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
teare you The dogges are those obstinate and indurate which for the blynde zele of their leuen wherwith they haue sowred both the doctrine also y e workes maliciously resyst the truth and persecute the mynystres therof and are those wolues amonge whiche Christe sendeth hys shepe warnyng them nat only to be syngle and pure in theyr doctrine but also wyse circumspecte to beware of men For they shulde brynge them before iudges kynges and slay them thynkynge to do God seruice therin that is as Paule to the Romaynes testifyeth of y e Iewes for blind zele to their owne false and fayned ryghtwysnesse persecute the ryghtwysnesse of God ⧠⧠The swyne are they whiche for all they haue receaueth the pure Gospell of Christ wyll yet contynue styll in synne and roule them selues in the podel and myer of their olde fylthye coÌ„uersacion and bothe befose the ignoraunt also the weake vse the vttermost of their libertye enterpretynge it after the largest fassyon and muste fauoure of the fleshe as it were the popes pardon and therwith make the truthe euell spoken of that thousandes whiche else myght haue ben easely wonne wyll nowe nat once here therof and stere vp cruell persecucion whiche els wolde be muche easyer ye and somtyme none at al. And yet wyl those swyne when it cometh to the poynte abyde no persecucion at all But offer them selues wyllynge euen at the fyrst chope for to deny yet they be scasly apposed of theyr doctrine Therfore lay first the lawe of god before them call them to repentauÌ„ce And yf thou se no hope of mendynge in them sease there go no further for they be swyne ¶ But alas it euer was shal be that the greater nombre receaue the wordes for a newnesse curiosite as they say and to seme to be somwhat that they haue not gone to schole in vayne they wyll forthe with yer they haue felte any chaunge of lyuynge in them selfe be scholemasters and begyn at libertie an practise openly before theyr disciples And whan the Phareseyes se theyr tradicions broken they rage persecute immediatly And then our newe scholemasters be nether grounded in the doctrine to defende theyr doynges nor rooted in the profession of a newe lyfe to suffre with Christ c. ⧠⧠Axe and it shalbe geuen you seke and ye shall fynde knocke and it shalbe opened vnto you For all that axe receaue and he that seketh fyndeth and to hym that knocketh it shalbe opened For what man is it amonge you yf his son axed hym breade that wolde proffre hym a stone Or yf he asked hym fysshe wolde he offre hym a serpeÌ„t If ye then whiche are euell knowe to geue good gyftes to your chyldren howe muche more shall your father whiche is in heuen geue good thyngê to them y t aske hym Fyrst note of these wordes that to pray is Goddes commaundemen as it is to beleue in god to loue God or to loue thy neyboure and so are almose and fastynge also Nether is it possible to beleue in God to loue hym or to loue thy neyboure But that prayer wyl spring out ther hence immediatly For to beleue in God is to be sure that all thou hast is of hym and all thou nedest must come of hym whiche yf thou do thou canst nat hut coÌ„tinually thanke him for his benefites whiche thou continually without ceasynge receauest of his hande and therto euer cry for helpe for thou arte euer in nede and canst no whence els beholden And thy neyboure is in such necessite also wherfore yf thou loue him yt wyll compelle the to pyte hym and to cry to God for hym continually and to thanke as well for hym as thy selfe Secondarely this heapynge of so many wordes to gether axe seke knocke signify that the prayer must be coÌ„tinuall so dothe the parahle of the wedowe that sued to the weked iudge and the cause is that we are euer in coÌ„tinual necessite as I sayd and all our life but euen a warre fare and a perpetual batayle In whiche we preuayle as longe as we pray be ouercome assonc as we ceasse prayenge as Israel ouercame the Amalechites Exod 1 xviâ— as longe as Moses helde vp his handes in prayer and assone as he had let downe his handes for werynesse the Amalechites preuayled and had the better Christ warned his disciples at his last souper to haue peace in him affirmyng that they shulde haue none in the worlde The false prophetes shall euer impugne the faythe in Christes bloude enforce to quenche the true vnderstandyng of the lawe and the rygâ—â— meanyng and entent of all the workes commauÌ„ded by god which fyght as a fyght aboue all fyghtes First they shalbe in such noÌ„hre that Christes true dyscyples shalbe but a small flocke in respecte of them They shall haue workes like Christes so that fastynge prayer pouerty obedience and chastite shalbe the names of their profession For as Paule sayth to the Corinthians the angelles or messengers of Sathan shal chauÌ„ge theÌ„ selues in to angelles or messengers of lyght and truthe They shall come in Christes name that with signes and myracles and haue the vpper hande also euen to deceaue y e very electe if it were possible Ye and beynde all this yf thou get the victory of the false prophetes plucke a multitude out of theyr handes there shal immediatly ryse of the same set vp a new false secte against the. And agaynst al these Amalechites the only remeady is to lyfte vp the haÌ„des of thy harte to God in coÌ„tinual prayer which handes if thou for werynes once let fall thou goest to the worsse immediatly Then besyde the fyght coÌ„flyctâ— of the sottle sophistrie false myracles desguysed ypocretishe workê of these false prophetes cometh the dogges and wolues of theyr disciples with the seruauntes of MaÌ„mon and the swyne of thyne owne scolers againste whiche al thou hast no nother shyld or defence but prayer Then y e syn luste of thine owne flesh Sathan a thousande temptacions vnto â—ell in the worlde wyll ether dryue the to y e castell and refuge of prayer or take the prisoner ondoutedly Last of all thy neyboures necessite and thyne owne wyl coÌ„pel the to crye Father whiche arte in heuen gyue vs our dayly brede though thou were as ryche as kynge Salomon For Christ coÌ„mauÌ„deth the riche as wel as the pore to cry to God coÌ„tinually for their dayly brede And if they haue no suche nede then is Christ a deceauer and a mocker what nede I to pray the to geue orlende me that is in myne owne possessioÌ„ alredy Is nat y e fyrst commaundement that there is but one God and that thou put thy whole trust in him which yf it were wrytten in thyne harte thou shuldest easely perceaue and though thou haddest as many thousandes as Dauid lefte behynde him and
bloude and in the promyses made vs for his sake dothe brynge ryghtwysnesse into the harte And the ryghtwysnes of the harte by fayth is felt and knowen by the worke As Peter in the fyrst of his seconde epystle commaundeth to do good workes for to make our vocacyoÌ„ and election sure that we myght fele our fayth and be certefyed that it is ryght Eor except a man be proued and tryed it can not be knowen nether to hym selfe or other men that he is ryghtwyse and in the true fayth Take an ensample lest thou be begyled with sophystrye Chryst sayeth Mat. 13. The kyngdome of heueÌ„ is lyke leuen which a womaÌ„ taketh and hydeth in thre peckes of meale tyll all be leuended or soure Leuen is some tym taken in an euel sence for the doctryne of the phareseys which corrupted the swetnes of the worde of God with the leuen of theyr gloses and some tyme in a good sens for the kyngedome of heuen that is to say the gospel and glad tydinges of Christ For as leuen altereth the nature of dowe and maketh it throughe sowre euen so the gospell turneth a man into a newe lyfe and altereth him a lytle and a lytle fyrst the hart and then the meÌ„bers Fayth in Chryst fyrst certyfyeth the conscyence of the forgeuenes of synnes and delyuereth vs from feare of euerlastynge dampnacyon and then bryngeth the loue of God and of hys lawe into the harte whiche loue is the ryghtwysnes of the harte Loue bryngeth good workes in to the members whiche workes are the outwarde ryghtwysnesse and the ryghtwysnesse of the members To hate the wyll of God is the vnryghtwysnes of the harte and causeth euell workes whiche are the vnryghtwysnesse of the members As when I hatyd my brother my tonge spake euel my haÌ„des smote and so forth To loue is the ryghtwysnesse of the harte and causeth good workes whiche are the ryghtwysnes of the members As yf I loue my brother and he haue nede of me and be in pouerte loue wyll make me put myne hande in to my pursse or almorye and to gyue hym some what to refresh hym c. That the loue of God and of his commaundementes is the ryghtwysnesse of the harte doeth no man doute saue he that is hertlesse And that loue spryngeth of faythe thou mayst euydently see 1. Iohan. 2. â—e that loueth hys brother dwelleth in the lyght But he that hateth his brother is in darckenesse and walketh in darckenesse and woteth not whether he goeth for darckenesse hathe blynded hys eyes why is he that hateth in darckenesse verely because he seyth not the loue of God For yf he sawe that he coude not but loue his brother for so kynde a fathers sake If any man hate hys brother thou arte sure that thesame man is in darkenes and hath not the lyght of true faythe nor seyth what Chryste hathe done If a man so loue that he can forgyue his brother thou arte sure that he is in the lyght of the true fayth and seyth what mercy is shewed hym in Chryst This is then the somme of all together workes are the outwarde ryghtuousnes before the worlde and may be called the ryghtuousnes of the meÌ„bers and spryng of inwarde loue Loue is the ryghtwysnes of the hart and spryngethe of fayth Faythe is the trust in Christes bloude and is the gyfte of God Ephe. 2. where vnto a man is drawen of the goodnesse of God and dreueÌ„ thorowe true knowledge of the lawe and of beholdinge his dedes in y e lyght of the law and with comparynge the lust and desyre of y e meÌ„bers vnto the requeste of the lawe and with seynge hys owne dampnacyon in the glasse of the lawe For yf a man sawe his owne dampnacion in the law he shuld ymmedyatly hate God and al his workes and vtterly dyspare except that God offered hym Chryste and forgaue all that were paste made hym his son toke the dampnacyon of the lawe away and promysyd that if he wold submytte him selfe to lerne and to do his best that he shulde be accepte as well as an aungell in heauen and therto yf he fell of frayltye and not of maâ—yce and stoburnesse it shulde be forgeuen vpon a meÌ„dment and that God wolde euer take him for his son and only chastyce hym at home wheÌ„ he dyd a mysse after the most fatherlyest maner and as easely as his deseases wold suffer but neuer bring hiÌ„ forthe to be iudged after the rygorousnes of the lawe And as thou couldest not se leuen though thou brakest vp a lose except thou smellest or tastedest the sourenes euen so couldest thou neuer se true fayth or loue except thou sawest workes and also sawest the entente meanynge of the worker leest ypocresy deceaue the. Our dedes are the effecte of ryghtwysnes and therto an outwarde testymony and a certefyenge of the inwarde ryghtwysnes as sourenesse is of leuen And when I say faythe iustefyeth the vnderstandynge is that fayth receaueth the iustefyenge God promyseth to forgyue vs our synnes and to impute vs for ful rightwysse And God iustefyeth vs actyuely that is to saye forgeueth vs rekeneth vs for ful ryghtwyse And Chrystes bloude deserueth it and fayth in the promyse receaueth it and certyfyeth the coÌ„scyeÌ„ce therof Fayth chalengeth it for Chrystes sake which hath deserued al that is promysed and cleueth euer to the promyse truthe of the promyser and pretendeth not the goodnesse of her worke But knowledgeth that our workes deserue it not saue are crowned and rewarded w t the deseruynge of Chryst Take an ensaÌ„ple of yonge chyldren when the father promyseth them a good thynge for the doynge of some tryfle and when they come for theyr rewarde dalyethe with them saynge what that thou hast done is not worth hafe so much shulde I geuethe so great a thynge for so lytle a tryfle They wyll answere ye dyd promyse me it ye sayde I shulde haue it why dyd ye promyse and why then dyd ye saye so And let hym saye what he wyl to dryue them of they wyl euer say agayne ye dyd promyse me so ye dyd ye sayd I shuld haue it so ye dyd But hyrelinges wyl pretende theyr worke and saye I haue deserued it I haue done so muche and so muche and my laboure is worthe it Nowe at the first couenaunt makynge with God and as ofte as we be reconsyled after we haue synned the ryghtwysnesse cometh of God all together But after the attonement is made and we reconsyled then we be partlye ryghtwyse in our selues and vnrightwyse ryghtwyse as ferre as we loue and vnryghtwyse as ferre as the loue is vnperfecte And fayth in the promyse of God that he dothe reken vs for full ryghtwyse doth euer supply y t vnryghtwysnes imperfectnes as it is our hole ryghtwysenes at the begynnynge Fynally our workes which God coÌ„maundeth and vnto which he annexed hys promyses that he
Chryste that they couer ouer with the myste of theyr gloses that the lyght therof myght not be sene As they haue interpretate here the wordes of Chryst wherwith he restoreth the lawe agayne to be but good counselles onely but no preceptes that bynde the conscyence And therto they haue so rofelled and tangeled the temporal and spirituall regimente togyther and made therof suche confusyon that no man can knowe the one from the other to the entent that they wolde seme to haue bothe by the auctorite of Christe which neuer vsurped temporal regyment vnto hym Notwithstandynge moste deare reder yf thou reade thys exposycyon with a good harte only to knowe the truth for the amendynge chefely of thyn owne lyuinge and then of other mēnes as charyte reqyreth where an occasyō is geuen then shalt thou perceyue their falshepe and se their myste expelled with the brightnes of the incuytable truthe A nother conclusyon is this al the good promyses whiche are made vs thorowe out all the scripture for Chrystes sake for his loue his passyon or suffrynge his bloude shedynge or dethe al are made vs on this condicyon and couenaunt on our partye that we henceforth loue the lawe of God to walke therin and to do it and fassyon our lyues therafter In so moche that who so euer hathe not the lawe of God wrytten in hys herte that he loue it haue his luste in it and recorde therin nyght and daye vnderstandynge it as God hathe gyuen it and as Chryst and the Apostles expounde it The same hath no parte in the promyses or can haue any true faythe in the bloude of Chryste because there is no promyse made hym but to them onely that promyse to kepe the lawe Thou wylte happely saye to me agayne yf I can not haue my synnes forgyuen excepte I loue the lawe and of loue endeuour my selfe to kepe it then the kepynge of the lawe iustefyethe me I answere that the argumente is false and but blynde sophestrye and like vnto this argument I can not haue forgyuenes of my synne excepte I haue synned Ergo to haue sinned is the forgeuenes of syn And it is lyke to this also No nan can be heled of the pokes but he that hath thē Ergo to haue the pockes doth heale the pockes And lyke sophestrye are these argumentes yf thou wylt enter into lyfe kepe the commaundementes Matth. xix Ergo the dedes of the lawe iustefye vs. Item the herars of the lawe are not ryghteous in the syght of God but the doers of the lawe shalbe iustefyed Roma ii Ergo the dedes of the lawe iustefye from syn And agayne we must al stande before the iudgement seate of Chryste to receaue euery man accordynge to the dedes which he dyd in the body Ergo the lawe or the dedes of the lawe iustefye These and all suche are naughtye argumentes For ye se that the kinge pardoneth no murderar but on a condycyon that he henceforth kepe the lawe and do no more so and yet ye knowe well ynough that he is saued by grace fauour pardone yer the kepyng of the lawe come Howebeit yf he breake the lawe afterwarde he falleth agayne into the same daunger of dethe Euen so none of vs can be receaued to grace but vpon a condiciō to kepe the lawe nether yet contynue any longer in grace then that purpose lasteth And yf we breake the lawe we muste sue for a newe pardon and haue a newe fyght against syn hel and desperacion yer we can come to a quyet faythe agayne and fele that the synne is forgeuē Nether can ther be in the a stable and an vndouted faythe that thy syn is forgyuen the excepte there be also a lustye courage in thyne herte and a truste that thou wylte synne no more for on that condycyon that thou endeuoure thy selfe to synne no more is the promyse of mercy and forgyuenes made vnto the. And as thy loue to the lawe increaseth so dothe thy faythe in Chryste and so dothe thyne hope and longynge for the lyfe to come And as thy loue is colde so is thy fayth weake and thyne hope and longynge for the lyfe to come lytle And where no loue to the lawe is theyr is nether faythe in Chryste for the forgyuenes of synne nor longynge for the lyfe to come but in stede of faythe wycked ymagynacyon that God is so vnryghteous that he is not offendyd with synne And in stede of hope a desyer to liue euer here and agredynes of worldly voluptuousnes And vnto al suche is the scrypture locked vp and made ympossyble to vnderstande They maye reade it and reherse the stories therof and dyspute of it as the turkes maye and as we may of the turkes lawe And they maye sucke pryde ypocresye and all maner of poyson therout to slaye theyr owne soules and to put stomblynge blockes in other mennes wayes to thruste them from the truthe and to get suche lernynge therin as in Arystotelles Etykes and morall Philosophie and in the preceptes of olde philosophers But it is ympossyble for them to applye one sentence therof to theyr soules helthe or to fassyon theyr lyues therby for to plese God or to make them to loue the lawe or vnderstande it ether to feale the power of Chrystes dethe and myght of his resurrection and swetnes of the lyfe to come So that they euer remayne carnal and fleshly as thou haste an ensample of the Scrybes Pharises and Iewes in the newe testament A nother conclusyon is thys of them that beleue in Chryste for the remyssyon of syn and loue the lawe are a thowsande degrees and not so fewe one perfecter or weaker than another of whiche a greate sorte are so feble that they can nether go forwarde in theyr profession and purpose nor yet stande excepte they be holpen and borne of theyr stronger bretherne and tendyd as yonge chyldren are by the care of theyr fathers and mothers And therfore dothe God commaunde the elder to care for the yonger As Paule techeth Roma xv saynge we that be stronger ought to beare the feblenes of the weaker And. Cala. vi bretheren yf any man be caught in any faute ye that be spirituall and are growen in knowledge and haue gotten the vyctorye of your fleshe teache suche with the spirite of softenes not calynge them heretykes at the fyrste choppe and thretenynge them with fyer and faggotes But alter alterius onera portate sayth he et sic adimplebitis legem Christi That is to saye beare eche others burthen and so shal ye fulfyl the lawe of Chryste Euen so verely shall ye fulfyll the lawe of Christe and not with smytinge your brethren and puttyng stumblinge blockes before theyr weake fete and kyllynge theyr conscience and makyng them more afrayde of shadowes and bugges then to breke theyr fathers commaundementes and to truste in wordes of winde and vanyte more then in theyr fathers promyse And for theyr sakes
wold not defyle hym selfe but to thrust hym into the handes of Phylystynes that they myght sley hym and he hym selfe abyde pure And as our spyrytualtye nowe offer a man mercy once thoughe ye haue spoken agaynste holy chyrche onely yf he wyll but periure and bere a fagot But yf he wyll not they do but dyote hym a season to wynne hym and make hym tell more and then delyuer hym to the lay power sayenge he hathe deserued the dethe by our lawes and ye ought to kyll hym howe be it we deserc it not ¶ But Chryste restoreth the lawe agayne and sayeth to be angry with thy neyghboure to sle hym and to deserue dethe For the lawe goeth as wel on the harte as on the hande He that hateth his brother is a mutherar .i. Io. 3. If then the blynd hande deserue dethe howe moche more those partes which haue the syght of reson And he that sayeth Racha lewde or what so euer sygne of wrath it be or y t prouoketh to wrath ▪ hath not only deserued that men shuld immedyatly pronounce sentence of deth vpon hym but also y t when deth is pronoūced they shuld gather a councel to decre what horryble dethe he shuld suffer And he that calleth hys brother fole hathe synned downe to hel Shal then a man not be angry at al nor rebuke or ponyshe yes yf thou be a father or a mother mayster maystresse husbande lorde or ruler yet with loue and mercye that the anger rebuke or ponyshmente excede not the faute or trespas Maye a man be angrye with loue ye mothers can be so with theyr chyldrē It is a louinge anger that hateth onely the vyce and studyeth to mende the persone But here is forboden not only wrath agaynste father mother and all that haue gouernaunce ouer the whiche is to be angry and to grudge agaynste God hym selfe and that the ruler shall not be wrath without a cause agaynst the subiecte But also al pryuate wrathe agaynst thy neyghbour ouer whome thou haste no rule nor he ouer the no though he do the wronge For he that do the wronge lacketh wytte and dyscrecyon and can not amende tyll he be informed and taught louyngly Therfore thou must refrayne thy wrath and tell hym hys faute louyngly and with kyndenes wyn him to thy father for he is thy brother as wel made and as dere bought as thou and as wel beloued though he be yet chyldyshe and lacke dyscrecyon But some wyl say I wyl not hate my neyghboure nor yet loue hym or do hym good yes thou must loue hym for the fyrst cōmaundemēt out of which all other flowe is thou shalt loue the lorde thy God with all thyne harte with all thy soule and with all thy myght That is thou must kepe all his commaundementes with loue Loue must kepe y e fro killyng or hurting thy neyboure and frō couetynge in thyne harte what so euer is his And .1 Ioh. 4. Thys commaundement haue we of hym that he whiche loueth God loue his brother also And agayne 1. Iohan. iii. he that hathe substaunce of thys worlde and see hys brother haue necessyte and shutteth vp hys compassyon from him howe is the loue of God in hym he then that helpe the not at neade louethe not God but breketh the fyrste commaundement Let vs loue therfore sayth saynte Io not with worde and tonge but in the dede and of a truthe And agayne saynte Iohā sayd in the sayd place he that loueth not hys brother by deth yet styll in dethe And of loue hath Moyses textes ynoughe But the pharyseys glosed them out sayenge they were but good councelles yf a man desyred to be perfecte but not preceptes Exodi xxiii yf thou mete thyne enemyes oxe or asse goynge a straye thou shalte in any wyse brynge them to hym agayne And yf thou se thyne enemyes asse falle downe vnder his burthen thou shalt helpe him vp agayne And Leuyti xix thou shalt not hate thy brother in thyne hart but shalt in any wyse rebuke thy neyghboure that thou beare no syn for hys sake For yf thou studye not to amende thy neyghboure when he synneth so art thou partaker of hys synnes And therfore whē God taketh vengeaunce and sendeth what soo euer plage it be to ponyshe open sinners thou must peryshe with them For thou dydest synne in the syght of God as depe as they because thou dydest not loue the lawe of God to maynteyne it with all thyne harte soule power and myght Is not he that seeth hys nyghboures hous in ieoperdye to be sette on fyer and warneth not nor helpeth in tyme to auoyde the parell worthy yf his neyghboures hous be brent vp that hys be brent also seynge it was in hys power to haue kepte all out of ieoperdy yf he had wolde as he wolde no doute yf he had loued hys neyghboure Euen so when God sendeth a generall pestylence or warre to thy cytye to ponyshe the synne therof arte not thou worthy that thyne house shulde be infected or peryshe yf thou myghtest haue kepte it frō synnynge and thou haddest ben wyllynge therto But yf thou do thy beste to further the lawe of God and to kepe thy land or neyghboures frō synnyng against God thē though it pelpe not thou shalte bere no synne for theyr sakes when they be ponyshed He therfore that loueth the lawe of God may be bolde in tyme of pestylence and all ieoperdy to beleue in God And agayne in the same place thou shalt not auenge thy selfe nor beare hate in mynde agaynste the chyldren of thy people But shall loue thy felowe as thy selfe I am the lorde As who shuld say for my sake shalt thou do it And Deuteronomy .10 The lorde your God is the God of Goddes and lorde of lordes a greate God myghty and terryble which regardeth no mannes persone or degree or taketh gyftes But doth ryghte to the fatherlesse and the wydowe and loueth the staunger to gyue hym rayment and fode loue therfore the straunger for ye were straungers in the lande of Egypt And Leuytycum .xix. yf a straunger soiourne by the in your lande se that ye vexe hym not But let the straunger that dwelleth amonge you be as one of your selfes and loue hym as thy selfe For ye were straungers in the lande of Egypt I am the lorde As who shulde saye loue him for my sake Notwithstandynge when thy neyghboure hathe shewed the more vnkyndenes then God hath loue then mayste thou hate hym and not before But muste loue hym for Goddes sake tyll he fyght agaynste God to destroy the name and glorye of God Therfore when thou offerest thy gyfte at the alter and there remembreste that thy brother hathe ought agaynste the leaue there thy gyfte before the alter and go fyrst and reconsyle thy selfe vnto thy brother and then come and offer thy selfe Agree with thyne aduersarye attonce whyle thou arte in the waye with hym leaste thyne aduersarye
delyuer the to the iudge and the iudge delyuer the to the mynyster and thou be caste into pryson Verely I saye vnto the thou shalt not com out thence tyl thou haue payd the vttermost farthynge This texte with the similitude is somewhat sotle and byndeth both hym that hathe offended to reconsyle him selfe as moch as in him is and hym that is offended to forgeue and be attone The offerynges were sygnes and dyd certefye a man that God was at one with hym and was hys frende and loued hym For the fat of beastes was offered and wine therto as though God had sate and eate and dronke with them and the rest they and theyr husholdes dyd eate before god as though they had eate dronke with God and were commaunded to be mery and to make good chere full certefyed that God was at one with them and had forgote all olde offences nowe loued thē that he wold fulfyl all his promyses of mercy with them Nowe wyl God receyue no sacrefyce that is to wyte neyther forgeue or fulfyll any of hys promyses eycept we be fyrst reconcyled vnto our brethren whether we haue offended or be offended In the Chapyter folowynge thou redest ye forgeue your father shal forgeue you And Osia 6. I loue mercy not sacrefyce and the knowledge of God more then I do burnt offerynges that is to saye the knoweledge of the poyntementes made betwene God and vs what he wyl haue vs to do fyrst and then what he wyl do for vs agayne And Esaias 58. God refused fastynge and ponyshynge of the body that was coupled with crudelyte sayth that he desyred no suche fast But sayth thys faste requyre I that ye be mercyfull and forgeue and clothe the naked and fede the hungry c. Then cal sayth he and y e lord shal answere cry and he shall saye see here I am And that symylytude wyl that as a man here yf he wyl no otherwyse agre he must suffer the extremite of the lawe yf he be brought afore a iudge for the iudge hath no power to forgeue or to remyte but to cōdemne hym in the vtmost of the lawe euen so yf we wyll not forgeue one another here we shall haue iudgement of God without mercy And that some make purgatory of the last farthynge they shewe theyr depe ignoraunce For fyrst no symylytude holdeth euery worde and syllable of y e similitude furthermore whē they dyspute tyll he paye the laste ferthynge ergo he shal paye But not in hell ergo in purgatory A wyse reson Ioseph knewe not Marye tyll she had borne her fyrst sonne ergo she bare the seconde or he knewe her after I wyll not forgeue the tyll I be dede or whyle I leue ▪ ergo I wyll do it after my dethe and a thousande lyke Ye haue harde howe it was sayd to them of olde tyme commyt not adultery But I say to you that who so euer loketh on a wyfe lustynge after her hath cōmitted aduoutrye with her all redy in hys harte This commaundement commytte none adulterye had the phareseys blynded and corrupte with theyr sophystry and leuen interpretynge the concupyscence of the harte lewde toyes fylthye gestures vnclene wordes clappynge kessynge and so forthe not to be imputed for syn But euen the acte and dede alone thoughe Noyses say in the texte thou shal not couet thy neyghboures wyfe c. But Chryst putteth to lyght and salt and bryngeth the precept to hys true vnderstandynge and naturall taste agayne and condemneth the rote of synne the concupyscence and consent of the harte Before the worlde I am no murtherer tyll I haue kylled with myne hande But before God I kyll yf I hate ye yf I loue not and of loue kepe me both from doynge hurte and also be redye and prepared to helpe at nede Euen so the consent of the harte with all other menes that folowe ther of be as well aduoutrye before God as the dede it selfe Fynally I am an aduouterer before God yf I so loue not my neyghbour that verye loue forbyd me to couet hys wyfe Loue is the fulfyllynge of al cōmaundementes And without loue it is impossyble to abstayne from synnyng agaynst my neyghbour in any precept yf occasyon be gyuen Carnall loue wyl not suffer a mother to robbe her chylde no it maketh her robbe her selfe to make it ryche A naturall father shall neuer lust after hys sonnes wyfe No he careth more for her chastyte then hys son doth hym selfe Euen so wolde loue to my neyghboure kepe me frō synnynge agaynste hym Aduoutry is a damnable thynge in the syght of God and moche meschefe foloweth therof Dauid to saue his honoure was dreuen to commytte greuous murther also It is vnryght in the syght of God and man that thy chyld shuld be at another wannes cost and be another mannes hayre Neyther canste thou or the mother haue lyghtly a quyet conscyence to God or a mery harte so longe as it is so Moreouer what greater shame canst thou do to thy neyghbour or what greater dyspleasure what yf it neuer be knowen nor come any chylde therof The precyousest gyfte that a man hath in this world of God is the true harte of hys wyfe to abyde by hym in welthe and wo and to bere all fortunes with hym Of that hast thou robbed hym for after she had once coupled her selfe to the she shal not lyghtly loue him any more so truly but haply hate hī and procure his deth More ouer thou haste vntaught her to feare God and hast made her to syn agaynst God For to God promysed she and not to man only for y e lawe of matrymony is Godes ordynaunce For it is wrytten Ge. 39. when Puthyphars wyfe wold haue had Ioseph to lye with her he answered howe could I do thys wykednes syn agaynst God ye verely it is impossyble to syn agaīst mā except thou syn against God first Finally rede Cronycles and storyes and see what hath folowed of aduoutrye what shal we say that some doctores haue dysputed and douted whether syngle fornycacyō shuld be syn◠when it is condempned bothe by Christ Moses to and Paule testefieth 1. Cor. 6. that no fornycatoure or whore keper shall possesse the kyngdome of God It is ryght that al men that hope in God shulde brynge vppe theyr frute in the fere and knowledge of God and not to leaue hys sede where he careth not what come therof Wherfore if thy ryght eye offende the plucke it out and caste it from the. For it is better for the that one of thy membres peryshe then that thy hole bodye shulde be caste into hell And euen so if thy ryght hande offende the cut it of and caste it from the. For it is better for the that one of thy members peryshe then that thy hole bodye shulde be caste into hell Thys is not mente of the outwarde members For then we must cut of nose
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
theyr iudge and feare thy lawe theÌ„ smyte and vpon them drawe thy swerde and put it not vp vntyll thou haue done thyne offyce yet without hate to thy person for hys masters sake and because he is in the fyrst regyment thy brother but amende hym onely or yf it can not be but that thou muste lose one to saue many then execute thyne offyce with suche affeccyon with suche compassyon and sorowe of harte as thou woldeste cutte of thyne owne arme to saue the reste of thy body Take an exsample thou arte in thy fathers house amonge thy brethren and systers There yf one fyght with a nother or yf any do the wronge thou mayste not aduenge nor smyte But that perteyneth to thy father onely But yf thy father gyue the auctoryte in his absens and commande the to smyte yf they wyll not be ruled â–ª nowe thou arte another persone Notwithstandyng yet thou haste not put of the fyrst persone but art a brother styll and must euer loue and proue all thynge to rule with loue But yf loue wyll not serue then thou muste vse the offyce of the other persone or synne agaynste thy father Euen so when thou art a temporal person thou puttest not of the spyrytual Therfore thou muste euer loue But when loue wyll not helpe thou must with loue execute the offyce of the temporall persone or synne agaynste God A mother can smyte loue and so mayst thou with loue execute the offyce of thy second state And the wyfe sonne seruauÌ„t and subiecte are brethren in the fyrst state and put not that person of by reason of the seconde degree and therfore must they loue euer â–ª and with loue pay custome trybute feare honoure and obedieÌ„ce to whome they belonge as Paule teacheth Roma 13. And thoughe the other do not his duety and loue the but rule the with rigorousnes and deale vnkyndly with the thou not deseruynge cleaue thou to Chryst and loue styl and let not his euell ouercome thy goodnes and make the euell also And as after the ensample aboue thy father hath power ouer the to comauÌ„de the to vse hye power ouer thy brethren euen so hath thy mayster to gyue the his auctoryte ouer thy felowes which when thou hast thou must remember that thou art a felowe styll and bounde to loue styl But yf loue alone wyl not helpe then put thy maysters auctoryte vnto thy loue And so hathe the ruler power ouer the to sende the to vse vyolence vpon thy neyghboure to take hym to pryson him and happely to kyl him to And thou must euer loue thy neyghbour in thyâ— harte by the reason that he is thy brother in the fyrst state and yet obeye thy rular and go with the constable or lyke offycer and breake open thy neyghbours dore yf he wyll not open it in the kynges name ye and if he wyl not yelde in the kynges name thou must laye on and smyte hym to grounde tyll he be subdued And loke what harme he getteth ye though he be slayne that be on hys owne hede For thyne harte loued hym and desyredest hym louyngly to obey and haste not aduenged thy selfe in that state where thou arte a brother but in the worldly state where thou arte another maner persone in thys case thou haste executed the auctoryte of hym that hath suche power of God to comauÌ„de the and where thou were dampned of God yf thou dyddest not obey And lyke it is yf thy lorde or prynce sende the a warfare into a nother lande thou muste obey at Goddes commaundement and go and auenge thy princes quarel which thou knowest not but that it is ryght And when thou comest thyther remeÌ„ber that thou arte in the fyrst state with them agaynst whom thou must fyght howe that they be thy brethreÌ„ and as depely bought with Chrystes bloude as thou and for Chrystes sake to be beloued in thyne hâ—rte And se that thou desyre nether theyr lyfe or gooddes saue to aduenge thy prynces quarell and to brynge them vnder thy princes power And be content with thy prynces wages and with suche part of the spoyle wheÌ„ thou hast wonne as thy prynce or hys debyte appoynted the for yf thou hate them in thyne harte and couetest theyr goodes and art glade that an occasyon is founde thou â—arest not whether it be ryght or wronge that thou mayste go a robbynge murtherynge vnponyshed then arte thou a murtherar in y e sight of God and thy bloude wyll be sheed agayne for it eyther in the same warre folowynge or when thou art come home as thou there dydest in thyne harte so shalt thou robbe and steale and be haÌ„ged for thy labour or slayne by some other myschefe Nowe concernynge the goodes of thys worlde it is easy to iudge In the fyrste state or degree thou oughtest to be thankeful to Christ and to loue to gyue and to lende to them that are bought with hys precyous bloude all that thou art able For all that thou owest to Chryst whose seruaunt thou arte to do hys wyll that muste thou paye them And that thou doest to them that same doest thou to Chryste and that thou art not redye to do for them that denyest thou to do for Chryst But and any of thy brethren wyl with holde or take away by force aboue that thou mayste spare by the reason of some offyce that thou hast in the seconde state or inuade the vyolently and laye more on thy backe then thou canste beare then holde thyne harte and hande that thou nether hate or smyte and speake fayre and louyngly and let neyghboures go betwene And wheÌ„ thou hast proued almenes of loue in vayne then coÌ„playne to the lawe and the offycer that is set to be thy father and defende the and to iudge betwene the and thy brother Thou wylt saye the texte forbyddeth me to go to lawe for it sayeth yf a man wyl law with the and take thy cote thou muste let hym haue gowne and all If I muste suffer my selfe to be robbed by the lawe wylte thou saye by what ryght can I with lawe recouer myne owne I answere Beholde the texte dylygently For by no ryght of lawe can a man take thy cote from the. For the lawe was ordeyned of God to maynteyne the in thy ryght and to forbyd that wronge shulde be done the wherfore the texte meaneth thus y t where the lawe is vniustly mynystred and the gouerners and iudges corrupt and take brybes and be percyal there be pacyent redy to suffer euer as much more what soeuer vnryght be done the rather then of impacyency thou shuldeste aduenge thy selfe on thy neyghbour and rayle or make insurreccyon against the superyours which God hath set ouer the. For to ryse against them is to rebel against God and agaynst thy father when he scourgeth the for thyne offence and a thousande tymes more synne then to aduenge the on thy neyghbour And to rayle
epistle of his seconde epystle prophesyeth that there shuld be false teachers amonge vs that shoulde folowe the way of Balam that is to saye for couetousnes persecute the truth and thorowe couetousnesse with fayned wordes to make marchaundyse of the people and to bringe in damnable sectes to And here ye haue an infallyble rule that where coutouesnesse is there is no truthe no thoughe they call them selues the churche saye thereto that they can not erre Couetousnesse kepte Iudas styll in vnbelefe thoughe he sawe and dyd myracles also in the name of Chryste and compelled hym to sell hym to the scrybes and pharesyes for couetousnesse is a thynge mercylesse Couetousnes made the pharesyes to lye on Chryste to persecute hym and falsly to accuse him And it made Pilate though he founde hym an innocente yet to slee hym It caused Herode to persecute Chryste yet in hys cradel Couetousnes make the ypocrites to persecute the truth agaynst their owne conscyences and to lye to prynces that the true preachers moue sedicion and make their subiectes to ryse agaynste them and the sayde couetousnesse maketh the prynces to beleue theyr wycked perswacyons and to lende theyr swerde to sheed ynnocent bloude Fynally couetousnes maketh many whom the truthe pleaseth at the begynnynge to caste it vppe agayne and to be afterwarde the moste cruel ennemyes thereof after the ensample of Symon Magus Actes viii Ye and after the ensample of Syr Thomas More K. whiche knewe the truthe for couetousnes forsoke it agayne and conspyred fyrst with the Cardynal to dysceaue the kynge and to leade hym in darckenes And afterwarde when the lyght was spronge vpon them had dryuen them clene out of the scrypture and had delyuered it out of theyr tyranny and had expelled the darcke stynkynge myst of theyr deuelyshe gloses and had wyped awaye the cobwebbes whiche those poysoned spyders had speade vpon the face of the clere texte so that the spiritualtye as they call them selues were asshamed of their parte as shamelesse as they be yet for all that Couetousnes blynded the eyes of that glerynge foxe more and more and hardened hys harte agaynste the trouthe with the confydence of hys paynted poetry babyllynge eloquence and iuggelynge argumentes of sutle sophystry grouÌ„ded on his in wrytten verytes as true and as autentycke as hys storye of Vtopia Paule therfore byddeth Tymothe to charge the ryche to beleue in the lyuynge God and not in theyr vncerten ryches for it is impossyble for a couetous ydolater or ymage seruer that trusteth in the deed God of hys ryches to put hys trust in the lyuinge God One mysery is that they which here gather and leye vppe can not tell for whom An other iâ— rust canker mothes and a thousaÌ„de mysfortâ—nes besyde theues extorcyoners oppressers and myghtye tyrantes to the whiche the ryche â—e euer praye And thoughe they prosper to the ende outwardlye yet feare euer gnawethe their hartes inwardly And at the houre of deth they knowe and fele that they haue gathered naught and then sorowe they and are lyke one that dremeth of rechesse and in the mornynge when he fyndeth naughte is heuye and sorye for the remembraunce of the pleasaunt dreme And fynally when they be moste lotheste to dye and hope to lyue longe then they peryshe sodaynlye after the ensample of the ryche man whiche entended to make hym larger barnes and store houses Happy therfore is he that layeth vp treasure in heuen and is ryche in faythe and good workes for the rewarde therto promysed shall God kepe sure for hym No maÌ„ can take it awaye Here is not forboden to haue ryâ—hes But to loue it to trust in it and to be careful for it For God hathe promysed to care for vs and to gyue vs ynoughe and to kepe that which is gotten yf we wyll care to kepe his coÌ„maundementes what so euer offyce or degree thou art in in this worlde do the dutye of thy offyce dylygently and trust in God and let him care If thou be an husband maÌ„ Eare and sowe and husbande thy grounde and let God alone for the rest he wyll care to make it growe plenteously and to seÌ„de seasonable wether to haue it in and wyll prouyde the a good market to sell c. In lyke maner yf thou be a kynge do the offyce of a kyng and receaue the dutyes of the kynge let God care to kepe the in thy kyngdome Hys fauoure shall do more for the then a thousande myllyons of golde and so of all other He that hathe but a lytle and is sure that God shall kepe bothe him and it is rycher then he which hath thousande hath no other hope then that he and it must be kept with hys owne care and polycye And fynally marke one poynt in Lu. 14. none of them that refuseth not al that he posesseth can be my dyscyple that is he that caste the not awaye the loue of all worldly thynges can be no scoler of Christes to lerne hys doctryne Then he addeth that salt is good but if the salt be vnsauerye or hathe lost his vertue what can be seasoned therwith verely nothynge Nowe by salt is vnderstaÌ„de the doctryne and the menynge is yf ye be couetouse and loue worldlye thynges it wyll corrupte the salte of your doctrine so that what so euer you pouder therwith it shalbe more vnsauery then before where your treasure is there are your hartes If your treasure be in the worlde so is the loue of youre hartes And yf ye loue the worlde and the thinges of the worlde the loue of God is not in you the loue of God is the loue of hys coÌ„maundemeÌ„tes and he that loueth not Goddes coÌ„maundementes shal neuer preache them truelye because he louethe them not But shal corrup them with gloses that they may stande with that which his hart loueth and vntyl they haue a nother sence theÌ„ euer God gaue them Ergo no couetouse person can be a true prophete It is not for naught theÌ„ that Christ so oft and so dylygeÌ„tly warneth his dyscyples to beware of couetousnes as of that thinge which he wyst wyl had euer corrupt the word of God and euer shulde The lyght of thy body is thyne eye wherefore yf thyne eye be syngle al thy body shalbe ful of lyght But and yf thyne eye be wycked then shal thy whole body be darcke If therfore the lyght that is in the be darkenesse howe greate is that darkenes Note the conclucyon with a proper symylytude The eye is the lyght of the body â–ª by the lyght of the eye all other members see and are gouerned As longe as the eye seyth hande and fote do theyr dutyes neyther is there any feare that a man shulde stomble or fall into fyer or water But yf the eye be blynde all the body is blynde and that so blynde that there is no remedye at all set a candel
before hym he seythe not gyue hym a lanterne in his haÌ„de and yet he can not go streyght Brynge hym out into the son and poynte hym vnto that which thou woldest haue him se it boteth not Euen so yf couetousnesse haue blynded the spyrytuall eye and peruerted the ryght entent of the lawe of God and of the workes coÌ„maunded by God and of the sacrefyce ceremonyes and sacramentes and of al other ordynauÌ„ces of God which entente is the spiritual eye then is al the doctrine darke and verye blyndenes ye and then howe darcke is the darckenesse when that whiche is pure blyndenes is beleued to be lyght howe darcke is the doctryne of them that teache that a man may compel God with the workes of frewyll to gyue them hys fauoure and grace or make God vnryghtwyse Howe darcke is the doctrine of theÌ„ which to y e rebuke of Christes bloude teache that workes do iustefye before God and make satysfaccyon for synnes howe blynde are they whiche thynke prayer to be the paterynge of many wordes and wyll therefore not only be praysed and payed of the worlde but also by the title therof chalenge heuen and not by the merytes of Chrystes bloude Howe darke is the doctryne of theÌ„ whose fayth is only and al together apoyntmentes which they them selues haue fayned betwene theÌ„ and God vnto which yet God neuer subscribed In which also they assygne what worke and howe muche they wyll do and what rewarde and howe greate God must gyue them or chose whether he wyll be vnryghtwyse Howe darke is the doctrine of them that say styâ—â—â—e that the worke of the sacramentes in it selfe not referrynge it to stere vp the faythe of the promyses â—nnexed to them dothe iustefye â–ª and affyrme that bodelye payne for the payne it selfe not referrynge it eyther to the loue of the lawe of God or of their neyghboure dothe please God Howe darke daÌ„pnable and deuelyshe is the doctryne of them whiche not onely thynke lucre to be the seruyce of God but also are so ferre past al shame that they affyrme they be the holy church and can not erre and al that they decre must be an artycle of our fayth and that it is daÌ„pnable once to doubte or serche the scrypture whether theyr doctryne wyll therto agre or no but say their decres must be beleued as they sounde howe contrary so euer the scripture be and the scripture must be expouÌ„ded made agre to theÌ„ They nede not to regarde the scripture but to do say as theyr holy gost moueth them and if the scrypture be contrary theÌ„ make it a nose of waxe and wrest it this way that way tyll it agre Fayth of workes was the darkenes of the false prophetes out of the whiche the true coulde not drawe them Fayth of workes was the blyndenesse of the pharysyes out of the whiche nether Iohan Baptist nor Christ coulde brynge them And though Iohan Baptist pyped to theÌ„ with reasons of the scrypture inuyncible and Chryst therto added myracles yet the pharesyes wolde not daunce For Iohn Baptist as they thought was to madde to lyue soo strayte a lyfe and to refuse to be iustefyed therby And as for Chryst and his dyscyples the pharysyes were muche holyer them selues fasted oftener prayed thycker vttered muche mo wordes in theyr prayer then they Faythe of workes is that belefe of the turkes and Iewes which dryueth them euer awaye form Chryste Faythe of workes hathe ben that lyght of darckenesse in which a great parte of vs ChrysteÌ„ haue walked â—â—er seÌ„ce Pelagius and Faustus wel aboue .xii. C. yeres and euer mo mo and iÌ„ which al out â—â—lâ—gyons haue walked al more to this foure or fyue hundred yere and in whiche the prestes also haue walked a loÌ„ge season y e lorde bring them out agayne Fynally howe darke is the darkenes when a pharesye and a verye Pelagyan standeth vp and preacheth agaynste the pharesyes and the Pelâ—gians and is alowed of all the audyence And in conclusyon when the worlde euer sence it beganne hathe and dothe of naturall blyndenes beleue in theyr owne workes then yf the scrypture be peruerted to coÌ„fyrme that errour howe sore are their hartes hardened and howe depe is that darkenes No man can sarue two maysters for he shall ether hate the one and loue the other or cleaue to the one and despyce the other ye can sarue God and Mammon MaÌ„mon is reches or aboundance of goodes and Chryste concludeth with a playne symylitude that as it is impossyble to serue two contrary masters as it is impossyble to be retayned vnto two dyuerse lordes whiche are enymyes one to the other soo is it impossyble to sarue God and Mammon Two masters of one minde and one wyl might a maÌ„ serue for if one wyll one mynde and one accorde be in twenty then are they all but one master And two maysters where one is vnder the other and a substytute maye a man serue For the seruyce of the inferior is the commaundement of the superior As to serue and obey father mother husbande master and lorde is Goddes commaundement But and yf the inferyor be of a contrarye wyll to the superyor and commaunde any contrary thyng theÌ„ mayst thou not obey For nowe they be two contrary masters so God MaÌ„mon are two contrary masters â–ª ye two coÌ„trary Godes of contrary commaundementes ¶ God sayth I thy lord God am but one and me shalt thou serue alone y t is thou shalt loue me with all thy harte or with thy whole harte with all thy soule and with al thy myght Thou shalt nether serue obey or loue any thyng saue the and that I byd the and that is far no farther then I byd the. ¶ â—nd MaÌ„man sayth the same For Mammon wylbe a God also and serued and loued alone ¶ God sayth se thou loue thy neyghbour that thou labour with thy handes to get thy lyuynge and some what aboue to helpe hym ¶ MaÌ„mon sayth he is called thy neyghbour because he is nye the. Nowe who is so nye the as thy selfe Ergo Proximus esto tibi that is loue thy selfe and make lewde and vyle wretches to laboure dylygentlye to gette the as muche as thou mayst and some scrappes aboue for them selues Or wylt thou be perfecte Then dysgyse thy selfe and put on a gray cote a blacke or a pyed and gyue thy selfe to deuocyon despyce the world and take a couetous I wold say coÌ„templatiue lyfe vpon the. Tel y e people howe hote purgatory is and what paynes there must be suffered for smal fautes And theÌ„ geue mercy fully a thousaÌ„de folde for one spiritual for teÌ„poral geue heuen and take but house lande and folyshe temporal thinges ¶ God saythe iudge trulye betwene thy brethren and therfore take no gyftes Mammon sayth it is good maner and a poynte of curtesy to take that is offered And he that geueth y
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
Salomon heaped mo to them that thou haddest no more then the poore begger that goeth from dore to dore ye that y e begger if that coÌ„mauÌ„demeÌ„t be wrytten in his harte is sure y t he is as ryche as thou For fyrst thou must knowledge that thou hast receaued that great treasure of the hande of God wherfore whan thou fettest an halfepeny therof thou oughtest to geue God thankes in thyne harte for the gyfte therof Thou must confesse also that God only hath kepte it and the that same nyght and euer before or els be an ydolater and put thy trust in some other thynge theÌ„ God And thou must coÌ„fesse that god only must kepe it and the the day and nyght folowynge and so continually after nat thyne owne wytte or power or the wytte or power of any other creature or creatures For yf God kept it the nat it wolde be thyne owne distruction they that helpe the to kepe it wolde cut thy throte for it There is no kynge in Christendome so well beloued but he hath ynowe of his owne euell subiectes yf god kepte them nat downe with feare that wolde at one houre ryse vp on him and slee him to make hauoke of al he hath who is so welbeloued thorowe out al EnglaÌ„de but that there be ynow in the same parysshe or nye aboute that wold for his good wishe him to hel if they coude wolde with their haÌ„des destroye him if god kept him nat and dyd cast feare on the other Nowe then if god must euer kepe it the thou must dayly receaue it of his hande as a pore man doth receaue his almose of a no ther man thou arte in no more suretye of thy dayly brede no though thou were a cardinal then the porest is wherfore how so euer ryche thou be yet must thou euer crye to God for thy dayly breade So nowe it is a coÌ„maundement to pray and that continually shorte thycke and ofte as the psalmes be and all the prayers of the Byble ⧠⧠Fynally the thyrd is that we be coÌ„maunded to pray with fayth trust and that we beleueÌ„ in the lorde our God and doute nat in his promyses vnto whiche Christ enduceth vs with an apte similitude sayenge If ye beynge euer can yet geue good thynges vnto your chyldren howe muche more shal God fulfyl his promises of mercy vnto his chyldren if they crye vnto him he is better and more mercyful then al men wherfore seynge God commaundeth the to pray and for as muche as thou hast so great necessite so to do and because he is mercy full and hath promysed and is true and can nat deny his owne wordes Therfore pray and when thou prayest loke nat on thyne vnworthynesse but on his commaundement mercy and goodnesse and on his truthe and faythfulnesse and beleue stedfastly in hym Moreouer what so euer thou hast done yet yf thou repent wylt amende he promyseth that he wyll nat thynke on thy synnes And though he differ y e thynke it nat longe nor faynt in thy fayth or be slacke in thy prayer For he wyll surely come geue the more then thou desyrest though he deferre for thy proffyte or chaunge tâ—y request in to a better thynge ⧠⧠All thynges therfore what so euer ye wolde men shulde do to you so do ye to them This is verelye the lawe and the prophetes This is a short sermone that no man nede to complayne that be can nat for y e length beare it awaye It is so nye the that thou nedest nat to sende ouer see for ir It is with in the that thou nedest nat to be importune vpon maister doctor sayenge syr I pray you what say ye to this case and to that is nat this lawfull and may I nat so do so well ynough Axe thyne owne consience what thou mayst or oughte to do woldest thou men dyd so with the then do it woldest thou nat be so dealte with then do it nat Thou woldest nat that men shulde do to the wronge or oppresse the. Thou woldest nat thet men shulde do the shame and rebuke lye on the kyll the hyre thyne house from the or tyce thy seruauÌ„t awaye or take agaynst thy wyll oughte that is thyne Thou woldest nat that men shulde sell the false ware whan thou puttest them in trust to make it readye or laye it out for them nor thou woldest nat that men shulde deceuue the with greate othes sweryng that to be good which in dede is very naught Thou woldest nat also that men shulde sell the ware that is noughte and to deare to vndo the do suche thynges then to thy neyboure But as lothe as thou woldest be to bye false ware or to deare for vndoynge thy selfe so lothe be thou to sell false ware or to deare for vndoynge thy neyboure And in all thy nedes howe glade thou woldest be to be holpen so glade be to helpe thy neyboure And so in all other cases examyne thy coÌ„science and axe her what is to be done in al doubtes betwene thy neyboure and the she wyl teache the except thou be more fylthy then a swene and all to gether beastlye ☜ ☞ He sayth here this is the lawe and the prophetes And Math. xxii he sayth Thou shalte loue thy lorde God with al thyne harte with al thy soule and al thy mynde And as Marke addeth with al thy myght and thy neyboure as thy selfe In the two commaundementes hangeth the whole lawe and the prophetes And Paule Roma xii and Gala. v. sayth that loue is the fulfyllyng of the lawe And it is written that Christ is the fulfyllynge or the ende of the lawe To make all this agree thys thou muste vnderstande that to loue God purely is the finall and vttermost ende of all the lawe the prophetes To loue thy neyboure is the ende of all lawes that is betwene man and man as are kyl nat steale nat beare no false wytnesse commytte none adulterye couet nat tby neyboures wyfe his house oxe asse mayde man seruauÌ„t nor ought that is his c. Christe is the fulfyllynge of the lawe for vs where we be imperfecte And whan we breake and repent his fulfyllynge is imputed vnto vs. And this texte this is the lawe and the prophetes mayst thou vnderstaÌ„de as whan Paule sayth Loue is the fulfyllynge of the lawe That is to do as thou woldest be done to is all the lawe that is betwene the and thy neyboure and that acordynde to the true vnderstandynge and interpretynge of all true prophetes Entre in at the strayte gate for wyde is the gate and brode is the way that ledeth to distruccion and many they be that go in therat But strayte is the gate narowe is the waye that leadeth vnto lyfe and fewe they be that fynde it The strayte gate is the true knowledge and vnderstandyng of the lawe and of the
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
stycke nor cut teachynge deed workes without fayth loue whiche are the life y e hole goodnes of al workes the only thynge why they please God And therfore their audieÌ„ce abode euer carnal fleshly mynde without fayth to god loue to theyr neyboures Christes wordes were spirite and life Io. vi That is to say they ministred spirite and lyfe and entred into the harte and grated on the coÌ„science and thorowe preachynge the lawe made the herars perceyue theyr dutyes euen what loue they ought to God and whAt to man the right daÌ„pnacion of al them that had nat the loue of God man written iÌ„ their hartes and thorow preachyng of fayth made al y t coÌ„sented to the lawe of god â—ele the mercy of God is Christ and certefyed theÌ„ of theyr saluacion â—or y e word of god is a two edged swerde that perceth and deuydeth the spirite and soule of man a sonder Hebre 4. A man before the preaching of Goddes worde is but one man all fleshe the soule consentyng vnto the lustes of the fleshe to folowe them but the swerde of the worde of God where it taketh effecte diuideth a man in two and setteth hym â—t variaunce agaynst his owne selfe The fleshe â—alynge one way and the spirite drawynge a â—other y e flesh ragyng to folowe lustes the â—pirite callynge backe agayne to folowe the â—awe and wyll of God A man al the whyle he â—oÌ„senteth to the fleshe and before he be borne â—gayne in Christ is called soule or carnal But when he is renewed in Christ thorowe y e word of lyfe and hath the loue of God and of his neyboure and the fayth of Christe wrytten in his harte he is called spirite or spirituall The lorde of all mercye sende vs preachers with power that is to say true expounders of the worde of god and spekers to the harte of man deliuer vs from Scribes Phareseyes ypocrites and all false prophetes Amen ☜ †☞ w. T. ⧠The table whiche shall sende you to all thynges conteyned in this boke The table ALmose prayer and fastyng are inseperable Folio lxxvii s ii Anointe the heed what it is fo 76. s i Almose prayer and fastynge howe necessarye Fo. lxxvii s ii Aduoutrye ⧠⧠fo xxxix s ii Angrye Howe a man may be angrye and synne nat Folio xxv s ii Absolucion Goddes couenaunt is a sure absolucion Fo. lxxi s ii ⧠Baptyme Folio lxxiiii s ii Breade daylye breade Fo. lxv s ii Baptyme the ryght baptyme what fo ix s i. Beame Fo. xciii s i. Belefe To beleue in God what it is fo xcv s i Beleuers without workes and workers without fayth are buylt on sande fo C.vii. s ii †Ceremonies must be salted Fo. xxv s ii Couetousnes what a pestileÌ„ce it is fo 81. s i Care Folio xc s i. Couenaunt kepe couenaunt with God and he shall kepe promyse with the. fo lxxxix s i Couetousnes causeth darkenes Fo. 84. s i. Cursed most accursed who Fo xxiii s ii Care Fo. lxxxviii s i. Couetousnes maketh a false prophete Folio lxxxiii s i. Couetousnes maketh the salt of goddes word vnsauery Fo. lxxxiii s i. Churche of Christe what Fo. ix s i. Clothynge shepes clothynge what fo C. s ii Ceremonyes Folio xciii s ii Ceremonyes He that breaketh vnite for zele of ceremonies vnderstandeth nat the lawe Folio xciii s i. Couetousnes can nat but erre fo lxxxi s ii Care what care euery man ought to haue Folio xci s i. Care what care is forboden fo xci s i Churche what fo 31 s i. Chambre To shut thy chambre dore what it meaneth fo lxiii s ii Couenaunt Goddes couenaunt is a sure absolucion Folio lxxi s ii Couenaunt fo 71. s ii Couetousnes Fo. lvi s ii Cheke To turne the other cheke what it meaneth Fo. lxvii s ii Couetousnes By couetousnes is a false prophete knowen fo xiii s i. Couetousnes is contrary to the worde of god and to the ministres of the lawe Fo 13. s i †Darckenes all knowledge is darkenes tyl the knowledge of Christes passion be in the harte Fo. xxvi s ii Doctrine False doctrine is cause of euell workes fo xxix s ii Doctrine True doctrine is cause of good workes fo 29. s ii Dogges ☜ †☞ fo xciiii s i. Darckenes Fo. lxxxiii s i. fo 84. s ii Dogges loue nat the lawe fo viii s i. Darckenes Fayth in workes is darckenes fo lxxxiiii s ii †Darckenes Fo. 85. s i. Doutes Howe to assoyle doutes fo xcvii s ii Fayth The office of fayth Fol. x. s ii Fayth fo C xiiii s i. fo lxxvi s ii Fayth is our victorie fo xiiii s ii Fayth the differeÌ„ce of faythes howe it is to be vnderstande fayth iustifieth fo viii s ii Fayth Fo. lxxiiii s ii Fayth of swyne what fo viii s ii Fayth maketh the worke good acceptable fo C.iii. s i Fayth loue and hope are inseperable in this lyfe fo v s ii Fayth iustifieth what it meaneh fo lxxiii s ii Fayth in workes is darckenes fo lxxxiiii s ii Fayth and the lawe be of contrary operacioÌ„s folio 3. s i. Fayth is the kernell of all our good workes folio C.iii. s i. Fayth hope charite are iÌ„seperable fo x. s i Faythe true fayth is coupled with loue to the lawe fol. 8. s i. False prophetes what theyr wickednes is folio xcvi s i. False prophetes howe to knowe where they be fo C.vi s ii ⧠⧠Fastynge is nat in eatynge and drinkynge onlye fol lxxvii s ii Fast howe the Iewes dyd fast fo lxxx s i Fastynge the true entent is awaye in the popes fast â–ª ⧠†⧠fo lxxx s i. Ferthynge the last ferthynge fo xxxviii s ii †Glorie he that seketh his owne glorie teacheth his owne doctrine and nat his masters Folio 31 s ii fo 32. s i. Glorie he that seketh his owne glory altereth his masters message Folio xxxii s i. ¶ Hate whan a man may hate his neyboure Folio xxxvii s ii Henry the seconde fo xiiii s ii Herted Impure herted who fo 20. s i. Hope the office of hope· fo xii s i. Honoure to honoure the name of God what Folio lxvii s ii Hundred folde fo xvi s i. Handy craftes are Goddes commaundement Folio C. iiii· s i Holynes of ypocrites fo C.v. s ii ☞ Iustifye Fayth iustifyeth what it meaneth Folio· lxxiii s ii Impure herted who fo xx s i Iudgynge what Iudgynge is rebuked Folio xcii s ii Ignoraunce excuseth nat fo C.vi s ii ☞ Keye what it is· Folio 2. s· ii Kynges ought to be lerned fo xxvii s ii Kyngedome of heuen what fo lxxxix s ii Kynge Iohan. fo xiiii s ii Kyngdome of heuen what it is fo ii s i. ⧠Lawe Folio· xlv s ii Lawe the lawe is restored fo xxxv s i Lawe what her office is fo 2. s ii Lawe
to God Fo. xx s ii Venge the priuate person may nat aduenge but the officer must Fol. xvi s ii Violence nat to resyst violence fo xlix s ii wyfe howe good a thynge she is Fol. xl s ii warre howe to be awarry oure fo li. s i way few fynde the narowe way fo xcix s i wolues Rauenynge wolues fo C.i s i workes iustifye nat fo lx s ii fo 4. s ii workes make ypocrites yf the true entent be awaye Folio lxxviii s i workes must be seasoned with goddes worde Folio ☜ ††☞ lxiii s ii workes what they do fol. lxii s ii workes are sacramentes fo lxxiiii s i. worde Goddes worde altered is nat his worde Folio xxx s ii ⧠Ypocresye it is ieopardous to salte it Folio ☜ †☞ xxiiii s ii Ypocrites the holynes of ypocrites wherin it is Folio C v s ii †Zele of ryghtwysnes what it is Fo. 18. s ii ¶ Cum priuilegio regali Abrahams wellos The kyngdome of heuen who it is The keye what it is The lawe is the waye that ledeth to Chryste lawe what â—er office is The braseâ— serpente Num. xxi The lawe and faythe be of contrary operacyons The scrypture howe it is lockeâ— vppe Christ vseâ— no teÌ„poraâ— regyment â–ª Christ is a gyfte gyueÌ„ only to theÌ„ that loue lawe and professe it He that professeth not â—he lawe â—ath no parâ—e in the â—romyses Yorkes â—o not iuâ—yfye ii Cor. v. The lawe by kepyng y e lawe we contynue in grace Fayth loue and hope are inseperable iÌ„ this lyfe The lawe they that loue not the lawe can not vnderstande the scrypture to saluacyon Care howe God careth for the weake Rulers why they were or dayned why God scourgeth hys the coÌ„dycyons of the couenaunt Fleshe and spirite Crosse To syn vnder grace and to syn vnder the lawe Lambes Swyne Dogges Swyne haue no fayth Dogges loue not the lawe True fayth is coupled with loue to the lawe The differeÌ„ce of faythes and howe it is to be vnderstaÌ„de fayth iustfyeth Fayth of ypocrytes Faythe of swyne The ryght baptyme The church of Chryste â—hey that â—aue not y e â—awe wrytâ—en in theyr â—artes can â—ot vnderâ—tande the passyon of Chryste to â—aluacyon A short repetynge Thau Fayth hoâ—pe and châ—â—rite are inâ—seperablâ— â–ª Faythe â—â—â—pe and â—â—â—ryte are knowen one by the other The offyce of faythe The offyce of loue The offyce of hope Pouertye in spyryte Ryches Ryche in spirite Couetousnes is a thynge contrary to the worde of god and to the mynysters of the same By couetousenes is a false prophete chefely knowen Godlye mourninge Kynge Iohan. Henry the seconde Fayth is our victory The mourners for ryghtwysnes are saued wâ— God taketh vengeaunce on the vnright wyse Mekenes possesseth the erthe Hundred folde The pryuat person may not aduenge But the officer muste Ryghtwysnes Monke Monkes why they ronne into relygyon Luc. vi Monkes be cursed To be mercyful what â—t is Monkes Couent· Oyle Holy oylâ— must be aduenged â—ele of â—yghtwysâ—es what â—t is Care howe â—e spiritual â—are for y e â—eÌ„poral coâ—eÌ„ wealth The fylthynes of the harte what The purenes of the harte what Impure haâ—â—ted who Peace maâ—kyng whaâ— Prynces what they ought to do yer they make war â–ª â—engeauÌ„ce â—artayneth â—o God â—nely peace the peace of Chryste is peace of conscyence Payne No bodely payne can be a satysfaccyon to God saue Chrystes passyon what the moste cruel ê‘secucyoÌ„ is Set the ensample of Chryst before the. Cursed Moste accursed who workes iustyfye not It is a ieopardous thynge to salte ypocrysye Salt who is mete to salte Monkes why thy ronne to cloystures Spirytuallye why they be dyspysed Ceremonyes muste be salted Darkenes â—ll knowâ—edge is â—arckenes â—ntyll the â—nowlege â—f Christes â—loude she â—lyng be in â—he harte Laye The laye ought to haue the gospell Gospell The propertye of the gospel Gospell The true gospell not hyd in dennes Kynges ought to be learned The order howe euery man maye be a preacher and howe not False doctryne cauâ—het euell workes True doctryne is the cause of good workes Grace and truthe thoroughe Iesus Chryste Gloses They that destroy the law of god with gloses must be cast out The church Lawet Excepte a man loue gods lawe he can not vnderstand y e doctrine of Chryste The ryghteousnes of pharyseys Glorye Hâ— that seketh hys owne glory teacheth his owne doctryne and not his masters Glorye He that seketh hys owne glory altereth his masters message worde gods word altered is not his worde To loue is to helpe at nede Prayer The prayer of Monkes robbeth helpeth not Loue prayeth Scrybes Pharyseys what they were The pharyses myght better haue proued theÌ„ selues the true chyrch then our spyritualty maye The promyses are made vpon the profes syon of the keping the law of God so that the church that wyl not kepe Goddes lawe hathe no promise y t they can not erre The wyckednes of the Pharyseys what it was Preacher why the true preacher is accused of tresoÌ„ and heresy Ypocrysy why ypocrysy muste be fyrst rebuked thoughe it be ieoê‘dy to preache agaynste it The lawe is restored Racha how a man may be angrye without siÌ„nyng Loue is the kepyng of the lawe Synners he y t helpeth not to menâ—de synners muste suffer with them when they be ponyshed Hate when a man may hate hys neyghbour Offeringes or sacrefyces what they mente Laste ferthynge Loue is the fulfyllynge of the lawe Aduoutry Fylthye A wyfe how good a thynge Ryght eye Ryght haÌ„d The offyce of a preacher Law what foloweth the keping of the lawe Law what foloweth the breakyng of y e lawe Tyrantes why God gyueth vs vp and leuethe vs in the handes of tyrantes in al myserye An admonycyon Swerynge To swere by God Swerynge Charite moderateth y e lawe Othe To performe an euell othe is double synne Cheke To turne the other cheke what it is Mekenes Pollynge howe to aduoyde it Two maaer states degrees of regymeÌ„tes Euery man is of y e spyrytualty of the temporaltye bothe Loue. He that loueth not his neyghboure hath not the true faythe of Chrystâ— The temporal regimeÌ„t Vyolence Not to resyst vyoleÌ„ce hawe it is vnderstaÌ„d An exâ—pul of two reamentes How to be a warry ouâ— Goodes â—ath 25. To go to lawe Prynces whether they maye be resysted or putte downe of theyr subiectes in any case Gooddes Regymentes Euery man is vnder bothe regimeÌ„tes A preacher of the gospell maye vse no vyolence Couetousnes Iaco. 2. Publycans what they were To be perfecte what it meaneth Iohan. 16. TroÌ„pettes To blowe trompettes what Lefte hand Vayne glory A good remedyâ— agaynste it workes iustefye not from synne â—ether deserue the rewarde promysed Crosse workes what they do Promyse he that professeth not a newe lyfe hathe no promise of mercye in Chryste Prayers workes must be seasoned with gods word if they shal please god Prayer what it is Chamber To shutte thy chaâ—ber dore what it meaneth Prayer Gods commandemeÌ„t and promyse shuld moue vs to praye False prayer is paynfull true prayer is plesaunt Syon Shene The Pater noster is expounded To honour gods name what it is A couenauÌ„t where with god is bonde to forgyue vs we to forgyue eche other Gods couenaunt is a sure absolucyoÌ„ to al y t kepe it Leuen Fayth Loue is ryghtwysnes Fayth bryngeth loue workes Loue. Faythe that faythe iustefyeth what it meanethe Faythe workes are sacrameÌ„tes Baptym Chryste Faythe To annoiÌ„t the heed what it meneth Fastynge Almose Prayer Fastynge Almose Prayer and fastynge howe necessarye Almose Prayer and fastynge are inseperable Fastynge is not in eatyng and drynkynge onelye workes make ypocrytes yf the true entent be awaye Rulers be ordeyned for them that caÌ„ not rule them selues Preacher the offyce of a true preacher Payne howe God delyteth in our payne takynge Fast The entent of fastynge what it is Fast Howe the Iewes faste Fast The popes faste Fastynge The true entent is awaye from the Popes fastynge Monkes made the Pope a God for his dyspensacyons Couetousnes what a pestylence it is 2. Pe. 2. Couetousnes can not but erre More Luc. 12. Luke 14. Couetousnes maketh the salte of Goddes worde vnsauerye Couetousnes maketh A false prophete Darkenes Couetousnes causeth Darkenes Darkenes Faythe in workes is darkenes Darkenes Mammon what it is Mammon is a God Mammon make men dysgyse theÌ„ selues The seruauÌ„tes of Mammon are not of Chrystes churche The seruaunt of Mammon is no true preacher To be MaÌ„mons seruaunt what it is Mammon seruaunt howe is he knowen Birdes and bestesteche vs to put away care Care Nammon Actes 8. Couenaunt kepe couenaunt with God and he shall kepe promyse with the. Kyngdom of heuen what Ryghtwysnes of the kyngdome of heuen what it is Care Tempte why God letteth his chyldren be teÌ„pted with aduersite what care is forboden Care what care euery man ought to haue Goddes coÌ„maundement is mannes lyfe Exod. 20. why God soffereth tyrauÌ„tes to prospere Iudgynge what iudgynge is rebuked The beame Ceremonies he that breaketh vnite for zele of ceremonies vnderstandeth nat Goddes lawe Ceremonyes Measure Dogges Swyne Prayer is a commaundement Belefe To beleue in God what Luke 18. Prayer By prayer we wynne the vyctorye onely and therfore is it of all thynges moste necessarie False prophetes what theyr wekednes is Marc. xiii Mat 24. The ryche must praye for daylye breade Fayth must be ioyned to our prayers †Doutes howe to soyle doutes Nota. Nota. Law what the fulfyllynge therof is Strayte gate The narowe way Few fynde the narowe way and why Peter Paule Christe The false prophetes who Shepes clothynge what 2. The. 2. Shepes clothynge Raueninge wolues The obedience pouertye wylful chastite of our spiritualtye Pouertye Chastite Charite Fastynge Prayer Thornes beare no fygges A corruptetre beareth no good frute Fayth is the kernell of all our good frutes Fayth maketh the worke good and ecceptable †Handy craftes are the coÌ„mandement of God Nota. The holynes of ypocrites wherin it is Axe the Austen fryers why they murthered one of theyr felowes at London who is the spirituall IgnorauÌ„ce excuseth nat yf we wyl nat se False prophetes howe to know wher they be Beleuers without workes and workers without fayth are buylt on sande Fayth Loue.