¶ An exposition of the xu psalm made by master Erasmus of Rotherdame in which is full purely declared the pure and clean behaviour that ought to be in the pure church of Chryst which is the multitude of all true christian people.  ¶ you be the light of the world. Let therefore your light so shine before men that they may see your good works and so glorify your father which is in heaven. Mattheu. v.  

¶ To the christian reader.  
IF my gross endeavour could so purely have set forth in Englys●he the exposition of this most godly and pure psalm as it is purely written in pure latin by master Erasmus/ than truly durst I promise the that to read it o most pure and gentylle reader should be to the a passing pure and profitable pastime. It is entitled by the said master Erasmus. De puritate ecclesie/ that is to wit it doth declare the pureness which ought to be in all christian or pure people called the church or congregation of god. And I doubt not (my gross translacy●on notwithstanding) but who s● ever shall please to read it purely the same shall find godliness in it so purely showed that it shall sink pleasantly and purely in to their breasts/ and consequently arise out of the same again in pure and godly behaviour to the honour of god and to the wealth both of themselves and of other their neighbours abiding about them. And moreover the pure and pleasant style or form of eloquent speech which this writer master Erasmus passing all other doth generally use in writing/ shall delight the passing any other mynstrelsye. For no harmony is so pleasant as eloquence being an undoubted and singular good gift of the holy ghost/ and likewise a gift more utile than any other mynstrelsye or harmony mundane. And moreover no minstrel or musician I dare say & can well prove was ever better expert in any kind of music/ than was Erasmus in eloquence. Which as it is declared in all other his noble works/ so doth it in this most soverayntly appear joined with most pure prophesy and declaration of scripture that is music and harmony celestial. So that if this our author died ever utter these his passing sweet and melodious gifts of eloquence & pure prophesy in any other his works (as undoubtedly he hath done) yet did he never more freely declare himself and his said virtues or gifts than in this treatise/ & as I ween never so freely. Which work ought and shall delight the so much the more/ that he doth show this his music to accord with the most pure expositors of scripture/ whom god hath graciously now in our time raysen up to the expulsion of filthy an● gross errors/ that otherwise b● called of unpure preachers vn●wrytten verities/ and to the redu●synge or restoring of the pure verity contained in scripture holy/ which god grant shortly to be known and followed of us all to his pure honour. Amen.   

¶ The text of the psalm.  
verse i. Lord who shall dwell in thy tabernacle? Who shall rest upon thy holy hill?  
verse two. Even he that entereth in with out spot or leadeth an uncorrupt life/ & doth the thing which is right. He which speaketh the truth from verse iii. the heart/ and useth no disobeyed in his tongue and doth none evil to his neighbour/ and slandereth not his neighbours.  
In whose sight the ungodly is verse iiii. nought set by/ but doth glorify or make moche of those which do dread the lord.  
He which sweareth to his neighbour verse v. and deceiveth him not/ he that giveth not forth his money upon usury/ and taketh no reward against the innocent.  
Who so doth these things shall verse vi. never be removed.  

¶ A Paraprhase of the psalm.  
Lord who shall be received in to thy tabernacle? Who shall abide with the in heaven being as a mountain in which thy holy majesty doth appear?  
A man walking sincerely without craft or dissimulation doing th●● is right and which speaketh th●● he saith faithfully with heart a●● mind.  
Which loveth to hurt no ma● with tongue/ which doth none evil to his neighbour nor sclaūderet● him or raiseth no rebuke or ign●●mynye upon him.  
Which set nought by the wicke● or ungodly/ but esteemeth hyely th● which do love god/ which will na● go from that thing which he hat● sworn or earnestly promised.  
Which hath not with his mone● occupied usury/ neither doth take bribe or meed to the damage of an innocent/ he that loveth to do these things shall never perish.   
¶ Finis.   

¶ Lord who shall dwell in thy tabernacle?  
FOr so much as there is one only way unto salvation, & life eternal/ which is to know god, & to obey his comaundementes. The prophet in the psalm going next before, did bewail & lament more, than blind madness of men/ amongs whom were found so few/ which joyfully and gladly would receive or embrace the gentle, and readily offered mercy of our creator and redeemer. But contrary wise, all they for the more part being corrupt with their own lusts and concupiscences, were so brought into a perverse mind, that in their heart they would say: there is no god. And out of this fountain of wicked persuasion which they had of god/ did spring all manner of mischievous dedes● done toward our neighbour. Nother can any man love his neygh●bour with heart and mind, whic● doth not love god. 
Unb●l●f● is the ro●● o● all mischievous dedes l●ke as ●aithe is the ro●● o● cha●●●●.  And no ma● doth love his neighbour verily/ except he doth love him for god's sake. From faith, as from the rote do spring the works of charity. Who soever therefore speaking or talking with himself/ doth say in heart that there is no god (for as much as he hath an heart, full wyc●kedly & naughtily corrupt/ from whence doth proceed his speech wit● all other his faults or doings) ● the same doth breath nothing upon his neighbour but moos● 
Psal. xiii  foul stench/ such as doth issue out of sepulchres or graves/ nothing but fraud and disobeyed, & the venom of adders/ which an other psalm doth call incurable● 
Deutero xxxii.  From this corrupt heart doth proceed all lewdness of mischievous words/ all bitterness of detraction or backbiting/ from which principles & beginnings do men go forth, until they come unto the lust or desire of blood shedding/ which is the uttermost point, or buttell of rancour & hatred/ according to that saying of johun: 
i Io. iii.  He that hateth his brother, is a murderer or manqueller. For all though he doth not always actual murder/ which doth hate or bear rancour/ yet natwithstanding in that, 
To hate our neighbour is murder.  he following his ire or wrath doth study to harm his neighbour/ he doth in that approach to murder/ and in that so farforth as in him is, he is an homicide or murderer. For like as according to the testimony of Iohn 
Iohn. iii. / no greater joy is unto godly people/ than when they do see many men come to the knowledge of the ●●uthe/ & to walk in the way of ●he verity evangelical: Even so is no dolour or grief to them more bitter & painful, 
The mos● bytte● dolour of a ●rue christian/ is to see his neighbour ●a●ke in ignorance.  than when they do consider in the great multitude of men so gross ignorance/ so great contempt of god most benign & gracious/ so great lack of charity to our neighbours/ and contrariwise to see in so few men, any sign or semblance to appear of very faith and true charity. Nother do the Epicures only say in their heart there is no god/ but that I can not speak without grievous sighs & dolour/ we may find men innumerable among the Christian, which in their heart do say, there is no god. And would god there were no chrysten people, which would vomit or thrust forth such devilish and wicked sayings amongs the christians. But for because we should let pass such monstrous and wonderful wicked words/ we will touch things more usual, and comen, or familyare. T●ey which have no love or regard of spiritual things/ but do all covet & gape after riches/ worldly honours, excess, or lechery, and such like volu●tes/ in seeking to get these things/ either by right or wrong/ by perjury, bribery, and theft/ or such other like feats or crafts: which when they have obtained such things, do think themselves blessed or happy/ and when they do lose them, be ready to blaspheme both god and his saints. Do not such also show themselves to say in their heart: 
Titus. i.  there is no god? In mouth they do profess god/ but in deeds they do renay him. Of such is so great a multitude & plenty/ and contrary wise of those which should truly dread god, is so great 
Psalm. xiii.  scarcity that the prophet doth bring forth god looking out of heaven whether any creature at all should be in the earth having understanding and requiring or seeking after god/ and in beholding with his eyes from above all mankind/ he found none, except one which is christ jesus/ with whom be they, notwithstanding all jointly recounted & numbered/ who soever ●y faith and charity be made one with him. 
Ergo they whic●●o tru●t in 〈◊〉 good work●s as th●y call th●● do not plea●se god.  For no creature sith the world was first made, did ever please god/ except the same hath put his confidence in the free and mere mercy of god offered unto all men through Christ. For although divers have be saved under the law of nature/ and many under the law of Moses'/ and yet more under the law of the gospel/ yet salvation or safety, is not properly due, ne to be ascribed unto any law/ but all only unto the mercy of god through Chryst. 
the church of Chr●●●● was ●u●r s●the the b●gyn●●nge of the world.  From the very beginning of the world was the church or congregation of rightwise men, which is the body of christ/ and even from that time, was the evangely or gospel/ that is to say remission of sins revealed of god from heaven through the mere and free mercy of god for Christ'S sake/ & even from the time also was grace, which through faith did purify the hearts of men/ although by christ incarnate, 
Acts. xv  and by the preaching of the apostles/ it was than the more largely spread abroad/ and did also shine the more clearly. So that than it appeared full true, that the apostle Paul doth so often inculcate or repeat: very rightwiseness doth come unto no man by the law, 
Rom̄. iii.  or by works of the law/ but by faith and confidence in christ But all men had not faith, by whitche they should beclyppe and em●brase the grace offered. Like as also now a days all though ther● be f●l many which do profess faith with their mouth/ yet be there right few which do bear true faith in heart/ the● be I say right few, if so they be compared with those, which other be alyantes from the gospel/ or else with a pharisaical mind do the gospel admit and receive. This paucyte and small number of true faithful people, did Esay see and bewail, 
Esay. lii.  Paul alleging the place of his said prophecy, which is thus: 
Roma. x.  O lord who have believed our words? And that which christ yet abiding in the earth, did say to his disciples in this wise. 
Luke. xii.  Fear you not o little flock, for the kingdom of god is your or doth pertain to you/ the same may even now be said of those which have verily fastened all their confidence in christ. yet notwithstanding in the same full few right christyanes/ all things be weak, inchoate or begun and unperfit (I mought also say) unpure. After that, therefore this our prophet David had bewailed so great a paucyte and small number of innocent people/ and that contrariwise, there is so great a turbe or multitude of unrightwise & wicked people/ And where as he also did see, that there is no hope of safety but in the tabernacle of god, and in the holy mountain, which is the church or congregation/ In which no man is granted to abide or rest, except he be through faith implanted in the body of Chryst/ which same, Chryst doth cry unto us in the gospel saying: 
Mat. xi.  Come unto me all ye which do labour and be gre●ued or burdened/ and I shall eas● & refresh you. He consyderyng● the impuryte & filthiness of men where as is required singular & perfit purity, if we should be made one with Christ, and so abide with him in the house of god/ the said prophet I tell you with full great fear & care, doth thus cry to the father: O lord who shall abide in thy tabernacle, or who shall rest● in thy holy mountain? Therefore after the plain & most vulgar sense/ the tabernacle which Moy●ses by the commandment of god had made, 
Erodi. xl  was at Jerusalem in 〈◊〉 mount Zion/ until Solomon by the word of god did build a 
iii. of kings. vi.  new in the same place/ the passing rich noble & famous temple that was had in a reverence even of the heathen people & paynims. There also was the regal palace of David. And as the jews did boast themselves to be the children or posterity of Abraham and of David/ even so had they a peculiar rejoice and glory for the city of Jerusalem/ by which as by an holy thing they did swear as we may perceive by the gospel. 
Matth. v.  They were proud and holy minded for the temple & the altar which were in the city/ whereof did come that check given to them by the prophet jeremy: The temple of the lord/ the temple of the lord/ the temple of the lord. etc. 
jeremy. seven.  There did they believe god to dwell there did they reckon he should be worshipped & odoured/ that there he would be prayed unto/ that there he would be offered unto, and pacefyed with sacrifices/ that there the law ought to be inquired and the questions of the law/ there was the propicyatorye, 
Erody. xxvi.  
H●brues ix.  out of which god did give and show forth divine oracles or answers/ ther● were the tables written upon wit● the finger of god. There was Aa●rons rod, & the ark of the testament/ the holy table/ the pot o● Manna/ the cherubym There was sanctum sanctorum/ that is to say, the holiest of all holy/ in to which no man mought enter, except the high priest only/ and yet mought he not that do, but ones in the year. Of these things before showed, did arise pride and presumption in the people of the jews/ whereby they also contemned and despised all other nations. Finally they had the temple in such great reverence/ that they did object it against christ, for a crime most horrible and outrageous that he said: 
Iohn. two.  undo or destroy you this temple/ and I in iii days shall raise it up again/ whereby he did covertly signify, that he should be s●ayne of the jews/ and within iii ●a●●●, he s●ulde revive or live again. Therefore after my mind this psalm after the literal sense/ doth pe●ulyerly belong to the levities and priests/ Whose duty was to abide and reaste in the temple, to which they were deputed minys●ers. Of these was required high and perfit puryte and singular sanctemonye or holiness/ but which the comen sort of the jews did yet think to consist in exterior ceremonies. 
thieves do reckon holiness to consist in ceremonies.  Concerning which holiness, they had holy consecration, & often lotions or washings of the heed/ of the handes● & also of their garments. It was was not leeful for the priests to be present at a burial/ nor to touch a deed caryone/ nor to eat profane or unhallowed breed/ nor to visit 
Mat. xii.  their wives and children/ nor to move their foot out of the temple, in especial upon those days in which they did minister in th● temple/ lest they should get o● take some impurity or vnclennes● But all these things were nothing else/ but shadows and figures of things far more excellent and precious. For our true David) to whom promise was made, that his kingdom should be enlarged even unto the uttermost costs and marches of the world/ which kingdom should continue so long as the son or moan/ and to whom is given all power, 
Psalm. lxxi.  both in heaven and in earth), 
Matthe. xxviii.  is christ anointed not with the oil of priests/ but with grace celestial, 
Psalm. ●liiii.  over and above all the children of men. His regal palace is the church or congregation, which the lord himself doth otherwiles call the kingdom of heaven. His impery or dominion, is the liberty of the spirit. The tabernacles is the congregation of all true believing people in all or every nation. Jerusalem is that mystical city, which saint Iohn did see in the revelation xxi being build of lively stones/ Chryst being the heed corner stone. 
two. Peter● two.  The holy mountain is the sublymyte or highness of the doctrine evangelical/ and the inviolable verity, upon which the building of the temple doth lean & is grounded upon. Of which is also thus mentioned in an other psalm: 
Psalm C.xxiiii  he that trusteth in the lord/ shall as the mount Zion, never be moved/ which abideth in jerusalem. The prophet therefore contemplating with spiritual eyes/ the wonderful majesty and sanctymonye or holiness of the church/ which holiness the figures of the old law before showed with other like did signify/ by the glory of which church also those things which did appear very glorious to the jews, were obscured & dar●kened/ & after the interpretacyo● of Paul, 
two. Corin. iii.  were made without glo●rye. The same prophet also, seyn● that there is no mortal man which ca● abide pure in the house of god, and offer to god lacrefyce acceptable ● he turning to the father or heaven doth cry thus: O lord who shall abide in thy tabernacle, or rest in thy holy mountain? The true knowledge of god is drawn and coarted in to a very straight or narrow angle of the world. The other nations do worship for god, stocks and stones/ they do sacrifice unto devils/ after whose lust and pleasure, they be drawn as oxen by the nose unto all kind of mischief. And among the self same nations or people, whom thou haste chosen apart to thee/ whom thou haste excited or called by so many wonders and miracles to the knowledge of thy majesty/ whom thou haste by so many benefits provoked to love thee/ whom thou haste fenced with so many precepts and commandments/ whom thou haste instruct by so many prophets/ amongs the same people is none that accordingly doth worship the. They have one god in their mouth/ but in their heart have they many gods. Whiles one doth serve ire, envy, and desire of vengeance/ another serveth avarice/ and some ambition & pride. And they which do appear to themselves excellently just or rightwise for observing the law/ do not yet observe that which is the heed of the law. For who doth love the with all his heart, with all his mind, & with all his power/ & his neighbour as him self? Thus thy law (where as of itself, it is good) doth come evil to pass with them, turning them to evil/ neither doth it pacefye thee, but provoke the to anger/ neither doth it see quite, or dismiss them found guilty or faulty/ but it doth accuse & condemn them. A great sort of men doth worship the after the commandments of men/ & with ceremonies, they do walk in thy temple, they do kill sacrifices/ they do offer oblations. 
worshipping of god ●fter ●n●s commandments & ●●remon●es is near rebuked & in the gospel such is called ●als worship. Acts. seven and xvii God ●●th not abide in temples or churches made with h●nde neither requireth he to be there worshipped more than in other places.  But thou whom all the whole world doth not comprehend art not enclosed in temples, or edifyces made with man's hand/ neither dost thou regard such worshippers, which do worship the with in walls builded by the science of work men. But for so moche as thou art the high and full perfit truth or verity/ thou dost require true worshippers, which should adore or worship the in spirit and verity. Thy soul or mind doth abhor our sabbote days & holy days of the new moan/ and thou dost require no sacrifice for 
Iohn. iiii  
isaiah. i.  sin/ neither haste thou any need of our good deeds/ we do sacrifice to the of thine own. 
Psalm. xxxix.  But thou dost detest & defy the sacrifice of them whose hands be full of blood. 
Psalm. xv.  The blood of goats or of calves, 
Isay●. i.  can purge no man from sins. Thou art perfit & dost require things perfit. 
H●brues x.  But the law doth bring no man to perfection. All the whole nature of man is utterly infect and poisoned, even from the very rote through the vice or sin of our first parents. 
two. Corin. v.  I perceive that thou dost loath and disdanyne 
Apocal. xxi.  old things/ thou dost require all new things/ thou dost renew the temple/ thou dost renew the law/ thou dost renew the rites and the priesthood. But what priest is he so clean and immaculate/ so in thy favour or acceptable, that he can reconcile the to all men being angry or displeased? Who shall abide in this tabernacle, which doth come from heaven? Who shall dwell in thy holy mountain, unto which no man coin●uynate or defiled may approach? Who shall offer a sacrifice so effectual, that it can verily purify the hearts of men? To this fear & sollicytude of the prophet, doth the lord make this answer: I do renay none of these things which thou haste told/ thou sayst truth, I in very deed do ordain a new temple/ I do require a new sacrifice/ for I w●s full a good while before of the old. I will make a new priest not that is of the earth earthly/ but that shall be from heaven heavenly/ which shall make new every creature/ not doing sacrifice by course or often times/ 
Hebrues seven.  but which after one sacrifice made shall remain a priest for ever, 
Psalm. C.x.  after the order of Melchisedech/ whom I will describe unto thee: 
christ described shortly according to scripture.  he shall walk in the earth amongs men/ but he alone shall be without all spot. He shall be conversant with sinners/ but that he may justify them. He shall work rightwiseness, and do justice full perfectly/ In such wise, that he only may say: who amongs you can accuse or rebuke me for sin? 
joh. viii.  The devil which is an evil speaker, and the prince of this world shall come unto him/ but he shall find no default in him. 
Io. ●iiii.  He shall speak truth in his heart/ for he shall be the very truth itself. Nother shall he commit or do any guile which his tongue/ for he shall speak nothing, but that he shall be commanded of me to speak. Nother shall he flatter the wicked/ nor yet food or feed the godly with veins promises: but he shall promise remission of sins by faith given unto him/ and he shall truly give it: he shall promise resurrection & life eternal/ and he shall perform it. And so moche shall he eschew to do evil unto his neighbour/ that he will bestow his own life even for his enemies/ & for them shall he make intercession to me/ of whom he shall be slain. 
Iohn. iii.  For he shall come not to destroy or cause any to perish/ but to preserve and save: He shall come not to judge or condemn/ but to reconcile & to make peace betwixt god and man. Nother will he begin to rebuke or slander his neighbours/ which dying will cry for his most cruel tormentors or murderers: 
Luk●. xxiii.  Father forgive them for they wot not what they do/ which also shall cast to the ground the devil that is the accuser of mankind in making him dumb and speechless/ the obligation being annulled and made of none effect/ by which he intended action and accusation against all men. 
Coloss. i.  And all though he according to his malice by reason whereof he doth envy the safety and salvation of men/ in so much that he will fence and set forth in arms or harness all his power or armies against my priest/ and will so declare all his guiles and treachery in bending his artyllarye against me: yet shall he no white profit or avail/ but he shall be broken to pieces and be brought to nought: Nother shall the rage or cruelty of the wicked work any other thing than that the victory and glory of him shall be the more clearly known and honoured / whom they did covet with great force but in all vain to be extinte and utterly abolished out of the mind of men. 
jeremy xi.  And they by the same shall purchase none other thing to themselves than confusion or shame everlasting & most grievous death or destruction. For this my priest whom I will ordain 
Hebrues two.  chief ruler in my new temple and in my kingdom shall by death overcome the author of death/ and by shameful death of the cross he shall have most honourable triumph of the spirits or devils his adversaries. And partakers of this glory shall he make all them which fearing to offend the father will hear and obey my well-beloved son. 
Matth. xvii.  In whom only I shall have so great pleasure and liking that nothing at all can offend or displease me. He moreover shall be in so great both favour & authority with me that I will deny him nothing. In the mean while it is right and true glory to overcome the world to overcome the flesh and to overcome the devil. But like as the glory of my son shall in manner be hid or unknown amongs men/ when he shall be in the shape or semblance of a poor and humble or vile servant/ yea and of a sinner/ when he shall be rebuked and reviled accused condemned and put upon a cross: Even so shall the glory also of them which do dread god be hid and utterly unknown amongs men by reason of infirmity of the flesh/ or at the least it shall be obscured and darkened. But when he being now condemned and crucified betwixt two thieves shall come again in his majesty with thousands of angels unnumerable/ all godly people also rising together with him unto life/ and they which were partakers with him of tribulations shall be also partakers with him of glory: Than shall the wicked se whom they have smitten and wounded: They shall then see them (whom before they have conculcate and trodden down) with their excellent brightness to obscure or darken the clearness of the son/ where as they them selves shall lament and bewail their ow●e madness. These things have I thought good to touch/ for because I do see that of the old doctors some have applied all this whole psalm unto the person of Chryst/ to whom do full parfytly quadre and agree these words hitherto spoken. But the words following do not seem to accord so well to his person: Which sweareth to his neighbour and doth not deceive him/ which hath not given forth his money to usury/ & hath not taken bribes or rewards upon innocentes. Nother is it any great praise not to have done those things/ which without a great crime can not be committed or done/ such as these be: to work falsehood by perjury/ to increase worldly substance by usuries/ to be corrupt with bribes/ to condemn or to bear false witness against an innocent body. They which used to do such things were recounted evil doers even amongs the heathen and miscreants/ & they were punished by the laws: 
two. questions moved.  Agaynew●rde they which did no such things did not receive any public reward used to be given to such men as had done for the common weal. But nothing doth appertain to Christ but th●t is of high perfection/ and that surmounteth all the precepts of the law. Here ariseth up also an other qu●●●tyon: wherefore in the discrybing 〈◊〉 Chryst doth he recite these foresaid vices more than other which al● the law doth condemn as 〈◊〉 ensample: which doth not steal 
E●odi. nineteen.  which doth not kill or slay/ whi●● doth no adultery or fornicacyo●● But these doubts do prick a●● somewhat trouble us though 〈◊〉 should apply this present place 〈◊〉 unto the person of Christ/ but o●ther unto the ministers of the church or else unto every member of t●● church. The explication of the difficulties doth perhaps r●●quyre an high or excellent wit/ that is well exercised in holy scrip●tures/ I notwithstanding accor●dynge to my feebleness will show forth my mind or thought in suc● wise that no man shall be stoppe● from saying his devise/ if he hat● any better matter to bring forth● scripture doth in divers fashions ●●structe us to learn virtue & godliness. Other while it doth keep the ●rdre of nature in calling us back ●yrste from vices/ & there after ex●ortyng us to virtues. 
what order or fassions scripture doth use in teaching or exhorting.  For to forget evil and vices is naturally ●he first and former thing. And ●he second or next to that is to go ●nto goodness and virtues/ like as naturally first is the thing which is imperfect and (as the Apostle doth call it) natural/ and there after that is perfit and spi●ytuall. 
i Corin. xv.  This order doth here the ●piryte of god keep when he saith: 
Psalm. xxxiiii.  Avoid or decline from evil and ●o good/ seek peace & pursue thereafter. In a like wise doth Isaiah saying: Take ye away the evil of your cogitations or thoughts from my eyes/ least you do perversely/ and learn you to do well. 
Isaiah. i.  Forthwith doth he join thereunder the precepts of charity saye●● succour the needy/ do judgement 〈◊〉 the fatherless child/ defend t●● widow. etc. In likewise also i●●parable of the gospel: 
Matthe. xii.  The hou●● is first made clean & afterwards commanded to be anourned. Cle●●n●s that is to say innocency doth come by faith and baptism/ the ornaments be good works. Such a like thing is that also spoken by Paul: 
Romans ●iii.  let us cast away the works of darkness/ and let us put on the armour of light. Also Colossians iii: Now put you of all things wrath. etc. This order is sometime also turned/ that is to wit whe●e as those things be first commanded which be perfit/ and those things after be forbid that be contrary. Of which sort is this saying of Paul: 
Romans ●iii.  So that we may walk honestly as in the day not in fraunching or surfeitings & in drunkenness/ not in chambering and uncleanness/ not in contention & envying. And these fashions be often times mixed or mingled together as in the word●s of christ saying: Bless ●hem which do persecute you/ bless & curse not. 
Romans xii.  Other whiles good things only be commanded as for example: Thou shalt love thy lord god with all thine heart. etc. 
Matth●● xxii.  And thy neighbour as thyself. The prohibiting of evil things doth rather agree to hard and obstinate people: the commanding of good things is agreeable to such as be ob●dyent/ & of their own accord inflamed to virtue and godliness. 
How scripture d●th temper doctrine according to the 〈◊〉 positions of all men  In such fashions doth the scripture procure the health of all persons/ so that the perfit may therein find how they should proceed & go forward: And the weak or forgetful may there also have how they should be refrained & also admonished 
The rudeness or dullness of our nature in receiving godly doctrine  The rudeness & sloth or dullness of man's mind is meruaylous● And therefore the law of the ten commandments which were give unto the gross and rebellious o● obstinate people doth contain three only precepts which do command things honest and virtuous/ the other do prohibit sins and enormities: Thou shalt not steel/ thou shalt not slay or kill/ thou shalt do no fornication. etc. But so often as both these fassyons be mingled together it mought appear a thing superfluous/ except that our nature did require such inculcations or repetitions. For else when the lord had said: bless you them which do persecute you/ what need he to add bless ye, but curse not/ except that he would the more deeply fasten the said lesson in the minds of his disciples? Therefore both these fassyons of speech be each one understand in other. 
In Christ's precepts is an affirmative always contained in a negative and a negative in an af●irmatyue.  As when the scripture do●h bid god to be loved above all things & our neighbour as ourselves/ the same doth undoubtedly forbid all things which do discord with the love of god & of our neighbour/ & those be things innumerable. Again when the law doth say: Thou shalt not kill/ it hath well and justly commanded all the deeds of charity by which we can help our neighbour. Also when it saith: thou shalt not do fornication/ it doth bid all things which do preserve cleanness/ soberness/ labours/ fasting/ praying. etc. But things which be hid & unknown doth not the rude or unlearned people understand. And therefore have the prophets Christ and the Apostles opened unto us those things which have be spoken compendiously & covertly. Therefore in this psalm is proponed & set forth in a preposterous order/ first the content & sum of perfit religion & godliness/ & than for the ruder sort be the things expressed by name which be contrary to the said description & image. For when he saith: he which doth entr● without spot & doth work righteousness/ he hath in the same compr●●hēded all rightfulness. For he which doth enter without spot doth commit no vice or sin/ & againward he doth omit no virtue according to right & his duty. According to this intelligence or vn●derstādynge it is no faint or feeble praise when christ is denied to hau● done any guile which his tongue. For s● do we know him alone to be suc● one in whose words that is to wit 
Against veretyes unwritten.  all the whole canonical scripture/ eternal & undoubted truth doth valiantly remain without any spo● or blemish of error. When he is denied to have done evil unto his neighbour/ we do understand that all his life & his death was ordained and ordered to the health of all men. When he is denied to have begun any rebuke or ygnomynye against his neighbours/ we perceive that he did make intercession unto his father even for the wicked and open evil doers. When he is denied to have deceived his neighbour by perjury/ we be admonished that what soever thing christ did ever promise by his prophets (for by them did he speak) the same hath he right faithfully performed. 
Hebrues i.  He hath promised great things/ and that be uneaths ●redyble to any man's capacity/ ●hat is how god should come in flesh/ that he by his death should redeem mankind/ that he should within three days revive again from death/ that he should ascend in to heaven/ that he should come again in glory to judge the quick and the deed/ & to receive his people raised unto life to blessed im●mortalyte. All these things for th● most part hath he all ready accomplished/ and that is remaynyng● will he perform in like fidelyte● When he is reported that he dy● not lend or give forth his mone● unto usury/ we understand tha● he was full pure from all earthly concupiscences/ which was frels beneficial to all men seeking non● other profit impery or glory● for so doing: He did freely gyue● he did heal freely the sick/ he dy● freely redeem us/ and he be stowe● freely himself all whole/ & all tha● he had for our sakes: 
Matthe viii.  he had not 〈◊〉 this world whereupon to rest h●● 
johan. xviii.  heed/ he did profess him and h●● kingdom not to be of this world/ he sought not his own glory/ but the glory of his father. 
johan. viii.  So far wide was he from taking rewards against innocentes that he gave himself to be a ransom to redeem innocentes suffering death for them that he should bring them being reconciled unto life everlasting. These things as they be surmounting and passing great/ even so did he only perform & accomplish them/ & therefore shall he never be moved. 
H●brues xiii.  For jesus Chryst as saith the Apostle yesterday & to day he is all one for ever. And thus farforth have I said concerning the first question which mought bring the reader in doubt/ as if these commendations or praises were seeming unmeet and unworthy for Chryst. 
The solution of the s●conde question.  Now is the other question to be soluted which is why the prophet doth free and ●elyuer christ from these only vices/ saying ●hat he was all to●gether free and quite from all manner crimes or vices? The prophet appeareth by these foresaid points to have properly divided the person of Christ from all other. But in th● only person of christ were many personages/ as the parsonage of a king/ of a priest/ of a prophet/ o● a judge/ & of a doctor. 

In the only parsonage of Christ be many personages comprehended.  
Luke. xi. Christ is a p●rfyte k●ng●.   In a kyn● which could bind the strong one mentioned of in the gospel ● entering in to his house violently take away his goods was requy●red a power more than human ● angelical. And therefore it is said T●e malygner in his presence i● brought to nought. 
Christ is ● passing hy● priest  In a pree●● which only should purge & clen●● the spots of all men was requy●red a wonderful cleanness/ which I can not see found in any man. 
●●h●s. two  
Psal. l.  Fo● we be all borne the children of ire and wrath/ and according to the testimony of David we be conceived in sins. The only son of god did come without carnal copulation in to the womb of a virgin/ and did not by his entrance in to her defile but consecrate her pureness or cleanness. And such as was his conception and nativyte/ such was also all his living. And this noteth the prophet say●nge: And he worketh rightwiseness." But there was never any priest whose conception & nativity hath be with out all spot/ or whose life hath be by all manner wise incontaminate. Aaron the high and the first priest of all did so proceed from his mother/ that he needed circumcision/ 
E●odi ●xxii. 1. of ●ynges. two.  neither did he a little offend god following the fury of the people in making a golding calf. H●ly did sin by overmuch cockering or tendering his sons. incredulity was imputed & laid against zachary the father of Iohn 
Luke. i.  baptist/ for which he was punished/ the usage of his tongue for a while taken away. But why do I recite these? The very law doth declare no man to be without sin/ 
hebrews v.  which therefore doth prescribe a sacrifice that the priest ought to offer for his own sin. I will here let pass to mention of the false prophets/ For amongs the holy and commendable prophets was never any pure from all spot or blemish. 
Isay. vi.  For isaiah did need of a quick coal/ which should purify ● his lips. There was none of th● but that was ignorant in som●ethynge/ neither was the spirit of prophecy alway present with them/ & though he were present, yet did he not put them in remembrance of all things. For a certain prophet doth complain saying: 
iiii. of kings. iiii.  God hath hid from me this word or thing. To all was given the gift of prophecy according to the proportion or measure of their faith: 
Coloss. ●●  but in only christ did inhabit the fullness of the godhead corporally/ neither was he admonished or taught in a dream or vision/ but he brought with him from the father the full perfit knowledge of all things that be passed present & ●o come. To this pertaineth that is here said: He spoke the truth in his heart/ and wrought no guile in his tongue. In a judge is required perfit knowledge of causes/ integryte or perfit rightfulness/ and a mind uncorrupt. 
Chryst is a singular true justice or judge. Iohn. v.  The lord doth report of himself in the evangely saying: The father doth judge no man/ but hath given all judgement to the son/ and in the Crede is testified that he shall come to judge the quick and the deed. He only doth judge truly & verily 
Luke. xvi  which doth not judge after the ou●●warde show or appearance but doth innerly se & behold the hearts/ & regardeth not the estates of any men/ knowing no partiality/ but rendereth unto every man according to the works done in his body. 
Romans two.  
two. Corin. v.  And accordyn to the saying of the gospel they which in the last judgement shall go about to win the favour of the judge by allegation of old● familyaryte or acquoyntaunce o● of works exterior/ to such shal● be said: 
Luke. xiii  I say unto you truly I know you not. The same things all be well-nigh required in a doctor or teacher/ which be requisite in a prophet. 

A prophet is a doctor or teacher.  
Chryst is an excellent doctor.   For a prophet is also a doctor or teacher/ like as he which is a king is also a judge. In a doctor which is a teacher be requisite wisdom fidelity authority/ and living according to his doctrine or learning. 
Coloss. two  In only christ was all fullness of divine sapience or wisdom/ he was both a faithful and right prudent distributer of mysteries celestial/ which did bring forth of his treasury things both new & old. And as touching authority it was never said absolutely of any other than of christ/ whose words all were sprite & life: 
The authority of christ.  hear you him. Therefore the prophet doth recite those 
Iohn. vi.  crimes or defaults chiefly/ which all the personages before showed & contained 
Matthe● xvii.  in christ are wont to be subject unto & faulty of. So that all the whole world should understand that in conclusion one man should come which should perfectly declare himself to be an innocent king/ a priest thoroughly & in all points pure/ a prophet in all things just & true/ a doctor or teacher teaching other men nothing/ which he him self did not in deeds perform a iudg● uncorrupt. 
against vnwryt●en ve●y●ies and traditions of men.  So that there is northing that we ought to seek in thi● life without or besides christ. I● is no need to tell that to all men is known/ that is to wit how grea● harm divers kings do unto me● by reason of their power & cruelty/ When they poll the people wit● unrightful exactions/ when the● do break good laws and mak● evil/ when they move unjust war●res/ when they hearken to tale bea●rers and promoters or false accu●sers/ when they rage and show rigour to innocent and harmless people/ when for money they do commit or give offices to men unmeet and unworthy. But let us leave to speak of discommendable princes and priests of which is a passing great number. With how great and noble testimonies of scripture was Moses anourned / against whom notwithstanding was object the crime of impiety and wickedness/ for because 
N●●●●●. xx.  when the people did thirst after waters he did not glorify god/ & therefore it was not granted him to enter in to the land of promise/ how soever he be excused for killing the Egypcyan. 
Exodi. two.  Nother was it any small blot in Aaron that he followed the mind of the people requiring idols or false gods to be made them. 
Exodi. xxxii.  Did not David of whom remaineth this noble testimony of god's word (I 
two. of ●ynges. ●iii.  have found a man according to mine own appetite & heart) join a detestable crime with his cruelness that is to say, adultery with murder? 
i. of Pa●●lippo. xxvii.  He was called a man of blood or bloody man/ and recounted unworthy to build a temple to the lord. 
iii. of kings. ii●●.  Solomon received an excellent testimony of scripture/ but with how many crimes and outrageous deeds did he obfuscate and dymine that glory. Two right famous and sovereign men have I noted & showed unto you/ the other do I not mention of less I should be over prolix and tedious. But he which is our David and very right king of Zion where as he had a kingdom sempiternal and uncorruptible/ yet natwithstanding according to the prophecy of zachary 
zachary ix.  he came not against us but for us/ not with violence and tyranny but with rightwiseness/ neither being an oppressor of the people but a saviour/ neither came he dreadfully by reason of fierceness or statelynes/ but mildly & quietly sitting upon an ass. Now all though other should be brought forth being never so much laudable & commendable/ & anourned with the testimonies of rightwiseness/ yet they all being compared to Chryst be sinners. 
Psal. l.  Every man is conceived in iniquity (of the virgin Mary do I give no sentence) every 
yet was she saved by christ & his death Luke. ●.  one is borne the child of ire and wrath/ every one doth bear about concupiscence being fast rooted in the nature of man/ all though none other spot should contamynate our life. But of these will I make no long rehearsal/ seeing it sufficient that I have now showed you the vices before named/ unto the which many of those personages among the jews were subject & faulty of/ which personages all we do find in christ highly reverent & worshipful. This is here to be noted that the argument of this psalm doth not differre from the argument or matter of the psalm going before. For when he there had recited how mankind was on every 
Romans iii.  side corrupt/ and how that god 
Gala. iii.  had concluded and compassed all things under sin to then●tent that he should take mercy upon all: He there also consyderyng● that neither the law was sufficyē● to pacify so great wrath of go●● conceived against us (which law● did rather provoke the wrath o● 
Romans three & four  god against us than pacefye o● assuage it) nor that any sacrefyce● prescribed of Moses were to thi● sufficient: But that we had need of a new king godly myghtye● strong which should do away th● tyranny of Satan/ and that w●● had need of a new priest which should be void of all spots tha● so he should offer a sacrifice farr● more effectual than was the blod● of beasts/ and yet he could find no such priest amongs all mankind/ he being converted to go● doth thus make exclamation: wh● shall give salvation or health to Is●rael of or from Zion? And he hea●reth answer again: when the lord shall turn away the captivity of ●is people/ jacob shall rejoice and israel shall be glad. In the mount of Zion as we have showed before was both the tabernacle and the ●ynges palace. In which both is signified the church which is also called the kingdom of heaven/ & in to which who soever be admyt●ed or chosen they be called by the 
i. Peter. two.  ●estymonye of saint Peter an holy nation & a royal prees●hode. But what a captivity was that which did not suffer the israelites to be ●lad and rejoice? For at that time ●he people of Israel which were Hebrues were captive or in servitude to no manner of men. 
Gala. iii. & four  But it was a sore captivity to be under the malediction of the law which was ●n hard school master to the people wanting the sprite. 
two. Corin. iii.  For where soever the sprite is not/ there also is no liberty or franchise. And where as the terrore of the law● doth menace vengeance ther● is no pure gladness of heart. Fo● because therefore there was no hope of salvation in men the father did send his only begotten sonn● being more mighty than the de●uyll being a tyrant/ which shuld● avert & put away the captiuyt● of his people delivering or making us free by grace from the malediction of the law. He sent hy● being a priest full of efficacy●● 
Hebrews v.  which making intercession fo● his elect should be graciously her● for love of his reverence and godliness. And thus in conclusion dy● jacob rejoice and Israel wa● glad and joyful. jacob & Israe●● be the names of one man/ all be 〈◊〉 that here according to the customs of scripture they be used for the people of Israel. Furthermore bot●e the words do signify a wrestler/ for jacob to the hebrews is a supplanter/ & Israel a strong man toward god. jacob truly (as is contained in the holy history) did wrestle with Esau in his mother's belly. 
Genes. xxv.  The same did also wrestle with the angel/ for the which wrestling he obtained the name 
Genes. xxxii.  of Israel. For I saith he will not let the depart except thou shalt bless me. His brother being supplanted/ he did obtain his father's blessing: He inforsing the angel did purchase the blessing of god. Nother ought it to be thought any inconvenience if a man be said to wrestle with god/ saying we do hear our saviour himself saying in the gospel that 
Matthe. xi.  the kingdom of heaven doth suffer violence/ and that men violently coming to it do pull it to them. The Samaritans and gentles or infidels did rush in to it before their time/ & as a man would say● the dor●s broken up. 
Matth. x.  For first was the lord sent unto the lost sheep of the house of Israel. But wha● violence is that by which the kingdom of heaven is with violence overcome? 
The kingdom of god how it is got●n with violence.  It is fayth● a thing mighty and importune/ which in a manner doth wrest out from god that no merits do purchase or obtain. 
watthe. xv.  Doth not the woman of Cananye in a manner appear to wrestle with the lord jesus/ provoking him with importune cry to hear to hear her/ when he pretended that he would not. 
Of the ●omā of Canante wrestling with christ.  Again when she was driven from him being called by the rebukeful name of a dog/ yet did she still crave for crumbs naming herself a whelp. Doth not she than appear to say with jacob: I will not let the depart except thou shalt bless me? Forthwith there after when the lord saith: O woman great is thy faith be it unto the as thou wilt have it/ both it not appear to be the word or voice of a man overcome in wrestling? Will ye than hear how puissant pugnant and victorious a thing faith is? 
The puy●sance & virtue of faith.  Only saith he believe for all things are possible to him that believeth. 
Mark. ix.  But for to return from this digression to a short conclusion. Like as in the psalm before the prophet doth demand after the salvation of mankind saying who shall arise to help & remedy the world being so desperate: In like fashion doth he hear cry saying: O lord who shall abide in thy tabernacle/ or who shall reaste in thy holy mountain? In that he nameth a tabernacle he requireth an high priest/ and when he nameth a holy mountain he desireth a king of more puissance than is the puissance of Satan/ and he heareth answer made to him of the spirit: he which entereth without spot and doth work rightwiseness. By the which testimony or praise is signified the person of Christ which only with out all exception was pure & clean from all blemys●he or spot. Whose doctrine doth saver of no vileness or baseness/ but as it did come from heaven even so doth it utter & speak heavenly things. 
Mount Zion whereof it is so denominate.  Mount Zion hath his denomination or name of speculation or beholding/ In which who sooner doth rest he being higher than all things terrestrial or earthly doth behold & desire no things but celestial. And he did not only work rightwiseness which in all points did accomplish the works of his father/ but he also wrought rightwiseness for us and to us. For unto 
i Corin. i  us saith the Apostle was he made rightwiseness which neither had any of our own/ neither could have any/ in likewise as we can now also have none of our own or proper. Thus hitherto have I applied this psalm unto the person of christ. Nother do they amiss which do interpret this psalm of the life heavenly. For in heaven also is both a temple and a tabernacle/ in which without inintercessyon or ceasing is offered the sacrifice of praise and of thanks giving/ like as is said in an other psalm: blessed be they which do dwell in thy house O lord/ 
Psalm. lxxxiii.  in world without end shall they praise the. The gospel also doth make mention of tabernacles advertising us that we should hear purchase us friends with the Mammon 
Luke. xvi  of iniquity which should receive us being destitute and succourless in to everlasting tabernacles. There therefore is the temple of god thoroughly pure and wholly/ there is the mount Zion in which the veil taken away we shall see the glory of god presently/ there is the holy city of Jerusalem for there is finally perfit and true rest. But in to this temple and in to this palace is none entrance or ingate by ceremonies or the Po●pes 

Against ceremonies and the pope's bulls.  
Matthe. xxv.   bulls/ but by a mind purefyed by faith/ having no evil conscience/ & by the deeds of charity which done unto our neighbour/ christ willeth them to be imputed done to him. notwithstanding we at this time had leaver to entreat upon and to declare the moralle 
The moral sense.  sense/ which all though it doth appear the more base or low/ yet in my judgement is it for us most profitable. And thus the prophet considering the great majesty of the house of god/ and the great purity of his church or congregation/ which the lord himself did wash which his blood to exhibit & make it to himself a spouse having neither spot ne wrinkle: 
Ephesians. v.  And again ward he considering how great the impuryte of man is/ doth say: O lord who shall abide in thy tabernacle/ or who shall reaste in thy holy mountain? All though this place doth peculyerly and properly belong unto them which be prelate's in the church of god which be appointed to minister the word of god to the people/ & to shine or show light unto them in purity of living/ all they notwithstanding which by faith & baptism be admitted into the mystical body of christ do dwell in this tabernacle/ & do in a manner offer up themselves a sacrifice living acceptable & pleasing god/ & they reigning with Christ do 
Romans xii.  ouerc●me the devil/ as by contempt of things vile and corruptible they find rest in hope of things heavenly and celestial. This thing in the mean way is to b● observed and noted (all though i● doth appear of small importance● that this word enter in/ i● not hear used as the contrary t● going out. Which word hau● yet deceived some interpreting that we be made immaculate by 〈◊〉 very entering/ and that by bap●tysme we do enter into the church Nother is it written Eselthei bu● Porefetai which is to say going passing or walking like as it is d●●clared in an other passage: 
Psalm. C.xviii.  Blessy● are they which be immaculate i● the way/ which do walk in th● law of the lord. 
Erodi. xiiii.  For after that w● did forsake Egypte/ and did leau● or put of all our spots in the redd● see/ this is remaining that we d● from henceforth walk pure & immaculate until we do come unto that blessed land/ which god hath promised to men persevering in the love of him. To stand in the way of the lord is to go backward. 

To stand in the way of the lord is to go backward/ & yet is there acommendable standing.  
Philip. two   Paul did walk which forgetting those things that were left behind him did stretch himself to those things which were before him. notwithstanding some standing is yet commendable. For so writeth Paul saying: Stand ye in the faith in which ye be called that is persever you/ not so that you should not go forward to things more perfit/ but that ye do not fall backward to worse things. There is also a running in the way of virtue & godliness as is showed in the psalms: 
Psalm. C.xviii.  I have run the way of thy commandments when thou didst dilate or comfort mine heart. And in the canticles or ballads o● Solomon: 
canticles first.  we shall run in the odr● or sweet savour of thy oyntemen●tes. And thou Apostle saith: 
i. Corintheos. i●.  So rōn● that ye may obtain. He walketh ● goeth forward. He standeth whic● persevereth in goodness being i● readiness against the assaults o● sculkewatch of the devil. He dot● run which with great lust & courage/ and with strong ferventness of the sprite is ravished to do th● works of faith & godliness. An● like degrees be in the way of th● wicked. He is judged blessed whitche doth not walk in the way o● the wicked and ungodly. 
Psal. i.  This i● the first degree to wickedness an● impiety: And doth not stand or cō●syste in the way of sinners/ this i● the second degree of men perseue●ryng in evil: Nother doth sit i● in the chair or seat of pestylence● And this is the third degree of men which do glory in all evil things & ungraciousness. The way of the wicked hath also a proper running: 
Isay. lix.  The feat saith he of them doth run unto mischief. Now is there a certain vain & turnesycke walking/ of which the scripture doth mention saying: 
Psal. xi.  The wicked do walk in a circuit or ambage. For when they be carried about with desires & concupiscence of vain and transitory things/ so that the more they get or purchase the more they desire & lust for/ & when they be carried from one lust or desire to an other/ as from the the love of riches to ambition & to the desire of honours/ or to worldly pleasures never finding that can satisfy or content their mind/ do they not seem or appear to be rolled or turned up set down in a circuit or circle? Therefore who soever will walk pure and immaculate he must walk within the tabernacle. For without the church b● even those things maculate and foul which do appear bright & clear. Both Heretics & schismatics do fast/ say psalms/ give alms/ live chaste/ preach the word of god/ and exerc●●se such other deeds which hau● the show or semblance of virtue and godliness. But all these things for so moche as they b● done without the tabernacle/ the● be nothing else than spots an● blots. And they which do sek● very true rest ought not to de●parte from the holy mountain o● god in which is builded the chur●che. The prophet hath in this on● lyttelll verse as is said before cō●prehēded universally all vertuest He which entereth without spott● & doth work rightwiseness. Th● first point is to want all crimes ● and the second to anourne thy life with good works. The first is wrought by faith in the lord jesn/ the other is caused by charity which is the companion of pure faith. 
Matth. xii.  Nother is it surely according to the parable of the gospel to leave the house swept and made clean/ void or empty/ but it must be anourned & garnished with divers stuff and apparel of good works/ least the end be worse than the beginning. There be some which have marvelously extolled the virtue of faith/ neither be they in this deceived/ they do judge faith to be of full high value and power/ but holy scripture do not without a cause commend unto us full greatly in divers and many places good works. Scripture doth call all sin spots. Now do all spotting remain in the heart/ and out of such spotting in the heart as out of the rote do works spring & arise: There is the fountain of all our works and deeds/ the vain whereof if it be sincere/ i● springeth forth first in to the tongue ● & so thereafter in to works. Such● a vain had he which said: 
Psalm. xliiii.  My tongue hath bolked out a good work. But if this vain be infects it bubbleth or boileth out first i● to speech and words/ and so fort● in to works pestiferous. And th● murrain or spots of the heart d● rush out in none other wise/ thā● the very pocks do flower & bu●●gene out in to the skin of them ● which have the inner parts o● their body infect with evil and noisome humours. As for example heresy is a foul spot/ and s● is diffidencye a foul blot/ to hat● our neighbour is a foul things & the love of money or of volup●e● is filthy. Such spots whiles they lay hid in the heart they do defile him only which hath them without infecting of other/ but they can not abide long hid. For when the privy evil shall be fast rooted it will breathe out pestilent speech/ and break forth in to abominable deeds. There is also a spot which we all have taken of the poison of old Adam. Finally concupiscence which we feal innerly fastened and implanted in our flesh may ryght●ully be called a spot. 
Euyden● signs of concupisbence showed even in infants.  Of which concupiscence we do see even in some babes and infants an evident print or similitude as the print of Envy/ of Wrath/ & of vengeablenes. Which affections when they can not express in words yet do they show them in whining/ weeping/ & channying/ or chattering/ and in their froward countenance. So that saint Augustyne was not without a caus● brought in to doubtfulness whethe● that age of infancy was coinquynate not only with the sin called original/ but also with the sin which is called personal or actually saying than it is thus some may thus make objection how may it" agre to us, To enter without spot● saying that Iohn the Euangelys● speaking of such as be regenerate in Chryst doth plainly testify: 

How christian men be spotted & also with out spots.  
1 Iohn. i.   I● we shall say that we have no sin we do deceive ourselves and th● truth of god is not in us. Saynt● Paul also doth cry out sayenge● 
Romans seven.  O wretched man that I am wh●● shall deliver me from this body o● death? If sin be in us how sha●● we be called immaculate or with● out spot? Even they which 〈◊〉 rightwise have spots/ for e●● should they not cry unto the f●●ther: 
Matthe. vi.  forgive us our trespasse● like as we forgive them which have trespassed against us. Who is he which doth not often times and commonly offend god? Or who is he which at some time doth not vex & grieve his neighbour? But such spots which be in such men doth the flesh that is so white as snow of the immaculate lamb jesus christ cover. 
Romans viii.  For there is no damnation to those persons which be in jesus christ. 
Romans xiii.  Nat in chamberings (saith the Aoostle) and in Lechery or uncleanness/ not in surfeitings and drunkenness/ And thus do you hear of spots/ but put ye on the lord jesus Chrysten in which you may perceive a cover for the spots of mankind. O● ourselves we be all spottye/ but in christ we be immaculate and without spot/ if so we abide in him.  
And the psalmist doth report them 
Psalm. xxxi.  to be blessed whose sins be covered/ and to whom the lord hath not imputed or laid sin to their charge. And now do I speak of the sins which by the infirmity of men can not be avoided. For Lechery or uncleanness drunkenness & surfeiting or gluttony with such like criminal sins or outrages be ones covered in baptism/ bu● thereafter do not they agree with the flesh of the lamb immaculate. Who soever hath committed a deed●ly sin/ he hath cast away th● white garment or crysome which he did take in baptism/ & hath put on the black vesture or garment of the devil/ notwithstanding that they in which doth dwel● the virtue and power of faith d● lightly return to their old in●nocencye not by baptism but b● repentance. And except they d● repent all though they do appear to abide in the tabernacle by professing of the catholic faith and communion of the sacraments/ yet in very deed they do not abide or dwell in the tabernacle of the lord. The rightwise man therefore which doth abide or dwell in the tabernacle of god and doth rest in his holy mountain/ after that he hath forsaken Egypte he doth not cease/ but the fire or light of god shining before him he doth alway walk being immaculate unto perfection until that he shall attain & come unto that stable & unmovable bliss & felicity/ which is signified by the figure of the land of behest. It pertaineth to innocency to hurt no man. And charity will be ready to profit or help all men. And therefore it followeth: And doth work rightwiseness." 
what rightwiseness doth signify in scripture.  rightwiseness in the scripture is commonly thus used & taken/ not that it should be one part of the moral or cardinal virtues distyncte from prudence fortitude and temperance/ but that it should be taken for all manner of good doing: 
Ezechiel. xviii.  I shall saith he not remember all his rightwiseness. And in Esay: 
Isay. lviii.  And rightwiseness shall go before thy face/ where as a little before he had reckoned up the deeds of charity toward our neighbour saying: Break unto the hungry thy bred. etc. All the life of christ what other thing was it than bountifulness and good doing always open and ready to help all men. So that it becometh him which hath put on christ to follow so farforth as he may so well the perfit bountifulness or good doing of christ as his perfit innocency/ like as teacheth saint Iohn saying: 
i. Iohn. two  he which saith that he abideth in Christ ought to walk/ like as christ walked. Thus hath the prophet in one verse comprehended the sum of all godliness and virtue/ now doth he descend unto the kinds of virtues and to the special names of vices saying: which doth speak truth in his heart/ which hath wrought no guile or deceit with his tongue. The most part both of good and also of evil works is wrought with the tongue. In the very mind is also a tongue with which the mind doth speak to itself and to god. From the heart doth proceed life and death. It skilleth therefore very moche what things every man doth speak with himself in his heart. Nouther can he speak true things to his neighbour/ which doth lie or speak falsely unto himself in his own heart/ True things I say not only which be contrary to falseheed/ but which be spoken simply/ sincerely/ and with heart and mind. The Pharisees when they said unto Chryst: 
Matthe. x●. i.  M●yster we wot that thou teache●t the w●ye of god truly and thou regardest no man's estate. In this they said no false things yet did they not speak true things/ for so much as they spoke with a gyleful and deceitful mind. And Davus in a profane or secular comedy doth work disobeyed in speaking true things/ which is a kind of lying most ungracious or mischievous. 
Truth disceytefullye or untruly spoken is a kind of lying most pernicious. How man beguileth himself with lies which he speaketh to himself.  In this wise do many speak unto themselves in their heart laughing or smiling at their own vices/ their conscience yet repining. But death approaching doth urter and bewray their falsehood or dying. For than are they vexed and tormented and be fain to confess that they before have not spoken truly in their heart/ but that they have which flattery or fair words deceived themselves. Thus doth it usually come to pass to such as by pardons have purchased 
Against pardons  remission of all their sins/ or to such as by defrauding o● good men by theft and by bribery will seek the iustefyenge as they call it of things gotten. But he which without fraud or dissimulation doth speak the truth in his heart/ such one even when the apparel of death doth pinch him obtaineth still his former & old hope or confidence. The foolish man which hath used to say in his heart there is no god hath pernicyously spoken lies unto himself. 
Psalm xiii.  Also heretics which do persuade unto themselves false doctrines/ & upon the same do promise to themselves tranquillyte of mind/ such do speak to themselves falsehood & lies. To be short all they which do behest to themselves any felicity in this life/ the same do not speak the truth in their heart. The rich man mentioned of in the gospel did deceive & lie to himself saying: 
Luke. xii.  Soul thou haste moche goods enjoy thou them many years long/ where as yet he was enforced in the same night to give up the ghost & to depart or die: Who soever doth think or rightfully judge of the articles of the faith doth speak the truth in his heart: 
Against ●re will.  Who soever doth knowledge that by his own power he can do nothing/ but that all his help and supportation is of the free mercy of god: Who soever doth confess or acknowledge his sin and with a sincere mind doth desire the mer●y● of the lord/ the s●me doth speak the truth● in his heart: Who soever doth speak false things in his heart doth deceive himself/ but who soever doth bear or work disobeyed or guile in his tongue/ he doth deceive his neighbour. againward he which speaketh the truth in his heart doth profit himself: And he which hath his tongue void of all guile doth ede●ye his neighbour/ So that the one followeth upon the other. For how shall he which lieth to himself in his heart speak true things to his neighbour? And like as by this half verse: He which doth speak the truth in his heart is excluded all errore all perverse opinions/ all evil yea and also idle thoughts or cogitations 
All idleness is falsehood & vanity.  (for all thyng● is false & vain what soever is idle) and againward as by the same halfa verse be understand all godly opinions/ all affections pure and uncorrupt/ Even so by the other half verse, Which hath not wrought guile or deceit in his tongue, is excluded every word which hurteth our neighbour. All thing is disobeyed or guile which doth hurt the soul. By the same particle is also excluded as I have showed every vain or idle word. For every thing which profiteth not doth hurt. 
Matth●. v.  The lord commandeth that our communication should be yea yea and nay nay/ that is to say we should affirm nothing but that is true/ nor deny any thing but that is false. 
●olo. iiii  And Paul doth bid that our speech should always be well favoured & powdered ●ith salt. 
●ol●. iii.  The same also biddeth that we should deceive no man with dying/ but that we should speak y ● ●ruthe amongs ourselves and to all men. If it pertaineth to Christian pureness not to deceive the infidels or miscreants with deceitful words/ Is it not than a shame to us christian people to see so few among us which with heart do speak truly to our neighbour? Is not all the occupying of the people abroad commonly full of fraud/ disobeyed/ and dying? How many be there which for love of a little lucre will not blind and beguile his neighbour? Nother hath done evil to his neighbour. Passing moche mischief is wrought with the tongue/ and from the speech of the tongue we do come to evil deeds/ of which the tongue is the entyser and procurer. notwithstanding it is somewhat to abide with in d●ceyuablenes wrought by t●● tongue & not to pass it. Thou has● slandered thy neighbour an● wounded him with thy tongue/ add thou n●t there unto evil doing which is wrought with thy hand 〈◊〉 or with other thy membres. It shul● seem but a werisshe or faint praise/ that he hath not done evil vnt● his neighbour/ but as I hau● showed tofore one contrary is t● be understand by an other. 
One contrary understand by an other.  So ● the rightwise man which is reposited to have done evil to his neighbour is understand he which hath helped his neighbour with all manner of gentylues and honest deeds. 
In omitting to help our neighbour we do hurt him.  For he hath hurt his neigh●bour & done to him euyll●/ who so ever hath not helped him & done him good when need was/ & that he so mought. Like as guile or disobeyed is also wrought with the tongue/ so often as charity doth require good doing/ and the same doth not her office in well doing. As for example thou hearest thy neighbour to be slandered & thou dost hold thy peace or dost not speak/ thou hast in that committed guile with thy tongue. 
By silence keeping we do often speak deceit against our neyghbo●●.  Thou seest thy friend in errore & dost not warn him thereof/ disobeyed is so committed with thy tongue/ & by silence or not speaking thou speakest fraud and disobeyed. In like wise thou dost see thy neighbour to be hurt and injured/ & thou (where as thou mayst) dost not help him/ thou so dost to thy neighbour wrong and injury. Also thou dost see thy neighbour to be pained with need and penury/ & thou dost not succour him when thou haste wherewith to do it/ in so leaving him unsocoured thou hast spoiled & rob him. It is theft & robbery that thou dost in leaving thy duty undone. Behold now whether the parcel following doth agree to this sense or no?  
And he hath not enterprised an● slander against his neyghbours● Thou dost appear to thyself in●nocente & harmless in that (wha● other do bring up a rebuke o● slander upon your neighbour thou art still and dost keep sy●lence. 
In how many ways a man doth slander his neighbour.  But a rightwise man is na● only aware least he should sclaun●der or rebuke an other man/ but h● also will not suffer or wink at it● if an other man shall slander a● innocent. He that holding hi● peace will wink to see or hear hi● brother infamed/ the same doth cause and work the infamy. H● is not only infamed or slandered which is reviled and ignomyny●ouslye spoken upon/ but also whosoever is moved or provoked to d● sin. 
They slander men which do en●●se them to sin.  They which do move a ma● to drunkenness/ do go about to d● great reproach & villainy to their friend/ and he which doth not mysprove or blame the entyser or mover (when it is opportunity) in revoking or withdrawing the man enticed or moved hath enterprised to slander his neighbour. He which doth tempt a maid to Lechery or uncleanness/ doth cause great ignominy and slander. And he which in such a case doth not tell the man tempting of his default/ & doth not help the maid being in apparel or ready to fall with good counsel/ the same doth begin to slander his neighbour making himself partaker of an other man's crime or trespass. Some man will yet peradventure think that forsomuch as the world is full of men tempting and provoking to vices/ if a rightwise or just man should assay to reprehend or admonish them all/ he else could do nothing/ & yet should he get to himself mortal hate & displeasure. But I answer that the quality of some person doth excuse our silence. 
when we shall be excused though we do not reprehend sin in wordes●  The son of a man being young doth not sin if he doth not rebuke his father or mother/ or if a child should keep him sylente before his elder/ or if a subject and man of low degree doth not mysprove or reprehend a prince. The place also doth other while excuse our silence. As no man doth reprehend the preacher in churches: and to reprehend one before many should rather chafe the misdoer than correct or amend him/ In especial if in the same number be such persons present/ before whom it is not expedient that the authority of the man trespassing be hindered or dimynysshed/ as if the children of an householder or the subjects of a prince should be present. The doctrine of the gospel doth also teach this moderation of reforming or admonition giving/ so that the first admonition should want testes/ the second should admit ii or iii 
Matthe● xviii.  and the third should be presented before the church or congregation. Generally where as appeareth no hope of amendment it is lawful to keep silence. intercession or prayer doth often times work the same thing that a rebuke should do or chiding. Now is this kind of reprehension or rebuking granted 
Reprehension of sin by showing of do●o●● in countenance.  to all men/ to signify by heaviness of countenance that he doth not commend those things which be done or said. Contrary wise do they which with a merry cheer do hear a backbiter or slanderous body/ which do rejoice in fowl or rybaldy ●ales/ which do smile upon servile flatterers/ or ●estynge byters. From such manners doth the rightwise man full greatly abhor. 
Ecclesiasticus. xxviii.  He doth close his ears with thorns that he should not hear the words of men slandering or backbiting their neighbour. Many have delight in obtractation or to hear backbiters counting the vitupery or blame of other to be their laud and praise. With such be tale bearers set by whom the just and rightwise man doth abhor and defy. For in the presence of him (as hear saith the prophet) is the malygner brought to nought. It is extreme contempt to count one for nought or nothing. 
what a maligner is.  He is a malygner and envious person which doth not suffer the honest fame or name of his neighbour/ but in what soever wise he can doth spot or blot it. 
A malygner is in diverse ways brought to nought.  Such one is divers ways brought to nought/ as when he either is openly contemned/ or when he is chastised for evil speaking/ or else when he is with holden from that vice by wholesome admonition. 
when a maligner is blessedly and for his wealth brought to nought.  He is blessedly brought to nought which of an evil speaker is made a good speaker/ of a reprehender or rebuker a praiser or commender/ of an envious or malicious man gentle & innocent. 
A backbiter or evil speaker is a great pestilence.  But the just man for because he doth know how great a pestilence a backbiter or evil speaker is in this life will whytesave to give to such one none honour/ but he doth fly from him abhorring him. The venom (saith he) of adders 
Psalm. xiii.  is in their lips/ their teeth be weapons and arrows/ and their 
Psalm. lvi.  tongue is a sharp sword/ their mouth is full of cursed speech & bitterness/ their wine is the gall of dragons. 
De●ter. x●●●i.  What thing can be more horrible than such a beast? If at any time he looketh or speaketh fair/ he reacheth forth the gall of dragons for wine. 
A malygner is a beast most horrible.  If he only doth breath upon thee/ he breatheth poison or venom. If he biteth/ his teeth be arrows dipped in venom. If he smiteth with his tongue/ he sleeth with a sword. If he openeth his lips/ he poureth out the venom of asps/ or rather a poison that is worse or mor● hurtful than the venom of asps. 

The venom of a maligner is many ways 〈◊〉 more hurtful than the venom of adder's.  
Psalm. C.x.x.   The stinging of an asp or adde● doth slay the body only/ but this venom doth kill the soul/ wherefore the prophet being afraid thereof doth cry: deliver O lord my soul from ungracious lips and from a guileful tongue. He is a feared of his soul and not of his body. a asp or adder all though he doth slay with stinging/ yet doth he cause an easy death and nothing painful. For he that is ●tynged is brought thereby in to a sleep/ and that so without all manner of pain/ that he doth die with some feeling of pleasure. But it is a death most cruel that a slanderer doth cause. Whose venom is than the more sore and venomous/ when it is cloaked with the colour or appearance of amity and benevolence. 
The venom of a maligner is than most venomous when it is cloaked with appearance of amity.  There be some which before one be lovesome & flattering/ but they power out privily being with other men deadly poison. There will they make covenant for silence to be kept/ which silence 
The malygner doth require silence perverse.  they do unwisely require of other/ saying they themselves can not keep it. They tell to one/ and after to an other/ and so often to one and to other that every man doth know it/ and there secret huszing & buszing doth break out in to a comen rumour of the people. This vice did scarcely never so sore rage as in this our ag● or tyme. All the world is full o● obloquy/ neither be any books more desyrouslye red than those which be full of railing or malicious words. And now do they ●eare away the praise of eloquence/ which be not afraid to shoot forth all manner rebukes or opprobry against every man. But the just man doth recount all such for most refuse parsons and abjects supposing them only precious which do fear the lord. 
A rightwise man will not slander his neighbour but excuse his.  For who soever doth fear and dread the lord he will not slander or distain his neighbour for whom the lord did die/ but such things as be doubtful doth he interpret to the best wise/ those things which be well doth he gently praise/ & those things which be more manifestly evil then that they can be excused doth he yet diminish if by none other colour/ yet at the least by the greatness of the temptation/ saying thus if a like temptation had happened to us we should have sinned more grievously. Now doth follow ¶ Which sweareth to his neighbour and doth not deceive him.  
IT is a detestable crime to deceive men by perjury/ which vice to want is no very great praise. 
fidelity of promises na● held doth dissolve all good society or ●elyshippe●  But by this foresaid saying of the psalm is commended fidelity in all promises/ without which all society or company in this world is broken and dissolved. And now a days be they taken for infamous persons which have be convict of perjury. But if a man would narrowly look upon the matter the veil or cover of custom being put away he shall find the life of christian people/ on every side ful● of periuryes. 
The life of christian men is more full of perjury than many do think it.  The abbot doth swear to the monks. The monks do swear to the abbot. The bishops do swear to the other clergy. And the clergy is sworn againward to the bishop. The prince doth swear to his subjects/ and the subjects be againward sworn to the prince. He doth swear which doth take an office or is made a ruler. And before time who soever was made a consul or sheriff did add over and besides his oath an horrible execration or curse saying: I do curse or give me and mine from god to the devil/ if I shall wittingly deceive you/ or work a●y falsehood. The judge doth swear and so doth the testis coming before him. The divine doth swear taking the authority of a doctor/ and so finally doth a Notary/ yea and the poor carpynter least I should further proceed to make rehearsal of all. Go thou now and consider me what every one doth profess by his oath made/ and also examine whether they do perform the things which they have professed or no/ and I fear least thou shalt find many multitudes of false oaths & periuryes. 
Evil customs do make men blind in judgement.  But usage and custom doth cause that such things be not counted periuryes/ only is he noted faulty of perjury which doth forswear a thing put to his custody or credit as be pledges and such other/ or which doth forswear money lent to him. Now all though there is made none oath betwixt parties/ yet who so ever doth receive any charge or office/ the same doth secretly swear to his neighbour/ which charge except he shall faithfully perform he is not all clear of perjury. As who soever shall tak● upon him to be a legate or embassatoure/ or to defend and plead a matter in the law/ or to instruct youth in learning and good manners/ the same doth oblige himself by a secret oath in the taking of any such charge that he will do 〈◊〉 faithfully. A carpenter that covenanteth upon a price to build an house/ all though there be none oath expressed/ yet is he bound to perform it by the secret law of his conscience. A tailor which taketh in hand to make a garment/ or a goldesmyth which taketh upon him to make a cup/ A caryens or shipman which taketh in hand● to carry or convey merchandise/ i● he doth commit fraud or disobeyed/ he doth couple theft with perjury/ all though such manner or form of speech is not had betwixt you: wilt thou swear to keep fidelity / and he answereth ye will I swear. Nother doth it skill whether he doth add this for more assurance: I do give me from god to the devil if I be not faithful. For he hath all ready given himself to the devil which wittingly hath deceived his neighbour. I do know the piking or petty theft of millers/ & of carriers drinking out the wines of other men. But in christian people ought to be so great sincerity or p●renes that a simple or single promise should be so substantial or weighty as a solemn oath. Nother ought we accomplish to our neighbour only what soever thing we do swear/ but to our enemies also/ & & to the miscreants or infidels/ if so it be not a thing mischievous ●r malicious that thou haste promised. Which hath not given out his money to usury. 
Deuter● xxiii.  It was a detestable crime in the old law ● if one jew should lend a thing t● an other jew intending to receyu● more than the sum lent out. For it was granted them to occupy usury with strangers or alyātes● But among christian people (which ought to be coupled one to an other with more straight bands of amity than before time were th● jews) the word or name of vsur● is verily odious and spiteful/ b●● would god the thing self were so spiteful detestable and abhorred● The heathen Philosophers did also think usury to be a thing de●testable/ for so moche as money t● pender or get money is a things against nature. 
Usurye hated of th● heathen Philosopher's as a thing contrary to nature  But besides tha● kind of usury which is cōmyt●ted in the open face or sight of th●● world. 
Moche privy usury that is not so counted of the doers  How many bargains ● covetous crafts to get luker ● subtleties be there so nigh approaching and according to usury that they be many times more wicked and evil than it? These do we than most chiefly use/ when necessity doth pinch or grieve our neighbour/ and in such a case as he ought to be helped or relieved freely and without any meed or money. 
Against engrossers of corn.  The husband or ploughman is in need/ than will the rich man or usurer for a small sum of money bargain with him/ that he shall every year deliver to the rich usurer so moche wheat as shall come of the husbands lands/ or so much money as the wheat is worth. When men do fear small increase or renewing to come of fruit and corn/ or when need of things necessary doth come upon/ than they which have corn in store will advance and set up the price. He which doth lend out a thousand crowns in silver/ that he by the bargain should receive s● moche in gold (which commonly is more in value) doth he not many●festly commit usury? 
Against avaunsers of the val●acyō in coins for covetousness.  From the which usury they be not far wide which do procure the valuation of money to be other dyminysshed or else to be set up or auaū●syd to th'intent they may thereon have profit and vantage. Nouther be they which do enforce they● creditors to give them a quyt●tance testefyenge them fully paid and contented (when they have re●ceyued but a p●ace of the whol● sum) clear & free from the crime of usury. But such false crafts of usury can I now not recke● up. For they be infinite/ from th● which all notwithstanding h● ought to be quite and free which will dwell in the tabernacle of god● Now if so it like you we may interpret or declare further this place after the moral sense. Every gift of god by which a man may help his neighbour is money. 
By money may be understand al● gifts given to us of god.  As in example to this man is given the gift of eloquence or languages/ to that man is given learning and faculty to judge things ryghtefully/ to some man is given a feat or conveyance to govern/ some can well give counsel/ an other is in authority with the people or lords. He that with his gift given of god doth freely and kindly help his neighbour is to be praised by this testimony of scripture: Which hath not given or lent out his money to usury. 
Matthe. xxv.  But here riseth a doubt saying that the servant in the gospel is condemned/ which did not give the money lente him to the usurers/ How doth it agree that he should hear be praised which hath not given out his money to usury and for vantages These things be no whytt● r●●pugnante. 
Laudable usury  The lord doth love usury which doth bring to hy● lucre or vantage/ but he doth h●●e usury which the servant doth get or claim to himself. He which by the gift of eloquence or languages doth gather glory and profit to himself is ryghtwysely condemned/ for the vantage ●r lucre belongeth to him which dy● give or lend out the first stock ●r lent money. But he which doth so distribute the word of god that many may be inflamed to the love ●f god/ and that in them god may ●e glorified/ the same man doth exe●●cyse a laudable usury. And so is 〈◊〉 be said of other things. But the ●uste or rightwise man which do●h convert all the gifts of god unto 〈◊〉 profit of his neighbour/ for so much as he doth know & acknowledge the very same po●er or ha●●lyte by which he doth profit other to come of god's bountifulness & liberality and to be his gift/ he thereupon doth ●ndeuer himself to the best of his power to bestow well the lords money/ but in such wise that he yet will seek therefore no praise or worldly profit to himself/ but he will get & bring all the lucre or vantage to god/ which did lend unto him the first stock or sum. Thou than wilt object if we must labour freely/ than is not the workman worthy of his reward or hire? yea rather shall no man have a more plenteous reward than he which doth freely bestow & deal abroad the gifts of god. 
How this is to be understand.  He hath a gracious and bountiful debtor who soever doth give out or lend for vantage to god. 

The workman is worthy of his hire.  
1. Timo. v.   Furthermore this sentence of the Apostle the work man is worthy of his meed and hire is not spoken to those which do distribute o● deal abroad the gifts of god/ bu● 
Romans xv.  to them which thorough the distribution or bestowing of such gifts be helped. 
●. Corint. ix.  Such aught to give their carnal goods to those of whom they do receive spiritual goods. But a faithful steward's and distributer shall take of the●● whom he hath profited and don● good to/ and yet not all thynges● nor every where/ or in all places ● nor of all men. 
How a faithful steward shall receyue● of whom worldly living/ but with out requiring them as duty. This is against our beneficed men which will sue in the law for tithes when they yet preach not.  He shall such things not require as duty/ but he shall look to receive his meed or ●●warde of god/ whose work & bu●synes he doth. In like wise as 〈◊〉 is to be supposed that saint Paul● did receive or take at some timer of some men some things/ which were willingly offered and given 
i. Corintheos. ix.  to him/ but of the Corinthyans' dy● he receive or take nothing/ and i● 
two. Corin. theos. xi  is not red that he required of an● man any thing at all. No man doth less in vain bestow good 
we do not read that Paul ever required any temporal living for preachyng●  doing upon his neighbour/ than he which is to them beneficial freely without respect of any meed or vantage. Now do this thing which followeth appear to be a small praise: Which hath taken no rewards or bribes against innocentes. He was abominable even among the infidels which being corrupt with meed or with a bribe should condemn innocentes/ or which for money received should oppress an innocent with false witness/ or if an attorney in the law for love of lucre & vantage should defend a misdoer against one whom he did know to be an innocent. 
Against false witness & attorneys in the law  The playntyve in a matter of law sweareth his forged cause or cautel to be true/ & his attorney sweareth to support or defend it faithfully. Which thing would to god it shuld● not so often (as it is) be perceived among christian people. But this sentence of the text doth proceed more largely. 
Ta●yng of bribes against an innocent hath a large intendment or sense.  He doth take a bribe against an innocent who soever for love of any commodity or vantage doth not succour an innocent when ● or where as he may. As for ensample: If thou da●te see thy neighbour wronged/ & thou for because of on● man or other dost wink at it/ ● wilt not consider to ease or remedy it/ than dost thou take a bribe a●gaynste an innocent. He that thu● thinketh if I do support or ayd●●his man/ he which oppressed him where as before he hath be to me ●eneficyall) will withdraw his hand/ and so will stop his main●tenaūce of the right/ than the profit or vantage which he was wont to take/ is a bribe taken against an innocent. He that ●oth these things shall never be ●oued. It is said he that doth/ ●at he which speaketh. 
watch. ●v.  God doth abhor them of whom he is honoured with lips. The pharisee 〈◊〉 did well know and per●e●ue which was the high and chief ●omaundement in the law doth hear of the lord: 
Luke. x.  Do this & thou shalt live. He therefore that doth these things. Which things? Entre with out spot/ work that is right/ speak the truth in his heart & all the other things which he hath before recited. 
Iames● two  For they all do join together/ so that if any is failing/ all be marred. But what fruit or profit shall finally come to the worker or accōplysshe● of th●? He shall never be moved/ of y● which words may be double intendment or meaning. That is he shall never be moved/ or else if he be moved for a time he shall not be moved eternally or for ever but he shall arise after falling and shall come again in favour with god. Like as he which trusteth in the lord shall not be ashamed for ever/ all though that for a while he be shamed or put to shame before men: Even so he which abideth honestly in the tabernacle of the lord and doth rest in his holy mountain/ the same shall not be removed for ever. Like as is testified in an other Psalm: He which trusteth in the lord is as mount● Zion/ he shall not be removed which abideth in Jerusalem. 
Psalm. C.xxiiii.  Th● city saith Israel of our strength/ the lord shall be set in it the wall and the fortress. This is the only city of which the lord spoke saying? 
Matthe. xvi.  And the gates of hell shall not prevail against it. 
Things condemned by this psalm.  In this psalm is condemned all exterior worshipping of god which is not coupled with very devotion of the mind/ and all knowledge or learning which is joined with corrupt manners. jeremy doth entreat this matter in the vii chapter: Stand thou (saith he) in the gate of the lords house and preach thou there this word or message: Hear the word of the lord al● ye of juda/ which do enter by these gates to honour the lord/ Thus saith the lord of hosts the god of Israel/ take you good ways and follow good counsels and I shall dwell with you in this place/ trust you not in false dying words saying hear is the temple of the lord/ the temple of the lord/ the temple of the lord/ but rather amend your ways & counsels/ if you will judge right betwixt man and his neighbour/ if ye will not wrong the stranger the fatherless and the widow/ if ye will not shed innocent blood in this place if ye will not go away after strange gods to your own destruction than will. I dwell with you in this place and in the land that I gave afore time to your fathers for ever. And a little thereafter: what think ye that this house which beareth my name/ is a denn● of thieves? Thus see you as th● lord in these words like as in o●ther following doth conceive in●dignacyō with great stomach against those which did put confidence in y●● temple & in the ceremonies of the temple having their mind & life coin●●uynate with sinfulness. 
Against ceremonial persons  Such do na● purify the temple/ but rather they d● pollute the temple. More plainly & sharply doth Isaiah handle this matter in the first chapter. There doth god in this wise stomach th● thing against those which worshipped him with ceremonies of the temple/ where as else they lived pollutely: why offer you saith he to me so many sacrifices? I am over full and weary of them I would not have the burnt offerings of wether's/ and the fatness of fed beasts/ and the blood of calves/ and of lambs/ and of goats. When ye should come before me/ who did require these things of your hands/ to th'enten● you should walk in my porches? Offer ye no more oblations thus to me in vain/ Incense is abomination to me/ I may not away with your new moans/ your sabbotte days and such solemn feasts my soul doth hate/ your kalends and solempnytes they are to me painful and grievous. etc. mought not the gross people and rebellious to god make answer again to this: What hath chanced the O lord? Dost thou now say: Who did are or require these things of your hands? Where as the law which thou haste given us by Moses doth so diligently prescribe and appoint to us all these things promising great benefits to the observers/ and threatening death to the transgressers. Now dost tho● say that incense is to the abomination/ which thou didst befor● say was a sweet odour. Now● doth thy soul hate the feastefu●● days/ in which before thou didst rejoice to be present. From● whence cometh this so great mutation and varyete in him/ whic● only abideth immutable? Wha● answer shall god make to th● muttering and rebellious people? I am (shall he say) immutable/ but ye do not observe those things which I have commanded/ neither have I so prescribed these rights or ceremonies/ that yo● should put perfit trust and confidence of rightwiseness in them/ but that partly they should be signs by which you should be admonished/ and partly things furthering or promoting us to very virtue and holiness. Which if it be absent all other things be vain/ & to me be they so little pleasant/ that they do provoke me the more to wrath. 
Romans uli.  The law is spiritual & doth require the works of charity to be done with puryte of mind/ which works except they be jointly added/ let outward worshipping and ceremonies be kept how moche so ever you please/ yet is the law violate and broken & all your doing hypocrisy. What thing than is it (will they say) that thou chiefly dost require of us? Be you washed saith he and made clean. 
The saying of Isay according to this psalm of David.  This verily is the ●hynge which the psalm doth hear say: Which doth epire with out spotte● Take away your evil thought as from my sight. Which thing is thus spoken in the psalm: Which doth speak the truth in his heart. Seek to do right judgement/ deliver the oppressed/ hel●e the orphlyne or fatherless to the●● right/ defend the widow. That 〈◊〉 psalm doth thus record: Which worketh rightwiseness or doth 〈◊〉 is right. The same people in th● lviii. chapy. of the same prophet dot● mutter against god saying. Wh●● fore have we fasted & thou hast na● beholden it? 
Fasting dyscommended.  Why have we chastise● our souls & thou hast not knowe● or regarded it? But what answer do they hear again of the lord? Is the fasting saith he which I have chosen of such a sort that a man for a day should chastise himself? Or to writhe his heed about as a cy●●●● or ring & to cast upon him 〈◊〉 cloth and ashes? Or call you thi● fasting/ & an acceptable day unto the lord? What thing therefore in ex●●ryor matters or doings can b● pleasant unto god/ if fasting solē●ly done in sack cloth & ashes doth displease him? 
iii. of Kings. xxi.  Or did not the Nyny●ites Achab & other full many turn the ire of god unto mercy with such fasting? 
Fasting when and whereby it is ●●●mend●ble  Fasting therefore doth not displease god/ but than finally doth it please him/ if puryte of mind annexed with the deeds of charity be ad●●d thereto. And therefore it followeth: Dissolve thou the bands of iniquity/ louse the burdens which do oppress or press down/ let them go ●re which are impotent & broken with labours/ & break all charges/ deal thy breed unto the hungry/ the needy & way faring men bring into thy house/ when thou shalt see a na●ed man cover him/ and despise thou not thine own flesh/ tha● shall thy light break forth as the morning and thy health shall soon arise/ and ryghtwysenes shall go before thy face/ & the glory of the lord shall cover thee/ than shalt thou pray and the lord shall graciously hear thee/ thou shalt cry and he shall say/ lo I am present/ for I thy god am a merciful lord. Of this sentence doth the prophet entreat largely and with many words: The lord is merciful/ & therefore is he chiefly delighted or pleased with the sacrefy●e of merciful doing. To this doth Christ exhort in the gospel saying: 
Matt. v.  Be ye perfit like as your father is pa●fyte. How or in what wise perfit? 
How we shall be ꝑ●yte as our heavenly father.  In doing good to all men with out exception. And therefore is added: which causeth his son to paryse upon the good and upon th● evil/ and doth send rain vpo● the just & unjust men. The sa●● rightwiseness in things exterior and have sought to be recounted holy & virtuous before men rather than before god. Whose superstition the lord doth often & commonly reprehend in the ●uangely. But we had need diligently to foresee & take heed whether such things do pertain unto us or no/ which although we offer or sacrifice no beasts/ yet have we ceremonies & rites pretending a wondered show of holiness/ to which men ꝑhappes do trust neglecting & leaving a part puryte of mind. Some do which great cost anourne churches or temples/ found altars/ edify monasteries or cloisters 
Church builders and founders of altars & cloisters. / & yet do they not give to their needy neighbour that they own to give/ neither do they restore their evil gotten goods/ nor change their corrupt living/ & yet ●hey rejoice in them se●ues/ as though god were greatly beholden to them for their good doing/ yea such will cause themselves to be painted and their images to be graven in the temples ascribing thereto their names and titles. But I fear least god will also say unto them: Who did require these things of your hands that you should wa●ke in my porches/ I 
Isay. i.  mean that ye sourde occupy the temple and mine altars with your titles name's and images? Some do believe that he hath gotten god by the foot/ and that he is full godly or holy if he do give money for masses to be song or celebrate for him in certain places/ and upon certain prescribed day's. An other doth believe in like wise that he is all so well sped if he do bestow money that the morrow mass may be solemnly song in the honour of our Lady with the quiristers and the organs going/ and that an antemne be song again at even in the worship of her with most melodious harmony of syng●n●e men/ of the organs and with ieolyiyngling or chiming of the bells. If these things be done with minds unpurefyed/ or with out mercy associate/ is it not to be doubted least they shall hear said again to them: 
Isay. i.  And when you shall cry unto me I will not graciously hear you? What then shall we neglect and despise exteriors worshipping or ceremomonyes? 
Of e●t●r●or worshipping god.  Nay verily but we shall bring it back from superstition to right holiness and devotion/ from unmeasurable excessive and suꝑ●luous cost to a christian measurablenes. Tha● ought we pri●cypally and above all things/ cause that kind of sacrifices to be occupied/ which be to god principally delicious and pleasant. And which be those? A mind through faith and innocency immaculate/ and through charity all ready to do good to all men. 
Matthe. ●xiii.  These things sayeth the lord should y● do/ and the other ought not to have be omitted. What things than be those which we ought to do according to this saying of this psalm: He that doth these things shall never be moved? These things be they which of themselves do commend us to god/ all though the other without our blame be not with them jointly added. As for example. The church hath assigned or commanded fasting/ and thou dost observe it. But yet dost thou not refrain from voluptuousness/ from wrath/ but thou art more ready than thou war●e wont to take vengeau●ce. Thus is thy fasting displeasing god which crieth against thee: Think ye this fasting pleaseth me? or that this is the fasting which I have chosen? Thou haste left undone that thou oughtest do/ and thou haste done the thing which thou oughtest not omit. Thou dost celebrate mass but/ thou art at dissension with thy neighbour/ know thou tha● that thy sacrifice or mass is displeasant to god. Thou cryeste to god mercy/ mercy/ mercy/ but thou dost show no mercy to thy brother. Thou prayest that god would deliver the from peril/ when thou deniest help unto thy brother being in peril. Therefore so many of us as do profess the name of christ and w●ll be recounted his membres that we may worthily abide in his tabernacle/ and that we may find rest in his holy mountain/ Let us cast away all malice that we may walk in his sight without spot being of one accord in the truth and of one mind. For there wanteth no spot where as is discord/ neither is there verity in the heart where diversity is of opinions/ neither is in the tongue synceryte where as of doctrine is diversity. More over let us daily offer sacrifices pleasing to him/ which hath offered himself for us/ that we should verily be a very priesthood. And let us also fight strongly with the devil that we may verily be a royal generation. Let us keep ourselves pure from all corruption or pollutions of the flesh that we may Be ye holy for I am holy the lord your god. 
Leviti xi.  
i. Peter. ●  Aaron himself was not all only consecrate but all his garments & all the instruments or vessels of the temple. Nouther was any so presumptuous to apply any such things to any occupying in his house/ How moche more religyously then and reverently ought we to be aware least we do violently or unreverently take aw●ye any of those things (which be consecrated unto the service & worship o●●od) unto a profane/ unholye and filthy usage. 
The vesse●s & garments of our temple.  The vessels or implements of our temple be all our membres/ all the powers of our mind. The garments be our deeds or works by which we be anourned to the glory of god. 
we be the precious temple of god.  Thou wondreste upon and dost esteem holy a temple edified with white marble/ glistering with gold & precious stones. But thou art a temple more precious. Thou abidest religyously & devoutly in a temple which the bishop hath consecrate or hallowed with unction or oil. But y● art more holy & more consecrate. Thou art not anointed with the priests oil. But what than? Nouther was christ ever anointed with Moses oil/ where as yet he is king of kings/ & a priest for ever. 
The ointment with which we be hallowed  Thy crown & hands be not anointed with oil which is made of the pothecaries/ but thou art all whole & thoroughly anointed wit● the blood of ●he immaculate lamb jesus christ. He is graciously and blessedly anointed which hath his heart anointed with the unction of the holy ghost. And yet notwithstanding thou dost not lack exterior unction. Thou art anointed in baptism/ thou art anointed in confirmation. In the first thou art anointed to be a priest & into priesthood. And in the second thou art anointed to war & to be a warrior. In old time men were baptized with only water. 

In old time men were baptized with water only.  
Psalm. C.iiii   The authority of the fathers did add thereto oil which they call chrism. Our lord doth cry by the prophet: touch not ye my Christ's that is to say mine anointed. And Iohn doth say: 
i. Iohn. two  The unction of him shall teach you of all things/ where he speaketh not only of priests/ but of people which be ●●secrate to christ. Let therefore every one of us see & take heed that we being pure may offer pure sacrifices/ & being chaste may offer chaste sacrifices every man in his ow●e temple. What facrifyces (will you say) dost thou mean? 
Our sacrifices 〈◊〉 a●te● sacrificed.  He that in him self hath quenched the fervent heat or carnal lust of lechery/ hath both sacrificed to god a precious goat/ & also strystryken Satan our enemy with a deadly wound. He that hath driven out of his mind the motions of envy hath offered to god a pleasant oblation. He that hath oppressed fervent and boiling ire or wrath hath immolate a lion. He that hath cast away folly & ignorance hath sacrificed a sheep. He which in trouble and afflictions doth submit himself all whole to the will of god hath offered a sacrifice passing acceptable. He that doth refrain petulancy or wantonness doth offer a calf. 〈◊〉 rejecteth fraud or deceit taking to him simplicyte & plains doth sacrefyce a fox. He which doth correct or reform excess in meats or drink with soberness and temperance hath offered up a swine. He that forgetteth fosysshe pratteling or clattering hath sacrificed a pie. So that in this manner of sacrifices be all manner of beasts sacrificed & offered/ whether they have the figure or fashion of any vice/ or else do resemble or represent any virtue. As he which doth live chaste with his lawful wife doth offer up a couple of tyrtle doves to the lord. 
The married ma● is tha●●e which occupieth his only lawful wife.  He that doth sigh for desire of life heavenly and doth in all things love simplicyte or plains/ the same hath offered up a pair of pegyons. 

we ought to offer up bo●he vices subdued and virtues obtained ●o god/ & why.  
mattheu. v.   For we ought to offer up both vices subdued and also virtues gotten to the lord/ ●●thout whose aid we can do no●●●●● the one ne the other. He which so doth lead his life that men saying his good works may glorify the father which is in heaven/ the same doth offer up most sweet incense. According to the word of Paul which is thus: 
two. Cor. two.  we be a good ●auer to god in all places. Pure prayers also and giving of thanks do make to god a ꝑfume more pleasant/ than any incense myr●he and galbanus. 
psalm. ix.  There is a sacrifice of praise giving with which god doth love to be honoured. There is a sacrifice of mercy by which we do provoke the mercy of the lord. He that for Christ's sake doth socour● 〈◊〉 help the needy/ or doth forgive the trespasser hath offered no vile but a pr●cyous oblation to the lord. 
●phe. ●.  
●ol●os●. ●.  And if according to the admonition of the Apostle we do continually sing with hymns and songs spiritual in our ha●●●es unto the lord/ this melody 〈◊〉 ●xcelle all other instruments of music. Let us therefore continually and always sacrifice unto the ●orde with such sacrifices/ with ●uche perfumes/ with such obla●yons/ with such songs/ fyght●nge also by his aid and suppor●yon against Satan/ that we may ●e transposed and removed from this tabernacle into the tabernacle