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
the beste and taketh for syn none at al a thousande thinges of which the leste were ynoughe yf a man loued not to goo to lawe for and to trouble and vnquyet an hoole towne and somtyme an hoole realme or two And the offyce of hope is to comforte in aduersyte and make pacyent that we faynt not and falle downe vnder the Crosse or caste it of our backes And thus ye se that these .iii. inseperable in thys lyfe haue yet seperable and sondry offyces and effectes as hete and dryeth beynge inseperable in the fyer haue yet theyr seperable operacyon For he dryeth onely expelleth the moystnes of al that is consumed by fyer and hete onely destroyeth the coldenes For dryeth and colde may stande togyther and so maye hete and moystenes It is not all one to saye the dryeth onely and dryeth that is alone nor all one to saye faythe onely and fayth that is alone Goo to then and desyre God to prynte thys professyon in thyne harte to encrease it dayly more and more that thou mayst be ful shapeÌ„ like vnto the ymage of Christ in knowledge loue meke thy selfe and crepe lowe by the grounde and cleue fast to the rocke of this profession and tye to thy shype this anker of faythe in Chrystes bloude with the gable of loue to easte it out agaynste al tempestes so set vp thy sayle get the to the mayne se of Godes worde And rede here the wordes of Chryste with thys exposycyon folowynge and thou shalte se the lawe fayth and workes restored eche to his ryght vse and true meanynge And therto the clere dyfference betwene the spiritual regyment and the temporal and shalt haue an â—ntraunce and open waye into the rest of all the scrypture wherin and in all other thynges the spyryte of veryte gyde the and thyne vnderstandynge So be it ⸫ ⸫ The .v. chapter of Mathewe WHen he sawe the people he wente vp into a mountayne and sat him downe hys dysyples came to hym and he opened hys mouthe and taught them saynge Blessed be the poore in spirite for theyrs is the kyngdome of heauen Chryste Here in his fyrst sarmone begynneth to restore the lawe of the ten commaundementes vnto her ryght vnderstandinge agaynste the scrybes and Pharyses whiche were ypocrytes false prophetes and false preachers and had corrupte the scrypture with the leauen of theyr gloses And it is not without a great mystery that Chryst begynneth hys preachynge at pouertye in spyryte whiche is nether beggery nor agaynste the possessynge of rychesse But a vertue contrarye to the vyce of couetousnesse the inordynate desyre and loue of reches and puttynge truste in rychesse Ryches is the gyfte of God geuen man to mayntayne the degrees of thys worlde and therfore not euell ye and some muste be poore and some ryche yf we shal haue an order in thys worlde And God our father deuydeth rychesse and pouertye amonge hys chyldren accordynge to hys godlye pleasure and wysdome And as rychesse dothe not exclude the from the blessyng so dothe not pouertye certefye the. But to put thy truste in the lyuynge God maketh the heyre therof For yf thou truste in the lyuynge god Then yf thou be poore thou coueteste not to be ryche for thou art certefyed that thy father shall mynystre vnto the fode and rayment and be thy defender and yf thou haue ryches thou knowest that they be but vanyte and that as thou brough teste them not into the worlde so shalte thou not carye them out and that as they be thyne to daye so maye they be another mannes to morowe and that the fauoure of God onely bothe gaue and also kepeth the and them and not thy wysdome or power and that they nether ought els can helpe at nede saue the good wyll of thy heuenly father onely Happy and blessed then are the poore in spyryte that is to saye the ryche that haue not theyr confidence nor consolacyon in the vanyte of theyr rychesse and the poore that desyre not inordynatly to be ryche but haue theyr truste in the lyuynge God for fode and rayment and for all that partayneth ether to the body or the soule for thers is the kingdome of heuen And contrary wyse vnhappy and accursed and that with the fyrste and depest of all cursses are the ryche in spirite that is to saye the couetouse that beynge ryche and trust in thir rychesse or beynge poore longe for the consolacyon of rychesse and comforte not theyr soules with the promyses of theyr heuenlye father confyrmed with the bloude of theyr Lord Christ For vnto them it is harder to enter into the kyngedome of heuen then for a camell to enter thorowe the eye of an nedle Mar. 10. No they haue no parte in the kyngedome of Chryste and God Ephe. v. Therfore it is euydent why Chryste so dylygentlye warneth all hys to be ware of couetousnes and why he admytted none to be hys dyscyples excepte he fyrste forsake altogether For there was neuer couetous person true yet ether to God or man Yf a couetous man be chosen to preache goddes worde he is a false prophete immedyatlye Yf he be of the laye sorte so ioyneth he hym selfe vnto the false prophetes to persecute the truthe Couetousnesse is not onely aboue all other lustes those thornes that choke the worde of God in them that posesse it But it is also a dedelye enemye to all that interprete goddes worde trulye All other vyces thoughe they laugh them to scorne that talke godlye yet they can soffre them to lyue and to dwell in the contre But couetousnes can not reste as longe as there is one that cleueth to goddes worde in all the land Take hede to thy preacher therof and be sure yf he be couetous and gape for promocyon that he is a false Prophete and leueth the scrypture for al his câ—yenge fathers fathers holy chyrch and fyftene hundred yeres and for al hys other holy pretenses Blessed are they that mourne for they shalbe comforted Thys mournynge is also in the spyryte and no kynne to the soure lokynge of Ypocrytes nor to the impacieÌ„t weywardnes of those fleshly which euer whine and complaine that the world is naught because they can not obtayne and enioye theyr lustes therin Nether forbydyth in alwayes to be mery and to laugh and make good chere nowe and then to forget sorowe that ouermoche heuynes swalowe not a man clene vp For the wyse man saythe sorowe hath cost many theyr lyues And prouer .xvii. and heuy spirite dryeth vp the bones And Paule commaundeth Phili. iiii to reioyse euer And Roma xii he sayth reioyse with them that reioyse and sorowe with them that sorowe and wepe with theÌ„ that wepe which seme two contraryes This mournynge is that crosse without which was neuer any dysciple of Chryst or euer shalbe For of what so euer state or degree thou be in thys worlde yf thou professe the
wold not defyle hym selfe but to thrust hym into the handes of Phylystynes that they myght sley hym and he hym selfe abyde pure And as our spyrytualtye nowe offer a man mercy once thoughe ye haue spoken agaynste holy chyrche onely yf he wyll but periure and bere a fagot But yf he wyll not they do but dyote hym a season to wynne hym and make hym tell more and then delyuer hym to the lay power sayenge he hathe deserued the dethe by our lawes and ye ought to kyll hym howe be it we deserc it not ¶ But Chryste restoreth the lawe agayne and sayeth to be angry with thy neyghboure to sle hym and to deserue dethe For the lawe goeth as wel on the harte as on the hande He that hateth his brother is a mutherar .i. Io. 3. If then the blynd hande deserue dethe howe moche more those partes which haue the syght of reson And he that sayeth Racha lewde or what so euer sygne of wrath it be or y t prouoketh to wrath ▪ hath not only deserued that men shuld immedyatly pronounce sentence of deth vpon hym but also y t when deth is pronoūced they shuld gather a councel to decre what horryble dethe he shuld suffer And he that calleth hys brother fole hathe synned downe to hel Shal then a man not be angry at al nor rebuke or ponyshe yes yf thou be a father or a mother mayster maystresse husbande lorde or ruler yet with loue and mercye that the anger rebuke or ponyshmente excede not the faute or trespas Maye a man be angrye with loue ye mothers can be so with theyr chyldrē It is a louinge anger that hateth onely the vyce and studyeth to mende the persone But here is forboden not only wrath agaynste father mother and all that haue gouernaunce ouer the whiche is to be angry and to grudge agaynste God hym selfe and that the ruler shall not be wrath without a cause agaynst the subiecte But also al pryuate wrathe agaynst thy neyghbour ouer whome thou haste no rule nor he ouer the no though he do the wronge For he that do the wronge lacketh wytte and dyscrecyon and can not amende tyll he be informed and taught louyngly Therfore thou must refrayne thy wrath and tell hym hys faute louyngly and with kyndenes wyn him to thy father for he is thy brother as wel made and as dere bought as thou and as wel beloued though he be yet chyldyshe and lacke dyscrecyon But some wyl say I wyl not hate my neyghboure nor yet loue hym or do hym good yes thou must loue hym for the fyrst cōmaundemēt out of which all other flowe is thou shalt loue the lorde thy God with all thyne harte with all thy soule and with all thy myght That is thou must kepe all his commaundementes with loue Loue must kepe y e fro killyng or hurting thy neyboure and frō couetynge in thyne harte what so euer is his And .1 Ioh. 4. Thys commaundement haue we of hym that he whiche loueth God loue his brother also And agayne 1. Iohan. iii. he that hathe substaunce of thys worlde and see hys brother haue necessyte and shutteth vp hys compassyon from him howe is the loue of God in hym he then that helpe the not at neade louethe not God but breketh the fyrste commaundement Let vs loue therfore sayth saynte Io not with worde and tonge but in the dede and of a truthe And agayne saynte Iohā sayd in the sayd place he that loueth not hys brother by deth yet styll in dethe And of loue hath Moyses textes ynoughe But the pharyseys glosed them out sayenge they were but good councelles yf a man desyred to be perfecte but not preceptes Exodi xxiii yf thou mete thyne enemyes oxe or asse goynge a straye thou shalte in any wyse brynge them to hym agayne And yf thou se thyne enemyes asse falle downe vnder his burthen thou shalt helpe him vp agayne And Leuyti xix thou shalt not hate thy brother in thyne hart but shalt in any wyse rebuke thy neyghboure that thou beare no syn for hys sake For yf thou studye not to amende thy neyghboure when he synneth so art thou partaker of hys synnes And therfore whē God taketh vengeaunce and sendeth what soo euer plage it be to ponyshe open sinners thou must peryshe with them For thou dydest synne in the syght of God as depe as they because thou dydest not loue the lawe of God to maynteyne it with all thyne harte soule power and myght Is not he that seeth hys nyghboures hous in ieoperdye to be sette on fyer and warneth not nor helpeth in tyme to auoyde the parell worthy yf his neyghboures hous be brent vp that hys be brent also seynge it was in hys power to haue kepte all out of ieoperdy yf he had wolde as he wolde no doute yf he had loued hys neyghboure Euen so when God sendeth a generall pestylence or warre to thy cytye to ponyshe the synne therof arte not thou worthy that thyne house shulde be infected or peryshe yf thou myghtest haue kepte it frō synnynge and thou haddest ben wyllynge therto But yf thou do thy beste to further the lawe of God and to kepe thy land or neyghboures frō synnyng against God thē though it pelpe not thou shalte bere no synne for theyr sakes when they be ponyshed He therfore that loueth the lawe of God may be bolde in tyme of pestylence and all ieoperdy to beleue in God And agayne in the same place thou shalt not auenge thy selfe nor beare hate in mynde agaynste the chyldren of thy people But shall loue thy felowe as thy selfe I am the lorde As who shuld say for my sake shalt thou do it And Deuteronomy .10 The lorde your God is the God of Goddes and lorde of lordes a greate God myghty and terryble which regardeth no mannes persone or degree or taketh gyftes But doth ryghte to the fatherlesse and the wydowe and loueth the staunger to gyue hym rayment and fode loue therfore the straunger for ye were straungers in the lande of Egypt And Leuytycum .xix. yf a straunger soiourne by the in your lande se that ye vexe hym not But let the straunger that dwelleth amonge you be as one of your selfes and loue hym as thy selfe For ye were straungers in the lande of Egypt I am the lorde As who shulde saye loue him for my sake Notwithstandynge when thy neyghboure hathe shewed the more vnkyndenes then God hath loue then mayste thou hate hym and not before But muste loue hym for Goddes sake tyll he fyght agaynste God to destroy the name and glorye of God Therfore when thou offerest thy gyfte at the alter and there remembreste that thy brother hathe ought agaynste the leaue there thy gyfte before the alter and go fyrst and reconsyle thy selfe vnto thy brother and then come and offer thy selfe Agree with thyne aduersarye attonce whyle thou arte in the waye with hym leaste thyne aduersarye
thyne And more ouer yf the worste come God shall yet set suche a tyraunt ouer the that yf thou be meke and canst be content that he poll the properly and euen thou mayste beare shall defende the from al other who is polled intollerably that hys lyfe is better and euen deathe to hym saue he that is impacyent and can not suffer to be polled Ye poll thy selfe and preuent other and gyue the baylly or lyke offycer nowe a capon nowe a pygge nowe a goose and so to thy land lorde lykewyse or yf thou haue a greate ferme nowe a lambe nowe a calfe and let thy wyfe vyset thy lande ladye thre or foure tymes in a yere ▪ with spysed kakes and apples perrs chyrese and suche lyke And be thou redye with thyne oxen or horses thre or foure or halfe a dossen dayes in a yere to set whome theyr woodde or to plowe theyr lande ye and yf thou haue a good horse let thē haue hym good chepe or take a worse for him and they shalbe thy shylde and defende the though they be tyrantes and care not for God that no man els shal dare poll the. And therto thou mayst withwysdome get of them that shal recompence al that thou doyst to them All this I meane if thou be pacyent and wyse and feare God therto and loue thyne neyghbour and do none euell For if thou kepe thy selfe in fauour with hurtynge thy neyghbour thyne ende wyl be euell and at the laste desperacyon in thys worlde and hell after But and yf thou canst not pol thy selfe with wysdome and laugh and bere a good countenaunce as though thou reioysedest whyle suche persones poll the euery man shal poll the and they shal maynteyne them and not defēde the. Let thys the fore be a comen prouerbe be contented to be polled of some man or be polled of euery man Ye must vnderstande that there be two states or degrees in thys worlde the kyngedome of heuen which in the regyment of the gospel And the kyngdome of this worlde which is the temporall regyment In the fyrst state there is nether father mother sonne doughter neyther mayster maystres mayde man seruaunt nor husbande nor wyfe nor lorde or subiecte nor man or woman but Chyrste is all and eche to other is Chryst hym selfe There is none better then other but al lyke good al brethren Christ only is lord ouer al. Nether is there any other thynge to do or other lawe saue to loue one another as Chryst loued vs. In the tēporal regyment is husbande wyfe father mother son doughter mayster maystres mayde man seruant lorde and subiecte Nowe is euery person a double person and vnder bothe the regymentes In the fyrst regyment thou arte a person for thyne owne selfe vnder Christ and his doctrine and mayst nether hate or be angry and moch les fyght or aduēge But muste after the ensample of Chryste vmble thy selfe forsake and denye thy selfe and hate thy selfe and cast thy selfe awaye and bemeke and pacyent and let euery man go ouer the ▪ and treade the vnder fote and do the wronge and yet loue them and pray for them as Christ dyd for his crucyfyers For loue is al and what is not of loue that is damnable and cast out of that kyngedome For that kyngdome is the kyngdome of God and Chryste But he that loueth not knoweth nether God nor Chryst therfore he that loueth not is not of that kyngdome The minor is this wyse proued he that knowith God and Christ seeth lyght for Chryst is lyght But he that hateth hys brother is in darckenes and walketh in darkenes and wotteth not whyther he goeth for darkenes hathe blynded his eyes 1. Ioh. 2 Ergo he that hateth his brother knoweth not what Chryste hath done for hym and therfore hath no true fayth nor is of the spyritual kyngdome of God To hate thy selfe hat shalt thou gete if thou consyder thyne owne synnes and depe dampnacyon that longe therto with due repentaunce And to loue that shalt thou obtayne if thou beholde the great and infinyte mercy of God with stronge fayth There is none so great an enemy to y e in this world But thou shalt lyghtly loue hym if thou loke wel on the loue that God shewed the in Chryste In the temporall regyment thou art a person in respecte of other thou art an husbande father mother mayster maystresse lorde ruler or wyfe son doughter seruaunt subiecte And there thou mayste do accordynge to thyne offyce If thou be a father thou must do the offyce of a father and rule or els thou dampnest thy selfe Thou muste brynge all vnder obedyence whether by fayre meanes or foule Thou muste haue obedyence of thy wyfe of thy seruauntes and of thy subiectes and the other muste obeye If they wyll not obey with loue thou must chyde and fyght as farre as the lawe of God and the lawe of the lande wyll suffer the. And when thou canste not rule them thou art boūde in many cases to delyuer them vnto the hyer offycer of whome thou dydest take the charge ouer them Nowe to our purpose whether a man may resyste vyolence and defende or aduenge hym selfe I saye naye in the fyrste state where thou art a persone for thy selfe alone and Chrystes dycyple There thou must loue and of loue do studye and enforce ye and suffer all thynge as Chryst dyd to make peace that the blessyng of God maye come vpon the which sayth Blessed be the peace makers for they shalbe the chyldren of God If thou suffer and kepest peas in thy selfe onely the blessynge is the possessyon of this worlde But if thou so loue the peas of thy brethren that thou leaue nothynge vndone or vnsuffred to forther it thy blessynge is thou shalt be Goddes sonne and consequently possesse heuen But in the worldly state where thou art no pryuate man but a person in respecte of other ▪ thou not onely mayste but also muste and 〈◊〉 bound vnder payne of dampnacyon to execute thyne offyce where thou art a father thou must haue obedyence by fayre meanes or by fowle and to whom thou art an husband of her thou must requyre obedyence and chastyte and that to gete tempte all that the lawe of the lande commaundeth and wyll And of thy seruauntes thou must exacte obedyence and feare mayst not suffer thy selfe to be dyspysed And where thou arte a ruler therto appoynted thou muste take pryson and slee to not of malyce and hate to aduenge thy selfe but to defende thy subiectes and to maynteyne thyne offyce Concernyng thy selfe oppresse not thy subiectes with rent fynes or custome at all neyther pylle them with taxes and suche lyke to maynteyne thyne owne lustes But be louynge and kynde to them as Chryste was to the for they be hys and the pryce of hys bloude But those that be euell doers amonge them and vexe theyr brethren and wyll not knowe the for
come out of Egypte The Moabites and Ammonites hyred Balam to curse them and begyle thē with their women and made a great plage amonge them These lyke nacyons were perpetual enemyes to theyr lande which God had gyuen them and also of y e name of God and of their fayth For which cause they not onely myght lawfully but were also bound to hate thē and to study theyr destruccion agayne howe be it they myght not yet hate the sayed nacyons such as were conuerted to theyr faythe Nowe by the reason of such textes as commaunded to hate the comune enemyes of theyr contrye and of God and his lawe and of theyr fayth the pharyseys doctryne was that a man myght lawfully hate all hys pryuate enymyes without excepcion nor was bound to do them good And yet Moyses sayth Thou shalt not hate thy brother in thyne harte And agayne thou shalt not aduenge thy selfe nor bere hate in mynde agaynst the chyldren of thy people And yf thyne enemyes asse synke vnder hys burthen helpe to lyfte hym vp agayne and yf hys oxe or asse go a straye brynge them home agayne which all no doute the pharyseys dyd enterprete for good councell but for no preceptes wherfore Chryst salteth theyr doctryne and proueth that a man is bounde both to loue and to do good to hys enemye and as a naturall sone though hys brethren be neuer so euel yet to loue them and shewe them kyndnesse for hys fathers sake and to studye to amende them what hast thou to reioyse of yf thy relygyon be not better then the religion of theues For theues loue amonge themselues and so do the couetouse of the worlde as the vsurars and publycans whiche bought in greate the emperoures trybute and to make theyr moste aduauntage dyd ouer sette the people Naye it is not ynough for the to loue thy benefactoures onely as monkes and freres do and them of thyne owne cote and order or the brethren of thyne owne Abbaye onely for amonge some ther loue stretcheth no further and that shall he that is remoued out of another cloysture thyther well fynde ye and in some places charyte reacheth not at all the celles of the same cloysture and to all the monkes that were professed in the same place But lyfte vp thyne eyes vnto thy heuenly father and as thy father doth so do thou loue al thy fathers chyldrē He mynystreth sonne and rayne to good and badde by which two vnderstande all hys benefytes For of the heate and dryeth of the sonne and colde and moyst of the rayne sprynge al thynges that are necessary to the lyfe of man Euen so prouoke thou and drawe thyne euell brethren to goodnes with pacyence with loue in worde and dede and pray for them to hym that is able to make thē better and to conuerte them And so thou shalt be thy fathers natural son perfecte as he is perfecte The text sayth not ye shalbe as perfecte as God But perfecte after his ensample To be perfecte y e scrypture is not to be a monke or a fryer or neuer to syn For chryst teacheth not here monkes or fryers but hys dyscyples and euery Chrysten man and woman And to be in thys lyfe al to gether without syn is impossyble But to be perfect is to haue pure doctryne without false opinyons and that thyne hart be to folowe that lernynge FINIS ¶ An exposycyon of the syxte Capiter TAke hede to your almose that ye do it not before men to be sene of them or els ye get no rewarde of youre father which is in heuen Therfore when thou gyueste almose make not a trompet to be blowen before the as the ypocrytes do in the synagoges and in the streates to be praysed of men Verely I say vnto you they haue theyr rewarde But thou when thou gyuest almose let not thy lefte hande knowe what thy ryght hāde doth that thyne almose may be in secrete And then thy father whiche seeth in secrete shal rewarde the openly As he rebuked theyr doctryne aboue euen so here he rebuketh theyr workes for out of deuelyshe doctryne can sprynge no godly workes But what workes rebuketh he Verelye such as God in the scrypture commaūdeth and without whiche no man can be a chrysten man euen prayer fastynge and almose dede For as the scrypture corrupt with gloses is no more Goddes worde euen so the dedes cōmaunded in the scrypture when the entent of them is peruerted are no more godlye dedes what sayde the scrybes and pharyseys of hym thynke ye when he rebuked suche maner of workes No doute as they sayde when he rebuked theyr false gloses howe he destroyed the lawe and the prophetes interpretyng the scripture after the lyterall sence ▪ whiche kylleth and after hys owne brayne cleane contrarye to the comune fayth of the holy chyrche and myndes of great clerkes and autentyke exposycions of olde holye doctoures Euen so here what other coulde they saye then Beholde the heretyke and dyd not we tell you before wherto he wolde come and that he kepte some myschefe behynde and spued not out all hys venome attonce see to what al his godly newe doctryne that sounded so swetly is come he preached all of loue and wolde haue the people saued by fayth so longe tyl y t nowe at the last he preached clene agaynst all dedes of mercy as prayer fastynge and almose dede and destroyeth al good workes Hys dyscyples faste no more then d◠〈◊〉 they despyce theyr dyuyne seruyce and come not to churche ye and yf the holyest of al saynt Fraunces order axe them almes they byd hym laboure with his handes and gete hys lyuynge and saye that he that laboureth not is not worthy to eate and that God bade that no suche stronge loboures shulde loyter and go a beggynge and be chargeable to the congregacyon and eate vp that other pore men gete with the swete of theyr bodies ye and at the last ye shal see yf we resyste him not be tymes that he shal moue the people to insurreccyon as Cayphas sayd and the Romaynes shall come and take our lande from vs. As ye se in the texte Luke 13. Howe when they coulde not dryue y e people from hym with these persuasyons they accused hym to Pylate sayenge we haue founde thys felowe peruertyng the people and forbyddyng to pay trybute to Cesar and saynge that he is Chryste a kynge wherfore thou canst not be Cesars frend yf thou let hī escape But after al these blasphemies yet must the holy ghost rebuke y e world of their ryghtwisnes ye of theyr false ryghtwysnes and false holynes which are nether ryghtwysnes or holynes but coloure of ypocresye Christ here destroyeth not prayer fastynge and almose dede But preacheth agaynste the false purpose and entent of suche workes and peruertynge the true vse that is to saye theyr sekynge of glorye and that they estemed them selues righteouse therby and better then other men and so
bloude and in the promyses made vs for his sake dothe brynge ryghtwysnesse into the harte And the ryghtwysnes of the harte by fayth is felt and knowen by the worke As Peter in the fyrst of his seconde epystle commaundeth to do good workes for to make our vocacyoÌ„ and election sure that we myght fele our fayth and be certefyed that it is ryght Eor except a man be proued and tryed it can not be knowen nether to hym selfe or other men that he is ryghtwyse and in the true fayth Take an ensample lest thou be begyled with sophystrye Chryst sayeth Mat. 13. The kyngdome of heueÌ„ is lyke leuen which a womaÌ„ taketh and hydeth in thre peckes of meale tyll all be leuended or soure Leuen is some tym taken in an euel sence for the doctryne of the phareseys which corrupted the swetnes of the worde of God with the leuen of theyr gloses and some tyme in a good sens for the kyngedome of heuen that is to say the gospel and glad tydinges of Christ For as leuen altereth the nature of dowe and maketh it throughe sowre euen so the gospell turneth a man into a newe lyfe and altereth him a lytle and a lytle fyrst the hart and then the meÌ„bers Fayth in Chryst fyrst certyfyeth the conscyence of the forgeuenes of synnes and delyuereth vs from feare of euerlastynge dampnacyon and then bryngeth the loue of God and of hys lawe into the harte whiche loue is the ryghtwysnes of the harte Loue bryngeth good workes in to the members whiche workes are the outwarde ryghtwysnesse and the ryghtwysnesse of the members To hate the wyll of God is the vnryghtwysnes of the harte and causeth euell workes whiche are the vnryghtwysnesse of the members As when I hatyd my brother my tonge spake euel my haÌ„des smote and so forth To loue is the ryghtwysnesse of the harte and causeth good workes whiche are the ryghtwysnes of the members As yf I loue my brother and he haue nede of me and be in pouerte loue wyll make me put myne hande in to my pursse or almorye and to gyue hym some what to refresh hym c. That the loue of God and of his commaundementes is the ryghtwysnesse of the harte doeth no man doute saue he that is hertlesse And that loue spryngeth of faythe thou mayst euydently see 1. Iohan. 2. â—e that loueth hys brother dwelleth in the lyght But he that hateth his brother is in darckenesse and walketh in darckenesse and woteth not whether he goeth for darckenesse hathe blynded hys eyes why is he that hateth in darckenesse verely because he seyth not the loue of God For yf he sawe that he coude not but loue his brother for so kynde a fathers sake If any man hate hys brother thou arte sure that thesame man is in darkenes and hath not the lyght of true faythe nor seyth what Chryste hathe done If a man so loue that he can forgyue his brother thou arte sure that he is in the lyght of the true fayth and seyth what mercy is shewed hym in Chryst This is then the somme of all together workes are the outwarde ryghtuousnes before the worlde and may be called the ryghtuousnes of the meÌ„bers and spryng of inwarde loue Loue is the ryghtwysnes of the hart and spryngethe of fayth Faythe is the trust in Christes bloude and is the gyfte of God Ephe. 2. where vnto a man is drawen of the goodnesse of God and dreueÌ„ thorowe true knowledge of the lawe and of beholdinge his dedes in y e lyght of the law and with comparynge the lust and desyre of y e meÌ„bers vnto the requeste of the lawe and with seynge hys owne dampnacyon in the glasse of the lawe For yf a man sawe his owne dampnacion in the law he shuld ymmedyatly hate God and al his workes and vtterly dyspare except that God offered hym Chryste and forgaue all that were paste made hym his son toke the dampnacyon of the lawe away and promysyd that if he wold submytte him selfe to lerne and to do his best that he shulde be accepte as well as an aungell in heauen and therto yf he fell of frayltye and not of maâ—yce and stoburnesse it shulde be forgeuen vpon a meÌ„dment and that God wolde euer take him for his son and only chastyce hym at home wheÌ„ he dyd a mysse after the most fatherlyest maner and as easely as his deseases wold suffer but neuer bring hiÌ„ forthe to be iudged after the rygorousnes of the lawe And as thou couldest not se leuen though thou brakest vp a lose except thou smellest or tastedest the sourenes euen so couldest thou neuer se true fayth or loue except thou sawest workes and also sawest the entente meanynge of the worker leest ypocresy deceaue the. Our dedes are the effecte of ryghtwysnes and therto an outwarde testymony and a certefyenge of the inwarde ryghtwysnes as sourenesse is of leuen And when I say faythe iustefyeth the vnderstandynge is that fayth receaueth the iustefyenge God promyseth to forgyue vs our synnes and to impute vs for ful rightwysse And God iustefyeth vs actyuely that is to saye forgeueth vs rekeneth vs for ful ryghtwyse And Chrystes bloude deserueth it and fayth in the promyse receaueth it and certyfyeth the coÌ„scyeÌ„ce therof Fayth chalengeth it for Chrystes sake which hath deserued al that is promysed and cleueth euer to the promyse truthe of the promyser and pretendeth not the goodnesse of her worke But knowledgeth that our workes deserue it not saue are crowned and rewarded w t the deseruynge of Chryst Take an ensaÌ„ple of yonge chyldren when the father promyseth them a good thynge for the doynge of some tryfle and when they come for theyr rewarde dalyethe with them saynge what that thou hast done is not worth hafe so much shulde I geuethe so great a thynge for so lytle a tryfle They wyll answere ye dyd promyse me it ye sayde I shulde haue it why dyd ye promyse and why then dyd ye saye so And let hym saye what he wyl to dryue them of they wyl euer say agayne ye dyd promyse me so ye dyd ye sayd I shuld haue it so ye dyd But hyrelinges wyl pretende theyr worke and saye I haue deserued it I haue done so muche and so muche and my laboure is worthe it Nowe at the first couenaunt makynge with God and as ofte as we be reconsyled after we haue synned the ryghtwysnesse cometh of God all together But after the attonement is made and we reconsyled then we be partlye ryghtwyse in our selues and vnrightwyse ryghtwyse as ferre as we loue and vnryghtwyse as ferre as the loue is vnperfecte And fayth in the promyse of God that he dothe reken vs for full ryghtwyse doth euer supply y t vnryghtwysnes imperfectnes as it is our hole ryghtwysenes at the begynnynge Fynally our workes which God coÌ„maundeth and vnto which he annexed hys promyses that he
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
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
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
Salomon heaped mo to them that thou haddest no more then the poore begger that goeth from dore to dore ye that y e begger if that coÌ„mauÌ„demeÌ„t be wrytten in his harte is sure y t he is as ryche as thou For fyrst thou must knowledge that thou hast receaued that great treasure of the hande of God wherfore whan thou fettest an halfepeny therof thou oughtest to geue God thankes in thyne harte for the gyfte therof Thou must confesse also that God only hath kepte it and the that same nyght and euer before or els be an ydolater and put thy trust in some other thynge theÌ„ God And thou must coÌ„fesse that god only must kepe it and the the day and nyght folowynge and so continually after nat thyne owne wytte or power or the wytte or power of any other creature or creatures For yf God kept it the nat it wolde be thyne owne distruction they that helpe the to kepe it wolde cut thy throte for it There is no kynge in Christendome so well beloued but he hath ynowe of his owne euell subiectes yf god kepte them nat downe with feare that wolde at one houre ryse vp on him and slee him to make hauoke of al he hath who is so welbeloued thorowe out al EnglaÌ„de but that there be ynow in the same parysshe or nye aboute that wold for his good wishe him to hel if they coude wolde with their haÌ„des destroye him if god kept him nat and dyd cast feare on the other Nowe then if god must euer kepe it the thou must dayly receaue it of his hande as a pore man doth receaue his almose of a no ther man thou arte in no more suretye of thy dayly brede no though thou were a cardinal then the porest is wherfore how so euer ryche thou be yet must thou euer crye to God for thy dayly breade So nowe it is a coÌ„maundement to pray and that continually shorte thycke and ofte as the psalmes be and all the prayers of the Byble ⧠⧠Fynally the thyrd is that we be coÌ„maunded to pray with fayth trust and that we beleueÌ„ in the lorde our God and doute nat in his promyses vnto whiche Christ enduceth vs with an apte similitude sayenge If ye beynge euer can yet geue good thynges vnto your chyldren howe muche more shal God fulfyl his promises of mercy vnto his chyldren if they crye vnto him he is better and more mercyful then al men wherfore seynge God commaundeth the to pray and for as muche as thou hast so great necessite so to do and because he is mercy full and hath promysed and is true and can nat deny his owne wordes Therfore pray and when thou prayest loke nat on thyne vnworthynesse but on his commaundement mercy and goodnesse and on his truthe and faythfulnesse and beleue stedfastly in hym Moreouer what so euer thou hast done yet yf thou repent wylt amende he promyseth that he wyll nat thynke on thy synnes And though he differ y e thynke it nat longe nor faynt in thy fayth or be slacke in thy prayer For he wyll surely come geue the more then thou desyrest though he deferre for thy proffyte or chaunge tâ—y request in to a better thynge ⧠⧠All thynges therfore what so euer ye wolde men shulde do to you so do ye to them This is verelye the lawe and the prophetes This is a short sermone that no man nede to complayne that be can nat for y e length beare it awaye It is so nye the that thou nedest nat to sende ouer see for ir It is with in the that thou nedest nat to be importune vpon maister doctor sayenge syr I pray you what say ye to this case and to that is nat this lawfull and may I nat so do so well ynough Axe thyne owne consience what thou mayst or oughte to do woldest thou men dyd so with the then do it woldest thou nat be so dealte with then do it nat Thou woldest nat that men shulde do to the wronge or oppresse the. Thou woldest nat thet men shulde do the shame and rebuke lye on the kyll the hyre thyne house from the or tyce thy seruauÌ„t awaye or take agaynst thy wyll oughte that is thyne Thou woldest nat that men shulde sell the false ware whan thou puttest them in trust to make it readye or laye it out for them nor thou woldest nat that men shulde deceuue the with greate othes sweryng that to be good which in dede is very naught Thou woldest nat also that men shulde sell the ware that is noughte and to deare to vndo the do suche thynges then to thy neyboure But as lothe as thou woldest be to bye false ware or to deare for vndoynge thy selfe so lothe be thou to sell false ware or to deare for vndoynge thy neyboure And in all thy nedes howe glade thou woldest be to be holpen so glade be to helpe thy neyboure And so in all other cases examyne thy coÌ„science and axe her what is to be done in al doubtes betwene thy neyboure and the she wyl teache the except thou be more fylthy then a swene and all to gether beastlye ☜ ☞ He sayth here this is the lawe and the prophetes And Math. xxii he sayth Thou shalte loue thy lorde God with al thyne harte with al thy soule and al thy mynde And as Marke addeth with al thy myght and thy neyboure as thy selfe In the two commaundementes hangeth the whole lawe and the prophetes And Paule Roma xii and Gala. v. sayth that loue is the fulfyllyng of the lawe And it is written that Christ is the fulfyllynge or the ende of the lawe To make all this agree thys thou muste vnderstande that to loue God purely is the finall and vttermost ende of all the lawe the prophetes To loue thy neyboure is the ende of all lawes that is betwene man and man as are kyl nat steale nat beare no false wytnesse commytte none adulterye couet nat tby neyboures wyfe his house oxe asse mayde man seruauÌ„t nor ought that is his c. Christe is the fulfyllynge of the lawe for vs where we be imperfecte And whan we breake and repent his fulfyllynge is imputed vnto vs. And this texte this is the lawe and the prophetes mayst thou vnderstaÌ„de as whan Paule sayth Loue is the fulfyllynge of the lawe That is to do as thou woldest be done to is all the lawe that is betwene the and thy neyboure and that acordynde to the true vnderstandynge and interpretynge of all true prophetes Entre in at the strayte gate for wyde is the gate and brode is the way that ledeth to distruccion and many they be that go in therat But strayte is the gate narowe is the waye that leadeth vnto lyfe and fewe they be that fynde it The strayte gate is the true knowledge and vnderstandyng of the lawe and of the
stycke nor cut teachynge deed workes without fayth loue whiche are the life y e hole goodnes of al workes the only thynge why they please God And therfore their audieÌ„ce abode euer carnal fleshly mynde without fayth to god loue to theyr neyboures Christes wordes were spirite and life Io. vi That is to say they ministred spirite and lyfe and entred into the harte and grated on the coÌ„science and thorowe preachynge the lawe made the herars perceyue theyr dutyes euen what loue they ought to God and whAt to man the right daÌ„pnacion of al them that had nat the loue of God man written iÌ„ their hartes and thorow preachyng of fayth made al y t coÌ„sented to the lawe of god â—ele the mercy of God is Christ and certefyed theÌ„ of theyr saluacion â—or y e word of god is a two edged swerde that perceth and deuydeth the spirite and soule of man a sonder Hebre 4. A man before the preaching of Goddes worde is but one man all fleshe the soule consentyng vnto the lustes of the fleshe to folowe them but the swerde of the worde of God where it taketh effecte diuideth a man in two and setteth hym â—t variaunce agaynst his owne selfe The fleshe â—alynge one way and the spirite drawynge a â—other y e flesh ragyng to folowe lustes the â—pirite callynge backe agayne to folowe the â—awe and wyll of God A man al the whyle he â—oÌ„senteth to the fleshe and before he be borne â—gayne in Christ is called soule or carnal But when he is renewed in Christ thorowe y e word of lyfe and hath the loue of God and of his neyboure and the fayth of Christe wrytten in his harte he is called spirite or spirituall The lorde of all mercye sende vs preachers with power that is to say true expounders of the worde of god and spekers to the harte of man deliuer vs from Scribes Phareseyes ypocrites and all false prophetes Amen ☜ †☞ w. T. ⧠The table whiche shall sende you to all thynges conteyned in this boke The table ALmose prayer and fastyng are inseperable Folio lxxvii s ii Anointe the heed what it is fo 76. s i Almose prayer and fastynge howe necessarye Fo. lxxvii s ii Aduoutrye ⧠⧠fo xxxix s ii Angrye Howe a man may be angrye and synne nat Folio xxv s ii Absolucion Goddes couenaunt is a sure absolucion Fo. lxxi s ii ⧠Baptyme Folio lxxiiii s ii Breade daylye breade Fo. lxv s ii Baptyme the ryght baptyme what fo ix s i. Beame Fo. xciii s i. Belefe To beleue in God what it is fo xcv s i Beleuers without workes and workers without fayth are buylt on sande fo C.vii. s ii †Ceremonies must be salted Fo. xxv s ii Couetousnes what a pestileÌ„ce it is fo 81. s i Care Folio xc s i. Couenaunt kepe couenaunt with God and he shall kepe promyse with the. fo lxxxix s i Couetousnes causeth darkenes Fo. 84. s i. Cursed most accursed who Fo xxiii s ii Care Fo. lxxxviii s i. Couetousnes maketh a false prophete Folio lxxxiii s i. Couetousnes maketh the salt of goddes word vnsauery Fo. lxxxiii s i. Churche of Christe what Fo. ix s i. Clothynge shepes clothynge what fo C. s ii Ceremonyes Folio xciii s ii Ceremonyes He that breaketh vnite for zele of ceremonies vnderstandeth nat the lawe Folio xciii s i. Couetousnes can nat but erre fo lxxxi s ii Care what care euery man ought to haue Folio xci s i. Care what care is forboden fo xci s i Churche what fo 31 s i. Chambre To shut thy chambre dore what it meaneth fo lxiii s ii Couenaunt Goddes couenaunt is a sure absolucion Folio lxxi s ii Couenaunt fo 71. s ii Couetousnes Fo. lvi s ii Cheke To turne the other cheke what it meaneth Fo. lxvii s ii Couetousnes By couetousnes is a false prophete knowen fo xiii s i. Couetousnes is contrary to the worde of god and to the ministres of the lawe Fo 13. s i †Darckenes all knowledge is darkenes tyl the knowledge of Christes passion be in the harte Fo. xxvi s ii Doctrine False doctrine is cause of euell workes fo xxix s ii Doctrine True doctrine is cause of good workes fo 29. s ii Dogges ☜ †☞ fo xciiii s i. Darckenes Fo. lxxxiii s i. fo 84. s ii Dogges loue nat the lawe fo viii s i. Darckenes Fayth in workes is darckenes fo lxxxiiii s ii †Darckenes Fo. 85. s i. Doutes Howe to assoyle doutes fo xcvii s ii Fayth The office of fayth Fol. x. s ii Fayth fo C xiiii s i. fo lxxvi s ii Fayth is our victorie fo xiiii s ii Fayth the differeÌ„ce of faythes howe it is to be vnderstande fayth iustifieth fo viii s ii Fayth Fo. lxxiiii s ii Fayth of swyne what fo viii s ii Fayth maketh the worke good acceptable fo C.iii. s i Fayth loue and hope are inseperable in this lyfe fo v s ii Fayth iustifieth what it meaneh fo lxxiii s ii Fayth in workes is darckenes fo lxxxiiii s ii Fayth and the lawe be of contrary operacioÌ„s folio 3. s i. Fayth is the kernell of all our good workes folio C.iii. s i. Fayth hope charite are iÌ„seperable fo x. s i Faythe true fayth is coupled with loue to the lawe fol. 8. s i. False prophetes what theyr wickednes is folio xcvi s i. False prophetes howe to knowe where they be fo C.vi s ii ⧠⧠Fastynge is nat in eatynge and drinkynge onlye fol lxxvii s ii Fast howe the Iewes dyd fast fo lxxx s i Fastynge the true entent is awaye in the popes fast â–ª ⧠†⧠fo lxxx s i. Ferthynge the last ferthynge fo xxxviii s ii †Glorie he that seketh his owne glorie teacheth his owne doctrine and nat his masters Folio 31 s ii fo 32. s i. Glorie he that seketh his owne glory altereth his masters message Folio xxxii s i. ¶ Hate whan a man may hate his neyboure Folio xxxvii s ii Henry the seconde fo xiiii s ii Herted Impure herted who fo 20. s i. Hope the office of hope· fo xii s i. Honoure to honoure the name of God what Folio lxvii s ii Hundred folde fo xvi s i. Handy craftes are Goddes commaundement Folio C. iiii· s i Holynes of ypocrites fo C.v. s ii ☞ Iustifye Fayth iustifyeth what it meaneth Folio· lxxiii s ii Impure herted who fo xx s i Iudgynge what Iudgynge is rebuked Folio xcii s ii Ignoraunce excuseth nat fo C.vi s ii ☞ Keye what it is· Folio 2. s· ii Kynges ought to be lerned fo xxvii s ii Kyngedome of heuen what fo lxxxix s ii Kynge Iohan. fo xiiii s ii Kyngdome of heuen what it is fo ii s i. ⧠Lawe Folio· xlv s ii Lawe the lawe is restored fo xxxv s i Lawe what her office is fo 2. s ii Lawe
what foloweth the breakynge therof Folio ☜ ☞ xlii s i. Lawe is that dryueth to Christ Fo. 2. s ii Lawe ⧠†⧠fo xlv s ii Lawe what is the fulfyllynge therof Fol. xcviii s i. ☜ ☞ Lawe To go to lawe Fol. lii s i. Lawe by kepynge the lawe we continue in grace fo v. s i. Lawe he that professeth nat the lawe hath no parte in the promyse fo 4. s ii Lawe Christe is a gyfte geuen onely to them that loue the lawe Fo. 4. s ii Lawe they that loue nat the lawe can nat vnderstāde the scripture to saluacion fo v. s ii Law fayth be of cōtrary operaciōs fo 3. s i Lawe what foloweth the kepynge of the law Folio xli s ii ⧠⧠Lawe they that haue nat the lawe wrytten in theyr hartes can nat vnderstande the passion of Christ to saluacion fo ix s ii Lawe exetpt a man loue the law he can nat vnderstande the doctrine of Christe fo 31. s i Leauen ☜ ☞ Fo. lxxii s i. Loue to loue is to helpe at nede fo 37. s ii Lyfte hande Fol. lx s i Loue. Fol. C.viii. s i. Fol. lxxiii s i Loue is the kepynge of the lawe fo 36. s i Loue the office of loue Fol. x. s ii Loue is the fulfyllynge of the lawe fo 39. s i Loue prayeth Folio xxxiii s i Loue is ryghtwysnes Fol. lxxx s ii Laye ought to haue the gospell fo xxvii s i ⧠Mammons seruaunt howe he is knowen Folio lxxxvi s ii ⧠†⧠Mammon ☜ †☞ Fo. lxxxviii s i. Mammon the true seruaunt of Mammon is no true preacher fol. lxxxvi s ii Mammon what it is fo lxxxv s ii Mammon is a God fo lxxxvi s ii Mammon the seruauntes of Mammon are nat of Christes churche fo lxxxvi s i Mammon to be Mammons seruaunt what Folio lxxxvi s ii Mammon maketh men to disguyse themselues Folio lxxxvi s i. Mekenes possesseth the erthe Fo. xv s ii Mekenes fo xlvii s ii Measure fo xciii s ii Mercyfull to be mercyfull what fo xvii s ii Monkes Fo. xviii s i. Monkes made the pope a God for his dispensacions fo lxxx s ii Monkes robbe the whole worlde with theyr prayers Folio xxxii s ii Monkes why they ron to closture fo 25. s i Monkes why they ron to religion fo 17. s i Monkes be accursed Fo. xvii s i. Mournynge godly mournynge fo xiii s ii Morners for ryghtwysnes are saued whā god taketh vēgeaūce on the vnryghtwyse fo 15. s i More Syr Thomas More K. fo lxxxii s i. Moses face Fo. 2. s ii ¶ Narowe way fewe fynde it Fo. xcix s i †Obedience The obedience pouertie and wylful chastite of our spiritualty fo C.i. s ii Oyle holy oyle must be aduēged fo 18. s i. Othe to performe an euell othe is double synne Fo. xlvi s i. Offerynge what they meant fo xxxviii s i. Obedience of the spiritualtye Fo. C.i. s i. Obedience fo C i. s i. †Pater noster is expounded fo lxvii s ii Pardons A surer way then pardōs fo lxix s i. Payne no bodly payne can be a satisfaccion to God saue Christes passion fo 22. s i Payne Howe God delyteth in our payne takynge fo lxxix s ii Peace the peace of Christ is a peace of conscience ☜ †☞ fo xxi s ii Peace makynge what fo 20. s i. Perfecte to be perfecte what fo lviii s i. Persecucion what the moste cruell persecucion is Fo. 22. s ii Phareses what theyr wyckednes was Folio xxxiii s ii Pharases what they were fo xxxiii s i Phareses The phareses myght better haue proued them selues the true churche then our spiritualtye Fo. 33. s ii Prayer Fo. lxxvii s i. fo lxiii s ii Pollynge Howe to aduoyde it fo xlvii s ii Pouertye in spirite fo xii s i. Prayer what it is fo lxiiii s i Prayer is a commaundement fo xcv s i. Prayer by prayer we wyn y e victory f. xcv s ii Prayer Goddes cōmaundement and promyse shulde moue vs to pray fo lxv s i. Prayer false prayer is payneful fo lxvi s i. Preacher the order howe euery man may be a preacher Fo. xxviii s i. Preacher why the true preacher is accused of treason and heresye fo 34. s i. Preacher the office of a preacher fo xli s ii Preacher of the Gospell may vse no violence Folio liiii s i. Princes what they ought to do yer they make warre fo 20. s i Princes whether they maye be resisted or put downe of theyr subiectes fo lii s ii Promise he that professeth nat a new life hath no promyse of mercy in Christ fo lxiii· s i. Promyses The promyses are made vpon the profession of the lawe of God so that the churche wyll nat kepe the lawe hath no promyse that he can nat erre Fo 33. s ii Purenes of hart what fo xix s i. Pouertye Fo. C.i s ii ⧠Rauenynge wolues Fo. C.i. s i. Regimētes an ensample to vnderstāde the difference of the two regimentes fo 50. s i. Regiment the tenporal regimēt fo xlix s i. Regimentes euery man is vnder bothe the regimentes fo liiii s ii Regimentes two maner states or regimentes Folio xlviii s i. Ryche in spirite ⧠⧠fo xii s ii Ryghtwysnes fo xvi s ii Ryghtwysnes of the kyngedome of heuen what Fo. lxxxix s i. Ryghtwysnes of Phareses Fo. xxxi s ii Ryche must pray for dayly breade fo xcvi s i. Ryght eye ☜ †☞ fo xli s i Ryght hande fo xli s i. Rulers why they were ordayned fo vi s i Rulers be ordayned for them that can note rule them selues fo lxxviii s i ¶ Salt who is mete to salte Fo. 24. s ii Sacrifice what they meant fo xxxviii s i. Scripture how it is locked vp fo 3. s i Scourge why god scourgeth his fo vi s ii Scribes Phareses what they were fo 23. s i Synne to synne vnder grace and to synne vnder the lawe what Folio vii s ii Synners he that helpeth nat to amēde synners must suffer with them whā they be punysshed folo ☜ †☞ xxxvi s ii Spirituall who they be fo C.vi s i. Shepes clothynge what fo C. s ii Spiritualtye why they be despised fo 25. s ii Spiritualtye an admonicion to the spiritualty Folo ☜ ††☞ xliii s i. Spiritualtye Euery man is of the spiritualty Fol. xlviii s ii Strayte gate ☜ ☞ fo xcviii s ii Swyne Fo. viii s i Fo. xciiii s i Swyne haue no fayth folio viii s i Swere Fo. xliiii s ii ¶ Tempte why God letteth his be tempted with aduersite Fo. xc s ii Temporall regiment Fo. iiii s i. Temporaltye Euery man is of the temporaltye Folio xlviii s ii Tyraūtes why god geueth vs vp ī to the hand of tyraūtes in to all miserie fo xlii s ii Tyraūtes why god suffereth them fo xci s ii †Vengaunce pertayneth
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.