is affyrmed to iustefye of all partyes For fayth in Christes bloude whiche is Goddes promyse quieteth the cōscyence of the true beleuers And a false faythe or truste in workes which is theyr owne fayninge begyleth the blynde ypocrytes for a ceason tyll god for the greatnes of theyr synne when it is full openeth theyr eyes and then they dyspare But the swyne say God is so good that he wyl saue deuelles and al and damne no man perpetually what so euer he do Another cōclusyon is thys to beleue in Christ for the remyssyō of synnes and of a thankfulnes for that mercy to loue the lawe truly that is to say to loue God that is father of all and geueth all and Iesus Chryste that is lorde of vs all and bought vs al with al our hartes soules power myght and our bretheren for our fathers sake because they be created after his image and for our lorde and master Christes sake because they be the pryce of hys bloude and to longe for the lyfe to come because this lyfe can not be ledde with out synne These iii. poyntes I saye are the professyon and relygion of a Chrysten man and the inwarde baptyme of the harte sygnified by the outwarde wasshynge of the body And they be that spiritual charactter badge or sygne wherwith God thorowe hys spyrite marketh all hys immedyatly and assone as they be ioyned to Chryste and made members of hys churche by true faythe The churche of Christ then is the multytude of al thē that beleue in Chryst for the remyssyon of syn and of a thankfulnes for that mercy loue the lawe of God purely and without gloses and of hate they haue to the syn of thys world longe for the lyfe to come Thys is the churche that can not erre dampnablye nor any longe tyme or all of them but assone as anye questyon aryseth the truthe of Goddes promise stereth vp one or other to teche them the truth of euery thynge nedefull to saluacyon out of Goddes worde and lyghteneth the hartes of the other true members to se the same and to consent therto And as all they that haue theyr hartes wasshed with thys inwarde baptyme of the spyryte are of the church and haue the keyes of the scrypture ye and of byndynge and lowsynge and do not erre Euen so they that synne of purpose and wyll not heare when theyr fautes be tolde them but seke lybertyes and pryuyleges to syne vnpunysshed and glose out the lawe of God and mayntene ceremonyes tradicyons and customes to destroy the fayth of Chryste the same be members of Sathan and all theyr doctryne is poyson erroure and darkenes ye thoughe they be Popes Bysshoppes Abbotes Curates and doctoures of dyuynyte and though they can reherse all the scrypture without booke and thoughe they be sene in greke Ebrewe and latyne ye and though they so preache Chryste and the passyon of Chryste that they make the poore wemen wepe and howle agayne For when they come to the poynte that they shulde mynyster Chrystes passyon vnto the saluacyon of our soules there they poyson all together and glose out the lawe that shulde make vs fele our saluacyon in Chryst and dryue vs in that poynte from Chryste and teache vs to put our truste in our owne workes for the remyssion and satysfaccion of our synnes and in the apysplay of ypocrytes which sel theyr merites in stede of christes bloud and passyon Lo now dere reader to beleue in Chrystes bloude for the remyssyon of synne and purchasynge of all the good promyses that helpe to the lyfe to come and to loue the lawe and to longe for the lyfe to come is the inwarde baptyme of the soule the baptyme that onelye aualeth in the syght of God the newe generacyon and ymage of Chryste the onely keye also to bynde and lowse synners The towchestone to trye al doctrynes The lanterne and lyght that skatereth expelleth the myst and darkenes of al ypocrisy and preseruatyue agaynst al erroure and heresy The mother of all good workes The ernest of euerlastynge lyfe and title wherby we chalenge our enherytaunce And though fayth in Chrystes bloude make the maryage betwene our soule and Christe and in properly y e maryage garmēt ye and the signe Thau that defendeth vs from the smytynge and power of the euell aungelles and is also the rocke wheron Chrystes churche is buylte and wheron all that is buylte stondeth agaynste all wether of wynde and tempestes yet myght the professyon of the faythe in Chrystes hloude and of the loue to the lawe and longynge for the lyfe to come be called all these thynges were malyce and frowarde vnderstandynge awaye because that where one of them is there be all thre and where all are not there is none of them And because that the one is knowen by the other and is ympossyble to knowe any of them trulye and not be deceaued but in rispecte and comparyson of the other For yf thou wylte be sure that thy faythe be perfecte then examyne thy selfe whether thou loue the lawe And in lyke maner yf thou wylte knowe whether thou loue the lawe aryght then examyne thy selfe whether thou beleue in Chryst onely for the remyssyon of syn and obtaynynge the promyses made in the scrypture And euen so compare thy hope of the lyfe to come vnto Fayth and loue and to hatyng the synne of thys lyfe whiche hate the loue to the lawe engendereth in the. And yf they accompany not one another all thre together then be sure that all is but ypocresye Yf you say seynge faythee loue and hope bethre vertues inseperable Ergo faythe onely iustefyeth not I answere thoughe they be inseperable yet they haue seperable and sundrye offyces as it is aboue sayd of y e lawe an fayth Fayth onely whiche is a sure and an vndouted truste in Christ and in the father thorowe hym certefyeth the conscyence that the synne is forgeuen and the dampnacyon and impossybylyte of the lawe taken away as it is aboue rehersed in the condycyons of the couenant And with such persuasyons mollefyeth the harte and maketh her loue God agayne and his lawe And as ofte as we synne fayth onely kepeth that we forsake not our professyō and that loue vtterly quenche not and hope fayle and onely maketh the peace agayne For a true beleuer trusteth in Christ onely and not in his owne workes or ought els for the remyssyon of syn And the offyce of loue is to powre out agayne the same goodnes that she hathe receaued of God vpon her neyghboure and to be to hym as she feleth Chryste to her selfe The offyce of loue onely is to haue cōpassyon and to bere with her neyghboure the burthen of hys infyrmytyes And as it is wrytten 1. Pe. 4. Operit multitudinem peccatorum couereth the multytude of synnes That is to saye consydereth the infyrmytyes and interpreteth all to
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
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
neuer reste on the erthe and to haue thy dayes shortened therto God hathe promysed if thou he meke and soft and soffer a lytle persecucyon to geue the not onely the lyfe to come but also an hundred folde here in this lyfe that is to say to geue the hys owne selfe and to be thy protector and to minyster the euer ynough whiche may of right be called an hundred folde and that is a treasure passynge the treasure of al prynces Fynally Chryste teacheth here howe euery man muste lyue for hym selfe amonge them to whom he is a neyghboure and in pryuat matters in whiche he is but as a neyboure thoughe he be a kynge and in whiche thou canste not be to softe But and yf thou be an offycer then thou must be good kynde and mercyful but not a mylkesoppe and neegligent As to whom thou art a father them muste thou rule and make obay and that with sharpenes if softenes wyll not be harde and so in all other offyces Blessed are they that honger and thyrste for ryghtwysnesse for they shalbe fulfylled Ryghteousnes in thys place is not taken for the pryncypall ryghtuousnes of a chrysten man thorowe which the person is good and accepted before God For these .viii. poyntes are but doctryne of the frutes and workes of a chrysten man before whiche the faythe muste be there to make ryghteous without all deseruynge of workes and as a tre out of which al suche frutes and workes muste sprynge wherfore vnderstande here the outwarde ryghteousnes before the worlde and true and faythful dealynge eche with other and iuste executynge of the offyces of all maner degrees and meke obedyence of all that are vnder power So that the meanynge is happy are they whiche not onely do theyr dutyes to all men but also studye and helpe to the vttermoste of theyr power with worde deade councel and exortynge that all other deale trulye also aceordynge to the degre that euery man beareth in the wolde be as desyerous to further good order order and ryghtuous dealynge as the hongrye and thyrsty be desyrous to eate and drynke And not that it is not for naught that he sayth hongre and thurst For excepte thy soule hongre and thyrste for thys ryghteuosnes of her newe nature as the bodye dothe for meate and drynke of hys olde nature the deuell and the chyldren of thys worlde whiche can not soffer that a man ether deale truly hym selfe or helpe other wyll so resyste the plage the and so wery the that thou haddeste leuer of very mystruste and desperacion that ought shulde be better forsake al and make thy selfe a monke or a fryer ye and to ronne into a straunge contrey and leue all thy freÌ„des then to abyde in the world and to let it chose whether it wyl synke or swyme But to comforte vs that we faynte not or be wery of wel doynge Chryste promyseth that all that haue thys thruste and hongre shall haue theyr lust satysfied and be traÌ„slated into a kyngdome where none vnryghtwysnes is be sydes y t thou shalt here and se at leÌ„gth many come to the ryghtway and helpe with the and many thynges that cannot be al together meÌ„ded yet somewhat better more tolerable so that all ryghtwysnes shal not be quenched And contrary wyse cursed be all they that are full as Luke in the .vi. saythe â— that is to saye they pocrytes whiche to auoyde all laboure so rowe care comberaunce and sofferynge with theyr bretheren get them to dennes to lyue at rest and to fyll theyr belyes the wealth of other men not regarded No it were a grefe to them that other were better that they alone maye be taken for holye and that who so euer wyl to heuen must bye it of them ye they be so ful that they compare them selues to other poore synners and loâ—â— as narowly on them as the phareseye dyd on the publycane thankynge God that he alone was good and the other euell Cursed are they yet for al their fulnes for they shal honger with euerlastynge honger where none shall geue them to eate nor they haue any refresshynge of theyr paynes To be mercyfull is to haue compassyon and to feale a nother mannes desease and to mourne with them that mourne and soffer with them that soffer and to helpe and socoure them that are in trybulacyon and aduersyte and to comforte them with good councell and wholsome instruccyon and louynge wordes And to be mercyfull is louyngly to forgeue them that offended the assone as they knowledge theyr mysdoynge and axe the mercy To be mercefull is pacyently longe to abyde the conuersyon of synners with a lusty courage and hope that God wyl at the last conuerte them and in the meane tyme to praye instauntlye for them and euer when he seythe an occasyon to exhorte them warne them monyshe them and rebuke them And to be mercyfull is to enterprete all to the best to loke thorowe the fyngers at many thynges and not to make a greuous synne of euery small tryfle and to soffer and forbere in hys owne cause the malyse of them that wyll not repente nor be a knowen of theyr wekednes as longe as he can soffer it and as longe as it ought to be soffred and when he can no lenger then to complayne to them that haue auctoryte to forbyde wronge and to punyshe suche euell doers But the ypocrytes clene contrary condempne all them for greuous synners saue them onely that bye theyr holynes of them And because they wyll soffer with no man they get them to sylence And because they wyll helpe no man â—ll that they haue they saye partayneth to the couent and is none of theyrs And yf they be offended they wyll be aduenged immedyatly And to cloke that they shulde not seme to aduenge them selues the mater saye they paâ—tayneth to God and holy churche or to some saynte or to one or other holye thynge as if thou smyte one of them on the one cheke he wyll turne to hym the other yer he wyll aduenge hym selfe But the iniurye of the holye Oyle wherewith he was anoynted that muste he aduenge and that with a spyrytuall punyshmente that thou muste be accursed as blacke as a colyer and delyuered to Sathan And yf thou come not in and axe absolucyon and offer thy selfe to penaunce and to paynge therto they wel not soffer tyll the deuell fetche the. But wyll delyuer the to the fyer in the meane tyme. And al for zele of ryghtwysnes say they O ypocrytes the Zele of ryghtwysnes is to hongre and thryste for ryghteousnes as it is aboue descrybed that is to care and study and to do the vttermoste of thy power that all thynges went in the right course and due order bothe thorowe all degrees of the temporalty and also of the spyrytualty and to Ieoperde lyfe and goodes theron Al the worlde
natural wyt and vnderstandynge and all truste and confydence in what so euer it be saue in the bloude of Chryst he is condempned of God and dysalowed of all them that cleaue to the truthe In what case stande they then that haue benefyces and preache not verely though they stande at the alter yet are they excomunycate and cast out of the lyuynge churche of almyghtye God And what yf the doctryne be not true salte verely then is it to be troden vnder fote As muste all wery she and vnsauerye ceremonyes whiche haue loste theyr sygnyfycacyons and not only teache not and are become vnprofytable and do no more seruyce to man But also haue obtayned auctoryte as God in the harte of man that man serueth them and putteth in them the trust and confydence that he shuld put in God hys maker thorough Iesus Chryst hys redemer Are the instytucyons of man better then Godes ye are Godes ordynaunces better nowe then in the olde tyme The prophetes troden vnder fote and defyed the temple of God and the sacrefyces of God and all ceremonyes that God had ordayned with fastynges and prayenges and all that the people peruerted and comytted ydolatrye with we haue as strayte a commaundement to salte and to rebuke al vngodlynesse as had the prophetes wyll they then haue theyr ceremonyes honorably spoken of then let them restore them to the ryght vse and put the salt of the true meanyng and signyficacyons of them to them agayne But as they be nowe vsed none that loueth Chryste can speke honorably of them what true Chrysten man can gyue honor to that that taketh al honoure frō Chryst who can gyue honoure to that that sleyeth the soule of hys brother and robbeth his herte of that truste and confydence whiche he shulde gyue to hys lorde that hathe bought hym with hys bloude Ye are the lyght of the worlde A cytie that lyeth on a hyl can nat be hyd neyther do men lyght a candel and put it vnder a bushell but on a cādelstyke and also geueth it lyght to all that are in the house Lette youre lyght so shyne before men that they see youre good workes and prayse youre father that is in heuen Christ goeth forthe and describeth the offyce of an apostle and true preacher by another lykenesse callynge them as before the salte of the erthe Euen so here the lyght of the worlde sygnyfyenge therby that all the doctryne all the wysdome and hye knoweledge of the worlde whether it were phylosophye of naturall conclusyons of maners and vertue or of lawes of ryghtuousnes whether it were of the hole scrypture and of God hym selfe was yet but a darckenes vntyll the doctryne of hys Apostles came That is to saye vntyll the knowledge of Chryste came howe that he is the sacrefyce for our synnes our satysfaccyon our peace attonement and redempcyon our lyfe therto and resurreccyon what soeuer holynesse wysdome vertue perfectnesse or ryghtwysnes in the worlde amonge men howe so euer perfecte and holye they appere yet is all damnable darckenes except the right knowledge of Chrystes bloude be there fyrste to iustefye the harte before all other holynes Another conclusyon As a cetye buylt on a hyl can not be hyd no more can the lyght of Chrystes gospel Let the world rage as moche as they wyll yet it wyl shyne on theyr sore eyes whether they be content or no. Another conclusyon as men lyght not a candell to whelme it vnder a bushell but to put it on a candelstycke to lyght al that are in the hous euen so the lyght of Chrystes gospell maye not be hyde nor make a seuerall thynge as thoughe it pertaynethe to some certayne holye persons onelye Naye it is the lyght of the whole worlde and pertaynethe to all men and therfore maye not be made seuerall It is a madnesse that dyuerse men say the lay people maye not knowe it excepte they can proue that the laye people be not of the worlde Moreouer it wyll not be hyde but as the lyghtenynge that breakyth out of the cloudes shynethe ouer all euen so dothe the gospell of Chryste For where it is truely receyued there it purefyeth the harte and makethe the parson to consente to the lawes of God and to begynne a newe and a Godlye lyuynge facyoned after godes lawes and without all dyssymulacyon And then it wyll kyndle so greate loue in hym towarde hys neyghboure that he shall not onely haue compassyon on hym in hys bodely aduersyte but moche more petye hym ouer the blyndnes of hys soule and to mynyster to hym Chrystes gospell wherfore yf they say it is here or there in saint Fraunces cote or Domynykes and suche lyke and that yf thou thou wylt put on that cote thou shalt fynde it there it is false For yf it were there thou shuldeste se it shyne abrode de thoughe thou crepeste not into a sel or a monkes coulle as thou seest lyghtenyng without crepyng into the cloudes ye theyr lyght wolde so shyne that men shuld not onely le the lyght of the gospell but also theyr good workes which wolde as fast come out as they nowe ronne in In so moche that thou shuldest se them make themselfes pore to helpe other as they nowe make other pore to make them selues ryche This lyght and salte partayned not then to the Apostles and nowe to our byshoppes and spiritualty onely No it pertayneth to the temporal men also For all kynges and all rulers are bound to be salt and lyght not onely in exsample of lyuyng but also in teachyng of doctryne vnto theyr subiectes as well as they be bounde to punyshe euell doers Dothe not the scrypture testefye that kynge Dauyd was chosen to be a sheparde and to feade hys people with Godes worde It is an euel skole mayster that can nought saue bete only But it is a good skole master that so teacheth that fewe nede be beaten This salt and lyght therfore pertayne to the temporalty also and that to euery member of Chrystes church so that euery mā ought to be salt and lyght to other Euery man then may be a comen preacher thou wylt say and preache euery where by his owne auctoryte Nay verely No man maye yet be a comen preacher saue he that is called and chosen therto by the comen ordynaunce of the cōgregacion as longe as the preacher teacheth the true worde of God But euery priuate man ought to be in vertuous lyuyng both lyght and salt to his neyghbour in so moche that the poreste ought to stryue to ouercome the byshope and to preache to hym in ensample of lyuyng Moreouer euery man ought to preach in wordand deade vnto his houshold and to them that are vnder hys gouernaunce c. And thoughe no man may preache openly saue he that hath the offyce commytted to hym yet ought euery man to endeuoure hym selfe to be as well lerned as the preacher
as nye as it is possyble And euerye man maye pryuatlye enforme hys neyghboure ye and the preacher and byshope to yf neade be For yf the preacher preache wronge then maye any man what so euer he be rebuke hym fyrste pryuatlye and then yf that helpe not to complayne further And when all is proued accordynge to the order of charite and yet none amendment had then ought euery man that can to resyst hym and to stond by Chrystes doctrine and to ieoparde life and al for it Loke on the olde ensamples and they shall teache the. The gospel hath a nother fredome with her then the temporall regyment Thoughe euery mannes body and goodes be vnder the kynge do he ryghte or wronge yet is the auctoryte of Goddes worde free and aboue the kynge soo that the worste in the realme maye tell the kynge if he do hym wronge that he doth nought and other wyse then God hathe commaunded hym and so warne hym to auoyde the wrathe of God whiche is the pacyent aduenger of all vnryghtwysnes Maye I then and oughte also to resyste father and mother and all temporall power with Goddes worde whan they wrongefully do or commaunde that hurteth or kylleth the bodye and haue I no power to resyste the Byshoppe or Preacher that with false doctryne sleyethe the soules for whiche my Mayster and and lorde Chryste hath shede hys bloude Be we otherwyse vnder our byshopes then Chryste and his apostles and al the prophetes were vnder the byshoppes of the olde lawe Naye verelye and therfore maye we and also oughte to do as they dyd and to answere as the apostles dyd Act. 5. O Portet magis obedire deo quam bominibus we muste rather obaye God than men In the gospel euerye man is Chrystes dyscyple and a persone for hym selfe to defende Christes doctryne in his owne person The faythe of the byshoppe wyll not helpe me nor the bishopes kepyng the lawe is suffycyent for me But I muste beleue in Chryst for the remyssyon of al syn for myne owne selfe and in myne owne person No more is the byshoppes or preachers defending Godes word ynough for me But I muste defende it in myne owne persone and ieoperde lyfe and all theron when I senede and occasyon I am bounde to gette worldlye substaunce for my selfe and for my housholde with my iuste laboure and some what more fore them that can not to saue my neyghboures bodye And am I not more bounde â—o labour for Godes worde to haue therof in store to saue my neyghboures soule And when is it so moche tyme to resyste with Goddes worde and to helpe as when they whiche are beleued to mynyster the true worde do slee the soules with false doctryne for couetousnes sake He that is not readye to geue hys lyfe for the mayntenaunce of Ghrystes doctryne agaynst ypocrytes with what so euer name or tytle they be dysguysed the same is not worthy of Chryste nor can be Chrystes dyscyple by the verye wordes and testymonye of Chryste Neuertheles we muste vse wysdome pacyence mekenes and a dyscrete proces after the due order of charite in our defendyng y e word of God lest whyle we go aboute to amende our prelates we make them worse But when we haue proued all that charyte bindeth vs and yet in vayne then we muste come forthe openlye and rebuke theyr wykednes in the face of the world and ieoperde lyfe and all theron Ye shall not thynke that I am come to dystroye the lawe or the prophetes no I am not come to dystroye them but to fulfyll them For truely I saye vnto you tyll heauen and erthe peryshe there shall not one Iott or one tytle of the lawe scape tyll all be fulfylled A lytle before Chryst calleth hys dyscyples the lyght of the worlde and the salt of the erthe and that because of theyr doctryne wherwith they shulde lyghten the blynde vnderstandyng of man and with true knoweledge dryue out the false openyons and sophystycall persuasyons of natural reason and deliuer the scrypture out of the captyuyte of false gloses which the ypocrety she phareseys had patched therto and so out of the lyghte of true knowledge to â—â—ere vp a newe lyuynge and to salt and ceason the corrupt maners of the olde blinde coÌ„uersacyon For where false doctryne corrupt opynyons and sophistycal gloses raygne iÌ„ the wyt and vnderstandynge there is the lyuynge deuelyshe in the syghte of God howe so euer it appere in the syght of the blynde worlde And on the other syde where the doctryne is true perfecte there foloweth godly lyuynge of necessyte For out of the inwarde beleue of the hart floweth the outwarde coÌ„uersacyon of the meÌ„bers He that beleueth that he ought to loue his enemy shall neuer cease fyghtynge agaynst his owne selfe tyl he haue weded all rancoure and malyce out of his hart But he that beleueth it not shall put a vysure of ypocresye on hys face tyl he get oportunite to adueÌ„ge him selfe And here he beginneth to teache them to be that lyght and that salte of which he spake and sayth Thoughe the scrybes and phareses beare the people in hande that all I do is of the deuyll and accuse me of breakynge the lawe and the prophetes as they afterwarde rayled on the Apostles that they draue the people from good workes thoroughe preachyng the iustefyenge and ryghtwysnes of faythe yet se that ye my dyscyples be not of that beleue For heuen and erthe shall soner peryshe then one my nume or tytle of the lawe shulde be put out I come not to destroye the lawe â— but to repare it onely and to make it go vpryght where it halteth and eueÌ„ to make croked strayte roughe smothe as Iohan the Babtyste doth in the wyldernes and to teache the true vnderstandynge of the lawe without me the lawe caÌ„ not be fulfylled nor euer coulde For thoughe the lawe were gyuen by Moyses yet grace verite that is to say the true vnderstandinge and power to loue it and loue to fulfyll it cometh and euer came thorough faythe in me I do but onely wype awaye the fylthy and roten gloses whiche the scrybes and the pharyseys haue smared to the lawe and the prophetes and rebuke theyr daÌ„nable lyuyng whiche they haue facyoned not after the lawe of God but after theyr owne sophistycall gloses fayned to mocke out the lawe of God and to begyle the whole worlde to lede theÌ„ in blyndnes and that the scrybes and phareseys falsly bely me howe that I go aboute to destroye the lawe and to sette the people at a fleshelye lyberte and to make them fyrste dysobedyent and to despyce theyr spyrytuall prelates then to ryse agaynst the temporall rulers and to make all comune and to gyue lycence to syn vnponyshed cometh onelye of pure malyce hate enuye and furyouse impacyencye that theyr vysures are plucked froÌ„ theyr faces and their ypocresy dysclosed Howe be it what I
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
out of the loue of God for euery loue hath here care and is a care to kepe Goddes coÌ„maundemeÌ„tes This care must euery man haue For a man lyneth nat by brede only but muche more by euery worde that procedeth out of the mouth of God The kepynge of Goddes commaundemeÌ„t is the lyfe of a man as wel in thê world as in the worlde to coÌ„e As childe obey father and mother that thou mayst longe lyue on the erthe And by father an mother is vnderstaÌ„de all rulers whiche yf thou obey thy blessynge shalbe longe lyfe and contrarye if thou disobeye short lyfe and shalt ether peryshe by the swerde or by some other plage and that shortlye And euen so shall the ruler yf he rule nat as God hath coÌ„maunded Opresse thou a wedowe and fatherles children sayth God and they shal cry to me and I wyl here their voyce and then wyll my wrathe waxe whote so that I wyl smyte you with swerde and your wyues shalbe wydowes and your children fatherles Some wyll say I se none more prosper or longer continue then those that be most cruell tyrauntes what then yet say I that God abydeth euer true For where he setteth vp a tyraunt and contynueth hym in prosperite it is to be a scourge to weked subiectes that haue forsaken the couenauÌ„t of the lorde their god And vnto them his good promyses pertaynâ—ant saue his cursses onely But yf the subiectes wolde turne and repent and folowe the wayes of God he wolde shortely delyuer them Howe be it yet where the superior corrupteh the inferior whiche else is dysposed ynough to goodnesse God wyl nat let them longe continue ✚ FINIS ¶ An exposition of the .vii. Chapter ✚ IVdge nat that ye be nat iudged For as ye iudge so shall ye be iudged And w t what measure ye meate w t the same shall it be mesured to you agayne Why lokest thou on the mote that is in thy brothers eye and markest nat the beame that is in thyne owne eye Or howe canst thou say to thy brother Let me pluÌ„cke out the mote out of thyne eye and beholde there is a beame iÌ„ thyne owne eye Thou ypocrite plucke fyrst the beame out of thine owne eye and then thou shalte se clerlye to plucke the mote out of thy brothers eye Thys is nat meant of the temporall iudgementes for Christe forbade nat that but ofte dyd stablyshe it as do Peter Paule in theyr Epistles also Nor here is nat forboden to iudge those dedes which are manifest agaynst the law of God for those ought euery Christen man to persecute yet must they do it after the ordre that Christ hath set But when he saythe Ypocrite cast out first the beme that is in thyne owne eye it is easie to vnderstande of what maner of iudgynge he meanethe ¶ The ypocrites wyll haue fastynges prayenges knelynge crouchyng â–ª duckynge and a thousande ceremonyes of their owne inueÌ„cion And who so euer do nat as they do they counte hym a dampned soule by by To Christ they say why fast nat thy disciples as the Pharesyes do why plucke they the eares of corne and rubbe them in theyr handes though they dyd it compelled with pure hunger and do that is nat lawfull on the Saboth day why breake ye the tradicions of our elders and washe nat when ye syt downe to mete ye and why doest thou thy selfe heale the people vpon the holyday why dyddest thou nat only heale him that was bedred .xxxviii. yeres but also badest hiÌ„ bere his beed away vpon the saboth day Be there nat workyng dayes ynowe to do good dedes to the prayse of God and proffyte of thy neyboure but that thou must breake thy Sabothe day He can nat be but a daÌ„pned person that breketh the holy daye and despyseth the ordinaunce of the holy churche He eateth butter a frydayes with out a dispeÌ„sacion of our holy father the pope ye kake bread made with mylke and egges to and whyte mete in lent he taketh no holy water whan he cometh to the churche he hereth no masse frome sonday to sonday And eyther he hath no bedes at al or else thou shalt nat here a stone clynke in the hande of hym nor yet his lyppes wagge al the masse and matens whyle c. O ypocrite cast out first the beme that is in thyne owne eye and then thou shalt se better Thou vnderstandest all Goddes lawes falsly and therfore thou kepest none of them truly his lawes require mercy nat sacrifice More ouer thou haste a false entent in all the workes that thou doest and therfore are they al dampnable in the syght of god ypocrite cast out the beame that is in thyne owne eye lerne to vnderstande the lawe of God truly to do thy workes a ryght for the entent that God ordeyned them And then thou shalt se whether thy brother haue a mote in his eye or nat and yf he haue howe to plucke it out and else nat ¶ For he that knoweth the entent of the lawe and of workes though he obserue a thousande ceremonyes for his owne exercise he shall neuer coÌ„dempne his brother or breake vnite with hym in those thynges which Christ neuer commaunded but lefte indifferent Or yf he se a mote in his brothers eye that he obserueth nat with his brothren same certen ordinauÌ„ce made for a good purpose because he knoweth nat the entent he wyl plucke it out fayre softely and enstructe hym louyngely make hym wel coÌ„tent which thynge yf our spiritual wold do men wolde nat so abhore to obey theyr tyrannye But they be ypocrites do and coÌ„maunde all theyr workes for a false purpose and therfore iudge slee and shede theyr brethrens bloude mercylesslye God is the father of all mercy and therfore gaue nat ypocrites suche absolute power to compelle theyr brethren to obey what they lyst or to slay theÌ„ with out pytye shewyng ether no cause of theyr coÌ„maundementes at al but so wyl we haue it or else assignynge an entent dampnable and contrary to all scripture Paule Ro. xiiii sayth to theÌ„ that obserued ceremonies that they shulde nat iudge them that dyd nat for he that obserueth and knoweth nat the entent iudgeth at once and to them that obserued nat that they shulde nat despise them that obserued he that obserueth nat ought nat to despyse y e weknes or ignoraunce of his brother tyll he perceaue that he is obstinate and wyll nat lerne More ouer suche measure as thou geuest thou shalte receaue agayne that is yf thou iudge thy neyboure God shall iudge the for yf thou iudge thy neyboure in suche thynges thou knowest nat the lawe of god nor the entent of workes and arte therfore coÌ„dempned of god Gyue nat that holy thynge vnto dogges nether cast your perles before the swyne lest they treade theÌ„ vnder their fete the other turne agayne and to
of the entent and purpose that they were ordeyned for And with theyr obedience they haue drawen them selues from vnder the obedience of all princes and temporall lawes with theyr pouerty they haue robbed all nacions kyngedomes and so with theyr wylful pouerty haue enryched them selues haue made the comens poore with theyr chastite they haue fylled all the worlde full of whores and sodomites thynking to please God more hylye with kepynge of an whore then an honest chast wyfe If they say it is nat truthe then all the worlde knoweth they lye for if a prest mary an honest wyfe they punyshe hym immediatly and saye he is an haynouse heretyke as though matrimonye were abhominable But if he kepe a whore theÌ„ is he a good chast chylde of theyr holy father the pope whose ensample they folowe an I warrant hym synge masse on y e next day after as wel as he dyd before without ether persecucion or excommunicacion suche are the lawes of theyr vnchaste I wolde say theyr owne chast father ☜ ☞ If thou professe obedieÌ„ce why ronnest thou from father mother master and ruler whiche God byddeth the to obeye to be a fryer yf thou obeye why obeyest thou nat the kynge and his lawe by whome God defendeth the bothe the in lyfe and goodes and al thy great possessions ⧠⧠⧠⧠If thou professe pouertye what doest thou with the landes of gentylmen squyerâ— knyghtes baroÌ„s erles dukes what shulde a lordes brother be a beggers seruaunt or what shulde a begger ryde with thre or foure score horses waytynge on hym Is it mete that a man of noble byrth the right heyre of the landes whiche thou possessest sholde be thyne horse keper thou beynge a begger If ye professe chastite why desyer ye aboue al other men the company of women what do ye with whores openly in many contreyes and with secret dispensacions to kepe concubines why corrupte ye so much other mennes wyues and why be there so many Sodomites amonge you ☜ †☞ Your charite is mercylesse to the rest of the worlde to whome ye may gyue nought agayne and onely lyberall to your selues as is the charite of theues xxx or fourtye of you to gether in one denne amonge whiche yet are nat many that loue thre of his neyboures hertelye Your fastynge maketh you as full and as fatte as your hydes can holde besye that ye haue a dispensacion of your holy father for your fastynge ☜ †☞ Your prayer is but patterynge without all affeccyon Your syngynge is but roâ—ynge to stretche out our mawes as do your other gestures and rysynge at mydnyght to make the meate synge to the botome of the stomacke y t ye may haue perfecte dygestion be redy to deuoure a freshe agaynst the nexte refeccion Ye shal know them by theyr frutes First thornes beare no grages nor bryers fygges Also if thou se goodly blossomes in them thynkest there to haue fygges grapes or any frute for the sustenaunce or confort of man go to them in tyme of nede and thou shalt fynde nought at all Thou shalte fynde for southe I haue no goodes nor any thyng proper or that is myne owne It is the couentes I were a thefe yf I gaue it my father what so euer nede he had It is saynt Edmondes patrimony Saynt Albons patrimonye Saynt Edwardes patrymonye the goodes of holy churche It may nat be mynysshed nor occupyed vpon lay and prophane vses The kyng of the realme for al that he defendeth them aboue all other yet getteth he nought what nede soeuer he haue saue theÌ„ only whan he must spende on theyr causes all that they gyue withal that he can get besyde of his pore comeÌ„s If the kyng wyl attempte to take ought from theÌ„ by y e auctorite of his office for the defence of the realme Or yf any man wyll entre at them otherwyse then they lust them selues by what lawe or ryght it be they turne to thornes and bryers and waxe at once rougher then a hedgehogge wyll sprynkle them with the holy water of theyr maledictions as thycke as hayle and brethe out the lyghtenynge of excommunicacion vpon them and so consume them to pouldre ☜ ☞ More ouer a corrupt tree can beare no good frute That is wher they haue frute that semeth to be good go to and proue it and thou shalt fynde it rotten or the carnell eaten out and that it is but as a holowe nutte For fayth in Christ that we and al our workes done within the compase of the lawe of God be accepted to God for his sake is the kernell the swetnes and the pleasaunt bewty of al our workes in the syght of God As it is wrytten Iohan vi This is the worke of god that ye beleue iÌ„ him whome he hath sent This faythe is a worke whiche God nat only worketh in vs but also hath therin pleasure and delectacyon and in all other for that faythes sake Fayth is the lyfe of man as it is wrytten Iustus ex fide viuit out of whiche lyfe the pleasantnesse of all his workes sprynge As for an ensample thou arte a shoumaker whiche is a worke within the lawes of God and sayest in thyne harte Lo God here I make a shue as truely as I wolde for my selfe to do my neyboure seruice and to get my lyuynge in truthe with the laboure of myne handes as thou commaundest and thanke the that thou hast geuen me this crafte and makest it luckye that I gette my lyuynge therwith and am surelye persuaded that bothe I and my worke please the O father for thy sonne Iesus sake Lo nowe this faythe hath made this symple worke pleasaunt in the syght of God ☜ ☞ Another ensample thou takest a wyfe and sayest O father thou nat only permyttest this but also commaundest all that burne and haue their myndes vnquyeted to mary for feare of fornicacion so forthe And father I promise the to loue this woman truelye and to care for her and gouerne her after thy lawes to be true to her to stande by her in all aduersites and to take in worthe as well the euell as the good and to brynge vp the frute that thou shalte geue me of her in thy feare and teache it to knowe the. ⧠⧠⧠⧠Moreouer as concernyg the acte of Matrimony as whaÌ„ thou wylt eate thou blessed god and receauest thy dayly fode of his hande accordynge to the fourthe peticion of thy pater noster and knowlegest that it is hys gyfte and thankest hym beleuyng his word that he hath created it for the to receaue it with thankes by the which worde prayer of thaÌ„kes thy meate and drynke is sanctifyed 1. Timot. iiii Euen so thou sayest Father this I do nat only at thy permission which is ynough to please the with all but also at thy commaundement and haue bounde my selfe here vnto