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
they nede but saye the worde and theyr wyll is fullfylled And as for theyr neyghboures they haue no compassyon vpon them to brynge theyr complayntes before God But with theyr prayers robbe theÌ„ of that â—ytle they haue and so make them more myserable Of entryng into the chamber and shuttynge the dore to I saye as aboue of that the lefte hande shulde not knowe what the ryght hande doeth that the meanynge is that we shulde auoyde all worldly prayse and profyte and praye with a syngle eye and true entent accordynge to Goddes worde and is not forboden therby to praye openly For we muste haue a place to come to gether to pray in generall to thanke and to crye to God for the comune necessyte aswell as to preache the worde of God in where the prest ought to pray in the mother â—onge that the name of God maye be halowed and his worde faythfully taught and truely vnderstande and fayth and godly lyuyng encreased and for the kyng and rulers that God wyl gyue them his spirite to loue y e comune welth and for peace that God wyll defende vs from all ennymyes for wederynge and frutes that God wyll kepe away pestylence and al plages And the preste shulde be an ensample to the people how they shuld pray There be of suche thynges as the prestes and other bable not praye many good collectes that shulde muche edifye the people if they were spokeÌ„ in the mother tonge And then whyle the prestes synge psalmes let euery man pray pryuatly and giue God thankes for suche benefytes as his harte knowed he hath receyued of God and comend to God hys pryuate necessytes and the pryuate necessytes of his neyboures whiche he knoweth and is pryuy to Nether is there in al suche any ieoperdy of vayne glory But and if God haue gyuen any man the spyryte of prayenge as all men haue not lyke gyftes that he pray oft and when other do not then to haue a secrete place to pray in both for the auoydyng of vayne glorye and speche of people and that thou mayst be fre to vse thy wordes as the lusteth what so euer gestures and behauoures do moue the most to deuocyon is necessarye and good And fynally what so euer necessyte thou hast though thou fele thy selfe a great synner yet yf thyne harte be to amende let not that dyscourage the. But go boldly to thy father seynge thou haste his commaundement euer to praye and promyse that he wyl heare the not for thy goodnesse but of hys goodnesse and for hys truthe Moreouer when we praye babyll not muche as the hethen do For they thynke that they shalbe harde for theyr muche bablynges sake Be not therfore lyke vnto them For your father knoweth of what thinges ye haue nede before ye axe hym Of thys maner therfore pray ye Our father which art in heuen honoured be thy name thy kyngedome come Thy wyl be fulfylled Gyue vs thys day our dayly brede euen in earthe as it is in heuen And forgyue vs our trespasses as we forgyue our trespassers And leade vs not into temptacyon But delyuer vs from euell For thyne is the kyngedome the power and the glorye for euer So be it As before he rebuked theyr false entent in prayenge that they sought prayse and profyte of that worke whiche ought to be dyrecte to God alone eyther to gyue hym thankes that is to saye to be a knowen and to confesse in the harte that all we haue cometh of hym or to cal vpon hym for ayde and socoure in temptacyoÌ„s and all necessyte Euen so here he rebuked a false kynde of prayenge wherin the tonge and lyppes laboure and al the body is payned but the harte talketh not with God nor feleth any swetnes at all nor hathe any confydence in the promyses of God but trusteth in the multytude of wordes and in the payne and tedyousnes of the lenght of the prayer as a coniurar do the in his cyrcles Characters and supersticyouse wordes of his coniuracyon As ye se nowe to be among our fryers moÌ„kes chanons nunnes and euen through out al the spyrytualty whiche as I haue proued aboue haue with theyr false entent of prayenge excluded al occasyons the whole matter of true prayeng and haue turned it into a bodely laboure to vexe the tonge lyppes eyes and trouth with roryng and to wery al the meÌ„bers so that they say and may truely sweare it that there is no greater laboure in the world then prayer for no labour what soeuer it be when the body is coÌ„pelled and the harte vnwyllynge can be other then greuous paynful But true prayer if they coÌ„plained sought helpe eyther for theÌ„ selues or for theyr neyghboures trusted in the promyse of God wold so conforte the soule courage the harte that the body though it were halfe deade more wolde reuyue and be lusty agayne and the laboure wolde be shorte and easy as for an ensaÌ„ple if thou were so oppressed that thou were wery of thy lyfe and wentest to the kynge for helpe and haddest spede the spirites wold so reioyse that thy body wold receyue her streÌ„gth agayne be as lusty as euer it was euen so the promyses of God worke ioy aboue al mesure where they be beleued in the harte But our hyrelinges haue no Goddes worde saue truste in the multytude of wordes length of bablynge and payne of body as bounde seruauntes Nether knowe they any other vertue to be in prayer as ye may se by the ordynaunces of all foundacyons Kynge Henry the fyfte buylde Syon and the Charterhouse of sheue on the other syde the water of suche a maner that lyppe laboure may neuer cease For when the fryers of Syon rynge out the Nunnes begynne And when the Nunnes rynge out of seruyce the Monkes on the other syde begynne And when they rynge out the fryers begyn agayne and vexe them selues nyght and day And take payne for Goddes sake for whiche God must gyue them heuen Ye and I haue knoweÌ„ of som yere this that for vere payne and tedyousnesse haue bydden the deuell take theyr founders They call Lente the holyesâ—e tyme of the yere But wherin is that holynes verely in the multytude of wordes and tedyousâ— length of the seruyce For let them begynne at syxe and it wylbe twelue or they can ende In which tyme they be so weryed that by the tyme they haue dyned they haue lust to nothynge saue to slepe And in the ende of all they thynke no farther then that God must rewarde theyr payne And yf thou axe howe they knowe it They wyll answere he muste rewarde it or be vnryghtwyse No God loketh not on the payne of thy prayer but on thy fayth in hys promyse and goodnes nether yet on the multytude of thy wordes or longe babyllynge For he knoweth thy matter better theÌ„ thou thy selfe And though the Iewes and the hethen were so
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
⧠An exposycyon vpon the v.vi.vii chapters of Mathewe which thre chapters are the keye and the dore of the scrypture and the restoring agayne of Moses lawe corrupt by y e Scrybes and Pharyses And the exposycyon is the restorynge agayne of Chrystes lawe corrupte by the Papystes ¶ Item before the boke thou hast a prologe very necessary conteynynge the whole sum of the couenaunt made betwene God and vs vpon whiche we be baptysed to kepe it And after thou haste a table that ledeth the by the notes in the margentes vnto al that is intreated of in the booke ¶ CVN PRIVILEGIO Vnto the reader HEre hast thou deare Reader an Exposicion vnto the v.vi and .vii. Chapters of Mathewe wherin Christe our spirituall Isaac diggeth agayne the welles of Abraham which welles the scrybes and phareses those wycked and spiteful philistines hade stopped and fylled vp with the erthe of theyr false exposicyons He openeth the kyngdome of heuen which they had shut vp that other men shulde not enter as they them selues hade no luste to go in He restoreth the keye of knowledge whiche they hade taken awaye and broken the wardes with wrestynge the text contrary to his due and naturall course with theyr false gloses He pluckethe awaye from the face of Moyses the vayle which the scrybes and phareses hade spred theron that no man myght perceaue the bryghtnes of hys countenaunce He wedeth out the thornes and busshes of theyr pharesaicall gloses wherwith they hade stopped vp the narowe way and strayt gate that fewe coude fynde them The welles of Abraham are the scrypture And the scrypture may well be called the kyngdome of heuen whiche is eternall lyfe and nothynge saue the knowledge of God the father and of his son Iesus Christe Iohan. xvii Moyses face is the lawe in hir ryght vnderstandyng And the lawe in her ryght vnderstandynge is the keye or at the leest way the fyrste and princypal keye to open the dore of the scrypture And the lawe is the very waye that bryngethe vnto the dore Chryste as it is wrytten Gala. iii. The lawe was our scole mayster to brynge vs to Chryste that we myght be iustefyed by faythe And Roman x. the ende of the lawe that is to say the thynge or cause why the lawe was gyuen is Chryste to iustefye all that beleue That is to saye the lawe was gyuen to proue vs vnryghtuous and to dryue vs to Chryste to be made ryghtwyse thorowe forgyuenes of synne by hym The lawe was gyuen to make the synne knowen say the saynte Paule Rom. iiii and that syn commytted vnder the lawe myght be the more synfull Roma vii The lawe is that thynge which Paule in his inwarde man graunted to be good but was yet compelled ofte tymes of hys members to do those thynges whiche that good lawe condemned for euell Roma vii The lawe makethe no man to loue the lawe or lesse to do or commytte synne but gendereth more lust Roma vii and increseth syn Roma v. For I can not but hate the lawe in as moche as I fynde no power to do it and it neuertheles condemneth me bycause I do it not The lawe setteth not at one with God but causeth wrathe Roma iii. The lawe was gyuen by Moyses but grace and veryte by Iesus Chryste Iohan. i. Beholde thoughe Moyses gaue the lawe yet he gaue no man grace to do it or to vnderstande it a ryght or wrote it in any maÌ„nes harte to consente that it was good and to wyshe after power to fulfyl it But Chryste geueth grace to do it and to vnderstande it a ryght and wryteth it with his holy spirite in the tables of the hartes of men and maketh it a true thinge there and no ypocresy The lawe truly vnderstande is those Fyrye serpeÌ„tes that stonge the chyldren of Israel with present dethe But Chryste is the brasen serpent on whome who so euer beinge stonge with conseyence of synne loketh with a sure faythe is heled immediately of that styngynge and saued from the paynes and sorowes of hel It is one thynge to condemne and pronounce the sentence of dethe and to stynge the conscyence with feare of euerlastynge payne And it is another thynge to iustyfye from synne that is to saye forgyue and remytte synne and to hele the conscyence and certefy a man not onely that he is delyuered from eternall dethe but also that he is made the son of God and heyre of euerlastynge lyfe The fyrste is the offyce of the lawe The seconde partayneth vnto Christ only thorowe faythe Nowe yf thou geue the lawe a false glose and say that the lawe is a thynge whiche a man maye do of hys owne strength euen out of the power of his frewyll and that by the dedes of the lawe thou mayste deserue forgyuenes of thy fore synnes Then dyed Chiste in vayne Galat ii and is made almoste of no steade seynge thou arte become thyne owne sauyoure Nether can Chryste where that glose is admitted be otherwyse taken or estemed of Chrysten men for all his passyon and promyses made to vs in hys bloude then he is of the turkes howe that he was a holy prophete and that he prayeth for vs as other sayntes do saue that we Chrysten thynke that he is somewhat more in fauoure then other sayntes be thoughe we ymagyne hym so proude that he wyll not here vs but thorowe hys mylde mother and other holye sayntes whiche all we counte moche more meke and mercyfull then he but hym moste of myght and that he hathe also an hygher place in heuen as the graye freres and obseruauntes set hym as it were from the chynne vpwarde aboue saynt Fraunces And so when by this false interpretacion of the lawe Chryste whiche is the dore the waye and the grounde or foundacyon of al the scrypture is lost coÌ„cernyng the chefest frut of his passyon and no more sene in his owne likenes then is the scripture locked vppe and henceforth extreme darkenes and a mace wheriÌ„ if thou walke thou wotteste nether where thou aâ—te nor canste fynde any waye out It is a confused Chaos and a mynglynge of all thynges togyther with out order euery thynge contrarye to another It is an hedge or groue of bryers wherin yf thou be caught it is impossyble to gette out but that yf thou lowse thy selfe in one place ' thou arte tangeled and caught in another for it This wyse was the scrypture locked vp of the scrybes and phareses that the Iewes coude not se Chryste when he came nor yet can And though Chryst with these .iii. chapters dyd open it agayne yet by suche gloses for oure vnthanke fulnes sake that we hade no luste to lyue accordynge haue we Chrysten loste Chryste agayne and the vnderstandynge of the moste clere texte wherwith Chryste expoundeth and restoreth the lawe agayne For the ypocrytes what so euer semeth ympossyble to theyr corrupte nature vnrenued in
folyshe throughe theyr vnbelefe to bable many wordes yet were they neuer so madde as to mumble and buffe out wordes that they vnderstande not Thou wyll saye what matter maketh it yf I speke wordes whiche I vnderstande not or yf I praye not at all seynge God knoweth my matter al ready I answere he wyl haue the to open thyne harte to hī to enforme and edefy thyne owne selfe that thou myghtest knowe howe that all goodnes is of hym to put thy trust and confydence in him and to flee to hym in tyme of nede and to be thankful and to loue hym and obeye his commaundementes and turne and be cōuerted vnto thy lorde God not to runne wylde as the vngodly do whiche knowe not the benefytes of God therfore be vnthankeful to obey hys commaundementes And that thou mayst knowe howe and what to praye he gyueth the a shorte instructyon and ensample sayeng after this maner praye O our father whiche art in heuen Fyrst must thou go to hym as a mercyful father whiche of his owne goodnes and fatherly loue y t he bereth to the is redy to do more for the than thou canst desyre though thou haue no merytes But because he is thy father onely yf thou wylte turne and hensforthe submytte thy selfe to lerne to do his wyll Honoured be thy name Honoured and praysed be thy name or honoured and praysed be thou for to honoure God and to honoure the name of God is all one And to honoure the name of God is to dreade hym to loue hym and to kepe hys commaundementes For when a chylde obeyeth his father he honoreth and prayseth his father and when he is rebellyous and dysobedient he dyshonoreth his father This is then the vnderstandynge and meanyng of it O father seynge thou art father ouer al powre out thy spyryte vpon al fleshe and make all men to feare and drede loue the as their father and in kepyng thy commaundementes to honoure the and thy holy name Thy kyngdome come That is seyng thou art kynge ouer al make all to knowe the and make the kynges and rulers which are but thy substitutes to cōmaunde nothynge but accordynge to thy worde and to them make all subiectes obey Thy wyl befulfylled in erthe as it is in heuen This is al one with that goeth before For as muche then as thou art father and kyng ouer all and all we thy chyldren and brethren amonge our selues make vs all as obedyent to seke and to do thy wyll as the aungelles do in heuen Make that no mā seke his owne wyl but all thyne But and yf thou withdrawe thyne hande to tempte thy chyldren that the rulers commaunde ought contrarye to thy wyll then make the subiectes to stande fast by thy worde and to offer them selues to suffer all extremyte rather then to obey Fynally when we pray to the in our tēptacions and aduersites desirynge the of what so euer thynge it be meane truely yet yf thou that knowest al seyst a better waye to thy glorye and our profyte then they wylbe and not oures As thy son Iesus gaue vs an ensample whē he desyred if it had ben possible that that cuppe of better deth myght haue deperted from hym sayenge yet not as I wyl but as thou wylt Gyue vs our dayly breade By breade is vnderstande al maner of fusty naunce in the Ebrue speche ye and here is vnderstande therby all that pertayned vnto the necessyte of thys lyfe If we haue bread there is dearth of nothyng that can pynche namely in that lande Gyue vs our dayly breade Gyue vs all that the necessyte of thys lyfe dayly requyreth Gyue it vs day by daye as we nede it we desyre not to haue store for many yeres to exclude all necessyce of prayenge to the and to be as it were out of thy daunger and to forget the. But mynyster it day by daye that we maye daylye fele thy benefytes and neuer forget the. Or if thou gyue vs aboundaunce aboue that we desyre then gyue vs an harte to vse it and to bestowe it for that purpose thou gauest it and to deale with our neyghboures not to loue it inordynatly but to thynke that it is thyne and that thou mayst take it awaye euery howre and that we be content that thou so do at thy pleasure and so euer to haue it but for daylye breade Forgyue vs our trespasses as we forgyue our trespassers Because he knoweth that our nature is so weake that we can not but synne dayly therfore he teacheth vs daylye to repent and to reconsyle our selues to gether and dayly to axe God forgyuenes Seynge he commaundeth vs to axe we maye be bolde so to do and to beleue that he wyll forgeue vs. No man therfore nedeth to despare that can repent and axe forgyuenes howe euer so depe he hathe synned And me thynketh yf we loked a lytle nere vpō thys texte we neaded not to make the pope so great a God for his perdons For Christ which is a man to be beleued sheweth vs here a more sure way ye and that a sensyble way which we maye fele that we be perdoned and our synnes forgyuen we can haue none experyence of the popes thynges whether they be so or no. He can with al his perdons delyuer no man of any purgatorye that God putteth vs vnto in thys worlde He can not blesse or heale any man so moche as of a pore ague or tothe ache whiche deseases yet by hys owne confessyon God putteth on vs to purge vs from synne But where we can not see fele or haue any experyence at all that it so is there is he myghtye If I were come whome out of a lande where neuer man was before and were sure neuer man shulde come I myght tel as many wonders as mayster More doth of Vtopia and no man coulde rebuke me But here Christ maketh the sure of perdon for yf thou canst forgyue thy brother god hath bounde hym selfe to forgyue the what if no mā haue synned agaynste me That were harde in this lyfe neuertheles yet yf that professyon be in thyne harte that thou knowest that it is thy duetye to forgyue thy brother for thy fathers sake and art obedyent to thy fathers ordynaunce and woldest forgyue yf any of thy brethren had offended the and dyd axe the forgiuenes Then hast thou that same spirite which which God desyreth to be in the. Marke what Chryst sayth aboue in the begynnynge of the .5 chapter Blessed be the mercyfull for they shal haue mercy doeste thou pety thy brethren that syn and doest thy best to amēde thē that thy fathers name may be honored Then hast thou yf wherby thou art sure of mercy as sone as thou desyrest it And agayne Blessed be the peace makers for they shalbe Goddes chyldren Lo yf there be any varyaūce among thy brethren that one haue offended the other do thy beste to set them at one and
that the bodye can not syt styll rest in one place and coÌ„tynue in hys worke nor the mynde perseuer and endure in our purpose Let them prouyde that ther be diligent fysshynge in the se and coÌ„maunde the se coste and townes whyther fyshe may easely come to fast fryday saterday and weÌ„sday to if nede be and on the fryday to eate no whyte meate And let the countryes whiche haue none aboundance of fyshe yet haue whyte meate ynough fast fryday saterday from fleshe only And let those contreys where scasty of bothe is faste frydaye from fleshe only and eate fleshe wensday and saterday But absteyne from super or from dyner or eate soberly those dayes And let them so moderate theyr fastes that the people maye beare it a prouysyon made for the olde the sycke and feble c. whiche faste shalbe a temporall thynge â–ª for a temporall comen welthe only and not a seruyce to God Then let the prestes preache fyrst the lawâ— truly and teache the people to se theyr synnes and so brynge them to repentaunce And secondarelye the faythe of Chryste and the forgyuenes of synne thorowe faythe And thyrdlye almose prayer and fastynge which are the hole lyfe of a Christen man and with out which ther is no Christen maÌ„ a lyue And let them preache the true vse of theyr almose whiche is to helpe thy neyghboure with councell with bodye and goods and al that is in thy power and the true vse of prayer whiche is to brynge hys necessyte thyne owne before God with a strong fayth in hys promyses and the true vse of fastynge which is to tame the fleshe vnto the spirite that the soule may atteÌ„de to the worde of God and pray thorowe faythe By these thre we kepe the spirite of God and doth contynue and also growe in ryghtwysnes and waxe perfecter and perfecter in soule and body And yf these fayle or that we vnderstaÌ„de not the ryght entent we lose the spirite agayne and the ryghtwysnesse of faythe and the true vnderstandyng of the scripture and al our lernynge shalbe but darckenes And then what a blyndenes is that when the darcknes of hell is called the lyght of heuen As it is of almose and prayer so it is of fastynge iudge of al thre where any one of them is there are they all thre and where any one is awaye there is none at all we muste haue the professyon of al thre euer wrytten in our hartes I must euer loue my neyghboure and be redy to helpe and when occasyon is offered then do it I ought to consyder and knowe that al cometh of God and to knowledge that same to him in myne hart And what soeuer we nede we ought to know that we must receaue that of God and therfore to cal euer to him with a strong fayth Euen so I must euer fyght agaynst my fleshe therfore euer withdrawe from it al that moueth it to rebelle agaynst the spirite So nowe fastinge standeth not in eatynge and drynkynge only and muche lesse in flesh alone But in abstynence of all that mouethe the fleshe agaynste the spirite as longe sleapynge ydlenes and fylthye communycacyon and al world lye talkynge aa of couetousnes and promocyon and suche lyke and wanton company softe clothes and softe beddes and so forth which are that ryght hande and ryght eye that must be cut of and plucked out that the holeman peryshe not And as ye can put no generall rule of almose or prayer no more can ye of fastyng But I must be all waye redye to cut of what so euer I perceaue to strenght the fleshe against the spirite And I muste haue a dylygent eye to the fleshe and hys complexyon and yf ought scape me in worde or dede seke whence the occasyoÌ„ came and attonce cut of that ryght hande and plucke out that eye If this fast be truly preached then is fastynge good and not afore for makynge of ypocrytes as Christ wolde not let his disciples fast before they were lerned leste they shulde thereby haue ben no better then the pharesyes And then the outwarde fastynge ordeyned by the temporal rulers helpeth much for the weakes sake ye though the lande were so plenteouse that it nede not to commaunde suche fast for to auoyde derth ye they ought to set suche vp because of them that can not rule them selues for whose sakes they ought to forbyde excesses of tauerns and ale houses and ryotyng out of season For if the people coulde rule them selues what nede rulers More ouer if any man pryuatlye shewe the preste hys infyrmytyes and the prestes se any maner of abstinence or chastifyng apte for the person that let him councel him to do for the subdewinge of the fleshe and not coÌ„maunde as a tyraunt vnder payne of dampnacyon and to make satysfaccyon Thus wyse let hym say brother or syster ye be bounde vnder payne of deedlye synne to tame your fleshe by some maner of waye that ye synne not agaynste God and I knowe no better then this my councell and my desyre therfore is that ye vse thys tyll ether ye haue no more nede or tyll God shewe you some better c. And let the elders consyder dyligently the course of theyr youthe and with wysdome councell and dyscrete gouernaunce and helpe the yonger to auoyde the perelles and ieoperdyes whiche they haue lerned by theyr owne experyence to be in y t daungerous iorney More ouer when the people be fallen from their profession and from the lawe as it shalbe impossyble for the preacher to kepe the greate multytude to gether if the temporal swerde be slacke and necglygent in punyshynge open offenses as they euer haue and wylbe saue in those poyntes onely wherin lyeth the pythe of theyr owne profyte and aduauntage and the weyght of theyr honour and mauntenaunce of theyr dygnytyes and when God also as hys promyse is hathe brought vpon them the curses of the lawe hungre derth batayle pestileÌ„ce and al maner of plages w t all mysfortune and euell lucke Then let the true preachers be importune and shewe the people the causes of theyr mysâ—â—d wretched aduersyte and expounde the â—awe to them and brynge them to knowledge of their synnes and so bynde their conscyences and drawe them to repentaunce and to the apoyntmente and couenaunt of the lorde agayne As many holy prophetes prestes and kynges in the olde testamente dyd call the people backe and brought theÌ„ agayne in tyme of aduersyte vnto the apoyntmeÌ„t of the lorde And the preste prophete or kynge in Goddes stede smote handes with theÌ„ and toke an oth of theÌ„ to be y e lordes people and to turne agayn to the lordes couenaunte for to kepe hys lawe and to beleue in his promyses And God ymedyatly withdrewe his hande and rydde theÌ„ out of all captyuyte and daunger and be came as mercy full as euer before But we
e loueth the better then such a churle that geueth the â—â—ught ye thou art more bounde to fauoure hys cause ¶ God sayth sel and geue almose ¶ MaÌ„mon sayth lay vp to haue ynough to mayntene thyn estate and to defende the froÌ„ thyn enemyes and to serue the in thy age For as muche then as God and Mammon be two so contrary maysters that who so euer wyl serue God must gyue vp Mammon and all that wyl serue Mammon must forsake God it foloweth that they which are the sworne seruauntes of Mammon and haue his holy spirite and are his faythful churche are not the true seruauntes of God nor haue hys spirite of truthe in them or can be hys true churche More ouer seynge that God and Mammon be so contrarye that Goddes worde is dethe in Mammons earâ— and hys doctryne poyson in Mammons mouthe it foloweth that yf the ministers of Goddes word do fauour Mammon they wyl so fassyon theyr speche so sounde their wordes that they may be plesaunt in the eares of Mammon Fynally al only to haue rychesse is not to be the seruaunt of Mammon but to loue it and cleue to it in thyne harte For yf thou haue gooddes onely to maynteyne the offyce whiche God hath put the in and of the rest to helpe thy neybours nede so art thou lorde ouer thy MaÌ„mon and not his seruauÌ„t â–ª Of them that be riche howe shalt thou knowe the mayster of MaÌ„mon froÌ„ the seruauÌ„t verely fyrst by the gettynge secoÌ„darely when his pore neybour complayneth yf he be Mammons seruaunt MaÌ„mon wyl I shute vp his harte and make him without coÌ„passyon Thyrdly the crosse of Christe wyl trye them the one from the other For when persecucyon aryseth for the worde then wyl the true seruauÌ„t of Christ byd Mammon a dewe And the faythful seruauÌ„t of Mammon wyl vtter his ypocresy c. not only renounce the doctryne of Chryste but also be a cruel and a sharpe persecuter therof to put awaye all surmyse and that hys fydelyte whiche he hathe in hys mayster Mammon maye openly appere Therfore I saye vnto you care not for your lyues what ye shal eate or what ye shal drinke nether for your bodyes what ye shal put on Is not the lyfe more then mete the body more then the rayment He that buyldeth a costely house euen to the tylynge wyl not leue there lose so great cost for so smal a tryfle more No more wyll he that gaue the so precyous a soule and so beutyful a body let ether of them perishe agayne before the day for so smal a thing as fode or raymeÌ„t God neuer made mouth but he made mete for it nor body but he made reymeÌ„t also How be it MaÌ„mon blyndeth our eyes so that we can nether se nor iudge a ryght Beholde the fowles of the ayer how they sow not nether reape nor gather into store howses and yet your heuenly father feadeth them And are not ye farre better then they Whiche of you with takynge thought is able to put one cubette vnto hys statute He that careth for the lest of his creatures wyll muche more care for the greattest The byrddes of the ayre and beastes preache all to vs that we shulde leue caringe and put our trust in our father But Mammon hathe made vs so dul and so clene with out capacyte that no exsample or argumente be if neuer so vehement can enter the wyttes of vs to make vs see or iudge a ryght Fynallye what a madnes is it to take soo greate thought for fode or raymente when the welthe helthe lyfe of thy bodye and al to gether is out of the poure If al the world were thyne thou couldeste not make thy selfe one ynche lenger nor that thy stomacke shall dysgest the meate that thou puttest into it No thou art not sure that which thou putteste in to thy mouth shal go thorwoe y e or whether it shal choke the. Thou canst not make wheÌ„ thou lyest or syttest downe that thou shalt aryse agayn or when thou sleapest that thou shal awake agayn or that thou shuldest lyue one houre lenger So that he which cared for the when thou couldest not care must care for the styl or else thou shuldest peryshe And he wyll not care for the to thy soules profyte yf thou mystrust hiÌ„ and care for thy selfe And for reymente why take ye thought Beholde the lylyes of the felde how they growe they labour not nether spyn And yet I saye to you that euen Saâ—omâ—n in al hys glory was not apparailed like one of theÌ„ Wherfore if the gras whiche is to daye in the feldes and to morowe shal be caste into the furnace God so clothe howe muche more shall he do the same vnto you O ye of lytle fayth Not only fowle and beast but also tre erbe and al the flowres of the erth do cry vnto vs to trust God to cast awaye all care that is coupled with couetousnesse of more then suffycyent to beare the charges which we haue in our handes by the reason of the state we be in the worlde and al care that is anexed with mystrust y t God shuld not mynister ynough to beare al our charges if we endeuer our selues to kepe his coÌ„mauÌ„dementes to do euery man his craft or offyce he is in truly and when God to proue vs sofferyth vs to haue nede of our neyboures we fyrst coÌ„playne to God desyre him to prepare the hartes of our neyghboures agaynst we come to desyer theyr helpe But MaÌ„mon pypeth another songe sayenge yf thou shuldeste make no nother maner of laboure for a benefyce then as yf thou careddest not whether thou haddest it or haddest it not 〈◊〉 wolde be longe yet thou gattest one al wolde be take out of thyne hande I answere as the labour was to get it suche shalbe thy behauor in it as thou flatteredest to haue it so shalt thou in it And as thou boughtest and soldeste to get it so shalte thou fell in it to be fauoure and to be set by in the worlde If thy pryncypal entend that thou sekeste a benefyce for be lucre then take hede to the ensaÌ„ple of thy fore father Symon magus Let thy care therfore be to do thy office that God putteth the in truly the blessynge that he coupleth therto y t take with thankes and nether care nor couet farther Take no thought therfore sayenge What shall we eate or what shall we drynke or what shall we put on al these thynges the hethen seke ye your heuenly father knoweth that ye nede al these thinges But seke fyrste the kyngedome of God and the ryghtwysnesse therof and all these thinges shalbe mynystred vnto you Be not lyke the hethen which haue no trust in God not hys worde nor beleue any lyfe to come let them vexe them selues and eche be a deuell to another for worldlye thynges But
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.