❧: An exposition upon the. u.vi.vii. chapters of Mathewe/ which three chapters are the key and the door of the scripture, and the restoring again of Moses law corrupt by the scribes and pharisees. And the exposition is the restoring again of Christ'S law corrupt by the papists. ¶ Item before the book, thou hast a prologue very necessary, containing the whole sum of the covenant made between God and us, upon which we be baptized to keep it.  
And after thou haste a table that leadeth the by the notes in the margentes, unto all that is entreated of in the book.  
¶ CUN PRIVILEGIO.   

Unto the reader.  
HEre hast thou dear Reader an Exposition unto thee. u.vi. and vii Chapters of Mathewe. wherein Christ our spiritual Isaac diggeth again the wells of Abraham, which wells the scribes and Pharisees, those wicked and spiteful philistines, had stopped and filled up with the earth of their false expositions. He openeth the kingdom of heaven which they had shut up that other men should not enter, as they themselves had no lust to go in. He restoreth the key of knowledge which they had taken away and broken the wards with wresting the text contrary to his due and natural course, with their false gloss. He pluckethe away from the face of Moses, the veil which the scribes and Pharisees had spread thereon, that no man might perceive the brightness of his countenance. He weedeth out the thorns and bushes of their pharesaicall gloss, wherewith they had stopped up the narrow way and straight gate, that few could find them.  
The wells of Abraham, are the scripture. 
Abraham's welloes The kingdom of heaven who it is.  And the scripture may well be called the kingdom of heaven, which is eternal life, and nothing save the knowledge of God the father and of his son jesus Christ. johan. xvii. Moses' face is the law in her right understanding. And the law in her right understanding is the key or at the least way the first and principal key to open the door of the scripture. 
The key what it is. The law is the way that leadeth to christ.  And the law is the very way that bringeth unto the door christ, as it is written. Gala. iii. The law was our school master to bring us to christ, that we might be justified by faith. And Roman. x. the end of the law, that is to say, the thing or cause why the law was given, is christ, to justify all that believe. That is to say, the law was given to prove us unrighteous and to drive us to christ, 
law what ●er office is  to be made rightwise thorough forgiveness of sin by him. The law was given to make the sin known say the saint Paul. Rom. iiii. and that sin committed under the law might be the more sinful. Roma. seven. The law is that thing, which Paul in his inward man granted to be good, but was yet compelled oft times of his members to do those things which that good law condemned for evil. Roma. seven.  
The law maketh no man to love the law or less to do or commit sin, but gendereth more lust. Roma. seven. and increaseth sin. Roma. v. For I can not but hate the law, in as much as I find no power to do it, and it nevertheless condemneth me because I do it not. The law setteth not at one with God, but causeth wrath. Roma. iii.  
The law was given by Moses, but grace and verity by jesus christ. johan. i. Behold though Moses gave the law, yet he gave no man grace to do it or to understand it a right or wrote it in any man's heart, to consent that it was good, and to wish after power to fulfil it. But christ giveth grace to do it and to understand it a right, and writeth it with his holy spirit in the tables of the hearts of men, and maketh it a true thing there and no hypocrisy.  
The law truly understand, 
The brase● serpent. Num. xxi.  is those Fiery serpents that stonge the children of Israel with present death. But christ is the brazen serpent on whom who so ever being stonge with conscience of sin, looketh with a sure faith, is heeled immediately of that stinging and saved from the pains and sorrows of hell.  
It is one thing to condemn and pronounce the sentence of death, 
The law and faith be of contrary operations.  and to sting the conscience with fear of everlasting pain. And it is another thing to justify from sin, that is to say, forgive and remit sin and to hele the conscience, and certify a man not only that he is delivered from eternal death, but also that he is made the son of God and heir of everlasting life. The first is the office of the law. The second pertaineth unto Christ only thorough faith.  
Now if thou give the law a false gloze and say, 
The scripture how it is locke● up.  that the law is a thing which a man may do of his own strength, even out of the power of his free-will. and that by the deeds of the law thou mayst deserve forgiveness of thy fore sins. Then died Chiste in vain, Galat, two, and is made almost of no stead, saying thou art become thine own saviour. Nether can christ (where that gloze is admitted) be otherwise taken or esteemed of christian men (for all his passion and promises made to us in his blood) than he is of the turks, how that he was a holy prophet. and that he prayeth for us as other saints do, save that we christian think that he is somewhat more in favour then other saints be (though we imagine him so proud that he will not hear us but thorough his mild mother and other holy saints, which all we count moche more meek and merciful than he, but him most of might) and that he hath also an higher place in heaven, as the grey freres and observants set him, as it were from the chin upward above saint Frances.  
And so when by this false interpretation of the law, christ which is the door, the way and the ground or foundation of all the scripture, is lost concerning the chiefest fruit of his passion, and no more seen in his own likeness, then is the scripture locked up. and henceforth extreme darkness and a mace, wherein if thou walk thou wotteste neither where thou a●te, nor canst find any way out. It is a confused Chaos, and a myngling of all things together with out order, every thing contrary to another. It is an hedge or grove of briars. wherein if thou be caught, it is impossible to get out, but that if thou louse thyself in one place ' thou art tangeled and caught in another for it.  
This wise was the scripture locked up of the scribes and Pharisees, that the jews could not see christ when he came, nor yet can. And though Chryst with these iii chapters did open it again, yet by such gloss, for our unthank fullness sake that we had no lust to live according. have we christian lost christ again, and the understanding of the most clear text wherewith christ expoundeth and restoreth the law again.  
For the hypocrites what so ever seemeth ympossyble to their corrupt nature unrenued in christ, that they cover over with the mist of their gloss, that the light thereof might not be seen. As they have interpretate hear the words of Chryst wherewith he restoreth the law again to be but good counsels only, but no precepts that bind the conscience.  
And thereto they have so rofelled and tangeled the temporal and spiritual regiment together, 
Christ vse● no tempora● regiment.  and made thereof such confusion that no man can know the one from the other, to the intent that they would seem to have both by the authority of Christ, which never usurped temporal regiment unto him.  
notwithstanding (most dear reder) if thou read this exposition with a good heart only to know the truth for the amending chiefly of thine own living and then of other men's (as charity reqyreth where an occasion is given) then shalt thou perceive their falshepe, and see their mist expelled with the brightness of the incuytable truth.  

Christ is a gift given only to them that love law and profess it.  Another conclusion is this, all the good promises which are made us thorough out all the scripture for Christ'S sake, for his love, his passion or suffering, his blood shedding or death all are made us on this condition and covenant on our party, that we henceforth love the law of God, to walk therein and to do it and fashion our lives thereafter. In so much that who so ever hath not the law of God written in his heart, that he love it, have his lust in it, and record therein night and day, 
He that professeth not ●he law ●ath no par●e in the promises.  understanding it as God hath given it, and as Chryst and the Apostles expound it, The same hath no part in the promises, or can have any true faith in the blood of christ, because there is no promise made him, but to them only that promise to keep the law.  
Thou wilt happily say to me again, if I can not have my sins forgiven except I love the law, and of love endeavour myself to keep it, 
York's ●o not iu●yfye.  than the keeping of the law iustefyethe me, I answer that the argument is false and but blind sophestrye, and like unto this argument, I can not have forgiveness of my sin except I have sinned, Ergo to have sinned is the forgiveness of sin. And it is like to this also, No nan can be heeled of the pokes but he that hath them, Ergo to have the pocks doth heal the pocks. And like sophestrye are these arguments, if thou wilt enter into life, keep the commandments. Matth. nineteen, Ergo the deeds of the law iustefye us. Item the herars of the law are not righteous in the sight of God, but the doers of the law shallbe justified. Roma. two. Ergo the deeds of the law iustefye from sin. And again we must all stand before the judgement seat of christ, 
two. Cor. v.  to receive every man according to the deeds which he did in the body. Ergo the law or the deeds of the law justify.  
These and all such are naughty arguments For ye see that the king pardoneth no murderar but on a condition, that he henceforth keep the law and do no more so, and yet ye know well enough that he is saved by grace, favour & pardon, yer the keeping of the law come. Howbeit, if he break the law afterward, he falleth again into the same danger of death.  
Even so, 
The law by keeping the law we continue in grace.  none of us can be received to grace but upon a condition to keep the law, neither yet continue any longer in grace then that purpose lasteth. And if we break, the law we must sue for a new pardon, and have a new fight against sin, hell and desperation, yer we can come to a quiet faith again and feel that the sin is forgiven. Nether can there be in the a stable and an undoubted faith that thy sin is forgiven thee, except there be also a lusty courage in thine heart and a trust that thou wilt sin no more for on that condition that thou endeavour thyself to sin no more, is the promise of mercy and forgiveness made unto the.  
And as thy love to the law increaseth so doth thy faith in christ, 
faith, love and hope are inseparable in this life.  and so doth thine hope and longing for the life to come. And as thy love is cold, so is thy faith weak, and thine hope and longing for the life to come little. And where no love to the law is, their is neither faith in christ for the forgiveness of sin, nor longing for the life to come, but in stead of faith, wicked imagination that God is so unrighteous that he is not offended with sin. And in stead of hope, a desire to live ever here, and agredynes of worldly voluptuousness.  

The law they that love not the law can not understand the scripture to salvation.  And unto all such is the scripture locked up and made ympossyble to understand. They may read it and rehearse the stories thereof, and dispute of it, as the turks may, and as we may of the turks law. And they may suck pride hypocrisy and all manner of poison thereout to slay their own souls, and to put stumbling blocks in other men's ways, to thrust them from the truth, and to get such learning therein as in Arystotelles' ethics and moral Philosophy, and in the precepts of old philosophers But it is ympossyble for them to apply one sentence thereof to their soul's health or to fashion their lives thereby for to please God, or to make them to love the law or understand it, either to feal the power of Christ'S death and might of his resurrection and sweetness of the life to come. So that they ever remain carnal and fleshly, as thou haste an ensample of the scribes, Pharisees and jews in the new testament.  

Care how God careth for the weak  Another conclusion is this, of them that believe in christ for the remission of sin and love the law, are a thousand degrees and not so few, one perfecter or weaker than another, of which a great sort are so feeble that they can neither go forward in their profession and purpose, nor yet stand except they be helped and borne of their stronger brethren, and tended as young children are by the care of their fathers and mothers. And therefore doth God command the elder to care for the younger. As Paul teacheth. Roma. xv. saying. we that be stronger, aught to bear the feebleness of the weaker. And. Cala. vi. brethren if any man be caught in any fault, ye that be spiritual (and are grown in knowledge and have gotten the victory of your flesh) teach such with the spirit of softness. not calling them heretics at the first chop, and threatening them with fire and faggotes. But alter alterius onera portate (saith he) et sic adimplebitis legem Christi, That is to say, bear each others burden, and so shall ye fulfil the law of christ. Even so verily shall ye fulfil the law of Christ, and not with smytinge your brethren and putting stumbling blocks before their weak feet, and killing their conscience, and making them more afraid of shadows and bugs, then to break their father's commandments, and to trust in words of wind and vanity more than in their father's promise.  
And for their sakes also, 
Rulers why they were or. dayned.  he hath ordained rulers both spiritual and temporal to teach them and exhort them, to warn them and to keep occasions from them, that with custom of syn● they fall not from their possession.  
Now when they that take upon them to be the elder brethren, are become hypocrites, and turned to wily foxes and cruel wolves and ferch lions, 
why God scourgeth his.  and the officers be waxed evil and ser●uauntes to Mammon, ministering their office● for their own lucre only, and not for the pro●fyte of their brethren, but favouring all vices whereby they may have advantage. Then i● God compelled of his fatherly pity to scourge his week himself, with poverty, oppressy on wrong, loss, danger, and with a thousand● manner of diseases, to bring them again y● they be fallen, and to keep their hearts fast to their profession, So that Diligentibus deuz on● usa co operantur in bonum. Roma. viii. They that love God, that is to say, the law of God (for that is to love God) unto them God turneth all to the best, and scourgeth them with the lusts of their own weakness to their own salvation▪  
Another conclusion is this, God receiveth both perfit and weak in like grace for Chri●stes sake, as a father receive the all his children both small and great in like love. 
the conditions of the covenant.  He receiveth them to be his sons and maketh a couenaun● with them, to bear their weakness for Christ's sake, till they be wa●en stronger, and how so oft they fall, yet to forgive them if they will turn again, and never to cast of any, till he yield himself to sin, and take sinners part, and for affection and lust to sin, fight agaynsts his own profession to destroy it, And he correcteth and chastiseth his children ever at home with the rod of mercy and love, to make them better, but he bringeth them not forth to be judged after the condemnation of the law.  
Another conclusion is this. every man is too men, flesh and spirit, which to fight perpetually one against another, that a man must go either back or forward, 
Flesh and spirit.  and can not stand ●onge in one state. If the spirit overcome the temptation, then is she stronger, and the flesh ●eaker. But and if the flesh get a custom, then ●s the spirit none other wise oppresseth of the ●leshe, then as though she had a mountain vpō●ere back, and as we sometime in our dreams think we bear mightier than a millstone on our breasts, or when we dream now and then that ●e would run away for fear, our legs seem ●enyer then lead. Even so is the spirit oppressed and ouerladen of the flesh thorough custom ●hat she struggeleth and striveth to get up and to wreak louse in vain, until the God of mercy which heareth her groan thorough jesus christ, ●ome and louse her with his power, and put his ●rosse of tribulation on the back of the flesh ●o keep her down, to minyshe her strength and ●o mortefye her.  
wherefore every man must have his cross to ●ayle his flesh to, for the mortefyenge of her. 
Cross.  Now if thou be not strong enough and dyscret ●herto, to take up thy cross thyself and to ●ame thy flesh with prayer and fasting, watching ● deeds of mercy, holy meditations and reading the scripture and with bodily labour and in withdrawing all manner of pleasures from the flesh, and with exercises contrary to the vices which thou markeste thy body most inclined to, and with abstaining from all that courage the flesh against the spirit as reading of wanton books, wanton communication, foolish testing and effeminate thoughts, and talking of covetousness, which Paul forbiddeth Ephesy. v. and magnifying of worldly promotions. And takest I say up such a cross by thine own self or by the counsel of other that are better learned and exercised then thou. Then must God put his cross of adversity upon the. For we must have every man his cross in this world, or be damned with the world.  

To sin under grace and to sin under the law.  Of this ye see the difference between the sin of them that believe in the blood of christ for the remission of sin, and consent and submit themselves unto the law. and the sin of them that yield themselves unto sin to serve it. etc. The first sin under grace ● and their sins are venial, that is to say, forgivable. The other sin under the law and under the damnation of the law, and fight (for a great part of them) against grace and against the spirit of grace, and against the law of God and faith of Christ, and corrupt the text of the covenant with false gloss, and are disobedient to God and therefore sin deadly.  
Of this also ye see the difference between the lambs of true believers, 
Lambs. Swine. Dogs.  and between the unclean swine that follow carnal lusts and fleshly liberty, and the churlish and ypocrytyshe dogs, which for the blind zeal of their own rightwiseness, persecute the rightwiseness of the faith in Christ'S blood. 
Swine have no faith  The effeminate and careless swine which continue in their fleshlynes and cease not to wallow themselves in their old podell, think that they believe very well in Christ's blood, but they are deceived (as thou mayst clearly perceive) because they fear not the damnation of evil works, nor love the law of good works, and therefore have no part in the promise.  
〈…〉 and doggyshe hypocrites which take upon them to work, 
Dogs love not the law.  think they love the law, which yet they never saw, save under avail. But they be deceived (as thou mayst perceive) by that they believe not in christ for the forgiveness of sin, whereby also (I mean they that believe not) thou mayst perceive that they understand not the law. For if they understood the law, it would either drive them to christ or make dyspare immediately.  
But the true believers behold the law in her own likeness and see the ympossybilite there of to be fulfilled with natural power, 
True faith is coupled with love to the law  and therefore i'll to christ for mercy, grace and power, and then of a very thankfulness for the mercy received, love the law in her own likeness, and submit themself to learn it and to profit therein and to do to morrow that they can not do to day. Ye see also the difference of all manner of faiths. The faith of the true believer is that God justifieth or forgiveth, and Christ deserveth it, 
The difference of faiths, and how it is to be understand faith iustfyeth.  and the faith or trust in Christ's blood receiveth it and certefyeth the conscience thereof, and saveth and delivereth her from fere of death and damnation. And this is that we mean when we say, faith justifieth, that faith (I mean in Christ and not in our own works) certefyeth the conscience that our sins are forgiven us for Christ'S blood sake.  

faith of hypocrites.  But the faith of hypocrites is that God forgiveth and that works deserve it, And that same false faith in their own works receiveth the mercy promised to the merits of their own works, And so christ is utterly excluded And thus ye see that faith is the thing that is affirmed to justify, of all parties, For faith in Christ's blood (which is God's promise) quieteth the conscience of the true believers, And a false faith or trust in works (which is their own feigning) beguileth the blind hypocrites for a season, till god for the greatness of their sin, 
Faith of swine.  when it is full openeth their eyes, and then they dyspare, But the swine say, God is so good that he will save devils and all, and damn no man perpetually, what so ever he do.  
Another conclusion is this, to believe in Christ for the remission of sins, and of a thankfulness for that mercy to love the law truly, that is to say, to love God that is father of all and giveth all, and jesus christ that is lord of us all and bought us all, with all our hearts, souls, power & might, and our brethren for our father's sake (because they be created after his image) and for our lord and master Christ's sake because they be the price of his blood, and to long for the life to come, because this life can not be led with out sin. These. three points (I say) are the profession and religion of a christian man, and the inward baptism of the heart signified by the outward washing of the body. 
The right baptism.  And they be that spiritual charactter, badge or sign, wherewith God thorough his spirit marketh all his immediately and assoon as they be joined to christ and made members of his church by true faith.  
The church of Christ then, 
The church of christ  is the multitude of all them that believe in Chryst for the remission of sin. and of a thankfulness for that mercy, love the law of God purely and without gloss, and of hate they have to the sin of this world, long for the life to come,  
This is the church that can not err dampnablye nor any long time, or all of them, but assoon as any question ariseth, the truth of God's promise steereth up one or other to teach them the truth of every thing needful to salvation out of God's word, and lighteneth the hearts of the other true members to see the same and to consent thereto.  
And as all they that have their hearts washed with this inward baptism of the spirit are of the church and have the keys of the scripture, ye and of binding and lousing and do not err, Even so they that sin of purpose and will not hear when their faults be told them, but seek liberties and privileges to sign unpunished, and gloze out the law of God, and maintain ceremonies, traditions and customs, to destroy the faith of christ, the same be members of Satan, and all their doctrine is poison, error and darkness, ye though they be Popes, bishops, Abbots, Curates and doctoures of divinity, and though they can rehearse all the scripture without book, and though they be seen in greek, Hebrew and latin, ye and though they so preach christ and the passion of christ that they make the poor women weep and howl again. 
●hey that ●aue not the ●awe written in their ●artes, can ●ot vnder●tande the passion of christ to salvation.  For when they come to the point that they should minister Christ'S passion unto the salvation of our souls, there they poison all together, and gloze out the law that should make us feel our salvation in Chryst, and drive us in that point from christ, and teach us to put our trust in our own works for the remission and satisfaction of our sins, and in the apysplay of hypocrites which sell their merits in stead of Christ's blood and passion.  

A short repeating.  Lo (now dear reader) to believe in Christ'S blood for the remission of sin and purchasing of all the good promises that help to the life to come, and to love the law, and to long for the life to come, is the inward baptism of the soul, the baptism that only availeth in the sight of God, the new generation and image of christ, the only key also to bind and louse sinners. The towchestone to try all doctrines. The lantern and light that skatereth & expelleth the mist and darkness of all hypocrisy. and preservative against all error and heresy, The mother of all good works.  
The earnest of everlasting life and title whereby we challenge our inheritance.  
And though faith in Christ'S blood make the marriage between our soul and Christ, and in properly the marriage garment, ye and the sign Thau, that defendeth us from the smiting and power of the evil angels, 
Thau.  and is also the rock whereon Christ'S church is built, and whereon all that is built, standeth against all wether of wind and tempests, yet might the profession of the faith in Christ'S hloude, 
faith, ho●pe and chlorite are in●seperabl●.  and of the love to the law and longing for the life to come, be called all these things, were malice and froward understanding away, because that where one of them is, there be all three and where all are not, there is none of them. And because that the one is known by the other and is ympossyble to know any of them truly and not be deceived, but in rispecte and comparison of the other.  
For if thou wilt be sure that thy faith be perfect, 
Faith ●●●pe and spirit are.  than examine thyself whether thou love the law. And in like manner, if thou wilt know whether thou love the law aright, then examine thyself whether thou believe in Chryst only, 
known one by the other.  for the remission of sin, and obtaining the promises made in the scripture, And even so compare thy hope of the life to come unto Faith and love, and to hating the sin of this life, which hate, the love to the law engendereth in the. And if they accompany not one another, all three, together, then be sure that all is but hypocrisy.  
If you say, saying faythee love and hope bethre virtues inseparable. Ergo faith only justifieth not. I answer, though they be inseparable, 
The office of faith.  yet they have separable and sundry offices as it is above said of the law an faith, faith only which is a sure and an undoubted trust in Christ, and in the father thorough him, certefyeth the conscience that the sin is forgiven and the damnation and impossibility of the law taken away (as it is above rehearsed in the conditions of the covenant) And with such persuasions mollefyeth the heart and maketh her love God again and his law,  
And as oft as we sin, faith only keepeth that we forsake not our profession, and that love utterly quench not, and hope fail, and only maketh the peace again, For a true believer trusteth in Christ only, and not in his own works or aught else, for the remission of sin.  

The office of love.  And the office of love is to power out again the same goodness that she hath received of God, upon her neighbour, and to be to him as she feeleth christ to herself. The office of love only is to have compassion and to bear with her neighbour the burden of his infirmities. And as it is written. 1. Pe. 4. Operit multitudinem peccatorum, covereth the multitude of sins. That is to say, considereth the infirmities and interpreteth all to the best, and taketh for sin none at all, a thousand things of which the lest were enough (if a man loved not) to go to law for and to trouble and unquiet an hole town, and sometime an hole realm or two.  
And the office of hope is to comfort in adversity and make patient, 
The office of hope.  that we faint not and fall down under the Cross, or cast it of our backs. And thus ye see that these iii inseparable in this life have yet separable and sundry offices and effects, as heat and drieth being inseparable in the fire, have yet their separable operation. For he drieth only expelleth the moistness of all that is consumed by fire and heat only destroyeth the coldness.  
For drieth and cold may stand together, and so may heat and moistness. It is not all one to say the drieth only, and drieth that is alone, nor all one to say, faith only, and faith that is alone.  
Go to then and desire God to print this profession in thine heart, & to increase it daily more and more, that thou mayst be full shapen like unto the image of Christ in knowledge & love, meek thyself and creep low by the ground, and cleave fast to the rock of this profession, and tie to thy ship this anchor of faith in Christ'S blood, with the gable of love, to east it out against all tempests & so set up thy sail & get the to the main sea of Gods word And read here the words of christ with this exposition following, and thou shalt see the law, faith and works, restored each to his right use and true meaning. And thereto the clear difference between the spiritual regiment and the temporal, and shalt have an ●ntraunce and open way into the rest of all the scripture wherein and in all other things the spirit of verity guide the and thine understanding. So be it ⸫ ⸫   

The .v. chapter of Mathewe.  
WHen he saw the people, he went up into a mountain and sat him down, & his dysyples came to him, and he opened his mouth and taught them saying. Blessed be the poor in spirit, for theirs is the kingdom of heaven. 
christ Here in his first sarmone beginneth to restore the law of the ten commandments unto her right understanding, against the scribes and pharisees which were hypocrites, false prophets and false preachers, and had corrupt the scripture with the leaven of their gloss, 
poverty in spirit  And it is not without a great mystery that Chryst beginneth his preaching at poverty in spirit, which is neither beggary nor against the possessing of richesse, But a virtue contrary to the vice of covetousness, the inordynate desire and love of reches and putting trust in richesse.  
riches is the gift of God given man to maintain the degrees of this world, 
riches.  and therefore not evil ye and some must be poor and some rich, if we shall have an order in this world. And God our father divideth richesse and poverty among his children according to his godly pleasure and wisdom. And as richesse doth not exclude the from the blessing so doth not poverty certify the. But to put thy trust in the living God maketh the heir thereof. For if thou trust in the living god. Then if thou be poor, thou coveteste not to be rich, for thou art certified that thy father shall minister unto the food and raiment, and be thy defender, and if thou have riches, thou knowest that they be but vanity, and that as thou borough teste them not into the world, so shalt thou not carry them out, and that as they be thine to day, so may they be another man's to morrow, and that the favour of God only both gave and also keepeth the and them, and not thy wisdom or power, and that they neither aught else can help at need, save the good will of thy heavenly father only, Happy and blessed then are the poor in spirit, that is to say the rich that have not their confidence nor consolation in the vanity of their richesse, and the poor that desire not inordinately to be rich, but have their trust in the living God for food and raiment and for all that pertaineth either to the body or the soul, for there's is the kingdom of heaven.  

Rich in spirit.  And contrary wise, unhappy and accursed and that with the first and deepest of all curses, are the rich in spirit, that is to say, the covetous that being rich and trust in their richesse, or being poor long for the consolation of richesse, and comfort not their souls with the promises of their heavenly father, confirmed with the blood of their Lord Christ. For unto them it is harder to enter into the kingdom of heaven, then for a camel to enter thorough the eye of an needle. Mar. 10. No they have no part in the kingdom of christ and God. Ephe. v. Therefore it is evident why christ so diligently warneth all his to be ware of covetousness and why he admitted none to be his disciples except he first forsake altogether. For there was never covetous person true yet either to God or man.  
If a covetous man be chosen to preach god's word, 
Covetousness is a thing contrary to the word of god and to the ministers of the same.  he is a false prophet immediately. If he be of the lay sort, so joineth he himself unto the false prophets, to persecute the truth. Covetousness is not only above all other lusts those thorns that choke the word of God in them that posesse it. But it is also a dedelye enemy to all that interpret god's word truly. All other vices though they laugh them to scorn that talk godly, yet they can soffre them to live and to dwell in the country. But covetousness can not rest as long as there is one that cleaveth to god's word in all the land.  
Take heed to thy preacher thereof, 
By covetousness is a false prophet chiefly known  and be sure, if he be covetous and gape for promotion, that he is a false Prophet and leaveth the scripture, for all his c●yenge fathers, father's holy church and fifteen hundred years, and for all his other holy pretences.   
Blessed are they that mourn, for they Shallbe comforted, 
This mourning is also in the spirit, and no kin to the sour looking of hypocrites nor to the impatient weywardnes of those fleshly which ever whine and complain that the world is nought, because they can not obtain and enjoy their lusts therein, Nether forbydyth in always to be merry and to laugh, and make good cheer now and then, to forget sorrow, that overmuch heaviness swallow not a man clean up For the wise man saith, sorrow hath cost many their lives.  
And prouer. xvii and heavy spirit drieth up the bones. And Paul commandeth. Phili. iiii. to rejoice ever. And Roma. xii. he saith rejoice with them that rejoice, and sorrow with them that sorrow, and weep with them that weep, which seem two contraries.  

Godly mourning  This mourning is that cross without which was never any disciple of Chryst or ever shallbe, For of what so ever state or degree thou be in this world, if thou profess the Gospel, there followeth the a cross (as warmness accompanieth the son shining) under which thy spy rite shall groan and mourn secretly, not only because the world and thine own flleshe carry the away ●lene contrary to the purpose of thine heart. But also to see and behold the wretchedness and miss fortunes of thy brethren, for which (because thou lovest them aswell as thyself) thou shalt mourn and sorrow no less then for thyself. Though thou be king or Emperor, yet if thou knowest Christ and god thorough christ, and entendeste to walk in the sight of God, and to minister thine office truly, thou shalt (to keep justice with all) be compelled to do daily that, which thou art no less loath to do, then if thou shouldst cut of arm hand or any other member of thine own body, ye and if thou wylt● follow the right way and neither torn on the right hand nor on the left, thou shalt have immediately thine own subjects, thine own servants, thine own lords, thine own councillors and thine own prophets thereto against the. Unto whose froward malice and stouburnesse, thou shalt be compelled to permit a thousand things against thy conscience, not able to resist them, at which thine heart shall bleed inwardly, and shalt sawse thy sweet sops which the world weeneth thou haste, with sorrows enough and still mourning, studying either alone or else with a few friends secretly night and day, and sighing to God for help/ mitigate the furyouse frowardness of them whom thou art not able to withstand that all go not after the will of the ungodly, what was david compelled to suffer all the days of his life of his own servants the sons of Seruya, Beside the mychaunses of his own children? And how was our king johan forsaken of his own lords/ 
King. johan.  when he would have put a good and godly reformacy on in his own land? How was Henry the second compassed in like manner of his own prelate's whom he had promoted of nought/ 
Henry the second.  with the secret conspiracy of some of his own temporal lords with them? I spare to speak of the murning of the true preachers and the poor comen people which have no nother help/ but the secret hand of God, and the word of his promise.  
But they shallbe comforted of all their tribulation and their sorrow shallbe turned into joy and that infinite and everlasting in the life to come. Nether are they without comfort here in this world, for Chryst hath promised to send them a comforter to be with them for ever even the spirit of truth which the world knoweth not. john. xiiii, And they rejoice in hope (of the comfort to come) Roma. xii.  
And they overcome thorough we faith/ as it is written Hebre. xi. the saints thorough faith overcame kyngedomes and obtained the promises. 
Faith is our victory  And .1. Io. v. this is the victory that over cometh the world, even our faith. But the blind world neither saith our comfort nor our trust in God, nor how god thorough faith in his word, helpeth us and maketh us overcome.  
How overcome they (wilt thou say) that be all ways persecuted and ever slain? verily in every battle some of them that win the field/ be slain, yet they leave the victory unto their dear friends for whose sakes they took the fight upon them/ and therefore are conquerors, saying they obtain their purpose and maintain that they fought for. The cursed rich of this world which have their joy and comfort in their riches/ have sense the beginning fought against them/ to wede them out of the world. But yet in vain. For though they have all ways slain some yet those that were slain/ wan the victory for their brethren with their death/ and ever increased the number of them. And though they seemed to die in the sight of the foolish/ yet they are in peace and have obtained that everlasting kingdom for which they fought. And beside all this when God plagueth the world for their sin/ 
The mourners for rightwiseness are saved w● God taketh vengeance on the unright wise.  these that mourn and sorrow are marked with the sign of Thau in their fore heads and saved from the plague/ that they perish not with the wicked/ as thou seest Ezechiel. 9 and as lot was delivered from among the sodomites.  
And contrary wise/ cursed are they that laugh now, that is to say/ which have their joy, solase and comfort in their riches/ for they shall sorrow and weep/ Luke. 6. And as it was answered the rich man, Luke. 16. son remember how that thou receavedest thy good days in thy life time, and Lazarus likewise evil▪  
And therefore is he comforted and thou tormented.   
Blessed are the meek, for they shall inherit the earth. 

meekness possesseth the earth.  By the earth understand all that we possess in this world, which all god will keep for us if we be soft and meek. And what so ever trouble arise, yet if we willbe patient and abide, the end will go on our side, as it is written in the xxxvi. Psal. the wicked shallbe wedded out, but they that abide the lords leisure, shall enherete the earth. And again, with in a while the wicked shallbe gone, thou shalt behold the place where he was and he shallbe away/ but the meek or soft shall inherit the earth. Even as we say/ be still and have thy will/ and of little meddling cometh moche rest/ for a patient man shall were out all his enemies.  
It is impossible to dwell in any place where no dylplesure should be done the▪ If it be done unwyllyngly/ as when thy neighbours beasts break into thy corn by some chance against his will. than it is reason that thou be soft and forgive. If it be done of malice and self will/ then with revenging thou dost but with podering in the fyere make the flame greater/ and givest an occasion of more evil to be done the. If any man rail on the and rebuke thee/ answer not again/ and the heat of his malice shall die in itself and go out immediately/ as fire doth when no more wood is laid thereon. If the wrong that is done/ be greater than thou art able to bear/ trust in God and complain with all meekness unto the office that is set of God to forbid such violence, And if the gentlemen that dwell about thee/ be tyrants/ be ready to help to fet home their wood/ to plough their land/ to bring in their harvest and so forth/ and let thy wife visit my Lady now and then with a couple of hens or a fat capon and such like/ and than thou shalt possess all the remmanaunt in reste● or else one quarrel or other may be picked to thee, to make the quite of all together.  
Chose whether thou wilt with softness and soffering have God on thy side/ ever to save the and to give the ever enough/ and to have a good conscience and peace on the earth/ or with furyousnesse and ympacyency to have God against the and to be polled a little and little of altogether/ and to have an evil conscience and never rest on the earth, and to have thy days shortened thereto, God hath promised if thou he meek and soft, and suffer a little persecution to give the not only the life to come/ 
Hundred fold.  but also an hundred fold here in this life, that is to say to give the his own self and to be thy protector and to minister the ever enough, which may of right be called an hundred fold, and that is a treasure passing the treasure of all princes.  
Finally christ teacheth here how every man must live for himself among them to whom he is a neighbour/ 
The private person.  and in private matters in which he is but as a neighbour (though he be a king) and in which thou canst not be to soft But and if thou be an office/ 
may not avenge But the officer must.  then thou must be good, kind and merciful, but not a mylkesoppe and neegligent, As to whom thou art a father, them must thou rule and make obey and that with sharpness. if softness will not be hard, and so in all other offices.   
Blessed are they that hunger and thirst for rightwiseness, for they Shallbe fulfilled. 

rightwiseness.  righteousness in this place is not taken for the principal righteousness of a christian man thorough which the person is good and accepted before God. For these viii points are but doctrine of the fruits and works of a christian man before which the faith must be there, to make righteous without all deserving of works and as a tree out of which all such fruits and works must spring. wherefore understand here the outward righteousness before the world and true and faithful dealing each with other/ and just executing of the offices of all manner degrees/ and meek obedience of all that are under power/ So that the meaning is/ happy are they which not only do their duties to all men, but also study and help to the uttermost of their power with word, dead, council and exorting, that all other deal truly also aceording to the degree that every man beareth in the would, & be as desirous to further good order order and righteous dealing, as the hungry and thirsty be desirous to eat and drink.  
And not that it is not for nought that he saith hunger and thirst. For except thy soul hunger and thirst for this ryghtevosnes of her new nature, as the body doth for meat and drink of his old nature, the devil and the children of this world (which can not suffer that a man either deal truly himself or help other) will so resist thee, 
Monk.  plague the and so weary thee, that thou hadst liefer of very mistrust and desperation that aught should be better, 
Monks. why they run into religion.  forsake all and make thyself a monk or a friar, ye and to run into a strange country and leave all thy friends, then to abide in the world, and to let it chose whether it will sink or swim.  
But to comfort us, that we faint not or be weary of well doing, christ promiseth that all that have this thrust and hunger, shall have their lust satisfied, and be translated into a kingdom, where none unrightwiseness is, be sides that thou shalt here and see at length many come to the ryghtway and help with thee, and many things that cannot be all together mended, yet somewhat better & more tolerable so that all rightwiseness shall not be quenched.  
And contrary wise cursed be all they that are full, as Luke in the vi 
Luc. vi.  saith ● that is to say they pocrytes which to avoid all labour, so row, care, comberaunce and, 
Monks be cursed.  soffering with their brethren, get them to dens to live at rest and to fill their belies, the wealth of other men not regarded. No, it were a grief to them that other were better, that they alone may be taken for holy, and that who so ever will to heaven must buy it of them, ye they be so full, that they compare themselves to other poor sinners and lo●● as narrowly on them as the phareseye did on the publican, thanking God that he alone was good, and the other evil. Cursed are they yet for all their fullness, for they shall hunger with everlasting hunger where none shall give them to eat, nor they have any refreshing of their pains.   


To be merciful what ●t is.  To be merciful, is to have compassion and to feal another man's disease, and to mourn with them that mourn, and suffer with them that suffer, and to help and succour them that are in tribulation and adversity, and to comfort them with good council and wholesome instruction and loving words. And to be merciful, is lovingly to forgive them that offended the assoon as they knowledge their misdoing and axe the mercy. To be mercefull/ is patiently long to abide the conversion of sinners with a lusty courage and hope that God will at the last convert them, and in the mean time to pray instantly for them, and ever when he saith an occasion/ to exhort them, warn them/ monish them and rebuke them. And to be merciful/ is to interpret all to the best. & to look thorough the fingers at many things and not to make a grievous sin of every small trifle/ and to suffer and forbear in his own cause the malyse of them that will not repent nor be a known of their wekednes, as long as he can suffer it, and as long as it ought to be soffred, and when he can no longer, then to complain to them that have authority to forbid wrong and to punish such evil doers.  
But the hypocrites clean contrary condemn all them for grievous sinners, 
Monks  save them only that buy their holiness of them, And because they will suffer with no man, they get them to silence. And because they will help no man ●ll that they have (they say) pertaineth to the covent and is none of theirs. 
Covent·  And if they be offended, they will be avenged immediately. And to cloak, that they should not seem to avenge themselves, the matter (say they) pa●tayneth to God and holy church, or to some saint or to one or other holy thing, as if thou smite one of them on the one cheek, he will turn to him the other yer he will avenge himself. 
Oil. Holy oyl● must be avenged.  But the injury of the holy Oil wherewith he was anointed, that must he avenge, and that with a spiritual punishment/ that thou must be accursed as black as a colyer and delivered to Satan. And if thou come not in and axe absolution and offer thyself to penance and to paying thereto, they well not suffer till the devil fetch the. But will deliver the to the fire in the mean tyme. And all for zeal of rightwiseness (say they.)  

●ele of ●yghtwys●es what ●t is.  O hypocrites/ the Zele of rightwiseness is to hunger and thirst for righteousness, as it is above describe, that is, to care and study and to do the uttermost of thy power, that all things went in the right course and due order both thorough all degrees of the temporalty and also of the spiritualty, and to jeoperde life and goods thereon.  

Care how ●e spiritual ●are for the ●emporal co●ē wealth  All the world can bear record what pain ye take and how ye care for the temporal common wealth, that all degrees therein did and had their duty, and how ye put your lives in adventure to preach the truth, and to inform lords and princes and to cry upon them to fear God and to be learned, and to minister their offices truly unto their subjects, and to be merciful and an example of virtue unto them/ And how help ye that youth were brought up in learning and virtue/ and that the poor were provided for of food & raiment etc. And how provide ye that your priests be all learned, and preach and do their duties truly every man in his parish? how provide ye that sects arise not to pool the people and lead them out of the way under a colour of long praying and ypocretyshe holiness, living themselves idle and being utterly unto the comenwealthe improfytable? who smelleth not the sweet odour of chastity that is among you? what righteousness is in your sanctuaryes, and what indifferent equity is in all your exemptions, privileges and liberties? By your works we judge you and your Zele to righteousness. and not by your sophistical sottle reasons, with which ye would claw our ears, blear our eyes and beguile our wits, to take your tyrannous covetous crudelity for the Zele of righteousness.  
Finally he that will not be merciful, to be blessed of God and to obtain mercy of him both here and in the life to come, let him be accursed with the unmerciful and to him be judgement without mercy/ according to the words of saint james in the second chapter of his epistle.   
Blessed be the pure in heart, for they shall see God. 
That which entereth in to a man defileth not a man. But the things that defile a man/ proceed first out of his heart/ as thou mayst see Mat. xv. Thence come out evil thoughts sayeth (christ) as murder/ adultery, fornication, thief, false witnessing and blasphemies, These are the things which make a man fowl A man than is not fowl in the sight of God, 
The filthiness of the heart what  till his heart be fowl. And the filthiness of the heart are thoughts that study to break gods commandments, 
The pureness of the heart what.  wherefore the pureness of the heart is the consenting and studious purpose to keep the law of God and to mean truly in all thy words and works, and to do them with a true intent.  
It followeth then that thou mayst be pure hearted and therewith do all that God hath commanded or not forbode. Thou mayst be pure hearted and have a wife and get children, be a judge & condemn to death them that have deserved it/ hang or heed evil doers, after they be by a just process condemned. Thou mayest be pure hearted, & do all the drudge in the world. Lot was pure hearted among the sodomites. Nycodemus being in the council among them that conspired the death of Ghryst was pure hearted and consented not with them to the death of that innocent.  
If the law be written in thine heart it will drive the to Christ, which is the end of the law to justify all that believe. Ro. x. And christ will show the his father, for no man seeth the father but the son, and he to whom the son will show him Luke. 10. If thou believe in christ, that he is thy saviour, that faith will lead the in ymmedyatlye and show the God with a lovely and an amiable countenance, and meek the feel and see how that he is thy father, all merciful to the and at one with thee, and thou his son and highly in his favour and grace, and sure that thou pleseste him, when thou do este an hundred things which some holy people would suppose themselves defiled. if they should but think on them. And to see God is the blesshing of a pure heart.  
Impure and unclean hearted then are all they that study to break God's commandments, Impure hearted are all that believe not in christ to be justified by him. Impure hearted are all hypocrites that do their work for a false purpose either for praise, profit or to be justified thereby, which painted sepulchres (as Chryst calleth them) can never see God, 
Impure ha●●ted who?  or be sure that they be in state of grace and that their works be accept, because they have not God's word with them, but clean against them.   
Blessed are the peacemakers, for they Shallbe called the children of God. 
To inherit this blessing, 
Peace ma●kyng wha●  it is not only required that thou have peace in thyself, and that thou take all to the best, and be not offended lightly and for every small trifle, and all way ready to forgive, not sow no discord nor avenge thine own wrong. But also that thou be fervent and diligent to make peace and to go between. where thou knowest or hearest malice & envy to be, or seest bate or strife to arise between person and person, and that thou leave nothing unsought, to set them at one.  
And though christ here speak not of the temporal sword, but teacheth how every man shall live for himself toward his neighbour/ 
Princes what they ought to do yer they make war.  yet Princes (if they will be God's children) must not only give no cause of war nor begin but also (though he have a just cause) suffer himself to be entreated, if he that gave the cause repent, and must also seek all ways of peace before he fight. How be it, when all is sought, and nothing will help, than he ought & is bound to defend his land and subjects, and in so doing he is a piece maker, as well as when he causeth thieves and murderers to be punished for their evil doing and breaking of the common peace of his land and subjects.  
If thou have peace in thyself and lovest the peace of thy brethren after this manner, so is god thorough christ at peace with thee, and thou his beloved son and heir also.  
¶ Moreover if the wrong done to thee, be greater than thou mayst bear, as when thou art a person not for thyself only. But in respect of other, in what soever worldly degree it be, & hast an office committed thee, then (when thou hast warned with all good manner him that did it, and none amendment willbe had) keep peace in thine heart and love him still, and complain to them that are set to reform such things, and so art thou yet a peace maker and still the son of God, But if thou advenge thyself or desyreste more than that such wrong be forbode, thou sinnest against God, 
vengeance ●artayneth ●o God only.  in taking the authority of god upon the with out his commandment. God is father over all, and is of right judge over all his children, and to him only pertaineth all advenging, who therefore without his commandment advengeth either with heart or hand/ the same doth cast himself into the hands of the sword and loseth the right of his cause.  
And on the other side, cursed be the peace breaks, picquarels, whysperers, backbiters sowers of discord, dyspraysers of them that he good to bring them out of favour, interpreters to evil that is done for a good purpose, finders of faults where none is, sterers up of princes to battle and war, & above all cursed be they that falsely belly the true preachers of god's word to bring them into hate, and to shed their blood wrongfully for hate of the truth, For all such are the children of the devil.   
Blessed are they that suffer persecution for ryghtevousnes sake, for theirs is the kingdom of heaven. 
If the faith of christ and law of God in which two all righteousness is contained, be written in thine heart, that is, if thou believe in Christ to be justified from sin or for remission of sin, and consentest in thine heart, to the law that it is good, holy and just and thy duty to do it and submytest thyself so to do, and there up on goest forth and testefyeth that faith and law of righteousness openly unto the world in word and dead. Then will Satan steer up his members against thee, and thou shalt be persecuted on every side. But be of good comfort and faint not. Call to mind the saying of Paul. 2. Tymo. 3. how all that will live godly in christ jesus, shall so far persecution, Remember how all the prophets that went before thee, were so dealt with, Luke. vi. Remember the ensamples of the apostles, and of christ himself, and that the disciple is no better than his master, and that christ admytteh no descyple which not only leaveth not all, 
peace, the peace of christ is peace of conscience  but also taketh his cross to, we be not called to a soft living and to peace in this world. But unto peace of conscience in God our father thorough jesus Chryst, and to war in this world.  
Moreover comfort thyself with the hope of the blessing of the inheritance of heaven, there to be glorified with christ if thou here suffer with him. For if we be like christ here in his passions, and bear his image in soul and body, and fight manfully ye/ that Satan blot it not out/ and suffer with christ for bearing record to righteousness, then shall we be like to him in glory. Saint johan saith in the iii Chapter of his first pistle. yet it appeareth not what we shallbe. But we know/ that when he appeareth/ we shallbe like him. And Paul. Phil. 3. our conversation is in heaven, whence we look for a saviour, the Lord jesus Chryst which shall change our vile bodies and make them like his glorious body.  
It is an happy thing to suffer for righteousness sake/ but not for unrighteousness. For what praise is it (say the Peter in the second of his first epistle) though ye suffer, when ye be bofetted for your offences, wherefore in the fourth of the same he saith, see that none of you suffer as a murtherar or a these or an evil doer or a busy body in other men's matters, Such soffering glorifieth not God, nor thou art thereby heir of heaven. Beware therefore that thou deserve not that thou sofferest. But if thou do, 
pain No bodily pain can be a satisfaction to God save Christ'S passion.  then beware moche more of them that would bear the in hand, how that such soffering should be satisfaction of thy sins and a deserving of heaven. No, soffering for righteousness (though heaven be promised theyrto) yet doth it not deserve heaven, nor yet make satisfaction for the fore sins, christ doth both twane. But and if thou repent and believe in Chryst for the remission of sin, and them confess, not only before God, but also open before all that see the suffer/ how that thou haste deserved that thou soffrest, for breaking the good and rightwise law of thy father, and then takest thy punishment patiently/ as an wholesome medicine to hele thy flesh that it sin no more/ and to fear thy brethren that they fall not in to like offence/ as Moses teacheth every where. Then as thy patience in soffering is pleasant in the sight of thy brethren which beholdeth, petye the and suffer with the in their hearts, even so is it in the sight of God, and it is to the a sure token that thou haste true faith and true repentance.  
And as they be blessed which suffer for righteousness, even so are they accursed which run away and let it be trodden under the feet/ and will not suffer for the faith of their Lord and law of their father, nor stand by their neighbours in their just causes.   
Blessed are ye, when they revile you, and persecute you and say all manner of evil sayings against you for my sake, and yet lie. Rejoice and be glade, for your reward is great in heaven. Even so verily they persecuted the prophets that were before you. 
He●● sayst thou the uttermost what a christian man must look for. It is not enough to suffer for rightwiseness. But that no bitterness o● poison be left out of thy cup, thou shalt be reviled and railed upon, 
what the most cruel persecution is  and even when thou art condemned to death then be excomunicate and delivered to sathan, deprived the fellowship of holy church, the company of the angels and of thy part in Christ'S blood▪ and shalt be cursed down to hell, defied, detestat, and execrate with all the plasphemous ralynges that the poison hearts of hypocrites can think or imagine, and shalt see before thy face when thou goest to thy death, that all the world is persuaded and brought in believe that thou hast said and done that thou never thoughtest, and that thou diest for that thou art as guiltless of as the child that is unborn.  
well though inequite so highly prevail, and the truth for which thou diest, be so low kept under and be not once known before the world in so much that it seemeth rather to be hindered by thy death, than (furthered) which is of all griefs the greatest) yet l●● not thine heart fail the neither dyspare, as though God had forsaken the or love the not. But comfort thyself with old ensamples, how God hath sufred all his old friends to be so entreated, 
Set the ensample of Chryst before the.  and also his only and dear son jesus▪ whose ensample above all other set before thine eyes, because thou art sure he was beloved above all other, that thou doubt not, but thou art beloved also, and so much the more beloved, the more thou art like to the image of his ensample in suffering.  
Did not the hypocrites watch him in all his sermons, to trap him in his own words? was he not subtellye aposed, whether it were lawful to pay tribute to Cesar? were not all his words wrong reported? were not his miracles ascribed to Beelzebub? said they not, he was a samaritan and had a devil in him? was he not called a breaker of the Sabothe, a wine drinker, a friend of publicans and sinners? did he ought wherewith no fault was found, and that was not interpret to be done for an evil purpose? was not the pretence of his death, the destroying of the temple, to bring him in to the heart of all men, was he not thereto accused of treason, that he for bade to pay tribute to Cesar? and that he moved the temple to insurrection? Railed they not on him in the bitterest of all his passion, as he hanged on the Cross, saying, save thyself thou that saveste other, come down from the Cross and we will believen in thee, fie wretch that destroyest the temple of God.  
Yet was he beloved of God, and so art thou his cause came to light also/ and so shall thine at the last, ye and thy reward is great in heaven with him, for thy deep soffering.  

Cursed. Most accursed? who?  And on the other side, as they be cursed which leave righteousness destitute and will not suffer therewith/ so are they most accursed which know the truth, and yet not only i'll there from because they will not suffer. But also for lucre, become the most cruel enymyes thereof and moste subtle persecutors, and most falsely lie thereon also.  

works justify not.  Finally though God when be promiseth to bless our works/ do bind us to work if we will obtain the blessing or promise/ yet must we beware of this pharesa●cal pestilence/ to think that our works did deserve the promises. For what so ever God commandeth us to do, that is our duty to do, though there were no such promise made to us at all. The promise therefore cometh not of the deserving of the worker (as though God had need of aught that we could do) but of the pure mercy of God, to make us the more willing to do that is our duty. etc. For if when we had done all that God commandeth us to do he then gave us up in to the hands of tyrants and killed us/ and sent us to purgatory (which men so greatly fear) or to hell/ and all the angels of heaven with us/ he did us no wrong nor were unrighteous for aught that we or they could caling of deserving, how so ever that God useth his creatures/ he ever abideth righteous, till thou canst prove that after he hath bound himself with his own word of mercy, he then break promise with them that keep covenant with him. So now if nought were promised/ nought could be callenge, what so ever we did And therefore the promise cometh of the goodness of the promyser only/ and not of the deserving of those works of which God hath no need/ and which were no less our duty to do/ though there were no such promise.   
ye be the salt of the earth. But if the salt be waxed unsavoury, what can be salted therewith, It is henceforth nothing worth. But to be cast out and to be trodden under foot of men. 
The office of an Apostle and true preacher is to salt● not only the corrupt manners and conversations of earthy people/ but also the rotten heart within and all that springeth out thereof/ their natural reason/ their will/ their understanding and wisdom/ ye and their faith and believe and all that they have imagined without God's word, concerning righteousness justifying/ satisfaction and sercing of God. And the nature of salt is to bite/ frete & make smart. And the sick pacientes of this world are marvelous impatient, so that though with great pain they can suffer their gross sins to be rebuked under a fashion/ 
It is a jeopardous thing to salt hypocrisy.  as in a parable a far of, yet to have their righteousness their holiness and serving of God and his saints/ dysalowed/ improved/ and condemned/ for damnable and duly she/ that may they not abide In so much that thou must leave the salting or else be prepared to suffer again, even to be called a railer/ seditious/ a maker of discord and a troubeler of the common peace, ye a schismatic and an heretic also/ and to be lied upon that thou hast done said that thou never though test/ and then to be called (coram nobis) and to sing a new song and forswear salting or else to be sent after thy fellows that are gone before/ and the way thy master went.  

Salt who is meet to salt.  True preaching is a salting that steereth up persecution, and an office that no man is meet for save he that is seasoned himself before with poverty in spirit/ softenes/ meekness/ patience/ mercifulness/ pureness of heart and hunger of righteousness and longing for persecution to/ and hath all his hope/ comfort and solace in the blessing only/ & in no worldly thing,  
Nay will some say/ a man might preach long enough without persecution/ ye and get favour to/ if he would not meldle with the pope/ bishops/ prelate's and holy gosty people that live in contemplation and solytarynes nor with great men of the world. I answer/ true preaching is salting and all that is corrupt must be salted. And those persons are of all other most corrupt, & therefore may not be left untouched.  
The pope's pardons must be rebuked/ the abuse of the mass/ of the sacramenentes and of all the ceremonies must be rebuked and salted. And selling of merits and of prayers must be salted. The abuse of fasting and of pilgrimage must be salted. All idolatry and false faith must be rebuked. And those freres that teach men to believe in saint France's cote/ how that they shall never come in hell or purgatory/ if they be buried therein/ may not be passed over with silence.  
The pain and grief of salting made monks i'll to their cloisture. 
Monks why thy run to cloistures  Nay (say they) we went thither of pure devotion to pray for the people. ye but for all that the more ye increase and the more ye multiply your prayers/ the worse the world is. That is not our fault (say they) but theirs/ that they dispose not themselves but continue in sin/ and so are ynapte to receive the influence of our prayers O hypocrites if ye were true salt and had good hearts and loved your neighbours (if dead men be neighbours to them that are a live) and would come out of your dens and take pain to salt and season them, ye should make a great many of them so apt, that your prayers might take effect. But now saying as ye say they be so unsavoury that your prayers be to them him improfitable/ though their goods be to you profitable/ and yet ye have no compassion to come out and salt them/ it is many feast that ye love not them, not theirs, and that ye pray not for them/ but under the colour of praying mock them and rob them.  
Finally salt which is the true understanding of the law/ of faith/ and of the intent of all works/ hath in you lost her virtue/ neither be there any so unsavoury in the world as ye are/ nor any that so sore kick against true salting as ye/ and therefore to be cast out and trodden under foot & despised of all men/ by the righteous judgement of God.  

Spirytuallye/ why they be despised.  If salt have lost his saltness, it is good for nothing but to be trodden under foot of men That is/ if the preacher which for his doctrine is called salt/ have lost the nature of salt/ that is to say, his sharpness in rebuking all unrighteousness/ all natural reason/ natural wit and understanding/ and all trust and confidence in what so ever it be/ save in the blood of Chryst/ he is condemned of God and dysalowed of all them that cleave to the truth. In what case stand they then that have benefices and preach not? verily though they stand at the alter/ yet are they excomunycate and cast out of the living church of almighty God. And what if the doctrine be not true salt? verily then is it to be trodden under foot. 
Ceremonies must be salted.  As must all weary she and unsavoury ceremonies which have lost their significations, and not only teach not and are become unprofitable and do no more service to man. But also have obtained authority as God in the heart of man, that man serveth them and putteth in them the trust and confidence that he should put in God his maker through jesus Chryst his redeemer. Are the instytutions of man better than Gods ye are Gods ordinances better now then in the old time? The prophets trodden under foot and defied the temple of God and the sacrifices of God and all ceremonies that God had ordained, with fastings and prayenges, and all that the people perverted and committed idolatry with. we have as straight a commandment to salt and to rebuke all ungodliness as had the prophets. will they then have their ceremonies honourably spoken of, then let them restore them to the right use, and put the salt of the true meaning and significations of them to them again. But as they be now used/ none that loveth christ can speak honourably of them? what true christian man can give honour to that/ that taketh all honour from Chryst? who can give honour to that/ that slayeth the soul of his brother/ and robbeth his heart of that trust and confidence which he should give to his lord that hath bought him with his blood?   
Ye are the light of the world. A city that lieth on a hill can not be hid/ neither do men light a candle and put it under a bushel/ but on a candelstyke/ and also giveth it light to all that are in the house. Let your light so shine before men/ that they see your good works/ and praise your father that is in heaven. 
Christ goeth forth and describeth the office of an apostle and true preacher by another likeness calling them as before the salt of the earth. Even so here the light of the world/ signifying thereby that all the doctrine/ all the wisdom and high knowledge of the world/ whether it were philosophy of natural conclusions, of manners and virtue, or of laws of righteousness, whether it were of the hole scripture and of God himself/ was yet but a darkness, 
Darkness ●ll knowledge is ●arckenes until the knowledge ●f Christ's ●loude she ●lyng be in ●he heart.  until the doctrine of his Apostles came That is to say, until the knowledge of christ came/ how that he is the sacrifice for our sins/ our satisfaction/ our peace/ atonement and redemption/ our life thereto and resurrection, what soever holiness/ wisdom virtue/ perfectness or rightwiseness in the world among men, how so ever perfect and holy they appear/ yet is all damnable darkness/ except the right knowledge of Christ'S blood be there first/ to justify the heart before all other holiness.  
Another conclusion. As a city built on a hill can not be hid/ no more can the light of Christ'S gospel. Let the world rage as much as they will/ yet it will shine on their sore eyes whether they be content or no.  
Another conclusion as men light not a candle to whelm it under a bushel/ but to put it on a candelstycke to light all that are in the house even so the light of Christ'S gospel may not be hide nor make a several thing, as though it pertaineth to some certain holy persons only. Nay it is the light of the whole world and pertaineth to all men/ and therefore may not be made several. It is a madness that diverse men say/ 
Say. The lay aught to have the gospel  the lay people may not know it/ except they can prove that the lay people be not of the world. Moreover it will not be hide/ but as the lightening that breakyth out of the clouds/ shynethe over all/ even so doth the gospel of christ. For where it is truly received, there it purefyeth the heart and maketh the parson to consent to the laws of God and to begin a new and a Godly living, fashioned after gods laws and without all dissimulation. 
Gospel The property of the gospel  And then it will kindle so great love in him toward his neighbour, that he shall not only have compassion on him in his bodily adversity/ but much more petye him over the blindness of his soul and to minister to him Christ'S gospel/ 
Gospel. The true gospel not hid in dens.  wherefore if they say, it is here or there, in saint France's cote or Domynykes and such like, and that if thou thou wilt put on that cote/ thou shalt find it there/ it is false. For if it were there/ thou shouldest see it shine abroad the though thou crepeste not into a sell or a monks coulle/ as thou seest lightening without creeping into the clouds ye their light would so shine/ that men should not only le the light of the gospel/ but also their good works/ which would as fast come out/ as they now run in. In so much that thou shouldest see them make themselves poor to help other/ as they now make other poor/ to make themselves rich.  

Kings. aught to be learned.  This light and salt pertained not then to the Apostles and now to our bishops and spiritualty only. No it pertaineth to the temporal men also. For all kings and all rulers are bound to be salt and light not only in example of living, but also in teaching of doctrine unto their subjects, as well as they be bound to punish evil doers. Doth not the scripture testefye that king david was chosen to be a shepherd and to feed his people with Gods word. It is an evil skole master that can nought save bete only. But it is a good skole master that so teacheth that few need be beaten. This salt and light therefore pertain to the temporalty also, and that to every member of Christ'S church/ so that every man ought to be salt and light to other.  

The order how every man may.  Every man then may be a comen preacher thou wilt say/ and preach every where by his own authority, Nay verily, No man may yet be a comen preacher save he that is called and chosen thereto by the comen ordinance of the congregation, 
be a preacher, and how not.  as long as the preacher teacheth the true word of God. But every private man ought to be in virtuous living both light and salt to his neighbour/ in so much that the poreste ought to strive to overcome the bishop and to preach to him in ensample of living. Moreover every man ought to preach in wordand dead unto his household and to them that are under his governance. etc. And though no man may preach openly, save he that hath the office committed to him, yet ought every man to endeavour himself, to be as well learned as the preacher, as nigh as it is possible, And every man may privately inform his neighbour, ye and the preacher and bishop to, if need be. For if the preacher preach wrong, then may any man what so ever he be rebuke him, first privately and then (if that help not) to complain further. And when all is proved, according to the order of charity/ and yet none amendment had, then ought every man that can to resist him/ and to stand by Christ'S doctrine, and to jeopardy life and all for it. Look on the old ensamples and they shall teach the.  
The gospel hath another freedom with her then the temporal regiment. Though every man's body and goods be under the king do he right or wrong/ yet is the authority of God's word free and above the king/ so that the worst in the realm may tell the king, if he do him wrong, that he doth nought and other wise than God hath commanded him, and so warn him to avoid the wrath of God which is the patient avenger of all unrightwiseness. May I then and ought also, to resist father and mother and all temporal power with God's word, when they wrongfully do or command that hurteth or killeth the body, and have I no power to resist the bishop or Preacher that with false doctrine sleyethe the souls for which my Master and and lord christ hath shed his blood? Be we otherwise under our bishops then christ and his apostles and all the prophets were under the bishops of the old law? Nay verily, and therefore may we and also ought to do as they did, and to answer as the apostles did. Act. 5. O Portet magis obedire deo quam bominibus. we must rather obey God than men. In the gospel every man is Christ'S disciple and a person for himself to defend Christ's doctrine in his own person. The faith of the bishop will not help me. nor the bishops keeping the law is sufficient for me. But I must believe in Chryst for the remission of all sin, for mine own self and in mine own person. No more is the bishops or preachers defending Gods word enough for me. But I must defend it in mine own person and jeopardy life and all thereon when I senede and occasion.  
I am bound to get worldly substance for myself and for my household with my just labour and some what more fore them that can not, to save my neighbours body. And am I not more bound ●o labour for Gods word to have thereof in store, to save my neighbours soul? And when is it so moche time to resist with God's word and to help, as when they which are believed to minister the true word, do slay the souls with false doctrine, for covetousness sake? He that is not ready to give his life for the maintenance of Ghrystes doctrine against hypocrites, with what so ever name or title they be disguised, the same is not worthy of christ nor can be Christ'S disciple/ by the very words and testimony of christ. Nevertheless we must use wisdom, patience, meekness and a discrete process after the due order of charity in our defending the word of God lest while we go about to amend our prelate's we make them worse. But when we have proved all that charity bindeth us and yet in vain, than we must come forth openly and rebuke their wickedness in the face of the world and jeopardy life and all thereon.   
Ye shall not think that I am come to destroy the law or the prophets/ no I am not come to destroy them/ but to fulfil them. For truly I say unto you/ till heaven and earth perish/ there shall not one jott or one title of the law scape/ till all be fulfilled. 
A little before Chryst calleth his disciples the light of the world and the salt of the earth and that because of their doctrine/ wherewith they should lighten the blind understanding of man/ and with true knowledge drive out the false openyons and sophistical persuasions of natural reason, and deliver the scripture out of the captivity of false gloss which the ypocrety she lindsays had patched thereto and so out of the light of true knowledge, to ●●ere up a new living. and to salt and season the corrupt manners of the old blind conversation. 
False doctrine cau●het evil works.  For where false doctrine/ corrupt opinions and sophistycal gloss reign in the wit and understanding/ there is the living devilish in the sight of God/ how so ever it appear in the sight of the blind world. And on the other side, where the doctrine is true & perfect, 
True doctrine is the cause of good works.  there followeth godly living of necessity. For out of the inward believe of the heart, floweth the outward conversation of the members. He that believeth that he ought to love his enemy, shall never cease fighting against his own self/ till he have wedded all rancour and malice out of his heart, But he that believeth it not/ shall put a vysure of hypocrisy on his face, till he get opportunity to avenge himself.  
And here he beginneth to teach them to be that light and that salt of which he spoke, and saith. Though the scribes and Pharisees bear the people in hand, that all I do/ is of the devil and accuse me of breaking the law and the prophets (as they afterward railed on the Apostles/ that they drove the people from good works, thorough preaching the iustefyenge and rightwiseness of faith) yet see that ye my disciples be not of that believe. For heaven and earth shall sooner perish, than one my nun or title of the law should be put out. I come not to destroy the law ● but to repair it only, and to make it go upright where it halteth, and even to make crooked straight, & rough smooth, as johan the Babtyste doth in the wilderness/ and to teach the true understanding of the law, without me the law can not be fulfilled nor ever could. For though the law were given by Moses'/ yet grace & verity/ 
Grace and truth thorough jesus christ  that is to say/ the true understanding and power to love it and love to fulfil it/ cometh and ever came through faith in me.  
I do but only wipe away the filthy and rotten gloss which the scribes and the pharisees have smared to the law and the prophets and rebuke their damnable living which they have fashioned/ not after the law of God/ but after their own sophistycall gloss feigned to mock out the law of God/ and to beguile the whole world, & to lead them in blindness, and that the scribes and phareseys falsely belly me/ how that I go about to destroy the law, and to set the people at a fleshly liberty, and to make them first disobedient and to despise their spiritual prelate's, & then to rise against the temporal rulers and to make all common, and to give licence to sin unpunished, cometh only of pure malice, hate, envy and furious impacyencye, that their usuries are plucked from their faces and their hypocrisy disclosed. How be it what I teach and what my learning is concerning the law, ye shall shortly here/ and that in few words.   
Who so ever breaketh one of these least commandments and teach men so/ Shallbe called the least in the kingdom of heaven. But he that doth them and teacheth them/ the same Shallbe great in the kingdom of heaven. 
who so ever study to destroy one of the commandments following which are yet the least and but childish things in respect of the perfect doctrine that shall here after be showed, and of the mysteries yet hide in christ and teach other men even so, in word or ensample, 
Gloss They that destroy the law of god with gloss must be cast out  whether openly or under a colour and thorough false gloss of hypocrisy that same doctor shall all they of the kingdom of heaven abhor and despise, and cast him out of of their company, as a seething pot doth cast up her foam and skome & purge herself. So fast shall they of the kingdom of heaven cleave unto the pure law of God without all men's gloss.  
But who so ever shall first fulfil them himself and then teach other, and set all his study to the furtherance and maintaining of them that doctor shall all they of the kingdom of heaven have in price, and follow him and seek him out as doth the Eagle her pray, and cleave to him as burrs. For these commandments are but the very law of Moses (the draff of the Pharisees gloss, cleansed out) interpreted according to the pure word of God and as the open text compelleth to understand them, if he look diligently thereon.  
The kingdom of heaven take for the congregation or church of christ. 
The church  And to be of the kingdom of heaven, is to know God for our father, and christ for our lord and saviour from all sin. And to enter in to this kingdom it is impossible, except the heart of man be to keep the commandments of God pure lie, as it is written. johan. 7. 
Lawet Except a man love gods law he can not understand the doctrine of christ.  if any man will obey his will, that is to say, the will of the father that sent me (saith christ) he shall know of the doctrine, whether it be of God, or whether I speak of mine own heed. For if thine heart be to do the will of God which is his commandments, he will give the a pure eye, both to discern the true doctrine from the false/ and the true doctrine from the howling hypocrite. And therefore he saith.   

The righteousness of pharisees.  For I say unto you/ except your rightwiseness exceed the rightwiseness of the scribes and pharisees/ ye can not enter into the kingdom of heaven. 
The rightwiseness of the scribes and pharisees can not enter into the kingdom of heaven the kingdom of heaven is the true knowledge of God and christ/ ergo the rightwiseness of the scribes and pharisees neither knoweth God nor christ. He that is willing to obey the will of God/ understandeth the doctrine of christ/ as it is proved above/ the scribes and the pharisees understand not the doctrine of christ/ ergo they have no will nor lust to obey the will of God. To obey the will of God, is to seek the glory of God (for the glory of a master is the meek obedience of his servants, the glory of a Prince is the umble obedience of his subjects, the glory of a husband is the chaste obedience of his wife/ the glory of a father is the loving obedience of his children) the scribes and the pharisees have no lust to obey the will of God, 
Glory. H● that seeketh his own glory teacheth his own doctrine/ and not his masters  ergo, they seek not the glory of God. Furthermore the scribes and pharisees seek their own glory/ they that seek their own glory, preach their own doctrine, ergo, the scribes and pharisees preach their own doctrine. The mayor thou hast. Math. xxiii. the scribes and pharisees do all their works to be seen of men/ they love to sit uppermost at feasts and to have the chief seats in the synagogues, and salutations in the open markets, and to be called Raby. And the minor followeth the text above rehearsed Iho. seven. he that speaketh of himself or of his own heed, seeketh his own glory/ that is to say, he that preacheth his own doctrine is ever known by seeking his own glory, so that it is a general rule to know that a man preacheth his own doctrine/ if he seek his own glory. Some man will happily say, the scribes and pharisees had no other law than Moses and the prophets nor any other scripture, and grounded their sayings thereon. That is truth, how then preached they their own doctrine? verily it followeth in the said, seven. of Iho. 
Glory He that seeketh his own glory altereth his master's message.  He that seeketh the glory of him that sent him the same is true and there is no unrightwiseness in him, that is to say, he will do his masters message truly and not alter it, where contrariwise he that seeketh his own glory will be false (when he is sent) and will after his master's message, to turn his masters glory unto his own self. Even so did the scribes and pharisees alter the word of God for their own profit and glory. 
word. god's word altered is not his. word.  And when Gods word is altered with false gloss, it is no more Gods word. As when God saith, love thy neighbour and thou puttest to thy leune and sayest, if my neighbour do me no hurt nor say me any. I am bound● to love him, but not to give him at his need my goods which I have gotten with my sore labour. Now is this thy law and not Gods. God's law is pure and single, love thy neighbour whether he be good or bad. 

To love is to help at need.  
Prayer. The prayer of Monks robbeth & helpeth not.   And by love God meaneth, to help at need. Now when God biddeth the to get thy living and some what over to help him that can not, or at atyme hath not wherewith to help himself, if thou and xxx or xl with the get you to wilderness/ and not only help not your neighbours but also rob a great number of two or three thousand pound verily, how love ye your neighbours? Such men help the world with prayer, thou wilt say to me. Thou were better to say, they rob the world with their hypocrisy, say I to thee▪ and it is truth in deed, that they so do. For if I stick up to the middle in the mire like to perish with out present help, and thou stand by and wilt not succour me, but knel●ste down and prayest, will God here the prayers of such an hypocrite? God biddeth the so to love me that thou put thyself in ioperdye to help me. and that thine hart● while the body laboureth do pray and trust● in God, that he will assist the. and through th● to save me. An hypocrite that will put neither body nor gods in apparel for to help me 〈◊〉 my need, loveth me not neither hath compassion on me, and therefore his heart can not pray though he wag his lips never so much. It is written, johan. ix. If a man be a worshipper of God and do his will (which is the true worship) him God heareth, Now the will of God is/ that we love one another to help at need. And such lovers he heareth and not sottle hypocrites. 
Love prayeth.  As love maketh the help me at my need, so when it is passed thy power to help, it maketh the pray to God, Even so where is no love to make the take bodily pain with me. there is no love that maketh the pray for me. But thy prayer is in deed for thy belie which thou lovest.  
what were the scribes and pharisees? 
scribes & pharisees what they were.  The scribes besides that they were pharisees (as I suppose) were also officers, as are our bishops/ Chauncelers'/ Comyssaryes/ Archedeacones, and officials. And the pharisees were religious men which had professed, not as now, one Dominycke the other Frances, another Barnardes' rules. But even to hold the very law of God/ with prayer/ fasting/ and alms deed/ and were the flower and perfection of all the jews, as S. Paul rejoiceth of himself philippen. 3. saying I was an Ebrue and concerning the law a pharisee, and concerning the rightwiseness of the law I was faultless. They were more honourable than any sect of Monks with us. whether obseruaunt or Ancre or what so ever other be had in price.  
They might much better have rejoiced to 
The pharisees might better have proved themselves the true church then our spiritualty may.  have been the true church and to have had the spirit of God, and that they could not have erred they men whom all the world seeth/ neither to keep Gods laws nor man's, nor yet that devilish law of their own making. For God hath made them of the old testament as great promises/ that he would be their God and that his spirit and all grace should be with them, if they kept his law, as he hath made to us, Now seeing they keep the uttermost rote of the law in the sight of the world and were faultless, 
The promises are made upon the profess. zion of the keeping the law of God so that the church that will not keep God's law hath no promise that they can not err.  and saying thereto that God hath promised neither us nor them ought at all/ but upon the profession of keeping his laws, whether were more like to be the right church and to be taught of the spirit of God and they could not err/ those pharisees and ours? Might not the general councils of those, and the things there decreed with out scripture seem to be of as great actoryte as the general councils of ours and the things there ordained and decreed both clean with out and also against Gods word? Might not the ceremonies which those hade adyde to the ceremonies of Moses, seem to be as holy & as well to please God, as the ceremonies of ours. The things which they added to the ceremonies of Moses, were of the same kind as those ceremonies were/ and no more to be rebuked then the ceremonies of Moses. As for as ensample if Moses bade wash a table or a dish when an unclean worm had crept thereon, the pharisees died wash the table with a weet clout before every refection, lest any unclean thing had touched them unwares to all men, as we put unto our tithes a mortuary for all forgotten tithes. 
The wickedness of the pharisees what it was.  what was then the wickedness of the pharisees? verily the leaven of their gloss to the moral laws, by which they corrupt the commandments and made them no more Gods, and their false faith in the ceremones that the bare work was a sacrifice and a service to God, the significations lost and the opinion of false rightwiseness in their prayers fasting and almos deeds, that such works did justify a man before god, and not that God forgiveth sin of his mere mercy, if a man believe, repent and promise to do his uttermost to sin no more.  
when these thus sat in the hearts of the people, with the opinion of virtue, holiness, 
Preacher why the true preacher is accused of treason and heresy.  and rightwiseness, and their law the law of God their works, works commanded by God and confirmed by all his prophets, as prayer, fasting and almose deed, and they looked upon as the church of God that could not err, and finally they themselves either every where were the chief rulers or so sat in the hearts of the rulers, that their word was believed to be the word of God.  
what other thing could it be, to preach against all such and to condemn their rightwiseness for the most damnable sin that can be, than to seem to go about to destroy the law and the prophets? what other thing can such a preacher seem to be before the blind world/ then heretycke/ scysmatycke/ seditious/ 
Ypocrysy why hypocrisy must be first rebuked though it be jeopardy to preach against it.  possessed with the devil and worthy of shame most vile and death most cruel? And yet these must be fyrsterebuked and their false rightwiseness detect, yer thou mayst preach against open sinners.  
Or else if thou shouldest convert an open senner from his evil living, thou shouldst make him nine hundred times worse than before. For he would attonce be one of these sort/ even an observant or of some like sect of which among an hundred thousand, thou shalt never bring one to believe in christ, where among open sinners many believe at the hour of death, fall flat upon Chryst and believe in him only without all other rightwiseness. It were an hundred thousand times better never to pray, then to pray such lip prayers and never to fast or do alms then to fast and to do alms with a mind thereby to be made righteous/ and to make satisfaction for the fore sins.   
Ye have hard how that it was said to them of old time/ kill not/ for who so ever kelleth shall be in danger of judgement. But I say unto you/ who so ever is angry with his brother/ shall be in danger of judgement. And whosoever say unto his brother Racha/ shall be in danger of a council. But whosoever say to his brother/ thou fool/ Shallbe in danger of hell fire. 
The law is restored.  
Here christ beginneth, not to destroy the law (as the pharisees had falsely accused him) but to restore it again to the right understanding and to purge it from the gloss of the pharisees. He that slayeth shall be guilty or in danger of judgement/ that is to say/ if a man murder, his deed testefyeth against him, there is no more to do/ than to pronounce sentence of death against him. This text did the pharisees, extend no further than to kill with the hand and outward members, But hate/ envy/ malice/ churlyshnesse and to withdraw help at need, to beguile and cyrcumuent with wiles and sottle bergening, was no sin at all, No, to bring him home, thou hatedest to death with craft and falsehood, so thou diddest not put thine hand thereto/ was no sin at al. As when they had brought christ to death wrongfully and compelled pilate with sotteltye to slay him/ they thought themselves pure. In so much that they would not go into the hall for defyling themselves and being partakers with pilate in his blood. And Ac. 5 they said to the Apostles, ye would bring this man's blood upon us/ as who would say, we slew him not. And Saul in the first book of the Kings in the xviii Cha.▪ being so wroth with David, that he would gladly have had him slain determined yet that he would not defile himself, but to thrust him into the hands of Phylystynes, that they might slay him, and he himself abide pure.  
And as our spirituality now offer a man mercy/ once though ye have spoken against holy church/ only if he will but perjure and bear a faggot. But if he will not, they do but dyote him a season/ to win him and make him tell more, and then deliver him to the lay power saying, he hath deserved the death by our laws and ye ought to kill him/ how be it we deserc it not.  
¶ But christ restoreth the law again and sayeth/ to be angry with thy neighbour to slay him and to deserve death. For the law goeth as well on the heart as on the hand, He that hateth his brother is a mutherar i Io. 3. If then the blind hand deserve death how moche more those parts which have the sight of reason. And he that sayeth Racha/ 
Racha.  lewd or what so ever sign of wrath it be, or that provoketh to wrath▪ hath not only deserved that men should immediately pronounce sentence of death upon him, but also that when death is pronounced, they should gather a council/ to decree what horrible death he should suffer. And he that calleth his brother fool/ hath sinned down to hell.  

how a man may be angry without sinning  Shall then a man not be angry at all nor rebuke or punish? yes if thou be a father or a mother/ master/ mistress/ husband/ lord/ or ruler/ yet with love and mercy/ that the anger/ rebuke/ or punishment exceed not the fault or trespass. May a man be angry with love? ye, mothers can be so with their children It is a loving anger that hateth only the vice and studieth to mend the person. But here is foreboden not only wrath against father/ mother/ and all that have governance over thee/ which is to be angry and to grudge against God himself/ and that the ruler shall not be wrath without a cause against the subject. But also all private wrath against thy neighbour over whom thou haste no rule nor he over thee, no though he do the wrong. For he that do the wrong lacketh wit and discretion and can not amend till he be informed and taught lovingly. Therefore thou must refrain thy wrath and tell him his fault lovingly and with kindness win him to thy father/ for he is thy brother as well made and as dear bought as thou/ and as well beloved, though he be yet childish and lack discretion.  
But some will say, I will not hate my neighbour/ nor yet love him/ or do him good. 
Love is the keeping of the law.  yes thou must love him for the first commandment out of which all other flow, is, thou shalt love the lord thy God with all thine heart/ with all thy soul/ and with all thy might. That is/ thou must keep all his commandments with love. Love must keep the fro killing or hurting thy neighbour and from coveting in thine heart what so ever is his. And .1. joh. 4. This commandment have we of him/ that he which loveth God, love his brother also. And again 1. johan. iii. he that hath substance of this world and see his brother have necessity, and shutteth up his compassion from him, how is the love of God in him? he than that help the not at need loveth not God, but breaketh the first commandment. Let us love therefore saith saint Io, not with word and tongue, but in the deed and of a truth. And again saint johan said in the said place/ he that loveth not his brother by death yet still in death. And of love hath Moses' texts enough. But the pharisees glossed them out, saying they were but good councils if a man desired to be perfect/ but not precepts. Exodi. xxiii. if thou meet thine enemies ox or ass going astray thou shalt in any wise bring them to him again. And if thou see thine enemies ass fall down under his burden/ thou shalt help him up again. And Levyti, nineteen. thou shalt not hate thy brother in thine heart/ but shalt in any wise rebuke thy neighbour, 
Sinners he that helpeth not to men●de sinners must suffer with them when they be punished.  that thou bear no sin for his sake. For if thou study not to amend thy neighbour when he sinneth, so art thou partaker of his sins. And therefore when God taketh vengeance and sendeth what so ever plague it be, to punish open sinners, thou must perish with them. For thou didst sin in the sight of God as deep as they/ because thou didst not love the law of God to maintain it with all thine heart, soul/ power and might. Is not he that seeth his nyghboures' house in jeopardy to be set on fire and warneth not, nor helpeth in time, to avoid the apparel, worthy if his neighbours house be brent up, that his be brent also/ saying it was in his power to have kept all out of jeopardy, if he had would/ as he would no doubt if he had loved his neighbour? Even so when God sendeth a general pestilence or war to thy city/ to ponyshe the sin thereof/ art not thou worthy that thine house should be infected or perish, if thou mightest have kept it from sinning, and thou hadst been willing thereto? But if thou do thy best to further the law of God and to keep thy land or neighbours from singing against God, them (though it pelpe not) thou shalt bear no sin for their sakes when they be punished. He therefore that loveth the law of God, may be bold in time of pestilence and all jeopardy to believe in God. And again in the same place thou shalt not avenge thyself nor bear hate in mind against the children of thy people. But shall love thy fellow as thyself, I am the lord. As who should say, for my sake shalt thou do it. And Deuteronomy .10. The lord your God. is the God of Gods and lord of lords, a great God/ mighty and terrible, which regardeth no man's person or degree or taketh gifts. But doth right to the fatherless and the widow, and loveth the staunger, to give him raiment and food/ love therefore the stranger/ for ye were strangers in the land of Egypt. And Levytycum, xix if a stranger sojourn by thee, in your land, see that ye vex him not. But let the stranger that dwelleth among you, be as one of yourselves, and love him as thyself. For ye were strangers in the land of Egypt/ I am the lord. As who should say, love him for my sake. 
Hate when a man may hate his neighbour  notwithstanding when thy neighbour hath showed the more unkindness than God hath love/ then mayst thou hate him/ and not before. But must love him for God's sake/ till he fight against God to destroy the name and glory of God.   
Therefore when thou offerest thy gift at the alter/ and there remembrest that thy brother hath aught against thee/ leave there thy gift before the altar/ and go first and reconcile thyself unto thy brother/ and then come and offer thyself. Agree with thine adversary attonce/ while thou art in the way with him/ least thine adversary deliver the to the judge/ and the judge deliver the to the minister/ and thou be cast into prison. Verily I say unto thee/ thou shalt not come out thence/ till thou have paid the uttermost farthing. 
This text with the similitude is somewhat soot/ and bindeth both him that hath offended to reconcile himself as much as in him is and him that is offended to forgive and be atone. 
Offerings or sacrifices what they mente  The offerings were signs and did certify a man that God was at one with him and was his friend and loved him. For the fat of beasts was offered and wine thereto, as though God had sat and eat and drunk with them, and the rest they and their husholdes did eat before god/ as though they had eat & drunk with God, and were commanded to be merry and to make good cheer/ full certified that God was at one with them and had forgot all old offences, & now loved them/ that he would fulfil all his promises of mercy with them.  
Now will God receive no sacrifice/ that is to wite/ neither forgive or fulfil any of his promises, eycept we be first reconciled unto our brethren/ whether we have offended or be offended. In the chapter following thou readest ye forgive, your father shall forgive you And Osia, 6. I love mercy & not sacrifice and the knowledge of God more than I do burnt offerings/ that is to say/ the knowledge of the poyntementes made between God and us what he will have us to do first, and then what he will do for us again. And Esaias. 58. God refused fasting and ponyshing of the body that was coupled with crudelity/ & saith that he desired no such fast, But saith this fast require I, that ye be merciful and forgive, and cloth the naked and feed the hungry. etc. Then call (saith he) and the lord shall answer, cry, and he shall say, see, here I am.  
And that similitude will, that as a man here if he will no otherwise agree/ he must suffer the extremity of the law, if he be brought afore a judge (for the judge hath no power to forgive or to remyte, but to condemn him in the utmost of the law) even so/ if we will not forgive one another here, we shall have judgement of God, without mercy.  
And that some make purgatory of the last farthing, 
last farthing.  they show their deep ignorance. For first no similitude holdeth every word and syllable of the similitude, furthermore when they dispute/ till he pay the last farthing, ergo he shall pay. But not in hell, ergo in purgatory. A wise reason. joseph knew not mary till she had borne her first son, ergo she bore the second or he knew her after, I will not forgive the till I be deed or while I leave▪ ergo I will do it after my death/ and a thousand like.   
Ye have hard how it was said to them of old time/ commit not adultery. But I say to you/ that who so ever looketh on a wife lusting after her/ hath committed adultery with her all ready in his heart. 
This commandment commit none adultery had the lindsays blinded and corrupt with their sophistry and leaven/ interpreting the concupisbence of the heart/ lewd toys/ filthy gestures/ unclean words, clapping, kessing and so forth/ not to be imputed for sin. But even the act and deed alone, though Noises say in the text/ thou shall not covet thy neighbours wife, etc. But Chryst putteth to light and salt, and bringeth the precept to his true understanding and natural taste again and condemneth the rote of sin, the concupisbence and consent of the heart. Before the world I am no murderer till I have killed with mine hand. But before God I kill, if I hate, ye if I love not, and of love keep me both from doing hurt, and also be ready and prepared to help at need. Even so the consent of the heart with all other means that follow there of/ be as well adultery before God/ as the deed itself. Finally I am an adulterer before God/ if I so love not my neighbour, that very love forbid me to covet his wife, 
Love is the fulfilling of the law  Love is the fulfilling of all commandments. And without love it is impossible to abstain from singing against my neighbour in any precept if occasion be given.  
Carnal love will not suffer a mother to rob her child/ no it maketh her rob herself/ to make it rich. A natural father shall never lust after his sons wife. No/ he careth more for her chastity then his son doth himself. Even so would love to my neighbour, keep me from sinning against him.  

adultery.  adultery is a damnable thing in the sight of God, and moche meschefe followeth thereof. David to save his honour was driven to commit grievous murder also. It is unright in the sight of God and man that thy child should be at another wannes' cost and be another man's hair. Neither canst thou or the mother have lightly a quiet conscience to God/ or a merry heart so long as it is so. Moreover what greater shame canst thou do to thy neighbour, or what greater displeasure? what if it never be known nor come any child thereof? The precyousest gift that a man hath in this world of God, is the true heart of his wife, to abide by him in wealth and woe, and to bear all fortunes with him. Of that hast thou rob him for after she had once coupled herself to the she shall not lightly love him any more so truly but haply hate him and procure his death. More over thou haste untaught her to fear God and hast made her to sin against God. For to God promised she and not to man only/ for the law of matrimony is Gods ordinance. For it is written Goe 39 when Puthyphars wife would have had joseph to lie with her, he answered/ how could I do this wickedness & sin against God, ye verily it is impossible to sin against man except thou sin against God first. Finally read chronicles and stories/ and see what hath followed of adultery.  
what shall we say, that some doctores have disputed and doubted, whether single fornication should be syn● when it is condemned both by Christ & Moses to, and Paul testifieth. 1. Cor. 6. that no fornycatoure or whore keeper shall possess the kingdom of God. It is right that all men that hope in God, should bring up their fruit in the fere and knowledge of God, and not to leave his seed where he careth not what come thereof.   
Wherefore if thy right eye offend the pluck it out and cast it from the. For it is better for the that one of thy membres perish/ then that thy hole body should be cast into hell. And even so if thy right hand offend thee/ cut it of/ and cast it from the. For it is better for thee/ that one of thy members perish/ then that thy hole body should be cast into hell. 
This is not mente of the outward members For then we must cut of nose, ears, hand and foot/ ye we must procure to destroy the saying hearing, smelling, tasting and feeling, and so every man kill himself. But it is a phrase or speech of the Ebrue tongue/ and will that we cut of occasions/ dancing/ kissing/ riotous eating/ 
Filthy,  and drinking/ and the lust of the heart and filthy imaginations that move a man to concupisbence. Let every man have his wife think her the fairest and the best condicyoned and every woman her husband so to. For god hath blessed thy wife and made her without sin to thee/ 
A wife how good a thing.  which ought to seem a beautiful fairness, And all that ye suffer together/ the one with the other/ is blessed also and made the very Cross of christ and pleasant in the sight of God/ why should she then be loath some to the because of a little suffering, that thou shouldest lust after another/ that should defile thy soul and flee thy conscience and make the suffer everlastingly?   
It is said/ whosoever put away his wife/ let him give her a testymonyal of the divorcement. But I say unto you/ who so ever putteth away his wife (except it be for fornication) maketh her to break wedlock/ and whoso ever marrieth the divorced/ breaketh wedlock. 
Moses' Deut. 24. 
Right eye.  permitted his Israelites in extreme necessity, as when they so hated their wives that they abhorred the company of them then to put them away, 
Right hand  to avoid a worse inconvenience, whereof ye read also Nath. nineteen. And he knit thereto that they might not receive them again after they had been known of any other persons, which licence the jews abused and put away their wives for every light or feigned cause, and when so ever they lusteth. But christ calleth back again and interpreteth the law after the first ordinance and cutteth of all causes of divorcement, save fornication of the wives party, when she breaketh her matrimony. In which case Moses' law pronounceth her deed, & so do the laws of many othercontres, which laws where they be used, there is the man free without all question. Now where they be let live/ there the man (if he see sign of repentance and amendment) may forgive for once. If he may not find in his heart (as joseph as holy as he was could not find in his heart to take Christ'S mother to him, when he spied her with child) he is fire no doubt to take another while the law interpreteth her deed, for her sin aught of no right to bind him.  
what shall the woman do, if she repent and be so tempted in her flesh that she can not leave chaste? verily I can show you nothing out of the scripture. The office of the preacher is, to preach thee, x. commandments which are the law natural, 
The office of a preacher.  and to promise them which submit themselves to keep them of love and fear of God, everlasting life for their labour through faith in christ/ and to threaten the disobedient with everlasting pain in hell. And this punishment is. if any man have offended through fraltye, and when he is rebuked turn and repent, to receive him into grace and absolve him, and if any will not amend when he is rebuked/ to cast him out among the infidels. This I say if the temporal power shut her up, as a convict person appointing her a sober living/ to make satisfaction to the congregation for her damnable example, they did not a miss. It is better that one misdoer suffer then a comen wealth to de corrupt.  
where the officers be negligent and the woman not able to put herself to penance, if she went where she is not known and there marry God is the God of mercy. If any man in the same place where she trespasseth, petyed her & married her. I could suffer it. were it not that the liberty would be the next way to provoke all othar that were once weary of their husbands/ to commit adultery, for to be divorced from them/ that they might mary other which they loved better. Let the temporal sword take heed to their charge therefore. For this is truth, 
Law/ what followeth the keeping of the law  all the temporal blessings set in the law of Moses for keeping their laws/ as wealth and prosperity/ long life/ the upper hand of their enemies/ plenteousness of fruits and cheap of all thing/ and to be without pestilence/ war and famyshment/ and all manner other abominable diseases and plagues/ pertain to us as well as to them/ if we keep our temporal laws.  
And all the curses and terrible plagues which are threatened through out the law of Moses, 
Law/ what followeth the breaking of the law.  as hunger/ dearth/ war and dissension/ pestilence/ fevers and wonderful and strange fearful diseases/ as the sweet/ pocks/ and falling sickness/ shorting of days/ that the sword/ hunger/ and such diseases/ shall eat them up in their youth/ that their enemies should have the upperhand/ that the people of the land should be minished and the towns decayed and the land brought unto wilderness, and that a plenteous land shall, be made barren or so ordered that dearth shall devour the inhabitors/ and wealth be among few that should oppress the rest/ with a thousand such like, so that nothing they begin should have a prosperous end/ all those curses (I say) pertain to us aswell as to them/ if we break our temporal laws.  
Let England look about them and mark what hath chanced them sense they slew their right king whom God hath anointed over them, King richard the second.  
Their people/ towns and villages armynyshed by the third part. And of their noble blood remaineth not the third nor I believe the sixth/ ye and if I durst be bold, I ween I might saflye swear that there remaineth not the syxteneth part. There own sword hath eaten them up. And though pastures be enlarged above all measure, yet rot of sheep, Moren of beasts with parks and warrans, with raising of fines and rent, make all things twice so dear as they were. And our own conmodytes are so abused that they be the destruction of their own realm.  

tyrants/ why God giveth us up, and leaveth us in the hands of tyrants & in all misery.  And right, for if we will not know god to keep his laws, how should God know us, to keep us and to care for us and to fulfil his promises of mercy unto us? saith not Paul. Ro. 1. of the heathen. Sicut non probaverunt habere deum in noticia, it a tradidit illos deus. As it seemeth them not good, or as they had no lust/ or as they admitted it not, nor allowed for right in their hearts to know God as God, to give him the honour of God/ that is, to fear him as God, and as avenger of all evil, and to seek his will, even so God gave them up to follow their own blindness, and took his spirit and his grace from them/ and would no longer rule their wits. Even so if we cast of us the yoke of our temporal laws which are the laws of God and dreven out of the .10. commandments and law natural/ and out of love thy neighbour as thyself. God shall cast us of and let us slip, to follow our own wit. And then shall all go against us/ what so ever we take in hand, in so much that when we gather a parliament to reform or amend ought/ that we there determe shallbe our own snare/ confusion, and utter destruction. so that all the enemies we have under heaven could not wish us so great mischief as our own council shall do us, God shall so blind the wisdom of the wise. If any man have any godly council, it shall have none audience, error/ madness and dancing shall have the upper hand.  
And let the spiritualty take heed and look well about them and see whether they walk as they have promised god, 
An admonition.  and in the steps of his son Chryst and of his apostles whose offices they bear, For I promise them/ all the devils in hell/ if God had let them all louse▪ could not have given them worse counsel/ then they have given themselves this twenty year long. God gave up his Israeltites oftentimes when they would not be ruled nor know themselves and their duty to God/ and brought them into captivity under their enemies/ to prove and feel (saith the text) whether were better service, either to serve God, and willingly to obey his law coupled with so many fold blessings/ or to serve their enemies/ and to obey their cruelness and tyranny spite of their heads in need and necessity. And let the temporalty remember, that because those nations under which the Israelites were in captevyte, did deal cruelly with them, not to punish them for their idolatry and sin which they had committed against God/ but to have their lands and goods and service only, r●ioysinge to make them worse and more out o● their father's favour, therefore when God had scourged his children enough/ he did beat the other for their labour.  
But to our purpose/ what if the man run from his wife and let her set. Verily the rulers ought to make a law/ if any do so & come not again by a certain day/ as within the space of a year or so that then he be banished the country/ and if he come again, to come on his heed, and let the wife be free to marry where she will. For what right is it that a lewd wretch should take his goods and run from his wife without a cause and sit by an whore ye and come again after a year or two (as I have known it) and rob his wife of that she hath gotten in the mean time/ and go again to his whore? Paul saith to the Corinthyans'. that if a man or woman be coupled with an infidel/ and the infydel departed, the other is free to marry where they lust. And .1. Timothe. 5. he saith. if there be any man that provideth not for his, and namely for them of his own household, the same denieth the faith and is worse than an infydel. And even so is this man moche more to be interpretat for an infydel that causeless runneth from his wife. Let (I say) the governors take heed how they let sin be unpunished and how they bring the wrath of god up on their realms. For God willbe avenged on all iniquity and punish it with plagues from heaven. In like manner if the woman departed can seles and will not be reconciled, though she commit none adultery, the man ought of right to be free to marry again. And in all other causes if they separate themselves of impatience that the one can not sufferthe others infirmity, they must remain unmarried. If any part burn/ let the same suffer the pain or infirmytes of the other And the temporalty ought to make laws to bridle the unruly party.   
Again ye have hard how it was said to them of old time/ forswear not thyself/ but pay thine oaths unto thy lord. But I say unto you/ that ye swear not at all/ neither be heaven/ for it is the seat of God/ neither by the earth/ for it is his footstool/ neither by jerusalem/ for it is the cety of the great king neither thou shalt swear by thine heed/ for thou canst not make a white here or a black. But your communication Shallbe ye ye/ nay nay. For if ought be above that/ it proceedeth of evil. 

Swearing.  As to hate in the heart, or to covet another man's wife/ was no sin with the lindsays, no more was it to hide one thing in the heart and to speak another with the mouth, to deceive a man's neighbour/ if it were not bound with an oath. And though Moses say Leuitici. nineteen. Lie not nor deceive any man his neighbour or one another, yet they interpreted it but good council/ if a man desired to be perfect. But no precept to bind under pain of sin. And so by that means not only they that spoke true/ but also they that lied to deceive, were compelled to swear and to confirm their words with oaths, if they would be believed.  
But christ bringeth light and salt to the text which the lindsays had darkened and corrupt with the stynkyngemyste of their sophistry, 
To swear by God.  and forbiddeth to swear at all▪ either by God or any creature of Gods, for thou canst swear by none oath at all, except the dishonour shall redound unto the name of God. If thou swear, by God it is so, or by God I will do this or that, the meaning is, that thou makest God judge, to avenge it of thee, if it be not as thou sayest, or if thou shalt not do as thou promisest. Now if truth be not in thy words thou shameste thine heavenly father, and testyfyest that thou believest that he is no rightwise judge nor will avenge unrightwiseness/ but that he is wicked as thou art and consenteth and laugheth at thee/ while thou deceivest thy brother, aswell created after the likeness of God and so dear bought with the precious blood of Christ as thou. And thus through the a wicked son is the name of thy father dishonoured, and his law not feared nor his promises believed. And when thou swereste by the gospel book or bible, the meaning is, that God if thou lie. shall not fulfil unto thee, the promises of mercy therein written. But contrary wise to bring up on the all the curses/ plagues/ and vengeance therein threatened unto the disobedient and evil doers. And even so when thou swearest by any creature, as by bread or salt. the meaning is, that thou desirest/ that the creator thereof shall avenge it of thee, if thou lie. &c. wherefore our dealing ought to be so substantial that our words might be believed without an oath. Our words are the signs of the truth of our hearts, in which ought to be pure and single love toward thy brother, for what so ever proceedeth not of love is damnable. Now falsehood to deceive him and pure love can not stand together. It can not therefore be but damnable sin to deceive thy brother with dying, though thou add no oath to thy words. Moche more damnable is it then to deceive and to add an oath thereto. &c.  
How be it all manner of swearing is not here forbode, no more than all manner of killing. 
Swearing.  when the commandment saith, kill not/ for judges and rulers must kill. Even so ought they, when they put any man in office, to take an oath of him that he shall be true and faithful and diligent therein. And of their subjects it is lawful to take oaths, and of all that offer themselves to bear witness. But if the superior would compel the inferior, to swear that should be to the dishonour of God or hurting of an innocent, the inferior aught rather to die then to swear. Nether ought a judge to compel a man to swear against himself, that he make him not sin and for swear whereof it is enough spoken in another place. But here is forbode swearing between neighbour and neighbour, and in all our private business and daily communication. For customable swearing, though we lied not, doth rob the name of God of his due reverence and fear. And in our daily communication and business one with another is so much vanity of words that we can not but of many things lie, which to confirm with an oath, though we beguile not is to take the name of God in vain and unreverently against the second precept. Now to lie for the intent to beguile/ is damnable of itself/ how much more than to abuse the holy name of God thereto, and to call to God for vengeance up on thine own self.  

charity moderateth the law.  Many cases yet there chance daily between man and man, in which charity compelleth to swear, as I know that my neighbour is falsely scalundered, I am bound to report the truth and may lawfully swear, ye and am bound if it need, and that though not before a judge. And unto the weak where ye and nay have lost their credence thorough the multitude of liars, 
Oath. To perform an evil oath is double sin.  a man may lawfully swear to put them out of doubt. which yet cometh of the evil of them that abuse their language to deceive with all. Finally to swear to do evil is damnable, and to perform that is double damnable. Herodes oath made him not innocent and gylties of the death of johan the baptist though the hypocrite had not known what his wife's daughter would have asked. And when men say, a kings word must stand/ that is troth, if his oath or promise be lawful and expedient.  
In all our promises it is to be added, if God will and if there be no lawful let. And though it be not added, it is to be interpret, as added As if I borrow thy sword, and by the hour I promise to bring it that again, thou be beside thyself. If I promise to pay by a certain day, and be in the mean time rob or decayed by chance that I can not perform it. I am not forsworn if mine heart meant truly when I promised. And many like cases there be of which are touched in other places. To lie also and to dissemble is not alway sin. David. 1, Regum. 27. Told King Achis the Phylystyne that he had rob his own people the jews, when he had been a roving among the Amalekytes, and had slain man/ woman and child for telling tales. And yet was that lie no more sin than it was to destroy the Amalekites those deadly enemies of the faith of one almighty God. Nether sinned Cusay Davydes trusty friend. 2. Reg. 18. in feigning and beguiling absolon. But pleased God highly To bear a seek man in hand that a wholesome bitter medicine is sweet. to make him drink it, is the duty of charity & no sin. To persuade him that pursueth his neighbour to hurt him or slay him, that his neighbour is gone another contrary way, is the duty of every christian man by the law of charity and no sin, no though I confirmed it with an oath. But to lie for to deceive and hurt, that is damnable only. etc.   
Ye have hard/ how it is said/ an eye for an eye/ tooth for a tooth, But I say unto you/ that ye withstand not wrong. But if a man give the a blow on the right cheek/ turn to him the other also. And if any man will go to law with the and take away thy cote/ let him have thy cloak thereto. And if any man compel the to go a mile/ go with him twane. give to him that asketh and from him that would borrow turn not away. 
Chryst here intendeth not to disannul the temporal regiment, and to forbid rulers to punish evil doers, no more than he meant to destroy matrimony when he forbade to lust and covet another man's wife in thy heart. But as he there forbade, that defileth matrimony, even so he forbeddeth here that which troubleth, unquyeteth and destroyeth the temporal regiment, and that thing which to forbid, the temporal regiment was ordained which is that no man avenge himself.  
Christ meddleth not with the temporal regiment. But in all this long sermon fighteth against the lindsays false doctrine and salteth the law, to purge it of the corruption of their filthy gloss, and to bring it unto the right taste and true understanding again.  
For the lindsays had so interpret that law of Moses (which pertained only unto the rulers) that every private person might adveng himself, and do his adversary as much harm again as he had received of him.  
Now if he that is angry have deserved that then pronounce death upon him, and he that sayeth Racha hath deserved that men should rather a council to determine some sundry and cruel death for so heinous a crime, and he that calleth his brotherfole, have deserved hell what deserveth he that smiteth or advengeth himself with his own hand. Here is foreboden therefore private wrath only, and that a man avenge himself.  

Cheke. To turn. the other cheek what it is.  To turn the other cheek is manner of speaking and not to be understand as the words sound as was to cut of the hand and to pluck out the eye. And as we command our children not only not to come nigh a brook or a water, but also not so herdye as once to look that way▪ either to look on fire or once to think on fire, which are impossible to be observed. More is spoken then meant to fear them and to make them perceive that it is earnest that we comaunde. Even so is the meaning here that we in no wile avenge/ but be prepared ever to suffer as much more/ and never to think it lawful to avenge, how great so ever the injury be, for he himself turned not the other cheek, when he was smitten before the bishop, nor yet Paulus when he was bofetted before the bishop also. But ye have hard a little above. 
meekness.  Blessed are the meek, for they shall possess the earth. Let all the world study to do the wrong, ye let them do the wrong, and yet if thou be meek, thou shalt have food and raiment enough for the and thine. And more over if the worst come, God shall yet set such a tyrant over thee, that (if thou be meek and canst be content that he poll the properly, 
polling how to avoid it.  and even thou mayst bear) shall defend the from all other who is polled intolerably, that his life is better and even death to him, save he that is impatient and can not suffer to be polled. Ye, poll thyself. and prevent other, and give the bailie or like office now a capon, now a pig. now a goose, and so to thy land lord likewise, or if thou have a great firm, now a lamb/ now a calf/ and let thy wife visit thy land lady three or four times in a year▪ with spysed kakes and apples/ perrs/ chyrese and such like. And be thou ready with thine oxen or horses three or four, or half a dozen days in a year to set whom their wood or to plough their land, ye and if thou have a good horse, let them have him good cheap or take a worse for him, and they shallbe thy shield and defend thee/ though they be tyrants and care not for God/ that no man else shall dare poll the. And thereto thou mayst withwysdome get of them, that shall recompense all that thou doyst to them. All this I mean if thou be patient and wise and fear God, thereto, and love thine neighbour and do none evil, For if thou keep thyself in favour with hurting thy neighbour/ thine end will be evil/ and at the last desperation in this world and hell after.  
But and if thou canst not pol thyself with wisdom, and laugh and bear a good countenance as though thou reioysedest while such persons poll thee, every man shall poll the and they shall maintain them/ and not defend the. Let this the fore be a comen proverb/ be contented to be polled of some man/ or be polled of every man.  
Ye must understand that there be two states or degrees in this world/ 
Two maaer states. degrees, of regymentes.  the kingdom of heaven which in the regiment of the gospel. And the kingdom of this world which is the temporal regiment. In the first state there is neither father/ mother/ son/ daughter/ neither master/ masters/ maid/ man servant/ nor husband nor wife/ nor lord or subject, nor man or woman, but Chyrste is all, and each to other is Chryst himself. There is none better than other, but all like good, all brethren, & Christ only is lord over al. Nether is there any other thing to do or other law save to love one another as Chryst loved us. In the temporal regiment is husband/ wife/ father/ mother/ son/ daughter/ master/ masters/ maid/ man servant/ lord and subject,  

Every man is of the spiritualty & of the temporalty both.  Now is every person a double person and under both the regiments. In the first regiment thou art a person for thine own self/ under Christ and his doctrine, and mayst neither hate or be angry and much less fight or avenge But must after the ensample of christ umble thyself, forsake and deny thyself, and hate thyself, and cast thyself away, and bemeke and patient, and let every man go over thee▪ and tread the under foot and do the wrong, and yet love them and pray for them, as Christ did for his crucyfyers. For love is all and what is not of love/ that is damnable and cast out of that kingdom.  

love. He that loveth not. his neighbour hath not the true faith of Chryst●.  For that kingdom is the kingdom of God and christ. But he that loveth not/ knoweth neither God nor Chryst, therefore he that loveth not is not of that kingdom. The minor is this wise proved/ he that knoweth God and Christ seeth light, for Chryst is light. But he that hateth his brother/ is in darkness and walketh in darkness and wotteth not whither he goeth for darkness hath blinded his eyes. 1. joh. 2, Ergo he that hateth his brother/ knoweth not what christ hath done for him, and therefore hath no true faith/ nor is of the spiritual kingdom of God.  
To hate thyself, hat shalt thou get, if thou consider thine own sins and deep damnation that long thereto with due repentance And to love that shalt thou obtain if thou behold the great and infinite mercy of God with strong faith. There is none so great an enemy to the in this world. But thou shalt lightly love him if thou look well on the love that God showed the in christ.  
In the temporal regiment thou art a person in respect of other, thou art an husband/ 
The temporal regiment  father/ mother/ master/ mistress/ lord/ ruler/ or wife/ son/ daughter/ servant/ subject. And there thou mayst do according to thine office. If thou be a father/ thou must do the office of a father and rule or else thou dampnest thyself. Thou must bring all under obedience whether by fair means or foul. Thou must have obedience of thy wife/ of thy servants/ and of thy subjects/ and the other must obey. If they will not obey with love, thou must chide and fight/ as far as the law of God and the law of the land will suffer the. And when thou canst not rule them/ thou art bound in many cases/ to deliver them unto the higher office of whom thou didst take the charge over them.  

Violence. Not to resist violence haw it is understand.  Now to our purpose, whether a man may resist violence and defend or avenge himself. I say nay in the first state, where thou art a person for thyself alone and Christ'S dycyple. There thou must love, and of love do study and enforce ye and suffer all thing (as Chryst did to make peace/ that the blessing of God may come upon thee/ which saith. Blessed be the peace makers, for they shallbe the children of God. If thou suffer and keepest peace in thyself only, the blessing is, the possession of this world. But if thou so love the peace of thy brethren that thou leave nothing undone or unsuffred to further it/ thy blessing is, thou shalt be God's son and consequently possess heaven.  
But in the worldly state/ where thou art no private man, but a person in respect of other▪ thou not only mayst/ but also must and 〈◊〉 bound under pain of damnation to execute thine office, where thou art a father, thou must have obedience by fair means or by fowl, and to whom thou art an husband/ of her thou must require obedience and chastity/ and that to get, tempt all that the law of the land commandeth and will. And of thy servants thou must exact obedience and fear, & mayst not suffer thyself to be despised. And where thou art a ruler thereto appointed, thou must take, prison and slay to/ not of malice and hate, to avenge thyself/ but to defend thy subjects, and to maintain thine office.  
Concerning thyself, oppress not thy subjects with rent, fines or custom at all,/ neither pill them with taxes and such like/ to maintain thine own lusts. But be loving and kind to them, as christ was to thee/ for they be his and the price of his blood. But those that be evil doers among them and vex their brethren, and will not know the for their judge, and fear thy law, them smite, and upon them draw thy sword, and put it not up until thou have done thine office, yet without hate to thy person for his master's sake and because he is in the first regiment thy brother/ but amend him only/ or if it can not be/ but that thou must lose one to save many/ then execute thine office with such affection/ with such compassion and sorrow of heart, as thou wouldst cut of thine own arm to save the rest of thy body.  
Take an example, 
An ex●pul of two reamentes.  thou art in thy father's house among thy brethren and sisters. There if one fight with another/ or if any do the wrong, thou mayst not avenge nor smite. But that pertaineth to thy father only. But if thy father give the authority in his absens, and command the to smite if they will not be ruled▪ now thou art another person. notwithstanding yet thou haste not put of the first person/ but art a brother still/ and must ever love and prove all thing to rule with love. But if love will not serve, than thou must use the office of the other person or sin against thy father. Even so when thou art a temporal person, thou puttest not of the spiritual. Therefore thou must ever love. But when love will not help, thou must with love execute the office of the temporal person or sin against God. A mother can smite & love, and so mayst thou with love execute the office of thy second state And the wife/ son/ servant/ and subject are brethren in the first state and put not that person of/ by reason of the second degree, and therefore must they love ever▪ and with love pay custom/ tribute/ fear/ honour and obedience to whom they belong as Paul teacheth Roma. 13. And though the other do not his duty and love thee, but rule the with rigorousness and deal unkindly with thee/ thou not deserving cleave thou to Chryst and love still/ and let not his evil overcome thy goodness/ and make the evil also.  
And as after the ensample above/ thy father hath power over the to command the to use high power over thy brethren/ even so hath thy master/ to give the his authority over thy fellows which when thou hast thou must remember that thou art a fellow still/ and bound to love still. But if love alone will not help/ then put thy masters authority unto thy love. And so hath the ruler power over thee/ to send the to use violence upon thy neighbour, to take him/ to prison him and happily to kill him to And thou must ever love thy neighbour in thy● heart by the reason that he is thy brother in the first state, and yet obey thy ruler and go with the constable or like office and break open thy neighbours door/ if he will not open it in the kings name/ ye and if he will not yield in the kings name/ thou must lay on and smite him to ground till he be subdued. And look what harm he getteth/ ye though he be slain/ that be on his own heed. For thine heart loved him and desyredest him lovingly to obey and haste not avenged thyself in that state where thou art a brother/ but in the worldly state where thou art another manner person in this case/ thou hast executed the authority of him that hath such power of God to command the and where thou were dampened of God, if thou didst not obey.  
And like it is/ if thy lord or prince send the a warfare into another land, 
How to be a marry ou●  thou must obey at God's commandment and go and avenge thy princes quarrel which thou knowest not but that it is right. And when thou comest thither/ remember that thou art in the first state with them against whom thou must fight, how that they be thy brethren and as deeply bought with Christ'S blood as thou, and for Christ'S sake to be beloved in thine h●rte. And see that thou desire neither their life or goods, save to avenge thy princes quarrel and to bring them under thy prince's power. And be content with thy princes wages and with such part of the spoil (when thou hast won) as thy prince or his debit appointed thee/ for if thou hate them in thine heart and covetest their goods and art glade that an occasion is found (thou ●arest not whether it be right or wrong) that thou mayst go a robbing & murdering unpunished, than art thou a murtherar in the sight of God/ and thy blood will be shed again for it/ either in the same war following, or when thou art come home (as thou there didst in thine heart) so shalt thou rob and steal/ and be hanged for thy labour, or slain by some other mischief.  

Goods.  Now concerning the goods of this world it is easy to judge. In the first state or degree thou oughtest to be thankful to Christ. and to love/ to give and to lend to them that are bought with his precious blood/ all that thou art able. For all that thou owest to Chryst whose servant thou art to do his will/ that must thou pay them. 
●ath. 25.  And that thou dost to them/ that same dost thou to christ/ and that thou art not ready to do for them/ that deniest thou to do for Chryst. But and any of thy brethren will with hold or take away by force above that thou mayst spare by the reason of some office that thou hast in the second state/ or invade the violently/ and lay more on thy back then thou canst bear, then hold thine heart and hand, that thou neither hate or smite and speak fair and lovingly/ and let neighbours go between. And when thou hast proved almenes of love in vain, then complain to the law and the office that is set to be thy father and defend thee, and to judge between the and thy brother.  
Thou wilt say the text forbiddeth me to go to law, for it sayeth, 
To go to law.  if a man will law with the and take thy cote/ thou must let him have gown and all. If I must suffer myself to be rob by the law, wilt thou say/ by what right can I with law recover mine own? I answer. Behold the text diligently. For by no right of law can a man take thy cote from the. For the law was ordained of God/ to maintain the in thy right and to forbid that wrong should be done thee, wherefore the text meaneth thus, that where the law is unjustly ministered, and the governors and judges corrupt and take bribes and be percial/ there be patient & ready to suffer ever as much more, what soever unryght be done thee/ rather then of impatiency, thou shouldst avenge thyself on thy neighbour and rail or make insurrection against the superiors which God hath set over the. For to rise against them is to rebel against God and against thy father when he scourgeth the for thine offence, and a thousand times more sin then to avenge the on thy neighbour. And to rail on them is to rail on God as though thou wouldest blaspheme him/ if he make the sick, poor or of low degree or otherwise then thou wouldest be made thyself.  

princes/ whether they may be resisted or put down of their subjects in any case.  Thou wilt happily say, the subjects ever chose the ruler and make him swear to keep their law and to maintain their privileges and lydertyes/ and upon that submit theirselves unto him. Ergo if he rule amiss they are not bound to obey. But may resist him and put him down again? I answer your argument is nought. For the husband sweareth to his wife/ ye though he forswear himself/ she hath no power to compel him. Also though a master keep not covenant with his servant, or one neighbour with another, yet hath neither servant/ no nor yet neighbour (though he be under none obedience) power to avenge. But the vengyaunce pertaineth ever to an higher office/ to whom thou must complain,  
Ye but thou will say/ it is not like. For the hole body of the subjects chose the ruler. Now Cuius est ligare, eius est solvere. Ergo if he rule amiss, they that set him up/ may put him down again. I answer, God (and not the comen people) chooseth the prince/ though he chose him by them. For Deutero. 16. God commandeth to choose and set up officers/ and therefore is God the chief chooser and setter up of them/ and so must he be the chief putter down of them again, so that without his special commandment, they may not be put down again. Now hath God given no commandment to put them down again. But contrary wise/ when we have anointed a king over us at his commandment/ he sayeth, touch not mine anointed. And what jeopardy it is to rise against thy prince that is anointed over thee/ how evil so ever he be, see in the story of King david and through out all the books of the kings. The authority of the king is the authority of God, and all the subjects compared to the king, are but subjects still (though the king be never so evil) as a thousand sons gathered together are but sons still/ and the commandment obey your father's goeth over all as well as over one. Even so goeth the commandment over all the subjects/ obey your prince and the higher power/ and he that resisteth him, resisteth God and getteth him damnation. And unto your argument. Cuius est ligare, eius est solvere. I answer, he that bindeth with absolute power/ & without any higher authority, his is the might to louse again. But he that bindeth at another man's commandment, may not louse again with out the commandment of the same. As they of London chose them a mayre. But may not put him down again how evil he be with out the authority of him with whose licence they chose him. As long as the powers or officers be one under another/ if the inferior do the wrong, complain to the higher. But if the highest of all do the wrong, thou must complain to God only. wherefore the only remedy against evil doers is, that thou turn thine eyes to thyself and thine own sin/ and then look up to God and say. O father, for our sin and the sin of our fathers is thy● misery come upon us. we know not the as our father, to obey the and to walk in thy ways/ and therefore thou knowest not us as thy sons to set loving school masters over us, we hate thy law, and therefore haste thou through the wickedness of unryghtwyse judges, made that law that was for our defence, to be a tyrant most cruel and to oppress us and to do us injury above all other kinds of violence & robbing. And amend thy living, and be meek and patient, and let them rob as much as they will. yet shall God give the food and raiment and an honest possession in the earth to maintain the and thine with all.  

goods.  Moreover concerning thy goods/ thou must remember how that thou art a person in the temporal regiment, and the king as he is over thy body, even so is he lord of thy good and of him thou holdest them, not for thyself only, but for to maintain thy wife, children and servants, and to maintain the king/ the realm and the country and town or city where thou dwellest, wherefore thou mayst not suffer them to be wasted/ that thou were not able to do thy duty, no more than a servant may suffer his masters good to go to wrack negligently. Eor he that provideth not for his, and namely for them of his own household, faith Paul/ denieth the faith and is worse than an infidel. But every man is bound to labour diligently and truly and therewith so soberly to live, that he may have enough for him and his and somewhat above for them that can not labour or by chance are fallen into necessity. And of that give and lend and look not for it again. And if that suffice not thy neighbours necessity, then speak & make labour to thy brethren. to help also. For it is a comen proverb many hands make light work/ & many may bear that one alone can nor.  
And thy wife/ thy children/ and servants art thou bound to defend. If any man would force thy wife/ thy daughter/ or thy maid/ it is not enough forth to look on and say. God amend you. Nay thou must execute thine office and authority which the king giveth the. And by the way thou must defend thy master and his good/ and the kings good/ which thou haste to maintain thy wife and household, and thy neighbour that goeth with the against thieves and murderers.  
And against all such persons lay about thee, and do as thou wouldst do if thou were under the kings standard against his enemies which had invaded the realm. For all such persons are mortal enemies to the realm and seek to put down king & law and altogether, and to make that it might be lawful to sin unpunished. And of this manner▪ if thou mark well the difference of these two states and regymentes/ thou mayst soil all like doubts that shallbe laid against the.  

regiments. Every man is under both regiments.  More over when I say, there be two regiments, the spiritual and the temporal. Even so I say that every person baptized to keep the law of God and to believe in Chryst. is under both the regiments, and is both a spiritual person and also a temporal/ and under the officers of both the regiments/ so that the king is as deep under the spiritual office, to hear out of God's word what he ought to believe and how to live and how to rule/ as is the poorest beggar in the realm. And even so the spiritual office if he sin against his neighbour or teach false doctrine, is under the kings or temporal correction, how high so ever he be. And look how damnable it is for the king to withdraw himself from the obedience of the spiritual office/ that is to say/ from hearing his duty, to do it, and from hearing his vices rebuked, to amend them/ so damnable it is for the spiritual office, how high so ever he be, to withdraw himself from under the kings correction, if he teach false or sin against any temporal law.  

A preacher of the gospel may use no violence.  Finally ye must consider that Chryst here teacheth his disciples and them that should be the light and salt in living and doctrine/ to shine in the week and feeble eyes of the world diseased with the mygrym and accustomed to darkness/ that without great pain they can behold no light, & to salt their old feastered sores and to frete out the rotten flesh even to the hard quick. that it smart again, & spare no degree. But tell all men high and low, their faults, and warn them of the jeopardy/ and exhort them to the right way. Now such school masters shall find small favour and friendship with the rulers of this world or defence in their laws. As Chryst warneth them. Mat. 10. saying (I send you out as sheep among wolves. Beware therefore of men/ for they shall deliver you up to their councils, and shall scourge you in their synagogues or council houses/ and ye shallbe brought before the chief rulers & kings for my sake) and there taecheth them as here/ to arm themselves with patience and to go forth boldly with a strong faith and trust in the succour and assistance of God only/ and to plant the gospel with all love and meekness and to water it with their own blood, as Chryst did. Thou mayst not in that state come with a sword/ to defend either thyself or thy gospel, and to compel men to worship the as God and to believe what thou wilt Nay, sheep use no such regiment among wolves. If thou be a sheep, thou art not in evil taking if thou canst bring to pass that the wolf be content with thy flesh only and to shear the yearly. Give to him that asketh, and from him that would borrow we turn not away, Luke sayeth, give to whosoever asketh the. That is to say, whosoever thou seest need or seest not the contrary but there may be need, to the uttermost of thy power there open thine heart and be merciful only. And of mercifulness set God thy father and christ thy lord and master for an ensample and enforce to be as like them as thou canst. If thou be merciful God hath bound himself to be merciful to the again Lo/ is not this an exceeding great thing, that God which of no right aught to be bound to his creatures/ hath yet put it hole in thine own hands, to bind him against the day of thy tribulation, then to show the mercy?  
Concerning lending, proceed by the foresaid rule of mercy, Many in extreme need, yet ashamed to b●gge, shall desire that to lend. Unto such in stead of lending give, or say this▪ lo/ here is as much as ye require. If ye can pay it again well, do/ and ye shall find me ready against another time to lend or give (if need be) as much more. But and if ye shall not be able to pay it agyne/ trouble not your conscience, I give it you, we be all one man's children, one man hath bought us all with his blood and bound us to help one another. And with so doing/ thou shalt win the heart of him to thy father. Concerning merchandise and chapmen the less borrowing were among than the better should the comen wealth be, if it we●● possible, I would it were/ ware for ware or money for ware/ or part money and part ware. But if it will not be/ but that a man to get his living with must needs lend and call for it again to find his household/ and to pay● his debts/ then in the lending/ be first syngle and harmless as a dove/ and then as wise as a serpent/ and take heed to whom thou lendest. If when thou hast lent an honest man/ God visit him/ and take away his goods with what chance it be/ whether by see or land/ that he is not able to pay thee/ then to prison him or to sue him at the law, or once to speak an unkind word, mere against the law of love & contrary to showing mercy. There thou must suffer with thy neighbour & brother as Chryst did with thee, and as God doth daily, If an unthryste have beguiled thee, and spent thy good away and hath not to pay/ then hold thine hand and heart that thou advenge not thyself But love him and pray for him and remember how God hath promised to bless the patient and meek. Nevertheless because such persons corrupt the comen manners and cause the name of God the less to be feared/ men ought to complain upon such persons to the office that is ordained of God to punish evil doers/ and the office is bound to punish them. If thou have lent a fox which with cavelacyon will keep thy good from thee/ then if the ruler and the law will not help the to thy right. do as it is above said of him that will go to law with the and take thy cote from the. That is to say/ be content to lose that and as much more to it/ rather than thou wouldest avenge thyself. Let not the wickedness of other ●●en pluck the from God. But abide still by God and his blessings and ●arye his judgement. 
Covetousness.  Lyberalyte is mercy fullness that bynd●●● God to be merciful again. Covetousness (the root of all evil and father of all false prophets, and the seole master that teacheth 〈◊〉 messengers of Satan to disguise themselves like to the messengers of christ) is mercyl●● that shall have judgement without mercy. 
jaco. 2.  And therefore exhorteth christ all his so diligently and above all thing, to be liberal and to beware of covetousness.   
Ye have hard/ how it is said/ thou shalt love thy neighbour and hate thine enemy. But I say unto you love your enemies. Bless them that curse you/ do good to them that hate you. Pray for them which do you wrong and persecute you. That ye maybe the children of your heavenly father. For he maketh his son to arise over the evil and over the good/ and sendeth rain upon the righteous and unrighteous. For if ye love them that love you/ what reward shall ye have? do not the publycans so? and if ye be friendly to your brethren only/ what singular thing do ye? do not the publycans likewise? ye shall therefore be perfect/ as your father which is in heaven/ is perfect. 
This text of hating a man's enemy/ standeth not in any one place of the bible/ but is gathered of many places in which God commandeth the children of Israel to destroy their enemies/ the Cananytes/ the Amorytes/ the Amolekites/ and other heathen people/ as the Moabites/ and Amonytes/ which sought to bring them out of the favour of God/ and to destroy the name of God. The Amalekites came behind them and slew all that were fayntye and weary by the way as they come out of Egypte. The Moabites and Ammonites hired Balam to curse them/ and beguile them with their women and made a great plague among them. These & like nations were perpetual enemies to their land which God had given them, and also of the name of God and of their faith. For which cause they not only might lawfully, but were also bound to hate them/ and to study their destruction again/ how be it they might not yet hate the said nations such as were converted to their faith.  
Now by the reason of such texts as commanded to hate the common enemies of their country and of God and his law, and of their faith/ the pharisees doctrine was/ that a man might lawfully hate all his private enymyes without exception, nor was bound to do them good. And yet Moses saith. Thou shalt not hate thy brother in thine heart. And again thou shalt not avenge thyself nor bear hate in mind against the children of thy people. And if thine enemies ass sink under his burden, help to lift him up again, and if his ox or ass go astray/ bring them home again, which all no doubt, the pharisees did interpret for good council, but for no precepts, wherefore Chryst salteth their doctrine and proveth that a man is bound both to love and to do good to his enemy, and as a natural son, though his brethren be never so evil yet to love them and show them kindness for his father's sake, and to study to amend them, what hast thou to rejoice of, if thy religion be not better than the religion of thieves? For thieves love among themselves, 
publicans what they were.  and so do the covetous of the world, as the usurers and publycans, which bought in great the emperors tribute/ and to make their most advantage, did over set the people. Nay, it is not enough for the to love thy benefactoures only/ as monks and freres do, and them of thine own cote and order/ or the brethren of thine own abbey only (for among some their love stretcheth no further, and that shall he that is removed out of another cloisture thither, well find/ ye and in some places charity reacheth not at all the cells of the same cloisture and to all the monks that were professed in the same place.) But lift up thine eyes unto thy heavenly father, and as thy father doth so do thou love all thy father's children. He ministereth son and rain to good and bad/ by which two understand all his benefits. For of the heat and drieth of the son and cold and moist of the rain, spring all things that are necessary to the life of man. Even so provoke thou and draw thine evil brethren to goodness/ with patience/ with love in word and deed/ and pray for them to him that is able to make them better and to convert them. And so thou shalt be thy father's natural son & perfect, as he is perfect. The text saith not, ye shallbe as perfect as God. But perfect after his ensample. To be perfect the scripture is not to be a monk or a friar, or never to sin. For christ teacheth not here monks or friars, 
To be perfect what it meaneth.  but his disciples and every christian man and woman. And to be in this life all together without sin/ is impossible. But to be perfect, is to have pure doctrine without false opinions/ and that thine heart be to follow that learning.   
FINIS.   

¶ An exposition of the sixth chapter.  
TAke heed to your almose/ that ye do it not before men/ to be seen of them/ or else ye get no reward of your father which is in heaven. Therefore when thou givest almose/ make not a trumpet to be blown before thee/ as the hypocrites do in the synagogues and in the streets/ to be praised of men. Verily I say unto you/ they have their reward. But thou when thou givest almose/ let not thy left hand know what thy right hand doth/ that thine almose may be in secret. And then thy father which seeth in secret/ shall reward the openly. 
As he rebuked their doctrine above, even so here he rebuketh their works, for out of devilish doctrine can spring no godly works. But what works rebuketh he? Verily such as God in the scripture commandeth, and without which no man can be a christian man/ even prayer fasting and almose deed. For as the scripture corrupt with gloss, is no more Gods word, even so the deeds commanded in the scripture (when the intent of them is perverted) are no more godly deeds. what said the scribes and pharisees of him (think ye) when he rebuked such manner of works? No doubt as they said (when he rebuked their false gloss) how he destroyed the law and the prophets, interpreting the scripture after the literal sense▪ which killeth, and after his own brain, clean contrary to the common faith of the holy church and minds of great clerks and authentic expositions of old holy doctoures. Even so here what other could they say, then. Behold the heretic and did not we tell you before whereto he would come, and that he kept some mischief behind and spewed not out all his venom attonce, see to what all his godly new doctrine that sounded so sweetly, is come? he preached all of love, and would have the people saved by faith/ so long till that now at the last, he preached clean against all deeds of mercy, as prayer/ fasting and almose deed, and destroyeth all good works. His disciples fast no more than d● 〈◊〉 they despise their divine service and come not to church, ye and if the holiest of all saint France's order axe them alms/ they bid him labour with his hands and get his living, and say that he that laboureth not is not worthy to eat/ and that God bade that no such strong loboures should loiter and go a begging and be chargeable to the congregation and eat up that other poor men get with the sweet of their bodies/ ye and at the last ye shall see/ if we resist him not be times/ that he shall move the people to insurrection/ as Cayphas said/ and the Romans shall come and take our land from us. As ye see in the text Luke 13. How (when they could not drive the people from him with these persuasions) they accused him to pilate saying, we have found this fellow perverting the people and forbidding to pay tribute to Cesar/ and saying that he is christ a king, wherefore thou canst not be Caesar's friend, 
johan. 16.  if thou let him escape. But after all these blasphemies/ yet must the holy ghost rebuke the world of their rightwiseness ye of their false rightwiseness and false holiness, which are neither rightwiseness or holiness. but colour of hypocrisy.  
Christ here destroyeth not prayer, fasting, and almose deed. But preacheth against the false purpose and intent of such works and perverting the true use/ that is to say/ their seeking of glory/ and that they esteemed themselves righteous thereby and better than other men, and so despised and condemned their brethren. with our almose which is as much to say as deeds of mercy or compassion/ we aught to seek our father's glory only, even the wealth of our brethren and to win them to the knowledge of our father and keeping of his law. He that seeketh the glory of his good works, seeketh the glory that belongeth to God/ and maketh himself God. Is it not a blind thing of the world/ that either they will do no good works at all/ or will be God for their good works and have the glory themselves.  
Concerning blowing of trumpets and ringing of bells or making a cry/ 
trumpets To blow trumpets what.  to call men to fet alms (though the right way be, that we should know in every parish all our poor and had a comen coffer for them/ & that strangers should bring a letter of recommendacion with them of their necessity/ and that we had a comen place to receive them in to for the time/ and though also we ought to flee all occasions of vain glory) yet while the world is out of order/ it is not damnable to do it. So that the very meaning/ both that we blow no trumpets and that the left hand know not what the right hand doth, is that we do as secretly as we can/ and in no wise seek glory/ or to receive it/ if it were proffered. But to do our deeds in singleness of conscience to God/ because it is his commandment/ 
Left hand  and even of pure compassion and love to our brethren/ and not that our good deeds through standing in our own conceit, should cause us to dyspyce them. 
Vain glory. A good remedy against it.  If thou be tempted to vain glory for thy good deeds, then look on thine evil thereto and put the one in the one balance & the other in the other. And then if thou understand the law of God in any thing at all/ tell me whether weigheth heavier.  
If that thou dost, do tempt thee/ then consider what thou dost not. If it move the to set up thy comb when thou givest thy brother a fathing or an half penny/ ponder in thine heart/ how far thou art of, from loving him as well as thyself, and caring for him as much as for thyself. And be sure how moche thou lakest of that, so much thou art in sin, and that in damnable sin, if god for Christ'S sake did not pardon thee/ because thine heart mourneth therefore, and thou fyghteste 〈◊〉 thyself to come to such perfection. If a peacock did look well on his feet and mark the evil favour shrieking of his voice he would not be so proud of the beauty of his tail. 
works iustefye not from sin ●ether deserve the reward promised.  Finally that many dispute, because god hath promised to reward our deeds in heaven. that our deeds deserve heaven/ and because he promiseth to show mercy to be merciful, that with our deeds we deserve mercy, and because he promiseth forgiveness of sins to them that forgive, that our deeds deserve forgiveness of sin and so justify us. I answers first there is enough spoken thereof in other places, so that to them that have red that, it is superfluous to rehearse the matter again. Furthermore the argument is nought and holdeth by no rule. See ye not that the father and mother have more right to the child and to all it can do, than to an ox or a cow. It is their flesh and blood, nourished up with their labour and cost. The life of it and the maintenance and countenance thereof is their benefit/ so that it is not able to recompense that it oweth to father and mother by a thousand parts. And though it be not able to do his duty nor for blindness to know his duty/ yet the father and mother promise more gifts still without ceasing, and that such as they think should most make it to see love and to provoke it to be willing to do part of his duty, And when it hath done amiss, though it have no power to do satisfaction, nor lust or courage to come to the right way again, yet their love and mercy abideth still so great to it, that upon a pointment of mending, they not only forgive that is paste and fulfil their promise not the later/ but promise greater gifts than ever before, and to be better father and mother to it then ever they were. Now when it can not do the thousand part of his duty, how could it deserve such promises of the father and mother/ as a labourer doth his higher? the reward therefore cometh of the love, mercy and truth of the father and mother as well when the child keepeth the appointment, as when they fulfil their promise, when it hath broken the appointment/ and not of the deserving of the child.  
Even so if we were not thus drowned in blindness, we should easily see/ that we can not do the thousand part of our duty to God, no though there were no life to come. If there were no life to come it were not right that I should touch any creature of God, otherwise than he hath appointed. Though there were no life to come, it had nevertheless been right that Adam had abstained from the forbode apple tree/ and from all other to, if they had been forbode. Ye & though there were no life to come it were not the less right that I loved my brother and forgave him to day, saying I shall sin against him to morrow. Because a father can not give his children heaven/ hath he no power to charge them to love one another and to forgive and not avenge one another? And hath he not right to beat them. if they smite each other, because he can not give them heaven? A boundeman that hath a master more cruel than a reasonable man would be to a dog/ if there were no heaven/ might this bound servant accuse God of unrightwiseness/ because he hath not made him a master? Now then when we can not do our duty by a thousand parts, though there were no such promises/ & that the thing commanded is no less our duty though no such promise were, it is easy to perceive that the reward promised cometh of the goods, mercy and truth of the promyser to make us the gladder to do our duty/ and not of the deserving of the receiver, when we have done all that we can, we ought to ●ay in our heart that it was our duty and that we ought to do a thousand times more, and that God (if he had not promised us mercy of his goodness in Chryst) he might yet of right dam us for that we have left undone.  
And as touching forgiveness of sin, though forgiveness of sin be promised unto thee/ yet challenge it not by thy merits/ but by the merits of Christ'S blood, and hear what Paul saith Phylyppenses. 3. Concerning the rightwiseness of the law, I was faultless or such as no man could rebuke. But the things that were to vantage, I thought damage for Christ'S sake ye/ I think all thing to be damage or loss, for the excellent knowledges sake of Chryst jesus my lord, for whose sake I let all go to loss, and count them as chaff or refuse (that is to say, as things which are purged out and refused when a thing is tried and made perfect) that I might win Chryst and might be found in him/ not having my rightwiseness that cometh of the law. But that which cometh of faith in christ Iesu/ which rightwiseness cometh of God through faith/ and is to know him and the power of his resurrection (how he is lord over all sin▪ and the only thing that slayeth and vanquesheth sin) and to know also the fellowship of his passions that I might be made like unto his death. So that when rightwiseness and true merits be tried, we must be content that ours be the chaff and Christ'S the pure corn/ ours the skome and refuse, and Christ'S the pure gold And we must fashion aur selves like unto Christ and take every man his cross and slay and mortify the sin in the flesh, 
Cross.  or else we can not be partakers of his passion, The sin we do before our conversion is forgiven clearly through faith if we repent and submit ourselves to a new life. And the sin we do against our wills (I mean the will of the spirit fo● after our conversion we have two wills fygting one against the other) that sin is also forgiven us through faith, 
works what they do.  if we repent and submit ourselves to amend. And our diligence in working keepeth us from sinning again and mynysheth the sin that remaineth in the flesh and maketh us pure and less apt and disposed to sin, and it maketh us merry in adversities and strong in temptations and bold to go in to God with a strong and fervent faith in our prayers/ and sure that we shall be hard when we cry for help at need/ either for ourselves or our brethren, Now they that be negligent and sin/ are brought in temptation unto the point of desperation and feel the very pains of hell, so that they stand in doubt whether God hath cast them away or no. And in adversity they be sorrowful and discouraged and think that God is angry and ponysheth them for their sins. when a child taketh pain to do his father pleasure and is sure that he shall have thank and reward of his labour, he is merry and rejoiceth in his work and pain that he suffereth/ and so is the adversity of them that keep themselves from sinning. But a child when he is beaten for his fault, or when he thinketh his father is angry and love him not, is anon desperate and discouraged, so is the adversity of them that are weak and sin oft. A child that never dyspleseth his father, is bold in his father's presence to speak for himself or his friend. But he that oft offendeth and is correct or chid, though the peace be made again, yet the remembrance of his offences maketh him fearful and to mistrust & to think his father would not hear him/ so is the faith of the weak that sin oft. 
Promise. he that professeth not a new life hath no promise of mercy in christ.  But as for them that profess not a new living how ever so much they dream of faith▪ they have no faith at all, for they have no promise, except they be converted to a new life. And therefore in adversities, temptation & death, they utterly dyspare of all mercy and perish.   
And when thou prayest/ thou shalt not be like the hypocrites. For they love to stand & pray in the synagogues & in corners of the streets/ that they might be seen of men. Verily I say unto you/ they have their reward. Thou therefore when thou prayest/ go in to thy chamber/ & shut thy door & pray to thy father which is in secret. And thy father which saith in secret/ shall reward the openly. 

Prayers.  After almose followeth prayer. For as it is a christian man's part, to help his neighbour and to bear with him when he is overcharged/ and suffer with him, and to stand on● by another, as long as we live here on this ert● Even so because we be ever in such peril and cumbrance/ that we can not rid ourselves out we must daily and hourly cry to God for aid and succour/ as well for our neighbours as for ourselves.  

works must be seasoned with god's word if they shall please god  To give almose/ to pray/ to fast/ or to do any thing at all/ whether between the and God, or between the and thy neighbour/ canst thou never do to please God therewith/ except thou have the true knowledge of God's word to season thy deeds withal. For God hath put a rule in the scripture without which thou canst not move an here o● thine heed but that it is damnable in the sight of God. As it is of the jews, though (as Paul beareth them record) they have a fervent zeal to God/ ye and have the scripture thereto yet because they have not the true understanding, all is damnable that they do, hypocrites with scraps of almose get an hundred fold. And with prayer they get praise (as thou sayst here) and pray thereto and rob widows houses/ as thou redeste Math. 23. And with fasting they get fat belies/ full dishes/ and ever more then enough. And yet there is none almose/ praying or fasting among them in the sight of God, with their prayers they exclude all true prayers, & make it impossible that there should be any among them. For prayer is, 
Prayer. what it is.  either alonging for the honour of the name of God ●hat all men should fear him and keep his precepts and believe in him. And contrary to that seek they their own honour/ that men should fear them and keep their ordinances and be leave in their sweet blessings/ prayers/ pardons/ and what so ever they promise. If they bid fast thou must do it or be dampened and be an heretic and rebellious to holy church. If they dyspence and give the clean remission for to eat flesh on good friday (though thou be never so lusty) thou must obey, or else thou art damned & an heretic, because thou dost not believe in holy church. Either prayer is to give God thanks for the benefits receyved· Contrary to which, they will first have thanks of the world for their prayers, and rob not only widows houses. But also lord/ prince Emperor/ and all the world/ of house and land ye and of their wits to. And then they bind God to thank them/ and to give them (beside the thanks which they have gotten in the world) not only heaven and an higher place, but that he give have to another man, save through their merits.  
Either prayer is a complaining and a showing of thine own misery and necessity, or of thy neighbours before God/ desiring him with all the power of thine heart, to have compassion and to succour. Contrary to this/ they have excluded with their prayers all necessity and misery from among them. They be ●ordes over all, and do what they will through the whole world. King and Emperor are their servants, they need but say the word, and their will is fulfilled. And as for their neighbours, they have no compassion upon them, to bring their complaints before God. But with their prayers rob them of that ●ytle they have, and so make them more miserable.  

Chamber. To shut thy chamber door, what it meaneth.  Of entering into the chamber and shutting the door to. I say as above of that the left hand should not know what the right hand doth, that the meaning is/ that we should avoid all worldly praise and profit, and pray with a single eye and true intent according to God's word, and is not foreboden thereby, to pray openly. For we must have a place to come together to pray in general, to thank and to cry to God for the common necessity aswell as to preach the word of God in, where the priest aught to pray in the mother ●onge, that the name of God may be hallowed and his word faithfully taught and truly understand and faith and godly living increased, and for the king and rulers, that God will give them his spirit, to love the common wealth and for peace, that God will defend us from all enemies, for weathering and fruits, that God will keep away pestilence and all plagues And the pressed should be an ensample to the people how they should pray. There be of such things as the priests and other babble (& not pray) many good collects that should much edify the people if they were spoken in the mother tongue. And then while the priests sing psalms, let every man pray privately and give God thanks for such benefits as his heart knowed he hath received of God and commend to God his private necessities and the private necessities of his neighbours which he knoweth and is privy to. Nether is there in all such any jeopardy of vain glory. But and if God have given any man the spirit of praying, as all men have not like gifts, that he pray oft and when other do not, then to have a secret place to pray in both for the avoiding of vain glory and speech of people/ and that thou mayst be free/ to use thy words as the lusteth & what so ever gestures and behavoures do move the most to devotion is necessary and good.  
And finally what so ever necessity thou hast though thou feel thyself a great sinner, 
Prayer. God's commandment and promise should move us to pray.  yet if thine heart be to amend/ let not that discourage the. But go boldly to thy father/ saying thou haste his commandment/ ever to pray/ and promise that he will hear thee/ not for thy goodness/ but of his goodness and for his truth.   
Moreover when we pray/ babble not much as the heathen do. For they think that they Shallbe hard for their much babblings sake. Be not therefore like unto them. For your father knoweth of what things ye have need/ before ye axe him. Of this manner therefore pray ye. Our father which art in heaven/ honoured be thy name/ thy kingdom come. Thy will be fulfilled/ give us this day our daily breed even in earth/ as it is in heaven. And forgive us our trespasses/ as we forgive our trespassers. And lead us not into temptation. But deliver us from evil. For thine is the kingdom/ the power and the glory for ever. So be it. 
As before he rebuked their false intent in praying/ that they sought praise and profit of that work which ought to be direct to God alone, either to give him thanks/ that is to say, to be a known and to confess in the heart, that all we have cometh of him, or to call upon him for aid and succour in temptations and all necessity. Even so here he rebuked a false kind of praying, wherein the tongue and lips labour and all the body is pained, but the heart talketh not with God nor feeleth any sweetness at all, nor hath any confidence in the promises of God, but trusteth in the multitude of words and in the pain and tediousness of the length of the prayer/ as a coniurar do the in his circles. Characters and superstitious words of his conjuration. As ye see now to be among our friars/ monks/ canons nuns/ and even through out all the spiritualty, which (as I have proved above) have with their false intent of praying, excluded all occasions & the whole matter of true praying, and have turned it into a bodily labour, to vex the tongue, lips, eyes, and troth with roaring, 
False prayer is painful.  and to weary all the members, so that they say (and may truly swear it) that there is no greater labour in the world/ then prayer, for no labour what soever it be, when the body is compelled and the heart unwilling, can be other then grievous & painful. 
true prayer is pleasant  But true prayer (if they complained & sought help either for themselves or for their neighbours & trusted in the promise of God) would so comfort the soul & courage the heart, that the body (though it were half dead & more) would revive and be lusty again, and the labour would be short and easy (as for an ensample, if thou were so oppressed that thou were weary of thy life, and wentest to the king for help, and hadst speed, the spirits would so rejoice, that thy body would receive her strength again & be as lusty as ever it was) even so the promises of God work joy above all measure. where they be believed in the heart.  
But our hirelings have no Gods word save trust in the multitude of words, length of babbling and pain of body as bound servants. Nether know they any other virtue to be in prayer, as ye may see by the ordinances of all foundations. 
Zion. Shene.  King Henry the fift build Zion and the Charterhouse of sheve on the other side the water of such a manner that lip labour may never cease. For when the friars of Zion ring out, the Nuns begin And when the Nuns ring out of service/ the Monks on the other side begin. And when they ring out, the friars begin again/ and vex themselves night and day. And take pain for God's sake/ for which God must give them heaven. Ye and I have known of some year this, that for vere pain and tediousness have bidden the devil take their founders. They call Lente the holyes●e time of the year. But wherein is that holiness, verily in the multitude of words and tedyous● length of the service. For let them begin at six, and it willbe twelve or they can end. In which time they be so wearied that by the time they have dined/ they have lust to nothing save to sleep And in the end of all they think no farther, then that God must reward their pain. And if thou axe how they know it. They will answer, he must reward it or be unrightwise. No God looketh not on the pain of thy prayer but on thy faith in his promise and goodness neither yet on the multitude of thy words or long babylling. For he knoweth thy matter better than thou thyself. And though the jews and the heathen were so foolish through their unbelief to babble many words, yet were they never so mad, as to mumble and buff out words that they understand not. Thou will say. what matter maketh it, if I speak words which I understand not. or if I pray not at all, saying God knoweth my matter all ready. I answer, he will have the to open thine heart to him/ to inform and edify thine own self, that thou mightest know how that all goodness is of him, to put thy trust and confidence in him/ and to flee to him in time of need, and to be thankful/ and to love him and obey his commandments, and turn and be converted unto thy lord God, & not to run wild/ as the ungodly do, which know not the benefits of God, & therefore be unthankful to obey his commandments.  
And that thou mayst know how and what to pray, he giveth the a short instruction and ensample saying/ after this manner pray.   

The Pater noster is expounded.  O our father which art in heaven. 
first must thou go to him as a merciful father which of his own goodness and fatherly love that he beareth to thee, is ready to do more for the than thou canst desire, though thou have no merits. But because he is thy father/ only if thou wilt turn and henceforth submit thyself to learn to do his will.   

To honour gods name what it is.  Honoured be thy name. 
Honoured and praised be thy name or honoured and praised be thou, for to honour God and to honour the name of God is all one. And to honour the name of God is, to dread him to love him and to keep his commandments. For when a child obeyeth his father, he honoureth and praiseth his father and when he is rebellious and disobedient, he dyshonoreth his father. This is then the understanding and meaning of it. O father/ saying thou art father over all/ power out thy spirit upon all flesh/ and make all men to fear and dread & love the as their father, and in keeping thy commandments to honour the and thy holy name.   
Thy kingdom come. 
That is, seeing thou art king over all, make all to know the and make the kings and rulers which are but thy substitutes, to command nothing but according to thy word/ and to them make all subjects obey.   
Thy will befulfylled in earth/ as it is in heaven. 
This is all one with that goeth before. For as much then as thou art father and king over all, and all we thy children and brethren among ourselves, make us all as obedient to seek and to do thy will as the angels do in heaven. Make that no man seek his own will but all thine. But and if thou withdraw thine hand to tempt thy children, that the rulers command aught contrary to thy will/ then make the subjects to stand fast by thy word and to offer themselves to suffer all extremity, rather than to obey. Finally when we pray to the in our temptations and adversities desiring the of what so ever thing it be, & mean truly yet if thou that knowest all, sayst a better way to thy glory and our profit, than they willbe and not ours. As thy son jesus gave us an ensample/ when he desired (if it had been possible) that/ that cup of better death might have departed from him saying, yet not as I will, but as thou wilt.   
give us our daily bread. 
By bread is understand all manner of fusty nance in the Ebrue speech/ ye and here is understand thereby all that pertained unto the necessity of this life. If we have bread there is dearth of nothing that can pinch/ namely in that land. give us our daily bread. give us all that the necessity of this life daily requireth. give it us day by day, as we need it. we desire not to have store for many years, to exclude all necessyce of praying to thee, and to be as it were out of thy danger, and to forget the. But minister it day by day, that we may daily feel thy benefits and never forget the. Or if thou give us abundance above that we desire, then give us an heart to use it and to bestow it for that purpose thou gavest it and to deal with our neighbours, & not to love it inordinately, but to think that it is thine, and that thou mayst take it away every hour and that we be content that thou so do at thy pleasure, and so ever to have it but for daily bread.   
forgive us our trespasses, as we forgive our trespassers. 
Because he knoweth that our nature is so weak that we can not but sin daily, therefore he teacheth us daily to repent and to reconcile ourselves together/ and daily to axe God forgiveness. saying he commandeth us to axe, we may be bold so to do, and to believe that he will forgive us. No man therefore needeth to despair that can repent and axe forgiveness, how ever so deep he hath sinned. And me thinketh, if we looked a little near upon this text, we needed not to make the pope so great a God for his pardons. For Christ (which is a man to be believed) showeth us here a more sure way, ye and that a sensible way which we may feel that we be pardoned and our sins forgiven. we can have none experience of the pope's things whether they be so or no. He can with all his pardons deliver no man of any purgatory that God putteth us unto in this world. He can not bless or heal any man so much as of a poor ague or tooth ache. which diseases yet by his own confession God putteth on us to purge us from sin. But where we can not see/ feel/ or have any experience at all, that it so is, there is he mighty. If I were come whom out of a land where never man was before, and were sure never man should come, I might tell as many wonders as master More doth of Utopia, and no man could rebuke me.  
But here Christ maketh the sure of pardon, for if thou canst forgive thy brother/ god hath bound himself to forgive thee, what if no man have sinned against me? That were hard in this life, nevertheless yet if that profession be in thine heart/ that thou knowest that it is thy duty to forgive thy brother for thy father's sake/ and art obedient to thy father's ordinance/ and wouldest forgive, if any of thy brethren had offended the and did axe the forgiveness. Then hast thou that same spirit which which God desireth to be in the. Mark what Chryst saith above in the beginning of the .5 chapter. Blessed be the merciful/ for they shall have mercy/ dost thou petty thy brethren that sin, and dost thy best to amend them, that thy father's name may be honoured. Then hast thou if whereby thou art sure of mercy as soon as thou desirest it. And again. Blessed be the peace makers for they shallbe Gods children. Lo, if there be any variance among thy brethren, that one have offended the other, do thy best to set them at one, and thou hast the same thing that God desireth of thee/ for which he hath bound himself to forgive the.   
Lead us not into temptation. 
That is. Let us not slip out of thy leaf, but hold us fast, give us not up nor cease to govern us, nor take thy spirit from us. For as an hound can not but follow his game when he saith it before him if he be louse, so can we not but fall into sin when occasion is given us, if thou withdraw thine hand from us. Lead us not into temptation. Let no temptation fall upon us, greater than thine help in us. But be thou stronger in us than the temptation thou sendeste or letteste come upon us. Lead us not into temptations. Father though we be negligent, ye and unthankful, and disobedient to thy true prophets/ yet let not the devil louse upon us to deceive us with his false prophets and to harden us in the way, in which we gladly walk, as thou didst Pharaoh with the false miracles of his sorserars, as thine Apostle Paul threateneth us. 2. The. 2. A little thread holdeth a strong man where he gladly is. A little pulling draweth a man whether he gladly goeth. A light wind driveth a great ship with the screme. A light persuasion is enough to make a lecherous man believe that fornication is no sin. And an angry man that it is lawful to avenge himself, and so forth by all the corrupt nature of man. A little miracle is able to confirm and harden a man in that openyon and faith which his blind reason believeth all ready. A few false miracles were enough to persuade the covetousness of Pharaoh and his greediness to hold the children of Israel in bondage for their service, that thy true miracles showed by Moses for their deliverance/ were not of the. But of the same kind and done by the same craft/ as were the miracles of his sorserars, and so to harden his heart.  
Even so father if thou give us over for our unkindness/ saying the blind nature of man delighteth in evil/ and is ready to believe lies, a little thing is enough to make them that love not to walk in thy truth (and therefore never able to understand thy sons doctrine. johan. 7) for to believe the faynynges of our most holy father, all is superstitious popetry and invisible blessings/ and to harden them therein. As a stone cast up in to the air, can neither go any higher neither yet there abide/ when the power of the hurler ceaseth to drive it. Even so father, saying our corrupt nature can but go downeward● only, and the devil and the world driveth thereto the same way, how can we proceed further in virtue or stand therein, if thy power cease in us. Lead us not therefore o merciful father into temptation nor cease at any time to govern us. Now saying the God of all mercy which knoweth thine infirmity commanded the to pray in all temptation and adversity, and hath promised to help/ if thou trust in him, what excuse is it to say, when thou hast sinned, I could not stand of myself when his power was ready to help thee, if tho● had axed it.   
But deliver us from evil. 
first (as above) let us not fall into temptation. Seconderely, if we be fallen, as who liveth and falleth never? for never to fall were enough to make a man as evil as lucifer, and to believe that he stood by his own power. If therefore we be fallen even to the bottom, how so ever deep it be, put in thine arm after, for it is long and strong enough, and pluck us out again. Thirdly, deliver us from evil, and pluck us out of the flesh and the world & the power of the devil, & put us in the kingdom where we be passed all jeopardy and where we can not sin any more.   
For the kingdom and the power and the glory is thine for ever. So be it. 
Because that t●ou only art the king, and all other but substytutes. And because all power is thine, and all other men's power but borrowed of thee, therefore ought all honour and obedience to be thine of right as chief lord, and none to be given other men, but only for the office they hold of the. Nether aught any creature to seek any more in this world, then to be a brother till, thou have put him in office then (if brotherlynes will not help/ which he ought first to prove) let him execute thy power. Nether may any man take authority of himself, till God have chosen him/ that is to weet▪ till he be chosen by the ordinance that God hath set in the world to rule it. Finally no king/ lord/ master/ or what ruler it be, hath absolute power in this world/ and is the very thing which he is called. For than they ceased to be brethren still, neither could they sin what so ever they commanded. But now their authority is but a lymeted power/ which when they transgress, they sin against their brethren, and aught to reconcile themselves to their brethren and to axe forgiveness, and they are bound to forgive.  
Finally let kings/ ruler's/ and officers remember that God is the very king/ and refer the honour that is given to them for their offices sake/ to him/ and umble themselves to him and knowledge and confess in their hearts, that they be but brethren and even no better before God/ then the worst of their subjects. So be it.   
For if ye forgive men their faults your heavenly father shall forgive you also. But and if ye do not forgive men their faults/ no more shall your father forgive your faults. 

A covenant where with god is bond to forgive us, & we to forgive each other.  This is God's covenant with us and a confirmation of the petition above rehearsed in the Pater noster/ forgive us our trespasses, as we forgive our trespassers. If thou wilt enter into the covenant of thy lord God/ and forgive thy brother, than what so ever thou hast committed against God, if thou repent and axe him forgiveness, thou art sure that thou art so absolved by these words, that none in heaven nor earth can bind the▪ No though our most holy father curse the as black as coals, 
God's covenant is a sure absolution to all that keep it.  seven foot under the earth and seven foot above, & cast all his lightening upon thee, to burn the to powder. Keep the covenant of the lord thy God therefore, & fear no bugs. But and if thou wilt not come with in the covenant of God, or if when thou hast professed it and received the sign thereof, thou cast the yoke of the lord from of thy neck, be thou sure, thou art bound by these words so fast that none in heaven or in earth can louse the. No, though our erthyshe god whisper all his absolutions over thee, & claw the and stroke thy heed with all his sweet blessings.  
Furthermore though forgiveness of thy sins be annexed to thy work and forgiving thy brother/ yet doth not (as I said) thy works iustefye the before God. But the faith in Christ'S blood and in the promises made us for his sake, doth bring rightwiseness into the heart. And the rightwiseness of the heart by faith, is felt and known by the work. As Peter in the first of his second epistle commandeth to do good works/ for to make our vocation and election sure/ that we might feel our faith, and be certified that it is right. Eor except a man be proved and tried, it can not be known/ neither to himself or other men/ that he is rightwise and in the true faith. Take an ensample lest thou be beguiled with sophistry Chryst sayeth Mat. 13. The kingdom of heaven is like leaven which a woman taketh and hideth in three pecks of meal till all be levended or sour. 
leaven.  leaven is some time taken in an evil sense for the doctrine of the lindsays which corrupted the sweetness of the word of God with the leaven of their gloss, and some time in a good sense, for the kingdom of heaven that is to say the gospel and glad tidings of Christ. For as leaven altereth the nature of dough and maketh it through sour/ even so the gospel turneth a man into a new life and altereth him a little and a little/ 
faith.  first the heart and then the members. faith in Chryst first certifieth the conscience of the forgiveness of sins, and delivereth us from fear of everlasting damnation/ and than bringeth the love of God and of his law into the heart, which love is the rightwiseness of the heart. Love bringeth good works in to the members/ which works are the outward rightwiseness and the rightwiseness of the members. 
Love is rightwiseness.  To hate the will of God is the unrightwiseness of the heart and causeth evil works which are the unrightwiseness of the members. As when I hated my brother/ my tongue spoke evil, my hands smote and so forth To love is the rightwiseness of the heart/ and causeth good works which are the rightwiseness of the members. As if I love my brother and he have need of me and be in poverty, love will make me put mine hand in to my purse or almorye and to give him some what to refresh him. etc. That the love of God and of his commandments is the rightwiseness of the heart, doth no man doubt save he that is hertlesse. 
Faith bringeth love.  And that love springeth of faith thou mayst evidently see. 1. johan. 2. ●e that loveth his brother dwelleth in the light. But he that hateth his brother, is in darkness and walketh in darkness/ and woteth not whether he goeth/ for darkness hath blinded his eyes/ why is he that hateth/ in darkness (verily because he saith not the love of God. For (if he saw that, he could not but love his brother for so kind a father's sake. If any man hate his brother, thou art sure that the same man is in darkness and hath not the light of true faith nor saith what christ hath done. If a man so love that he can forgive his brother, thou art sure that he is in the light of the true faith and saith what mercy is showed him in Chryst.  
This is then the some of all together works are the outward righteousness before the world, 
works.  and may be called the righteousness of the members and spring of inward love. 
love.  Love is the rightwiseness of the heart, and springeth of faith. Faith is the trust in Christ's blood, 
Faith.  and is the gift of God. Ephe. 2. where unto a man is drawn of the goodness of God, and driven thorough true knowledge of the law and of beholding his deeds in the light of the law and with comparing the lust and desire of the members unto the request of the law, and with saying his own damnation in the glass of the law. For if a man saw his own damnation in the law, he should immediately hate God and all his works and utterly dyspare, except that God offered him christ, and forgave all that were paste, & made him his son & took the damnation of the law away, and promised that if he would submit himself to learn and to do his best, that he should be accept as well as an angel in heaven, and thereto if he fell of frailty and not of maryce and stoburnesse, it should be forgiven upon a mendment, and that God would ever take him for his son, and only chastise him at home when he did a miss, after the most fatherlyest manner and as easily as his diseases would suffer, but never bring him forth to be judged after the rigorousness of the law And as thou couldst not see leaven though thou brakest up a loaf, except thou smellest or tastedest the sourness, even so couldst thou never see true faith or love, except thou sawest works/ and also sawest the intent & meaning of the worker, least hypocrisy deceive the.  
Our deeds are the effect of rightwiseness and thereto an outward testimony and a certefyenge of the inward rightwiseness, as sourness is of leaven. 
that faith justifieth what it meaneth.  And when I say faith justifieth, the understanding is, that faith receiveth the iustefyenge. God promiseth to forgive us our sins and to impute us for full rightwysse And God justifieth us actively, that is to say forgiveth us & reckoneth us, for full rightwise And Christ'S blood deserveth it, and faith in the promise receiveth it and certifieth the conscience thereof. Faith challengeth it for Christ'S sake, which hath deserved all that is promised and cleaveth ever to the promise & truth of the promyser, and pretendeth not the goodness of her work. But knowledgeth that our works deserve it not, save are crowned and rewarded with the deserving of Chryst. Take an ensample of young children, when the father promiseth them a good thing for the doing of some trifle, and when they come for their reward, dalyethe with them saying, what, that thou hast done is not worth hafe so much, should I giveth so great a thing for so little a trifle? They will answer, ye did promise me it, ye said I should have it, why did ye promise, and why then did ye say so? And let him say what he will to drive them of, they will ever say again ye did promise me, so ye did, ye said I should have it, so ye did. But hirelings will pretend their work and say, I have deserved it, I have done so much, and so much, and my labour is worth it.  
Now at the first covenant making with God and as oft as we be reconciled, after we have sinned, 
Faith.  the rightwiseness cometh of God all together. But after the atonement is made and we reconciled, than we be partly rightwise in ourselves and unrightwise, rightwise as far as we love, and unrightwise as far as the love is unperfect. And faith in the promise of God that he doth reckon us for full rightwise doth ever supply that unrightwiseness & imperfectness, as it is our hole rightwiseness at the beginning.  
Finally our works which God commandeth and unto which he annexed his promises that he will reward them/ 
works are sacraments  be as it were very sacraments and visible and sensible signs, tokens, yernest, obligations, witnesses, testimonies, and a sure certefyenge of our souls/ that God hath & will do according to his promise to strength our weak faith and to keep the promise in mind. But they iustefye us not, no more than the visible works of the sacraments do. As for an ensample, the work of baptism that outward washing which is the visible sacrament or sign, justifieth us not. But God only justifieth us actively as cause effycient or workman. 
Baptym.  God promiseth to justify who so ever is baptized to believe in Christ, & to keep the law of God that is to say, to forgive them their fore sins and to impute rightwiseness unto them, to take them for his sons and to love them aswell as though they were full rightwise. 
christ.  christ hath deserved us that promise and rightwiseness. And faith do the receive it. and God doth give it, and impute it to faith & not the washing. 
Faith.  And the washing doth testify it/ and certify us of it, as the Pope's letters do certify the believers of the Pope's pardons. Now the letters help not or hinder/ but that the pardon were as good without them/ as with them/ save only to stablish weak souls that could not believe except they read the letters/ looked on the seal and saw the print of saint Peter's keys,  
O merciful God and a most loving father/ how careth he for us/ first above all and beside all his other benefits/ to give us his own son jesus/ and with him to give us himself and all, and not content therewith, but to give us so many sacraments or visible signs to provoke us and to help our weak faith and to keep his mercy in mind, as baptism, the sacrament of his body and blood, and as many other sacraments as they will have/ if they put significations to them (for we destroy none, but they destroy which have put out the sygnifications or feigned some without) as wedlock to sygnefy that Christ is the husband and we his wife and partakers with him, as the wife with her husband of all his riches. etc. and beyond all those visible sacraments to give us yet more sensible and surer sacraments and surance of his goodness, even in our own selves as if we love and give alms to our neighbour, if we have compassion and pray for him if we be merciful and forgive him, if we deny ourselves, and fast, and withdraw all pleasures from the flesh for love of the life to come and to keep the commandments of God. For when such things being before impossible/ and now are easy and natural/ we feel, and are sure that we be altered and of a new nature/ and a new creature shapen in rightwiseness after the image of Christ and God our father/ saying his laws of rightwiseness are written in our hearts.   
When ye fast, be not sade as the hypocrites are. For they fashion them a new countenance, that it might appear unto men, how they fast. Verily I say unto you, they have their reward. Thou therefore when thou fastest, anoint thine heed & wash thy face, that it appear not unto men how thou fastest. But unto thy father which is in secret And thy father which saith in secret, shall reward the openly. 
As above of almose and prayer, even so here christ rebuketh the false intent and hypocrisy of fasting. That they sought praise of that work that was ordained for to tame the flesh and used such fashions/ that all the world might know that they fasted/ to praise them and to say O what holy men are these/ how pale and pitiful they look even like death/ hanging down their heads and beholding the earth, as men clean out of the world? If these come not to heaven/ what shall become of us poor wretches of the world? If these be not great in the favour of God, and their prayers hard what so ever they axe/ in what case are we lay people? Happy is he that may be a brother among them and partaker of their prayers and fastings and other holy living, In an unhappy. In an happy (I would say) hour was he borne that buyldethe them a sell or a cloisture/ or giveth them a portion of his land to comfort them good men, in this painful living/ and straight penance which they have taken upon them. Blessed were he that might kiss the edge of the cote of one of them. Oh, he that might have his body wrapped in one of their old coats at the hour of death, it were as good to him as his Christendom. etc. It appeareth also by that they axed Christ why his disciples fasted not as well as the pharisees, that they oft fasted when the comen people fasted not & all apere holy. As ours fast advent, and begin before lent at Septuagesima/ when. Laus tibi domine cometh in.  
And concerning the anointing of thy heed. etc. is meant, 
To anoint the heed what it meaneth.  as afore of turning the other cheek and of that the left hand should not know what the right did, that is that they should avoid all vain glory, and fast to god, and for the intent that God ordained it for, and that with a merry heart and cheerful countenance thereby to feel the working of God, and to be sure of his favour, Such is the meaning, and not to bind them that will fast to anoint their heed & wash their faces. And the manner or phrase of speaking cometh of an usage, that was among the jews, to anoint themselves with sweet and odoryferouse annoyntmentes when they were disposed to be merry and to make good cheer, as ye see how Mary of Bethany poured a box of precious ointment upon Christ'S heed at souper.  
As concerning fasting, 
Fasting.  it were good that kings and rulers did set an order of soberness among their subjects/ to avoid dearth innumerable diseases and the great heap of vices that spring of intemperancy/ and that they forbade not only riot and excess. But also all manner wanton, delicious and customable eating and drinking of such things as corrupt the people and make the men more effeminate than the woman, so that there remaineth no more tokens of a man in them save their beards. Our fashions of eating make us sloth full and unlusty to labour and study/ unstable inconstant and light mannered/ full of wits, after witted (as we call it) incyrcumspecte in consyderat, hedy, rash, and hasty to begin unadvisedly and without casting of parels the end not considered what may follow nor the means well looked upon/ how and by what way the matter might be brought to pass tryfelers/ mockers/ rude/ unsavoury/ iestere with out all manner of salt/ and even very apes, and Marmesettes, and full of wanton and rebaldyshe communication and lewd gestures. It corrupteth the wite with false judgement, and infecteth the body with lust, and maketh the hole man so unquiet in him self, that the body can not sit still & rest in one place and continue in his work, nor the mind persever and endure in our purpose.  
Let them provide that there be diligent fishing in the se, and command the se cost and towns whither fish may easily come, to fast friday, saturday and wednesday to, if need be, and on the friday to eat no white meat. And let the countries which have none abundance of fish, yet have white meat enough, fast friday & saturday from flesh only. And let those countries where scasty of both is, fast friday from flesh only/ and eat flesh wednesday and saturday. But abstain from supper or from dinner/ or eat soberly those days, And let them so moderate their fasts that the people may bear it/ a provision made for the old/ the sick, and feeble, etc. which fast shallbe a temporal thing▪ for a temporal comen wealth only, and not a service to God.  
Then let the priests preach first the law● truly and teach the people to see their sins/ and so bring them to repentance. And secondarily the faith of christ and the forgiveness of sin thorough faith. And thirdly almose/ prayer and fasting/ which are the hole life of a Christian man, and with out which there is no Christian man a live. 
Almose.  And let them preach the true use of their almose, which is to help thy neighbour with council, with body and goods and all that is in thy power, 
Prayer.  and the true use of prayer which is to bring his necessity & thine own before God with a strong faith in his promises, 
Fasting.  and the true use of fasting which is to tame the flesh unto the spirit, that the soul may attend to the word of God and pray thorough faith.  
By these three we keep the spirit of God, 
Almose. Prayer and fasting how necessary.  and doth continue and also grow in rightwiseness and wax perfecter and perfecter in soul and body. And if these fail or that we understand not the right intent, we lose the spirit again and the rightwiseness of faith/ and the true understanding of the scripture, and all our learning shallbe but darkness. And then what a blindness is that, when the darkness of hell is called the light of heaven.  

Almose. Prayer and fasting are inseparable.  As it is of almose and prayer, so it is of fasting, judge of all three, where any one of them is, there are they all three, and where any one is away, there is none at all, we must have the profession of all three ever written in our hearts I must ever love my neighbour and be ready to help, and when occasion is offered, then do it I ought to consider and know that all cometh of God, and to knowledge that same to him in mine heart. And what soever we need we ought to know, that we must receive that of God, and therefore to call ever to him with a strong faith. Even so I must ever fight against my flesh, & therefore ever withdraw from it all that moveth it to rebel against the spirit.  

Fasting is not in eating and drinking only.  So now fasting standeth not in eating and drinking only, and much less in flesh alone But in abstinence of all that moveth the flesh against the spirit, as long sleeping, idleness, and filthy communication and all world lie talking, aa of covetousness and promotion and such like, and wanton company. soft clothes, and soft beds, and so forth, which are that right hand, and right eye that must be cut of and plucked out, that the holeman perish not. And as ye can put no general rule of almose or prayer, no more can ye of fasting But I must be all way ready to cut of what so ever I perceive to strength the flesh against the spirit. And I must have a diligent eye to the flesh and his complexion and if ought scape me in word or deed, seek whence the occasion came, and attonce cut of that right hand and pluck out that eye.  
If this fast be truly preached, 
works make hypocrites, if the true intent be away.  then is fasting good/ and not afore/ for making of hypocrites/ as Christ would not let his disciples fast before they were learned, lest they should thereby have been no better than the pharisees. And then the outward fasting ordained by the temporal rulers helpeth much/ for the weaks sake, ye & though the land were so plenteous that it need not to command such fast for to avoid dearth, ye they ought to set such up, because of them that can not rule themselves, 
Rulers be ordained for them that can not rule themselves.  for whose sakes they ought to forbid excesses of taverns and ale houses and rioting out of season. For if the people could rule themselves, what need rulers. More over if any man privately show the pressed his infirmities/ and the priests see any manner of abstinence or chastifing apt for the person, that let him council him to do for the subdewinge of the flesh, and not command as a tyrant under pain of damnation and to make satisfaction. Thus wise let him say, brother or sister, ye be bound under pain of deadly sin to tame your flesh by some manner of way that ye sin not against God, and I know no better than this, my council and my desire therefore is, that ye use this till either ye have no more need/ or till God show you some better. etc. And let the elders consider diligently the course of their youth and with wisdom/ council and discrete governance/ and help the younger to avoid the perils and jeopardies which they have learned by their own, experience to be in that dangerous journey.  

Preacher the office of a true preacher.  More over when the people be fallen from their profession and from the law, as it shallbe impossible for the preacher, to keep the great multitude together, if the temporal sword be slack and necglygent in punishing open offences (as they ever have and willbe, save in those points only wherein lieth the pith of their own profit and advantage/ and the weight of their honour and mauntenaunce of their dygnytyes) and when God also (as his promise is) hath brought upon them the curses of the law, hunger, dearth, battle, pestilence and all manner of plagues with all misfortune and evil luck. Then let the true preachers be importune, and show the people the causes of their misled wretched adversity, and expound the ●awe to them and bring them to knowledge of their sins, and so bind their consciences and draw them to repentance and to the appointment and covenant of the lord again. As many holy prophets, priests and kings in the old testament did call the people back and brought them again in time of adversity, unto the appointment of the lord. And the pressed, prophet, or king in God's stead smote hands with them, and took an oath of them, to be the lords people and to turn again to the lords covenant, for to keep his law and to believe in his promises. And God ymedyatly withdrew his hand and rid them out of all captivity and danger, and be came as mercy full as ever before.  
But we Christian have been very seldom or never called again to the covenant of the lord the law of god and faith of Chryst. But to the covenant of the pope often. As he now clocketh apace of his chekyns and will both prove all his old polyces, and seek & imagine new, practikes. And if the people come again let the pressed or bishop after the ensample of the prophets and high priests of the israelites take an oath in God's stead of the king and lords. And let the king & lords receiving an oath of the people, and follow the ensample of the Nenivites in fasting and praying.  
Some man will say, saying fasting is to withdraw all pleasures from the body and to punish the flesh, than God delighteth in our pain taking. etc. I answer God delighteth in true obedience and in all that we do at his commandment and for the intent that he commandeth it for. If thou love and petty thy neighbour and help him, thy almose is acceptable. If thou do it of vain glory to have the praise that belongeth to God, or for greater profit only, i● to make satisfaction for thy sins past and to dishonour Christ'S blood which hath made it all ready, 
pain how God delighteth in our pain taking.  then is thine almose abominable If thy prayer be thanks in thine heart or calling to God for help, with trust in him according to his promise, than thy prayer pleaseth If thou believe in Christ's blood for the remission of sins, and hence forth hatest sin, that thou punyssheste thy body to flee the lusts and to keep them under that thou sin not again/ then it pleaseth God exceadyngely. But and if thou think that God delighteth in the work or the work itself/ the true intent away/ and in thy pain for the pain itself, thou art as far out of the way, as from heaven to the earth, If thou wouldest kill thy body or when it is tame enough, pain him further that thou were not able to serve God and thy neighbour/ according to the room and estate thou art in/ thy sacrifice were clean with out salt and all together unsavoury in the taste of God, & thou mad and out of thy wit, but and if thou trust in thy work, than art thou abominable.  

Fast, The intent of fasting what it is.  Now let us look on the pope's fast. First the intent should be to tame thy lusts/ not lechery only, but pride chiefly, wrath, malice, hate envy, and covetousness and to keep the law of God/ and therefore standeth not in meat and drink only, but how they keep goods law compare it to their deeds and thou shalt see. 
Fast, How the jews. fast.  secondarily the fast of the old law was, to put ●n mourning clothes as heir or sack/ and neither to eat nor drink until night, and all the while to pray and to do almose deeds & show mercy. And at even they eat flesh & what god gave soberly as little as would sustain the body etc. The Pope's fast is commonly, 
Fast. The pope's fast.  only to eat no flesh. I say not look how leanly they be but consider what taming of the flesh it is to eat ten or twenty manner of fishes dressed after the costelyest manner, and to sit a couple of hours and to pour in of the best wine and ale that may be gotten. And at night to banquet with dew (as they say) of all manner of fruits and confectyons Marmeled, Succad, Grenegynger, Comfettes, Sugar plate, with Malmesay, and Romney, burnt with Sugar, Synamond, and Cloves with Bastade, Muscadel, & hippocras, etc. Think ye not that such dews, with drinking a piece of salt fish or a pyckrell/ doth not tame the body exceedingly?  
Furthermore that the true intent is away both of their fasting and prayers/ 
Fasting. The true intent is away from the Pope's fasting.  it is evident, first by the multeplyenge of them/ for when the jews had lost the understanding of their sacrifices and did believe in the work, than they were mad upon them, that well was he that could rob himself to offer most in so much that the prophets cried out against them, that their offerings stank in the nose of God. And ours had so multiplied their fasting that they could no longer bear them. At the beginning they were tolerable for the vantage. Quia levis est labor cum lucro, But when they had purchased enough and enough again, they became intolerable. And therefore all our monks whose profession was never to eat flesh, 
Monks made the Pope a God for his dispensations.  set up the Pope and took dispensations both for that fast and also for their straight rules, and made their straight rules as wide as the hodes of their cowls. And as for the hypocrisy of the fratrye where they eat but invisible flesh, or that is interpret to be no flesh is spoken of in other places. Another proof is that they so long a time have given pardons of the merits of their fasting, as though they had done more then enough for themselves/ and of that merchandise have gotten all they have, & have brought the knowledge of Christ'S blood clean into darkness And fast of all what shall I say of the open idolatry of innumerable fasts, of S. Brandon's fast, S. Patryckes fast, of four holy fridays of S. Anthones between S. Mary days, of our lady fa●t, every vii year the same day that her day falleth on in march & then begin, or one year with breed and water, and all for what purposes, ye know well enough and of such like. I trow ten thousand in the would. And who hath rebuked them?   
See that ye gather you not treasure upon the earth, where rust and moths corrupt, and where thieves break up and steal. But gather ye you treasure in heaven, where neither rust nor moths corrupt, and where thieves neither break up nor steal. For where your treasure is, there willbe your hearts also. 
Note the goodly order of Christ'S preaching. first he restored the true unsterstanding of the law, than the true intent of the works. 
Covetousness what a pestilence it is.  And here consequently he rebuketh the mortal so and sworn enemy both of true doctrine and true living, which is covetousness the ro●e of all evil saith Paul. 1. Tim. 6. Covetousness is image service. Collo. 3. It maketh men to err from the faith. 1. Tymothe. 6. It hath no part in the kingdom of Chryst and God Ephe. 5. Covetousness hardened the heart of Pharaoh that the faith of the miracles of God could not sink in to it. Covetousness did make Balam which knew all the truth of God. to hate it, and to give the most pestilent & poison council against it that heart could imagine, even for to destroy it, if it had been possible. Covetousness taught the false prophets in the old testament to interpret the law of God faslye/ and to pervert the meaning and intent of all the sacrifices and ceremonies, and to slay the true preachers that rebuked them.  
And with their false persuasions they did le●de all the kings of Israel out of the right way, and the most part of the kings of juda also. 
2. Pe. 2.  And Peter in the chapter epistle of his second epistle prophesyeth that there should be false teachers among us, that should follow the way of Balam (that is to say for covetousness persecute the truth) and thorough covetousness with feigned words to make merchandise of the people, and to bring in damnable sects to. 
Covetousness can not but err.  And here ye have an infallible rule that where coutovesnesse is/ there is no truth/ no though they call themselves the church & say thereto that they can not err. Covetousness kept judas still in unbelief though he saw and did miracles also in the name of christ, and compelled him to sell him to the scribes and pharisees/ for covetousness is a thing merciless. Covetousness made the pharisees to lie on christ, to persecute him and falsely to accuse him. And it made Pilate though he found him an innocent yet to slay him. It caused Herode to persecute christ yet in his cradle. Covetousness make the hypocrites to persecute the truth against their own consciences and to lie to princes/ that the true preachers move sedition and make their subjects to rise against them, and the said covetousness maketh the princes to believe their wicked persuasions and to lend their sword to shed ynnocent blood.  
Finally covetousness maketh many (whom the truth pleaseth at the beginning) to cast it up again and to be afterward the most cruel enemies thereof after the ensample of Simon Magus. Acts. viii. Ye and after the ensample of Sir Thomas More. K. 
More.  which knew the truth & for covetousness forsook it again and conspired first with the cardinal to deceive the king and to lead him in darkness And afterward when the light was sprung upon them & had driven them clean out of the scripture/ and had delivered it out of their tyranny, and had expelled the dark stinking mist of their devilish gloss, and had wiped away the cobwebs which those poisoned spiders had speed upon the face of the clear text/ so that the spiritualty (as they call themselves) were ashamed of their part, as shameless as they be, yet for all that. Covetousness blinded the eyes of that glering fox more and more and hardened his heart against the truth/ with the confidence of his painted poetry. babylling eloquence and iuggeling arguments of subtle sophistry, grounded on his in written verities, as true and as autentycke as his story of Utopia. Paul therefore biddeth Tymothe to charge the rich to believe in the living God and not in their uncertain riches, for it is impossible for a covetous idolater or image server that trusteth in the deed God of his riches, to put his trust in the living God.  
One misery is that they which here gather and leye up/ can not tell for whom. another i●, rust, canker, moths, and a thousand misfortunes beside thieves, extortioners, oppressers and mighty tyrants, to the which the rich ●e ever pray. And though they prosper to the end outwardly/ yet fear ever gnawethe their hearts inwardly. And at the hour of death they know and feel that they have gathered nought/ and then sorrow they and are like one that dreameth of rechesse/ and in the morning when he findeth naught/ is heavy and sorry for the remembrance of the pleasant dream. And finally when they be most lotheste to die and hope to live long then they perish suddenly/ after the ensample of the rich man which intended to make him larger barns and store houses. 
Luc. 12.  Happy therefore is he that layeth up treasure in heaven and is rich in faith and good works, for the reward thereto promised shall God keep sure for him. No man can take it away. Here is not forbode to have richeses. But to love it, to trust in it, and to be careful for it. For God hath promised to care for us and to give us enough and to keep that which is gotten, if we will care to keep his commandments. what so ever office or degree thou art in, in this world, do the duty of thy office diligently and trust in God and let him care. If thou be an husband man. Ear and sow and husband thy ground and let God alone for the rest he will care to make it grow plenteously and to send seasonable wether to have it in/ and will provide the a good market to sell. etc.  
In like manner if thou be a king, do the office of a king, and receive the duties of the king & let God care to keep the in thy kingdom. His favour shall do more for the then a thousand millions of gold/ and so of all other. He that hath but a little and is sure that God shall keep both him and it, is richer than he which hath thousand, & hath no other hope then that he and it must be kept with his own care and policy.  
And finally mark one point in Lu. 14. 
Luke. 14.  none of them that refuseth not all that he possesseth can be my disciple, that is/ he that cast the not away the love of all worldly things can be no scholar of Christ's to learn his doctrine, Then he addeth that salt is good, 
Covetousness maketh the salt of God's word unsavoury.  but if the salt be unsavoury or hath lost his virtue/ what can be seasoned therewith/ verily nothing. Now by salt is understand the doctrine, and the meaning is, if ye be covetous and love worldly things, it will corrupt the salt of your doctrine, so that what so ever you powder therewith it shallbe more unsavoury than before.  
where your treasure is/ there are your hearts, If your treasure be in the world, so is the love of your hearts. And if ye love the world and the things of the world, the love of God is not in you, 
Covetousness maketh  & the love of God is the love of his commandments, and he that loveth not God's commandments shall never preach them truly, 
A false prophet.  because he loveth them not But shall corrup them with gloss that they may stand with that which his heart loveth, and until they have another sense than ever God gave them. Ergo no covetous person can be a true prophet. It is not for nought them that Christ so oft and so diligently warneth his disciples to beware of covetousness, as of that thing which he wist will had ever corrupt the word of God and ever should.   
The light of thy body is thine eye, wherefore if thine eye be single, all thy body Shallbe full of light. But and if thine eye be wicked, then shall thy whole body be dark If therefore the light that is in the be darkness, how great is that darkness. 

Darkness.  Note the conclusion with a proper similitude. The eye is the light of the body▪ & by the light of the eye all other members see and are governed. As long as the eye saith, hand and foot do their duties, neither is there any fear that a man should stumble or fall into fire or water. But if the eye be blind, all the body is blind, and that so blind that there is no remedy at all, set a candle before him he saith not, give him a lantern in his hand, and yet he can not go straight. Bring him out into the son and point him unto that which thou wouldest have him see, it booteth not. Even so, 
Covetousness causeth Darkness.  if covetousness have blinded the spiritual eye and perverted the right intent of the law of God and of the works commanded by God and of the sacrifice/ ceremonies and sacraments/ and of all other ordinances of God (which intent is the spiritual eye) then is all the doctrine dark and very blindness/ ye and then how dark is the darkness, when that which is pure blindness is believed to be light? how dark is the doctrine of them that teach that a man may compel God with the works of free-will to give them his favour and grace/ or make God unrightwise? How dark is the doctrine of them which (to the rebuke of Christ's blood) teach that works do justify before God and make satisfaction for sins? how blind are they which think prayer to be the patering of many words and will therefore not only be praised and paid of the world, but also by the title thereof challenge heaven and not by the merits of Christ'S blood? How dark is the doctrine of them whose faith is only and all together apoyntmentes which they themselves have feigned between them and God, unto which yet God never subscribed. In which also they assign what work and how much they will do, and what reward, and how great God must give them, or chose whether he will be unrightwise.  

Darkness.  How dark is the doctrine of them that say sty●●●e that the work of the sacraments in itself (not referring it to steer up the faith of the promises annexed to them) doth justify▪ and affirm that bodily pain for the pain itself (not referring it either to the love of the law of God or of their neighbour) doth please God? How dark, damnable and devilish is the doctrine of them which not only think lucre to be the service of God, but also are so far past all shame that they affirm they be the holy church and can not err, and all that they decree, must be an article of our faith, and that it is damnable once to doubt or search the scripture whether their doctrine will thereto agree or no but say their decres must be believed as they sound, how contrary so ever the scripture be, and the scripture must be expounded & made agree to them. They need not to regard the scripture, but to do & say as their holy ghost moveth them, and if the scripture be contrary, them make it a nose of wax and wrest it this way & that way till it agree.  

Faith in works is darkness.  faith of works was the darkness of the false prophets/ out of the which the true could not draw them. faith of works was the blindness of the pharisees/ out of the which neither johan Baptist nor Christ could bring them And though johan Baptist piped to them with reasons of the scripture invincible and Chryst thereto added miracles, yet the pharisees would not dance. For john Baptist (as they thought) was to mad to live so straight a life, and to refuse to be justified thereby. And as for Chryst and his disciples/ the pharisees were much holier themselves, fasted oftener, prayed thicker, & uttered much more words in their prayer than they. Faith of works is that belief of the turks and jews which driveth them ever away form christ. Faith of works hath been that light of darkness in which a great part of us christen have walked ●●er sense Pelagius and Faustus, well above xii C. years, and ever more & more, and in which all out ●●l●gyons have walked all & more to this four or five hundred year, and in which the priests also have walked a long season, the lord bring them out again.  
Finally how dark is the darkness when a pharesye and a very Pelagyan standeth up, 
Darkness.  and preacheth against the pharisees and the Pel●gians and is allowed of all the audience? And in conclusion when the world ever sense it began hath and doth of natural blindness believe in their own works/ then if the scripture be perverted to confirm that error how sore are their hearts hardened and how deep is that darkness.   
No man can serve two masters, for he shall either hate the one and love the other, or cleave to the one, and despise the other, ye can serve God and Mammon. 

Mammon what it is.  Mammon is reches or abundance of goods. and christ concludeth with a plain similitude, that as it is impossible to serve two contrary masters, & as it is impossible to be retained unto two diverse lords which are enymyes one to the other/ so is it impossible to serve God and Mammon. Two masters of one mind and one will might a man serve, for if one will, one mind and one accord be in twenty then are they all but one master. And two masters where one is under the other and a substytute, may a man serve. For the service of the inferior is the commandment of the superior As to serve and obey father, mother, husband master and lord is God's commandment But and if the inferior be of a contrary will to the superior, and command any contrary thing, them mayst thou not obey. For now they be two contrary masters, 
Mammon is a God.  so God & Mammon are two contrary masters▪ ye two contrary Gods, & of contrary commandments.  
¶ God saith. I thy lord God am but one, and me shalt thou serve alone, that is, thou shalt love me with all thy heart, or with thy whole heart/ with all thy soul and with all thy might. Thou shalt neither serve, obey or love any thing save the and that I bid thee, and that is far & no farther than I bid the.  
¶ ●nd Mamman saith the same. For Mammon willbe a God also and served and loved alone  
¶ God saith, see thou love thy neighbour, that thou labour with thy hands to get thy living and some what above to help him.  
¶ Mammon saith, he is called thy neighbour because he is nigh the. Now who is so nigh the as thyself. Ergo Proximus esto tibi, that is love thyself/ and make lewd and vile wretches to labour diligently to get the as much as thou mayst, and some scraps above for themselves. Or wilt thou be perfect? Then dysgyse thyself and put on a grey cote, 
Mammon make men dysgyse themselves.  a black or a pied and give thyself to devotion? despyce the world and take a covetous (I would say contemplative life) upon the. Tell the people how hot purgatory is, and what pains there must be suffered for small faults. And then give mercy fully a thousand fold for one spiritual, for temporal, give heaven, and take but house & land and foolish temporal things.  
¶ God saith, judge truly between thy brethren/ and therefore take no gifts. Mammon saith, it is good manner and a point of courtesy to take that is offered. And he that giveth the loveth the better than such a churl that giveth the ●●ught, ye & thou art more bound to favour his cause?  
¶ God saith, sell and give almose. ¶ Mammon saith lay up to have enough to maintain thine estate and to defend the from thine enemies and to serve the in thy age.  
For as much then as God and Mammon be two so contrary masters, 
The servants of. Mammon are not of Christ'S church.  that who so ever will serve God must give up Mammon, 
The servant of Mammon is no true preacher.  and all that will serve Mammon must forsake God, it followeth that they which are the sworn servants of Mammon, and have his holy spirit, and are his faithful church, are not the true servants of God/ nor have his spirit of truth in them or can be his true church. More over saying that God and Mammon be so contrary that God's word is death in Mammon's ear●, and his doctrine poison in Mammon's mouth/ it followeth that if the ministers of God's word do favour Mammon, they will so fashion their speech & so sound their words that they may be pleasant in the ears of Mammon. 
To be Mammon's servant what it is.   
Finally all only to have richesse is not to be the servant of Mammon, but to love it and cleave to it in thine heart. For if thou have goods only to maintain the office which God hath put the in, and of the rest to help thy neighbours need, 
Mammon servant how is he known.  so art thou lord over thy Mammon and not his servant▪ Of them that be rich, how shalt thou know the master of Mammon from the servant? verily first by the getting, secondarily when his poor neighbour complaineth if he be Mammon's servant, Mammon will I shoot up his heart and make him without compassion, Thirdly the cross of Christ will try them the one from the other. For when persecution ariseth for the word, then will the true servant of Christ bid Mammon a dew. And the faithful servant of Mammon will utter his hypocrisy, etc. not only renounce the doctrine of christ/ but also be a cruel and a sharp persecuter thereof/ to put away all surmise, and that his fidelity which he hath in his master Mammon, may openly appear.   
Therefore I say unto you, care not for your lives what ye shall eat, or what ye shall drink, neither for your bodies what ye shall put on. Is not the life more than meet, & the body more than the raiment? 
He that buildeth a costly house even to the tyling, will not leave there & lose so great cost for so small a trifle more. No more will he that gave the so precious a soul and so beutyful a body, let either of them perish again before the day, for so small a thing as food or raiment. God never made mouth but he made meet for it, nor body but he made reyment also. How be it Mammon blindeth our eyes, so that we can neither see nor judge a right.   
Behold the fowls of the air, how they sow not, neither reap nor gather into store houses, and yet your heavenly father feedeth them, And are not ye far better than they? Which of you with taking thought, is able to put one cubit unto his statute. 

Birds and bestesteche us to put away care.  He that careth for the lest of his creatures will much more care for the greatest. The byrddes of the air and beasts preach all to us that we should leave caring and put our trust in our father. But Mammon hath made us so dull and so clean with out capacyte that no example or argument be if never so vehement/ can enter the wits of us/ to make us see or judge a right. finally what a madness is it to take so great thought for food or raiment/ when the wealth, health, life of thy body and all together is out of the power. If all the world were thine thou couldst not make thyself one inch longer nor that thy stomach shall digest the meat that thou puttest into it. No thou art not sure that which thou putteste in to thy mouth shall go thorwoe the or whether it shall choke the. Thou canst not make when thou liest or sittest down that thou shalt arise again, or when thou sleepest that thou shall awake again or that thou shouldest live one hour longer. So that he which cared for the when thou couldst not care, must care for the still or else thou shouldest perish. And he will not care for the to thy soul's profit/ if thou mistrust him and care for thyself.   
And for reyment why take ye thought. Behold the lilies of the field, how they grow, they labour not, neither spyn. And yet I say to you that even Sa●om●n in all his glory was not appareled like one of them. Wherefore if the grass which is to day in the fields and to morrow shall be cast into the furnace, God so cloth, how much more shall he do the same unto you, O ye of little faith. 
Not only fowl and beast, but also tree, erbe, 
Care.  and all the flowers of the earth do cry unto us to trust God to cast away all care that is coupled with covetousness of more than sufficient to bear the charges which we have in our hands by the reason of the state we be in the world, and all care that is annexed with mistrust that God should not minister enough to bear all our charges, if we endeavour ourselves to keep his commandments & to do every man his craft or office he is in truly/ and (when God to prove us, sofferyth us to have need of our neighbours) we first complain to God, & desire him to prepare the hearts of our neighbours against we come to desire their help.  
But Mammon pypeth another song, 
Nammon.  saying if thou shouldst make no nother manner of labour for a benefice, then as if thou careddest not whether thou hadst it or hadst it not 〈◊〉 would be long yet thou gattest one, all would be take out of thine hand? I answer, as the labour was to get it, such shallbe thy behaviour in it, as thou flatteredest to have it, so shalt thou in it. And as thou boughtest and soldeste to get it, so shalt thou fallen in it to be favour and to be set by in the world. If thy principal intend that thou sekeste a benefice for, be lucre/ then take heed to the ensample of thy fore father Simon magus/ 
Acts. 8.  Let thy care therefore be to do thy office that God putteth the in truly, & the blessing that he coupleth thereto that take with thanks, and neither care nor covet farther.   
Take no thought therefore saying, What shall we eat or what shall we drink, or what shall we put on? all these things the heathen seek. ye & your heavenly father knoweth that ye need all these things. But seek first the kingdom of God and the rightwiseness thereof and all these things Shallbe ministered unto you. 
Be not like the heathen which have no trust in God not his word/ nor believe any life to come/ let them vex themselves and each be a devil to another for worldly things: But comfort thou thyself with the hope of a better life in an other world, 
covenant keep covenant with God and he shall keep promise with the.  ever assured that thou lhalt have here sufficient, only if thou keep covenant with the lord thy God/ and seek his kingdom and the rightwiseness thereof above all things. The kingdom of God, is the gospel & doctrine of Christ. And the rightwiseness thereof, is to believe Christ's blood for the remission of sins. Out of which rightwiseness springeth love to God and thy neighbour for his sake, 
kingdom of heaven what.  which is also rightwiseness as I have said afore, so far as it is perfycte, and that which lacketh is supplied by faith in God's word, in that he hath promised to accept that, till more come Then followeth the outward rightwiseness of works by the which and diligent recording of God's word together, 
rightwiseness of the kingdom of heaven what it is.  we grow and wax perfect & keep ourselves from going back and losing the spite again.  
And these have our spiritualty with their corrupt doctrine mingled together that is to say, the rightwiseness of the kingdom of God, which is faith in Christ's blood, & the outward rightwiseness of the members that we ascribe to the one that pertaineth to the other.  
Seek the kingdom of heaven therefore and the rightwiseness of the same, & be sure thou shalt ever have sufficient, and these things shallbe ministered unto thee, that is to say, shall come of their own accord by the promise of God, ye Christ promiseth the an hunderfolde even in this life, of all that thou leavest for his sake. If that were true would some say/ who would not rather serve him than Mammon? yet it is true. For first if thou be servant of Mammon, thou must keep thy God, & thy God not the. And every man that is stronger than thou will take thy God from the. Moreover God will take either the from thy Mammon, or thy Mammon from thee, ye● thou wouldest, to avenge himself of thy blind unkindness, that when he hath made the and given the all, thou forsakest him and servest his mortal enemy. But if thou follow Christ, all the world (and let them take all the devils in hell to them) shall not be able to disappoint the of a sufficient living. And though they persecute the from house to house a thousand times, yet shall god provide the of another with all things sufficient to live by. Now compare the surety of his with the incertainty of the other, and then the blessed end of this (that heaven is promised the also) with the miserable departing from the other so sore against thy will, than the desperation that thy hurt feeleth that thou art already in hell. And then may not this be well called a thousand fold more than the other?   
Care not then for the day following, but let the day following care for itself. For the day that is present, hath ever enough of his own trouble. 
If thou look well on the covenant that is between the & thy lord God, 
Care.  on the one side and the temptations of the world, the flesh and Satan on the other/ thou shalt soon perceive that the day present hath ever enough to be cared for/ and for which thou must cry instantly to God for help also/ though thou do thy best. Now then saying the day present is over charged with her own care/ what madness is it to lad upon her also the care of the day following, ye the care of a year, ye of twenty year, or as though thou never intendest to die & to torment and vex the soul thorough mistrust and unbelief, & to make thy life sour and bitter and as unquiet as the life of the devils in hell. ❧/ ❧  
Therefore care day by day/ and hour by hour earnestly to keep the covenant of the lord thy God an to record therein day and night and to do thy part unto the uttermost of thy power. And as for God's part let him care for it himself, and believe thou his words steadfastly & be sure that heaven & earth shall sooner perish them one ●ote bide behind of that he hath promised. And for thine own part also, care not of that manner/ as though thou shouldest do all alone. Nay. God hath first promised to help the. secondarily to accept thine heart, & that little that thou art able to do, be it never so imperfect. Thirdly though wind, wether and the stream carry the clean contrary to thy purpose, yet because thou by dost still in thy profession/ ready to turn the right course as soon as the tempest is a little over blown, God promiseth to forgive that, and not the less to fulfil his promises of one jot. ❧ ❧  

Tempt. why God letteth his children be tempted with adversity.  Doth christ so defend his, that they never come in danger of trouble? yes they come in to such straits oft that no wit nor reason can see any way out/ save faith only is sure that God hath and will make a way thorough. But that temptation is but for an hour to teach them/ and to make them feel the goodness of their father/ and the passions of their bretkrens and of their master Christ also, It is but as a lovyngge mother/ to make her child to perceive and feel her kindness (to love her again an be thankful) letteth it hunger in a morning. And when it calleth for his breakfast maketh as she heard not, till for pain & impatience it beginneth to cry a good. And then she stilleth it & giveth it all that it asketh and more to/ to please it. And when it is peased and beginneth to eat, and rejoiceth and is glade and fain/ she asketh, who gave the that/ thy mother? and it saith ye. Than saith she. Am not I a good mother that give the all things? and it answereth/ ye. And she asketh. wilt thou love thy mother. etc. And it saith ye, and so cometh it to the knowledge of his mother's kindness/ and is thankful, Such is the temptation of Christ's elect, and other wise not, ❧/ ❧  
Here is not foreboden all manner of care, 
what care is forbode.  but that worldly and develshe care that springeth of an inordinate love to worldly things, and of mistrust in god. As for an ensample. I covet inordinately more than sufficient, or but even that I have need of. And it (because I mistrust God & have no hope in him, & therefore pray not to him) cometh not. Then I mourn/ sorrow and pine away/ and am whole unquiet in mine heart. Or whether I have much or but sufficient, and love it inordinately, than I care for the keeping. And because I mistrust god & have no hope in him, that he will help me therefore when I have locked doors, chambers and coffers. I am never the near at rest, but care still & cast a thousand parels, of which the most part were not in my might to avoid though I never sleep. And where this care is, there can the word of God have no resting place, but is choked up as soon as it is sown. ❧/ ❧  
There is another care that springeth out of the love of God for every love hath here care and is a care to keep God's commandments This care must every man have. 
Care, what care every man ought to have.  For a man lyneth not by breed only/ but much more by every word that proceedeth out of the mouth of God. 
God's commandment is man's life.  The keeping of God's commandment is the life of a man, as well in this world as in the world to come. As child obey father and mother, that thou mayst long live on the earth. And by father an mother is understand all rulers, which if thou obey, thy blessing shallbe long life, and contrary if thou disobey, short life, and shalt either perish by the sword or by some other plague, and that shortly, And even so shall the ruler, if he rule not as God hath commanded. oppress thou a widow and fatherless children (saith God) and they shall cry to me, and I will here their voice and then will my wrath wax hot/ so that I will smite you with sword, 
Exod. 20.  and your wives shallbe widows and your children fatherless.  

why God soffereth tyrants to prosper.  Some will say, I see none more prosper or longer continue then those that be most cruel tyrants. what then? yet say I that God abideth ever true. For where he setteth up a tyrant and continueth him in prosperity, it is to be a scourge to wicked subjects that have forsaken the covenant of the lord their god. And unto them his good promises pertayn●ant, save his curses only. But if the subjects would turn and repent and follow the ways of God, he would shortly deliver them. How be it yet where the superior corrupteh the inferior which else is disposed enough to goodness, God will not let them long continue. ✚   
FINIS,   

¶ An exposition of the vii Chapter. ✚  
judge not, that ye be not judged. For as ye judge, so shall ye be judged. And with what measure ye meat with the same shall it be measured to you again. Why lookest thou on the mote that is in thy brother's eye, and markest not the beam that is in thine own eye? Or how canst thou say to thy brother. Let me pluncke out the mote out of thine eye, and behold, there is a beam in thine own eye? Thou hypocrite, pluck first the beam out of thine own eye, and then thou shalt see clerlye to pluck the mote out of thy brother's eye. 

judging.  This is not meant of the temporal judgements, for Christ forbade not that, but oft did stablish it, as do Peter & Paul in their Epistles also. Nor here is not forbode to judge those deeds which are manifest against the law of God, for those aught every Christian man to persecute, 
what judging is rebuked.  yet must they do it after the order that Christ hath set. But when he saith. hypocrite, cast out first the beam that is in thine own eye, it is easy to understand of what manner of judging he meaneth. ¶ The hypocrites will have fastings, prayenges, kneeling, crouching▪ ducking and a thousand ceremonies of their own invention. And who so ever do not as they do, they count him a dampened soul by & by. To Christ they say. why fast not thy disciples, as the pharisees do why pluck they the ears of corn and rub them in their hands (though they did it compelled with pure hunger) and do that is not lawful on the Saboth day? why break ye the traditions of our elders/ and wash not when ye sit down to meet? ye and why dost thou thyself heal the people upon the holiday? why didst thou not only heal him that was bedrid xxxviii years, but also badest him bear his bead away upon the Sabbath day? Be there not working days enough to do good deeds to the praise of God, and profit of thy neighbour, but that thou must break thy Sabothe day? He can not be but a dampened person that breaketh the holy day/ and despiseth the ordinance of the holy church.  
He eateth butter a fridays with out a dispensation of our holy father the pope. ye & kake bread made with milk and eggs to/ and white meet in lent, he taketh no holy water when he cometh to the church, he heareth no mass from sunday to sunday. And either he hath no beads at all, or else thou shalt not here a stone clynke in the hand of him, nor yet his lips wag all the mass and matins while. 
The beam-  etc. O hypocrite, cast out first the beam that is in thine own eye, and then thou shalt see better. Thou understandest all Gods laws falsely/ and therefore thou keepest none of them truly/ his laws require mercy & not sacrifice. More over thou haste a false intent in all the works that thou dost, and therefore are they all damnable in the sight of god, hypocrite cast out the beam that is in thine own eye, learn to understand the law of God truly, & to do thy works a right, & for the intent that God ordained them. And then thou shalt see whether thy brother have a mote in his eye or not/ 
Ceremonies, he that breaketh unite for zeal of ceremonies understandeth not God's law.  and if he have how to pluck it out/ and else not. ¶ For he that knoweth the intent of the law and of works though he observe a thousand ceremonies for his own exercise, he shall never condemn his brother or break unite with him in those things which Christ never commanded, but left indifferent. Or if he see a mote in his brother's eye, that he observeth not with his brethren same certain ordinance made for a good purpose because he knoweth not the intent, 
Ceremonies.  he will pluck it out fair & softly and instruct him lovingly, & make him well content, which thing if our spiritual would do, men would not so abhor to obey their tyranny. But they be hypocrites & do and command all their works for a false purpose/ and therefore judge, slay and shed their brethren's blood mercylesslye. God is the father of all mercy, and therefore gave not hypocrites such absolute power to compel their brethren to obey what they list or to slay them with out pity, showing either no cause of their commandments at all, but so will we have it/ or else assigning an intent damnable and contrary to all scripture, Paul. Ro. xiiii. saith to them that observed ceremonies, that they should not judge them that did not, for he that observeth and knoweth not the intent judgeth at once, and to them that observed not that they should not despise them that observed, he that observeth not, ought not to despise the weakness or ignorance of his brother, till he perceive that he is obstinate and will not learn. More over such measure as thou givest, 
Measure.  thou shalt receive again, that is, if thou judge thy neighbour. God shall judge thee, for if thou judge thy neighbour in such things/ thou knowest not the law of god, nor the intent of works/ and art therefore condemned of god.   
give not that holy thing unto dogs, neither cast your pearls before the swine, lest they tread them under their feet, & the other turn again and to tear you. 
The dogs are those obstinate and indurate, 
Dogs.  which for the blind zeal of their leaven/ wherewith they have soured both the doctrine & also the works, maliciously resist the truth and persecute the mynystres thereof, and are those wolves among which Christ sendeth his sheep, warning them/ not only to be single and pure in their doctrine, but also wise & circumspect & to beware of men. For they should bring them before judges & kings and slay them/ thinking to do God service therein, that is as Paul to the Romans testifieth of the jews, for blind zeal to their own false and feigned rightwiseness/ persecute the rightwiseness of God. ❧/ ❧  
The swine are they which for all they have receiveth the pure Gospel of Christ, will yet continue still in sin, 
Swine.  and roll themselves in the podel and mire of their old filthy conversation, and both befose the ignorant & also the weak, use the uttermost of their liberty, enterpreting it after the largest fashion/ and must favour of the flesh, as it were the pope's pardon, and therewith make the truth evil spoken of/ that thousands which else might have been easily won. will now not once here thereof, and steer up cruel persecution, which else would be much easier. ye and sometime none at al. And yet will those swine. when it cometh to the point abide no persecution at all. But offer themselves willing even at the first chop for to deny yet they be scasly opposed of their doctrine. Therefore lay first the law of god before them, & call them to repentance. And if thou see no hope of mending in them, seize there & go no further, for they be swine. ¶ But alas, it ever was & shall be that the greater number receive the words for a newness & curiosity (as they say) and to seem to be somewhat & that they have not gone to school in vain, they will forth with yer they have felt any change of living in themself, be schoolmasters and begin at liberty, an practice openly before their disciples. And when the Phareseyes see their traditions broken they rage & persecute immediately. And then our new schoolmasters be neither grounded in the doctrine to defend their doings nor rooted in the profession of a new life to suffer with Christ. etc. ❧/ ❧   
Axe and it Shallbe given you, seek and ye shall find, knock and it Shallbe opened unto you. For all that axe receive, and he that seeketh findeth, and to him that knocketh it Shallbe opened. For what man is it among you, if his son axed him bread, that would proffre him a stone? Or if he asked him fish, would he offer him a serpent If ye then which are evil know to give good gifts to your children, how much more shall your father which is in heaven, give good things to them that ask him. 
first note of these words, 
Prayer is a commandment.  that to pray is God's commaundemen, as it is to believe in god, to love God or to love thy neighbour, and so are almose and fasting also, 
belief. To believe in God, what.  Nether is it possible to believe in God, to love him or to love thy neighbour. But that prayer will spring out there hence immediately. For to believe in God, is to be sure that all thou hast is of him and all thou needest must come of him. which if thou do thou canst not but continually thank him for his benefits which thou continually without ceasing receivest of his hand/ and thereto ever cry for help, for thou art ever in need, and canst no whence else beholden. And thy neighbour is in such necessity also. wherefore if thou love him, it will compel the to pity him, and to cry to God for him continually, and to thank as well for him as thyself.  
secondarily, this heaping of so many words together, axe, seek & knock, signify that the prayer must be continual, & so doth the parahle of the widow that sued to the wicked judge, 
Luke. 18.  and the cause is, that we are ever in continual necessity (as I said) and all our life but even a war fare and a perpetual battle In which we prevail as long as we pray, & be overcome assonc as we cease praying/ 
Prayer. By prayer we win the victory only, and therefore is it of all things most necessary.  as Israel overcame the Amalechites. Exod 1. xvi●. as long as Moses held up his hands in prayer, and assoon as he had let down his hands for weariness, the Amalechites prevailed and had the better. Christ warned his disciples at his last souper to have peace in him, affirming that they should have none in the world. The false prophets shall ever impugn the faith in Christ's blood, & enforce to quench the true understanding of the law, and the ryg●● meaning and intent of all the works commanded by god, which fight as a fight above all fights. First they shallbe in such nonhre that Christ's true disciples shallbe but a small flock in respect of them. 
False prophets what their wekednes is.  They shall have works like Christ's, so that fasting, prayer, poverty, obedience and chastity shallbe the names of their profession. For as Paul saith to the Corinthians, the angels or messengers of Satan shall change themselves in to angels or messengers of light and truth. 
Marc. xiii.  They shall come in Christ's name, & that with signs and miracles, and have the upper hand also/ even to deceive the very elect if it were possible, 
Mat, 24.  Ye and beyond all this, if thou get the victory of the false prophets, & pluck a multitude out of their hands, there shall immediately rise of the same & set up a new false sect against the. And against all these Amalechites, the only remeady is to lift up the hands of thy heart to God in continual prayer. which hands, if thou for weariness once let fall/ thou goest to the worse immediately. Then beside the fight & cōflyct● of the sottle sophistry, false miracles disguised & ypocretishe works of these false prophets, cometh the dogs and wolves of their disciples with the servants of Mammon and the swine of thine own scholars, against which all thou hast no nother shield or defence but prayer. Then the sin & lust of thine own flesh, Satan & a thousand temptations unto ●ell in the world, will either drive the to the castle and refuge of prayer or take the prisoner ondoutedly. Last of all thy neighbours necessity and thine own will compel the to cry Father which art in heaven give us our daily breed, though thou were as rich as king Solomon. 
The rich must pray for daily bread.  For Christ commandeth the rich as well as the poor, to cry to God continually for their daily breed. And if they have no such need, then is Christ a deceiver and a mocker. what need I to pray the to give orlende me, that is in mine own possession already? Is not the first commandment, that there is but one God/ and that thou put thy whole trust in him, which if it were written in thine heart thou shouldest easily perceive, and though thou hadst as many thousands as David left behind him and Solomon heaped more to them, that thou hadst no more than the poor beggar that goeth from door to door, ye & that the beggar (if that commandment be written in his heart) is sure, that he is as rich as thou. For first thou must knowledge that thou hast received that great treasure of the hand of God, wherefore when thou fettest an halfpenny thereof thou oughtest to give God thanks in thine heart for the gift thereof. Thou must confess also that God only hath kept it and the that same night, and ever before, or else be an idolater and put thy trust in some other thing than, God And thou must confess that god only must keep it and thee, the day and night following and so continually after, & not thine own wit or power, or the wit or power of any other creature or creatures. For if God kept it the not, it would be thine own destruction & they that help the to keep it/ would cut thy throat for it. There is no king in Christendom so well beloved, but he hath enough of his own evil subjects (if god kept them not down with fear) that would at one hour rise up on him and slay him to make havoc of all he hath who is so well-beloved thorough out all England but that there be enough in the same parish or nigh about that would, for his good wish him to hell if they could, & would with their hands destroy him, if god kept him not and did cast fear on the other, Now then if god must ever keep it the & thou must daily receive it of his hand (as a poor man doth receive his almose of a no there man) thou art in no more surety of thy daily breed, no though thou were a cardinal, than the poorest is. wherefore how so ever rich thou be, yet must thou ever cry to God for thy daily bread, So now it is a commandment to pray and that continually/ short, thick and oft as the psalms be and all the prayers of the Bible. ❧ ❧  
Finally the third is that we be commanded to pray with faith & trust and that we beleuen in the lord our God, 
Faith must be joined to our prayers.  and doubt not in his promises, unto which Christ induceth us with an apt similitude saying. If ye being ever can yet give good things unto your children/ how much more shall God fulfil his promises of mercy unto his children if they cry unto him? he is better and more merciful than all men, wherefore saying God commandeth the to pray, and for as much as thou hast so great necessity so to do, and because he is mercy full and hath promised and is true and can not deny his own words, Therefore pray, and when thou prayest, look not on thine unworthiness but on his commandment, mercy and goodness, and on his truth and faithfulness/ and believe steadfastly in him. Moreover what so ever thou hast done/ yet if thou repent & wilt amend, he promiseth that he will not think on thy sins. And though he differ thee, think it not long nor faint in thy faith or be slack in thy prayer. For he will surely come & give the more than thou desirest/ though he defer for thy profit/ or change t●y request in to a better thing. ❧// ❧   
All things therefore what so ever ye would men should do to you so do ye to them. This is verily the law and the prophets. 
This is a short sermone, that no man need to complain that be can not for the length bear it away. It is so nigh thee/ that thou needest not to send over see for it. 
❀ Doubts how to soil doubts.  It is with in thee, that thou needest not to be importune upon master doctor saying/ sir I pray you/ what say ye to this case and to that/ & is not this lawful/ and may I not so do & so well enough? Axe thine own conscience what thou mayst or ought to do, wouldest thou men did so with thee, then do it, wouldest thou not be so dealt with, then do it not. Thou wouldest not that men should do to the wrong or oppress the. Thou wouldest not thet men should do the shame and rebuke/ lie on thee, kill thee/ hire thine house from thee, or tyce thy servant away/ or take against thy will ought that is thine, Thou wouldest not that men should sell the false ware when thou puttest them in trust to make it ready or lay it out for them/ 
Nota.  nor thou wouldest not that men should decewe the with great oaths swearing that to be good which in deed is very nought. Thou wouldest not also that men should sell the ware that is nought and to dear/ to undo thee/ do such things then to thy neighbour. But as loath as thou wouldest be to buy false ware or to dear/ for undoing thyself/ so loath be thou to sell false ware or to dear for undoing thy neighbour. And in all thy needs how glade thou wouldest be to be helped/ so glade be to help thy neighbour. And so in all other cases examine thy conscience and axe her what is to be done in all doubts between thy neighbour and thee, & she will teach thee, except thou be more filthy than a swene and all together beastly, ☜// ☞  
He saith here, 
Nota.  this is the law and the prophets. And Math. xxii. he saith. Thou shalt love thy lord God with all thine heart, with all thy soul and all thy mind, 
Law, what the fulfilling thereof is.  And as Mark addeth,/ with all thy might, and thy neighbour as thyself. In the two commandments hangeth the whole law and the prophets. And Paul. Roma. xii. and Gala. v. saith that love is the fulfilling of the law, And it is written that Christ is the fulfilling or the end of the law. To make all this agree, this thou must understand, that to love God purely is the final and uttermost end of all the law & the prophets. To love thy neighbour is the end of all laws that is between man and man/ as are, kill not, steal not, bear no false witness commit none adultery, covet not tby neighbours wife, his house, ox, ass, maid, man servant nor aught that is his. etc. Christ is the fulfilling of the law for us/ where we be imperfect. And when we break and repent/ his fulfilling is imputed unto us. And this text, this is the law and the prophets, mayst thou understand, as when Paul saith, Love is the fulfilling of the law. That is, to do as thou wouldest be done to, is all the law that is between the and thy neighbour, and that acordind to the true understanding and interpreting of all true prophets.   
Entre in at the straight gate, for wide is the gate and broad is the way that leadeth to destruction, and many they be, that go in thereat. But straight is the gate, & narrow is the way that leadeth unto life, and few they be that find it. 

Straight gate,  The straight gate is the true knowledge and understanding of the law and of the true intent of works, which who so ever understandeth, the same shallbe driven to Christ to fetch of his fullness and to take him for his rightwiseness and fulfilling of the law, all together at the beginning and as oft as we fall afterward, and for more than the thousand part of our fulfilling of the law and rightwiseness of our best works all our life long. For except the rightwiseness of Christ be knit to the best deed we do, it will be to short to reach to heaven. ❧// ❧  
And the narrow way is to live after this knowledge▪ 
The narrow way.  He that will enter in at this gate must be made a new, his heed will else be to great, he must be untaught all that he hath learned, to be made less for to enter in, and disused in all things to which he hath been accustomed to be made less to walk thorough the narrow way, where he shall find such an heap of temptations and so continual, that it shall be impossible to endure or to stand, but by prayer of strong faith. ❧/ ❧  
And note another, 
Few find the narrow way and why.  that few find the way why? for their own wisdom, their own power & the reasons of their own sophistry blind them utterly. That is to say, the light of their own doctrine which is in them, is so extreme darkness that they can not see. Should god let his church err (say they) Should our elders have gone out of the way? Should God have let the devil do these myraclas & so forth. And when Christ saith/ few shall find the gate, ye say they/ in respect of the turks and saresyns which are the greater multitude. Ye but yet here a little/ the scribes & Phareseys' which had all the authority over the people & taught out of the scripture, & the saducees with all other false prophets that were when Christ came, were no Turckes nor Saresyns, neither had God any other church than was among them. 
Peter.  And saint Peter prophesyeth that it shall be so among us, & that we shallbe drawn with false sects of covetousness, to deny Christ, as we now do, and believe no more in him, And Paul & Christ confirm the same, 
Paul. Christ.  that the elect should be deceived, if it were possible. Moreover if it were enough to say. I will believe & do as mine elders have done, as though they could not err, than was Christ to blame for to say, that except thou forsake father, mother and thine elders, thou couldst not be his disciple, Christ must be thy master, & thou must be taught of God, and therefore oughtest thou to examine the doctrine of thine elders by the word of God, For the great multitude that Christ meaneth are the false prophets & them that follow them, as it shall better apere here after.   
Beware of false prophets which come to you in sheeps clothing, but are within ravening wolves By their fruits ye shall know them do men gather grapes of thorns? either figs of briars? even so every good tree bringeth for the good fruit. But a corrupt tree, bringeth forth evil fruit. A good tree can not bring forth evil fruit, nor a corrupt tree bring forth good fruit Every tree that bringeth not forth good fruit is to be hewn down & to be cast in to the fire, wherefore by their fruits ye shall know them. 
Here Christ warneth thee, 
The false prophets who.  and describeth unto thee, those captains that should so blind the great multitede (that they should not find the straight gate) & lead them the broad way to perdition. Note first that though they be false, yet he calleth them prophets, which word in the new testament is taken for an expounder & an interpreter of scripture. And he saith they shall come to you my disciples, than they must be our preachers and our doctors. Ye verily they must be those our false preachers which Peter prophesied should be among us and bring in damnable sects, for to fulfil & satisfy their covetousness, & follow the way and steps of their father Balam. And they shall come thereto in sheeps clothing. Ergo they be neither the turks nor yet saresins. For they come clothed in iron and steel, and will thereto suffer us to keep our faith/ if we will submit ourselves to them/ as the greeks do▪ And as for the jews they be an hundred times fewer than we, & are every where in bondage, ye and for the great part captives unto us. They also be not clothed in sheeps skins/ but maintain openly their faith clean contrary to ours. ❧/ ❧  

sheeps clothing what.  But what are these sheeps clothings, truly the very name of Christ, For saith Christ Mat. xxiiii. There shall come many in my name and deceive many. And besides that, they shall do miracles in Christ's name, as it followeth in the text, that they shall call Christ Master, Master, and begin their sermone saying. Our master Christ saith in such a chapter. what so ever ye bind upon earth, shallbe bound in heaven. Se friends these be not our words, but our master Christ's, And they shall do miracles in Christ's name thereto, to confirm the false doctrine which they preach in his name. O fearful & terrible judgement of almighty God and sentence of extremery gorousnesse upon all that love not the truth (when it is preached them) that God to avenge himself of their unkindness, shall send them so strong delusions that doctrine should be preached unto them in the name of Christ, & made seem to follow out of his words and be confirmed with miracles done in calling upon the name of Christ, 
2. The. 2.  to harden their hartis in the faith of lies according to the prophesy of Paul to the Thessalonians in the second pistle.  

sheeps clothing.  Another of their sheeps coutes is, that they shall in every sermon preach mightily against the scribes & Phareseyes, against Faustus and Pelagian with such like heretics, which yet never preached other doctrine than they themselves do. And more of their clothing is they shall preach that Christ preached almose prayer and fasting, and profess obedience poverty and chastity, works that our saviour Christ both preached and did, Finally they be the holy church and can not err.  
But they be within ravening wolves, 
ravening wolves.  They preach to other, steal not yet they themselves rob God of his honour, & take from him the praise & profit of all their doctrine and of all their works. They rob the law of God of her mighty power wherewith she driveth all men to Christ, and make her so weak, that the feeble free-will of man is not able to wrestle with her, without calling to Christ for help, ❧/ ❧  
They have rob Chiste of all his merits and clothed themselves therewith. They have rob the soul of man of the bread of her life, the faith and trust in Christ's blood and have feed her with the shells and cods of the hope in their merits, and confidence in their good works ☜ ☞  
They have rob the works commanded by God of the intent and purpose that they were ordained for. And with their obedience they have drawn themselves from under the obedience of all princes and temporal laws with their poverty, they have rob all nations & kyngedomes, and so with their wilful poverty have enriched themselves, & have made the comens poor/ with their chastity/ they have filled all the world full of whores and sodomites, 
The obedience poverty & wilful chastity of our spiritualty.  thinking to please God more hylye with keeping of an whore than an honest chaste wife, If they say it is not truth than all the world knoweth they lie, for if a priest marry an honest wife, they punish him immediately and say he is an heinous heretic as though matrimony were abominable. But if he keep a whore, them is he a good chaste child of their holy father the pope whose ensample they follow, an I warrant him sing mass on the next day after as well as he did before, without either persecution or excommunication/ such are the laws of their unchaste I would say their own chaste father. ☜/ ☞  
If thou profess obedience, why ronnest thou from father, mother, master and ruler (which God biddeth the to obey) to be a friar/ if thou obey, why obeyest thou not the king and his law, by whom God defendeth the both the in life and goods/ and all thy great possessions? ❧/ ❧ ❧/ ❧  

poverty.  If thou profess poverty, what dost thou with the lands of gentlemen, squyer●, knights, barons, earls & dukes? what should a lords brother be a beggars servant? or what should a beggar ride with three or four score horses waiting on him. Is it meet that a man of noble birth, & the right heir of the lands which thou possessest should be thine horse keeper thou being a beggar.  
If ye profess chastity, why desire ye above all other men the company of women? 
chastity.  what do ye with whores openly in many countries, and with secret dispensations to keep concubines? why corrupt ye so much other men's wives? and why be there so many Sodomites among you? ☜/ ❀/ ☞  
Your charity is merciless to the rest of the world to whom ye may give nought again and only liberal to yourselves (as is the charity of thieves) thirty. 
charity.  or forty of you together in one den, among which yet are not many that love three of his neighbours heartily.  
Your fasting maketh you as full and as fat as your hides can hold/ 
Fasting.  busy that ye have a dispensation of your holy father for your fasting. ☜/ ❀/ ☞  
Your prayer is but pattering without all affection. 
Prayer,  Your singing is but ro●ynge to stretch out our maws (as do your other gestures and rising at midnight) to make the meat sing to the bottom of the stomach that ye may have perfect digestion, & be ready to devour a fresh against the next refection.  
Ye shall know them by their fruits. 
Thorns bear no figs.  First thorns bear no grages nor briars figs. Also if thou see goodly blossoms in them & thinkest there to have figs, grapes, or any fruit for the sustenance or comfort of man, go to them in time of need, and thou shalt find nought at all. Thou shalt find, for south I have no goods nor any thing proper, or that is mine own, It is the covents. I were a thief if I gave it my father what so ever need he had. It is saint Edmondes' patrimony. Saint Albon's patrimony, Saint Edward's patrimony the goods of holy church. It may not be minished nor occupied upon lay and profane uses. The king of the realm for all that he defendeth them above all other, yet getteth he nought what need soever he have save them only when he must spend on their causes all that they give withal that he can get beside of his poor commons. If the king will attempt to take aught from them by the authority of his office for the defence of the realm. Or if any man will enter at them otherwise then they lust themselves, by what law or right it be, they turn to thorns and briars, and wax at once rougher than a hedgehog, & will sprinkle them with the holy water of their maledictions as thick as hail, and breathe out the lightening of excommunication upon them, and so consume them to powder, ☜/ ☞  

A corruptetre beareth no good fruit.  More over a corrupt tree can bear no good fruit That is where they have fruit that seemeth to be good, go to and prove it, and thou shalt find it rotten/ or the carnel eaten out/ and that it is but as a hollow nut. For faith in Christ (that we and all our works done within the compass of the law of God, 
Faith is the kernel of all our good fruits.  be accepted to God for his sake) is the kernel, the sweetness and the pleasant beauty of all our works in the sight of God. As it is written johan, vi, This is the work of god, that ye believe in him whom he hath sent. This faith is a work which God not only worketh in us, but also hath therein pleasure and delectation, and in all other for that faiths sake.  
Faith is the life of man, as it is written. justus ex fide vivit, out of which life the pleasantness of all his works spring. As for an ensample, thou art a shoumaker which is a work within the laws of God, 
Faith maketh the work good and ecceptable  and sayest in thine heart. Lo God, here I make a shoe as truly as I would for myself/ to do my neighbour service/ and to get my living in truth with the labour of mine hands as thou commandest, and thank the that thou hast given me this craft and makest it lucky that I get my living therewith/ and am surely persuaded that both I and my work please thee, O father, for thy son jesus sake. Lo now this faith hath made this simple work pleasant in the sight of God. ☜/ ☞  
Another ensample, thou takest a wife and sayest, O father, thou not only permyttest this but also commandest all that burn and have their minds unquyeted/ to marry for fear of fornication & so forth. And father I promise the to love this woman truly and to care for her, and govern her after thy laws, & to be true to her, & to stand by her in all adversities and to take in worth as well the evil as the good and to bring up the fruit that thou shalt give me of her/ in thy fear/ and teach it to know the. ❧/ ❧/ ❧  
❧ Moreover as concernyg the act of Matrimony, as when thou wilt eat, thou blessed god and receivest thy daily food of his hand according to the fourth petition of thy pater noster, and knowlegest that it is his gift, and thankest him, believing his word, that he hath created it for the to receive it with thanks by the which word & prayer of thanks thy meat and drink is sanctified. 1. Timot. iiii. Even so thou sayest, Father this I do, not only at thy permission which is enough to please the with all, but also at thy commandment, and have bound myself here unto to keep my soul from sinning against thee, and to help my neighbour that she sin not also, and promise the to keep this profession truly/ & to nourish the fruit that thou shalt give me in the fear of the & in the faith of thy son jesus, & so thankest the lord for his gifts. How is thy work thorough this faith & thanks pleasant & acceptable in the sight of God. And so was the genderynnge of jacob in faith/ and of Samuel, & many other. And the giving suck was a good work, and so was the dressing of them by the fire. And when our lady conceived Christ's thorough faith, was not that a good work? what if God when she doubted & asked (by what manner she should conceive him) had commanded her to conceive him of joseph or of some other man, had not that work done in obedience and faith/ been as good a work?  
The will that Abraham had to slay Isaac, & all that he did till he came at the very point to slay him/ were good works/ and so had been the slayenge also. And Abraham was sure that he pleased God hylye/ and as well as in any other work, and had as deeply sinned if he had been disobedient therein, as though he had done any other cruel deed foreboden by God, ye but shomaking is not commanded by God, yes and hath the promise of God annexed thereto. For God hath commanded me for the avoiding of sign to do my brethren service/ and to live thereby/ 
❀ Handy crafts are the commandment of God.  and to choose one estate or other (for if thou wouldest receive only of thy brethren and do nought again thou were a thief and an extortioner & a tyrant) And I chose shomaking, or receive it at the obedience of mine elders. Now have I god's commandment to work therein truly, and his promise annexed thereto, that he will bless mine occupation and make it lucky and fruitful to bring me an honest living. work I not now at god's commandment and have his promise that it pleaseth him?  
❀ Note this also, first my craft is god's commandment. secondarily I believe and am sure that my work pleaseth god for Christ's sake thirdly my work is profitable unto my neighbour, and helpeth his necessity. fourthly I receive my reward of the hand of God with thanks, and work surely certified that I please God in my work thorough Christ and that god will give me my daily bread thereby  
But if thou examine their doctrine/ thou shalt find that this faith is away in all their fruits, and therefore are they worm eaten and shells without kernels, ☜ ☞  

Nota.  ☞ Note again, the turks and jews give almose as well as we & as much, and yet abominable for lack of faith and knowledge of the true intent. what saith the text, he that receiveth a prophet in the name of a prophet shall have the reward of a prophet. That is, because thou aydest him in preaching of Christ's word, thou shalt be partaker with him & have the same reward, And he that receiveth a disciple in the name of a disciple, shall have etc. And he that giveth one of these little oes but a cup of cold water for my name sake shall have his reward. If a king minister his kingdom in the faith of this name, because his subjects be his brethren and the price of Christis blood, he pleaseth God highly, and if this faith be not there/ it pleaseth him not. And if I sow a shoe truly in the faith of his name, to do my brother service/ because he is the price of Christ's blood/ as pleaseth God. Thus is faith the goodness of all works.  
❧ Finally when God giveth, and I receive with thanks, is not God as well pleased/ as when I give for his sake and he receiveth? A true friend is as glad to do his friend a good turn, as to receive a good turn, when the father giveth his son a new cote & saith. Am not I a good father/ & wilt not thou love me again and do what I bid thee, And the boy receiveth it with thanks and saith ye, and is glade and proud thereof, doth not the father rejoice as much now in the lade, as another time when the lade doth what so ever it be at his father's commandment? But the false prophets do well to paint God after the likeness of their own visenomye, glad when he receiveth▪ ye when they receive in his name. But sour grudging and evil content when he giveth again. But thou pleaseth god, when thou askest in faith, & when thou receivest with thanks, and when thou rejoicest in his gifts and lovest him again, to keep his commandments and the apoyntemāt and covenant made between him and the. ☜/ ☞  
❀ And for a conclusion besides, that they expel faith which is the goodness of all works they set up works of their own making to destroy the works of God, and to be holier than gods works, to the depising of god's work, & to make Gods works vile. ❀ with their chastity they destroy the chastity that god ordained & only requireth with their obedience, they destroy the obedience that God ordained in this world, and desireth no nother, with their poverty they destroy the poverty of the spirit which Christ taugh only which is, only not to love worldly goods with their fast, they destroy the fast which God commandeth that is a perpetual soberness to tame the flesh, with their pattering prayer, they destroy the prayer taught by god which is either thanks or desiring help with faith & trust that God heareth me.  

The holiness of hypocrites wherein it is.  Their holiness is to forbid that God ordained to be received with thanks giving, as meet and matrimony. And their own works they maintain and let Gods decay. Break theirs and they persecute to the death But break Gods, and they either look thorough the fingers or else give the a flap with a fox tail for a little money. There is none order among them that is so perfect, but that they have a prison more cruel than any ●ayle of thieves and murderers. And if one of their brethren commit fornication or adultery in the world, he fynissheth his penance therein in three weeks or a month, and then is sent to another place of the same religion. But if he attempt to put of the holy habit, 
Axe the Austen friars why they murdered one of their fellows at London.  he cometh never out, and is so straitly dyoted thereto, that it is marvel if he live a year, beside other cruel murder that hath been found among them, and yet is this shameful dyoting of theirs, murder cruel enough,  
Be not deceived with usuries, nor yet with miracles. But go to and judge their works, for the spiritual judgeth all things saith Paul i. Cor. 11, who is that spiritual? not such as we now call men of holy church, 
who is the spiritual.  But all that have the true interpretation of the law written in their hearts. The right faith of Christ and the true intent of works, which God biddeth us work, he is spiritual and judgeth all things, and is judged of no man.   
Nat all that say to me, lord lord shall enter in to the kingdom of heaven, but he that fulfilleth the will of my father which is in heaven. Many will say unto me at that day, lord lord did we not prophelye in thy name? and in thy name cast out devels? and did we not in thy name many miracles? Then will I confess unto them. I never knew you, depart from me ye workers of iniquity. 
This doubling of lord hath vehemensy & betokeneth that they which shallbe excluded are such as think themselves better & perfitter than other men, & to deserve heaven with their holy works, not for themselves only but also for other. And by that they prophesied, by which thou mayst understand the enterpreting of scripture, and by that they cast out devels/ and did miracles in Christ's name (and for all that they are yet workers of wickedness, and do not the will of the father which is in heaven) it is plain that they be false prophets, and even the same of which Christ warned before. ❧/ ❀/ ❀/ ❧  

Ignorance excuseth not, if we will not see.  ❀ And now for as much as Christ and his apostles warn us that such shall come, and describe us the fassions of their usuries (Christis name, holy church, holy fathers and fifteen hundred years, with scripture and miracles) and command us to turn our eyes from their visures, and consider their fruits, and cut them up and look within whether they be sound in the corn and kernel or no, and give us a rule to try them by, is it excuse good enough to say. God will not let so great a multitude err. I will follow the most part and believe as my fathers did/ and as the preachers teach/ and will not busy myself/ chose them/ the fault is theirs and not ours/ God shall not lay it to our charge if we err. ☜/ ❀/ ☞  

False prophets, how to know where they be.  ❀ where such words be/ there are the false prophets all ready/ for where no love to the truth is, there are the false prophets/ and where such words be, there to be no love to the truth is plain, Ergo where such words be, there be the false prophets in their full swing by Paul's rule .2. Thessa. 2. Another conclusion where no love to the truth is, the be false prophets. The greatest of the world have least love to the truth. Ergo the false prophets be the chapelanes of the greatest which may with the sword compel the rest. As the kings of Israel compelled to worship the golden calves. And by false prophets under stand false teachers, as Peter calleth them & wicked expounders of the scripture.   
Who so ever heareth these words of me & doth them, I will liken him unto a wise man that built his house upon a rock, and there fell a rain, and the floods came, and the winds blue, & beat upon that house, but it fell not, for it was grounded upon a rock. And all that hear of me these words, and do them not, Shallbe likened unto a foolish man that built his house upon the sand, & there fell a rain and the floods came, and the winds blewe, and dashed upon that house, and it fell, and the fall thereof was great. 
❀ Christ hath two forts of hearers, 
Believers without works, and workers without faith are built on sand.  of which neither nother do there after. The one will be saved by faith of their own making without works. The other with works of their own making without faith. The first are those volupteouse which have yield themselves unto sin saying, tush God is merciful/ and Christ died for us, that must save us only, for we can not but sin without resistance. The second are the hypocrites which will deserve all with their own imagined works only. And of faith they have no nother experience, save that it is a little meritorious where it is painful to be believed, As that Christ was borne of a virgin, and that he came not out the way that other children do/ fie no/ that were a great inconvenience but above under her arm and yet made no hole/ though he had a very natural body as other men have/ and that there is no bread in the sacrament nor wine, though the five wits say all ye, And the merytoriouse pain of this belief is so heavy to them, that except they had feigned them a thousand wise similitudes and lousy likenesses/ and as many mad reasons to stay them with all/ and to help to captivate their understanding, they were like to cast all of their backs. And the only refuge of a great many to keep in that faith, is to cast out of their minds and not to think upon it. As though they forgive not, yet if they put the displeasure out of their minds & think not of it till a good occasion be given to avenge it, they think they love their neighbour well enough all the while, and be in good charity.  
And the faith of the best of them is, but like their faith in other worldly stories. But the faith which Is trust and confidence to be saved and to have their sins forgiven by Christ which was so borne, have they not at all That faith have they in their own works only. But the true hearers understand the law, as Christ interpreteth it here/ and feel thereby their rightwise damnation/ and run to Christ for succour/ and for remission of all their sins that are passed/ and for all the sin which chance thorough infirmity/ shall compel them to do, and for remysson of that the law is to strong for their weak nature. And upon that they consent to the law, love it and profess it, to fulfil it to the uttermost of their power, and then go to and work. 
faith.  faith or confidence in Christ blood without help and before the works of the law bringeth all manner of remission of sins and satisfaction. Faith is mother of love. Faith accompayneth love in all her works to fulfil as much as there lacketh in our doing the law of that perfect love, which Christ had to his father and us in his fulfilling of the law for us. Now when we be reconciled/ than is love and faith together our rightwiseness/ 
love.  our keeping the law, our continuing/ our proceeding forward in the grace which we stand in/ and our bringing to the everlasting saving and everlasting life. And the works be esteemed of God according to the love of the heart. If the works be great and love little & cold, than the works be regarded thereafter of God. If the works be small and love much and fervent, the works be taken frr great of God. ❧   
And it came to pass, that when jesus had ended these sayings, the people were astonished at his doctrine. For he taught them as one having power, & not as the scribes. 
❀ The Scribes & pharisees had thrust up the sword of the word of god into a scabarde or sheathe of gloss, and therein had knit it fast/ that it could neither stick nor cut, teaching deed works without faith & love which are the life & the hole goodness of all works & the only thing why they please God. And therefore their audience abode ever carnal & fleshly mind without faith to god & love to their neighbours. Christ's words were spirit and life. Io. vi. That is to say, they ministered spirit and life, and entered into the heart and grated on the conscience and thorough preaching the law, made the herars perceive their duties, even what love they ought to God, and whAt to man, & the right damnation of all them that had not the love of God & man written in their hearts, and thorough preaching of faith, made all that consented to the law of god, ●ele the mercy of God is Christ, and certified them of their salvation. ●or the word of god is a two edged sword that pierceth and divideth the spirit and soul of man asunder. Hebre, 4. A man before the preaching of God's word is but one man, all flesh, the soul consenting unto the lusts of the flesh, to follow them, but the sword of the word of God where it taketh effect, divideth a man in two, and setteth him ●t variance against his own self. The flesh ●alynge one way, and the spirit drawing a ●other, the flesh raging to follow lusts, & the spirit calling back again, to follow the ●awe and will of God. A man all the while he ●ōsenteth to the flesh and before he be borne again in Christ, is called soul or carnal. But when he is renewed in Christ thorough the word of life, and hath the love of God and of his neighbour, and the faith of Christ written in his heart, he is called spirit or spiritual. The lord of all mercy send us preachers with power, that is to say, true expounders of the word of god and spekers to the heart of man & deliver us from Scribes, Phareseyes, hypocrites, and all false prophets.  
Amen. ☜/ ❀/ ☞ w. T.    

❧ The table which shall send you to all things contained in this book.  
The table.  

ALmose, prayer and fasting are inseparable. Folio. lxxvii. s. two.  
anoint the heed what it is. fo. 76. s. i  
Almose, prayer and fasting, how necessary. Fo. lxxvii. s. two.  
adultery. ❧// ❧ fo. xxxix. s. two  
Angry. How a man may be angry and sin not. Folio. xxv. s. two.  
Absolution. God's covenant is a sure absolution. Fo. lxxi. s. two.   

❧ baptism. Folio. lxxiiii. s two.  
Bread, daily bread. Fo. lxv. s. two.  
baptism, the right baptism what. fo. ix. s. i.  
Beam. Fo. xciii. s. i.  
belief, To believe in God what it is. fo. xcv. s. i  
Believers without works, and workers without faith are built on sand. fo. C.vii s two.   

❀ Ceremonies must be salted. Fo. xxv. s, two.  
Covetousness, what a pestilence it is. fo. 81. s. i,  
Care. Folio. xc. s. i.  
covenant, keep covenant with God and he shall keep promise with the. fo. lxxxix. s. i  
Covetousness causeth darkness. Fo. 84. s. i.  
Cursed, most accursed who. Foe xxiii s. two.  
Care. Fo. lxxxviii. s, i.  
Covetousness maketh a false prophet. Folio. lxxxiii. s. i.  
Covetousness maketh the salt of god's word unsavoury. Fo. lxxxiii. s. i.  
Church of Christ what. Fo. ix. s. i.  
Clothing, sheeps clothing what. fo. C. s. two  
Ceremonies. Folio. xciii. s. two.  
Ceremonies. He that breaketh unite for zeal of ceremonies, understandeth not the law Folio. xciii. s. i.  
Covetousness can not but err. fo. lxxxi. s. two  
Care, what care every man ought to have. Folio. xci. s. i.  
Care, what care is forbode. fo. xci. s. i  
Church, what. fo. 31, s. i.  
Chambre. To shut thy chamber door, what it meaneth. fo. lxiii. s. two.  
covenant, God's covenant is a sure absolution. Folio. lxxi. s. two.  
covenant. fo. 71. s. two,  
Covetousness. Fo. lvi.. s. two,  
Cheke. To turn the other cheek what it meaneth. Fo. lxvii. s. two.  
Covetousness. By covetousness is a false prophet known. fo. xiii. s. i.  
Covetousness is contrary to the word of god and to the ministers of the law. Foyes, 13. s, i   

❀ darkness, all knowledge is darkness till the knowledge of Christ's passion be in the heart. Fo. xxvi. s. two.  
Doctrine. False doctrine is cause of evil works. fo. xxix. s. two.  
Doctrine. True doctrine is cause of good works. fo. 29. s. two.  
Dogs. ☜/ ❀/ ☞ fo. xciiii. s. i.  
darkness. Fo. lxxxiii. s. i. fo. 84. s two.  
Dogs love not the law. fo. viii. s. i.  
darkness. faith in works is darkness. fo. lxxxiiii. s, two.  
❀ darkness. Fo. 85. s. i.  
Doubts. How to assoil doubts. fo. xcvii. s. two   

Faith, The office of faith. Fol. x. s, two  
Faith. fo. C, xiiii. s. i. fo. lxxvi, s. two  
Faith, is our victory. fo. xiiii. s two  
Faith, the difference of faiths, & how it is to be understand, faith justifieth. fo. viii. s. two  
Faith, Fo. lxxiiii. s. two  
Faith of swine what. fo. viii, s. two  
Faith maketh the work good & acceptable. fo. C.iii s. i  
faith, love and hope are inseparable in this life. fo. v, s. two  
Faith justifieth what it meaneh. fo. lxxiii. s. two  
Faith in works is darkness. fo. lxxxiiii. s. two  
Faith and the law be of contrary operations. folio. 3. s. i.  
Faith is the kernel of all our good works. folio. C.iii s. i.  
faith, hope & charity are inseparable. fo, x. s. i  
Faith, true faith is coupled with love to the law. fol. 8. s. i.  
False prophets what their wickedness is. folio. xcvi. s. i.  
False prophets, how to know where they be. fo. C.vi. s. two. ❧/ ❧  
Fasting is not in eating and drinking only. fol, lxxvii. s. two.  
Fast, how the jews did fast. fo. lxxx. s. i  
Fasting the true intent is away in the pope's fast▪ ❧/ ❀/ ❧ fo. lxxx. s. i.  
farthing the last farthing. fo. xxxviii. s. two   

❀ Glory, he that seeketh his own glory teacheth his own doctrine and not his masters. Folio. 31, s. two, fo, 32. s. i.  
Glory, he that seeketh his own glory altereth his master's message. Folio. xxxii. s. i.   

¶ Hate, when a man may hate his neighbour. Folio. xxxvii. s. two  
Henry the second. fo. xiiii. s. two  
hearted, Impure hearted who. fo. 20. s. i.  
Hope, the office of hope· fo. xii. s. i.  
Honour, to honour the name of God what. Folio. lxvii. s. two  
Hundred fold. fo. xvi. s. i.  
Handy crafts are God's commandment. Folio. C. iiii· s. i  
Holiness of hypocrites. fo. C.u. s. two.   

☞ justify. Faith justfieth what it meaneth. Folio· lxxiii. s. two.  
Impure hearted who. fo. xx. s. i  
judging, what judging is rebuked. Folio. xcii. s. two.  
Ignorance excuseth not. fo. C.vi. s. two   

☞ Key what it is· Folio. 2. s· two.  
Kings ought to be learned. fo. xxvii. s. two  
Kingdom of heaven what. fo. lxxxix. s. two  
King johan. fo. xiiii. s. two  
Kingdom of heaven what it is. fo. two. s. i.   

❧ Law. Folio· xlv. s. two.  
Law the law is restored. fo. xxxv s. i  
Law what her office is. fo. 2. s. two  
Law what followeth the breaking thereof. Folio. ☜// ☞ xlii. s. i.  
Law is that driveth to Christ. Fo. 2. s. two.  
Law. ❧/ ❀/ ❧ fo. xlv. s. two.  
Law, what is the fulfilling thereof. Fol. xcviii. s. i. ☜// ☞  
Law, To go to law. Fol. lii. s. i.  
Law, by keeping the law, we continue in grace. fo. v. s. i.  
Law, he that professeth not the law hath no part in the promise. fo. 4. s. two  
Law. Christ is a gift given only to them that love the law. Fo. 4. s. two.  
Law, they that love not the law can not understand the scripture to salvation. fo. v. s. two  
Law & faith be of contrary operations. fo. 3. s. i  
Law, what followeth the keeping of the law Folio. xli, s. two. ❧/ ❧  
Law, they that have not the law written in their hearts, can not understand the passion of Christ to salvation. fo. ix. s. two.  
Law, exetpt a man love the law he can not understand the doctrine of Christ. fo. 31. s. i  
Leaven. ☜/ ☞ Fo. lxxii, s. i.  
Love, to love is to help at need. fo. 37. s. two  
lift hand, Fol. lx. s. i  
love. Fol. C.viii s. i Fol. lxxiii. s. i  
Love is the keeping of the law. fo. 36. s. i  
Love, the office of love. Fol. x. s. two.  
Love is the fulfilling of the law. fo. 39 s, i  
Love prayeth. Folio. xxxiii. s. i  
Love is rightwiseness. Fol. lxxx. s. two  
Say ought to have the gospel. fo. xxvii. s. i   

❧ Mammon's servant how he is known. Folio, lxxxvi. s. two. ❧/ ❀/ ❧  
Mammon. ☜/ ❀/ ☞ Fo. lxxxviii. s. i.  
Mammon, the true servant of Mammon is no true preacher. fol. lxxxvi. s. two.  
Mammon what it is. fo. lxxxv. s. two  
Mammon is a God. fo. lxxxvi. s. two  
Mammon, the servants of Mammon are not of Christ's church. fo. lxxxvi. s. i  
Mammon, to be Mammon's servant what. Folio. lxxxvi. s. two.  
Mammon maketh men to disguise themselves Folio. lxxxvi. s. i.  
meekness possesseth the earth. Fo. xv. s. two.  
meekness. fo. xlvii. s. two.  
Measure. fo. xciii. s. two.  
Merciful, to be merciful what. fo. xvii. s. two  
Monks Fo. xviii. s. i.  
Monks made the pope a God for his dispensations. fo. lxxx. s. two.  
Monks rob the whole world with their prayers, Folio. xxxii. s. two.  
Monks why they run to closture. fo. 25. s. i  
Monks why they run to religion. fo. 17. s. i  
Monks be accursed. Fo. xvii. s. i.  
Mourning, godly mourning. fo. xiii. s. two.  
Morners for rightwiseness are saved, when god taketh vengeance on the unrightwise. fo. 15. s. i  
More. Sir Thomas More. K. fo. lxxxii. s. i.  
Moses face. Fo. 2. s. two.   

¶ narrow way, few find it. Fo. xcix. s. i   

❀ Obedience. The obedience, poverty/ and wilful chastity of our spiritualty. fo. C.i. s. two.  
Oil, holy oil must be advenged. fo. 18. s. i.  
Oath, to perform an evil oath is double sin. Fo. xlvi. s. i.  
Offering what they meant. fo. xxxviii. s. i.  
Obedience of the spiritualty Fo. C.i. s. i.  
Obedience. fo. C, i s. i.   

❀ Pater noster is expounded. fo. lxvii. s. two.  
Pardons, A surer way than pardons. fo. lxix. s. i.  
pain, no bodily pain can be a satisfaction to God, save Christ's passion. fo, 22. s. i  
pain. How God delighteth in our pain taking. fo. lxxix. s. two.  
Peace, the peace of Christ is a peace of conscience. ☜/ ❀/ ☞ fo. xxi. s. two.  
Peace making what. fo. 20. s, i.  
Perfect, to be perfect what. fo. lviii, s. i.  
Persecution, what the most cruel persecution is. Fo. 22. s. two.  
Pharisees, what their wickedness was. Folio. xxxiii. s. two.  
Pharases what they were. fo. xxxiii. s. i  
Pharisees, The Pharisees might better have proved themselves the true church than our spiritualty. Fo. 33. s. two.  
Prayer. Fo. lxxvii. s. i. foe, lxiii. s. two.  
polling? How to avoid it. fo. xlvii. s. two  
poverty in spirit, fo. xii. s. i.  
Prayer what it is. fo. lxiiii. s. i  
Prayer is a commandment. fo. xcv. s. i.  
Prayer, by prayer we win the victory. f. xcv. s. two.  
Prayer, God's commandment and promise should move us to pray. fo. lxv. s. i.  
Prayer, false prayer is painful. foe lxvi. s. i.  
Preacher, the order how every man may be a preacher. Fo. xxviii. s. i.  
Preacher, why the true preacher is accused of treason and heresy. fo. 34. s, i.  
Preacher, the office of a preacher. fo. xli. s. two.  
Preacher of the Gospel may use no violence. Folio. liv. s. i.  
Princes what they ought to do yer they make war. fo. 20. s. i  
Princes whether they may be resisted or put down of their subjects. fo. lii. s. two.  
Promise, he that professeth not a new life hath no promise of mercy in Christ. fo. lxiii· s. i.  
Promises, The promises are made upon the profession of the law of God, so that the church will not keep the law, hath no promise that he can not err. Foyes, 33. s, two.  
Pureness of heart what. fo, nineteen. s, i.  
poverty. Fo. C.i, s. two   

❧ Ravening wolves. Fo. C.i. s. i.  
Regiments, an ensample to understand the difference of the two regiments. fo. 50. s. i.  
Regiment, the tenporal regiment. fo. xlix. s, i.  
Regiments, every man is under both the regiments, fo. liv. s. two.  
Regiments, two manner states or regiments. Folio. xlviii. s. i.  
Rich in spirit. ❧// ❧ fo. xii. s. two.  
rightwiseness. fo. xvi. s. two.  
rightwiseness of the kingdom of heaven what. Fo. lxxxix. s. i.  
rightwiseness of Pharisees. Fo. xxxi. s. two.  
Rich must pray for daily bread. fo. xcvi. s. i.  
Right eye. ☜ ❀ ☞ fo. xli. s. i  
Right hand. fo. xli. s. i.  
Rulers why they were ordained fo. vi. s. i  
Rulers be ordained for them that can note rule themselves. fo. lxxviii. s. i   

¶ Salt, who is meet to salt Fo. 24. s. two  
Sacrifice what they meant. fo. xxxviii. s. i.  
Scripture how it is locked up. fo. 3. s. i  
Scourge, why god scourgeth his. fo. vi. s. two  
Scribes & Pharisees what they were. fo. 23. s. i  
Sin, to sin under grace, and to sin under the law what. Folio. seven. s. two.  
Sinners, he that helpeth not to amend sinners must suffer with them when they be punished. folo. ☜/ ❀/ ☞ xxxvi. s. two.  
Spiritual, who they be. fo. C.vi. s. i.  
sheeps clothing what fo. C. s. two  
spiritualty why they be despised. fo. 25. s. two  
spiritualty an admonition to the spiritualty Folo. ☜/ ❀/ ❀/ ☞ xliii. s. i.  
spiritualty, Every man is of the spiritualty. Fol. xlviii. s. two,  
Straight gate.. ☜/ ☞ fo. xcviii. s. two  
Swine. Fo. viii. s. i, Fo. xciiii. s. i  
Swine have no faith. folio. viii. s. i  
Swear. Fo. xliiii. s. two   

¶ Tempt, why God letteth his be tempted with adversity. Fo. xc. s. two.  
Temporal regiment. Fo. iiii. s. i.  
temporalty Every man is of the temporalty. Folio. xlviii. s. two.  
tyrants, why god giveth us up in to the hand of tyrants & in to all misery. fo. xlii. s. two.  
tyrants, why god suffereth them. fo. xci. s. two   

❀ Vengeance pertaineth to God. Fo. xx. s, two  
Venge, the private person may not avenge, but the officer must. Fol. xvi. s. two.  
Violence, not to resist violence. fo. xlix. s. two   

wife, how good a thing she is. Fol. xl. s. two  
war, how to be awarry our. fo. li. s. i  
way, few find the narrow way. fo. xcix. s. i  
wolves, Ravening wolves. fo. C.i, s, i  
works justify not, fo. lx. s. two. fo, 4. s. two  
works make hypocrites, if the true intent be away. Folio. lxxviii. s, i  
works must be seasoned with god's word Folio. ☜/ ❀ ❀/ ☞ lxiii. s. two  
works what they do. fol. lxii. s, two,  
works are sacraments. fo. lxxiiii. s, i.  
word, God's word altered, is not his word. Folio, thirty, s, two.   

❧ hypocrisy, it is jeopardous to salt it. Folio, ☜/ ❀/ ☞ xxiiii. s, two.  
hypocrites, the holiness of hypocrites wherein it is. Folio, C, v, s, two.   

❀ Zele of rightwiseness, what it is. Fo. 18. s. two.   
¶ Cum privilegio regali.