comforte thou thy selfe with the hope of a better lyfe in an other worlde euer assured that thou lhalt haue here suffycient onely yf thou kepe couenaunt with the lorde thy God and seke his kyngedome and the ryghtwysenesse therof aboue all thynges The kyngedome of God is the gospell doctrine of Christ And the ryghtwysnes therof is to beleue Christes bloude for the remyssyon of synnes Out of whiche ryghtwysenesse springeth loue to God and thy neyboure for his sake whiche is also ryghtwysnesse as I haue sayd afore so farre as it is perfycte and that whiche lacketh is supplyed by fayth in Goddes worde in that he hath promised to accepte that tyll more come Then foloweth the outwarde ryghtwysnesse of workes by the which and dyligent recording of Goddes worde together we growe and waxe perfecte kepe our selues from goynge backe and losynge the spite agayne And these haue our spiritualty with theyr corrupte doctryne myngled to gether that is to say the ryghtwysnes of the kyngedome of God which is fayth in Christes bloude the outwarde ryghtwysnes of the meÌ„bres that we ascrybe to y e one that perteyneth to the other Seke the kyngedome of heuen therfore and the ryghtwysnesse of the same be sure thou shalte euer haue sufficient and these thynges shalbe mynystred vnto the that is to say shall come of their owne accorde by the promise of God ye Christ promyseth the an hunderfolde euen in this lyfe of all that thou leuest for his sake If that were true wolde some say who wolde nat rather serue him thaÌ„ Mammon yet it is true For first if thou be seruaunt of Mammon thou must kepe thy God thy God nat the. And euery man that is stronger then thou wyll take thy God from the. Moreouer God wyll take ether the from thy Mammon or thy MaÌ„mon from the yeâ— thou woldest to adueÌ„ge him selfe of thy blynde vnkyndnes that when he hath made the and geuen the all thou forsakest him and seruest his mortall enemye But yf thou folowe Christ all the worlde and let them take all the deuelles in hel to them shal nat be able to disapoynte the of a sufficient lyuynge And though they persecute the frome house to house a thousaÌ„de tymes yet shal god prouide the of another with all thynges sufficient to lyue by Nowe compare the surety of his with the incertayntie of the other and then the blessed ende of this that heuen is promysed the also with the myserable departynge from the other so sore agaynst thy wyll then the desperacion that thy hurte feleth y t thou art alredy in hel And theÌ„ may nat this be well called a thousande folde more then y e other Care nat then for the day folowynge but let the day folowynge care for it selfe For the day that is present hath euer ynough of his owne trouble If thou loke well on the couenaunt that is betwene the thy lorde God on the one syde and the temptacions of the worlde the fleshe and Satan on the other thou shalte sone perceyue that the day preseÌ„t hath euer ynough to be cared for and for which thou must crye instantlye to God for helpe also though thou do thy best Now then seynge the day present is ouer charged with her owne care what madnesse is it to lade vpon her also the care of the day folowyng ye the care of a yere ye of .xx. yere or as though thou neuer entendest to dye to torment and vexe the soule thorow mystrust and vnbelefe to make thy lyfe sowre and bytter and as vnquyete as the lyfe of the deuelles in hell ⧠⧠Therfore care day by day and houre by houre ernestlye to kepe the couenaunt of the lorde thy God an to recorde therin day and nyght and to do thy parte vnto the vttermost of thy power And as for Goddes parte let hym care for it hym selfe and beleue thou his wordes stedfastly be sure that heuen erthe shal soner peryshe theÌ„ one â—ote byde behinde of that he hath promysed And for thyne owne parte also care nat of that maner as though thou shuldest do all alone Naye God hath fyrst promysed to helpe the. Secondarely to accepte thyne harte that lytle that thou art able to do be it neuer so imperfecte Thyrdly though wynde wether and the streame cary the cleane coÌ„trary to thy purpose yet because thou by dest styll in thy professyon redy to turne the ryght course as sone as the tempeste is a lytle ouer blowen God promiseth to forgeue that and nat the lesse to fulfyll his promyses of one iote ⧠⧠Dothe Christe so defende his that they neuer come in daunger of trouble yes they come in to suche straytes ofte that no wytte nor reason can se any way out saue fayth only is sure that God hath and wyll make a way thorowe But that teÌ„ptacion is but for an houre to teche them and to make them fele the goodnes of theyr father and the passyons of theyr bretkren and of theyr maister Christ also It is but as a louyngge mother to make her chylde to perceaue and fele her kyndenes to loue her agayne an be thankfull letteth it hunger in a mornynge And whan it calleth for his breakfast maketh as she herde nat tyll for payne impacience it begynneth to crye a good And then she stylleth it geueth it all that it asketh and more to to please it And whan it is peased and begynneth to eate and reioyseth and is glade and fayne she asketh who gaue the that thy mother and yt sayth ye Than sayth she Am nat I a good mother that gyue the all thynges and it answereth ye And she asketh wylt thou loue thy mother c. And yt sayth ye and so cometh it to the knowledge of his mothers kyndenesse and is thankfull Suche is the temptacion of Christes electe and other wyse nat ⧠⧠Here is nat forboden all maner of care but that worldly and deuelshe care that springeth of an inordinat loue to worldly thynges and of mistrust in god As for an ensample I couet inordinatly more then sufficient or but euen that I haue nede of And it because I mystrust God haue no hope in hym therfore pray nat to hym cometh nat Then I mourne sorow and pyne away and am whole vnquyet in myne harte Or whether I haue muche or but sufficient and loue it inordinatly then I care for the kepynge And because I mistrust god haue no hope in hym that he wyl helpe me therfore whan I haue locked dores chambres and cofers I am neuer the nere at rest but care styl cast a thousande parelles of which the moost parte were nat in my myght to aduoyde though I neuer slepe And where this care is there can the worde of God haue no restynge place but is choked vp as sone as it is sowne ⧠⧠There is a nother care that spryngeth
they nede but saye the worde and theyr wyll is fullfylled And as for theyr neyghboures they haue no compassyon vpon them to brynge theyr complayntes before God But with theyr prayers robbe theÌ„ of that â—ytle they haue and so make them more myserable Of entryng into the chamber and shuttynge the dore to I saye as aboue of that the lefte hande shulde not knowe what the ryght hande doeth that the meanynge is that we shulde auoyde all worldly prayse and profyte and praye with a syngle eye and true entent accordynge to Goddes worde and is not forboden therby to praye openly For we muste haue a place to come to gether to pray in generall to thanke and to crye to God for the comune necessyte aswell as to preache the worde of God in where the prest ought to pray in the mother â—onge that the name of God maye be halowed and his worde faythfully taught and truely vnderstande and fayth and godly lyuyng encreased and for the kyng and rulers that God wyl gyue them his spirite to loue y e comune welth and for peace that God wyll defende vs from all ennymyes for wederynge and frutes that God wyll kepe away pestylence and al plages And the preste shulde be an ensample to the people how they shuld pray There be of suche thynges as the prestes and other bable not praye many good collectes that shulde muche edifye the people if they were spokeÌ„ in the mother tonge And then whyle the prestes synge psalmes let euery man pray pryuatly and giue God thankes for suche benefytes as his harte knowed he hath receyued of God and comend to God hys pryuate necessytes and the pryuate necessytes of his neyboures whiche he knoweth and is pryuy to Nether is there in al suche any ieoperdy of vayne glory But and if God haue gyuen any man the spyryte of prayenge as all men haue not lyke gyftes that he pray oft and when other do not then to haue a secrete place to pray in both for the auoydyng of vayne glorye and speche of people and that thou mayst be fre to vse thy wordes as the lusteth what so euer gestures and behauoures do moue the most to deuocyon is necessarye and good And fynally what so euer necessyte thou hast though thou fele thy selfe a great synner yet yf thyne harte be to amende let not that dyscourage the. But go boldly to thy father seynge thou haste his commaundement euer to praye and promyse that he wyl heare the not for thy goodnesse but of hys goodnesse and for hys truthe Moreouer when we praye babyll not muche as the hethen do For they thynke that they shalbe harde for theyr muche bablynges sake Be not therfore lyke vnto them For your father knoweth of what thinges ye haue nede before ye axe hym Of thys maner therfore pray ye Our father which art in heuen honoured be thy name thy kyngedome come Thy wyl be fulfylled Gyue vs thys day our dayly brede euen in earthe as it is in heuen And forgyue vs our trespasses as we forgyue our trespassers And leade vs not into temptacyon But delyuer vs from euell For thyne is the kyngedome the power and the glorye for euer So be it As before he rebuked theyr false entent in prayenge that they sought prayse and profyte of that worke whiche ought to be dyrecte to God alone eyther to gyue hym thankes that is to saye to be a knowen and to confesse in the harte that all we haue cometh of hym or to cal vpon hym for ayde and socoure in temptacyoÌ„s and all necessyte Euen so here he rebuked a false kynde of prayenge wherin the tonge and lyppes laboure and al the body is payned but the harte talketh not with God nor feleth any swetnes at all nor hathe any confydence in the promyses of God but trusteth in the multytude of wordes and in the payne and tedyousnes of the lenght of the prayer as a coniurar do the in his cyrcles Characters and supersticyouse wordes of his coniuracyon As ye se nowe to be among our fryers moÌ„kes chanons nunnes and euen through out al the spyrytualty whiche as I haue proued aboue haue with theyr false entent of prayenge excluded al occasyons the whole matter of true prayeng and haue turned it into a bodely laboure to vexe the tonge lyppes eyes and trouth with roryng and to wery al the meÌ„bers so that they say and may truely sweare it that there is no greater laboure in the world then prayer for no labour what soeuer it be when the body is coÌ„pelled and the harte vnwyllynge can be other then greuous paynful But true prayer if they coÌ„plained sought helpe eyther for theÌ„ selues or for theyr neyghboures trusted in the promyse of God wold so conforte the soule courage the harte that the body though it were halfe deade more wolde reuyue and be lusty agayne and the laboure wolde be shorte and easy as for an ensaÌ„ple if thou were so oppressed that thou were wery of thy lyfe and wentest to the kynge for helpe and haddest spede the spirites wold so reioyse that thy body wold receyue her streÌ„gth agayne be as lusty as euer it was euen so the promyses of God worke ioy aboue al mesure where they be beleued in the harte But our hyrelinges haue no Goddes worde saue truste in the multytude of wordes length of bablynge and payne of body as bounde seruauntes Nether knowe they any other vertue to be in prayer as ye may se by the ordynaunces of all foundacyons Kynge Henry the fyfte buylde Syon and the Charterhouse of sheue on the other syde the water of suche a maner that lyppe laboure may neuer cease For when the fryers of Syon rynge out the Nunnes begynne And when the Nunnes rynge out of seruyce the Monkes on the other syde begynne And when they rynge out the fryers begyn agayne and vexe them selues nyght and day And take payne for Goddes sake for whiche God must gyue them heuen Ye and I haue knoweÌ„ of som yere this that for vere payne and tedyousnesse haue bydden the deuell take theyr founders They call Lente the holyesâ—e tyme of the yere But wherin is that holynes verely in the multytude of wordes and tedyousâ— length of the seruyce For let them begynne at syxe and it wylbe twelue or they can ende In which tyme they be so weryed that by the tyme they haue dyned they haue lust to nothynge saue to slepe And in the ende of all they thynke no farther then that God must rewarde theyr payne And yf thou axe howe they knowe it They wyll answere he muste rewarde it or be vnryghtwyse No God loketh not on the payne of thy prayer but on thy fayth in hys promyse and goodnes nether yet on the multytude of thy wordes or longe babyllynge For he knoweth thy matter better theÌ„ thou thy selfe And though the Iewes and the hethen were so
Gospell there foloweth the a crosse as warmenesse accompanyeth the sonne shynynge vnder whiche thy spy ryte shall grone and mourne secretlye not onely because the worlde and thyne owne flleshe cary the away â—lene contrary to the purpose of thyne harte But also to se and beholde the wretchednesse and mys fortunes of thy bretherne for whiche because thou loueste them aswell as thy selfe thou shalte mourne and sorowe no lesse then for thy selfe Thoughe thou be kynge or Emperour yet yf thou knoweste Christ and god thorowe Chryste and entendeste to walke in the syght of God and to mynyster thyne offyce truly thou shalte to kepe iustyce with all be compelled to do daylye that whiche thou art no lesse lothe to doo then yf thou shuldeste cut of arme hande or any other member of thyne owne bodye ye and yf thou wyltâ— folowe the ryght waye and nether torne on the ryght hande nor on the lefte thou shalte haue ymmedyatly thyne owne subiectes thyne owne seruauntes thyne owne lordes thyne owne councellours and thyn owne prophetes therto agaynste the. Vnto whose frowarde malyce and stouburnesse thou shalte be compelled to permytte a thousande thynges agaynste thy conscyence not able to resyste them at whiche thyne herte shall blede inwardly and shalt sawse thy swete soppes whiche the worlde weneth thou haste with sorowes ynowe and styl murnyng studieng ether alone or els with a fewe frendes secretly nyght and day and syghynge to God for helpe mytygate the fury ouse frowardnes of theÌ„ whoÌ„ thou art not able to w tstand that al go not after y e wyl of the vngodly what was Dauyd compelled to soffer all the dayes of hys lyfe of his owne seruauÌ„tes the sonnes of Seruya Besyde the mychaunses of hys owne chyldren And howe was our kynge Iohan forsaken of his owne lordes when he wolde haue put a good and godlye reformacy on in hys owne lande Howe was Henry the seconde compased in like maner of hys owne prelates whome he hade promoted of nought with the secrete conspyracye of some of his owne temporal lordes with them I spare to speke of the murning of the true preachers and the poore comen people whiche haue no nother helpe but the secrete hande of God and the worde of hys promyse But they shalbe comforted of al theyr trybulacyon and their sorowe shalbe turned into ioye and that infynyte and euerlastynge in the lyfe to come Nether are they without comforte here in this worlde for Chryst hathe promysed to sende them a comfortour to be with them for euer euen the spirite of truthe whiche the worlde knoweth not Iohn xiiii And they reioyse in hope of the comforte to come Roma xii And they ouercome thorowe we faythe as it is wrytten Hebre. xi the saynctes thorowe faythe ouercame kyngedomes and obtayned the promyses And .1 Io. v. thys is the vyctory that ouer cometh the world euen our fayth But the blynd world nether seyth our comfort nor our truste in God nor how god thorowe faythe in his worde helpeth vs and maketh vs ouercome Howe ouercome they wylt thou saye that be all wayes persecuted and euer slayne verely in euery batayle somme of them that wynne the felde be slayne yet they leue the vyctorye vnto theyr deare frendes for whose sakes they toke the fyghte vpon them and therfore are conqueroures seynge they obtayne theyr purpose and maynteyne that they foughte for The cursed ryche of thys worlde whiche haue theyr ioy and comforte in theyr ryches haue sence the begynnynge foughte agaynste them to wede them out of the worlde But yet in vayne For thoughe they haue all wayes slayne somme yet those that were slayne wanne the vyctorye for theyr brethern with theyr deathe and euer encreased the number of them And thoughe they semed to dye in the syght of the folysshe yet they are in peace and haue obtayned that euerlastynge kyngdome for whiche they fought And beside all this wheÌ„ God plageth the world for theyr synne these that mourne and sorowe are marked with the sygne of Thau in theyr fore heddes and saued from the plage that they peryshe not with the wycked as thou seeste Ezechiel 9. and as lot was delyuered from amonge the Sodomytes And contrary wyse cursed are they that laugh nowe that is to say which haue theyr ioy solase and comforte in theyr ryches for they shall sorowe and wepe Luke 6. And as it was answered the ryche man Luke 16. sonne remember howe that thou receauedest thy good dayes in thy lyfe tyme and Lazarus lykewyse euell â–ª And therfore is he comforted and thou tormented Blessed are the meke for they shall enheryte the erthe By the erthe vnderstande all that we possesse in thys world whiche al god wyl kepe for vs yf we be softe and meke And what so euer trouble arise yet if we wylbe pacient and abyde the ende wyll go on our syde as it is wrytten in the xxxvi Psal the wycked shalbe weded out but they that abyde the lordes layser shall enherete the erthe And agayne with in a whyle the wicked shalbe gone thou shalt behold the place where he was and he shalbe away but the meke or softe shal enheryte the erthe Euen as we say be styl and haue thy wyl and of lytle medlynge cometh moche reste for a pacyent man shal were out all hys enemyes It is impossyble to dwelle in any place where no dylplesure shoulde be done the â–ª If it be done vnwyllyngly as when thy neyghbours beastes breke into thy corne by some chaunce agaynste hys wyll then it is reason that thou be softe and forgeue If it be done of malyce and selffe wyll then with reuengynge thou doest but with poderynge in the fyere make the flame greter and geuest an occasyon of more euell to be done the. If any man rayle on the and rebuke the answere not agayne and the hete of hys malyce shal dye in it selfe and goo out ymmedyatly as fyer dothe when no more wode is layde theron If the wronge that is done be greater then thou arte able to beare truste in God and complayne with all mekenes vnto the offycer that is set of God to forbyd suche vyolence And yf the gentylmen that dwelle about the be tyrauntes be ready to helpe to fet home theyr wode to plowe theyr lande to brynge in theyr heruest and so forthe and let thy wyfe vyset my Ladye nowe and then with a cople of hennes or a fat capon and suche lyke and then thou shalt possesse al the remmanaunt in resteâ— or els one quarel or other may be pycked to the to make the quyte of all togyther Chose whether thou wylte with softnes and sofferynge haue God on thy syde euer to saue the and to gyue the euer ynoughe and to haue a good conscience and peace on the erthe or with furyousnesse and ympacyency to haue God agaynste the and to be polled a lytle and lytle of altogether and to haue an euell conscyence and
on them is to rayle on God as though thou woldest blaspheme hym yf he make the syke pore or of lowe degre or otherwyse then thou woldest be made thy selfe Thou wylt happely saye the subiectes euer chose the ruler and make hym swere to kepe theyr lawe and to maynteyne theyr priuyleges and lydertyes and vpon that submytte theyr selues vnto hym Ergo yf he rule amysse they ar not bounde to obeye But may resyste hym and put hym downe agayne I aunswere your argument is nought For the husbande swereth to his wyfe ye though he forswere hym selfe she hath no power to compell hym Also thoughe a mayster kepe not couenaunt with his seruauÌ„t or one neyghboure with a nother yet hathe nether seruaunt no nor yet neyghboure thoughe he be vnder none obedyence power to aduenge But the vengyaunce pertayneth euer to an hyer offycer to whom thou muste complayne Ye but thou wyl say it is not lyke For the hole body of the subiectes chose y e ruler Now Cuius est ligare eius est soluere Ergo yf he rule amysse they that sette hym vp maye putte hym downe agayne I answere God and not the comen people choseth the prynce though he chose hym by them For Deutero 16. God commaundeth to chose and sette vp offycers and therfore is God the chefe choser and setter vp of them and so muste he be the chefe putter downe of them agayne so that without his specyall commaundement they maye not be putte downe agayne Nowe hath God gyuen no commaundement to put them downe agayne But contrary wyse when we haue anoynted a kyng ouer vs at hys commaundement he sayethe Touche not myne anoynted And what ieoperdye it is to ryse agaynste thy prynce that is anoynted ouer the howe euell so euer he be se in the storye of Kynge Dauyd and through out al the bokes of the kynges The auctoryte of the kynge is the auctoryte of God and all the subiectes compared to the kynge are but subiectes styll thoughe the kynge be neuer so euell as a thousande sonnes gathered to gether are but sonnes styll and the commaundement obeye your fatehrs goeth ouer all as wel as ouer one Euen so goethe the commaundement ouer all the subiectes obeye your prynce and the hyer power and he that resysteth him resysteth God and geteth hym dampnacyon And vnto your argumeÌ„t Cuius est ligare eius est soluere I answere he that byndeth with absolute power without any hyer auctoryte hys is the myght to lowse agayne But he that byndeth at a nother mannes commaundement maye not lowse agayne with out the commaundement of the same As they of London chose them a mayre But may not put hym downe agayne how euel he be with out the auctoryte of him with whose lyâ—ence they chose him As long as the powers or offycers be one vnder another yf the inferior do the wronge complayne to the hyer But if the hyest of al do the wronge thou must complayne to God onely wherfore the onely remedy agaynste euell doers is that thou turne thyne eyes to thy selfe and thyne owne synne and then loke vp to God and saye O father for our syn and the synne of our fathers is thyâ— misery come vpon vs. we knowe not the as our father to obey the and to walke in thy wayes and therfore thou knowest not vs as thy sonnes to set louinge scole masters ouer vs we hate thy lawe and therfore haste thou through the wyckednes of vnryghtwyse iudges made that lawe that was for our defence to be a tyraunt moste cruel and to opresse vs and to do vs iniurye aboue al other kyndes of vyolence robbyng And amende thy lyuynge and be meke and pacyent and let them robbe as moch as they wyl yet shal God gyue the fode and rament and an honest possession in the earth to maynteyne the and thyne with all Moreouer concernynge thy goodes thou must remember howe that thou art a person in the temporall regyment and the kynge as he is ouer thy body euen so is he lorde of thy good and of hym thou holdest them not for thy selfe onely but for to meynteyne thy wyfe chyldren and seruauntes and to meynteyne the kynge the realme and the country and towne or cetye where thou dwellest wherfore thou mayste not suffer theÌ„ to be wasted that thou were not able to do thy dutye no more then a seruaunt maye suffer hys masters good to go to wracke neglygently Eor he that prouydeth not for hys and namely for them of his owne household fayth Paule denyeth the faythe and is worse then an infydell But euery man is bounde to laboure dylygently and truely and therwith so soberly to lyue that he may haue ynough for hym and hys and somewhat aboue for them that can not labour or by chaunce are fallen into necessyte And of that gyue and lende and loke not for it agayne And if that suffice not thy neybours necessyte then speake make labour to thy brethren to helpe also For it is a comeÌ„ prouerbe many handes make lyght worke many may beare that one alone can nor And thy wyfe thy chyldren and seruauntes art thou bounde to defende If any man wolde force thy wyfe thy doughter or thy mayde it is not ynough forthe to loke on and say God amende you Naye thou must execute thyne offyce and auctoryte whiche the kynge gyueth the. And by the waye thou muste defende thy mayster and hys good and the kynges good whiche thou haste to maynteyne thy wyfe and household and thy neyghbour that goeth with the agaynste theues and murtherars And agaynste al suche persones lay aboute the and do as thou woldeste do yf thou were vnder the kynges standerde agaynste hys enemyes whiche had inuaded the realme For all suche persones are mortall enemyes to the realme and seke to put downe kyng lawe and altogether and to make that it myght be lawfull to synne vnponyshed And of thys maner â–ª yf thou marke well the dyfference of these two states and regymeÌ„tes thou mayst soyle al lyke doutes that shalbe layde agaynste the. More ouer when I saye there be two regymentes the spyrytual and the temporall Euen so I saye that euery persone baptysed to kepe the lawe of God and to beleue in Chryst is vnder bothe the regymentes and is both a spyrytuall person and also a temporall and vnder the offycers of both the regymentes so that the kynge is as depe vnder the spyrytual offycer to heare out of Goddes worde what he ought to beleue and howe to lyue and howe to rule as is the porest begger in the realme And euen so the spyrytuall offycer yf he syn agaynste hys neyghbour or teache false doctryne is vnder y e kynges or temporall correccyon howe hye so euer he be And loke howe dampnable it is for the kynge to withdrawe hym selfe froÌ„ the obedyence of the spyrytual offycer that is to saye from heringe his duty to do it
thou hast the same thynge that God desyreth of the for which he hath bounde hym selfe to forgyue the. Leade vs nat into temptacyon That is Let vs not slyppe out of thy leafe but holde vs faste gyue vs not vp nor cease to gouerne vs nor take thy spirite froÌ„ vs. For as an hounde can not but folowe his game when he seyth it before him yf he be lowse so can we not but fall into synne when occasyon is gyuen vs yf thou withdrawe thyne hande from vs. Leade vs not into temptacyon Let no temptacyon fall vpon vs greater then thyne helpe in vs. But be thou stronger in vs than the temptacyon thou sendeste or letteste come vppon vs. Leade vs not into teÌ„ptacyons Father though we be neglygent ye and vnthankful and dysobedyent to thy true prophetes yet let not the dyuell lowse vpon vs to deceyue vs with hys false prophetes and to harden vs in the waye in which we gladly walke as thou dydest Pharao with the false myracles of hys sorserars as thyne Apostle Paule threateneth vs. 2. The. 2. A lytle threde holdeth a stronge man where he gladly is A lytle pullyng draweth a man whether he gladly goeth A lyght wynde dryueth a greate shyppe with the screme A lyght persuasyon is ynoughe to make a lecherous man beleue that fornycacyon is no synne And an angrye man that it is lawful to aduenge him selfe and so forth by all the corrupt nature of man A lytle myracle is able to confirme and harden a man in that openyon and faythe whiche hys blynde reason beleueth all redye A fewe false myracles were ynoughe to persuade the couetousnes of Pharao and hys gredynes to holde the chyldren of Israel in bondage for theyr seruyce that thy true myracles shewed by Moyses for theyr delyueraunce were not of the. But of the same kynde and done by the same crafte as were the myracles of hys sorserars and so to harden his harte Euen so father yf thou gyue vs ouer for our vnkyndenesse seynge the blynde nature of man delyteth in euell and is ready to beleue lyes a lytle thynge is ynoughe to make them that loue not to walke in thy truthe and therfore neuer able to vnderstande thy sonnes doctryne Iohan. 7 for to beleue the faynynges of our most holy father al is superstycyous popetry and inuysyble blessynges and to harden them therin As a stone caste vp in to the ayer can nether go any hyer nether yet there abyde when the power of the hurler ceaseth to dryue it Euen so father seynge our corrupt nature can but go downewardâ— onely and the deuell and the worlde dryueth therto the same waye howe can we procede further in vertue or staÌ„de therin if thy power cease in vs. Leade vs not therfore o mercyfull father into teÌ„ptacyon nor cease at any tyme to gouerne vs. Nowe seynge the God of al mercy which knoweth thyne infirmite coÌ„manded the to pray in al temptacion and aduersite and hath promysed to helpe yf thou trust in hym what excuse is it to say when thou hast synned I coulde not staÌ„de of my selfe when his power was ready to helpe the yf thoâ— hade axed it But delyuer vs from euell Fyrst as aboue let vs not fal into temptacyon Seconderely yf we be fallen as who lyueth and falleth neuer for neuer to falle were ynough to make a man as euell as Lucyfer and to beleue that he stode by hys owne power If therfore we be fallen euen to the botome howe so euer depe it be put in thyne arme after for it is longe and stronge ynough and plucke vs out agayne Thyrdly delyuer vs from euel and plucke vs out of the fleshe and the world the power of the deuel put vs in the kyngdome where we be past al ieoperdy and where we can not synne any more For the kyngdome and the power and the glorye is thyne for euer So be it Because that tâ—ou only art the kynge and al other but substytutes And because al power is thyne and all other mennes power but borowed of the therfore ought all honoure and obedyence to be thyne of ryght as chefe lorde and none to be gyuen other men but onely for the offyce they holde of the. Nether ought any creature to seke any more in thys worlde then to be a brother tyl thou haue put hym in offyce then yf brotherlynes wyll not helpe whiche he ought fyrste to proue let hym execute thy power Nether maye any man take auctorite of hym selfe tyll God haue chosen hym that is to wete â–ª tyll he be chosen by the ordynaÌ„ce that God hath set in the worlde to rule it Fynally no kynge lorde mayster or what ruler it be hath absolute power in this worlde and is the very thynge whiche he is called For then they ceased to be brethren styl nether could they syn what so euer they coÌ„maunded But nowe theyr auctoryte is but a lymeted power which when they traÌ„sgresse they syn agaynst theyr brethren and ought to reconsile them selues to their brethren and to axe forgiuenes and they are bouÌ„d to forgyue Fynally let kynges rulers and officers remeÌ„ber that God is the very kynge and referre the honoure that is gyuen to them for theyr offyces sake to hym and vmble them selues to hym and knowledge and confesse in theyr hartes that they be but brethren and euen no better before God then the worst of theyr subiectes So be it For yf ye forgyue men theyr fautes your heuenly father shall forgyue you also But and yf ye do not forgyue men theyr fautes no more shal your father forgiue your fautes This is Goddes couenaunt with vs and a coÌ„fyrmacyon of the petycyon aboue rehersed in y e Pater noster forgyue vs our trespasses as we forgyue our trespassers If thou wylt enter into the couenaunt of thy lorde God and forgyue thy brother then what so euer thou hast coÌ„mytted against God if thou repent and axe hiÌ„ forgyuenes thou art sure that thou art so absolued by these wordes that none in heueÌ„ nor erth can bynd the â–ª No though our most holy father cursse the as blake as coles seuen fote vnder the erthe and seuen fote aboue cast al his lyghtenynge vpon the to burne the to powder Kepe the couenaunt of the lorde thy God therfore feare no bugges But and if thou wylt not come with in the couenaunt of God or yf when thou haste professed it and receyued the signe therof thou cast the yoke of the lorde from of thy necke be thou sure thou art bounde by these wordes so fast y t none in heuen or in erthe can lowse the. No though our erthyshe god whysper al his absolucyons ouer the clawe the and stroke thy hede with al his swete blessynges Furthermore though forgiueneâ— of thy synnes be annexed to thy worke and forgeuynge thy brother yet doeth not as I sayd thy workes iustefye the before God But the faythe in Chrystes
Christen haue ben very seldome or neuer called agayne to the couenaunte of the lorde y e lawe of god and fayth of Chryst But to the couenauÌ„t of the pope often As he nowe clocketh a pase of his chekyns and wyll bothe proue al his olde polyces and seke ymagyn newe practikes And if the people come agayn let the preste or byshope after the ensample of the prophetes and hye prestes of the Israelytes take an othe in Goddes stede of the kynge and lordes And let the kyng lordes receuyng an othe of the people and folowe the ensample of the Neniuites in fastynge and prayenge Some man wyll saye seynge fastynge is to withdrawe al plesures froÌ„ the body and to punyshe the fleshe then God deliteth in our payn takynge c. I answere God delyteth in true obedyence and in al that we do at his coÌ„maundement and for the entent that he coÌ„maundeth it for If thou loue and pety thy neyghbour and helpe hym thy almose is acceptable If thou do it of vayne glory to haue the prayse that belongeth to God or for greatter profyte onely iâ— to make satysfaccyon for thy sinnes past and to dyshonoure Chrystes bloude which hath made it all redye then is thyne almose abhomynable If thy prayer be thankes in thyne harte or callynge to God for helpe with trust in him accordynge to his promyse then thy prayer pleaseth If thou beleue in Christes bloud for the remyssyon of synnes and hence forthe hatest syn that thou punyssheste thy body to flee the lustes and to kepe them vnder that thou syn not agayne then it pleaseth God exceadyngely But and yf thou thynke that God delyteth in the worke or the worke it selfe the true entente awaye and in thy payne for the payne it selfe thou arte as farre out of the way as from heuen to the erth If thou woldest kyl thy body or wheÌ„ it is tame ynoughe payne him furder that thou were not able to serue God and thy neyghboure accordynge to the roume and estate thou arte in thy sacrefyce were clene with out salte and al to gether vnsauery in the tast of God thou madde and out of thy wyt but and yf thou trust in thy worke then art thou abhomynable Nowe let vs loke on the popes fast First the entent shulde be to tame thy lustes not letchery only but pryde cheflye wrathe malyce hate enuy and couetousnes and to kepe the lawe of God and therfore standethe not in meate and drynke only but howe they kepe goodes lawe compare it to their dedes and thou shalt se Secondarely the fast of the olde lawe was to put â—n mournynge clothes as heyre or sack and nether to eate nor drynke vntyll nyght and al the while to pray and to do almose dedes shewe mercy And at euen they eate fleshe what god gaue soberly as lytle as wold susteyne the body c. The Popes fast is comenly only to eate no fleshe I say not loke howe lene they be but coÌ„sydre what tamynge of the fleshe it is to eate ten or twenty maner of fisshes dressed after the costelyest maner and to sytte a cople of houres and to poure in of the beste wyne and ale that may be gotten And at nyght to baÌ„ket w t dewe as they saye of al maner of frutes and confectyons Marmeled Succad Grenegynger Comfettes Suger plate with Malmesay and Romney burnt with Suger Synamond and Cloues wth Bastade Muscadel Ypocras c. Thinke ye not that suche dewes with drinkynge a pece of salt fyshe or a pyckrell dothe not tame the body excedyngly Furthermore that the true entent is away bothe of theyr fastynge and prayers it is euydente fyrste by the multeplyenge of them for when the Iewes hade lost the vnderstandyng of theyr sacryfyces and dyd beleue in the worke then they were mad vpon them that well was he that coulde robbe hym selfe to offer mooste in so muche y t the prophetes cryed out agaynst them that theyr offerynges stanke in the nose of God And oures hade so multeplyed theyr fastynge that they coulde no lenger bere them At the begynnyng they were tollerable for the vauntage Quia leuis est labor cum lucro But when they had purchased ynough and ynough agayne they became intolerable And therfore al our moÌ„kes whose professyon was neuer to eate fleshe set vp the Pope and toke dispensacyons bothe for that faste and also for theyr strayte rules and made theyr strayte rules as wyde as the hodes of theyr cowles And as for the ypocrysy of the fratrye where they eate but inuysible fleshe or that is interprete to be no fleshe is spoken of in other places A nother profe is that they so longe a tyme haue gyuen pardons of the merytes of theyr fastynge as thoughe they had done more then ynoughe for them selues and of that marchaundyse haue gotten al they haue haue brought the knoweledge of Chrystes bloude clene into darckenes And fast of al what shall I say of the open ydolatry of innumerable fastes of S. BraÌ„dons fast S. Patryckes fast of .iiii. holy frydayes of S. Anthones betwene S. Mary dayes of our lady faâ—t euery .vii. yere the same daye that her daye falleth on in marche then begyn or one yere with brede and water and all for what purposes ye knowe well ynoâ—ghe and of suche lyke I trowe ten thousande in the wolde And who hathe rebuked them Se that ye gather you not treasure vpon the erthe where rust and mothes corrupt and where theues breke vp and steale But gather ye you treasure in heueÌ„ where nether rust nor mothes corrupt and wher theues nether breke vp nor steale For where your treasure is there wylbe your hartes also Note the goodly order of Chrystes preachynge Fyrste he restored the true vnsterstandynge of the lawe then the true entente of the workes And here consequeÌ„tly he rebuketh the mortal so and sworne enemy both of true doctryne and true lyuynge whiche is couetousnesse the roâ—e of al euel sayth Paule 1. Tim. 6. Couetousnes is ymage seruyce Collo 3. Yt maketh men to erre from the faythe 1. Tymothe 6. Yt hathe no parte in the kyngdome of Chryst and God Ephe. 5. Couetousnes hardened the harte of Pharao that the faythe of the myracles of God coulde not synke in to it Couetousnesse dyd make Balam which knewe al the truthe of God to hate it and to gyue the most pestilent poyson councell agaynste it that harte coulde ymagyne euen for to destroy it yf it hade bene possyble Couetousnesse taught the false prophetes in the olde testamente to enterprete the lawe of God faslye and to peruerte the meanynge and entente of al the sacrefices and ceremonyes and to sle the true preachers that rebuked them And with theyr false persuasions they dyd leâ—de all the kynges of Israel out of the ryght waye and the most parte of the kinges of Iuda also And Peter in the chapiter
e loueth the better then such a churle that geueth the â—â—ught ye thou art more bounde to fauoure hys cause ¶ God sayth sel and geue almose ¶ MaÌ„mon sayth lay vp to haue ynough to mayntene thyn estate and to defende the froÌ„ thyn enemyes and to serue the in thy age For as muche then as God and Mammon be two so contrary maysters that who so euer wyl serue God must gyue vp Mammon and all that wyl serue Mammon must forsake God it foloweth that they which are the sworne seruauntes of Mammon and haue his holy spirite and are his faythful churche are not the true seruauntes of God nor haue hys spirite of truthe in them or can be hys true churche More ouer seynge that God and Mammon be so contrarye that Goddes worde is dethe in Mammons earâ— and hys doctryne poyson in Mammons mouthe it foloweth that yf the ministers of Goddes word do fauour Mammon they wyl so fassyon theyr speche so sounde their wordes that they may be plesaunt in the eares of Mammon Fynally al only to haue rychesse is not to be the seruaunt of Mammon but to loue it and cleue to it in thyne harte For yf thou haue gooddes onely to maynteyne the offyce whiche God hath put the in and of the rest to helpe thy neybours nede so art thou lorde ouer thy MaÌ„mon and not his seruauÌ„t â–ª Of them that be riche howe shalt thou knowe the mayster of MaÌ„mon froÌ„ the seruauÌ„t verely fyrst by the gettynge secoÌ„darely when his pore neybour complayneth yf he be Mammons seruaunt MaÌ„mon wyl I shute vp his harte and make him without coÌ„passyon Thyrdly the crosse of Christe wyl trye them the one from the other For when persecucyon aryseth for the worde then wyl the true seruauÌ„t of Christ byd Mammon a dewe And the faythful seruauÌ„t of Mammon wyl vtter his ypocresy c. not only renounce the doctryne of Chryste but also be a cruel and a sharpe persecuter therof to put awaye all surmyse and that hys fydelyte whiche he hathe in hys mayster Mammon maye openly appere Therfore I saye vnto you care not for your lyues what ye shal eate or what ye shal drinke nether for your bodyes what ye shal put on Is not the lyfe more then mete the body more then the rayment He that buyldeth a costely house euen to the tylynge wyl not leue there lose so great cost for so smal a tryfle more No more wyll he that gaue the so precyous a soule and so beutyful a body let ether of them perishe agayne before the day for so smal a thing as fode or raymeÌ„t God neuer made mouth but he made mete for it nor body but he made reymeÌ„t also How be it MaÌ„mon blyndeth our eyes so that we can nether se nor iudge a ryght Beholde the fowles of the ayer how they sow not nether reape nor gather into store howses and yet your heuenly father feadeth them And are not ye farre better then they Whiche of you with takynge thought is able to put one cubette vnto hys statute He that careth for the lest of his creatures wyll muche more care for the greattest The byrddes of the ayre and beastes preache all to vs that we shulde leue caringe and put our trust in our father But Mammon hathe made vs so dul and so clene with out capacyte that no exsample or argumente be if neuer so vehement can enter the wyttes of vs to make vs see or iudge a ryght Fynallye what a madnes is it to take soo greate thought for fode or raymente when the welthe helthe lyfe of thy bodye and al to gether is out of the poure If al the world were thyne thou couldeste not make thy selfe one ynche lenger nor that thy stomacke shall dysgest the meate that thou puttest into it No thou art not sure that which thou putteste in to thy mouth shal go thorwoe y e or whether it shal choke the. Thou canst not make wheÌ„ thou lyest or syttest downe that thou shalt aryse agayn or when thou sleapest that thou shal awake agayn or that thou shuldest lyue one houre lenger So that he which cared for the when thou couldest not care must care for the styl or else thou shuldest peryshe And he wyll not care for the to thy soules profyte yf thou mystrust hiÌ„ and care for thy selfe And for reymente why take ye thought Beholde the lylyes of the felde how they growe they labour not nether spyn And yet I saye to you that euen Saâ—omâ—n in al hys glory was not apparailed like one of theÌ„ Wherfore if the gras whiche is to daye in the feldes and to morowe shal be caste into the furnace God so clothe howe muche more shall he do the same vnto you O ye of lytle fayth Not only fowle and beast but also tre erbe and al the flowres of the erth do cry vnto vs to trust God to cast awaye all care that is coupled with couetousnesse of more then suffycyent to beare the charges which we haue in our handes by the reason of the state we be in the worlde and al care that is anexed with mystrust y t God shuld not mynister ynough to beare al our charges if we endeuer our selues to kepe his coÌ„mauÌ„dementes to do euery man his craft or offyce he is in truly and when God to proue vs sofferyth vs to haue nede of our neyboures we fyrst coÌ„playne to God desyre him to prepare the hartes of our neyghboures agaynst we come to desyer theyr helpe But MaÌ„mon pypeth another songe sayenge yf thou shuldeste make no nother maner of laboure for a benefyce then as yf thou careddest not whether thou haddest it or haddest it not 〈◊〉 wolde be longe yet thou gattest one al wolde be take out of thyne hande I answere as the labour was to get it suche shalbe thy behauor in it as thou flatteredest to haue it so shalt thou in it And as thou boughtest and soldeste to get it so shalte thou fell in it to be fauoure and to be set by in the worlde If thy pryncypal entend that thou sekeste a benefyce for be lucre then take hede to the ensaÌ„ple of thy fore father Symon magus Let thy care therfore be to do thy office that God putteth the in truly the blessynge that he coupleth therto y t take with thankes and nether care nor couet farther Take no thought therfore sayenge What shall we eate or what shall we drynke or what shall we put on al these thynges the hethen seke ye your heuenly father knoweth that ye nede al these thinges But seke fyrste the kyngedome of God and the ryghtwysnesse therof and all these thinges shalbe mynystred vnto you Be not lyke the hethen which haue no trust in God not hys worde nor beleue any lyfe to come let them vexe them selues and eche be a deuell to another for worldlye thynges But