth the said grace geuē with baptisme, & they that haue lost it by deadly sinne remaine the children of damnation, except thei be healed by penaunce, whiche shal geue them grace B equiualent to the baptismal grace, like as I said that baptisme geueth grace equiualent to origi­nall iustice. Al be it the disobedience and rebelli­on of the powers of our soules, for lacke of the foresayde originall iustice dothe remayne in vs as a payne for Adams synne, and as a nours [...] and a breader of actuall synne, and because al­mightye GOD while he dothe scourge vs, doth not forgette to be mercifull, he leaueth the sayde disobedience and rebellion of the powers of our soules, as a matter of vertue, if we will labour, and striue against it to ouercome all vices, that it woulde incline vs to. By this regeneration also all actuall synnes, mortall and veniall be cleane forgeuen, when anye manne or woman dothe [Page] C worthelye receiue it. He hathe begotten vs againe (sayeth saynt Peter) into a liuelye hope, by the resur­rection of Iesus Christe. By whiche the Apostle meaneth, that lyke as there be two maner of fayethes, a deade fayth, and a liuelye fayeth, so there be two maners of hope, a deade hope, and a lyuelye hope: Hope is the expectation and lo­kynge for euerlastyng beatitude and ioye, thro­ughe grace and our merites. Then the hope of hym that will hope and loke to come to heauen, and wyll doe no good thynge to brynge him thi­ther, is a deade hope, and a presumption rather then hope. Thys considered the blessed manne Iob, whose hope on God was so firme and sure that he sayde. Etiam si occiderit me, in ipso spera­bo. Iob. xiii. Althoughe he wyll kyll mee, yet I wyll hope and truste vppon hym. Yet he sayeth D there, Veruntamen vias meas in conspectu eius ar­guam & ipse erit saluator meus. Non enim veniet in conspectu eius omnis ypocrita. I wyll discusse my lyfe & accuse myne offences afore hys face. And then he wyll be my Sauioure. For there is no Hypocrite, none that wyll shewe oute warde more hope, deuotion, or holinesse, then they haue in deede, that shall come in hys sight. Therfore lyke as wee haue powred into vs at our rege­neration or Baptisme a liuelye fayeth, so wee haue a liuynge or liuelye Hoope, that lyke as Christe rysse from deathe to a lyfe immortall, so shall wee dooe, for the father of heauen so disposed and ordeyned for vs that hys sonne [Page cxx] shoulde dye for vs, that when hee hadde de­stroyed A deathe, by hys resurrection he myghte geue vs good example and lyuelye Hope, that wee shoulde lykewyse ryse agayne from death to lyfe. For lyke as he dyed for to shewe and geue vs Example not to feare Deathe, so he roose agayne, because wee shoulde surelye hope lykewyse to ryse agayne Into an inheritance that is vncorruptible, vndefowled, and neuer fa­dynge, conserued and kepte in store in heauen. The inheritaunce of Heauen (as the Apostle saythe here) hathe three excellente properties, whyche wee maye ymagine by three contrarye properties, whiche no purchaser wyll haue in a­nye Patrimonie, manour, or Lordshippe that he shoulde bye or purchase for him selfe to inhabite or dwell in. Firste if it bee a rotten grounde where all thynge anone moulleth, the tenaun­tes, and mortises of tymber buyldynge rotteth oute and loseth their pynnes. The walles or B rouffes gathereth a mosse or a wylde Fearne, that rotteth out the Lyme and Morter from the stones. And where the Sea or freshe water weareth out the ground: so that all thinges that there is, in shorte space commeth to nought. Hee is not wyse that wyll bestowe hym selfe or hys money on suche a grounde. Second if there bee in the Lande or House any infec­tyue or pestylente Ayre, disposynge menne to manye infirmityes, and genderynge adders, sna­kes, or todes, or these stingyng scowts or gnats, [Page] C that will not suffre men to slepe, a man shoulde haue litle ioye to dwel in such a manour. Third, if it be suche a grounde where all thinge withe­reth, and dryeth awaye for lacke of moysture, where hearbes proueth not, and trees groweth not to theyr naturall quantitie, where the leues waxeth yelowe and falleth at Lammas tyde, where men soweth a busshel and reapeth a peck, and for redde wheate reapeth like rye or otes, that is bestowed on suche a purchase, is but cast awaye. The inheritaunce of this transitorye worlde hath all these noughty properties reher­sed, and manye worse, townes and towres, ca­stels and manours decayeth continuallye, and where noble men haue dwelled, nowe dwelleth dawes and crowes, the vawtes and rouffes be so ruinous, that no man dare well come vnder them: Where is Troye? where be the olde Em­peries D and monarchies of the Assirians, of the Caldeis, Medes, Persies, and of Rome, whose Emperours had vnder them in maner all the worlde, for theyr tyme? Where is the deuotion that noble men and ryche marchauntes hath had to magnifie and encrease Goddes seruice to his honoure? If God had not preserued our mooste gratious Soueraigne Kinge Henry the eyght, whiche by his princelie zele, loue, and deuotion to God, hath erecte this Cathedrall Churche of Bristowe, and manye other suche within this Realme, God knoweth what case diuine seruice should haue bene in. All thinge waxeth olde and decayeth in processe of time, so that corruption [Page cxxi] and decayeth in processe of time, so that corrupti­on A and deathe is the ende. Seconde how frequēt and many infirmities raigneth: we see dayly in­fections of pestilence, pockes great and small, & these new burninge agues, and innumerable o­thers, more then the Phisicions haue written of in their bookes. These contaminate and defow­leth mens bodies by infections, aches and paines euen to death. And what corruption and infecti­on of maners commeth to the soule, by euill ex­amples, ill wordes, and suche other occasions, it were to long to be spoken of nowe. Thirde, the comon sterilitie and barennes of the grounde, the great scarsitie of all maner of vitall and of frui­tes of the earth, we feele it so many times to our great paine and discomfort, that it nede not to be declared. But the inheritance that (as saint Pe­ter saith here) is kept for vs in heauen, hath thre proprieties cōtrarie to these thre rehersed, ther is B no rotting, ruine, corruptiō or decay, but immortalitie cōtrarie to all feare of death. There is no feablenes of sicknes, ther is none infection of bo­dy by corrupt ayre, nor of soule by temptacion or by euill example, for into that glorious citie and dwelling place can no vncleane thynge enter or come. Thirde, there shall nothing welow or wy­ther away, but shall euer be kept freshe and floo­rishing by that well of life almighty God. Ther shall be no lothesomnes or werynes by long vse and continuaunce as there is in all worldly plea pleasures, there shall all good men and women shine like the sonne. Math. xiii. Oh good Lorde [Page] what beutie and brightnes shal our soules haue C when our bodies shall be as bright as the sunne? There shal be no heauines, no labour, no payne, no sorowe, no feare, no death, but euer still shall continue health of bodye and minde. There shall neuer rise discentiō or debate betwixt neighbour and neighbour, no miserie, no nede or necessitye, no hunger, no thurst, no cold to hurt the, ne heate to enflame thee, no faintnes for fasting, no slug­gardie for much eating, no temptacion of oure gostly enemies. The fleshe shal not resist against the spirite, ther shal be no wil to sinne, nor possi­bilitie to offēd. But our sauiour Christ wil giue vs suche pleasure with the companye and felow­ship of the glorious angels, as no hart can think nor any tonge expresse. This ioyfull inheritaunce is D conserued and kept in store in heauen (saith sainte Peter) for you that by vertue and power of god be kept by faith vnto saluation, whiche is readye to be shewed in the last time at the generall iudgement. Here he saithe that this inheritaunce is kepte in store, not for all men that be regenerate by bap­tisme, but onely for suche as perseuer and conti­nue in goodnes to the ende by Gods speciall pre­seruation. For perseuerance commeth principal­lye of God, and of our selfe but secundarelye, and is necessary for all them that will be saued. Nam in cassum bonum agitur si ante terminum vite dese­ratur saith saint Gregory. Good workes be done but all in vayne, if they be left and giuen ouer a­fore the ende of a mans life. For he that gyueth ouer and ceasseth to do wel afore he haue proued [Page cxxii] the vttermost of it, or be come to the ende, is lyke A an Ape, whose condition is, when he tasteth the vtter hull or huske of an nutte, and perceiueth it sowre and bitter, casteth awaye the nutte afore he hathe tasted the swetenes of the curnell. And cur Sauiour Christ saith in the parable of hym that woulde borowe breade of hys neyghbour. Luke. xi. Si perseuerauerit pulsans &c. If he continue still knockyng, if hys frende wyll not giue it hym because he is his frende, yet for hys importunitie & continuall crauynge he wyll ryse and gyue him as manye as he hath neede of. And he telleth vs what is the instrument or meane by which God dothe preserue vs, and make vs to perseuer and conti­nue in grace and good liuynge. It is faithe and B suche lyke faithe as I spoke of hope euen nowe, sayinge: that God hath regenerate vs by hys greate mercye into a lyuelye hope, and so the faythe by whyche GOD keepeth vs, is a lyuelye faithe a­dorned with Charitie and with good woorkes accordinglye. By faithe Christe abydeth in oure hartes, by whose presence wee ouercome all as­saultes of oure gostlye enemyes. Fayth maketh vs to vnderstande the fylthe and vncleanenesse of synne, that so wee maye abhorre synne, and flee from it. Hec est victoria que vincit mundum fides nostra, i. Iohn. v. Thys is the victorye that ouercommeth the worlde, oure faythe (saythe Saynte Iohn) it ouercommeth the pleasures of the fleshe, tellynge vs that the fleshe is lyke a fellon giltye and most worthly condempned to [Page] mortalitie and death, and euer still resisting and C feighting against y ^e spirite, wherfore it deserueth rather tortures, paine and punishment, then deli­cates or plesures. Faith also maketh vs to know that the Apostle saith, Si secundum carnem vixeri­tis. moriemini, if ye liue after the pleasures of the fleshe, ye shall die, wherefore if ye haue folowed your carnall pleasures, eating and drinking, re­uealing and rioting in this holye time of Christ­mas lately past, which ye should haue spent in deuotion and holynes, ye muste repent your faulte, and do penaunce therefore. Faith maketh vs to contemne and dispise worldly wealth and riches as the dyuels mowse snatch, and snare, that ma­keth a man to catche & hold others mens goodes so long till the diuell hath caught them and hold them in his danger. Saint Paule saith: i. Tim. vi Qui volunt diuites fieri, incidunt in tentationes et in laqueum diaboli. &c. They that wil be made riche D falleth into temptacions and snare of the dyuell, and into many desires vnprofitable and noysom which drowneth men into death and destructiō, therefore he biddeth the sayde Timothe to com­maunde the riche men of the worlde not to be to highe in their own conceite, nor to trust in the vn­certeintie of their riches, but in the liuinge God, which giueth vs all thinges abundantly, aswell to bring vs to the eternall fruition of the glori­ous Godhed, as to liue by in this worlde. Fayth contempneth & despiseth honours, as a fome on y ^e rūning water, as smoke, or as sleepe. The sayd [...]ome swelleth and groweth into a great quanti­tye, [Page cxxiii] but yet holow it is without any stuffe in it, and for nothing good at length. So honour and A riches maketh mē to swell and grow vp to great estimation, yet comonly holowe they be, and void without vertue or good conditions or good workes. Smoke when it riseth vp out of the chimny, it shooteth vp a great higthe, and then swelleth abrode as it were into a great cloude, but anon it vanisheth away and commeth to nothing. And euen so dothe riche mens honour and goodes, as we see by dayly experience. Sleepe is myngeled with many dreames of riches, landes, possessiōs, and carnall pleasures, but when they haue slepte out their dreame, and whē they wake it is away they fynde nothinge in theyr handes, of all that they had pleasure of in their dreames. So dothe al transitorie pleasures, in them is no stedfast se­curitie. Therefore auertyng and turnynge our mindes from them, we must settle our harts on heauenly ioyes that will neuer faile nor fade. To B which he bring vs that made vs almighty God.

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

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

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

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

THe blessed Apostle Saint Peter prosecu­teth this spiritual buylding that I spoke of in thend of my last sermon, saying that we muste be buylded on this stone our sauiour Christ as an holy priesthoode, offering spirituall sa­crifices acceptable to God by Iesus Christ. Occasion of this saying saint Peter toke of the saying of al mighty God by Moyses, to the people of Israel Exod. xix. If you will heare my voice, and wil kepe my commaundement, you shall be my peculier and speciall people of all people: all the world is myne, et vos eritis mihi in rengnū sacerd otale et gens sancta ta. And I wyll haue you a priestly kingdome and an holy nation. Alluding to this Saint Peter wry­teth here Vos autem genus electum regale sacerdo cium gens sancta populus acquisitionis. You be a B chosen kinred, a princely or a kingly priesthod, an holy nacion, a people that are wonne. Thys text cannot be negligentlye passed ouer, but muste be earnestly loked on, speciallye because that at this text manye men stumble and hurt them selues, takinge occasion of heresie. Of this saying of al­mighty God in Exodo, and the rehersall of saynt Peter of the same text here in this place, thei wil proue (if they maye) that all men and women be priestes as well as they that be ordered by a by­shops hands, because that saint Peter writ these wordes to all them that he had preached vnto, & by thē to vs and to all other that shal come after [Page] till the worldes ende, as wel to women as to mē C of all degres, and of all ages that were baptised and had taken vpon them Christes lyuerye. All such saint Peter calleth regale sacerdotium, kings and priestes: and to confirme theyr opinion they alledge the saying of saint Iohn in the first chapter of the Apocalips, wher he speaketh of Christ, saying: Qui dilexit nos, & lauit nosa peccatis nostris in sāguine suo et fecit nos regnum et sacerdotes deo et parrisuo. He loued vs and washed vs from our sinnes in his bloode, and made vs a kingdome & priests to God and to his father. Of these autho­rities the Lutherians take an argument and oc­casion to confounde and deface all good order of diuine and humane thinges, allowing the womē to serue the altar, and to say masse while the men D tary at home, and keepe the children and washe theyr ragges and clothes: and aswell they might allow the women to be captains of their warres and to leade and gide an army of men in battell, while theyr husbandes tary at home to mylk the Cowe, and to serue the Sow, and to spynne and carde. To exchewe suche horrible confusion and misordring of the worlde that would offende ho­nest eares to heare it, and to declare that if they well vnderstoode the textes alledged, they should finde none occasion of such errour. We must re­turne to the sayd texts, and waigh the sayings of almighty God by Moyses, to the people of Isra­el, and the sayinges of S. Peter and saint Iohn, so that we may conserue and keepe that ordinate I herarchie and good order amonge people, that [Page clxvi] God would haue vs to kepe, and that al the gos­pels A and the Apostles letters be full of. Saynt Ambrose in his first booke de vocatione gentium, cap. iii. giueth vs a very notable rule to expounde scriptures, and it is the same rule in effecte that Tichonius putteth for the thirde rule whiche he called de specie et genere, as S. Austine writeth iii. de doctrina Christiana. Saint Ambrose rule is this: In scripture many times that thing is said and spoken vniuersally of the whole, which is verified and true onely of the part. He putteth ther many examples, of whiche some I will reherse, leauing the other for to auoyde prolixitie and te­diousnes. The prophet saith in the psalme: Alle­uat dominus omnes qui corruunt et erigit omnes eli B sos, Our Lord God taketh vp all them that fall, and setteth vp al them that be broken or brused. By this texte it seemeth that who soeuer falleth to sinne, God setteth him vp agayne, or if he be broken against the stone, (that I spoke of afore) by sinne God setteth hym on his feete agayne, whiche if it myght be so vnderstande and founde true, then shoulde neuer manne nor woman be dampned, and then it myghte seeme true that I sayde of the mockers of Gods woorde that they hadde made a leege with death, and a couenaunt with hell, that neyther death nor hell should hurt theym. And oure Sauiour saythe in the Gos­pell: Si exaltatus fuero a terra omnia traham ad me ipsum. As thoughe he promysed that when he was crucifyed, he woulde conuert and drawe [Page] to him all men and women of the world whiche C is not yet performed, but many persist and conti­nue in infidelitie. And likewise in the negatiues it is written in the psalme: Dominus de celo pro­spexit super filios hominum vt videat si est intelligēs aut requirens deum, omnes declinauerunt simul inu­tiles facti sunt nō est qui faciat bonū, non est vsque ad vnū. Psa. xiii. Our lord loked down frō heauē vpō the children of mē, to se whither ther wer euer a wyse one, or one that sought for god, al be wried away, they be al together vnprofitable, without fruite of good workes. There is none that doth any good, no not so much as one. Likewise saith the Apostle. Phil. ii. omnes que sua sunt querunt non que Iesu Christi. All men seeke for theyr own pro­fite, and not those thynges that be for Christes pleasure. Here be hard sayinges if they be not helped bi the rule that saint Ambrose teacheth vs to remēber when we expound scriptures. The rule D is this: The scripture speaketh manye tymes of the whole meaninge, but the part of the same, as speaking of the whole world meaneth but parte of the same, and speaking of al men, meaneth but part of thē. Or as the Logicion speaketh in such sayinges of the scriptures, there maye be vnder­stand distributio pro generibus singulorum, nō pro singulis generum, vel econuerso. As when the pro­phet sayde: that God taketh vp to him all that fall downe. For of all them that falleth, he taketh vp some, and leaueth the other in their filth & myre. And when Christ said that when he should be ex­alted on the crosse, he would drawe all the men & [Page clxvii] women of the world vnto him, for in deede of all A partes of the worlde some he drewe vnto hym. Likewise the prophet said: all be wryed awaye, because that aswel of the Iewes as of the Gen­tils a great meany declined to idolatry and to o­ther vices, so that among suche as declined and wryed away, there was scant one founde good & profitable, that woulde conuert and turne again Where Saint Paul saith that al seke their own profit, and no man seketh for that Christ woulde haue theym to seke for, surelye true it is that a­mong all men a great manye there be suche, and euen so (saithe sainte Ambrose) we must vnder­stande the saying of Sainte Peter that we haue now in hande, taken of the sayinge of almightye God by Moyses to the people of Israel, you be a chosen kinred, kynges and priestes, the whole for the part, for of the multitude of Christen people there were and be kinges, and of that multitude should be elect and made priestes, and not that al B the multitude that saint Peter or Saynte Iohn wryt vnto men and women were all and euerye one of them priestes, no more then they were all kinges, and yet they be equally called aswell kin­ges as priestes. Were they all electe and chosen? were they all holy? were they all wone and goten as a vauntage to God, to preach and declare the vertue and power of God that called them from darkenes vnto his marueilous lighte of grace & of his holy gospel? Al this Saint Peter here re­porteth of them that he called kynges and prie­stes, and yet a great multitude of theym, & after [Page] C vntill our time, and now in our time (God knoweth) sheweth litle that thei be called to that won­derous and marueilous light, but rather choseth to lye in blinde darknes, and be gladder to heare and learne suche lewde and foolish playes & leud lessons as may kepe them still in theyr blindnes▪ Qui aliquādo nō populus dei, nunc autem populus dei qui non consecuti misericordiam, nunc autem misericordiam consecuti. To them saint Peter sayth here, that some time they were not Gods people, but now they be Gods people, which is to be vn­derstand of part of them, & not of the whole nomber. And so is the other saying to be vnderstand that where sometime they lacked Gods mercye, now they haue gotten gods mercy, which in dede the election or they that God knew for his owne hathe gotten, where they that be reprobate and naughty and vicious hath it not. In like maner D we say that tribus Iuda, was tribus regia. The fa­mily or house of Iuda, was the house of kynges amonge the people of Israell, yet they of that house were not al kinges, although the kings of Ierusalem were of that house euer after Saule tyll Herode the first vsurped, comminge in by in­trusion by the power of the Emperour of Rome. We say also that tribus Leui erat tribus sacerdota­lis, the family, house, or issue of Leui was y ^e house of pristes, for ther shuld none be prestes by Moi­ses law, but onely of that tribe, yet for al this saying, which is true, they were not all priestes that were of y ^e tribe or kinred although they were al ministers in the temple in some office hygher or [Page clxviii] lower in the same. Euen so the Apostle calleth vs kynges and priestes, for of Christen people there be, and hath be, and shalbe some kinges and A some priests, for if a man woulde egerly and fro­wardly by these textes of the Apostles, proue all Christen people to be priests, he must by the same graunt that al Christen men and women be kin­ges, which a madman woulde not saye, and so he shoulde be worse then mad, excepte they woulde transferre the name of kinges to a spirituall vn­derstanding, calling theym kinges that can rule their owne passions, affections, and sensual appe­tites, which to do is a princely poynt, and a part of a noble man. Prouer. xvi. Melior est patiens viro forti & qui dominatur animo suo expugnatore vrbiū Better is the pacient man, then he that is strong of bodye: and he that ruleth his own wil, is more B to be esteemed, then he that conquereth townes and countreys. For the conquest of townes and countreys is outfurth, the other is inward, whē a mannes harte ouercommeth it selfe, and subdu­eth hym selfe vnto hym selfe, whyche the con­querours commonlye do not, but rather be ouer­come of theyr owne concupiscence, ambition and couetuousnesse. Well, if ye wyll take kynges in suche a spirituall signification, then I praye you be content to take the name of a prieste in a lyke spirituall sygnifycation, and so let vs call all theym priestes that be the spiritual members of the hyghe Priest oure Sauioure Iesus Christe by parte takynge of hys priesthoode.

[Page] C And then like as they that be spiritually kyngs, be not kinges anoynted with materiall oyle, for the office of a king, as all kinges were by the old law, and also be now adayes in the time of grace neither hath like authoritie, might, and power o­uer realmes and countries, as such kynges hath. Euen so you must vnderstand of the mistical and spiritual priestes, and theyr priesthode, that it is not of such authoritie, efficacitie and strength, as is the priesthoode of them that by materiall oyle and imposicion of the bishoppes hands be conse­crate and made priestes for suche offyces as al­mighty God by his scriptures hathe assigned to them, of which I shall speake anon. This spiri­tuall priesthode is no more but our baptisme, or Christendome, in whyche we be anoynted with that oyle of gladnes the holye Gost, gyuen vs at our baptisme, which Christe had pre consortibus D suis afore and aboue all vs his coparteners. And of his plenty of that grace of the holye Goste we take our part after suche measure as it pleaseth him to distribute vnto vs. And after this maner saynt Peter here wylleth vs to be builded on the lyuing stone as spirituall houses, and as a holy prest­hoode offering spirituall sacrifices acceptable to god by Iesus Christ. And this priesthode is common to all men, as well lay men as priestes. And Saynt Iherome in his dialoge contra luciferianos calleth this sacerdotum Laicū the lay priesthod indifferēt to all men and women that be christned, & theyr spiritual sacrifices that they offer be proporcio­nable to theyr presthod as the sacrifice of iustice, [Page clxix] the sacrifice of laude and praise of god, the sacrifice A of prayer and such other, as be common to al ma­ner of good men and women: And such as saynt Paule Rom. xii. prayeth euery person to offer to God, saying: obsecro vos per misericordiā dei vt ex­hibeatis corpora vestra hostiam sanctam viuentem deo placentem. I pray you for the mercye of God, that you giue your bodies as an holye hoste, as a liuing sacrifice pleasant to almighty God by our sauiour Iesus Christ. These be the spiritual ho­stes that saynt Peter speaketh of here, and these be euery man and womans sacrifices that wyll shewe them selues to be of Christes faith and be­liefe, and these be made acceptable to God by the merites of our sauiour Iesus Christe, on whom we beleue. By this you may iudge how far wide from this generall laye presthoode, and from the sinceritie of theyr Christendome they be that wil neither sacrifice to God iustice or rightuous dea­ling, B but vseth al oppression, extorcion, theft and bribery, neither will giue to God the sacrifice of laude, praise, and thankes, but rather blasphemy to Gods reproche, and to his dispite, and wil not vse prayers in the church nor in other places, but rather with their babling in the church, and moc­king of diuine seruice letteth and hindreth other men from theyr praiers, and from attending and hearing gods seruice. They giue not theyr bodies as a holy sacrifice to God, but rather as a stinc­king sacrifice to the fleshe & to the diuel, not liue­ly but sinfull and deadly, not pleasant, but as an instrument of mischiefe, displeasant to God and [Page] man. There is an other priesthode whiche is one C of the seuen sacramētes, called the order of prest­hode, farre aboue the foresayd lay priesthoode in dignitie and in authoritie. This order and digni­tie of priesthode our sauiour Christe gaue to hys disciples after his last supper whē he toke breade in his handes, and conuerted it into his bodye by these words saying: This is my body. And taking the cuppe with wine in his handes, he sayd: This is my blood. And consequently he sayd to his dis­ciples: Hoc facite in meam comme morationem, do you this that I haue done, and so doing remem­ber me: where he gaue theim authoritie to conse­crate bread and wine into his blessed bodye and bloode as he had done. And in this he gaue them power on him selfe, and on his owne verye bodye and bloode, in which consisteth the chief office of D a prieste, and giuing theym power to consecrate that most reuerend sacramēt of the alter, he made them priestes, and wyth all in so doinge, he inst [...] ­tuted and ordeyned the sacrament of order. And after hys gloryous resurrection, [...] gaue vnto the sayde Apostles power and iurisdiction vpon hys misticall body, that is, the churche or multi­tude of Christen people. When he came in a­monge the Apostles, the doores of the chaumber beyng fast shut [...], and sayde vnto them: Pax vobi [...] peace be amonge you, and then he breathed vpon them and sayde: Take you the holye Gost, whose synnes you forgiue, shall bee forgiuen, and whose synnes you retayne and not forgiue, shall be retayned and not forgyuen. And as the Apo­stles [Page clxx] tooke theyr order of priesthoode at Christes A handes, giuing them the holy gost, by which they had authoritie on his own body, and also on his misticall body which is the church and the multi­tude of Christen people, so the Apostles by impo­sicion and layinge their handes on suche as they chose for to be priestes or bishops made theym priests, geuing thē authoritie to consecrate Chri­stes bodye and bloode, and to minister the sacra­ment of penaunce, forgiuyng sinnes, and retay­ [...]ing sinnes as they see it necessary, and likewise to minister all other duties of a priest. The holye Goste spoke to the ministers of the churche that were in Antiochia: Segregate mihi Saulum et Bar­ [...]am in opus ad quod assumpsi eos. Act. xiii. And B it foloweth, tunt ieiunantes & orantes imponentes▪ que eis manus dimiserunt eos. With fasting & praying and leyng theyr holy hands on Saule (afterward called Paule) and on Barnabas they or­dred theym priestes, and sent them furthe to exe­cute priestes offices. Saint Paule writeth vnto his scoler Timothe: Noli negligere gratiam que in te est, que data est tibi per propheciam cum imposi­tione manuum presbiterij. i Timo. iiii. Be not ne­glygent in the grace that is gyuen thee by pro­phecye, wyth leynge the Priestes handes vpon thee. Prophecye he called here (after Saynt Am­brose) the election by whyche he was chosen as one that shoulde bee a meete Minister and tea­cher in Christes Churche. And suche prophe­cye is vsed, or shoulde bee vsed to thys daye in makynge of Pryestes, where the Byshoppe [Page] or his sufficient depute sitteth vpon opposicions C of them that shall be made priests wher he ought to haue mature and discrete examinacion aswell of his maners and conuersation, as of his lea [...] ­ning, oportet autem illum testimonium habere bo­num ab hijs qui foris sunt. i. Timo. iii. He ought to haue good report of the infidels (saythe Saynte Paule) & then much more he ought to haue good reporte of the layfe, that be neither priestes nor ministers of the church, vpon which examina [...]ion if the bishop and his office [...]s thinke him meete to be a priest, they set him furth to the bishops han­des to take orders. This allowing of his lyuing and of his learning, with hope that he will so continue and increace in goodnes, is it that S. Paul in this place calleth prophecie. Imposition of the bishops handes, hath with it concurring certeine holy wordes, by which wordes he (as I sayde a­fore) is confirmed, made strong and able to exer­cise D that he was chosen to, takinge authoritie by which he may be bolde to offer sacrifices to God in Christes steede. And because of the perill that is in making vnworthy priestes, S. Paule war­neth Timothe .i. Tim. v. Manus cito nemini impo­sueris, ne (que) cōmunicaueris peccatis alienis, Wher s. Paule with a contestacion as Timothe shuld answer afore God and our sauiour Christ, and hys elect Angels of heauen cōmaundeth him that he be not to easy and light to set his holy handes on any man to promote him to that ecclesiastical dignitie of priesthode, because he will nothing to be done in giuing orders without a foresight and a [Page clxxi] fore iudgement, lest peraduenture if he be found A reproueable and vicious, the bishop that promo­ted him, may repent his dede, and also least he be contaminate & partaker of the vices of hym that he hath ordered, because he hath suffered hym so lightly to passe his handes without sufficiēt trial of his liuing. Manye other authorities of scrip­ture, and specially of S. Paule I could reherse, in which it doth euidently appeare howe prescise he is in the sayd order of priesthoode, and howe it doth surmount the other common anointing, by which all they be anoynted that be christened (as I sayde) for thoughe all they that be anoynted at theyr baptisme be enbrued with the holye goste, yet by imposition of the bishops handes on hym that is ordered with the holy wordes concurrent with the same, the holy goste is giuen to a prieste for to giue him authoritie an higher office that euery mā may not attain to: As for to consecrate the body and bloud of our sauiour Christe in the B most reuerend sacrament of the aulter, & to mi­nister other sacramentes, and specially the sacrament of penance, which in this holy time all well disposed good christen people run to, as to the ne­cessary remedy to saue their soules. Here I shuld more largely demore and tarie on this sacramēt of penance, but that I remember that here afore declaring those wordes of S. Peter in the fyrste chapter, secundum misericordiam suam mag­nam regenerauit nos in spem viuā. I touched that mat­ter sufficiently.

CHarissimi obsecro vos ranquam aduenas et peregrinos abstinere vos a carnalibus desiderijs que militant aduersus an [...]mam. &c. These wordes which immediately foloweth the processe that I preached of in my last sermon on Sainte Peters epistle, be red in the church this present Sunday for the epistle in the Masse, where in contempla­tion of that he had sayde immediately afore, that they were sometyme not the people of God, but rather Idolaters and the people of the dyuell, and that nowe they were the people of God, con­uerted to the beliefe on one God and on our Sa­uiour Christ by hearyng the preachinge of Chri­stes gospell, and that sometyme they were with­out Gods mercye, and that now they had obtay­ned D his mercy. By reason of this he calleth them very welbeloued, and as his welbeloued children and friendes he entreateth theym to vse vertue and to giue to all them among whom they shuld be conuersant example of holy conuersation and liuing. And afterwarde he exhorteth them to due subiection towarde theyr heades and rulers. I beseche you (sayth he) as Straungers and Pyl­grimes to kepe your selues from carnall desyres which fight against the soule. This obsecration or beseching signifieth a certayne vehemencie in desiring as it wer for Gods sake, or for the loue of our Lady, or of al the sayntes of heauen, or for their faithes sake, by which thei trusted to be sa­ued, [Page clxxii] of which he had spoken much afore. So he praieth them, and not after the imperious com­maunding of Bishops & theyr officers, which yet A haue not al layd away the lowrynge browes of the phariseis. Not that I deny but that bishops and theyr discrete officers may commaund them that be of theyr iurisdiction to do the thing that is conformable to Gods commaundement, and if the contumacie & sturdines of the partie proceede so far that they will not be reformed by reason, & by fayremeanes, then to compel them by the sen­sures of the church to amend theyr liues, as saynt Paule did by the notorious adulterer that kepte his own mother in law to paramour in Corinth. And he bid Titus .ii. Hec loquere & exhortare et ar­gue cum omni imperio, that he shuld rebuke them that be sturdy and fauty with al authority to cō ­maund, B albeit when desiring or besechinge maye serue, it doth best beseme a prelate or a curate, & therefore S. Paule writing to his scoler and lo­uing friend Philemon, saith: Multam fiduciam ha­bens imperandi tibi, quod ad rem pertinet propter charitatē magis obsecro. I may be bold to cōman̄d the to do the thing that shalbe for the profit of th [...] soule, but yet for the loue that I haue to thee, I had leauer pray thee to be good to Onesimus thy seruant. And euen so S. Peter might haue bene bold to cōmaund them that he wrot vnto, but he had leauer desyre thē as straungers & pylgrimes We call them straungers that dwell not in theyr owne countrey, but in a straunge place. So saint Peter wylleth vs to count our selues as not at [Page] C home in our owne countrey, because that by the faute of our fyrst parentes we be banished from Paradise, which God gaue vs to dwel in, and be come into this vale of misery and sorowe, not to liue delicatelye, and to take oure pleasure, but to take paine and sorow, and to do penance, and not to settle our selues on worldly wealth and plea­sures here, but to go furth like pilgrimes or wai faring men, considering that we haue no steddye and permanent citie here, but that we seke for an other, the citie of heauen aboue. Like as Saynt Paule speaketh of Abraham, Isaac and Iacob, and others. Heb. xi. which abiding in the lande of Canaā, and had not receiued the promyses made vnto them, confessinge that they wer Pilgrimes and straungers vpon earthe, signifieth that they seke for a better habitacion and dwellinge place, that is to say, the countrey of heauen aboue. An D old vse hath peruerted the name of a Pilgryme, because folke were wōt to go from place to place to honour saintes in places dedicate for theyr ho­nour, and to kysse theyr images, and they onelye in times past were callled Pilgrimes, therefore nowe men thinke the proper signification of this worde Pilgrime to be none other but such as go­eth about such deuocions, but his significacion is more generall, it signifieth a wayfaringe man or woman that abideth not still in one place, but re­moueth from place to place, tyll at the laste he may come to his iourneys ende where he woulde be, and in suche case we be, neuer at rest, but euer laboring through the troublous stormes of thys [Page clxxiii] world, to come to our inheritance and dwelling A place that God hath made for vs, and that our sauiour Christe by his blessed bloud is entred in afore vs, to make vs roume. And therfore let vs do as wise pilgrimes dooe when they intende to take a great iourney vppon theim. They dispose such goodes as they haue, and set theim in safe custodye, and prouideth for their family or hou­sholde. We knowe not when we shal be called to take this farre iourney out of thys worlde into an other worlde, as longe as we be here, wee be euer onward, and entred on this iourney. Ther­fore it is necessary that we bestow our goodes on charitable workes, so settyng them in safe custo­dye, and that we order our family, that is to say: all the powers of our bodyes and of our soules, B prouidyng for them accordingly, as the man did that toke his iourney into a farre coūtrey. Mat. v. He called his seruauntes and deliuered thē his goods So muste we geue to some of our familye .v. ta­lentes to be well occupied against our lordes re­turne when he shall come to the iudgemente to sitte on oure audite: our bodye muste be charged with .v. senses, which we cal our fiue bodely wits They must be well employed, well spent, & well ordered: So that we close theim vp agaynst all thinges that shall be contrary to Gods pleasure. That our eare heare no yll wordes, that our eye se no vnhonest thing▪ that our mouth delight not in thinges that be to swete & delicate, nor speake any filthines, neith [...]r any lyes. And that we open the same our senses to all thinges perteynynge [Page] to Goddes pleasure, that our eare do gladly hear C the worde of God, and diuine seruice, and all cō ­munication of honestye. And that we conforme our eyes and our mouth likewise to such honesty▪ To the seconde Seruaunt that is Reason, wee muste geue science and knowledge, in whiche he maye exercise it selfe, and haue delection in that is good and maye detest and eschewe that is yll. To the thirde seruaunte that is our Wyll, wee must geue one talēt, that is the loue of god, & we must beware, lest when we haue this talent com­mitted vnto vs, we dygge an hole in the ground and in the same hyde the money of our Lorde in earthly and worldlye thinges, as the proud man in excellencye and auctoritie, superfluous and gaye apparell, And the couetous man in world­lye wealth and riches. And the lecherous man in delectation of the fleshe. Seconde, a Pyl­gryme muste take diligent hede that he kepe the D waye towarde hys countrey, the waye of the commaundementes of GOD that he lose not that waye. And if peraduenture he goe oute of that waye, he hadde neade of Penaunce to re­duce hym into the right waye by the direction of grace, whiche communely is conferred and ge­uen to all Penitentes. Thirde, a Pylgryme hadde neade to beware that he make not too longe tariynge by the waye, but daylye kepe hys dayes iourneyes, proceadynge frome ver­tue to vertue, lyke as a Bee tarieth not styll [Page clxxiiii] on one Flower, but flyeth frome Flower to flower, to gather her Waxe and Honye. Uer­tue A dooeth strengthen our Soules in the exyle and banishemente of thys worlde.

Fourthe, in as muche as the whole lyfe of a good christian manne is Desyre, therefore althoughe a Pilgryme by reason of hys bodye be in the waye, yet by hys minde he shoulde be euer in his countrey, hauynge hys minde vpon Heauen, and euer desierynge the same. And therefore Christe teacheth vs thus to praye, Adueniat regnum tuum, Wee desyre that thy Kyngedome maye come. Fyfte, a Pilgryme shoulde not ouer lode hym selfe wyth superflui­ties, but onelye wyth such thynges that shall be necessarye for hys waye .i. Timo. vi. Haben­tes alimenta & quibus tegamur his contenti simus. Hauynge meate, and drynke, and clothe, let vs be so content. Syxte, a Pylgrime shoulde not B stryue and varye, nor goe to lawe wyth theim that be borne in the countrey where hee trauey­leth, that is to saye: with worldlye persons, as Cicero saieth .i. offi. Perigrini est minime curiosum esse in re publica aliena. The office of a Pilgrime is not to be to busye in a straunge cōminaltye, but must suffer mockes and other hurtes as thei of the countrey will dooe vnto him. Wee shall finde in oure waye manye flatterynge Hostes, and Hosteses, and diuers wanton Tapsters that wyll entyce vs by their good cheare to tarrye styll wyth theim, and so for to spende [Page] C our selues and our goodes amonge them. Saint Peter telleth vs what they be, and biddeth vs beware of them. Carnall desires he calleth them or fleshely lustes, and biddeth vs abstayne from them, because they fight agaynst the soule. The flesh desireth ease, the flesh desireth new knacks with chaunge of pleasures. The fleshe desireth swetenes of tastynge and of touchynge. By the fleshe I meane carnal men and women geuen to folowe the inclination of the bodye. For the first, the fleshe woulde haue rest, and abhorreth paine and labour, and had leuer rust for slouthe and i­dlenes, then to shyne fayre and bright wyth la­bour. The plowmans share or culter of his plow if it be well occupied it sheweth faire and bryght D and doth much good, if it lye vnoccupied in a cor­ner, it rusteth and cankereth to naught, and doth no manne good. So with labour a man shall be shininge and bright afore God and man, and shal do muche good where the slothfull man shall be euer vnprofitable and nothinge set by, like the weuyll in the corne, and a verye spill paine. The scripture speaketh shame of him. Eccle. xxii. In la­pide luteo lapidatus est piger & omnes loquentur super aspernationem illius. The slouthful person is stoned with a stone of myre, and euery man shall speake of the shame that he shall be put to, where by the hardines of the stone & the filthines of the mire, is signified the harde and vyle punishment that the idle person shall susteyne. And the same sentence is aggrauate by that commeth after in the same chapter, De stercore boum lapidatus est pi­ger [Page clxxv] & omnis qui tetigerit eum excutiet manus. The slouthefull shall be stoned with oxe dunge, and A euerye manne that toucheth him shall shake his handes from the filthe. Euery man that is con­uersant with him, and partaker of his vice, must nedes make cleane his handes, and make amen­des by penance. The same text is otherwyse ex­poūded, vnderstanding by the oxen the prechers of the worde of God, accordynge to the saiyng of Moyses. Nō alligabis os boui trituranti in horreo. which saynte Paule vnderstandeth of the prea­chers whiche ought not to haue their mouthes mouselled or so bounde vp, but that they maye take their sustenaunce and liuyng by their prea­chynge: then by the dunge of these Oxen may be vnderstande the sharpe and harde reprehensions by whiche they rebuke suche dull and idle sluggardes, B wyth such oxe dunge the slouthful slug­gard must be stoned and beaten as is abouesaid. And he must be serued like an yl willy bōdman or seruaunt. Seruo maliuolo tortura & cōpedes mit­te illum in operationem ne vacet. Eccle. xxxiii. He must haue soore punishment and prisonment by the heles, and must be set to worke lest he be idle. Multam enim malitiā docuit ociositas. For ydlenes is chiefe maistres of all vyces, and of all malyce and mischiefe. And where this vice of slouth and idlenes is greatly to be feared of all christen peo­ple, yet most of the nobilitie, which be most ydle­ly brought vp in youth, and therfore it wyll be harde for them to leaue it in age. Secondlye I sayde the fleshe woulde take pleasure with wan­ton [Page] knackes, rayment of the newe tricke, with C cu [...]ious and costlye chaunge of the same, And with newe inuentions of learninge, neuer con­tent with the olde, be it neuer so good, but euer vagynge and rouynge curiouslie for newe and newe. It deliteth in bawdye songes, vnhonest and filthye playes, or pageantes, enterludes of scismes, dissention, & heresies, which carnall men & women be gladder to folow, & to pay monie to hear their own bane & very poysō to their soules thē to come to hear a sermō for their soules helth whiche they maye haue here many times by the kinges prouision, and cost them nothinge. They be also curious, busie, and inquisitiue to heare newes of their neighbours liuynges, and com­munelie lighteth more on mennes vices (if anye be) then on their vertues, and be readye to pub­lishe them and blast them abroade, and to make D all matters worse, rather then to amende them, and make them better, vncharitablye, and ve­rye deuillyshelye. This curious and busye roa­uinge of mennes fansies aboute diuersities of thinges, shall neuer saciate nor please a manne, but rather a manne by suche newe fanglenes is made more hongrie and more greadie, and neuer content. For the wise man saieth. Non saciatur oculus visu nec auris auditu impletur. Eccle. i. There is nothinge by seynge or hearyng in this worlde, that can fullye saciate the appetite of manne. But by the sighte, and by the hearing manne is rather sturred and moued, to desire yet more and more. Therefore Optimum est [Page clxxvi] gratia stabilire cor. Hebre. xiii.

Beste it is euerye manne to praye for grace, and A by grace to staye his harte as a shippe is stayed by the Ancre for feare of crasshinge. For com­monlye these curious and busy medlyng wittes after they haue longe roued, they fall vppon some noyfull fantasie that pleaseth theim for the tyme, & there they settle their hartes to their owne confusion and worldely shame, with daun­ger of damnation euerlastynge. Thirde, the flesh that is to say, carnall people, desireth the swete­nes of tastinge and touchinge. Of tastynge, as of delicate and pleasaunte meates and drinkes, and the swetenes of touchinge, as bracyng and kissynge, and consequently, of the workes of le­cherye. Of all these saieth Sainte Paule. Si secundum carnem vixeritis moriemini. If ye lyue B after these desires of the fleshe, you shall dye for euer. For they fight like cruell Souldiours a­gainste the saluation of our Soules. And saint Paule. Gala. v. Caro concupiscit aduersus spiritū, spiritus autem aduersus carnem. Hec enim sibi inui­cem aduersantur vt non quecun (que) vultis illa faciatis. The flesshe coueteth and woulde fayne haue agaynste the Spirite, and the spirite agaynst the flesshe, for these bee ennemyes one to another, so that you maye not dooe the thinges that you woulde dooe. As he saieth also. Rom. vii. The good thinge that I woulde dooe, I do not, but the ill that I hate, that I do. I delite in the law of God by my inner mā, but I perceiue a law or an inclination in my limmes of my body y ^t [Page] haleth me like a bond man into the law of sinne. C And in the same chapiter he saieth, I my selfe by my minde serue the law of God, but by my flesh I serue the lawe of synne. A wonderous thinge it is, that there should be suche a continuall bat­tail and deadly conflict in man, betwixt the soule and the bodie, in which commonly the body, that is the worst part of man, hath the ouer hand and the better side. And the soule very folishly taketh pleasure in the bodye, whiche is his mortall ene­mye, and woulde brynge hym to naughte. Myghte not he be counted a foole that would make merye in hys mortall Enemyes house, and woulde there spende hym selfe, his money, and his tyme as his fooe his hoste woulde haue him do? And yet it is a marueile how this maye be, that the bodye and the soule shoulde bee ene­mies, D or that betwixt them shoulde be any con­flict or strife, for as saint Ciprian saith. In prolo▪ li. de operibus christi. The soule vseth the limmes and membres of the bodye, as a smith vseth hys hammer or an veld as his tooles to worke with, then what emnitie can be betwixte theim, more then is betwixt the workeman and his toole? And also considering that the body is as it were the shoppe in whiche the soule worketh all thing that he wil. There he formeth and fashioneth the similitudes and images of all filthines and of al malicious driftes. The bodye is not the doer or causer of the synne but the soule, for to him is geuen free libertie of will, by which he may haue delectation and consent to prosecute the synne, or [Page clxxvii] to skippe backe from it, and to auoide it. The bo­dye A (you knowe) when the soule is gone is wyth­out any sence, & is mete for no vse, but is a verye stinkynge lumpe of earth and carren. Therfore (saieth S. Cypriane) when we say that the flesh or the body fighteth against the soule & the soule agaynste the bodye, it is vnproperlye spoken. Quia solius anime lis ista est que secum rixatur & cū proprio arbitrio litigat. This cōtencion is onely of the soule, which striueth w ^t it self & with his own libertye wythin it selfe. The maner foloweth there. Desiderii sui veneno mens ebria corpus con­tumeliis applicat, & iunctis complexibus ambo in mortiferas suauitates elapsi obdormiunt. The mind as it were beinge dronke with the poyson of his B owne desire, applieth and setteth the body to di­spiteful and noughtye workes, and so the bodye and the soule embracyng them selfes, slippeth in­to mortall pleasures both together, and slepeth in them. But when they awake, and the dede is past, & they remēbreth thē selues, most cōmonly y ^e horror of their sinne maketh thē confused & asha­med. And euer such a vēgeance or correctiō folo­weth the sinner, that whē he hath taken to much and surfeted in his owne lustes, he vometeth and braketh it out vpō him self, as it were one angry and wery of him self, and of his naughty doyng: God hath so prouided for the sinner, that he shall be his owne scourge. And thys is commen in all synnes, excepte Auaryce (sayeth Saynte Cypriane) in whyche it dothe not so well ap­peare, for the couetous persone is neuer wea­rye [Page] of gatherynge and heapynge goodes to­gether, C that he maye sacrifice to his Idole mammon the God of Auarice and ambicion, he is ne­uer ashamed whether it bee hys owne, or other mennes, so that he maye by catchinge and scra­pinge gette it to hym. And therefore it is a very true saiynge: Omnibus viciis senescentibus sola a­uaritia inuenescit. When all vices waxe olde, coue­tise onely waxeth yonge againe. Conuersationem vestram inter gentes habentes bonam. &c. Where Sainte Peter exhorteth them that he writte to, and vs by them, that they should be of good con­uersation among them that thei dwelled among that where they rayle and backebite you, saiyng euill of you, callynge you foles, because you leaue their superstitions and Idolatrye, callinge you malefactours, and naughtye liuers, reputynge the sorowe and paynes that you suffer, to be in­flicte and layed vppon you for your sinnes and D ill liuing. Yet when thei do consider you and wey your condicions by the good woorkes that they see you vse, they maye glorifye and laude God at the daye of their visitation, when God shall visite their Soules by his grace to take example of your good liuynge, and to followe the same, and by example of you to conuerte theim selues to the faieth that you be of. Here you may note howe the blessed Apostle estemeth good example geuynge, it is the thinge that is necessarye for all menne that wil be saued for their owne part. [Page clxxviii] And it is the occasion and cause of the saluation A of all others with whom they be conuersaunte. And the glorye in heauen shall be exceadyngly encreased by the confluence and comminge thi­ther of them that haue bene conuerted to vertue by occasion of thy good example: where contra­rye, euill example geuinge shall damne him that geueth it. Ve homini per quem scandalum venit. Woe, that is, dampnation euerlasting shal come to him that geueth occasion of ruyne or of sinne, and shall damne all them that by this euil exam­ple take occasion of sinne, and by their dampna­tion the paines of the euyll example geuer, shall be greuouslye encreased, when he shall mete with theim in Hell, that shall come thither by his ex­ample geuinge. This knewe full well the riche glotton that was buried and laied in Hell, when he desiered Abraham to sende one home to hys brethren and their familyes, to bidde theim a­mende B their lyues that they come not here. This desire came of no charitie, for in Hell is no chari­tie, but it was onelye for the cause aforesaide. He knewe well that the euill example that hee hadde geuen theim by his lyfe tyme to eate and drinke, to reuell and riote, to go gorgeouslie and in fine, softe; and riche apparaile, to followe the lustes of the fleshe, to vse crueltie, oppression, and extorcion in the countrey to gather riches as he hadde done, shoulde brynge theim thither to him, to the great cumulation & encrease of his [Page] sorowe, and so for his owne ease he willed theim C well, for feare lest by their damnation, he should haue more sorowe and paine in hell. Saint Pe­ter likewise in these wordes sheweth vs that al­though commonly, Cum sancto sanctus eris, & cū peruerso peruerteris. With the holy, a man shalbe holy, and wyth a frowarde synner, a man shall be naughtye and synnefull, for lyke maketh like. Yet the other is not impossible that the naughty maye lyue amonge the good, and the good maie lyue amonge the euill. For Iudas was naught with Christe, and with the other of the Apostles that were good. And Abraham, Isaac, Iacob, Ioseph, Iob, Thoby, and suche others, were verye good amonge theim that were nau­ght. Euen as you see in natural example. A good­lie Rose springeth vp amonge the thornes, and D a goodlye Oke amonge the rughe bryer bushes. A candle geueth best lyghte in the darke, and the Starres sheweth fayrest in the night. If your conuersation shall be seene good to theim that you shall dwell amonge, you muste beware of the .vii. faultes that be spoken of. Prouer. vi. Se [...] sunt que odit Dominus, & septimum detestatur anima eius. There be syxe thynges that oure Lorde hateth, and the seuenth his minde abhor­reth. You muste beware you haue not Oculos sublimes, hye lokes, by manifest signes settynge furthe your pryde, it wyll be longe afore anye suche allure menne to goodnesse by their exam­ple, but rather menne shall hate theim, and also their condicions, fewe men can well agree wyth [Page clxxix] them, Linguam mendacem, You muste be no ly­ers, but to haue a true tongue in your head, and not accustomed to pernicious and perillous lyes A who wyll set by suche a lyer, or learne anie good by his euyll example. Manus effundentes sangui­nem innoxium. An homicide or murtherer, that will kyll or procure the deathe of theim that be innocente and haue not offended. Cor machinās cogitationes pessimas. He that hath a venemous harte, euer studiynge to hurte hys neighboure. Suche an harte muste neades nowe and then burste out and shewe it selfe, it will no more be kept in, then fyre couered vnder strawe, whiche muste neades burst out in one place or an other. Pedes veloces ad currendum in malum, Euer rea­dye to do harme and to hurte their neighbours, as when they perceiue a man prone and ready to B anger, with him thei wil be doing, as thinking it is a good sport to kindle him & make hym angry & to make hī fight & brawle, or to blaspheme god, nother regardynge the deathe of their brother, nor the despite of God. He that hath burned a pore mannes house thatched wyth strawe, might thynke he hadde greuouslye offended, then you may be sure that he hath not a litle offended that hath burned Gods house, hys euen christen. And euen suche they bee that prouoketh others to dronkennesse, or to anye other vyce, euer run­nynge and readye to do shrewde turnes. And as Titus the noble Emperoure Vespasians sonne was wont to saie, that he had lost the daye, when peraduenture in the daye he had not done some [Page] C man good. Amici, hodie diem perdidi, quia nemin [...] benefeci. So, contrary they thinke the daye lost in whiche they haue not done some man hurte, either by backebityng men or sclaundering them raylinge or mockinge them, or picking and stea­linge from them, or otherwise. Proferentem men­dacia testem fallacem. Where afore the wiseman hadde reproued generallie a liynge tongue, Here he reproueth speciallye the lier, that will in open iudgemente geue false testimonie and witnesse, bothe to hurte his neighbour, and also to peruert iustice, whiche is hurt to the common wealthe. The seuenth and worste of all whiche God ab­horreth, is Qui seminat inter fratres discordiam. He that soweth discorde and debate among bre­thren. Wee be all brethren in God, and GOD woulde haue vs to loue like brethren, to agree in one minde and one wyll in God like brothers, to D agree in opinions, Vt idipsum dicatis omnes & non sint in vobis scismata. That one saith, an other should saie, without scismes, diuersities of minds in thinges concerninge our fayeth, ceremonies, and vsages of Christes churche, of such diuersity of opinions commonlye foloweth dissention and debate betwixt neighbour & neighbour, by which the vnitie of the church, the vnitie of the congre­gation of Christes people is dissolued and cast asunder, whiche GOD mooste desiereth to haue kept and knitte together by the bonde and knot of charitie, and abhorreth the contrarye. If we eschewe and auoyde all these seuen, our conuer­sation shall seme good to them that wee occupye [Page clxxx] wythall, and dwell amonge, so that when they consider our good workes, they may take exam­ple A of the same, and haue a cause to saye well by vs, and to glorifye God by vs, whiche shall (through Christes helpe) returne to the common comfort of vs all in heauen. Amen.

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

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

SImiliter et mulieres subdite sint viris suis, vt & si qui non credunt verbo, per mulierum conuersationem sine verbo lucrifiant, &c. Here in the fyrste parte of this thirde chapiter the blessed Apostle ascendeth from the informa­cion that he gaue to them that be in seruile state (of whiche I entreated in my laste sermon) vnto them that be ioyned together in the yoke of ma­riage. First speaking to the wiues, and ordering them toward theyr husbandes, & also in theyr ex­teriour behauiour. And consequently he teacheth the husbands theyr duties toward theyr wiues. S. Peter saith: Similiter et mulieres. &c. likewise D womē must be subiect to theyr owne husbandes. Likewise (saith s. Peter) as I haue spoken of the subiectiō of the seruantes to their maisters, so I must aduertise & counsel the wiues to obedience & subiectiō according to their calling, that thei do reuerence vnto theyr husbandes wyth feare, as Saint Paule saith. Ephe. v. Vxor autem rimet vi­rum suum. Let the wife feare her husbande wyth such louing fear as I haue spoken of afore, more for loue, fearing to displease him, then for strokes or punishment. And in the same chapter s. Paule biddeth wiues be subiecte to theyr husbandes as vnto our Lord & master Christ, for it is our lorde [Page clxxxxvi] Gods ordinance that the man should be the head of the woman, as Christ is the head of his spouse and wife the church or multitude of Christen people, A therefore like as the churche is subiect, obedient, and doth reuerence to Christ, as the body to her head, so ought the wyues to theyr husbands as to theyr head in all thinges that be good and according to Gods pleasure. Of the contempt of due subiection and obedience of the wyfe to the husband, I rede a notable story. Hester .i. wher it is written that the great kynge and conquerour Assuerus king of the Medes and Persies, & ouer cxxvii. prouinces and realmes, made an exceding sumptuous feast to all the nobilitie and head of­ficers of his Empery and dominions, the prepa­ration and prouision for the same, with the inui­tacion and accesse of his gests, continued .ix. score B daies, the solempnitie of the feast continued .vii. daies. There was such prouision, such seruice of al officers, and such delicates of meates & drinks that wonder it is to heare of it. And like as that king kept his feast in the solemne place prouided for the same: so dyd Vasthi his Quene keepe her feast, to all the quenes Ladies and noble women of the Emperye, and that in the palace where As­suerus was wont to dwell, for the kynges feaste was kepte in Haalys or tentes wonderouslye wroughte with costlye stuffe, and stronglye stai­ed by pyllers of fyne Marble after a gorgeous fashyon all of pleasure, there the kynge kepte hys solempne banckettes, and lefte hys palace for the Quene Vasthi wyth the other Ladyes. [Page] C On the .vii. daye of this feast when Assuerus the king had well dronke, & was well warmed with wyne, he sent his Chamberlaynes to call Vasthi the quene to him, willing her to put on her head her diademe or crowne and to come forthe after her goodliest maner, because he would shewe to his kynges and lordes the beautie of his quene, for she was very fayre and beautyfull, but she refused to come at him, and contempned the kinges commaundemēt, sent to her by his chamberleins, for this cause the king was sore dismaid, & wax­ed wondrous angrye, and in a rage called all the great wisemen of his priuye counsayle that were euer at hande (as the maner of kinges is to haue suche counsayle euer redy) and by theyr counsayl he did al weighty matters, because they knew the lawes of God and man: he asked theyr counsayle what sentence shoulde be gyuen againste Vasthi D the quene for her pride and obstinacie. They aun­swered all by the mouthe of Manucha one of the chiefe of the counsayle, whiche after thys maner spoke to the king afore the princes of the coūsail. Non solum regē lesit regina Vasthi. &c. The quene hath hurt not onely the kinges highnes, but also all the people and princes and noble men that be wythin the dominion of kynge Assuerus, for the woordes of the quene will go abrode amonge all women, and make them to contempne theyr husbandes saying: The noble and mighty king Assue­rus bade Vasthi his quene come into his presence and she would not, and no more will I but when me list And by this example gyuen of her, all the wyues [Page clxxxxvi] of the Princes of the Persies and of the Medes A will sette little by the commaundement of their husbandes. Wherefore the indignation and dis­pleasure that your highnesse hathe conceiued a­gainste her is iuste and not without a cause. And therefore (if it be your pleasure) let a pro­clamation be sende frome your persone, that quene Vasthi shall neuer more come in your pre­sence, but that an other better then she shall take her raigne, that she hathe as one with you. And let the same commaundemente be diuulled and proclaymed in all Prouinces and Realmes of your Emperie, euen to the furthest parte therof, that so all wiues, as well of the great men, as of the common and lower people maye geue honor and obedience to their husbandes. This coun­sell B pleased the Kinge and the princes that were present with him, and the kinge according to the same, sent furth his letters into all countreys of his emperye, written in diuers languages, and diuers letters, that euerye man might reade and vnderstande them, conteininge this argumente, that the men be princes and greatest in their owne houses, wherfore it foloweth that the wyues be subiecte and vnder obedience to them. By this storie all good wiues may note and marke what commeth of contempte and disobedience of the wyues to their Husbandes. She was deposed from her high estate and put away from her hu­sbande, because she list not to obey nor to be sub­iect to his commaundement. Almighty GOD made the first woman for two vses or purposes, [Page] one for to multiplye mankinde by generation, an other cause, for domesticall cohabitation, and to dwell wyth the manne for his comforte. And in bothe these two, the woman was soore punished because shee tempted her husbande to eate of the forbidden fruite. Firste where she shoulde haue borne chylde wythout payne, she was deputed to exceadynge payne wyth manye throwes and panges while shee is wyth chylde, and wyth muche more payne when shee is traueylynge to be deliuered. Seconde, to our purpose nowe, where there shoulde haue bene none inequalitie betwixte the manne and the wyfe, nowe for a punishement for her faulte shee muste be content to heare, Sub viri potestate eris, & ipse dominabi­tur tui. Thou shalte be vnder the power of thy husband, and he shall be thy ruler. And yet let vs consider the goodnes of god, how he vseth mercy with the rod of correction, in this soore beatyng D of woman kinde, with these two strokes of pain with childe, and of subiectiō to the husband, God hath prouided that the first is eased by the byrth of the childe into the world, which so comforteth the mother, that anone she hath forgotten all the former paine that she toke with her childe. And the second is notably releued, by this that by the dominion and rule of the husbande, the wyfe is much eased of solicitude & thought for outward prouisiō of necessaries, & for defence of her right, and for aunswerynge to vniuste vexation, and suche others. And also specially by this, that by the goodnesse and gentle behauiour of the wyfe, [Page clxxxxviii] husbande is manye tymes made much better thē he woulde els be. And this saint Peter teacheth in this place, saiynge: Vt si qui non credunt verbo, per mulierum conuersationem sine verbo lucrifiant. He woulde specially that they should remember A their subiection and gentlenes toward their hus­bandes, that if there be anye of their husbandes that peraduenture beleueth not the woorde of God preached amonge theim, whiche the wyues dothe beleue, they maye be wonne and conuerted to Christes faithe, by the holye conuersation of the women without preachinge. When they con­sider your holye conuersation (sayth saint Peter) with louing feare of God and of your husbands. And here is to be noted that sainte Peter wrote this epistle or letter to the countreis where some were cōuerted to Christes fayth, and some were not. And as the women commonly be more ten­der harted then the menne, so manye tymes they were soner conuerted to Christes religion, then B the men were. And in this case he exhorteth the women to shew their faithful maner of liuyng by louing obedience & subiectiō, that so bi their good & godly cōuersation, thei might allure their hus­bands to y ^e same faith y ^t they were of, & to beleue as thei did. And here you se now again how highly the blessed apostle estemeth honest conuersati­on as a meane of as great efficacitie to allure mē to goodnes, as is y ^e word of exhortation or prea­chyng, as he had said afore in the second chapter. Conuersationem vestram inter gentes habentes bo­nam, &c. Biddynge them be of good conuersati­on, [Page] C that where men backebite you and saie euill by you, as of malefactours, when they consider your good workes, they maye glorifie God, and be conuerted to God by your good example. And I doubt not but that in this troublelous time of new opinions and errours that hath now many a daye persecuted the mindes of good fayethfull people, the stedfast and faythfull conuersation of the honest wiues hath staied their husbandes in the right trade, and made them good men, where els they would haue erred as others haue done, as well in this citie as in other places. Quarum non sit extrinsecus capillatura, aut circūdatio auri, aut indumenti vestimentorum cultus. Because Saint Peter hadde bidde al wiues please their husban­des D with obedience and due subiection, lest they shoulde thinke thys subiection and pleasynge of their husbandes to stand in trimmyng and dres­synge their bodies curiously and wantonlye for their husbandes pleasures, he declareth that he meaneth nothing lesse, & biddeth theim that they vse not to make their heere for the nonce, settyng it abrode smothly slickt, to make it shine in mens eyes, or curiously platted in traces, or as gētle wo­mē vse now adaies, purposly neglected hāging a­bout their eies, as it were saiyng: I care not how my heere lye, and yet while they do so, they most care howe to pull abroade their lockes to be sene. And so when they take vppon them to care least then they care most for their heere. Some there be that can not be contente with their heere as God made it, but dothe painte it and set it in an [Page clxxxxix] other hue, as when it was white hoore, they dye A it fayre and yelowe, or if it be blacke as a crowe, it must be set in some lighter colour, as browne, or aburne, or redde: And so muste their browes and the bryes of their eye lyddes be painted pro­porcionably. All this disgisyng of womens heere saint Peter calleth by one name, Capillatura, ma­kynge their heere, or curiouslye dressynge their heere, which he disswadeth and coūsaileth to the cōtrary. And .s. Paule .i. Timo. ii. biddeth all wo­men apparell and raye theim selues in comelye rayment with bashfulnesse or shamefastnes, and with sobrietie. Non in tortis crinibus, not wyth their heere platted or sliked abroade. And bothe the blessed Apostles biddeth women not to vse superfluitie, of these golden abilimentes (as they B be nowe called) nor of ouer costlye rayment das­shed wyth Pearles or precious stones. Sainte Peter calleth suche precious and costlye garnis­shinge of rayment, Cultus indumenti vestimento­rum, as who should saye, Indumenti indumento­rum, or Vestimenti vestimentorum. The dressing of the raymente of all raymentes, to signifie the preciousnes or riches of the rayment, as we vse to saye, the flower of all flowers. A felowe of all felowes, to signifie the excellencye of the thinge. Sainte Peter and saint Paule which were sure that they hadde the spirite of God, and spoke by the spirite of God, in Goddes name, disswadeth such costlines, and biddeth women not to set their mindes theron. For as saint Cypriane saieth. Li. de habitu virginum. Chastitie in virgin, wife, and [Page] wydowe consisteth and standeth not onely in the C sounde integritie, and wholenes of their flesshe, but also in a certayne shamefastnes and honesty of their apparell, for lightly there is no more pre­cious and costlye dressynge then is amonge them whose honestye is lyght cheape. Therfore in no case let your raymente deface and sclaunder the sinceritie and integritie of your bodies, but that like as you kepe your bodyes chaste and cleane after your callynge, whether it be virginitye, mariage, or wydowehode. So let the dressynge of your heades, and the apparelynge of your bo­dyes be chaste, cleane, and after a sober fashion, not lyke players disgysed after any wanton ma­ner, least the lightnesse of your dressynge shewe the lightnes of your condicions. Almightye God by the mouth of the blessed prophet Esai. iii. repro­ueth very earnestly and greuously this costlye & D gorgious dressyng & wantō behauour of womē which was then vsed in Ierusalē, as it is now in our time in England, Pro eo quod eleuate sunt filie Siō, & ambulauerūt collo extento & nutibus oculon [...] ibaut. &c. He punisheth them with shame cōtrary to their pride and iolitie, saiynge: Decaluauir dominus verticem filiarum Syon, & dominus crinem earum nudabit. He bryngeth theim to shame from toppe to toe, beginnyng at the head of whiche they were so proude, and so vnto the shooes of their fete. God wyll plucke the heeres from their heade, that they toke so muche thou­ght to set forthe and to painte it, and will make it bare, and shewe it as it is. That euerye man [Page cc] maye see it was not their owne, but perwynes or paynted, eyther here by temporall miserye & A sorow & sicknes, or in hell when al the world shal wonder at their pryde. Their trimmed shoes, their nouches, brooches, and Rynges, their chaynes, dimisentes, and pendentes, their cost­lye edges, and precious abilimentes shall come to naught. And then their pleasaunt odours of muske, ciuet, and of all perfumes, shall be tur­ned into stenche. Erit pro suaui odore fetor. And for ioye and myrth, shal come sorowe and mour­nynge, for their pryde and exaltation, shal come vylenesse and deiection. What manne or woman wyll be so madde as wittynglye to vse that hath bene the destruction of other women? If a man or a woman dye vpon the meate and drinke that he hath taken, it maye well be thought poyson B that he hath taken, and a man woulde bee well ware that he eate not of the same. You heare howe for suche curious and wanton behauiour, folowed a greuous stroke of correction: therfore beware you be not poysoned with y ^e same drinke, lest you come to a like ende. This adulteration & chaūging of gods handyworke by painting wo­mans heere to make it seme faire and yelow, or of their leers of their chekes to make thē loke ruddy or of their forehed to hide y ^e wrinkles & to make thē loke smoth, is of the deuils inuētiō & neuer of gods teaching. Therfore I must exhort al womē to beware of coūterfeting, adulterating, or chaū ­ginge the fashion and fourme of Goddes worke, ether by yelow colour, blacke or redde pouder, or by any other medson corrupt or chaūg y ^e natural [Page] lineamētes or fauour of man or woman, because C they that vse that maner of doinge semeth to go about to correcte or amende the thinge that god hath made, and striueth against God, violentlye settynge hande vppon his worke. If there were an excellent Painter or a keruer that had made a goodly image of the best fashion that he could, if a busye bodye woulde take a tole, and take vp­pon him to amende the ymage so made, shoulde he not do iniurye to the sayde gaye workeman, and also dispite vnto hym? Yes surelye, For he shoulde seme to count the workeman but a fole, & nothing cunnyng. Then cōsider almighty God the workeman of of all workemen, he made the face and body of man and woman as he thought best, then I praye you what arrogancy and pre­sūption is it for man or woman to set to the pen­sile D or tole to make it better? Thinkest thou that God will not take vengeaunce on thee for thy striuinge wyth him to amend: yea, rather to mar that he hath made. Therfore in that y ^t thou thinkest thy selfe that thou arte made fayrer. thou art made fowler in dede, beggynge of colours made with pouder of stones, with rindes of trees or wyth ioyce of herbes, the thing that thou hast not of thy selfe. More ouer Christe sayth. Mat. v. Non potes vnum capillum album facere aut nigrū. Thou canst not make one heer of thy head white or blacke. And yet thou by thy pride wylte proue him a lyer, and make thy selfe a better workman then he, paintynge thy heere or thy face not one­lye blacke or white (for women set little by such [Page cci] colours, but also yelowe or redde ( malo praesagio futurorum, sayth S. Cipriane) with a shreude os­singe A or prophecying of the colour that thy head shalbe of in the redde fyre of hel, when thou shalt come thither. Nowe I praye the that so paintest thy selfe, arte thou not afrayde, least when thou shalte appeare afore the iudge at the generall iudgemente, he wyll not knowe the, but wil put the away from the rewarde that is prouided for all good people in heauen, sayinge: what haue we here? The figure of her face is steyned or polluted into a straunge countenaunce. Howe canst thou see God with suche eyes as he made not, but as the deuyls crafte hath died and steyned lyke the fyrye glistering eyes of the serpent, with whome thou shalt burne for euermore? The fyrst that I reade of that thus painted her phisnomy was the noughtye quene Iesabell, the common butcher and murderer of all the preachers and B prophetes of almightye God. She was wyfe to Achab kinge of Israell, that destroied Naboth for his vineyard, when Hieu sometime seruaunt to Achab and to his sonne Ioram, was anoyn­ted kinge, and had slayne his Lorde and maister Ioram by Goddes commaundemente, he came into Iezraell, where the kinges manoure was, there to do vengeaunce on Iezabell that nough­ty quene: she trustinge to haue grace and fauoure at his handes yf she might moue him to concu­piscence, paynted her eyes and her heare and her face after the best fashion. But this woulde not helpe, they that were aboue in the chambre with [Page] C her, were commaunded to pitche her downe at the wyndowe, and so they did, and there she was all to troden vnder the horse feete, so that there was no more lefte but the scull of her head, and her fete, and the knockels of her handes, whiche serued for the dogges, accordinge to the prophe­cie of the blessed prophete Helye. In agro Iezraell commedent canes carnes Iezabel. iiii. Reg. ix. You see what payntinge serued for. But nowe mari­ed women wyll pretende and make an excuse by theyr husbandes, sayinge: that they take all the labours in payntinge and trimming them selues to please theyr husbandes, and so doynge, they make theyr husbandes partetakers of theyr of­fence, and consequently of theyr dampnation for D company sake. And I shall aduertise all maried men, and all them that haue doughters to kepe, that whether the tyrynge or trimminge of your wyues and doughters be for to please you as they say, or to please them selues as you say, that you suffer not theym to vse it, because it is not godlye (as I haue tolde you) and also because of the peryll that may come of it. For when they set them selues forth so curyouselye, and goeth a­broade in the streates, or sytteth in theyr shoppe windows, or elles peraduenture at feastes and bankettes with vicious companye, it is not you alone that they woulde haue to loke vpon them, it is not you alone that is pleased with the sight of theim, it is not you alone that casteth theyr eyes after theim, or that draweth longe sighes [Page ccii] of carnall loue after them, this is not the waye A to kepe theim for youre selues. Beware there­fore good husbandes that you set not youre wy­ues or doughters so to sale, for feare least harme come of it. And you good wiues beware of the daunger and peryll of youre honestye, and speci­ally beware of the peryll of your soules. If you nouryshe the luste of concupiscence, and sette on fyre the breadynge of sinne so beynge as a sword or dagger to stryke an other man to the hearte, and as a verye poysonne to destroy others, you knowe the perill of it. Wo be to him or her (sayth Chryste) that geueth occasion of ruyne, woo and sorowe euerlastinge in hell. Beare not your sel­ues proude of youre husbandes riches, sayinge: my husbande hath landes and rentes to maine­tayne B all the costes that I do vpon me, my hus­bande hath golde inoughe in his coffers, his ri­ches commeth in and encreaseth dayelye: The time shall comme that you shall saye wrin­ginge youre handes, and gnasshinge youre teeth in Hell. Sapient, v. Quid nobis profuit superbia? aut diuitiarum iactantia quid contulit nobis? Talia dixerunt in inferno qui peccauerunt. &c.

They that haue synned, shall saye after this manner in Hell. What dydde oure pryde a­uayle vs? Or what profitte hadde we by boastynge of oure ryches? As whoo shoulde saye, none at all, but rather aggrauatethe oure dampnation. If thou be riche, lette the pouertie feele thy ryches, helpe theim wyth [Page] thy riches, and bestowe it not in superfluous or­namentes. Study to dresse youre soules (sayth S. Peter here) and trymme the inwarde man, qui absconditus est cordis homo, that is hyd with­in you, your soules whiche God seeth very well, and do it so that your spirite be not corrupte or defouled with sinne, but be quiete, not troubled with inordinate concupiscence or desyre of the fleshe, nor of the minde, studyinge for to do dis­pleasures or to do hurte. And also that your spi­rite be modest, kepinge a meane and measure in all your sayinges and doinges, such a soule (saith S. Peter) est in conspectu dei locuples, is ryche in the sight of God, for the true riches is the riches of vertues, they wyll stycke by vs, where other be fluxe and fadinge, and wyll awaye. Suche is the riches that we ought to be glad of, for these we ought to laboure: and with suche riches S. Peter biddeth all wyues to adorne them selues, D to be cleane in soule: and as for outwarde dres­synge, to kepe an honeste measure as besemeth women, shewinge sadnes and honestie, in hus­wyfery and in good dedes. Sic enim aliquando et sanctae mulieres sperantes in deo ornabant se subiecte propriis viris. For so (sayth he) holye women that hoped and trusted in God, arayed theym selues here afore in olde time, whiche were subiect and obedient to theyr owne husbandes. Example he taketh of Sara, that was wyfe to the blessed Patriarch Abraham. I thinke that yf we sawe nowe in oure time the tiringe of her, the dressing of her head, and the whomelines of her raiment, [Page cciii] it woulde make vs laughe, and yet it was good and huswyfely for that time I doubte not. But A the rayment that S. Peter commendeth in her, was the raymente of her soule, her prompte and ready subiection and obedience to her husbande, she forsoke her countrey, and her kinred and ac­quaintaunce, to accompanye him, and do as he woulde haue her to do. And in processe, when the thre aungels appeared like men to Abraham sit­ting at his dore, and he inuited thē to his house, he badde Sara his wyfe make spede, to take floure and knede it, to make them a cake baken vnder a panne for theyr dinner, she ful obediently did as she was bid, while he runne to his herde of catell, and toke a fat yonge calfe and gaue it to his seruaunte to dresse it and to seeth it, and so with mylke and butter, and that sodde veale, B he made them good chere, I trowe theyr drynke was water, for it was in the feruent heat of the daye, and in a hote countreye, woulde God men coulde be content with suche hospitalitie now a dayes, there should many more be fedde then be, and the hospitalitie should be more acceptable to God then it is nowe, with diuersitie of exquisite disshes, dasshed with spices and delicate wynes, and vsed for kynredde and freindes, and suche as can requyte lyke agayne: If poore people haue anye thinge, it is those scrappes that be nexte the dogges meate. And yet more, when Abraham her husband badde her that she should not saye that she was his wyfe, but that she was [Page] his sister, and he her brother, she dydde so as the time serued. And more ouer Sainte Peter no­teth her obedience and subiection to her hus­bande, by that she called him her Lorde, and C that was whan the Aungell told Abraham that Sara his wife shoulde beare him a chylde, she stode behynde the bowre doore and smiled, say­inge: What, shall I playe the wanton nowe in mine olde age, & Dominus meus vetulus est? and my Lorde is an olde man? It was her husband that she called Lorde, in that gyuinge to all wi­ues example of subiection and obedience to their husbandes: And Saynte Peter sayeth to all wyues, you be all her doughters as longe as you doo well, and lyke sobre matrones as shee dydde, and so doynge, you shall not nede to feare any trouble or displeasure of youre husbandes, D but shall liue quietelye and louingely together.

Viri similiter cohabitantes secundum scientiam, quasi infirmiori vasculo muliebri impartientes ho­norem.

Nowe you haue hearde the fatherlye and holsome counsaile that Sainte Peter hath ge­uen to all wiues, teachynge theim howe they shoulde order theim selues to their husbandes, and to the worlde, because the husbandes shall not be to sore nor cruell to theyr wiues, nor to hie and lordelye ouer theim, he geueth also to the husbandes a holesome lesson as it were, sayinge: Similiter, Euen like as I haue exhorted the wy­ues to do their dueties to their husbandes, so I [Page cciiii] muste exhorte and counsayle you to do your du­ties A to theim, althoughe I haue tolde you that Sara called Abraham her Lorde, by her humble and lowlye hearte, yet you muste not so take youre selues as lordes ouer your wyues, nor vse theim as your seruauntes, nor as your drudges, but as your makes, and as youre felowes, speci­ally in domesticall cohabitation, and dwelling in one house with theim, and in youre coniugall acte to gether, accordynge to science, and to the iudgemente of ryghte reason, and by wyse­dome.

Saynt Ambrose. Epist. lxxxii. sayth, the wyfe muste do reuerence to the husbande, as to her heade and ruler, but no seruice, as his seruaunt, drudge, or bondwoman. She muste be contente B to be ruled by her husbande, but not to be com­pelled by correction, no, not so muche as by chy­dynge. For indigna est coniugio quae digna est iur­gio, she is not worthye to be a wyfe, that is worthye to be chydde. Then you maye be sure she is muche moore vnworthye to be a wyfe that wyll not doo her owne woorke withoute strokes: her husbandes woorke is her owne woorke. Strokes be mete for youre leude ser­uauntes and bondewomen, and not for youre makes. Therefore all wyues when they wyll deserue beatinge, they reneige and refuse the honestie of a wyfe, retourning to seruantes state agayne. They shoulde not be taken furth with the graue and sadde matrones, and with honest [Page] wyues, but let them come behynde with the ser­uauntes, C because they haue not lefte theyr ser­uyle conditions. And then (good men) as you woulde your wyues should honoure you, so must you parte honoure with theym, honourynge the woman as the weaker vessell (sayth S. Peter.) And yf she be crabbed and shrewshaken, yet you must beare with her as ye woulde she should for­beare you when you be oute of the waye, in your fume or in your rage. Socrates that noble Phi­losopher had two wyues (as S. Hierome wry­teth, primo contra Iouinianum) with whiche he hadde muche sorowe, and specially with Xantip­pe, as Aulus Gelius wryteth, and also Saint Hie­rome there. On a tyme after she had bytterly scolled and rayled at hym, he went from her, and let her alone, and as he wente forth of the dore, she bestowed the purtinence of a chaumber vessell D vpon his head for his fare well, he dyd no more but with his handekercheife wiped his heade, and sayde: I knewe it woulde be thus, that af­ter thunder clappes woulde come a showre. And when hys scholers and freendes woulde aske hym howe he coulde forbeare her, and why he dryue her not oute of his doores? No (sayeth he) not so, I haue a iewell of her, for she doeth so exercyse my patience, that when I come a­broade, I care not what anye man sayeth or doeth to me, it greueth me not, I am so vsed to suffer her, that none other can greue me: For true it is that trouble worketh patience. Manye [Page ccv] suche examples of Gentyles hystoryes I coulde A rehearse, in whiche appeareth howe manye no­ble men haue borne with theyr wyues, and for­borne them, though theyr conditions were leude and noughtye, ledde thereto by the verye lyghte and iudgemente of reason, withoute preachinge of the holye worde of GOD. Christen men be taughte by oure Sauioure Chryste, that howe soeuer the conditions of the man or the woman be, they must euerye one suffer the other, for bet­ter for worse, tyll death theym departe. Adulte­ry maye departe bedde and boorde, but the indi­uisible knotte of wedlocke can not be dissolued. Saynt Hierome reciteth the sayinge of Theo­phrastus that noble morall philosopher, sayinge: Vxoris nulla est electio sed qualiscun (que) obuenerit habenda est. He thinketh there is no choyse of a B wyfe, but what maner so euer she be of, men muste take her: men shall neuer learne her con­ditions (sayth he) till after they be marryed. A horse, an oxe, a cowe, fyrste be proued afore they be boughte, and so is cloth wollen and lyn­nen, so is the potte, the panne, cheyres, stooles, cuppes, and suche other ornamentes and imple­mentes, onelye a wyfe (sayth he) is not shewed what she is, leaste peraduenture she shoulde dis­please and be reiecte and refused, afore she be ta­ken or maryed. He sayeth this onelye of the wo­men, but we haue knowen as muche vncertayn­tye when women haue chosen theyr husbandes, and as muche yll proofe of theim. But howe so [Page] [...] [Page ccv] [...] [Page] euer that be, mutuall loue, and mutuall suffe­raunce C shall ease muche of this ambiguitie, by turninge necessitie into vertue, and speciallye the man whiche is naturallye more stronge, and shoulde be more wyse and discrete, muste remem­ber the infyrmitie of the woman, and must beare with her, and muste studye for the quietnes of his house. Saynte Ambrose Exameron. libro. v. cap. vii. reciteth a notable example to moue all maried folkes as well men as women, to con­corde and to agree together. The example is of the lamprey, and a serpente called Vipera nequis­simum genus bestie, a serpent mooste mischeuous and venemous. If there be anye of theim with vs, it is the adder. The propertie of this serpent is this, when he lyste to gendre, specially where he breadeth nighe the Sea coaste, he commeth to the water syde and there hisseth after his ma­ner, callynge to him his make the Lampreye, D with his continuall hyssynge. The Lampreye, as soone as she perceaueth hym there, draweth to the shoore, and shalowe water, and when the adder spyeth her commynge, he vommiteth and braketh awaye oute of him selfe all hys poysonne and venome, and so commeth to her cleane and holesome, and then companieth with her, and then they gendre together.

Here maye the manne and the womanne learne to beare and suffer euerye one the man­ners of the other. Here maye the manne learne to ordre his wife with sobrenes, and the wyfe [Page ccvi] to be gentle and obediente. What thynge is worse then venomme of a Serpente? And yet the Lampreye feareth not that, in her make the adder, she commeth gentillye at his callinge, and louingelye embraseth hym. A

Therefore good wyues, yf youre husbandes be venomous, crabbed, and cumberous, or (as you call it) shrewe shaken, you muste come at his callynge, doo as he byddeth you, be gentle vnto him, and so thoughe his venome hurte others, it shall not hurte you. And you marryed men, be you prudente as the Serpente, worke wyse­lye, and laye awaye youre venomme, when you shall companye with youre makes, that is alwaye and euer, for you muste euer dwell with her (as Saynte Peter sayeth here) there­fore you muste alwaye laye awaye youre poy­sonne, so that you vse none towarde her. You muste alwaye laye downe as well all your chur­lysshe swellynge, as all youre Lordelye and B proude fasshion, lette her perceaue none suche in you, remember you be not her Lorde (as I sayde) ye be but her husbande, and her make. The Adder layeth awaye his poysonne for his make the Lampreyes sake, and so must you do away all pryde, malice, and crabbednes for your wiues sake, and so doinge you shall dwell with your wyfe, secundum scientiam, accordinge to sci­ence and wisedome (as Saynt Peter sayth here) considerynge that she is the weaker vessell, the weaker creature, for all we be Goddes vesselles, [Page] C eyther the vessels of Goddes yre, or the vesselles of his mercye. The woman for the mooste parte is weaker then the man, in mynde and also in bodye, and dysposed to more infyrmities, there­fore you muste do her honoure accordyngelye. This worde honoure in Scripture hath a large signification: sometyme it signifieth reuerence and obedience, and so it is not taken here, for the man oweth none suche to the wyfe: Sometime it signifieth prouision of necessaryes, and so is it taken in the commaundemente of GOD, of the honoure that euerye man oweth to his paren­tes, for whome he muste not onelye bowe with cappe and knee, but also is bounde to prouyde for theim necessaryes if they nede. Thyrde, in D this place of Saynte Peter, it maye signifie ho­neste intreatynge of her in youre coniugall acte, in whiche you muste vse science and wysedome, knowinge that the sayde acte, for the entent to gette chyldren to be broughte vppe in Chrystes fayth and in vertue, is good and commendable: if it be to releiue the infyrmitie of the fleshe, and to kepe you from others, it is tollerable, other­wyse to do lyke brute beastes for prolongynge of thy luste, is vycious and sinnefull, you muste geue honoure and spare her, and not mysvse her in this manner. And when you perceiue that she hath conceyued, you must abstayne, for feare leaste you destroye that GOD hath made: you muste consydre also that she is disposed to dy­uers infyrmities, and when you perceaue her [Page ccvii] in suche case, you muste geue honoure and spare A her, cherysshe and comforte her: you muste also honoure her with solicitude and prouision, that she lacke nothinge necessarye. Remember that she is coinheritoure, and copartener of the gra­cious gyfte of lyfe euerlastynge in heauen, as well as you, therefore vse her thereafter, not as a fylthie wretche woulde vse a calotte or a strumpette, the vesselles of Goddes indignation and wrath, apte for destruction and dampna­tion. The wyfe is the vessell of grace, and apte to come to the glorye in heauen as well as the man, for in Christe there is noo dyfference be­twyxte man and woman. Galath. iii. Non est ser­uus ne (que) liber, non est masculus, ne (que) femina, omnes enim vos vnum estis in Christo Iesu. There is no difference betwixte the bondeman and the free­man, B betwixte the man and the woman, all is one in the grace of fayth on Christe, and in glory to be obteined and gotten by Christe.

Then to conclude with Sainte Peter, you must vse youre selues towarde youre wyues, dwel­linge and kepinge house with them, after science and wisedome, withoute crokednes, rygoure, and malyce, honouringe them, bearinge with theim, and forbearinge them, as the weaker vessell, and disposed to manye infyrmities, and therefore v­singe them honestly, prouidinge for theim after youre habilitie and power, that they lacke not that is necessarye for theim, because they be par­takers of lyke glorye as you be. And all this [Page] muste you do (sayth Saint Peter) Vt non im­pediantur C orationes vestrae, that youre prayers be not lette and hindered frome their effecte by the contrarie, for if there be rancoure, malice, and stryfe betwixte you, GOD will not heare your prayers, for he is the GOD of peace, and not of discention and debate. Therefore he that wyl be hearde, muste be peaceable, and no brawler. If you be not cleane of conuersation, absteininge for causes aboue mencioned, but folowe youre luste lyke beastes, you shall hindre youre prayers that they shall not be hearde. There be dayes appointed for fastinge, and holye dayes appoin­ted for prayer and holines, if you will not at such times abstaine, but please the flesshe, your pray­ers will be let and hindred by fleshlye luste, that God will not heare them. And therfore S. Paul i. Corin. vii. biddeth the man and the wife by one D assent to abstaine, that they may attende to their prayers. You maye see howe both the Apostles, Saint Peter and Saint Paule agreith in this, hauinge good occasion by the aucthoritie of the olde testamente, for there was commaundement geuen to the people of Israell two daies before they shoulde haue the lawe geuen theim in the mount of Sinai, amonge other pointes of clea­nes. Et ne appropinquetis vxoribus vestris. Exo. xix. that they should not come nigh their wiues. For though the acte of matrimonie be lawfull, yet it hath some vncleannes annexed and concurrente with it, and speciallie it depresseth and pulleth [Page ccviii] downe the witte frome contemplation of hea­uenly thinges, because of the vehement carnall A pleasure in the acte. Nowe both these muste be remoued, when you shall geue your selues to god in fastinge, keping holy daies, and suche holines▪ and likewise receauinge the Sacramente of the aulter, and that was signified. i. Reg. xxi. Si mun­di sunt pueri maxime a mulieribus manducēt, where kinge Dauid and his companie were sore a hun­gred, they came to Achimelech the highe preiste, then dwellinge in Nobe, where the tabernacle and the Arche of GOD was, he desired meate, this preiste Achimelech had none but the twelue holy loues of breade that stode afore the Arche, by a certaine ceremonie of their lawe, whiche A­chimelech was contēt to geue them, so that they were cleane from women. And then you may be B sure that suche cleanes and muche more, is re­quired to them that shall worthelye receiue that holy and gratious breade that came downe from heauen, oure Sauioure Christ vnder the fourme of breade, and his precious bloude vnder the fourme of wine. To whi­che moste reuerende body and bloude be all ho­nour and wor­shippe for euer. Amen.

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

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

[Page ccxxvii]That a man swaloweth he consumeth, so that it shall no more appeare in the fourme and fashi­on A that it was of afore, so Christe made by his death, that death shuld be consumed, in as much as by his death, the deuyl that is the auctor & causer of death was ouercome, his heart was burst. He begilinge and deceiuyng oure fyrste parentes kylled them▪ and made them and all theyr poste­ritie subiect to death, but kylling the latter man, the latter Adam our Sauioure Christe, he loste the fyrste man oute of his snares, whiche kylled his hearte and was verye death to him. He had power to bringe all them to death that descen­ded of Adam (whome he hadde kylled) yf they came of hym by carnall propagation, takinge of him the spotte of sinne: but abusinge his libertie, and procuringe the death of our moost innocent B Sauioure Christe, that came not of the sede of Adam, by generation betwixt two parentes, nor had any spotte of sinne by Adam, he was wor­thy to lose his libertie, and so he loste an infinite numbre of them that he thought him self sure of, and dayly loseth his expectation, and none can gette but suche as wylfully wyll runne into his daunger. After this victorye ouer the deuyll, Christ went vp into heauen (as S. Peter sayth here) and had subiect vnto him Aungels, potestates, and vertues, where S. Peter expresseth three or­ders of Aungels of heauen to be subdued and subiecte vnto Christ, by them vnderstandinge al the residue of the Aungels, which as S. Dionise in his boke de celesti Hierarchia, writeth according [Page] to that he had learned of his maister S. Paule, by whome he was baptised and also taughte in the catholyke fayth) be diuided into .iii. Hierar­chies. Euery Hierarchie conteyninge .iii. orders C of Aungels, and so they make nine ordres in the whole. Saint Dionise that wrytte his booke of these heauenly creatures, was S. Paules disci­ple and scoler, and learned of him that could best declare the truthes of theim, in as muche as he was rapte into heauen, and there sawe suche se­cretes as a man might not speake: Notwithstandinge, as muche as semed to agree to mortall mans capacitie for to knowe, & as was mete and profitable for men to learne, he declared to this blessed S. Dionise, and to others of his disci­ples that had theyr wittes illuminate aboue o­thers, whiche the sayde S. Dionise committed D to writing in his boke rehearsed, that the poste­ritie that shoulde come after him in Christes churche mighte be instructe by the same. In the sayde boke he rehearsed the names of euerye or­der of aungels in euery one of the saide Hierar­chies. The fyrste and highest Hierarchie contey­ninge the .iii. orders, Seraphin, Cherubin, and Thronos. The seconde conteyneth, Dominationes virtu­tes, & potestares. The thirde Hierarchie and low­est, hath in it these thre orders, Principatus, Ar­changelos, et Angelos. As appereth by s. Dionise in the sayde boke. Cap, vi.vii.viii. & .ix. And by S. Gregory. Homil .xxxiiii. super Euangelia. All these were subiecte and subdued to Christes manhod, when he came to heauen by his marueilous as­cension. [Page ccxxviii] Of all these orders Saint Peter in this A place rehearseth thre orders, one of the loweste Hierarchie Angelis, and two of the middle Hie­rarchie, potestates, et virtutes, by them vnderstan­dinge all the other Aungels, which though they were euer sith theyr fyrst creation, subiecte, and subdued to Christes Godheade, yet here in this place he maketh speciall mention of theyr subie­ction to Christ, that he might shewe that the hu­manitie of Christ was so exalted and set alofte by his ascension (whiche Saint Peter here speaketh of) that it was preferred and set aboue the excellencie of all the Aungels of heauen: Accor­dinge to the sayinge of the Prophet, Omnia sub­iecisti sub pedibus eius. And Saint Paul. phil. De­dit illi no men quod est super omne nomen vt in no­mine Iesu omne genu flectatur, celestium, terrestri­um, B & infernorum. GOD the father hath geuen hym a name aboue all names, that to his name all creatures in heauen, in earth, and of hel, shall bowe the knee, and be subdued and obediente vnto him. To whome be all honour and glorye for euer. Amen.

CHristo igitur passo in carne & vos eadem cogi­tatione armamini, quia qui passus est in carne de siit a peccatis. &c. The blessed Apostle Saynt Peter, in diuers places of this epistle that we haue in hande, vehemently extolleth and cōmen­deth the most aboundant mercy of God, by whi­che he hath regenerate and gotten vs agayne to lyfe, where we were afore by oure carnall paren­tes gotten to death. And we see by experience, that one that hath a greate affection or vehe­ment loue to any thinge, wyll be euer busie, as it were one that coulde neuer haue done, or that woulde be euer gladde to speake of it. So Saint D Peter coulde neuer geue thankes ynoughe, he euer inculcateth & bringeth in the remembraūce of the benefyt of oure redemption, because we shoulde euer haue it in minde. And because it is not ynough to remember it, but we must also in our liuinge conforme oure selues to the same ho­lynes, he geueth vs manye holesome morall les­sons, and fatherly exhortations, teachinge vs to lyue vertuousely and holyly, contrarye to vices and vicious liuinge. And because our regenera­tion and sanctification cōmeth by baptisme, whi­che taketh his efficacitie and strength of Chri­stes bloude, shedde in his payneful passion, ther­fore euer amonge he speaketh of the excellente [Page ccxxix] mysterye of the sayde passion of Christe, and of A his gloryous resurrection, by whiche as he sayd in the ende of the thyrde Chapiter, whiche I de­clared in my laste sermon vpon the same, he swa­lowed vp, drowned, and consumed death of the soule, to make vs heyres of lyfe euerlastynge. And in as muche as the worlde and the spyryte be aduersaries, and euer at variaunce, euen so be worldlye and carnall personnes, enemyes to spirituall personnes. Spirituall I call good ly­uers, that worketh accordynge to the inclinati­on and styringe of the holye spyryte, the holye gooste. Then considerynge that the carnall peo­ple be the more sorte, and the greater number, and the good lyuers be fewer in number, it is no ma [...]ueyle that good people suffereth muche wo, B vexation, and trouble in this worlde, that were able to ouerthrowe a good man or woman, and to make them to leaue theyr vertue, and to faule to angre, braulynge, or suche other inconueni­ence: A remedye and a succoure agaynste this peryll Saynte Peter geueth vs in these wor­des. CHRISTO passo in carne & vos eadem cogita­tione armamini. In as muche as Chryste hath suffered in his flesshe, be you armed in the same remembraunce. They that were newelye con­uerted to CHRISTE in the prymityue Churche hadde muche vexation by infydeles, and also by some false Chrysten men, and euen so be we manye tymes vexte, and euer shall be vnto the worldes ende, wyth shrewes and noughtye lyuers, that euer goethe aboute to [Page] disturbe and trouble good men, and to woorke C displeasures to them that woulde serue GOD and the worlde, in vertue and with quietnes. Saynt Peter gaue to them that he wrytte vn­to, the same defence that he woulde all vs to vse agaynste all persecution, trouble, and vniuste vexation, that is, the remembraunce of Chri­stes passion, the thinkinge on CHRISTES pas­sion. Remembraunce of CHRISTES passyon, muste be oure harnes and oure weaponne to putte awaye all extreme trouble and vexa­tion, and by the [...]ame we shall lykewyse and yde and putte of all insultes and assaultes of temp­tation to synne: for suche remembraunce of CHRISTES passion whiche he toke for oure sake, moueth a manne to macerate and pu­nysshe his fleshe, to conforme hym selfe to CHRISTES paynes, beynge contente to take payne in oure bodyes, as Christe dydde in his, D and not makynge oure selues moore precyous and delycate, then Chryste made hym selfe, for the loue that he hadde to vs.

CHRISTE fasted fortye dayes, and no­ther eate nor dronke, I saye not that we muste faste lykewyse withoute meate and drynke, it passeth oure power: but yet as the wyse Poete Horace sayth. Est quodam prodire tenus si non da­tur vltra. We muste goo somewhat onwarde, thoughe we canne not come to the vttermooste: we muste do the beste we canne to come toward his faste, takinge suche meate, and at such times [Page ccxxx] as by the vniuersall counsell of Christes chur­che be alowed to be eaten in the fortye dayes of Lente: then howe farre wyde from hys fast they be that contemptuousely taketh flesshe, or other dyattes prohibited, iudge you. After he hadde A eaten of the paschall lambe at his last supper, on the thursdaye in the eueninge with his disciples, he wente forth with theim into the place called Gethsemani, where he toke him selfe to prayer, and was in a marueylous agonye for considera­tion of the paynes that he shoulde to, and anone came Iudas with his companye to take hym, and then they haled him foorth frome Iudge to Iudge, from poste to pyller, vt dicitur, so that he neuer eate nor dronke after, saue that in the ex­treme fayntnes afore hys death, when he would haue dronke, they gaue hym suche drynke as he woulde not drynke of, after he hadde a ly­tell tasted it, so that from the thursdaye in the B euenynge, vntyll the frydaye at three a clocke at afternone, when he expyred and dyed, he ne­uer eate nor dronke, notwithstanding the great laboure and vntollerable paynes that he suffred in that meane tyme.

Nowe good louinge freindes, howe we that wyll not take paynes to faste nor abstayne at tymes appoynted, but onelye whan it please vs, (that is as muche to saye, as neuer at all, as it prouith in effecte) do con forme oure selues to Chrystes paynes that he tooke, iudge you: [Page] C eyther we muste denye Chryst, or els count hym a foole, whiche is a verye denyall of hym, or els sette lyttle by his example, to whiche Saynte Peter in his wordes rehearsed referreth vs, wyllynge vs to arme oure selues by remem­braunce of the vntollerable paynes that he suf­fred in his mooste tendre bodye. When he was rayled agaynste, and called heretike, and tray­toure, a benchewhystler, a blowboll, a felowe with ribaldes, knaues, whores, and drabbes, all this wynde shoke no corne, all this moued hym not, but euer styll he proceded in his godlye pur­pose and for yl wordes gaue to them agayn bles­sed wordes of godlye exhortation, and good coū ­sayle. If we woulde take to hearte this good ex­ample D of his wondrous patience and sufferaūce▪ there shoulde neuer anye backebitinge or sclaun­deringe, any rayling or missaying once moue vs to angre or impatience. This remembraunce of Christes passion was signified by the shield that Iosue lyft vp agaynst the kinge of Haye, of whiche it is wrytten. Iosu. viii. Hai by interpretation is as much to say as confusion. The king of Hai is our aduersarye the deuyll, and he hath a capi­taine of his warres called fomes peccati, y ^e nurse or the breader of synne, because manye doeth o­bey him, and he is the captayne of confusion, be­cause he inclineth his subiectes to woorke a­gaynste the iudgemente and sentence of ryghte reasonne, and there as reason ruleth not, is no­thynge but confusion, and all oute of course and [Page ccxxxi] good order. GOD badde him Pone insideas vrbi A post eam, laye a stale behynde the citie, on the backeside because we must euer watche and la­boure agaynste the armye of confusion, the mul­titude of mortall sinnes, as well in age as in youth, because that he ouercame the greate wyse man Salomon when he was an olde man, not­withstandinge all his wysedome, as he hathe done manye a one moore, as well in age as in youth. When Iosue lyfte vppe his shylde on hie on a speare, that it myghte be sene a farre of, that parte of Iosue his host that laye in the stale, and also the companye that were with the capitayne ioyned together, and enuironed and closed in the whole multytude of the towne of Haye, and kyl­led them euery mothers sonne, manne, womanne B and chylde, sauynge the kinge aliue, whom they broughte to Iosue the captayne. Iosue by inter­pretation signifieth health or saluation, and sig­nifieth in manye of his actes oure Sauyoure Christe. Iosue his sheilde thus lyfte vppe in the syghte of all Iosue his companye, whiche gaue them courage to fyghte manfullye, sygnyfyeth the armes of Chrystes passion, whiche lykewise lyfte vppe in the remembraunce of good Chry­sten people, shall make theim to fyghte agaynste all the synnes that maye aryse or come of the temptation of the Deuyll, or of his cheyfe cap­tayne the breader of synne, whiche by the offence of Adam remayneth in oure flesshe. We muste spare none of Goddes enemyes, mortall sinnes, [Page] for yf we do, it wyll be layed to oure charge, and C to oure condempnation: Example we haue of Saule, whiche when he shoulde fyght agaynste the Amalachites, was commaunded to kyll all that he toke, man and beaste: contrarye to the commaundemente he saued Agag the kynge of the countrey, i. reg. xv. for the whiche he was re­proued and caste oute of Goddes fauoure, and sone after depryued of his kyngedome, and all his issue after hym, and the kyngedome trans­ferred to the trybe of Iuda by kynge Dauid, whiche was of that tribe or familye, in signe and token, that when we shall fyghte agaynste vy­ces, we muste not leaue anye litell sinne alyue, but kyll theim all, for els as longe as one remai­neth in vs, we can not be counted iuste and good men afore God. Sāctificate bellū et pugnate pugnā domini. Ioel. iii. Then we sanctifie a batayle, and D make an holye batayle, when we kyll all the ene­mies of the soule, that is to saye, all sinnes, and when we mortifie oure fleshe, and cutte away al ill concupiscence of the same, that we may be ho­lye in bodye and spyrite: and thus playinge the victours and conquerours, we maye saye wyth the Apostle. Gala. vi. Mihi absit gloriari nisi in cruce Domini nostri Iesu Christi, per quem mihi mun­dus crucifixus est & ego mundo. Where the pseud apostles, agaynste whiche Saynt Paule spea­keth there, reputed trouble and payne, suffred for Christes sake, to be nothinge profytable, as many pseudapostles and false gospellars sayeth [Page ccxxxii] nowe a dayes, or yf they saye if not with theyr tounges, yet they shewe it in theyr workes. A Saynte Paule contrary, gloryed in nothyng [...]o muche, knowynge the greate rewarde that he shoulde obteyne for the same: euen lyke as other of the apostles, when they were conuented afore the counsell of the Iewes, and there rebuked and sore beaten for speakynge in Christes name, Ibant Apostoli gaudentes a conspectu consilii quo niā digni habiti sunt pro nomine Iesu cōtumeliā pa­ti. Actu. v. they wente awaye with myrthe and gladnes, that God hadde estemed them, and ta­ken them as worthye to suffer for Christes sake paynes and despytes. So dydde Saynt Paule glorye, communicatynge, and takinge parte of Chrystes paynes on the Crosse, knowynge (as Saynte Ambrose sayeth) that the loue of the B Crosse causeth lyfe, and the loue of the worlde, bryngeth death and destruction.

Inuicem sibi mortui sunt dum nihil concupiscit Apostolus mundi, & dum nihil habet mundus su­um quod agnoscat in Apostolo, sicut & Dominus [...]it, ecce venit princeps mundi huius & in me inue­nit nihil. Ioh. xiiii. The Apostle and the worlde were one crucified to another (sayeth Saynte Ambrose) whyle the Apostle hadde no concu­piscence or desyre of worldelye pleasures, and whyle the worlde hadde nothynge that he coulde knowe for his owne, in that blessed A­postle. Euen as oure Sauioure Christe spea­keth: loo, the Prynce of the worlde commeth, [Page] and findeth nothinge in me that he maye claime for his owne. And who so euer hathe soo doone by remembraunce of Christes paines and passi­on, so maceratinge his fleshe, so punysshing, sub­duyng, C & quenchinge his carnall concupiscence, he shall so doynge, conforme him selfe to Chri­stes paynes, and shall be mortified and made deade to synne, and shall lyue to Chryste. Nam qui passus est in carne desiit a peccatis. In whyche wordes Saynte Peter geueth vs an excellente lesson, and a general rule, that he that suffreth and taketh paynes in the fleshe, ceaseth from synne, and leaueth synne, as it maye be declared, discurrynge generally thoroughe all synnes. When a manne or woman is tempted to lechery, by ouermuche farcinge or fyllinge the bellye with meates, and whote wines, lette him take paine to punysshe D the bellye with abstinence, and anone the pange wyll swage: And if it be by wantonne company, or communication, then sequestre thy selfe from that occasion, thoughe it be paynefull to the soo to do, and with all occupie thy minde aboute thy occupation, or in some honest and vertuous me­ditation, and soo thou shalte not be ouercome with temptation, but shall scape it, and leaue it, and conuerte thy selfe to vertue.

Likewise in anger, whiche is a certaine kin­delinge or inflamynge of the bloude aboute thy harte, suffer in thy bodye, take paine in thy bo­die, lette not the occasion of that heate comme to thy harte, stoppe thy mouth geue faire words [Page ccxxxiii] thoughe it greue thee, and anone thy anger wyll A swage, and so thou shalt make a frende of hym that thou were moued agaynste afore, and shalt make a matter of vertue of that whyche if thou had folowed, woulde haue turned to mur­ther or mischiefe, and to thy dampnation. Like­wyse of enuy of which it least semeth, when thou seest an other man prospere and go forwarde in honestie, in substaunce, in reputation and estima­tion amonge the people. If peraduenture thy carnall mynde woulde thinke thy sayde neigh­bours preferment and thrift to be derogatiō and hinderaunce to thy state, and to thy estimation, and woldest be sorye to se hym so to prospere, but wouldest rather be glad to saye or do that might B pull hym backe. This is playne enuy, cleane con­trary to charitie, and most odious to God. What remedye. Pa [...]iaris in carne, & desines etiam ab hoc peccato. Suffer in thy fleshe, and in thy carnall fancye: striue with thy passion be not so folishe as to thinke that his thrifte hyndereth thee, but ra­ther take thou payne in thy bodye to thriue, and to go forwarde in honestye and in riches as well as he, & compell thy minde to consider that thou shouldest loue thy neighbour, and consequentlye that thou shouldest be glad of hys auancemente and reioyce in it, as one louer should do in an o­ther. And so thou shalte cease from that synne of enuye. And euen so you shall leaue all other vyces, if you wyll by imitation and example of Christe take payne in youre bodyes, punysshe your bodyes, and stryue wyth your carnall af­fection, [Page] accordynge to Sainte Peters saiynge. C Qui passus est in carne, defiit a peccatis. He that hath suffered in hys bodye, hath done wyth car­nall vyces and synnes, that so for the reste of hys life tyme while he shall lyue, in the flesshe in his bodye, here in this worlde hee maye liue not after the flesshe of carnall manne, whyche hathe pleasure communely in voluptuous plea­sures of the flesh, but accordynge to the wyll of GOD, in sinceritie and cleannesse of lyfe. Sufficit enim preteritum tempus ad voluptatem gentium consummandam his qui ambulauerunt in luxuriis. For the tyme paste is inoughe for to fulfill the wyll of Paynyms and Gentyles that haue walked, that is to saye, haue ledde their liues in all maner of Lecherye and pleasures of the fleshe. You knowe that as I haue ofte saide D Saint Peter writte to the newe christened peo­ple newely conuerted, some from the Gentility, and some frome the Iewes ceremonyes also, nowe he speaketh speciallye to theim that afore were Gentyles, whiche were moste blinde, and lest knewe GOD. To theim he sayeth be you contente, nowe no more, you haue inoughe and to muche of that voluptuousnesse that you haue vsed like Paynyms that knewe not God. And liued in all kynde of Lecherye outwarde by ex­teriour filthye exercise of your bodyes, Desideriis and in vncleanly and wanton appetites in minde inwardlye, and as it were runnynge in Repro­bumsensum, as Sainte Paule speaketh. Rom. i. [Page ccxxxiiii] desierynge nothyng that is good for their soules A in dede, but rather contrarye, desierynge that thinge for good whiche is naught in dede. Euen as it were one that in a feruente Feauer hadde his mouthe infecte wyth nocyue humours, whi­che iudgeth that thinge to bee bitter that is swete or pleasaunte in taiste in dede. So euyll and vycious excercys [...] corrupteth the appetyte that it shall runne on the thing that is nought, rather then to desire the thinge that is good. And these desiers that Sainte Peter speaketh of here, extendeth not onelye to the vnlawfull lustes of the flesshe, but also to vnnaturall de­sires and lustes, whiche Saynte Paule gre­uouslye taxeth. Rom. i. Vinolentiis commessatio­nibus. B And because it is necessarye to amoue the cause, if the effecte shall be amoued, there­fore the blessed Apostle reproueth Glotonye, of whiche commonlye ensueth lecherye, And speci­allye of ouermuche drinkynge of wine, as sainte Paule saieth: Nolite inebriari vino, in quo est lux­uria. Be not dronke with Wyne, for in wine is lecherye, as the effecte in the cause. And therfore as Valerius Maximus writeth. Lib. ii. Vini vsus Romanis foeminis ignotus fuit ne scilicet in aliquod dedecus pro laberentur quia proximus a libero pa­tre intemperantie gradus ad inconcessam venerem esse consueuit. The women of Rome in the olde tyme when Rome florished in highest auctoritie & dominion, knew not the vse of wyne for feare lest they should fall to anye shame or villany for [Page] the next stept of intemperancye from the God of C wyne, was wont to be to vnlawful lechery. And Terence, saieth▪ Sine cerere & baccho friget venus. Without meate and drinke Uenus is colde, the fleshely luste shall not trouble thee. In signe and token that one of them foloweth of the other, the bealy is next aboue the priuitie, to geue vs to vn­derstande that if we restrayne the bealy from su­perfluitie of meate and drynke, the incontinency of lecherye shall be colde, and little shall trouble vs. Where contrary, he that is geuen to the plea­sure of the bealy, shall not auoyd the fylthines of lecherye, Commessationibus, in extraordinarye refections, banketynges, breakefastes, after nonemeates, reresuppers, and such other lewde and vnseasonable wanton bealyglee. All these feadeth lechery, and so dothe all other potations, D and bibbinge, and bollynge, and reuellinge, and so doth dronkennes folowynge of the same. And in the olde tyme afore the fayth of Christe was receiued of these folkes that Saynt Peter writ to, of such excesse in meates and drinkes, fo­lowed not onelye the vncleannes of the fleshe in lecherye, but also the vnlawefull and detestable Synnes of Idolatrye, and worshyppe of false Goddes, worshippyng that for a God that was no God, as sometyme the Sunne and Mone, and suche other creatures, and manye tymes dead men and women whose bodyes wer rotten in the grounde, or in the Sea, and their souls dampned in hell, as Iupiter, Mars, Uenus, or [Page ccxxxv] suche other as had exceaded in one notable work or other, whyle they were alyue. And that thys cryme moste odious to GOD, and mooste A derogatynge hys honoure and glorye foloweth of reuelynge and ryatyng appeareth by the people of Israell, whiche whyle Moyses was in the mounte wyth almyghty GOD, receiuyng the lawes, they sate downe to eate and drynke, Sedit populus comedere & bibere, & surrexerunt ludere. Exod. xxii. And then they rose vp to daunce and synge, and playe on such instrumentes as they hadde in worshyppe and honoure of their Calfe that was newe made, whiche was plaine Idolatrye. And Lactancius firmianus diuina­rum institutionum. Lib. primo capi. xxi. sayeth of suche sacrifices of the Gentilitie. Epulis (que) saciati noctem lusibus ducerent. And so you shall reade B of moste parte of their solemne feastes. I haue declared to you here afore what is an idole, and what is Idolatrye. An Idole and an Image is not all one. Euerye Idole is an Image, but not contrarywyse. For when Christe asked them for the coyne of their money, and they brought hym a Denere, he asked not whose is thys idol? but whose is thys ymage? An Image properly representeth a naturall thinge: or a thinge that is or hathe bene, or maye bee, as the Image of the Crucifixe. An Idole representeth and sig­nifieth that y ^t neuer was nor can be, as when a man maketh a picture to represent the God Iu­piter, or the Goddesse Uenus, whiche nother be nor can be, for there is no god Iupiter, nor god­desse [Page] C Uenus, neither can be anye suche. Ther­fore what soeuer representeth them for Goddes muste neades be an Idole. You make an Image an Idole, geuynge diuine honoure vnto it, or lokynge for helpe of it, or thinkynge that one I­mage of our Ladie can helpe thee better then an other, for there is in the Image no suche diuine power. The wyse Poet sayeth verye fetelye. Qui fingit sacros [...]igno vel marmore vultus, non facit ille deos: qui colit ille facit. He that maketh holye faces in Timber or in stone, maketh not Gods, he that worshippeth them he maketh them gods. And so thou makest an Idole of thy wife, or of thy childe by ouermuche louynge theim or cheri­shynge theim, and doinge more for theim then thou wouldest do for GOD. And slackynge or leauinge thy duetye to God to please theim, after the maner of Saynte Paules speakynge, D when he calleth Auarice Idolorū seruitus, Coue­tousnesse is Idolatry, because the couetous man maketh his money his Idole and his GOD, doinge more for to gette richesse, then he woulde do to get God. And takinge more minde on ri­ches then on God. And doing that for his goods sake, that he woulde not do for Gods sake. And after this manner you maie make an Idole of the newest Image that is, if you wyll geue it suche honoure as is not kindelye for it. Make no more of an Image, but onelye take it as a re­presenter to signifye, and to put you in remem­braunce of the thinge that it is made after, and passe no more vppon it. In quo admirantur non [Page ccxxxvi] concurrentibus vobis in eandem luxurie confusionē. Here .s. Peter toucheth a cōmon experiēce which chaūceth to thē y ^t frō vyce be cōuerted to vertue, A or frō a cōmen maner of liuyng to more worship or to more honestie, or from pouertie to greate riches: Suche as were their equals afore, suche as were their companions, or as leude as they were afore, wyll mocke theim, gest at them, yea and some will bitterlye rayle, and dispitefullye backebite theim. Example we haue. i. Reg. x. of Saule whiche was but a rude persone, and se­kynge hys fathers Asses that were strayed a­waye, he met with Samuell the Prophet, who by Goddes commaundement anointed him king of the realme, and tolde hym afore hande certain thinges that shoulde be fortune hym, that when he sawe them come to passe, and come to effecte B as they were told hym, he myght by them assure hym selfe that Samuell was a true Prophete, and that he declared to hym Goddes minde sin­cerelye and truelye▪ Amonge other, this was one signe, when thou shalt come to a certayne town in thy waye (saide Samuell vnto Saule) there thou shalt mete a company of Prophets. Et insili­et in te spiritus domini & prophetabis cum eis & mu­ [...]aberisin virum alium. The spirit of our lord shall fall vpon thee sodainly, & thou shalt prophecy as thei do, and thou shalt be chaunged into another maner of mā. And as Samuel y ^e prophet saied, so it chaunced in dede. And Saul prophecied with them, singing & lauding god, & also speking by y ^e way of prophecy of things to come. Of this came [Page] C the murmure and admiration, and wonder of theim that knewe hym, and were acquaynted with hym afore, euen as Saynte Peter spea­keth here, they saide. Quenam res accidit filio Cis▪ Num & Saul inter Prophetas? Cis was father vnto Saule, what is become vnto the sonne of Cis? What is Saule amonge the Prophetes, or one of the Prophetes? These menne did not thanke GOD for the gifte that God hadde ge­uen to Saule, but rather disdayned, and fell to mockynge of hym. Other there were that mani­festlye despised hym. Filii autem Belial dixerunt Num saluare nos poterit iste? & despexerunt cum. The Deuylles chyldren, malicious persones sayde. Can this man saue vs from our enemies? They dispised hym and set hym at naught, and woulde not take hym as their Kynge, nor brou­ght anye presente vnto hym as others did. Euen D accordynge to suche common practice of the wor­lde speaketh Saynte Peter here. They that yet styll persisteth and continueth in their old ac­customed vyce and misliuynge filii Beliall, the deuylles birdes marueyleth at you. That you forsake theim, and that you fall not to suche cō ­fusion of all Lecherye and voluptuous liuynge as they dooe, and as you were wonte to dooe, blaspheminge and missaiynge you, because you abstaine from their noughtie conuersation, they despise you, and sette not a strawe by you, but sayeth: Wyll you see thys Pope holye hore­son? Num Saull inter Prophetas. Wee shall haue a Prophete or a Preacher of hym, with suche [Page ccxxxviii] other blasphemynge and raylynge woordes. Qui reddent rationem ei qui paratus est iudicare vi­uos & mortuos. Whiche shall make a reakening and accompte for their raylinge, vnto hym that is readye to Iudge the quicke and the deade, A our Sauiour Iesus Christe, vnto whome the father hath geuen auctoritie to Iudge all them that shall be iudged, for if you holde your tonge and speake nothinge, that iuste Iudge will not kepe silence, nor holde his tongue, but will paye theim home for their blasphemye and raylynge, and shall geue you large rewarde for your Pa­cience, accordynge to that Sainte Paule sayeth that pacience tryeth a manne, a tryall worketh hoope of saluation. And that hope shall not bee confounded, but shall be saciate with ioyes euerlastinge in heauen, accordinge to our expectation. Amen.

[...]Iuant autem secundum Deum in spiritu. In these wordes that I haue nowe reade vnto you the blessed Apostle Sainte Pe­ter sheweth vs the commoditie that came to thē that beyng infidels hadde the Gospell and good tidings of Christes doctrine preached vnto them And the same cōmoditie commeth also to all thē that beinge in deadly sinne, and so dead spiritu­ally heareth the Gospell and the worde of God preached vnto them, which is amendment of life. Thus he sayeth. Propter hoc. &c. For this cause D the Gospell and holye doctryne of Christes faith was preached to you, and to thē while they were afore dead by infidelitie, and for lacke of the lyfe of grace, that they might be likewise iudged, or condemned by carnal vicious persons as you be, and might be likewise hadde in dispite as you be for Christes sake, and for your good vertuous li­uing. And notwithstanding sinister iudgemente of naughty men, yet they should liue Godly, and according to Goddes pleasure, in spirite, for commonly those two thinges foloweth of the recey­uynge of Christes fayth, and for liuynge accor­dinge to the same, firste that accidentallie and by occasion of good and christian liuynge, menne suffereth muche woe and vexation, and many di­spitefull wordes. Second euen of purpose of thē that preacheth or conuerteth men to good, they [Page ccxxxviii] that be so conuerted maye liue vertuouslye ac­cordynge A to Goddes pleasure. Omnium autem finis appropinquabit. Because he sayd euen now that Christe is readye to come to iudge the quick and the beade, as though he woulde not be long nor tarie. Nowe he saieth accordyng to the same that the ende of all menne is at hande, for as Christe saieth in the Gospell, of that daye of iudgement no man knoweth howe nighe it is, or howe farre of it is. And therefore we muste euer thinke vppon it, as thinkinge euerye mornynge it woulde be come afore night. And euen so we muste thinke of our owne particuler iudgement at our departinge, euerie man and woman for oure owne parte, as well for the aucthoritye of Goddes woorde, that in manye places geueth B vs warnynge to bee euer readye, as for the ma­nifolde Pronostications and messagers of death that wee haue euerye daye. Of whiche one is Age, whiche daielye creapeth vppon vs, ad­uertisynge vs of oure ende to whiche he daie­lye driueth vs, as by lacke of naturall heate, and by colde folowynge of the same. And this commeth to manye menne by longe continu­ynge in thys lyfe, and by multitude of yeres. To others it commeth afore their tyme acce­dentallye, and in a manner vyolentelye, as by syckenesse, paynes, and aches, and to others by vnmeasurable solicitude and care of minde. Eccle. xxx. Cogitatus ante tempus senectam addu­cit. And to others by ouermuche Studye and watchynge for to get learnyng and knowledge. [Page] Vigilia honestatis tabefaciet carnes, & cogitatus illi­us C auferet somnum. Eccle. xxxi. [...]chyng about matters of honestye and goodnes shall consume the fleshe, and the thinkyng on such thinges will take awaye a mans slepe, for of muche thought and of profounde study about weighty matters, and likewise of musinge on terrible and trou­blous causes there commeth into the sensuall ap­petite of manne manye passions and troubles to vexe hym, and vnquiet him, as feare and sorow and heauinesse, or suche other, whiche manye tymes altereth the bodye soore and vnmeasu­rablye, so that a mannes naturall complexion is distempered by the same, and a mannes natu­rall moysture is consumed, and natural strength weakened and decayed, and so the fleshe widde­reth and dryeth, the skyne wrinkeleth and qua­keth. And therefore saide the wiseman. Pro. xxv. Sicut tinea vestimento & vermis ligno, ita tristicia D viri nocet cordi. As a moght hurteth a garment and a worme consumeth a Tree: so dothe so­rowe and heauinesse hurte a mannes harte, and consequentlye all the bodye after. And therfore holye Iob in his greate calamitie and vexacion sayde. Cutis mea aruit & contracta est. Iob. vii. My skinne is withered and shronke together. This saide holye Iob, considerynge that hys naturall moysture was cōsumed by age, & for his manifold diseases and sores. An other pro [...]osti­cation & messager of our end is sickenes, soores & malēders, as weaknes of cōplexion, disposion to many feuers & to be now & then vexed w ^t one fe­uer [Page ccxl] or [...] other, hed ache, colick, y ^e stone, gowts, & runninge legges, dropsye, and palsye. All these A biddeth vs beware, and geueth vs warninge afore. But manye there bee that wyll take no warninge by these infirmities, but be as malici­ouselye disposed in blasphemy, & couetousnesse, euen whyle they be subiecte to such diseases, as thei were in healthe. They neuer remembreth death, till they be so taken that they can nother stirre hande nor foote, and can scarsely speake or heare. As we haue knowen of these hel houn­des ruffrans and riatours that by their life time had neuer deuotiō toward god, nether regarding masse nor other diuine seruice, not her the sacra­ment of Christes churche, which when they haue bene taken w ^t feruent sicknes y ^t they could not by the helpe of phisitions recouer, haue fallen to ra­ginge, B blasphemyng, & swearyng, and so died de­speratly. After whych soden death foloweth and preuenteth the disposynge of a mannes Soule to GOD, or of hys goodes to the worlde, all the sayde messagers, infirmities, and diseases, they bringe shrowde ridinges to the bodye, and bee nothinge pleasaunte for the sensuall appe­tite: in as muche as they putte menne to paine. And healpe to drawe menne to the graue, but to the reason they shoulde bee welcome, for they be medicynable and holesome for the soul, in as muche as they letteth menne and kepeth menne from synne, and maketh theim more fer­uent to please GOD, and to liue vertuouslye, When mens infirmities be multiplyed and com­meth [Page] one vpon an other, men will make haste to know God and to come to God, amending their lyues. And .s. Paule consideringe that ( virtus in infirmitate perficitur .ii. Cori. xii.) vertue is made C parfite in infirmitie, in as much as sickenes and weakenes of body is the matter and occasion to exercise Pacience, to exercise Temperaunce and Chastitye, and also by syckensse knowynge a mannes owne infyrmitie, he shall be made more lowlye and meeke and so stronge to exercise him selfe in vertue. And also because that vertue is neuer so parfite, as when it hath some infirmitie contrarye that it maye striue agaynste, as Cha­stitie when it is not tempted by carnall concu­piscence, is not so parfite as when it is tempted, and so pacience is moste excellent that is proued D and tempted by vexacion of Shrowes, and by displeasures, and therefore Saynte Paule saith Libēter gloriabor in infirmitatibus meis vt inhabitet in me virtus Christi. I shall gladlye and wyth a good wyll reioyce and be proude in myne infyr­mities, that so I may be conformable to Christ, hauing vertues in me more eminent and more excellent then els they woulde haue bene. Prop­ter quod placeo mihi in infirmitatibus meis, in con­tumelijs, in necessitatibus, in persecutionibus, in an­gustijs pro Christo. I please my selfe (as a proud manne dothe) when I am weake and sicke, or diseased in bodye, and when I am dispiteful­lye vexed, and when I am in greate and ex­treame neade, in persecution, in distresse, or in streictes. Cum enim infirmor tunc potens sum. [Page ccxl] When I am sicke and weake, then I am strong A and mightye. Ambrosius. Verum est quia tunc vin­cit christianus cum perdere putatur, & tunc perdit perfidia cum se vicisse gratulatur plaudit [...]gitur cum illi insultatur & surgit cum premitur. It is true that the apostle saith, for then a christen mā ouercōmeth and hath the ouerhande when he is thought to lose, and to haue the worse. And then falshode loseth when he is glad of his winnyng, or that he hathe ouercome and gotten the vpper hand. And therfore saint Paule was most glad and proude in God, when men kicked and wrou­ght displesures against him, and he rose vpward when men thought they pressed hym downe. An other common messager of deathe, is example of others that we see plucked away from vs euery daye, of all ages, of all states and degrees, As B well vnthrifts and noughty liuers, as blessed mē of the best sort. There is no daie, but we heare of the death of one or other, bi which we may assure our selues that we shall go after. And almightie God many times suffreth blessed men and good liuers to dye sodainely, and sometimes more mi­serably in the reputation of the worlde, then ty­rantes, extorcioners, and bribers, and such other of the worst sort. Temporall wealth, and tempo­rall penurye and pouertye, is common, as well to good folke, as to the bad folke, and so is that we call miserable death, & a faire deathe. For the first. S. Aug. i. ci. dei ca. viii. Temporalia bona & mala vtris (que) voluit esse cōmunia, vt nec bona cupidius ap­petantur [Page] quo mali quo (que) habere cernuntur, nec mala C [...]piter euitētur quibus & boni plerum (que) afficiūtur. God woulde that good thinges and ill chaunces should be cōmen to good men and to bad, because good things shold not be to gredely desired whi­che we se noughty persōs to haue and enioy, nor yll things should not be shamefully eschued and abhorred, whiche moste commonlye good people hath and be combred with all. The most diuersity is in the vse and occupiynge of prosperitie and of aduersitie. For a good man is neuer the prouder for prosperitie, nother ouercast, broken, or marde by aduersitie, where contrary, a noughty person in felicitie is corrupt by pride and arrogancy, and with infelicitie, with yll chaunces & aduersite is sore vexed and punished, & many tymes brought to desperation yet besyde thys almyghty God showeth his meruelous worke in the distribu­cion D or deuidinge of prosperite and aduersite, as well as of a good death and a foule death, in that that if GOD shoulde by and by correcte euerye synne wyth some manifest paine, he should leaue nothinge to bee punished at the generall iudge­mente▪ and agayne if GOD did punyshe no no faulte nor synne nowe in this presente life, menne woulde thynke there were no Godlye prouidence at all, or that GOD cared not for the worlde, or what that menne did in the worlde. And lykewyse, when menne praye for prosperitye, or for sufficiencye herein thys world if God would not of his liberall goodnes [Page ccxli] graunt men somwhat of their peticiōs somtimes A among, mē wold think that he had nothing to do with them, or that worldly wealth pertained not to him, and were none of his to bestow when he wolde, and again if he should graunt thē to eueri man that wold aske for them, mē wold serue god for none other thing but for them, and the seruice of God should not make vs godly and deuout to­ward him, but rather gredy and couetouse to the world. Therefore although there be no dissimili­tude betwixt the thinges that good mē & naugh­tye men in differently suffereth, yet there is great diuersitie and differēce betwixt the sufferers. As if a man chafe in his hand, or els against the fyre talow or greace, it giueth an horrible stinckynge smell, where as if you likewise chafe by the same fyre a pleasant oyntment, it giueth a fragraunt and swete sauour. And like as God sēdeth welth and wo indifferently to good men and to yl men, B for causes best knowen vnto his wisedome, euen so he sendeth our end and death sometime to euil mē easy and worshipful in the sight of the world, and to good men shameful and vilenous as men taketh it. Many men desireth a good death, and a fayre death, and feareth and abhorreth a fowle deathe. And yet (to saye the truthe) all maner of death is a good death to them that be good, and to sinneful persons almaner of deathe is a fowle death, as Saint Austine declareth in his booke de disciplina Christiana. Therfore if thou be afraid of a fowle death, thou muste feare a fowle and a sinneful life, for if thou loue a fowle and a sinne­full [Page] life, and wouldest haue a fair end, thou louest C better thy death then thy life, which I declare af­ter this maner. All things that a man loueth he would fayne haue them fayre and good, as in example: If thou loue thy coate or thy gown, thou wouldest fayne haue it fayre and good. Thou lo­uest thy friende, thou wouldest fayne haue hym good. Thou louest thy sonne or thy childe, thou wouldest be glad he were good. Thou louest thy house or thy chamber, thou wouldest fayne haue it fayre and good. Then how is it that thou wol­dest fayn haue a fayre and a good death at thine ending? Is it not for like causes, that thou hast a speciall loue to it. And therfore thou praiest God (consideringe that thou must once dye) that God woulde sende thee a fayre deathe, and that God would saue thee from a fowle deathe. Thou art afrayd to dye yll, but thou art not afrayde to liue yl, & therfore thou louest thy death better thē thy D life. Amende thy yll lyfe, and neuer feare an yll death. For nō potest male mori qui bene vixerit, he can not die ill that hath liued well. But agaynste this you will peraduenture obiect thus: hath not mani good mē ben drowned by tempest or by ship wra [...]k in y ^e seas & lost theyr liues w ^t their goodes & al? Hath not many good men ben slain amōgest theyr enemies in battell? Hath not theues kylled mani good men in theyr own houses, or els bi the hie way side▪ Hath not some good mē bene killed with wilde beastes, yea & many al to torne in pe­ces with such wild beasts? and haue you not herd of som innocēts y ^t haue ben hanged on y ^e galowes [Page ccxlii] as felons, murderers, or like malefactours? Be A not al these yl deathes? be thei not fowl deathes? Aske the eyes of the carnal and fleshly mā, & they will say they be fowle deathes, & ill deathes. But examine & aske the eyes of our faithe & they wyll iudge thē and cal thē fayre deathes, because that God saith by the prophet, preciosa est in conspectu domini mors sanctorū eius. The death of the holye & good men is precious & of great price & estima­cion in the sight of our lord. Be not such deathes as I haue spoken of, the veri deathes that blessed Martyrs (whose martirdomes we kepe highe & holy in Christes churche) haue suffered for Chri­stes sake? Therfore let vs endeuour our selues to haue a good life while we be here, & then whatsoeuer occasiō we haue to die, we shal go out of this world to rest & quietnes that shall be without al feare of trouble, & shal neuer haue end. The riche glotō y ^t is spoke of in the gospel y ^t went eueri day B in purple & soft silkes, & fared euery dai delicate­ly, it is to be thought that he died in a soft bed, in fine shetes & costly coūterpoints or couerlets, but streight out of thē he was cast into hell, where he begged one drop of water to cole his tong, & to refresh him & could not get it. Pore Lazar the beg­ger died in his māgie cloutes ful of matter of his sores, amōg the dogs that licked his scabs w ^tout meate or drink, in hūger & thurst, he could not get the crūmes & scraps that fel frō y ^e rich mās bord, yet out of al this miseri he wēt streight into Abrahams bosom, a place of rest & quietnes without any distēperance to trouble him or to disease hym: [Page] Take hede of theyr ende, and by that consideraci­on C iudge whiche was the better death, eyther the ryche gloton, which died into hel, or the deathe of poore Lazar which dyed into health, rest, & quiet­nes. I dout not but your minde giueth you that poore Lazar dyed the better deathe, excepte you would wyshe to dye in riche clothes, & to be pow­dred with costly spices, and your soules to stynke in hell, and to begge water, and none to haue gy­uen you. What profeit got the riche gloton by his gaye tumbe of fyne marble or of touche stone, or els of some costly mettal, more then the pore man by his homely buryal? litle or none. Therefore to conclude, thou shalt learne to dye well, and to dye a fayre death: if thou wilt learne to liue wel. Our sauiour Christ led the most blessed and vertuous life that euer any man liued, and therfore though his death semed to his enemies the cruell Iewes moste vile and vilanous, yet it was the maruey­lous D death that killed deathe, and killed also the auctour and causer of all death. Therefore final­lye consideringe that the ende of vs all is come at hande (as saint Peter saithe here) let vs take ex­ample of Christ and of his holy word, and also of holy men and women that hath taken paynes to folow his steps, and let vs conforme our lyuinge vnto their liues, and let vs arme our selues with the cōsideracion and busie remembrance of Christes life, and of his passion & his death, as I sayd at the beginning of this exhortacion, & then there is no doubte but whether we dye by lande or by water, we shall dye a precious and a good death, [Page ccxliii] that shalbe the meane and high way to quietnes, rest, and ioyes in euerlastinge life with Christe. A Estote ita (que) prudentes et vigilate in orationibus, therfore be you prudent and watch in praiers. These wordes of sainte Peter with certaine that folo­weth be red in Christes churche for the epistle of the day, on the sunday within the octaues of the ascension: which is the sunday next afore Whit sū day. Saint Peter considering the manifold troubles of this world that vertuous faithful people be euer cumbred with al, and also considering the shortnes of our abode here, that it wil away, and is come to an ende, therefore he saithe: be you pru­dēt and watch in praiers. Be you prudēt (he saith) there be diuers maners of prudence. The Philo­sopher saithe that omnia naturaliter bonum appe­runt: Al things naturally desyreth the thing that is good for theym, and so doth the thinges that lacketh theyr senses after theyr maner, for they naturally desireth to come to theyr natural quā titie B and strength, and to furnysh and to set forth the beutie of the whole worlde, and to saue them selues by a certayne methaphoricall prudence, or a similitude of prudence or prouision, as you see that whē a yong tree groweth nigh vnto a great tre y ^e yong tree wyl grow outward frō the grea­ter tree, as it were to saue it selfe frō the shadow or dropping of the greater tree, naturally proui­ding for his owne safegarde, by suche a naturall prudence or prouision. The brute beastes also desyreth that is good for them by a certaine comon prudence, which is and may be called A prouision [Page] C for thinges to come bi remembrance of thyngs past. As a Horse or a Cowe that hath be fed in a good pasture, or wintred in a warme stable, wyll draw to the same againe when thei haue nede. But mā which is a reasonable creature, prouideth for the thing that is good for him self or for thē that lōg to him bi prudence more properly taken, which is recta ratio agibilium circa hominis bona et mala. vi. Ethi. id est ratio rectificatiua agibilium. The reason or a qualitie or a vertue in the reasō that maketh streight & setteth in order al things that mā doth to obtaine that is good, & to exchew that is bad. It is also the vertue by which a manne can gyue good counsail & make wise prouision for al thin­ges that longeth to a mans life. But then in as much as the wiseman saith: Contra bonum malū est, et contra malum bonū. Euery good thing hath an enemie, and so hath eueri vertue, or at the lest D wise an Ape or a counterfeter that semeth a ver­tue & is none but rather a vice: So there is a cer­taine prudēce of hipocrites that pretendeth a grauitie and a politique cast in all theyr affaires and doinges, & yet they loke more for vayne prayse of the people, and that they may be seene to be wise and politique, then for anye right or streight in­tencion to do anye good by theyr policie to Gods pleasure, or to do any man good by the same. Be­cause that Prudence and sapience be sometyme taken for one, as appeareth where the Apostle sayth. Ro. viij. Prudentia carnis mors est. The pru­dence of the fleshe is deathe. And there ryght he saythe, Sapientia carnis inimica est deo, The Sapi­ence [Page ccxliiii] or wisedome of the fleshe is enemye to God. Therefore as Saynte Iames maketh a distinc­tion A of three maner of wysedomes. Iacob. iij. So we maye diuide prudence or prouidence, callynge some earthly prudence or wisedome, some beast­lye wysedome, and some dyuelishe wisedome or prouision. Earthly prudence or wisedome, is the wisedome of them that studyeth vehemently and farre casteth to gette the wealthe and ryches of the world, and drowneth them selues in the same euen as it were Moles or Wants that be neuer well but when they be toylynge or moylynge in the earth, and there they be wyser and can better skil then any other beast. Euen so be these world­ly wise men whiche be neuer well but when they be gathering riches & mucke of the worlde, more seruing theyr riches then seruing God. Agaynste which speaketh our sauiour Christ, Nemo potest B duobus dominis seruire deo et mammone. No man can serue two maysters, God and his goodes or ryches. The Phariseis that were couetous men, hearde thys and laughed hym to scorne, therfore they heard ve vobis diuitibus, you suche rych per­sons shall haue wo euerlastinge, for the ioye that you nowe take in your riches. Beastlye wisedome they haue that obey the pleasure of the bealy, and applyeth theyr wyttes chiefelye to content the same, in that folowing the propertye of very bea­stes, to which Christ sayd: Ve vobis qui saturati estis quia esurietis. Wo be to you that be farced and stuffed full of meates, for you shall be a hungerd, bothe here, and in the worlde to come.

[Page] C Esau for greedynes of a messe of potage lost hys fyrst frutes, yea & made but a trifle of it, he toke no thought for his losse, worsse then the prodigall and wastefull sonne that is spoken of in the gos­pel, for when he had spent al, he toke repentance, returned to his father agayne, asked mercye, and had it. But our spill paynes that drinketh & wa­steth all that theyr fathers or frendes hathe lefte them, loueth nothing wors then to heare of their ryote and waste, and wyl be readye to fighte if a man speake to them of it, and wyl sweare woun­des and nayles, that if they had twise as muche more, it should go the same way, they would sell euery ynche of it. Suche men be wearye of theyr wealthe, they can not beare wealth and plentye, they can not beare so heauye a burden, therefore they must learne to beare light, to beare pouerty and beggery, and for landes, rents, and worship D full estate must hop in a cutted cote, proficientes in peius proceding and going furth euery daye in­to worsse and worsse. Diuelishe wisedome or pru­dence they haue that by example of the deuyl ex­alt them selues to the vttermost of theyr power. He would haue exalted him selfe aboue the sters of heauen aboue the estate of all angels, and said he would be like the highest, equall and as good as God. Esay. xiiii. Mark the sequel that folowed of his pride, and beware of it. Veruntamen in infernum deijcieris in profundum laci, but thou shalt be cast into hell into the depest of the lake, and so he was ouerturned from the gloriousest angell in heauen, and made the fowlest dyuell in hell, and [Page ccxlv] yet proud men semeth worsse then he was, for he A desired no more but to be like GOD, and equall with God, but the proude man woulde be better then God. For where God woulde haue his will fulfilled and done when it is iuste and good: the proude man would haue his will done and fulfil­led, whither it be right or wrong. Against al these worldly prudences and wisedomes saith almigh­ty God, as it is rehersed .i. Cor. i. I shall destroy the wisedome of worldlye wise men and shall reproue the prudence and prouidence of suche prudent per­sons: Hath not God (saith the Apostle) made the wisedome of the world very foolishnes? It hath pleased almightye God to saue faithfull people by the preaching of the gospell, whiche worldlye wisemen repute and take as very foolishnes, and as a foolishe thinge. They take theyr policie and worldly prouidence as thoughe it came of theym selues and not of God, and therefore they thanke B not God for it, neither honour him, but rather la­bour and studie to destroy his honour & to quēch it, and therefore God of his iust iudgement ma­ny times taketh that awaye from theym that he gaue them so that while they thincke them selues wise, they proue verye fooles, and God turneth theyr cast and theyr drift to a frustratorie, vayne and foolishe end contrarye to theyr expectacion. The prudence and wisedome that Sainte Peter in this place of his epistle that wee haue in hande woulde haue vs to vse, is spirituall prudence, the wisedome of the spirite, of the whiche S. Paule speaketh. Ro. viij. Prudentia autē spiritus vita et pax. [Page] The wisedome of the spirite by which man wor­keth C according to the inclination of the holi spirit is life and peace, that is to saye, it is the cause of life euerlasting, and of peace and quietnes here, & to ioyn them together, it is the cause of life with peace and quietnes euerlasting in heauen. Thys wysedome no sinner hathe, as appeareth manye wayes. Fyrst, because a sinner loseth a great in­heritaunce for a little trifle of pleasure, as Esau did for a messe of potage, as I sayd afore. And it is writte. Iob. xxviij. Sapientia non inuenitur in terra suauiter niuentium, Wysedome is not founde in the londe or countrey of them that liueth delicatelye all at pleasure. Seconde, sinners lacketh prudēce, for they little regarde to recouer theyr inheritāce againe, where they might so doe with a little la­bour and payne like them that be spoken of in the D psalme, pro nihilo habuerunt terram desiderbilem, The Israelites estemed not the delectable lande that was promised them, but would rather haue turned backe agayne into Egipt, euen so do syn­ners desperately litle regarde the land of life euer lasting in heauen. Thirde, a synner lacketh pru­dence, because he doth wilfully cast him selfe into the snares of him that will not fayle to draw him and strangle him to death euerlastynge. Byrdes that bee meshede in a nette, canne not gette out when they woulde wythout helpe, but the more they stryue, the sorer they be holden in the nette, Euen so saythe the wyseman. Prouer. v. Funibus peccatorum suorum vnusquisque cōstringitur. Eue­rye synner is wrapt and streyned wyth the ropes [Page ccxlvi] of hys owne synnes, and the more hee laboreth, A striueth, and strugleth to saciate and content hys vicious appetite the harder he is holden and me­shed in delectation, and in custome of hys synne, and so he prepareth and dresseth his owne death Sapi. i. Deus mortem non fecit: impij manibus ac pe­dibus accersierunt eam. God made not the death of sinne, but wicked men with hand and foote haue called it in and pulled it to theym. Fourth, it is plaine that synners lacketh prudence and wyse­dome, by that they be not afrayde of the iustice of God knowyng that he hath iustlye condempned so manye Angels for synne, and that the Angels were made diuels for breakinge theyr obedience to God. And that so manye men and women be B dampned for transgressynge and breakynge hys commaundementes, and that our fyrst parentes and all theyr posteritie were strycken wyth mor­talitie and necessitye to dye, for disobedience and for synne, and that for synne all the worlde was destroyed with water, and that for synne the fiue cityes Sodome, Gomor, and theyr neyghbours were destroyed wyth fyre, brymstone, and suche horryble stynckynge tempest. And thus it is eui­dent euerye waye that a synner lacketh the spiri­tuall prudence and wysedome that we speake of. Thys godlye prudence that we speake of, hathe three operacions and woorkes, of whyche com­meth theyr effectes proporcionablye, one is pro­uision, the seconde is Circumspection, the thyrd maye be called Caution or warynesse.

[Page]To prouision wee be moued by example of foure C poore litle beastes that be spoken of. Prouer. xxx. Quatuor sunt minima terre & ipsa sūt sapientiora sapi­entibus. There be .iiii. of the least thinges breding on earth, and they be wiser after theyr maner thē some wise men be. And here we must take our ex­amples of vnsensible thinges and of brute beasts and dumme creatures, according to the counsayl of holy Iob. xii. Ieterroga iumenta & docebunt te: & volatilia celi et indicabunt tibi: loquere terre & respō debit tibi, et narrabunt pisces maris. Aske the beasts and they will teache thee, and so of others. Then it may be sayde that we aske these dumme crea­tures questions to learne witte by them, whē we consider theyr naturall disposicions, examinyng and discussing and searching out theyr naturall operacions and vertues. And then they answer vs and teache vs, when by consideracion of them we ascende and rise vp to the knowledge of god, D or to som learning, to which we come by conside­ration of their properties. As here in our purpose we be answered by the worke of the Emyt, and taught to exchewe slouthe, and to prouide for the time to come, he is one of the foure that the wise man referreth vs to, saying: formice populus infirmus qui preparat in messe cibum sibi. One is the poore Emytte or Pismyre, which in haruest and in time of fayr weather prouideth meate to lyue by in winter, of whose diligence and prouision he spoke afore. Prou. vi. Vade ad formicam o piger, & considera vias eius, & disce sapientiam. O thou idle man or woman, go to the Emytte, and consider [Page ccxlvii] hys labours and payne that he taketh, and learn witte. He hath no ruler, captayne or scolemayster A but onely his owne naturall inclinacion and dys­posicion, where we be many waies taught to prouide, as well by almighty God in his scriptures, and by the preachers, as by our maisters and by good example giuers, and yet the said poore beast hath a cast of prouision that many of vs lacketh, for he prouideth aforehand in fair weather meate to lyue by in winter, and in fowle weather when he may not labour, and so the slouthful man may learne by him. In so muche as so little a worme, lacking a captaine, gide, or scoolemaister, taught onely by nature, prouideth so handsomely for her selfe, while she maye styrre about and laboure a­gainst the time to come. Muche more we that be reasonable creatures made after the ymage of God, and called to the sight of his glory, and that be helped with so many maisters and teachers, & B hauing him that made vs for our gyde and cap­tayne, ought and must nedes for shame gather together the graynes and frutes of good woorkes, by which we may liue the euerlasting life in time to come. Thys present life is like the sommer or the haruest time: for nowe in the heate of tempta­cion and trouble is the tyme to gather y ^e merites of rewardes euerlastinge, the good woorkes for which we shall be rewarded in heauen. The daye of dome, and the time after this life maye be cal­led winter, for then will be no time to labour for a mans liuing, but euery man and woman shall be compelled to shewe furth that he hath layd vp [Page] C in the barne or garnard of his former workes by his life tyme, and vpon them he shall lyue, or pe­rishe for hunger, for accordinge to theym he shall haue his rewarde. Lepusculus plebs inualida qui collocat in petra cubile suum. Here is som diuersitie of translations, for that in our text is called lepus culus, in other is called herinacius, and hericius & Mus. And in the psalm. Ciii. it is sayd, petra refugi um herinacijs, the rocke is a refuge, a place of safe garde and defence, for that beast. It is a little rough beast, and buildeth in the rockes in Pale­stine, in the holy lande. I thinke we haue none of them here with vs. For the same our translation in the prouerbs of Salomon putteth Lepusculus an Hare or a Leueret. This worde Saphan in the Hebrewe hath dyuers significations, of whyche one is a Hare, and so it is put in our comon translacion. A Hare is a weake beast and a fraiful, euer D running away, more trusting to her feete and to her form or resting place, then to her own strēgth. Sometime she maketh her forme in old grofes, rockes, or quarryes, spent, lefte, or forsaken, and signifieth the weake good Christen people that seke not to reuenge the wrongs done vnto them, and hath this pointe of prudence and wisedome, not to trust in theyr owne strength, but to putte theyr trust principally in our redemer & sauioure Iesus Christe, sygnified by the stone or rocke in whiche (as it is sayde here) the Hare maketh hys bed or forme. And so we all shoulde be timorous and frayfull of oure owne selues, or of our owne merites, and muste commytte oure selues to the [Page ccxlviii] protection and defence of God, as in a towre of strengthe to saue vs from oure ennemyes that woulde destroye vs. Regem Locusta non habet & A egreditur vuiuersa pro turmas suas. Locusta is a certayne longe Flye, bygger then the Cricket, or then the Grassehopper, they be verye many in Af­frike, and in southe parte of Asia. Theyr proper­tie is to flye flocking together, as it wer al with one accorde, hauyng no kyng nor captayne to set theym forwarde. The Bees haue a captayne or mayster Bee whom they folowe when they wyll swarme, and so hath not these Locustes, bi which is commended vnto vs the prudence and wyse­dome in concorde and vnitie, felow like wythout coertion or compulsion▪ For thoughe concorde and vnitie wyth obedience vnder one heade and ruler be very good and necessary, and accordinge B to Gods lawee and to hys pleasure, yet thys bro­therlye loue and concorde without coertion, plea­seth him much more, & maketh the diuels of hell afrayde to set vpon vs. And therefore the spouse our sauiour Christ calleth his best beloued the ho­ly church, the cōgregacion of faithful people Terribilis ut castorum acres ordinata, Canti. vi. Terrible like the forwarde or the onsette of a battel wel set in order and in araye. They that haue experience knowe [...]h this right well, that when two armies or hostes shall meete together in battayle, that hoste that auaunceth forward in a ray very close ioined together, shalbe terrible to the cōtrari part and shal make them soone afrayde, because they [Page] C can not spye any place where to breake the raye, but they must needes come vpon the pikes, vpon the artilery, vpon the whole ordinance and peryll of the battel, wher contrary if they be disseuered, diuided and parted abrode, then the cōtrary mul­titude runneth in among them, and scatereth thē as dogges doth in a flocke of sheepe, and destroy­eth and killeth where they list. Euen so when our gostli enemies seeth vs close knit together by the linkes of charitie and of concord in goodnes, thei be afrayd of vs, for they loue nothing wors then loue and vnitie in goodnes: they be in dispayre to do vs any hurt, and flye away from vs. We be e­uer in warre and battell agaynste the diuels our gostly enemies, and thei be euer ramping and ro­ring and laboring to ouercome vs, and to brynge vs to dampnacion euerlasting, therfore we must needes make a close bulwerke of our selues by a D frame of charitie, agreyng fast and sure amonge our selues by concord and vnitie, and so saue our selues, as the wise man exhorteth vs to doe by ex­ample of the sayde Locustes that so ordinatelye keepeth theyr aray when they flye abrode. Stellio manibus nititur & moratur in edibus regis. A Stote a Ueyry, or a Wesyll clyngeth and cleaueth fast with his fete, which standeth him in stede of han­des, and by them he scratcheth and climeth verye nimlye on the walles, on the roofes, and on all o­ther places of great mēs houses, yea and byldeth and breedeth in the kynges palace: and where he hath no winges to flie vp, he getteth vp with his handes or feete as hie as he list to do: by this tea­ching [Page ccxlix] vs this point of prudence and of prouision, that where we may not obteyne our intente one waye, we must assaye another way. As if a man be not of such naturall pregnancy, and quicknes of witte as others be, yet by his diligence and A busye exercise in study and contemplation, and in prayers, he commeth sometyme to the knowlege of holye scripture, and to such graces of vertues, by whiche he may builde his dwellinge place, in the kinges house of heauen aboue. And you see many times, that in the trade of marchaundise, and in handy craftes, men that be not most clere of wytte, yet by their continuall paines takinge, and by diligent appliynge their wittes that they haue vnto their worke, they come to more con­ninge and knowledge in their faculties, and to more aboundaunce of riches by their exercise, then they that haue farre better wittes. And as we se that manye birdes that haue fethers and B winges to flie and mounte vp on hie, yet they a­bide and builde alowe amonge the briers, frisses, and bushes, and sometimes vpon the grounde, while this stellio, this stoote or wesel that hathe no winges, trustinge to her nayles, climeth vp to the top of the towre: so they that be well witted, and might mount hie by their wittes, manye ti­mes geueth them selues to slouth and idlenes, kepinge them selues alowe in shreude vnthriftie and noughtie workes, while good simple persōs, that lacketh the winges of subtill wittes, tru­sting to theyr nailes, to their busie labours, com­meth to greate knoweledge, and to grace and [Page] C goodnes and finally to the kinges house and to­wers in heauen aboue, as I sayde. And this for this fyrste kinde of prudence or wysedome, whi­che I called prouision. The seconde kynde of prudence may be called Circumspection, by which we loke well about, and take good hede that we do truely kepe the meane of vertue, so that while we exchew and auoyde one vice, we fall not into the other extremitie and contrarye vice, as that while we auoide auarice and couetousenes, we fall not into prodigalitie and wastfulnes: and that whyle we auoyde cowardnes, we fall not into folishe hardines, or to rasshe brainesicknes. They be not circumspecte inough, that so exchu­eth, and auoideth from temporall trouble and D payne, that they runne into euerlastinge payne, or that so flieth from worldly pouertie, that they fall into euerlastinge nede and scarcitie, when they shall begge and nothinge shall be geuen thē. All such be like a skittish starting horse, whiche coming ouer a bridge, wil start for a shadowe, or for a stone lying by him, and leapeth ouer on the other side into the water, & drowneth both horse and man. Another kind of prudence is Cautio, warines, lest we be begiled with vices cloked vnder the colour of vertues, as Amasa was begiled of Ioab. ii. Reg. xx. This Ioab fearing least Ama­sa shoulde haue ben made cheife captayne of the warres of kinge Dauid, enuied him, and dissem­bled with him, and as thei were setting forward to a certaine batail, met with him, & louingly sa­luted him, and toke him by y ^e chin, as though he [Page ccl] would haue kissed him, and said to him, salue mi A frater, God spede my cosin (for in dede they were sisters children) he had a weapō by his side, with whiche he stroke him in the side that his guttes fell out, and so he died. There is none so perilous gyle, as that is hidde vnder the similitude and colour of frendship. By this kinde of prudence we shal spie when pride disgiseth him self vnder the similitude & name of clenlines, and when lechery is cloked & taken for loue: and we shall perceaue that in great aboundaunce, & in worldly welth, is hid much indigence, nede, & lacke of vertue and grace, and also that vnder the ignominie, shame, and sclaundre of Christes crosse, is most excellent pulchritude and beautie, & that vnder the folish­nes of preaching of Christ (as many hath taken B it) is couered most godlye vertue and wysedome. Our sauiour exhorteth vs to prudence & wisdōe by example of a serpent, Estote prudentes sicut ser­pentes, Mat. x. Be you wise like serpentes. The serpent to saue her heade, wyll laye forth all the whole body in daunger and perill, and so should we do to conserue and saue Christe in vs, and to kepe his fayth and his graces in vs, we shoulde lay al our bodies in daunger, rather losing body, goodes and all, then him. And therefore s. Paule saith. Rom. viii. who can separate or diuide vs from the charitie and loue of Christ? I am sure that nother death nor life, neither any other creature can parte vs frō the loue of god that we haue in christ Iesu: thus soyth s. Paule in the name of euery good christen man & woman. Second, we may learne prudēce [Page] by the serpent, whiche when he casteth his olde C slowe or skin, he crepeth into some straite place, as betwixt stones or blockes, or rockes, & there stripeth him selfe cleane out of his olde scurfe in­to a new skinne. And so must we do, we must get vs into the strait waye of penaunce, and by that stripe cleane away from vs our olde faultes and sinnes. Eph. iiii. Deponite vos secundum pristinam conuersationem veterem hominem qui corrumpi­tur secundum desideria erroris. Put downe awaye from you your olde man, your olde maner of li­uinge, in lustes of errours, all oute of the righte waye of iustice and of good liuinge. Thirde, the serpent when he perceiueth a charmer aboute to charme him oute of his hole or denne, he laieth one of his eares faste to the grounde, and stop­peth the other eare with his taile. By whiche propertie we be taught against the suggestions of oure goostly enemies, to stoppe one eare with D the earth, that is, the remembraunce of our own vilenes and infirmitie, and the other eare with oure taile, that is to saye, with the remembraūce of our death and ende, to whiche we drawe day­ly. Eccle. vii. In omnibus operibus tuis memorare nouissima & ineternum non peccabis. In all thy workes remember thy last ende, and thou shalte neuer sinne, but shall euer haue a good and ready soule to god. And that we all may so haue, he graunt vs, that by his pain­ful passion redemed vs. Amen.

ET vigilate in orationibus. I haue sufficient­ly (as I trust) exhorted you in my former sermon, to vse prudence and circumspection in all your affaires and doinges, now I must aduertise you to beware of such thinges as may be impedimentes to hinder you, and lette you from well doinge. The Apostle S. Peter wyl­leth you to take good hede where aboute we go, sayinge: Et vigilate in orationibus, And watche in prayers. Slepe not in youre prayers, for the de­uill slepeth not, but watcheth craftely to pull a­waye your hearte from you, and from the thinge that you intende to praye for. Watche and take hede that your minde thinke on nothing els but B vpon that you desire in your praier, awaye with all carnall thoughtes out of your mindes, lette the intente of youre minde be sincere and cleare towarde God, and praye vnto him, not so muche with the sound of your mouth, as with the swetenes of youre minde, and so both youre prayer of mouth and of hearte together, shalbe mooste ac­ceptable to him. And thoughe praier be necessary at all times and in all places, yet at this time, when holye Churche readeth this processe that we haue nowe in hande for the Epistle of the Masse, we shoulde be moost vigilaunte and dili­gent in prayer, that we mighte be the more apte and mete to receiue into the hostrie of our soules the holie Goostes graces, at this holye time of [Page] Whitsontide now comming. And so did the bles­sed virgin Marye mother of Christe, with other holy women, and the Apostles, after that they C had sene Christes ascention, they retourned to Ierusalem, and got them into an hie halle, or a lofte, where they were perseuerantes vnanimiter in oratione, continuinge in prayer, withoute anye notable interruption. Vnanimiter, al of one mind, knitte together by the bondes of Charitie, for so must they be that do wait and loke for the ho­ly Gost. For Spiritus discipline effugiet fictū. Sap. i. The holy spirite that geueth learninge, wyll flye from one that is fayned, that fayneth him self, or is a dissembler. Therfore he that will haue that holy spirit, let him continue in praier, & in vnitie, concorde, and charitie in hearte and minde. And D euen so S. Peter exhorteth vs here, saying: An­te omnia autem mutuam in vobismetipsis charitatē continuam habentes. Afore all thinge you muste haue within your selues continual charitie, eue­ry one to another, Quia charitas operit multitudi­nē peccatorum, for Charitie couereth the multi­tude of synnes. That you may obtaine and gette of almyghtye God, that you praye for, aboue all thynges be sure of Charitie, by whiche you may do good to others as well as to youre selues. Accordinge to this Saynt Iames sayth. Iaco. v. He that causeth a synner to retourne from his errour, shall saue his soule from death, and shall couer the multitude of his synnes. And the prophete sayeth, Psalm. xxxi. Beati quorum remisse sunt iniquitates, & quorum tecta sunt peccata. Blessed be they whose [Page cclii] iniquities be forgiuen, and whose sinnes be co­uered. A But for this you must vnderstande, that oure sinnes may be couered two maner of way­es: one waye is by the sinners owne dissimula­tion, hydynge, and clokinge. But after this ma­ner to hyde oure sinnes maketh vs not blessed, but rather accursed, in as muche as they styll re­mayne, and liueth in the sinne, or to the increase of his damnation. Another maner of couerynge oure synnes, is when they be so couered, that God seeth them not, and that is to saye: that he imputeth them not to vs, nor leyeth them to our charge, for after the maner of speakinge of scri­pture, then he seith sinnes and loketh vpon them, when he punisheth them, and then he seith them not when he doth not punisshe them. And there­fore B the prophet sayde in another place: Auerte faciem tuam a peccatis meis: Tourne awaye thy face from my sinnes. As who shoulde saye, with the eyes of thy mercy loke vppon me, and se me, but see not my synnes, but as it were one that had forgotte theim, punysshe theim not, knowe theim not, but forgeue them, and impute theim not to me, nor laye them to my charge. And in this case be they, that wythoute gyle or dissi­mulation vttereth theyr synnes: Of suche it is sayde. Nec est in spiritu eius dolus: In suche a mans spyryte there is no gyle, where contra­rywyse, they that vseth gyle and clookynge theyr faultes, howe muche the moore they la­boure in defence of theyr synnes, boastynge [Page] their owne merites, and their owne well doin­ges, C and seith not their owne iniquities, nother speaketh of theim, so muche their goostlie forti­tude and might decaieth, and waxeth weaker. And therefore againste proude men that trusted muche in their owne good dedes, and would not be a knowen of their faultes, Christe putteth a parable of the proude Pharisei and the humble publicane: The Pharisei praised him selfe of his vertues, but he spoke nothinge of his faultes: The publicane cloked not, dissembled not, vsed no gyle, but toke vpon him as he was, and there­fore the one was iustified and iudged for a good man, where the other was condempned. Christe defended the Publicane and gaue sentence, ac­quitinge him as not giltie, and couered his sin­nes, not any more to impute them to him, or to laye them to his charge, where the proud Phari­sei D euen in the temple, in the Surgions shoppe, and vnder the Surgions hande, shewed forth his whole limmes, where he was not sicke nor soore, declaringe his vertues, but his sinnes he couered and hidde from the Surgion, and ther­fore he was not cured, he might haue sayd, Quo­niam tacui inueterauerunt ossa mea dum clamarem tota die. Because I helde me styll my bones we­xed olde and decayde to noughte, while I cryed al day longe. The bones of the soule be vertues, for as the bones of the bodye maketh the bodye stronge, so doth vertues make the soule stronge. These bones, these vertues decayeth and dra­weth to nought, whyle we be styl and cry al day [Page ccxxxviii] longe. A straunge maner of speakinge of the scri­pture. A It is euē of the same maner that I spake of nowe: The Pharisei was styll and helde his tounge, and yet cried to loude: he was styll, clo­kinge and hidinge his faultes with scilence, and yet he was loude ynough, bosting and praysing him selfe of his vertues and of his well doinges, of whiche he shoulde haue spoken not a worde, and therfore his vertues auailed him not to sal­uation of his soule, but decaied to nought as his soule did. So (good neighbours) there be inough and to many of vs, that crye loude inough, boa­stynge and praysinge our well doinges, yf anye be, but to speake and confesse our faultes we be styll ynough, and holde our tonges. As manye men of their glottenye, of drinkinge men vnder B the borde, of ryottinge and surfettinge, and of wastfull bankettinge, and of theyr pryde & ma­licious taunting of pore men, & of sclaunderinge and backebiting, they take no remorse or grudge of conscience, but rather reioyce in mind, & make much boasting outwarde of the same. They vse not to reuele & vtter such faultes to theyr goost­ly father, and to almighty God, with contrition and sorow for them, but rather glorieth in their ill doinges, to the increase of theyr owne damp­nation: If they woulde with a lowly heart vn­couer them to the surgion, he woulde make them whole, where as if they be hidde, they wil rankel and fester to euerlastinge corruption. Pryde ma­keth a man to hide his faultes to his dampnati­on: Charitie putteth awaye Pryde. Charitas [Page] enim non inflatur, Charitie is not proude, and C therfore it disposeth a man to humilitie, making him contente to shewe him selfe as he is, to the surgion, and so he shall be cured and well at ease before God. Beatus enim cui non imputauit domi­nus peccatum. He is blessed to whose charge oure lorde God hath not layde any sinnes, but geuing him charitie, couereth his synnes. S. Peter cō ­sideringe this, exhorteth vs aboue all thinges to haue charitie, for it couereth the multitude of sinnes. And therfore it may be called a holesome and healthfull garment for the soule, for diuers necessarye properties of a garment. Fyrste like as a garment conserueth and kepeth a mannes lyuelye and naturall heate within him, so doeth charitie conserue the lyfe of the soule, so that he that lacketh it, lacketh lyfe and is dead. i. Ioh. iii. Qui non diligit manet in morte, He that hath not loue or charitie, abideth in death, he is all colde D and stiffed. This liuely heate of the soule is con­serued and saued by kepinge the commaunde­mentes of god, which be al comprehēded in loue or charitie, accordinge to Christes aunswer to a certayne learned man that apposed him, saying: maister, what shall I do to haue euerlastinge life? Christ apposed him again in his owne learning. what is written in the lawe? howe reade you? He aunswered: Thou shalte loue God aboue all thin­ges, with thy whole hearte, with thy whole soule, with all thy strength, and with all thy mynde: And thy neighbour as thy selfe. Thou sayest wel (sayeth Christ) Hoc fac & uiues, do that and thou shalt liue. And all this is done by kepinge the ten commaunde­mentes [Page ccliiii] of God. In the thre fyrste commaunde­mentes we be taught howe to order our loue to­warde God, and in the seuen last, howe we shall extende our loue to our neyghbours. And yf we perfourme and fulfyll these for loue, we shall A please God, and deserue heauen by them, where as yf we kepe them onely for feare, we would do the contrary if we might, and be no thanke wor­thye. Albeit better it is to fulfyll the commaun­dementes for feare, then not to fulfyll theim at al: for by oft doyng wel for feare, we may gendre a loue to wel doing, & so at last we shal do wel for loue, and shall haue a swetenes in wel doinge. Second, charitie is compared to a garment, for like as a garmēt defēdeth a man in external heat & in colde, in wet & drie wether, so doeth charitie award & defend the soule in prosperitie, & in ad­uersitie. For as s. Paule saith, Diligentibus deum omnia cooperantur in bonū. To them that loueth B God, al thinges worketh to good, & for both pro­speritie & aduersitie God is to be lauded & than­ked, when al thinges that man liueth by cōmeth plētifully, whē the fruites of y ^e earth proueth lar­gely, when God maketh the sonne to shine vpon good & bad men indifferently, and sendeth rayne to the iust men as to the vniust, these and such o­ther pertaine to temporal lyfe & prosperitie, & he that wil not loue god & laud him for thē is very vnkind, By this almighty god sheweth what he reserueth and kepeth in stoore for them that be good, whyle he geuethe all suche pleasures to theym that be noughte. Then yf thou haue plentye, thanke GOD that gaue it thee, or yf [Page] C thou lacke, yet thanke God, for he is not taken from the, that geueth all thinges, thoughe his gyftes be withdrawen for a time. Remember what holy Iob sayde, when he was spoyled of al that he had. Dominus dedit, dominus abstulit, sicut domino placuit ita factum est sit nomen domini be­nedictum. This is verye true charitie towarde God, that so laudeth God in prosperitie, that yet it kepeth a man vp, that he be not broken nor o­uerthrowen in aduersitie. And here is hyghlye to be considered the true sentence and mynde of holy Iob, concerninge prouidence, cure, or pro­uision about thinges longinge to man, whiche many of the paignim philosophers imputed to desteny, or to fortune, or to influence of the ster­res, D or suche other causes. For Iob sayth: Domi­nus dedit, GOD hath geuen it to me. Where he confesseth that worldly prosperitie commeth to man, not by chaunce nor by desteny, nor by influ­ence of the sterres, nor onely by mans studye and laboure, but of Gods dispensation & disposinge. And in that he sayth, Dominus abstulit, God hath taken it away, he confesseth that aduersitie com­meth to man also by Goddes prouidence: mea­ninge by this, that man hath no iust cause to cō ­plaine or grudge against God, if he be spoyled of al temporal goodes & gifts. For the things that God geueth, gratis, without any deseruing of vs, he may geue them for a time, or els to a mās last ende, as it pleaseth him. Therefore when he ta­keth them away afore our end, or when we haue most nede of thē, there is no cause why we shuld [Page ccxl] complaine. And when holy Iob sayth: Si cut domino A placuit, ita factum est, sit nomen domini benedi­ctum, He declareth, that considering that if a mā be spoyled of all that euer he hath, yet if he loue God, he shuld conforme his wil to Gods wyll, & so not to be supped vp or ouercome with sorow, but rather to be glad, & to geue thankes to God y ^t it hath pleased him to fulfil his will vpon hym, as the apostles did, Ibant gaudentes a conspectu consilii quoniam digni habiti sunt pro nomine Iesu contumeliam pati, they went from afore the coū ­sell, nother wepynge nor grudginge, but with a mery heart, that it had pleased GOD to repute thē worthy to suffre despites for Christes name, and for his sake. As if a sicke man take a bytter potion, he should be glad so to do, in hope of helth B that he trusteth to receiue by the medicine. And so, if God visit his louer with aduersitie, doubt­les it is for some better purpose, that he know­eth better then we. Therfore, although the flesh woulde grudge, yet reason shoulde be contente & glad of it. Thyrd, like as a garment couereth a mans secretes and vncleanly partes that a man would not haue sene, so doth charitie couer the vnclenlines of the soule, so that withoute it the soule goeth naked. Therfore it is sayd. Apo. xvi. Beatus qui vigilat & custodit vestimēta sua ne nudus ambulet, & videāt turpitudinem eius. Blessed is he that walketh as one regarding & caring for his owne saluation & sauegard, and that kepeth his raiment of vertues, lest he walke naked at y ^e day of the generall iudgement, that all the aungelles [Page] & holy cōpany cōming w ^t Christ may se his filthines. C Fourth, Charitie is the wedding liuery or garment, without which no man can be alowed to sit at Christes feast, but if he presume to come without it, he shall be taken vp, and bound hand and fote, and cast into the darke dongeon of hel. It is written. Hester. iiii. that it was not lawfull for any man to entre into the court of kinge As­suerus, beynge clothed in sackclothe, or such vile rayment. Assuerus by interpretation is as muche to saye as beatitude, so it maye not be, that anye man withoute charitie, beynge as one wrapt in a sacke, or vyle ragges of vices, to come into the courte of euerlastinge beatitude in heauen. This is the heauenlye vertue, by whiche mortall men yet here liuinge, be made lyke the inhabitauntes of heauen. Of this vertue it is written. Can, viii. Valida sicut mors dilectio, Loue or Charitie, is D mightie and stronge as death. The strength of Charitie coulde not haue ben more nobly expres­sed. For who can resist or withstande death? Fyre may be withstanden, weapons may be withstan­den, kynges and men of greate power maye be withstanden: but when death commeth it selfe alone, who resisteth or withstandeth it? There is nothing stronger then it, and therefore chari­tie is compared vnto the strength of it. And be­cause that Charitie kylleth in vs that we were afore, kylleth synne, with whiche we were infect afore, and maketh vs as we were not afore, ther­fore it causeth in vs a certayne death, suche as he was deade with that sayde, Mihi mundus cruci­fixus [Page cclvi] est & ego mundo. The worlde is crucified, kylled, and deade to me, and I to the worlde. A This is the vertue that neuer falleth nor faileth, but in the highe and heauenly citie aboue, is con­summate and made parfit, and set in highest per­fection, that here is feable and weake, and abi­deth much trouble, and hath many interruptiōs.

It foloweth in the text of this epistle. Hospi­tales inuicem sine murmuratione, You shall kepe hospitalitie, and open householdes, or your hou­ses open one to another without yl wil or grud­ginge. Saynt Paule commendinge the constan­cie and stedfast fayth of the holye patriarchs, A­braham, Isaac, and Iacob, and others, amonge other vertues, specially commendeth them, Quod confessi sunt se hospites & aduenas super terram, declarantes se patriam inquirere. Heb. xi. because B they confessed and toke them selues as gestes & straungers, or waifaring men, in y ^e land whiche was promised thē as a peculier inheritaunce, yet they setled not theyr mindes on it, but euer had an eye to thinheritaunce that should neuer fayle, which is heauen aboue, signified by the sayd lāde that they were in then: by this geuing vs exāple, that while we be here, how greate so euer welth and ryches, patrimonie, landes, or reuenues God geueth vs, yet we shoulde not setle our mindes to fast on them, as in them to prefixe our ende & our felicitie, as men thinking none other heauē, but that we should euer by example of such holy fathers, set forwarde our selues to wyn the sure habitatiō of heauen y ^t neuer decaieth nor faileth, taking our selues while we be here, as straūgers [Page] pilgremes, and wayfaringe men in a straunge countrey. For in verye dede, we were caste into this payneful and troubelous worlde, by occasi­on of the sinne of our old Adam, out of the quiet C and pleasaūt seat of paradise, and sent away in­to exile & banishment. And so here we haue not our owne countrey, Dum enim domi sumus in corpore peregrinamur a domino .ii. Cor. v. Whyle we be at home in our mortall bodies, we be pilgre­mes and straungers from our Lord God. Ther­fore let vs not loke for that thinge in the way in our banishment, that is kepte for vs at home in our countrey. For rest and ease of oure soules, in grace and vertue, we should trauaile and labour lyke straungers and wayfaringe men, euery one doing good one to another while we haue tyme D here, and specially by liberall comonication and distribution of that we haue, one to another, for of suche helpe and releife pylgrems haue mooste nede. And though among moral vertues Iustice is moste excellent: yet as the Philosopher sayth, liberales maxime amantur, they that be liberall be moste beloued, because they helpe many others, & many others fareth the better for thē. One kinde of liberalitie is hospitalitie, that S. Peter spea­keth of here. It is the boūteousnes & largenes in geuing meat & drinke & lodginge one to another, euery one releuing an others nede, accordinge to the power that God hath lent them, & this shall releue the nede of pore wayfaring mē very greatly. There be .ii. maners of hospitalitie, one is bo­dely hospitalitie, y ^e other is spiritual hospitalitie, [Page cclvii] the first is lauded in the Gospel, by the wordes y ^t A Christ shall say to them y ^t shall be set on the right hand of the Iudge at y ^e daie of iudgement. Venite benedicti p [...]is mei. &c. Come to me you the blessed of my father, & take the kyngdome that is prepared for you from the beginning of the world. For I was an hongred, and you gaue me meate, I was a thriste, and you gaue me drinke, I was a straunger, and lacked harborow or lodgyng, and you toke me in and gaue me lodgynge. And saint Paule counseleth the Hebrewes that he wrot to among other thinges, saiyng. Hospitalitatem no­lite obliu [...]sci, per hanc enim placueruut quidam an­gelis hospicio receptis. Heb. xiii. Forget not hospi­talitie, for by hospitalitie some men haue pleased angels that they receiued into their houses, whi­che they thought first to haue bene men, but af­terwarde they perceiued that they were angels appearyng to theim in the likenes of men. Such B were they that appered to Abraham in Mambre when they tolde him that Sara his wife shoulde beare him a childe to be his heyre. And such were they that appered to Loth in Sodom, and bade him auoide out of that towne, for it should forth­with be destroyed. Uppon which saith Origene Loth dwelled in Sodome, we reade not manye good dedes of his, hospitalitie onely is praysed in him, he scapeth the flames, he scapeth the fires for that onely that he opened his house to gestes and straungers. The angels entred the house where hospitalitie was kept. The fire entred in­to the houses that were shut vp againste gestes. [Page] But all men be not like disposed to hospitalitie, C for some men Hospitem velut hostem vitant & ex­cludunt. They shun & shut out a gest as thei wold an enemy. Let them beware of the fire with the Sodomites. Some other be liberall and kepeth good houses, but it is for some corrupt intente, either because thei can not be mery without com­panions and good companye, and so they do it to please them selues, which commeth of carnalitie. Some other doth it of pride and vaine glorye, or for some temporall profite or aduauntage. As Tully the noble oratour commēdeth hospitality, but his motiue and consideration is nought, it is to worldly. He saith .ii. offi. Est enim valde decorū patere domos hominum illustrium, illustribus hospitibus. It is verye semely for noble mens houses to be open for noble gestes, but his cause why he D saith so, is carnal. For it foloweth there Reipub­lice est ornamento homines externos hoc liberalita­tis genere in vrbe nostra non egere. &c. It adour­neth and doth honour to our common wealthe, that menne of straunge countreys lack not thys kinde of libertye in oure Citye (speakynge of Rome where he dwelled.) Est etiam vehemen­ter vtile. &c. It is also wonderous profitable for them that woulde be able to do muche or manye great thinges amonge straungers, to be in good credence of riches, of loue, and fauoure amonge people of straunge countreys, by the meanes of their geastes, whiche they haue receyued in hos­pitalitie. So that Tullies minde was to get cōmo­ditie by his hospitalite, either to him self, or to his [Page] citie and countrey men. This is a worldly policy A cōming of the worldly prudence that I spoke of afore. And as S. Ambrose saith. super Luk. xiiii. Hospitalem remuneraturis esse, est affectus auariciae. To be a great housholder or viander lokinge for acquitall, or for to be recompenced with as good or better againe, is the affect or desire of auarice, rather then of liberalitie. And therfore our Sa­uiour Christe declaryng to vs the verye true li­berall hospitalitie of the Gospel, in the said .xiiii. chapter of Luke. Cum facis prandium aut coenam, noli vocare amicos tuos, ne (que) fratres, ne (que) cognatos, ne (que) vicinos diuites, nequando & ipsi te vicissim in­uitentac. &c. When thou makest a dyner or a supper, do not call thy frendes, nor thy brethren, B nor thy kinsfolkes, nor thy riche neighbours, lest an other tyme they bidde thee againe, as thou hast done them, and so thy benefite be redobbed or quit thee home. But rather when thou makest a feast, call pore people, weake folkes, halte, and lame, and blinde, and thou shalbe blessed, because they can not quitte thee with as good agayne. For thou shalt be quit at the resurrectiō of good men. Marke that he saieth. Lest they bidde thee againe, and so thy benefite be redobbed or quitte. As who shoulde saye: If thou wylte doe this meritoriouslye to be rewarded of GOD ther­fore, thou muste be well ware that thou doe it, so that thou looke for no temporall rewarde to come thereof, but as willynge fullye to eschue & auoyde all expectation of rewarde, or recōpen­sation [Page] in this world, that thou maiest be rewar­ded C in the resurrection of the iuste. For though of hospitalitie come great rewarde temporall, and increase, yet that is not the thing that we muste loke for, nor intende to haue, least when we haue that we lose all the other. Of the reward for ho­spitalitie, there be in scriptures many gaye exam­ples whiche seming temporall, yet signifieth the spirituall impinguation and feading, and profite of the soule. I read .iii. Reg. xvii▪ of the blessed pro­phet Helye, that on a time as he came towarde a towne called Sarepta sidoniorum, within the ter­ritory of Sidon, he found a woman gatheringe a few stickes to make her a fire, he desiered her to geue him a little water to drinke, and a morsel of bread. She answered and said she had no bread. I haue no more (said she) but a handfull of meale in a steen, and a litle oyle in a gearre, & I gather nowe (saide she) duo ligna, two stickes, as a man D woulde saie, a fewe stickes to bake it, and make breade for my sonne and me, and when we haue eaten that, we haue no more, we will dye. No (saide Helye) be not afraied. Thus saith the God of Israel. Thy steen of meal shal not faile or lack nor thy gearre of oyle shall be any thing lesse, tyll the time when GOD shall sende rayne vpon the earth. For in dede this fortuned in the time of the lōg famine that was in y ^t coūtrey for lack of rayne, by the space of three yeres & an halfe (ac­cordynge to the prayer and peticion of the same Prophete Helye, for the correction and punishe­ment of Achab the kyng, and Iesabel his quene, [Page ccxlix] and of their false prophetes, and of their people. And as the Prophete promised, so it proued in A dede. By this example, you se howe the pore ho­spitalitie of the saide good woman exhibited and bestowed on Helye, was recompensed with plen­tie sufficiente, where all the countrey els was in greate penurye and neade. And here you shall note that this meale in the Steen that was so longe reserued and continued by the word of the Lorde God of Israell, was a figure, and signi­fied the most reuerende and blessed Sacrament of the Aultare. The wydowe that was so longe susteined with this meal, signified Christes holy church, the whole congregation of faythful men and womenne, whiche by that that Christe her spouse and husband was slayne and buried, and then rose again, and departed from her into hea­uen, and hath left her viduate and without hys B visible presence, althoughe he hath left her hys blessed bodye and bloude in this blessed Sacra­ment, whiche this wydowe all faiethfull folkes muste bake and digest with the sayde two trees, signifiynge the remembraunce of his paynefull passion that he suffered on the crosse (for a crosse is made commonlye of two trees,) acccordynge to Sainte Paules saiynge. As oft as you shall eate this breade, or drinke of this cuppe, you shal shewe the death of our Lorde vntill he come, and shall shewe him selfe in his glorious maiestie at the generall iudgemente, which tyme thoughe it shall be a terible and an horrible time to sinners, and to all damnable persons, yet it shal be a time [Page] C of grace, of solace, and comfort to al his true & lo­uyng seruauntes. This was signified by y ^e raine that came from Heauen vppon the earth, when Helye sayde that the Steen of meale should not fayle, nor the gearre of oyle shoulde not be dimi­nished, tyll GOD sende rayne from heauen for the comforte of the countrey, as his grace shall come for the comfort of vs all, at that daye. This meale and Oyle were continued so longe to su­staine .iii. persons, not by any natural power, but by the supernatural power of God. And so is his bodye made of breade and wine by the worde of Christe, and by his Godlye and infinite power, aboue nature. Therefore let not naturall reason cumber it selfe in the examination or triyng how it maye be, but stedfastlye beleue that thus it is, for so God saith. And although it be called bread and the cuppe of wine, as well in the Gospell, as D of S. Paule, yet there is nother bread nor wine after the consecration, but very fleshe and bloud. Tell me how a handful of meale and a little oyle coulde continue so longe▪ and to feade so manye persons, and I shall tell thee, howe of a little breade and wyne shall be made a perfect body of a manne and hys bloude. Thou canst saye no more to the firste question but Hec dicit do­minus Deus Israell. As Helye sayde. Thus sayth the GOD of Israell. and thus it was in dede. And euen so I saye vnto thee. Thus sayeth the God of Israell our Sauiour Christe. Thys is my bodye, This is my bloude. And therefore [Page cclix] so it is, and muste neades be so in dede. And so shall continue Donec veniat, vntyll he come to the generall Iudgemente in his visible maiesty, A amonge vs. And then shall cease this blessed Sacramente, in whyche for the tyme wee see Christes bodye enigmatically, and in a straūge similitude by our fayeth, whiche maner of seinge hym shall then cease, when we shall see him face to face in hys owne likenesse, when he shall cast downe and treade vnder his feete all theim that nowe so despitefullye rayle, and geste, and mock his blessed bodye that he hath left vs in this bles­sed Sacramente, for our comfort. And nowe to returne to the storie. In processe of tyme, it chaū ­ced that the sayde good wydowes childe dyed, to her great discomforte. And she desired the Pro­phet Helye to praye for hym, that he mighte re­uyue B and lyue agayne. And so the Prophete did, the chylde reuiued, & the Prophete gaue him to his mother aliue agayne. Loe, here was an­other notable recompence for hospitalitie exhibi­ted to this good man. Firste the sauegarde of all their liues: seconde the raysynge of the chylde from death to life agayne. Likewise it is writ iiii. Reg. iiii. of the blessed Prophete Helise, that he vsed to resorte to an honest house in the towne of Suna, where a worshipfull woman maistresse of the house perceyuynge hym to be a holy man exhorted her husbande to make for the sayde Helise a Parloure wyth a bedde in it, and a table, and a cheare, and a place to set hys can­dle on. And so thei did. The said prophet resorted [Page] C thither diuers tymes and lodged in the same parlour, and hadde good cheare on a time when he was minded to pay for his cheare. he bade Giezi his seruaunt to aske of her whether she had anye matters to do with the kinge, or with any of the counsaile, or with anye great man in the courte, or with the Capitayne in the Warres, that hee might be suter for her, and speake for her. She aunswered, that shee dwelled amonge her owne frendes and kinred: and neaded none of his helpe in any such matters. Then saide Giezi to his ma­ster, you must vnderstande that she hath neuer a childe, and her husbande is an aged man, as who should saie, it shuld be most comfort for thē both if they might haue issue by your praier, wherupō the Prophete promised her that she shoulde con­ceiue a sonne by a certayne daie that he appoyn­ted, and so she did to the great comfort of the hus­bande D and of the wife. This was a notable re­ward for their hospitalitie bestowed vpon their gest that holye Prophet. In processe of tyme the same childe fell sicke on a certayne disease that begōne with a feruent ache in his heade, and died vpon the same. Then this deuout mocher layed the corps of her dead childe vpon the bed where Helye the Prophete was wonte to lye in the parlour whiche (I tolde you) was made and or­deined for the Prophete: and she shut vp the par­lour dore vppon him, and gote an asse sadled, and toke a seruant with hir, and ridde with all spede to seke Helye. She found him in his house, in the hyll called Carmelus, and declared to him the [Page cclxi] chaunce of the deathe of her chylde, and prayed A for healpe. He bade hys seruaunte Giezi take his staffe and runne a pace, and to laye the stasse vppon the chyldes face: and so he did, but Non erat vox neque sensus, He nother spoke nor [...]eled, it woulde not healpe. The good woman feared so muche and woulde not depart from the Pro­phete, but she would haue hym to come him self. He was contente so to do. And when he came to the Corps, he layde him selfe vpon the corpes, his mouthe vppon the childes mouthe, his eyes vp­pon the childes eyes, his handes vppon the chil­des handes, and so the chyldes flesshe began to waxe warme, and he yaned seuen tymes, and o­pened his eyes, reuiued, and liued. And Helye gaue hym to his mother agayne alyue, and so departed. Here these honest Uianders had dou­ble B acquitall for their good cheare and hospita­litie that they bestowed vppon this good man. It is also writ. Ioh. xi. that where Martha and Marye her sister hadde greate disconfort by the death of Lazarus their brother, their good geste our Sauiour Christe, whiche had manye times gentle interteinment with them, and wyth their brother Lazar then late departed, recōpensed them with the marueilous raysynge the said La­zarus to life againe after he had bene .iiii. dayes deade and buried. This myracle was to their great consolation and no small admiration to all the countrey. And it is writte in the Storye of my blessed patrone sainte Curthberte, in whose honoure my paryshe churche of Welles is dedi­cate [Page] where I am vicare, that when he was cosoner C or officer in the monastery (where he was) to whom it belonged to receiue & entertayne straū ­gers, he thinkynge that he hadde receiued to the Hostrye a poore way farynge man, and goynge about to prouide meate for him, perceiued after­warde that he hadde receiued into his offyce an aungell, in the likenes of a man. And so I doubt not but many good christen menne haue bene re­warded for their hospitalitie: for Goddes power is not coarted, neither his gratitude any thinge lesse towarde manne nowe in the time of grace, then it was afore Christes incarnacion. Manye such example we haue, declaryng to vs the excel­lencye of hospitalitie, and that true it is that the wiseman saith. Pro. xi. Alii diuidunt propria & diti­ores fiunt, alii rapiunt non sua & semper in egestate sunt. Some men distributeth and geueth abrode their owne goods, and be richer & richer. Others D scratcheth and taketh by violence other mennes goods, and be euer in nede and at beggers estate And saint Paul saith. ii. Co. xi. Qui seminat in be­nedictionibus, in benedictionibus & metet. He that soweth and distributeth abrode liberally, & with a gētle hart, shal be rewarded in blessings large­ly. For it can not be false y ^e truth saith. Date & da­bitur vobis. Geue, & you shal haue geuē you. But peraduēture a man wold saie. I haue nothing to kepe hospitalite withal. I am but a pore man. I haue nothing to spare. I haue nothing to geue. How shall I exercise this vertue of hospitalitie? Howe should I be a good Uiander, or an hous­holder? [Page cclxii] To this I saye that euangelicall hospi­talitie, the hospitalitie of the gospel that is prai­sed and commaunded by Christe, requireth not multitude of dishes, nor delicat chaūge of meats nor diuersitie of exquisite wynes or other drin­kes. A We reade of no such feasts that Christ came to. And the blessed Patriarche Abraham (whose hospitalitie is so greatly praysed) when he recei­ued the aungels into his house, he bade his wife Sara make haste to bake some breade vnder the asshē, or vnder a pan while he went to the hurde, and fet a yong calfe, and he sod them some veale, and serued them with sod veale, butter, & milke. Here was their dinner. Gen. xviii. And Christes feastes that he was bid to, were but Manducare panem, but to eate some meate sufficiently to su­steine nature and no more. And Chrisostome an­swereth to the saide scruple & doubt in a certaine Homelie that he made in the laude and prayse of B Priscilla and Aquila for their gentle enterteining of S. Paule, of whiche it is writ. Act, xviii. and Rom. xvi. Thei were but pore, but their hart was good & liberall. They were bold in Gods quarel, they feared no peryll, & they had greate thought and studye to do good to others. And of that it came that they saued manye a one, and deser­ued well of manye. For the pompose riche men can not profite the churche and congregation of Christes seruauntes, as the poore men may, that haue a good harte and a good wyll. The ryche man hath many things that greueth him, & much busines in his minde y ^t letteth him to do ani good [Page] C He is afrayed of his house, for his seruaunts, for his Landes, for hys riches, lest anye man hurte them, or take anye thinge awaye from him. Et qui multorum est dominus, idem multorum seruus esse cogitur. He that is maister of much, is com­pelled to be seruaunt to many. But the pore man that lacketh all these things, is lyke a Lyon, fire commeth from him, he riseth and auaunceth him selfe wyth a gentle and bolde courage againste all men that be nought. He dothe all thynges wyth facilitye and easelye that maye do good to the churche, whether neade be that men shoulde be rebuked, reproued, or blamed for euill doynge or saiynge, or whether peryls, hatred, or emnity should be susteyned and borne for Christes sake. D For he that once hath dispised this present lyfe, dothe easelye ouercome all other thinges that might put him to feare. But we (God healpe vs) for the loue that we haue to this transitory life, and ease, and for feare of losynge that little that we haue, be afrayed of our shadowe, and dare not speake nor loke in Gods cause, or in a cause of Iustice, but will be more readye to speake a­gaynste hym that we knowe to be in the ryght, if we maye knowe that we shall please the great manne, or to haue our pleasure vppon hym, or to haue anye aduauntage by our doynge. The se­cond maner of hospitalite may be called spiritual hospitalitie, which like as there be two maner of gestes, so propor [...]ionably there be two maner of hospitalitie. The deuil & deadly sinne be shrewde gests for the soule of man. Almighty god and his [Page cclxiii] grace be good gestes and profitable for the soul. A The deuil when he entreth into the soule of man by suggestion and temptation on the deuils be­halfe, and by consent of the will of man, taketh awaye all goodnesse, spoyleth the Soule from all vertues, burneth vp all that he findeth wyth the fire of luste, and of vnlawfull concupiscence, and ouerturneth all the walles and defences of discipline, and of good instruction, that was wonte to awarde and defende the Soule frome his enemyes. Like as in example and figure it is written. i. Macha. i. That Antiochus illustris kynge of Syria sende into Hierusalem the cap­tayne of his Tributes wyth a greate Armye of fightynge men, whiche firste spoke faire to them intreatyng of peace In dolo, al in gile. As to make thē thinke he came for their commoditie, & to do B theim good, but as sone as he was receiued, he robbed and spoyled the citye, he set it on fire, de­stroyed the walles, and brought all to nought. Euen so dothe the deuill by the soule of manne, when he is once entred and harboured there. Fa­ctum hoc ad insidias sanctificationi, & in diabolum malum in Israell. All that turneth to the harme & hurt of al the temple of God, of all holines of the soule of man, & is a great deuil in Israel, an hor­rible rauener, & enemy to godly contemplation, & to al deuotion. And you must vnderstād that in some mē sin is a gest or a straūger, & in some other he is one of housholde, yea rather a king or a ru­ler, as in example. Incōtinency or lechery was in king Dauid but as a straūger, as apereth by the [Page] parable or riddles that Nathan the prophet pro­posed C to king Dauid, of a rich man that had ma­ny shepe of his owne, and yet he stole from a pore man one pore shepe that he had and no more, for meat to fede his gest or straunger that came vpō him. Parcens ille sumere de ouibus & bebus suis, vt exhiberet conuiuium illi perigrino qui venerat ad se, tulit ouem viri pauperis & parauit cibū illi qui ve­nerat ad se. ii. re. xii. All this was said for y ^e reproch of king Dauid, which hauing many wiues of his owne, yet to satisfy and feade his lecherous lust, which is here called his gest or straunger) he toke the shepe of his pore neighbour, the wife of Vry, & abused her to satisfie his vnlawfull lust. This adulterie and vnlawefull luste in hym was not domesticall or of housholde, but came sodainelye vpon him as a straunger, and sone after went a­way, as appeareth by his penaunce that he toke D by and by, saiyng: peccaui domino, I haue sinned against god. He spared not to confesse his fault, wherupon god was mercifull to him, as the pro­phet thē told him saiyng. Dominus trāstulit pecca­rū. God hath taken away thi sinne, thou shalt not dye for it. So blessed is he which after his offence whether it be by the flesh, or by the worlde hath grace to take repentance, and to do penance. For in such a person sinne is not of houshold, but on­ly as a gest or a stranger. Example we haue how sin is somtime of houshold, cōtinuing & as a lorde or king, by Salomō of whō it is writtē. iii. reg. xi. when he was an old man, his hart was made croked and naughtye by women, so that he worshipt false [Page cclxiiii] Gods, and his hart was not straight and perfit wyth our Lord God, as the harte of his father Dauid was. A His vnlawefull luste maistred hym and kepte him vnder euen to hys ende, and as it is to bee feared, to the extreame peryll of hys soule. And so in others, when their customable synne com­tinueth to the ende, it is a shrewde signe that it raygneth, and is a Lorde or a kynge in them. All such cōmers and goers, whether they be as gests or as of housholde, muste be put out of the dores or els they wyll destroye their hoste that harbo­reth them. Almighty God when he is harbored and lodged by his grace in your soules, is a pro­fitable gest that all the house shall fare the bet­ter for, all shall prospere in Godlinesse and good­nes where he inhabiteth. One way to winne him B and to brynge him to our house is by the liberall receiuynge of hys pore seruauntes to some suste­naunce, whiche I called euangelicall hospitalitie or viandry, for whiche he that vseth it, shall be inuited to the euerlastyng refreshyng in heauen. Hospes eram, & colligistis me, sayeth Christe: I was a geste or a straunger, and you called me in, and brought about me al things necessary, which Christe reputeth as done to him self, when it is bestowed vpon his pore and neady creatures. And this must be done sine murmuratione, with­out murmure or grudgynge. For he that is libe­ral or free and large of giftes with murmuryng & grudgyng, hath not tre liberalitie, but lasheth out as for a cloke to couer & hide his nigardnesse. and not without some priuy grefe in his hart for [Page] wasting of his substance. The murmurer & grudger C w ^t his well doing hath the property of a hog, which slepyng in his stye, & waking and going a­brode to his fedyng vseth to grunt and grone as it were one neuer pleased, but thinkynge all to muche that he dothe be it neuer so little. As it is writ of the vnkind people of Israel. Num. xi. Or­tum est murmur populi quasi dolentium pre labore. There rose a grudge among them as they hadde bene folkes being sory for their labours. Euen so they that geueth and yet groneth withal, semeth to be sorie for their goods, as lest they shold haue nothing lefte, or that their goodes should fayle, and be wasted and decay, if they should helpe the neady. Your hospitalitie or viandre muste also be without grudging, not disdaining y ^t an other mā D is more cōmended thē you, ether for interteining & feding more thē you do, or els for making them better chere thē you do, for such grudgyng grow­eth & cōmeth of enuy. And enuy cōmeth of vayne glory: for no man enuieth another as better este­med & taken thē he, but because he would be best estemed & taken him self, which is plaine vanitie, pride, & vain glory. To auoid this euery mā shold helpe an other according to his talent & abilitie. And he shal be rewarded accordynge to his good wil in y ^t he hath, & not in y ^t he hath not, as .s. Paule saith. ii Co. ix. Si enim volūtas prōpta est secundū id quod haber accepta est, nō secundū id quod nō habet, If the wyll be prompte and readye, GOD is pleased wyth it, if it woorke accordynge to hys substaunce, for it is not required nother [Page cclxv] loked for, that a man shuld do more then he may, A or then his goodes wyll extend to, or beare. And contrary to all suche grudging as Saint Peter reproueth here, the Apostle Saint Paule exhor­teth vs. Rom. viij. Qui prebet in hillaritate. He that giueth, should giue with a good chere, and wyth a mery hart. And .ij. Corin. ix. Hillarem datorem, diligit deus. He saythe God loueth a cherable gy­uer, and to suche he wyll requite moste comforta­ble thankes whē he shal recken to you your good and charitable dedes, and for them shall byd you venite benedicti patris mei, Come you blessed children and receiue the kyngdome that is prepared for you in the glory of heauen. B Amen.⸫

COnsequently foloweth in the text of Saynt Peters epistle, Vnusquis (que) sicut accepit gratiā a domino in a [...]terutrum illam administrantes si­cut boni dispensatores multiformis gratie dei. Expe­rience teacheth that a great housholde wythout good officers, is a troublous and an vnruly bu­sines. For where is no quiet order of the subiec­tes among them selues, and of theym all in theyr degree toward theyr great mayster, soueraygne or ruler, euery man taketh his owne way, and so foloweth strife, brawling, and variaunce, and at [Page] the last destruction. The housholder must be fain C to breake vp houshold if his folkes amende not. The great housholder almighti god hath a great & a chargeable familie, that is, the vniuersal multitude & company of al mākinde, which thoughe he could rule at his plesure according to his own wil, yet it hath pleased him to put an order in this houshold, som head officers, som mean, som low­er in auctoritie, som subiectes & seruantes, diuisi­ones ministrationē sunt, idē autē dominus .i. Cor. xij. There be diuers offices & but one Lorde, whiche would euery mā to do his office in his degre that he is called to, & euery one to helpe other like mē ­bers or lyms of one body, which be euer redy one to help & cherish an other, for the safegard of the whole bodie. i. Cor. xij: But in this there is a difference betwixt y ^e great housholde of God, & mans houshold, that in mās houshold som ther be one­lye ministers, hauing charge ouer no more but of D thē selfe in that houshold, but as in y ^e great houshold eueri man & womā hath charge & cure ouer another, though som more, & som lesse cure, ther­fore saith Ecclesiasticus .xvij. Mādauit illis vnicui (que) deo proximo suo. Almightie God hath giuen such a commaundement in his houshould that euerye one shoulde care for his neighbour, one for an o­ther. And for thys cause Sainte Peter in these wordes of hys epistle rehearsed, exhorteth vs to bestowe suche giftes as God hath giuen vs, not euery man vpon him selfe, or for him selfe, but e­uery one for an others profite, like good stuards in a housholde. He wylleth vs to be as good stu­ardes [Page cclxvi] in gods house. A stuard receiueth treasure A or money of his lordes cofers, and therewith by­eth all necessaries for the houshold & distributeth or bestoweth it to euery one of his lords seruan­tes as they haue nede. And so we all receiue the treasure of our great maister almightye God, he openeth his store house of grace and wealth, and replenisheth vs all with the blessinges of his gracious gyftes more precious then golde or siluer. To som he giueth knowledge and cunning in spirituall causes, to some in temporall matters, to some learning in phisicke, to some in surgerye, to som in handy craftes, to some in marchandise or in such other occupiyng. To some he sendeth lan­des by enheritaunce, to som by purchase, and ge­nerally looke how many waies God giueth a mā to liue by, with so muche of his treasure he char­geth him withal, and wilbe sure for a compt therof. Ther is not the poorest begger that goeth frō doore to doore, but he hath part of this treasure, B and is countable for it to almightye God, and therefore faint Peter ful wel calleth vs al Gods stuardes, willing all men like as he hath takē grace of our Lord God, so to bestowe the same one vpon an other like good dispensatours or stuardes of the many form graces of God. Wher s. Peter speaketh of such graces as be frely giuen as well to good men as to the bad indifferently, whych be called Gratie gratis date, keepynge the general name of graces gyuen to the common vtilitye and pro­fette of the Churche, of the whole Congrega­cion of GODS folkes and Christen people. [Page] The other grace is specially called gratia gratum C faciens, that grace that maketh the hauer accep­table to God, and in his fauour, whiche is by an other name called charitie. Of the former graces the Apostle Saint Paule speaketh .i. Cor. xii. Alij quidem per spiritum datur sermo sapientie, alij ser­mo scientiae, alterifides in eodem spiritu, alij gratia sanitatum. &c. To one is giuen by the holy spirit of God, the grace of sapience to speake in heauenly matters. To an other science to discerne & iudge in lower causes, and so of others. Nowe because that in the vsing and bestowing of al such gyftes receiued of Gods treasure, the hauer oughte to haue a streight and a right intent. Saynt Peter saith here that if any man speake the wordes of exhortacion, according to any of the sayd giftes, he should speake them as the words of God, and D not as his owne woordes, counting himselfe but onelye as the minister or stuarde, and not as the owner of the worde. And likewise he that besto­weth any corporall subsidie or helpe vpon his nedye neighbour, let him so do it as though it came of Gods sendyng, to the reliefe of the poore, and not of his owne strength or vertue. Tanquam ex virtute quam administrat deus, attributynge it to God that gaue him the wyll and the power so to do, so that in all thinges God may be honoured, through our Lorde Iesu Christ the mediatour betwyxt God and man. And they that so vseth them selues among theyr neyghbours, maye be called good stewardes, where some others euer receyueth of theyr maisters treasure and neuer [Page cclxvii] paieth nor bestoweth it. An other sort of stuards payeth and dealeth, but they pay shreud paymēt. Of the stuarde that receiueth and neuer paieth, A and of the good and iust stuarde it is wryt in the psalme .xxxvi. Mutuabitur peccator & non soluet, iustus autem miseretur & tribuet. A synfull stuarde, a fautie stuarde boroweth and neuer payeth, euer receiueth of his maysters treasure, & neuer than­keth GOD for it, nor bestoweth it on Gods ser­uantes and houshold mayny. What treasure re­ceiueth suche a synner of almightye God? Aug. Accepit vt sit, vt sit homo & non pecus. &c. Hath receiued of god his being, that he is somwhat, and that he is a man and not a beast. He hathe taken the shape of a mans bodye, and the distinction of his fiue wits or senses, eyes to se, eares to heare, nosethrils to smell, the roofe of the mouth wyth B the tonge to taste, handes to handle, and feete to go and walke, and health of body with all. But all these be comon to man and beast, yet mā hath receyued more then all these, the Minde that can vnderstand and may perceiue the truth, and dys­cerne the right from wrong, and may search out secretes, and may by the same prayse and laude God, and loue God. But when he that hathe re­ceiued all suche benefites at Gods hande, lyueth not well but viciouslye, hee payeth not that hee ought, he giueth no thanke to the gyuer, nor be­stoweth these giftes to Gods honour, nor to the profite of Gods poore people, nor to the wealthe of hys owne poore neyghbours, no more then o­ther gyftes of grace that God hath gyuen hym. [Page] C The giftes of nature, as bodelye strengthe, must be bestowed not as an instrument of mischief to fighting, quareling, brawling, or to theft or murder, or such like, but must be bestowed in good exercise, auoyding of idlenes. As the wisemā saith: Quicquid potest manus tua instanter operare, nihil est enim apud inferos quo tu properas, Whatsoeuer thy hand can worke, do it buselye, for there is no worke to do in hel, whither thou makest haste by thy idlenes. Likewise beutie of face, in whyche most part of women excedingly glorieth, shoulde not be vsed as an instrument of mischiefe to al­lure any person to concupiscence, by curious and wanton trimming thy self like a staale to take y ^e diuell. And so the gifts of grace, as cunning, learning, perspicuitie & clerenes of wyt shoulde euer do good to thy neighbour, and not onely to please thy selfe. And riches that God sendeth muste be D so bestowed, that in any wise we beware of coue­tousnes, and of nigardnes, as Christ biddeth vs. Luke. xij. Videte & cauete ab omni auaritia, quia non in abundantia cuiusquam vita eius est. Take heede & beware of all couetousnes, for a mans life stan­deth not in the aboundaunce of hys possession. Where our Sauiour Christe forbiddeth not one­ly desyre to haue, but also desyre to saue. Desyre to haue dampneth many a one, as it is playne of robbers, theues and brybers, and of suche as de­ceyue men in byinge and sellynge, and they that gyueth false euidence, or beareth false witnes to wynne and gette a lyuing, or to gette the greate mans fauour, or els peraduenture to saue theyr [Page cclxviii] owne liues. For (after Saint Austine) this aua­rice and couetousnes to saue a mans owne life is A an horrible auarice, & greatly to be feared, that a man for hys mortall lifes sake wyll loose him, which where he was imortal, was made mortal to make the immortal, and to giue the life euerlasting. It were better to dye for truth, and to saue the life of the soule, by which thou mayst come to euerlastinge life, then to loose that life and to be brought to death euerlasting, we shoulde be con­tent rather to contempne thys wretched lyfe, then to commit any sinne, & we should be content to say with him, Nudus egressus sum de vtero ma­tris mee, & nudus reuertar illuc. Iob grudged not in al hys calamitie, but tooke it thankfullye, and said: I came out of my mothers belye al naked & bare, and so I wil returne thither agayne. Na­ked he was without bodely aparel, but he hadde B plenty of rayment that would neuer rotte. So better it were for vs to be brought to such myse­rye as Iob was, yea and that oure enemye or a tormentour that thursteth mannes blood should slaye vs oute of hande, then that wee shoulde by oure owne tounge for anye desyre of lyfe or of lucre or aduauntage slaye oure owne soules. And where Christe sayde: Cauete ab omni auari­tia. &c. he speaketh specially agaynst thys coue­tuousnesse and desyre to saue, as appeareth by the parable there of a ryche manne, whose lan­des hadde broughte fourthe a ryche croppe of grayne: In so muche that he studyed by hym selfe and sayde, what shall I dooe nowo▪ [Page] C This will I doe, I will take downe and breake mine old barnes, and I will make them larger, and there I wyll bestowe and laye vp myne en­crease and all my goodes: and then I wyl say to my self: O my soul, thou hast goodes inough laid vp for mani yeres, now take thy rest, eate & drink make feastes and bankets at thy pleasure. But God sayd to hym: Oh thou foole, this night thei wyll take thy soule from thy body, and then the goods that thou hast gotten, who shal haue thē? And euen so and in like case is he (saith Christ) that hourdeth and storeth for himselfe, and is not ryche to godwarde. Generally all suche as doe not vse the giftes that God hath giuē them, but drowne them and hide them, all to theym selues, and no­thing to the wealthe of theyr neighbours, theyr houshold felowes, Gods folkes, all such be slothfull stuardes, and be like him that Christe spoke D of Math. xxv. in the parable of a greate man that went from home into a straunge countrey, and left his goodes among his seruauntes to be em­ployed and occupied for his profit in his absence. To one he gaue fiue talentes, to an other two, to the third he gaue one talent, and this man that had but one talent in stocke, knitte hys maisters money in a cloute and hyd it in the earth, and did no good vpon it. When the mayster came home, and shoulde syt in hys audite, where euerye man had labored vpon theyr maysters stock, and had gotten good encrease, thys last man brought the mony whole again, & excused hym self, laying the fault on hys maister saying: I know that you be [Page cclxix] a rough man, a sore cruell man, a hard man, you A wil loke to gather wher you nothing cast abrod, and you will reape wher you nothing sowed, therfore I thought good to be sure without any los, thus I haue hid it, & lo here it is, you haue your owne good againe. But for his slothe his talent was taken from him, and he was cast into exteri­our darkenes, where shalbe weping & gnashinge of teeth. This was for his slothe and negligence in which he offended, fearing vndiscretly his maisters sharpenes. But other stuardes ther be (that I spoke of afore) that without feare of God pay­eth shrewd paymente, abusyng Goddes gyftes to theyr owne lust and likinge, and to hurt theyr felowes Gods seruantes. Of such stuardes take example. Math. xxiiij. Si autem dixerit malus seruus in corde suo, moram facit dominus meus venire: & ceperit percutere conseruos suos, manducet autem et bibat cū ebriosis, veniet dominus serui [...]llius in die B qua non sperat & hora qua ignorat, et diuidet eum partem (que) eius ponet cum hipochritis: illic erit fletus & stridor dentium. If the shrewd seruaunt say in his minde: my mayster is long a comming, & vpō that beginneth to strike and hurt his felowes, & to eate and drinke with drunkerdes, his Lorde and mayster will come when he thincketh not▪ & will diuide his soule from his bodie, and wil laye his part with hipocrites, his soule with false chri­sten people, with such as beginneth well and end noughtely, that semed good Christen men, & yet dissemblers they were, and inwardly noughty li­uers and dampnable into hell. Luc, xij. readeth it [Page] Et cepit percutere pueros et ancillas, and beginneth C to strike the children & the maides. By the youth of the children & by the womankinde vnderstā ­ding thē that be fraile, & that easely and sone ta­keth occasion to do nought. In the saide exterior darknes shalbe weping for smoke & heate, & gna­shing of teethe for cold. It is said in the verse of the psalme aboue rehersed, Iustus autem miseretur & tri [...]uet. The iust man, the true seruant and stuard to God is merciful & lendeth: al the gifts of nature and of grace that God hath giuen him, he applieth to Gods honour, and to do good to hys neighbour, and such welth & riches as god hath lent him, he parteth with his needie neyghbour, and bestoweth on workes of mercye & pitie. And if he be trueli a iust man, although he be but pore in worldly riches, yet he is riche in soule. Loke in D his cofer, thou shalt finde it voyd and empty, but loke & consider his soule, and thou shalt fynde it full of charitie. He hathe no stuffe nor substaunce outward, but inwardly he hath charitie, passinge all worldlye treasure. And if he finde nothing to giue outward, yet he giueth and lendeth beneuo­lence & good will, he gyueth counsell, yea and he helpeth by prayer and is soner heard of God, and doth more good then he that giueth breade and meate. He hath euer somwhat to giue that hathe his brest ful of charity. The very poore people lē ­deth & gyueth among thē selues one to an other of the treasure of theyr good wylles, they be not al baren and vnfruteful. The blinde man is led by him that seeth, whych lendeth his eyes be­cause [Page cclxx] he lacketh mony to lend, because y ^t with in A him he had a good wil which is the treasure of y ^e poore. Holye Iob saithe .xxix. Oculus fui ceco, & pes claudo, I was an eye to the blinde, & the foote to y ^e lame, helping thē not onely with my goodes but also if nede required settinge to my helpynge handes without any attourney or proctour. Of the bestowing of the goodes of fortune he sayth: Pater eram pauperum. In which woordes for the vehemencie of his mercy and pitie, he leaueth the name of a dispensatour or stuarde, and vseth the name of a father, conuerting the office of charity into the affection and feruēt loue natural, vsing them on whom he bestowed his charitie, pitye, & almes, as intierly and louingly as a father vseth B the childe, as though he did his charitie, not only for dread of God, but also for fatherly loue vnto his neighbours. Would God al we Christē peo­ple, in which there should abound more plenty of grace then was in men of the old time, would bestow & vse our lords tresure, the gifts of nature, of grace, & of fortune, after the example of thys blessed father: that so we might be counted good dispensatours & stuards of the maniform graces of god, as blessed S. Peter willeth vs for to be. Charissimi nolite peregrinari in feruore qui ad tēp­tationem vobis fit, quasi noui aliquid vobis cōtingat My very welbeloued frends be not dismayde or troubled in your mindes, in the feruencie & heate of persecutiō & vexation y ^t now is so hot agaynst you, which heate almighty God suffreth to com vpon you for your trial, to trie you & proue you. [Page] Meruel not, & be not troubled (I sai) as though C any newes or straunge thing betide you or chaū ­ced vnto you, for it is the old maner that good mē susteine harme and displeasure by shrewes, wher afore in the processe that I declared in my laste sermon, the Apostle Saint Peter had exhorted them that he wryt to, to communicate, & louing­ly to bestowe vpon theyr neighbours such giftes as God had giuen them. Now consequentlye he teacheth them to take payne and to abide sorow and affliction, yea euen to death & martirdome, if y ^e case requyre, saying: Nolite peregrinari, (as our text hath it) maruel not, saith the other text. But in asmuch as when a man is sore dismaid & trou­bled, his wits seme to be fro home, straying and not close together, therefore it is sayd here noli [...]e peregrinari, be not you in that case as men out of them selues, in such hot and perilous times: but consider that such perturbacion and trouble cō ­meth D vnto you to tempt you, not by temptacion, that shall condempne you (for God so tempteth no man) but to trye you and proue you whether you be stedfast or wauering in your faith, and in all other goodnes as he sayde afore in the fyrste chapiter: Now you must be sory in diuers temp­tacions, that the triall and proofe of your faythe much more precious then golde that is tryed by the fyre, may be found worthy to haue land, glo­rye, and honour at the reuelation and shewynge of Iesus Christ, at the day of iudgement. Thys is no newes, for so suffered Christ for vs all, and so must they suffer that wyll liue a true Christen [Page cclxxi] life, and so in the primitiue church suffred many a A one martirdom for Christes sake: of which thing they that Saint Peter wryt to had good knowledge and experience. In a feruent and a cruell battel, the souldiers perceiueth and taketh an excellent comfort by the manlynes of theyr captain and by examples of mightye men that haue bene praysed for theyr noble actes. It is verye vnfyt­ting & vnmete for a souldier to sit at ease in hys hale or tent, or in his lodgynge at hys pleasure, while his captayne laboreth sore, and is in peryll in the battell among his enemies, and it is as vnseming, that where the captaine is sore hurt and woūded, the souldier studieth to slepe in a whole skin, and beareth neuer a skar in his bodye. Our sauiour Christ is our chiefe captayne in our dayly battel against our gostly enemyes, let vs take example of him, and folow his steppes, after the B counsell of saynt Peter in the beginning of thys chapiter where he wylleth vs to be armed with the remembraūce of Christes passion that he suf­fred in his fleshe. And Sainte Paule biddeth vs lay away al the burden of sinne that is about vs and with pacience run to the battel that is sette furth agaynst vs, like as the Apostles and Martirs & other blessed saintes suffred theyr bodyes to be torn, rent, and mangled, loking vpō Christ the authour of our faith, and perfourmer & ma­ker perfite the same, and inwardly considerynge his paynes that he suffered for vs all, whyle hee might haue had ioy and pleasure, yet he suffered death on the crosse and dispised shame, he regar­ded [Page] C not the shame that his enemies thought thei put him to. Let vs remember him that suffered such contradiction and countersayinges against him, and let vs not be weary nor shrinke in oure mindes, considering that if we be felowes and partakers of his paines, we shalbe likewise partakers of comfort with him .ij. Cor. i. And therfore if it be cō fort for vs to hear of the abundant reward that we shal receiue for our paines taking, let not the pain of labours make vs afrayd, For this is sure that no man shalbe crowned as a victour, but he that wil take paine lawfully to fight, and there­fore he that now refuseth to fight in this present life against our gostlye ennemyes, shall haue no crowne or garland of victorie in the life to come. And what soeuer pain we suffer for our captains sake, for Christes sake, we oughte to be gladde of them, not onely because we folowe his steps, ac­cording D to our duties, but also because we be as his felowes and partakers of his passions and paines that he suffred, as s. Peter saith here Sicut cōmunicantes Christi passionibus gaudete, Be you glad as men taking part of Christes passions, & made hys felowes and like vnto him, sufferynge payne and trouble as he dyd, that so at the tyme when he shall shewe him selfe in hys glorye, you maye be merye and gladde, and maye be felowes with hym, and partakers of hys ioye and glory. Saynte Paule sayde: Collossi. i. Gaudeo in pas­sionibus & adim pleo ea que desunt passionum Chri­sti in carne mea pio corpore eius quod est Ecclesia. [Page cclxvii] Saynte Paule was in prison in Ephesus when he wrotte hys Epistle to the Collossenses, wher hee saythe the woordes rehearsed: I am gladde A in my passyons and paynes that I suffer, and I fulfyll and make vppe those thynges that lac­keth of Christes passyons in my fleshe. Chri­stes passions that he suffered in hys owne per­sone, were full and perfytte and nothynge lac­kynge, as hunger thyrste, strokes and deathe, but because he dothe esteme and repute hys Ca­tholycke Churche as hys bodye, and taketh e­uerye good Christian manne as hys lymmes and members of that hys bodye, and counteth all the hurte and harme that is done to theym, as done to hym selfe: As hee sayde to Saynte Paule at the tyme when he went to pursue the Christen people that were in Damasco, Saule, B Saule quid me persequeris? Actuum, ix. Saule (for so he was fyrst called) why pursuest thou mee? Yet he was then in heauen, where no persecuti­on coulde approche to hurte hym, but because they were hys lymmes faste ioyned to hym by faythe adorned with charitye, he tooke and re­garded theyr paynes, as thoughe hee hadde suffered theym hym selfe. In lyke manner Saynte Peter in thys place of his Epistle wylleth all theym that suffereth payne for Iustice sake to reioyce and be glad, as takyng parte of Chri­stes passions, that they may lykewyse reioyce to take parte of hys euerlastynge glorye.

Si exprobramini in nomine Christi beati eritis. [Page] C You must not onely paciently & gladlye sustayne bodely paine for Christe, but also contumelious & despitefull wordes must be gladly suffered. E­lipham one of Iobs frendes that came to vysete him in his calamiti, reputed it a great benefit of God to be hid from the scourge of an yll tounge. A flagello lingue absconderis. Iob. v. but he had no respecte to the life to come▪ but onelye pondred & weyed the benefites that God giueth to men in this world, which worldlye people moste regar­deth and most earnestly desireth to haue, for they would haue no yll spoken to them, nor of theym. And yet they that be very good men, woulde be lothe to be yll sayd by, they woulde be lothe to be distayned, blotted, or spotted in theyr name and fame, because it is theyr highest riches and trea­sure, and therefore the prophet prayed: Domine libera an imam meam a labijs iniquis & a lingua dolo­la. D O Lord deliuer my soule, deliuer me from vn­iust lippes and from a tounge that is deceyteful, from all yll speaking. And well is he that can es­cape them, as few or none doth now adayes, such is the iniquitie of the worlde that folke thinke it no fault but a merye gest to rayle and sclaunder their neighbour, and to bring a man into an infamye, which many times turneth to his destruction and vndoyng. God amend them, they thynck to displease theyr poore neyghbour and to hurte hym, but yet many times they fayle, God preser­uing his seruant, but they be sure that thei haue hurt theyr owne soules, and procured their own dampnacion, but if theyr raylynge and gestynge [Page cclxxiii] vs be for iustice, for well doinge or sayinge, for Christes cause, or in Christes cause, and thou canste haue no remedye but men wyll rayle, then remember blessed S. Peters comforte, Si expro­bramini. &c. If you be vmbraided, & called fooles A for takinge that waye that you do, and for refu­singe your olde trade and maner of liuinge, you be blessed here in hope, and after this presente life shal be blessed in heauen in dede, whiche (to the letter) was spoken for the comforte of them that were newelye conuerted to Christes fayth, and called Christen men and women, whiche the in­fideles toke for a name of despite, and they vsed other names of reproche agaynste them, as cal­linge them Galileans: and Christ was called Ga­lileus, because he was broughte vp in Galile, but they that woulde not beleue on him, called hym by that name in despite, because they would not confesse hym Christ, nor call him Iesus: As Iulianus B Apostata vsed to call him, tyll at the laste he cryed Galilee vicisti to his payne. And if they feared not to missay and rayle against the maister, lette not the disciples and seruauntes loke to scape with­out despite. Therfore when you vse any such de­uout christian maner of abstinence as hath be v­sed in olde time among christen people. As if you absteyne from fleshe, and from whitmeate in the holy time of Lent: or yf you faste Fridayes and Wednesdaies, or more dayes in the weke in that holy time, or in this holy weke nowe present cal­led the Rogation weke, the procession weke, yf men not willinge to runne afore a lawe, newe [Page] C made by them that haue aucthoritie, woulde ob­serue the accustomed fast, absteining from fleshe euery day in this weke, except the thursday that is dedicate in the honour of Christes glorious ascention, and taking but one meale on the Mun­daye, and on the Wednisdaye, as the olde maner was, you shalbe called hipocrites, and folish pha­riseis, w ^t suche other odious names: or if a preist saye his mattens and euensonge, with other di­uine seruice dayly, according to his bounden du­tye, he shall be mocked and iested at, yea and not onelye of lighte braynes of the layfe, but also of men of oure owne cote and profession, leude and folyshe preistes, that nother serue God deuoutly, nor the world iustely nor diligently, but geue thē D selues to walkinge the stretes, and beatinge the bulkes with theyr heeles, clatteringe lighte and leude matters, full vnseminge for theyr professi­on, and some of them more geuē to reading these folishe englishe bokes full of heresies, then anye true expositours of holy scriptures. Suche men be they that desteyneth the aunciente grauitie of the Churche, and suche be moste prone and ready to mocke all theim that intendeth well. To all them that be deluded or mocked, and molested with suche raylers, S. Peter geueth good com­forte, sayinge: if you be vmbrayded and missaied for vsynge vertue and iustice (that is for Chri­stes sake) you be blessed for euerlastinge blessing is promised you: And that perteineth to honoure, to glorye, and to the vertue of GOD, and also his holye spirite resteth vpon you. In this present lyfe [Page cclxxiiii] you shall be worthye to haue honoure in youre A good workes, and for well doynge and vertuous lyuinge. Nam honor est praemium virtutis. Honor is the rewarde for vertue, and in time to come you shall be partakers of Christes honour. And nowe you shall haue the glorye of a pure & cleare conscience, whiche is the glory of a Christen man and the very waye to come to glorye of body and soule. Gloria nostra haec est testimonium conscientie nostrae. ii. Cor. i. This is my glory (saith S. Paul) the witnes of mine owne conscience, without re­morse or grudge, for my conuersation hath be in simplicitie amonge you without carnall or craf­ty subteltie or deceipt, saith S. Paule. Euen like glorye of your owne consciences shall reste vpon you, whiche shall comfort you agaynst the insul­ties B and sclauderous raylinge of all your aduer­saries. Let them say what they wyll, you can not let them, you know your selues cleare and faut­les, and the vertue and strength of God ouer the deuyll and all his membres shall also reste vpon you, and no marueyle, for his holy spirite, the ho­ly goost, the causer of these benefites, and of all o­ther goodnes resteth vpon you, and therefore as muche as in them is, almightie God that resteth in you, is missaid and rayled at in you, but as in you, and for your part, and as you muste take it, he is glorified, and that is said redoundeth to his glorye by you. Nemo autem vestrum patiatur vt homicida, aut fur, aut maledicus aut alienorum appe­titor. When you take paine and be rayled on for iustices sake, you maye be gladde.

[Page]But I woulde not (sayth S. Peter here) that a­ny C of you shoulde suffer for manslaughter, as a murtherer, or as a thefe, or as a sclaunderer or backbiter, or blasphemer, or as one that goeth a­bout to take awaye other mens goodes, to spoile and robbe them. The theues suffer imprisonmēt and death for theyr offences, this paine they suf­fer for theyr iniquitie. Heretikes be likewise put to shame, and many times to death for theyr mis­beleife and heresies, and for blaspheminge and missayinge Gods holy scriptures, to the yl exam­ple and peruerting of many a christen soule, brin­ging them also to like damnation. There be none such to be reputed blessed for theyr paines suffe­ryng, because it is not for Christe, nor for iustice sake, but for theyr owne faultes, yll doinges, and ill sayinges: but yet some suche men and women that haue so suffred for theyr faultes, be so obsti­nate in theyr malice, and so glory in theyr errors D and iniquitie, that they be not ashamed to saye they beare theyr crosse with Christe, when they beare theyr fagottes in open penaunce to escape theyr burninge. They beare theyr crosse in dede, as the thefe dydde that was hanged on Christes lefte syde, not to theyr saluation, but to theyr cō ­dempnation, which they here beginne, and in hell shall consummate, perfourme, and continue the same for euer. Si autem vt Christianus non erubes­cat (sayth S. Peter.) If you suffer as a Christen man or woman, eyther displeasures in body and goodes, or by wordes, for that thou arte a good Christen man, or liueste like a good christen man [Page cclxxv] or woman, be not ashamed what so euer be sayd or done against the, but rather glorify God, giue A laude and prayse, and thankes to God that hath geuen the grace to be thought worthye to suffer contumely or despites for Christes name, Glori­ficet autem deum in isto nomine, quoniam tempus est vt incipiat iudicium a domo dei. For nowe is the time for the iudgement of God, to beginne at the house of God. The iudgement beginneth in our lyfe time: for whiche you muste note, that the iudgement of God is of two maners: one is pri­uie and secrete, the other shall be manifest and o­penly knowen to all men and women. The fyrste is in this life, the other shalbe at the day of dome, and the generall iudgement. For almighty God will leaue no ill vnpunished, therfore in as much B as he sharpely wyll punishe sinfull persons with the intollerable paynes of hell, with the deuylles after this lyfe, he suffreth them to take their pleasure while they be here a while, and to leade a mery life in welth & in prosperitie, but at a trise sodenly they be plucked awaye, and descendeth downe into hell to that vntollerable and eternall iudgement. And when God sendeth to such ma­lefactours any paynes or trouble, they fret and chafe, rayle and grudge agaynste GOD, and in theyr rage dyeth, and beginneth theyr hell with paynes and sorowe here, that hereafter in hell shall continue for euermore, no tounge can ex­presse the sorowe and paynes that there shall be. But others that by suche strokes and correction as God sendeth them, be exercised for theyr pur­gation, [Page] and be made better and better, & taketh C them for a warning to conuert and amend their liues, such correction doth thē much good. Ther­fore it is written, Iob. v. Beatus homo qui corripi­tur a domino, Blessed is the man or woman that is correct and punished of our lord God. And the reason is this, for if mannes correction maye be good and holesome then Gods correction muste nedes be much more holesome: for man knoweth not parfitly the maner and measure of holsome correction, neither is omnipotent to take awaye the punishment when it is ynoughe, or when he lyste▪ nor to do good and to ease a man in tyme conuenient: but God by his omnipotency, by that he is almightie, and knoweth all thinges, he kno­weth how much or how litle he maye punishe his D childe and seruaunt, and he euer punisheth hym to do him good, either to trie him, and to proue his constauncy, or to make him amende his lyfe. For there is no man liuinge that can say he is all cleare, but that he hath sinned or done amisse: and many things that in our iudgement semeth to be iust and well done, yet in the iudgemente of God they may be nought. For man seith and iud­geth after the exterior apparaunce, but God seith the secretes of the heart, and al other circūstaun­ces. And in as much as all mankinde was at the beginning iustly condempned for the offences of Adam, God will not easely deliuer vs from that malandre, neither from so greate a disease, which also maketh that sinnes be euer ready, and we e­uer running headlong to them, but iustice & good [Page cclxxvi] liuing is full of labour and payne, and is hard to come to, but that loue and charitie maketh that easy to them that loueth God, whiche to other is very painefull. And this is the occasiō of this pri­uie A iudgement of God, by which he sendeth trou­ble and paine to good men with the bad indiffe­rently, for all haue sinned, and haue nede of gods glorious helpe. Some by the sayde payne & trou­ble that God sendeth, be exercised for their pur­gation, and to be made better by the same, suche as be good, as Iob, Tobie, and such lyke, others be warned for their conuersion and amendment of their liues, and other that contemneth the cal­linge, it blyndeth toward their condempnation, as I sayd▪ Now is the time that Goddes iudge­ment should begin at Gods house, the Church of Christ, the congregatiō of good faithfull people, B whiche must be exercised with paine and trouble to learne the way to glory and ioy euerlastinge, where reproued & damnable persōs, lead a mery life in welth and prosperitie, & feleth no paine nor displeasure, but laugheth at other mens harmes and glorieth in nothinge more, then to make thē selues riche of other mennes goodes, landes and possessiōs, to their euerlastīg impouerishing. And if we shal yet more specially speak of the house of God, it is to be feared, lest euen like as Ezechiell the prophet saw in his visiō, vi. aungels like mē, with weapons in their handes to execute Gods vengeaunce on the reuersion & leauinges of Ie­rusalē, & they had going afore thē one clothed in linnen, hauing a pēner & inckhorne hāging at his back, which was cōmaunded to make y ^e signe of [Page] Tau, vppon all them that lamented and wayled C for their owne sinnes, and for the sinnes of the people: the other .vi. men were commaunded to go forth & kyl al them that had not the said signe of Tau marked in theyr foreheades, and to spare neither olde nor younge, man, woman, nor child. Et a sanctuario meo incipite. Ezeck. ix. And beginne at my holye church, sayth almighty God, because that the iniquitie of the people, rose that tyme by some occasion of them of the churche, eyther be­cause of ill example geuing vnto the people, or els because they would not by holesome lessons in­structe them to liue vertuouselye, or els for feare of displeasure of great men, woulde not sharpely reproue theyr vices, and noughtie liuinge. The day of iudgemente is at hande, as appeareth by manye signes, continuall warre or suspition of battayle, countreys against countreys, realmes D agaynst realmes, princes agaynst princes, conti­nuall plague of moreine and pestilence, trouble & vexation continuallye, and feare lest GOD hath byd the ministers, the executours of his iustice & vengeaunce, to beginne at his churche, for wel is he that can do any hurt or displeasure to a preist, to take their landes & liuinges, is thoughte got­ten good, & no good so easely gotten, to ieste, raile and mocke at them, and to do them despites, is thought best pastime, not regarding the prohibi­tion of God, Nolite tangere Christos meos: et in prophetis meis nolite malignari. Touche not mine an­nointed (saith God) and maligne not, ymagin no mischeif, nor do any such harme to my prophetes, [Page cclxxvii] such as preach & teache, and tel you of the wyl of A God. So euery way Gods stroke & iudgemēt beginneth at y ^e church, albeit s. Peter in this place taketh not the church so precisely, for y ^e ministers of the church, but more generally for the congre­gation of good faithful people, which almightye God permitteth and suffreth to be flagelled and scourged here, because he wyll not dampne them eternally, but wyl shortly set them at rest in hea­uen aboue, where they shall be no more scourged nor vexed, pilled nor polled. Si autem primum a nobis, quis finis eorum qui non credunt euangelio dei ▪ If Gods iudgement beginne, and be so sore vpō vs that beleue vpon him, what shal be their ende that beleue not Goddes gospell, or that haue be­leued it in times past, and now beleueth it neuer B a deale? If he punishe them that he loueth, howe shall they spede that he loueth not▪ And if he whip & beat his children, what shal the wicked & noughty seruauntes loke for but to be boūd hād and fote and cast into exterior darkenes, to dam­pnatiō euerlasting. Et si iustus vix saluabitur, impi­us et peccator vbi parebunt ▪ And if a good mā shal scarsely and with much a do be saued, where shal the wicked & common sinner appeare? Aristotle saith. Quod fere fit nō fit sed quod vix fit fit. That is almost done or wel nere done, is not done: but that is scarsely done, yet it is done thoughe it be w ^t much a do. So if a man do manye times well, and liue wel lōge and many a day, yet at the last falleth to sinne and liueth nought, and so dyeth, this man was almost saued, but yet he was not saued all oute in dede, because he died in deadlye [Page] sinne, and out of the state of grace, as offendinge C and breaking one commaundemente or another, and he that breaketh one commaundement, Fa­ctus est omnium reus, is made giltie in them al, as muche as concerneth euerlastinge saluation: for if a man breake one, then the obseruinge and ke­pyng of al the rest shal not saue his soul from dā ­nation. But the iust man, the good liuer, taketh payne and labours to auoyde from sinne, and to please God by vertuouse liuinge, and by doynge good workes, and it is not one days worke one­ly, but he muste continue in well doynge, and in continuall battayle agaynst the deuil, the world, and the fleshe. It is no smale busines, but conti­nuall payne and sorowe, as S. Paule said, Actu▪ xiiii. Per multas tribulationes oportet nos intrare in regnum Dei. Through many troubles and much busines (which can not be auoyded, ouercome, or D passed through, withoute a speciall assistence of almighty God) we must come to heauē. And that is it that S. Peter sayth here, vix saluabitur iustus, the good man, the good liuer shalbe saued scarce­lye, or with much a do. I heard one preache in an excellent and learned audience, whiche expoun­ding this text of S. Peter, Iustus vix saluabitur ▪ resolued this word vix folishly into y ^e .iii. letters, v.i.x. vnderstandinge by v. virtute. by i. Iesu. by x. Christi. as though S. Peter had meaned y ^t a iuste man, or a good liuer shalbe saued bi the vertue or power of Iesus Christ. And this is true, for with out his power no man shalbe saued: but this is not taken of the said word vix, so resolued by an Ethimologie, for it is a folish Ethimologie in eue­ry [Page cclxxviii] point, and specially because that why this let­ter .x. should signifie Christi, there is no reasō, al­though A the grekes ch, which is the fyrst letter of Christus in y ^e greke, be made like our latin x. But this cōmon text of S. Peter (which is almost in euery mans mouth) is taken of the Prou. xi. Si iu­stus in terra recipit, quanto magis impius et peccator. If a good liuer receiueth paine & punishmēt here on erth, how much more may the noughty liuers loke to receiue & take? If y ^e martirs haue suffred innumerable displeasures, & vntollerable paines for Christes sake here in this world: how muche more sorow & paines groneth & loketh for their tormentors that put thē to those paines? And if holy Iob & the old patriarchs & prophetes, & in Christes time, the apostles, martirs, & such other B receiued much pain, & suffred sorow & displesurs to please almightie God, how much more sorow may they loke for in another world, y ^t here liueth at pleasure, & be mery & laugheth at other mens harmes, & taketh more paines to hurt thē, then to do them good? The good liuers taketh paines on earth, here in this world, the sinners, malici­ous persōs, bribers, oppressioners, & extorcioners shal suffer their paines w ^tout end, in the horrible paines of hell. And this is it y ^t s. Peter meaned by the sayd text, y ^t if the good mā shal with much a do be saued, that is vix, scarsely, where shal the vicious wicked sinner apeare? he can not so come to saluatiō, then no remedy but he must come to dampnation, with the deuyll and all his damp­ned companye in hel. Then for the finall conclu­sion of this matter of sufferynge aduersitie, [Page] C paynes and trouble for Christe, and for iustice sake, S. Peter concludeth saying: Ita (que) & hi qui paciuntur secundum voluntatem dei. &c. Therfore they that suffereth of ill folkes: by the wil & per­mission of God, this is called Voluntas signi ▪ it is a signe that he is content it should so be▪ because he suffreth it for the time, and it semeth that he wyl so, because he suffreth it. Thei that so suffreth, let them commit their liues, their soules to almigh­ty God their faithful maker, in good workes, let them liue well and do well, nothinge presuming on theyr owne power, & then let him alone with­al, when you do the best, and you can do no more, let him alone with y ^e rest, for he is faithfull (saith S. Peter) he is trustie and [...]aythful, and wyl not D fayle to acquite aboundauntlye the paines that you take, yea and much aboue anye mans deser­uing. And here you must not forget how S. Pe­ter biddeth vs commende once selues to God in good dedes, then onely fayth is not ynough, you must worke charitably withall, to declare youre selues to haue a liuely fayth, vivificate, made a­lyue, and adourned with charitie and good wor­kes, whiche shalbe acquited surelye and fayth­fully with glory in heauen euerlastingly, whiche he graunt vs. &c.

A GOod and worshipfull audience, conside­rynge my bounden duetie and due obedi­ence that I owe to the superiour powers, I haue absteined now from preachinge these .v. or .vi. yeares, but nowe that it hath pleased them more fauourably to loke vpon me, and to lycence me, I shalbe glad to retourne to that my old ex­ercise, and to come among you to do my duety in that behalfe, at such times as I may cōuenient­lye. Furthermore I trust you remember, and I doubt not but many here present doth remember B that about .viii. or .ix. yeares agone, I toke vpon me to preache vnto you, here in this citie, the first epistle of S. Peter, in whiche in manye sermons I came ouer foure chapters of the same epistle, afore I was prohibited for to preache. And now beginning where I lefte, I purpose (GOD hel­pinge) to prosecute the residue of the said epistle. The .v. chapter beginneth thus.

Seniores ergo qui in vobis sunt obsecro, conseni­or & testis Christi passionum, qui & eius quae in futuro reuelanda est glorie communicator, pascite. &c. i. Pet. v. Because the blessed Apostle Saynt Pe­ter woulde leaue none estate of people destitute of learninge, and withoute gostlye exhortation, therefore after his holesome lessons geuen afore, [Page] generally to all maner of people, as well riche as C poore, as to bondmen and seruauntes, & then to wiues and maried men, & then retourning to generall lessons indifferēt for al men. Nowe conse­quently in these wordes rehearsed he infourmeth preistes, which God hath apointed to be among the people, as launterns of lyghte, to leade and guyde his people towarde the saluation of theyr soules, whiche is the ende and perfection of our fayth, as he sayde afore. Capi. i. In all maner of doctrine the auctoritie of the mayster hath great efficacitie, and doth verye muche in makinge the scholer to applie his mind to that is taught him, to learne it, and beare it away. Therefore Saint Peter, because he would here teache preistes, he professeth him selfe to be a preist as they be, and therefore they shoulde be gladder to heare hym, and to folowe his doctrine. As yf there should be a matter of the trade of marchaundise to be in­treated D of among the marchauntes of this citie, if there came in a marchaunt of graue and longe experience, all the others woulde geue eare and lysten to his talke, and woulde be gladde to fo­lowe his counsell. Lykewise amonge carpenters or masons, if the kinges cheife carpenter or mai­ster mason of his graces workes came in place, beynge knowen for most excellent of the realme in theyr faculties, all the carpenters, all the ma­sons in the citie would anone resorte vnto them, to heare some learninge of them. Euen so it is in matters of hygher learnynge pertaininge to our soule health. And for suche considerations S. [Page cclxxx] Peter here professeth him selfe to be a preiste, and a preiste not made at all aduentures, as these leude ministers be made nowe a dayes of shoemakers, smithes, coblers, and clouters, as well maryed as single, but one taught & brought A vp vnder the prynce of preistes oure Sauyoure Christe, therefore they shoulde assure theim sel­ues that he woulde teache them nothinge but that shoulde beseme a preiste. And yet further­more to amplifie his auctoritie, he calleth hym selfe a wytnes of Christes passions and paynes that he suffred for vs. Testis Christi passionum, Thoughe all Christes lyfe were a verye passyon, and a time full of trouble, paine, and persecution, yet chiefly his passion begonne when he prayed on the banke besyde Gethsemani, in the mounte Oliuete, when he was in a marueilous ago­ny, that made him swete so sore, that the drop­pes fel from him like water mixt with bloude. Then came Iudas, and a traine with him of the B presidents souldiers, & also of the bishops men, & set hand vpon him, & led him ful boistuously, first to Annas, then to Caiphas, that was pontifexan ni illius, then to Pilate, then to Herode, because al the world should wonder on him, as condemned by so many iudges, and none of thē all speaking one word for his dispatching or acquiting. Then they brought him backe againe to Pilate which condemned him to death, partlye to stoppe the Iewes mouthes and their clamoure, partlye for fear lest he should haue bene accused to the empe­roure for lettinge one scape that toke vpon him to be a kinge, as the Iewes bore him on hande [Page] that Christ did, as preparing or intending a commotion C or rebellion agaynst the emperoure. Of all this processe Peter was oculatus testis, a wyt­nesse that sawe it with his eye, to his greate dis­comforte, payne and heauines, and specially af­ter that the cocke had crowen thrise, when Christ loked backe vpon him, and so pearced his hearte with his looke, that he remembred what he had done deniynge his maister, that then furth he went and wept bytterly, and afterwarde by his preaching and teaching he testified the same pro­cesse of his passion, and of his glorious resurre­ction and ascention, and stickt neither for threa­teninge, beating, nor imprisonment. This should make all them that woulde beleue on Christe to credite him, and to do as he bad them. Another D perswasion he expresseth, Qui et eius quae in futuro reuelanda est gloriae communicator. I am a Preist as you be, I am a witnes of Christes paines and passion which I saw with mine eyes, and thirde, I was partaker of his glory, which shalbe reue­led and openly shewed in time to come, meaninge the marueilous and glorious sight that he sawe at Christes transfiguration, of whiche S. Ma­thewe writeth in the .xvii. cha. At which time he saw the glory of Christes glorified bodye for the tyme: for the which it is to be vnderstanded that there be .iiii. dowres (as they be called dotes cor­poris gloriosi) of a glorious bodye, for whiche you must cōsider that the soule of our sauiour Christ from the fyrst momēt of his conceptiō was glori­ous, & had the giftes of glory by reason of y ^e per­fit [Page cclxxxi] vniō of it to his Godhed, albeit by Gods plea­sure A & ordinaunce it was, y ^t the glorye of Chri­stes Soule did not redounde and shew it selfe in his bodye, that so hys bodie might be mortal and passible to performe the pryce of oure redempti­on. And by like prouision of God it was, that for the tyme of his transfiguration, the like glo­rye shoulde redounde and shewe it selfe in his bo­dye, althoughe it were not permanent and con­tinuynge, as it is nowe in hys blessed bodye, and shall be in our bodyes when we shall ryse to sal­uation and lyfe euerlastyng at the general iudg­mente. It was for the tyme in hym, as Passio transiens, a qualitie passynge, and therefore for that tyme not properlye the dowrye of a glorifi­ed bodye. Quia dos de sua ratione importat qualita­tem permanentem. And this that I saye of these giftes or dowryes of a glorious body, is not on­lye a fraske or a knack of the scolastical lernyng, but it is the true doctrine of saint Paule .i. Co. [...]v. B where he declareth the maner howe deade mens bodyes shall rise at the generall iudgement, say­inge: Seminatur in corruptione, surget in incorrup­tione. Where he expresseth the gift or dowrye of Impassibilitie. Nowe our bodyes be subiect to all paynes of sickenesse, strokes, and lyke harmes, then we shall ryse impassible, so that neither fire nor water, sworde, nor anye other weapon shall hurt vs, by the dowry or gyfte of impassibilitie. Seminarur in ignobilitate, surget in gloria. Our bo­dies shall be buried in ignobilitie, that is to saye, dymme, darke, colourlesse, but it shal ryse in glo­rye [Page] by the gyfte of clearenesse and brightnesse, C that is to saye, in suche clearenes and bryghtnes that no mortall eye shall be able to beholde it. Seminatur in infirmitate, surget in virtute. Our bo­dyes shall be sowed or buried in Infirmitie, that is to saie, dull, weake, & not able to stirre hither or thither, but they shall arise in might, strength, and subtiltie, so penetratiue & percynge, so sub­till and fine, that it shal be able to pearce through the stonewals without any diuision or breaking either of oure bodyes or of the wall, euen lyke as Christ came among his disciples w ^tout breaking of y ^e dores or wals, or any diuisiō of his own body Seminatur corpus animale resurget corpus spirituale. Our bodies be buried as of the kinde of the flesh suche as beastes haue, but it shall ryse a spiritu­all bodye, by the gyfte or indument of Agilitye, so D quycke, so nymble, so quyuer, that a man shall be where he lyste in a moment or tyme vnpercepti­ble. And so we haue of saynte Paule these foure giftes that I spake of, and of which saint Peter meaned whē he said that he was cōmunicator or partaker of Christes glory, which though it wer marueilous at that time of his transfiguration, yet it shal be reueled & shewed much more mani­festly, & more gloriously whē he shal come ī glory to iudge the quick & the dead. Part of this glo­ry .s. Peter saw at the time of Christes trāfigu­ration, as I said, when he could not wel tel what he said or did. But he was so well pleased wyth the fight that he saw, y ^t he wold haue ben glad to haue taried there stil, & al his company with him [Page cclxxxii] as wel Moses & Helias, as Iohn & Iames. Bonū A est nos hic esse. Here is good abiding for vs, & he wished lodgynges to be made for Christe, & also for Moses and Hely, and wold haue placed him selfe (I thinke) with Christ and his two cōpani­ons with Moyses & Hely. But anone his corage was delayed when he saw a bright shining cloud couering thē, by the which was signified the pre­sence of the holy gost. And out of the said cloude came the voice of the father, saiynge: Hic est filiu [...] meus dilectus in quo mihi bene cōplacitū est ipsū au­dite. This is my welbeloued son in whō I delite heare him. When Peter, Iohn, & Iames hearde this voice, they fell flat on their faces, and were sore afraied. Christ came to thē and touched thē, B bad thē arise & fear not, & whē they loked vp, thei saw no mā but Christ their master alone. These iii. allectiues which .s. Peter toucheth to alure thē to geue credit to his writing, and to his doctrine thus declared, let vs further procede to the letter S. Peter calleth such priests, seigniours or elders, & ancients, specially for their anciētnes, grauitie & sadnes, in maners & conditions. In very dede presbiter in the greke is by interpretation senior in the latin, in Englishe an auncient, or an elder­man. Albeit euery olde man, or auncient man is not a Prieste, but onely suche as by prophecye, or election and imposition of a prelates hande is pi­ked out & chosen among the moe to be addict and appoynted to God, and to be a minister of God in the Churche or congregation in thynges be­longynge [Page] to God and to his seruice, somewhat C like as in this example. In cities and townes we call theim Aldermen not euer that be the eldest men within their warde, but such as partely for their substaunce, and more for their honestye and sadnesse and wisdome be thought worthy to rule the stretes, and the people within their wardes, and so they be called eldermen or aldermen by e­lection, although they be yonge men by yeares. But these seigniours or elders that we call prie­stes be made, and euer haue ben made cōtinually as well in the lawe of Moyses, as in the tyme of grace and the lawe of the Gospell, by the impo­sition and laiyng on of the prelates handes, and other ceremonies longyng to the same, by which they that be so ordered receiueth a special gift of grace, that maketh their ministerie & seruice ap­proued & alowed of God, and acceptable to hym, and maketh the administration of the Sacra­ments D effectuous and able to performe that they signifie, that is to cōferre and geue grace as they were ordeined for to do. And this blessed ceremo­nie was not done without great and Godly soli­citude, premeditation, and preparation afore by deuout prayers and fastynge, afore the promoci­on of men, vnto the holye ministery and appoyn­ted seruice of God, accordyng to the example ta­ken as well of our Sauiour Christe, as of his a­postles,. Saint Luke writeth. Luke. vi. Factum est autem in diebus illis. Exiit Iesus in montem orare, & erat pernoctans in oratione dei: & cum dies factus esset vocauit discipulos suos & elegit duodecim ex [Page cclxxxiii] ipsis quos & apostolos nominauit Simonem, quem cognominauit Petrum & Andream fratrem eius. &c A Christ went vp vnto an hyl to pray, and he tari­ed all night in his prayers to God▪ And when daye came, he called to hym his scolers or disci­ples, and of them he chose twelue, whiche also he named apostles. Simon to whom he gaue sur­name Peter, and Andrewe hys brother, and so foorthe of others tyll he came to Iudas that was the traytoure, whom (as Sainte Ambrose no­teth) Christe chose not vnwares or ignoraunte what he would be, & how he would proue, but by especiall prouidence, foresight, & of purpose. For our sauiour Christ toke vpō him mans infirmitie & frailnes, & therfore he refused not such pains of our infirmitie, as men cōmonly do sustayne. He was content to be lefte and forsaken, as manye men be of their frends sometyme that thei loued B best. He was content to be vttered whē he might haue bene secrete and quiet. He was content to be betrayed of hys owne scholer, & seruāt & to be cōmitted by him into his enmies hands. And all this he suffered for vs, and for this purpose, To geue vs example that if thou or I be forsaken of our owne felowe or frende, or if wee be vttered, and our secretes reueyled and opened, or if we be betraied and put into the daunger of our aduer­saries by our owne felowe, or one that we haue done for, we should moderately take it, and well a worthe that our iudgemente hathe erred and gone amysse, that we haue taken him of greater honestye then he is, and that we haue taken him for one of better fidelitie and credence, then hée [Page] C sheweth him self to be. We must be content y ^t our benefite that we haue done for him hath perished & is clarely lost, we ought to be contente as well as Christ was wyth Iudas, and with all the di­spleasures, dispites, and paynes that he suffered by occasion of his falsshode. And here also .s. Am­brose noteth, that in this praier & watch of Christ all night longe afore he chose his .xii. Apostles to be his ministers in his Churche, we maye learne what we ought to do for our owne soule health, seing that Christ toke so much paine, not for hym self, but for our wealth only, to watch and praye that we might haue such ministers chosen by him that myght faythfully instruct vs for the salua­tion of our soules. We may also by thys example of Christe consider what wee ought to do, when we wyll enterpryse or set vpon any good or god­ly work or busines, consideryng that Christ whē D he should chose his apostles to accompany him & to learn of him, and thē to be sent forth to preach his doctrine, praied, & praied alone, & praied all night long without slepe, and without meate or drinke. Thapostles according to the example of their maister Christ vsed like maner. As we haue Act. xiii. where it is written that the holye Goste spoke vnto them that wer in Antiochia, prophets and doctours with other company there seruing God & fastyng. Segregate mihi Saulum & Barnabā in opus in quod assūpsi eos. Seperate & set out for me Saul (which was afterward called Paule) & Barnabas into the work for which I haue takē thē. And it foloweth▪ Tunc ieiunātes & orātes im­ponentes (que) [Page cclxxxiiii] eis manus dimiserūt illos. They altoge­ther fasted & prayed & put on thē their holy hāds & sent thē forth likewise. Act. xiiii. I read y ^t Paul A & Barnabas returning backe by the cities of Li­stra, Iconiū, and Antiochia, cōfirming and staiynge the minds of their disciples, & exhorting thē that they should perseuer & stedfastlye cōtinue in their faith which thei had receued. And declaryng and persuading thē that bi many tribulatiōs & much trouble we must enter into the kingdom of god. And whē they had made for thē priestes in euery church, & praied deuoutly for them with fastyng thei cōmitted & betoke thē to our Lorde God, on whō they beleued. And here (good & worshipfull audience) it is to be noted that in the Primitiue church euen in thapostles time, whē soeuer there were priestes ordered to be Gods ministers, the B people vsed fastīg & praiyng, fasting y ^t their wits & mindes might be more clere and eleuate, & apt to pray. And praiyng to almighty God for grace y ^t thei which wer chosen & admitted to so excellēt a fūction, ministery & seruice, might be worthy to do their duty in their seruice & calling. And euen according to the apostles exāples, such fastyng & praiyng hath ben vsed hereafore euē to our time: For at such times as holi orders be geuē, we haue certein daies .iiii. times in the yere called imbring daies, in whiche all christen people vsed fastinge & praiyng to god, that it may please him to inspire such grace into the harts of the pre [...]ats & pastors y ^t they may circūspectly loke vpon the qualities, cōdicions, & learning of them that shalbe ordred, so y ^t they be not accused hereafter for putting on [Page] C their hāds to sone or vnaduisedly, or to rashly on thē that taketh orders, so cōmunicating or takīg part of other mens fautes, as .s. Paul speaketh. i. Timo. v. Manus cito nemini imposueris ne (que) com­municaueris peccatis alienis. Put not thy handes to sone vppon no man, neither take thou part of other mennes sinnes, for the Prelate or Bishop that geueth orders to one that is vnworthye be­cause of hys vice or ignoraunce, & lacke of lear­nyng, and by that occasion liueth not like a priest or can not do his seruice and duetye like a priest, then he that gaue hym orders is partaker of his faulte, and shall beare hys parte of the iudge­ment, condemnation, and punyshemente for the same. This is no small perill for Prelates that geue orders, therfore verie christian charitie mo­ued christen men and women to praye to GOD, specially at such tymes, to inspire them with the D abundaunce of hys grace to take hede what they doe in this behalfe. And as well for theim that shall take Orders, and shall be deputed to that moste holye and excellente ministerye. Howe highlye the Apostle sainte Paule Goddes electe and chosen vessell estemeth and regardeth thys puttynge on of handes vppon them that shall be ordered and promoted to holye orders, appereth by his letters written to hys disciples Tymothe and Titus. He biddeth Tymothe. i. Ti. iiii. Nolineg ligere gratiam quae in te est, quae data est tibi per pro­phetiam cum impositione manuum presbiterii. Se that thou dooe not neglecte or make light of the grace that is in thee, whiche was geuen the by [Page cclxxxv] prophecy or election with imposition or puttyng A on thee, the handes of the priesthode or prelates. By this that he calleth prophecy, he meaneth ele­ction or chosynge, in as much as when men make election of any person to an office, or to performe or do any busines, they haue a certayne expecta­tion or hope that the person so elected is able to do the thinge that he is chosen for, and wyll per­forme it in dede that belongeth to hys callynge. And, ii. Tim. i. Admoneo te vt resuscites gratiam dei que est in te per impositionem mannum mearum. I warne thee that thou stirre vp and exercise the grace that is in thee, the whiche was geuen thee by puttyng on thee my hands. After that Paule being at Ephesus, met wyth certaine newe con­uerted christen men, and asked thē, whether they B had receiued y ^e holy gost. No (said they) we haue not heard of him whether there be any such thing or no. Then after they were baptised in the name of Iesus (for afore thei had ben baptised only in y ^e baptisme of Iohn in y ^e name of him y ^t shold come after. Et cum imposuisset illis manus Paulus venit spiritus sctūs super eos & loquebātur linguis & pro­phetabant. When Paul had set his hands vpon thē the holy gost came vpō thē, & they spoke with tonges of diuers languages, & prophecied. And he willed his disciple and scoler Titus, whome he hadde made Bishoppe of Creta (whiche nowe we call the Ile of Candye,) to constitute and make priestes in euerye Citye. Sicut & ego dis­dosui tibi. As I haue prescribed and geuen thee a rule, and taught thee (saieth he) euen as he had [Page] C ordered Timothe & him, euen so he taught them to promote and to geue orders to others. And as he expresseth there, Oportet Episcopum sine crimine esse. I wyll prosecute some pointes of Sainte Paules writinge to Titus in this matter, for it agreeth muche w ^t his like sayinge to Timothe. Fyrste he requireth that a preiste be sine crimine, without crime. A crime is more then a sinne, or a faulte, for it is a notable or a greate faulte, wor­thie to be accused and to be condempned. Some sinnes be lighter, and not dampnable, suche as it very harde for any man to escape. And therefore saied s. Iohn in his epistle .i. Io. i. Si dixerimus quo­niam pec. If we saie that wee haue no sinne, or no fault, we deceiue & begile our selues, & there D is no truth in vs, specially of suche sinnes as the frailtie of man customablie falleth vnto, and can not well eschue them, whiche we call veniall sin­nes. The wiseman speketh. Pro. xxiiii. Septies in die cadit iustus, & resurget. A iust man, a good mā fal­leth .vii. times in a daie, the determinate nomber is put for the vncertaine number. It is as much to saie, As a good man falleth ofte, and riseth a­gaine. The scripture calleth him a iust man, and yet saith that he falleth, by which it is plain that such fallinge destroyeth not his iustice, Therfore it must nedes be taken of such fallynge or fautes without which mā doth not leade his life in this wretched world. By ignorance, by obliuiō, omis­sion, or forgetting of duties vndone, bi surreptiō or priuy crepinge of matters into mens mindes, [Page cclxxxvi] by necessitie, by fragilitie of the flesh euery daye, A either willingly, or against our wills we offend, & yet rise againe, so that such frailnes of the flesh of man hurteth not nor destroieth a mans iustice or righteousnes, if he be a iust man or a good mā where contrary the wiseman saith there. Impij autem corruent in malum. Because that wicked persons neither good to God, nor good to man doth runne downe headlonge to yll, to sinne, and to damnation. So that when thei haue fallen by consent to sinne, penance, and repentance is laid aside and despised. And then must neades folowe eternall dampnation. Then to Saynte Iohns saiynge. Si dixerimus. &c. Of veuiall sinnes it is plaine, for without suche we can not leade thys fraile life. And of deadlye sinne there is no man B that can certainely and surely knowe what case he standeth in afore god, and whether he be wor­thye hatred, or the loue of GOD, except it be by special reuelation, then a manne affirminge him selfe to be cleare and without sinne, shoulde pre­sume to farre proudlye boasting him selfe of such sinceritie, purenesse, and holinesse, as he was not sure of, and by that in dede should be in the sinne of pride and presumption, and not cleare. Then when Saint Paule saieth that Titus should pro­mote to be a Prieste, such as be without crime, that is to saye: suche as be without any enorme dete [...]table, and notorious faulte or vice, or sinne. Oportet enim Episcopum sine crimine esse. For a bishop must be without blot or blemish of crime [Page] And that is it y ^t he saith to Timothe. i. Ti. iii. Oportet C episcopum irreprehensibilem esse. without any matter by whych he maye be reproued as crimi­nall. And here is to be noted that euen now S. Paule spoke of the orderyng of priestes, and now by and by he telleth the same tale of bishops, sai­yng: A bishoppe must neades be without crime, wherfore you must note that in the apostles time a priest and a bishop were all one, euerye Bishop was a priest, and so he is yet in oure tyme, and euery priest was a bishoppe, as it is taken plain­ly, and proued by these words of saint Paul here. And this S. Ierome noteth in an epistle that he writeth ad euagrium, where he saith also that af­terwarde in processe of tyme, they vsed to chose D one to be preferred and made ouerseer and ruler ouer other, to auoyde scismes and diuisions in the churche, for feare lest euerye one inuentynge newe wayes and makyng partes, and drawyng a congregation after him, should breake the vni­tie of the church. And such a one so elect and cho­sen, & set in higher roume and state then the rest, they called Episcopum a superintendent, that is, a bishoppe, to take hede and ouersee the others. Euen lyke as if in the tyme of warre, the hooste beynge destitute, or wythout a capitayne, should chose a capitayne amonge theim selues, and call hym their Emperoure, or as if the Deacones shoulde chose one amonge theim selues, whome they knew to be circumspect, wise, and diligente, and woulde call hym an Archedeacon, or chiefe­deacon, for what thinge is it that the Bishoppe [Page cclxxxviii] but a prieste dothe the same, excepte it be geuyng A of orders, confirming of children, and some other consecrations and blessinges, which by common consent of the churche were geuen to the bishops office. Saint Augustine in an epistle that he wri­teth to saint Ierom agreeth to the same, saiyng: Quanquam secundum honorum vocabula, que iam ecclesie vsus obtinuit Episcopatus presbiterio maior sit, tamen in multis rebus Augustinus Iheronimo mi­nor est. Although bi the termes of honour (which now the vse of the church hath goten) a bishop is greater then a priest, yet notwithstandyng in many thinges Augustine is lesse of reputation then Ierome, albeit Augustine were a bishop, and Ie­rome but a priest. Wel then we must take it indif­ferently as well of a bishop as of a priest, yea and also of a deacō .i. Ti. iii. y ^t they must be w ^tout crime, B euen as it besemeth gods stuard of his spirituall treasure, which requireth a more trusty minister thē any worldly treasure doth. A priest also must not be proud, for a proud man thinking that his prefermēt to y ^e dignite of a priest, is more because of his excellencye and deseruynge, and because he thynketh hym selfe so necessary for the chur­che, that the congregation hathe neade of hym, and can not be wythout hym, and so falleth to contempne and despyse others that be as good and better then hee, and by that falleth into the snares of the Deuyll. As Saynte Paule say­eth, De neophitis. i. Timo. iii. Where he woulde not haue hym promoted to be a Bishoppe or a Prieste that is a newe conuerse. As who should [Page] saye, yesterdaye at the Carte, or in the barne a­mong C his corne and his threshers, or in the com­mon market, and to daye at the altare to entrete the sacrament, yesterday at the open sises, sessiōs lawe dayes, or the courtes, & to day to minister in the church, yesterdaye at dice and cardes, and all vnthriftye games, and to daye to turne and reade the holy bokes of the scriptures, or the ho­ly masse boke, yesterdaye to dauncyng and dali­ing, and to daie to consecrate priestes, wydowes or virgyns. Such sodayn chaūges s. Paul liketh not, for fear lest they that be so newly promoted, wold sone forget thē selues & their callinge, Non Iracundum, a prieste muste not be a fumishe or passionate mā, anone in a rage for euery turning of a straw, or for a triful, for he that is as a iudge D amonge the people (as priestes be) muste weighe all▪matters afore they take theim to harte, leste in their anger they shal not see the ryght, but ra­ther saye or do otherwise then reason woulde. Iratus is he that for some cause is kindled or mo­ued, and prouoked to anger. Iracundus is hee that for lyghte occasion or small cause is moued to auger, Saincte Paule woulde not haue a Prieste to be sone on fire or angrye, but rather wyth Patience, longa [...]imitye, and longe suffe­raunce to beare with his neighboure, Non vino­lentum, no greate drinkers of wyne, they must bee, that be promoted to holye orders, special­lye aboue all menne, because that wee be sette [Page cclxxxviii] in the steade and place of the Apostles, there­fore A wee muste obserue not onely their wordes, & preachyng, but also there abstinence. Nolite in­ebriari vino, in quo est luxuri [...], sayeth Sainte Paule. The filthinesse of Lechcrye and carnall luste, commeth principallye of takynge to much wyne, and hoate or stronge drinkes, and with ouermuch feadynge, for it is true that Terence sayde. Sine Cere & Baccho friget Venus ▪ Esay sayeth. Capi. v. Ve quī potentes estis ad bibendum vinum & fortes ad miscendam ebrie­tatem. Woe be vnto you, eternall payne shall come to you that bee stronge to drinke Wine, and to mengle dronkennesse, not onelye to be dronke youre selues, but also to make others dronken. Lette vs therefore aboue all other B menne, remember the wyse mannes decree and sentence. Cogitaui a vino carnem meam abstinere, vt animam meam transferam ad Sapi­entiam. Ecclesiastes. ii. I haue thoughte, de­creed, and determyned my selfe too abstayne my Bodye frome Wyne, that soo I myghte tourne my Soule and wytte to Wisedome. And wee reade of Dauyell and his fellowes. Dany. ii. That they refused the meates of the Kynges reward, and from hys boarde, and toke pulse and hearbes of the Gardeyn to eate, and water to drynke, and so they became wyser then all their companions, & excellently learned in all bokes, & in al sciences. For in very dede abstinēce [Page] wyth study breadeth science and learning, which C is most besemyng and necessarye for all prelates and priestes. Non percussorem, they muste not be lyght fingered, or readye to stryke, or to hurte a­nie manne. As they be commonly that wyll not refrayn their passion or anger, and also they that be dronken wyth wyne, whiche the Apostle ex­cludeth here immediately afore. And some men deuoutlye vnderstande, that Non percussorem, that he muste not by wordes in preachyng rappe at anye man, strikynge his conscience wyth per­uerse and false doctrine, and with sedicious opi­nions. And Sainte Peter sayeth here. Pascite qui in vobis est gregem dei, prouidentes non coacte, sed spontanee secundum deum ne (que) turpis lucrigra­tiased voluntarie. Prelates and Priestes muste D not be to desierous or gredye of vnhonest lucre, gaynes, or wynnynge. You muste vnderstande that the occupiyng that well besemeth som man, is vnsitting and euil besemyng some other man. And that is honeste to one man, is filthye, vnho­nest, and euyll besemynge to an other manne. A Draper, a Mercer, a Shomaker, and a hard­wareman maye stande in the open Market and sel hys ware to the most aduauntage and gaine, thereby sufficientlye to sustayne hym selfe, and hys familye or housholde. A Knyght, a squyre, or a well landed manne maye not so do wyth hys honestye. It were filthye, shame, and di­shonestye for hym so to dooe, and hys winnyng shoulde not bee but fylthye wynnynge, horrye shyfte, and shamefull gaynes.

[Page cclxxxix]So a priest that hath refused worldly trouble & A toyling, and giuen him selfe onelye to the seruice of God, may not with his honesty (yea but with his shame) giue him selfe to worldly cheuesance, marchandise, chopping and chāging, byeng good chepe, selling deare. That occupying or gaynes that is tollerable and somwhat honest in other, is turpe lucrum, shameful gaines in him. But yet there is a more filthy gaines that some prelates and priestes laboreth for, to the great infamie of the churche, and that is the gredie appetite that they haue to get winning at dise and cardes and suche vnlawfull games, and myspendinge theyr good houres at the same. This is vere turpe lucrū filthy or vnhonest gaines. The Philosopher .iiij. B Ethi. saithe, that turpe lucrum est quū aliquis parui lucri gratia obprobrium sustinet, filthye and vnho­nest gaines or winning, is when a man for small aduauntage susteineth shame or an ill name, and he putteth example of disers, and gameners, and robbers of dead mens graues: As we had amō ­gest vs these that steale plates of brasse with E­pitaphies from mens graues or tombes, or yron from the grates or partcloses and al such priuy pikers, and also hoores and horehunters. Al such saith the Philosopher, lucri gratia negotiantur & opprobria sustinent, they laye forth theyr ware for aduauntage, and getteth dispite and shame ther by, and they be all illiberales, churles without liberalitie or bountuousnes, or gentle harte, as it is plaine of these gameners which studieth to get & win of theyr own friendes and louers, to which [Page] they should rather do good then harme. For a­mite C and freendeshyp woulde that one freende should help an other, rather then take from hym that he had, or apayre his liuinge. And these fyl­thy commen strumpets, after they haue recey­ued theyr promise that they looked for, careth cot thoughe his head were of, that euen now she occupied with all. Saynt Peters mynde is and also Saynt Paules, that we shuld not apply our mindes nor our labours to worldly lucre, by any kinde of marchandise or chafering, and that we should not looke for gaynes, by anye kinde of gamning or vnhonest exercise of our bodyes. As it were sayinge to euery one of vs, as well to priests as to religious mē or womē, where any be. Labora sicut bonus miles Christi Iesu. Nemo mi­litās deo implicat se negotijs secularibus vt ei placeat cuise probauit .ii. Timo. ii. Labour & take paynes as a good Sadiour of Christ Iesu, of Goddes D retinue, no man nor woman, beinge a Souldier to God or of Gods retinue, wrappeth or intang­leth him selfe in seculare or worldly busynes, or occupatiō, we must not turne our spirituall pro­fession that we haue taken vpon vs, into world­ly exercise for lucre, that by Godlye exercise we may like good warriers please him, to whome we haue geuen and promised our selues, and for whome we haue tried and proued our selues, as euery man must do, that wyll take suche charge vpon him. And some there be that maketh a marchaūdise of the worde of God, vsinge their prea­ching & teaching all for lucre & aduauntage, tur­piter affectantes lucrum, vnhonestly, gredy & hon­grie [Page cclxxxx] for mony & lucre, thinking all that lost that A goeth beside their berdes, or that they cānot get, it greeueth them that any men should open theyr mouthes in a pulpet but thē selues, that so they might gather in, their sermon nobles. If a good man or woman, by testament or other wayes, wil or geue any money, for to haue certayne ser­mons preached, then they make shifte, then they make freendes, that they may be the doers of it, more for the lucers sake, then for zele to the soule health of their audiēce. S. Paule ouer & aboue y ^e properties afore rehersed, reciteth many other necessary for a priest, whiche were to longe to be declared euery one, which doubtles declareth a maruaylous sinceritie, purenes & honesty, required a prelate or a priest, & in al thē that haue gy­uen thē selues to be Gods souldiers & ministers, of which cōditions & qualities S. Iherom saith contra pelagi. Li. i. Nullus aut rarus est qui omnia habet que habere debet episcopus, either none therbe B or very few or seldō seen, that haue al the qualy­ties that a bishop ought to haue. Then it is our parte, eueri one of vs to labour to be one of those few, that so we may not only take honour & worship by our orders, but also may do worship to y ^e order. S. Iohn Chrisost. de sacerdotio. Li .vi. saieth Fūctio sacerdotalis angelicā virtutē requirit etenim sacerdotis animum solaribus radijs puriorem esse o­portet ne quando spiritus sanctus desolatū illum reliquat vt dicere illi liceat viuo ego non amplius ego, viuit autem in me Christus. The office of a priest requireth the vertue of an Angell, for the prie­stes soule and minde must be more pure & cleare [Page] then the sunne beames for fear leaft the holi gost C leaue him desolate and without his help and as­sistence, so that the priest may say with Saynte Paul, I liue now no more I, not as I was and not as I liued afore, for Christ liueth in me. And in the thirde booke he saithe: Sacerdotium in terra quidē peragitur ceterum in rerum celestiū classem ordinemque referendum est. Priesthoode is occu­pied and vsed on earth, but it must be referred & taken as into the order of heauen and of heauē ­ly thinges. And wel worthy (saith he) for no mor­tal man, no angel, nor archangell, neither anye o­ther creature, but the very holy gost himself hath disposed this order, for he was the auctour and causer that mortal men yet abiding in the fleshe, shoulde conceiue in their myndes this ministery, seruice and office of the angels. Therfore a priest D must nedes be of such pure sanctimony and holy­nes, as thoughe he were set euen in the heauen & stoode euen in the middle amonge the angels of heauen. This Chrisostome declareth by a comparison of the misteries of the old law vnto our misteries & secretes of the time of grace, saying: ter­ribilia namque at (que) horrifica fuisse ferūtur. &c. Mē say that the thinges that went afore the tyme of grace, were terrible and honorable (as no doubt they were in theyr time) such were the smal bel­les and pomegranates about the skirttes of the priestes vestiments. The .xii. rich precious stones curiously set in y ^e goldē plate on the prestes brest. And other precious stones set vpō his shoulders, his miter vpon his head, and his riche and large [Page cclxxxxi] gyrdle about his middle, and his garment preci­ouslye brodred and wroughte downe side to hys feete. Then to consider the honour of the taber­nacle, A and afterwarde of the temple, and special­lye of that moste and reuerend part therof called sanctum sanctorum, the holyest part or place of al holy places, and was diuided frō the larger part called sanctum, by a riche veyle or curtain, which at the time of Christes death was rent and torn down from the toppe to the neither part, as it is playn in the gospel. Then to consider the great & wonderous quietnes and silence in the same temple vsed, with other circūstances about the same ceremonies, surelye it is a wonderous thinge to muse vpon and to be remembred. But yet (sayth Chrisostome) if we conuert oure contemplacion to consider what thinges the time of gra [...]e hathe B brought to vs, and woulde discusse and examyne them, we should iudge all the sayd nobilitie and excellencie of the old testament to be light & smal matters, and might saye wyth Saynte Paule ij. Cor. iij. Nec glorificatū est quod claruit in hac parte propter excellentem gloriam. Where S. Paule of purpose compareth the glory and the excellen­cie of the ministers of the newe testament to the glory and ryaltie of the ministers of the old testa­ment. That thing that floorished and was had in glorye and riallie esteemed, was not glorified in this behalfe, in respecte of the excellent glorye of the thinges of the new testament of Christe. As the Apostle sayth a litle before. Si ministratio mor­tis litteris deformata in lapidibus fuit in gloria, ita vt [Page] C non possent intendere filij Israell in faciem Mois [...] propter gloriam vultus eius que euacuatur quo mo­do non magis ministratio spiritus erit in gloria? ii. Cor. iii. If the seruice of death, described and written with letters in the stones of the two ta­bels, was had in glory and reuerence so that the people of Israell coulde not looke vpon the face of Moyses, which was the minister of that lawe for the glorie and shyning bryghtnes of his face, which is sone taken away, for it taried not. How then can it be that the seruice of the spirite, by the grace of the new Testament should not be in glorie muche more? He calleth the ministration and seruice of the olde leuits & priestes of Moy­ses law, the ministration and seruice of death, bycause that Moyses lawe was the occasion of death of the soule, not of it self, but by the malice D and yll will of man, whiche commonly laboreth and inclineth to the thing whiche is forbidden, & so runneth headlonge to breake the commaundementes of God, whiche be set forthe by Moyses law, and consequently to run headlong to death euerlasting. And also Moyses law is full of the comminations and threateninges of the death of the body, for the breakinge of it. He that ga­thered stickes on the holy daye was put to deth: he that missayde his father or mother, should die for it and such other. Yet the ministers of the same were had in glorie & great reuerence, whi­che the Apostle declareth by the glory & shyninge brightnes of the face of Moyses when he came [Page cclxxxxii] downe from the mount from GOD, bringinge A downe with him the lawes, then his face had certayne bright & shining beames comming from it which appered to the people like hornes, ascen­ding vpward from his face, so that the peoples eyes could not abyde the sight to loke vpon him, but runne backe awaye from him, in so muche that he was fayne to put a veyle, or a couerynge ouer his face when he spoke to them, and when he went vp to talke with God, he vncouered his face, and when he should declare Goddes plea­sure to the people, he couered his face agayne that they myght more easly aproche and looke vpon him and heare him, as it is playne in the story. Exo. xxiiii. Of this the Apostle Saynte Paule argueth. If the ministration and seruice of death, whiche also is euacuate, abolished and gon, were had in glory and reuerence as it was B in deede, as appereth by the storie now reher­sed, then muche more the ministration and ser­uice of the spyrite of the new law and Testa­ment, in whiche the holye spiryte of GOD is gyuen to faythfull people, whyche is also the seruice of loue, and of libertie of the soule, must needes be had in glory and in reuerence. For in comparyson of the glory of the lawe of the Gospel and of the law gyuen by Chryst, the former, glory, and clearenes of Moyses law, is not seen but vanysheth awaye, euen like as the light of the Moone or of the sterres, is hyd and sheweth not by the light of the son in a clere day. [Page] C Then saith Chrisostome conuerting his contem­placion to our misteries of the new testament of Christ, and to the ministers of the same. Let vs consider (among other thinges) how it is cōmyt­ted to them here dwelling on earth in thys mor­tall bodye, to dispence and bestowe the treasure and riches of heauen, for it is giuen to priestes to haue suche power as almighty God would ney­ther giue to the angels, nor to any of the archangels, or to any other angels of heauē. For it was neuer sayd to any of them, whatsoeuer thou loo­sest on earth, shal be losed in heauen, whatsoeuer thou bindest on earth, shall be bounde in heauen. This bonde toucheth the very soule of men, and reacheth vp euen to heauen aboue, so that what­uer the priest doth in this behalfe here beneth on earth, almighty God doth ratifie and alowe the same aboue in heauen, and he beyng the lord and D mayster, doth aproue the sentence of his seruāt. Now what maye a man call this els but that in maner al the power in heauen is committed and graunted to the priest, for Christ sayth, whosoe­uer sinnes you forgiue, thei be forgiuen, and who soeuer sinnes you restrayne or bynde, they be re­straint & bound. Tel me (saith Chrisostom) what power can be giuen greater then this one? The father hath giuen to the sonne al power in heauē and earth. But now I see (saythe Chrisostome) the same power the sonne hath giuen to the prest which the father hath giuē to him. Imagyn that if a noble king had gyuen to one of hys faythfull and true seruauntes or subiectes power to caste [Page cclxxxxiii] into prison whom it pleased him, and to take him A out of prison againe or ani other prisoner that he thought wel to do, such a man should be counted a marueilous man, and in great fauour with his souerayne and worthy to be highly estemed of all the realme. And it were a plaine madnes for anye man to despise such an auctoritye, euen so it were a manifest madnes to despise or litle regard that authoriti, without which we can not obtain our soule helth here in this world (saith Chrisostom) nor can obtaine the good promisses of the ioyes of heauē. Here you must vnderstand Chrisostom that he speaketh of them that be of age and dys­cretiō, and hath time and oportunitie to vse the sacramentes which the priest ministreth. For no man can come to heauen, except he be regenerate by water and by the holy gost, and he that eateth not the fleshe of Christ, & drinketh not his blood, can not haue life euerlasting. Al these thynges be performed and brought to passe by the priest, thē B how can it well be that without theyr helpe wee may escape the euerlasting fyre of hell, or obtaine or wyn the reward of the eternall garlande and crowne of glorye? These bee they, these be they (I say) to whom the spiritual trauelyng and the byrthes or deliueraunce of soules to God be put to, and they be put in credite and trust with thē. By them we put on vs Christe for our garment, when we be made Christen men, by theym we be buried with Christ by baptisme, as Saint Paul speaketh, and be made the limmes and the mem­bers of hys blessed body. For these consideratiōs [Page] we ought to feare them, & to do them more ho­nour, C then to our carnall father, for by our car­nall parentes, we be borne, ex sanguinibus & vo­luntate carnis, of bloud, & the peasure of the flesh, but these men, these priests, be the aucthors and doers of that byrth, which we haue of God, and of that blessed regeneration and trew liberty, by which we be made the children of God, by adop­tion and speciall grace. The Iewes priestes of Moyses law had power, not to pourge & clense the bodie from leprie of them that were infecte with the same disease, but rather to discerne & iudge, whether men were purged or not purged from that disease, and yet was their priesthod, in hie estimacion and ambitiously desired, as appe­red bi Chore, Dathan and Abyron, which for their obstinate and greedie desyre sanke into Hell, the earth opened and swalowed them vp, with all theyr confederacie. Then cōsider how the priest­hod D of the new Testament, is amplified & made of more sanctimonie, by reason of the most holie misteries and sacramentes with whiche it is ex­ercised, then euer was the priesthod of Moyses law. For Christes priestes doth not only declare and iudge whether men be purged fro the lepres of the soule or not, but rather doeth purge them in deede, by the power that Christ hath geuen to them. Therfore (after Chrisostom) looke howe great difference there is betwixt vehement loue and desire of a thing, and the contempt or despi­sing of a thing, so greatly thei that despiseth the holy priesthod of Christes ministers be more de­testable [Page cclxxxxiii] & to be reproued, then euer were Chore A and Dathan, and their confederacy, which with so ardent and feruente desyre aspired to the priest­hod of Moyses time. The one sanke downe into the gapinge earth, which swalowed thē downe into Hell, then let not the other thinke to escape, without more shame and vengeaūce. Moreouer yet further to compare the priestes to our natu­rall parentes. Almighty God hath geuē to prie­stes more power vpon vs, then to our naturall parentes. For our parentes begetteth vs into this present temporall lyfe, but the priestes get­teth vs into euerlasting life. Our carnall paren­tes, can nother saue vs from temporall sickenes nor frō temporal death, but the priestes not only when they regenerate vs by water and with the holy spirite, or when by their holy doctrine, they recouer vs from vice to vertu, but also when we be bodyly sicke, & also sicke in our soule, they cure and heale vs, obtayning by the succour and help B of their prayers, bothe health of body and soule, witnesseth S. Iames, Iaco. vlt. Infirmatur inter vos aliquis, accersat presbiteros ecclesie & orent su­per eū vngētes eū oleo in nomine dn̄i & oratio fidei saluabit infirmū et alleuiabit eū dominus et si in pec­catis sic remittentur ei. Whē any mā amōge you is sicke, let him sende for the priests of the church & let them pray ouer him, & anoynt him with oyle in y ^e name of our Lord & the praiers of faythfull persōs shal saue y ^e sick, & our lord shal set him vp agayn. And if he be in sinnes, they shalbe forgiuē him. Natural parēts cannot help theyr children, [Page] if they offende against princes or kinges in anye C poynt of treason or greuous offence, where prie­stes many times obteineth grace, mercy, and fa­uour for theyr spirituall children, not of mortall princes, but of almighty God, whē he is offended with them. Well thys excellencie of priesthod cō ­sidered, which I haue now at large declared euer presupposing their excellency, power and auctority to be principallye vpon the soule of man, in such things and doinges as be toward God, to whom be all honour & glory for euer. Amen.

WOrshipful frendes, I truste you remem­ber that in my laste sermon that I made in this place, I entred on the fift chapter of Saynt Peters first epistle, In which I declared vnto you, how Saynte Peter like as he had giuen good and godly lessons to all kynde & ma­ners of men and women, maryed and single, ma­sters and seruauntes, bondmen and freemen, so because the ministers of the church shuld not lak learning, he instructeth prelates and priests, and informeth thē of theyr dutie, alluring al priestes to giue credence to his doctrine, by that he pro­fesseth [Page cclxxxxv] him selfe to be a priest, and one of such ex­perience A of the affayres of our Sauiour Christe that had sene, as well the glory of Christes glorified body at his transfiguration, as also the vexacion that he suffred in the whole processe of his painful passion, and that he was partaker of the same. And then consequentlye I descended to speake of the order of priesthode, and of the dig­nity of the same which I declared at large bi the scriptures and by the auncient writers holye fa­thers. And I had litle thanks for my labour, spe­cially of them that beinge priestes be ashamed of that name, and of likelyhood would faine de dis­charged of theyr order, if they could tell howe, & most agreued they were with me, because I said nothing in the defence of theyr shameful and in­cestious bawdry, which they would couer wyth the name of matrimony, so by them sclaundring B that holy sacrament. Then I declared many properties of a good priest, which (to exchew prolix­itie) I will now not rehearse againe, for I trust you haue not al forgotten them. These proper­ties of a good priest or prelate thus declared, let vs see what Saint Peter now here in the letter willeth them to do: Pascite qui in vobis est gregem dei, Feede the flocke of God that is vnder your hand. Because that now lateli this matter of the diuersitie of shepeheards and pastours was ve­ry well and aboundantly handled and declared, I wil passe ouer it, presupposing these good properties afore rehersed of him that shal be a good shepheard or pastour. We must take heede to our [Page] C charge Act. xx. Atten dite vobis & vniuerso gregi in quo vos spūs s [...]tūs posuit episcopos, regere ecclesiā dei quā acquisiuit sanguine suo. Take hede to your selfe (sayth S. Paule to the priestes & prelates of Ephesus) and to all the whole flocke, in whiche the holy goost hath set you bysshops. Lo, here he calleth them byshops, they were not then all in such preminence or so set in aucthoritie or supe­rioritie aboue others, as bishops were then sone after: and be now, but he meaneth priestes, afore he called them maiores natu ecclesie, the elders of the church or congregation. Now he calleth the same byshops, these S. Paule biddeth take hede to their flocke. Saynt Peter byddeth them feede their flocke, as Christe had commaunded Peter to feede his lammes and to feede his sheepe, his people whiche should be lyke lāmes, full of sim­plicitie, D tractablenes and gētlenes. which Christ willeth all them that wilbe saued by him to vse. So Saynt Peter descendeth as by an ordinate Iherarchie, and giueth like charge to such as he had constitute and ordeyned to be curates after him, willing them to feede the flocke, prouiden­tes non coacte prouiding for thē without coaction They must wyth discrete solicitude and studie prouide such pasture and feedinge for them, as shall be good and holsome, & not driuing them to ranke feeding that wil bane them: to corrupte ground, as to a certayne spire white grasse, that growith in some grounde, or to groundes that be morish, maresh or otherwise vnholsome, & like to coothe the flocke, for suche the flocke moste [Page cclxxxxvi] desyreth. And yf they be let runne at their owne A libertie, to suche feeding they wyll draw, rather then to holsome pasture. Beware that you pa­sture not, nor feede the people with sedicious lernynge or opynions of Heresy, for suche semyth at the fyrste shew white, fayre, ond plesaunte, yet baninge it is, and shall vtterly destroye the flocke. You must not also let them runne to muche to the ranke feedinge of carnall lyberty, for that shall puffe them vp, and make them swell vp, to Pride and disobedience, and con­sequently to take their pleasure by all carnall lustes, and so shall rotte them and destroy them for euer. Feede Christes flocke with holie doc­trine of Gods word, making them to obey their rulers, that be set in aucthorite ouer them. And here in this realme, to haue in greate reuerence the kinges Maiestie, and in all our doynges to B be obedient vnto his lawes: As well the Pre­lates and preachers in their sermons and exhor­tations, as the subiectes in performinge and do­inge the same. For it is our parte to captiuate our wittes, and to credite our superiors, not thinking our selues▪ better learned then any others be, but rather thinking y ^t thing that is set forthe by his grace with the assent of his clergy & of his honorable counsell, to procede of higher know­ledge thē our wits can attain to, Nō coact [...], their feeding & prouision for gods folcke, must be frāk and free without coaction. For al the workes of our religion must come of a good wyl, folowing the example that we haue of the old Testament. [Page] C In the makinge of the tabernacle and the orna­mentes to the same belonginge, all the people of Israel with deuout minde and with a free harte and wil, offred theyr fyrst frutes and such iewels as they had, to the furniture of the same, and the workemen also offered them selues freely to doe theyr woorkes, as a figure and signe and token that in the spiritual edifying of the spiritual temple of God, which we be: the doers and builders priestes and curates, preachers & teachers shuld do theyr labours of theyr owne accord, withoute any gredy eye to gather riches by the same, or to despise any others by theyr doings. And yet thei shall not dye for defaut, but according to Saynt Paules doctrine, theyr audience that hath spiri­tual foode of them, must be diligent and leberall to helpe them in al necessarie temporalites, and to see that they lacke not, Neque vt dominantes in D cleris. Beware of the lowring browes and proud lookes and hartes of the old Pharisies, thei loke for dominion, they wil be like lordes & maisters, they wil be had in reuerence, they wil haue cappe and knee, and not onely that, but also wyll looke for presentes, giftes, and bribes, and doe litle or nothing therefore: Saint Peter would not that anye priestes shoulde so vse theym selues but ra­ther to be in manner felowlyke, humblye and lowelye behauynge theym selues amonge theyr brothers, so giuyng to them as wel as to the lay see example of humilitie, and lowlynes, affabiliti and gentlenes. Remember our sauiour Christes saying in the parable of the yl seruant. Mat. xxiiij [Page cclxxxxvii] If the yll seruaunt saye or thinke in his hart, my A master tarieth very longe, he commeth not home now all is in my hande, all is in my gouernance, then he beginneth to play the lorde, & then he be­ginneth to strike & vex his felows, & as one that had forgettē him selfe, & also his lord or master, geueth him self to eatyng & drinking with dron­kerds & riatours: thē wil come home his master at the time when he was not loked for. And shal deuide him the soule from the bodie, & shall caste parte of him his soule firste, and after the whole bodie and soule together with hypocrites, that is to saie, with false christen people, reprobate, & damned, there as shall be weping and gnashinge of teeth. By this seruaunt spoken of in this pa­rable, B be all euyll rulers vnderstanded, which as thei folow the Lordly maners of this cruell ser­uaunt here mencioned, so they shall haue like pu­nishement, and shal be likewise tormented in hell for euermore. Beware therefore of plaiynge the Lordes amonge your brethren, but be as one of them Examino, with hart and all, that they may likewise shewe thē selues to the people that they muste teach. And thus doinge (saieth saint Pe­ter) whē the prince of pastors our sauiour Christ shall come in his glory at the generall iudgment, you shall receiue the crowne or garlande of euer­lastyng glory and ioyes of heauen that shall ne­uer fade, welowe, or widder awaye, but shall be euer fresshe and pleasaunte, aboue that anye minde of mortall man can apprehende, perceiue, or vnderstand to our endlesse solace and comfort [Page] C whiche. &c. It foloweth in the texte. Similiter adolescentes subditi estore senioribus. When he hathe fatherlye instruct and taughte the Pre­sidentes, the Prelates and Priestes, that they should take paine and solicitude or care to feade their flockes, and to prouide suche pastures for theim as shoulde bee most holesome, and not in­fectuous, coothinge or rottynge groundes too feade vppon for to bane theim. And that thys they shoulde dooe with a good will, and not by coaction or compulsion against their willes. And that they shoulde not playe the Lordes and ty­rantes among their cleargie, but that they shold shewe theim selues as the fourme, that patrone, or fashion of their flocke, and to be familiar with theim as one of theim, that by their behauioure their neighbours maye learne to conforme and fashion theim selues to the maner that they see them vse, promisinge theim that for their so do­inge D they shall receiue a rewarde inestimable, that is to saye: the freshe and vnfadinge crowne and garlande of eternall and euerlasting glorye, when the prince of pastours our sauiour Christe shall appeare in his maiestie at the general iudg­mēt, to reward euery man after his deseruings. Nowe consequently, the blessed apostle teacheth yongelynges, yongemen and women, howe they shoulde behaue theim selues towarde their el­ders as to their betters, and that they shoulde be subiecte, and submit theim selues vnto theim and to obey theim, similiter. Likewise as youre Elders muste care and prouide for your Soule [Page cclxxxxix] health without coaction, euen from the bottome A of their hartes, so muste you euen from the hart with a good will without coaccion obeye them, that so youre rulers maie doe their duties glad­lye and comfortablie, and not with sorowe, or to their paine, for that shall not profite you, as Sainte Paule saieth. Hebr. xiii. Obedite preposi­tis vestris & subiacete eis ipsi enim peruigilant quasi rationem pro animabus vestris reddituri, vt cum gau­dio hoc faciant & non gementes hoc enim non ex­pedit vobis. Obey theim that be set in auctoritye ouer you, and submit and lowelye subdue your selues vnto theim, for they watche and take paine to ouersee you, as menne that should yelde and make accompte for your Soules, them you muste obey so gentlye that they maye haue ioye and be gladde to take paynes for you, and not to grone or mourne in their solicitude and pains takynge, for that is not profitable for you. Obey theim that Preache and teache you the B worde of GOD, speciallye takinge hede to their doctrine howsoeuer their liuynge be. If their cō ­dicions be noughtie, then as Christe teacheth vs. Que dicunt seruate & facite, secundum opera eorum nolite facere. Math. xxiii. What they saie take hede and do it, but after their doynge dooe not you, When they saye, and liue not or do not accordynge to their saiynge. Vt cum gaud [...]o hoc faciant. That they maie be glad of their labours taking among you, like as an husbandmā which is glad to do his work, when he seeth the trees of his setting & graffing proue well, & bear fruites, [Page] When he seeth the fieldes of his tillynge beare C plentifullye suche Corne or grayne as hee hathe sene, then he perceiueth that he hath not labou­red in vayne, bende his backe, and galled hys handes in vayne, and that he hath not without some cause suffered and borne the heate of So­mer, and the colde of Winter: he is gladde of his paines taking, this shal make him glad and me­rie so to do an other time. And euen so shall the elders be glad, when they see their yonge men or subiectes, whether it be in thynges perteining to God, or els to the worlde profite, and go for­warde by their informations and labours ta­ken amonge them, and will be sorie and soore agreued of the contrarie. And this will do you no profite, but rather hurte. It shall do theim good to be sorye for your euill doinge, or for your D not profitinge, but it shall dooe you no good but rather hurte, in as muche as beside youre euill doinge, you vexe your Heades. Ouerseers, and rulers, and so aggrauate your owne vyces and leudenesse. Therfore saieth saint Peter. Adoles­centes subditi estote senioribus, Where you shall vnderstand that there be two maners of yonge­linges. Some be yonge for lacke of many yeres, as the worde is commonly taken, others be wor­thy to be counted yongelinges because they haue younge, lyghte, leude, and childishe condicions, more like children, then like sadde menne or wo­men of naturall and rype grauitye and discre­tion. Such a distinction of younge persones, vseth the Philosopher in the beginninge of hys [Page cclxxxxix] firste booke of the Ethikes, declarynge who and what maner of menne be meete and profitable hearers of Morall philosophy, or of matters of A Policye, where he hathe this conclusion. That younglinges be not moste meete hearers or scho­lers of Morall philosophye, whiche he proueth thus. The proper and conueniente Hearer or learner of anye science or facultye, must be suche as can surelye and euidentlye, or plainely knowe the principles and conclusions of that Science when they hear them, and that can of them geue right iudgement, whether they be wel to be done or contrarye. But younglynges can not so doe, therfore they be not meete hearers of that facul­tie. That they can not so do, he proueth: for the principles and conclusions of all Moral philoso­phye, and of all worldlye policye, be of mannes B actes and doinges, whiche be not well knowen, but onelye by experience, and of them the yong­men haue none experience, and therfore of them they haue no perfite iudgemente, no more then a Prentice▪ newe bounde to the Drapers crafte can by his hande or by his eye geue true iudge­ment whether the clothes in his masters shoppe be truelye and surelye wrought and coloured or not: or the Grocers prentice whether the spices and other wares in his masters shoppe be quicke or tainted or whether they maie be solde to losse or to gaynes. They muste haue longe experience afore they can come to suche knoweledge. Euen so muste they haue experience of mens doinges that shall be good morall Philosophers, or poli­tike [Page] C persons, and suche be not these yongelings that take noo heede to grauitie and sadnesse. And thys is true (sayeth the Philosopher) whether they be younge in yeares or younge, se­cundum morem, in maners and conditions, as be these younge ruffians and lustye bloudes. They be to obstinately and stifelye bended, and set to folow their owne passions and appetites, thinkynge the waye that they bee noseiled in, brought vp, and vsed to, to be best. They wyll not bee persuaded nor counsailed, but euen as they haue bene vsed and brought vp, that wyll they vse, and so will they continue by their good will who so euer faie naye. Teache them how to vse theim selues temperatelye in their dietes, in eatinge and drinkinge to auoide ingurgitations and riotynge by nighte and by daye, it helpeth D not, how to vse theim selues chastelie according to to the Lawes of righte reason, or pati­entlie agaynste fumes or passions and anger, moderate liberalitie, againste prodigalitye and waiste, they bee so wilfull, they be so wanton, they bee wedded to folowe their owne passions to folowe their olde trade as they were wonte to dooe, more lyke childrene then like menne, that it boteth not to exhorte theim to the con­trarye. The holye Scripture speaketh of suche youngelynges .iii. Regum. xii. where it is writte that after the deathe of Salomon the kynge, succeaded hym Roboam his sonne. And when the power of the whole Realme came [Page ccc] to crowne him and make him kynge, and to pro­fesse A their obedience to him, firste they desiered one petition of him, saiynge: after this maner your father laied on vs a verye harde, and hea­uie burthen, therefore our desire is, that nowe you shall diminishe and bate a little of youre fathers harde and soore commaundemente, and of that verye heauye yoke that he layde vppon vs, and we shall dooe you seruyce.

This heauye yooke and burden was no vyle seruyce that Salomon putte theim to, for it is written. Capite. ix. that Salomon sette or put none of the people of Israell to anye Seruile woorke or drudgerie, but these soore coactions were certayne money, graine, and vitailes, whi­che they payed euerye moneth towarde the fur­niture of the charges of Salomons house and familye, whiche were verie greate in dede, as B appeareth .iii. Regum. iiii. And for thys pur­pose there were twelue rulers, or maister pur­ueyours assigned by the Kinge, ouer euerye trybe one, beside their vndertakers and gathe­rers, and some purloyners, by suche the people were greuouslye oppressed, as appeareth by their humble Supplication here made. Well the younge kinge somewhat amased at their re­quest, badde the people departe till the thirde Daye after, and then they shoulde haue an aunswere what hee wolde doe. In that tyme hee consulted, firste wyth the aunciente Fa­thers and graue Counseylours that were of [Page] C counsaile with Salomon the Kinge his father, whiche gaue hym this counsayle. Si hodie obedie­ris populo huic & seruieris & peticioni eorum cen­seris locutus (que) fueris ad eos verba leuia erant tibi ser­ui cunctis diebus. If you do after the pleasures of these people this daye, and do geue place to their peticion, and if you will speake to them soft and gentle words, they will be your louing seruants at all times. But he reiected this sage and wise counsaile that these graue menne gaue him, and called to him the lustye bloudes and yonge ruffi­ans that were noursed from youth, and brought vp with him, and were at hande euery daye with him for his solace and pastime, and saide vnto them: what counsaile will you geue to aunswere this people that haue sayde to me, make lyghte this yoke and ease vs of it that your father hath laied vppon vs? Then they saide accordynge to D their wilfull wittes lackynge experience. Thus shall you saie vnto theim. Minimus digitus meus grossior est derso patris mei. My least finger is greater and stronger then my fathers backe, or then his whole bodye. My father layed on you a heauie yoke, and I will laye on more peyse vp­pon your yooke: My father did beate you wyth scourges, but I will beate you with scorpions. These scorpions be scourges hauyng knottes of wire or leadde on the coardes, and speciallye on the endes, And they be so called after a certayne venemous Worme, whiche when he stingeth, turneth vp his tayle ouer his heade, and so styn­geth, and so perelouslye, that withoute there bee [Page ccci] hadde by and by a certaine Oyle of scorpions in whiche Oyle suche scorpions haue beaten theim C selues to death) there is no healpe nor remedye, but present death. Of this compasse stroke that the Scorpion maketh when he stingeth, the said scourges haue their name, because they winde about the bodye, and breake or teare sorest at the endes of the coardes with the saide knottes of wires or leadde. His aunswere was as he should saie, loke what payne of oppression or exactions, or other griefes my father did put you to, and I will put you to more, and sorer handle you then euer did he. Here was an aunswere euen like the wittes of his cocbrained counseilours. A folishe rashe, and noughty aunswere, and so came of it. The people were so galled, exasperate, and gre­ued with this answer, that of y ^e .xii. tribes of Is­raell .x. tribes shronke frō him, and refused hym, and were neuer after subiect to him nor to any of D his issue. So that of the .xii. parts of hys realme he lost .x. & onely .ii. tribes Iuda and Beniamin sticked to him, and folowed him. And all thys came so to passe, because he folowed yonge coun­saile. And you muste not thinke that these coū ­seilours were children, or younge in age, for as the Scripture saieth, they were noursed and brought vppe wyth the younge kynge Robo­am. And when he begonne hys raigne he was one and fortye yeares of age, and then of lyke age muste hys mates bee. And that is the tyme when menne shoulde haue mooste preig­naunt wittes to geue good counsayle. And he [Page] that hath not learned some experience or practice A and trade of the world by that age will neuer be wise. Yet it were good they had a creanser some­what to stay thē, that they runne not to eternall damnation. And though it will be hard to make an olde dog to stoupe, yet stoupe he must y ^t wil be saued. And therfore▪ s. Peter saieth here. Omnes inuicē humilitatem insinuate. All men stop & shew humilitie one to another, euery man be lowly one to another, euen as that you wolde one crepe in­to an others bosome by lowlinesse, Insinuate, by which he meaneth an inward & harty lowlinesse that we must vse amonge vs. If thou wilt not, god will make thee to come alow, for god loueth B no pride, but euer resisteth thē y ^t be proude. And sheweth grace to thē that be lowly in hart, saith s. Peter, Iames. Iac. iiii. saith the same, how God hath euer resisted the proud, you maie know how Lucifer the most excellent aungell for his pride was pulled downe and made the fowlest deuill in hell, he said he would ascende and get vp to be equal and like the highest. Nay not so (saith god) but thou shalt be cast downe to the bottom of the lake, or dungeon of hell. Eue our first mother she wold haue ben a Goddesse, & like to god in knowlege, but God stopped her of her enterprise, & cast her into such blinde darknes & ignorance as we al be in, by occasion geuen by her. And then what humilitie and lowlines hath done, yea, and in thē which at other times were very proude & out of Gods fauour, appereth by Pharao the kinge of Egipt, which after the great stroke of vengeance [Page cccii] & horrible plage of hail stones, with whirle win­des, thunder, and lightenynge, suche as was ne­uer C sene sithe Egipte was firste made. The said kinge begonne to take remorse for his obstinacye and begonne to relente, and saide vnto Moyses and Aaron. Peccaui etiam nunc, dominus iustus est: & ego & populus meus impii, orate Domi­num. &c. I haue offended nowe agayne, oure Lorde is iuste and righteous, I and my people be nought and wycked, praye you to your lorde that these Thunders and Haylestormes maye cease, that I maye dimisse you, and let you go, so that you tarye not here anye lenger. Exod. ix. Like wise when that wicked kyng Achab hearde the terrible comminations of God for the deathe of Naboth, & for other his and his wiues noughty liuinge. Scidit vestimenta sua, & operuit silicio carnem suam ieiunauit (que) & dormiuit in sacco, & ambulauit demisso capite factus est autem sermo D domini ad Heliam Thesbitem, dicens: Nonne vi­disti humiliatum Achab coram me? quia igitur hu­miliatus est mei causa non inducam malum in die­bus eius. He toore hys cloothes and coue­red his bodye wyth cloothe of Heere. And he fasted, and laye and slepte in sackeclothe, and wente loutynge and holdynge downe the heade. And then the worde of our Lorde God came to Helie, saiynge: Doest thou not see howe Achab the kinge is become lowlye afore me? Therefore because he is humiliate for because of mee, I wyll not brynge in thys mischiefe of punishe­mente in his tyme.

[Page]And Nabuchodonosor king of the Caldeis after A his great pride that he had cōceiued by his great and prosperous successe and spede that he had in his great conquestes and in his great glorye and pride that he had of his noble & large citie which he had amplified exceadingly four square, so that euery side of the square (as it is writtē of it, was xvi. mile long when he said: Nonne hec est Babilon ciuitas magna quam edisicaui in domū regni, in ro­bore fortitudinis mee, & in gloria decoris mei? cū (que) sermo adhuc esset in ore regis, vox de celo ruit. Tibi dicitur Nabuchodonosor rex, Regnum tuū transibita te & ab hominibus eiicient te & cū bestiis at (que) feris erit habitatio tua fenū quasibos comedes, & septē tē ­pora mutabūtur super te donec scias quod dominetur B excelsus in regno hominū, & cuicū (que) voluerit det il­lud. Eadē hora. Is not this Babilō the great city that I haue builded for a palaice of mi kingdom in the might of my manlines, and in the glory of my beauty. And euen while this saiynge was in the kings mouth, a voice came al in hast frō heuē. This is said to thee Nabuchodonosor king. Thi kingdome shal go frō thee, and thei shal cast thee out from mans cōpany, and thy abiding shall be with wilde beastes. Thou shalt eate hey like an oxe. And seuen yeares shall chaunge and go ouer thee, vntill thou knowe that there is a highe one y ^t is lord in the kingedome of men, & that he may geue it to whō soeuer he wil Eadē hora. The same time this worde and saiynge was performed, he was striken with such amencye and madnes that he ranne abrode out of mens cōpanye, he eat hay [Page ccciii] & grasse like a best, he lay forth out of any house. The dewe, raine, haile, and snow fel on his body, C his nails growed out like an eagle or a kites cleis & the heere of his head clotted together as longe as an eagles winges. Then after that seuē yeres were spent vpon him after this maner, almighty god that toke away the vse of his wit, restored it vnto him again, thē he lift vp the eyes of his bo­dy & of his soule vnto almighty god, he lauded & praised god whose power is euerlasting, & al that it peaseth him he doth as well in heuen aboue, as among thē that dwelleth on erth, & there is none that can resist his hand & power, or that can saye to him, why hast thou done so? Therfore nowe (saith he) I Nabuchodonosor laude and magnify and glorify the king of heuen, for all his workes D are true, & al his waies be iudgemente. Et gradi­entes in superbia potest humiliare. Dan. iiii. And thē that goeth in pride, he can humiliate & pul down, as it proued in effect by him self in dede. When he exceaded in pride, God resisted him & pulled him downe. And when he knew him selfe and became lowly, god sent him grace euen as▪ s. Peter sayt [...] here. In the new testamēt we haue examples of the proude Pharisey and the lowlye Publicane, one was repelled for hys pryde, the other was Iustified and alowed for hys lowlinesse. And generallye, all the Scribes and Phariseis whyche did all their workes that they dyd, that they might be sene and praysed for their doyngs whiche euer proued nought at lengthe, and pre­uayled not, where contrarywise the humilitye [Page] of the blessed virgin Marye mother of Christe, & A the meke lowlines of al Christes disciples which they learned of him, obteined grace here, and glo­ry euerlasting at their end. Humiliamini igitur sub potenti manu dei vt vos exaltet in tēpore visitationis Considering therfore these examples how pride hath a fal, & preuaileth not wher humilite & low­lines is exalted & set aloft. Therfore concludeth s. Peter that you and all we must be made lowe in our harts vnder the mighty hand of god, that it maye please him to exalt vs at the time of hys visitation, as well euery man for him self, when euery man shall depart out of this worlde, as at his great and general visitation, at the generall iudgement, when he shal call to accōpt all that e­uer B died sithe the beginning of the world till that time. And thē according to the philosophers rule. Sicut simpliciter ad simpliciter, sic magis ad magis & maxime ad maxime. As they that be humiliat and made lowly in hart now in this time of battel a­gainst our gostly enemies, shalbe exalted and set aloft in glorye, so he that is more lowlye, shall be more exalted in glorye, and he that is is moste lowly shalbe most exalted amōg thē that for their humilitie shalbe exalted, & contrary he that here is exalted by pride, shall be made mooste lowe, in paines euerlastinge. Yet furthermore to de­clare the nature of this vertue of Humilitie, you shall vnderstande that Humilitye in vs and in Christe, of whome, and by whom wee muste learne to be lowelye, is not in all poyntes after one maner in hym and in vs. For in vs humi­litye [Page ccciiii] is a vertue that by hys offyce restrayneth and kepeth downe the appetite of manne frome C inordinate desire of excellencys that a man hath not yet obteined, but as it were beynge content with the state that a man hath alreadye. An o­ther office is to incline a mās wil or appetite not to vse or shew to y ^e vttermost such power, might, honour, or auctorite as a mā hath. Now because there could be in Christ no such inordinate desire neither any excellency able to be desired aboue y ^t which he had cōtinually from the moment of his conception, yea, and by his Godhead euer afore y ^e worlde was made, therfore humilitie in Christe was not after the first maner, but was in hym onelye after the other office of humilitie, by whi­che he kept close his mighty power, & euer shew­ed D him selfe curteous, gentle, patient, and as an vnderlinge to euery man. And all for to geue vs example to kepe a low saile, & not to haue any hy opinion of our selues, thinkynge our feete there, as our head wil neuer come. As they haue, which when they cā read the english Bible, thinke thei haue as perfite vnderstandyng of the Scripture as though they hadde studied in it forty yeares. Wee muste vse lowlinesse bothe wayes, that is to saie: by Humilitye to keepe downe our har­tes from desire of exaltation aboue our callyng. And also not to bragge or boaste of that little that wee haue, thynkynge our selues a great deale better then other bee, but rather thinking euerie man better than we be, as hauinge some gift of God, that we haue not. In humilitie. Su­periores [Page] sibi inuicē arbitrantes. Sayth S. Paule. A Phil. ii. By humilitie you euery one must thinke an order better then you. Therfore it is not with out cause, that the apostle s. Peter so ernestly, ex­horteth vs to humilitie, as to the vertu contrary to pride, which the world doth hoyst vs vp vnto, & not for any profite vnto vs but rather cōtrary for our ouerthrowe and downe fall, euen as the menne of Nazareth ledde Christe to the toppe of of the hill on whiche their Citie was builded, onlie bycause they would haue pitched him downe & haue broke his necke, but he so inuisiblie con­ueyd him self away amōge thē, that they had not theyr purpose. And the deuill caried our sauiour Christ & set him on a galerie of the tēple, bycause B be would haue had him pitch him self downe to the grounde, & therfore humiliation is necessarie for him that wilbe saued. And al thinges considered, we haue no cause to be proude at al, but we haue manie causes to be lowlie consideringe our owne miserie, first how miserably & how vnclēly we were gotten, & as vnclenly borne, & then how wretched we be in our education, nursing & bringing vp, where euery beast by and by, as sone as he cōmeth into the worlde can make some shyfte for him selfe to finde the teete or other kinde of feedynge, man canne make none suche shyfte but rather yf helpe were not, should forthwith perysh. Then in processe of our life, how many infirmities we bee subiecte vnto, Pockes, Mee­sils, Axes, and Agues, sweatinge Pestylence, besyde troubles and vnquietnes of the mynde, [Page cccv] and how miserably we lyue in soule dayly offē ­dinge A him that made vs, almightie God by this vnthrifty and naughty breder of sinne, the nurse of sinne, which the Apostle calleth sinne, remay­ning in our flesh as the dragges of our fyrst infection and corruption, taken of Adam, by whiche commeth gloteny, lechery, pride, malice, murder, robbery, and all other iniquitie, whiche all pey­seth and presseth vs downe to dampnation euer­lasting. Thē what cause I pray you, haue we to be proude, none (god knoweth) but cōtrari great cause to come alow and study to vse humility, & by frequentinge the same to gender in vs, the habite or vertu of humilitie. And by that vertu we shalbe inclined to the contēpt of the glory of thys B world, and to despise the exaltation, the honour, the worshyps, welth & pleasures of this presente life, as thinges flux and fadinge, inconstant and of no valure. Christ teacheth vs the same, spea­king of him self. Io. viii. Si ego glorifico me ipsum gloria mea nihil est. If I glorifie my self beside or contrary to the rule of goddes truth, my glory is nothing. Thē much lesse worth is our glory whiche cōmonly is vayne, and in thinges contrary to his pleasure. This considered s. Paule. i. Timo. vi. Diuitibus huius sec. pecip. non sublime sap. Ne (que) sperare in incerto diuitiarū. Willinge Timothe to speake to the riche men, & bid thē not to be proud nor to trust in the vncertenty of their riches, but to put their trust in the liuing god, Aug. Non ex­pauit diuitias apostolus sed superbiā que est vermis diuitū. The apostle was not afrayd of riches, but [Page] C rather of pride, which is the moght, the worme that eateth vp the riche men. And he is worthy to be called a great man, a riche man and a good man, that hauing muche riches is not ouercome with that vice of pride. And he that thinketh him self a great mā because he is riche, he is a proud man, he swelleth in the flesh & is not ful, but as a thing blowen vp & redie to burst, and yet is there no sure and permanent stuffe within him. We must also come alow submittinge our selues to superiour powers, lowlie obeinge them that be set in aucthoritie ouer vs, considering that theyr aucthoritie commeth of God, & is giuen them of almightie God, eyther by his wel pleased will or at the least wyse by his sufferaunce. Non enim est potestas nisi a deo: Ita (que) qui resistit potestati ordina­tioni dei resistit. Qui autē resistūt ipsi sibi dānationē acquirunt. Ro. xiii. Ye may obiecte, yea syr? I put D the case that they woulde persue me for my fayth, or woulde compel me to reneyg anie ar­ticle of my fayth, must I obey them vnder payne of dāpnation? No syr. We must not vnderstande S. Paule y ^t he speaketh of tirrannes, or persecutours of the faythe, but of suche rulers or mē of aucthoritie, as he speaketh of there. Principes non sunt timori, boni operis sed mali. Of such princes, or rulers y ^t make not men afrayed for well do­inge, but rather that lawde and prayse men for well doynge, and of such as be terrible to male­factours and to ill doers, them we must obey vnder payne of dampnation, in all their iust com­maundemētes and requestes, not onlie for feare of punishment, but also for conscience sake. The [Page cccvi] other we may not obey in no cause, but rather A make some shift remouinge to some other place out of their daunger, if it may be, or by some o­ther way to stay them selues for the time, but yf there be no other remedie, but y ^u shalt be vrged or constrayned to denie, thou must rather offer thy self to die then to refuse god or his fayth. S. Peter in the seconde chapter of this epistle bid­deth vs, Subiecti estote omni humane creature propter deū siue regi quasi precellēti, siue du. tā (que) ab eo missis ad vindictā malefactorū laudē vero bonorū And it followith deū timete, regem honorificate. On a time, when there was a contentyon a­mōge his disciples, & not without some cause as it seemed, because they perceiued by diuerse say­inges B of our maister Christe, that he woulde be gonne from them, and that he should be betraied of one of them there presēt at supper with them, and that he should be ill hādled of the Prelates and hie priestes, and of the Scribes, Pharisies & such other, they thought it meete to haue a presidēt, a hed & a ruler amonge thē to order them & to prouide necessaries for them. Christ hard their talke, and first extolled the aucthoriti of princes saying. Reges gētiū dn̄ātur eorū: er qui potestatē habēt super eos benefici vocātur. Luk. xxii. Kinges of people be lordes ouer them, and they that haue power ouer them, be called souerayne lordes or gracious lordes. But you must not do so, I will haue no such lording or maistership among you, but he y ^t is hiest or thinketh him self best of you, let him be as the yōgest or as the least of you al. [Page] And he y ^t will go formest, let hym be a seruitour, C take exāple of me. Whether is he greater that sit­teth at the borde at meate, or he y ^t wayteth & serueth at the table? I am amōge you as a seruaūt at the borde, & euen so must you be, & you wyl be hie. Then cōsidering y ^t, that christ would so haue it amonge his disciples that prelacie amonge thē which were equalles, should come by humiliatiō then much more his pleasure is, that we should humiliate our selues to them, that by Gods will be set in soueraygntie, superioritie, rule or auc­thoritie ouer vs. And that is it that S. Peter sayth. Humiliamini sub potenti manu dei vt vos ex­altet in tempore visitationis. Make your selues humble and lowlye, vnder the mightye hande of God, that he may exalte you, & set you vp in ho­nour, at the time of his visitacion, at the gene­rall D iudgement, when he shall for youre lowlynes here in earthe, sorte you a­monge the Angels in heauen, wyth euery order of Angelles, some men and women, accordinge to their good liuing here, & as it shalbe seen good, to his godly wysdom. To whome be all glorie & honour, for euer, Amen.

OMnem solicitudinem vestram proiicientes in eum. Where Saint Peter considerynge that the worlde dothe vnquiete manye a man, and dothe al [...]enate his mynde from the ex­ercise of humilitie towarde GOD, and of other Godlie vertues by ouermuche cumberaunce of minde, with solicitude, carke, and care of the worlde, exhorteth vs to caste all our solicitude, thought, and care vppon almightye God, for he hath cure ouer vs, and careth for vs. The world doth euen as Christe speaketh of the sede sowen amonge the bushes, thornes, or briars, it can not proue, for y ^e thornes suffocate it, stiful it, hinder it, and marreth it. Solicitude and care of the B worlde is the thinge that the worlde combreth vs with. To exclude this, saint Peter here coun­seileth vs to cast vppon God all our care, all our solicitude and cumberaunce of minde, let him a­lone with it. Yea, sir shall I do so? This is a good easie waie if it woulde serue I haue father and mother, a great charge of housholde to care for, shall I let God alone with theim, & go play and make merie? Shall I loke whether he will send them meate by the birdes, as he did to Helie by the crowes and rauens, or to bake a cake vnder a panne. &c. No, that were to tempt God. &c. But I muste do that partaineth to mannes in­dustrye and to mans laboure and diligence, and then no further to cumber my minde, or to weare [Page] C away my self with carke, but then to cast all the rest of my care vpon him, euen as the mariners cast theyr anker vnto the lande, to more & set fast their shyp & to stay it fast, for there is sure holde. when we haue done our diligence, let vs laye all the rest in his lap, for he careth for vs as a mer­cyfull father for his children. So that moderate sollicitude is not reproued, but solicitudo obruēs & confundens intellectū, suche solicitude as doeth ouer whelue and confounde a mans witte. And because that Mundus par immoderantiam sauciat. The worlde woundeth man by excesse and su­perfluite, therfore Saynt Peter byddeth vs be sobre, contrarie to glotenie, whiche killeth more thē doth the sweard. And this sobriete is y ^e same vertue that we call temperaunce, whiche is one of the .iiii. cardinall vertues, of whiche the wise man Sapi. viii. speaketh, amōge the praises of sa­pience, D sayinge: that the godly sapience. Sapientia increata. The wysdome of the father, the seconde parson in Trinitie, of whose wysedome euerie man and woman hath a sparke, that lighteneth and inclineth him to goodnes and to eschew yl. This heauenly Sapience and wisdome (sayth the wyse man.) Sobrietatem et prudentiam docet et iustitiam & virtutem quibus vtilius nihil est in vi­ta hominibus, heauēly wisdom, the increate wis­dome of the father of heauen, teacheth a man so­brenes, that is tēperaunce, and prudence, & iustice, and vertue or power, that is fortitude. And these be the .iiii. cardinall vertues, vnto which all mo­rall vertues be reduced, et vigilate, watche, take [Page cccviii] hede that you fall not to sinne, beware, for you haue a shrewde whelp to bite you, to bringe you to sinne yf he may. A duersarius vester diabolus tan A quam leo rugiens circuit querēs quē deuoret. Where s. Peter vseth the diuels owne terme, a worde of his owne cōfession. Cū venissent filij dei vt assiste­rent coram deo affuit inter eos etiā sathan, cui dixit dominus vnde venis? Qui respōdensait, circuiui ter­ram et perābulaui eā. Iob. i. Whē the children of god the good angels came to stāde afore god our lord the aduersarie the dyuel was also among them. The good Angels be called here the children of God▪ in as muche as they be made like vnto him by participation of his glorie, & for the gracious fauour and loue that he hath toward them, and they towarde him. The yll Angels were not yll by creation or by name, but of theyr owne fro­warde B wyll, declyninge and goynge away from the fauour of god. To shew that as wel all good thinges that men do, inclined by the good An­gelles, as also all yll, vnto whiche they be mo­ued by the yll spirites be openlie knowen to al­mightye GOD, as also the spirites good and bad, the ministers of the same workes, for it is said, Cum assisterent coram deo filij dei, affuit inter eosetiā Sathan. Sathan the Diuel was amonge them, not so takinge that sayinge of holie Iob, as that Sathan was one of the good Angelles that contynuallie and styll behelde the glorye of GOD. For so onlye the good Angelles and blessed spyrytes, that be associate wyth [Page] C them, hath that ioyful and glorious sight, but it is so sayd of Sathā, in as much as his actes and deedes be seen and knowen to almightye God. And because the good Angels do nothing but ac­cording to Gods pleasure, and to his commaun­dementes, therfore the Scripture taketh theyr actes, as wel knowen, and therfore it is not said that God asked of them any questiōs, but of the Deuyll, because his actes agre not to gods plea­sure, but be in maner straunge to him, for he doth not aproue them nor alow thē, but asketh of hys doinge as of a straunge thinge, like as he asked of Cayn, where is thy brother Abel? and, quid fe­cisti? What hast thou done? Euen so in our pur­pose, Our lorde God spoke to Sathan, that is to saie, made him to vnderstande that he knoweth all thinges. And euen so you muste vnderstande the other saiynge: that Sathan answered God D againe, not that he gaue anye knowledge to al­mighty God that he had not afore. But it is as much to saie, as that Sathan cōsidered and vn­derstode that all his doinges were plaine and o­pen to the sight of God. Let vs consider his an­swere. Circuiui terram & perambulaui cam. I haue compassed or gone aboute the earth: and haue walked through it. By thys circuite or goynge aboute the worlde of Sathā is vnderstand hys callidyte, wylines, and sutteltie to serche, whome he may disceyue and brynge into his snares. And this is it that saynt Peter meaneth, Aduersarius vester diabolus tan (que), leo rugiens circuit querens quē deuoret. Wily persons goeth compasse aboute the [Page cccix] bushe. Psal. in circuitu impij ambulant, in a compas A like as in all croked thinges, Medium exit ab extremis. The middel or meane goeth out from the extremities, like as in thinges that be streyght the middel wrieth not, nother goeth oute from the extremities, as appereth playnlye in a streyght line, in whiche euery part lieth streight, and none swarueth aside out of course, so they that be iust and streight, when they entende a thing or say it, in their doinges, & setting forward toward that ende or purpose, they swarue not by wrenches and wyles, & bypathes, but goeth as streyght as they maye, to the thinge that they intende or promise, and to bringe their purpose to passe, and to good effecte. But the wylie Pie, the B false shrew, in his beginninge will pretende a goodlie and Godlie matter, as for the glorie of God, for a common welth, or for some worke of merci or some other. Albeit in his processe he will exorbitate, he wyll go awry, he will compas the matter so, that it shall finallie ende in a money matter. For to get landes or possessions, or for to rob men of their liuinges, or some such deuylishe purpose. The deuil (sayth s. Peter) goeth aboute lyke a rorynge Lyon, sekynge for his praye whome he may deuoure and incorporate to him felfe, makinge him one bodie with him selfe, for the Dyuell hath hys misticall bodie, com­pacte and made of suche as he hath rauende and swalowed vp by theyr sinnes, they be counted and taken as his lymmes and mēbres. And for to gette suche he goeth aboute by compasses, [Page] C wrenches and wiles as his propertie is, not to go streyght or after a plaine fashion, but aboute the bushe by compasses, in which medium exit ab extremis. The midell exhorbitateth from the streightnes of trueth, as pretending some com­mon pro [...]ect, or some honesty or common wealth or some particuler pleasure or honest gaynes or suche like, but in prosecuting of hys purpose, he wyll cleane go compas and awrie from iustice & from charitie, and wyll ende finally vpon some money mater for a priuate luker to him selfe, wyth the spoylinge, robbing, or vndoing of their poore neyghbour. Exāples of this we haue sene in our time more then I can haue leasure to ex­presse or to reherse at this time. In the actes of parliamentes that we haue had, made in our dayes, what goodly preābles hath gone afore in the same? euē quasi oraculū apollinis. As though y ^e D thinges that folow, had come frō the coūsel hiest in heauē, and yet the ende hath ben either to de­stroy Abbeyes or Chauntreys, or Colleges, or suche like, by whiche some haue gotten muche landes, & haue be made men of great possessions whiche (by Gods iust iudgement) they haue but a short while enioyed, but many an honest poore man hath ben vndone by it, and an innumerable multitude hath peryshed for defaute and lacke of sustinaunce, & this miserie hath longe conti­nued, and yet hath not an ende. Thus the diuell goeth aboute, as he sayd by him self. Iob. i. When God asked of him where he had been, he sayd he had cōpassed aboute the earth & walked throw [Page cccx] it. Where ye shall vnderstande, there be thre sor­tes A of resonable liuinge creatures, of which one is in heauen as Angels and saued soules, which the diuell neyther goeth aboute by temptatiō to bring thē to sinne, neither walketh throw thē to performe his malice, actually brīging thē to sin. A nother kinde of reasonable creatures is in hel which the Diuel walketh through, in the middel amonge them, which he seaseth not to tormente and punishe aboue measure, he doth not compas aboute to tempte theim, for he hath brought thē to his purpose alredie. The thirde kinde is here on earth, as we mortall men and women whom our goostlie aduersarie the Dyuell compasseth and goeth aboute by diuerse kindes of tempta­cion, B to ouerthrow and bringe to sinne, and ouer some of them he doeth preuayle, peruertinge thē and bringing them to sinne, which holy Iob cal­leth parambulacion or walkinge through them, and they may be vnderstande by the sayd earth, which the diuel said that he cōpassed aboute and walked through. And that he doth like a roryng Lion, bicause that when he can not by his priuy lurking & temptations ouer come thē, he goeth to worke wyth manyfest and opē terrours, bea­ringe menne in hande that they rebell agaynst the Kynge, and a gaynste the Kinges proce­dinges, whiche was wonte to be their sute ancor, when they had none other argumente, when they shake oute the Kinge or my Lordes grace, or such other potentate to fortifie theyr waye and exorbyta [...]eth from the trew trade [Page] of true doctrine, then they rore like the Dyuell, & as the dyuels ministers, to deuoure men vp to C falshed and Heresie, they know that as Salo­mon sayth. Pro. xx. Lyke as the roringe of a Lyon, euen so is the feare of a Kynge, who so doeth pro­uoke him, synneth agaynst his owne soule. And thus they haue shaken poore menne, and made them eyther to saye as they say, or els to holde theyr peace and say nothynge. The Deuil the aucthor of these troubles, Saynt Peter byd­deth vs resist by fayth, in whiche in verye deede as Saynt Paule sayeth in the last Chapter to the Ephesians. In all thinges takynge the shielde or buckeler of faythe, wyth whiche ye maye quenche all the firie Dartes or weapons of the moste wicked Deuyll. But Saynt Peter addeth and putteth to more then Saynt Paule doeth, exhortinge vs to be stronge in faythe, D and by that to resist the fyrie Dartes of temp­tacion, meanynge that many haue faythe, and yet they resiste not the Deuylles rorynge and fearce temptation, and because they be not for­tes in fide, stronge in faythe, but verie weake in fayth, therefore they be sone ouerthrowne & ouercome. And that is the cause that Heresies so muche preuayle amonge vs, and peruerteth and turneth the most parte of people, As sayth that greate auncient Father Tertullian libro de prescriptionibus contra hereticos. Hereses apud eos multum valent qui in fide non valent. Where he imputeth (as he well maye) all the strength of Heresyes to the weakenes of the people, say­inge: [Page cccxi] Heresies be of greate strengthe amonge them that be of no strengthe in fayth, or that haue no stronge faythe. He putteth an exam­ple A of these tourneamentes, as fightyng wyth Battell Axes, or Iustinge at the Tylte, or at prouinge of mastries, as Wrestlynge or suche other. Not he that is mooste stronge, hath e­uer the best game, or hath the victorie, but is manie tymes ouercome of a verie wretche and of a weake man, and he that doeth ouercome, doeth not alwayes ouercome, because of hys owne strengthe, but because he mette wyth a wretche or with a weake manne, that had no strength. And therfore it proueth manie times, that he that nowe ouercame, when he shalbe afterward matched with a man of good strēgth shall haue a foyle and be ouercome. So saieth B Tertullian. Non aliter Heresis de quorundam in­firmitatibus habent quod valent. Nihil valentes si in bene valentem fidem incurrant. Euen so He­resies getteth and hath of the weakenes of some persons that they be so stronge as they be. And should be of no strength, if they should matche or chaunce vpon a fayth that is myghtie & stronge. Therfore yf you will resist the roring of the De­uill, and quenche the fyrie Dartes of the mooste wicked, you must doo it by faythe, and that by stronge faythe, for a faynte and a weake fayth will not be able so to doo. Howe many thynke you of this audience here present be there? A greate manie I am sure, that woulde haue sayd once within this twentie yeares, that no man li­uing [Page] C no nor an angell of heauen or all the diuels in Hell, should neuer haue peruerted you from the sure affiaunce and fast faith that you had to­warde the blessed Sacramentes of the churche. But after that there came amonge you a great multitude of pleasaunt preachers, preaching li­bertie, and so pleasures folowing of such lewde libertie, how soone you haue ben ouerthrowne & turned another way, iudge you, and all for lacke of strength in faythe. Therfore I shal most hart­lie pray you that wilbe saued by your faith, adorned and decked with charitie, that you wyll be stronge in fayth, and not to folowe euerie puffe or blaste of new doctrine, that so you maye re­ceyue finem fidei vestrae salutem animarum vestra­rum. Cap. i. The ende and rewarde of your fayth, that is the health of your soules, that shal neuer fade nor fayle, as he sayde afore in the fyrst chapter D of this epistle. And like as in the beginninge of this present chapter, he parswaded by exāple of him self, the pastors, prelates, & priestes: euen so now he exhorteth them that he write to, by ex­ample of the brotherhed or other faithful people to the sufferance & perseueraunce in persecutiō, saying: Scientes eandem passionem ei que in mūdo est vestre fraternitati fieri. Knowing that you haue the same passion and suffering in you, that hath be layde on your brotherhed. Here S. Peter in­duceth a strōge parswasion to this purpose, that we should stronglie resist all temptacion, know­inge that the same payne and passion that you haue, also haue your brotherhead that is abrode [Page cccxii] in the worlde, your brothers in Christ, faythful people men and women suffer like tempation by the Diuell our goostly enemie as you doo, they A suffer like persecution of infidelles and Hereti­kes as you do, yet they persist and stande strong­lie in the fast fayth, in which they haue been in­structe by true faythful people, and by trew preachers. Therfore consideringe that they stande stedfastly, it were shame for you that you should lyghtlie be ouerthrowen. And because that e­uen from the beginninge of the worlde, good men haue ben sauted, persecuted and tempted, and yet haue not ben ouerthrowen. Therefore you should be ashamed, yf you onely should be worse then al men, and the very refuse and dog­boltes of all your brothers, not able to suffer a­nie thinge. And because such sufferaunce with B perseueraunce in the same, hath neede of helpe to succor mans weakenes. Therefore the bles­sed Apostle Saynt Peter hath recurse and runneth to Goddes helpe and assistaunce, say­inge: Deus autem omnis gratie qui vocauit nos in eternam gloriam suam in Christo Iesu modicum passos ipse perficiet, confirmabit, solidabit (que). Al­myghtie GOD the gyuer of all grace which hath called vs by our Sauiour CHRIST into hys eternall glorie, whiche he would vs to receyue finally after thys present lyfe. Modi­cum passos, althoughe we haue suffred but litle, for all that we canne suffer is verye lytell and almost nothing in comparison of the euerlasting [Page] C glorie that is prepared for vs. He shall make you perfecte in that you be vnhable of your selfe addinge and puttinge to more vertues to them that ye haue alredy, he shall confirme and make sure your weaknes, for of our selues we be but weake and redy to be ouerthrowē by euery sug­gestion or temptacion. Of him and by him we be stronge and able to suffre tribulacion and trou­ble. Solidabit, And where we haue now but as loose limmes or members shaken with feare and with errours, and scarce agreinge euery man within our selues in our opiniōs and in matters of our fayth, but as it were one while of one mynde and a none of a nother mynde, and ve­rie waueringe and vnsure. And this is the verie property of Heresies, thei be euer vnstedfast and not agreinge amonge theim selues, but some take one waie and some an other, and that plea­seth D at one time, displeaseth at an other tyme: for example, how manie manners and dyuerse wayes of ministringe the Communion haue we had amonge vs? I haue knowen one whyle the Priest to take the breade vpon the patten of the Chales, and turned his backe to the Aulter, and his face downe to the people, and sayd the wor­des of consecration ouer the breade, & then layde it vpon the Aulter and afterwarde donne lyke wise with the Chales & the wine. Then because there seemed to muche reuerence, to be giuen to the Sacrament by this waie, the people were al driuen out of the chauncell except the ministers, that the Communion should not be commonlye [Page cccxiiii] sene nor worshipped. And anone that way semed A not best, and therfore there was veils or curtens drawen, yea and in some churches the very Lent cloth or veile hāged vp though it were with Al­leluya in the Easter time to hide it, that no man should see what the prieste did, nor heare what he saide. Then this waye pleased not and the aul­ters were pulled downe and the tables set vp, & all the obseruaunce saide in Englyshe, and that openlye that all men might heare and see what was done, and the breade commaunded to bee common vsed breade leuende with salte, barme, and such other. And then sone after were all cor­poraces taken awaye to extenuate the honoure of the sacrament, & it laied down on y ^e prophane borde clothe. And at the saide tables the Prieste one while turned his face Eastwarde, an other while turned his backe eastwarde, and his face B towarde the West, as the Iewes vseth to wor­shippe. And anone by commaundement tourned his back Southward, and his face to the north, and finally, after the last boke that was set forth he turned his face to the South. And this boke made swepestake of the blessed sacrament, decla­ring there to be nothing els but bare bread and wine. This pulling downe of aulters & settynge vp of bords was vsed by the heritikes that were of Arrius sect, as saint Basil rehearseth in diuers places, & speciallye Epistola. lxxii. speaking of one Eustathius a disciple of Arrius, which was made Bishoppe in minor Armenia, As he came through Paphlagonia a countrey in maigne Asia.

[Page] Basilidis Paphlagonici altaria cū Paphlagoniā tran­siret subuertit Eustathius & propriis mensis liturgiā obiuit. This Basilides not y ^e heritike, but Basilides C y ^e better, bishop of Paphlagonia, a familier acquaintance of Basilius vsed aulters as they had bene v­sed euer stil sith y ^e beginnyng of Christes church. The said Eustathius cōming through his coun­trey or dioces, pulled downe the alters, & said his masses after his fashion vpō bordes or tables, as we did lately. And after in y ^e next epistle he saith. Quāobrē cū Dardania redirēt heretici, altaria Basili­dis in agro Gāgrenorū subuerterūt mēsas (que) suas sub­stituerūt. When certain heritiks came back again frō the coūtrey called Dardania, they ouerthrew the aulters of Basilides the bishop in y ^e coūtrey of the Gangrens, and set vp in steede of thē their owne bordes or tables. All such wauerynge and D incōstancy in opinions, if we cōuert our selues to the god of al grace, that of his great mercy hath called vs by our sauiour Iesus Christ, he wil so­lidate, stay it, & settle vs sure, contrary to al such inconstācy, to him be glory & imperie world with out ende. Amen. Then foloweth the conclusiō of this very frutefull epistle, in which first he decla­reth the messager by whom he wrote this letter, because they knew the man verie well, and knew him for a true disciple, & a true brother of theirs as he toke hym. Per Siluanum fidelem fratrem vo­bis vt arbitror, breuiter scripsi. I haue written a short epistle to you bi Siluanus whō you know, you nede not to suspect him, for you knowe he is [Page cccxv] faithfull, and no false apostle (of which thei were A then greatly afrayed) & for their false messagers of which the world was full then. A short epistle it is in quantitie, but very long, & abundant and plentifull in vertue & strength, and in sentence, & good matter, as it appeared by such matter as I haue brought forth frō time to time, in expositiō, & declaration of this epistle. Obsecrans & cōtestās hanc esse veram gratiam dei in qua statis. Praiyng & beseching you for Gods sake to cōforme your sel­ues vnto y ^t I haue written (saieth .s. Peter.) And protesting here & afore God that this is the true grace of the Gospell in which you stand. There­fore be stedfast & cōtinue in the faith of the same, according to .s. Peter writing in this epistle y ^t hys holy doctrine mai take note in you & bear fruit of good workes. Salutat v [...]s ecclesia que est in Babilo­ne collecta & Marcus filius meus. Here he sendeth B recōmendations vnto them frō his cōpanye, sai­ynge: that the Churche or congregation of Chri­stian fayethfull people gathered and assembled together in Rome, recommendeth theim to you, and wissheth you well to doe. And here he na­meth Rome by a straunge name, callynge it Ba­bilon, and comparyng it to Babilon the greate Citye, in the Realme of Caldey, firste foun­ded by Nembroth, a hundred .xxxi. yere, after the great flud. And greatly amplified by Semiramis the quene, wife to Ninus sometyme kyng there, Berosus. Ipsa hāc vrbē maximā ex oppido fecit vt magis dici possit illā edificasse quā āpliasse. As y ^e aun­ciēt [Page] historiographer of y ^e Caldees Berosus writeth antiquitatum libro quarto, saiyng. Anno cētesimo, trigesimo primo a salute ab aquis, prima omnium C gentium & ciuitatum fundata est a Saturno Babilo­nico nostro vrbs & gens nostra Babilonica multipli­cata (que) est nimis numero posteritatis. &c. Where he calleth Nembroth Saturne of Babilon, and Be­lus his sonne Iupiter of the Caldeis, his son was Ninus, which was husbād to Semiramis the quene that after her husband reigned there marueilous vyctoriouslye by the space of .xlii. yeares. Berosus saith, In the fourth place reigned at Babilon the wife of Ninus, Semiramis, the Ascalonite .xlii. yeres. This woman exceaded and passed al men in chiualrie triumphes, riches, victoryes, & impe­rie. There is no man comperable to this woman There be so many magnificēt and noble things D spoken and writtē of her life, both to her reproch & chiefly to her laude & praise. And afterward it was most āplified by the great conqueror Nabuchodonosor which said in his ioly royalte. Da. xiiii Nonne hec est Babilon ciuitas magna quam edificaui in gloria mea? Of whiche I spoke in my last ser­mon here made, declarynge howe GOD coulde pull downe theim that woulde not stoupe, by ex­ample of this proude Nabuchodonosor that had Daniell and other of the Israelites in captiui­tie at the tyme when he made this proude boa­styng. By the name of this Babilon .s. Peter calleth Rome, bicause of the cōfusion & vncertēty of innumerable idolatries y ^t ther in Rome wer vsed as horribly as euer they wer in Babilō wher bi y ^e [Page cccxv] commaundement of king Ninus husband of the A the said Semiramis the quene was first erect a tē ­ple & an ymage of Belus the God his father, & then by like commaundement of the quene was Ninus her husband deified, to which she had cō ­maūded among her people diuine honours to be geuen. And by example of her, many other great men caused like deuine honours to bee geuen to great mens ymages of their auncestours, and so began their first idolatrye, which afterward was spred through all the world, which by Christ and his apostles, and their holy doctrine was extinct and quenched. And euen like as the elect peo­ple of God, the people of Israel, amonge whiche were Ezechiel, Daniel, and many other holy men and women were a small number in compari­son among the people of the city of Babilon, and there in much vexation, mockinge, and scoffinge, B and great discomfort, lamenting the lacke of the holye citie of Hierusalem, and the destruction of the same, and the comfort of their owne coūtrey of the holie lande. They hanged vp their pipes & instrumentes of musike on the willowes in Ba­bilon, and could not singe the confortable songs vsed in the tēple of Ierusalē, although thei were many times prouoked therto. Euē so was .s. Pe­ter & a few now cōuerses to Christes faith with him in Rome, notwithout muche trouble & discō ­fort. All they that were thus assembled with the blessed Apostle thus coarted & streicted, yet had great solace & comfort to heare of the cōstancy of christen people how they were daylye multiplied [Page] and increased. All suche as there were with him C hadde theim recommended to these good blessed people that sainte Peter writ this Epistle to. And so did sainte Marke his disciple by him in­struct and baptised, and afterward fully instruct in Christes waye. In so muche that he writ the Gospell of Christe, whiche was alowed and ap­proued for true by sainte Peter. This Marke saint Peter calleth his sonne, because that bi him he was christened and taught all thinges neces­sarye for an Euangeliste, or for one that shoulde preache the Gospell for to knowe. Salutate inui­cem in osculo sancto. Salute you one another by holy kissynge one another. By holy kissynge (he saith,) meanynge that there be diuerse maners D of kissynge, some holye and some not holye, for some do kisse for flatterynge and nothinge with the harte, but for a sinister or a leude purpose. As Absalon Dauids sonne kissed the people, al­lurynge them to magnifie hym, as when menne came to the courte to sue for their matters, he v­sed to stande at the gates, and woulde come to the suters, and woulde knowe their causes, and then woulde kisse them, saiynge: It is pitye that the king loketh no better on these matters, wold God I had aucthorite to redresse these causes, as I woulde surelye doe if I myghte, or I woulde he should set some other man to do it, for hee is Olde, and wyll take no labours. All these and suche other flatterynge woordes and behauioure, he vsed amonge the people aspiryng to the crowne, whiche thyng he moost earnestly [Page cccxvi] attempted afterwarde, when he made his father to forsake the Citye, and to shyfte for hym selfe A as well as he coulde. Thys came of suche flatte­rynge co [...]ses. There is a manner of kyssynge whiche is a faynynge kissynge. And soo Ioab kyssed Amasa. ii. Regum. xx. fearynge that he woulde aspire into the fauour of the kinge, that he shoulde be lyke to putte hym oute of fauoure, when he mette hym at an oportunitie, for hys purpose, came to hym flatterynge, and toke him by the chynne wyth the one hande, and kissynge hym, drewe out hys skeen or hanger wyth the other hande, and stroke Amasa in the syde so sore a wounde, that hys guttes fell about hys feete. Here was a fayning cosse, fainyng loue, where was nought els but malyce and hatred. There is an other trayterous cosse, and suche kissynge vsed Iudas to our Sauioure Christe, not for anye loue whiche he ought to haue had towarde B hym, but onelye to geue to the Souldiours and Seruauntes of hys companye a sygne that they might knowe Christe, and then set hande on him and craftelye to carye hym awaye, Abducite cau­te, as he hadde geuen theim instructions. The traytour was afrayed (nowe that he hadde gon so farre) lest Christ should by his mighty power haue scaped frome theim, as hee myghte if hee wold inuisibly, as he did at Nazareth, when the malicious people for hys preachyng, & for repro­uyng their vyces, rubbing them on the gall, they woulde haue pytched hym downe the clefe or [Page] rocke on which their citi stode & was builded on. C Thē Iesus transiens per medium illorum ibat. In­uisibly he scaped awai that neuer a mā spied him This Iudas knew he could doe, and therfore he [...]ade them beware, and conuey him away crafte­ly. There is an other baudy or lecherous cosse as the adulterous woman or the courtisan kisseth the youngman, as it is write. Pro. vii. Apprehensū deosculatur inuenem & procaci vultu blāditur. She colled the yong man & kissed him, & with her flie­ring coūtenance flattered him. All these maners of kissing must be left, and you must amonge you (saith .s. Peter to his scholers that he writ vnto) kisse like dowes with peaceable cosses, chast cos­ses in signe of peace & loue. And this was much vsed in the primatiue church, and afterward euē to our time in the holy church at the holy time of masse, when the priest in some places, & specially in chathedral churches kisseth the deacon, & then D the deacon goeth downe to the step of the quere, & kisseth the rectors, & they go euery one on hys side and kisseth the seniors, and they vpward on both the sides the quere til all the quere haue ge­uen the cosse of peace one to another. And this is daiely obserued in the cathedral church of wells at high masse, euen to this present time. And be­cause y ^t (as it is written in Genises) Our corrupte nature is prone to noughtines more thē to goodnes, & in asmuch as some haue more folowed car­nalitie and carnall loue then chaste loue, the peo­ple haue misused the said cosse of peace, turninge it to wantannes. Therfore such kissing of peace [Page cccxvii] at the masse hath bene left, where hath bene pre­sent both men and women, & whē the priest hath geuen the cosse of peace, saiynge to his minister, Pax tibi & ecclesie dei. He kisseth the paxe of siluer A or other mettall, or other honest stuffe, & that is caried about through the churche, that they that wil not chastly & louingly kisse one another, may at the lest wise kisse that pax, so by imitation & folowing the vsage of the primitiue church, & the coūsell of .s. Peter here willing vs one to kisse an other in a holy cosse, or euery one kissig y ^e said pax that an other hath kissed, which is no smal signe of concorde, amitie, & frenship. Where contrary he that loueth not another, wil not with a good wil kisse nor touch that that his aduersary hath kis­sed or touched. Gratia vobis oibus qui estis in Chri­sto B Iesu. Amen. He begonne his epistle with harty prayer, for grace to them that were dispersed as straungers in Pontus, Galatia. &c. Gratia vobis & pax multiplicetur. And euē so he endeth his epistle or letter, wisshyng & praiyng for grace to al them that be constant and remaine stedfast in Christe Iesu, to whom with the father and with the holy Gost be all honour and glorye for euer. Amen.