despysed and condempned theyr brethren with our almose which is as moch to say as dedes of mercye or coÌ„passyon we ought to seke our fathers glory onely euen the welth of our brethren and to wyn them to the knowledge of our father and kepynge of hys lawe He that seketh the glorye of hys good workes seketh the glorye that belongeth to God and maketh hym selfe God Is it not a blynd thyng of the world that eyther they wyl do no good workes at all or wyll be God for theyr good workes and haue the glorye them selues Concernyng blowynge of trompettes and ryngynge of belles or makynge a crye to call men to fet almes though the ryght way be that we shuld knowe in euery paryshe all our pore and had a comen coffer for them that straungers shulde brynge a letter of recommeÌ„dacion with them of theyr necessyte and that we had a comen place to receyue them in to for the tyme and though also we ought to flee all occasyons of vayne glorye yet whyle the worlde is out of order it is not dampnable to do it So that the very menynge both that we blowe no trompettes and that the lefte hande knowe not what the ryght hande dothe is that we do as secretly as we can and in no wyse seke glorye or to receyue it yf it were profered But to do our dedes in synglenesse of conscyence to God bycause it is hys commaundemente and euen of pure compassyon and loue to our brethren and not that oure good deades through standyng in our owne consayte shulde cause vs to dyspyce them If thou be tempted to vayne glorye for thy good dedes then loke on thyne euel therto and put the one in the one balaunce the other in the other And then yf thou vnderstande the lawe of God in any thyng at all tell me whether weyeth heuyer If that thou doest do tempte the then consyder what thou doest not If it moue the to set vp thy combe when thou gyueste thy brother a fathynge or an halfe penny ponder in thyne harte howe farre thou arte of from louynge hym as well as thy selfe and carynge for hym as moche as for thy selfe And be sure howe moche thou lakest of that so moche thou art in syn and that in daÌ„pnable syn yf god for Chrystes sake dyd not perdone the because thyne harte morneth therfore and thou fyghteste 〈◊〉 thy selfe to come to such perfeccyon If a pecocke dyd loke well on hys fete and marke the euell fauoure shrykynge of hys voyce he wolde not be so proude of the beutye of hys tayle Fynally that many dyspute because god hath promysed to rewarde our dedes in heuen that our dedes deserue heuen and because he promyseth to shewe mercye to be mercyfull that with our dedes we deserue mercye and because he promyseth forgyuenes of synnes to them that forgyue that our dedes deserue forgyuenes of synne and so iustefye vs. I answerâ— fyrste there is ynoughe spoken therof in other places so that to them that haue red that it is superfluouse to reherse the matter agayne Furthermore the argument is nought and holdeth by no rule See ye not that the father and mother haue more ryght to the chylde and to al it can do thaÌ„ to an oxe or a cowe It is theyr fleshe and bloude nouryshed vp with theyr laboure and cost The lyfe of it and the mayntenaunce and countenaunce therof is theyr benefyte so that it is not able to recoÌ„pence that it oweth to father and mother by a thousand partes And though it be not able to do hys duety nor for blyndnes to knowe hys duety yet the father and mother promyse more gyftes styll without ceasynge and that such as they thynke shuld most make it to see loue and to prouoke it to be wyllynge to do parte of his duety And when it hathe done amysse thoughe it haue no power to do satysfaccyon nor lust or courage to com to the ryght way agayne yet theyr loue and mercye abydeth styll so greate to it that vpon a poyntment of mendinge they not only forgeue that is paste and fulfyll theyr promyse not the later but promyse greater gyftes then euer before and to be better father and mother to it then euer they were Nowe when it can not do the thousande parte of hys duety howe coude it deserue suche promyses of the father and mother as a labourer dothe his hyer the reward therfore cometh of the loue mercy and truthe of the father and mother as wel when the chylde kepeth the apoyntment as when they fulfyll theyr promyse when it hath broken the appoyntment and not of the deseruinge of the chylde Euen so yf we were not thus drowned in blyndenesse we shulde easely see that we can not do the thousande parte of our dutye to God no though there were no lyfe to come If there were no lyfe to come it were not ryght that I shulde touche any creature of God otherwyse then he hath apoynted Though there were no lyfe to come it had neuertheles ben ryght that Adam hade abstayned from the forboden aple tree and from all other to if they had ben forboden Ye though there were no lyfe to com it were not the lesse ryght that I loued my brother and forgaue hym to day seynge I shal syn agaynste hym to morowe Because a father can not gyue his chyldreÌ„ heuen hath he no power to charge them to loue one another and to forgyue and not aduenge one another And hathe he not ryght to bete them yf they smyte eche other because he can not gyue them heuen A boundeman that hathe a mayster more cruell then a reasonable man wolde be to a dogge if there were no heuen myght thys bounde seruaunt accuse God of vnryghtwysnes bycause he hathe not made hym a mayster Nowe then when we can not do our duetye by a thousande partes though there were no such promyses that the thinge coÌ„maunded is no lesse our duety though no such promyse were it is easy to perceyue that the reward promysed cometh of the goodes mercye and truthe of the promyser to make vs the gladder to do our duetye and not of the deseruinge of the receyuer when we haue done al that we caÌ„ we ought to â—ay in our harte that it was our duety and that we ought to do a thousande times more and that God if he had not promysed vs mercye of hys goodnesse in Chryst he myght yet of ryght damme vs for y t we haue lefte vndone And as touchynge forgyuenes of synne though forgyuenes of synne be promysed vnto the yet chalenge it not by thy merytes but by the merytes of Chrystes bloude and heare what Paule saythe Phylyppenses 3. Concernynge the ryghtwysnes of the lawe I was fautlesse or such as no maÌ„ could rebuke But y e thynges that were to vauntage I thought damage for Chrystes sake ye I thynke all thynge to be damage or losse for
delyuer the to the iudge and the iudge delyuer the to the mynyster and thou be caste into pryson Verely I saye vnto the thou shalt not com out thence tyl thou haue payd the vttermost farthynge This texte with the similitude is somewhat sotle and byndeth both hym that hathe offended to reconsyle him selfe as moch as in him is and hym that is offended to forgeue and be attone The offerynges were sygnes and dyd certefye a man that God was at one with hym and was hys frende and loued hym For the fat of beastes was offered and wine therto as though God had sate and eate and dronke with them and the rest they and theyr husholdes dyd eate before god as though they had eate dronke with God and were commaunded to be mery and to make good chere full certefyed that God was at one with them and had forgote all olde offences nowe loued thē that he wold fulfyl all his promyses of mercy with them Nowe wyl God receyue no sacrefyce that is to wyte neyther forgeue or fulfyll any of hys promyses eycept we be fyrst reconcyled vnto our brethren whether we haue offended or be offended In the Chapyter folowynge thou redest ye forgeue your father shal forgeue you And Osia 6. I loue mercy not sacrefyce and the knowledge of God more then I do burnt offerynges that is to saye the knoweledge of the poyntementes made betwene God and vs what he wyl haue vs to do fyrst and then what he wyl do for vs agayne And Esaias 58. God refused fastynge and ponyshynge of the body that was coupled with crudelyte sayth that he desyred no suche fast But sayth thys faste requyre I that ye be mercyfull and forgeue and clothe the naked and fede the hungry c. Then cal sayth he and y e lord shal answere cry and he shall saye see here I am And that symylytude wyl that as a man here yf he wyl no otherwyse agre he must suffer the extremite of the lawe yf he be brought afore a iudge for the iudge hath no power to forgeue or to remyte but to cōdemne hym in the vtmost of the lawe euen so yf we wyll not forgeue one another here we shall haue iudgement of God without mercy And that some make purgatory of the last farthynge they shewe theyr depe ignoraunce For fyrst no symylytude holdeth euery worde and syllable of y e similitude furthermore whē they dyspute tyll he paye the laste ferthynge ergo he shal paye But not in hell ergo in purgatory A wyse reson Ioseph knewe not Marye tyll she had borne her fyrst sonne ergo she bare the seconde or he knewe her after I wyll not forgeue the tyll I be dede or whyle I leue ▪ ergo I wyll do it after my dethe and a thousande lyke Ye haue harde howe it was sayd to them of olde tyme commyt not adultery But I say to you that who so euer loketh on a wyfe lustynge after her hath cōmitted aduoutrye with her all redy in hys harte This commaundement commytte none adulterye had the phareseys blynded and corrupte with theyr sophystry and leuen interpretynge the concupyscence of the harte lewde toyes fylthye gestures vnclene wordes clappynge kessynge and so forthe not to be imputed for syn But euen the acte and dede alone thoughe Noyses say in the texte thou shal not couet thy neyghboures wyfe c. But Chryst putteth to lyght and salt and bryngeth the precept to hys true vnderstandynge and naturall taste agayne and condemneth the rote of synne the concupyscence and consent of the harte Before the worlde I am no murtherer tyll I haue kylled with myne hande But before God I kyll yf I hate ye yf I loue not and of loue kepe me both from doynge hurte and also be redye and prepared to helpe at nede Euen so the consent of the harte with all other menes that folowe ther of be as well aduoutrye before God as the dede it selfe Fynally I am an aduouterer before God yf I so loue not my neyghbour that verye loue forbyd me to couet hys wyfe Loue is the fulfyllynge of al cōmaundementes And without loue it is impossyble to abstayne from synnyng agaynst my neyghbour in any precept yf occasyon be gyuen Carnall loue wyl not suffer a mother to robbe her chylde no it maketh her robbe her selfe to make it ryche A naturall father shall neuer lust after hys sonnes wyfe No he careth more for her chastyte then hys son doth hym selfe Euen so wolde loue to my neyghboure kepe me frō synnynge agaynste hym Aduoutry is a damnable thynge in the syght of God and moche meschefe foloweth therof Dauid to saue his honoure was dreuen to commytte greuous murther also It is vnryght in the syght of God and man that thy chyld shuld be at another wannes cost and be another mannes hayre Neyther canste thou or the mother haue lyghtly a quyet conscyence to God or a mery harte so longe as it is so Moreouer what greater shame canst thou do to thy neyghbour or what greater dyspleasure what yf it neuer be knowen nor come any chylde therof The precyousest gyfte that a man hath in this world of God is the true harte of hys wyfe to abyde by hym in welthe and wo and to bere all fortunes with hym Of that hast thou robbed hym for after she had once coupled her selfe to the she shal not lyghtly loue him any more so truly but haply hate hī and procure his deth More ouer thou haste vntaught her to feare God and hast made her to syn agaynst God For to God promysed she and not to man only for y e lawe of matrymony is Godes ordynaunce For it is wrytten Ge. 39. when Puthyphars wyfe wold haue had Ioseph to lye with her he answered howe could I do thys wykednes syn agaynst God ye verely it is impossyble to syn agaīst mā except thou syn against God first Finally rede Cronycles and storyes and see what hath folowed of aduoutrye what shal we say that some doctores haue dysputed and douted whether syngle fornycacyō shuld be syn◠when it is condempned bothe by Christ Moses to and Paule testefieth 1. Cor. 6. that no fornycatoure or whore keper shall possesse the kyngdome of God It is ryght that al men that hope in God shulde brynge vppe theyr frute in the fere and knowledge of God and not to leaue hys sede where he careth not what come therof Wherfore if thy ryght eye offende the plucke it out and caste it from the. For it is better for the that one of thy membres peryshe then that thy hole bodye shulde be caste into hell And euen so if thy ryght hande offende the cut it of and caste it from the. For it is better for the that one of thy members peryshe then that thy hole bodye shulde be caste into hell Thys is not mente of the outwarde members For then we must cut of nose
Chryste that they couer ouer with the myste of theyr gloses that the lyght therof myght not be sene As they haue interpretate here the wordes of Chryst wherwith he restoreth the lawe agayne to be but good counselles onely but no preceptes that bynde the conscyence And therto they haue so rofelled and tangeled the temporal and spirituall regimente togyther and made therof suche confusyon that no man can knowe the one from the other to the entent that they wolde seme to haue bothe by the auctorite of Christe which neuer vsurped temporal regyment vnto hym Notwithstandynge moste deare reder yf thou reade thys exposycyon with a good harte only to knowe the truth for the amendynge chefely of thyn owne lyuinge and then of other mēnes as charyte reqyreth where an occasyō is geuen then shalt thou perceyue their falshepe and se their myste expelled with the brightnes of the incuytable truthe A nother conclusyon is this al the good promyses whiche are made vs thorowe out all the scripture for Chrystes sake for his loue his passyon or suffrynge his bloude shedynge or dethe al are made vs on this condicyon and couenaunt on our partye that we henceforth loue the lawe of God to walke therin and to do it and fassyon our lyues therafter In so moche that who so euer hathe not the lawe of God wrytten in hys herte that he loue it haue his luste in it and recorde therin nyght and daye vnderstandynge it as God hathe gyuen it and as Chryst and the Apostles expounde it The same hath no parte in the promyses or can haue any true faythe in the bloude of Chryste because there is no promyse made hym but to them onely that promyse to kepe the lawe Thou wylte happely saye to me agayne yf I can not haue my synnes forgyuen excepte I loue the lawe and of loue endeuour my selfe to kepe it then the kepynge of the lawe iustefyethe me I answere that the argumente is false and but blynde sophestrye and like vnto this argument I can not haue forgyuenes of my synne excepte I haue synned Ergo to haue sinned is the forgeuenes of syn And it is lyke to this also No nan can be heled of the pokes but he that hath thē Ergo to haue the pockes doth heale the pockes And lyke sophestrye are these argumentes yf thou wylt enter into lyfe kepe the commaundementes Matth. xix Ergo the dedes of the lawe iustefye vs. Item the herars of the lawe are not ryghteous in the syght of God but the doers of the lawe shalbe iustefyed Roma ii Ergo the dedes of the lawe iustefye from syn And agayne we must al stande before the iudgement seate of Chryste to receaue euery man accordynge to the dedes which he dyd in the body Ergo the lawe or the dedes of the lawe iustefye These and all suche are naughtye argumentes For ye se that the kinge pardoneth no murderar but on a condycyon that he henceforth kepe the lawe and do no more so and yet ye knowe well ynough that he is saued by grace fauour pardone yer the kepyng of the lawe come Howebeit yf he breake the lawe afterwarde he falleth agayne into the same daunger of dethe Euen so none of vs can be receaued to grace but vpon a condiciō to kepe the lawe nether yet contynue any longer in grace then that purpose lasteth And yf we breake the lawe we muste sue for a newe pardon and haue a newe fyght against syn hel and desperacion yer we can come to a quyet faythe agayne and fele that the synne is forgeuē Nether can ther be in the a stable and an vndouted faythe that thy syn is forgyuen the excepte there be also a lustye courage in thyne herte and a truste that thou wylte synne no more for on that condycyon that thou endeuoure thy selfe to synne no more is the promyse of mercy and forgyuenes made vnto the. And as thy loue to the lawe increaseth so dothe thy faythe in Chryste and so dothe thyne hope and longynge for the lyfe to come And as thy loue is colde so is thy fayth weake and thyne hope and longynge for the lyfe to come lytle And where no loue to the lawe is theyr is nether faythe in Chryste for the forgyuenes of synne nor longynge for the lyfe to come but in stede of faythe wycked ymagynacyon that God is so vnryghteous that he is not offendyd with synne And in stede of hope a desyer to liue euer here and agredynes of worldly voluptuousnes And vnto al suche is the scrypture locked vp and made ympossyble to vnderstande They maye reade it and reherse the stories therof and dyspute of it as the turkes maye and as we may of the turkes lawe And they maye sucke pryde ypocresye and all maner of poyson therout to slaye theyr owne soules and to put stomblynge blockes in other mennes wayes to thruste them from the truthe and to get suche lernynge therin as in Arystotelles Etykes and morall Philosophie and in the preceptes of olde philosophers But it is ympossyble for them to applye one sentence therof to theyr soules helthe or to fassyon theyr lyues therby for to plese God or to make them to loue the lawe or vnderstande it ether to feale the power of Chrystes dethe and myght of his resurrection and swetnes of the lyfe to come So that they euer remayne carnal and fleshly as thou haste an ensample of the Scrybes Pharises and Iewes in the newe testament A nother conclusyon is thys of them that beleue in Chryste for the remyssyon of syn and loue the lawe are a thowsande degrees and not so fewe one perfecter or weaker than another of whiche a greate sorte are so feble that they can nether go forwarde in theyr profession and purpose nor yet stande excepte they be holpen and borne of theyr stronger bretherne and tendyd as yonge chyldren are by the care of theyr fathers and mothers And therfore dothe God commaunde the elder to care for the yonger As Paule techeth Roma xv saynge we that be stronger ought to beare the feblenes of the weaker And. Cala. vi bretheren yf any man be caught in any faute ye that be spirituall and are growen in knowledge and haue gotten the vyctorye of your fleshe teache suche with the spirite of softenes not calynge them heretykes at the fyrste choppe and thretenynge them with fyer and faggotes But alter alterius onera portate sayth he et sic adimplebitis legem Christi That is to saye beare eche others burthen and so shal ye fulfyl the lawe of Chryste Euen so verely shall ye fulfyll the lawe of Christe and not with smytinge your brethren and puttyng stumblinge blockes before theyr weake fete and kyllynge theyr conscience and makyng them more afrayde of shadowes and bugges then to breke theyr fathers commaundementes and to truste in wordes of winde and vanyte more then in theyr fathers promyse And for theyr sakes
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
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
wyll rewarde them are as it were very sacramentes and visyble and sensible sygnes tokens yernest oblygacyons wytnesses testimonyes and a sure certefyenge of our soules that God hath wyl do accordynge to his promyse to strengthe our weake faythe and to kepe the promyse in mynde But they iustefye vs not no more thē the visible workes of the sacramentes do As for an ensample the worke of baptyme that outwarde wasshynge whiche is the vysyble sacrament or sygne iustefyeth vs not But God only iustefyeth vs actyuely as cause effycient or workeman God promyseth to iustefye who so euer is baptysed to beleue in Christ to kepe the lawe of God that is to say to forgyue them theyr fore synnes and to impute ryghtwysnesse vnto them to take them for hys sonnes and to loue them aswell as though they were ful ryghtwyse Chryste hathe deserued vs that promyse and ryghtwysnesse And faythe do the receaue it and God dothe gyue it and impute it to fayth not the wasshynge And the wasshynge dothe testefye it and certyfye vs of it as the Popes letters do certyfye the beleuers of the Popes perdones Nowe the letters helpe not or hyndre but that the perdone were as good without them as with them saue onelye to stablyshe weake soules that coulde not beleue excepte they rede the letters loked on the seale and sawe the prynte of saynt Peters keyes O mercyfull God and a moste louynge father howe careth he for vs fyrst aboue all and besyde all hys other benyfytes to geue vs hys owne son Iesus and with hym to geue vs hym selfe and all and not content therwith but to geue vs so many sacramentes or visible sygnes to prouoke vs and to helpe our weake faythe and to kepe hys mercye in mynde as baptyme the sacrament of his body and bloude and as many other sacramentes as they wyll haue yf they put sygnyfycacions to thē for we destroy none but they destroy whiche haue put out the sygnificaciōs or fayned some without as wedlocke to sygnefy that Christ is the husbāde and we his wyfe and partakers w t him as the wyfe with her husbande of al his ryches c. and beyonde all those vysible sacramentes to geue vs yet more sensyble and surer sacramentes and suraunce of his goodnes euen in our owne selues as yf we loue and gyue almes to our neyghboure yf we haue cōpassyon and pray for hym yf we be mercyful and forgeue him yf we deny our selues and faste and withdrawe all plesures from the fleshe for loue of the lyfe to come and to kepe the commaundementes of God For when suche thynges beinge before impossible and nowe are easye and naturall we fele and are sure that we be altered and of a newe nature and a newe creature shapen in ryghtwysnes after the ymage of Christ and God our father seynge hys lawes of ryghtwysnesse are wrytten in our hartes When ye fast be not sade as the ypocrites are For they fassyon them a newe countenaunce that it myght appere vnto men howe they faste Verely I say vnto you they haue theyr rewarde Thou therfore whē thou fastest annoynte thyne heed washe thy face that it appere not vnto men howe thou fasteste But vnto thy father whiche is in secrete And thy father whiche seythe in secrete shall rewarde the openly As aboue of almose and prayer euen so here Chryste rebuketh the false entente and ypocrysye of fastyng That they sought prayse of that worke that was ordeyned for to tame the flesh and vsed suche fassyons that all the worlde myght knowe that they fasted to prayse them and to saye O what holye men are these howe pale and petyfull they loke euen lyke deathe hangynge downe theyr hedes and beholdynge the erthe as men clene out of the worlde If these come not to heauen what shall become of vs poore wretches of the worlde If these be not greate in the fauoure of God and theyr prayers harde what soo euer they axe in what case are we laye people Happy is he that may be a brother amonge them and partaker of theyr prayers and fastynges and other holye lyuynge In an vnhappy In an happy I wolde saye houre was he borne that buyldethe them a sell or a cloysture or geueth them a porcyon of hys lande to comforte them good men in thys paynefull lyuynge and strayte penaunce which they haue taken vpon them Blessed were he that myght kysse the edge of the cote of one of thē Oh he that myght haue hys body wrapped in one of theyr olde cotes at the houre of dethe it were as good to hym as his Chrystendome c. It apereth also by y t they axed Christe why hys dyscyples fasted not as well as the pharyses y t they oft fasted whē the comen people fasted not al apere holy As oures fast aduent and begyn before lent at Septuagesima when Laus tibi domine cometh in And concernynge the annoyntynge of thy heed c. is ment as afore of turnyng the other cheke and of that the lefte hande shulde not knowe what the ryght dyd that is y t they shuld auoyde al vayne glory and fast to god and for the entent that God ordeyned it for and that with a mery hart and cherful countenaūce therby to fele the workyng of God and to be sure of his fauoure Such is the meaninge and not to bynde thē that wyl fast to anoynt theyr heed washe theyr faces And the maner or phrase of spekynge cometh of an vsage that was among the Iewes to anoynt thē selues with swete and odoryferouse annoyntmentes when they were dysposed to be mery and to make good chere as ye se howe Mary of Bethany poured a boxe of precyouse oyntmente vpon Chrystes heed at souper As concernynge fastyng it were good that kynges and rulers dyd sette an order of sobernesse amonge theyr subiects to auoyde derthe innumerable deseases and the great hepe of vyces that sprynge of intēperancy and that they forbade not onelye ryote and excesse But also all maner wanton delycyous and customable eatynge and drynkynge of such thynges as corrupte the people and make the men more effeminate then the woman so that there remayneth no more tokens of a man in thē saue theyr berdes Our fassyons of eatinge make vs slouth full and vnlusty to laboure and study vnstable inconstant and lyght manered full of wyttes after wytted as we call it incyrcumspecte in consyderat hedy rashe and hastye to begynne vnaduysedly and without castynge of parelles the ende not consydered what may folowe nor the meanes well loked vpon howe and by what way the mater might be brought to passe tryfelers mockers rude vnsauery iestere with out all maner of salte and euen very apes and Marmesettes and full of wanton and rebaldyshe communycacyon and lewde gestures It corrupteth the wyte with false iudgement and infecteth the body with luste and makethe the hole man so vnquyet in hī selfe
out of the loue of God for euery loue hath here care and is a care to kepe Goddes coÌ„maundemeÌ„tes This care must euery man haue For a man lyneth nat by brede only but muche more by euery worde that procedeth out of the mouth of God The kepynge of Goddes commaundemeÌ„t is the lyfe of a man as wel in thê world as in the worlde to coÌ„e As childe obey father and mother that thou mayst longe lyue on the erthe And by father an mother is vnderstaÌ„de all rulers whiche yf thou obey thy blessynge shalbe longe lyfe and contrarye if thou disobeye short lyfe and shalt ether peryshe by the swerde or by some other plage and that shortlye And euen so shall the ruler yf he rule nat as God hath coÌ„maunded Opresse thou a wedowe and fatherles children sayth God and they shal cry to me and I wyl here their voyce and then wyll my wrathe waxe whote so that I wyl smyte you with swerde and your wyues shalbe wydowes and your children fatherles Some wyll say I se none more prosper or longer continue then those that be most cruell tyrauntes what then yet say I that God abydeth euer true For where he setteth vp a tyraunt and contynueth hym in prosperite it is to be a scourge to weked subiectes that haue forsaken the couenauÌ„t of the lorde their god And vnto them his good promyses pertaynâ—ant saue his cursses onely But yf the subiectes wolde turne and repent and folowe the wayes of God he wolde shortely delyuer them Howe be it yet where the superior corrupteh the inferior whiche else is dysposed ynough to goodnesse God wyl nat let them longe continue ✚ FINIS ¶ An exposition of the .vii. Chapter ✚ IVdge nat that ye be nat iudged For as ye iudge so shall ye be iudged And w t what measure ye meate w t the same shall it be mesured to you agayne Why lokest thou on the mote that is in thy brothers eye and markest nat the beame that is in thyne owne eye Or howe canst thou say to thy brother Let me pluÌ„cke out the mote out of thyne eye and beholde there is a beame iÌ„ thyne owne eye Thou ypocrite plucke fyrst the beame out of thine owne eye and then thou shalte se clerlye to plucke the mote out of thy brothers eye Thys is nat meant of the temporall iudgementes for Christe forbade nat that but ofte dyd stablyshe it as do Peter Paule in theyr Epistles also Nor here is nat forboden to iudge those dedes which are manifest agaynst the law of God for those ought euery Christen man to persecute yet must they do it after the ordre that Christ hath set But when he saythe Ypocrite cast out first the beme that is in thyne owne eye it is easie to vnderstande of what maner of iudgynge he meanethe ¶ The ypocrites wyll haue fastynges prayenges knelynge crouchyng â–ª duckynge and a thousande ceremonyes of their owne inueÌ„cion And who so euer do nat as they do they counte hym a dampned soule by by To Christ they say why fast nat thy disciples as the Pharesyes do why plucke they the eares of corne and rubbe them in theyr handes though they dyd it compelled with pure hunger and do that is nat lawfull on the Saboth day why breake ye the tradicions of our elders and washe nat when ye syt downe to mete ye and why doest thou thy selfe heale the people vpon the holyday why dyddest thou nat only heale him that was bedred .xxxviii. yeres but also badest hiÌ„ bere his beed away vpon the saboth day Be there nat workyng dayes ynowe to do good dedes to the prayse of God and proffyte of thy neyboure but that thou must breake thy Sabothe day He can nat be but a daÌ„pned person that breketh the holy daye and despyseth the ordinaunce of the holy churche He eateth butter a frydayes with out a dispeÌ„sacion of our holy father the pope ye kake bread made with mylke and egges to and whyte mete in lent he taketh no holy water whan he cometh to the churche he hereth no masse frome sonday to sonday And eyther he hath no bedes at al or else thou shalt nat here a stone clynke in the hande of hym nor yet his lyppes wagge al the masse and matens whyle c. O ypocrite cast out first the beme that is in thyne owne eye and then thou shalt se better Thou vnderstandest all Goddes lawes falsly and therfore thou kepest none of them truly his lawes require mercy nat sacrifice More ouer thou haste a false entent in all the workes that thou doest and therfore are they al dampnable in the syght of god ypocrite cast out the beame that is in thyne owne eye lerne to vnderstande the lawe of God truly to do thy workes a ryght for the entent that God ordeyned them And then thou shalt se whether thy brother haue a mote in his eye or nat and yf he haue howe to plucke it out and else nat ¶ For he that knoweth the entent of the lawe and of workes though he obserue a thousande ceremonyes for his owne exercise he shall neuer coÌ„dempne his brother or breake vnite with hym in those thynges which Christ neuer commaunded but lefte indifferent Or yf he se a mote in his brothers eye that he obserueth nat with his brothren same certen ordinauÌ„ce made for a good purpose because he knoweth nat the entent he wyl plucke it out fayre softely and enstructe hym louyngely make hym wel coÌ„tent which thynge yf our spiritual wold do men wolde nat so abhore to obey theyr tyrannye But they be ypocrites do and coÌ„maunde all theyr workes for a false purpose and therfore iudge slee and shede theyr brethrens bloude mercylesslye God is the father of all mercy and therfore gaue nat ypocrites suche absolute power to compelle theyr brethren to obey what they lyst or to slay theÌ„ with out pytye shewyng ether no cause of theyr coÌ„maundementes at al but so wyl we haue it or else assignynge an entent dampnable and contrary to all scripture Paule Ro. xiiii sayth to theÌ„ that obserued ceremonies that they shulde nat iudge them that dyd nat for he that obserueth and knoweth nat the entent iudgeth at once and to them that obserued nat that they shulde nat despise them that obserued he that obserueth nat ought nat to despyse y e weknes or ignoraunce of his brother tyll he perceaue that he is obstinate and wyll nat lerne More ouer suche measure as thou geuest thou shalte receaue agayne that is yf thou iudge thy neyboure God shall iudge the for yf thou iudge thy neyboure in suche thynges thou knowest nat the lawe of god nor the entent of workes and arte therfore coÌ„dempned of god Gyue nat that holy thynge vnto dogges nether cast your perles before the swyne lest they treade theÌ„ vnder their fete the other turne agayne and to
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
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.