and froÌ„ herynge his vyces rebuked to amende them so damnable it is for the spyrytuall offycer howe hye so euer he be to withdrawe hym selfe from vnder the kynges correccyon yf he teache false or syn agaynst any temporall lawe Fynally ye muste consyder that Chryst here teacheth his dyscyples and them that shulde be the lyght and salt in lyuynge and doctryne to shyne in the weke and feble eyes of the world deseased with the mygrym and accustomed to darkenes that without greate payne they can behold no lyght to salt theyr olde feastered sores and to frete out the rotten fleshe euen to the harde quycke that it smart agayne spare no degree But tell all men hye and lowe theyr fautes and warne them of the ieoperdye and exhorte them to the ryght waye Nowe suche scole maysters shall fynde small fauoure and frendshyppe with the rulers of thys worlde or defence in theyr lawes As Chryst warneth theÌ„ Mat. 10. sayenge I sende you out as shepe amonge wolues Beware therfore of men for they shal delyuer you vp to their couÌ„celles and shall scorge you in theyr synagoges or councel houses and ye shalbe brought before the chefe rulers kinges for my sake and ther taecheth them as here to arme them selues with pacieÌ„ce and to go forthe boldely with a stronge faythe and truste in the socoure and assystence of God onely and to plante the gospell with all loue and mekenes and to water it with theyr owne bloude as Chryst dyd Thou mayst not in that state come with a swerde to defend eyther thy selfe or thy gospel and to compel men to worshyp the as God and to beleue what thou wylt Nay shepe vse no such regyment amonge wolues If thou be a shepe thou art not in euell takynge yf thou canste brynge to passe that the wolfe be content with thy fleshe onely and to shere the yerely Giue to him that axeth and froÌ„ hym that wolde borowe we turne not away Luke sayeth gyue to whosoeuer axeth the. That is to saye whosoeuer thou seest nede or seest not the contrarye but there may be nede to the vttermost of thy power there open thyne harte and be mercyfull onely And of mercyfulnes sette God thy father and Chryste thy lorde and master for an ensample and enforce to be as lyke theÌ„ as thou canst If thou be mercyful God hath bounde him selfe to be mercyful to the agayne Lo is not this an excedynge great thynge that God which of no ryght ought to be bounde to his creatures hath yet put it hole in thyne owne handes to bynde him against the day of thy trybulacyon then to shewe the mercy Concernynge lendyng procede by the forsayd rule of mercy Many in extreme nede yet ashamed to bâ—gge shal desyre y t to lende Vnto suche in stede of lendynge gyue or saye thys â–ª lo here is as moch as ye requyre If ye can pay it agayne well do and ye shall fynde me redy agaynst a nother tyme to lende or gyue if nede be as moche more But and yf ye shall not be able to paye it agyne trouble not your conscyence I gyue it you we be all one mannes chyldreÌ„ one man hath bought vs all with his bloud and bounde vs to helpe one another And with so doynge thou shalt wynne the harte of hym to thy father Concernynge marchaundyse and chapmen the lesse borowinge were amonge theÌ„ the better shulde the comen welth be if it weâ—â— possyble I wolde it were ware for ware or mony for ware or parte mony and parte ware But yf it wyll not be but that a man to get hys lyuynge with muste nedes lende and call for it agayne to fynde hys householde and to payâ— his dettes then in the lendynge be fyrst syngle and harmeles as a doue and then as wyse as a serpent and take hede to whom thou lendest If when thou hast lent an honest man God vyset him and take away his gooddes with what chaunce it be whether by see or lande that he is not able to paye the then to pryson hym or to sue hym at the lawe or once to speake an vnkynde worde mere agaynst the lawe of loue contrary to shewynge mercy There thou muste suffer with thy neyghboure brother as Chryst dyd with the and as God dothe dayly If an vnthryste haue begyled the and spente thy good awaye and hathe not to paye then holde thyne hande and harte that thou adueÌ„ge not thy selfe But loue hym and pray for hym and remember howe God hath promysed to blesse the pacyeÌ„t and meke Neuerthelesse because such persones corrupt the comen maners and cause the name of God the lesse to be feared men ought to coÌ„playne vpon suche persones to the offycer that is ordayned of God to ponyshe euell doers and the offycer is bounde to ponyshe them If thou haue lent a foxe which with cauelacyon wyll kepe thy good from the then yf the ruler and the lawe wyll not helpe the to thy ryght do as it is aboue sayde of hym that wyll go to lawe with the and take thy cote from the. That is to saye be content to lose that and as moche more to it rather then thou woldest aduenge thy selfe Let not the wykednes of other â—â—en plucke the from God But abyde styll by God and hys blyssynges and â—arye hys iudgement Lyberalyte is mercy fulnes that byndâ—â—â— God to be mercyfull agayne Couetousnes the roote of all euell and father of all false prophâ—tes and the seole mayster that teacheth 〈◊〉 messengers of Sathan to dysguyse them selues lyke to the messengers of Chryste is mercylâ—â— that shall haue iudgement without mercy And therfore exhorteth Chryste al his so dyligently and aboue all thynge to be lyberall and to beware of couetousnes Ye haue harde howe it is sayde thou shalt loue thy neyghbour and hate thyne enemy But I say vnto you loue your enemyes Blesse theÌ„ that curse you do good to theÌ„ that hate you Praye for them which do you wronge and persecute you That ye maybe the chyldreÌ„ of your heuenly father For he maketh hys sonne to aryse ouer the euell and ouer the good and sendeth rayne vpon the ryghtuous and vnryghteous For if ye loue them that loue you what rewarde shall ye haue do not the publycans so and yf ye be frendely to your brethren onely what synguler thyng do ye do not the publycans lykewyse ye shall therfore be perfecte as your father whiche is in heuen is perfecte Thys texte of hatynge a mannes enemye standeth not in any one place of the byble but is gathered of many places in which God commaundeth the chyldren of Israel to destroye theyr enemyes the Cananytes the Amorytes the Amolekites and other hethen people as the Moabites and Amonytes whiche sought to brynge them out of the fauour of God and to destroye the name of God The Amalekites came behynde them and slue al that were fayntye and wery by the waye as they
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
Gospell there foloweth the a crosse as warmenesse accompanyeth the sonne shynynge vnder whiche thy spy ryte shall grone and mourne secretlye not onely because the worlde and thyne owne flleshe cary the away â—lene contrary to the purpose of thyne harte But also to se and beholde the wretchednesse and mys fortunes of thy bretherne for whiche because thou loueste them aswell as thy selfe thou shalte mourne and sorowe no lesse then for thy selfe Thoughe thou be kynge or Emperour yet yf thou knoweste Christ and god thorowe Chryste and entendeste to walke in the syght of God and to mynyster thyne offyce truly thou shalte to kepe iustyce with all be compelled to do daylye that whiche thou art no lesse lothe to doo then yf thou shuldeste cut of arme hande or any other member of thyne owne bodye ye and yf thou wyltâ— folowe the ryght waye and nether torne on the ryght hande nor on the lefte thou shalte haue ymmedyatly thyne owne subiectes thyne owne seruauntes thyne owne lordes thyne owne councellours and thyn owne prophetes therto agaynste the. Vnto whose frowarde malyce and stouburnesse thou shalte be compelled to permytte a thousande thynges agaynste thy conscyence not able to resyste them at whiche thyne herte shall blede inwardly and shalt sawse thy swete soppes whiche the worlde weneth thou haste with sorowes ynowe and styl murnyng studieng ether alone or els with a fewe frendes secretly nyght and day and syghynge to God for helpe mytygate the fury ouse frowardnes of theÌ„ whoÌ„ thou art not able to w tstand that al go not after y e wyl of the vngodly what was Dauyd compelled to soffer all the dayes of hys lyfe of his owne seruauÌ„tes the sonnes of Seruya Besyde the mychaunses of hys owne chyldren And howe was our kynge Iohan forsaken of his owne lordes when he wolde haue put a good and godlye reformacy on in hys owne lande Howe was Henry the seconde compased in like maner of hys owne prelates whome he hade promoted of nought with the secrete conspyracye of some of his owne temporal lordes with them I spare to speke of the murning of the true preachers and the poore comen people whiche haue no nother helpe but the secrete hande of God and the worde of hys promyse But they shalbe comforted of al theyr trybulacyon and their sorowe shalbe turned into ioye and that infynyte and euerlastynge in the lyfe to come Nether are they without comforte here in this worlde for Chryst hathe promysed to sende them a comfortour to be with them for euer euen the spirite of truthe whiche the worlde knoweth not Iohn xiiii And they reioyse in hope of the comforte to come Roma xii And they ouercome thorowe we faythe as it is wrytten Hebre. xi the saynctes thorowe faythe ouercame kyngedomes and obtayned the promyses And .1 Io. v. thys is the vyctory that ouer cometh the world euen our fayth But the blynd world nether seyth our comfort nor our truste in God nor how god thorowe faythe in his worde helpeth vs and maketh vs ouercome Howe ouercome they wylt thou saye that be all wayes persecuted and euer slayne verely in euery batayle somme of them that wynne the felde be slayne yet they leue the vyctorye vnto theyr deare frendes for whose sakes they toke the fyghte vpon them and therfore are conqueroures seynge they obtayne theyr purpose and maynteyne that they foughte for The cursed ryche of thys worlde whiche haue theyr ioy and comforte in theyr ryches haue sence the begynnynge foughte agaynste them to wede them out of the worlde But yet in vayne For thoughe they haue all wayes slayne somme yet those that were slayne wanne the vyctorye for theyr brethern with theyr deathe and euer encreased the number of them And thoughe they semed to dye in the syght of the folysshe yet they are in peace and haue obtayned that euerlastynge kyngdome for whiche they fought And beside all this wheÌ„ God plageth the world for theyr synne these that mourne and sorowe are marked with the sygne of Thau in theyr fore heddes and saued from the plage that they peryshe not with the wycked as thou seeste Ezechiel 9. and as lot was delyuered from amonge the Sodomytes And contrary wyse cursed are they that laugh nowe that is to say which haue theyr ioy solase and comforte in theyr ryches for they shall sorowe and wepe Luke 6. And as it was answered the ryche man Luke 16. sonne remember howe that thou receauedest thy good dayes in thy lyfe tyme and Lazarus lykewyse euell â–ª And therfore is he comforted and thou tormented Blessed are the meke for they shall enheryte the erthe By the erthe vnderstande all that we possesse in thys world whiche al god wyl kepe for vs yf we be softe and meke And what so euer trouble arise yet if we wylbe pacient and abyde the ende wyll go on our syde as it is wrytten in the xxxvi Psal the wycked shalbe weded out but they that abyde the lordes layser shall enherete the erthe And agayne with in a whyle the wicked shalbe gone thou shalt behold the place where he was and he shalbe away but the meke or softe shal enheryte the erthe Euen as we say be styl and haue thy wyl and of lytle medlynge cometh moche reste for a pacyent man shal were out all hys enemyes It is impossyble to dwelle in any place where no dylplesure shoulde be done the â–ª If it be done vnwyllyngly as when thy neyghbours beastes breke into thy corne by some chaunce agaynste hys wyll then it is reason that thou be softe and forgeue If it be done of malyce and selffe wyll then with reuengynge thou doest but with poderynge in the fyere make the flame greter and geuest an occasyon of more euell to be done the. If any man rayle on the and rebuke the answere not agayne and the hete of hys malyce shal dye in it selfe and goo out ymmedyatly as fyer dothe when no more wode is layde theron If the wronge that is done be greater then thou arte able to beare truste in God and complayne with all mekenes vnto the offycer that is set of God to forbyd suche vyolence And yf the gentylmen that dwelle about the be tyrauntes be ready to helpe to fet home theyr wode to plowe theyr lande to brynge in theyr heruest and so forthe and let thy wyfe vyset my Ladye nowe and then with a cople of hennes or a fat capon and suche lyke and then thou shalt possesse al the remmanaunt in resteâ— or els one quarel or other may be pycked to the to make the quyte of all togyther Chose whether thou wylte with softnes and sofferynge haue God on thy syde euer to saue the and to gyue the euer ynoughe and to haue a good conscience and peace on the erthe or with furyousnesse and ympacyency to haue God agaynste the and to be polled a lytle and lytle of altogether and to haue an euell conscyence and
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