Here after ensueth a proper treatise of good works.   

The preface.  
IT is not unknown to all men (good christian reader) but that the true & sincere teachers of the infallible truth of our saviour jesus Chryst, been falsely defamed unto the unlearned people, & their good name defaced to thee, no little hindrance and reproach of the same truth/ in that they (as they be borne in hand unjustly) should in their writings and sermons, allure and withdraw the foresaid rude people from penance, from prayer, from fasting, from watching, from pains, from labours/ & finally from all good works. But what they been and their works also which reprove, slander, calumpnyate, and falsely impeach the pure, sincere, and true word of god pronounced by the mouths of those his good and virtuous servants/ it is now (thanked be god) right meetly well perceived/ ye and for what intent, truly for none other, than for the maintenance of the god their belies, their ambition, their simony, their pride, their promotion, their treason, their treachery, their gluttony, their lechery, their murder, with all their ungraciousness. God therefore most good and almighty of his exceeding and bountiful mercy and grace, to declare and set forth his infinite goodness towards his elect, most well-beloved and faithful servants/ that they to their great comfort and consolation, may be proved innocent of this most untrue accusation wrongfully laid unto their charge/ and chiefly to the garnishing and decking of his imperial glory, & maintenance of his undoubtable truth, hath sent the here (O reder) a right famous and excellent work, wherein is comprehended what good works be/ how we may please god in all our works/ & how our works do not please him, and out of what fountain they ought to spring and flow, if they should please his godhead: truly out of the fresh and living fountain of an undoubted faith & trust/ that his most benign petty, sweetness, and gentleness, which is the father of all mercies, & the god of all consolation and comfort/ doth love thee, favour thee, petty thee, accept the. And thy works also done at his commandment, for the blood, passion, redemption, and satisfaction of his most dear and well-beloved son jesus Chryst/ in whom, by whom, and for whose sake thou art thus entirely loved, favoured, and accepted. As witnessed our father of heaven himself at the baptism of our saviour jesus Christ, saying. This is my well-beloved son, in whom or for whose sake I am well pleased, that is to say, appeased and suaged of my wrath, immediately here him, that is to say, believe, trust him, stick & cleave hard to him by faith. For it is he for whom I delight in you, love you, favour you, petty you, & accept both you and your deeds. This is the fountain, out of the which all the works of a christian man ought to proceed/ so that what soever buddeth out of the tree of this faith, is accepted and pleasant before god/ and else it is but sin and not accepted. As saint Paul writeth in the xiiii. chapter to the Romans/ what soever (saith he) is not of faith is sin. And in the xi chapter to the hebrews, without faith it is impossible for any man to please god. The reason why is this, albeit thou bestow never so much in alms/ fast never so much, pay never so much, watch never so much/ yea albeit thou hadst done as many good deeds as all the world. Yet if thou have not the faith before rehearsed/ that god for the blood of his son doth accept the & thy works/ love thee, favour thee, petty thee/ yea and that entirely and as his own son & heir by adoption, all that ever thou dost can not please god/ but is abominable sin and displeaseth him utterly. For how is it possible that thou shouldest please him, when thou art but a judas unto him & dost bear two faces in one hood/ doing one and thinking another. In thy deeds thou wouldst seem to be his servant, & in thy heart thou dost neither love him, nor trust that he loveth the. And albeit he hath made never so many and great promises of salvation, mercy, love, petty, and favour, in the blood of his son to all that repent & doubt not thereof/ but assuredly trust unto it, yet thou (what soever thou art that haste not this faith) like an heathen hound, and an unfaythfaull miscreant, by thy infidelity and false heart dost make no better of him but a liar, and false of his promise / a tyrant, and a butcher's cur delighting in blood, and neither dost thou love him, trust him, nor favour him. For how shouldest thou love him, when thou accomptest no better of him than I have said. And again how is it possible that he should love thee, favour thee, petty thee, accept other the or thy works, saying thou dost first abject him by thy sinful despair and incredulity. Yea what worldly prince would keep such a wretch in his house if he knew him/ how moche less than would he love him, favour him, accept him, or any of his service. Against such works it is that the true and faithful ministers of Christ'S word have fought, as done in most false hypocrisy and devilish despair, which otherwise they have & do highly praise and commend, as when they be done in true faith and love toward god & his commandments, as thou shalt see and find in this most goodly and excellent volume of good works/ which (I beseech god never to favour me) if any of those untrue men/ I will not say, false deceivers, did ever write to teach any thing half so good in their lives. But it is an old proverb that a good thing will praise itself/ wherefore I commit it unto thine own judgement (good reader) to praise it, ever as thou shalt find cause/ So bold I am of the goodness thereof. And if thou find my words to be true, that good works be here of our auctor required, taught, praised, and commended to the uttermost, (as the truth is) than I beseech thee (most gentle and indifferent reader) to take & admit all false back byters & slanderers of gods true ministers evermore hereafter as they be, & not to think the contrary, but that as they most deadly belie those good men in this behalf/ so they do also in other things, as I trust in god it shall more plainly appear/ both to thee (gentle reader) & thereto to all the world in time coming. And that as I believe unfeigned to the great glory of the living god, the inestimable solace and comfort of his elect children, and the utter confusion of the children of Antichrist? So be it.  
¶ Here endeth the preface of this present work.   

dieu et mon droit 
De bonis operibus.  ¶ Here beginneth the book of good works.  
IT is first of all to be known that there is no good work/ but that which god hath commanded/ & again, 
What sin is.  that there is no sin/ but that which he hath forbidden and prohibited. Therefore he that will know or do good works, needeth but the knowledge of god's commandments. For so saith christ. 
Math. 16.  Mathewe the xvi. If thou wilt enter into life/ keep the commandments. And also to the young man/ that asked him what he should do to be saved. christ showed nothing, but the ten commandments. Wherefore it is necessary that we learn the difference of good works, not by the utter show greatness or multitude of the works in themself/ no truly neither after the opinion or judgement of men/ neither after the manner of laws, traditions, or inventions of man/ or by any reason appearing unto our sight, (as we have done hitherto). For so should it be through our blindness, to the great despising of god's commandments.  
THe first and chief and most excellent of all good works, is faith in christ. Even as he himself sayeth Iohn the vi 
Iohn. 6.  For to the jews asking him what they should do to work the works of god. He answered, this is the work of god/ that ye believe in him, whom he hath sent. But we other hearing or preaching this thing/ pass over it lightly, thinking it but a trifle and easy to be done/ when notwithstanding we ought here to make a stay, and faithfully to remember in our mind. For of this work and faith must all other good works spring and take their influence of goodness/ and that men may the better perceive this thing/ I shall declare it more grossly. A man shall find many that fast, pray, and do this thing and that thing, and live a good life, to see to before men? whom if thou do ask/ whether they be sure that they please god or no, because they do so live. They will answer that other they know not, or else that they doubt. Moreover there be some doctors which corrupt and deceive the people/ saying it is no need that they be sure of this thing/ and yet they teach us nothing else but good works. Behold all such works, proceed without faith. For such as is their conscience & faith toward god/ such been the works that run out of them. But where as is no faith nor good and ascertained conscience toward god/ there lacketh the heed of good works, & all their life and goodness is nothing worth at all before god. Upon this it cometh, 
The author is falsely condemned of hypocrites.  that whiles I praise & make so moche of faith/ and do cast away (as of no value before god) the works of such unfaithful/ there be some which blame and accuse me, as though I did forbid & condemn good works. How be it in the mean time I desire no thing more vehemently/ than that I might teach truly the good works of faith.  
Moreover if thou ask them, whether they judge & esteem this for a good work or no/ when they labour their craft with their hands, when they stand. Go, eat, drink, sleep, and do all other manner of works/ other apꝑtayning to the sustentation of the body, or necessary for the comen wealth/ and whether they believe that they please god in these things or no. Thou shalt find some that will say nay/ and that will conclude good works in so little space, and define them so straightly/ that they will take no thing for good works/ but only praying in the temples/ fasting, & helping the poor with alms/ deeming all other things to be void and vain/ and such as god setteth not by. And so by their damnable unbyleve/ they mynysshe, deceive and abbrevyate god's service & worship, to whom serveth/ what so ever is done or can be thought in faith. So teacheth the wise man/ saying. 
Ecclesiastices. 9  Go therefore and eat thy bread in mirth, & with joy drink thy wine/ for thy works please god/ let thy clothes be white at all times/ and let not thy head lack oil/ use gladly thy life with thy wife, whom thou lovest in all the days of thy life of unstableness, which be given to the all the time of thy vanity. Our clothes to be white at all times/ is all our works to be good/ what name so ever they be called by indifferently. But than they be white, when I am sure they please god. And having this affyrmytie I shall never lack the oil of a merry and joyful conscience from the head of my soul/ so said christ. Iohn the viii chapter. I do alway those things which please him, meaning of the father. 
Iohn. 8.  How did he always those things/ did he not at all times convenient, both eat, drink and sleep: whereupon saint Iohn saith By this know we/ that we be of the truth/ and will before him put our hearts out of doubt/ for if our heart condemn us/ god is greater than our heart/ & knoweth all things/ & we have trust toward god/ that what soever we ask of him, we shall have it/ because we keep his commandments & do those things which be pleasant before him. 
To be borne of god, is to believe and trust in god.  Also he that is borne of god, that is to say/ he that believeth & trusteth in god, sinneth not/ neither can he sin. Also the xxxiii. Psalm/ all that trust in the shall not do amiss. ye in the two. psalm/ blessed be all men that trust in him/ which sayings if they be true, what soever they do must nedis be good/ or at the lest if they do sin, it must be & be forgiven & pardoned. Behold here again how greatly I do extol faith/ to that which I will refer all good works/ but I reject what soever is done, that cometh not from thence.  
HEre may every man lightly consider and perceive/ when he doth good/ and when he doth ill/ for if he find his heart instruct with this faith that he believeth that he pleaseth god/ than is his work good/ ye though it be so little or so vile, 
This faith and conscience must be grounded upon the word of god/ which we must have to show for us, that we do nothing but that, that is his godly will & pleasure. For with out this word, we can not be sure, what he would have done or undone, & must therefore consequently stand in despair of our deeds, whether they been good or no/ which saint Paul calleth sin.  as to take up a straw/ but if there lack other trust or hope in god/ then the work is nought/ ye if he should raise up all dead men/ & suffer himself to be burned/ so taught saint Paul saying/ that what soever is not of faith/ is sin. For of faith and of none other work/ we be ornate by this name/ that we be called chrystyanes/ as of the chief work. For as for all other works/ every heathen jew, turk and sinner may do them. But to trust & believe steadfastly that our works please god/ is not possible/ but to a christian, illustrate & stablished by the grace of god. But such teaching as this, is very scant. And therefore I am accused to be an heretic/ the cause whereof is, that men following blind reason & gentiles doctrine/ have put faith not above, but nigh unto other virtues/ attributing unto it a peculiar and proper work separated from all other works of other virtues. notwithstanding that faith only, doth make all other works good, acceptable, & worthy, in that/ that it trusteth in god, 
Ones again remember that this faith must be builded upon the word of god & forget it no more, for so meaneth th'author.  & doubteth not/ but what so ever a man doth/ it is well done in the sight of god: ye they have not suffered faith to remain as a work/ but (after their manner of speaking) have made it a vain quality/ all though all holy scripture do attribute/ the name of godly goodness to faith only & no work else. Wherefore it is no marvel that they themselves be made blind and the leaders of the blind. For as this faith doth bring with her charity & peace, so doth she joy and hope/ for who so ever believeth & trusteth in god/ to him straight way god giveth the holy ghost/ witness saint Paul to the Galatiens saying. Ye have received the spirit, not by your good works/ but because ye have believed the word of god.  
IN this faith all works be made like and equal/ and one as good as another. In this faith also falleth away all difference of works, 
For without faith it is impossible to please god, as sayeth Paul the xi. chapter to the Hebrews.  whether they be great or little, long or short, many or few/ for the works be pleasant to god not for themselves but for faiths sake/ which only and specially and without any difference worketh, quickeneth, and maketh acceptable, all and singular works how many and sundry so ever they be/ none otherways, than as all the membres of a man's body, live, work, & have their name, by the goodness and virtue of the head. And without the head, no member can live, work, or have the name of a living member/ of the which thing it followeth more largely/ that a christian living in this faith, hath no need of a teacher of good works/ but to do all thing that cometh to his hand. And all things be well done/ as holy Samuel said unto Saul/ thou shalt be changed into another man when the spirit of the lord shall come into thee/ than do what soever cometh to thy hand/ god is with the. So read we of holy Anne samuel's mother/ when she believed Hely the priest, promising her the favour of god/ she went home merry and pacified, neither after that changed her countenance, that is to say, all things were afterwards unto her one & equal, what soever fortuned unto her. Also saint Paul said, all things be free there as the spirit of god is/ for faith suffereth not herself to be bound to any works/ nor again any works, to be taken from her/ but even as it is written in the first Psalm/ she giveth her fruit in due season/ that is how so ever it cometh or chanceth.  
Which thing we may see by a gross and carnal example, after that a man or woman hath conceived a moche special love, & a singular mind and favour one of tother, and steadfastly by leaveth the same/ who shall then teach them how to behave themself one to tother/ or what they ought to do to leave undone, to say/ to keep close, or to think? for this only & special trust/ that one hath in tother/ teacheth them all things and more than is necessary. And than there is no difference in works/ but either of them doth great works, long works, & many works, as gladly as small works, short works, or few works. And that with a merry, pacified, and quiet heart, and utterly of a free mind/ but after that there is any doubt, than rise & grow in the mind divers imaginations what shall be best to do. And if it be the man, than he beginneth to appoint himself with the difference of works, whereby he may obtain favour, & yet even than he cometh almost like a prisoner with a heavy heart, & great trouble, & more than half lost, and desperate/ and oft times amongs these things playeth the fool. So a christian man living in this hope and trust towards god/ knoweth all things, may do all things/ goeth about to do all things, and he doth all things merely, & freely/ not to heap and gather together many merits and good works/ but that it is delight and pleasure to him so to please god well, and purely and freely to serve god/ being content with this only thing that he pleaseth god. And of the contrary party, he agreeth not/ nor is at one with god by faith/ which doubteth of him/ & which seeketh and busily careth how he would satisfy and move god by many works/ and than he runneth to saint james, to Rome, to Iherusalem/ hither and thither, this way and that way/ sayeth saint Brigettes prayers/ sayeth this and sayeth that/ he fasteth this day and that day/ he confesseth him here, he confesseth him there/ he asketh this man & that man/ & yet in all this time he findeth no rest nor quyetenes/ doing all these things with great pain, doubtfulness, indignation and sorrow of his heart/ in so much that scripture calleth these good works in the Hebrew tongue/ Anen, Amall. Which we call in our tongue weariness and labour. How be it truly they be not good works/ but all lost, void & vain, which been done in such doubt & dotage. Wherefore many men otherwiles have so doted in these/ that for sorrow they have fallen in to many troubles/ of whom it is said/ we be weary in the way of iniquity and perdition, 
Sap. 5.  we have walked hard ways/ but the way of the lord we have not known, and the son of rightwiseness hath not shined to us.  
Because that faith yet now and then appeareth in our works right small, feeble, & weak/ let us ask moreover them/ that be oppressed with any trouble & adversity/ either of body, or of goods, or of honour, or of friends, or of any other things that they have/ whether that than they believe, that they please god/ and whether they think, that their trouble and adversities be mercifully put to them by the very favour of god or no/ and here they will say, that god showeth himself wroth and angry/ when nevertheless even in such vexations & trouble a true christian hath steadfast trust/ & persuadeth far better things unto himself of god/ that he beareth much better good will and favour than appeareth. For in such case he is hid, even as the spouse sayeth in the canticles? Behold he standeth behind the wall, and seeth me through the creastes/ that is to say, in vexations and adversities, which are like almost to depart us from him, as a wall or a bulwark/ he standeth hid, and yet looking upon me he forsaketh me not/ for he standeth and is ready to help me in grace, suffering himself to be seen by the windows of dark faith. And Hyeremye in the book of Threnes/ he hath loved us after his heart/ and hath cast down the sons of men/ this faith they know not but think they be forsaken of god, and that god is enemy to them. Yea and they rather impute such ills to men and wicked devils/ so that they have no trust at all in god. And for this cause, their troubles & suffrynges even as they be slanderous to them/ so be they hurtful. And yet in that while they go forth doing good works after their own judgement/ looking nor caring nothing at all for this true faith. But to them that believe in god/ and that in such ills and troubles have a steadfast trust that they please god/ such ills and adversities be precious merits and most noble of all works, 
Faith maketh all things precious.  above all men's estimation/ for faith and trust to god maketh all things precious, which ills be damnable/ the which thing is written even of death/ the .115. psalm/ the death of his saints is precious in the sight of the lord/ for the more better, higher and stronger that the faith and trust is/ so moche more the sufferings in the same faith, pass all works in faith/ And so between works & such passions, there is an inestimable difference of better place condition & price.  
Moreover the highest degree of faith is when god ponyssheth our conscience not only with temporal hurts and persecutions/ 
The highest degree of faith.  but with death, hell, and sin/ and seemeth in a manner to deny his grace and mercy, as though he would perpetually damn us/ the which thing very few men perceive/ as David complaineth the vi psalm/ lord correct me not in thy angres/ for to believe then that we please god/ is the chief work that may be done of or in any creature/ of the which these iustytiaryes & holy workmen & benefactors know nothing at all/ 
He calleth them iustitiaries, which trust of forgiveness of their sins & of salvation by their own works and holiness.  for how would they here promise or persuade the goodness and mercy of god to them/ when they be uncertain in their works/ and doubtful and wavering, yea in the least degree of faith. Behold thus have I always spoken & thus have I always praised faith/ & thus have I reject all works done without such faith/ to th'end that I might bring men from this false, feigned, shining Pharisaical and unfaithful good works (whereof all Abbeys, temples, houses, & all degrees and states both high and low be full and replenished with) to most and true good & faithful works even from the ground/ in the which thing no man striveth or goeth against me/ but unclean beasts whose feat be not cloven (as it is in the law of Moses) not suffering the difference of good works. But they rousshe out so unadvised that when they have only prayed, fasted, founded this chantry or that/ confessed them/ and done satisfaction after their own judgement/ they would by and by have all these doings good/ all though in all these things they have no trust of the liberality or gentleness of god/ but rather they than specially esteem them for good works/ when they have done many/ great, and long works/ and so they regard not the grace of god neither his pleasure in their works/ but put all their trust in their works/ and so build upon the gravel and the water/ wherefore at the last/ they must needs have a great fall. As christ sayeth/ Mathewe the vii chapter/ but this good will and pleasure of god the father toward us upon the which standeth our trust/ the angels showed from heaven that night that our lord was borne/ singing praise be to god above/ peace in the earth/ and to men good will.  
Behold now this is the work of the first commandment/ whereby it is commanded that thou shouldest have no strange god/ which is as much to say as thus. For asmuch as I am only god/ thou oughtest to put all thy trust, hope, & faith, in me and none else/ for it is not to have one god/ if thou name him with thy mouth outwardly, or worship him with kneeling, or other such gestures/ but if thou trust in him ●●th heart and mind promising to thyself all goodness, grace, and good will of him/ as well in persecution and adversity/ as in prosperity/ no less in death than in life/ as well in bitter & hard things/ as in pleasant & easy/ like as our lord christ/ said to the woman of Samarytan/ god is a spirit/ and they which worship him/ must worship him in spirit and truth. And this trust, hope, and faith of the heart/ is the true full living of the first commandment without the which, there is no work at all that may satisfy this commandment/ and like as this commandment is chief/ highest and best of all other/ and out of the which all other come/ in the which all things proceed/ and after the which, all things must be ordered and reweled/ so this work/ that is to say, hope and trust in the grace of god, is chief/ highest and best of all other works/ out of the which all other grow & come forth/ be ordered & governed. All other works therefore compared to this work/ stand (without the fulfilling of the first commandment) as nothing worth/ and as though there were no god. 
S. Augustyne.  wherefore saint Augustyne said excellently/ that the works of the first commandment, be/ to believe, trust, and love. Moreover we said before that such faith and trust, bringen with them charity and hope/ ye and if thou wilt well consider the matter/ charity is first at the least equal with faith/ For I can not trust in god/ whiles I think that he is gentle/ merciful, meek, and kind to me/ whereby I am moved to love him again, & to trust to him with all my mind utterly determined with myself that he will do all things for the best to me.  
Now thou seest that all they, which believe not alway in god, and promise not to themselves the grace, favour, & good will of him, in all their works and vexations, life, or death/ but seek it about other things or else in themselves/ keep not this commandment of god/ but truly use idolatry/ ye though they did the works of all tother commandments/ ye in so much if they had cast in one heap together/ the prayers, fastings, obedience, sufferance, chastity, and innosencye of all saints/ for there is not the principal & head work/ without the which all other works be nothnyge at all/ but fair shining outward shows, and colours/ of the which our lord hath warned us before. Mathewe the vii chapter/ beware of false prophets which come to you in sheeps clothing/ within they be ravishing wolves/ of the which sort be they/ which go about to get the favour of god (as they speak) with many good works & him their friend, as though they should buy his grace & favour/ as though god were a broker, seller, and a merchant/ which would not freely give his grace in good will. These been the moste frowardes of all the men in the world/ And which either hardly or else never be converted to the true way. Likewise be those which in their trouble & adversity, run hither & thither up and down/ seeking counsel, help and comfort, and let god alone/ of whom only they be commanded to seek such things/ whom the prophet Isaiah rebuketh after this manner. My people is foolish/ and hath not turned again to him that struck him/ that is to say, the lord hath stricken them, and send to them all manner of trouble vexations, and adversity that they might run to him and trust to him/ but they run from him to men now in to Egypte, now in to Assiria/ ye and sometime to ill devils/ of the which idolatry, there be many things red, both in the same prophet Isaiah/ and also in the book of kings/ and so do now a days all our holy hypocrites/ that when they be troubled with any adversity/ they run not to god but fly from him/ thinking this oonlye/ that they may be delivered out of this trouble either by themself, or else by man's help/ and yet in all these things not oonlye judging themself good, but suffering all other so to repute and judge them.  
THis is the mind of saint Paul in many places, where he attributeth so moche to faith. A right wise man liveth by his faith/ for faith is the self same thing/ for the which a man is counted rightwise afore god/ therefore if rightwiseness be in faith/ it is clear the the same faith only fulfilleth all the commandments of god, & maketh rightwise all their works/ in as much as no man is rightwise/ but if he fulfil all the commandments of god/ and again works without faith justify no man. And therefore saint Paul with a full mouth rejecteth works/ and so greatly commendeth and praiseth faith that many being offended with his words said, than let us do no good works. But saint Paul rebuketh them/ as erroneous and foolish, and so it is now a days/ that when we reject these great and shining works done now a days with out faith/ they say than we must only believe and do no good/ for now they call the works of the first commandment to sing/ to read, to play on the organce/ to say service or to celebrate/ to say matins, evensong, or other canonycalle hours/ to found churches, altars, monasteries, & to honour them and heap them up with bells, vestments and such other treasure, to god, to Rome and other saints upon pilgrimage. Moreover to were this garment or that kneeling of their knees/ saying the Rosary or psalter of our Lady doing all these not before an idol. But before the holy cross of god/ the images of saints/ & this they call the worshipping and praying to god/ which things both usurers/ adulterer's/ and all manner of sinners do and may do daily. Now where as these be done with such a faith that we believe that they please god, than they be praised, not for their own virtue, but for the faith sake, for the which all manner works (as is said before) be equal. But if we either doubt, or judge god not to be gentle, or merciful unto us, or not to please god, or if we presume to please god, by or after these works, than be they nothing/ but very guiles, dissimulations, and deceits outewardlye to worship god, and inwardly to put him for an Idol. This therefore is the cause/ why I have so oft spoken and cast away such works, pomps, boastings, and multitudes of them/ And because it is open and manifest/ that such works be done, not only in doubt, and without such faith/ but also amongs a thousand men there is scant one that putteth not all his trust in them/ thinking surely that so he shall obtain the grace/ or favour of god/ And that he shall prevent his grace/ & so to make merchandise with god, the which thing god can not suffer/ which hath promised his faith freely/ he would that we should begin at his grace/ through faith/ and in the same to finish all our works, what so ever they be/ and by what name so ever they be called.  
OF these thou thy self perceyveste, how greatly these two differ/ to fulfil the first commandment with outward works/ and withinwarde faith/ for the one maketh us the true living sons of god/ tother maketh the worst idolatry and most hurtful hypocrites of the world/ bringing many men in to the ways by the great shining, and yet suffering them to remain with out faith/ and so wretchedly deceive them sticking in the outward voice and appearance/ of whom christ speaketh. Mathewe xxiiii Than if any man shall say unto you: lo here is Chryst or there is Chryst believe it not. Also in Iohn the four chapter/ woman trust me the hour cometh when ye shall neither in this mountain, nor yet at Iherusalem worship the father/ but the hour cometh, and now is/ when the true worshippers, shall worship the Father in spirit & verity/ for verily such the Father requireth to worship him. These and such other saints as they have moved me/ so they ought to move all other to cast away this great pomp with Bulls, seals, banners, & pardons/ wherewith the miserable people be moved to build temples, to give and found abbeys, and such like, and in the mean time faith is suppressed and put to silence, yea rather utterly oppressed But where faith hath no dyffecence betwixt works, there is no work pompous and proud better one than another after her. And of a truth it is, the faith only will be the true worship & service of god, not suffering any such name or praise to be given to one work or other/ but as far forth as she doth vouchesalfe/ which thing/ she than doth/ when the work is done in and of her. But this ill was figured in the old testament/ when the jews forsook to offer in the temple, & offered in other places/ as in woods and in hills/ even so do they, which be busy and ready to do all things, & never do this head work of faith.  
WHere be they now which ask what be good works, what they ought to do, or how they might be good? ye where be they which say that we so preach faith that we teach no good works, and that there ought none to be done? Doth not this first commandment make us more business/ than any man can fulfil? For if one man were a thousand men/ ye all men or all creatures/ yet here he had enough to do/ and more than he might away with, whiles he is commanded to live & continue alway in faith/ and trust to god/ and to put trust in no other/ & so to have one true god/ saying than that man's life, can not be one moment without deed, fault, trouble, or flight/ for the life of man as we see never resteth/ let him that would be good and full of good works begin to be alway in this faith, let him learn oft time to do and leave undone all things in such trust/ for so shall he find how great business he hath to do/ and how all things stand in faith/ and that faith can not be idle/ and that the self same idleness is sometime the exercise and work of faith. And to be short/ there is nothing that can perish or lose to us that believe that all our works please god/ for than they can not be/ out good & meritorious/ so sayeth saint Paul/ 
1. Corin. 10.  whither therefore ye eat or drink/ or what soever you do/ do all to the praise of god/ it can not be done in the same name/ but if it be done in the same faith/ Also to the Romans/ for we know well that all things work for the best to them that love god. Therefore the saying of them that say that we forbid good works and preach only faith/ is like as I should say to a sick man/ if thou hadst health/ thou shouldest have all the works of thy membres without the which/ the works of the members be nothing/ of this he might understand. That I forbid the works of the membres/ when my meaning is that he must have health, and than work all the works of all his membres/ so faith must be the chief craftꝭman builder and capitain in all works/ or else the works be utterly nought.  
But if thou say/ why have we than so many Laws, both spiritual & temporal, so many ceremonies of churches, monasteries, and abbeys, to move cause and provoke men to good works/ if faith do all things after the first commandment? I answer for no cause, but that we all neither have nor set by this faith/ for if we all had this faith/ we needed no laws/ but every one of us should do always good works as the same faith do teach him. There be four manner of men/ the first now named, which need no law, of whom sayeth saint Paul i Timoth i The law is not given to a rightwise man/ the is, to a faithful man. For such manner of men, do all what so ever they know or may, with a free mind, regarding this only with a sure and stable faith, that the grace and benevolence of god helpeth them in all things. The second sort or kind of men been they/ which will miss use this liberty/ & falsely sticking & being bold of it wax slow/ of the which, speaketh saint Peter in his first epistle, the ii chapter/ saying for so is the will of god/ that with well doing/ ye should stop the mouths of all ingnoraunt men/ as free, & not as though you took liberty for a cloak of malicyousnes/ but even as the servants of god/ as though he should say/ liberty of faith giveth no licence to sin, neither cloaketh it/ but giveth power to do all manner of works/ & to suffer all things/ how soever they come to hand/ so that no man is bound peculyerly to one work, or to some works. As saint Paul sayeth to the Galatians the first chapter. brethren ye were called into liberty/ only let not your liberty be an occasion unto the flesh/ but in love serve one another/ these men therefore must be compelled by laws and kept with doctrines & warnings. The third sort be wicked men/ ever ready to sin and vice/ which must be compelled both with spiritual and temporal laws/ even like wild horses and dogs/ and if they amend not/ let them be punished with extreme punishment by the temporal sword, as saint Paul sayeth to the Romans the xiii chapter/ for rulers are not to be feared of good doers/ but of ill/ wilt thou be without fear/ of the power? Do well than/ and so shalt thou be praised of the same. For he is the minister of god for thy wealth/ but if thou do ill/ thou fear/ for he beareth not the sword for nought/ for he is the minister of god, to take vengeance of them that do ill. The fourth kind of men be they/ which be yet wild, weak, and children in the understanding of faith and spiritual life/ which must needs be enticed & tickled as children with outward words & ceremonies, with adourning the churches with organnes/ and what soever is done in the temple/ with prayer, fasting, & what soever is used, other in the temples, or abbeys/ unto they learn to know faith/ how be it here is a great fault/ that rulers & officers (alas for sorrow) be so accustomed & wearied in these ceremonies & outward works, and faith let alone, which they ought to have always to teach above these works, like as the mother giveth the child with milk, other meat, until the child itself may eat stronger meat by itself.  
But for as much as we be not all equal & like/ such manner of men must be forborn & suffered/ and we must observe and bear those things/ which they observe and bear/ and not despise them/ but teach them the true way of faith/ as teacheth saint Paul to the Romans/ xiiii. chapiter/ him that is weak in the faith/ receive unto you and learn him/ the which thing he did himself/ the first epistle to the Corinthians the ix chapter. And unto the jews (sayeth he) I became as a jew, to win the jews, to them the were under the law/ was I made as though I had been under the law, to win them that were under the law. And christ in Mathewe the xvii chapter/ when he should pay tribute/ which he ought not to do/ reasoned with Peter saying/ of whom do kings of the earth take tribute or pool money? of their children or of strangers? Peter said unto him of strangers/ than said Jesus' unto him again, than are the children free/ nevertheless least we should offend them/ go to the see/ and cast in thy angle/ and take the fish/ which first cometh up/ and when thou openest his mouth/ thou shalt find a peace of twelve pens, that take/ and pay for the and me/ here we see that as all works/ so all things be free to a christian man through his faith, & yet he doth suffer and observe with the faithful that/ that he is not bound to do. And that he doth upon his liberty, being free, & nothing doubting, that he so doth please god/ and he doth it gladly/ taking it freely as any other work that cometh to his hand, without his own choosing or purpose, & here he doth only desire and requireth nothing else but that he may so work to please god with his faith. But in as much as we purposed to teach in this book which be very true good works, & we now speak of the highest work of all/ it is manifest the we speak not of the second, third, or fourth sort of men/ but of the first, to whom all tother must be like in conclusion, and in the mean while, be taught, and suffered of the first. And so such men of weak faith/ ready always to do good and to learn better/ and yet not able to perceive and understand all things, be not to be despised in their ceremonies. Blame therefore their foolish blind teachers, which never taught them faith, but have drawn them so deaplye in to works, 
That is to wit from that confidence that they may be saved by their works/ for else they make a god & saviour of their works, which is high idolatry, and utterly concludeth that the blood of christ is shed in vain, for if our works can save us what needed christ to die & this is thauthors meaning when so ever he saith fran works.  therefore they must be gently brought up by a little and little fro works to faith/ as men do handle a sick man/ & they must be suffered to lean to some works a while, for their own conscience until they embrace faith a right/ lest whiles we go about cruelly and sharply to pluck them from their works, their conscience be confounded or troubled, and err & waver about uncertain/ and so they neither keep faith nor works. But stiff necked men, holding styffelye in their works/ not regarding what is spoken of faith/ ye in so much they strive against it/ must be let alone/ that the blind may lead the blind/ as christ both taught and did.  
But peradventure thou wilt say, how should I think for a surety that all my works please god, otherwiles speaking, eating, drinking, & sleeping to moche, or in any other way swerving from the right, the which is unpossible for me to eschew? I answer, that this question proveth/ that thou yet takest faith no other ways than thou dost other works, neither dost thou esteem it above all other works/ for no other cause is faith the chief work, but for because it remaineth & quencheth these venial & daily sins, because she believeth that god favoureth thee, and imputeth not such daily falls & faults, ye moreover if the fall be deadly/ which thing happeneth seldom or never to them the live in faith toward god/ yet faith riseth again, & doubteth not but that by & by all his sins shall be weared away, as it is in the first epistle of Iohn the ii chapter. My little children these things write I unto you, that you should not sin, and if any man sin: yet we have an advocate with the father, Jesus' christ, which is rightwise/ & he it is that obtaineth grace for our sins/ not for ours only, but also for all the sins of all the world. And the wise man the xu chapter. If we do sin we be thine knowing thy greatness. And the xxiiii chapter of the proverbs seven times in a day the rightwise man falleth and riseth again/ ye this faith & trust must be so high & strong that a man may know that all his life & deed is no other thing but damnable sins in the judgement of god as it is written the 142. psalm/ there shall no living man be justified in thy sight/ but we should rather so despair in our works/ that we should believe that they can not be good/ but by this faith thinking that we shall have no judgement of god, but pure grace, favour, good will, gentleness, and mercy/ as it is in the xxv Psalm/ thy mercy is before my eyes/ and I have delighted in thy truth: and in the four psalm. Thy light is marked upon our face (that is the knowledge of thy grace by faith) and by the thou hast given mirth in my heart/ for as thou believest and trusteth, so shall come unto the. Lo thus by the mercy and grace of god, and not by their own nature, these vain and void works be without sin/ and so by faith: labouring with the same mercy they be good/ And so for our works we may be afraid/ but for the mercy of god we may be comforted/ as it is written, in the .146. psalm/ the lord delighteth in them that fear him/ and in them that trust to his mercy/ so we pray with full trust our father which is in heaven, 
We be sinners as concerning our works and our own life, but in respect of Christ's works, his satisfaction & blood we be just & no sinners, for because we clean whooly to him by faith, for the which we be accepted as no sinners.  nevertheless to forgive us our sins. We be his sons, nevertheless sinners. We be acceptable, and yet have not made satisfaction. But faith confirmed & stablished in the trust of god shall do all these things.  
But if thou askest where faith & trust may be found, & from whence they come truly, that is most necessary to be known. first of all without doubt: they come not of thy works or deservings, but only, freely, by the gift and promise of Jesus' christ, as Paul writeth to the. Rom̄. the .v. chapter. 
Here mayst thou fern of saint paul from whence faith doth spring, & why thou mayst commit the wholly unto Chryst, and doubt nothing in him, albeit thy sins be never so great.  God, setteth out his love that he had toward us/ seeing that while we were sinners/ christ died for us/ as though he should say/ shall not this thing cause us to have a strong & unovercommed faith that chyrst is dead for our sins before we asked it/ and for the which we yet cared not, ye even than, when we were continuing in sin/ where after it followeth. Moche more than now (saying we be justified in his blood) we shall be preserved from wrath through him/ for if when we were enemies, we were reconciled to god by the death of his son. Moche more saying we be reconciled/ we shall be preserved by his life/ lo how thou oughtest to imagine christ in thee, & how god hath set forth & showed his mercy to the in him. Without all thy deservings going before that out of the same image of his grace/ thou shouldest draw both faith and trust of forgiveness of all sins: wherefore faith beginneth not of works neither is it made by works/ for faith is a work that runneth and floweth out of the blood, 
Faith.  wounds, and death of Chryst. In the which thing when thou seest god so merciful unto thee/ that he would give his son for thee, thy heart must needs wax sweet/ and so thou must needs love him again and so doth spring the trust of the mere grace of god toward thee/ and of his good will, & again of thine toward him/ for we never read that the holy ghost was given to any man for working, but always to them, that here the gospel and mercy of christ & believe it, out of the which word & none other thing at this day should faith come forth/ for christ is the rock, out of the which as Moses sayeth/ Deuteronomi. 3.2. butter and honey be sucked.  

¶ The second commandment.  
LO hitherto we have entreated of the first commandment/ and that shortly, grossly, & in such hast/ that there may many more things be spoken of them. Now therefore by the commandments the follow, we shall more largely seek these works. Therefore the second and next work unto faith, is the work of the second commandment, that we should honour the name of god, & not use it in vain/ the which no more than all other works can be done without faith. For if it be done without faith it is utter lie nought, but Ipocrysye, & an outward show. Next unto faith we cannot do a greater thing, than laud, set forth, sing, and by all manner of ways extol, and magnify, 
The author said before, that there is no difference in works, which he here declareth more largely, & sayeth nothing but the truth and therefore mysreporte him not, as many have done to the condemnation of their own conscience.  the laud, honour, & name of god/ And though I said afore (as it is true) that there is no difference in works, where faith is, and worketh, yet that is to be understand when the works be compared to faith/ but comparing work to work, they have difference, and one is higher than an other, for as the members of the body, as pertaining to health, have no difference, and health worketh aswell in one as in another, and yet nevertheless the works of the membres be divers & sundry/ & one higher nobler & more profitable than another/ even so here/ to praise the name and glory of god/ is better than the works, of other commandments, and yet it must no less than all other good works proceed, and be done, in the same faith. 
He meaneth that it must be done with such a sure faith that we believe undoubtedly that god is therewith all utterly well pleased, & that he unfeignedly embraceth both us & our works, for the merits of Christ's blood, wherein and wherefore we make us so assured.  But I know that this work is little made of/ yea it is all utterly unknown/ therefore let us look upon it more diligently, content to have said, that this work ought be done in faith, and trust, if it shall please god/ ye forsooth there is no work/ in the which thou shalt more evidently, or mightily perceive the vehemence of trust and faith, than in the worshipping of god's name. And it is a wonderful help, both to then creasing and stablishing of faith, how be it all good works profit to that purpose. As sayeth saint Peter in his ii epistle, the first chapter. Wherefore brethren give the more diligence to make your calling and election sure by god's works.  
AS the first commandment forbiddeth us to have strange gods/ so it commandeth us to worship the self same one and true god by faith/ trust, good will, hope, and charity/ which only be the works, wherewith we may have, worship, and serve god. For god can be neither obtained nor lost by any work, but only be faith or unbyleve/ by trust or desperation. For there is no other work that toucheth god/ and so is forbid in this second work, that we take not the name of god in vain/ The which yet is not enough/ but here is also commanded/ that we worship/ call upon/ preach & praise his name. And truly it is not possible/ but that the name of god must needs be irreverently taken, where it is not reverently worshipped. For all though it be honoured with the mouth/ with knealing, with kissing, or with such other gestures/ yet if it be not from the heart by faith and trust in god, it is nothing/ but an outward show and colour of hypocrisy and dissimulation. Now take heed how many good works a man may do at all times in this commandment, and never to be without the good works of this commandment, if he will, so that surely he needeth not to go far of pilgrimage/ or visit holy places. And that to make more plain, show what moment or time, may so soon pass over/ in the which without any interruption/ we either receive not goodness of god/ or else suffer ill adversities/ and what other things be the benefits of god, or adversities/ but continual warnings and provocaations/ to laud, worship, and praise god/ and to call upon him and his name/ and so albeit thou be clean without all business/ haste thou not yet enough to do, in this commandment, to bliss, praise, laud, and worship god? for unto what other purpose be the tongue, voice, sound, & mouth made? as it is in the psalm/ lord open my lips/ and my mouth shall show forth thy praise/ Also my lips shall praise the. What work is there in heaven/ but of this second commandment, as it is red in the .8.4. psalm. Lord blessed be they that dwell in thy house, for they shall praise the for ever. So David in the .33. plalme. his praise is alway in my mouth/ and saint Paul to the Coryntheans/ the first epistle the .10. chapter/ whither therefore ye eat or drink, or what soever you do, do all to the praise of god/ Also to the colossians the .3. chapter. and all things, what soever you do in word, or dead, do in the name of the lord Jesus' christ, giving thanks to god the father by him. So that & if we kept this work, we should here in earth, have the kingdom of heaven, and we should have enough & enough to do, as have the blessed in heaven.  
FRom hence cometh the marvelous & right judgement of god, the other whiles the needy and poor man, whom no man regardeth/ hath many and great works with him/ and at home at his house by himself, be other praiseth god merely in his prosperity/ or else calleth upon him in adversity/ and in that, doing a greater & more acceptable work/ than another that fasteth much, prayeth, buildeth churches, goeth pilgrimages, and weryeth himself hither and thither with many works. And so hence it cometh to this fool, that he gapeth & ganeth for such great works, so utterly blind, that he never observeth the other most excellent work of the poor man/ so that to praise god is but a little work in his eyes, in comparison of these great images, ymagened by his own works, in the which peradventure he praiseth himself more than god/ or at the lest taketh more pleasure in them than in god. And so by his good works he resisteth the second commandment of god and his works. The publican, and the Pharysie, that be in the gospel been a figure of all these. Where the sinner calleth upon god in his sins, and presseth him, touching the two high commandments, faith, and the honour of god, but the Pharysye accustomed to neither of these boasteth himself in other good works, by the which he rejoiceth not in god, but in himself, trusting more in himself, than in god. Wherefore the one was worthily reject, and the other chosen of god, the which thing maketh all to this point, that the higher & better, that the works seem, so moche less they stablish a man's faith. And to these every man presumeth, that he may easily do these works, for we see that no man seemeth so much to praise the name and glory of god, as they which never do it. So that when sooner the heart is without faith, it causeth the precyousnesse of the work to be despised. yea saint Paul doubteth not to say plainly that they died cheyflye blaspheme the name of god, which boasted themself of the law of god. For it is but an easy thing to name/ the name of god, or to paint his honour in paper or cloth, or upon a wall/ but to praise him from the heart/ to thank him in his good gifts, & boldly to call upon him in his adversities, these truly be very seld, and the chief of all works next to faith. In so moche, that if we might see how few there be of these in Christendom, we might die for sorrow. And yet in the mean time, these high, fair, and shining works invented by man, be ever increased, which in deed outwardly be like unto these true works, but within & in the ground, they be without all faith and trust and have no goodness in them at all. So the prophet Isaiah the .4.7. chapter rebuked the people of Israel. Ye that be of the house of Iacobe that be called Israel & have come out of the stock of juda, which do swear in the name of the lord & god of Israel/ ye remember him neither in verity nor in truth/ that is to say, they did these things neither in faith nor trust, which is the true verity and rightwiseness/ but they trusted in their own self, in their own works, and in their own power, and yet they called upon the name of god and praised it outwardly, the which things do agree to many now a days.  
Wherefore the first work of this commandment, is to laud god for his benefytis which be exceedingly many, in so much that there ought to be no ceasing or end of such laud or giving of thanks. For who can praise him enough, for this natural life, albeit I let pass over all the temporal and everlasting goodness that we may receive of him? Thus is man over whelmed and heaped with good works, by the only beginning of this commandment, which if he use with true faith he shall not be here Idle/ Again this precept offend no men more than they that seem holy, that stand in their own conceit, that gladly Augustyne saith, that all other vices be done in ill works, except desire of honour and pleasure, which is done in and of good workis, wherefore if a man have no other thing to do, but the second work of this commandment yet he hath business and labour all his life to strive against this vice, it is so subtle, obstinate, importunate, and striving against him that would cast it out. But now all these good works set a part, we exercise ourself in other viler works, ye rather we subvert and forget these right works, by other works only good by our own judgement. And so the holy name of god is take in vain and unreverently counted, through our cursed name/ pleasure, and desire of honour, which only is to be honoured, and worshipped, the which sin is more grievous in the sight of god, than other manslaughter or adultery, but his poison is not so clearly seen, as be adultery and manslaughter/ for the highness of it, for it is not committed in the gross flesh, but in the spirit.  
THere be some that think it profitable for youth to exhort and move them to do well and live well, by praising, honour, and laud, again to dyswade him from ill, by shame, and slander. For there be many that do good for love of honour, and of praise, and leave ill, for fear of slander/ or else they would neither do the goodness, nor leave the ill undone/ whom I leave to their own judgement. But we do search how good works, should truly be done/ to the which thing who soever be ready they need not to be moved, other by fear of shame, or desire of honour/ but they have and ought to have a more nobler motion, that is, the commandments of god/ the pleasure of god, and their faith and love toward god. They that have not this motion nor care not for it/ suffering themself to be moved, by honour, or laud, receive their reward here. As Mathewe sayeth the vi chapter. And such as is the motion/ such be the work and the reward, and neither of them good but in the sight of the world. I would judge it as easy to use and move a young man, by the fear and commandments of god, and nothing else, but when this profiteth not/ we must needs suffer them to good for praise, and leave ill for slander/ as we be bound to suffer ill and unperfit men/ of whom I speak before. There is nothing that we should do more in this/ but that we say unto them/ how that their dead is not sufficient or right in the sight of god/ so suffering them to their own manners, till they may learn to do well for god/ as children be provoked by gifts and promises of their fathers and mothers to fast, to pray, and to learn, the which is not good to do, thorough all their life, and never to learn to do well for the fear of god, moche more worse than is it, if they be used to do well for praise or honour.  
YEt nevertheless it is sitting that we have good name & praise/ therefore let every man so show himself, that there can no ill be spoken of him, neither that any man be offended in him. As saint Paul sayeth to the Romans, the xii chapter providing good things, not only before god, but before all men. And to the Corynthians the ii epistle, and the iiii. chapter. We report our self to every man's conscience in the sight of god. But here is need both of great diligence and wisdom, lest that such honour and good name, should make us proud, & cause us to have love and pleasure in them. For here proceedeth the saying of Solomon: as fire doth prove gold in the furnace/ so a man is proved with the mouth of him that praiseth him. Therefore there can be but few so high and spiritual men, which continue free, and up right in such praise and honour, setting not by them, nor having any pleasure in them/ but wholly abiding fire & void from all spiritual pride/ ascribing all their honour & name to god only, referring to him, what soever excellence they have/ neither using them otherways than to the glory of god & the profit of their neighbours, & to nothing less, than to their own private wealth and prerogative/ so that they presume nothing of their honour neither be proud of it, but can live as the most vilest & fylthestꝭ of the world But let them knowledge themselves to be the servants of god/ the giver of such herewith, to serve god & their neighbour, none otherwise than if he had committed certain of gold to them to be distributed to the poor people in his name. So he sayeth Mathewe the .v. chap. So let your light shine before men that they may see your good works & praise your father which is in heaven/ he said not that they might praise you but your works & yet that they might serve to a more better profit that by them they may praise god both in you & in them. For this is the true use of good name & honour, when god is praised by them to the profit of other men. But such men as would praise us/ & not god in us & our deeds/ let us not suffer in any wise, but forbid & fly such praise with all our might & strength/ as the most grievous of all sins and robbery of the honour of god.  
HEnce it cometh, that many times by the sufferance of god, a man falleth in to grievous sins/ and lieth wrapped in them, in so much that he appeareth a grievous sinner aswell in his own sight, as before other men, or else he could never be saved, for the stop and let of this exceeding vice of vain glory, if he should never fall, but continue in great gifts & virtues. For god must withstand this sin, with other great sins/ that his holy name may abide in honour. So one sin is remedy & a medicine for another/ because of our froward malicious nature not only doing all ill, but also abusing all goodness. Now mark how great business he hath, that will do good works which come to his hands by great heaps/ with the which when he is compassed about on every side, and hath enough commanded him to do/ yet (alas for sorrow) he seeketh and followeth other after his own mind and will, & letteth them lie undone/ so that no man can speak enough against this ill/ neither eschew it enough. With this sin had the prophets much to do/ and were slain/ 
Chosen works of man's own fantasy been forbidden.  for because they rejected and dampened such chosen works, invented and taken up by man's own mind/ preaching only the commandments of god/ of the which works speaketh Hyeremie the vii chapter/ these things sayeth the lord of hosts of Israel/ put your sacrifice to your offerings, and eat the flesh/ for I speak not with your father's/ neither commanded them one word of sacrifice and offerings/ that day that I brought them out of the land of Egypte/ but this word I commanded them, saying. Here ye my voice, and I shall be unto you a god/ and you shall be unto me a people, that is to say/ here ye not that, which seemeth right and just to you/ but that which I have commanded you/ & walk you in all the way, which I so bid you/ that you may do well. And the xii chapter of deuteronomy/ do only to the lord, that which I command thee, do thou neither put to, nor take away any thing. These and innumerable such sentences of scripture be spoken to pluck a man/ not only from sin, but also from the good and just works of their own opinion/ & only to bring them by this plain sentence to god's commandments/ that they may greatly regard, and keep them only. As it is said, Exodi the xiii chapter. It shall be as a sign in thy hand, and as a remembrance before thy eyes/ that the law of god may be always in thy mouth. And in the first psalm/ he shall muse in his law day & night/ for we have business enough & more than enough, to fulfil the commandments of god. For he hath given us such commandments, that if we did understand them/ we should not truly be idle, the twinkling of an eye/ and lightly forget all other works. But the ill spirit which resteth not until he pull us on the lift hand, into ill works/ looketh rightly unto these chosen and shining works/ against the which god commandeth, Deuteronomie the xxvii and joshua the xxiii chapter. Be ye only strong and busy, that you may keep all things that be written in the book of Moses' law, & do you not bow from it, neither on the right hand, nor on the lift hand.  

The third work of the second commandment.  THe third work of this commandment, is to call upon the name of god in all tribulations/ for by this god judgeth his name to be hallowed, magnified, & worshipped/ if we name him, & call upon him in persecution and necessity. And for to be short, this is the very cause why he doth not only punish us with so many necessities, sufferings, persecutions, ye & death/ but also suffereth us to live in many ill and sinful affections/ that by them he may move man to run to him/ to cry to him, and to call upon his holy name/ and so to fulfil the work of the second commandment, as he said the 4.9. psalm. Call upon me in the day of thy trouble/ And I shall deliver thee, and thou shalt honour me. Offer to god the sacrifice of praise, and thou shalt honour me. And this is the way, whereby thou mayst come to health. For by this work a man may perceive & prove what the name of god is, how mighty and full of power it is, to help them that call upon it/ by the which springeth marvelously trust and faith/ whereby the chief & first commandment is fulfilled/ the which thing david had proved when he said the .53. psalm. I shall willingly offer to thee/ & I shall praise thy name, for it is good. For thou hast delivered me from all trouble/ and my eye hath looked over all my enemies. And in the .90. psalm god saith Because he hath trusted in me, I shall deliver him, and I will defend him/ because he hath known my name. Now therefore mark, what man there is in the world/ that hath not business enough all his life/ in this one work/ for who lacketh temptation, ye the space of one hour? Albeit in the mean time I pass over, and speak in thing of the temptation of troubles, which be infinite. To this add that the most perilous temptation of all is this, when there is no temptation, nor trouble, but that all thing goeth after a man's mind lest that he forget god, and be the more cruel and misuse this prosperity and fortunable seasons. yea here hath he ten times more neaed to call upon the name of god than in adversity, as it is red the .90. psalm there shall fall a thousand upon thy right hand. Moreover we see clearer than the day, by daily experience of men, that there be more grievous vices & sins committed in peace/ in wealth of goods, & in prosperous time, 
continual prosperity is most dangerous.  than in war, pestilence, sickness, & in all manner of troublous. In so moch that Moses feared that his people should forsake the commandments of god/ for no other cause, but that they were more full sacyate/ and quiet, than was expedient, as he said deuteronomy the .32. chap. And Israel waxed corsye & kicked, waxed corsye, thick & smooth/ & let god go the made him & despised the rock the saved him, wherefore almighty god suffered him to have many other enemies, who he would not put away, that they should have no rest, but exercise themself to keep the commandments of god, as it is red the four chapter of Judith. Thus he handleth and punisheth us with all manner of adversity/ he is so careful for us, to drive and teach us to call upon his name/ to desire faith & trust in him/ and so to fulfil two the first commandments.  
HEre therefore foolish men do perilously/ and specially these holy works, which challenge any syngularytie to themself, one learneth to bliss himself/ the other to defend himself, with letters/ some runneth to charmers, prophesyers', and sooth sayers/ this man seeketh this, & this man that/ & all that they might be safe without adversity. Neither can it be told how might lie the devils witchcrafts reign against this commandment by charming and conjuring with superstitious, which be all done for this cause/ that they should have no need in the name of god. By the which things there is moche unreverence had to the two first commandments, because that such things been sought of the devil, man, or other creature, which ought only to be sought and found of god/ by pure, plain, and bare faith and trust, with a merry boldness/ and by calling upon his holy name. Dost not thou thyself therefore feel at thy fingers ends, that it is a great foolishness, to believe the devil, man, and creature/ and look for good things of them? And yet without such faith and trust in them, it helpeth or profiteth nothing to call upon them. What disobeyed than shall there be in the good & faithful god? or what should let us to trust & believe of moche, yea and far more in him as in man or devil? When that god doth not only promise us secure, and sure help, but showeth it us by all manner occasions, driving us to put such faith and trust in him. Is it not a piteous thing, and to be bewailed, that the devil or man commanding no thing neither compelling, but only highting and promising should be set above god, which promiseth, compelleth, and commandeth. Yea and more to be given to the devil than to god? we may well be ashamed/ if we take but even take example of them that trust in the devil or in man. For if the devil (although he be an ill and a dying spirit (keep his promise with them that come in to his fellowship/ how moche more will god only meekest and truest keep promise with them that trust in him? The rich man trusteth and is bold in his riches, and money, and that profiteth him and will not we trust and be bold in the living god? that he will and may help us? it is a common saying/ riches maketh man bold, and it is true. As Barucke writeth the third chapter. Which treasure up silver and gold/ in the which men trust, and there is none end of their getting. But he is moche more bold that is moved by the high and everlasting good/ in the which not men/ but only the sons of god be bold and trusty.  
But if no such adversity or trouble did compel us to call upon the name of god, & to trust in him/ yet only sin is sufficient to exercise and stir us to this work/ for sin besiegeth us with three strong hosts Of the which/ the first is, our own flesh. The second, the world, the iii the devil, by whom we be continually provoked, stirred, and grieved/ for the flesh seeketh pleasure and rest, the world looketh for riches/ power and honour, the devil seeketh pride, boasting, and love of himself/ and despising of all other men/ which be so mighty, that every one of them alone is strong enough to oppress & overcome a man, the which truly we can never overcome/ but by calling upon the holy name of god, in stead fast faith. As Solomon saith the xviii chapiter of the proverbs. The strongest tower is the name of god/ the righteous man runneth unto it, and he shall be lift up/ so david in the .115. psalm, I shall take the cup in the thankful fist, for the help brought me, and I shall call upon the name of the lord. Also the xvii psalm: I magfyed and worshipped the lord, & so was I saved from my enemies. These works, & the power of the name of god, be unknown unto us/ & that for because we have not used them, nor ever fought gladly with our sins, as thinking that we had no need to call upon the name of god. And this fortuneth because we be only exercised in our proper works, which we do by our own power.  
ALso the works of this commandment be/ that we should not swear, curse, lie, deceive, & charm, by the holy name of god neither exercise any other mysuses, the which be so great that they be known universally to all men. For these sins be only (for the most part) preached and showed in this commandment/ in the which is also comprehended that we should forbid other men to swear, to lie, to deceive, to curse, to charm, or by any other means to sin, with the name of god, by the which as there be many causes given to do good deeds/ so there be to let ill. 
The chief cummaundement of this precept.  But the chief and most weighty work of this commandment, is to defend the holy name to god against all the spiritual mysuses. and to set that forth amongs all men. For it is not enough that for myself and in myself, I praise and call upon the name of god as well in adversity as in prosperity/ but I must needs show this name for thee, and lad myself with the hatred of all men for the glory of this name/ as christ said to his disciples, you shall be hated of all men for my name. Here we must dyseplease father, mother, & our best friends, here we may withstand our officers, and segnyours both spiritual and temporal, and we must be rebuked as stubborn and disobedient. Here the right and great learned men, & they that seem holy with the all worldly men must be against us. And though they be chiefly bound to do these things, to whom is committed the chief of preaching/ yet every christian man is bound to the same, when time and place requireth it/ for we ought to pay and to give all that we have or may do, for the name of god, and to prove in deed that the name, honour, and laud of god is dearer to us, than all other things, & to trust in him above all things/ and to look for all goodness of him, & so to profess him that we take him for the highest good of all/ and for whose name we be ready to leave and forsake all other things.  
Here we must withstand all injuries & wickedness, where as other the truth or right be in danger, or suffereth violence, or necessity. Neither should be here have respect to any person, as many men do, greatly striving for wrong done unto the rich mighty men, and to their friends, but where as any such things fortune to the poor and subject men, or to their enemies/ they rest and let them alone/ such men look not upon the name of god in themself, but through a painted window measuring the verity and right after the respect of persons. They find never out their own false eye, which look more upon the person than the cause. These be very flatterers and hypocrites/ having no thing to defend the truth with/ but cloaking and colouring. For they know very well that there is no jeopardy to favour the rich, mighty, and cunning men, and their friends, of whom they may receive thanks, be defended, and honoured again. With such easiness may a man withstand wrongs done to bishops, kings, princes, & other great men/ for to help and defend them, every man striveth to be best. O how privy is this deceitful Adam with his wit/ which goodly cloaketh the covetousness of his profit with the name of verity, and vistyce, and with the name fo god. But when any such thing happeneth unto a needy or poor man/ than this false eye findeth not so much profit, though he perceive never so well, the hate of the rich men, and so forsaketh the poor man, caring for nothing less/ than to help him that is in trouble. Who can number the multitude of this sin that is in Christendom? So sayeth god, the .81. Psalm. How long will ye judge wrong fully and take upon you the face of ungodly men? See that you deliver in judgement the poor and young fatherless/ set the troubledde and oppressed men in their right/ avenge the poor forsakenne, and needy/ and to deliver them from the hands of the ungodly. But for as much as they do none of these, it followeth, that they neither know nor perceive any thing, but stick in the respect and persons of men, that be of great power, how unrighteous soever they be, and know not the poor men, be they never so rightwise.  
LO here might a man do many god works. For the greatest part of men of power, rich men, & our frendis, do wrong and exercise violence, & tyranny, in the needy, poor, and adversaries. And the geratter a man is, the worse he is commonly. Wherefore there as thou canst not let such violence, & help the truth/ yet show it in words, & neither assent nor favour to the unrightwise, but speak the truth plainly. For what I pray you, profiteth it a man to do all good works, run to Rome, and to all other holy places/ to build & found churches and colleges, to purchase all pardons, and yet find himself faulty in the name and honour of god? because that his name being hid/ and suppressed they set more by their own goods, honours, and favour of their friends/ than they did by the truth/ which is the name and very honour of god/ yea what man is he/ that hath not such good works, daily and hourly coming home to his doors and house? that he needeth not to run farther, or inquire moche for good works. For if we would look upon the life of man, and mark with how little regard all things be done both here/ and every where/ we should be compelled to cry with the prophet saying/ every man is a liar. Of a truth all men be false liars & deceivers/ 
All men be liars.  for the chief true & principal work set a part, they garnysshe & paint them selves/ with the lest and vile works/ and yet they would be counted good, and climb to heaven with a sure quietness, and rest. But peradventure some man will say, wherefore doth not god help the poor alone, saying that he knoweth & may help every man? I answer that he knoweth and may help and do it, but he will not do it alone/ for he will work together with us/ and by us/ But albeit we refuse to do him this honour. Yet nevertheless/ he will perform it, helping the poor, & damn such with the unrightwise, as will not help them, but despise the great honour of his work, as men that favoured the unrightwise. And albeit he be blessed alone, yet he giveth us the same honour, because he will not be blessed alone, but will have us blessed together with him. And moreover if god should do all these things alone, his commandments should be given in vain no man having a cause to exercise himself, in the great works of his precepts. Nether should any man have any sure proof or experience, whether he trusted faithfully in the name of god or no, 
An innocent life, & good works been five tokens of a right faith.  and allowed it for the highest good that is or no. And whether that he will put himself in all jeopardies for him or no.  
IT pertaineth also to this work to resist all false, perverse/ deceivable erroneous doctrine and heresies/ and all the abuse of the spiritual and ecclesiastical power, the which is a marvelous high thing/ for they straightly withstand the name of god/ with the name of god/ Wherefore it seemeth to be great jeopardy to gainsay them, when they cloak themselves, saying. Who soever resisteth them, resisteth god and all his saints/ whose stead they be in, and whose power they do use, saying that it was spoken to them by Chryst. He that heareth you, heareth me/ and he the despiseth you, despiseth me/ to the which words they stick stiffly and be fierce & bold to command to do & leave undone what so ever they will/ to excommunicate, curse, take a way, slay/ and do all other wickedness, rebukes, & shames after their own pleasure without any let, but Chryst did not think them to be obe●yed in all thing which they speak and do/ but only when they put forth unto us the word of the gospel, and not their own word/ or else how should we have known to avoid their lies and sins? for we must needs have a rule, to show wherein they must be obeyed & followed/ which rule must be given to us not of them but of god, to the which we must order and use ourselves/ as we shall here in the fourth commandment. Thus therefore must it be/ that in the spiritual degree/ the more part be false doctrine, preachings, and the abuse of the ecclesiastical power, to the end that we may have cause and occasion to do the works of this commandment, and that we should be proved/ what we will do, or leave undone, for the honour & glory of god/ against the ungodly blasphemers of him and his name. O I would to god/ that here we were as we ought to be. How often than should the false officials set forth, both the pope's and the bishops excommunication in vain? how greatly then should the thunderings of Rome/ faint and decay? how oft should he hold his peace/ whom all the world is compelled to here? how few preachers should then be found in Christendom. But this mischief hath so long prevailed that, what soever they ordain must be just and right. Here is no man that will strive for the name and glory of god. Truly I believe that there is no greater sin/ neither more committed by the outward works/ than in this commandment. For it is higher than that many can understand and perceive it/ and so ornate with the name and power of god/ that it is jeopardy to touch it. But the prophets were once chief/ craft masters in this thing, and after them/ the Apostles/ and specially saint Paul neither regarded nor cared, whether the high priest, 
As it appeareth the .2. chapter to the Galatyens where Paul rebuketh peter openly, for his dissimulation.  or the low priest said it/ whether he did it in the name of god/ or that he did it in his own name/ for they marked the words and the deeds, and compared them with the commandments of god/ not looking whether great Iohn/ or little Nycholas spoke or did either in god's name or in man's. And for this cause they were put to death/ of the which thing, moche more/ might be spoken now in our time, wherein all things be done out of frame. But christ & paul must hide these things, with their holy names, all though there can be no more shameful a cloak of sin in the world/ than the most holy and blessed name of christ Ihesu. Wherefore a man may abhor this life/ only for the abuse and blasfeme the holy name of god/ And if these thing continue any longer, I am afraid lest, for god/ they shall worship the devil. Our holy and spiritual men do all things with such abominable boldness/ and without any shame. Therefore it is high time/ that we pray heartily to god/ that he will sanctify his name. But the must be with the blood of them that set in the goodness of martyrs, 
He meaneth that we be saved by the word, wherefore the martyrs shed their blood.  and which be gotten & saved with their blood. And even they themselves must be martyrs again/ of the which thing/ we shall speak more an other tyme.   

¶ The third commandment.  
WE have now seen how many good works, be in the second commandment, of god/ which be not good in themselves/ except they proceed out of faith/ & trust of the love of god toward us/ I would to god therefore we kept only this commandment so that we were not so occupied & busy with other works/ that we utterly forget this work/ now than followeth the third commandment. Keep thy sabbath day, the thou sanctify it/ as the lord thy god hath commanded thee/ In the first it is commanded how that our heart ought to be before god in thoughts. In the second both in heart & also in mouth with words. In this third is commanded how we should give ourselves to god by works/ And this the right & first table of Moses'/ in the which these three commandments be written, ruling man on the right side/ that is to say/ in such things as pertain unto god/ without the mean of any creature. The first works therefore of this precept be gross & sensible/ which the most part we call divine service, as to here mass, to pray, to hear sermons, upon the holy days/ & after this opinion: there be but few good works in this commandment. And yet these except they run out of the love, grace, trust, & faith of god/ be nothing at all as I said before. Wherefore it were well if there were less holy days/ in asmuch as now a days/ the works done in such holy days been commonly worse than the works of feryall or workye days by idleness, eating, drinking, playing & such other ill dedis. Moreover the masses be herd without any profit, & the prays said without any faith. For the most part thus it is/ that we think we have done enough/ when we have seen mass with our eyes/ prayed with our mouth/ passing over these things outwardly, not thinking that we should conceive some thing of the mass in to our hearts/ that we should get some learning out of the sermonde/ and that we should desire/ ask, and look for some thing in our prayers. Albeit here is the greatest fault of bishops, & priests, and of them to whom the office of preaching is enjoined, in that, that they preach not the gospel, and teach not men/ how they should see mass, here sermondes/ and pray/ wherefore we will declare these three works in few words.  
IN the mass it is necessary/ that we be there present in heart/ 
How the mass ought to be herd and what to be done thereat of the hearers.  & than be we present in heart/ when we exercise faith in our heart, here we ought to number & weigh the words of Chryst: whereby he ordained the mass, saying/ Take & eat/ this is my body which is given for you/ likewise over the cup/ take and drink of this all/ this is the cup of the new Testament/ in my blood/ which for you and many shall be shed/ so oft as you shall do this/ do it in the remembrance of me. By these words/ christ ordained Diriges & year minds/ daily to be kept for him/ through out all Christendom And made solemn, lawful/ rich, and so great a testament/ in the which he bequeathed, no rents money, or temporal goods/ but forgiveness of all sins, grace, mercy/ and everlasting life/ that who soever come to these diriges/ may have this testament. And upon this he died/ whereby this testament was made sure firm & stable, and never to be revoked. And in a token of that/ in the stead of a writing and seal/ he hath left here his proper body under bread and wine. Here now therefore is need/ that a man exercise well the first work of this commandment/ that he doubt nothing: but that this is for a surety, & that he suffer & believe the testament to be certain unto him/ lest he make christ a liar. For what other thing is it/ if thou, standing at the mass and neither think nor believe/ the christ hath bequeathed & given thee/ by his testament forgiveness sins/ than as if thou should say, I know not or believe not that it is true/ that forgiveness of all my sins is here bequeathed & given unto me. O how many masses been there now in the world? & how few that hear them/ after this faith & manner? whereby god is grievously offended. Wherefore there is no man that heareth mass profytablye/ except other that he be in adversity, temptations, and desiring the grace of god/ or else which would gladly be rid of his sins, or else if he be in an ill mind, and yet change it in the mean time/ and attain the desire of the testament. And for this cause the common and open sinners, wear not suffered in times passed to come to mass. Therefore this faith, going right forth after her manner/ it can not be/ but the heart of man/ made merry with this testament must wax hoot and melt in the love of god/ and than followeth praise & giving of thank with a sweet heart/ upon this in the greek tongue/ the mass is called Eucharistia/ that is to say, 
Eucharistic.  kindness or giving of thanks/ because we praise god, & give him thanks/ for such a comfortable, rich and blessed testament, even as he/ whom a notable & faithful friend hath bequeathed a thousand pounds or more/ praiseth, giveth thanks/ and is merry. But it happeneth oft times to christ/ as it doth to some other/ which by their testament make them, that they bequeathed unto, rich/ which never after remember them/ neither praising nor giving unto them thank. So be our masses done now a days/ that we in the mean time/ neither know nor be sure what they profit us/ or wherefore they be done/ which thing is the cause/ that we neither praising, neither giving thanks/ nor diligent/ but dry and hard, continue at mass/ content with our own prayers & small devotions/ of the which I shall speak more an other tyme.  
Preaching should be none other thing/ 
Preaching.  but the declaring of this testament/ but who can here, when no man doth preach? for now truly they understand not this testament/ whose duty it is to preach it/ & preachings also for the most part go a broad/ & at large into tryfeling tales nothing worth/ & so whiles Christ is forgotten/ it happeneth to us as it did to them in the four book of kings, the vii chapter/ thou shalt see/ and thereof thou shalt not eat/ because that we saying our good, do not use it/ of the which speaketh Ecclesiastices. This is a great mischief, the god hath given riches to man/ which he suffereth him not to use. So we see innumerable masses, and yet ignorant in the mean time whether the mass be a testament or no/ or rather some other thing/ as though it were a good work by itself. 
The mass is no good work of itself, that is to wit, it profiteth not when it is herd or said without the faith thereunto, necessarily requesyte, & this is thauthors'authors mind.  O good lord/ how utterly blinded be we? But where as this thing is well preached/ it must needs be delygentlye hard, received, oft times spoken of/ and so shall the faith be strengthened against temptations of sins, past, present, & to come. Lo this is the only ceremony, & the only exercise ordained of Chryst/ in the which we ought all to be gathered together, come together, exercised, and be agreed. The which ceremony is not yet, as other bare ceremonies been/ but he hath put in it an excellent rich treasure/ to be delivered & given to all them that believe in this testament/ with such preaching should the sinner be provoked/ that he being sorry for his sins/ may be kyndell with the desire of this treasure/ therefore it is a great sin of them, that here not the gospel/ and regard not such treasures, and so rich a feast/ to the which they be called/ but it is a greater sin not to preach the gospel, and to suffer so many people/ desirous to here the gospel, to perish, notwithstanding the straight commandment and ordinance of christ to the contrary which will no mass to be done/ but that even than the gospel also should be preached/ 
The gospel ought to be preached at every mass.  as he himself said/ so oft as you shall do this/ you shall do it in my remembrance/ wherefore it is a fearful and abominable thing/ to be a bishop/ a curate/ a parish priest/ or a preacher now adays/ for there is no man that less knoweth this testament I tell not, how few there be that preach it. And yet this is their special office and only duty/ How hard account/ therefore shall they make for so many souls lost/ for the lack of such preachings.  
WE must pray/ 
Prayer.  not as it is commonly used, to mumble up many leaves, or bedestones, but to take in our hands some present troubles/ and handle them with all our desire, and in them to exercise our faith and trust toward god/ that we doubt not but that we shall be hard. 
Saint bernard.  So saint bernard taught his brethren to pray, saying/ dear brethren despice not your prayers/ for I tell you for a truth before you have ended your words, your prayer is written in heaven/ & one of these two/ may you be sure of upon god/ that ones your prayer shall be fulfilled/ or if it be not fulfilled/ it should not be for your profit/ that it were fulfilled. So is prayer, a singular exercise of the faith/ which faith maketh the prayer so acceptable to god/ that other it shall be fulfilled/ or else better shall be given than is asked. So said saint james/ 
By james words every man may perceive the great force & strength of a sure faith.  if any that is among you lack wisdom/ let him ask of god, which giveth to all men abundantly/ and casteth no man in the teeth with his benefices, & it shallbe given him/ but let him ask in faith and waver not/ for he that doubteth is like the waves of the see, toast of the wind and carried with violence/ neither let that man think, that he shall receive any thing of god. Is not this a plain and clear sentence/ as it promiseth to him that believeth/ 
He that believeth not receiveth no benefit.  so it denieth to him that believeth not, that he shall neither obtain that which he desireth, nor no better. And to stir up this same faith/ Christ himself said. Mark the xi chap. Therefore I say unto you/ what soever you desire when you pray/ believe that you shall have it, & it shall be done unto you. And Luke the xi. And I say unto you/ ask & it shall be given you/ seek & you shall find/ knock and it shall be opened unto you/ for every man that asketh, receiveth/ and he that seeketh, findeth/ and to him that knocketh, shall it be opened/ if the son axe bread (sayeth christ) of any of you which is his father/ will he proffer him a stone? or if he ask fish/ will he give him a serpent? if ye than which are evil/ know how to give good gifts unto your children/ how much more, shall your father celestial give a good spirit to them that desire it of him.  
WHo is so herd or so stony, when such mighty and strong words can not move to pray merely and boldly with all trust? But now how many prayers were it need to reform, if we should pray a right? Be not all churches and abbeys full and replenished with prayers and songs? And how is it, that there cometh so little profit of them? Yea that it is every day worse and worse? Certeyse there is no other cause, but that that saint james showeth, saying/ ye ask, and ye receive not/ because ye ask it evil/ for if this trust & faith in prayer want, the prayer is dead/ & nothing else, but a painful labour and weariness/ for the which, if there be any thing given/ it is nought but temporal profit/ without any good help of the soul/ yea rather they be great hurts and blyndynges of the souls/ in the which they proceed, mumbling moche with the mouth/ not regarding to trust to obtain that, which they desire/ and so they continue styffelye in such unfaythefulnes/ as in most the worst custom that can be against the use of faith/ and the nature of prayer. Whereof which that followeth/ that he that preacheth truly/ doubteth not, but that his prayer is for a surety accepted & hard/ yea though he obtain not that, that he desireth. For in our prayer we may set our trouble before god, but yet we can appoint him no manner of measure, mean, end, mark, or place to help us/ but permit all unto him/ which will give other that/ or better than we can imagine or think/ As saint Paul sayeth to the Romans, the viii chapter/ & to the ephesians the iii chapter. And god worketh more profoundely and better/ than we perceive and understand/ so that there must be no doubt, but that the prayer is herd and accepted. provided alway that the time, place, manner and end, be free to god/ which knoweth best how to end the matter/ as it is most convenient. These be the true worshippers/ which worship the father in spirit & truth. For whosoever believe not their prayer to be herd, do sin upon the life hand, against this commandment, bowing to much from it by unbelieve. But they that set god a mark or measure, sin upon the right hand, coming to nigh by tempting of god. But god hath forbidden/ that we should serve from his commandment, either upon the right hand, or upon the lift hand/ that is, that we should not sin, neither by unbelieve, nor by tempting of god/ but abiding in the plain and straight way of faith/ we should trust in him/ & not set him any term to help us.  
SO we see, that as the second commandment/ so this aught to be nothing else, but the exercise and working of the first commandment/ that is to say, of faith, trust, boldness, hope, and love toward god/ so that the first commandment is the ruler and captain in all the other commandments/ and faith is the chief work & life of all other works/ without the which (as it is said before) they cannot be good. But and if thou wilt say/ what and I can not believe that my prayer is hard & accepted/ I answer specially for that cause/ faith, prayer, & all other good works be commanded, that thou mayst know what thou canst do/ and what thou canst not do/ but & if thou find thyself, that thou can not believe and do/ than do thy diligence, to humble thyself before god/ making thy complaint, and beginning, in this weak sparkyll of faith/ stablish and comfort it every day more and more/ by use in all thy life, and in all thy works. For there is no man in the world, which lacketh not a great part of faith/ that is of the first and chief commandment. Yea the holy apostles in the gospel/ and specially saint Peter, were weak in the faith/ so that they prayed christ saying. Lord increase faith in us/ and he also rebuked them/ because they had weak faith. Therefore thou oughtest not to despair/ leaving as they say (hand & foot) when thou perceivest that thou believest not so strongly in thy prayer or other works/ as thou oughtest and would/ yea than thou oughtest to thank god, with all thy heart/ that he hath showed thy weakness unto thee/ teaching & warning the by that/ how necessary it is for the to exercise & daily stablish thyself in faith. For how many dost thou see/ fasting, praying, singing, reading, working, shining, as though they were marvelous holy & good/ and yet never coming so far, that they know how that faith is the chief work of all other/ whereby they be blinded & deceived/ both themselves and other/ also thinking themselves well enough & building upon the gravel of their own works without all faith. And not trusting upon the favour and promise of god by sure & pure faith. And thus thou seest that we have enough to do all our life/ to do the works of the first commandment & faith, ever learning & continuing scholars/ for no man knoweth, how great a thing it is, to believe only in god/ but he that beginneth to practise it.  
Now see again/ if there were no other work commanded/ than prayer, were it not only enough to exercise in faith, all the time of man's life? for the which purpose specially were ordained holy ordres/ & in time past, some holy fathers prayed both night and day/ yea there is no man at all, but that he hath to pray at all times without ceasing. But I speak of spiritual prayer/ that is no man is so pained with his labour (if he will) but he may also speak to god in his heart/ and set before him, other his own troubles, or other men's/ praying & beseeching for help/ & in all these exercise & strength his faith/ for this is it that our lord would. Luke the .18. saying we must pray without ceasing/ all though Mathewe the vi he forbid many words and long prayers/ in the which he rebuked the Pharyseis and hypocrites/ not that vocal & long prayers be evil/ but that it is not the true prayer which must be done alway/ & which without the inward prayer of faith, is nought worth/ for the outward prayer must be used also at times/ specially at mass, as it is required by this commandment/ and not only than, but also at any other time where soever it shall profit to thinward prayer & faith/ whether ye be at home, in the field, or in any other work. Whereof now it is no time to speak more/ for it pertaineth to the Pater noster/ in the which all petitions & vocal prayers be comprehended in short words.  
WHere be they now that desire to know and do good works? What soever they be, let them set only prayer before them/ & they shall find this true/ that holy fathers have said/ there is none so great labour, as it is to pray/ it is but a light thing to mumble with thy mouth/ 
Here haste thou describe what true prayer is.  but to put out the words sadly with thy heart, with inward godliness, and devotion. That is with desire & faith, that the heart may earnestly ask that thing/ that the words pretend/ doubting not but that it shall be herd. This truly is a good work in the sight of god/ and to let this, the devil striveth and wrasteleth with all his might. O how oft would he let our pleasure in praying/ & suffer us neither time nor place/ yea oft times make us despair/ whether a man be worthy to pray to so high a majesty as god is/ & so provoke man, that he can not tell/ whether that it be in earnest or no that he prayeth/ whether it be possible/ that this prayer be accept or not/ & many such other thoughts, cast the devil to us/ for he knoweth how mighty, strong, & profitable to all men/ is the prayer of a faithful man. Wherefore he would not gladly suffer us to pray. Here a man must play the wise man/ & not for this cause to despair/ that other ourselves or our prayers be unworthy in the sight of the exceeding majesty of god/ nor to labour by his own worthiness/ nor to live by this unworthiness/ but we must mark the commandment of god, and lay that against him/ and to prevent the devil/ saying as I will begin nothing by my own worthiness/ so I will omit nothing for mine unworthiness. For I do only pray & work for this/ that god of his pure mercy & grace, hath promised hearing and grace to all men/ though they be unworthy/ yea he hath not alonely promised/ but also most earnestly commanded under the pain of his everlasting indignation & anger/ to pray, to be bold, & to receive. If therefore it was no little thing to so high a majesty/ to bind so greatly such his unworthy worms/ to pray, to trust in him, & to receive of him/ how should it be a little thing to me/ to take such a commandment with all joy/ whether I be worthy or unworthy? Thus the suggestion of the devil/ must be overthrown, by the commandment of god/ for so will he leave us, or else never.  

The causes and necessities that should move us to pray.  But what be the causes & necessities/ that should be put and complained upon to almighty god in prayer/ to exercise faith? I answer first of all/ been private troubles, temptations, and adversities of a man's own/ of the which speaketh david the .31. psalm. Thou art my defender from tribulation, thou shalt keep me/ and make me glade exceedingly for my deliverance. Also the .141. psalm. I cried unto the lord/ before the lord I fell down and made my prayer/ before him I powered forth my heavy meditation/ before him I laid my straight anguish. So ought a christian man to remember himself before mass/ what he thinketh what he lacketh, or what he hath to much/ & to power that freely out before god, weeping, mourning, sighing/ and that as piteously as he can/ as before his most trusty father & most ready to help him. But and if thou neither know, nor perceive thy necessities/ or if thou lack temptation, or persecution/ than think thyself in an evil case. For this is the greatest persecution/ if thou feel thyself/ so blockish, so heard, so dull, that thou art moved by no persecution. There is no better glass/ 
The glass, in the which we may see our necessities, is the commandment of god.  wherein thou mayst behold thy necessities/ than the ten commandments of god/ in the which thou mayst find, what thou wantest, & what thou oughtest to seek/ and so thou shalt find in thyself weak faith/ slender hope, little love toward god/ and that thou dost neither praise nor worship him/ but lovest thine own praise and boasting, and settest moche by the favour of men/ not glad to here mass, and sermons/ slow to pray, in which things, every man faileth and doth amiss/ such defaults, thou oughtest to regard more, than all corporal damages/ of fame, of honour, or of body, in so much that they are more to be sorrowed, than death itself, or all bodily diseases. Which all thou oughtest to lay before god with reverence, fear, and faith, complaining and crying for help, with all trust/ looking surely to be herd, and that he will grant the succour and grace. And of this fashion, going further in the second table of the commandments of god/ take heed how disobedient thou haste been/ and yet art, to thy father and mother, to the officers, and superiors/ how thou hast offended thy neighbour with anger, hate, and checks/ how that wantonness, covetise, & unrightwiseness hath tempt thee/ both in word and deed/ and than without doubt, thou shalt find thyself full of trouble and miseries/ that thou shouldest have cause enough (if thou mightest) to weep tears of blood.  
But I know many, that be so foolish, that they will not pray and desire such things, before they find themselves clean/ thinking that god heareth none that is in sin/ the which thing all togethers false preachers have made/ which teach that we must begin/ not at the grace of god and faith/ but at our own works. Now behold thou wretched man/ if thy leg be broken/ or if thou be brought in to any other bodily jeopardy/ thou callest upon god or upon this saint or that/ and taryeste not until thy leg be hole or thy jeopardy be past. Nother art thou so foolish, the thou will think, that no man shallbe herd that hath a broken leg/ as in jeopardy of death. Yea thou thinkest than to be most specially heard of god/ when thou art in most jeopardy & sorrow. Wherefore than art thou so foolish here/ where is most necessity and greatest hurt/ that thou wilt not first pray/ for faith, hope, love, humility, obedience, chastity, gentleness, peace, and rightwiseness/ before thou be without all unbelieve, wantonness, covetise, and unrightwiseness/ when that the more thou findest thyself a sinner in these things/ the more largely thou oughtest to pray and call to god. We be so blind, that in bodily troubles & sins we run unto god/ but in the sickness of our souls we run from him, not willing to come to him, except we be hole & perfit before/ as though god were not alway one in helping the body & the soul/ or as though we could help ourself in spiritual trouble/ which is greater than bodily diseases, in the which we can not help ourself. This is a devilish counsel & purpose. Therefore (O man) do not so/ for if thou be willing to be helped of thy sins/ thou must not withdraw thyself from god/ but moche more boldly run & praise unto him/ than if bodily trouble & persecution come upon the. 
God refuseth no man but if he refuse him first by unfaithfulness.  For god is no enemy to sinners/ but to unfaithful/ the is to them the knowledge not their sins, & will not complain & seek to god for help, but of their own pride & presumption first do purge themselves/ as men that will not stand need of his grace/ & as men, not suffering god to be with them/ which giveth to all men freely, & receiveth nothing again.  
ALl these things be spoken of the prayer, both for thine own trouble & also for common trouble/ but prayer properly pertaining to this commandment, 
To this commandment pertaineth comen prayer, for all christendom.  is called the work of the holy day/ much better & greater to be done for all Christendom for the troubles of all men/ for enemies & frendis, specially for them the be in every man's parish or dyocꝭ/ & so said saint Paul to his disciple Timothe, in his first epistle the ii chapter saying, I exhort therefore the above all things prayers, supplications, petitions, & giving of thanks/ be had for all men/ for kings & for all that are had in pre-eminence/ the we may live a quiet and peaceable life in all godliness and honesty/ for that is good & accepted in the sight of god our saviour. And Heremie the xxix chapter/ he commanded the people of Israel to pray to god for the city, and for the country of Babylon/ because that the peace of Babylon, was thieves also. And Baruche the first chapter. Pray you for the life of Nabugodono for king of Babylon, and for the life of Balthasar, his son/ that their days may be as the days of heaven upon earth/ and that the lord would give us virtue and light our eyes/ that we may live under the shadow of Nabugodonosor king of Babylon/ & under the shadow of his son Balthasar/ & that we may serve them many days, and find favour in their sight. This common & public prayer is most precious and effectuous, for the which also we come together. Also upon this the temple is called the house of prayer/ that there all together we should set our eyes/ both upon our own trouble/ and the trouble of all other, and show them unto god/ calling for grace. But this must be earnestly done/ and which true compassion that we moved by such trouble and evil of all men/ and by clear petty upon them/ we may pray for them in true faith and trust. Where therefore such prayer, is not done at mass/ it were surer and better not to be at mass. 
Against private prayers.  For how doth it agree/ that we come boldly all together in the house of prayer/ whereby is signified, the we should invocate & pray openly for the universal company of all faithful people/ & in the mean time, we so scatter & divide our prayers/ the every man prayeth only for himself no man caring or busy for other/ neither pitying other men's trouble/ how than can this prayer be called profitable/ good, acceptable, common, or the work of the holy day, & coming together/ as they make it/ when every man keepeth his own proper prayer/ this man praying for one thing/ & that for another/ having nothing but prayers/ serving for their own private profit, which god hateth.  
OF this common prayer, after the old custom/ is this argument left us/ that in the end or in some other time of the sermon, 
We have a token yet left in the church of the comen prayer.  is the beads rehearsed/ & they pray for all christendom/ & the company there gathered together. But they should not live here as though the matter were ended, as the manner & use is now/ but there ought to be a warning that they should pray all the mass time/ for such troubles as yep̄cher shall put us in remembrance that we be endangered to. And that we may pray worthily/ he warneth us before of our sins, to make us low/ which must be done with few words, that the people may all together by themself, show their sins to god/ so praying in faith for all men/ even from the heart. Oh, I would to god that some company might here mass & pray after this manner, the openly & in the company might arise a clear cry from the heart, & ascend to god/ how inestimable virtue & help should follow of such a prayer/ what thing may be more fearful to all evil spirits? what greater work can be done in the world/ by the which so many good men may be preserved, and so many sinners converted? for the congregation of Chryst in earth/ hath no greater power or greater work/ than such open and comen prayer/ against all adversity/ that may happen unto it. And that the devil knoweth well/ & therefore he goeth about to let this prayer. Here he suffereth us to build goodly churches/ to found many chauntryes'/ to blow & play upon the organs, to read, to sing, to say many masses/ and to exercise innumerable such other ceremonies, which he feareth not/ yea he so furthereth them/ that we judge such for the best/ and think the matter is well ended with such worshipping. But amongs all these, when this common strong and profitable prayer is subverted/ & by this manner let alone/ he hath that he would. For this prayer laid aside or banished away/ no man can take any thing fro the devil, or strive against him. But he will watch if we use any such prayer/ Yea and if it be in our cottage, or poor thackyd house/ truly he will not suffer it (if he may) to proceed/ but feareth it, moche more/ than all the high, great, & godly churches/ towers, bellꝭ, where soever they be/ if there be no such prayer in them: truly it maketh no matter, in what places or buyldyngꝭ we come together/ but all the pith is in this invincible prayer/ that we all universally do it well/ & that we care that it may come to god.  

The virtue of a devout & faithful prayer.  WE may conjecture the might & power of this prayer/ up on this/ that Abraham prayed us for the five cities/ Sodoma, Gomor. etc. And he prevailed so moche, that if there had been ten rightwise men in them/ that is in every one of them two/ god would not have destroyed them. What then shall be done by this prayer/ where many in one congregation/ and trusting in the true god/ call heartily upon him/ as saint james sayeth/ pray ye one for another, that ye may be healed/ the prayer of a rightwise man availeth moche if it be fervent/ that is to say/ not leaving to pray more and more/ yea though he obtain not by and by that, that he asketh/ as do some men that be weak spyryted/ of the which he bringeth an example and sayeth. Helyas was a man in danger to tribulation, as we are/ & he prayed in his prayer/ that it might not rain/ and it rained not on the earth, by the space of iii years & six months/ and again he prayed, and the earth brought forth her fruit. There been many such sayings and examples moving us in scripture. But yet this prayer must be done with gravity, faith, & from the heart/ as sayeth david/ the eyes of the lord be upon rightwise men/ & his ears upon their prayers. And also the lord is nigh unto them/ that call upon him/ to all that call upon him in truth/ why did he add to them/ that call upon him in truth? because that there is neither prayer nor invocation/ where the mouth only mumbleth. 
The only mumbling with the lips is no prayer.  What than will god do with thee/ when thou comest with thy book, with thy mouth, with thy beads/ & thinkest no other thing/ but that thou mayst end thy prayer and fulfil thy number? so that if thou be asked what was the cause/ or wherefore thou purposedest to pray/ thou knowest not thyself/ neither didst thou consider or regard to put forth this or that unto god/ or to ask any thing of him. This is the only cause/ that this & so many prayers be enjoined unto thee/ this wilt thou keep and no more. What marvel therefore is it/ that the churches be oft times set a fire with lightening and thunder from heaven/ 
Churches set a fire.  saying that of the house of prayer/ we make the house of mocking and yllusyone? shall we say that we pray/ when we neither set forth any thing, nor ask any thing. But we should do as they do/ that ask any thing of a greater prince/ which do not only purpose to clatter with the mouth many words/ (for than the prince would think that they mocked him/ or that they were mad) but they that shall go unto such princes/ consider their matter well before, and declare well and diligently their trouble/ and yet they permit all to his grace/ trusting that they shallbe heard/ so must we do with god/ with a sure and indoubted action/ expressing some troubles by name/ showing them by his favour and good will/ doubting nothing but that we shall be hard/ for he hath promised that he will here such a prayer, the which no other earthly god hath promised.  
When we be let with bodily trouble/ than we know ꝑfyghtlye this manner of prayer. For when we be taken with sickness/ we call upon saint Chrystofer in this place/ & saint Barbara in that place. Here we vow to saint james, there to another saint. Than pray we with heart and mind/ than is our trust good/ and all the conditions of prayer requisite been present. But when we come in to the church to mass, we stand like images/ and can remember nothing/ neither show or complain any thing/ there our bead stones maketh a noise, and our leaves sound/ & our mouth mumbleth, & nothing else do we. And if thou wilt ask, what thing thou shouldest put forth or complain of/ if thou be not learned, open thy eyes, and look upon thy life/ and the lives of other christian men/ & specially of the state of the spirituality/ & thou shalt then find, how that faith, hope, charity, obedience, chastity, & to be short/ all other virtues be banished/ and all manner of vices now reign. Thou shalt see how great a lack is of good preachers/ how that there be none that rule, but vain persons, women, boys, and fools. Than thou shalt find, that it is necessary for all the world to pray every hour with bloody tears/ that this exceeding indignation of god, cease/ for this is true/ that it was never more need of prayer than now, and shall be hereafter to the worlds end. Wherefore if thou be not moved to pity and complaint, by so many troubles & miseries/ se that thy own condition, state, degree, thy own good work or prayer, corrupt or deceive the not/ yea to be plain thou hast no point of a Christian in the. How good soever thou thinkest thyself. But it was prophesied long before that all these things should happen, & that god being most anger/ and the christian people suffering many troubles/ there should be no intercessors or prayers for them to god/ as Isaiah sayeth weeping, the .64. there is none that will call upon thy name, or that might rise and hold the. Also ezechiel the .2.2. chapy. I have sought for a man amongs them, the which may set a hedge, and stand against me for the earth/ 
Behold here the wrath of god and learn to fere it.  that I should not destroy it/ but I found none/ and I have powered my indignation upon them. And I have wasted them in the fire of my wrath/ by the which words god showeth, how that he would we should resist him/ and prevent his ire/ as it is oft red of the prophet Moses'/ which oft times by prayer held god/ that he powered not his wrath upon the people of Israel.  
But where shall they abide/ which not alonely care not and bewail not such calamity of christian people. But also they laugh standing in their own conceit/ judging evil speaking, backbiting, singing and speaking of their neighbours faults/ and yet they be so without fear & shame/ that they doubt not to come into the church to hear mass and pray, and to reckon themselves good christian men. These men have need of twice as much prayer as they/ whom they judge, mock & condemn. It was showed that such men should come, by the thief that hanged on the lift hand of Chryst which checked Chryst in his passion & trouble. These men also be like unto them that blasphemed christ upon the cross, what time they ought chiefly to have helped him. O god how blind, ye how mad be we all christian men made. O heavenly father when shall there be an end of this ire? the we may ones make no more blaspheme/ & judge the sorrows of christian men/ for the which we should come into the church to mass/ & gather together, to pray god to take them away. This maketh our foolish insensybilytie & grossness. For the Turk pilling cities/ countries, & men, we think that christendom hath a great loss/ here we morn, here we call for help both kings and princes/ but that faith is lost/ the charity waxeth cold/ that the word of god is left of/ the all manner of sins prevail/ here is no man at all that once thinketh of fighting against them/ but rather the Pope, bishops, priests, & monks, be moche worse than the Turks/ and they be the capitains and standerberers of such Turks & devilish hosts/ whom it would be seem to be the guides/ banerbearers, and rulers of this spiritual wars/ against these spiritual enemies. And as judas was the guide to them that took Chryst. (For it was necessary that he should be an apostle/ bishop, priest, or one of the chief that should go about to oppress christ). Even so christendom, must be subverted of them/ which ought to defend it. And yet they being in their own opinion so strong/ manly and wise/ that they would eat up the Turk/ leave the fold & house of god kindled and set a fire of their own selves, with the sheep and all that is in it/ not regarding to persecute the wolf that lieth hid in the grass. This therefore is the time and reward, more meet and worthy for our unkindness/ than the favour of god, which christ got for us freely by his precious blood/ grievous labour & most bitter death.  
LO where be now these idle men, which know not how they ought to do good works? where be they the run to Rome and to saint james? set before thine eyes this one good work, the mass/ looking upon the trouble and misery of thy neighbour/ have pity of his state/ complain that unto god, and pray to god for him/ doing the same for the trouble of all christendom/ and especially for all princes, prelate's, and rulers/ whom god suffereth to fall & to be sinfully corrupt for our intolerable pain & punishment. And if thou do this diligently from the heart/ be thou sure, that thou art one of the best warriors & capitains/ not only against the Turk's/ but also the devils and powers of hell. And I pray thee, if thou dost not this/ what profit is it to thee, to do all the miracles of all saints? to kill all Turkis/ & yet be found coulpable & guilty, as not regarding the sorrow of thy neighbour/ & by the means, sinning against the right. For Chryst at the last judgement, will not ask the how moche thou haste fasted, prayed, gone pilgrimages, or done this or that, for thyself. But how much good thou hast done to other/ yea that were poor. And without doubt there be more poor men oppressed with sin/ spiritual poverty, 
spiritual poverty.  prison and need, than with bodily trouble. And therefore take heed to thyself/ for our chosen works, and peculiar purposes, do bring us above ourselves/ so that we only seek for our own profit and wealth. But the commandments of god/ compel us to our neighbours/ & to serve for their wealth only/ by the example of Christ upon the cross, praying not only for himself/ but for us/ saying, father forgive them/ for they wots not what they do. So must we one pray for another. Of this every man may know, how froward and wicked this people is/ which backbite, judge rashly/ & do none other but despise than for whom they ought to pray/ in the which vice, no man sticketh so deapelye/ as they that weary themselves in these peculiar and chosen works/ which appear moche shining and beautiful before men, for their goodly and outward life, with their manifold good works.  

The Sabbath day.  AFter the spiritual sense/ this commandment hath a more excellent work/ containing the hole nature of man. 
Saboth, in Hebrew signifieth/ holy, rest, and quietness.  Here therefore must be known/ that the Saboth day after the Hebrew tongue/ signifieth, holy or rest/ because that god rested and ceased the seventh day from all his works/ which he create the six days before. Genesis the second chapter. Therefore god commanded, that we should sanctify the Sabbath day/ and cease from all our works/ which we work the six days. This Sabbath day is now changed into the sunday/ and tother days be called profane or workedayes. But the sunday is called, the day of quietness or rest, or the holy day. And I would to god, that there were no holy day in christendom but the sunday/ so that the feastis of our lady and all other saints were changed into the sunday/ for so should much vice be eschewed & left through the workedayes/ and the countries should not be so oppressed with penury. But now we be so laden with the multitude of holidays/ that it is destruction/ both of souls, body, and goods/ of the which many things might be spoken. Furthermore this rest from works is two manner of ways/ 
There been two manner of sabotes.  bodily and spiritually/ so this commandment is here understand/ two manner of ways/ for the bodily Sabbath day or rest/ 
The bodily Sabbath.  is, of the which/ we have spoken before/ as the ceasing fro our craft or labour/ in time convenient to see mass/ to here the word of god/ and to pray all together for the common wealth of all men/ the which bodily Sabbath day is not commanded to christian men/ in so much that the apostle to the Collossyans the ii chapter, sayeth. Let no man therefore trouble your conscience about meat or drink/ or for an pease of an holy day, as the holy day of the new moon/ or of the sabothe day/ which are nothing but shadows of things to come/ but the body is christ. Now verily the truth is fulfilled/ so that every day is holy day/ as Isaiah sayeth the. 6.6. chapter. And the month shall be of the month/ and the Sabbath day/ of the Sabbath day. And again all days be profane and workedayes. But yet this Sabbath day is necessary and ordained of christian people/ for the profane and lay men/ for crafts men/ labourer's and hired servants/ that they may come together/ to here the word of god/ for as we see/ the priests and monks daily sacrifice and say mass/ pray every hour/ and exercise themself in the word of god/ by studying, reading, or hearing. For the which cause they be without labour in comparison to other/ their rents & pensions increased and provided for/ having daily holidays, daily doing the works of the holidays/ without all work days/ & to whom all days be indifferent. So if we were all perfit, & knew the gospel/ we might daily ayther work & labour/ or if we would rest and keep holy day if we might/ for the Sabbath day is not now necessary nor commanded/ but to learn the word of god, & to pray.  

The spiritual Sabbath which ought to be hallowed every day  THe spiritual holy day, which god hath specially commanded in this commandment is/ that not only we labour not, and leave our occupation/ but moche more that we suffer god only to work in us/ working nothing of our own, in all our power/ but how should that be? Thus it is, man corrupt with sin/ hath much evil love & desire to all sins/ as the scripture saith. Genesis the viii cha. All the thought of man's heart is given to evil at all times/ that is, to pride, disobedience, 
The spiritual Sabbath is to rest & cease from all the works of our old Adam, to mortify thappetites of our corrupt nature, and to put on jesus Chryst, and all his works.  ire, hate, covetise, uncleanness. And to be short in all things that he doth or leaveth undone. He seeketh more his own profit and pleasure/ than the glory of god or his neighbour/ so that all his works, all his thoughts, & all his life/ is ill and not godly. Therefore to the end that god may work in him/ all these vices & malices must be destroyed and plucked up/ that here may spring the rest and ceasing of our works, thoughts, words, & life, that hereafter, not we/ but as saint Paul sayeth to the Galatians the first chapter. Chryst may work, live and speak in us. But this is not done with pleasant days/ but we must do violence to nature, and suffer/ the violence be done unto it/ for here beginneth the battle between the spirit & the flesh/ here the spirit wrasteleth against ire/ voluptuousness, & pride/ the flesh willing to flow full of pleasure, honour, idleness, & rest/ of the which speaketh saint Paul to the Galatians/ the .v. chapy. They that be of Chryst, hath crucified their flesh, with appetites and lusts. Out of this Sabbath therefore follow good works/ to fast, to watch, to pray, to labour/ of the which, many men speak & write so much, & yet they know neither the beginning nor end of them. 
The spiritual Sabbath is kept two manner of ways.  And therefore at this time we shall speak of them. This holy day which god worketh in us, when our works cease/ is kept two manner of ways. first by our own exercise/ secondarily by another outward exercising or motion. Therefore our exercise must be so ordered/ that first we see whereunto our flesh is given/ and to what our will and reason provoketh us/ & that we resist them and follow them not/ as the wise man sayeth, do thou not go after thine own lusts and appetites/ and Deuteronomye the xii chapter. Do that only that I command thee/ and thou shalt put nothing to the lord, nor take nothing away. Here a man must have the prayers ever in use/ which david prayed, saying. Lord bring me in the way of thy commandments/ and not into covetise. Item show me thy ways/ and teach me thy paths/ that my steps be not moved, & such many/ the which all this prayer containeth. Lord let thy kingdom come/ for there be so many and so manifold appetites and lusts/ and sometime so subtle and goodly by the suggestion of the evil spirit/ that it is unpossible for a man to rule himself in his life. Let him therefore forsake hands and feet, & put himself/ to the rule of god/ trusting nothing in his own reason/ as Hieremye saith. Lord the way of man is not in his own power. And that was figured, when the children of Israel went out of Egypt/ where they had no way/ no meat, no drink, nor help. Therefore god went before them by day time in a clear cloud/ but at night in a fiery pillar/ nourishing them with angels food/ from heaven/ so keeping their shoes and clothes/ that they were not torn/ as it is red in the books of Moses. And therefore let us pray/ lord let thy kingdom come/ that thou mayst rule us, and not we ourselves/ For there is nothing more perilous in us/ than our own proper will & reason. And this is the chief and highest work/ of god, and the best exercise to leave our own works/ and to be void fire and idle from all our own will and reason/ committing ourself to god in all things/ specially/ where as spiritual & good things appear.  
AFter this spiritual exercise followeth the exercise of the flesh/ to kill his evil & gross desires/ to make rest and quietness, which we must kill with fasting, 
Here learn of fasting, watching, with other labours and exercise of the body, wherefore they serve, & for what intent they should be done.  watching, and labour. Out of the which ground we learn how much/ and wherefore we ought to fast, watch, and labour. For there be many blind men (alas for sorrow) that fast, watch, & labour, only for this cause/ that they think they be good works in themself/ and that they deserve many things in them/ and so continuing in such things so long/ that otherwiles they destroy their own bodies, and make themselves desye in the heads. But yet they be more blind/ which measure not only their fast after their multitude or greatness/ but also after the meats thin king that it is much better if they eat not flesh, eggs, or butter. And yet of all other they be worse/ that fast for saints & chose days/ as when one fasteth wednesday, and another saturday/ & he fasteth for saint Barbara, and another for saint sebastian, & such other. All these seek none other thing in fasting, but the work in itself/ by the which they think they do well. I here wittingly pass over many, which so fast fro meat/ that yet they drink till they be drunken/ some eat fish, & other deintyes so costly when they fast/ that they might eat flesh, eggs, and butter far better cheap/ but such manner of fasting/ is no fasting/ but rather a mock both to fasting and to god/ therefore I would the every man should choose what day, what meat, & how moche he would fast/ after his own mind/ so that he there rest not/ but let him mark the state of his flesh/ & so fast watch and labour/ that he tame the fierceness and wantonness of it/ & never the more that the pope/ bishop/ church/ ghost father, or any other man commanded it/ For the manner and rule of fasting watching and labour/ is to be taken of no man/ neither after the multitude of meats or days/ but after the increasing or dyscreasing of the concupyssence and outragyousnes of the flesh/ and for to kill & oppress them/ fastings/ watches/ and labour was ordained/ & for none other cause/ for if there were no such desires, it were as good to eat/ as to fast, to sleep, as to watch, to be idle, as to labour/ & one as good as another, without all difference.  
IF therefore a man perceive & find/ that there groweth more fierceness in his flesh, by eating of fish/ than by eggs & flesh. He than ought to eat flesh & no fish. And again if he feal his head to be corrupt, and his body and his stomach to be weak with fasting/ or that he hath no need to oppress the fierceness of his flesh let him leave fasting, eating, sleeping, resting, as much as he hath need for the health of his body/ not looking whether it be against the commandments of the church/ her order or decree/ for there is no commandment of the church, nor constitutions of any order/ that may ordain & prescribe fastings, watchings, and labour, more straightly, than they profit to tame and mortify the voluptuous desires of the flesh. But where soever (without this purpose and end) they command fasting, meats, sleep, and watches, more hardly than the flesh may suffer/ or more than is need to the killing of the lust of the flesh/ so that nature is corrupt and the head lost/ than let no man think that he hath done a good work/ excusing himself, other by the commandments of the church/ or else by the constitutions of his order/ for he shall seem to have wanted to himself/ and as moche as lay in him to be a mansleyer and striker of himself. No truly, the body is not given to kill his natural life or work/ but only to oppress his fierceness/ except the fierceness be so great/ that it can not be resisted without the hurt & loss of natural life. And as I said before, in the exercising of fasting, watching and labour/ a man must have an eye not to the work in itself, not to the days, multitude, or meats/ but only to the fierce & wanton Adam/ so that the wantonness and fyersenesse may be taken from him.  
OF these we may perceive how wisely or folysshelye some woman great with child do/ and how sick men should be entreated. For foolish women stick so to fastings, that they will rather put both their birth, & themselves in jeopardy/ than they should not fast equally together with other men/ having conscience there where is none/ and again, there as is conscience having none. The cause of the which thing be preachers/ preaching, fastings, so rashly & folysshelye/ that they show never the truth/ use, manner, profit, cause, or end of it. So we should suffer the sick to eat and drink daily what soever they will. And to be short, when the fierceness of the flesh ceaseth by and by/ ceaseth all the cause of fasting, watching, labouring, eating this meat or that, neither is there/ any other commandment that compelleth or bindeth us to fast. And of the other side, we must take heed least by this liberty/ there grow a unlusty slothfulness of the flesh. Truth it is that our old Adam is passing subtle in seeking his own ease and pleasure, pretending ever this disease, or that disease to avoid fasting, as the ache of the head, weakness of body with such like. As there be some/ babbling that it is not necessary/ that we should fast and abstain, willing that we should eat this or that without any fear at all times/ as though they had been long/ and much exercised in fasting/ and yet truly they never tasted it. And no less we ought to avoid slanders before them/ which be not instruct and wise enough/ but take it for a great sin, if we do not both fast and eat together with them after their manner and custom. And in deed such men should be instruct and taught sweetly and not despised cruelly/ nor we should eat this or that for the disdain or hate of them/ but we must show a reason/ why this may be well & lawful ye done/ & so they also by a little, & little, may be brought unto the same understanding. But if they be so stubbornly froward that they will here no man. Than let them alone. & let us do that that we know to be good and right.  
THe latter exercise which happeneth unto us, is when we be hurt, other by men or by the devil, when we be spoiled other of goods, or riches, when the body is sick/ when honour is taken from us/ and what seever moveth us to impatiency, wrath, and unquietness. For as the work of god ruleth in us after his wisdom, and not after our own reason, after his cleanness/ and not after the fierceness of our flesh. For charity & wisdom be the works of god/ but foolishness and uncleanness be our works, from the which we must abstain/ so he ought to rule in us after his peace, and not after our ire, impatience and war For peace also is the work of god/ but impatiency is that work of our flesh, which must be left & mortified. Wherefore to mortify such our works and the old Adam/ god layeth upon our necks many adversities/ moving us to wrath/ many passions provoking us to impatience/ and at last death & slander of the world/ seeking no other thing by this means, but that ire, impatience and war driven out of us, he might come to his work, that is to say/ to peace in us. So sayeth Isaiah the xxviii. chapter. His work is strange, that he may work his work, that is to say/ he sendeth us passions, war, and debate that he may learn us to have patience & peace. He commandeth to die that he may quicken/ until a man be so exercised, so pacified and so quiet/ that he be nothing moved in prosperity nor in adversity, whether he live or die/ whether he be honoured or slandered/ than there worketh god only/ than is there no man's work/ than this shall be called the true sabothe day/ than a man is not led of himself/ than he followeth not his own will, than is he troubled in no thing/ but god his self guideth him. Than there is plainly the will of god, peace & mirth with all other good works and virtues.  
GOd setteth so moche by these works/ that he commanded not only the Sabbath to be observed and called saboth day/ but that it should be sanctified or judged holy/ so showing that there is nothing better, nothing more precious/ than to suffer all troublous. For they be the relics, the holy things that consecrate or hollow a man from his own works/ to the works of god/ as the temple is consecrate from all natural works to the worship of god. And therefore let a man knowledge them as worshipful relics/ joining and giving thanks to god if they come. For when they come/ they so sanctify a man, that he doth the commaundent of god/ and is made safe & de●yuerde from all his sins, so saith david/ the death of his saints is precious in the sight of the lord. And to the end that god might bolden & quickenus to these things/ he hath not only commanded us the keeping of the Sabbath day (for it is greatly against nature to die & to suffer to rest & be dead from her own works). But also he comforteth us by manifold words in scripture/ saying to us the .89. psalm. I shall be present with him in tribulation, I shall defend him & endue him with dignity. Also the xxxiii psalm full nigh is the lord to men broken in the heart/ he saveth the contrite in spirit/ nor he was content with this/ but he hath given us a mighty and strong example/ his only son jesus our lord/ which all the hole sabothe day lay void, & without all his works/ as ꝑtayning to the manhood/ & first of all men fulfilled his commandment/ for no need of himself, but only for our comfort/ that we in all our sufferings/ yea even in death/ might be quiet and at rest/ & having peace, looking upon christ/ reased up again after his rest and sabothe day/ day thenceforth living in only god, and god in him. And so we after the mortifying of our Adam/ which shall not be fully until the honour of death, shall be raised up in god/ that god may work and live in us for evermore. Lo these be the three parts of man/ reason, pleasure, and heaviness/ in the which all his works go forth/ which must be mortified by these three exercysyngꝭ/ the rule or governing of god/ our chastisings and outward hurts/ that so we keeping a sabothe day spiritual, may give place/ to the works of god.  
But such works & sufferyngꝭ must be done in faith and good trust of gods love/ 
A recapitulaation of all that is gone before, which concerneth the first table of commandments.  that all works may abide in the first commandment and faith, as is said before/ and the faith may exercise & strength herself in them/ for the which thing be all the other works & commandments ordained. Mark therefore how goodly a gold ring is made/ of these three commandments/ and their works/ and how out of the first commandment and faith, runneth the second in to the third/ and again the third by the second/ entereth in to the first/ for the first work is to believe, and have a good heart and trust in god/ out of this springeth the second good work/ which is to praise the name of god, to confess his grace, and to ascribe & give all glory to him only. Than after followeth the third work/ that is the worship or service of god/ to exercise thyself in prayer/ in hearing of sermondes, in remembering the benefits of god. Also to chastise himself & to tame his flesh. The devil therefore saying such faith, glory, and worship of go/ waxeth mad, beginning persecution coming upon our body, goods, honour, & life/ & putteth unto us sickness, slander, & death/ god so suffering & ordaining him. Lo than beginneth the two. work, or ii Sabbath day of the three commandment/ whereby faith is marvelously proved, even as gold in a fornayse. For it is a great thing to keep good trust to god/ yea when he sendeth death, slander, sickness, & poverty: & yet nevertheless in such a fearful Image of death to count him for a most meek & gentle father/ the which thing must be in the work of this third commandment/ where suffering compelieth faith, to call upon the name of god, & to praise him in such sufferings/ & so again turneth the third commandment in to the second. And by the praising and calling upon the name of god, riseth faith/ coming again in to herself/ & stablishing her self by two works of the second & third commandment/ so faith goeth out in to works, and by works cometh again to herself. Like as the son rising in the East, goeth to the Weest/ after that retouring again to the east. 
day.  For the which cause the day in holy scripture is properly likened unto the works of a quite & peaceable life. 
Night.  But the night is likened to the suffering life, oppressed with trouble and adversity. And so faith liveth & worketh in both these lives/ goeth out & cometh in, as Chryst sayeth in the vi chapi. of Iohn.  

See here how the order of the ten commandments been observed in our Pater noster.  WE pray for this order of good works in our Pater noster, in the which, the first thing that we say, is our father which art in heaven, which be the words of the first work of faith/ which by the tenor of the first commandment doubteth not/ but that she hath a good & merciful father in heaven. secondly, hallowed be thy name/ by the which, faith desireth the name, praise, and glory of god to be showed/ calling upon the name of god in all adversity. Thirdly, let thy kingdom come, whereby we do pray/ for the true and lawful Sabbath day/ & rest from our works, that the work of god be only in us/ and that christ may so reign in us/ as in his kingdom, as he himself said. Verily I say unto you/ the kingdom of god is no where but within you. The fourth petition is. Thy will be fulfilled, in the which we pray, that we may keep and do the seven commandments of the second table/ in the which and by the which, faith is exercised to our neighbours/ as in these three first/ she is exercised in works toward god. And these three prayers, in the which been these pronounce/ thou thine/ seek nothing else but that, that belongeth to god, but all other prayers say, ours, to us & for us. etc. For we pray there for our goods & for our health. Hitherto have we spoken of the first table of Moses'/ & truly the more grossly to show the chief good works unto the simple. Now therefore follow the second table.   

¶ The first commandment of the second table/ honour thy Fyther and thy mother.  
WE learn of this commandment, the next the high works of the three first commandments/ there is no better work than obedience & service unto them which be ordained to be our superiors. And therefore disobedience is a greater sin than manslaughter, uncleanness, theft, & disobeyed/ & what soever may comprehend in it. For we can know no better the difference of sins, 
How to know the greatness of one sin above another.  which is greater one than the other/ than by the order of god commandments. Howbete one & every commundement by himself hath disterence in his work/ for who is he that knoweth not/ that to curse & ban, is more grievous than to be angry/ & to strike is worse than to curse/ & to strike father or mother/ is worse, than to strike any other of the common people? Therefore these ten commandments teach us how we ought to exercise good works to vore neighbour/ & first to our superiors. 
The honour of father & mother.  The first work is to honour our bodily father & mother The which honour standeth not in this only, that we show ourselves godly in our gesture/ but that we apply & obey them & have their words reverently in our eyes, setting moche by them, and regarding them, following them, holding our peace & suffering them, how soever they entreat us, when it is not against the three first commandments. And moreover if they have need we must provide them, meat, clothing, and house. For it is not for nought that god said, honour them/ he said not love them/ how be it that love is also required/ but honour is higher than single love, 
Honour is above love.  for it hath a certain fear growing together with love, causing a man to fear more the displeasure. than the punishment. Even as we worship relics with fear/ and yet we i'll not fro them as from punishment/ but rather approach more nigh them/ such fear mingled with love is true honour. 
What honour is.  For there is another fear without love, to those things which we dispyce or i'll from. As from manquellers or punishment, and there is no honour. For it is fear without all love/ yea it is a fear joined with hatred and envy/ of the which is a proverb of saint Hierome, saying/ that, that we fear we hate? with such fear will god neither be feared nor honoured/ nor yet our father nor mother/ but with the first fear, to whom is love and trust joined.  
THis work seemeth light and easy, but few esteem it worthily. For where as the father and mother be good, loving their children, not with carnal love/ but as they be bound to holiness & the worshipping of god, bringing them up/ & teaching them in the three first commandments: there is alway the child's own will broken. So that he is compelled to forsake & to suffer that, that his nature would not/ whereby he findeth a cause to despise his father and his mother/ & to grudge against them/ or to go about & do worse things. There than goeth away both love and fear, except the grace of god help. Likewise when the father and mother correct and chaste their children as they deserve/ yea other whiles more than they deserve (the which thing yet is no let to the soul's health) than the froward nature taketh such chastising with disdain. Moreover there be some of such ungracious disposition/ that they be a shamed of the poverty, love, birth, deformity, or slander of their father & mother, suffering themself to be moved more with such things/ than with this high commandment of god/ the is above all thing/ which by his great counsel, hath given them such father & mother to prove & exercise than in his commandment. But this is much stronger when the children be at liberty/ for than love going down, there is moche love taken away from the father & mother: whatsoever is commanded and said of our father & mother/ that must be understand also of them that be in the stead of our father & mother when they be dead or absent/ as be our kinsfolk, our godfarthers/ temporal rulers, and spiritual fathers. For every man must be ruled of other men, and be under them. Wherefore we see here also, how many good works is taught in this commandment/ in as much as all our life is subject unto other men. Hence it cometh, that obedience is so greatly praised, and that it comprehendeth all virtues and good works in it.  

Against evil bringing up of children.  THere is another slander against the father and mother, much more subtle & perilous than the first/ which is garnished and set forth for right & true honour. And that is when the child liveth after his own mind and will/ his father and mother suffering him to do it. Here is honour, here is love, but it is but beastly of both parties. Here the father and the mother please the child, and the child again pleaseth the father & the mother. This punishment is so open and common, that there be very seldom examples seen of the first slander/ which thing happeneth because that the father and mother be blinded, and neither know nor worship god in the first commandments. And for this cause, they can not see what thing their children lack/ and how they should be taught and brought up. And so they bring them up to profane & worldly honours & riches/ that they may only please men/ & by all means to be exalted & made great men. This thing is pleasant to the children/ into this they be obedient without any gain saying. So the commandments of god, under the colour of goodness go to wreak/ & that is fulfilled: which is written by the prophets, Isaiah, & Hieremye/ that the time should come, when the children should be destroyed by their own fathers & mothers. After the example of king Manasses which suffered his son to offer, do sacrifice, and burn beasts to the idol Moloch. For I pray you, what other thing is this/ than the child to do sacrifice & offer to an idol/ when the father & mother bring them up more to the love of the world, than of god/ suffering them to be carried after their own will, in the pleasures of the world/ to be set a fire with the love, mirth, goods & honour of this world/ & the love & glory of god, & the pleasure of everlasting goods to be quenched & clean put out in them? O how great jeopardy is it to be a father & mother, where as nothing reigneth but flesh and blood? For it standeth holy in this commandment/ that the three first & two last be known & kept. In as moche, as it is commanded to the father & mother to teach their children those things as it is in the .77. psalm. He gave his commandment unto Iacobe/ and put his law into Israel, when he commanded the fathers to declare these things to their children/ that their posterity might know them/ and that their children when they be waxen up, might show the same to their children also. And this is the cause why god hath commanded to honour thy father & mother/ that is, to love them with fear/ for love without fear is more slander than it is honour. Now mark therefore whether all men have enough good works to do, or not. Whether soever they be fathers and mothers, or they be children. But we be so blind, that we let this alone and seek for other works not commanded.  
WHere than as the father and mother be so foolish, that they bring up their children wanton and worldly/ the children in no wise should obey them/ for god is more to be set by in the three first commandments, than our father and mother. I call wanton & worldly bringing up/ when they teach us not more to seek & follow god/ than the pleasures, honours, riches, & power of this world/ to wear lawful & clean raiment/ and look for honest goods/ is necessary & no sin. So yet that the child be so taught in his heart that at the least in the putting on and wearing of his apparel, 
The true wearing of apparel.  he sorrow and lament the wretchedness of this life in earth, that it can not well be begun, nor passed over, without moche more raiment and riches than need requireth/ to hill & cover the body/ to keep away the cold/ and get a living so/ that he shallbe constrained against his will to play the fool/ for the favour of the world, & suffer this evil for a better thing to eschew the worse. 
The spirytualtie never red this text of Hestor.  Thus the queen Hester did wear her crown, saying unto god/ thou knowest my necessity that I abhor the sign of pride & my glory, which is upon my heed, in the days of my boasting/ and I disdain it, as the cloth of a menstruate woman/ & the which I will not bear in the days of my silence, what soever heart therefore is thus armed/ may wear all manner of garments without all jeopardy/ for he weareth them, & weareth them not/ he playeth of the instruments & playeth not/ he liveth gloriously, & not gloriously. And these be the privy souls & secret spouses of christ/ but they be very scarce. For it is very hard, not to delight in goodly raiment & boasting. So saint Cecyle by the commandment of her father & mother, did wear cloth of gold/ but under that she wore hear. But here will some say/ yea sir, but how then shall I marry my daughter honourably? Am I not in such a case compelled to boast myself? But I pray the tell me/ be not these the words of a heart mistrusting god, & trusting more in his own proper wisdom/ than in the cure and provision of god? All though saint Peter teacheth us, and sayeth/ caste all your care on him for he careth for you/ yea it is a token, that such men did never give god thanks for their children/ neither have truly prayed or commended them unto his goodness. Or else they should know and prove how they ought to ask & desire of god/ that they might mary their daughters. Therefore god suffereth them to their own wit, care & benefits/ and not to end their business conveniently.  
SO true is that, that is commonly said/ the father and mother may get heaven in their own children/ if they had nothing else to do. For in the bringing up of them to the worship of god/ they have both their hands full (as the man saith) to do good works. For what be the hungry, thirsty, naked, prisoners, sick, and strangers/ but the souls of thy children, 
A christian man's house is an hospital.  of the which god hath made thine house an inn or an hospital/ making the to them as the master of the hospital/ that thou shouldest keep them/ feed them/ give them meat and drink/ with good works and words? that they may learn to trust in god, to believe & fear him, and to put their hope in him, worshipping his name/ not swearing nor cursing, chastising themselves/ praying, fasting, watching, labouring, and to serve god and his word/ & to keep his sabothe day, that they may learn to despise temporal things/ to suffer patiently adversity/ not to fear death, & not to love this life. Lo how great business these be. Lo how many good works thou haste at home, in thy child that lacketh all such things/ as the soul being hungry, thirsty, naked, poor, prisoned, & sick. O how blessed a thing is matrimony. O how happy be those houses in the which dwell such fathers and mothers. For they be the very true temple and elect abbey of god/ yea rather a Paradyse/ of the which is spoken .127. psalm. blessed be he, who soever honoureth the lord, and walketh in his ways. Thou shalt eat the labours of thy own hands/ and shalt have prosperous increase. Thy wife shallbe fruitful as the vine tree/ within the walls of thy house/ thine children shall stand about the table, like the plants of olive trees. Lo thus shall that man be blessed, which worship the lord/ the lord shall bless the from Zion/ and thou shalt delight, beholding the prosperity of jerusalem all days of thy life/ and thou shalt see thy childer's children/ and the felicity of Jerusalem. Where be such fathers & mother's/ where be they that ask for good works? no man cometh hither. Therefore (I say) god hath commanded that thing/ from the which the devil/ our flesh & blood pulleth us. It is not goodly in the sight of the world/ and therefore it is not set by. But one runneth to saint james/ & another voweth himself to our lady. And no man voweth himself to the glory of god/ and to rule and teach well himself and his children/ he forsaketh them, whom he hath taken to keep by the commandment of god/ and laboureth to serve god other ways/ where he hath no commandment/ there is no bishop that resisteth such froward manners/ no preacher rebuketh these things/ ye rather they stablish such things/ inventing daily more pilgrimages, canonysing of more saints, & selling of pardons. I pray god therefore to have mercy on such blindness.  
ANd again upon the other side, the father and the mother do not sooner deserve hell/ than in their own children at home, when they lack to them not teaching them these things which be spoken of before. For what doth it profit them, if they die with fasting, praying, going pilgrimage, & doing all other good works. In as much god will not ask us of such things/ neither at the time of death, nor at the last judgement? but will ask a count of our children commit to our custody? This proveth the saying of christ, the .2.3. chapter of Luke. Ye women of jerusalem weep not for me, but for yourselves, & for your children for lo the time shall come, when they shall say. 
Take heed all you that have households and children.  Happy be the barren, and the wombs, which have not borne children, and the breasts which have not given suck. Why should they so complain/ but that all their damnation cometh to them for their sons/ which if they had lacked, peradventure they should have been blessed. truly these words should open the eyes of the Fathers and mothers to look spiritually upon their children lest the wretched children, should be deceived by the false carnal love of their father and mother, when they be not angry with them because they obey them after the common nature of the people/ by the which things, their free will is stablished and waxeth strong/ and yet the commandment of God therefore commandeth us to honour our Father & our mother, that that children may be made low, demure, & meek/ their free will broken & destroyed. Therefore as it is said in the other commandments, that the works must be so observed, that they proceed out of the first work, even so here/ let no man think that the ordering and bringing up of his children is sufficient of itself/ but if it be done in the grace & favour of god/ so that a man doubteth nothing of it/ but that he pleaseth god in all such works. Therefore let these works be nothing else to a man but signs and exercisings of faith to trust in God/ & to have a sureness in his grace, and liberal will. For without this faith no work other liveth/ or is good and pleasant to god.  
For many of the heathens, and gentiles have brought up their children well/ but that did profit them nothonge, because of their vabeleve.  
THe second work of this commandment is to honour our spiritual mother holy church, and the ecclesiastical power, commanding, forbydging, ordaining, making, cursing, or absolving. In all these we must obey them and as we honour, love, and fear our bodily fathers & mothers, even so we must obey the spiritual power in all things, which be not contrary to the three first commandments of god. But in this work, the matter is far in worse case, than in the first. For it would become the ecclesiastical power to punish sins by excommunication/ cursing, & laws/ and to compel their spiritual persons to goodness/ that they might have a cause to do good works, and to exercise them selves to obedience/ and giving honour to the power. But we see that the spiritual power taketh no heed at all to keep their children in their office/ but so to deal with their people & subjects, as mother's following their lovers. As it is said in the two chap. of Ozee. They preach not, they teach not, they resist not, they rebuke not, they punish not/ and to be short there is no ecclesiastical governing left in all christendom. What than should I speak in this work? There be left yet some fastyngdayes, and holy dayed/ which it were better to anulle/ but no man careth for that. So there is no thing that flouryssheth now/ but excommunication, for duties accustomed/ the which thing ought not to be. But the power of the church should see that adultery, uncleanness, gluttony, pride, unmeasurable riot of all thing, and such other vices be punished and let. And also that the colleges, and abbeys, parishes, & scoles be well ordered/ and the gods service be holy kept in them. And that the young both men & maids in the scoles and abbeys have good and cunning men provided to teach them, that they may be well brought up/ that the old may profit the young by good example/ & that the children & common wealth may be filled & garnished with goodly youth. For so saint Paul taught his disciple Titus/ that he should teach well and govern all degrees & estatis, young and old men and women. But now we live every man after his own will, every man teacheth himself, yea (alas for sorrow) it is come to the point/ that the places in the which goodness should be taught, be now made scoles of vanities, so that no man taketh heed of outrageous youth  
IF every thing were ordered after this manner, than a man might show how honour and obedience ought to be done to ecclesiastyke persons. But it is now with them, as it is with bodily fathers & mothers, which suffer their children to much after their own mind & will/ and ecclesiastical power, doth now grant and dispense/ and for money pardoneth more than it may pardon. Here I will let many things pass that I might speak of/ for I see more things than be well. covetise sitteth and governeth, and the church teacheth that, that it should forbid. And besides these, it is open to every man's eyes/ that the living of the spirituality is much more ungoodlyer and viler/ than the life of the lay or secular men. Wherefore the christian common wealth must needs be destroyed/ and this commandment subverted. For where there were such a bishop, as would take heed, visit, look upon, and go about all such orders and degrees, with so great diligence and labour, as he is bound/ truly one city were to much for him. For in the time of the apostles/ when the church was most flourishing/ every city had one bishop, although the last part of the world, was not then christened. How then should it be well amongs men/ when one bishop will have thus moche/ another so moche, the third challengeth half the world/ and the fourth would have all the world under his rule? Therefore it is now time to pray to god for grace. For we have ecclesiastical power enough/ but as for ecclesiastical governing we have little or none. In the mean time, he that knoweth might help/ that the colleges or priests abbeys, and parishes, & scoles/ were well ruled and governed. For this also is the ecclesiastical power, to make fewer colleges, abbeys, and scoles where as no profit cometh of them. Truly it is better to have no colleges nor abbeys at all, than to have evil rule or order in them, whereby god is grievously offended.  
Therefore when the superiors be froward, and suffer their office to decay, it must needs follow that they abuse their power, setting forth outward evil works, both themself & to the people/ none otherwise than the father & mother, if they command any thing contrary unto god. Here therefore we must beware & wise. For the apostle showed before, that such perilous times should come/ in the which such superiors or officers should rule. Yet such superiors have this cloak to cover their iniquity withal/ to bear men in hand that they repine & resist the power of god/ if at any time what soever they statute or ordain, be undone or let. Therefore let us than take in our hands the three first commandments of god/ and the right table, being sure that no man, neither bishop nor pope/ no nor angels, may ordain or command any thing contrary/ dysagreinge or repungning to the three first commandments & their works. But if they go about the contrary, it is nought worth neither bindeth any man. And we also do sin obeying such commandments & constitutions/ either doing them or twynkeling at them. By this a man may lightly perceive/ how that sick men be not bound with the commandments of fasting/ neither women great with child/ neither they that may not fast for any other cause without hurt. And that we may search this matter more groundelyer/ There is nothing now that cometh from Rome/ but the mart & fair of all things of the church, which be openly bought & sold with out any shame/ as ꝑdons, ꝑysshes abbeys, dioceses, prelacy, benefices, & what soever was made & ordained in any place to the honour of god. By reason whereof all the riches, goods, and money of all the world, be not only driven to Rome/ which were but a little loss. But also parishes, dyoces, and prelacy, be pulled, forsaken, and wasted. So that God's people is despised and lost/ the word, name and glory of god, be trod under feet faith is destroyed. and all to the end that such colleges and offices, may be given not only unto unlearned, foolish, and unworthy/ but also to Rome ronners, the chief heads of all naughty packs in the world. And so those things that were founded to the worship of god, to the finding of preachers, which should rule and correct the peonowe spent upon horses, horse keepers, and moils/ Yea and if I may speak somewhat unshamefastly/ upon the whores and also whore hunters of Rome/ of whom yet we have no kindness, but be mocked unto our teeths like fools.  
seeing therefore the all these intolerable foolishness be done under the name of god and saint Peter (as though the ecclesiastical power were ordained to have the glory of god in shame & mocking, & to destroy christian common wealth both of body and soul.) We ought undoubtedly to resist them, as much as we may. For here we must follow the example of good children/ whose fathers be mad. And first of all we must look from whence this law came/ that such things as were ordained founded and given to the worshipping of god and bringing up of our own children/ should return to the use, service, & profit of them that lie at Rome, and nothing to be done in the mean time here at home where it were most meet & convenient, Why be we so mad The bishops and the chief of the church be here so slack/ that they do not only not resist such things/ but also they fear, lest other would resist, & so they suffer that chyrstyan common wealth to perish. first of all let us meekly call upon god/ than let us set upon to redress these mischievous with hand/ stop the messengers of Rome their way/ showing them lowly and gently/ that if they would rule their benefices/ they should be resident upon them/ feeding the people with preaching & good example, which thing if they will not do/ or else lie at Rome or other places, pilling & polling the parishes. Let the pope or other find than to whom they do service. For it is not meet that we should find the bishop of Rome/ his officers or commonalty/ ye rather his bawes & whores, with the loss & undoing of our souls. Lo these be the very Turks/ whom kings, princes and gentlemen/ should first invade/ not for hope or remembrance of their private wealth, but for the love only of Christ'S common wealth/ and to let the slanders hurts/ & blasphemy of the name of god. 
How the bishop of Rome ought to be handled with all his when they been out of the way.  Thus therefore must such spiritual persons be handled and regarded as a mad father/ which except he be taken and let (which thing yet must be with fear & reverence.) may destroy both children and patrimony, & all that he hath. So truly should we take the power of Rome honourably, as 〈…〉 father/ but when they be mad and would/ they must be let from their purpose/ least by that the common wealth of christ be undone.  
THere be some that think, that this should be referred to a general counsel/ but I say it is not to be done. For we have had many counsels, in the which this matter hath been had in hand/ & especially in the counsel of Constance Basyll/ and the last at Rome/ but yet there is nothing finished, so that it is ever worse and worse. Nother do such counsels profit any thing sins that the wisdom of Rome hath imagined this invention/ that kings and princes must be first bound by an oath/ that they shall suffer them still to poscesse & keep that, that they have without any disturbance. 
Such requests and conditions hath the bishop of Rome that now is, Clement the vii made to the princes of Germany/ yea & much worse, for a general counsel to be had.  And so they lay a bar and a stop to withstand all reformations, and to defend their liberty and licence of all ungodliness. Albeit such an oath made by vyolynce against god and right/ letteth the holy ghost, which (they say) beareth the rule in such counsels. But this were the best & only remedy that is left. If kings, princes, gentlemen, cities, and universities, would take the matter in hand to reform it themselves, & so handle it/ that the bishops & spirituality fearing their cause/ should have an occasion to follow. For here is nothing to be regarded: but the first commandments of god/ against the which, neither pope, nor heaven/ nor earth may forbid or command any thing, neither is there any jeopardy in cursingꝭ or thretenyngꝭ/ whereby they go about to let a lawful redressyon. no more than it doth no hurt if the furious father, greatly threaten his son, that holdeth him/ & let him fro his mad doing.  
THe third work of this commandment is/ to obey the temporal or secular power, as Paul teacheth to the Romans, the .13. chapiter/ and to Titus the first chapter/ and saint Peter in his first epistle the .2. chapiter saying submit yourselves unto all men/ other to the king, as chief/ or to his officers as sent of him, to the punishment of all ill doers/ but for the praise of well doers. The office of the temporal or secular power is to defend their commons & subjects/ to punish theft, bribery, and adultery/ as saint Paul saith to the Romans the .13. chapyt. The high power beareth not a sword for nought But he is the minister of god to take vengeance of them that do evil: but to do good to them/ that be good/ Here than we sin ii manner of ways. first when we deceive the secular power, other by lying deceit/ or unfaithfulness/ and again when we obey them not, bidding, or commanding us any thing/ whither it must be done with body or goods. For though they do unjustly/ as the king of Babylon did to the children of Israel: yet god would that we should obey them/ without all disobeyed or any beguile. secondarily, when we backbite them/ & when we be angry and can not be avenged, when we grudge against them, or hurt them with evil words privily or openly. In all these things we must regard that, that saint Peter commandeth us to regard/ & specially that their power can not hurt our souls, but only our bodies and goods/ except they openly compel us to do against god, or unjustly against men/ as the Heathen princes compelled many Christians, before they came into Christ'S religion. And as it is said, the Turk doth now a days/ for to suffer wrong hurteth not the soul, but maketh it better, though it taketh somewhat from the body or goods. But unrighteous doing destroyeth the soul/ yea though thou get all the good of the world.  
ANd this is the cause, that there is not so great peril in the secular power when it doth ill/ as in the spiritual or ecclesiastical power. For the secular or temporal power can not hurt/ in as moche as they meddyll not with preaching and sermons, and with faith/ & the three first commandments of god. But the ecclesiastical power hurteth not only, doing unrightwiseness. But also when they leave their duty, and do that that is not their duty/ yea though it were better than the best works/ that the secular power doth. And therefore such men must be resisted when they do wrongis/ & not the temporal powers/ all though they live contrary to their offices. For the poor common people so follow the ecclesiastical power in belief and in life, that both they be blind as betelles, and know neither what to believe, nor to do. Furthermore the ecclesiastical power was ordained for nothing else/ but to bring the people by faith to god/ the which things be not in the temporal or secular power. For whether the temporal powers do these things or leave them undone after their own mind / yet my faith goeth forth nevertheless/ her way working by itself/ and not compelled to believe by their example. Wherefore the temporal power is of very little force before god to hurt any man's soul, & of much less reputation & weight, than that for the evil life or good life of it, we should move any sedition, disobedience, and debate. And again the spiritual & ecclesiastical power is a great good and excellent thing, & of more high value before god/ than that the least christian man should suffer them/ and not to speak to them, if they once serve one hear breed from their office. I will not say, if they go utterly again their office/ as we see now daily.  
THere be many abuses in this temporal or secular power. first, when they that enjoy the dignity do follow the counsel of flatterers/ which is a common and marvelous hurtful destruction and pestilence/ and can not be avoided to much. And in this point the officers be led (as men say) by the nose, to the great hurt and evil of the miserable people/ because that where men be so led, there is commonly such governance, as the Ethnyke speaketh of. That like as the spider webs be strong enough to hold fast flies, where as the miln stones braced through them, and go their ways. Even so the poor people be holden with laws constitutions, and rules/ the great men scaping and at liberty. Therefore where as the lord or prince is not so wise by himself, so bold & virtuous, that he needeth not the counsel of other/ there must needs be (except god show a peculiar miracle) a chyldysshe ruling and governance. Therefore almighty god amongs all other plagues & troubles, numbereth & judgeth evil and foolish officers, princes, and rulers/ with whom he threatened to punish the people/ Isaiah the iii chap. I shall give children to be their princes/ & effamynate men shall have power over them. And truly god in scripture hath threatened four plagues or punishments, Esechiell the xiii chapy. The first is the pestilence most poisoned & deadly, which david chose. The second hungres/ the third sword or battle/ the fourth, evil beasts and lions, wolves, serpents, and dragons/ whereby been signified evil governors. For where as such rulers be/ the country hath not mischief and loss only in their bodies, goods, and riches, & all other things/ but also in fame, honour, learning, virtue, and in health of their souls. For pestilence and hunger maketh men good and rightwise. But wars and ill ruler's loss & destroy both all temporal goods perpetual.  
IT is also the duty of a singular wise prince, not to punish always with death, though he have never so good and just a cause. For it is much more excellent virtue that he do harm or loss to his law/ than to the goods or bodies of his subjects, if it may be to the profit of his commons or subjects. In asmuch as the temporal laws regard only temporal things. Therefore this is a foolish saying, the law is with me in this matter/ wherefore with might & power I will revenge it & keep it/ ye though all other should be wrapped in jeopardy and mischief. 
Octavian th'emperor.  We read that the Emperor octavian would never more make any war, had he never so right a cause/ unless he were sure that he should war for more profit than hurt, or at the lest with tolerable loss. In so much that he was wont to say/ that warriors were like them that fysshed with a golden hook/ which when it is lost, can never be recompensed by taking of fish. For he that leadeth a waggon, must needs go otherwise than he that goeth alone. For he that goeth alone may keep this way & that way as he will/ but the carrier or carter must now turn this way/ now that way, as his cart or horses may follow him/ whom he must regard & not his own will. So it is necessary that a prince or a lord guiding an host/ go forth not after his own mind, but by the power and commodity of his host/ more regarding the profit, need, and commodity of his company/ than his own will and pleasure. For a prince or a lord commanding or ruling after the mind and lust of his own brain and foolish heed/ is like a mad carrier or carter, that driveth horse & cart headlong, through bushes & groves, dyches, poddelles, waters, hills, and dales/ and neither looketh for ways nor bridges/ such a carter shall not long carry but break his wagon all to pieces. And therefore it were most profitable for princes and kings that they read, or else cause to be red to them/ even from their childhood. As well the stories of scripture, as of the gentiles/ for they should find more learning, and more examples, to rule and govern in them/ than in all the books of law and decrees/ as we read in the reign of the king of Persie, in the vi chapter of hester's. For we be ever taught more by examples and stories, than by laws, decrees, & constitutions, because that in such examples & histories/ sure experience teacheth us, and here bare words teach us. 
Princes, lords with other noble men should exerise themselves in iii manner of works.  All princes, noble men and lords, should have three special works/ which they may do, specially in our country. The first that they anulle the horrible abusage of eating & drinking/ not only for the unmeasurableness of it/ but for love and charity. For by sweet meats and sauces, without the which a man may live well enough/ no little loss of temporal goods is crept and daily entereth into this land. In taking away of the which two hurts/ the temporal power should have enough to do/ for they be deeply rooted. How should the princes serve god better, than to make their own regions more plenteous? The second is to take away the unmeasurable waist of apparel and raiment, in the which so much good is wasted/ and that only for the pleasure of the world and the flesh/ that it is fearful to think on it/ that there should be such misuse found amongs the people, given & sworn to Chryst/ baptized and dedicate to bear his cross with him/ and daily preparing ourself to death. If this were done unadvised, it might the better be sufferde. But now when it is done so boldly, so unpunished, so unshamefastly/ and so that no man letteth it, gain sayeth it, nor resisteth it: yea rather glory and praise is gotten by it/ it is an ungodly, & an unholy thing, not becoming christian men. The third is to expel and put away all pensyones and fairs of usury/ by the which all men, countries, and cities, through out all the world/ be corrupt, wasted, destroyed, and lost/ and that by the ungracious cloak and colour which they make to the end that it should not be called usury/ as to resign a benefice upon a pension, & than redeem it for money/ & yet it is in deed worse than usury, because it is not eschewed, as usury is before. These been the three jews which (according to the comen proverb) suck up, waste, and consume all the whole world. In this point therefore the princes, noble men, & lords ought not to sleep nor be slothful, if they will give a good account of their office before god.  
HEre also might be showed the wickedness, familiar, & greatly used of the officials & other the bishops & spiritual officers, which excommunycate the poor people, and handle them and vex them with great burdens and troubles/ so long as they have one farthing left. Such things should be let by the secular power/ seeing that there is no other remedy/ nor help. O I would to god that there might be one's such a common wealth ordained/ which would take away all stews/ as it was in the people of Israel/ for it is an unholy, & an unchristian sign/ that christian men should have an house ordained for common sins/ the which thing in old time was not herd of. Therefore it would be convenient, that there were a constitution & ordinance made that men should be married betimes to maids, to avoid such mischiefs/ in the which thing should labour both spiritual & temporal rulers/ aswell the spiritual as the secular offycyals'/ And if this was possible amongs the jews/ why should it not be possible amongst christen men. And again if it be possible in some streets, castles, towns and cities/ as we see before our eyes/ why is it not possible in every place? But this letteth it/ that there is no good governance in all the world/ no man will take pain And hereof it cometh that the crafts men be fain to let their servants keep holy day/ which be so riotous that no man may let them. But & if there were an constitution and an ordinance/ that they should be compelled to observe and obey/ and that they should not be received of any man in any other place/ there should be a great hole stopped to this mischief/ Oh god help/ I trow, this be to great a desire/ And little hope I have that it will be reform all that. Now see that here be but few works/ declared to princes/ lords, and officers/ but yet they be so good/ and so many/ that they may have enough to do/ wherein they may serve god every hour/ Now must these works also/ no less than all other works be done in faith Let no man presume to please god by his works/ but as by trust toward god/ that he doth such works to his merciful & gentle god/ only for the honour & glory of god so must he do them and so serve & profit his neighbour in them.  
THe fourth work of this commandment/ is obedience of servants & crafts men toward their lords and ladies, masters & master. Of whom/ speaketh saint Paul to Tytus the second chapter/ let the servants be obedient to their masters, pleasing them in all things not speaking against them/ but showing good faith in all things/ that they may garnish the doctrine of our saviour in all things/ that he, which is against you may be afraid, having no evil to speak of you Saint peter said also/ servants obey your masters with all fear/ not only if they be good and courteous, but also if they be froward/ for it cometh of grace/ if a man for conscience toward god, endure grief/ suffering it unjustly/ yea & now the greatest complaint in the world is against servants and work men/ that they be so stubborn/ so unthrifty/ so evil mannered/ and so desirous of advantage/ And this trouble is sent of god/ For this obedience/ is the only work of servants/ wherewith they may be blessed/ so that they need not pilgrimages to saints/ neither yet this dead nor that/ if their heart only bow unto obedience that they be ready to do and leave undone what soever they know shall please their masters & their wives/ & that all in plain faith Not that they would deserve great things by their works/ but that they do them all in trust of the love and grace of god/ in the which stand all deservings/ and that they come purely and freely of such love/ desire, and trust in god/ so that they suffer such works to be an exercising and monishing to stablish such a faith more and more/ For as I have said oft times/ this faith maketh all works good/ ye all works must be done of faith/ so that faith is the master of works.  

The master & masters duty toward their servants.  OF the other part the masters & master, must rule their servants and maids, and work men not cruelly/ not seeking all things to the quick / but suffer some things/ as though they see now them not for peace and unite/ for saying in this erthelye life/ we live in unperfytnes/ all things can not be done to the point in no degree or state/ of the which saith saint Paul to the Collosyans, the 4. chapter/ ye masters do unto your servants that/ which is just & equal/ remembering also that you have a master in heaven/ And therefore as the masters would not that god should do extremely with them/ but to be forgiven many things by his grace/ so they ought therefore to be more meek to their servants/ forgiving them many things/ yet they must take heed/ that they live well/ and that they learn to serve god. Here thou sayst again/ what good works/ the good man and good wife of the house may do/ how goodly/ how nigh, how oft, and how many ways/ doth he move & set forth good works to us all? that we need not to ask for good works/ that be far from us and invented by man/ as by going pilgrimage/ building churches/ seeking of pardons/ and such other/ Here also I should speak/ how the wife ought to obey/ be under give place, give few words/ & suffer her husband/ as her superior & master/ where as it is not against god/ And again how the husband should/ love & cherish his wife/ not requiring every thing to the uttermost/ as saint Peter & Paul have spoken many things of this matter/ but this thing is meeter for a longer declaration than the ten commandments/ and it may be lightly known by these chap.  
But what soever is spoken of these works/ it is comprehended in these two obedience and business. For obedience becometh the people or subjects/ business beseemeth masters or suꝑyours, that they care for their subjects to rule them well/ to handle them courteously and gently/ and to do all things that may profit & help them/ for this is their way to heaven/ these be the best works that they can do in the world/ by the which/ they be more acceptable to god/ than if they other wise did pure miracles/ So saith saint Paul to the Romans the .12. chapter/ he that ruleth in business/ As though he should say/ Let him not be moved what other men, or other orders do/ neither let him look of this work, nor of that/ whither it shineth goodly or seem obscure/ but let him take heed of his one condition/ remembering his state, how he may profit his subjects/ and there let him abide/ not suffering himself to be plucked from them, no, not by the persuasion of angels in heaven/ nor by temptations of the devil in hell, this is a ready way bringing him to heaven. Oh that if any man would thus keep hym self and his degree/ and would do this one thing/ how rich should he be shortly of good works so privily and so closely that no man should perceive it but god? but now all these left undone/ one runneth in to the Charterhowse an other hither/ & an other thither/ as though good works & the commandments of god/ were cast down/ and thrust in to corners/ and yet it is written in the first chapter of the proverbs/ that the wisdom of god showed forth her commandments open in the streets, in the chief of the people/ & in the gatis of the city/ whereby is signified/ that they be ever plenteous, & abundant in all placis, states, degrees & times. But we be so blinded/ that we see them not/ in any place and so seek other works/ the which thing christ hath showed before/ Mathewe the .2.4. if any man shall say unto you/ lo here is christ or there is Chreste/ believe him not if they say/ lo he is in wilderness/ go not out/ lo he is in the inward houses/ believe them not/ for there shall arise many false anointed and false prophets.  
Again obedience is convenient for the subjects/ that they use all their labour & diligence doing and leaving of that/ that their superiors require/ not suffering themself to be put or plucked from thence/ neither regarding what other do/ Nother let them think/ that they do well/ or do any good works, whither they pray or fast/ or what name soever it hath if they exercise not themselves in this obedience/ But if there be any thing commanded by the secular power (there as is oft times) that is contrary or a let to god's commandments/ than there endeth obedience/ there is the duty annulled/ for here must be said/ that saint Petre said to the rulers of the Jews/ We must obey more god than men. He said not, we must not obey men/ for that were false/ but we must obey more god than men/ so we must neither help nor obey the prince/ that will keep war/ having an iniuste cause openly known/ For god hath commanded that we should not slay our neighbour/ Nether do him wrong/ or hurt him wrongfully. Also if the temporal power command us to bear false witness to lie, to rob, to decyve, & such other/ we should rather despise goods honour/ body and life/ than do it/ so that the commandment of god might be saved & hole.   

¶ The fifth commandment of god.  
THe four first commandments have their works in reason/ that is, they take, rule & govern man, and subdue him/ that he rule not himself/ that he think not himself good, that he judge no great thing of himself/ but that he knowledge himself demure and low/ suffering to be ruled/ whereby pride is withstand and resisted. But these commandments, that follow, meddle with the lusts and desires of men/ to slay their lusts also.  
And first of all this angry lust and desire of punishment/ of the which speaketh this fifth commandment, thou shalt not slay This commandment hath one work/ containing many/ and putting away many vices/ & it is called gentleness or patience/ the which is two manner of ways. Whereof the one appeareth goodly & beautiful/ but it hath nothing inward. This gentleness or patience/ we have to our friends, & to them which be profitable unto us, in riches, fame dignity, labour & favour. This gentleness also we have to them that neither displease nor hurt us in word nor dead, such gentleness is also in dumb beestis as Lions and serpens/ in hetahen men, jews, Turks, Knaves, manslayers, and harlots. For all these be peaceable and quiet/ if thou follow their will/ or if thou displease them not/ And yet many be deceived by such trifling gentleness/ cloaking their ire/ and excuse themself after this fashion/ saying I would not be angry if I might be in rest for other/ even so the devil would be content/ gentle and peace able/ if all might come after his mind/ But to this intent do dissension and displeasure invade thee/ that they may show the to thyself/ how full of ire and malice thou art/ that thou so warned/ mayst labour for gentleness and patience/ and to cast out wrath/ The other gentleness is good and cometh from the rote and ground of the heart/ and showeth himself to his adversaries and enemies not hurting them/ not judging them/ not abhorring them/ not cursing them, not backbiting them, not speaking or thinking evil of them/ ye though they had taken from us/ goods, fame, body, friends/ and to be short all that ever we had/ but rather in what soever we may/ we do good to them for evil/ speaking the best of them/ thinking the best of them/ and praying for them. Of the which speaketh Chryst in the .6. chapiter of Mathewe. Do ye good to them, that do evil to you/ pray for them that persecute and trouble you. And saint Paul to the Romans the .12. chapter/ say well & curse not/ yielding evil for evil to no man.  
NOw see how this excellent and high work is gone to nought amongs christen men, that now nothing raineth but strife, chiding, war, ire, hate, envy, backbiting, cursing, abhorring, hurts, vengeance, and all manner of ire and disdain/ both in word and dead in every place. And yet nevertheless we proceed still/ with many holy days/ hearing masses/ mumbling of prayers/ building of churches/ and garnishing the same, albeit wihout any commandment of god/ and so unmoderatly as though we were most holy of all christian men that ever were/ suffering under these glasses & disfigured works/ the commandments of god to lose and decay. In so much that there is not one that thinketh or remembreth how nigh he is unto gentleness, kindness, pacyentnes, and unto the fulfilling of this commandment of god. notwithstanding yet that god said not, he that doth these works, but he that keepeth his commandments/ should enter in to the kingdom of heaven.  
For as much then as there is no man living in this world/ to whom god hath not given an utterar of his own ire and malice, that is to wit, his enemy or adversary hurting him in god's dignity, honour, and friends to prove whither there be any ire left in him or no/ whither he can love his enemy/ speak well of him/ do for him do good to him/ thinking no evil against him/ Now let him come that will, and ask/ what good works he shall do, that may be pleasant to god and healthful to him self/ & let him set his enemy before his face/ let him have him continually in the image and eye of his heart/ for this cause/ that he may overcome himself/ using his heart to think friendly of him, to favour him after the best manner/ to care & pray for him: and after when there is occasion or time/ not only to speak well of him/ but also to do him good let him prove this/ that will and if he have not enough to do all the days of his life/ let him reprove me of a lie/ and let him say/ this saying is false. But now when god will have this thing done and admitteth nor requireth no less payment/ but this kindness to our enemy what I beseech you doth it profit us to be busy in other great works not commanded/ and to leave these commanded undone, therefore saith Chryst, Matthew the fift chapter. I say unto you/ he that is angry with his brother, is guilty of judgement/ he that saith to his brother Racha, that is/ which giveth an abominable angry, and cruel sign of wrath, is guilty of counsel. He that saith fool/ that is/ he that giveth any manner of cheek, backebyteth, slandereth or curseth, is guilty of everlasting fire/ where abideth than the violent laying of hands? as to strike, to cut, to wound, to kill and to hurt, if the thoughts & words of ire be so grievously dampened.  
But where as is the inward gentleness, kindness, & patience of the heart/ there the heart hath petty of all that troubles that happen to his enemy/ and such be the true children and heirs of god and brethren of Chryst, which did the same for us upon the cross. even likewise, as we see in a good judge which is right sorry and loath to give sentence upon the guilty person/ & is heavy of the death put to him by the law. Here in the judge is a show in the work, as though there were ire, disdain, & impacyentnesse/ but inwardly there is very sorrow and patience abiding under such joyful works/ and it than swarmeth most quickly & lovingly in the heart, when it is constrained so to be angry and to exercise severity But here we must beware, that we be not gentle and peace against the glory and commaunementes of god. For it is written, that Moses was gentylest of all men/ & yet when the jews had provoked and moved god, by the worshipping of a golden calf he killed many of them/ & by that gate again the favour of god. So the officers and superiors ought not to keep the holy day, and suffer sin to reign/ & they in the mean time to say nothing unto it. I ought to despise my honour/ my rythes, my loss, my hurt, nor to be angry if any adversity happen unto me/ but we must regard the commundementes of god, and also defend and put away the hurt and wrong of our neighbour. And the officers and rulers must punish other/ that is to say, private persons with words and rebukes. And yet all these aught to be done with compassion upon them that have deserved punishment/ For this high goodly and pleasant work, suffereth herself to be obtaygned easily if we do it in faith, and exercise faith in it/ not doubting in the favour and grace of god/ it shall be a light thing for him to be merciful and kind to his neighbour/ how moche soever he hath offended him/ for we have offended god more grievously and cruelly.  
Lo how short a commandment this is. But there is a long & great exercise of good works & faith set forth in it.   

¶ The six commandment thou shalt be no Lecher.  
ALso in this commandment is a work commanded containing many good works, and putting away many vices/ and it is called cleanness or chastity/ of the which many things be written, showed and known well to many. But it is not so well observed and kept as be other works not commanded. So ready we be all to do that that is not commanded/ & to leave that, ehat is commanded. We see that the world is full of fythye works of uncleanness, unshame fast words, bawdy tales and songs. And besides these, the provoking is daily increased with to much meat and drink/ idleness, and gorgeous apparel. And yet we go forth still, as though we were christian men, because we go to the church/ whype up our prayers, fast and keep holy days, whereby we think all perfit. But & if there were no more works commanded but chastity/ we had all business enough to do. For this byce is so perilous and outrageous, that it rageth in all our membres/ in the heart by thoughts, in the eyes by sight, in the ears by hearing, in the mouth by words, in the hands, feet, and all the body, by work itself. And to tame all these we must labour and punish ourself/ so the commandments of god teach us. How much how truly, how sincerely such good works been exercised god knoweth. Yea it is unpossible for us to think any good thing of our own power/ I will not say to begin or finish it. For saint Augustyne sayeth/ that amongs all christian men's battles/ the battle of chastity is the greatest, because it is daily without ceasing or leaving of/ & because that chastity seldom overcometh. All saints have complained upon this/ and all holy men have bewailed it/ as saint Paul to the Romans the .7. chap. For I know that there dwelleth not in me, that is in my flesh any goodness.  
THat the work of chastity may have the higher hand, 
say not another time that the new learning (as the papists call it) forbiddeth tasting watching, labour, with other chastising of the body.  it driveth us to many other good works/ as to fastings & temperance/ against gluttony & drunkenness, to watching & early rising/ against sloth & unmeasurable sleep, to labour and weariness against idleness. For always to eat, drink, sleep, sit still, and be dealed/ been the armour, defence, & nourishing of uncleanness/ by the which chastity is overcome by and by. And upon the other side the holy apostle Paul calleth fasting, watching, labour/ the armure of god, by the which uncleanness is tamed & brought in order. But yet so as is said before/ that such exercisings go no further, than to oppress uncleanness/ and not to destroy nature. Besides all these, the most strong weepen is prayer and the word of god/ that when the evil lust and desire pricketh a man/ than let him i'll to prayer/ calling upon the grace and help of god. Let his mind be occupied upon it, looking in the passion of Chryst. So sayeth he, in the .137. psalm. O city of Babel, worthy to be destroyed/ blessed be he that shall take thine young babes/ and throw them against the stones/ that is to say, when the heart is infect/ with evil thoughts/ being yet tender/ and in the beginning, runneth to our lord christ, which is the stone, by the which they be bruised, broken, & destroyed. Lo here every man laden in himself, shall find good business enough to do good works in himself. But now it is so that no man useth prayer, fasting, watching, & labour, for this purpose, but for a clean contrary intent, Albeit they were ordained & made only to fulfil the work of this commaunement, & to purge it every day more & more. Besides this, there have been some men which have showed how uncleanness might be avoided, as by leaving of soft beds/ pleasant chambers, gorgeous raiment/ as well in men, as in women/ to familiar communication & countenance/ and what soever other thing is profitable to keep chastity/ in all the which things no man can put a certain rule or measure. But every man must mark himself/ what things, how many, & how long they be profitable for him to keep chastity, & must choose them himself. But and if he know not by himself, let him submit himself a while to the instruction and learning of another/ the which may bring him up & instruct him in it, until he be able to rule himself. For truly the abbeys & monasteries were once founded for this cause. That children and young men might be taught goodness and chastity in them.  
A Good & strong faith profiteth more sensablye in this work, than it should in any other. In so moche, 
The girdle of the reins  that Isaiah calleth faith the girdle of the reins/ that is to say, the keeping of chastity. For spiritual chastity pleaseth him that liveth in it so well that he promiseth and thinketh himself sure of the grace and favour of god. Therefore by this he may the more strongly resist bodily uncleanness/ for the spirit of god showeth him for certain, how he ought in such faith to eschew evil thoughts and what soever is contrary unto chastity. For as this trust of the grace of god liveth working all works, without any intermission, even so it forsaketh no wholesome admonyssion in things that be pleasant to god, or displeasant. As saint Iohn saith in his epistle. I have not written unto you, as though you were ignorant of the truth, but as to them that know it. For ye have ointment of the holy ghost, and ye know all things/ that is the spirit of god teacheth you all things. Nother must we despair, though we be not delivered by and by from temptation. Yea we ought not to determine that we should have any rest of it so long as we live/ neither to take it any other ways/ but as a provoking and warning/ to pray, to fast, to watch, to labour, & other exercysyngꝭ, to tame the flesh/ & specially for to have & do such things to use our faith toward god. For that chastity is not great that hath quiet rest/ but that which cometh in battle and fighteth with uncleanness without ceasing, expelling all poisons/ that the flesh & the evil spirit cast unto us/ so sayeth saint Peter. dearly beloved I beseech you as unacquainted and strangers, to abstain yourself from fleshly desires/ which strive against the soul. And saint Paul to the Romans the .6. chapyt. Let not sin reign in your mortal body the ye obey his lusts. In this sentence and such other, is showed the no man is free from evil lusts/ but that we be compelled daily to fight with them. And all though this conflict bring pain and trouble unto our flesh/ yet it is a pleasant work to god, in the which ought only to be our pleasure and comfort. For they that think that they shall withstand such temptation in quietness/ they kyndell and inflame it more and more/ so the all though it resteth a little while/ yet it cometh again more stronger/ finding nature more weak than it was before.   

¶ The vii commandment thou shalt do no theft.  
ANd this commandment hath a work containing many good works in him, contrary to many vices/ which is called liberality/ the which is such a work, that a man is ready & meet to profit & succour all men with his goods/ striving not only against theft & robbery/ but also against all deceits & guiles/ which may be done in temporal goods of one man against another. As be covetise, usury, to great price, counterfeit measure, and counterfete weight/ for who can number all new deceits & subtle inventions which be every day increased in all merchandise, in the which all men seek their own lucre & profit/ with the disprofit of other, forgetting the saying of Chryst Matthew the .7. chapter. What soever ye will that men do unto you, do the same to them. If every man having this rule before his eyes, would keep it in his occupation, in his merchandise and deeds. He should find how he ought to buy and sell, to take, lend, & give freely/ to promise and fulfil with such other. For if we behold the business and craft of this world/ and how great a swinging covetise hath in them/ we should not alonely have business enough (so that we, would live with god & honour), but we should also quake and be a feared of this perilous & wretched life/ that is troubled, overcomed and taken with care of temporal goods/ & his mischievous gettings.  
Wherefore it was not without a cause, that the wise man said/ blessed is that man that is found without spot/ & hath not gone after gold/ neither hath trust in the treasure of money. Which is he, & we shall praise him/ for he hath done miracles in his life/ as though he would say/ there is none, or at the least very few, that know and perceive in themself such greediness, desire, and love of money. For here covetise hath a goodly cover of shame and vice, which is called bodily sustenance and necessity of nature/ under the which, covetise laboureth so immoderately and unsacyably that a man must beware to keep himself clean/ that as the wise man sayeth/ he may work miracles in his life. Now see that this liberal man shall not only do good works/ but also miracles which may please god & be praised. What need hath he than to imagine or look for any other? Let him take heed of himself/ and let him beware that he go not after gold/ nor that put he trust in the treasure of money/ but suffer the money to fololowe him/ and that money abide for his sake, & not he for the money sake/ that he love not the money, neither that his heart be set in it. Thus is he very liberal a worker of miracles and a blessed man. And as Jobe said in the .31. chap. I never thought gold my strength, neither have I trusted in it. And the .6.2. When your riches increase, put not your hearts to them. And christ the .6. of Mathewe. Be ye not careful, saying that what shall we eat? or what shall we wear? for the gentiles ask all these things. And the father in heaven knoweth that you need all these/ But here peradventure some well say/ well trust thou not to that, and care not, & look when the roasted hen shall fly into thy mouth. 
Care is forbidden and not labour.  Truly I say not that no man should labour/ but that we should not be full of care, and desire covetously, and that we should not mistrust, but that we should have enough/ for we be all judged to labour in Adam/ for god said. Genesis the iii chapter. Thou shalt eat thy bread in the sweet of thy face/ & Jobe the .v. A man is borne to labour and a bird to fly/ but even as the bird flieth not with care, business & covetise/ so we ought to labour without care and covetise/ but and if thou care for birds and would the roasted chicken should fly into thy mouth/ care and be busy looking whether thou mayst fulfil the commandments of god or no, that thou mayst be made blessed.  

Care cometh of infidelity.  True faith teacheth this work by her self/ for the heart that thinketh surely that it hath god merciful & loving unto him: how is it possible that he should be careful and covetise? for it must needs be that god taketh him and defendeth him. And therefore he sticketh in no money/ but he useth it with a merry liberality, to the profit of his neighbour/ knowing that he shall have enough, how moche soever he dystrybuteth or giveth for his god, in whom he trusteth will not deceive him, neither forsake him. As it is in the .36. psalm. Verily I have been young and old/ and yet saw I never the rightwise forsaken, or his seed begging their breed. 
Why the apostle calleth covetise idolatry.  Therefore the apostle called none other sin idolatry, than covetise/ which uttereth itself grossly/ how it trusteth nothing in god/ trusting to have more good by his money than by god/ by the which trust as is said before/ god is other truly honoured, or else slandered. And verily in this commandment it may be clearly perceived, how all good works must come out and be done in faith/ for here every man perperceyveth by a marvelous sureness/ that as faith is the cause of lyteralytie/ so unfaithfulness is the cause of covetise/ for he that trusteth in god is liberal, doubting nothing but that he shall ever have enough. And contrary he that trusteth not in god, is ever covetous & careful. Like therefore as in this commandment faith is master & mover of this liberality/ so is he chief workman in all the other commandments. In so much that without such faith, liberality profits nothing/ but is rather a rash wasting and expense of money.  
HEre also is worthy to be known that this liberality and goodness must be stretched and set forth even unto our enemies & adversaries. For what liberality is this, if we be only liberal to our friends? as saith Chryst. Luke the vi chap. For an evil man useth such liberality to his fryndꝭ/ & the dumb beestis do good & be liberal to beasts of their own kind. Therefore a christian man must think an higher thing, that his goodness & liberality may help them that deserve it not/ his enemies & them that have hurt him after the example of his heavenly father which suffereth the son to shine upon good & evil/ & the rain to rain upon the kind and unkind. Here also thou shalt find how hard it is to do the works commanded by god, & how nature wrieth & wrastelyth her with herself although she do easily & gladly her own chosen works. So set before the thy enemies & them that be unkind to thee, doing them good/ and so shalt thou find how nigh or how far thou art from this commandment/ & how moche business thou shalt have all thy life time even in the work of this one commandment. For except thou help thy enemy, which hath need upon thee, & succour him in his necessity/ it is even as thou hadst stolen from him, for thou art bound to help him. So sayeth saint Ambrose. Feed the hungry (sayeth he) for if thou feed him not thou killest him/ as much as is in the. In this commandment therefore depend the works of mercy, which christ will require of the in the extreme day. Yet nevertheless the rulers of cities should take heed that vacaboundes & freres Jacobins and such other/ strange beggars were put away, & inhibyte, or at the lest they should be admitted by some mean, measure and order, lest by such inordinate livers under the name of begging, errors and deceits (of the which there be now many) should be suffered. I have spoken more largely of the works of this commandment in the baron that I made of usury.   

¶ The viii commandment/ thou shalt bear no false witness against thy neighbour.  
truly this commandment seemeth but little/ but in very deed it is so great/ that he that will keep it must be in jeopardy of his body and his life, of his goods and fame of his friends and all that he hath. And yet it comprehendeth no more, but the work of a little member, the tongue/ that is to say. The truth and gainsay dying/ if need require/ and so here be forbid many evil works of the tongue. first such as be committed by speaking, than after such as be done by holding our peace. By speaking when he that hath an evil cause in the law/ laboureth to prove and defend it by an evil foundation, to take his neighbour in a trip, to lay out all that he can for to set out & promote his own cause/ & hiding & making less what soever should help his neighbours cause/ in the which thing he doth not to his neighbour, as he would be done to. There be some that do this for profit & some partly to avoid loss or slander/ & both they seek more their own profit than the commandments of god/ & they excuse themselves on this fashion. The law helpeth him that laboureth, as though they were not as well bound to labour in their neighbours cause, as in their own. So they willingly suffer their neighbours cause go to nought, all though they know that it be right/ the which evil is now a days so common, that I fear there is no judgement nor act/ but one party sinneth against this commandment. Yea & be it so that they be not able to bring their purpose about/ yet they have an evil mind & will to do ill, because that they would have the good cause of their neighbour decay & their own evil cause prevail. And this sin is chiefly committed of the judges/ 
judges.  when the one part is a great man or enemy to the judges. For so they will be avenged of their enemy, & not have the displeasure of any great man. By this means are begun flattering & adulation/ and at the lest suppressing of the truth/ for here no man will suffer disdain, hurt & jeopardy for the truth sake/ and so the commandment of god must needs be trodden under feet. And this is now for the most part the rule & order of the world. He that coveteth or willeth to continue in this commandment may have both his hands full of works, & be but only occupied with his tongue. Moreover oh good jesus/ how many be there, that by gifts & rewardis be driven from the truth to hold their peace? so that surely in every place, it is a high great & rathe work, a man not to be a false witness against his neighbour.  
Besides these there is yet a greater witnessing of the truth, whereby we be compelled to strive against evil spirits/ 
Evil spirits be false teachers & preachers.  but this strife beginneth not about temporal things/ but for the gospel/ & the truth of the faith which the devil can not suffer, but so goeth about all things/ that the chief of the people (whom it is hard to withstand) may resist & persecute the true faith/ of the which it is said the .81. psalm. Take away the poor man, and deliver the needy from the handis of a sinner. And that this persecution is so seldom done and waxen out of use/ our prelate's of the spirytualtie be in the fault/ which suffer not the gospel to be preached/ but to be oppressed/ and so they have banished (as much as in them is) the cause for the which such persecution & witness should be moved. And for the gospel they teach us their own traditions & constitutions, and what soever please them/ & therefore Satan resteth. For when the gospel is banished/ faith in Chryst must also be banished, & so all things come to pass after the devils desire/ but & if the gospel should be raised up again, and hard of the people/ undoubted all the world should be troubled, stirring the greater part of kings, princes, bishops, doctors & spiritual men to strive against it as it hath been always/ so oft as the word of god came forth to light. For the world can not suffer that thing that cometh from god/ the which thing was proved by our saviour christ, which was the greatest & best beloved and chief thing that god had/ & yet he was more cruelly persecute, than all other things that came from god/ so far was it of, that the world would receive or take him. And so as in his time there be few that so favour the truth of god/ that will put body & life, riches & fame/ & all that they have in jeopardy for it. And that is the thing that Chryst hath promised to them that follow him. Saying Mathewe the ten chapter. You shall be hated of all people for my name. Also than many shallbe slandered. But and if housbandemen, shepherds, horsekeepers, & such filthy men should persecute this truth/ who than might not or would not grant and witness the truth? but now when the pope and bishops, with princes & kings persecute it/ every man flieth away, all men hold their peace, all flatter, lest they should lose their goods, their honour, their favour/ and at the last their life.  
ANd why do they this? truly because they have no faith in god/ nor think that they have any good of god/ for where soever is this faith and trust toward god, there is a strange heart bold, and without fear/ which granteth & standeth by the truth, whether he lose body or goods/ whether it be against the bishops or kings/ as we see that the holy martyrs have done, for such an heart is content with the mercy & gentleness of god/ & despiseth honour, favour, thanks, and riches of all worldly things suffering all thing to go and come, that will not last & tarry. As it is red in the .14. psalm. He abhorreth such slanderous and naughty persons/ & such as worship the lord, he setteth moche by. That is tyrants and men of great power, which persecute the truth and dyspyce god, those he feareth not, regardeth them not, he despiseth them. And upon the other part/ they that suffer persecution for the truth/ and fear god, more than men. Those he followeth, those he standeth by/ those he defendeth, those he honoureth/ who soever be displeased with them. As we read in the 11. chapter to the Hebrews. That Moses defended his brethren the children of Israel/ nothing fearing the mighty king of Egypte. Lo again in this commandment/ thou seest shortly how that faith is the master of this work, for without faith no man dare work it/ so be all works grounded upon faith/ as we have oft times said before. And so without faith all works be dead, though they appear, seem and shine never so goodly/ and be called never so good. For as no man doth the work of this commandment/ but he the is strong, sure, & steadfast in the faith of the favour of god/ so can not he do any work of the commandments without this faith. So that of this commandment every man may take a feeling & perseverance, whether he be a christian man or no/ & may know whether he doth good works or no. Now we see that almighty god hath not only set before us, our lord jesus Chryst/ in whom we should believe with such trust/ but also that we should have him for an example of such trust, setting before us such good works in him/ that we should believe in him, follow him, & abide evermore in him. As he saith in the .17. cha. of Iohn. I am the way, 
christ is the way, truth, and life.  the truth & the life/ he is the way, by the which we should follow him/ the truth that we may believe in him, the life that we may evermore live in him, upon these things before rehearsed/ it is manifest that all other works not commanded, be very ꝑylous & easy to be known/ as by building of churches, decking of them, pilgrimage to saints/ & what soever is written in the pope's decrees, which deceiveth the world, grieveth & destroyeth it/ & maketh man's conscience unquiet, & hath brought faith to silence & made it weak/ therefore in asmuch as a man hath business enough to do in the commandment of god, all other set a part/ so that he can never do all the good works commanded to him of god/ why than doth he seek other which be neither necessary to him neither commanded these works necessary & commanded left undone.  
THe two last commandments forbidding evil desires or lustis of the body/ and pleasures & love of temporal things be clear in themself, & without hurt to our neighbour. And these lusts last to the grave/ for the strife against them continueth us unto death. Therefore saint Paul writing to the romans the .7. chapter comprehendeth these two commandments in one/ & they be set for one purpose, which we can not obtain/ but only we labour and strive to come to it unto the honour of death. For there was never man so holy, which hath not felt evil lusts in him/ specially if he had any cause or occasion/ for original sin is naturally borne with us, suffering itself to be oppressed/ but not to be utterly plucked away but by death/ which death for the ending of this original sin, is both profitable and to be wished for/ and that we may manfully fight against this original sin. I beseech god to help us. Amen.    
¶ Finis.  

¶ Imprinted be me Robert wire/ dwelling in saint martin's parish beside charing Cross.  
¶ Cum privilegio.   

 printer's or publisher's device of Rober Wyer 
ROBERT wire.