also he hathe ordyned rulers bothe spirituall and temporall to teache them and exorte them to warne theÌ„ and to kepe occasyons from them that with custome of synâ— they fall not from theyr possessyon Nowe when they that take vpon them to be the elder bretherne are become ypocrytes and turned to wyly foxes and cruel wolues and fercâ— lyons and the offycers be waxen euyll and serâ—uauntes to Mammon mynystrynge theyr officeâ— for theyr owne lucre onely and not for the proâ—fyte of theyr bretheren but fauorynge all vyceâ— wherbye they maye haue auauntage Then iâ— God compelled of his fatherly pytye to scourgâ— his weke hym selfe with pouertye oppressy on wronge losse daunger and with a thousandâ— maner of deseases to brynge them agayne yâ— they be fallen and to kepe theyr hartes faste to theyr professyon So that Diligentibus deuz onâ— usa co operantur in bonum Roma viii They that loue God that is to saye the lawe of God for that is to loue God vnto them God turneth al to the best and scourgeth them with the lustes of theyr owne weakenes to their owne saluacioÌ„ â–ª Another conclusyon is thys God receaueth both perfyte and weake in lyke grace for Chriâ—stes sake as a father receaue the all hys children bothe smal and great in lyke loue He receaueth them to be hys sonnes and maketh a couenaunâ— with them to beare theyr weakenes for Christes sake tyll they be waâ—en stronger and howe so ofte they fall yet to forgyue them yf they wyll turne agayne and neuer to caste of any tyll he yelde hym selfe to syn and take synners parte and for affeccion and luste to syn fyght agaynsts his owne professyon to destroy it And he correcteth and chastyseth hys chyldren euer at home with the rodde of mercy and loue to make them better but he bringeth them not forthe to be iudged after the condemnacyon of the lawe Another conclucyon is thys euery man is â—wo men fleshe and spirite whiche to fight parpetually one agaynste another that a man muste go ether backe or forwarde and can not stande â—onge in one state Yf the spirite ouercome the â—emptacyon then is she stronger and the fleshe â—eaker But and yf the fleshe get a custome then â—s the spirite none other wyse oppresseth of the â—leshe then as thoughe she had a mountayne vpoÌ„â—ere backe and as we sometyme in oure dremes â—hynke we beare heuyer then a mylstone on our â—reastes or when we dreme nowe and then that â—e wold ronne away for feare our legges seme â—enyer then leade Euen so is the spirite oppresâ—ed and ouer ladeÌ„ of the fleshe thorowe custome â—hat she struggeleth and stryueth to get vp and to â—reake louse in vayne vntyll the God of mercy â—hiche hereth her grone thorowe Iesus Chryste â—ome and louse her with his power and put his â—rosse of trybulacyon on the backe of the fleshe â—o kepe her downe to minyshe her strengthe and â—o mortefye her wherfore euery man must haue hys crosse to â—ayle hys fleshe to for the mortefyenge of her Nowe if thou be not stronge ynough and dyscret â—herto to take vppe thy crosse thy selfe and to â—ame thy fleshe with prayer and fastynge watchynge â— dedes of mercy holye medytacyons and readynge the scrypture and with bodely laboure and in withdrawynge all maner of pleasures from the fleshe and with exercyses contrary to the vyces whiche thou markeste thy bodye moste enclyned to and with abstaynynge from all that courage the fleshe agaynste the spiryte as readynge of wanton bokes wanton communycacyon foolyshe testynge and effemynate thoughtes and talkynge of couetousnes whiche Paule forbyddeth Ephesy v. and magnyfyenge of worldly promocyons And takest I say vppe suche a crosse by thyne owne selfe or by the counsayle of other that are better lerned and exercysed then thou Then muste God put his crosse of aduersyte vpon the. For we muste haue euery man his crosse in this world or be damned with the worlde Of this ye se the dyfference betwene the syn of them that beleue in the bloude of Chryste for the remyssyon of synne and coÌ„sent and submitte them selues vnto the lawe and the synne of them that yelde them selues vnto syn to serue it c. The fyrste synne vnder grace â— and theyr synnes are venyall that is to saye forgeueable The other synne vnder the lawe and vnder the damnacyon of the lawe and fyght for a great parte of them agaynste grace and agaynste the spirite of grace and agaynst the lawe of God and fayth of Christ and corrupte the texte of the couenauÌ„t with false gloses and are dysobedyent to God and therfore synne dedly Of this also ye se the dyfference betwene the lambes of true beleuers and betwene the vnclene swyne that folowe carnal lustes and fleshly lybertye and the churlyshe and ypocrytyshe dogges which for the blynde zele of their owne ryghtwysnes persecute the ryghtwysnes of the faythe in Chrystes bloude The effemynate and careles swine which contynue in their fleshlynes and cease not to walow them selues in their olde podell thynke that they beleue very well in Christes bloude but they are deceaued as thou mayste clerly perceaue because they feare not the daÌ„nacyon of euyl workes nor loue the lawe of good workes and therfore haue no parte in the promise 〈…〉 and doggyshe ypocrytes whiche take vpon them to worke thynke they loue the lawe whiche yet they neuer sawe saue vnder avayle But they be deceaued as thou mayste perceaue by that they beleue not in Chryste for the forgeuenes of synne wherbye also I meane they that beleue not thou mayste perceaue that they vnderstande not the lawe For yf they vnderstode the lawe it wolde ether dryue them to Chryste or make dyspare ymmedyatly But the true beleuers beholde the lawe in her owne lykenes and se the ympossybilite ther of to be fulfylled with natural power and therfore fle to Chryste for mercy grace and power and then of a very thankefulnes for the mercy receaued loue the lawe in hyr owne lykenes and submytte them selue to lerne it and to proffyte therin and to do to morowe that they can not do to day Ye se also the dyfference of all maner of faythes The faythe of the true beleuer is that God iustefyeth or forgeueth and Christe deserueth it and the fayth or truste in Christes bloude receueth it and certefyeth the conscyence therof and saueth and delyuereth her from fere of deth and damnacion And this is that we meane when we say faythe iustefyeth that faythe I meane in Christe and not in oure owne workes certefyeth the coÌ„science that our synnes are forgeuen vs for Chrystes bloude sake But the faythe of ypocrytes is that God forgeueth and that workes deserue it And that same false faythe in theyr owne workes receaueth the mercye promysed to the merytes of theyr owne workes And so Chryste is vtterly excluded And thus ye se that faythe is the thynge that
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
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
natural wyt and vnderstandynge and all truste and confydence in what so euer it be saue in the bloude of Chryst he is condempned of God and dysalowed of all them that cleaue to the truthe In what case stande they then that haue benefyces and preache not verely though they stande at the alter yet are they excomunycate and cast out of the lyuynge churche of almyghtye God And what yf the doctryne be not true salte verely then is it to be troden vnder fote As muste all wery she and vnsauerye ceremonyes whiche haue loste theyr sygnyfycacyons and not only teache not and are become vnprofytable and do no more seruyce to man But also haue obtayned auctoryte as God in the harte of man that man serueth them and putteth in them the trust and confydence that he shuld put in God hys maker thorough Iesus Chryst hys redemer Are the instytucyons of man better then Godes ye are Godes ordynaunces better nowe then in the olde tyme The prophetes troden vnder fote and defyed the temple of God and the sacrefyces of God and all ceremonyes that God had ordayned with fastynges and prayenges and all that the people peruerted and comytted ydolatrye with we haue as strayte a commaundement to salte and to rebuke al vngodlynesse as had the prophetes wyll they then haue theyr ceremonyes honorably spoken of then let them restore them to the ryght vse and put the salt of the true meanyng and signyficacyons of them to them agayne But as they be nowe vsed none that loueth Chryste can speke honorably of them what true Chrysten man can gyue honor to that that taketh al honoure frō Chryst who can gyue honoure to that that sleyeth the soule of hys brother and robbeth his herte of that truste and confydence whiche he shulde gyue to hys lorde that hathe bought hym with hys bloude Ye are the lyght of the worlde A cytie that lyeth on a hyl can nat be hyd neyther do men lyght a candel and put it vnder a bushell but on a cādelstyke and also geueth it lyght to all that are in the house Lette youre lyght so shyne before men that they see youre good workes and prayse youre father that is in heuen Christ goeth forthe and describeth the offyce of an apostle and true preacher by another lykenesse callynge them as before the salte of the erthe Euen so here the lyght of the worlde sygnyfyenge therby that all the doctryne all the wysdome and hye knoweledge of the worlde whether it were phylosophye of naturall conclusyons of maners and vertue or of lawes of ryghtuousnes whether it were of the hole scrypture and of God hym selfe was yet but a darckenes vntyll the doctryne of hys Apostles came That is to saye vntyll the knowledge of Chryste came howe that he is the sacrefyce for our synnes our satysfaccyon our peace attonement and redempcyon our lyfe therto and resurreccyon what soeuer holynesse wysdome vertue perfectnesse or ryghtwysnes in the worlde amonge men howe so euer perfecte and holye they appere yet is all damnable darckenes except the right knowledge of Chrystes bloude be there fyrste to iustefye the harte before all other holynes Another conclusyon As a cetye buylt on a hyl can not be hyd no more can the lyght of Chrystes gospel Let the world rage as moche as they wyll yet it wyl shyne on theyr sore eyes whether they be content or no. Another conclusyon as men lyght not a candell to whelme it vnder a bushell but to put it on a candelstycke to lyght al that are in the hous euen so the lyght of Chrystes gospell maye not be hyde nor make a seuerall thynge as thoughe it pertaynethe to some certayne holye persons onelye Naye it is the lyght of the whole worlde and pertaynethe to all men and therfore maye not be made seuerall It is a madnesse that dyuerse men say the lay people maye not knowe it excepte they can proue that the laye people be not of the worlde Moreouer it wyll not be hyde but as the lyghtenynge that breakyth out of the cloudes shynethe ouer all euen so dothe the gospell of Chryste For where it is truely receyued there it purefyeth the harte and makethe the parson to consente to the lawes of God and to begynne a newe and a Godlye lyuynge facyoned after godes lawes and without all dyssymulacyon And then it wyll kyndle so greate loue in hym towarde hys neyghboure that he shall not onely haue compassyon on hym in hys bodely aduersyte but moche more petye hym ouer the blyndnes of hys soule and to mynyster to hym Chrystes gospell wherfore yf they say it is here or there in saint Fraunces cote or Domynykes and suche lyke and that yf thou thou wylt put on that cote thou shalt fynde it there it is false For yf it were there thou shuldeste se it shyne abrode de thoughe thou crepeste not into a sel or a monkes coulle as thou seest lyghtenyng without crepyng into the cloudes ye theyr lyght wolde so shyne that men shuld not onely le the lyght of the gospell but also theyr good workes which wolde as fast come out as they nowe ronne in In so moche that thou shuldest se them make themselfes pore to helpe other as they nowe make other pore to make them selues ryche This lyght and salte partayned not then to the Apostles and nowe to our byshoppes and spiritualty onely No it pertayneth to the temporal men also For all kynges and all rulers are bound to be salt and lyght not onely in exsample of lyuyng but also in teachyng of doctryne vnto theyr subiectes as well as they be bounde to punyshe euell doers Dothe not the scrypture testefye that kynge Dauyd was chosen to be a sheparde and to feade hys people with Godes worde It is an euel skole mayster that can nought saue bete only But it is a good skole master that so teacheth that fewe nede be beaten This salt and lyght therfore pertayne to the temporalty also and that to euery member of Chrystes church so that euery mā ought to be salt and lyght to other Euery man then may be a comen preacher thou wylt say and preache euery where by his owne auctoryte Nay verely No man maye yet be a comen preacher saue he that is called and chosen therto by the comen ordynaunce of the cōgregacion as longe as the preacher teacheth the true worde of God But euery priuate man ought to be in vertuous lyuyng both lyght and salt to his neyghbour in so moche that the poreste ought to stryue to ouercome the byshope and to preache to hym in ensample of lyuyng Moreouer euery man ought to preach in wordand deade vnto his houshold and to them that are vnder hys gouernaunce c. And thoughe no man may preache openly saue he that hath the offyce commytted to hym yet ought euery man to endeuoure hym selfe to be as well lerned as the preacher
as nye as it is possyble And euerye man maye pryuatlye enforme hys neyghboure ye and the preacher and byshope to yf neade be For yf the preacher preache wronge then maye any man what so euer he be rebuke hym fyrste pryuatlye and then yf that helpe not to complayne further And when all is proued accordynge to the order of charite and yet none amendment had then ought euery man that can to resyst hym and to stond by Chrystes doctrine and to ieoparde life and al for it Loke on the olde ensamples and they shall teache the. The gospel hath a nother fredome with her then the temporall regyment Thoughe euery mannes body and goodes be vnder the kynge do he ryghte or wronge yet is the auctoryte of Goddes worde free and aboue the kynge soo that the worste in the realme maye tell the kynge if he do hym wronge that he doth nought and other wyse then God hathe commaunded hym and so warne hym to auoyde the wrathe of God whiche is the pacyent aduenger of all vnryghtwysnes Maye I then and oughte also to resyste father and mother and all temporall power with Goddes worde whan they wrongefully do or commaunde that hurteth or kylleth the bodye and haue I no power to resyste the Byshoppe or Preacher that with false doctryne sleyethe the soules for whiche my Mayster and and lorde Chryste hath shede hys bloude Be we otherwyse vnder our byshopes then Chryste and his apostles and al the prophetes were vnder the byshoppes of the olde lawe Naye verelye and therfore maye we and also oughte to do as they dyd and to answere as the apostles dyd Act. 5. O Portet magis obedire deo quam bominibus we muste rather obaye God than men In the gospel euerye man is Chrystes dyscyple and a persone for hym selfe to defende Christes doctryne in his owne person The faythe of the byshoppe wyll not helpe me nor the bishopes kepyng the lawe is suffycyent for me But I muste beleue in Chryst for the remyssyon of al syn for myne owne selfe and in myne owne person No more is the byshoppes or preachers defending Godes word ynough for me But I muste defende it in myne owne persone and ieoperde lyfe and all theron when I senede and occasyon I am bounde to gette worldlye substaunce for my selfe and for my housholde with my iuste laboure and some what more fore them that can not to saue my neyghboures bodye And am I not more bounde â—o labour for Godes worde to haue therof in store to saue my neyghboures soule And when is it so moche tyme to resyste with Goddes worde and to helpe as when they whiche are beleued to mynyster the true worde do slee the soules with false doctryne for couetousnes sake He that is not readye to geue hys lyfe for the mayntenaunce of Ghrystes doctryne agaynst ypocrytes with what so euer name or tytle they be dysguysed the same is not worthy of Chryste nor can be Chrystes dyscyple by the verye wordes and testymonye of Chryste Neuertheles we muste vse wysdome pacyence mekenes and a dyscrete proces after the due order of charite in our defendyng y e word of God lest whyle we go aboute to amende our prelates we make them worse But when we haue proued all that charyte bindeth vs and yet in vayne then we muste come forthe openlye and rebuke theyr wykednes in the face of the world and ieoperde lyfe and all theron Ye shall not thynke that I am come to dystroye the lawe or the prophetes no I am not come to dystroye them but to fulfyll them For truely I saye vnto you tyll heauen and erthe peryshe there shall not one Iott or one tytle of the lawe scape tyll all be fulfylled A lytle before Chryst calleth hys dyscyples the lyght of the worlde and the salt of the erthe and that because of theyr doctryne wherwith they shulde lyghten the blynde vnderstandyng of man and with true knoweledge dryue out the false openyons and sophystycall persuasyons of natural reason and deliuer the scrypture out of the captyuyte of false gloses which the ypocrety she phareseys had patched therto and so out of the lyghte of true knowledge to â—â—ere vp a newe lyuynge and to salt and ceason the corrupt maners of the olde blinde coÌ„uersacyon For where false doctryne corrupt opynyons and sophistycal gloses raygne iÌ„ the wyt and vnderstandynge there is the lyuynge deuelyshe in the syghte of God howe so euer it appere in the syght of the blynde worlde And on the other syde where the doctryne is true perfecte there foloweth godly lyuynge of necessyte For out of the inwarde beleue of the hart floweth the outwarde coÌ„uersacyon of the meÌ„bers He that beleueth that he ought to loue his enemy shall neuer cease fyghtynge agaynst his owne selfe tyl he haue weded all rancoure and malyce out of his hart But he that beleueth it not shall put a vysure of ypocresye on hys face tyl he get oportunite to adueÌ„ge him selfe And here he beginneth to teache them to be that lyght and that salte of which he spake and sayth Thoughe the scrybes and phareses beare the people in hande that all I do is of the deuyll and accuse me of breakynge the lawe and the prophetes as they afterwarde rayled on the Apostles that they draue the people from good workes thoroughe preachyng the iustefyenge and ryghtwysnes of faythe yet se that ye my dyscyples be not of that beleue For heuen and erthe shall soner peryshe then one my nume or tytle of the lawe shulde be put out I come not to destroye the lawe â— but to repare it onely and to make it go vpryght where it halteth and eueÌ„ to make croked strayte roughe smothe as Iohan the Babtyste doth in the wyldernes and to teache the true vnderstandynge of the lawe without me the lawe caÌ„ not be fulfylled nor euer coulde For thoughe the lawe were gyuen by Moyses yet grace verite that is to say the true vnderstandinge and power to loue it and loue to fulfyll it cometh and euer came thorough faythe in me I do but onely wype awaye the fylthy and roten gloses whiche the scrybes and the pharyseys haue smared to the lawe and the prophetes and rebuke theyr daÌ„nable lyuyng whiche they haue facyoned not after the lawe of God but after theyr owne sophistycall gloses fayned to mocke out the lawe of God and to begyle the whole worlde to lede theÌ„ in blyndnes and that the scrybes and phareseys falsly bely me howe that I go aboute to destroye the lawe and to sette the people at a fleshelye lyberte and to make them fyrste dysobedyent and to despyce theyr spyrytuall prelates then to ryse agaynst the temporall rulers and to make all comune and to gyue lycence to syn vnponyshed cometh onelye of pure malyce hate enuye and furyouse impacyencye that theyr vysures are plucked froÌ„ theyr faces and their ypocresy dysclosed Howe be it what I
eares hande and fote ye we must procure to destroy the saynge herynge smellynge tastynge and felynge and so euery man kyl him selfe But it is a phrase or speache of the Ebrue tonge and wyll that we cut of occasyons daunsynge kyssyng ryotous eatynge and drynkynge and the luste of the hart and fylthy ymagynacyons that moue a mā to concupyscence Let euery man haue his wyfe thynke her the fayrest and the best cōdicyoned and euery woman her husbande so to For god hath blessed thy wyfe and made her without syn to the whiche ought to seme a beautyful fayrnes And al that ye suffer to gether y e one with the other is blessed also and made the verye Crosse of Chryste and plesaunt in the syghte of God why shulde she then be lothe some to the because of a lytle sufferynge that thou shuldest luste after a nother that shuld defyle thy soule and flee thy cōscyence and make the suffer euerlastynglye It is sayde whosoeuer put away hys wyfe let hym gyue her a testymonyal of the deuorcement But I saye vnto you who so euer putteth away his wyfe except it be for fornycacyō maketh her to breke wedlocke and whoso euer maryeth the deuorced breketh wedlocke Moyses Deut. 24. permytted his Israelites in extreme necessyte as whē they so hated theyr wyues that they abhorred the companye of thē then to put them awaye to auoyde a worse inconuenyence wherof ye rede also Nath. xix And he knytte therto that they myght not receyue them agayne after they hade ben knowen of any other persones which lycence the Iewes abused and put awaye theyr wyues for euerye lyght or fayned cause and when so euer they lusteth But Chryste calleth backe agayne and enterpreteth the lawe after the fyrst ordynaūce and cutteth of all causes of deuorcement saue fornycacion of the wyues party when she breketh her matrymony In whiche case Moyses lawe pronounceth her dede so do the lawes of many othercontres which lawes where they be vsed there is the man free without all questyon Nowe where they be let lyue there the man if he see sygne of repentaunce and amendement maye forgeue for once If he may not fynde in hys hart as Ioseph as holye as he was coulde not fynde in hys harte to take Chrystes mother to hym when he spyed hyr with chyld he is fre no dout to take another whyle y e lawe interpreteth her dede for her syn ought of no ryght to bynde hym what shal the woman do yf she repent and be so tempted in her fleshe that she cā not leue chaste verely I can shewe you nothynge out of the scrypture The offyce of the preacher is to preache the x. commaundementes whiche are the lawe natural and to promyse them whiche submytte them selues to kepe them of loue and feare of God euerlastyng lyfe for their labour through faythe in Chryste and to threaten the dysobedyent with euerlastynge payne in hell And this ponyshment is yf any man haue offended throught fraltye and when he is rebuked turne and repente to receyue hym into grace and absolue hym and yf any wyll not amende when he is rebuked to cast him out among the infydeles Thys I faye yf the temporall power shut her vp as a conuicte person appoyntynge her a sober lyuynge to make satysfaccyon to the congregacyon for her dampnable exsample they dyd not a mysse It is better that one mysdoer suffer then a comen welthe to de corrupte where the officers be neglygent and the woman not able to put herselfe to penaunce if she went where she is not knowen and there mary God is the God of mercye If any man in the same place where she trespaseth petyed her maryed her I coulde suffer it were it not that the lyberty wolde be the next way to prouoke all othar that were once wery of theyr husbandes to commytte adulterye for to be deuorsed from them that they myght marye other whiche they loued better Lette the temporall swerde take hede to their charge therfore For thys is truth all the temporall blessynges set in the lawe of Moyses for kepyng theyr lawes as welthe and prosperyte longe lyfe the vpper hande of theyr enemyes plenteousnes of frutes and chepe of all thynge and to be without pestylence warre and famyshment and al maner other abhomynable dyseases and plages pertayne to vs as wel as to thē yf we kepe our temporall lawes And al y e cursses and terryble plages which are threatened through out the lawe of Moses as honger derth warre and dyssencyon pestylence feuers and wōderfull and straunge ferefull dyseases as the swete pockes and fallynge syckenes shortynge of dayes that the swerde honger and suche dyseases shal eate them vppe in theyr youthe that theyr enemyes shuld haue the vpperhande that the people of the lande shulde be mynyshed and the townes decayed and the lande brought vnto wyldernes and that a plenteous lande shal be made baren or so ordered that derthe shall deuoure the enhabyters and welth be among fewe that shulde oppresse the reste with a thousand such lyke so that nothyng they begyn shulde haue a prosperous ende all those cursses I saye partayne to vs aswell as to them yf we breake our temporall lawes Let Englande loke about them and marke what hathe chaunced them sence they slue theyr ryght kynge whome God hath annoynted ouer them Kynge Rycharde the seconde Theyr people townes and vyllages armynyshed by the thyrde part And of theyr noble bloude remayneth not the thyrde nor I beleue the syxte ye and yf I durste be bolde I wene I myght saflye swere that there remayneth not the syxteneth parte There owne swerde hath eaten them vp And thoughe pastures be enlarged aboue all mesure yet rotte of shepe Moren of beastes with parkes and warrans with reysynge of fynes and rente make all thynges twyse so dere as they were And our owne conmodytes are so abused that they be the destruccyon of theyr owne realme And ryght for yf we wyl not knowe god to kepe hys lawes howe shuld God knowe vs to kepe vs and to care for vs and to fulfyl his promyses of mercy vnto vs sayth not Paul Ro. 1. of the hethen Sicut non probauerunt habere deum in noticia it a tradidit illos deus As it semeth them not good or as they had no lust or as they admytted it not nor alowed for ryght in theyr hertes to knowe God as God to gyue hym the honour of God that is to feare hym as God and as auenger of all euel and to seke hys wyll euen so God gaue them vp to folowe theyr owne blyndenes and toke hys spyryte and his grace from them and wolde no lenger rule theyr wyttes Euen so yf we caste of vs the yocke of our temporall lawes whiche are the lawes of God and dreuen out of the .10 commaundementes and lawe naturall and out of loue thy neyghboure as thy selfe God shal cast vs
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.