27 sermons preached by the right Reverend father in God and constant martyr [sic] of Jesus Christ, Master Hugh Latimer, as well such as in times past have been printed, as certain other coming to our hands of late, which were yet never set forth in print. Faithfully perused [and] allowed according to the order appointed in the Queens Majesties injunctions. 1. Hys sermon Ad clerum. 2. Hys fourth sermon upon the plough. 3. His. 7. sermons before king Edward. 4 His sermon at Stamford. 5. His last sermon before king Edward. 6. His. 7. sermons upon the Lords prayer. 7. His other. 9. sermons upon certain Gospels and Epistles27 sermons preached by the ryght Reuerende father in God and constant matir [sic] of Iesus Christe, Maister Hugh Latimer, as well such as in tymes past haue bene printed, as certayne other commyng to our handes of late, whych were yet neuer set forth in print. Faithfully perused [and] allowed accordying to the order appoynted in the Quenes Maiesties iniunctions. 1. Hys sermon Ad clerum. 2. Hys fourth sermon vpon the plough. 3. Hys. 7. sermons before kyng Edward. 4 Hys sermon at Stamforde. 5. Hys last sermon before kyng Edward. 6. Hys. 7. sermons vpon the Lordes prayer. 7. Hys other. 9. sermons vpon certayne Gospels and Epistles
Hugh Latimer 1485?–1555London: printed by John Day, 1562London: printed by Iohn Day, 1562
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
For it is a good thing, for a servant to love his master: but Johns disciples did naught in that they envied Christ, and went about to stir up their master to take upon him to be Christ. Now John, intending to correct and amend their false opinion, which they had in Christ, and in him: (for they regarded him to much, and Christ which was to be most regarded, him esteemed they for nothing, in 1comparison of John: therefore John, that good and faithful man, seeing the ignorance of his disciples, playeth a wise part, For hearing them talk of the wonderful works, which ⟨p. 142⟩Christ our saviour did, he sendeth them unto Christ: with this question: Art thou he that shall come, or shall we look for another?
For it is a good thing, for a seruaunt to loue his maister: but Iohns disciples did naught in that they enuied Christe, and wente aboute to styrre vppe theyr maister to take vpon him to be Christe. Nowe Iohn, entending to correcte and amend theyr false opinion, which they hadde in Christ, and in hym: (for they regarded him to muche, and Christe whiche was to bee moste regarded, him estemed they for nothinge, in compa1 rison of Iohn: therfore Iohn, that good and faithfull man, seyng the ignorauncy of hys disciples, playeth a wyse part, For hearyng them talke of the wonderfull workes, whyche ⟨p. 142⟩Christ our sauiour dyd, he sendeth them vnto Christe: with thys question: Art thou he that shall come, or shall we looke for another?
1John play eth a wisepart.Iohn plai eth a wisepart.
When we look only upon the outward show of these words, a man might think, that John himself, was doubtful whether Christ were the saviour of the world or not, because he sendeth his disciples to ask such a question of him. But ye must understand, that it was not done for Johns sake, to ask such a question, but rather for his disciples sake. For John thought that this should be the way, to bring them to a good trade, namely to no them to Christ. For as for John
him self, he doubted not, he knew that Christ was the saviour of the world, he knew it (I say) whiles he was yet in his mo theirs womb. For we read in the […] of Luke: that after […] came unto Mary, and brought her such tidings, she arose and went thorough the mountains, and came to Jerusalem, to Elizabeth her cousin: and as she saluted her, the Evangelist saith, saliit infans, in utero suo, the infant, which was John, leapt in his mothers belly: So that John being in his mothers belly yet, knew Christ which should be born out of the virgin Mary. After that we read in the 3. of Mathews when John […] baptise Christ, he said unto Christ, Ego po
tius. I have more need to be baptised of thee, than thou of me. So that it manifestly appeareth, that John doubted not of Christ but knew most certainly, that he was the eternal son of god & the […] which was promised unto the fathers, to come into the world. For it was told him, from above, that upon whomsoever he should see the holy ghost coming down from heaven […], that same was he, which afterward […]: for John after that he had baptised him, saw the holy ghost come down in a form of a dove: further John appointed him with his finger, saying: Ecce agnus […] qui tollit peccata mundi See the lamb of God, which taketh
a way the since of the world. So (I say) it is most […], that John himself doubted not: for he knew it assuredly, that Christ was the saviour, but he did it only to remedy the doubts of his disciples. Now when Johns disciples
⟨image 149⟩
came to Christ, they did their message, saying: Es […] ille, qui venturus est, an alium expectamus? Art thou he that shall come, or shall we look for another? What doth Christ?
he made not answer with words, but with the deeds: he made not much ado, in setting out himself, with great words: but he showed himself to be Christ in deed.
When we loke onely vpon the outward shew of these wordes, a man might thinke, that Iohn hymselfe, was doutefull whether Christ were the sauiour of the world or not, because he sendeth his disciples to aske such a question of hym. But ye must vnderstand, that it was not done for Iohns sake, to aske such a question, but rather for his disciples sake. For Iohn thought that this should be the way, to bryng them to a good trade, namely to no them to Christ. For as for Iohn1 hym selfe, he douted not, he knew that Christ was the sauior of the world, he knew it (I say) whiles he was yet in hys mo thers wombe. For we rede in the 〈…〉 of Luke: that after 〈…〉 came vnto Mary, and brought her such tidings, she arose and went thorough the mountaynes, and came to Ierusalem, to Elizabeth her cosyne: and as she saluted her, the Euangelist saith, saliit infans, in vtero suo, the infant, which was Iohn, lept in his mothers belly: So that Iohn beyng in his mothers belly yet, knew Christ which should be born out of the virgin Mary. After that we rede in the 3. of Mathews when Iohn 〈…〉 baptise Christ, he said vnto Christ, Ego po2 tius. I haue more nede to be baptised of thee, thē thou of me. So that it manifestly appeareth, yt Iohn douted not of Christ but knew moste certainly, that he was the eternal son of god & the 〈…〉 which was promised vnto the fathers, to come into the worlde. For it was told him, from aboue, that vpon whomsoeuer he should see the holy ghoste commyng downe from heauen 〈…〉, that same was he, whiche afterwarde 〈…〉: for Iohn after that he had baptised hym, sawe the holye ghoste come doune in a forme of a doue: further Iohn appointed hym with hys finger, sayinge: Ecce agnus 〈…〉 qui tollit peccata mundi See the lambe of God, whiche taketh3 a way the synnes of the world. So (I say) it is most 〈…〉, that Iohn hymselfe douted not: for he knew it assuredly, that Christe was the sauiour, but he did it onelye to remedye the doutes of hys discyples. Nowe when Iohns disciples ⟨image 149⟩came to Christ, they dyd theyr message, saying: Es 〈…〉 ille, qui venturus est, an alium expectamus? Arte thou he that shall come, or shal we looke for another? What doth Christ?4 he made not answere with wordes, but with the dedes: he made not muche adoo, in settyng oute himselfe, with greate wordes: but he shewed himselfe to be Christ in dede.
1John knew Christ in his mothers womb.Iohn knevve Christ in his mothers vvombe.
For he doth such miracles, which no man else could do, but only he which was both very god and man. I would wish of god, that we would do so to: that when we be asked a question, whether we be Christians, whether we have the gospel, the true word of god, or not, I would wish (I say) that we could show our faith by our works and godly conversations: like as he showed himself to be Christ, by his acts and deeds: but I tell you, we be far otherwise: our acts and deeds disagree far from our profession. For we are wicked,1 we care not for gods laws, nor his words: we profess with our mouth that we be the haters of since: but […] conversation showeth, that we love sin, that we follow the same, that we have a delight in it. So it appeareth, that our words and […] agree not: we have gods holy word in our mouth, but we follow yt will & pleasure of the devil in our outward […] satiō & living. But Christ he did not so: for he showed himself by his outward works & conversation, that he was very […] yt saviour of yt world. So we should do to: we should live so uprightly, so godly, that every one might know us by our outward conversation, to be very christians. We should so hate & […] sins, that no man justly might or could disallow our doings. But what manner of works doth Christ, whereby he showeth2 himself to be yt very Messiah & saviour of yt world? Answer. he healeth all manner of diseased folks, yt blind, yt lame, yt […], & all other, which would come unto him, & desire help at his hands. And finally, he preached the gospel, this joyful tidings unto the poor: unto them Christ preached the gospel: But I pray you, how chanced it, that he saith: Pauperes Evangelizantur. The poor receive the gospel? answer: because the most part of the rich men in this world, despise & contemn the gospel […] esteem it for […]: why? wherefore despise […] yt gospel? Because they put their hope, trust, and confidence in their ⟨p. 143⟩riches. For the most part of the […] in this world, (I will not say all) do either put their hope in their riches:3 or else they come naughtily by their riches: or else they keep it ill, they heap them up together: or else they spend them […]. So that it is a very rare thing to […] a godly rich man: for commonly they are given to gather and to make […], and so forget the poor in the mean season, whom they ought to relief:
For he doth such miracles, whiche no man els could do, but only he which was bothe very god and man. I would wishe of god, that we would doe so to: that when we bee asked a question, whether we bee Christians, whether we haue the gospell, the true word of god, or not, I would wyshe (I saye) that we coulde shewe our faith by our workes and godly conuersations: lyke as he shewed hymselfe to be Christ, by his acts and dedes: but I tell you, we be farre otherwise: our acts and dedes disagree farre from our profession. For we are wicked,1 we care not for gods laws, nor his words: we professe wt our mouth that we be the haters of synnes: but 〈…〉 conuersation sheweth, that we loue sinne, that we folow the same, that we haue a delite in it. So it appeareth, that our wordes and 〈…〉 agree not: we haue gods holy worde in our mouthe, but we folow yt wil & pleasure of the diuel in our outward 〈…〉 satiō & liuing. But Christ he did not so: for he shewed himself by his outward works & conuersation, yt he was very 〈…〉 yt sauior of yt world. So we shold do to: we should liue so vprightly, so godly, that euery one might know vs by our outward cōuersatiō, to be very christiās. We shold so hate & 〈…〉 sins, yt no mā iustly might or could disalow our doings. But what maner of works doth Christ, wherby he sheweth2 himself to be yt very Messias & sauior of yt world? Answer. he healeth al maner of diseased folks, yt blind, yt lame, yt 〈…〉, & al other, which wold come vnto him, & desire help at hys han des. And finally, he preched the gospel, this ioyful tidings vn to the poore: vnto thē Christ preched the gospel: But I pray you, howe chaunced it, that he sayth: Pauperes Euāgelizātur. The poore receiue the gospel? answer: because the most part of the rych men in this world, despise & contemn the gospell 〈…〉 esteme it for 〈…〉: why? wherfore despise 〈…〉 yt gospel? Because they put theyr hope, truste, and confidence in theyr ⟨p. 143⟩ryches. For the moste parte of the 〈…〉 in this worlde, (I will not say all) do eyther put theyr hope in theyr ryches:3
1We show not our faith by ourworksVVe shevv not oure faith by ourvvorks
2[…] works where by […] is […]〈…〉 vvorkes vvher by 〈…〉 is 〈…〉
3The cause […] che men contemn the gospel.The cause 〈…〉 che men contemne the gospell.
or […] when […] them, they spend […] naughtily, not as god hath appointed unto them, (namely to help their poor and needy neighbour:) but rather do use them to excess, wantonness and pleasure. Therefore Christ saith: The poor receive the gospel, […] they are most […] 1thereunto, they are all comfortless in this world, and so most meet to […] the gospel.
or 〈…〉 when 〈…〉 them, they spende 〈…〉 naughtely, not as god hath appointed vnto them, (namelye to helpe their poore and needy neighbour:) but rather do vse them to excesse, wantonnes and pleasure. Therfore Christe saith: The poore receyue the gospell, 〈…〉 they are most 〈…〉1therunto, they are all comfortlesse in this world, and so most meete to 〈…〉 the gospell.
1The poor are most me […] he […].The poore are most mee 〈…〉 he 〈…〉.
The prophets long aforehand had […] of these works, which Christ when he should come should […]. For so it is written. God cometh his own self, and will deliver you, then shall the […] of the blind be lightened, and the ears of the […] opened, then shall the lame man1 leap as an heart, and the dumb mans tongue shall give thanks. In the wilderness also there shall be wellsprings. This text of the Prophet witnesseth that Christ is very2 god: for he hath done such […] and miracles, of which the prophet speaketh. Now in the same prophet it is further […] ten, how that Christ should preach the gospel unto the poor […] people, for so he saith. The spirit of the lord god is upon me: for the lord hath anointed me, to preach good things unto the poor, that I might bind up the wounded […], that I might preach deliverance to the captive, and open the prison to them that are bound, that I might declare the acceptable year of the lord.
The prophetes long aforehand hadde 〈…〉 of these workes, whiche Christ when he shoulde come shoulde 〈…〉. For so it is written. God commeth his owne selfe, and wyll delyuer you, then shall the 〈…〉 of the blynde be lightened, and the eares of the 〈…〉 opened, then shall the lame man1 leape as an harte, and the domme mannes tongue shal geue thankes. In the wyldernes also there shalbe welspringes. This texte of the Prophet wytnesseth that Christe is verye2 god: for he hath done such 〈…〉 and myracles, of which the prophet speaketh. Now in the same prophet it is further 〈…〉 ten, how that Christ shold preache the gospell vnto the poore 〈…〉 people, for so he saith. The spirite of the lord god is vpon me: for the lorde hath annointed me, to preache good thynges vnto the poore, that I might bynd vp the wounded 〈…〉, that I myght preache deliueraunce to the captyue, and open the prison to them that are bounde, that I myghte declare the acceptable yere of the lorde.
Here the prophet […] that when Christ should come he should be a worker of such acts, and a preacher which1 should preach the gospel unto the poor: and therefore now when the disciples of […] came unto him, demanding of him, whether he were Christ or not, he answered by his works. Like as he sayeth in an other place in the gospel to the Pharisees. The works which I do, bear witness of me. ⟨image 150⟩As who say I prove my self what I am, by my works: Again he saith, if I […] do the works of my father, believe me not. So that most manifestly he proveth himself to be that prophet, which was spoken of before by the prophets and other holy men of god. John the Evangelist in his gospel say eth: and many other signs truly did Jesus in the presence of2 his disciples, which are not written in this book, these are written that ye might believe, that Jesus is Christ the […] of GOD, and that in believing ye might have life thorough his name. This is a very notable saying and most3 comfortable to all troubled consciences, Jesus hath done many things which are not written, but these are written that we should […] him to be Christ: that that Jesus, Mary's son that was […] at Bethlehem, and nourished at Nazareth, that he is the saviour of […]: and so in believing in him, we shall have life […]. So that there was never none that believed in Christ, which was lost, but all believers were saved: therefore it is not to be doubted, but that if […] will believe, we shall be saved to. We […] in a book which is4 entitled Vitae patrum, the lives of the fathers, in that same book, we read that there was ones a great holy man, (as he […] to all the world) worthy to be taken up into heaven: Now that man had many disciples, and at a time he […] sick: And in his sickness he fell in great agony of his conscience: in so much that he could not tell in the world what to do. Now his disciples standing about him, and […] him in this case they said unto him: how chanceth it that ye are so troubled father? for certainly there was no body so good a liver, so […] ly, as ye have […]: therefore you have not need to fear, for no doubt but you shall come to heaven. The old father made them answer again, saying, though I have lived uprightly, yet for all that it […] not help me, I lack some thing yet: and so he did in deed.
Here the prophet 〈…〉 that whēn Christ shold come he should be a worker of such actes, and a preacher whyche1 should preache the gospell vnto the poore: and therfore now when the disciples of 〈…〉 came vnto hym, demandyng of hym, whether he were Christe or not, he aunswered by hys workes. Lyke as he sayeth in an other place in the gospel to the Phariseis. The works which I do, beare witnes of me. ⟨image 150⟩As who say I prove my selfe what I am, by my workes: Again he saith, if I 〈…〉 do the works of my father, beleue me not. So that moste manifestly he proueth himselfe to be that prophet, whiche was spoken of before by the prophetes and other holy men of god. Iohn the Euangelist in his gospel sai eth: and many other signes truly did Iesus in the presence of2 his disciples, whiche are not written in this booke, these are written that ye might beleue, that Iesus is Christ the 〈…〉 of GOD, and that in beleuing ye mighte haue life thorough his name. This is a very notable saying and moste3 comfortable to all troubled consciences, Iesus hath done ma ny thinges which ar not written, but these are written that we shoulde 〈…〉 him to be Christ: that that Iesus, Maries sonne that was 〈…〉 at Bethleem, and nourished at Nazareth, that he is the sauiour of 〈…〉: and so in beleuing in hym, we shal haue life 〈…〉. So that there was neuer none that beleued in Christ, which was lost, but all bele uers were saued: therfore it is not to be douted, but yt yf 〈…〉 wil beleue, we shalbe saued to. We 〈…〉 in a booke which is4 intituled Vitae patrum, the lyfes of the fathers, in that same booke, we rede that there was ones a great holy man, (as he 〈…〉 to all the world) worthy to be taken vp into heauen: Now that mā had many disciples, and at a tyme he 〈…〉 syck: And in his sicknes he fel in great agony of his conscience: in so much that he could not tel in the worlde what to do. Now his disciples standyng about him, and him in this case they said vnto him: how chaunceth it that ye are so troubled father? for certainly there was no body so good a liuer, so ly, as ye haue : therfore you haue not nede to feare, for no dout but you shal come to heauen. The old father made them answer again, saying, though I haue liued vprightly, yet for al that it not help me, I lack some thing yet: and so he did in dede.
1[…] works make […] for […].〈…〉 vvorkes make 〈…〉 for 〈…〉.
for […] if he had followed the counsel of his disciples, & had put his trust in his godly conversation, no doubt […] should have been gone to the devil. For though we are commanded1 to do good works, & we ought to do them: yet for all that, we must beware how we do them: when we do them […] yt end to be saved by them, then we do them not as we ought ⟨p. 144⟩to do: then we thrust Christ out of his seat and […]. For in deed the kingdom of god is merited, but not by us. Christ he merited the kingdom of heaven for us, through his most pain full death […] passion. There hath been many perfect […] among the heathen, which lived very well and uprightly, as concerning their outward […], but for all that they went to the devil in the end, because they knew not Christ: for so saith scripture, whosoever believeth not in the son, he is judged already. Therefore let us learn to know Christ, & to believe in him: for knowledge must go before the believe, we must first hear yt word of god & know it: And afterward we must believe the same, & then we must wrestle and strive with sin & wickedness, as much as it is possible for us: and so live well and godly, & do all manner of good works, which god hath […] us in his holy laws: & then we shall be rewarded in everlasting life, but not with everlasting life: for yt […] life is a gift of god, a […] gift, […] unto men through Christ. Now when the disciples of […] were come to Christ, & had done their […], had asked him whether he were Christ2 or not: our […] said unto them: Go & show John again what ye have heard & […]: & […] we may learn by the way, what a patient man our saviour Christ was, which could so well bear with the grossness of Johns disciples: for they had […] before many times of John, their […], that Christ was the saviour […] the world, yet they could not […] it: and so with their […] they came to Christ, which refused them not nor yet reviled them, but entreating them most lovingly & gently, beareth with their weakness: leaving us an […] to do so to. For we may […] here by his […], not to be hasty, but to3 […] with our neighbours, though they be not by and by […] we would have them to be: yet we […] not by and by revile them, or […] them out of our company, as […], but […] with their weakness, like as Christ beareth with the disciples of John.
for 〈…〉 if he had folowed the counsel of his disciples, & had put his trust in his godly conuersation, no dout 〈…〉 should haue bene gone to the deuil. For though we ar cō maunded1 to do good workes, & we ought to do thē: yet for al that, we must beware how we do them: when we do them 〈…〉 yt end to be saued by them, then we do them not as we ought ⟨p. 144⟩to do: then we thrust Christ out of his seate and 〈…〉. For in dede ye kingdom of god is merited, but not by vs. Christ he merited the kingdom of heuen for vs, through his most pain ful death 〈…〉 passion. There hath bene many perfect 〈…〉 amōg the heathen, which liued very well and vprightly, as concerning their outward 〈…〉, but for al that they wente to the diuel in the end, because they knew not Christ: for so saith scripture, whosoeuer beleueth not in the son, he is iudged alredy. Therfore let vs lern to know Christ, & to beleue in him: for knowledge must goe before the beleue, we muste first heare yt word of god & know it: And afterward we must beleue the same, & then we must wrastle and striue wt sinne & wickednes, as much as it is possible for vs: and so liue well and godly, & do al maner of good works, which god hath 〈…〉 vs in his holy lawes: & then we shalbe rewarded in euerlasting life, but not wt euerlasting life: for yt 〈…〉 life is a gift of god, a 〈…〉 gift, 〈…〉 vnto men through Christ. Now whē ye disciples of 〈…〉 were come to Christ, & had done theyr 〈…〉, had asked him whether he wer Christ2 or not: our 〈…〉 said vnto thē: Go & shew Iohn again what ye haue heard & 〈…〉: & 〈…〉 we may learn by the way, what a paciēt mā our sauior Christ was, which could so wel beare wt the grosenes of Iohns disciples: for they had 〈…〉 before many times of Iohn, theyr , yt Christ was the sauior the worlde, yet they could not it: and so with theyr thei came to Christ, which refused thē not nor yet re uiled thē, but entreating thē most louingly & gently, beareth with their weakenes: leauing vs an to do so to. For we may here by his , not to be hasty, but to
1We must not put […].VVe must not put 〈…〉.
2[…] life is the gift of god.〈…〉 life is the gift of god.
3An example of […] Christ.An example of 〈…〉 Christe.
Now to my question which I moved before: how could the1 works which our Saviour did in raising up the […], how could they prove him to be yt saviour of the world which was promised of God by his holy prophets, when other holy […] ⟨image 151⟩did the same works as well as he? And this must be an swered to, we may have no doubts in that matter: for when we doubt whether he be the very saviour or not, then we cast down the foundation of our faith, and so bring our selves to the very pit of hell. Therefore this shall be my answer, Elijah and Elisa raised up dead bodies, to prove by such miracles that they were the right ministers of the […] god: and that their doctrine was the true doctrine, and the […] word of god: to that end did they their miracles: but they never said we be Christs, or we be the sons of God, yea and very gods. No no, they never toke upon them such things: But our saviour when he did the same works, he toke upon him to be Christ, to be the saviour of the world, to be the natural Son of god, and so to the confirmation of such his sayings, he did such works: therefore he sayeth I2 am the bread of life: Item Ego sum resurrectio & vita, I am3 the resurrection and the life. Item Ego sum via veritas & vita,4 I am the way, the truth, and the life, yea and when he talked with the woman at the well, she […] unto him: when the Messiah cometh he shall teach us all things. Then5 he saith unto her: I am he that speaketh unto thee: I am that same Messiah which was to come, and promised of God, I am he.
Now to my question which I moued before: how could the1 workes whiche our Sauior dyd in raising vp the 〈…〉, how could they proue him to be yt sauior of the world which was promised of God by his holy prophets, when other holy 〈…〉⟨image 151⟩didde the same workes as well as he? And this must be aun swered to, we may haue no doutes in that matter: for when we doute whether he be the very sauiour or not, then we cast doune the foundation of our fayth, and so brynge our selues to the very pytte of hell. Therefore this shalbe my answere, Elias and Elisa raised vp dead bodies, to proue by suche myracles that they were the right ministers of the 〈…〉 god: and that theyr doctrine was the true doctryne, and the 〈…〉 worde of god: to that end dyd they theyr miracles: but they neuer said we be Christes, or we be the sonnes of God, yea and very gods. No no, they neuer toke vpon them suche thynges: But our sauiour when he dyd the same workes, he toke vpon hym to be Christe, to be the sauiour of the world, to be the naturall sonne of god, and so to the confirmation of such his sayinges, he dyd such workes: therefore he saieth I2 am the bread of life: Item Ego sum resurrectio & vita, I am3 the resurrection and the lyfe. Item Ego sum via veritas & vita,4 I am the waye, the truth, and the life, yea and when he talked with the woman at the well, she 〈…〉 vnto hym: when the Messias commeth he shall teache vs all thynges. Then5 he saith vnto her: I am he that speaketh vnto thee: I am that same Messias whiche was to come, and promised of God, I am he.
Further, he saith Venite ad me omne: qui laboratis, Come1 to me all ye that labour and are laden, and I will ease you. So it appeareth that Christ is the very saviour of the world, because he did the deeds of our saviour: and then again he toke upon him to be he in deed, and openly confessed it.
Further, he saith Venite ad me omne: qui laboratis, Come1 to me al ye that labour and are laden, and I wil ease you. So it appeareth that Christ is the very sauiour of the world, because he dyd the dedes of our sauiour: and then again he toke vpon hym to be he in dede, and openly confessed it.
Further the time giveth it that Christ should come, for so it was prophesied of the good holy father and […] Jacob, when he blessed his sons, he said: The sceptre shall1 not depart from Judah, and a law giver from between his2 feet, until Shiloh come: and unto him shall the gathering of the people be.
Further the time giueth it that Christ shoulde come, for so it was prophecied of the good holye father and 〈…〉 Iacob, when he blessed his sonnes, he said: The scepter shal1 not departe from Iuda, and a law geuer from betwene hys2 feete, vntill Schilo come: and vnto hym shall the gatheryng of the people be.
1Gene. 49
2[…] fig. […] th […] of […].〈…〉 fig. 〈…〉 th 〈…〉 of 〈…〉.
Now at that time when our saviour was come, the sceptre was taken from Judah: for all Jury was under the domini on of the […], therefore Shiloh must needs come. So it appeareth that by the reason of the time, Christ must needs ⟨p. 145⟩come at the same season. So likewise Daniel in his vision showed, that after 62. weeks should Christ be […], […]. […] shall have no pleasure in him. So ye see that by the reason of that time he must needs be the right saviour of all mankind, again Christ raised up the dead, and healed the […] in his own1 name, by his own authority: So did not the prophets or the apostles: for they did it not in their own strength, but by the help of god. S. Peter raised up Dorcas that good godly woman but not by his own power: but Christ our […] he did all things, tanquā authoritatē habens, as he that had authoritye. […] tibi dico, surge, young man, I say unto thee arise. So his works which he did by his own divine power, prove him to be very god, and yt same […], which was promised unto the world.
Now at that tyme when our sauiour was come, the scepter was taken from Iuda: for all Iurye was vnder the domini on of the 〈…〉, therfore Schilo must needes come. So it appereth that by the reason of the tyme, Christ muste needes ⟨p. 145⟩come at the same season. So lykewise Daniell in his vision shewed, that after 62. wekes should Christ be 〈…〉, 〈…〉. 〈…〉 shall haue no pleasure in him. So ye see that by the reasō of yt time he must nedes be the right sauior of al mankind, again Christ raised vppe the dead, and healed the 〈…〉 in his own1 name, by his own authority: So did not the prophets or the apostles: for they did it not in their own strength, but by the help of god. S. Peter raised vp Dorkas yt good godly womā but not by his own power: but Christ our 〈…〉 he did all things, tanquā authoritatē habēs, as he that had authoritye. 〈…〉 tibi dico, surge, yong man, I saye vnto thee arise. So his works which he did by his own diuyne power, proue him to be very god, and yt same 〈…〉, which was promised vnto the world.
Now when our […] had told the disciples of […] his works and miracles which he did, he addeth a pretty clause, and giveth them a goodly […], saying: Et beatus qui nō 1fuerit offensus in me, And blessed is he that is not offended by me: here he toucheth them, he rubbeth them at the gall, he did not mean John, for John was not offended: but he did mean them themselves: for they were offended because of his familiar and mean conversation. But ye will say, how can a man be hurt by him, from whom cometh no hurt at all? Mary I tell you, Johns disciples were hurt of Christ, and yet the fault was not in Christ but in them: Christ lived a common life, he was a good familiar man, he eat and drank as other did he came to mens tables when he was called: in so much that some called him a glosser: therefore the disciples of John, […] his simple life, were offended with him. But I pray you should Christ have forsaken his manner of […], and follow the life of John, because some were offended with him? No not so. It was scandalum acceptum & non datum, they toke offences themselves, he gave them none: he did according2 unto his calling, as he was appointed of his father. Here I have occasion to speak of offences. Scandalum is slander, […] it hath an other signification with us: it is taken for an […] or hurt, ye may define it so. An offence is, when I say order any thing great or small, or speak any word whereby my […] ⟨image 152⟩is made the worse: but this offence is of two manner of […], first when I do well, and an other man is offended with my3 well doings, this is Scandalū acceptū. he taketh offence, I […] none, again Scandalū […] is, when I do wickedly & with my ill ensample hurt my neighbour, this is offence given. There were many at our saviours time which were often dead with him, because he preached yt word of god, & rebuked sins4 but Christ saith, Sinite illos, let them alone, care not for them, let them be offended as long as they will, we may not leave the preaching of the truth, for offences sake, because my neighbour can not away with it. No not so, let us say the truth, having a calling, as in deed every man hath a calling, & most specially preachers: We read in the gospel of John, when our5 […] saith unto his […], & to yt other people: Nisi comederitis, except ye eat the flesh of yt son of man, ye shall have no life in you.
Now when our 〈…〉 had told the disciples of 〈…〉 his wor kes and miracles which he did, he addeth a prety clause, and geueth them a goodly 〈…〉, saying: Et beatus qui nō 1fuerit offensus in me, And blessed is he that is not offēded by me: here he toucheth them, he rubbeth thē at the gall, he did not meane Iohn, for Iohn was not offēded: but he did mean thē thēselues: for they were offended because of his familiar and meane conuersation. But ye will say, how can a mā be hurt by him, from whom commeth no hurt at all? Mary I tel you, Iohns disciples were hurte of Christ, and yet the faulte was not in Christ but in them: Christ lyued a common lyfe, he was a good familiar man, he eate and dranke as other did he came to mens tables when he was called: in so much that some called hym a gloser: therfore the disciples of Iohn, 〈…〉 his symple life, were offended with him. But I praye you should Christ haue forsaken his maner of 〈…〉, and folow the lyfe of Iohn, because some were offended with him? No not so. It was scandalum acceptum & non datum, they toke offences themselues, he gaue thē none: he did according2 vnto hys calling, as he was appointed of his father. Here I haue occasion to speak of offences. Scandalum is slaūder, 〈…〉 it hath an other signification wt vs: it is taken for an 〈…〉 or hurt, ye may define it so. An offence is, when I say order any thing great or smal, or speak any word wherby my 〈…〉⟨image 152⟩is made the worse: but this offence is of two maner of 〈…〉, first when I do well, and an other man is offended with my3 well doinges, this is Scandalū acceptū. he taketh offence, I 〈…〉 none, again Scandalū 〈…〉 is, when I do wickedly & with my yll ensample hurt my neighbor, this is offence geuen. There were many at our sauiors time which were offē ded wt him, because he preched yt word of god, & rebuked sins4
1[…] on the gall.〈…〉 on the galle.
2[…] taken and […] given.〈…〉 taken and 〈…〉 geuen.
3Offence is of […] for […].Offence is of 〈…〉 for 〈…〉.
By these sayings of Christ, were many offended with him, in so much that the greatest […] went from him & forsook hi they could not abide him. Now was Christ to be blamed for it? because he said so? No no, for he said nothing but yt truth. So likewise yt preacher when he saith the truth, is not to be blamed though some be offended with him. When Moses came into Egypt what […] happened because of his come ming, in so much that almost yt whole land perished: was he […]? No, for he did nothing but that which god commanded him, but the Egyptians, they were obstinate, they would not obey the voice of god: therefore Moses hurt them not, but they hurt them 1selves with their infidelity and obstinate heart. So ye see, that we may not leave yt truth to be unspoken or an honest deed to be undone, because some […] offended with it. As for an ensample, here is a priest which […] by himself that he hath not the gift of […]: & therefore would fain marry, but he is afraid that some of his parishioners should be offended with it, with his marriage: now shall he leave his marriage because some will be […] with him? No that he shall not, let yt priest instruct his parishioners, tell them out of yt word of god, yea it is as […] for him to marry, as well as for another man after that he hath taught them: if they will not believe him or refuse his doctrine let him marry, & care not for their offences. I told you before, that there be two manner of offences, scandalū datum, & scandalū acceptū, scandalū […] is, ⟨p. 146⟩when I offend my neighbour by my wickedness, by my […] & inordinate living: scan dalū acceptū, when he is often dead with me when I do a good deed: but for all that we ought not […] leave an bonest act: because of an other mans offences. But I tell you, it is a perilous thing, & a […] sin to do such a thing whereby my neighbour shall be made yt worse, by my wicked en2 sample. As we have an ensample of […] which offended all Israel, for he went & set, up two golden calves, by which act he gave occasion to the whole people to commit idolatry against god: and this was a heinous horrible sin: for of it […] wonderful mischief after. So likewise we read of a great […] in scripture, which is called Zambri, which gave an ill ensample in committing lechery openly with a whore, whom Phinehas that godly man killed: for his act of lechery was a stumbling block to all yt people of Israel.
By these sayings of Christ, wer many offēded wt him, in so much yt the gretest 〈…〉 went frō him & forsoke hi they could not abide him. Now was Christ to be blamed for yt? because he said so? No no, for he said nothing but yt truth. So likewise yt preacher when he saith the truth, is not to be blamed though some be offended wt him. When Moses came into Egipt what 〈…〉 hapned because of his com ming, in so much yt almost yt whole lād perished: was he 〈…〉? No, for he did nothing but yt which god cōmaūded him, but the Egiptiās, they wer obstinate, thei wold not obey the voice of god: therfore Moses hurt them not, but they hurt thē 1selues wt their infidelity and obstinate heart. So ye see, yt we may not leaue yt truth to be vnspoken or an honest dede to be vndone, because som 〈…〉 offended wt it. As for an ensāple, here is a priest which 〈…〉 by himself yt he hath not the gift of 〈…〉: & therfore wold fain mary, but he is afraide yt som of his parishners shold be offended wt it, wt his mariage: now shal he leaue his mariage because som wilbe 〈…〉 wt him? No yt he shal not, let yt priest instruct his parishners, tel thē out of yt word of god, ye it is as 〈…〉 for him to mary, as wel as for another mā after yt he hath taught thē: if they wil not beleue him or refuse his doctrine let him mary, & care not for their offences. I told you before, yt there be two maner of offēces, scandalū datū, & scandalū acceptū, scandalū 〈…〉 is, ⟨p. 146⟩when I offend my neighbor by my wickednes, by my 〈…〉 & inordinate liuing: scan dalū acceptū, when he is offē ded wt me whē I do a good dede: but for al yt we ought not 〈…〉 leaue an bonest act: because of an other mās offences. But I tel you, it is a perilous thing, & a 〈…〉 sin to do such a thig wherby my neighbor shalbe made yt worse, by my wicked en2 sample. As we haue an ensample of 〈…〉 which offēded al Israel, for he went & set, vp two golden calues, by whiche act he gaue occasion to the whole people to cōmit idolatry against god: and this was a heynous horrible sin: for of it wonderful mischief after. So likewise we rede of a great in scripture, which is called Zambri, which gaue an yl ensā ple in cōmitting lechery openly wt a whore, whō Phinees yt godly mā killed: for his act of lechery was a stōbling block to al yt people of Israel.
1A good thing […] not be lief. undone.A good thing 〈…〉 not be lef. vndone.
So ye see that scandalū datum, is a wicked act which I do, whereby my neighbour is made yt worse. Therefore I pray you for gods sake, beware of such offences: for so it is1 written in yt gospel of Mat. V ae hoī […] quā scandala veniunt, […] unto yt man or woman by whom offences come. Therefore I say let us beware, let us keep our selves […] yt […] of gods 2holy word, so that all our doings may be agreeable unto yt same: & then […] when we agree with gods word, yt world will needs be often dead with us, let us not care for it, for they hurt not us but thensel […]. Let us therefore take good heed to our selves, lest we do any thing whereby our neighbour might be offended. for our saviour saith, whosoever doth offend one of these little ones, which believe in me, it were better […] him that a millstone were hanged about his neck, & that he were drowned in yt deep of yt sea. There fore let parents take heed how they speak in the presence of their little children, & masters ought to take heed how they give ensamples unto their servants. For there be some masters & parents that will speak so […] & […] before their children & servants, that it is out of measure: & not only that, but […] will also swear in the presence of their children, yea they will teach them to swear. Our Saviour how earnestly he commanded usto beware of swearing, therefore parents ought to take […], and specially such as be rulers over houses, or be […]: if they do swear, all the household will swear to, for it is commonly seen that the servant followeth ⟨image 153⟩the […] of his […], when they be ill, but the servants3 are […] so […] their […] in goodness. and […] is so […] in an use, that we can say nothing at all, […] we […] by god, or by my saith, or such […] but there be some which when they be […] decause of […] they will say […] will not believe me […] I […] is a token that they have been great liars. For […] true man is to […] without […] and […] certain […] that when a man […] not […], or hath not a […] to break this law of god, […] is to […], he is I […] neither […] any […], to do […] 4for because swearing is as well forbidden as lying, & lying, as swearing: therefore he […] maketh no […] in the one, will make less […] in the other. I my self have had […] in usage to say in my earnest matters: yea by S. Mary: and such like things, which in deed is naught. For we are commanded not to swear at all.
So ye see yt scādalū datū, is a wicked act which I do, wherby my neighbor is made yt worse. Therfore I pray you for gods sake, beware of such offences: for so it is1 writē in yt gospel of Mat. V ae hoī 〈…〉 quā scandala veniunt, 〈…〉 vnto yt mā or womā by whō offēces come. Therfore I say let vs beware, let vs kepe our selfes 〈…〉 yt 〈…〉 of gods ho2 ly word, so yt all our doinges may be agreable vnto yt same: & thē 〈…〉 whē we agre wt gods word, yt world wil nedes be offen ded wt vs, let vs not care for yt, for they hurt not vs but thēsel 〈…〉. Let vs therfore take good hede to our selfes, lest we do any thing wherby our neighbor might be offended. for our sa uior saith, whosoeuer doth offēd one of these litle ones, which beleue in me, it wer better 〈…〉 him yt a milstone wer hāged about his neck, & that he wer drouned in yt depe of yt sea. Ther fore let parents take hede how they speake in the presence of theyr litle children, & masters oughte to take heede how they giue ensāples vnto their seruāts. For there be som masters & parents yt wil speak so 〈…〉 & 〈…〉 before their childrē & seruāts, yt it is out of measure: & not onely yt, but 〈…〉 will also sweare in the presence of their children, yea they will teache them to sweare. Our Sauiour how earnestly he commaunded vsto beware of sweryng, therfore parentes ought to take 〈…〉, and speciallye suche as bee rulers ouer houses, or be 〈…〉: yf they do sweare, all the householde will swere to, for it is commonlie sene that the seruant foloweth ⟨image 153⟩the 〈…〉 of his 〈…〉, when they be yll, but the seruauntes3 are 〈…〉 so 〈…〉 their 〈…〉 in goodnes. and is so in an vse, that we can saye nothing at all, we by god, or by my saith, or such but there be some which when they be decause of they will say wil not beleue me I is a token that they haue bene great lyers. For true man is to without and certain that when a man not , or hath not a to breake this law of god, is to , he is I neither any , to do
1Math. […]Math. 〈…〉
2Agree with gods word and pass […] for offence.Agre vvith gods vvord and passe 〈…〉 for offence.
3The […] are not hasty fo […] en sample.The 〈…〉 are not hasty fo 〈…〉 en sample.
Therefore […] unto them that sweareth, that […] their neighbours or their children by swearing, or other-wickedness. For it were better that a […] were hanged about our neck then to offend any body: that is to say, he were better to be killed bodily, to suffer […] 1punishment bodily, for they that offend, they be […] of their neighbours. But we are faulty the most part of us, two manner of ways: first we will be offended when there is no offence given, and again we will be bold to do […] thing whereby our neighbour may be […] offended. But he […] is a charitable man, will not be lightly […]: for certainly it is a great fault to be rashly offended. And to judge our neighbours doings to be naught and wicked, afore we know the truth of […] matter: For we cannot see the hearts of men. Therefore […] long as […] thing […] not openly wicked, let us not be offended. Again, if the […] be necessary & good, let us not fear […] ces: yet we must take heed […] we walk charitably. We have a liberty in the gospel, yet […] must take heed that we use that2 same liberty aright, according unto the rule of charity: for s. […] saith, o nnia […] sod non omnia conducunr, All […] are […] unto me, but not all things perfect. I must ⟨p. 147⟩[…] with him, that is weak in […]: As for an example, we may eat flesh upon fridays by gods word, if there were not a law made by the king and his most honourable […]: if there were no law (I say) then I might cate […] upon friday: yet for […] that we must use our liberty so that the use of it may […] our neighbour, or […] it when it may do harm. So like as my liberty must be subject to charity, so my charity must be agreeable to the […] of the faith: for3 we may by no means leave the truth, leave gods word, […] che we must most steadfastly keep. We have a law that saith, Abomni specie mala abstinete, So that it is not a small matter to be a […]. We read a story that one Attalus & Baldwin were cast into prison, for gods religions sake, in which prison […] were some which would not cate […], […] drink wine. Now the same Attalus was instruct of god […] he should monish those prisoners their rigorousness, which […] did. And so at the length brought them to […] their foolishness. But we can not do so here in England. For our […] is taken away by a law, if there were no such law, then we might eat as well […] upon fridays as upon holy […].
Therfore 〈…〉 vnto thē that swereth, that 〈…〉 their neighbors or their children by swering, or other-wickednes. For it were better that a 〈…〉 wer hanged about our neck then to offend any body: that is to say, he were better to be killed bodely, to suffer 〈…〉1punishment bodely, for they that offende, they bee 〈…〉 of their neighbors. But we are faulty the most part of vs, two maner of wais: first we wilbe offended when there is no offence geuen, and again we wil be bold to do 〈…〉 thing wherby our neighbour may be 〈…〉 offended. But he 〈…〉 is a charitable man, wil not be lightly 〈…〉: for certainly it is a great faulte to be rashly offended. And to indge our neighbors deings to be naught and wicked, afore we know the truth of 〈…〉 matter: For we cannot see the heartes of men. Therfore 〈…〉 long as 〈…〉 thing 〈…〉 not openly wicked, let vs not be offended. Again, if the 〈…〉 bee necessary & good, let vs not feare 〈…〉 ces: yet we must take heede 〈…〉 we walk charitably. We haue a liberty in the gospel, yet 〈…〉 must take hede that we vse that2 same liberty aright, accordyng vnto the rule of charity: for s. 〈…〉 saith, o nnia 〈…〉 sod non omnia conducūr, All 〈…〉 are 〈…〉 vnto me, but not al things perfit. I must ⟨p. 147⟩〈…〉 with him, that is weake in 〈…〉: As for an ensaumple, we may eate flesh vpon frydayes by gods word, if there wer not a law made by the king and his most honorable : if there were no law (I say) then I might cate vpon fryday: yet for that we must vse our liberty so that the vse of it may our neighbour, or it when it may doe harme. So like as my liberty must be subiecte to charitye, so my charity must be agreable to the of the faith: for
1Agaeat […] to be sone often dead.Agaeat 〈…〉 to be sone offen ded.
And this1 law is but a matter of policy, not of religion or holiness: and we ought to live according unto […] laws of […] realm, made by the kings […]: for in all manner of things we […] to […] our selves […] the hedges of the laws: in eating & […] king, in apparel, in pastimes. In summa, our whole conuer […] should be agreeable unto the laws. For scripture saith, […] 2we should be obedient to all manner of ordinances, made by the lawful magistrate: therefore we must spend our life, & take our […], so that it may stand with the order of the realm. […] we would have in consideration these offences, to take […] de of geving offences. And again to beware of […] or rashness to […] or condemn our brother: for to be offended hastily is against charity. But the world is so full of offences, and so ready to be offended, that I think if our saviour were here upon earth again as he hath ben bodily, and should talk with a woman at the well as he did once, I think that there would some be found amongst us, which would be offended with him, they would think that he had been naught with her: […] ⟨image 154⟩I pray yon beware of rash […] and rash […]. If3 my neighbour doth somewhat whereby I am […], let me go unto him, and speak with him: but to judge him by and by without knowledge, that same is nought. And further we must follow this rule, Nemo quod suunest […], sed quod al terius, No man shall seek his own […] but his neighbours. I must use my liberty, so that my neighbour may not […] hurt by it, but rather […]. So did S. Paul, when he […], & at another time, when be perceived […] the people was stout in defending the ceremonies of the law he would not […]. Now when the disciples of John were gone, then he beginneth to speak to the people of John Baptist: for our […] had a respect to […], to bis […] mation, lest the people should think that […] were in […] of him, whether he were […] or not. What went ye out in […] wilderness to […] A read that is […] of the […] There was once an old man which counselled a young man, […] should4 be like as a read, he should be ruled as the world goeth: for a read never breaketh but it followeth the wind which way soever it bloweth, the oak tree sometimes breaketh because she will not bend. But Christ speaketh these words to the greats commendation of […], because of his steadfastness: there be many reeds now adays in the world, many men will go with the world.
And this1 law is but a matter of pollicy, not of religion or holines: and we ought to liue accordyng vnto 〈…〉 lawes of 〈…〉 realme, made by the kinges 〈…〉: for in al maner of things we 〈…〉 to 〈…〉 our selfes 〈…〉 the hedges of the lawes: in eating & 〈…〉 king, in apparel, in pastimes. In summa, our whole conuer 〈…〉 shold be agreable vnto the lawes. For scripture saith, 〈…〉2we shold be obedient to al maner of ordinances, made by the lauful maiestrate: therfore we must spend our life, & take our 〈…〉, so that it may stand with the order of the reaim. 〈…〉 we wold haue in consideration these offences, to take 〈…〉 de of geuing offences. And again to beware of 〈…〉 or rashnes to 〈…〉 or condemn our brother: for to be offended haste ly is against charity. But the world is so ful of offences, and so redy to be offended, that I think if our sauior were here vpon erth again as he hath ben bodely, and shold talk with a woman at the wel as he did once, I thinke that ther woulde some be found amongst vs, which woulde be offended with him, they would think that he had bene naught with her: 〈…〉⟨image 154⟩I pray yon beware of rash 〈…〉 and rash 〈…〉. If3 my neighbor doth somwaht wherby I am 〈…〉, let me go vnto him, and speake with him: but to iudge him by and by without knowledge, that same is noughte. And further we must folow this rule, Nemo quod suūest 〈…〉, sed quod al terius, No man shall seeke his owne 〈…〉 but his neyghbors. I must vfe my liberty, so that my neighbor may not hurte by it, but rather . So did S. Paule, when he , & at another time, when be perceiued the people was stout in defending the ceremonies of the law he would not . Now when the disciples of John wer gone, then he beginneth to speake to the people of John Baptist: for our had a respect to , to bis mation, lest the people shold thinke that were in of him, whether he wer or not. What went ye out in wyldernes to A rede that is of the There was once an old mā which coūcelled a yong man, shold
1Refraining of flesh is a matter of policy.Refraining of flesh is a matter of pollicy.
2i Peter. […].i Peter. 〈…〉.
3Rash […] ces must be […]. […]. […]. […].Rash 〈…〉 ces must be 〈…〉. 〈…〉. 〈…〉. 〈…〉.
4[…] councel […] by an old […]〈…〉 councel 〈…〉 by an old 〈…〉
or els they come naughtely by their riches: or els they keepe it yll, they heape them up together: or els they spende them 〈…〉. So that it is a very rare thyng to 〈…〉 a godly rich man: for commonly they are geuen to gather and to make 〈…〉, and so forget the poore in the meane season, whō they ought to reliefe:
〈…〉 with our neighbors, though they be not by and by 〈…〉 we wold haue them to be: yet we 〈…〉 not by and by reuyle them, or 〈…〉 them out of our companye, as 〈…〉, but 〈…〉 with their weakenes, like as Christ beareth with the disciples of John.
but Christ saith, Sinite illos, let thē alone, care not for thē, let them be offended as long as they wil, we may not leaue the preachyng of the truth, for offences sake, because my neighbor can not away with it. No not so, let vs say the truth, hauyng a calling, as in dede euery man hath a calling, & moste specially prechers: We rede in the gospel of Iohn, when our
for because swering is as wel forbidden as lying, & lying, as swering: therfore he 〈…〉 maketh no 〈…〉 in the one, wyll make lesse 〈…〉 in theother. I my self haue had 〈…〉 in vsage to say in my earnest matters: yea by S. Mary: and such lyke thynges, which in dede is naught. For we are cōmaunded not to swere at al.
we may by no meanes leaue the truth, leaue gods word, 〈…〉 che we must most stedfastly kepe. We haue a law that saith, Abomni specie mala abstinete, So that it is not a smal matter to be a 〈…〉. We rede a story that one Attalus & Baldwine were cast into prison, for gods religions sake, in which prison 〈…〉 were some which wold not cate 〈…〉, 〈…〉 drink wyne. Now thesame Attalus was instruct of god 〈…〉 he shold monish those prisoners their rigorousnes, which 〈…〉 did. And so at the length brought them to 〈…〉 their foolishnes. But we can not do so here in Englād. For our 〈…〉 is takē away by a law, yf there wer no such law, thē we might eate as wel 〈…〉 vpon frydayes as vpon holy 〈…〉.
be like as a rede, he should be ruled as the world goeth: for a rede neuer breaketh but it foloweth the wind which way socuer it bloweth, the ocke tree somtimes breaketh because she wil not bend. But Christ speaketh these words to the greats commendation of 〈…〉, because of his stedfastnes: there bee many redes now adais in the world, many men wil go with the world.
