of the entent and purpose that they were ordeyned for And with theyr obedience they haue drawen them selues from vnder the obedience of all princes and temporall lawes with theyr pouerty they haue robbed all nacions kyngedomes and so with theyr wylful pouerty haue enryched them selues haue made the comens poore with theyr chastite they haue fylled all the worlde full of whores and sodomites thynking to please God more hylye with kepynge of an whore then an honest chast wyfe If they say it is nat truthe then all the worlde knoweth they lye for if a prest mary an honest wyfe they punyshe hym immediatly and saye he is an haynouse heretyke as though matrimonye were abhominable But if he kepe a whore theÌ„ is he a good chast chylde of theyr holy father the pope whose ensample they folowe an I warrant hym synge masse on y e next day after as wel as he dyd before without ether persecucion or excommunicacion suche are the lawes of theyr vnchaste I wolde say theyr owne chast father ☜ ☞ If thou professe obedieÌ„ce why ronnest thou from father mother master and ruler whiche God byddeth the to obeye to be a fryer yf thou obeye why obeyest thou nat the kynge and his lawe by whome God defendeth the bothe the in lyfe and goodes and al thy great possessions ⧠⧠⧠⧠If thou professe pouertye what doest thou with the landes of gentylmen squyerâ— knyghtes baroÌ„s erles dukes what shulde a lordes brother be a beggers seruaunt or what shulde a begger ryde with thre or foure score horses waytynge on hym Is it mete that a man of noble byrth the right heyre of the landes whiche thou possessest sholde be thyne horse keper thou beynge a begger If ye professe chastite why desyer ye aboue al other men the company of women what do ye with whores openly in many contreyes and with secret dispensacions to kepe concubines why corrupte ye so much other mennes wyues and why be there so many Sodomites amonge you ☜ †☞ Your charite is mercylesse to the rest of the worlde to whome ye may gyue nought agayne and onely lyberall to your selues as is the charite of theues xxx or fourtye of you to gether in one denne amonge whiche yet are nat many that loue thre of his neyboures hertelye Your fastynge maketh you as full and as fatte as your hydes can holde besye that ye haue a dispensacion of your holy father for your fastynge ☜ †☞ Your prayer is but patterynge without all affeccyon Your syngynge is but roâ—ynge to stretche out our mawes as do your other gestures and rysynge at mydnyght to make the meate synge to the botome of the stomacke y t ye may haue perfecte dygestion be redy to deuoure a freshe agaynst the nexte refeccion Ye shal know them by theyr frutes First thornes beare no grages nor bryers fygges Also if thou se goodly blossomes in them thynkest there to haue fygges grapes or any frute for the sustenaunce or confort of man go to them in tyme of nede and thou shalt fynde nought at all Thou shalte fynde for southe I haue no goodes nor any thyng proper or that is myne owne It is the couentes I were a thefe yf I gaue it my father what so euer nede he had It is saynt Edmondes patrimony Saynt Albons patrimonye Saynt Edwardes patrymonye the goodes of holy churche It may nat be mynysshed nor occupyed vpon lay and prophane vses The kyng of the realme for al that he defendeth them aboue all other yet getteth he nought what nede soeuer he haue saue theÌ„ only whan he must spende on theyr causes all that they gyue withal that he can get besyde of his pore comeÌ„s If the kyng wyl attempte to take ought from theÌ„ by y e auctorite of his office for the defence of the realme Or yf any man wyll entre at them otherwyse then they lust them selues by what lawe or ryght it be they turne to thornes and bryers and waxe at once rougher then a hedgehogge wyll sprynkle them with the holy water of theyr maledictions as thycke as hayle and brethe out the lyghtenynge of excommunicacion vpon them and so consume them to pouldre ☜ ☞ More ouer a corrupt tree can beare no good frute That is wher they haue frute that semeth to be good go to and proue it and thou shalt fynde it rotten or the carnell eaten out and that it is but as a holowe nutte For fayth in Christ that we and al our workes done within the compase of the lawe of God be accepted to God for his sake is the kernell the swetnes and the pleasaunt bewty of al our workes in the syght of God As it is wrytten Iohan vi This is the worke of god that ye beleue iÌ„ him whome he hath sent This faythe is a worke whiche God nat only worketh in vs but also hath therin pleasure and delectacyon and in all other for that faythes sake Fayth is the lyfe of man as it is wrytten Iustus ex fide viuit out of whiche lyfe the pleasantnesse of all his workes sprynge As for an ensample thou arte a shoumaker whiche is a worke within the lawes of God and sayest in thyne harte Lo God here I make a shue as truely as I wolde for my selfe to do my neyboure seruice and to get my lyuynge in truthe with the laboure of myne handes as thou commaundest and thanke the that thou hast geuen me this crafte and makest it luckye that I gette my lyuynge therwith and am surelye persuaded that bothe I and my worke please the O father for thy sonne Iesus sake Lo nowe this faythe hath made this symple worke pleasaunt in the syght of God ☜ ☞ Another ensample thou takest a wyfe and sayest O father thou nat only permyttest this but also commaundest all that burne and haue their myndes vnquyeted to mary for feare of fornicacion so forthe And father I promise the to loue this woman truelye and to care for her and gouerne her after thy lawes to be true to her to stande by her in all aduersites and to take in worthe as well the euell as the good and to brynge vp the frute that thou shalte geue me of her in thy feare and teache it to knowe the. ⧠⧠⧠⧠Moreouer as concernyg the acte of Matrimony as whaÌ„ thou wylt eate thou blessed god and receauest thy dayly fode of his hande accordynge to the fourthe peticion of thy pater noster and knowlegest that it is hys gyfte and thankest hym beleuyng his word that he hath created it for the to receaue it with thankes by the which worde prayer of thaÌ„kes thy meate and drynke is sanctifyed 1. Timot. iiii Euen so thou sayest Father this I do nat only at thy permission which is ynough to please the with all but also at thy commaundement and haue bounde my selfe here vnto
as nye as it is possyble And euerye man maye pryuatlye enforme hys neyghboure ye and the preacher and byshope to yf neade be For yf the preacher preache wronge then maye any man what so euer he be rebuke hym fyrste pryuatlye and then yf that helpe not to complayne further And when all is proued accordynge to the order of charite and yet none amendment had then ought euery man that can to resyst hym and to stond by Chrystes doctrine and to ieoparde life and al for it Loke on the olde ensamples and they shall teache the. The gospel hath a nother fredome with her then the temporall regyment Thoughe euery mannes body and goodes be vnder the kynge do he ryghte or wronge yet is the auctoryte of Goddes worde free and aboue the kynge soo that the worste in the realme maye tell the kynge if he do hym wronge that he doth nought and other wyse then God hathe commaunded hym and so warne hym to auoyde the wrathe of God whiche is the pacyent aduenger of all vnryghtwysnes Maye I then and oughte also to resyste father and mother and all temporall power with Goddes worde whan they wrongefully do or commaunde that hurteth or kylleth the bodye and haue I no power to resyste the Byshoppe or Preacher that with false doctryne sleyethe the soules for whiche my Mayster and and lorde Chryste hath shede hys bloude Be we otherwyse vnder our byshopes then Chryste and his apostles and al the prophetes were vnder the byshoppes of the olde lawe Naye verelye and therfore maye we and also oughte to do as they dyd and to answere as the apostles dyd Act. 5. O Portet magis obedire deo quam bominibus we muste rather obaye God than men In the gospel euerye man is Chrystes dyscyple and a persone for hym selfe to defende Christes doctryne in his owne person The faythe of the byshoppe wyll not helpe me nor the bishopes kepyng the lawe is suffycyent for me But I muste beleue in Chryst for the remyssyon of al syn for myne owne selfe and in myne owne person No more is the byshoppes or preachers defending Godes word ynough for me But I muste defende it in myne owne persone and ieoperde lyfe and all theron when I senede and occasyon I am bounde to gette worldlye substaunce for my selfe and for my housholde with my iuste laboure and some what more fore them that can not to saue my neyghboures bodye And am I not more bounde â—o labour for Godes worde to haue therof in store to saue my neyghboures soule And when is it so moche tyme to resyste with Goddes worde and to helpe as when they whiche are beleued to mynyster the true worde do slee the soules with false doctryne for couetousnes sake He that is not readye to geue hys lyfe for the mayntenaunce of Ghrystes doctryne agaynst ypocrytes with what so euer name or tytle they be dysguysed the same is not worthy of Chryste nor can be Chrystes dyscyple by the verye wordes and testymonye of Chryste Neuertheles we muste vse wysdome pacyence mekenes and a dyscrete proces after the due order of charite in our defendyng y e word of God lest whyle we go aboute to amende our prelates we make them worse But when we haue proued all that charyte bindeth vs and yet in vayne then we muste come forthe openlye and rebuke theyr wykednes in the face of the world and ieoperde lyfe and all theron Ye shall not thynke that I am come to dystroye the lawe or the prophetes no I am not come to dystroye them but to fulfyll them For truely I saye vnto you tyll heauen and erthe peryshe there shall not one Iott or one tytle of the lawe scape tyll all be fulfylled A lytle before Chryst calleth hys dyscyples the lyght of the worlde and the salt of the erthe and that because of theyr doctryne wherwith they shulde lyghten the blynde vnderstandyng of man and with true knoweledge dryue out the false openyons and sophystycall persuasyons of natural reason and deliuer the scrypture out of the captyuyte of false gloses which the ypocrety she phareseys had patched therto and so out of the lyghte of true knowledge to â—â—ere vp a newe lyuynge and to salt and ceason the corrupt maners of the olde blinde coÌ„uersacyon For where false doctryne corrupt opynyons and sophistycal gloses raygne iÌ„ the wyt and vnderstandynge there is the lyuynge deuelyshe in the syghte of God howe so euer it appere in the syght of the blynde worlde And on the other syde where the doctryne is true perfecte there foloweth godly lyuynge of necessyte For out of the inwarde beleue of the hart floweth the outwarde coÌ„uersacyon of the meÌ„bers He that beleueth that he ought to loue his enemy shall neuer cease fyghtynge agaynst his owne selfe tyl he haue weded all rancoure and malyce out of his hart But he that beleueth it not shall put a vysure of ypocresye on hys face tyl he get oportunite to adueÌ„ge him selfe And here he beginneth to teache them to be that lyght and that salte of which he spake and sayth Thoughe the scrybes and phareses beare the people in hande that all I do is of the deuyll and accuse me of breakynge the lawe and the prophetes as they afterwarde rayled on the Apostles that they draue the people from good workes thoroughe preachyng the iustefyenge and ryghtwysnes of faythe yet se that ye my dyscyples be not of that beleue For heuen and erthe shall soner peryshe then one my nume or tytle of the lawe shulde be put out I come not to destroye the lawe â— but to repare it onely and to make it go vpryght where it halteth and eueÌ„ to make croked strayte roughe smothe as Iohan the Babtyste doth in the wyldernes and to teache the true vnderstandynge of the lawe without me the lawe caÌ„ not be fulfylled nor euer coulde For thoughe the lawe were gyuen by Moyses yet grace verite that is to say the true vnderstandinge and power to loue it and loue to fulfyll it cometh and euer came thorough faythe in me I do but onely wype awaye the fylthy and roten gloses whiche the scrybes and the pharyseys haue smared to the lawe and the prophetes and rebuke theyr daÌ„nable lyuyng whiche they haue facyoned not after the lawe of God but after theyr owne sophistycall gloses fayned to mocke out the lawe of God and to begyle the whole worlde to lede theÌ„ in blyndnes and that the scrybes and phareseys falsly bely me howe that I go aboute to destroye the lawe and to sette the people at a fleshelye lyberte and to make them fyrste dysobedyent and to despyce theyr spyrytuall prelates then to ryse agaynst the temporall rulers and to make all comune and to gyue lycence to syn vnponyshed cometh onelye of pure malyce hate enuye and furyouse impacyencye that theyr vysures are plucked froÌ„ theyr faces and their ypocresy dysclosed Howe be it what I
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.
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
is spirituall and iudgeth al thynges and is iudged of no man Nat all that say to me lord lorde shall entre in to the kyngdome of heuen but he that fulfylleth the wyll of my father whiche is in heuen Many wyll say vnto me at that daye lorde lorde dyd we not prophelye in thy name and in thy name cast out deuelles and dyd we not in thy name many myracles Then wyll I confesse vnto them I neuer knewe you departe from me ye workers of iniquite This doublynge of lorde hath vehemensy betokeneth that they whiche shalbe excluded are suche as thynke them selues better perfitter then other men to deserue heuen with theyr holy workes nat for them selues onely but also for other And by that they prophesyed by whiche thou mayst vnderstande the enterpretynge of scripture and by that they cast out deuelles and dyd myracles in Christes name and for all that they are yet workers of wykednesse and do nat the wyll of the father which is iÌ„ heuen it is playne that they be false prophetes and euen the same of which Christe warned before ⧠††⧠†And nowe for as muche as Christe and his apostles warne vs that suche shall come and descrybe vs the fassioÌ„s of their vysures Christê name holy churche holy fathers and fyftene hundred yeres with scripture and myracles and coÌ„maunde vs to turne our eyes from their visures and consider their frutes and cut them vp and loke within whether they be sounde in the coreÌ„ and kernell or no and gyue vs a rule to trye them by is it excuse good ynough to say God wyl nat let so great a multitude erre I wyll folowe the most parte and beleue as my fathers dyd and as the preachers teache and wyll nat busy my selfe chose them the faute is theirs and nat oures God shal nat laye it to our charge yf we erre ☜ †☞ †where suche wordes be there are the false prophetes all redy for where no loue to the truthe is there are the false prophetes and where suche wordes be there to be no loue to the truthe is playne Ergo where suche wordes be there be the false prophetes in theyr full swynge by Paules rule .2 Thessa 2. Another coÌ„clusion where no loue to the truthe is the be false prophetes The greatest of y e worlde haue least loue to the truth Ergo the false prophetes be the chapelanes of the greatest which may with the swerde compell the rest As the kynges of Israell compelled to worshype the golden calues And by false prophetes vnder stande false teachers as Peter calleth them wycked expounders of the scripture Who so euer hereth these wordes of me dothe them I wyll lyken hym vnto a wyse man that buylte his house vpon a rocke and there fell a rayne and the floudes came and the wyndes blew bete vpon that house but it fel nat for it was grounded vpon a rocke And all that heare of me these wordes and do them nat shalbe lykened vnto a folyshe man that buylt his house vpon the sande there fell a rayne and the floudes came and the wyndes blewe and dasshed vpon that house and it fell and the fall therof was great †Christ hath two fortes of hearers of whiche nether nother do there after The one wyll be saued by fayth of their owne makyng without workes The other with workes of their owne makynge without fayth The first are those volupteouse which haue yelde them selues vnto synne sayenge tushe God is mercyfull and Christ dyed for vs that must saue vs only for we can nat but synne without resistence The secoÌ„de are the ypocrites which wyl deserue al with theyr owne ymagyned workes only And of fayth they haue no nother experience saue that it is a lytle meritoriouse where it is paynfull to be beleued As that Christ was borne of a virgyne and that he came nat out the waye that other chyldren do fye no that ware a great inconuenience but aboue vnder her arme and yet made no hole though he had a verye naturall bodye as other men haue and that there is no breade in the sacrament nor wyne though the fyue wyttes saye all ye And the merytoriouse payne of this belefe is so heauye to them that excepte they had fayned them a thousande wyse similitudes and lowsye lykenesses and as manye madde reasons to steye them with all and to helpe to captiuate theyr vnderstandynge they were lyke to cast all of their backes And the onely refuge of a greate many to kepe in that faythe is to cast out of theyr myndes and nat to thynke vpon it As though they forgyue nat yet yf they put the displeasure out of their mindes thynke nat of it tyll a good occasion be geuen to aduenge it they thynke they loue theyr neyboure well ynough all the whyle and be in good charite And the fayth of the best of them is but lyke theyr fayth in other worldlye storyes But the fayth which ls trust and coÌ„fydence to be saued and to haue theyr synnes forgeuen by Christe whiche was so borne haue they nat at al That fayth haue they in theyr owne workes onely But the true hearers vnderstande the lawe as Christe interpreteth it here and fele therbye theyr ryghtwyse dampnacion and runne to Christe for succoure and for remyssyon of all theyr synnes that are past and for al the synne whiche chaunce thorowe infirmite shall compell them to do and for remysson of that the lawe is to stronge for theyr weake nature And vpon that they consent to the lawe loue it and professe it to fulfyll it to the vttermost of theyr power and then go to and worke Fayth or coÌ„fidence in Christe bloude without helpe and before the workes of the law bryngeth al maner of remission of synnes and satisfaccion Fayth is mother of loue Fayth accoÌ„payneth loue in all her workes to fulfyll as muche as there lacketh in our doynge the lawe of that perfayte loue whiche Christe had to his father and vs in his fulfyllynge of the lawe for vs. Nowe whan we be reconcyled than is loue and fayth to gether our ryghtwysnesse our kepynge the lawe our contynuynge our proceadynge forwarde in the grace whiche we stande in and our bryngynge to the euerlastynge sauynge and euerlastynge lyfe And the workes be estymed of God accordynge to the loue of the harte If the workes be great and loue lytle colde then the workes be regarded therafter of God If the workes be small and loue muche and feruent the workes be taken frr great of God ⧠And it came to passe that whan Iesus had ended these sayenges the people were astonied at his doctrine For he taught them as one hauyng power nat as y e scribes †The Scribes Phariseyes had thrust vp the swerde of the word of god into a scabarde or shethe of gloses and therin had knytte it fast that it coulde nether