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
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
⧠An exposycyon vpon the v.vi.vii chapters of Mathewe which thre chapters are the keye and the dore of the scrypture and the restoring agayne of Moses lawe corrupt by y e Scrybes and Pharyses And the exposycyon is the restorynge agayne of Chrystes lawe corrupte by the Papystes ¶ Item before the boke thou hast a prologe very necessary conteynynge the whole sum of the couenaunt made betwene God and vs vpon whiche we be baptysed to kepe it And after thou haste a table that ledeth the by the notes in the margentes vnto al that is intreated of in the booke ¶ CVN PRIVILEGIO Vnto the reader HEre hast thou deare Reader an Exposicion vnto the v.vi and .vii. Chapters of Mathewe wherin Christe our spirituall Isaac diggeth agayne the welles of Abraham which welles the scrybes and phareses those wycked and spiteful philistines hade stopped and fylled vp with the erthe of theyr false exposicyons He openeth the kyngdome of heuen which they had shut vp that other men shulde not enter as they them selues hade no luste to go in He restoreth the keye of knowledge whiche they hade taken awaye and broken the wardes with wrestynge the text contrary to his due and naturall course with theyr false gloses He pluckethe awaye from the face of Moyses the vayle which the scrybes and phareses hade spred theron that no man myght perceaue the bryghtnes of hys countenaunce He wedeth out the thornes and busshes of theyr pharesaicall gloses wherwith they hade stopped vp the narowe way and strayt gate that fewe coude fynde them The welles of Abraham are the scrypture And the scrypture may well be called the kyngdome of heuen whiche is eternall lyfe and nothynge saue the knowledge of God the father and of his son Iesus Christe Iohan. xvii Moyses face is the lawe in hir ryght vnderstandyng And the lawe in her ryght vnderstandynge is the keye or at the leest way the fyrste and princypal keye to open the dore of the scrypture And the lawe is the very waye that bryngethe vnto the dore Chryste as it is wrytten Gala. iii. The lawe was our scole mayster to brynge vs to Chryste that we myght be iustefyed by faythe And Roman x. the ende of the lawe that is to say the thynge or cause why the lawe was gyuen is Chryste to iustefye all that beleue That is to saye the lawe was gyuen to proue vs vnryghtuous and to dryue vs to Chryste to be made ryghtwyse thorowe forgyuenes of synne by hym The lawe was gyuen to make the synne knowen say the saynte Paule Rom. iiii and that syn commytted vnder the lawe myght be the more synfull Roma vii The lawe is that thynge which Paule in his inwarde man graunted to be good but was yet compelled ofte tymes of hys members to do those thynges whiche that good lawe condemned for euell Roma vii The lawe makethe no man to loue the lawe or lesse to do or commytte synne but gendereth more lust Roma vii and increseth syn Roma v. For I can not but hate the lawe in as moche as I fynde no power to do it and it neuertheles condemneth me bycause I do it not The lawe setteth not at one with God but causeth wrathe Roma iii. The lawe was gyuen by Moyses but grace and veryte by Iesus Chryste Iohan. i. Beholde thoughe Moyses gaue the lawe yet he gaue no man grace to do it or to vnderstande it a ryght or wrote it in any maÌ„nes harte to consente that it was good and to wyshe after power to fulfyl it But Chryste geueth grace to do it and to vnderstande it a ryght and wryteth it with his holy spirite in the tables of the hartes of men and maketh it a true thinge there and no ypocresy The lawe truly vnderstande is those Fyrye serpeÌ„tes that stonge the chyldren of Israel with present dethe But Chryste is the brasen serpent on whome who so euer beinge stonge with conseyence of synne loketh with a sure faythe is heled immediately of that styngynge and saued from the paynes and sorowes of hel It is one thynge to condemne and pronounce the sentence of dethe and to stynge the conscyence with feare of euerlastynge payne And it is another thynge to iustyfye from synne that is to saye forgyue and remytte synne and to hele the conscyence and certefy a man not onely that he is delyuered from eternall dethe but also that he is made the son of God and heyre of euerlastynge lyfe The fyrste is the offyce of the lawe The seconde partayneth vnto Christ only thorowe faythe Nowe yf thou geue the lawe a false glose and say that the lawe is a thynge whiche a man maye do of hys owne strength euen out of the power of his frewyll and that by the dedes of the lawe thou mayste deserue forgyuenes of thy fore synnes Then dyed Chiste in vayne Galat ii and is made almoste of no steade seynge thou arte become thyne owne sauyoure Nether can Chryste where that glose is admitted be otherwyse taken or estemed of Chrysten men for all his passyon and promyses made to vs in hys bloude then he is of the turkes howe that he was a holy prophete and that he prayeth for vs as other sayntes do saue that we Chrysten thynke that he is somewhat more in fauoure then other sayntes be thoughe we ymagyne hym so proude that he wyll not here vs but thorowe hys mylde mother and other holye sayntes whiche all we counte moche more meke and mercyfull then he but hym moste of myght and that he hathe also an hygher place in heuen as the graye freres and obseruauntes set hym as it were from the chynne vpwarde aboue saynt Fraunces And so when by this false interpretacion of the lawe Chryste whiche is the dore the waye and the grounde or foundacyon of al the scrypture is lost coÌ„cernyng the chefest frut of his passyon and no more sene in his owne likenes then is the scripture locked vppe and henceforth extreme darkenes and a mace wheriÌ„ if thou walke thou wotteste nether where thou aâ—te nor canste fynde any waye out It is a confused Chaos and a mynglynge of all thynges togyther with out order euery thynge contrarye to another It is an hedge or groue of bryers wherin yf thou be caught it is impossyble to gette out but that yf thou lowse thy selfe in one place ' thou arte tangeled and caught in another for it This wyse was the scrypture locked vp of the scrybes and phareses that the Iewes coude not se Chryste when he came nor yet can And though Chryst with these .iii. chapters dyd open it agayne yet by suche gloses for oure vnthanke fulnes sake that we hade no luste to lyue accordynge haue we Chrysten loste Chryste agayne and the vnderstandynge of the moste clere texte wherwith Chryste expoundeth and restoreth the lawe agayne For the ypocrytes what so euer semeth ympossyble to theyr corrupte nature vnrenued in
teche and what my lernynge is concernynge the lawe ye shall shortly here and that in fewe wordes Who so euer breaketh one of these leaste comaundementes and teache men so shalbe called the leaste in the kyngedome of heauen But he that dothe them and teacheth them the same shalbe great in the kyngdome of heuen who so euer studye to destroy one of the commaundementes folowynge whiche are yet the leaste and but chyldyshe thynges in respecte of the perfecte doctryne that shall here after be shewed and of the mysteryes yet hyde in Chryste and teache other men euen so in worde or ensample whether openly or vnder a coloure and thoroughe false gloses of ypocresye that same doctoure shall all they of the kyngedome of heuen abhorre and despyce and caste hym out of of theyr companye as a sethynge potte dothe caste vp her fome and skome purge her selfe So faste shall they of the kyngedome of heauen cleaue vnto the pure lawe of God without all mennes gloses But who so euer shall fyrste fulfyl them hym selfe and then teache other and sette all hys studye to the furtheraunce and mayntenyng of them that doctoure shall all they of the kyngedome of heuen haue in pryce and folowe him and seke hym out as dothe the Egle her praye and cleaue to hym as burres For these commaundementes are but the verye lawe of Moyses the draffe of the phareses gloses clensed out interpreted accordynge to the pure worde of God and as the open text compelleth to vnderstande them yf he loke dylygently theron The kyngdome of heuen take for the congregacyon or churche of Chryste And to be of the kyngedome of heuen is to knowe God for our father and Chryste for our lorde and sauyoure from all synne And to enter in to thys kyngedome it is impossyble excepte the harte of man be to kepe the commaundementes of God pure lye as it is wrytten Iohan. 7. yf any man wyll obaye hys wyll that is to saye the wyl of the father that sent me saythe Chryste he shall knowe of the doctryne whether it be of God or whether I speke of myne owne hede For yf thyne harte be to do the wyll of God whiche is his commaundementes he wyl gyue the a pure eye both to dyscerne the true doctryne from the false and the true doctryne from the howlyng ypocryte And therfore he saythe For I say vnto you except your ryghtwysnes excede y e ryghtwysnes of the scrybes and pharyseys ye can not enter into the kyngdome of heuen The ryghtwysnes of the scrybes and pharyseys can not enter into the kyngdome of heuen the kyngdome of heuen is the true knowledge of God and Chryste ergo the ryghtwysnes of the Scrybes and Pharyseys neyther knowethe God nor Chryste He that is wyllynge to obay the wyll of God vnderstandeth the doctryne of Chryste as it is proued aboue the scrybes and the phariseys vnderstand not the doctryne of Chryste ergo they haue no wyll nor luste to obaye the wyll of God To obaye the wyll of God is to seke the glory of God for the glorye of a mayster is the meke obedyence of hys seruauntes the glorye of a Prynce is the vmble obedyence of hys subiectes the glory of a husbande is the chaste obedyence of hys wyfe the glorye of a father is the louynge obedyence of hys chyldren the scrybes and the pharyseys haue no lust to obay the wyl of God ergo they seke not the glorye of God Furthermore the scrybes and pharyseys seke theyr owne glory they that seke theyr owne glory preache theyr owne doctryne ergo the scrybes and pharyses preache theyr owne doctryne The maior thou hast Math. xxiii the scrybes and pharyseys do all theyr workes to be sene of men they loue to sytte vppermoste at feastes and to haue the chefe seates in the Synagoges and salutacions in the open markettes and to be called Raby And the mynor foloweth the texte aboue rehersed Iho. vii he that speketh of hym selfe or of hys owne heed seketh hys owne glorye that is to saye he that preacheth hys owne doctryne is euer knowen by sekynge hys owne glory so that it is a generall rule to knowe that a man preacheth hys owne doctryne yf he seke hys owne glorye Some man wyll happely say the scrybes and pharyseys had no other lawe then Moses and the prophetes nor any other scrypture and grouÌ„ded theyr sayenges theron That is truthe howe then preached they theyr owne doctryne verely it foloweth in the sayd vii of Iho. He that seketh tbe glorye of hym that sent him y e same is true and there is no vnryghtwysnes iÌ„ him that is to say he wyl do his maysters message truly and not alter it where contraryewyse he y t seketh his owne glory wyl be false when he is seÌ„t and wyl after his masters message to turne his maysters glory vnto his owne selfe Euen so dyd the scrybes and pharyseys alter the word of God for theyr owne profyte and glorye And when Godes word is altered with false gloses it is no more Gods word As when God sayth loue thy neyghbour and thou puttest to thy leuÌ„e and sayest yf my neyghbour do me no hurte nor saye me anye I am boundâ— to loue hym but not to gyue hym at hys neadâ— my gooddes whiche I haue gotten with my sore labour Nowe is thys thy lawe and not Goddes Goddes lawe is pure and single loue thy neyghboure whether he be good or bad And by loue God meanethe to helpe at neade Nowe when God byddeth the to gette thy lyuynge and some what ouer to helpe hym that can not or at atyme hathe not wherwith to helpe hym selfe yf thou and .xxx. or .xl. with the gette you to wyldernesse and not onelye helpe not youre neyghboures but also robbe a greate number of two or thre thousande pounde verelye howe loue ye your neyghboures Suche men helpe the worlde with prayer thou wylte saye to me Thou were better to saye they robbe the worlde with theyr ypocresye saye I to the â–ª and it is truthe in dede that they so do For yf I stycke vppe to the myddle in the myer lyke to peryshe with out present helpe and thou stonde by and wylt not socoure me but knelâ—ste downe and prayeste wyll God here the prayers of suche an ypocryte God byddeth the so to loue me that thou put thy selfe in ioperdye to helpe me and that thyne hartâ— whyle the bodye labourethe do praye and trustâ— in God that he wyll assyste the. and throughe thâ— to saue me An ypocryte that wyll put neyther bodye nor goddes in parell for to helpe me 〈◊〉 my neade louethe me not nether hathe compassyon on me and therfore his harte can not praye thoughe he wagge hys lyppes neuer so muche It is wryten Iohan. ix If a man be a worshypper of God and do hys wyll whiche is the true worshype hym God herethe Nowe the wyl of God is that we
thyne And more ouer yf the worste come God shall yet set suche a tyraunt ouer the that yf thou be meke and canst be content that he poll the properly and euen thou mayste beare shall defende the from al other who is polled intollerably that hys lyfe is better and euen deathe to hym saue he that is impacyent and can not suffer to be polled Ye poll thy selfe and preuent other and gyue the baylly or lyke offycer nowe a capon nowe a pygge nowe a goose and so to thy land lorde lykewyse or yf thou haue a greate ferme nowe a lambe nowe a calfe and let thy wyfe vyset thy lande ladye thre or foure tymes in a yere ▪ with spysed kakes and apples perrs chyrese and suche lyke And be thou redye with thyne oxen or horses thre or foure or halfe a dossen dayes in a yere to set whome theyr woodde or to plowe theyr lande ye and yf thou haue a good horse let thē haue hym good chepe or take a worse for him and they shalbe thy shylde and defende the though they be tyrantes and care not for God that no man els shal dare poll the. And therto thou mayst withwysdome get of them that shal recompence al that thou doyst to them All this I meane if thou be pacyent and wyse and feare God therto and loue thyne neyghbour and do none euell For if thou kepe thy selfe in fauour with hurtynge thy neyghbour thyne ende wyl be euell and at the laste desperacyon in thys worlde and hell after But and yf thou canst not pol thy selfe with wysdome and laugh and bere a good countenaunce as though thou reioysedest whyle suche persones poll the euery man shal poll the and they shal maynteyne them and not defēde the. Let thys the fore be a comen prouerbe be contented to be polled of some man or be polled of euery man Ye must vnderstande that there be two states or degrees in thys worlde the kyngedome of heuen which in the regyment of the gospel And the kyngdome of this worlde which is the temporall regyment In the fyrst state there is nether father mother sonne doughter neyther mayster maystres mayde man seruaunt nor husbande nor wyfe nor lorde or subiecte nor man or woman but Chyrste is all and eche to other is Chryst hym selfe There is none better then other but al lyke good al brethren Christ only is lord ouer al. Nether is there any other thynge to do or other lawe saue to loue one another as Chryst loued vs. In the tēporal regyment is husbande wyfe father mother son doughter mayster maystres mayde man seruant lorde and subiecte Nowe is euery person a double person and vnder bothe the regymentes In the fyrst regyment thou arte a person for thyne owne selfe vnder Christ and his doctrine and mayst nether hate or be angry and moch les fyght or aduēge But muste after the ensample of Chryste vmble thy selfe forsake and denye thy selfe and hate thy selfe and cast thy selfe awaye and bemeke and pacyent and let euery man go ouer the ▪ and treade the vnder fote and do the wronge and yet loue them and pray for them as Christ dyd for his crucyfyers For loue is al and what is not of loue that is damnable and cast out of that kyngedome For that kyngdome is the kyngdome of God and Chryste But he that loueth not knoweth nether God nor Chryst therfore he that loueth not is not of that kyngdome The minor is this wyse proued he that knowith God and Christ seeth lyght for Chryst is lyght But he that hateth hys brother is in darckenes and walketh in darkenes and wotteth not whyther he goeth for darkenes hathe blynded his eyes 1. Ioh. 2 Ergo he that hateth his brother knoweth not what Chryste hath done for hym and therfore hath no true fayth nor is of the spyritual kyngdome of God To hate thy selfe hat shalt thou gete if thou consyder thyne owne synnes and depe dampnacyon that longe therto with due repentaunce And to loue that shalt thou obtayne if thou beholde the great and infinyte mercy of God with stronge fayth There is none so great an enemy to y e in this world But thou shalt lyghtly loue hym if thou loke wel on the loue that God shewed the in Chryste In the temporall regyment thou art a person in respecte of other thou art an husbande father mother mayster maystresse lorde ruler or wyfe son doughter seruaunt subiecte And there thou mayste do accordynge to thyne offyce If thou be a father thou must do the offyce of a father and rule or els thou dampnest thy selfe Thou muste brynge all vnder obedyence whether by fayre meanes or foule Thou muste haue obedyence of thy wyfe of thy seruauntes and of thy subiectes and the other muste obeye If they wyll not obey with loue thou must chyde and fyght as farre as the lawe of God and the lawe of the lande wyll suffer the. And when thou canste not rule them thou art boūde in many cases to delyuer them vnto the hyer offycer of whome thou dydest take the charge ouer them Nowe to our purpose whether a man may resyste vyolence and defende or aduenge hym selfe I saye naye in the fyrste state where thou art a persone for thy selfe alone and Chrystes dycyple There thou must loue and of loue do studye and enforce ye and suffer all thynge as Chryst dyd to make peace that the blessyng of God maye come vpon the which sayth Blessed be the peace makers for they shalbe the chyldren of God If thou suffer and kepest peas in thy selfe onely the blessynge is the possessyon of this worlde But if thou so loue the peas of thy brethren that thou leaue nothynge vndone or vnsuffred to forther it thy blessynge is thou shalt be Goddes sonne and consequently possesse heuen But in the worldly state where thou art no pryuate man but a person in respecte of other ▪ thou not onely mayste but also muste and 〈◊〉 bound vnder payne of dampnacyon to execute thyne offyce where thou art a father thou must haue obedyence by fayre meanes or by fowle and to whom thou art an husband of her thou must requyre obedyence and chastyte and that to gete tempte all that the lawe of the lande commaundeth and wyll And of thy seruauntes thou must exacte obedyence and feare mayst not suffer thy selfe to be dyspysed And where thou arte a ruler therto appoynted thou muste take pryson and slee to not of malyce and hate to aduenge thy selfe but to defende thy subiectes and to maynteyne thyne offyce Concernyng thy selfe oppresse not thy subiectes with rent fynes or custome at all neyther pylle them with taxes and suche lyke to maynteyne thyne owne lustes But be louynge and kynde to them as Chryste was to the for they be hys and the pryce of hys bloude But those that be euell doers amonge them and vexe theyr brethren and wyll not knowe the for
despysed and condempned theyr brethren with our almose which is as moch to say as dedes of mercye or coÌ„passyon we ought to seke our fathers glory onely euen the welth of our brethren and to wyn them to the knowledge of our father and kepynge of hys lawe He that seketh the glorye of hys good workes seketh the glorye that belongeth to God and maketh hym selfe God Is it not a blynd thyng of the world that eyther they wyl do no good workes at all or wyll be God for theyr good workes and haue the glorye them selues Concernyng blowynge of trompettes and ryngynge of belles or makynge a crye to call men to fet almes though the ryght way be that we shuld knowe in euery paryshe all our pore and had a comen coffer for them that straungers shulde brynge a letter of recommeÌ„dacion with them of theyr necessyte and that we had a comen place to receyue them in to for the tyme and though also we ought to flee all occasyons of vayne glorye yet whyle the worlde is out of order it is not dampnable to do it So that the very menynge both that we blowe no trompettes and that the lefte hande knowe not what the ryght hande dothe is that we do as secretly as we can and in no wyse seke glorye or to receyue it yf it were profered But to do our dedes in synglenesse of conscyence to God bycause it is hys commaundemente and euen of pure compassyon and loue to our brethren and not that oure good deades through standyng in our owne consayte shulde cause vs to dyspyce them If thou be tempted to vayne glorye for thy good dedes then loke on thyne euel therto and put the one in the one balaunce the other in the other And then yf thou vnderstande the lawe of God in any thyng at all tell me whether weyeth heuyer If that thou doest do tempte the then consyder what thou doest not If it moue the to set vp thy combe when thou gyueste thy brother a fathynge or an halfe penny ponder in thyne harte howe farre thou arte of from louynge hym as well as thy selfe and carynge for hym as moche as for thy selfe And be sure howe moche thou lakest of that so moche thou art in syn and that in daÌ„pnable syn yf god for Chrystes sake dyd not perdone the because thyne harte morneth therfore and thou fyghteste 〈◊〉 thy selfe to come to such perfeccyon If a pecocke dyd loke well on hys fete and marke the euell fauoure shrykynge of hys voyce he wolde not be so proude of the beutye of hys tayle Fynally that many dyspute because god hath promysed to rewarde our dedes in heuen that our dedes deserue heuen and because he promyseth to shewe mercye to be mercyfull that with our dedes we deserue mercye and because he promyseth forgyuenes of synnes to them that forgyue that our dedes deserue forgyuenes of synne and so iustefye vs. I answerâ— fyrste there is ynoughe spoken therof in other places so that to them that haue red that it is superfluouse to reherse the matter agayne Furthermore the argument is nought and holdeth by no rule See ye not that the father and mother haue more ryght to the chylde and to al it can do thaÌ„ to an oxe or a cowe It is theyr fleshe and bloude nouryshed vp with theyr laboure and cost The lyfe of it and the mayntenaunce and countenaunce therof is theyr benefyte so that it is not able to recoÌ„pence that it oweth to father and mother by a thousand partes And though it be not able to do hys duety nor for blyndnes to knowe hys duety yet the father and mother promyse more gyftes styll without ceasynge and that such as they thynke shuld most make it to see loue and to prouoke it to be wyllynge to do parte of his duety And when it hathe done amysse thoughe it haue no power to do satysfaccyon nor lust or courage to com to the ryght way agayne yet theyr loue and mercye abydeth styll so greate to it that vpon a poyntment of mendinge they not only forgeue that is paste and fulfyll theyr promyse not the later but promyse greater gyftes then euer before and to be better father and mother to it then euer they were Nowe when it can not do the thousande parte of hys duety howe coude it deserue suche promyses of the father and mother as a labourer dothe his hyer the reward therfore cometh of the loue mercy and truthe of the father and mother as wel when the chylde kepeth the apoyntment as when they fulfyll theyr promyse when it hath broken the appoyntment and not of the deseruinge of the chylde Euen so yf we were not thus drowned in blyndenesse we shulde easely see that we can not do the thousande parte of our dutye to God no though there were no lyfe to come If there were no lyfe to come it were not ryght that I shulde touche any creature of God otherwyse then he hath apoynted Though there were no lyfe to come it had neuertheles ben ryght that Adam hade abstayned from the forboden aple tree and from all other to if they had ben forboden Ye though there were no lyfe to com it were not the lesse ryght that I loued my brother and forgaue hym to day seynge I shal syn agaynste hym to morowe Because a father can not gyue his chyldreÌ„ heuen hath he no power to charge them to loue one another and to forgyue and not aduenge one another And hathe he not ryght to bete them yf they smyte eche other because he can not gyue them heuen A boundeman that hathe a mayster more cruell then a reasonable man wolde be to a dogge if there were no heuen myght thys bounde seruaunt accuse God of vnryghtwysnes bycause he hathe not made hym a mayster Nowe then when we can not do our duetye by a thousande partes though there were no such promyses that the thinge coÌ„maunded is no lesse our duety though no such promyse were it is easy to perceyue that the reward promysed cometh of the goodes mercye and truthe of the promyser to make vs the gladder to do our duetye and not of the deseruinge of the receyuer when we haue done al that we caÌ„ we ought to â—ay in our harte that it was our duety and that we ought to do a thousande times more and that God if he had not promysed vs mercye of hys goodnesse in Chryst he myght yet of ryght damme vs for y t we haue lefte vndone And as touchynge forgyuenes of synne though forgyuenes of synne be promysed vnto the yet chalenge it not by thy merytes but by the merytes of Chrystes bloude and heare what Paule saythe Phylyppenses 3. Concernynge the ryghtwysnes of the lawe I was fautlesse or such as no maÌ„ could rebuke But y e thynges that were to vauntage I thought damage for Chrystes sake ye I thynke all thynge to be damage or losse for
folyshe throughe theyr vnbelefe to bable many wordes yet were they neuer so madde as to mumble and buffe out wordes that they vnderstande not Thou wyll saye what matter maketh it yf I speke wordes whiche I vnderstande not or yf I praye not at all seynge God knoweth my matter al ready I answere he wyl haue the to open thyne harte to hī to enforme and edefy thyne owne selfe that thou myghtest knowe howe that all goodnes is of hym to put thy trust and confydence in him and to flee to hym in tyme of nede and to be thankful and to loue hym and obeye his commaundementes and turne and be cōuerted vnto thy lorde God not to runne wylde as the vngodly do whiche knowe not the benefytes of God therfore be vnthankeful to obey hys commaundementes And that thou mayst knowe howe and what to praye he gyueth the a shorte instructyon and ensample sayeng after this maner praye O our father whiche art in heuen Fyrst must thou go to hym as a mercyful father whiche of his owne goodnes and fatherly loue y t he bereth to the is redy to do more for the than thou canst desyre though thou haue no merytes But because he is thy father onely yf thou wylte turne and hensforthe submytte thy selfe to lerne to do his wyll Honoured be thy name Honoured and praysed be thy name or honoured and praysed be thou for to honoure God and to honoure the name of God is all one And to honoure the name of God is to dreade hym to loue hym and to kepe hys commaundementes For when a chylde obeyeth his father he honoreth and prayseth his father and when he is rebellyous and dysobedient he dyshonoreth his father This is then the vnderstandynge and meanyng of it O father seynge thou art father ouer al powre out thy spyryte vpon al fleshe and make all men to feare and drede loue the as their father and in kepyng thy commaundementes to honoure the and thy holy name Thy kyngdome come That is seyng thou art kynge ouer al make all to knowe the and make the kynges and rulers which are but thy substitutes to cōmaunde nothynge but accordynge to thy worde and to them make all subiectes obey Thy wyl befulfylled in erthe as it is in heuen This is al one with that goeth before For as muche then as thou art father and kyng ouer all and all we thy chyldren and brethren amonge our selues make vs all as obedyent to seke and to do thy wyll as the aungelles do in heuen Make that no mā seke his owne wyl but all thyne But and yf thou withdrawe thyne hande to tempte thy chyldren that the rulers commaunde ought contrarye to thy wyll then make the subiectes to stande fast by thy worde and to offer them selues to suffer all extremyte rather then to obey Fynally when we pray to the in our tēptacions and aduersites desirynge the of what so euer thynge it be meane truely yet yf thou that knowest al seyst a better waye to thy glorye and our profyte then they wylbe and not oures As thy son Iesus gaue vs an ensample whē he desyred if it had ben possible that that cuppe of better deth myght haue deperted from hym sayenge yet not as I wyl but as thou wylt Gyue vs our dayly breade By breade is vnderstande al maner of fusty naunce in the Ebrue speche ye and here is vnderstande therby all that pertayned vnto the necessyte of thys lyfe If we haue bread there is dearth of nothyng that can pynche namely in that lande Gyue vs our dayly breade Gyue vs all that the necessyte of thys lyfe dayly requyreth Gyue it vs day by daye as we nede it we desyre not to haue store for many yeres to exclude all necessyce of prayenge to the and to be as it were out of thy daunger and to forget the. But mynyster it day by daye that we maye daylye fele thy benefytes and neuer forget the. Or if thou gyue vs aboundaunce aboue that we desyre then gyue vs an harte to vse it and to bestowe it for that purpose thou gauest it and to deale with our neyghboures not to loue it inordynatly but to thynke that it is thyne and that thou mayst take it awaye euery howre and that we be content that thou so do at thy pleasure and so euer to haue it but for daylye breade Forgyue vs our trespasses as we forgyue our trespassers Because he knoweth that our nature is so weake that we can not but synne dayly therfore he teacheth vs daylye to repent and to reconsyle our selues to gether and dayly to axe God forgyuenes Seynge he commaundeth vs to axe we maye be bolde so to do and to beleue that he wyll forgeue vs. No man therfore nedeth to despare that can repent and axe forgyuenes howe euer so depe he hathe synned And me thynketh yf we loked a lytle nere vpō thys texte we neaded not to make the pope so great a God for his perdons For Christ which is a man to be beleued sheweth vs here a more sure way ye and that a sensyble way which we maye fele that we be perdoned and our synnes forgyuen we can haue none experyence of the popes thynges whether they be so or no. He can with al his perdons delyuer no man of any purgatorye that God putteth vs vnto in thys worlde He can not blesse or heale any man so moche as of a pore ague or tothe ache whiche deseases yet by hys owne confessyon God putteth on vs to purge vs from synne But where we can not see fele or haue any experyence at all that it so is there is he myghtye If I were come whome out of a lande where neuer man was before and were sure neuer man shulde come I myght tel as many wonders as mayster More doth of Vtopia and no man coulde rebuke me But here Christ maketh the sure of perdon for yf thou canst forgyue thy brother god hath bounde hym selfe to forgyue the what if no mā haue synned agaynste me That were harde in this lyfe neuertheles yet yf that professyon be in thyne harte that thou knowest that it is thy duetye to forgyue thy brother for thy fathers sake and art obedyent to thy fathers ordynaunce and woldest forgyue yf any of thy brethren had offended the and dyd axe the forgiuenes Then hast thou that same spirite which which God desyreth to be in the. Marke what Chryst sayth aboue in the begynnynge of the .5 chapter Blessed be the mercyfull for they shal haue mercy doeste thou pety thy brethren that syn and doest thy best to amēde thē that thy fathers name may be honored Then hast thou yf wherby thou art sure of mercy as sone as thou desyrest it And agayne Blessed be the peace makers for they shalbe Goddes chyldren Lo yf there be any varyaūce among thy brethren that one haue offended the other do thy beste to set them at one and
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
is spirituall and iudgeth al thynges and is iudged of no man Nat all that say to me lord lorde shall entre in to the kyngdome of heuen but he that fulfylleth the wyll of my father whiche is in heuen Many wyll say vnto me at that daye lorde lorde dyd we not prophelye in thy name and in thy name cast out deuelles and dyd we not in thy name many myracles Then wyll I confesse vnto them I neuer knewe you departe from me ye workers of iniquite This doublynge of lorde hath vehemensy betokeneth that they whiche shalbe excluded are suche as thynke them selues better perfitter then other men to deserue heuen with theyr holy workes nat for them selues onely but also for other And by that they prophesyed by whiche thou mayst vnderstande the enterpretynge of scripture and by that they cast out deuelles and dyd myracles in Christes name and for all that they are yet workers of wykednesse and do nat the wyll of the father which is iÌ„ heuen it is playne that they be false prophetes and euen the same of which Christe warned before ⧠††⧠†And nowe for as muche as Christe and his apostles warne vs that suche shall come and descrybe vs the fassioÌ„s of their vysures Christê name holy churche holy fathers and fyftene hundred yeres with scripture and myracles and coÌ„maunde vs to turne our eyes from their visures and consider their frutes and cut them vp and loke within whether they be sounde in the coreÌ„ and kernell or no and gyue vs a rule to trye them by is it excuse good ynough to say God wyl nat let so great a multitude erre I wyll folowe the most parte and beleue as my fathers dyd and as the preachers teache and wyll nat busy my selfe chose them the faute is theirs and nat oures God shal nat laye it to our charge yf we erre ☜ †☞ †where suche wordes be there are the false prophetes all redy for where no loue to the truthe is there are the false prophetes and where suche wordes be there to be no loue to the truthe is playne Ergo where suche wordes be there be the false prophetes in theyr full swynge by Paules rule .2 Thessa 2. Another coÌ„clusion where no loue to the truthe is the be false prophetes The greatest of y e worlde haue least loue to the truth Ergo the false prophetes be the chapelanes of the greatest which may with the swerde compell the rest As the kynges of Israell compelled to worshype the golden calues And by false prophetes vnder stande false teachers as Peter calleth them wycked expounders of the scripture Who so euer hereth these wordes of me dothe them I wyll lyken hym vnto a wyse man that buylte his house vpon a rocke and there fell a rayne and the floudes came and the wyndes blew bete vpon that house but it fel nat for it was grounded vpon a rocke And all that heare of me these wordes and do them nat shalbe lykened vnto a folyshe man that buylt his house vpon the sande there fell a rayne and the floudes came and the wyndes blewe and dasshed vpon that house and it fell and the fall therof was great †Christ hath two fortes of hearers of whiche nether nother do there after The one wyll be saued by fayth of their owne makyng without workes The other with workes of their owne makynge without fayth The first are those volupteouse which haue yelde them selues vnto synne sayenge tushe God is mercyfull and Christ dyed for vs that must saue vs only for we can nat but synne without resistence The secoÌ„de are the ypocrites which wyl deserue al with theyr owne ymagyned workes only And of fayth they haue no nother experience saue that it is a lytle meritoriouse where it is paynfull to be beleued As that Christ was borne of a virgyne and that he came nat out the waye that other chyldren do fye no that ware a great inconuenience but aboue vnder her arme and yet made no hole though he had a verye naturall bodye as other men haue and that there is no breade in the sacrament nor wyne though the fyue wyttes saye all ye And the merytoriouse payne of this belefe is so heauye to them that excepte they had fayned them a thousande wyse similitudes and lowsye lykenesses and as manye madde reasons to steye them with all and to helpe to captiuate theyr vnderstandynge they were lyke to cast all of their backes And the onely refuge of a greate many to kepe in that faythe is to cast out of theyr myndes and nat to thynke vpon it As though they forgyue nat yet yf they put the displeasure out of their mindes thynke nat of it tyll a good occasion be geuen to aduenge it they thynke they loue theyr neyboure well ynough all the whyle and be in good charite And the fayth of the best of them is but lyke theyr fayth in other worldlye storyes But the fayth which ls trust and coÌ„fydence to be saued and to haue theyr synnes forgeuen by Christe whiche was so borne haue they nat at al That fayth haue they in theyr owne workes onely But the true hearers vnderstande the lawe as Christe interpreteth it here and fele therbye theyr ryghtwyse dampnacion and runne to Christe for succoure and for remyssyon of all theyr synnes that are past and for al the synne whiche chaunce thorowe infirmite shall compell them to do and for remysson of that the lawe is to stronge for theyr weake nature And vpon that they consent to the lawe loue it and professe it to fulfyll it to the vttermost of theyr power and then go to and worke Fayth or coÌ„fidence in Christe bloude without helpe and before the workes of the law bryngeth al maner of remission of synnes and satisfaccion Fayth is mother of loue Fayth accoÌ„payneth loue in all her workes to fulfyll as muche as there lacketh in our doynge the lawe of that perfayte loue whiche Christe had to his father and vs in his fulfyllynge of the lawe for vs. Nowe whan we be reconcyled than is loue and fayth to gether our ryghtwysnesse our kepynge the lawe our contynuynge our proceadynge forwarde in the grace whiche we stande in and our bryngynge to the euerlastynge sauynge and euerlastynge lyfe And the workes be estymed of God accordynge to the loue of the harte If the workes be great and loue lytle colde then the workes be regarded therafter of God If the workes be small and loue muche and feruent the workes be taken frr great of God ⧠And it came to passe that whan Iesus had ended these sayenges the people were astonied at his doctrine For he taught them as one hauyng power nat as y e scribes †The Scribes Phariseyes had thrust vp the swerde of the word of god into a scabarde or shethe of gloses and therin had knytte it fast that it coulde nether