The vii. Sermon made by Maisten D. Latimer. Math. 4.The vii. Sermon made by Maisten D. Latymer. Math. 4.
pp. 11836 passages
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.
AS Jesus walked by the sea of Galilee, he saw two brethren Simon which was called Peter, and Andrew his brother, casting a net into the sea, for they were fishers: and he said unto them, follow me, and I will make you fishers of men: & they straight way left their nets, and followed him. &c.
AS Iesus walked by the sea of Galiley, he saw two bretherne Simon whiche was called Peter, and Andrew his brother, casting a nette into the sea, for they were fyshers: and he sayed vnto them, folow me, and I wyll makeyou fishers of men: & they straight way left their nettes, and folowed hym. &c.
This is the gospel which is red in the church this day. And it showeth unto us how our saviour called four […] to his company, namely Peter, and Andrew, James, and John, which were all fishers by their occupation, this was their general vocation: but now Christ our saviour called1 them to a more special vocation. They were fishers still, but they fished no more for fish in the water, but they must fish for men, with the net which was prepared to this purpose namely with the gospel: for the gospel is the net wherewith the Apostles fished after they came to Christ: but specially after his departing out of this world, then they went & fished throughout the whole world: and of these fishers was spoken a great while ago by the prophet, for so it is written:2
Ecce ego mittam piscatores multos, dicit dominus, & piscabuntur eos, & post haec mittam eis venatores multos, & vena buntur eos de omni monte, & de omni colle, & de cavernis petrarum Behold saith the lord I will send out many fishers to take them: and after that will I send hunters to hunt them out from all mountains and hills, & out of yt caves of stove. By these words god signified by his prophets, how those fishers, that is, the apostles should preach yt gospel and take the people therewith, that is, all they that should believe: and so bring them to God. It is commonly seen that fishers and hunters be
⟨image 125⟩
very painful people both, they spare no labour to catch their game, because they be so desirous and so greedy over their game, that they care not for pains. Therefore our […]
chose fishers, because of these properties, that they should be painful and spare no labour, and than that they should be greedy to catch men, and to take them with the net of gods word, to turn the people from […] unto God. Ye see by daily experience, what […] and hunters take, how the fisher […] day and night at his net, and is ever ready to take all such fishes that he can get, that come in his way. So likewise yt hunter runneth hither & thither […] his game, leapeth over hedges, and crepeth thorough rough bushes: and all this labour he esteemeth for nothing, because he is so desirous to obtain his pray, and catch his venison.
This is the gospell whiche is red in the churche this day. And it sheweth vnto vs how our sauiour called foure 〈…〉 to his company, namelye Peter, and Andrew, Iames, and Iohn, whiche were all fishers by their occupation, this was their general vocation: but now Christe oure sauiour called1 them to a more speciall vocation. They were fishers styll, but they fished no more for fishe in the water, but they muste fishe for men, with the net which was prepared to this purpose namely with the gospell: for the gospel is the net wherwith the Apostles fished after they came to Christ: but specially after his departyng out of this world, then they went & fished throughout the whole world: and of these fishers was spoken a great while ago by the prophet, for so it is written:2 Ecce ego mittam piscatores multos, dicit dominus, & piscabuntur eos, & post haec mittam eis venatores multos, & vena buntur eos de omni monte, & de omni colle, & de cauernis petrarum Behold saith the lord I wil send out many fishers to take them: and after that wil I send hunters to hūt them out from al mountaines and hils, & oute of yt caues of stoue. By these words god signified by his prophets, how those fishers, that is, the apostles should preach yt gospel and take the people therewt, yt is, al they yt shold beleue: and so bring them to God. It is commonly seene that fyshers and hunters be ⟨image 125⟩very yainfull people bothe, they spare no labour to catche their game, because they bee so desirous and so gredye ouer their game, that they care not for paynes. Therfore our 〈…〉3chose fishers, because of these propreties, that thei shold be painfull and spare no labour, and than that they shoulde be gredy to catch men, and to take them with the net of gods worde, to tourne the people from 〈…〉 vnto God. Ye see by daily experience, what 〈…〉 aud hunters take, howe the fisher 〈…〉 day and night at his net, and is euer redy to take all such fyshes that he can get, that come in his way. So likewise yt hunter runneth hither & thither 〈…〉 his game, leapeth ouer hedges, and crepeth thorough rough bushes: and all this labor he estemeth for nothyng, because he is so desirous to obtayne his pray, and catch his veneson.
1The `Apostles fished after men.The `Apostles fysshed after men.
2Hiere. […]Hiere. 〈…〉
3Why Christ […] to be […].VVhy Christ 〈…〉 to be 〈…〉.
So all our prelates, bishops, and curates, persons, and1 vicars should be so painful, so greedy in casting their netts, that is to say, in preaching Gods word, in showing unto the people the way to everlasting life, in exhorting them to leave their since and wickedness. This ought to be done of them: for thereunto they be called of God, such a charge they have. But the most part of them set now a days aside this fishing: they put away this net, they take other busyness in hand: they will rather be surveyors or receivers or […] 2kes in the kitchen, than to cast out this net: they have the living of fishers, but they fish not, they are other ways occupied: but it should not be so. God will plague, & most heinously punish them for so doing. They shall be called to make account one day, where they shall not be able to make answer for their misbehaviours, for not casting out this net of gods word, for suffering the people to go to the devil, and they call them not again: they admonish them not: their perishing grieveth them not: but the day will come when3 they shall […] from the bottom of their hearts: but than it will be to late: then they shall receive their well […] for their negligence and slothfulness: for taking their living of the people, and not teaching them. The Evangelists speak […] of the calling of these iiii. men, Peter, Andrew, James, and John. ⟨p. 119⟩Matthew saith that Jesus called them, and they immediately4 left their netts, and followed him. Luke saith, that our saviour stood by yt lake of Genezareth, & there he saw two ships standing by the lake side, and he entered in one of these ships, which was Peters. And desired him that he would thrust it a little from the land, and so he taught the people, & after that when he had […] an end of speaking, he said to Simon Peter, cast out thy net in the deep, and Simon answered, we have laboured all night and have taken nothing. Nevertheless at thy commandment I will lose forth the net: and when they […] out, they enclosed a great multitude of fishes: Now Peter […] such a multitude of fishes, was beyond-himself, and […] down at Jesus […], saying: Lord go from me, for I am a sinful man: for he was […], and all that were with him, at the […] of the fishes, which they had taken. And there was also James and John the sons of […]. And Jesus said unto Peter:
So all oure prelates, byshops, and curates, persons, and1 vicars should be so paynfull, so gredy in castyng their netts, that is to say, in preachyng Gods worde, in shewyng vnto the people the way to euerlastyng lyse, in exhortyng theim to leaue their synnes and wickednes. This ought to be done of them: for therevnto they bee called of God, such a charge they haue. But the moste parte of them set now a days aside this fyshyng: they put away this net, they take other busynes in hand: thei wil rather be surueyors or receiuers or 〈…〉2kes in the kitchyn, than to cast out this net: they haue the liuing of fyshers, but they fyshe not, they are other waies occupied: but it shold not be so. God wil plage, & most heinously punish them for so doyng. They shalbe called to make accompt one day, where they shall not be able to make answer for their misbehauiors, for not castyng out this net of gods woorde, for sufferynge the people to goe to the dyuell, and they call them not agayne: they admonyshe them not: their perishyng greueth them not: but the daye will come when3 they shall 〈…〉 from the bottome of theyr hertes: but than it will bee to late: then they shall receyue theyr well 〈…〉 for theyr negligencye and slouthfulnesse: for takynge theyr lyuynge of the people, and not teachyng them. The Euangelistes speake 〈…〉 of the calling of these iiii. men, Peter, Andrew, Iames, and Iohn. ⟨p. 119⟩Mathew saith that Iesus called them, and they immediatly4 left their netts, and folowed him. Luke saith, that our sauior stood by yt lake of Genezareth, & there he saw two ships standing by the lake syde, and he entred in one of these shyppes, which was Peters. And desyred him that he would thrust it a litle from the land, and so he taught the people, & after that when he had 〈…〉 an end of speaking, he said to Simon Pe ter, cast out thy net in the deepe, and Simon answered, we haue laboured all night and haue taken nothing. Neuerthelesse at thy commaundement I will lose forth the nette: and when they 〈…〉 out, they inclosed a great multitude of fishes: Now Peter 〈…〉 such a multitude of fishes, was beyonds-himself, and doune at Jesus , saying: Lorde go from me, for I am a synful man: for he was , and all that were with him, at the of the fishes, whiche they had taken. And ther was also James and John the sonnes of . And Jesus saide vnto Peter:
1The office of prelates.The office of prelats.
2The doings of prelates.The doinges of pre lates.
3The […] that such […] shall have.The 〈…〉 that suche 〈…〉 shall haue.
fear not, from henceforth thou shalt catch men: and they brought the ship […] to land and forsook all, […]. So ye hear how Luke describeth this […], in what manner of ways Christ called them: and though he make no mention of Andrew, yet it was like that he was amongest them too, with Peter John and James. The […] John in the first chapter […] matter of an other manner of ways, but it per1 temeth all to an end, and to one effect: for it was most like, that they (uere called first to come in acquaintance with Christ and afterwards to be his disciples: and so in the end to be his apostles, which should teach and instruct the whole world.
feare not, from henceforth thou shalte catche men: and they brought the ship 〈…〉 to lande and forsoke al, 〈…〉. So ye heare how Luke describeth this 〈…〉, in what maner of wayes Christe called them: and though he make no mention of Andrew, yet it was lyke that he was amongest theym too, with Peter John and James. The 〈…〉 John in the first chapiter 〈…〉 matter of an other maner of ways, but it per1 temeth all to an ende, and to one effect: for it was most like, yt they (uere called first to come in acquaintance with Christ and afterwardes to be his disciples: and so in the ende to bee his apostles, whiche shoulde teache and instructe the whole worlde.
John the Evangelist sayeth, that Andrew was a disciple of John Baptiste: and when he had seen his master point Christ with his finger, saying: Ecce […] dei qui tolht […] mundi Lo the lamb of god that taketh away the sins of the world. (They used in the law to offer lambs for the pacifying of god. Now John called Christ the right lamb which should take away in […] all the […] of the world.) Now when Andrew heard whereunto Christ was come, he forsook his master John, and came to Christ, and […] in acquaintance ⟨image 126⟩with him, asked him where he dwelled: and finding his brother Simon Peter, he told him of Christ, and brought him to him: he brought him not to John; but to Christ: And so should we do too, we should bring to Christ as many as we could, with good exhortations and admonitions. Now Christ seeing Peter, said unto him, Thou art Simon the son of Jonah, thou shalt be called Cephas, which is by interpretation a stone, signifying that Peter should be a […] fellow not wavering hither and thither. So ye see how diversly the Evangelists speak of the calling of these four Apostles, Peter, Andrew, James and John:1 therefore it is like they were called more then one time, they were called first to come in acquaintance with him, than afterward to be […] disciples, and so at the last to be his Apostles and teachers of the whole world. For we read in the gospel of S. Luke: that our saviour when he would choose apostles which should teach others, he continued a whole night in prayer, desiring god to give him worthy2 men which be might send. Where we have a good monition, how careful they should be that ought to choose men and set them in offices: how they should call upon god, that they might have worthy men. For it appeared by our Saviour, that he was very loth to have unworthy men, in so much that he ceased not all night to cry unto God, that he might have worthy men, which he might send, and such men as might be able to tell the truth: & when they have done, to stand unto it. For when a preacher preacheth the truth, but afterward is fearful, and dare not stand unto it, is afraid of men: this preacher shall do but little good:
John the Euangelist saieth, that Andrewe was a disciple of John Baptiste: and when he had seene his master pointe Christ with his finger, saying: Ecce 〈…〉 dei qui tolht 〈…〉 mundi Lo the lamb of god that taketh away the sinnes of the worlde. (They vsed in the lawe to offer lambes for the pacifying of god. Now John called Christ the righte lambe which should take away in 〈…〉 all the 〈…〉 of the world.) Now when Andrew hearde wherunto Christ was come, he forsoke his maister John, and came to Christe, and 〈…〉 in acquaintance ⟨image 126⟩with hym, asked him where he dwelled: and findyng his brother Simon Peter, he tolde hym of Christ, and brought hym to him: he broughte hym not to John; but to Christ: And so should we do too, we should bryng to Christ as many as we coulde, with good exhortations and admonitions. Now Christ seing Peter, said vnto him, Thou art Si mon the senne of Jonas, thou shalt be called Cephas, which is by interpretation a stone, signifyeng that Peter shoulde be a 〈…〉 felowe not waueryng hither and thither. So ye see how diuerslye the Euangelistes speake of the callyng of these foure Apostles, Peter, Andrewe, James and John:1 therefore it is lyke they were called more then one tyme, they were called fyrste to come in acquaintance with hym, than afterwarde to bee 〈…〉 disciples, and so at the laste to bee hys Apostles and teachers of the whole world. For we reade in the gospell of S. Luke: that oure sauioure when he woulde chuse apostles whiche shoulde teache others, he continued a whole nighte in prayer, desyryng god to geue him worthy2 men which be might sende. Where we haue a good monition, how carefull they should be that ought to chuse men and set them in offices: how they should call vpon god, that they might haue worthy men. For it appeared by oure Sauiour, that he was verye lothe to haue vnworthy men, in so muche that he ceassed not all night to crye vnto God, that he might haue woorthy men, whiche he might sende, and suche men as mighte be able to tell the truth: & when they haue done, to stand vnto it. For when a preacher preacheth the truthe, but afterwarde is fearefull, and dare not stande vnto it, is afrayd of men: this preacher shall do but littel good:
1The […] divers […] calledThe 〈…〉 dyuers 〈…〉 called
2Mark this ye […] chase officers.Mark this ye 〈…〉 chase officers.
or when he preacheth the truth, and is a wicked liver, after that he hath done, this man shall do but little good, be shall not edify, but rather destroy, when his words are good, and his1 living contrary unto the same: Therefore I would wish of GOD that all they that should choose officers, would give themselves most […] to prayer: desiring god that they may choose such men as may do good in the come mon wealth, amongest the […] of God: And I would wish, that there should be none other officers but such as ⟨p. 120⟩[…] called thereunto lawfully: for no man ought to seek for promotions, to bear rule, to be an officer: but we should farye our vocation till God did call us: we should have a calling of god. but it is to be lamented how inordinately all things be done. For I fear me that there hath been but2 very few offices in England, but they have been […] bought or sold: for I have heard say many times, that some payed great sums of money for their offices: No man can persuade me, that these men intend to do good in the common wealth, which bye their offices. For they intend to get that money again which they have laid out, and afterward to […] for purchasing. But such ambitious men that offer themselves, they should be refused, they should not be suffered to live in a common wealth: for they be ambitious3 and covetous. We read that Jethro Moses father in law gave unto Moses counsel to choose men to offices: and that same counsel that […] gave was God's counsel: God spake by the mouth of […]. Now what sateth […], or God by […]: what manner of men should he choose to offices to […] the common wealth: Thou shalt seek4 out, saith […], amongest all the people men of activity, and such as fear God, true men, hating covetousness, and make them heads over the people. &c. […] would not have him to take those which offer them selves, or which bye […] offices with money and fair speaking: No no, he would none of that gears, he would not have such fellows. But I pray you, how many officers are fought out now adays?5 I think but very few, the most part offer them selves before they be called, but it should not be so: Justices of peace, […], and other officers they should be […] out, they should be called thereunto, they should not come before they be sent for.
or when he preacheth the truthe, and is a wycked lyuer, after that he hath done, this man shall do but little good, be shall not edifye, but rather destroye, when his wordes are good, and hys1 lyuyng contrary vnto the same: Therfore I would wishe of GOD that all they that shoulde chuse officers, woulde geue theymselues moste 〈…〉 to prayer: desyryng god that they maye chuse suche men as maye doe good in the com mon wealthe, amongest the 〈…〉 of God: And I woulde wyshe, that there shoulde be none other officers but suche as ⟨p. 120⟩〈…〉 called therevnto lawfullye: for no man oughte to seeke for promotions, to beare rule, to be an officer: but we should farye oure vocation tyll God dyd call vs: we should haue a callyng of god. but it is to be lamented how inordinately all thynges bee done. For I feare me that there hathe bene but2 verye fewe offices in Englance, but they haue bene 〈…〉 boughte or solde: for I haue hearde saye manye tymes, that some payed greate summes of money for theyr offices: No man can persuade me, that these men entende to doe good in the commō wealth, which bye theyr offices. For they intend to gette that money agayne which they haue layed out, and afterwarde to 〈…〉 for purchasyng. But suche ambitious men that offer themselues, they should be refused, they shold not be suffered to lyue in a common wealthe: for they be ambitieus3 and couetous. We reade that Ietro Moyses father in lawe gaue vnto Mayses counsell to chuse men to offices: and that same counsell that 〈…〉 gaue was Goddes counsell: God spake by the mouth of 〈…〉. Nowe what sateth 〈…〉, or God by 〈…〉: what manner of men shoulde he chuse to offices to 〈…〉 the common welth: Thou shalt seke4 out, saith 〈…〉, amongest all the people men of actiuify, and such as feare God, true men, hating couetousnes, and make them heades ouer the people. &c. would not haue him to take those whiche offer theym selues, or whiche bye offices with money and faire speakynge: No no, he woulde none of that gears, he would not haue suche felowes. But I pray you, howe many officers are fought out now adays?
1A good […] and profitableA good 〈…〉 and profitable
2A lamentable thingA lamētable thyng
3Ambitious men should not live ju a common wealth.Ambitious men shold not lyue iu a common vvealth.
Now when they be sought out, what manner of men should they be? Mary men of […], that is to say, men of knowledge & understanding: which be able to execute yt office, & such as fear God: for no doubt he must have the fear of god in his heart that shall be an officer, or else he shall never well execute his office: he shall soon be corrupt with gifts or rewards. Further he must be a true man, such a ⟨image 127⟩one whom a man may trust by his words: he must be his words master, he may not be a dissembler, a liar or a false dealer. And last of all, he must be a hater of covetousness, he must first be a man of activity and knowledge, a man that feareth god, a true man, and a man which hateth covetousness: he must only not be covetous, but he must be a hater1 of covetousness. Now when he must hate covetousness, than he must needs be far of from that foul vice of covetousness, and immoderate desire to have goods. This is the duty of every […]: so he shall be disposed before he be admitted there unto: but whether they be so or not, let other judge: it is […] by batly experience what they be a great part of them: I fear me that if Jethro should see them, the the doings would mislike2 him: he would say, these are not such men as I have ap pointed, but it is no matter though Jethro see them not: god he seeth them, which will reward them according to their […].
Nowe when they be sought out, what maner of men should they bee? Mary men of 〈…〉, that is to say, men of knowlege & vnderstanding: which be able to execute yt office, & such as fearegod: for no dout he must haue the feare of god in his heart yt shalbe an officer, or els he shall neuer well execute his office: he shall soone be corrupte with giftes or rewardes. Further he must be a true man, suche a ⟨image 127⟩one whom a man maye trust by his wordes: he must bee his wordes maister, he may not be a dissembler, a lyar or a false dealer. And laft of all, he must be a hater of couetousnes, he must first be a man of actiuttye and knowledge, a man that feareth god, a true man, and a man whiche hateth couetousnes: he must onely not bee couetous, but he must bee a hater1 of couetousnes. Now when he must hate couetousnes, than he must ncdes be far of from that foulc vice of couetousnes, and immoderate despre to haue goods. This is the duetye of euery 〈…〉: so he shalbe disposed before he be admitted there vnto: but whether they be so or not, let other indge: it is 〈…〉 by batly erperience what they be a great part of them: I fear me that yf Ietro should see them, the ye doynges would mislyke2 hym: he would say, these are not such men as I haue ap pointed, but it is no matter though Ietro see them not: god he seeth them, which wyil rewarde them accordyng to their 〈…〉.
And so like wise they that be of the spiritualty, the clergy men, they must not run themselves, they must tarry till they1 be called, they must not flatter for benefices: & therefore yt king & his most honourable counsel must take heed, & not set up those which call themselves: for no doubt they that call themselves intend not to do good, nor to profit the people, but only they seek to feed themselves, and to fill their coffers: And so likewise all patrons that have to give benefices, they should take heed and beware of such fellows, which seek for benefices, which come themselves before they be called. For such […] intend not to feed the people, with the wholesome doc tryne of the word of god: but rather they seek to be fed of the people, to have their ease, for that they look for: if they were minded to do good unto the people of god, they would […] till god should call them, and then when they be called, do their […]: but to run without the calling of god, is a manifest token that they have an other respect, that they are worldly minded, and therefore god complained by the prophet,2 saying: Multi currebant quos ego non mittebam, there were many of those that ran before I sent them, which were3 not sent by me. Therefore I will desire patrons to take heed ⟨p. 121⟩upon what manner of men they bestow their benefices: for it is a great charge, a great burden before God to be a patron. For every patron, when he doth not diligently endeavour him self to place a good and godly man in his benefice, which is in his hands: but is […], and careth not what manner of man he taketh, or else is […], and wily have it himself: and hire a […] Lack latin, which shall say service: so that the people shall be nothing edified: no doubt that patron shall make answer before God, for not doing of his duty. And look how […] soever perish in that same parish because of lack of teaching, the patron is guilty of them: and he must make answer for them before god. Therefore it appeareth most manifestly, that patrons may not follow friendships, or other affections: but they must see that gods honour be promoted, that they place such men as may be able to teach and […] the people.
And so like wise they that be of the spiritualty, the cleargy men, they must not runne themselues, they must tary til they1 be called, thei must not slatter for benefices: & therfore yt king & his most honorable coūsel must take hede, & not set vp those which cal themselues: for no doute they that call themselues intende not to doe good, nor to profite the people, but onelye they seke to feede themselues, and to fyll their coffers: And so likewise al patrons that haue to giue benefices, they should take hede and beware of suche felowes, which scke for benefices, which come themselues before they be called. For such 〈…〉 intende not to fede the people, with the holsome doc tryne of the worde of god: but rather they seke to be fedde of the people, to haue their ease, for that they looke for: yf they were mynded to do good vnto the people of god, they would 〈…〉 tyil god should cai them, and then when they be called, do their 〈…〉: but to runne without the callyng of god, is a manifest token that they haue an other respecte, that they are worldly mynded, and therfore god cōplayned by the prophet,2 saying: Multi currebant quos ego non mittebam, there were many of those that ran before I sent them, which wer3 not sent by me. Therfore I wyll desyre patrons to take hede ⟨p. 121⟩vpon what maner of men they bestowe theyr benefyces: for it is a great charge, a great burthen before God to bee a patron. For euery patron, whan he dothe not diligently endeuor him selfe to place a good and godly man in his benefice, which is in his hands: but is 〈…〉, and careth not what maner of man he taketh, or els is 〈…〉, and wili haue it himselfe: and hire a 〈…〉 Lack latin, which shall say scruice: so that the people shaibs nothing edified: no doubt that patron shall make answere before God, for not doyng of his dutie. And loke how 〈…〉 soeuer perish in that same parish because of lacke of teachyng, the patrone is giltie of theym: and he must make answere for them before god. Therfore it appereth most manifestly, that patrōs may not folow frendships, or other affectiōs: but they must see that gods honor be promoted, that they place such men as may be able to teache and 〈…〉 the people.
1[…] men […] flatter for benefices.〈…〉 men 〈…〉 flatter for benefices.
2[…]. 3〈…〉. 3
3[…] ye that be prtrones. Jeis a gter charge to be a patio […] this […] that bie patronages.〈…〉 ye that be prtrones. Ieis a gter charge to be a patio 〈…〉 this 〈…〉 that bie patronages.
Now to the matter: These men, Peter, Andrew, James1 and John, they were called from catching of fishes, to the catching of men: they had a calling, they ran not before they were called. But we do not so, we order the matter as though God saw us not: and no doubt there be some that think in their hearts: what? shall I tarry till god call me: then peradventure I shall never be called: and so I shall never get any thing. But these be unfaithful men, they consider not that God seeth us every where: In what corner soever we be, god seeth us, and can fetch us when it pleaseth him: that we should be officers, or be curates, or such like things. Therefore thou runner, tarry, till thou art called, run not before2 the time. John Baptist that holy man, he would not take upon him, to come before he was bidden: Where was he? Marry in the wilderness: he made no suit, I warrant you, for any office, he tarried till god called him. For Luke saith: the word of the Lord came unto John, being in the wilderness. It is no marvel that god fetched him out of the wilderness: for there is no corner in the whole world where any man can hide himself from his presence: therefore when he will have a man, he can call him, though he be hid in corners:3 for the prophet sayeth, Deus in altis habitat, sed […] ⟨image 128⟩[…], God dwelleth aloft; but yet he seeth those things which be here in the lowest parts of the carthe: he dwelleth in heaven, but for all that, he overseeth all the whole carthe, and what therein is. For though we were caste down in a deep pit, or dungeon, as Jeremiah the prophet was: yet for4 all that he can see us, he will not forget us: for he looketh down upon those things that be below. Therefore let no man think in his heart, I must put my self forward, I must seek to bring my self aloft. No no, consider rather, that God […] thee, that he can bring thee aloft when it pleaseth him, when it is to the furtherance of his glory, and to the salvation of thy soul. John Baptist made no suit for that office namely to be a preacher, and to baptise the people: yet for all that god sought him out, god called him there unto, god would have him in this office of preaching: So like wise Joseph when he was in Egypt, sold of his own brethren, where he served with a great man, a great officer he was, Potiphar was his name:
Now to the matter: These men, Peter, Andrew, James1 and John, they were called from catchynge of fishes, to the catching of men: they had a callyng, they ran not before they wer called. But we do not so, we order the mater as though God sawe vs not: and no dout there be some that thynke in their hearts: what? shall I tarye till god call me: then peraduenture I shall neuer be called: and so I shall neuer get any thyng. But these be vnfaythfull men, they consyder not that God seeth vs euerye where: In what corner soeuer we be, god seeth vs, and can fetch vs when it pleaseth him: that we should be offycers, or be curates, or such lyke thynges. Therfore thou runner, tary, til thou art called, runne not before2 the time. John Baptist that holy man, he wold not take vpon him, to come before he was bidden: Where was he? Marye in the wildernes: he made no sute, I warrant you, for anie offyce, he taryed till god called him. For Luke saith: the word of the Lord came vnto John, beyng in the wyldcrnes. It is no maruell that god fetched him out of the wildernese: for there is no cornar in the whole worlde where anye man can hyde hymselfe from hys presence: therfore when he wyll haue a man, he can call hym, thoughe he be hyd in cornars:3 for the prophet saieth, Dcus in altis habitat, sed 〈…〉⟨image 128⟩〈…〉, God dwelleth aloft; but yet he seeth those thynges which be here in the lowest partes of the carthe: he dwelleth in heauen, but for all that, he ouerseeth all the whole carthe, and what therein is. For thoughe we were caste doune in a deepe pyt, or dongeon, as Hieremy the prophet was: yet for4 all that he can see vs, he wyll not forgette vs: for he looketh doune vpon those thinges that be belowe. Therfore lette no manne thynke in his heart, I muste put my selfe forwarde, I muste seeke to brynge my selfe alofte. No no, consider rather, that God 〈…〉 thee, that he can bryng thee alofte when it pleaseth him, when it is to the furtherāce of his glorye, and to the saluation of thy soule. John Baptist made no sute for that office namely to be a preacher, and to baptyse ye people: yet for all that god sought hym oute, god called hym there unto, god would haue him in this office of preachyng: So lyke wise Iosephe when he was in Egypte, solde of hys owne brethren, where he serued with a great man, a greate officer he was, Potiphar was his name:
1[…] came not before they were called.〈…〉 came not before they were called.
2[…] Baptist […] for no benesice.〈…〉 Baptist 〈…〉 for no benesice.
Now when he had been a while with him, his […] perceiving his beauty,1 cast her love upon him, and so would have him to be naught with her: but Joseph being a man that seared god, would not follow her, but rather […] her beastly lusts, ran his ways, and left his cloak behind him. And so […] thorough false accusations, he was cast into prison. Thinks2 ye now that god saw him not? yes yes, he saw him, though he was in the dark prison, yet he saw him. For when it seemed him good, he brought him out again of the prison, and made him lord and ruler over all Egypt: though he lay in a dungeon, though he could make no suit for his […], yet god when it pleased him could call him thereunto. Therefore let us learn here, by the example of this good Joseph: let us learn I say, that when we be meet, and that God will have us to bear offices, he will call us thereunto by law full means, by his magistrates: he will not forget us: for he seeth us in every corner, he can pick us out when it is his will and pleasure.
Nowe when he had bene a whyle with him, his 〈…〉 percetuyng his beauty,1 cast her loue vpon him, and so would haue hym to be naught with her: but Joseph beyng a man that seared god, wold not folow her, but rather 〈…〉 her beastly lustes, ranne his wayes, and lefte his cloke behynde hym. And so 〈…〉 thorough false accusations, he was cast into prison. Thynks2 ye now that god saw hym not? yes yes, he sawe him, though he was in the darke pryson, yet he saw him. For when it seemed him good, he brought him out agayne of the prison, and made him lorde and ruler ouer all Egipt: though he lay in a dongeon, though he could make no sute for his 〈…〉, yet god when it pleased him could call him therunto. Therfore let vs learne here, by the ensaumple of this good Josephe: lette vs learne I saye, that when we bee meete, and that God wyll haue vs to beare offices, he wyll call vs thereunto by law full meanes, by hys magistrates: he wyll not forgette vs: for he seeth vs in euery corner, he can pycke vs oute when it is hys wyll and pleasure.
1Gene 39.
2Cod saw Joseph in the prisonCod sawe Ioseph in the prison
Moses that great friend of God, what was his occupation ⟨p. 122⟩Mary he was a shepherd, he kept his fathers in law1 sheep: and though he was in a great wilderness, where2 there was no body about him, yet it pleased GOD to call him, and to make him a captain over his people Israel. And this Moses was very loth to go, to take such a great charge upon him: yet at the length he went, because it was the calling of god. Therefore let us follow this example of Moses, let us not take in hand any office, except we be called thereunto of GOD, except we have a lawful calling. Our Saviour commandeth his disciples, and also us, that3 we shall pray unto God, that he will send labourers into his harvest: that is to say, that he will send preachers. Whereby it appeareth, that our Saviour would that no person should take upon him that office, except he be sent of god, except god call him thereunto.
Moyses that greate friende of God, what was his occupation ⟨p. 122⟩Mary he was a shepharde, he kepte his fathers in lawe1 sheepe: and though he was in a greate wyldernesse, where2 there was no body aboute hym, yet it pleased GOD to call hym, and to make hym a captayne ouer his people Israell. And thys Moses was very lothe to go, to take such a greate charge vpon hym: yet at the length he went, because it was the callyng of god. Therfore let vs folow this ensaumple of Moyses, let vs not take in hande any office, except we be called thereunto of GOD, excepte we haue a lawfull callyng. Oure Sauiour commaundeth his disciples, and also vs, that3 we shall praye vnto God, that he wyll sende labourers into his haruest: that is to saye, that he wyll sende preachers. Whereby it appeareth, that our Sauiour woulde that no person shoulde take vpon hym that office, excepte he be sent of god, except god call hym thereunto.
King Saul though he was a wicked man in his end, yet he was made a great hinge of god: for what was his father: No very great man I tell you, and Saul his son went to seek his fathers asses, and so by chance because he could not find the asses he came to the Prophet Samuel, which by and by, before he departed from him, anointed him to be king over Israel, GOD commanding him so to do. Now this Saul he seeketh not for it, it came never in his heart to think that he1 should be king: in so much that he […] himself when Samuel would proclaim him king, before the whole congregation: yet for all that, he could not hide himself so, but GOD spieth him out, and so finally brought him to the kingdom.
Kynge Saule thoughe he was a wycked man in hys ende, yet he was made a greate hinge of god: for what was hys father: No verye great man I tell you, and Saule his sonne wente to seke hys fathers affes, and so by chaunce because he could not fynde the asses he came to the Prophete Samuell, whiche by and by, before he departed from hym, annoynted hym to bee kynge ouer Israell, GOD commaundyng hym so to doe. Nowe thys Saule he sceketh not for it, it came neuer in hys hearte to thynke that he1 should bee kyng: in so muche that he 〈…〉 hymselfe when Samuell woulde prclaime him king, before the whole congregation: yet for all that, he coulde not hyde himselfe so, but GOD spyeth hym oute, and so finally brought him to the kyngdome.
1Saul sought not to be made king.Saule sought not to be made king.
Here ye see most manifestly that when GOD will have a thing to be done, he can send such means, whereby it must needs be done. Wherefore should now any of us go about to thrust themselves into offices without the calling of GOD? And no doubt they that […] so, they show themselves to have no saith in GOD at all, they trust not GOD, they think they shall bring all matters to pass by ⟨image 129⟩[…] own power and wits: but it is seen that such1 fellows speed ever ill, that will take in hand to […] them selves without any lawful calling. David that […] man & holy […] of god, what was he? Mary a keeper of sheep: he thought not that he should be king, till he was called there […] of god. But I pray […] what was Jonah the Prophet? was he not in the bottom of the great sea, in the belly of a great and horrible whale? what happened unto him? saw not god […], […], he saw him, he had not forgotten him: he called him out again: and so sendeth […] to […] to preach2 unto them, and teach them penance, to leave their sinful life. Now god would have him to that […], therefore he call […] him, and was able to do it, […] he lay even in the horrible fishes […]. Now therefore let us well […] this, that when god will have a man to bear an […] he can and is able to fetch him, wheresoever he be: and that man that is so called of god to any office, no doubt god will work with him: he will prosper all his doings, he will […] from all his enemies, he will not let him perish. […] and if any man take in […] an office whereunto he is not called: no3 doubt that […] have no good luck, god will not prosper him. And not only that, but he will […] punish that […] that will take in hand an […] whereunto he is not called of god: which […], or […] about to promote himself. As we have an example in the book of yt 4Numbers, that when […], Dathan, and Abyram, would not be content with their vocation whereunto they were called of GOD, but would […] higher, and promote themselves: what happened? The ground clave asunder, and swallowed5 them up, with wife and children and all that they had: this was their end, this reward they had for their ambition. Whereby it appeareth, that GOD will that every man shall keep himself in his vocation, till he be further6 called of god.
Here ye see moste manifestlye that whanne GOD wyll haue a thynge to bee doone, he canne synde suche meanes, whereby it muste needes bee doone. Wherefore shoulde nowe anye of vs goe aboute to thruste theymselues into offices wyithoute the callyng of GOD? And no doute they that 〈…〉 so, they shewe theymselues to haue no saythe in GOD at all, they truste not GOD, they thynke they shall brynge all matters to passe by ⟨image 129⟩〈…〉 owne power and wyttes: but it is seene that suche1 felowes spede euer yll, that wyll take in hande to 〈…〉 them selues without any laufull callyng. Dauid that 〈…〉 man & holy 〈…〉 of god, what was he? Mary a keper of shepe: he thought not that he should be king, till he was called ther 〈…〉 of god. But I pray 〈…〉 what was Ionas the Prophet? was he not in the bottome of the great sea, in the bellye of a great and horrible whale? what hapned vnto hym? sawe not god 〈…〉, 〈…〉, he saw hym, he had not forgotten hym: he called hym out again: and so sedeth 〈…〉 to 〈…〉 to preach2 vnto them, and teache them penaunce, to leaue theyr synful life. Now god would haue hym to that 〈…〉, therfore he cal 〈…〉 hym, and was able to do it, 〈…〉 he lay euen in the hor rible fishes 〈…〉. Now therfore lette vs well 〈…〉 this, that when god wil haue a man to beare an 〈…〉 he can and is able to fetch him, wheresoeuer he bee: and that man that is so called of god to any office, no doute god wil work with hym: he wyl prosper all his doings, he will 〈…〉 from all his enemies, he wyll not let him perishe. 〈…〉 and yf any man take in 〈…〉 an office whereunto he is not called: no
We read further in the books of the kings, that when Dauyd would bring in the ark of GOD into his city, as they were going with it, there was one […] name: he fearing lest the ark should fall, because the ⟨p. 123⟩[…] stumbled, went and held it up with his hands: which was against his […]: for he was not appointed […]: for it […] the office of the Levites to […] the Ark, no body […] should come […] unto it: Now what happened? God stroke him by and by to death: because he toke upon him an […], unto which he was not called: yet after mans reason, […] Oza had done a good work, in keeping the ark from […]: but what then? God will that his order shall be kept, which he hath appointed in his word. Further we read in the Bible of a king which was called […], which would1 take upon him the office of a priest, to offer incenses unto the Lord, whereunto he was not called of god: but would do it of his own […] will, would promote himself to the office of the high priest, being not called of god thereunto. But what […]? Now […] he? what […] had he for so […]? […] he was yet about it, the Lord smote him by and by with leprosy: and so this great king endured a leper all the days of his life. These be ensamples now which should make us afraid, if we had any fear of God in our hearts, to promote our selves. And we should learn here to beware of that pestilent poison of ambition:2 which poison, (which ambition I say) hath be the cause of the perishing of many a man: for this ambition is the most […] thing that can be in the world: […] an […] man is able to […] & disturb a whole common wealth: As it most plainly appeared by the Rhodians, which Rhodians at our time were very mighty, and of great estimation thorough all the world. Now what was their destruction? Mary ambition: through ambition, this mighty […] of the Rhodes was […], & came into the hands of the Lurks. For3 the Chronicle she […], that before their destruction, when all things were well yet, the […] of Rhodes died. Now there was […] called Andrew […], a Portugal he desired to be […]: he was an ambitious man, he went about to promote […], before he was […] of god: But for all that, he […] his purpose, so that he was not chosen: For there was one chosen whom […] Philip de Uyllers.
We reade further in the bookes of the kinges, that when Dauyd would bryng in the arke of GOD into his citye, as they were going with it, there was one 〈…〉 name: he fearyng leaste the arke shoulde fall, because the ⟨p. 123⟩〈…〉 stumbled, went and helde it vp with his handes: which was against his 〈…〉: for he was not appointed 〈…〉: for it 〈…〉 the office of the Leuites to 〈…〉 the Arke, no body 〈…〉 should come 〈…〉 vnto it: Now what hapned? God stroke hym by and by to death: because he toke vpon him an 〈…〉, vnto which he was not called: yet after mans reason, 〈…〉 Oza had done a good worke, in keepyng the arke frome 〈…〉: but what then? God will that his order shalbe kept, which he hath appointed in his worde. Further we reade in the Bible of a kyng which was called 〈…〉, which woulde1 take vpon him the office of a prieste, to offer incenses vnto the Lorde, whervnto he was not called of god: but would do it of his owne 〈…〉 will, would promote himselfe to the office of the high priest, beyng not called of god thervnto. But what 〈…〉? Nowe 〈…〉 he? what 〈…〉 had hefor so 〈…〉? 〈…〉 he was yet aboute it, the Lorde smote hym by and by with leprosie: and so this greate kynge endured a lepre all the days of his life. These be ensamples nowe which should make vs afrayde, if we had any feare of God in our heartes, to promote our selues. And we shoulde learne here to beware of that pestilent poyson of ambition:2 which poyson, (which ambition I say) hathe be the cause of the perishyng of many a man: for this ambition is the most 〈…〉 thyng that can bee in the world: 〈…〉 an 〈…〉 man is able to 〈…〉 & disturbe a whole cōmon wealth: As it most plainly appered by the Rhodians, which Rhodians at our tyme wer very myghtie, and of great estimation thorough all the worlde. Now what was their destruction? Mary ambition: through ambition, this myghtie 〈…〉 of the Rhodes was 〈…〉, & came into the hands of the Lurks. For3 the Chronicle she 〈…〉, that before their destruction, whan all thynges were wel yet, the 〈…〉 of Rhodes died. Now there was 〈…〉 called Andrew 〈…〉, a Portingale he desyred to be 〈…〉: he was an ambitious man, he went about to promote 〈…〉, before he was 〈…〉 of god: But for all that, he 〈…〉 his purpose, so that he was not chosen: For there was one chosen whom 〈…〉 Philip de Uyllers.
12. Par. […]2. Par. 〈…〉
2The […] that cometh of ambition.The 〈…〉 that commeth of ambition.
but what doth this Andrew, because […] ⟨image 130⟩could not bring his purpose to pass, he sendeth letters to the great Lurk, signifying that when he would come, he would help him to get the island, which afterward he […] but yet it cost […] his life, for his treason was […], and so he received a reward according unto his […].
but what doothe this Andrewe, because 〈…〉⟨image 130⟩coulde not bryng his purpose to passe, he sendeth letters to the great Lurke, signifying that when he woulde come, he woulde help him to get the yland, which afterwarde he 〈…〉 but yet it cost 〈…〉 his lyfe, for his treason was 〈…〉, and so he receiued a reward according vnto his 〈…〉.
So ye may perceive by this ensample which was done in our time, how […] a thing this ambition is: for no doubt where there is ambition, there is […], where there is division, there followeth desolation, and so finally destruction:1 even according unto our Saviours, saying: Every kingdom divided […] it self, shall be brought to nought, and every city or house divided against it self, shall not stand. &c.
So ye maye perceue by this ensample which was done in our time, how 〈…〉 a thinge this ambition is: for no dout where there is ambition, there is 〈…〉, where there is diuision, there foloweth desolation, and so finally destruction:1 euen accordinge vnto oure Sauiours, saying: Euerye kingdome deuided 〈…〉 it selfe, shall bee brought to nought, and euery city or house druided agaynst it selfe, shal not stande. &c.
Well Andrew, Peter, James, and John, were not ambitious, they […] their calling: so I would wish that every man would follow their ensamples: and tarry for their vocati on: and not thrust themselves in, till they be called of God. For no doubt vocation hath no fellow, for he that […] by the calling of god to an office, he may be sure that his adversaries1 shall not […] against him, as long as he doth the […] of his calling. An ensample we have in our […], he was sent from god into this world, to teach us the way to heaven. Now in what peril & danger was he: as long as he was here? when he began to preach at Nazareth amongest his kinsfolks, he displeased them so that they went & toke2 him, and were minded to cast him headlong from the rock, whereupon their cities […] builded: but when it came to the point, he went a way from amongest them, because his hour was not come yet: he had not yet fulfilled or executed that office whereunto god hath sent him.
Well Andrew, Peter, James, and Iohn, were not ambitiouse, they 〈…〉 their callinge: so I woulde wish that euery man would folow their ensamples: and tary for their vocati on: and not thrust themselues in, till they bee called of God. For no dout vocation hathe no fellowe, for he that 〈…〉 by the calling of god to an office, he may be sure that his aduersaries1 shall not 〈…〉 agaynst him, as longe as he doth the 〈…〉 of his calling. An ensample we haue in our 〈…〉, he was sent from god into this world, to teach vs the way to heauen. Now in what peryl & danger was he: as long as he was here? when he began to preach at Nazareth amongest hys kynsfolkes, he displeased them so that they went & toke2 hym, and were mynded to cast him headlong from the rock, wherupon their cities 〈…〉 builded: but when it came to the pointe, he went a way from amongest thē, because his houre was not come yet: he had not yet fulfilled or executed that office whereunto god hath sent hym.
1God defen […] them that he […] to office.God defen 〈…〉 them that he 〈…〉 to office.
So likewise we read […] the […] John, that the1 Jews many a […] toke up stones to stone him, but they could not. And how many […] they their men to take […], yet for all that they could not prevail […] him: And these things are not written for Christs sake, but for our […], that we should learn thereby, that when we do diligently our […] whereunto god hath called us, then no […] enemies shall as little prevail against us as, ⟨p. 124⟩they […] against Christ: for God will be as […] for us as he was for Christ. And this appeareth most many festly in the Apostle Paul: I pray you in what […] and peril was he? how mighty and strong enemies had he, which toke in hand to rid […] out of the way? yet for all that god delivered him: wherefore? Mary because Paul was called,2 and ordained of god to that office: and […] god […] delivered him out of all troubles, because Paul did according unto his calling.
So likewise we reade 〈…〉 the 〈…〉 Iohn, that the1 Iewes many a 〈…〉 toke vppe stones to stone hym, but they coulde not. And howe many 〈…〉 they their menne to take 〈…〉, yet for all that they coulde not preuayle 〈…〉 hym: And these thynges are not written for Christes sake, but for our 〈…〉, that we should learne therby, that when we do diligently our 〈…〉 wherunto god hath called vs, then no 〈…〉 enemyes shall as little preuayle agaynst vs as, ⟨p. 124⟩they 〈…〉 agaynste Christe: for God wylbe as 〈…〉 for vs as he was for Chryst. And thys appeareth most mani festly in the Apostle Paule: I pray you in what 〈…〉 and perill was he? how mighty and strong enemies had he, whiche toke in hand to ryd 〈…〉 out of the waye? yet for all that god deliuered him: wherfore? Mary because Paule was called,2 and ordeyned of god to that office: and 〈…〉 god 〈…〉 deliuered him out of al troubles, because Paul did according vnto his callyng.
Peter, when Herod that tyrant had killed James with the sword, and caste him into prison, so that he thought he should dye by and by, yet god delivered him wonderfully: and no doubt this is not written for Peters sake, but also to our con fort: so that we shall be sure, that when we follow our vocation, being lawfully come by it, God will aid and […] us in all our troubles: whatsoever shall happen unto us, he will be present and help us. Therefore take this for a certain rule: that no man with following of his vocation, and doing his duty shall shorten his life: for it is not the following of1 our vocation that shall shorten our life.
Peter, when Herod that tirant had killed Iames with the sword, and caste him into prison, so that he thought he shold dye by and by, yet god deliuered him wounderfullie: and no dout this is not wrytten for Peters sake, but also to our cō fort: so that we shalbe sure, that when we followe our vocation, beinge lawfullye come by it, God wyll ayde and 〈…〉 vs in all our troubles: whatsoeuer shall happen vnto vs, he wilbe present and helpe vs. Therfore take this for a certain rule: that no man with folowyng of his vocation, and doyng his duety shall shorten his lyfe: for it is not the folowyng of1 our vocation that shal shorten our life.
1No […] his life by doing his dutyNo 〈…〉 hys life by doing his dutye
We read in the gospel that when Christ […] unto his disciples, let us go up into Jury again: his disciples made answer unto him, saying: […] the Jews sought lately1 to stone thee, and wilt thou go thither again? Jesus answered, are there not 12. hours of the […]? if a man walketh in the day, he […] not: but if a man walketh in the night he stumbleth, because there is no light in him.
We reade in the gospell that when Christ 〈…〉 vnto his disciples, let vs go vp into Iury agayne: his disciples made aunswer vnto hym, saying: 〈…〉 the Iewes sought lately1 to stone thee, and wilt thou go thither agayne? Iesus answered, are there not 12. houres of the 〈…〉? yf a man walketh in the day, he 〈…〉 not: but if a man walketh in the night he stumbleth, because there is no light in hym.
With these words our Saviour signifieth, that he that walketh in the day, that is to say, he that walketh truly and uprightly in his vocation whereunto God hath called him, that man shall not stumble, he shall not shorten his life, till the xii. hour cometh: that is to say, till it pleaseth GOD to take him out of this world: he shall be sure that he shall not shorten his life in doing that thing which god hath appointed him to do. I pray god give unto us such hearts that we may be content to live in our calling, & not to gape further: And first we must walk in the general […], ⟨image 131⟩and after that when God calleth us, leave the general calling1 and follow the special: if we would walk so, we should be sure that our enemy […] not prevail against us: And though we dye, yet our death shall be nothing else, but an entrance into everlasting life. Again, we shall be sure, that if we will follow our vocations, we shall lack nothing, we shall have […] things necessary to our bodily sustenance. And this appeareth by many ensamples: when our saviour […] out those 70. men before him to preach the gospel, having no […] in their purses, nor any thing whereupon to live: when they came home again, he asked them, whether they had lacked any thing: they said No. For they did as Christ had commanded unto them: therefore they lacked nothing: And so it followeth, that they that will follow their vocations shall lack nothing.
With these woordes our Sauiour signifieth, that he that walketh in the daye, that is to saye, he that walketh truelye and vprightlye in hys vocation whereunto God hathe called hym, that manne shall not stumble, he shall not shorten hys lyfe, tyll the xii. houre commeth: that is to saye, tyll it pleaseth GOD to take hym oute of thys worlde: he shalbe sure that he shall not shorten hys lyfe in doing that thynge which god hath apoynted hym to do. I pray god giue vnto vs such hearts that we may be content to liue in our callyng, & not to gape further: And first we must walk in the general 〈…〉, ⟨image 131⟩and after yt when God calleth vs, lcaue the generall callyng1 and folow the speciall: if we would walke so, we should be sure yt our enemie 〈…〉 not preuayl against vs: And though we dye, yet our death shalbe nothyng els, but an entraunce into euerlastyng life. Again, we shalbe sure, that if we will folow our vocatiōs, we shal lacke nothyng, we shal haue 〈…〉 thyngs necessary to our bodily sustenāce. And this appereth by many ensamples: when our sauionr 〈…〉 out those 70. men before him to preache the gospell, hauyng no 〈…〉 in their purses, nor any thyng wherupon to liue: whan they came home again, he asked them, whether they had lacked any thing: they sayd No. For they dyd as Christe had commanded vnto them: therefore they lacked nothing: And so it foloweth, that they that will folowe their vocations shall lacke nothyng.
1The come modities […] we shall have by walkingin […] calling.The com modities 〈…〉 vve shall haue by vvalkingin 〈…〉 calling.
Jacob that holy patriarch had a vocation to go into Mesopotamia:1 for his father and mother commanded him to do so: because they feared least Esau his brother should have killed him. Now when he went thither, he confessed that he had nothing but a staff upon his back: but following his calling God brought him again with great droves of all manner of cattle. These things are written for our sake, to make us lusty to follow our vocation, and to do as we are appointed of God to do. Further, when the people of Israel were in the wilderness, they had a vacation: for God commanded Moses to bring them out of Egypt: Now he brought them in the wilderness, where there was no corn nor any thing to […] upon: what doth God the sendeth them bread from heaven rather then that they should lack, and water out of the rock. And this is written to our instruction. Therefore God sayth: Non solo pane, Man shall not live2 by bread only, but by every word that proceedeth out3 of the mouth of GOD. For when so ever a man applieth that vocation, which GOD hath appointed for him: No doubt he shall not be disappointed of living, he shall have enough. Therefore our Saviour Christ saith: Querite primo regnum […], & justitiam eius, & caetera4 […] adiicientur vobis, Seek fyrste the kingdom ⟨p. 125⟩of god and his righteousness, and all the other things shall be ministered unto you: That is to say, let us live godly as he hath appointed unto us: as for other things, jacta super do […].5 minum curam & […]. Caste thy care upon the lord, and he will make it, he will finish all things, for he is able to make a good end of all matters: therefore sayeth the Prophet: Timete dominum omnes sanctieius feare the lord all6 ye his sayntes, Non est inopia timentibus eum, they that fear7 the lord, they shall not come to any poverty. Alack what a pitiful thing is it, that we will not believe these fatherly promises which god hath made unto us in his word? what a great sin is it to mistrust gods promises? for to mistrust his promises is as much as to make him a liar, when we will not believe him: every man hath his vocation, as these men here were fishers, so every man hath his faculty wherein he was brought up: but and if there come a special vocation, then we must leave that vocation which we have […] before, and apply that whereunto we be called specially, […] these apostles did:
Jacob yt holy patriarke had a vocatiō to go into Mesopotamia:1 for his father and mother commanded him to do so: because thei feared least Esaü his brother shold haue kild him. Nowe when he wente thyther, he confessed that he had nothing but a staffe vpon his backe: but folowyng his calling God brought him againe with greate droues of all maner of cattell. These thynges are written for our sake, to make vs lustie to folowe oure vocation, and to doo as we are appointed of God to doo. Further, when the people of Israel were in the wildernes, they had a vacation: for God commaunded Moses to bryng theym out of Egypte: Nowe he brought them in the wildernes, where there was no corne nor any thing to 〈…〉 vpon: what doth God the sendeth them bread from heuen rather then that they shold lacke, and water out of the rocke. And this is written to our instruction. Therefore God sayth: Non solo pane, Man shall not lyue2 by breade onely, but by euery woorde that procedeth oute3 of the mouthe of GOD. For whan so euer a man applyeth that vocation, whyche GOD hath appoynted for hym: No doubte he shall not bee disappointed of lyuing, he shall haue inoughe. Therfore oure Sauiour Christe saithe: Querite primo regnum 〈…〉, & iustitiam eius, & caetera4〈…〉 adiicientur vobis, Seeke fyrste the kyngedome ⟨p. 125⟩of god and his rightuousnes, and all the other thynges shal be ministred vnto you: That is to say, let vs liue godly as he hath appointed vnto vs: as for other thynges, iacta super do 〈…〉.5 minum curam & 〈…〉. Caste thy care vppon the lorde, and he wyl make it, he will fynish all thynges, for he is able to make a good ende of all matters: therfore sayeth the Prophete: Timete dominum omnes sanctieius feare the lord all6 ye his sayntes, Non est inopia timentibus eum, they that fear7
1Jacob followed his vo cation in flying from […].Iacob folovved his vo cation in flying frō 〈…〉.
they were fishers, but as soon as they […] called to another vocation, they left their fishings. but ever remember that when we have a vocation we regard most above all the special points in the same, and see that […] do them rather than the accidents.
they were fishers, but as sone as thei 〈…〉 called to another vocation, they lefte theyr fishings. but euer remember that when we haue a vocation we regard most aboue all the speciall poyntes in the same, and see that 〈…〉 do them rather than the accidentes.
As for an ensample, unto great men god alloweth hunting1 and hawking at sometimes: but it is not their chiefest duty whereunto God […] called them: for he would not that they should give themselves only to hawking and hunting, and to do nothing else: Do not so, but rather […] ought to consider the chiefest point then the accidents: hawking and hunting is but an accessory thing, but the chiefest thing to which God hath ordained them, is to execute Justice, to see that the honour and glory of god, be set abroad, this is the chiefest point in their calling, and not hawking and hunting, which is but an accident. So likewise a serving man may use shooting or other pastimes: but if a serving man would do nothing else but to shoot, setting aside his masters busyness, this man no […] should not do well: for a serving mans duty is to ⟨image 132⟩wait upon his master: and though he may shoot sometimes,2 yet his special and chiefest duty is to serve his master in his business.
As for an ensample, vnto greate men god alloweth huntyng1 and haukyng at sometymes: but it is not their chiefest duety wherunto God 〈…〉 called them: for he woulde not that they shoulde geue themselues onelye to haukyng and huntyng, and to do nothyng elles: Do not so, but rather 〈…〉 oughte to consider the chiefest poynte then the accidentes: haukyng and huntyng is but an accessarye thynge, but the chiefest thyng to whiche God hath ordayued them, is to execute Justice, to see that the honour and glorye of god, bee set abroade, thys is the chiefest poynte in theyr callyng, and not haukyng and huntyng, whiche is but an accidente. So lykewyse a scruyng man maye vse shootyng or other pastymes: but yf a seruyng manne woulde doe nothyng elles but to shoote, settyng asyde hys maysters busynes, thys manne no 〈…〉 shoulde not doe well: for a seruyng mans duetye is to ⟨image 132⟩wayte vpon his mayster: and though he may shoote sometymes,2 yet his speciall and chiefest duetye is to serue hys maister in hys busines.
1Hunting and […] is […] the […] of great mens calling.Huntyng and 〈…〉 is 〈…〉 the 〈…〉 of great mens calling.
2The chief point of a serving mans officeThe chief point of a seruing mās office
Our saviour went ones abroad, and by the way as he1 went, be said to one, Follow me: the fellow made answer, saying, let me first bury my father: our saviour said unto him again, let the dead bury their dead, and come thou & fo low me. where our saviour teacheth us, that when we have a special vocation, we shall forsake the general: for to bury father and mother is a godly deed, for god commanded to honour father and mother: yet when we have such a special2 calling as this man had, we must leave all other vocations: for our saviour would rather have the dead to bury the dead, than that this man should forsake or set aside his vocation. But our spirituality what do they? Mary some be occupied with worldly businesses, some be clerks of the kitchen, surveyors, or receivers: which no doubt is wicked, and they must3 make a heavy account for it. For their special calling is to fish, to preach the word of God, and to bring the people from ignorance unto the knowledge of gods word, this they ought to do. Abraham the Patriarch had a vocation when god called him out of his country, this was a vocation.4 So likewise when god commandeth him to offer his son he was ready and willing to do it: for because god had commanded him, he made no excuses, but went and followed his vocation most diligently and earnestly. But this I would have you to note well, that they that have but general vocati once, may not follow those which have special vocations. As5 when we would follow the ensample of Abraham, we may not. Abraham had a special vocation of god to offer his son: therefore they that afterward followed the ensample of Abraham and burned their children, they did naughtily: for they had no commandment of god to do so. Phinehas that godly man, seeing one of the great men of Israel do wickedly with a naughty woman, went thither and killed them both, whilst they were yet doing the act of lechery. Now in so doing, he pleased god, and is highly commended of god for it: shall we now follow the ensample of Phinehas? shall we kill a man by and by ⟨p. 126⟩when he doth wickedly? No not so, we have no such commandment of god as Phinehas had: for he had a special calling, a6 secrete inspiration of god to do such a thing: we which have no such calling may not follow him, for we ought to kill no body, the magistrates shall redress all matters.
Our sauiour wente ones abroade, and by the waye as he1 went, be sayde to one, Folow me: the felow made answere, saying, let me fyrste bury my father: our sauiour saide vnto hym agayn, let the dead bury their dead, and come thou & fo low me. where our sauior teacheth vs, that when we haue a speciall vocation, we shall forsake the generall: for to burye fatherand mother is a godly deede, for god commaunded to honour father and mother: yet when we haue such a speciall2 callyng as this man had, we must leaue al other vocations: for our sauiour wold rather haue ye dead to bury the dead, thē that this man shoulde forsake or set asyde his vocation. But our spiritualtie what doe they? Mary some be occupied with worldly businesses, som be clearkes of the kitchine, surueigbers, or receiuers: which no doute is wicked, and they muste3 make a heauy accompte for it. For their special callyng is to fishe, to preache the worde of God, and to bryng the people from ignorance vnto the knowledge of gods word, this they ought to do. Abraham the Patriarke hadde a vocation when god called hym oute of hys countree, this was a vocation.4 So likewise when god commaundeth him to offer his sonne he was redy and wyllyng to doe it: for because god had commaunded hym, he made no excuses, but wente and folowed his vocation most diligently and earnestly. But this I wold haue you to note wel, that they that hauebut general vocati ons, may not folow those which haue special vocations. As5 whē we wold folow the ensample of Abrahā, we may not. Abrahā had a special vocation of god to offer his son: therfore they that afterward folowed the ensample of Abraham and burned their children, they did naughtly: for they had no cō maundement of god to do so. Phinees that godly mā, seeyng one of the great men of Israel do wickedly with a naughtye womā, went thither and killed them both, whilest they wer yet doyng the act of lecherye. Nowe in so doyng, he pleased god, and is highly commended of god for it: shal we now folow the ensample of Phinces? shal we kil a man by and by ⟨p. 126⟩when he doth wickedly? No not so, we haue no such commaū dement of god as Phinees had: for he had a special callyng, a6
2One special vocation must be followed.One speciall vocatiō must bee folovved.
3A note for the spiritualty.A note for the spiritu alty.
4Abraham did follow his callingAbraham did folovv his calling
5The […] in that […] but a gene ral calling may not fo low his ex ample that had a speci all vocation.The 〈…〉 in that 〈…〉 but a gene ral callyng may not fo lovv his ex ample that had a speci al vocatiō.
So to preach gods word it is a good thing, and god will have that there shall be some which shall do it: but for all that a man may not take upon him to preach gods word except he be called unto it: when he doth it, he doth not well, though he have learning and wisdom to be a preacher, yet for all that he ought not to come himself without any lawful calling: for it was no doubt a good thing to keep the ark from falling, yet for all that Oza was stricken to death, because he toke in hand to meddle with it without any commission.
So to preache gods worde it is a good thyng, and god wil haue yt there shalbe some which shall doe it: but for all that a man may not take vpon him to preache gods worde excepte he be called vnto it: when he doth it, he doth not well, though he haue learnyng and wisedome to be a preacher, yet for all that he ought not to come hymselfe without any laufull callyng: for it was no doute a good thyng to kepe the arke from fallyng, yet for all that Oza was striken to deathe, because he toke in hand to medle with it without any commission.
We have a general vocation which is this, in sudore vultus1 tui vesceris pane tuo. In the sweat of thy face thou shalt eat thy bread, till thou be turned again into the ground, out of which thou wast taken. This text doth charge all us to labour, rich and poor, no man excepted, but he must labour that labour which god hath appointed for him to do: for god loveth not slothfulness he will have us to labour, to do our business: and upon the holy day he will have us to cease from bodily labour, but for all that he will not have us to be idle, but to hear his word, to visit sick folks and prisoners, these2 are holy days work, which god requireth of us: therefore we may not be let of those works with bodily labour: we must set aside bodily labour, & feed our souls upon Sundays, in herring of gods most holy word, & in receiving his holy sacraments. So I say, labour is commanded unto us, unto every one, no man […]. Al Adams children are bound to labour. For that which3 was said unto Adam, is said like wise unto us to, & our saviour himself teacheth us to labour when he saith to Peter, duc in altū, lead thy boat into the depe, & relaxarete ad capturā, & spred4 out thy net to catch. Here Christ commanded Peter to do his duty, to follow his occupation. Now he that commanded Peter say ing cast out thy net: he commandeth also us, every one in his estate to do yt business of his calling, he will have yt farmer to fo […] his trade, to till the ground, to sow, &c. & yet it is god that ⟨image 133⟩giveth the increase of the labour. For we may not think as though we by our labour may get somewhat: No not […], we5 must labour in deed, but we must pray him to send the increase: for except he bless our labour, no doubt we shall labour all in vain. The ordinary way whereby god sendeth us our food is labour, yet for all that we must not set our […] our labour, nor trust therein, but only hang upon […] is written, Egestatē operatur manus remissa, a hand that will not labour6 (saith scripture) shall come to […]. That is to say, that man or that woman that will not labour, will not do the work of his vocation, shall not prosper in this world: but a diligent hand,7 a man that will labour, almighty god will send him […], he shall have enough. So that certain it is, that we must labour: for S. Paule […], qui non laborat, non […], he that8 laboureth not, let him not eat. I would wish that this commandment of s.
We haue a generall vocation which is this, in sudore vultus1 tui vesceris pane tuo. In the sweate of thy face thou shalt eate thy bread, tyl thou be turned again into the ground, out of which thou wast taken. This text doth charge al vs to labour, riche and poore, no man excepted, but he must laboure that labour which god hath appointed for hym to do: for god loueth not slouthfulnes he wyll haue vs to labour, to do our busines: and vpon the holy day he wil haue vs to cease from bodely labour, but for al yt he wyl not haue vs to be ydle, but to heare his word, to visite syeke folkes and prisoners, these2 are holy days worke, which god requireth of vs: therfore we may not be let of those workes with bodely labour: we must set aside bodely labor, & fede our soules vpō sodais, in heryng of gods most holy word, & in receiuing his holy sacraments. So I say, labor is cōmasided vnto vs, vnto euery one, no mā 〈…〉. Al Adames childrē ar boūd to labor. For yt whiche3 was said vnto Adā, is said like wise vnto vs to, & our sauiour himself teacheth vs to labor whē he saith to Peter, duc in altū, lead thy boate into ye depe, & relaxarete ad capturā, & spred4 out thy net to catch. Here Christ cōmaunded Peter to do his duty, to folow his occupatiō. Now he yt cōmaūded Peter say ing cast out thy net: he cōmaūdeth also vs, euery one in his estate to do yt busines of his calling, he wil haue yt farmer to fo 〈…〉 his trade, to till the ground, to sowe, &c. & yet it is god yt ⟨image 133⟩geueth the increase of the labour. For we may not thinke as though we by our labour may get somewhat: No not 〈…〉, we5 must labor in dede, but we must pray him to send the increse: for except he blesse our labour, no doute we shal labour al in vain. The ordinary way wherby god sendeth vs our foode is labour, yet for al that we must not set our 〈…〉 our labor, nor trust therin, but only hang vpon 〈…〉 is writen, Egestatē operatur manus remissa, a hand that will not labour6
1Gene, […]Gene, 〈…〉
2Holy dais […].Holy dais 〈…〉.
3All Adams children must labourAll Adams children must labor
4Luca. 5.
5Labour is the […] whereby we live.Labour is the 〈…〉 vvhereby vve liue.
6Prove 10Proue 10
7God will increase our labourGod will encrease our labour
Paul were kept in England, that these idle lubbers that will not labour, that they should not eat […] there: For no doubt if they were served so, it would make them to apply their bodies to a better use then they do. Saint Paul in the 2. Thes. Ultimo saith: we have herd say, that there are some which walk amongest you inordinately: working not at all, but being busy bodies. Them that are such we command & exhort, by our lord Jesus Christ, that they work with quietness & eat their own bread. In these words we may note1 two things, first that every one of us ought to labour, & do the office of his calling. Secondarily we may note here, that a preacher may speak by hearsay: as S. Paul doth here. I spake unto you since I came into this country by here say. For I heard say, that there were some homely thieves, some pickers in this worshipful house, which no doubt is a miserable thing, that in such a house things should be so […] away: therefore I exhorted you at the same time to beware of it, and to make restitution. Now sense there were some of you which were offended with me, because I spake by hear say, they said I slandered that house in speaking so. But I tell you, that I slandered no body at that time. I spake but only to the amendment of the guilty: and therefore the guiltless must give leave unto the preacher, to reprove sin ⟨p. 127⟩and wickedness. For the preacher […] he reproveth sin, he slandereth not the guiltless: but he seeketh only the amendment2 of the guilty. Therefore God saith by the prophet: Annuncia populo scelera illorum, Show unto the people their since: therefore when such a thing is spoken, they that be guiltless should be content, when sin and wickedness3 is reproved. There is a common […], that when a horse is rubbed on the gall, he will kick: when a man casteth a stone amongest dogs, he that is hit will cry: So it is with such fellows too: belike they be guilty, because they can not suffer to be again said. I remember the Prophet Isaiah, in what manner of wise he reproved the sins4 of the people, saying: Argentum tuum versum est in […]. Thy silver is turned into dross. So no doubt the fall of the money hath been here in England the undoing of many men. […] vinum tuum mixtū est aqua, And thy wine is mingled with water. Here the Prophet speaketh generally. And he goeth forth, saying: Principes tui. &c.
Paule were kept in England, that these idle lubbars that wil not labor, that they should not eate 〈…〉 ther: For no doute if they were serued so, it woulde make them to apply their bodies to a better vse then thei do. Saint Paul in the 2. Thes. Vltimo saith: we haue herd say, yt there ar some which walke amongest you inordinatelye: working not at al, but beyng busy bodies. Thē that are such we commaund & exhort, by our lord Jesu Christ, that they worke wt quietnes & eat their own bread. In these words we mai note1 two things, first that euery one of vs ought to labor, & do the office of his calling. Secundarily we maye note here, that a precher may speke by heresay: as S. Paul doth here. I spake vnto you synce I came into thys countrey by here say. For I heard say, that there were some homelye theeues, some pyckers in this worshipfull house, whiche no doute is a miserable thynge, that in such a house thynges shoulde be so 〈…〉 awaye: therefore I exhorted you at the same tyme to beware of it, and to make restitution. Now sence there were some of you which were offended with me, because I spake by heare say, thei said I slaūdred yt house in speaking so. But I tell you, that I slaundered no bodye at that tyme. I spake but onely to the amendment of the giltie: and therfore the gyltlesse must geue leaue vnto the preacher, to reproue syn ⟨p. 127⟩and wickednes. For the preacher 〈…〉 he reproueth syn, he sclandereth not the gyltlesse: but he seketh onely the amendement2 of the gyltie. Therfore God sayth by the prophete: Annuncia populo scelera illorum, Shewe vnto the people their synnes: therfore when suche a thynge is spoken, they that be giltlesse should be content, whan sinne and wickednes3 is reproued. There is a common 〈…〉, that whan a horse is rubde on the galle, he wil kicke: whan a man casteth a stone amongest dogges, he that is hitte will crie: So it is with suche felowes too: belyke they be giltie, because they canne not suffre to bee agayne sayd. I remembre the Prophete Esaie, in what manner of wise he reproued the syunes4 of the people, sayenge: Argentum tuum versum est in 〈…〉. Thy siluer is turned into drosse. So no doubt the falle of the money hath been here in Englande the vndoing of many men. vinum tuum mixtū est aqua, And thy wine is myngled with water. Here the Prophete speaketh generally. And he goeth foorth, sayeng: Principes tui. &c.
1Two thin ges noted in S Pauls words A preacher may speak by hearsayTwo thin ges noted in S Paules vvords A precher may speak by heresay
Thy princes are wicked, and companions of thieves, they love rewards all together: as for the fatherless they help them not to right: neither will they let the widows cause come before them. […] be fore words, spoken generally against all the princes: where I doubt not but there were some good amongest them: yet for all that the prophet slandereth them not: for he speaketh not against the good, but against the wicked,1 he meaneth not the guiltless. For such a manner of speaking is used in the scripture, to speak by the universal: meaning a great number, but yet not all: only those that be guilty: there fore such manner of speaking is no slander. Therefore I said at the same time, as S. Paul saith to the Thessalonians, I hear say, that there be some amongest you that will not labour: So I said, I hear say, that there be some amongest you, which are given to picking and stealing: and so I showed you the danger of it, and told you how you should make restitution secretly without any open shame: for it is no shame to forsake sin, and to come to godliness. For no doubt restitution2 must be made either in effect, or affect: That is to say when thou art able then thou must make it in effect, when ⟨image 134⟩thou art not able, then thou must be force for it in thy heart, and ask god forgiveness. This I told you at the same time where I slandered no body: therefore I would wish that ye would expound my words now forwards, better then ye have hitherto.
Thy princes are wicked, and companions of theeues, they loue rewardes all together: as for the fatherles they helpe them not to right: neither will they lette the widowes cause come before thē. 〈…〉 be fore words, spoken generally against al ye princes: where I doubt not but there were som good amon gest them: yet for all that the prophet slaundereth them not: for he speaketh not against the good, but against the wicked,1 he meaneth not the giltlesse. For suche a maner of speakyng is vsed in the scripture, to speake by the vniuersall: meaning a great numbre, but yet not all: only those that be giltie: ther fore suche maner of speakyng is no slander. Therfore I sayd at the same tyme, as S. Paule saith to the Thessalonians, I heare say, that there be some amongest you that will not labour: So I saied, I heare say, that there be some amongest you, which are geuen to pickyng and stealyng: and so I shewed you the danger of it, and tolde you how you shold make restitutiō secretly without anyopen shame: for it is no shame to forsake sinne, and to come to godlynes. For no dout restitution2 must be made eyther in effect, or affect: That is to say when thou art able then thou must make it in effecte, when ⟨image 134⟩thou art not able, then thou must be forse for it in thy hearte, and aske god forgiuenes. This I tolde you at the same time where I slaundered no bodye: therfore I woulde wishe that ye woulde expounde my wordes now forwardes, better then ye haue hitherto.
1A great number is meant when we speak by the universal.A great number is ment vvhē we speake by the vniuersall.
2Restitution of two […] tes.Restitutiō of tv vo 〈…〉 tes.
Now to the matter again: when a man should ask this question, saying: we are all bound to work, for our livings: but I pray you by whom cometh the gain of our works: who giveth the increase of it: There be some people which think, that they bring all things to pass by their labour: they think they get their livings with their own hand work. Some again there be, which think that the increase of their labour cometh by the devil, that1 he increaseth and blesseth their labours. But think ye that any body will say so, that his increase cometh by the devil: No I warrant you, they will not say so, with their mouth: yet for all that, their conversation and living showeth it to be so in deed with them. For all they that live of usury, they have their gains by the devil. So likewise all they that sell false wares, or sell by false weight, or use any manner of falsehood, they be in the devils service, they have his livery: therefore they seek all their gains at his hands, thorough false and deceitful dealing. And so it appeareth that the devil is the increase of their gains. And no doubt the devil taketh upon him to be the lord over all things in earth: as it plainly appeareth by the gospel of Matthew,2 where he toke in hand to tempt Christ our saviour, and brought him upon a high hill, where he showed unto him all the kingdoms of the world, saying: Haec omnia dabo tibi, si prostratus adoraveris me, Al these things I will give unto thee, if thou wilt fall down & worship me. By these words it appeareth, that the devil beareth himself in hand to be3 lord and ruler over the whole world: but in very deed he hath not so much as a goose feather by right. And yet for all that, he hath many children here upon earth, which hang upon him, and seek their increase by him thorough falsehood and deceit. Therefore such worldlings have a common saying amongest them, they say when a man will be rich, he ⟨p. 128⟩must set his soul behind the door: that is to say, he must use falsehood and deceit. And therefore I fear me there be many4 thousands in the world which set their souls behind the doors. The merchant commonly in every city doth teach his prentice to sell false wares. So that a man may say to all cities as Isaiah saith to Jerusalem:
Nowe to the matter agayne: when a man shoulde aske this question, saying: we are all bounde to worke, for our lyuynges: but I praye you by whome commeth the gayne of oure workes: who geueth the increase of it: There bee some people whiche thynke, that they bryng all thynges to passe by theyr labour: they thynke they gette theyr liuinges wyth theyr owne hand worke. Some agayne there be, which think that the encrease of theyr labour commeth by the diuell, that1 he increaseth and blesseth theyr labours. But thynke ye that any body wyll saye so, that his increase commeth by the dyuell: No I warraunt you, they wyll not saye so, wyth theyr mouth: yet for all that, their conuersation and lyuing sheweth it to be so in dede with them. For all they that liue of vsurye, they haue theyr gaynes by the diuell. So lykewise all they that sell false wares, or sell by false wayght, or vse anye maner of falshode, they be in the deuylles seruice, they haue his liuery: therfore they seke all theyr gaynes at his handes, thorough false and deceytfull dealyng. And so it appeareth that the diuell is the increase of theyr gaynes. And no doute the diuell taketh vpon hym to be the lorde ouer all thynges in earth: as it playnely appeareth by the gospell of Mathew,2 where he toke in hande to tempte Christe oure sauiour, and broughte hym vpon a high hyll, where he shewed vnto hym all the kyngdomes of the world, saying: Haec omnia dabo tibi, si prostratus adoraueris me, Al these things I wil geue vn to thee, yf thou wilt fal doun & worship me. By these words it appeareth, that the diuell beareth himselfe in hande to be3 lorde and ruler ouer the whole worlde: but in very deede he hath not so muche as a goose fether by righte. Andyet for all that, he hath many children here vpon earth, which hange vpon hym, and seeke theyr increaso by hym thorough falshode and deceite. Therefore suche worldlynges haue a common saying amongest them, they say when a man wylbe ryche, he ⟨p. 128⟩muste sette his soule behinde the doore: that is to say, he must vse falshode and deceit. And therfore I feare me there be many4 thousandes in the worlde which set theyr soules behynde the dores. The merchaunte commonly in euery citye dothe teache his prentise to sell false wares. So that a man maye say to all cities as Esay sayth to Hierusalem:
1Some think that their increase come meth of the devil.Some think that their encrease com meth of the deuill.
Argentum tuum1 versum est in scoriam, thy silver is turned in dross, thy ware is false, thou hast a delight in falsehood and deceit, thou gettest thy good per fas & nefas, by lawful and unlawful means: But the increase that the godly man hath, cometh of god, as the scripture saith: Benedictio dei facit divitem, The blessing of god maketh rich. Now there be some that will2 say, if the blessing or the increase rome not of my labour, then I will not labour at all. I will tarry till god sendeth me my food, for he is able to feed me without my labour or travel. No, we must labour, for so are we commanded to do, but we must look for the increase at gods hands: like as Peter did, he laboured the whole night, yet he toke nothing at all till Christ came. And yet this is not a certain rule, he that much laboureth shall have much. For though a man labour much, yet for all that he shall have no more then god hath appointed him to have: for even as it pleaseth GOD, so he shall have, Nam domini est terra & plenitudo eius, For the3 earth is the Lords, and all that is therein: and when we4 have much, then we are accountable. For much, for no doubt we must make a reckoning for that which we receive at gods hands.
Argentum tuum1 versum est in scoriam, thy siluer is turned in drosse, thy ware is false, thou hast a delite in falshode and deceite, thou gettest thy good per fas & nefas, by lauful and vnlauful mea nes: But the increase that the godlye man hath, commeth of god, as the scripture saith: Benedictio dei facit diuitem, The blessyng of god maketh ryche. Now there be some that wyll2 say, if the blessyng or the increase rome not of my labor, then I wyll not labour at all. I wyll tary tyll god sendeth me my foode, for he is able to fede me without my labor or trauel. No, we must labour, for so are we commaunded to doe, but we must looke for the increase at gods handes: lyke as Peter dyd, he laboured the whole nyght, yet he toke nothyng at all tyll Christ came. And yet this is not a certaine rule, he that much laboreth shall haue much. For though a man labour muche, yet for all that he shall haue no more then god hathe appoynted hym to haue: for euen as it pleaseth GOD, so he shall haue, Nam domini est terra & plenitudo eius, For the3 earthe is the Lordes, and all that is therein: and when we4 haue muche, then we are accountable. For muche, for no doute we must make a reckenyng for that which we receius at gods handes.
Now to make an end, I desire you let us consider our general vocation, that is to say let us labour, every one in that estate wherein GOD hath set him, and as for the increase, let us look for it at God's hands: and let us be content with that which GOD shall send us: For he knoweth what is best for us, if we have Victum1 & vestitum, meat and drink, and clothing, let us be content withal. For we can not tell when good man death will come and make an end of all together.
Nowe to make an ende, I desire you lette vs consider oure generall vocation, that is to say lette vs labour, euerye one in that estate wherein GOD hathe sette hym, and as for the increase, lette vs looke for it at goddes handes: and lette vs bee contente with that whiche GOD shall sende vs: For he knoweth what is beste for vs, yf we haue Victum1 & vestitum, meate and drynke, and clothyng, lette vs bee contente wythall. For we canne not tell whenne good manne deathe wyll comme and make an ende of all together.
And if we have special vocations, let us set aside the general, and apply the special points of our vocation, rather then the accidents: and let us labour in our calling, and yet not think to get any thing by it, but rather trust in God, and seek the increase at his hands: let us look for his benediction, then it shall go well with us: but above all things beware of falsehood, for with falsehood we serve the devil. But as I told you before, I fear me the devil hath a great number of servants in England.
And yf we haue speciall vocations, let vs set asyde the generall, and apply the speciall poyntes of our vocation, rather then the accidentes: and let vs labour in our callyng, and yet not thynke to get any thynge by it, but rather trust in God, and seke the increase at his handes: let vs looke for his benediction, then it shall go well with vs: but aboue all thinges beware of falshode, for with falshod we serue the deuyl. But as I tolde you before, I feare me the deuill hath a great num ber of seruauntes in England.
The almighty god grant us grace to live so here in this world, and to apply our business in such wise, that he may be glorified amongest us: so that we may finally come to that felicity which he hath prepared for us.
The almighty god graunt vs grace to liue so here in thys worlde, and to apply our busines in such wise, that he maye be glorifyed amongest vs: so that we maye finallye come to that felicity which he hath prepared for vs.
I thynke but very fewe, the moste parte offer theym selues before they be called, but it should not bee so: Justices of peace, 〈…〉, and other officers they shoulde bee 〈…〉 out, they should be called thervnto, they should not come before they be sent for.
dout that 〈…〉 haue no good lucke, god will not prosper hym. And not onely that, but he will 〈…〉 punishe that 〈…〉 that wil take in hande an 〈…〉 whereunto he is not called of god: which 〈…〉, or 〈…〉 aboute to promote himselfe. As we haue an example in the boke of yt
Numbers, that when 〈…〉, Dathan, and Abyram, would not be contente with their vocation wherunto thei were called of GOD, but woulde 〈…〉 higher, and promote themselues: what hapned? The grounde claue asonder, and swalowed
them vp, with wife and children and al that they had: this was their ende, this rewarde they had for their ambition. Whereby it appeareth, that GOD wyll that euerye manne shall keepe hymselfe in his vocation, til he be further
the lorde, they shall not come to any pouerty. Alacke what a pytifull thyng is it, that we will not beeleue these fatherly promises which god hath made vnto vs in his worde? what a great synne is it to mistrust gods promises? for to mistrust his promises is as muche as to make hym a lyar, when we wyll not beleue him: euery man hath his vocation, as these men here were fyshers, so euery man hath his faculty wherin he was brought vp: but and yf there come a speciall vocation, then we must leaue that vocation whiche we haue 〈…〉 before, and applye that whereunto we be called specially, 〈…〉 these apostles did:
secrete inspiration of god to do such a thing: we which haue no such calling may not folowe hym, for we ought to kyl no body, the magistrates shall redresse all matters.
(saith scripture) shall come to 〈…〉. That is to say, that man or yt woman that wil not labor, wil not do the worke of his vocatiō, shal not prosper in this world: but a diligēt hād,
a man that wil labor, almighty god wil send him 〈…〉, he shall haue inough. So that certain it is, that we must labor: for S. Paule 〈…〉, qui non laborat, non 〈…〉, he that
