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
that the bodye can not syt styll rest in one place and coÌ„tynue in hys worke nor the mynde perseuer and endure in our purpose Let them prouyde that ther be diligent fysshynge in the se and coÌ„maunde the se coste and townes whyther fyshe may easely come to fast fryday saterday and weÌ„sday to if nede be and on the fryday to eate no whyte meate And let the countryes whiche haue none aboundance of fyshe yet haue whyte meate ynough fast fryday saterday from fleshe only And let those contreys where scasty of bothe is faste frydaye from fleshe only and eate fleshe wensday and saterday But absteyne from super or from dyner or eate soberly those dayes And let them so moderate theyr fastes that the people maye beare it a prouysyon made for the olde the sycke and feble c. whiche faste shalbe a temporall thynge â–ª for a temporall comen welthe only and not a seruyce to God Then let the prestes preache fyrst the lawâ— truly and teache the people to se theyr synnes and so brynge them to repentaunce And secondarelye the faythe of Chryste and the forgyuenes of synne thorowe faythe And thyrdlye almose prayer and fastynge which are the hole lyfe of a Christen man and with out which ther is no Christen maÌ„ a lyue And let them preache the true vse of theyr almose whiche is to helpe thy neyghboure with councell with bodye and goods and al that is in thy power and the true vse of prayer whiche is to brynge hys necessyte thyne owne before God with a strong fayth in hys promyses and the true vse of fastynge which is to tame the fleshe vnto the spirite that the soule may atteÌ„de to the worde of God and pray thorowe faythe By these thre we kepe the spirite of God and doth contynue and also growe in ryghtwysnes and waxe perfecter and perfecter in soule and body And yf these fayle or that we vnderstaÌ„de not the ryght entent we lose the spirite agayne and the ryghtwysnesse of faythe and the true vnderstandyng of the scripture and al our lernynge shalbe but darckenes And then what a blyndenes is that when the darcknes of hell is called the lyght of heuen As it is of almose and prayer so it is of fastynge iudge of al thre where any one of them is there are they all thre and where any one is awaye there is none at all we muste haue the professyon of al thre euer wrytten in our hartes I must euer loue my neyghboure and be redy to helpe and when occasyon is offered then do it I ought to consyder and knowe that al cometh of God and to knowledge that same to him in myne hart And what soeuer we nede we ought to know that we must receaue that of God and therfore to cal euer to him with a strong fayth Euen so I must euer fyght agaynst my fleshe therfore euer withdrawe from it al that moueth it to rebelle agaynst the spirite So nowe fastinge standeth not in eatynge and drynkynge only and muche lesse in flesh alone But in abstynence of all that mouethe the fleshe agaynste the spirite as longe sleapynge ydlenes and fylthye communycacyon and al world lye talkynge aa of couetousnes and promocyon and suche lyke and wanton company softe clothes and softe beddes and so forth which are that ryght hande and ryght eye that must be cut of and plucked out that the holeman peryshe not And as ye can put no generall rule of almose or prayer no more can ye of fastyng But I must be all waye redye to cut of what so euer I perceaue to strenght the fleshe against the spirite And I muste haue a dylygent eye to the fleshe and hys complexyon and yf ought scape me in worde or dede seke whence the occasyoÌ„ came and attonce cut of that ryght hande and plucke out that eye If this fast be truly preached then is fastynge good and not afore for makynge of ypocrytes as Christ wolde not let his disciples fast before they were lerned leste they shulde thereby haue ben no better then the pharesyes And then the outwarde fastynge ordeyned by the temporal rulers helpeth much for the weakes sake ye though the lande were so plenteouse that it nede not to commaunde suche fast for to auoyde derth ye they ought to set suche vp because of them that can not rule them selues for whose sakes they ought to forbyde excesses of tauerns and ale houses and ryotyng out of season For if the people coulde rule them selues what nede rulers More ouer if any man pryuatlye shewe the preste hys infyrmytyes and the prestes se any maner of abstinence or chastifyng apte for the person that let him councel him to do for the subdewinge of the fleshe and not coÌ„maunde as a tyraunt vnder payne of dampnacyon and to make satysfaccyon Thus wyse let hym say brother or syster ye be bounde vnder payne of deedlye synne to tame your fleshe by some maner of waye that ye synne not agaynste God and I knowe no better then this my councell and my desyre therfore is that ye vse thys tyll ether ye haue no more nede or tyll God shewe you some better c. And let the elders consyder dyligently the course of theyr youthe and with wysdome councell and dyscrete gouernaunce and helpe the yonger to auoyde the perelles and ieoperdyes whiche they haue lerned by theyr owne experyence to be in y t daungerous iorney More ouer when the people be fallen from their profession and from the lawe as it shalbe impossyble for the preacher to kepe the greate multytude to gether if the temporal swerde be slacke and necglygent in punyshynge open offenses as they euer haue and wylbe saue in those poyntes onely wherin lyeth the pythe of theyr owne profyte and aduauntage and the weyght of theyr honour and mauntenaunce of theyr dygnytyes and when God also as hys promyse is hathe brought vpon them the curses of the lawe hungre derth batayle pestileÌ„ce and al maner of plages w t all mysfortune and euell lucke Then let the true preachers be importune and shewe the people the causes of theyr mysâ—â—d wretched aduersyte and expounde the â—awe to them and brynge them to knowledge of their synnes and so bynde their conscyences and drawe them to repentaunce and to the apoyntmente and couenaunt of the lorde agayne As many holy prophetes prestes and kynges in the olde testamente dyd call the people backe and brought theÌ„ agayne in tyme of aduersyte vnto the apoyntmeÌ„t of the lorde And the preste prophete or kynge in Goddes stede smote handes with theÌ„ and toke an oth of theÌ„ to be y e lordes people and to turne agayn to the lordes couenaunte for to kepe hys lawe and to beleue in his promyses And God ymedyatly withdrewe his hande and rydde theÌ„ out of all captyuyte and daunger and be came as mercy full as euer before But we
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
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
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
they nede but saye the worde and theyr wyll is fullfylled And as for theyr neyghboures they haue no compassyon vpon them to brynge theyr complayntes before God But with theyr prayers robbe theÌ„ of that â—ytle they haue and so make them more myserable Of entryng into the chamber and shuttynge the dore to I saye as aboue of that the lefte hande shulde not knowe what the ryght hande doeth that the meanynge is that we shulde auoyde all worldly prayse and profyte and praye with a syngle eye and true entent accordynge to Goddes worde and is not forboden therby to praye openly For we muste haue a place to come to gether to pray in generall to thanke and to crye to God for the comune necessyte aswell as to preache the worde of God in where the prest ought to pray in the mother â—onge that the name of God maye be halowed and his worde faythfully taught and truely vnderstande and fayth and godly lyuyng encreased and for the kyng and rulers that God wyl gyue them his spirite to loue y e comune welth and for peace that God wyll defende vs from all ennymyes for wederynge and frutes that God wyll kepe away pestylence and al plages And the preste shulde be an ensample to the people how they shuld pray There be of suche thynges as the prestes and other bable not praye many good collectes that shulde muche edifye the people if they were spokeÌ„ in the mother tonge And then whyle the prestes synge psalmes let euery man pray pryuatly and giue God thankes for suche benefytes as his harte knowed he hath receyued of God and comend to God hys pryuate necessytes and the pryuate necessytes of his neyboures whiche he knoweth and is pryuy to Nether is there in al suche any ieoperdy of vayne glory But and if God haue gyuen any man the spyryte of prayenge as all men haue not lyke gyftes that he pray oft and when other do not then to haue a secrete place to pray in both for the auoydyng of vayne glorye and speche of people and that thou mayst be fre to vse thy wordes as the lusteth what so euer gestures and behauoures do moue the most to deuocyon is necessarye and good And fynally what so euer necessyte thou hast though thou fele thy selfe a great synner yet yf thyne harte be to amende let not that dyscourage the. But go boldly to thy father seynge thou haste his commaundement euer to praye and promyse that he wyl heare the not for thy goodnesse but of hys goodnesse and for hys truthe Moreouer when we praye babyll not muche as the hethen do For they thynke that they shalbe harde for theyr muche bablynges sake Be not therfore lyke vnto them For your father knoweth of what thinges ye haue nede before ye axe hym Of thys maner therfore pray ye Our father which art in heuen honoured be thy name thy kyngedome come Thy wyl be fulfylled Gyue vs thys day our dayly brede euen in earthe as it is in heuen And forgyue vs our trespasses as we forgyue our trespassers And leade vs not into temptacyon But delyuer vs from euell For thyne is the kyngedome the power and the glorye for euer So be it As before he rebuked theyr false entent in prayenge that they sought prayse and profyte of that worke whiche ought to be dyrecte to God alone eyther to gyue hym thankes that is to saye to be a knowen and to confesse in the harte that all we haue cometh of hym or to cal vpon hym for ayde and socoure in temptacyoÌ„s and all necessyte Euen so here he rebuked a false kynde of prayenge wherin the tonge and lyppes laboure and al the body is payned but the harte talketh not with God nor feleth any swetnes at all nor hathe any confydence in the promyses of God but trusteth in the multytude of wordes and in the payne and tedyousnes of the lenght of the prayer as a coniurar do the in his cyrcles Characters and supersticyouse wordes of his coniuracyon As ye se nowe to be among our fryers moÌ„kes chanons nunnes and euen through out al the spyrytualty whiche as I haue proued aboue haue with theyr false entent of prayenge excluded al occasyons the whole matter of true prayeng and haue turned it into a bodely laboure to vexe the tonge lyppes eyes and trouth with roryng and to wery al the meÌ„bers so that they say and may truely sweare it that there is no greater laboure in the world then prayer for no labour what soeuer it be when the body is coÌ„pelled and the harte vnwyllynge can be other then greuous paynful But true prayer if they coÌ„plained sought helpe eyther for theÌ„ selues or for theyr neyghboures trusted in the promyse of God wold so conforte the soule courage the harte that the body though it were halfe deade more wolde reuyue and be lusty agayne and the laboure wolde be shorte and easy as for an ensaÌ„ple if thou were so oppressed that thou were wery of thy lyfe and wentest to the kynge for helpe and haddest spede the spirites wold so reioyse that thy body wold receyue her streÌ„gth agayne be as lusty as euer it was euen so the promyses of God worke ioy aboue al mesure where they be beleued in the harte But our hyrelinges haue no Goddes worde saue truste in the multytude of wordes length of bablynge and payne of body as bounde seruauntes Nether knowe they any other vertue to be in prayer as ye may se by the ordynaunces of all foundacyons Kynge Henry the fyfte buylde Syon and the Charterhouse of sheue on the other syde the water of suche a maner that lyppe laboure may neuer cease For when the fryers of Syon rynge out the Nunnes begynne And when the Nunnes rynge out of seruyce the Monkes on the other syde begynne And when they rynge out the fryers begyn agayne and vexe them selues nyght and day And take payne for Goddes sake for whiche God must gyue them heuen Ye and I haue knoweÌ„ of som yere this that for vere payne and tedyousnesse haue bydden the deuell take theyr founders They call Lente the holyesâ—e tyme of the yere But wherin is that holynes verely in the multytude of wordes and tedyousâ— length of the seruyce For let them begynne at syxe and it wylbe twelue or they can ende In which tyme they be so weryed that by the tyme they haue dyned they haue lust to nothynge saue to slepe And in the ende of all they thynke no farther then that God must rewarde theyr payne And yf thou axe howe they knowe it They wyll answere he muste rewarde it or be vnryghtwyse No God loketh not on the payne of thy prayer but on thy fayth in hys promyse and goodnes nether yet on the multytude of thy wordes or longe babyllynge For he knoweth thy matter better theÌ„ thou thy selfe And though the Iewes and the hethen were so
before hym he seythe not gyue hym a lanterne in his haÌ„de and yet he can not go streyght Brynge hym out into the son and poynte hym vnto that which thou woldest haue him se it boteth not Euen so yf couetousnesse haue blynded the spyrytuall eye and peruerted the ryght entent of the lawe of God and of the workes coÌ„maunded by God and of the sacrefyce ceremonyes and sacramentes and of al other ordynauÌ„ces of God which entente is the spiritual eye then is al the doctrine darke and verye blyndenes ye and then howe darcke is the darckenesse when that whiche is pure blyndenes is beleued to be lyght howe darcke is the doctryne of them that teache that a man may compel God with the workes of frewyll to gyue them hys fauoure and grace or make God vnryghtwyse Howe darcke is the doctrine of theÌ„ which to y e rebuke of Christes bloude teache that workes do iustefye before God and make satysfaccyon for synnes howe blynde are they whiche thynke prayer to be the paterynge of many wordes and wyll therefore not only be praysed and payed of the worlde but also by the title therof chalenge heuen and not by the merytes of Chrystes bloude Howe darke is the doctryne of theÌ„ whose fayth is only and al together apoyntmentes which they them selues haue fayned betwene theÌ„ and God vnto which yet God neuer subscribed In which also they assygne what worke and howe muche they wyll do and what rewarde and howe greate God must gyue them or chose whether he wyll be vnryghtwyse Howe darke is the doctrine of them that say styâ—â—â—e that the worke of the sacramentes in it selfe not referrynge it to stere vp the faythe of the promyses â—nnexed to them dothe iustefye â–ª and affyrme that bodelye payne for the payne it selfe not referrynge it eyther to the loue of the lawe of God or of their neyghboure dothe please God Howe darke daÌ„pnable and deuelyshe is the doctryne of them whiche not onely thynke lucre to be the seruyce of God but also are so ferre past al shame that they affyrme they be the holy church and can not erre and al that they decre must be an artycle of our fayth and that it is daÌ„pnable once to doubte or serche the scrypture whether theyr doctryne wyll therto agre or no but say their decres must be beleued as they sounde howe contrary so euer the scripture be and the scripture must be expouÌ„ded made agre to theÌ„ They nede not to regarde the scripture but to do say as theyr holy gost moueth them and if the scrypture be contrary theÌ„ make it a nose of waxe and wrest it this way that way tyll it agre Fayth of workes was the darkenes of the false prophetes out of the whiche the true coulde not drawe them Fayth of workes was the blyndenesse of the pharysyes out of the whiche nether Iohan Baptist nor Christ coulde brynge them And though Iohan Baptist pyped to theÌ„ with reasons of the scrypture inuyncible and Chryst therto added myracles yet the pharesyes wolde not daunce For Iohn Baptist as they thought was to madde to lyue soo strayte a lyfe and to refuse to be iustefyed therby And as for Chryst and his dyscyples the pharysyes were muche holyer them selues fasted oftener prayed thycker vttered muche mo wordes in theyr prayer then they Faythe of workes is that belefe of the turkes and Iewes which dryueth them euer awaye form Chryste Faythe of workes hathe ben that lyght of darckenesse in which a great parte of vs ChrysteÌ„ haue walked â—â—er seÌ„ce Pelagius and Faustus wel aboue .xii. C. yeres and euer mo mo and iÌ„ which al out â—â—lâ—gyons haue walked al more to this foure or fyue hundred yere and in whiche the prestes also haue walked a loÌ„ge season y e lorde bring them out agayne Fynally howe darke is the darkenes when a pharesye and a verye Pelagyan standeth vp and preacheth agaynste the pharesyes and the Pelâ—gians and is alowed of all the audyence And in conclusyon when the worlde euer sence it beganne hathe and dothe of naturall blyndenes beleue in theyr owne workes then yf the scrypture be peruerted to coÌ„fyrme that errour howe sore are their hartes hardened and howe depe is that darkenes No man can sarue two maysters for he shall ether hate the one and loue the other or cleaue to the one and despyce the other ye can sarue God and Mammon MaÌ„mon is reches or aboundance of goodes and Chryste concludeth with a playne symylitude that as it is impossyble to serue two contrary masters as it is impossyble to be retayned vnto two dyuerse lordes whiche are enymyes one to the other soo is it impossyble to sarue God and Mammon Two masters of one minde and one wyl might a maÌ„ serue for if one wyll one mynde and one accorde be in twenty then are they all but one master And two maysters where one is vnder the other and a substytute maye a man serue For the seruyce of the inferior is the commaundement of the superior As to serue and obey father mother husbande master and lorde is Goddes commaundement But and yf the inferyor be of a contrarye wyll to the superyor and commaunde any contrary thyng theÌ„ mayst thou not obey For nowe they be two contrary masters so God MaÌ„mon are two contrary masters â–ª ye two coÌ„trary Godes of contrary commaundementes ¶ God sayth I thy lord God am but one and me shalt thou serue alone y t is thou shalt loue me with all thy harte or with thy whole harte with all thy soule and with al thy myght Thou shalt nether serue obey or loue any thyng saue the and that I byd the and that is far no farther then I byd the. ¶ â—nd MaÌ„man sayth the same For Mammon wylbe a God also and serued and loued alone ¶ God sayth se thou loue thy neyghbour that thou labour with thy handes to get thy lyuynge and some what aboue to helpe hym ¶ MaÌ„mon sayth he is called thy neyghbour because he is nye the. Nowe who is so nye the as thy selfe Ergo Proximus esto tibi that is loue thy selfe and make lewde and vyle wretches to laboure dylygentlye to gette the as muche as thou mayst and some scrappes aboue for them selues Or wylt thou be perfecte Then dysgyse thy selfe and put on a gray cote a blacke or a pyed and gyue thy selfe to deuocyon despyce the world and take a couetous I wold say coÌ„templatiue lyfe vpon the. Tel y e people howe hote purgatory is and what paynes there must be suffered for smal fautes And theÌ„ geue mercy fully a thousaÌ„de folde for one spiritual for teÌ„poral geue heuen and take but house lande and folyshe temporal thinges ¶ God saythe iudge trulye betwene thy brethren and therfore take no gyftes Mammon sayth it is good maner and a poynte of curtesy to take that is offered And he that geueth y
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