is he that shall separate vs from the love of god shall tribulacion or anguisshe or persecucion or hunger or nakydnesseâ— other parell orswerd we be sure that neither deth nor life nether aungell nether rule nor thiÌ„ges present nor thinges to come nether height nor depnesse nether eny other creature shal be abyll to separat vs from goddis love which is in Iesu christ our lord But I axe you nowe wherby ys it that thou knowest that thou are the childe of god by the service that thou hast done hi Nay Wherby then by the faith wher by thou belevest the worde of god whiche sayth that thou art the childe of god before thou begynnest to serve hym as wryteth saint Paule in all his epistles Thy service and thy workes haue not gyveÌ„ the the faith and trust wherby thou belevest that thou art the childe of god and his heyre for thou haddest that or thou dydest hiÌ„ any service but bicause that thou belevest stedfastly that god hath made the so grete by this faith beginnest thou to loue hym And when thou lovest him so thou doest him all the service that thou knowest ys agreable vnto hiÌ„ Thou â—beyst his coÌ„maundementes alweyes humbly knoweleging thyne ymperfection ascribing all that thou doest vnto God for els as sayeth saint Paule Ro. 4 If oure heretage came of the lawe the feith were but in vayne and the promyse of none effect Behold nowe seest thou that we do not deserve the euerlasting life by oure good workes for God hath promysed it vnto vs all surely bifore that we began to do good wherfore thou must knowe and beleve that good workes make none sure that he shal be the childe of God and hys heyre But contrary wise the feith trust that thou hast in god wherby thou belevest stedfastly that he haâ—h made the hys sonne maketh the to serve god and to kepe his commaundementes by love â–ª wherfore all they are abused Theologyans and doctours that sey that certeynte or hope procedeth out froÌ„ good workes â–ª For contraryly out from the certeynte from the feith wherby thou belevest the goodnesse that god hath done vnto the comith the good works That is to sey wheÌ„ thou belevest thou begynnest to love and when thou lovest thou doest that God wold haue done ¶ Howe that we shall not serve God for hyres or wages Chaptre ix THe workes done in suche fayth and charyte be allonely plesauÌ„t vnto god and worthy to be called good workes for they be the workes of the holy gost that dwelleth in vs by this faith But they that are done by tediousnesse evill will for fere of hell or for desire of paradise be none other thiÌ„g but shadowes of workes makiÌ„g ypochrytes The ende of oure good workes may seÌ„ke nought but to please god knowlegiÌ„g that if we do never so moche we caÌ„ neuer do our duety for they that for feare of hell or for the ioyes of heveÌ„ do serve god do a coÌ„streined service which god will not Suche people do not serve God bicause he is theire god theire father but bicause he is riche for to haue part of his richesse they not god but his wayes and richesse that is to sey they serue for none other purpose but to haue they re rewardes and for to avoide his punissions And suche people be as it were hyred men and waged servauntes and are not children for the service they do is but for wages and hyres But the children of god serve they re father for loue for they knowe the goodnesse that god hath done to theym alredy in that they beleue that god hath made theym hys children and heyres Gala. 3 For saint Paule seith ye are all the children of god by the feith which is in Iesu Christ And ageyn forasmoche as ye be childreÌ„ god hath sent the sprit of his sonne in to your hartes crying Ga. 4 father father Thou art then nowe no servaunt but a sonne And if thou be the sonne thou art also heyre of god by christ as saieth saint Paule ye are all the children of â—ight and children of god Tessa 5 Then the children of god that is the true christen do not desyre to get the heretage by theire service for they knowe by the sure promyses of god whiche they do beleve that God of hym self hath purely and liberally gyueÌ„ it vnto theym alredy Is when a burgoys hath a servaunt and a sonne The servaunt serueth his master and dare not offend hym for feare of losing of his wages whiche he attendeth for for he serveth for wages and after that he hath receyved theym he levith his master axeth no more of him for he demaunded nothing els but his money which he hath receyved alredy The sonne of the house serveth hys father and kepeth his commaundementes not to haue wages but for loue that he hath vnto hys father For he knoweth the goodnesse that his father hath done to him and that he is heyre of the goodes of hys father And knoweth that he shall ever dwelle in his fathers house as saieth saint Iohn Iohn And therfore doth he liberally the will of his father by cause he will not anger him So must euery christen serve god and kepe hys commaundementes by true loue and not by hope to get for his service everlasting life or the heritage of his heveÌ„ly father but knowleging alonly that god hath gyven him that alredy and that he hath made him hys heyre â—yfore he requyred him So shall he serve him by love declaring that god is all good and to shewe that ageynst his goodnesse he wyll not be vnkynd ¶ Howe that we disheret oursilves by oure disobedience Chaptre x. NOwe must euery maÌ„ know that alonly they that by suche love serue God be the children of god his heyres and shal be saved For he that gyveth not thankes to God and loveth hym not of this facyon for the goodnesse that god of hym silf hath willingly done vnto him is cause that he is not the child of god and maketh him silf vnworthye of all the promyses of God Lyke as though there were a maâ— that had gotten some grete rychesse by his laboure that he had .ij. sonnes The. ij sonnes be here egally like nighe vnto the goodes of they re father the herytage of they re father beloÌ„geth egalâ—iâ— vnto theÌ„ for thei be both sonnes But if the one be rebell disobedient vnto his father do to him dishonour after that he come to thage of discretion by suche meanes may hâ— be cause of dishereting of him silf â— he is naturelly sonâ—nd heyre to the goodes as well as his other brother but he disheriteth him silf by his evill life So are all parsones the childreÌ„ of god bought ageyn by Iesu Christ but they that rebell ageinst god and obey not vnto his commaundementes disheryt theym silves aÌ„d theym silves because of they re daÌ„pnacyon God wold
ghost hath offred hym silfe without Hebre. â— spot vnto God hath clensed oure consciences from mortall workes for to serve vnto the lyving God And therfore we haue no nede to laboure by oure good workes to get euerlasting lyfe for we haue that alredy we be all iustified we be all the children of God God hath gyven vs all thys of him silf without oure deserving Some man might say I will also do sumwhate to thintent that I may be so moche the more certeyn to be saved All they that say so and all they that thinke that they re good workes helpe eny thing or proufit for to get the gift of saluacyon they blaspheme ageynste God and robbe god of his honoure and speke ageynst the might and goodnesse of God Gala. 5 as wryteth saint Paule If ye be circumcised Christ shall nothinge proufit you that is to say if ye put eny trust in the lawe or in any workes Christ shall not helpe you And yet sayeth saint Paule in that same Chaptre whosoever will be iustified by the lawe is fallen out of the grace of god Howe may the wordes be more clere wherfore al they blaspheme ageynst the dyvine puissaunce that will eny maner wey deserve by they re good workes for this cause we must do oure good workes alweys by love to the proufit of 〈…〉 not for the necessite of oure hâ—â—th for by Iesu christ be we made sure of the euerlasting life as it is bifore said They that by they re workes will satisfie vnto god be agaynst God as though God were not puissaunt ynough of him silf without the helpe of oure werkes for to pardone vs oure sinnes and as though the passion of Christ were not vertuouse ynough without oure deservinges for to helpe vs to come vnto heven Therfore say I we must allonly hoelly trust in the grace mercy of god not in oure workes or els christ shall nothing proufit vs. ¶ Howe that by the onely grace of God and by nothing elles we be saved Chaptre vi NOwe might some man sey I knowe wel that god is mightie ynough to save me without my workes but I caÌ„ not tel whether he wil do it if it be not that I live therwith al rightuously paraueÌ„ture my good werkes shal enduce hiÌ„ to make me rightuous to save me or els he wolde not do it All they that so saye or thinke as I haue said blaspheme against the goodnesse of god as though god were not of him silf mercyfull aÌ„d good ynough except he were first stered vnto mercy by oure werkes Ro. 4. Not withstoÌ„ding that saint Paule sayeth that the promesse was not made vnto Abraham by the lawe but by the iustice of the faith And seyng also that of his proper nature he is nothing els but goodnesse and mercy as he hath alweyes taught and shewed wheÌ„ he was teaching in the world for he hath never dispysed nor left none discomforted of eny thing that eny hath requyred him but onely suche as wold not beleve Wherfore thou must knowe ones for all that by the onely grace of god we be saved And god will not that thou put thy good workes or thy iustice with his pretending to helpe him by thy workes for he will do it a lone and will haue no maner helpe For he hath no nede of the couÌ„sell nor of the dede nor of the workes nor of the iustice of any other Ephe. 2 For saint Paule saieth By grace are ye saved thorowe faith and that not of your silves for it ys the gift of god and cometh not of workes lest eny man shulde bost himsilf Now were it possible to speake it more pleynly and vnto the Romains Ro. 5. Being iustified by fayth we are at peace with god And saynt Iohn saieth He is the recoÌ„ciliacion for oure sinnes 1. Iohn The deth of Iesu christ and his iustice be vertuous ynough for to take awey all the sinnes of the world Nowe might one demaunde whi will god iustifie vs and so save vs of him silfe God doth it to thintent that he make hys goodnesse and mercy vnto vs more clere and more open Ephe. 2 As writeth saint Paule vnto the Ephesians God that is riche yn mercy thorowe the grete love wherwyth he loved vs even when we were dâ—ed by sinne hath quykned vs with Christe by whose grace ye be saved and with hiÌ„ hath reysed vs vp and with him hath made vs sitte in hevenly thinges thorowe Christ for to shewe in tyme to come the exceding richesse of his grace in kindnesse towarde vs thorowe Iesus Christ. Here seest thou by these wordes the cause whye god will do it alone for if god shuld iustifie vs aÌ„d shuld gyue helth bicause of oure workes he shuld not do it by his goodnesse but oure workes had deserved it and so shulde we not nede to thanke God therfore but moâ—ght ascribe it to oure selves and vnto oure workes But saint Paule and all the prophetes do teache vs that we be iustified and haue gotten helth by the onely grace of God and not by oure deservynges for we haue none And as god wyll that we do not thanke laude or loue other then alonely him Also like wyse will he not that we serche elswhere or of any other helth but of him onely for god wil be oure helth and oure savioure alone and he will not that we serche els where comfort but in him and of him and not in oure silfe nor in oure good werkes And for this cause thus writeth saint Paule vnto Titus But after that the kindnesse and loue of oure savioure appered vnto man not of the dedys of rightuousnesse which we haue wrought but of his mercy he hath saved vs by the fonteyne of the newe birth with the renewing of the holy gost whiche he shed over vs abundauntly thorow Iesus christ oure savioure TituÌ„ 3 And therfore whosoever thiÌ„ke to haue deserved the kingdome of heven by his rightuous life he robbeth god of his goodnesse for god hath frely iustified vs of hiÌ„ silf oure lord him silf hath seid in the gospel of S. Ioh None may come vnto me except my father that sent me drawe hiÌ„ Iohn 6 And in an other place without me ye caÌ„ do nothing Iohn 15 god spake by the prophete Osee O Israel thi perdicioÌ„ comith of thy silf alonely of me cometh thy helpe Osee. 14 And saint Paule vnto the romains Ro. 9. The enerlasting life is not his that will or that râ—neth after it but it is in the hondes will of god to gyve it to whome he will by his mercy Therfore erre all they that thiÌ„ke that god owith to theym the euerlastiÌ„g life or that they haue deserved it when they haue done many good workes for that thing that god onely gyveth to whome he will that wold they take froÌ„ him plucke it out of
cloister thou workest ageinst thy helth thou maist then retourne into the world without synne and lyve according to the Gospell although that it be grete shame bifore the worlde For it is better to obey vnto god then vnto men as sayd Saint Peter in thactes of thappostles Act. 5 ¶ Howe it is that the Monkes go not forward in spirituaâ—l life but waxe often worse Chaptre .xviij. WIlt thou knowe whie they live nowe sloughtfully in the monasteries and wherfore that there be so many that wold faine thei were out This happeth for none other cause but that they never entred for that entent that they shuld have entred One entreth there of necessite to haue his expences An other to become a greate prelate The thirde to live Idelly to haue good tymes Many for vaine glory to be reputed holy aÌ„d devout to be honoured of the comon people or so in preching to shewe theym silves that they be wise None taketh that astate with suche a sprite and courage as sometyme did saint Fraunceis or saint Benet And therfore they proufâ—t nothing But the longer they be there the more sloughtfull they waxe to do good For to be ydell and to be nourisshed delicatly dulleth vs and maketh the flesshe rebell so that they are the more enclined vnto lubricite vncleÌ„nesse hatred envye and slought then the seculers that labour with they re hondes Some se the religious rede moche praysing watche goo wolwared and were meke clothiÌ„g And this pleaseth them They get a pleasure to serve god in suche a sort They here sey that euery body promiseth the kingdome of heven vnto the observauntes so that they kepe well theire rule and by this meane conceive they sprite aÌ„d courage to lerne this life bicause they consider not what thing is promised theim if they kepe well the promises made at they re baptâ—sme And after that they be thus entred into the cloister they here of none other thing they lerne none other thing but outward workes as reding singing watching fasting and other like ceremonies Thei know none other thing but that the summe of all perfection and helth resteth in these thinges So think they that they haue the principall part of all perfection that they are sure to be saved when with grete vnlust and tediousnesse they haue accomplisshed and observed these outward thinges And bicause they thinke thus thei abide hanging and trusting in suche thinges And so come they never vnto the holy and blissed sprite of saint Fraunceys or of sâ—int Beneâ— They haue never experieÌ„ce howe it stoÌ„deth with a spirituall hart for they know not whate thing they shuld do with inforth They thinke that all lyeth in outward workes and bicause they come not vnto the sprite therfore abide they so coide weâ—y and sloughtâ—ull And so recule they more bakward then they goo ferward in goodnesse And comonly when they haue lived in they re religion twenty or thirty yere they are lesse worth as vnto the purpose of helth then they were at they re entre For they haue nought gotten there but a good estimacyon of theym silf of theyr good workes supersticion and ypochrisye They haue not yet ones tasted the sobriete and lytell estymacyon that the spirituall parson bereth in his hert of him silf for they abide alweys in the flesshe and in the lettre of they re rule and of the commaundementes And they do nought by love nor with good hert And as long as they kepe thus they re ordre they are reproved of God with the Pharesey yn the .xviij. Chaptre of Saint Luke Lu. 18 For if the lawe of Moyses and the Ceremonyes whiche God him silfe did ordeyne might iustifie nor save none as wryteth Saint Paule the Apostle yn all his epistles howe moche lesse may a monke be iustified by his rule and ceremonyes whiche be institute by men wherfore we must serche all in the hert and in the sprite wherby we may be iustified For the outward workes whiche we do without the sprite be sumtyme called flesshe by Christ in the Gospell Iohn â— Suche flesshe proufiteth nothing it is the sprite that quykeneth as Christ saieth That is to sey All outward and forayne thinges seme they never so holy yf yt procede not from the sprite fulfylled with fayth and love That is to sey if it be not done by Charyte and love ioyfully by the mocyon of fayth and trust that we have to God All suche thing seme it never so holy or haue it never so goodly apparaunce proufyteth nothing but rather hurteth and maketh an ypochryte For seing that god is a sprite he lovith nothing but that whiche procedeth from the sprite as he him silf saieth in the gospell Saint Paule ostymes calleth suche outward workes elementes that is to sey Ga. 4 Commencementes and entrees into christendome as though he wold sey that suche thinges are ordined and institute for theym that begyn to take vppon them the christianite As the children of the scole lerne first they re Col. 2 A. B. C. He warneth vs also that we suffer not oure silves to be deceyved that we serve not nor abide subiectes to suche elementes but willeth that we shuld procede vnto the sprite For whate proufit shuld a scoler hane to abide all his life in his A. B. C. lerne no ferther No more proufit bring the workes without the sprite and feith Moreover oure saviour Christ calleth theym mannes constitucions saying Mat. 15 They honour me in vayne teching doctrines and commaundementes of men 1. Tim. 4 Saint Paule also calleth them bodily exercitacion that is to sey thinges wherby oure body is onely exercised busyed and letted to do worse They of theÌ„ silves proufit nothing vnto oure soules For he saieth exercitacioÌ„ or bodily labour is litell thing proufitable but mekenesse proufiteth to all thâ—nges And this is bicause that we do it with the body onely that therby oure hert and sprite is not tourned to god Suche outward workes are moche mocked of the prophete Esaye where he speketh in the parsone of god in this maner Esa. â— Offre me no more sacrifice Sence to me is abhominacion I will no more suffre the festes of the newe mone nor of the sabbat nor other festes My soule hath hated youre calendes and solempnitees And ageyn Heven is my seate the erthe is the fotestole of my fete Esa. 66 whate is the house that thou caÌ„st bild to me And whiche is the place of my rest My hond hath made all these thinges saieth the lord God But wherunto shall I take regarde but vnto the pore and contrite sprite and vnto the fearer of my wordes He that maketh sacrifice of an oxe as he that slewe a man He that killeth a shepe as he that brayned a dogge he that offreth oblacion as he that offered the bloude of a hogge He that remembreth the eusence as he that blissed an ydoll They haue chosen all
as teacheth saynt Paule saying 1. Ti. 2 whiche hath gyven him silf a price and raunsome for all men Then when I beleve nede I not to do nothing Nede I not to do no good shall I not kepe the commaundementes of God Herken whate saint Paule answereth The faith saith he worketh by loue Ga. 5 Then when thou thus beleuest without doutiÌ„g that is to sey that thou art the sonne of god and that god hath so made the grete and riche thou shalt thinke thus in thy â—ilf Behold nowe god hath made me his childe enheritour of his glory brother of Iesus christ hath giveÌ„ me pardoÌ„ of al my sinnes aÌ„d I shall shortly be with hiÌ„ in the euerlasting life which he hath gyveÌ„ me without deserving it 〈◊〉 thiÌ„g shall I do agein to god by love and kindenesse for all this that he hath gyven to me Psal. 115 As saith the prophete David whate shall I yeld to god ageyn for all that he hath gyven to me when eny parson speaketh thus in him silf considering and beholding the greate goodnesse and mercy of god then comith and entreaseth the loue of god in him by the fayth bicause that he beleveth surely that God hath thus made him grete and riche And after that the loue is thus entred and enchauffed in the hert of the parson it maketh him to suffre and bere all thiÌ„ges maketh him to laboure to thinke and to do all that he thinketh wold please god without regarding â—ny thing but the loue of god Cor. 13. as sayeth saint Paule Loue suffreth all thinges loue doth nothing in vaine and he that hath suche a loue toward god all that he doth is agreable to god Ye when he gyveth but a drop of water for goddis sake as writeth saint Mathewe for loue iÌ„ god can not sinne all that he doth is well done For the holy goost that hath put this charite in vs can not do evill Aâ—d if of aduenture by suche a good entent one did any evell by errour this evell shul be pardoned incontinent and reputed for good by the good entent and loue that he hath towardes god Mat. 6. For Christ saieth in the gospell If thyne yie that is to sey thyne entencion be simple and applying to good all thy body that is to sey all thyne operacion shall be lightened and good And saint Paule saieth Ro. 8 we knowe that vnto theym that loue god al thinges worke for the best All they that are constant in this faith and charite be the children of god aÌ„d please god As witnessith saint Petre where he speaketh in thactes of thappostles Of a truth I perceyve that god is not percyall but in all people he that feareth hym and worketh rightuousnesse is accepted with him for god nedeth not oure works when he thus hath oure hertes albeit that suche a loue can not be ydell This loue comith in vs as I haue seid by faith when the parson beleveth surely that he is the childe of God It nedeth not that suche a parsone be constreyned to doo good workes by any commaundementes For the love of god dwelling yn him can not be ydell For loue as sayeth saint Paule suffreth long and is courteys 1. Cor. 13. loue eÌ„vyeth not love is not craving swelleth not dealeth not dishonestly seketh not her owne is not provoked to angre thinketh not evell reioyseth not in iÌ„iquite but reioyseth in the truth suffreth al thing beleveth all thinges hopeth all thinges Suche a love or charyte bryngeth a parson to good workes and not good works a parsone vnto suche a love or to suche a faith trust in god These workes spring out of feith and not feith out of these workes for as I haue seid feith bringeth loue and loue bringeth good workes Lyke as though there were a riche maÌ„ with out children or heyres which might take a poore beggar out of the strete and make hym his heyre of his goodes This poore man beyng this made greate and ryche if he wold be thankefull as becomith hym to be shuld serve hys lorde or master whiche had thus exalted hym made him ryche truely and with greate loue Ye and if he ones might knowe the wil of his master he wold not deferre the doing therof till he were commaunded But he wold do all thinges by and by of his owne courage for the charyte or loue that he hath toward his master without commaundement Behold this poore man so exalted hath not deserved by hys workes nor by hys service that this riche man shuld so make him his heyre but the riche man hath made him his heyre of hys owne goodnesse without that the poore maÌ„ had in eny maner wyse deserved it And the service that this poore man doth afterward comith of loue and kyndnesse For he knoweth and beleveth surely that he is heyre of the godes of his lord bifore that he do any service And for bicause that he beleveth that the ryche man will kepe promyse wyth hym he beginneth to love him by the meane of this faith And so when he loveth hym he doth to him willingly and wyth good hert all the service he can and fulfil â—â—leth ioyfully his commaundementes and all by love And the more laboure service that he can do for his good master the more grete pleasure he taketh So is it of a good ChristeÌ„ for wheÌ„ he was yet enemye of god by the sinne of Adam he was accepted of God byfore he â—esyred it and byfore that he had yn eny maner wise deserved it Thus hath god made vs his children and heyres without oure deserving Then when we beleve this stedfastly this faith bringeth loue into oure hertes so that we beginne to love God by cause that he hath made vs so greate and excellent And when we so love him we kepe his commaundemeÌ„tes by loue and do all thinges with good wil As saieth Christ in saint Iohn Iohn 14. He that loveth me kepeth my commaundementes And so kepe we all thinges and suffre all thinges which we thinke agreable to god and nothing is to hevy for vs and as sayeth saint Paule Ro. 5 we reioyce in tribulacioÌ„ for we knowe that tribulacion bringeth pacience pacieÌ„ce bringeth feling feling briÌ„geth hope and hope maketh vs not a shamed bicause the love that God hath vnto vs is shed abrode in oure hertes by the holy goost whiche is gyven vnto vs whiche love maketh all thinges light vnto vs plesaunt and easy to bere so that after the word of Christ in the gospell his yoke ys easy and his burthen is light Mat. 11. Act. 5 This faith and love had thappostles as wryteth saint Luke when they departed from before the iudges they reioysed that they were made worthy and able to suffre shame and dishonoure byfore the worlde for the love of Iesu christ Thys charâ—te had saint Paule when he seid vnto the Romayns Ro. 8. Who
and ryghtuously for I am thyne and thou mayst do wyth me all that thou wilt I am thy creature Thy wyll be fulfilled yn erth as yn heven Mat. 6 Yet alweyes to thintent that thy dolorouse passyon be not lost in me I praye the o my most mercyfull lord Iesu chryst that thou wilt receyve me into grace as thou hast done the good these I knowe that I am not worthye and that I haue not deserved yt But to thintent that thy greate mercy may be alweyes the more manyfest vnto the augmentacyon of thy glory I requyre the o God most pnissaunt that thou wilt not put me a bak out of thy syghte For thy onely passyon ys myghty ynough for to save me wythwithout my good workes For if I â—ought deserve the life euerlastiÌ„g by my good workes it shuld seme that thou haddest suffered thy passion in vayne and that thou haddest dyed on the crosse in vayne Seing therfore that thou art surely deed for me and for all the worlde not for thy silf whye shuld I then be lost o gracyous Iesus christ Save thou me for thou art all good and mayst save me for thou mayst all thinges Wherfore I knowe no remedye but to come to thy grete mercy and I prostrate at thy fete requyre of the pardon of all my sinnes All they that of an entier hert do thus trust in God and trust stedfastly that god will save theym it shall come vnto theym accordinge to they re feyth And this is the most certeynte and the most sure wey for to come to heven vnto the lyfe eternall that euery one forsake him silf and put all in the hond of god alweyes doing his best to kepe the commaundementes of God and to lyve accordiÌ„g to the teaching of the gospell and altogyther distrusting of him silf The other that be signified by the thefe on the lyfte honde are they that put all they re trust in they re good workes Thei goo daily to the churche they kepe halowe all the festfull dayes they fast oft they here masse daily And when they must dye they trust in they re good workes thinke that god oweth to theym the kingdom of heven that they theym silves haue deserved it These maner of people be sonest dampned for they knowlege not that god hath satisfied for theym but make to theym goddes of the workes of they re hondes counting therby that they haue deserved heven for that thing is euery mannes god wherin he putteth his trust This ys one of the grettest errours that is in christeÌ„dome for if a man might save him silf by his good workes Christ were deed in vayne As saieth saint Paul Saint Iohn baptist AbrahaÌ„ Isaac aÌ„d Iacob with many other patriarkes have lyved moche more holily then ever we shall lyve Ga. 2 Yet coude they never by they re good workes come to heveÌ„ It was nedefull that christ shuld first come to suffer deth for them that his passion shuld saâ—e theym not they re workes but the feith and trust that they had yn â— Goddis promyses wherby they beleved that Iesu Christ shuld come and shuld deliver theym But I do not sey these wordes that the good workes done in feyth shuld be evill No I do counsell all the world to do many good workes principally the workes of loue and mercy toward they re neyghboures yn socouring theym in all they re necessites onely for the loue and honoure of god without seching any other thing and that he shuld so laboure frely with a ioyous hart to obey vnto the commaundementes of God and counsell of the gospell doing the workes comprysed in the holy scripture and not theym whiche the covitousnesse of the Pharysees have devysed But to do these workes and to thinke to deserve everlasting lyfe and so to put his trust in theym is to lyve as do nowe at this-day the Iues aÌ„d verey Idolatres For God will have the hole hart aÌ„d will not that it be fixed on ony other thingbut in hym alone Ye he willeth that all that we do in this lyfe shal be none other thing but a token of kindnesse and giving of thaÌ„kes of that we haue receyved of hym for if we haue stedfast faith and trust in hym alone we haue nowe receyved aÌ„d be sure of that that suche tedious and wery workers wold get as we haue seid bifore aÌ„d will sey more pleynly And all suche scripulous doers of good workes and therin seking they re helth and-trusting in theym that thinke they shal be saved when they haue slayne noman and when they have drawen noman to sinne and theruppon putting they re trust be like vnto the pharisey of whome Christ speaketh in the gospell whiche rehersed his workes for to haue prayse and reproved the poore humble publican knowleging his faute and axing pardon Lu. 18 It were better for the a thousand fold that thou haddest byn a sinner and never done good dede and that thou knowlege thyne offences and evill life vnto god axing mercy with good hert lamenting thy sinnes then to haue done suche good workes and in theym to put thy trust thinkinge that therfore God were bounde vnto the. There is nothing whiche after the maner of speaking byndeth God but ferme and stedfast feith and trust in him his promyses for god requyreth not principally oure good workes for he nedeth theym not but he desyreth oure hartes aÌ„d all oure intencion to seke in all thinges no thing but his honour And that we trust not in oure workes but forsaking oure silves all hoelly in him and not in oure deservinges For we can shewe vnto god no gretter honour then feith and trust yn him for whosoever doth that he confesseth that god is true good mighty and mercyfull And when we sinne it is not the worse vnto god we mynisshe not his glory by oure sinnes for his glory caÌ„ nether be augmented nor mynisshed forasmoche as it is infinite And for bycause that we can do no maner hurt or annoysaunce vnto God by oure sinnes therfore is he lightly appaised this stonding that with an entier hert without ony fayning we knowlege oure defaute and demaunde humbly pardon And likewise when we do any good we do not encrease his glory by oure workes for god abideth alweyes one All the dauÌ„ger that there is in oure synne is the evyll example that we gyve to oure neyghbour in that we hurt him therby dispising the good councell of oure good god whiche he hath giveÌ„ vs in his holy coÌ„mauÌ„demeÌ„tes for bicause we be vnkind ageinst the grete grace that he hath done vnto vs which is a thing horrible worthy of eternall punisshemeÌ„t bicause that it is infinite eternall the holy coÌ„maundemeÌ„t ageinst whiche we haue offended But bicause his proper nature is good mercyfull he pardoneth all these that confesse him to be suche Therfore loveth god better a sinnar repenting axing pardone of his
these thinges in they re wayes and theire soules haue takeÌ„ pleasure in theire abhommacions wherfore I will also reherce they re illusions and deceites And I will bring vnto theym the thinges that they feared bicâ—use I haue called and there was none that answered I haue spoken and they haue not herd Thinke well on these wordes you all that make suche estimacion of your Ceremonies festes oblacions sensinges and all other outward workes for albeit that ye will sey that all these wordes be spoken of Iâ—es that abode obstinate in the lawe of Moyses shall they not ye ought they not Likewise to be vnderstond of all theym that folowe the Iâ—es in suche rites As do all they that thinke to do grete pleasure to god by they re ceremonies sumptuous bildinges singinges pleying at the organs sensinges diversitees of abites and a thousand other dreames whiche thinges may be done by any envious parson proude parsonye verely also by a murtherer or a theâ—e as well as by a verey christen But to love god with good hert to recognise his imperfection to pray for his enemies to socoure by verey loue his christen brother to â—ere paciently and with a ioyfull hart all that god sendeth these thinges can none do but he that is all holly given vnto god They that be suche be onely verey religious byfore god For onely suche do fulfill there rule For they do observe it and kepe it ioyfully and with a will fre good But otherwyse when one doth all by constreynt and tediousnesse it is but a small comfort But that there be nowe so fewe religious having the verey feling of the sprite this is for none other cause but as I haue seid bifore forbicause that they eÌ„tre not with suche a courage entent as they shuld do and that they be not enstructed as it aperteyneth Therfore whosoever will entre yntâ— religion let him be ware aboue all thinges that he entre not vppon thintencion to deserve the kingdome of heven by his watchinges fastinges abstinences prayers singinges redinges and other thinges lyke For if thintent be suche he trusteth yn hys workes and becometh an ypochrite And the more he doth of suche workes the more great ypochriste he becomyth And so abideth he alweyes a merchaunte with god for he serveth for wages But if thou wilt entre into religion thou must do it for the love of God bicause god hath made vs his children for to thanke him ageyn and to fle the synne whiche reyneth emong the worldly For he that doeth thus he thinketh that he can never do service ynough vnto god for that he hath receyved alredy for loue knoweth no measure He laboureth not for to get the eternall lyfe as the merchaunt for his wages but onely to give thankes of the goodnesse that god hath done vnto him alredy bycause that he beleveth and knoweth of trouth that he is the childe of God and his heyre And therfore when eny hath the feith wherof we haue bifore spoken he is to be praysed that by thankfulnesse doth separate him silf from the worlde for to fle the daungyers therof For the worlde hath a thousand occasyons to synne principally for yong people Wherfore this is not a thing to be dispraysed that a parson yelde him in a good religion to amend his lyfe But if one fynde nowe in the Monasteryes more debates drinkinges banquettes pompes hatred envye and ypochrysye then in the worlde it were moche better to abyde out ye or if one be entred to voyde out rather then to lerne there to haunt suche life For one must go thider to amend his life not to waxe worse But thou mayst saye I haue made profession and promesse I must abide I haue seid bifore that none is bounde to holde ye that none ought to hold eny promyse that is contrary vnto his helth Herken to this that saint Paule sayeth 2. Tessa 3 We commaunde you bretheren by the name of Iesu Christ that ye withdrawe your silves from every brother that walketh inordinatly and not after the institucion whiche ye receyved of vs. And ageyn If he that is called a brother emong you be a fornicatour or covitous or a worshippper of images 1. Cor. 5 or a rayler or a dronkard or an extorcyonar wyth hym that ys suche see that ye eate not And in an other place God hath not called vs to lyve in strife and discencion but in peace and love ¶ Osparentes that will put they re children into religion Chaptre .xix. HEre must we warne the parentes that they be ware to put theire children into religion without advice whiche they do often bicause they seche more they re owne proufit then the helth of they re children For some do it bicause they haue many children and to thintent that they may mary the other the more richely they put one or .ij. hauing some bodily imperfection into religioÌ„ Some also do it to haue honour by they re children bicause they be made monkes prestes or prelates Other do it by hope to be holpe and socoured of they re children Behold howe that by suche meanes there be so fewe that entre into relygyon with suche intâ—ncion as I haue seid aboue Hit is not to be preysed but gretely to be dispreysed when by suche occasion eny entreth into religion Therfore shulde the parentes se first whether they re children were enclyned therunto or not and whether they dyd desire it or notâ— and for whate cause they desired it for if they be not enclined therunto whye wilt thou lese theÌ„ as though none mought be saved yn the worlde Howe dyd men bifore that monkes came into the world And why were not thappostles moÌ„kes Ye why were ye not monkes your silves that wolde so haue your children God as sayeth Saint Paule the apostle loketh on no mannes parson whether he be monke or seculer man or woman nobill or ignobill But he onely is agreabill vnto God that loveth him with all his hert be he housholder or preste religious or lay yt ys all one to him And as Saynt Peter saieth in thactes of thappostles Acto 10 There is no respect of parsones bifore God And in these thinges are manye tymes moche giltye the religious that with fayre wordes drawe yought vnto they re cloysters Some tymes the children theym silves because when they se the religyous syng rede pray watche knele avale they re hedes and do suche lyke thynges they esteme that to do suche thinges ys an holy life And get a will to do likewise And when they haue byn there a yere they repent that ever they there entred for they haue not the sprite that may comfort theym and to avoyde they are asshamed and so make they re profession ageynst theire will And even as they began with a cold courage so abode they comunely cold and chaunged fâ—om god Wherfore it were well done to absteyne him silfe from making of suche
as he hath shewed in all hys conuersacion and doctrine And this knowe ye my dere sisters aÌ„d ye also my relygious brethereÌ„ that ye robbe from the poore all the goodes that ye dispose and spende vppon suche pompous buyldinges and ornamentes of your chapelles for wheÌ„ one entreth ynto your monasteryes one can se nothing like vnto the povertie of Iesu Christ whiche had not where he mought rest hys heed But contraryly your monasteries seme rather the palaces of kinges or princes then houses Luce. 9. of hospitalite to harbour your silues and your â–ª poore nedy bretheren Remember ye not that good will requyre the bloude of the poore of your hondes bicause they dye for hunger by your outrage There is nothing that planteth covytyse yn the hertes of the religious and that maketh theym begge but this superfluyte and outrage for without these thinges hereit were no nede to begge thei myght get honestly they re expences yn the laboure of they re hondes and myght do almesse holsomly of that that they shuld haue superfluous for they shuld fynde worke yâ—oâ—gh And vnhappy were he that could not get hys expenses for al the worlde wolde take pleasure to helpe theym to get it and to se they re holynesse peaâ—ible symplicite and conuersacyon So truly shuld they live pleasing god and accordiÌ„g to the doctrine of the gospell But one might saye whate shuld they do if â—ny misfortune happened vnto theym as of pestilence or of other thing I answere you that it is a demaund of vnbeleve Thinke you that God wold leve theym in daunger I certifie you that in suche a case he shulde not thinke him silf happy that mought not assist and ayde theym for the lord wold move the hertes to do it For he never leveth his true servauntes and children in daunger if they trust in him But nowe when one seith there sumptuous edifices so manyfold garnisshinges of aulters and ymages courteyâ—s of silke and gold and many other costly thinges whiche truely represent nothing but vanyte vnto spiritull hartes one can in no wyse take pleasure theriÌ„ albeit that the worldly make moche therof and prayse it moche bycause they knowe but the flesshe aÌ„d lettre whiche sleyth ¶ Howe man and wife shall lyve togyther a doctrine after the Gospell Chaptre xxij OUre savioure Christ hath commaunded nothing so streytly as to love one another ye also to love oure enemyes as it is writen in saint Mathewe where he sayeth Mar. 5 Love youre enemyes Then how moche the more shuld the man and wif love the one the other whiche are but one body Ephe. 5 Saint Paule teacheth that the meÌ„ shall love they re wives But alas there ar but fewe that knowe howe they shall love the one the other For if thou love thy wife onely bicause she is thy wife and bicause she serveth and pleaseth the after sensuall appetite of the flesshe in beautye noblesse richesse â–ª and suche like this is no love bifore god Of suche love speaketh not saint Paule for suche love is among harlottes ye among brute bestes But thou shalt love her bicause that she is thy sister in the christen feith and that she is enheriter togyther with the of the glory of god and bicause ye serve togyther one god bycause that ye have receyved togither all one baptesme and semblable sacramentes Thou shalt also love her for her vertues as shamefastnesse chastite diligeÌ„ce sadnesse pacyence attemperaunce secresye obedience and other gostly vertues albeit that she be poore of a small lynage and foule For ye may not love the woman bâ—t that is in her that is sey vertues aÌ„d the grace of god Also thou maist not hate her but thou must hate the imperfection that is yn her as her vices detraction lakke of shame lak of chastite vayne and ydell woordes gloutony dishoneste sloughtfulnesse wrath pryde and other vices Lykewise shall the woman love or hate that that is yn the man The man shall reprove his wise by good maner when she shall make eny faute without hating of her having alweis pacyence with her as with a frayle vessell as teacheth saint Petre. When suche a good and holye love is bytwene the man and wife then shall the man be â— Peti 3. the hede and the woman the lesse The wife shall willingly serve her husbond as her lorde Ephe. 5. The man shal love hys wife and honour her as his owne body For although the man be the hede he may not therfore suppresse and dispise his wife but he must dyligently defend her and kept her from ewill as his owne body he shall more enforce hym silf that his wife love hym theÌ„ that she feare hym He must love her as god hath loved vs while we were yet hys enemyes and yet enfect with oure synnes So shal the husbond love his wife albeit that she be foule or difforme he shal not be hard or cruel vnto her but shal support her pacyentli and shall warne her swetely For if thou be hede whye wilt thou hurt or dispise thy body that is to sey thy wife The man shall defende warne teache and conduyte his wife taking hede that she clothe not her silf to sumptuously and poÌ„pousely and that she were no Ievelles for veyne glory For wymen be naturally gyven vnto suche folyes vnto braguery and pryde It is not expedient that a christen woman shuld appareill her outwardly as do the paymems for scarcely is she the wife of one man alone that so costly doth appareil her silf outwardly aboue her astate Also they that do so gyve vnto many occasion of evill desires And seing thou hast a husbond whye wilt thou go so to please other Herin shall the man be the hede and lorde over the woman and shall defende suche superfluite and vaine glory in his wife He shall teche her and exhort her that she do her diligence to please by vertue and holy conversacion and not by Iewelles and costly appareil For with suche thinges do the most folisshe wymeÌ„ of all garnisshe theym silves Therfore shall the husbond take hede that the wife kepe measure herm Then shall the wife obey vnto her husbond as vnto her so vereygne and shall love hym as her owne body shall honour and feare him as her lord For so was Sara subiect vnto her husbond Abraham and she called him her lordâ— 1. Pe. 3. as writeth saint Petre. So did Monyca the mother of saint Austyn honour her husbond And when he was wrothe or dronken she tempted him not but after that it was passed she warned hym of yt by swete wordes So shuld all good wymen do vnto they re husbondes Thus shall there be no sensuall or carnall love in the state of mariage but a godly and a spirituall Then shall both man wife helpe the one other for to get theire expences The woman shall take care for that that must be done within the house
wylt not kepe hym thence O world without witte Thou must take hede to whate vices thy childe ys most enclyned whether it be to covetous pryde or other vnclennesse and accordyng therunto he must be warned and kept Thus shalt thou do thy diligence to applye hâ—m to vertue yn tyme whiles he is yong for then maist thou bend applye and coudnyte him as thou wilt And if thy childe be naturally enclyned to any vertue thou shalt do thy diligence to entreteyn him and to avaunce him therin Thou shalt also knowe that in the men children there reyneth comonly other synnes then do in the doughters In the doughters reyueth most pryde of beautye and of rayment In the â—oyes slouth dronkennesse and harlottrye So behoveth it that a good father and mother consyder dilygently to whate thing they re children are most enclyned to conduyte and warne theym theryn The parentes ought also to be ware that they be not to hard and rigorous vnto they re children to thintent they make theÌ„ not rebelles disobedient and fugityues aÌ„d then rynne they awey vacabundes by the cuntrey as many do They shulde cause theym to lerne an occupacion wherunto they shuld haue most courage and apte intent whiche shuld be laufull without fraude and wherby they might honestly get they re expences in tyme coming This shulde be done in tyme bifore they be gyven to the scoles for we se comonly that clerkes will put theym silves to no craft but become men of warre And although that thou be riche thou shalt alweyes make thiâ— children to lerne an honest and laufull occupacion for in so doyng they occupye the tyme of youth well and kepe theim silves from dronkeÌ„nesse hasarding and fighting and from other mischevous busynesse And if by ony chaunce they come to povertye it is good that they can some craft wherby they may get they re breed And if it happon not vnto theym yet shall they alweyes do sum whate that they thereby may the better helpe the pore for after the scripture none may be ydell For laboure is a penaunce enioyned vnto all the worlde not of man but of god after that AbaÌ„ had sinned And he that laboureth not shuld not eate after the scripture Moreover at the festfull dayes thou shalt bring the children to the churche to here the sermon Gene. 3 2. Tessa 3 And when they shal be comen home thou shalt are theym whate they haue kept yn memory of the sermon Then shalt thou admonest theym to lyve well and to put all they re hope and trust in God rather to die then to do eny thing that is ageinst the will of god Thou shalt also teche theym the christen faith after the naner aboue declared exhorting theim to pacience charite and hope in god And principally thou shalt lerne theym the contentes of the prayer of oure saviour Christ called â–ª the Pater noster and that in they re moder tongue that ys to sey howe they haue an other father in heven of whome they must loke for all goodnesse and without whome one can haue no goodnesse And howe that we may seke nothing in al this life in all oure workes and in all oure ententes but the honour of this hevenly father And howe they must desire that this father wolde governe all that we do or desire And howe that we must submyt all to his holy will And howe that his will can be but good and helthfull Finally howe that aboue all worldly thinges they be myndfull of the contentes of this prayer and set most by it of all other prayers And for to do this the better thou shalt kepe theym from reding of all wilde storyes of batailles of love and other fables Thou shalt bye theym holsome bokes as is the holy Gospell the epistles of the holy appostles Ye and in conclusion both the newe and olde testament that is to sey the hole bible yn langagâ— that they may vnderstond and also this present boke And thus thou shalt do to thintent that thy children may accustume and lerne theym silves in the holy divine scripture and drinke of the sweâ—e foâ—â—taigne whiche is descended from heveÌ„ And by suche meanes mayst thou poore out good water when they shal be old For if thou be carefull and doest grete laboure to get thy children they re bodely expences as thou art bouÌ„de howe moche more art thou bounde to get theym there spiâ—â—uail expences of they re soule whiche is made after the similitude and image of god And the more that the soule is worthyer then the body the more gretter care must thou take to lerne him his helth But whate mete is better to nourisshe the soule then that of the gospell and of the holy scripture the whiche onely is the nutriment of the soule Thou hast kept the body of thy childe from fyre water wheÌ„ he was yong whye wilt thou not nowe also kepe his soule from perill Iaco â–ª It were moche better to be carefull in this mater then to runne to Rome or to saint Iames or elles where on pilgremage For as I haue seyd all this is infidelite for thou hast the helpe of God as redy at home as els where and if tâ—ou pray him with a stedfast fayth nothyng doutyng As saieth saint Iames. And if thou fynd not God yn thy hert thou shalt fynd him no where The parentes can do not gretter service to God then to teache and lerne well they re children For herin lyeth grete vertue Hereby may one please god singulerly Ye parentes also be ware that ye give not to moche money to your children And that that ye give theym take hede howe they spende it and wheruppon And when they bringe eny thing home that is not yours or yf that they report any newes of detraction ye must sharply reprove theim And wheÌ„ thou wilt do any almesse bifore thy house thou shalt do it by thy childreÌ„ to thinteÌ„t that they may lerne to serve the poore And when they have strived the one ageinst the other thou shalt cause theym to come forth in the evening to axe the one the other mercy and forgivenesse And likewise shall they do wheÌ„ they haue offended or angred they re parentes Thou-must be well ware that thy childe growe not vp into partinacite rebellion or incredulyte And that he be no fighter nor striver and when thou herest thy child swere curse strive fight lye or speke eny foule wordes or sing eny rybaud songes thou shalt reprove him sharply The parentes shall alweyes laboure that they re children shall rather feare theym for love and reverence then for pnisshement and feare For children that obey vnto they re parentes for feare of beting they feare theym no lenger theÌ„ the stripes and beting endureth As all they that serve god for feare of peynes they serve him no longer then the peynes or tribulacion endureth And after that they be delivered they retourne ageyn to
vnto the Romayns where he saieth Ro. â— Every soule shall be subiect vnto the highe powers for there is no power but of god Then he that resisteth the power resisteth the ordinaunce of God Moreâ—ver saint Peter saieth 1. Pe. â— Be ye subiectes to euery humayne creature be it vnto the kinge as vnto the sovereyne be it vnto the hede rulers as by him sent for veÌ„geaunce vnto the offeÌ„ders but for preyse to theym that be good Moreover the right of the seculer power of the ciuile iustice hath bin froÌ„ the begiÌ„niÌ„g of the world for wheÌ„ Cain had slayne his brother Abell he feared moche that he shuld be kild ageyn Likewise after the floude god coÌ„firmed it agein Gene. 9 saying whosoever shede maÌ„nes bloud his bloude shal be shed agein The same ryght was coÌ„fermed agein in the lawe of Moses where he sayde in Exode Exo. 2â— whosoever strike a man willing to kill hiÌ„shall dye of deth And ageyn if any with dede advised iying in a wayte kill his neighboure thou shalt drawe him out of my house and that he dye And in the same lawe it was coÌ„mauÌ„ded to take awaye life for life yie for yie to the for to the hand for hand wauÌ„de for wounde so of other Likewise hath our savioure Christ in the gospell confirmed Mat. 25 it saying to saint Petre in the gardeyn of Olivete He that streketh with the swerd with the swerde shall perisshe Then is it all certeyn manifest that it is the will of god that there shulde be a swerd iustice teÌ„porall for the punycion of the evill coÌ„â—â—vacioÌ„ of the good for theÌ„terteyniÌ„g of the publique peace christen comune brotherly love ¶ SecuÌ„dly it semeth to be moche coÌ„trary heruÌ„to that whiche Christ saieth in the gospell in this maner Ye haue herde whate hath byn sayed Mat. 5 In yie for anyie a toth for a toth but I sey vnto you ye shall not resist evill But whosoever strike the on the right cheke touâ—â—e to him the other And to him that will go to lawe with the by force take awey thy core gyve to him also thy gowne And he that will constreyne the to go a myle with him go with him twayne And a litell after Love your enemyes say well of theÌ„ that â—urse you do good to theym that persecuâ—e you with hatred praye for theym that hurt you persecute you And over besides this there are yet many places in the holy scripture for be doing all maner of veÌ„geaunce As in saint Paule vnto the Romayns Ro. 1â— 1. Pe. â— and. 3. Saint Petre in his first epistle and in many other places Wherfore it seâ—â—eth that the swerd of iustice shuld be for bodeÌ„ in the new testameÌ„t emoÌ„g the christeÌ„ Then thirdly for to vnderstond thys well we must fyrst knowe that there are â—wo sortes of people in the worlde The first belong vnto the kingdome of god The other to the kingdome of the worlde They that belong vnto the kingdome of God be all true faythfull people in Iesus Christ and vnder him For Christ is king and lord in the kingdome of God As techeth vs the secunde Psalme and also all the olde and newe testameÌ„t He came also in to the worlde to begyn and to lest vp the kingdome of god in the worlde Therfore saide he to Pylate My kingdome is not of this worlde And whosoever is of the trouth hereth my voice Iohn 18 And in saint Marke sayeth he that the tyme is fulfilled and the kingdome of God shall approche Mar. 1. And in Saynt Mathewe sayeth he Mat. 16. Seche first the kingdome of God He calleth the Gospell a gospell of the kingdome of god bycause the Gospell teacheth governeth and kepeth the same kingdome Then they that are stedfast in the faithe in the love of god yf they obey vnto his coÌ„mauÌ„demeÌ„tes have nought to do with the swerd of iustice nor of the seculer power to make theym rightuous And yf all the worlde were true and verey Christen that is to sey veri feithfull there nede no governoure king lord sworde nor iustice For wherto shulde they sarve seyng that all true christeÌ„ shulde haue the holy goost whiche governeth and teacheth theym to do no wronge to love all the world to suffre and endure the evell and iniurye of all the worlde willingly and ioyfully ye also the deth And where as all persones are content willingly to suffre wrong and iniurye And where as there is none that doth wronge nor iniurye but where as all persones do ryght there is no dyscord hatred envie nor other discencion And there nedeth no ryght nor punycyon Wherfore it were iÌ„possible that the swerd of iustice shuld haue ought to do emong the verey true christen seyng they do moche more of theym silves then eny man caÌ„commaunde theym or then eny lawe or worldly doctrine can teche theym As sayth saiÌ„t Paule vnto Timoth. vnto the ryghtuous there is no lawe sette but vnto the vnryghtuous 1. Tim. â— And this is thus bicause that the iugement and ryght of a verey true christen fordereth and avaunceth more then all other ryghtes aÌ„d lawes for it procedeth from the holy goost whiche possesseth and inhabiteth the hart of a verey christen But the vnryghtuous do ryght to no man therfore they haue nede of ryght and of lawes wherby they be taught and constreyned to do well A good tree nedeth not that one teche hym to bryng forth good frute for his nature gyveth it without ony reching Likewise are all the verey true christen natured by the holy goost and saith that they do all thinges well and as it aperteyneth more then eny man can commaunde theym by all the coÌ„maundementes in the worlde And for theym silves haue they no nede nether of lawe nether of ryght But some man myght axe whye then hath god gyveÌ„ vnto men so many commaundementes yn the olde and newe testament I answerethe Saint Paule seith as it is sayde byfore vnto the ryghtuous there is set no lawe but to the vnrightuous that is to sey to theym that are not yet true christeÌ„ And forbicause that none is true and verey christeÌ„ or good of nature but be all synnars and evill As witnesseth the prophete sayng God hath loked from heven vppon the children of meÌ„ that he mought se if there be eny vnderstonding Psat. â—3 Rom. 3. or seching god All are fallen and are become abhominable there is none that doeth good no not one Therfore god refreyneth the malice of the people by the lawe that they dare not accomplisshe hit outwardly by worke and dede according to they re evill will Mereover saint Paule gyveth vnto the lawe an other office that is that it letneth vs to knowe oure synnes by the whiche knowelege a man is made meke and yeldeth hym silf to the faith and vnto the mercy and grace of god as is
no more exercysed yn theÌ„ warre These wordes here and other lyke be not sayed of al persones that bere the name of Iesus christ but oneli of theym that bere bothe the name and the spryte of christ that is to sey of all true christeÌ„ the whiche willingly do ryght the one to the other Nowe myght one demaunde Seyng that the true christen haue no nede of the sâ—rde nor of the seculer ryght for they re owne ryghtuousnesse then why teacheth saynt Paule that every â—dule shal be subiect vnto the hyghe powers Rom .13 And lykewyse saint Peter that the christen shall be 1. Pe. 2 subiectes vnto enery humayne creature I answere the that I haue taught bifore that the christeÌ„ amoÌ„g theym 〈◊〉 they emong the other haue nought to do with the swerde nor with the lawe for that is to theym nether nedefull nor profitable Alweys for bicause that the true christeÌ„ly veth not vppon the erth for hys owne proufit but for the profit of hys neyghbour He doth by the nature of the holy goost that wherof hys neybour hath nede And bicause that the swerde ys a thing verey necessary for all the worlde for to kepe peace and concorde for to punysshe the offenders and to refrayne they re malice Therfore the verey christen yeldeth hym silf willingly vnder the governaunce of the swerde teÌ„porall iustice he payeth tailles he honoureth the puyssauÌ„ce and worldly hyghnesse he serveth he helpeth he doth all that ever he maye to thintent that the same puissaunce may prosper be kept yn honour feared Albeyt that the same puissaâ—Ì„ce to hym is nether nedefull nor profitable And forbicause he thinketh alweys whate thing is prouâ—â—â—able vnto hys neyghbour that both he As techeth saint Paule vnto the Corinthiens 1. Cor .10 Suche a service is the worke of a christeÌ„ and bryngeth alweys grete proufit ynto the worlde And if he shulde not do so he were no christeÌ„ but shulde synne ageynst the rule of charite for he shuld gyve evill ensample vnto other that they shuld not honoure the temporall puissaunce but shulde dispyse it Albeit that it shuld be alweys to theym verey necessary and profitable wherby shulde come grete dispyâ—ing of the gospell For suche dispysing of the teÌ„porall puissaunce bryngeth dissention and maketh senâ—uall parsones profitable vnto nothing The gospell maketh all true christeÌ„ servâ—â—ntes to all the worlde by the rule of charyte the whiche alweys yn theym silves by theym silves be yn true lybertie haâ—e nede of nothing beyng suffised of theyr lorde and king Iesu Christ and of hys governaunce yn theym Mat. 17. So lykewyse dyd Iesu christ paye the trybute wherunto he was not bounde at tall to thâ—tet that he shulde not dispyse the puissaunce and that he wolde not gyve theym occasion to be offended but gave theym exeÌ„ple of obedience As he hym silf teached yn .v. chapter of saynt Mathewe Math. 5. Where he seyeth that the christen shall not resist evill nor sue any man at the lawâ— He forbiddeth not to be subiect and to serve theym that haue the swerde and seculer â—uissaunte But the lesse nede that thou hast vnto it for thy silf the more shall thou conferme thy silf therunto Thou shalt serve theryn theym whiche haue yet nede and are not so stedfast yn they re feith as thou art aÌ„d that onely by charite supporting theym yn they re ynfirmyte as Christ hath supported vs and hath made hym silf conformable vnto vs. For albeyt that by the stedfastnesse of thy fayth and love that thou hast vnto god thou hast no nede that eny man shuld punysshe thyne enemye bicause that thou wilt suffer wrong willingly for the love of Christ. Thy neyboure hath alweys nede bicause he is yet feble and therfore thou shalt helpe hym to him tent that he may haue peace and that hys enemye may be refrayned and let that he hurt hym not whiche can not be so done if the temporall power be not had yn honour and feare Oure saviour Christ-sayeth not thou shalt not serve or shalt not be subiect vnto the temporall puissaunce but he sayeth Thou shalt not resist evill As thought he wolde saye Maynteyne thy life so that thou be pacyent that thou haue no nede of the lawe of ryght nor of the temporall puissaunce for to revenge the. But coÌ„trary wyse be profitable vnto the weke and feble multitude yn serving theym and helping theym by obeying the temporall puissaunce I wold that thou sholdest be so worthy and nobill to haue no nede of the seculer ryght but that that ryght shulde haue nede of the to helpe to maynteyn hyt Thus to vse the seculer puissaunce shulde be a grete worke of charite wherby a parsone is gyven hoelly to the service of hys neygbour and seketh not to defende hys owne life honour or goodes but seketh meanes onely to be proufitable vnto hys neyghbour As wryteth Saint Paule vnto the Corinthiens saying Charyte seketh not that is hys owne this shalt thou not do of entent to rendre evill for evill but onely by charite for the coÌ„servation defence of the comon christen coÌ„corde vnto the proufit of thy neyboure not to revenge thi silf 1. Cor. 14 For touching vnto thy silf thou abidest vppon the gospell Thou holdest governest after the worde of Iesus christ that is thy king So that thou wilt willingly tourne the other cheke vere the blowe pacyently let thy mantell go with thy cote if it touche but onely thyne owne busynesse Thus may it well stoâ—d to gyther that thou be indifferently subiect vnto both kyngdomes that is of god aÌ„d of the world vnto the one ynwardly and vnto the other outwardly So that thou dost suffer evill and wrong and doest alweys punysshe reprove evell wrong Thou dost not resist the evill aÌ„d yet thou doest alweys resist it for yn the one thou considerest thy silf aÌ„d thyne owne welth And yn the other thy neyghbour and hys welth Touching vnto the and vnto thy welth thou holdest thy silf and governest thy silf aâ—ter the gospell thou suffrest iniurye and lyke a true christen doest not resist the evill Touching thy neyghbour hys welth thou holdest governest thy silf after the ordre of love doest resist the mâ—â—rye whiche is done vnto hym whiche the gospell doth not forbydde but rather commaundeth it Many holy parsones haue vsed the swâ—d after this maner syns the begynnyng of the worlde As it is wryten of AbrahaÌ„ howe he delyvered loth the son of hys brother Gene. 14. and sâ—ewe .iiij. kinges aÌ„d yet was Abraham alweys an holy man Also the holy prophete Samuell slewe likewyse 〈◊〉 kâ—â—g Agag Lykewise Helias slewe the false prophetes of the Idoll Baâ—â— 1. king 15 In lyke maner dyd Moses Iosue the children of Israell Sampson David and many other holy kinges vse the swerde as appereth yn the old testament yn many places Some
of Christ doing the will of god with all your hartes with good will even as though ye served the lord and not men Remembre also that whatesoever good eny man doth that shall he receyve ageyn Col. 3 of the lorde whether he be bonde or fre and ageyn vnto the Colossians Servauntes saieth he obey vnto your bodily mastres in all thinges not with yie service as meÌ„ plesers but in simplicite or ynnocency of hert fearing the lord god Do all that ye do with a good will as though ye dyd it vnto the lorde God and not as vnto men knowing that ye shall receive of the lord the reward of enherifaunce for ye vo serve the lord Christ. But he that doth wrong shall receyve for the wrong that he hath done for there is no respect of parsones 1. Pe. â— And also saint Petre saieth in hys first epistle Servauntes be subiect in all feare vnto your lordes not onely vnto the good and courteys but also though they be froward For it comith of grace if a maÌ„ for conscience toward God endure griefe suffering wrongfully For whate preyse is it if when ye be beten for your fautes ye take it paciently But and if when ye do well ye suffer wrong and take it paciently then are ye grete thank worthy byfore god Therfore thou shalt in all thinges haue god alweyes bifore thyne yies and not the men whome thou servest outwardly As did Paule the bisshoppe whiche put hiÌ„silf into the service of the lordes for the sonne of a widowe And bicause that he had given all his goodes for the will of God He gaue also him silf into service for the love of God for to deliver the sonne of the wydowe Be not sory that thy mastre both not suffre the to go to the churche to here masse For thou mayst please god aswell in doyng thy worke by suche a good intent as though thou were in the churche wheÌ„ thou belevest but thou must do thy laboure in suche a faith as is bifore sayd God regardeth not whate thing we do or in whate place we be but of whate courage aÌ„d in whate feith we do it The servauntes shall take good hede that they anger not they re maystre or mastresse And when it shall so happon that then incontinent they axe theym forgy venesse He shall alweys honoure his mastre bering his hasty wordes keping him silfe that he do not rebell and answer spitefully vnto his master Gen For thou art bounde to support him and to gyve place vnto hym As the aungell taught vnto Agar the servaunt of Saraâ— the whiche fled from her mastresse as it is writen in the .xvi. chaptre of GeneuÌ„s where the aungell came vnto her and sayde Go and tourne toward thy lady and humble thy silf vnder her honde So shulde the servaunt humble him stife vnder his lord and when he hath angred him to appayse him ageyn with humble demeanure and obedience So did Saint Paule make agremeÌ„t bitwixt Onesimus and Philemon from whome he was fled awey 〈◊〉 Phile â—oneÌ„ The lordes mastres shall vse they re servauntes as meÌ„ not as asses They shal entreate theym lovingly and softly not as tirauntes for they be they re christeÌ„ bretheren and membres of one body that is of Iesus Christ wherfore thou shalt not overcharge theym with thinges not convenient or vnreasonable but thou shalt vse theym as membres of thine owne body For Christ is oure hede and we all to gyther be his body every one of vs by him silf is a membre of his body be he man or woman lord or servaunt riche or pore as writeth saint Paule vnto the Corinthâ—eÌ„s For this cause as no maÌ„ hateth his owne Cor. 12 membres but kepeth theym aâ— well as he can So shall we loue the one the other shall serve by charite and socoure the one the other as one membre socoureth an other It was sometyme the custume that all parsones did call the one the other bretheren and sisters This did â—â—appostles institute to thintent that the hethen might knowe whate love there was emong the Christen we may finde many mastres nowe a dayes that vse they re servauntes like asses not like men nor like they re owne membres wherof they shall yelde vnto god a full streyte accompt Ephe. Saint Paule exhorteth you to entrete your servauntes with all swetenesse Ye masters saieth he shewe the same love dilection vnto your servauntes that they shewe vnto you absteyning your silf from threteninges remeÌ„bring that theire mastre and yours is in heven And there is no respect of persones bifore him And vnto the Colossians ye masters do vnto your servauntes that whiche Col. 1 is iust aÌ„d egall remembring that ye haue also a master in heven Neverthelesse although the mastres be rigorous hard yet I counceile with Saint Petre in his first epistle all servauntes that they take all that theire masters mastresses ley vnto theire charge paciently that for the love of god if it be not so that they commaunde to do a thing that is ageinst the coÌ„mauÌ„dement of god for in suche a case they must rather obey god then men As saieth saint Peâ—er in the actes of thappostles Act. ¶ Of the widowes life a shorte informacion after the Gospell Chaptre .xxxi. THappostle saint Paule teacheth vs writiÌ„g vnto his disciple Timothe that the widowe shall vse her libertye vnto the honoure of god and that she shall serve willingly the pore wesshing they re fete and socouring theym after her power And to thintent that she shulde haue wherof to socoure the poore she shall not runne aboute ydell from house to house clatering but shall get her expences in her owne house by her laboure And she must kepe her silfe from ydelnesse and from delicate eating drinking for by suche meanes they fâ—ll into evill desires and foule sinnes Suche widowes so living in carnall pleasure lyving be dede alredy As saint Paule sayeth in the seyde place They lyve in a daungerous estate it were moche better that suche widowes dyd marye ageyn then so to lyve in idelnesse and pleasure But the widowe so taking her pleasures desireth not the everlasting life bicause she hath no travayle here and this is the grettest blyndnesse that eny parsone may fall in to And therfore it were moche better that she were maryed ageyn for the carefulnesse and rule of house keping and the obedience that the maryed woman to vnder her husbonde dely vereth the parsone froÌ„ evill desires aÌ„d for this cause counceyleth saâ—nt Paule that the yong wydowes mary ageyn ¶ Laude and honoure be onely vnto God AMEN FINIS