¶ A path way into the holy scripture. ❧ ❧ ❧   

A pathway into holy. etc.  

I Do marvel greatly/ dearly beloved in Christ/ that ever any man should repugn or speak against the scripture to be had in every language/ and that of every man. For I thought that no man had been so blind to ask why light should be showed to them that walk in darkness/ where they can not but stumble/ & where to stumble is the danger of eternal damnation: either so despiteful that he would envy any man (I speak not his brother) so necessary a thing: or so bedlam mad to affirm that good is the natural cause of evil/ & darkness to proceed out of light/ & that lying should be grounded in troth & verity/ and not rather clean contrary that light destroyeth darkness/ and verity reproveth all manner dying.  
Nevertheless/ seeing that it hath pleased god to send unto our english men/ even to as many as unfeignedly desire it/ the scripture in their mother tongue/ considering that there be in every place false teachers & blind leaders/ that ye should be deceived of no man. I supposed it very necessary to prepare this Path way into the scripture for you that ye might walk surely & ever know the true from the false. And above all to put you in remembrance of certain points which ar: That ye well understand what these words mean. The old Testament/ the new Testament/ the law/ the gospel/ Moses/ Christ/ nature/ grace/ working & believing/ deeds and faith. L●●t we ascribe to the one/ that which belongeth to the other/ and make of Christ/ Moses/ of the gospel/ the la: despise grace and rob faith: and fall from meek learning in to idle dispicions/ brawling and scolding about words. The old testament is a book wherein is written the law of god/ & the deeds of them which fulfil them/ & of them also which fulfil them not.  
¶ The new Testament is a book/ wherein are contained the promises of god/ & the deeds of them which believe them/ or believe them not.  
Euamgelion (that we call the gospel) is a greek word/ & signifieth good merry/ glad/ & joyful tidings/ that maketh a man's heart glad/ & maketh him sing/ dance/ & leap for joy. As when David had killed Go lyath the giant/ came glad tidings unto the jews/ that their fearful & cruel enemy was slain/ & they delivered out of all danger: for gladness whereof they song/ danced & were joyful. In like manner is the evangelion of god (which we call gospel & the new testament) joyful tidings and as some say: A good hearing published by the apostles through out all the world/ of christ the right david/ how that he hath fought with sin/ with death/ and the devil/ and overcome them.  
Whereby all men that were in bondage to sin wounded with death/ overcome of the devil/ be without their own meryttes or deservings/ loosed/ justified/ restored to life/ and saved/ brought to liberty and reconciled unto the favour of god and set at one with him again which tidings as many as believe laud/ praise/ and thank god/ be glad/ sing/ dance for joy.  
¶ This Euangelyon or Gospel (that is to say/ such joyful tidings) is called the new Testament. Because that as a man when he shall die/ appointeth his goods to be dealt and distributed after his death among them which he nameth to be his heirs. even so Christ before his death commanded and appointed that such Euangelyon/ gospel or tidings/ should be declared throughout all the world/ and therewith to give unto all that repent and believe/ all his goods: that is to say/ his life/ wherewith he swallowed and devoured up death his rightwiseness/ wherewith he banished sin: his salvation/ wherewith he overcame eternal damnation. Now can the wretched man (that knoweth himself to be wrapped in sin/ and in danger to death and Hell) hear no more joyous a thing/ than such glad and comfortable tidings of Christ/ so that he can not but be glad and laugh from the low bottom of his heart/ if he believe that the tidings are true.  
¶ To strength such faith with all/ god promised this his evangelyon in the old testameut by the prophets (as Paul saith in the first chapter unto the romans) How that he was chosen out to preach gods Euangelion/ which he before had promised by the prophetis in the holy scriptures that treat of his son which was borne of the seed of david. In the third chapter of Genesis/ god saith to the serpent: I will put hatred between the & the woman/ between thy seed and her seed: that self seed shall tread thy heed under foot, Christ is the woman's seed/ he it is that hath trodden under foot the devils heed/ that is to say: sin/ death/ hell/ and all his power. For without this seed can no man avoid sin/ death/ hell/ and everlasting damnation. Again/ Gene. xxii. God promised Abraham/ saying. In thy seed shall all the generations of the earth be blessed. Christ is that seed of Abraham/ saith s. Paul in the third to the galatians. He hath blessed all the world through the Gospel. For where Christ is not/ there remaineth the curse that fell on Adam/ as soon as he had sinned/ so that they are in bondage under the damnation of sin/ death/ & hell. Against this curse blesseth now the gospel all the world/ in as much as it crieth openly unto all that knowledge their sins and repent/ saying: Who so ever believeth on the seed of Abraham shallbe blessed/ that is/ he shall be delivered from sin/ death and hell/ and shall hence forth continue ●ightwyse & saved for ever/ as Christ himself saith (in the. xi. of Johan.) He that believed on me shall never more die.  
¶ The law (saith Jo. in the first ●ha) was given by Moses: but grace and virtue by Jesus Christ. The law (whose minister is Moses) was given to bring us unto the knowledge of ourselves/ that we might thereby feel & perceive what we are of nature, The law condemneth us & all our deeds/ & is called of Paul (in the third cha. of the. two. pistle unto the corinthians) the ministration of death. For it killeth our consciences and drweth us to desperation/ in as moche as it requireth of us/ that which is unpossible for our nature to do. It requireth of us the deeds of an hole man. It requireth ꝑfet love from the low bottom and ground of the heart/ as well in all things which we suffer as in though things which we do. But saith John in the same place▪ grace and verity is given us by Christ/ so that wha● the law hath passed upon us/ & condemned us to death (which is his nature to do) than have we in Christ grace/ that is to say favour/ promises of life/ of mercy/ of pardon/ freely by the merits of Christ/ & in Christ have we verity and troth/ in that god for his sake fulfilleth all his promises to them that believe. Therefore is the gospel the ministration of life. Paul calleth it in the fore-rehearsed place of the second ●●ap. to the Corinthians. the ministration of the spirit▪ & of rightwiseness. In the gospel when we be leave the promises/ we receive the spirit of life/ and are justified in the blood of Christ from all things whereof the law condemneth us. And we receive love unto the law and power to fulfil it/ & grow therein daily. Of Christ it is written in the fore rehearsed first chapter of John: this is he of whose abundance or fullness/ all we have received grace for grace/ or favour for favour. That is to say/ for the favour that god hath to his son christ/ he giveth unto us his favour & good will/ & all gifts of his grace/ as a father to his sons. As affirmeth Paul/ saying: which loved us in his beloved before the creation of the world. So that Christ bringeth the love of god unto us/ and not our own holy works. Christ is made lord over all/ & is called in scripture/ god's mercy stole. whosoever therefore flieth to christ/ can neither here nor receive of god any other thing save ¶ In the old testament (mercy. are many promises/ which are nothing else but this evangelyon or gospel/ to save those that believed them/ from the vengeance of the law. And in the new testament is oft made mention of the law/ to condemn them/ which believe not the promises.  
Moreover the law & gospel may never be separate: for the gospel and promises serve but for troubled couscyences which are brought to desperation and feel the pains of hell and death under the law/ and are in captivity & bondage under the law. In all my deeds I must have the law before me to condemn mine unꝑfytnes. For all that I do (be I never so perfit) is yet damnable sin/ when it is compared to the law/ which requireth the ground and bottom of mine heart. I must therefore have always the law in my sight/ that I may be meek in the spirit/ & give god all the laud and praise/ ascribing to him all rightwiseness/ & to myself all unrighteousness & sin. I must also have the promises before mine eyes/ that I despair not/ in which promise I see the mercy/ favour/ and good will of god upon me in the blood of his son christ/ which hath made satisfaction for mine unparfytenes/ & fulfilled for me/ that which I could not do, ¶ Here may ye perceive that two manner of people are sore deceived. first they which justify themself with outward deeds/ in that they abstain outwardly from that which the law forbiddeth/ and do outwardly that which the law commandeth. They compare themselves to open sinners/ and in respect of them justify themselves/ condempning the open sinners. They set a veil on Moses face/ & see not how the law requireth love from the botthom of the heart/ & that love only is the fulfilling of the law. If they did they would not condemn their neighbours. Love hideth the multitude of sins saith saint Peter in his first Pistol. For whom I love from the deep bottom & ground of mine heart/ him condemn I not/ neither reckon his sins/ but suffer his weakness & infirmity/ as a mother the weakness of her son/ until he grow up into a perfit man. ¶ Those also are deceived which without all fear of god give themselves unto all manner vices with full consent/ & full delectation/ having no respect to the law of god (under whose vengeance they are locked up in captivity) but say: God is merciful/ & Christ died for us/ supposing that such dreaming and imagination is that faith which is so greatly commended in holy scripture. Nay/ that is not faith but rather a foolish blind opinion/ springing of their own corrupt nature/ and is not given them of the spirit of god/ but rather of the spirit of the devil/ whose faith now a days/ the popish compare and make equal unto the best trust/ confidence and believe/ that a repenting soul can have in the blood of our saviour Jesus/ unto their own confusion/ shame/ & uttering what they are within. But true faith is (as saith the apostle Paul) the gift of god/ & is given to sinners after the law hath passed upon them/ & hath brought their conseyences unto the brim of disꝑation & sorrows of hell.  
¶ They that have this right faith consent to the law that it is right wise & good/ and justify god which made the law/ and have delectation in the law (natwithstanding that they can not fulfil it as they would for their weakness) & they abhor what so ever the law forbiddeth/ though they can not always avoid it. And their great sorrow is/ because they can not fulfil the will of god in the law/ & the spirit that is in them/ crieth to god night & day for strength & help with tears (as saith Paul) that can not be expressed with tongue/ of which things the be lief of our popish or of their father/ whom they so magnify for his strong faith hath none experience at all.  
¶ The first● that is to say/ he which justfieth himself with his outward dedis/ consenteth not to the law inward/ neither hath delectation their in: ye/ he would rather that no such law were. So justifieth he not god but hateth him as a tyrant/ neither careth he for the promises/ but will with his own strength be saviour of himself/ no wise glorifieth he god though he seem outward to do.  
¶ The second/ that is to say/ the sensual person/ as a voluptuous swine / neither feareth god in his law/ neither is thankful to him for his promises & mercy/ which is set forth in Christ to all them that believe.  
¶ The right christian man consenteth to the law that it is rightwise/ & justfieth god in the law: for he affirmeth that god is rightwise and just/ which is author of the law/ he believeth the promises of god/ & justfieth god● judging him true and believing that he will fulfil his promises. With the law he condemneth himself & all his deeds/ & giveth all the praise to god. He believeth the promises/ and ascribeth all truth to god. Thus every where justifieth he god & praiseth god.  
¶ By nature through the fall of Adam are we the children of wrath/ heirs of the vengeance of god by birth/ ye/ & from our conception. And we have our fellowship with the dampened devils under the power of darkness & rule of Satan/ while we are yet in our moders wombs/ & though we show not forth the fruits of sin as soon as we be borne/ yet are we full of the natural poison whereof all sinful deeds spring/ & can not but sin outwards (be we never so young/ as soon as we be able to work if occasion be given/ for our nature is to do sin/ as is the nature of a serpent to sting. And as a serpent yet young/ or yet unbrought forth is full of poison/ and can not afterward (when the time is come and occasion given) but bring forth the fruits thereof. And as an adder/ a toad/ or a snake/ is hated of man (not for the evil that it hath done but for the poison that is in it/ and hurt which it can not but do) so are we hated of god for that natural poison which is conceived and borne with us/ before we do any outward evil. And as the evil which a venomous worm doth/ maketh it not a serpent: but because it is a venomous worm/ doth it evil and poisoneth: and as the fruit maketh not the tree evil/ but because it is an evil tree/ therefore bringeth it forth evil fruit/ when the season of fruit is. Even so do not our evil deeds make us first evil through ignorance & blindness thorough evil working/ hardeneth us in evil & maketh us worse and worse: but because that of nature we are evil therefore we both think & do evil/ and are under vengeance/ under the law convict to eternal damnation by the law/ and are contrary to the will of god in all our will/ & in all things consent to the will of the fiend.  
¶ By grace/ that is to say/ by favour/ we are plucked out of Adam/ the ground of all evil/ and graffed in Christ the rote of all goodness. In Christ god loved us his elect & chosen/ before the world began/ and reserved us unto the knowledge of his son & of his holy gospel/ and when the gospel is preached to us/ openeth our hearts/ and giveth us grace to believe/ and putteth the spirit of Christ in us/ and we know him as our father most merciful/ and consent to the law/ and love it inwardly in our heart/ and desire to fulfil it/ and sorrow because we cannot/ which will (sin we of frailty never so much) is sufficient till more strength be given us/ the blood of Christ hath made satisfaction for the rest/ the blood of Christ hath obtained all things for us of god. Christ is our satisfaction/ redeemer delivered/ saviour from vengeance and wrath▪ Observe and mark in Paul's/ Peter's/ & John's pistels/ & in the gospel what christ is unto us,  
¶ By faith are we saved only in believing the promises. & though faith be never without love & good works/ yet is our saving imputed neither to love nor unto good works but unto faith only. For love & works are under the law which requireth perfection/ & the ground & fountain of the heart/ & damneth all imperfytues▪ Now is faith under the promises which damn not: but give pardon/ grace/ mercy/ favour/ & whatsoever is contained in the promises.  
¶ rightwiseness is divers/ for blide reason imagyneth many manners of rightwisnesses. There is the rightwiseness of works (as I said before) when the heart is away & is not felt how the law is spiritual & can not be fulfilled but from the bottom of the heart. As the just ministration▪ of all manner of laws/ & the observing of them/ for a worldly purpose & for our own profit & not of love unto our neighbour without/ all other respect & moral virtues/ wherein philosophers put their felicity & blessedness/ which all are nothing in the sight of god in respect of the life to come. There is in like manner the iustifye●g of ceremonies which some imagine their own selves/ some counterfeit other/ saying in their blide reason: such holy persons did thus and thus/ and they were holy men/ therefore if I do so likewise/ I shall please god: but they have none answer of god/ that y● pleaseth. The jews seek rightwiseness in their ceremonies which god gave unto them not for to justify/ but to describe & paint christ unto them/ of which Jews testifieth Paul/ saying/ how that they have affection to god: but not after knowledge/ for they go about to stablyssh their own justice/ & are not obedient to the justice or rightwiseness that cometh of god/ which is the forgiveness of sin in Christ's blood/ unto all that repent & believe. The cause is verily/ that except a man cast away his own imaginations & reason/ he can not perceive god/ & understand the virtue and power of the blood of Christ. There is a full rightwiseness/ when the law is fulfilled from the ground of the heart. This had not Peter nor paul in this life perfectly: unto the utter most/ that they could not be parfyter but sighed after it. They were so farforth blessed in christ/ that they hungered & thirsted after it. Paul had this thirst/ he consented to the law of god/ that it ought so to be/ but he found another lust in his membres contrary to the lust & desire of his mind that letted him/ and therefore cried out saying: Oh wretched man that I am: who shall deliver me from this body of death/ thanks be to god thorough Jesus Christ. The rightwiseness that before god is of value is to believe the promises of god/ after the law hath confounded the conscience. As when the temporal law oft times condemneth the thief or murderer/ & bringeth him to execution/ so that he seeth no thing before him but present death/ & than cometh good tidings/ a charter from the king and delivereth him. Likewise when gods law hath brought the sinner in a knowledge of himself/ & hath confounded his conscience/ & opened unto him the wrath and vengeance of god/ than cometh good tidings/ the Euangelyon showeth unto him the promises of god in Christ/ & how that Christ hath purchased pardon for him hath satisfied the law for him/ and pesed the wrath of god. And the poor sinner believeth/ laudeth & thanketh god/ thorough Christ/ and breaketh out into exceeding inward joy/ & gladness/ for that he hath escaped so great wrath/ so heavy vengeance/ so fearful and so everlasting a death And he hence forth is an hungered and a thirst after more rightwiseness that he might fulfil the law/ and mourneth continually commending his weakness unto god in the blood of our saviour Christ Jesus.  
¶ Here shall ye see compendiously & plainly set out/ the order & practise of every thing afore rehearsed.  
¶ The fall of Adam hath made us heirs of the vengeance & wrath of god & heirs of eternal damnation And hath brought us into captivity & bondage under the devil. And the devil is our lord & our ruler/ our heed/ our governor/ our prince/ ye and our god: and our will is locked and knit faster unto the will of the devil/ than could an hundred thousand chains bind a man unto a post. Unto the devils will consent we with all our hearts/ with all our minds/ with all our might/ power strength/ will & lust: so that the law & will of the devil is written as well in our hearts as in our membres/ & we run headlong after the devil with full seal/ & the hole swinging of all the power we have/ as a stone cast up into the air cometh down naturally of his own self/ with all the violence and swinging of his own weight. With what poison deadly/ and venomous hate/ hateth a man his enemies? With how great malice of mind inwardly do we slay & murder▪ With what violence & rage/ ye/ and with how fervent lust commit we adultery/ fornication/ & such like uncleanness with what pleasure & delectation inwardly serveth a glutton his belly? With what diligence deceive we? How busily seek we the things of this world? Whatsoever we do think/ or imagine/ is abominable in the sight of god. For we can refer nothing unto the honour of god: neither is his law or will written in our membres or in our hertis/ neither is there any more power in us to follow the will of god/ than in a stone to ascend upward of his own self. And beside that we are as it were a sleep in so deep blidnes that we can neither see nor feel i what misery/ thraldom & wretchedness we are in/ till Moses come & wake us/ and publish the law. When we here the law truly preached/ how that we ought to love & honour god with all our strength & might from the low bottom of the heart/ because he hath created us/ & both heaven and earth for our sakes/ & made us lord thereof: and our neighbours (ye our enemies) as ourselves inwardly from the ground of the heart because god hath made them after the likeness of his own image/ and they are his sons as well as we/ & Christ hath bought them with his blood/ & made them heirs of everlasting life as well as we: & how we ought to do what so ever God biddeth/ & abstain from whatso ever god forbiddeth with all love & meekness/ with a fervent & a burning lust from the centre of the heart: than beginneth the conscience to rage's against the law & against god, No see/ be it never so great a tempest is so unquiet/ for it is not possible for a natural man to consent to the law that it should be good/ or that god should be rightwise/ which maketh the law in as much as it is contrary unto his nature & damneth him/ & all that he can do/ & neither showeth high where to fetch help/ nor preacheth any mercy/ but only setteth man at variance with god/ as witnesseth Paul. Ro. iiii. and provoketh him and stirreth him to rail on god/ & to blaspheme him as a cruel tyrant. For it is not possible for a man till he be borne again/ to think that god is rightwise to make high of so poison a nature/ either for his own pleasure or for the sin of another man/ and to give him a law that is impossible for him to do/ or to consent to his wit/ reason and will/ being so fast glued/ ye/ nailed and chained unto the will of the devil Neither can any creatures lose the bonds/ save the blood of christ only. ¶ This is captivity and bondage whence christ delivered us/ redeemed and loosed us. His blood/ his death/ his patience in suffering rebukes & wrongs/ his prayers & fastings/ his meekness & fulfilling of the utmost point of the law/ peased the wrath of god/ brought the favour of god to us again/ obtained that god should love us first/ & be our father and that a merciful father/ that will consider our infirmities & weakness and will give us his spirit again (which was taken away in the fall of Adam) to rule/ govern/ and strength us/ & to break the bonds of Satan/ wherein we were so straight bound. When Christ is thus wise preached/ and the promises rehearsed which are contained in the prophets in the Psal. & in divers places of the five books of Moses/ which preaching is called the gospel or glad tidings: than the hearts of them which are elect and choose/ begin to wax soft & to melt at the bounteous mercy of god/ and kindness showed of Christ. For when the Euangelion is preached/ the spirit of god entereth into them/ which god hath ordained and appointed unto eternal life/ and openeth their inward eyes/ and worketh such bele●e in them, when the woeful consciences feel & cast how sweet a thige the bitter death of Christ is/ & how merciful & loving god is through Christ's purchasing & merits/ they begin to love again/ & to consent to the law of god/ how that it is good & ought so to be/ and that god is rightwise which made it/ and desire to fulfil the law/ even as a sick man desireth to be hole/ and are an hungered and thirst after more rightwiseness/ & aft more strength to fulfil the law more perfectly.  
And in all that they do or omit & leave undone, they seek gods honour/ & his will with meekness/ ever condemning the unꝑfytnes of their dedis by the law. ¶ Now Christ standeth us in double steed/ and us serveth two manner wise. first he is our redeemer/ deliverer/ reconsyler/ mediator/ intercessor/ advocate or tourney/ solyciter/ our hope/ comfort/ shield/ protection/ defender/ strength/ health/ satisfaction/ & salvation. His blood/ his death/ all that he ever did/ is ours. And Christ himself with all that he is or can do/ is ours. His blood shedding and all that he did doth me as good service as though I myself had done it. And god (as great as he is) is mine with all that he hath as an husband is his wives thorough Christ & his purchasing▪ ¶ Secondarily/ after that we be overcome with love & kindness/ and now seek to do the will of god (which is a christenmans nature) Than have we christ an example to counterfeit/ as saith Christ high self in Joh. I have given you an example. And in another Evangelist/ he saith: He that will be great among you shallbe your servant & minister/ as the son of man ●ame to minister & ●at to be ministered unto, & Paul saith: counterfeit Christ. And peter saith/ christ died for you/ & left you an ensample to follow his steps. What so ever therefore faith hath received of god thorough Christ's blood & deserving/ that same must love shed out every whit/ & bestow it on our neighbours unto their profit/ ye/ & that though they be our enemies. By faith we receive of god/ & by love we shed out again. And that must we do freely after the ensample of Christ with out any other respect/ save our neighbours wealth only/ & neither look for reward in earth nor yet in heaven for the deserving & merits of our deeds as freres preach/ though we know that good deeds are rewarded▪ both in this life & in the life to come: but of pure love must we bestow ourselves all that we have/ & all that we are able to do/ even on our enemies to bring them to god/ consyderige nothing but their wealth as christ did ours▪ christ ●yd not his deeds to obtain heaven ●herby (that had been a madness) heuē●as his already/ he was heir thereof/ it was his by inheritance/ but ●yd them freely for our sakes/ consyde●●nge nothing but our wealth/ & to ●ringe the favour of god to us again/ & us to god. As no natural ●●e that is his father's heir/ doth ●s father's will because he would be heir/ that he is already by birth: his father gave him that are he was borne/ and is loather that he should go without it/ than he himself hath wit to be: but of pure love doth he that he doth. And ask him why he doth any thing that he doth: he answereth: My father bade/ it is my father's will/ it pleaseth my father▪ Bond servants work for hire. Children for love. For their father with all he hath is theirs already.  
So doth a christian man freely all that he doth/ considereth nothing but the will of god & his neighbours wealth only: if I live chaste/ I do it not to obtain heaven thereby: For than should I do wrong to the blood of christ. Christ's blood hath obtained me that/ Christ's merits hath made me heir thereof. He is both door & way thitherwards, Neither that I look for an higher room in heaven than they shall have which live in wedlock/ either than a hore in the stews (if she repent) for that were the pride of Lucyfere. But freely to wait on the evangelion: and to avoid the trouble of the world/ and occasions that might pluck me there from/ and to serve my brother withal/ even as one hand helpeth another/ or one member another/ because one feeleth another's grief/ and the pain of the one is the pain of the other. Whatsoever is done to the lest of us (whether it be good or bad it is done to Christ/ & what so ever is done to my brother (if I be a christian man) the same is done to me.  
Neither doth my brother's pain grieve me less than mine own/ neither rejoice. I les at his wealth than at mine own/ if I love him as well and as much as myself/ as the law commandeth me if it were not so: how saith Paul? Let him that rejoiceth rejoice in the lord/ that is to say Christ/ which is lord over all creatures/ if my merits obtained me heaven or a higher place there than had I▪ wheri I might rejoice besydis the lord ¶ Here see ye the nature of the law and the nature of the Euangelion. How the law is the key that bindeth & damneth all men/ and the Euangelion is the key that looseth them again. The law goth before and the evamgelion followeth. Where a preacher preacheth the law/ he bindeth all consciences/ & when he preacheth the gospel/ he loseth them again. These two salves (I mean the law & the gospel) useth god & his preacher to heal & cure sinners with all. The law driveth out the disease/ & maketh it appear/ & is a sharp salve/ & a freting corsie/ & killeth the deed flesh/ & loseth and draweth the sores out by the roots/ and all corruption. It pulleth from a man the trust & confidence that he hath in himself & in his own works/ merits/ deservings/ & cerimonyes/ & ro●beth him of all his rightwiseness and maketh him poor. It killeth him/ sendeth him down to hell/ & bringeth him to utter desperation/ and prepayreth the way of the lord/ as it is written of Joh. the baptist. For it is not possible that Christ should come to a man as long as he trusteth in himself/ or in any worldly thing/ or hath any rightwiseness of his own/ or riches of holy works. Than cometh the Euangelyon/ a more gentle plaster/ which suppleth and suageth the wounds of the conscience/ and bringeth health. It bringeth the spirit of god/ which loseth the bonds of Satan/ and coupleth us to god and his will thorough strong faith and fervent love/ with bonds to strong for the devil/ the world or any creature to lose them, And the poor and wretched sinner feeleth so great mercy/ love/ & kindness in god that he is sure in himself how that it is not possible that god should for sake him/ or withdraw his mercy & love from him. And boldly crieth out with Paul/ saying: Who shall separate us from the love that god loveth us with all? That is to say/ what shall make me believe that God loveth me not? shall tribulation? anguish? persecution? shall hungres nakedness? shall sword? Nay/ I am sure that neither death nor life/ neither angel/ neither rule nor power/ neither present things nor things to come/ neither high nor low/ neither any creature is able to separate us from the love of god which is in Christ Jesus our lord. In all such tribulations a Christian man perceiveth that god is his father/ and loveth him/ even as he loved Christ when he shed his blood on the cross. Finally/ as before when I was bound to the devil & his will/ I wrought all manner evil & wickedness/ not for hells sake which is the reward of sin/ but because I was heir of hell by birth and bondage to the devil/ did I evil. For I could none otherwise do/ to do sin was my nature. Even so now/ sith I am coupled to god by Christ's blood/ do I well/ not for heavens sake/ which is yet the reward of well doing: but because I am heir of heaven by grace & Christ's purchasing/ & have the spirit of god/ I do good freely/ for so is my nature As a good tree bringeth forth good fruit/ & an evil tree evil fruit. By the fruits shall ye know what the trees. A man's deeds declare what he is within/ but make him neither good nor bad/ though after we be created a new by the spirit and doctrine of Christ/ we wa●e parfyter always with working according to the doctrine/ & not with blind works of our own imagining. We must be first evil ere we do evil/ as a serpent is first poisoned ere he poison. We must be also good ere we do good▪ as the fire must be first ho●e/ ere it heat another thing. Take an ensample/ as those blind & deaf which are cured in the gospel could not see nor here/ till Christ had given them sight and hearing/ & those sick could not do the deeds of an hole man/ till Christ had given them health: So can no man do good in his soul/ till Christ have loosed him out of the bonds of Satan/ and have given him wherewith to do good/ ye/ and first have powered in to him that self good thing which he showed forth afterward on other. What so ever is our own is sin. What so ever is above that/ is Christ's gi●t purches/ doing/ and working. He bought it of his father dearly with his blood/ ye/ with his most bitter death and gave his life for it.  
What so ever good thing is in us/ that is given us freely without our deserving or merits for Christ's bloods sake. That we desire to follow the will of god/ it is the gift of Christ's blood. That we now hate the devils will (whereunto we were so fast locked/ and could not but love it) is also the gift of Christ's blood/ unto whom belongeth the praise and honour of our good deeds/ and not unto us.  
¶ Our deeds do us three manner service vice. first they certify us that wear heirs of everlasting life. And that the spirit of god/ which is the earnest thereof is in us/ in that our hearts consent unto the law of god and we have power in our members to do it/ though imparfytly. And secondarily we tame the flesh there with/ and kill the sin that remaineth yet in us/ & wax daily parfyter & parfyter in the spirit therewith and keep that the lusts choke not the word of God that is sown in us/ nor quence the gifts or working of the spirit/ and that we lose not the spirit again. And thirdly we do our duty unto our neighbour there with & help their necessity unto our own comfort also/ & draw all men unto the honoringe & praising of god. ¶ And who so ever exelleth in the gifts of grace/ let the same think that they be given him/ as moche to do his brother's service as for his own self/ and as much for the love which god hath to the week as unto him/ unto whom god giveth such gifts. And he that withdraweth aught that he hath from his neighbour's need/ robbeth his neighbours & is a thief. And he that is proud of the gifts of god & thinketh himself/ by the reason of them better than his feeble neighbour/ & not rather as the ●ruth is/ knowledgeth himself a servant unto his poor neighbour/ by the reason of them the same hath lucyfers spirit in him and not Christ's. ¶ These things to know: first the law/ how that it is natural right & equity/ that we have but one god to put our hope & trust in/ and him to love with all the heart/ all the soul/ and all our might & power and neither to move heart nor hand but at his commandment/ because he hath first created us of nought and heaven and earth for our sakes. And afterward when we had marred ourself thorough sin/ he forgave us and created us again in the blood of his beloved son.  
¶ And that we have the name of our one god in fear & reverence/ & that we dishonour it not in swearing thereby about light trysles or vanity or call it to record for the confirming of wickedness or falsehood/ or aught/ that is to the dishonour of God/ which is the breaking of his laws or unto the hurt of our neighbour.  
¶ And inasmoch as he is our lord and god/ and we his double possession by creation & redemption/ and therefore ought/ as I said/ neither to move heart or hand without his commandment/ it is right that we have needful holyedayes to come together & learn his will/ both the law which he will have us ruled by/ & also the promises of mercy which he will have us trust unto/ & to give god thanks together of his mercy/ and commit our infirmities to him thorough our saviour Jesus/ & to reconcile ourselves unto him/ & each to other/ if ought be between brother & brother that requireth it. And for this purpose & such like/ as to visit the sick & needy/ and redress peace & vnyt●e/ were the holidays ordained only/ & so farforth are they to be kept holy from all manner works that may be conveniently spared for the time till this be done and no further/ but than lawfully to work.  
¶ And that it is right that we obey father and mother/ master/ lord/ prince/ & king/ & all the ordinances of the world bodily and ghostly by which god ruleth us and ministereth freely his benefytis unto us al. And that we love them for the benefits that we receive by them/ & fear them for the power they have over us/ to punyssh us if we trespass the law and good order. So far yet are the worldly powers or rulers to be obeyed only/ as their commandments repugn not against the commandment of god/ and than ho. Wherefore we must have god's commandment ever in our hearts/ & by the higher law interpret the inferior: that we obey nothing against the belief of our god/ or against the faith/ hope and trust that is in him only/ or against the love of god where by we do or leave undone all thing for his sake/ & that we do nothing for any man's commandment against the reverence of the name of god/ to make it despised and the less feared and set by/ & that we obey nothing to the hindrance of the know league of the blessed doctrine of god/ whose servant the holy day is.  
¶ Nat withstanding though the rulers which god hath set over us command us against god/ or do us open wrong/ & oppress us with cruel tyranny/ yet because they are in god's room/ we may not avenge ourselves/ but by the process and order of goods law/ & laws of man made by the authority of god's law/ which is also god's law/ ever by an higher power & remitting the vengeance unto god/ & in the mean season suffer until the hour be come.  
And on the other side to know that a man ought to love his neighbour equally & fully/ as well as himself/ because his neighbour (be he never so siple) is equally created of god & as full redeemed by the blood of our saviour Jesus Christ. Out of which commandment of love springe these. Kill not thy neighbour/ defile not his wife/ bear no false witness against him/ & finally/ not only do not these things in deed/ but covet not in thine heart/ his house/ his wife/ his manservant/ maidservant/ ox/ ass or whatsoever is his. So that these laws pertaining unto our neighbour are not fulfilled in the sight of god save with love. He that loveth not his neighbour/ keepeth not this commandment: defile not thy neighbour's wife/ though he never touch her or never see her/ or think upon her. For the commandment is/ though thy neighbours wife be never so fair/ & thou have never so great opportunity given thee/ and she content or haply provoke thee/ as Potiphar's wife did Joseph/ yet see thou love thy neighbour so well/ that for very love thou can not find in thine heart to do that wickedness. And even so he that trusteth in any thing save in god only and in his son Jesus christ/ keepeth no commandment at all in the sight of god.  
¶ For he that hath trust in any creature/ wherther in heaven or in earth/ fave in god & his son Jesus/ ca●se no cause to love god with all his heart. etc. Neither to abstain from dishonouring his name/ nor to keep the holy day for the love of his doctrine/ nor to obey lovingly the rulers of the world/ nor any cause to love his neighbour as him self/ and to abstain from hurting him/ where he may get profit by him/ and save himself harmless. And in like wise against this law/ love thy neighbour as thyself. I may obey no worldly power to do aught at any man's commandment unto the hurt of my neighbour that hath not deserved it/ though he be a turk.  
¶ And to know how contrary this law is unto our nature/ & how it is damnation/ ●at to have this law written in our hearts/ though we never commit the deeds: & how there is none other means to be saved from the damnation/ than thorough repentance toward the law & faith in Christ's blood/ which are the very inward baptim of our souls/ and the washing & the dipping of our bodies in the water/ is the outward sign. The plunging of the body under the water signifieth that we repent & profess to fight against sin & lusts/ & to kill them every day more & more/ with the help of god & our diligence in following the doctrine of Christ and the leading of his spirit/ & that we believe to be washed from our natural damnation in which we are borne/ and from all the wrath of the law/ & from all the infirmities and weknesse that remain in us/ after we have given our consent unto the law/ & yielded ourself to be scholars thereof/ & from all the imperfytnesse of all our deeds done with cold love/ & from all actual sin which shall chance on us while we enforce the contrary and ever fight there against & hope to sine no more. And thus/ repentance & faith begin at our baptism & first professing the laws of god/ & continue unto our lives end/ & grow as we grow in the spirit. For the perfecter we be the greater is our repentance/ & the stronger our faith. And thus as the spirit & doctrine on god's part and repentance and faith on our part beget us a new in Christ: even so they make us grow & wax parfeyt & save us unto the end & never leave us until all sin be put of and we clean purified and full formed and fashioned after the similitude and likeness of the perfectness of our saviour Jesus/ whose gift all is.  
And finally to know that what so ever good th●ge is in us/ that same is the gift of grace/ & therefore not of deserving/ though many things be given of god/ thorough our diligence in working his laws & chastesige our bodies & in praying for them and beleu●ge his promises/ which else should not be given us/ yet our working deserveth not the gifts/ no more than the diligence of a merchant in seeking a good ship/ bringeth the goods safe to land/ though such diligence doth now and than help therein. But when we believe in god/ & than do all that is in our might and not tempt him/ than is god tr●we to abide by his promise and to help us and perform alone when our strength is passed ¶ These things I say to know/ is to have all the scripture unlocked & opened before thee/ so that if thou wilt go in & read/ thou cannest not but understand. And in these things to be ignorant/ is to have all the scripture locked up/ so that the more thou readest it the blinder thou art/ & the more contrary thou findest in it/ and the more tangled art thou therein & canst nowher thorough For if thou add a gloze in one place/ in another it will not serve. And therefore/ because we be never taught the profession of our baptim/ we remain always unlearned/ as well the spiritualty for all their great clergy & high scoles/ as we say/ as the lay people. And now because the lay & unlearned people are taught these first principles of our profession therefore they read the scripture and understand and delight therein: And our great pillar of holy church/ which have nailed a veil of false gloss on Moses face/ to corrupt the true understanding of his law/ can not come in. And therefore bark and say/ the scripture maketh heretics and it is not possykle for them to understand it in english/ because they them selves do not in latin. And of pure malice that they can not have their will/ they slay their brothers for their faith they have in our saviour and therewith utter their bloody wolvish tyranny/ and what they be within and whose disciples. Here with reder/ be committed unto the grace of our saviour Jesus/ unto whom and god our father thorough him be praise from ever and for ever.  
Amen.   

¶ A letter sent unto a certain friend/ to instruct him in the understanding of the scripture/ translanted out of French into english.  
MY well-beloved brother in Christ/ the saviour/ the peace and mercy of god be with you/ and with all them that will the honour of god and th'increase of his gospel. Amen. I give thanks unto our saviour/ that it hath pleased him (in this great wretchedness of infidelity/ with the which the poor souls bought with the precious blood of Christ/ were sore clogged & cumbered) to give us knowledge of his word/ the which was holy buried and drowned by the reason of lewd learning fables/ and dreams of men which have been hitherto preached in the place of the right holy & worthy word of god/ which the very saviour & redeemer of the world/ the only mediator between god & man/ very god & very man Jesus Christ came to show us which words (I mean the words of holy scripture/ a man ought to receive in as great reverence as though our saviour spoke unto us in his own person/ greatly therefore ought we to thank him/ that it hath pleased him of his unspeakable goodness/ to give us this grace/ that we may read his holy gospels/ and blessed be they that shall bear these holy words and keep them.  
¶ In as much therefore/ well-beloved brother/ that god of his infinite mercy (and not by our deserving/ which can do nothing but sin) hath given us this grace to read these godly words/ & to be refreshed with this heavenly breed. I desire you that in all humility & loulynes of heart/ knowleginge that you be nothing but sin & abomination (as all worldly things be) without any manner of presuming upon your own wit/ knowledge or wisdom: ye come unto the reading of the holy word of god/ setting all your heart in our lord/ desiring him with lowly prayer/ faithfully that it would please him to give you his holy spirit/ as he hath promised to them that faithfully require it of him and so with a sure confidence and fast hope & trust of his infinite goodness/ desire him that he will open unto you the kingdom of heaven/ with the key which no man can give but he/ and that it will please him to lighten your heart through pure & true understanding of the christian faith/ to th'end you may be made a true creature living no ●●ger in yourself/ but all together in Jesus christ/ & that we love nothing but him & nothing to love neither in heaven nor in earth but for the love of him: & even as he commanded you to love your neighbour succouring him in his bodily needs/ so that you succour him/ & not nourish him in his damnable life/ as they do which give the gods that belong to their children/ & which the poor men should have/ that thorough weakness can not get their living/ unto a sort of vylayn swyneheedes & strong lubbers/ which have strength enough to labour for their living/ the which ye ought not to feed: for he that will not labour (saith the Apostle) should not eat. Furthermore ye ought to love your neighbour and his health so ardently that ye should not stick to die for him/ if case required/ the which thing betokeneth & signifieth the communion of the precious body & blood of our lord/ that we be one body in Jesus christ/ & likewise as he died for us/ so we do die one for another: for we must love one another likewise as he loved us/ for so he commandeth us/ saying: I give you a new commandment that one of you love another/ likewise as I have loved you.  
¶ In this charity & love is the sum and conclusion of all scripture. For that maketh us love (for the honour of god) father & mother/ husband/ wife/ children/ brethren/ sisters/ & all other thing except god: ye/ ourself and maketh us leave & forsake/ for else we can not be the disciples of Jesus Christ/ & without being his disciples we can have no portion nor part with him/ for he that lo●eth any thing except he love it only for the love of god ●he hath not yet forsaken all things: but he that loveth nothing but for the love of god and neither doth/ neither willeth anything/ but for the love & honour of god/ he hath tru●y forsaken all things. Take heed you do not misunderstand me/ for when I say that you should forsake all thing/ I do not mean that you should enter religion & make yourself a monk/ a frere/ or a nun: for there is no ●eple in the world that hath less forsaken all thing than they. Whom shall ye see more busyer/ more curious about other men's business than th●y? whom shall ye see more covetous/ having less pity & mercy on the poor? less fearing & regarding god & his holy word/ less fearing to break his commandment which standeth all in love toward a man's neighbour/ which they consider not/ but give diligence that their belly be full/ keeping them to the rulers that man hath made setting light by the commandment of god: ye/ & breaking them daily ●n that they overcharge and devour the houses of poor widows and other simple people under the colour of long prayer & feigned holiness.  
¶ To the end that such as seek none other but to devour you/ deceive you not/ it is necessary that you hold you unto the word of god. And that you may the lightlier understand the scripture/ ye shall understand that in holy scripture we have the law/ which is so called for the most part/ & sometime it is called the law of bondage of the flesh and of sin/ we have of works & of righteousness of man/ and also of works of the flesh of the law. On ●he otherside we have also the gosnell/ the la of liberty of the spirit and of grace: of faith/ and of the righteousness that cometh of god of the gospel/ faith and spirit.  
¶ The law is called generally in all scripture every commandment by the which we are commanded to do or to shone & not do any thing/ as thou shalt love god above all thing thou shalt not slay/ thou shalt not desire any thing/ that is to say/ thou shalt not covet or desire any thing contrary unto the motion of the spirit of god: for all concupiscence of lust contrary to the will of god is sin/ & when the law is set before us & given us/ by & by our flesh/ that is to say/ we ourself which be nothing but flesh with out the spirit of god/ begin for to wax angry & to be inflamed & set a fire/ & to be moved & stirred with great iudignation by the reason of our sin & filthiness which the law showeth & openeth unto us/ for before the working of the law/ man was in peace brought a sleep in sin/ not per ceyving the concupiscence & lusts not believing that they were sins but when he hath received the law he feeleth his sin/ out of the which he can not draw himself/ for the more he goth about by his own works/ virtues and strength to rise out of sin/ the more he augmenteth and increaseth his sin. For (as saint Paul saith) god sent unto us his son/ because it was impossible for us to keep the law by the reason of the infirmity that was in us/ to the end that the righteousness which cometh of faith/ might be parfyt in us/ for if it had been possible for us to have been justified by the law & to have fulfilled it/ what need christ to have died? And because it is impossible to accomplish and fulfil the law without the spirit of god/ the flesh grudgeth full of anger and malice/ saying: How is it possible that I love god above all thing/ or by that means I should have my heart always up to god/ which heart of his own nature can not think nor imagine any thing but vanity/ requiring always and in all things his own glory & profit/ and not the honour of god nor the profit of mine even christian. Helas'/ I seek not that thige that should be to Christ's pleasure/ but all together mine own commodity. How is it possible but I should have concupiscence & lusting contrary to the will of god/ considering that I am nothing but flesh/ which hath ever desires against the spirit by the reason whereof I can not do that thing that I would? Helas wherefore hath god given this law which is so burdenous & so weighty? And on this fashion the flesh sore grieved with the weight of the law/ which is more than he can bear/ perceiving how sore it doth condemn him & all his deeds/ beginneth for to curse & hate the law/ & so consequently god which made the law. & for this cause saint Paul saith/ The la worketh anger/ in as much as the flesh knowing his offences & having his offences laid before him by the law/ and saying that he can not rise out of them/ doth wrestel and strive with himself/ & murmuring against the law/ as before is said/ questioneth & reasoneth in himself: why god gave the ●awe to Adam of the fruit of life/ and why he made him not of such nature that he should not sin/ & such other things which by great ignominies & blasphemies against god and his high wisdom: which man being but ashes & dust/ pres●meth to judge & reprehend the divine prudence. And it is as much as to will that god were not god. For if he were not righteous in every thing/ he were not god/ & his justice & righteousness require/ that such inhibitions & laws should be ministered to the orgulous & proud flesh/ for to bring him down out of his pride. Wherefore to will that these holy laws were not given to men/ is to will that god were not: & such be the blasphemies of the flesh when she receiveth the law/ which is spiritual/ in the which she hath no intendment nor understanding: for she weeneth to compass it by works/ which thing only faith doth. And now when he seeth & perceiveth/ that though he do never so much he can not accomplish or fulfil the law/ than is he full of horror & of despair/ seeing that hell is ready for him/ because of the transgression of the law/ & when he can imagine ●o ways to avoid the indignation of the law/ than all desolate & full of despair he beginneth to abhor the law/ & without the father of heaven draw him & inspire him/ the way to fulfil the law/ he doth all contrary to it. For of him self he can not choose but sin & do evil. And therefore is the law given us/ because we should know our s●nes/ & the only of fyce of the law is not to justify us: but she we us our weakness & feebleness in well doing/ & to show man that he hath deserved death & damnation/ which by his own power he can not shone/ to the end that a man knowing his own weakness & unableness to do well/ despair of his own virtue & strength/ setting aside all confidence in any th●ge that he can do humble himself/ knowledging that if our merciful lord of his unspeakable mercy/ deliver him not from death and damnation/ the which he hath deserved thorough transgression of the law/ he had perished and been dampened for ever. For if our fierce and proud heart be not mekened first by the law/ and make us confess ourself Sinners/ we should never be saved by Christ for he came for to save sinners and unrighteous/ not them that be righteous and just/ which justify themself by their works.  
¶ But when a man knoweth his own filthiness & abomination/ & seeth that he is condemned righteously to everlasting death/ than cometh the gospel/ which is to say glad tidings in use & is presented unto him which saith: Thou wretched thief which wouldest have deprived god of his godhead/ & wouldest have been thine own god thorough thy pride: Thou wretched & desperate caitiff which after the just judgement of god hadst deserved to be hanged on the gallows of hell/ which hast the halter about thy neck/ that is to say/ thy will/ thy flesh & thy lusts/ which be lords over the by reason that the spirit of god ruleth not in the. The most mercy full god hath sent the thy pardon/ and will not that this judgement be executed/ but that thou be quite and have thy life/ & be delivered from the hands of the devil of hell/ which was thy hangman/ whom thou didst serve and work to. And he hath not alonely rid the from death and made the his servant/ but also granteth the to be his son and inheritor with our sweet saviour Jesus/ which is become thy brother/ & whom the father of his infinite goodness and kindness (not for because of thy good deeds which hast done never but evil) hath given for thee/ to make full satisfaction for all thy evil deeds/ so that thou believe that he died for thy sin & rose again to justify thee/ which desireth none other thing but to save that the which was lost/ that is to say sinners/ which thorough their own deservings were in the way of damnation. And when the conscience which was before full of great dread/ heareth this good tidings (if god give them the grace to give credence thereto & believe them) than they be certain/ by the reason of this faith/ that they be pardoned of all their offences/ thorough the death and passion of Jesus Christ. Than conceive they a great joy/ mirth & in ward rejoicing in themself. And our merciful lord in giving us this faith giveth us also his spirit the which maketh us the very children of god thorough faith/ & the very ●ēbres of the body of Jesus christ/ & we be in all things always conducted & direct by this holy spirit of god/ for otherwise could we not be the children of god/ for they only be the children of god/ which be led by the spirit of god. So we having this holy spirit in us to be our guide & director of our journey/ which is all charity & love/ by the which the law is accomplished/ the law is fulfilled in us. And by the reason of his holy spirit which guideth us/ we go no more in the way of the flesh. For the flesh hath no longer dominion over us/ but is cast out of his kingdom (Christ reining in us by the holy ghost) which causeth us daily to mortify our flesh which always is contrary unto the spirit/ destroying/ pulling down and consuming our concupiscences and lusts by the fire of charity. And albeit that this concupiscens is sin ye/ & mortal sin of his own nature/ nevertheless it is not imputed nor reckoned unto us which are membres of Jesus Christ/ considering that by the reason of the spirit of god we love god with all our heart/ & desire nothing so much/ as the will of god to be done in us. And so by the reason that we have this good spirit in us/ we never sin. For this new nativity/ by the which we be made the infants of god/ doth conserve & keep us/ that is the holy ghost/ which thorough faith is given us. But in as much as all our wits/ will/ & intendementes be but flesh/ as long as we be ●uironed & clogged with this corruptible body/ which is a great let unto the soul/ we can not be without sin/ seeing that all thing that is in us/ except the gifts of god/ which sue & come of faith/ is always contrary unto the spirit/ by the reason whereof evermore/ as touching the old man & first Adam/ the outward man/ the man of sin & flesh/ we sin. And if we say that we have no sin/ we lie & deceive ourselves/ & because of this/ have we cause evermore to meken ourself and to put away all confidence in us or in our works/ giving all glory unto god/ which of his only grace delivered us from the captivity of death/ making it of no effect or power to lose or destroy us. For the life which he hath given us by the spirit of his son/ is far greater than is this death/ and therefore it can not harm us. Which is a great assurance to a man's conscience/ for when he believeth surely in Jesus Christ/ he is assured and certified that Jesus Christ is in him/ & therefore he can be afraid of nothing/ saying that Jesus Christ is puissant & mighty/ which hath vanquished the world & all power contrary unto the soul/ in the which he dwelleth by his holy spirit/ so that nothing can ceperate him from his sovereign wealth/ which is Jesus Christ/ which comforteth him with his holy promises/ which every faithful aught to have continually before him. And by this means is the soul delivered from the great quaking & trembling that he was in before the gospel was presented unto him/ which dread the law brought him unto/ showing him that he had deserved damnation in the breaking thereof. But when he heareth those same glad tidings/ he hath an inward joy in himself which no heart of man can think without that he have proved it.  
For the more harder the condemnation is/ & the more sharp the death is that followeth it/ & from the more grievousness that he is delivered & brought to this blessedness and life/ which he never looked for/ the more is his joy great, And therefore the soul considering the exceeding goodness that the endless mercy that the father of heaven hath done for him/ in giving his son for him/ pondering also the most inestimable sweetness of the most benige Jesus/ who hath spent & shed his blood for him taking upon him all his sins/ cancelling and making void the obligation of death in the which he was bond/ washing him pure & clean in his blood/ baptizing him with the holy spirit/ the which of an ardent love would vouchsafe to come down & dwell in his conscience for to direct it/ & instruct it or corroborate it in faith/ giving him understanding in the word of god/ laying all these great gifts & sundry benefits together/ conceiveth thorough the working of the holy ghost a marvelous ardent love toward god by the reason of the which he is set on fire/ & burneth in the marvelous zeal that he hath to the honour of god. And when he seeth that he can not please god so highly as he would do/ by the reason of the flesh with his adversary unto the spirit: and that his work be nothing perfit by the reason of his infirmity: he mourneth in himself/ desiring to be delivered from his servitude of corruption of sin: but than is he brought in quietness by the holy spirit which prayeth for him with unspeakable sighs/ that this empeshment or let may be taken away/ to the end he may fulfil the will and the law of god without any gainsay or contradyccyon. And in all such reckonings ●he holy ghost comforteth him/ so that at the last he taketh all in gree pa●yently/ taking all his pleasure in god/ & that in all temptations and tribulations & afflictions that shall come to him. For the holy ghost showeth him the promises which are contained in holy scripture and so instruct/ saying that it is the will of god that he should be so vexed/ he rejoiceth in all his temptations/ & all his troubles be light & sweet unto him. Howbeit there is one temptation which is more great & more horrible than all other/ that is/ when we be persecuted on all sides/ & when the lord withdraweth his consolation and comfort from us/ as though he were angry against us/ for to prove & taste our faith and confidence that we have in the goodness of god. for when our lord doth comfort us & we feel him to be present/ we set light of all our tribulations. be it loss of goods/ of children/ of wife/ of husband/ of life/ or of all honour/ or whatsoever it be. But when we ꝑ●eyue not him to be nigh us when he absenteth himself to our seeming/ to the proof of our faith/ than we lacking him lack all goodness/ full of sin & wretchedness/ se ourself abhorred by the reason of our filthiness/ se all thing against us/ se hell open to devour & swallow us up/ as the forsaken of god. In this marvelous temptation it is but a folly to run for succour to our good works/ for the best of them do but condemn us. For all the good deeds that come of ourself be but filthiness & abomination before god/ and as a cloth defiled & contaminate with the flowers of a woman. In such a temptation there is no remedy but faith that is to have full confidence & trust in the promises of god/ as be these. He that believeth in me shall not taste everlasting death. Nothing is impossible to him that believeth. Al they that call on the name of the lord shallbe saved. And according to your faith/ be it unto you. And many other/ of which holy scripture is full.  
¶ Such promises as promise us life & deliverance from our evils ●e called evangelique/ & be the ve●y gospel or glad tidings which saveth that which the law damp●eth/ which quiteth when the law condemneth unto the death/ so that ●elefe be given thereto. And the soul also hath another thing which may assure him/ that is/ that our health ●s not in our hands/ for if it were/ we should have lost it within a while/ but in the hand of god/ out of whose hand no power can take it. and also that we be the sheep of christ which can not be ravished out of his hand/ for as himself saith. No parson shall take them away nor bereave me of them. And this must we believe surely that he came to save sinners/ & in as much as we be sinners/ he is come to save us/ & the more that the soul perceiveth him self oppressed with great & horrible sins so much the more to have confidence in the death of our saviour/ which satisfied for all the sin of the world leaving to have any trust in his good works/ but only to have confidence in the great goodness of god/ which he declared habundantlye in the passion and death of his son. For if by works a man might accomplish & fulfil the law/ christ suffered death in vain. Wherefore on Jesus only must we set all our confidence. Now we must not because Christ is come to save sinners & to help them that be diseased. We must not therefore sin still/ to the end that he should save us still: for we have done to much already & sin every day & sin every hour sore/ for there is not so righteous a man but he sinneth/ at the least seven times a day: but those same sins of the righteous man be not imputed unto him/ because that the spirit of god is within him/ for they be not in him/ for as touching the inward man/ and in that that he hath the spirit/ he sinneth not. For the faith continueth hole and parfeyte in the spirit/ which faith hath put away the hole body of sin/ so that sin reigneth not in us/ because we be made new creatures/ though now and than by the reason of our weakness we do sin: yet this sin is not imputed because of the strife that we have against it. And for this cause must we humble ourself before god/ & knowledge ourself to be sinners/ & also have a sure belief that our sins be forgiven us/ even as we be assured by the infallible promises of god/ for as much as we believe/ so much receive we of god/ as he said: According to your faith so be it to you. It is not possible that we believe our sins to be forgiven us in Christ/ but they be so in deed.  
¶ Note well these words & print them fast in your heart that you forget them not/ for it shallbe very necessary for you to have recourse unto these holy words & promises/ that you may defend you against all temptations. for I am certain that if you be of Christ/ loving him above all things that the devil shall lay unto you great assaults for to make you tumble from the faith of Jesus Christ. Wherefore pray instantly god our good lord that he will conserve you & augment your faith/ and undoubtedly he will augment it as ●e hath promise & look that you re●yst all temptations strong in faith.  
¶ Well-beloved brother/ the word of god can not lie/ it hath given us ●arnynge. They have persecuted me & so will they do you. Wherefore ●●inke not the contrary/ but if ye follow Christ/ ye must be persecuted ●nd mocked/ and laughed to scorn within the house & also without of ●●l the world/ & none shall speak ●ell of you. If so noble a prince & ●● exellent was made a mocking ●ocke/ was reproved & persecuted ●● all the world▪ as was Jesus our ●●ed/ it can not be choose but the members must be likewise hated/ for it is not comely the heed to be full of thorns & the membres full of pleasure and delights, Likewise as the heed was not of the world/ no more should the members be. Wherefore the world despiseth them as enemies & contrary to their pride/ their covetousness and their fleshly pleasure. But it is necessary that you comfort yourself with the blessings that our lord giveth to them which take trouble for the honour of him.  
And that you lay evermore before you/ the sermon that our saviour Jesus spoke in the mountain/ where he saith: Blessed be they that suffer persecution for righteousness sake/ that is to say/ for the love of Jesus Christ/ for he is our righteousness and our wisdom. And also he saith: Happy be you when men shall curse you and say all evil against you dying for my sake/ for great shallbe your reward. etc.  
¶ Because we should not dispeire & think ourself out of the favour of god because we be persecuted/ he giveth us warning that the elect & chosen have he persecuted from the beginning of the world: for the enemies of the truth never cease nor shall cease unto the end of the world to persecute the faythefull● which by their faith & long patience/ at the ●ast shall overcome. And when their enemies we●e to have trodden them under the foot/ than shall they be most victorious, Believe surely that our ●orde doth much for us when he giveth us the grace to endure & suffer any thing for his honour/ for a noble heart which loveth his king well/ is marvelous well apaid when the king maketh him knight/ giving him charge for to do battle for the quarrel & honour of the king. Likewise the faithful aught greatly to thank god/ in that that he suffereth for his honour. For all our felicity lieth in this/ that we be made conform & like unto our captain and head Jesus christ/ & if we be troubled and vexed in this world with him/ we shall also reign with high,  
¶ It can not be but there must be always debate between the world and the faithful/ for they be of contrary affections.  
¶ The world is nothing but pride/ covetousness/ all filthiness and fleshly lusts.  
¶ The faithful & the children of god be all together humility/ & liberality & all cleanness & lovers of spiritual things/ full of faith/ hope/ and charity/ esteeming themselves of no goodness/ knowledging themself to be but sine/ setting nought by worldly goods/ loving nothing but god's honour.  
¶ The world desireth nothing ●ut to pluck to him and gather all ●●at it can catch/ and snatch by a●y manner of ways.  
¶ The faithful on the contrary ●arte be as diligent to deal and to ●yue to all them that have need and ●hat they may succour/ for the honour of God/ and desire none o●her richesse but god.  
¶ The world desireth nothing so ●●etly as to be praised/ honoured & ●agnifyed/ taking more upon him ●●ā becometh him/ & will have none praised or spoken of but himself.  
¶ The faithful care not though ●hey ●e despised/ dispraised or mo●●ed for the honour of god/ giving ●●l praise and honour unto him/ de spring nothing so moche as the ●onour of god only/ of whom riseth and springeth all goodness.  
¶ They that be of the world love nothing but themselves/ and that thing that pleaseth them & them that love them/ hating all thing contrary to their mind/ all thing that grieveth or displeaseth them/ & chiefly of all/ they can not away with the cross (though no man cross himself oftener than they) they love nothing worse than trybularyon & persecution/ they hate all things that open and show unto them their faults/ infirmities and weakness they abhor all instructyo● of the amendment of their living▪ and for a conclusion/ they hate all thing contrary unto their pleasure.  
¶ The faithful love nothing but god having no delight in them selves/ neither love any thige carnally but love that thing that is contrary to their concupisbence & desires/ and above all things they receive thankful the cross of Christ/ which is tribulation/ affliction & persecution/ & have them in great favour which show them their faults/ abhorring all flatterers/ avoiding and flying to their power all errors/ destroying the knowledge of god/ hating all thing that letteth the correction and punishment of vices/ loath to meddle with any thing contrary unto the will of god/ ●reuounsynge that which is of the world. And in as much as their will/ their ●ences & ●●●endment/ which be but fleshly/ be of the world they forsake & utterly renounce themself ●in that that they refuse the devil & all his powpes/ and by these means they accomplish the word of god which saith/ that he that will not forsake himself shall not be his disciple So he doth also at the ●aptun when he saith. I renounce Satan & all his pomps, In the which baptim there is a great abusion now/ as well as in many other ordinances of the church/ for the child knoweth not what is said/ nor the godfaders nor the priest that baptizeth many times. And this is done by the priests/ because they would be made moche of & order all thing at their pleasure the better/ saying all in Latin/ where as the simple people understand nothing/ which is against the commandment of god & ordinance of the apostle/ which commandeth that such manner of folk praying or speaking on that manner keep silence in the congregation or church/ or else that they speak that men may understand them.  
¶ By these things above said may you understand that there shall never be peace between the world and the spirit/ and that the worldly ●hal never love the faithful/ but shall ●uermore persecute them by conty●uall battle/ & because we have ●o great & fearful an enemy/ whom it is impossible to resist/ if we be ●at well armed. We must ask of this noble instrument in whom the holyghost wrought▪ we must inquire of this noble vessel of election▪ doctor of the gentiles saint Paul/ ●hat armour is necessary/ and he ●yll tell us that we should not be defended with armours & sciences ●f man/ neither by any religion or observation/ but with the armours of god. first of all we must gird ●ur loins with the truth/ so that ●ll our strength stand in the truth/ ●or our loins betoken strength (as it is written in Job). Than our strength may not be in vanity and ●●synges as are all the constitutions and inventions of man: for saying that every man is a liar/ that the which cometh from him must needs be a losing. Therefore we must setell our strength in verity & truth which is Jesus christ/ which giveth us hatdynes/ saying: Have good confidence and trust/ I have overcomen the world. Than must we take the breast plate of righteousness/ that is Jesus Christ that is our iustycs & our justification. For in another place. s. Paul admonisheth us that we cloth ourself with Jesus Christ/ that is▪ that we have none other protection or any other succour to trust upon/ but him only which is the sure and true protector. Now/ after this we must have our feet should in the preparing of the gospel of peace that is/ that our affliction & lusts be mortified/ that we may walk after the spirit of god. And when we have all this/ we must have the shield of faith for to put of temptations that they hurt not our consciences/ having a sure belief in the holy promises of god/ the which we must se●e within our conscience/ & not here and there as many have done/ whi●●e for lack of reading & understanding holy scripture/ have divided ●●e christian people into more sects than all the world is in besides.  
●e must also have a salad/ that is ●ope of health▪ that is/ that we have ●●re trust/ that even as Jesus christ ●yed for us/ even so we to be saved. And even as thou hast faith that he ●yed/ so must thou have hope that ●e died for thee/ for he that hath not ●●is hope/ can never have a full confidence in god. For to confound also all the adversaries of the faith ●e must gird us with the sword ●● the▪ spirit/ which is the word of god. And how we must use it our captain & heed hath showed us. When the devil came to tempt him/ we read not that he took any thing to resist him but the only word of god/ shewing us that we should in all temptations have recourse unto that and be contented with that.  
¶ In this point are the enemies of Jesus Christ greatly to be reproved/ which say that the lay people and worldly (for so they call them) ought not to read the holy scripture nor for to comen of the word of god/ as who saith/ Christ spoke to clerks only and showed them only the secrets of his father/ and not to the vulgar and comen lay people/ in as moche as the chief of his disciples were fishers and no doctors: & also he thanked his father that it pleased him to hide his secrets from the prudent & wise of this world and had opened it to youn●elynges/ that is/ unto loles after the judgement of the world. For that I can not marvel enough of their madness which will forbid or ●et the comen people to read the ho●y words of god/ saying that ever from the beginning of the world god hath chosen most simple and ●dyotes to the understanding of the great mysteries which he hath ●ydde from the great wise & sage ●hen/ the experience of the which thing we see daily before our eyes.  
¶ But the out raged cloggers of men's consciences/ which fear ●est their gains and getting should be demynysshed/ and that they should not eat so many fat mor●lleg/ as they do and have done before/ feing that they can not pluck back the sheep of Christ (all storven and famished for the word of god) replenished with the spirit of the devil/ begin to blaspheme the word of god/ and above all thing the writing of saint Paul/ as it know these enemies of Christ did murmur behind my back/ & yet had they nothing to answer when I was there/ & therefore spoke they nothing before me therein/ for they knew well that by the grace of god I was fenced well enough for them for to debts & confound their beastly words/ reasons & devilish objections. Therefore/ if these belly beasts & filthy swine full of ambition & avarice/ enemies to all truth/ deceivers of man's soul/ and bringers of it out of the right way/ false christian men and very hypocrites make such objection with you: How you know that the holy books that ye read now contain the Gospell● without that the church had approved them/ and without the counsels is it appeareth in the decrees and decretals/ had allowed them. Nat●ithstandynge that such questions ●e so folyssh/ that it is but folly to an●●er them: yet to the end that they ●sceyue not simple people/ even as ●●r master Christ asked the jews ●● question/ when they asked him by that power he did those things that ●● did: for the questions be even & prodded both of infidelity. ye shall demand of them/ what colour the pope's decrees and decretals have to cover ●ē self & their filthiness: but i that they allege wrongfully saint Paul and other works of the old & new ●●stament/ by which thing they show ●ydently holy scripture ought to ●dge and approve all things that ●● good/ and reprove all things ●t be nought/ and not to be judged ●● reproved by any ma●mes learning For the holy scripture hath be given with so evident and manifest signs and tokens that there is no doubt of but it is of god/ as the law which god gave by Moses/ which no man doubted to be gods saying that in so evident a token it was given from the mountain covered with fire and with clouds▪ Who was ever so hardy to judge one of the books of Moses or of the Prophets? even so by more strong argument/ the books of the new Testament/ which be so much more perfit than the old: how much more clearly they show Christ than the old. Also likewise as Jesus did take no witness of men but only of the father: likewise the word of god is not to be judged nor may not receive his authority o● men/ but only of god. Therefore they that will judge it ●he very▪ And Christ's. For in that they take upon them to judge it/ they exalt themself above it. He that exalteth himself above the word of god/ exalteth himself above god and the power of god. And therefore these matters of decrees and other traditions/ as offerings/ tithes/ and other inventyons/ with the which ●aynt Augustyne in his time said That they were more charged and ●den than the Jews. But now ●hat would he say if he saw the abominable sort of laws and constitutions the which they have ma●e to take the simple people in their ●ettes? And yet they colour them ●ith holy scripture/ wrastinge and ●rithynge it at their own pleasure ●s it appeareth by their decrees. For ●heir laws had never be received ●ad they not cloaked them with ho●e scripture. Now/ because the faithful Christian in looking on the scripture should not know what holy orisons they be/ & the effect of their laws/ as be these that priests should not have wives by lawful marriage/ & that men should not eat of such meat as god sendeth with giving thanks: clean contrary to the commandment of god. And to the end that these things should not be known/ they have forbidden that any of the lay people dispute of the faith/ either openly or privily. For when one reasoneth with them of such matters/ he must hold his peace/ or say as they say/ or else they will curse him and make an heretic on him: saying/ that he speaketh more than becometh him/ or to him belongeth. And one of that sort checked me ones/ because I red the Bible/ having not red before my philosophy/ with the which they bring out of the right course all them that be newly planted in the faith in all universities in christendom. But this thing bassheth me but little: saying that this ordinance is made clean repugnant unto god/ to the sustaining of all ungracious sciences.  
¶ Therefore/ well-beloved brother/ take no regard unto the words of these outraged dogs/ but take unto you the word of god/ which only can save your soul. Study in ●hat day & night/ and in all places going and coming/ let that never slide out of your heart nor mind ●ll your study to read & vnderstan●e these holy words in all humy●ytie of heart. For god saith: whom shall I regard/ but him that hath ● meek heart/ & a contrite spirit fearing my words. Therefore set ●l your confidence in god/ looking of him only the grace to understand his right worthy words/ giving diligence to be obedient to the holy motions of the spirit: so that at the last thou mayst do those things that those holy words command/ setting no regard by any thing in the world: ye/ though the Angels in heaven should tell thee/ moche less than if that men full of vanity should go about to persuade thee/ except that it be grounded upon the word of god/ which can neither deceive nor be deceived, wherefore it must be received purely without adding any thing of man's thereto. For the word of god is so pure/ so net▪ so clean/ and so perfit/ that it can suffer nothing to be mingled thereto. And for this cause remember the rule which I have so often times inculcate unto you. Do that only to the Lord which he commandeth you. Thou shalt add nothing thereto/ neither diminish any thing therefro. Remember also that by faith we be made the membres of Jesus Christ/ and that is the thing which joineth us unto him and our consciences. By faith we be made his espouses and by the reason of this marriage he giveth us all his good ●edes & merits/ all his righteousness and holiness/ and taketh upon him all our sins which can not noy him/ saying that he bore them on the cross and with the tribulation of this world/ made full satisfaction for all. And so the soul hath firm ●nd stable faith and charity/ which is given us when we be uned ●nd made one with Jesus/ when he giveth us his holy spirit/ which ●oth conduit and guide us in the ●ight way/ all the law is accomplished and fulfilled/ as ye may more largely understand/ if ye diligently read the scripture/ as ye do full well. In the which god give you grace to continue with the increase of faith and spiritual understanding. The which give you he which hang on the cross & did cancel the obligation of faith/ in which we were debtors/ and rose the third day to justify us/ that having this understanding ye may edify your household in the fere of god and your neighbours to the edifying of the very body of Jesus Christ/ of the which we hope to be very membres/ when his glory shall appear: even as we be now in this mortal life by true & quick faith/ the which we must pray him to augment/ to the end that worthily we may offer up our body by ●rew mortifying of this old Adam and evermore studying to be new borne/ and so to be made a new creature after the shape of god/ a man spiritual and interior man.  
The grace of the almighty father the peace of the merciful Jesus/ the consolation of the most holy spirit be always with you. Amen.  
I pray you have remembrance of me in your prayers/ that I may worthily walk in the holy word of god/ to the glory of god. Amen.  
¶ Finis.    

¶ Of governors/ as Judge's/ baylyfes'/ & other like/ An information after the gospel.  
THe gospel is written for all persons/ & for all estates of the world. And there is no●e estate in the world/ but that he may find in the gospel how that he should live if that he will follow it. Let none think that he is not bound to live after the gospel though he be never so great a person/ be he duke prince/ emperor/ or bishop: For god hath commanded that the gospel be preached to every creature/ that is to say/ to all mankind. Before god there is no differing/ neither distinction/ whether thou be a comen husband man or a governor of a town or of a country/ noble or unnoble/ we have all promised at our baptism the one as much as the other/ we have all taken one rule that is the teaching of the Gospel after the which we must lead & gonerne our life, We may not say/ let the monks and priests keep it for we have all promised at our baptism y● one as much as the other. Wherefore when the lords will live as they should do after the Gospel/ they must first observe and keep two thigꝭ/ that is to say/ mercy & justice. And also that they know when they must be merciful/ and when they must use justice.  
Than first it behoveth that thine intent be to defend the righteous & innocent/ & so with the secular right to come in aid unto the right of the Gospel/ reproving and rebuking openly & without any favour all unrighteousness/ to th'intent that the people may live freely under thy protection/ preserved from thieves/ murderers/ and from all manner oppression and injury/ as farforth as is possible unto thee/ when thou dost so thou art god's servant. But it be hoveth that thou be well aware in such things to avenge thyself in thy judgement & that thou give no judgement nor sentence/ but only where thou knowest that thy judgement is rightful/ & that neither for hatred/ envy/ nor favour. & yet thou must do it with as great mercy & compassion/ & as tenderly as thou wouldest cut of a corrupt member from thine own body/ which by the malice or corruption if thou didst let him alone/ would corrupt thy hole body. It were also no hurt in this matter to keep the ordinance sometime made by Theodosius emperor/ which ordained that none should be put to death before that he had been. thirty. days in prison to th'intent that in the mean time he might be well advised to make answers & to th'intent that the judge should cause no man to die hastily & with out advisement/ but that he might have time to coal his enchaffed courage  
And when any of the commonalty should hap to do any evil by misfortune against right & justice/ the which hath always before been of good ●yfe & name/ such a one may a judge help against the laws & procure his deliverance without sin. For ●f it be so that the law of Moses had ●o great discretion that thereby they did not put them to death/ which unwarely & because of misadventure had committed murder against their will. As it is written in Deuteronomi. iiii. So that Moses had assigned. three cities/ unto which they ●hat had committed homicide by misfortune against their will/ might ●●ye for their safeguard. How much more should we that are Christian/ ●hat live after the gospel/ and love our enemies/ have and keep discretion and regard in this manner.  
This I say/ to th'intent that the judges shall not think that they offend if they help such. For when they have hope & likelihood that the evil doer shall amend they must be always mererfull/ as Christ was unto the woman which was found in adultery. As ●. Joh. rehearseth/ Jo. viii. The temporal law must obey & serve unto the gospel/ it may in no wise be contrary thereunto/ wherefore if any thing therein be against the Gospel/ than the temporal law must give place & perish in that point For we must always obey more unto god than unto men. As teacheth us saint Paul. Actuum. v. Them that we may amend by warning we shall not correct them by justice. All that a judge may do without sin in the cause of another/ he may nan do it in his own. For none may avenge his own injury/ nor vere his Christian brother for his own profit. as it is before said/ that the true christian never plaineth unto the judge of the injury that men do unto ●hi/ but suffereth all patiently. As with. s. Paul. ●. Corin. vi. Now ●s sin yet always in you/ because that ye have strife together among ●ou. Why do ye not rather suffer wrong? why do ye not rather receit hurt? It behoveth the judges to lo●e diligently that the one do not wrong the other/ without looking that every man should complain unto him/ & ●ll by charity/ seeking nothing but the rest and quietness of their Christian brother whom the evil people do oppress. The prophet Esay reproveth the princes and judges that in their judgements & sentenes take regard unto richesse/ serving their own profit/ or be●ynge favour unto their friends/ ●yenge on this wise.  
● They all loveth bryves/ they ●lowe towards/ they judge not unto the orphans/ and the cause of the widow entereth not unto th● They ought to determine the cause with good advisement/ & as shortly as were possible▪ & to exhort the parties to make brotherly appointment the one with the other/ she wing them by the gospel that the christian ought not to have suit & process among them. They ought to be very sorry of the dissentyon of their christian brethren/ & of the evil governance of evil doers. It behoveth also that the lords enforce themselves to put away all evil customs/ and that they forbid straitly that no young strong persons go on begging. For thereof cometh great evil/ but shall constryne them to learn a craft. Thereto a place in the civil law that forbiddeth that no strong persons being in health shall beg their breed. And therefore I marvel greatly that the temporal lords keep not this law/ king that it is good and not contrary/ but agreeable unto the gospel/ which commandeth that we that labour not should not eat.  
The lords should procure & counsel the rich folk that they should do their dtlygence to cause the poor ●onge folk to learn a craft/ to then ●●nt that they should not go a begging/ & that they have none occasion to take them to the walet. The ●●alers should also ordain some honest provision/ that the poor impotent/ young children & old people that can not get breed/ & have not ●eherof to live/ should not be constrained to go from door to door: but ●● were rather better that they should ●●deyne. iii. or. iiii. honest persons in every paryssh/ which of a comen treasure/ as of the treasure of the poor/ might provide every week is much as should be need to every ●ouse of the poor/ & that by portion after the number of the poor. And that they should exhort the rich to give their alms to that comen treasure/ and to be queth that that they would bequeath by their testaments other ways to that comen treasure, For we can find the mean to build great abbeys for to nourish in delicate living strong people that may labour/ & sometime whores and bawds also. And why can we not as well find the means to do our chartable works according to the gospel to the poor impotent/ sick and feeble. We should also buy houses for the poor to dwell in/ as are the hospitals/ situate in a fair pleasant & large out of the town. and like wise should we provide unto them an honest man that might every day make unto them a sermon showing them the word of God for to comfort them in their poverty and langours/ which should be a service honest/ wholesome and very acceptable unto god.  

The office of all estates. i Timo. iii.  
A bishop must be faultless/ the husband of one wife/ sober/ discrete/ hovestly appareled/ herberouse/ apt to teach/ not drunken/ no fighter/ not given to filthy lucre: but gentle/ abhorring fighting/ abhorring covetousness/ and one that ruleth his own house honestly/ having children under obedience with all honesty.  

¶ Rulers. Sap. t.  
Ye that are rulers of the earth/ se that you love righteousness/ and that you commit none unrighteousness in judgement. Levi. ix.  
Thou shalt not favour the poor nor honour the mighty: but shalt judge thy neighbour righteously.   

¶ The co●ens. Levi. nineteen.  
Ye shall not deceive your brethren/ neither with weight nor measure: but shall have true balances and true weightis/ for I am the lord your god   

¶ Husbands. Ephe. v.  
husbands/ love your wives/ even as Christ loveth the congregation/ & gave himself for it to sanctify it/ & cleansed it in the fountain of water thorough the word/ to make it unto himself a glorious congregation without spot or wrinkle or any such thing.  
So ought men to love their wives/ as their own bodies. He that loveth his wife/ loveth himself. For no man ever yet hated his own flesh but nourished it. etc.   

¶ wives. Ephe. v.  
wives submit yourselves to your own busbandes'/ as unto the lord. For the husband is the wives heed/ even as Christ is the heed of the congregation. Therefore as the congregation is in subjection to Christ: like wise let the wives be in sub●ection to their husbandꝭ in all things.   

¶ Fathers & moders. Eph. vi  
Ye fathers/ move not your children so wrath/ but bring them up with the nurter & information of the lord   

¶ Children. Ephe. vi.  
Children/ obey your fathers & mothers in the lord/ for so it is right ●● Honour thy father & mother (that is the first commandment that hath any promise) that thou mayst be in good estate & live long on th'earth   

¶ masters, Collo. iii.  
Ye masters/ do unto your servants that which is just & equal/ putting away all bitterness & thret●enynges/ knowing that even ye have also a master in heaven.   

¶ Servants. Collo. iii.  
servants/ be obedient unto your bodily masters in all things ●at with eye service as men plesers but in singleness of heart fearing god And whatsoever ye do/ do it herteli as though ye did it unto the lord/ and not unto men/ for as much as ye know that of the lord ye shall receive the reward of inheritance for ye serve the lord Christ.   

¶ Widows. i, Timo. v.  
She that is a very wydo we and friendless/ putteth her trust in god and continueth in supplication & prayer/ night and day.   

¶ The some of all.  
love thy neighbour as thyself/ & what so ever ye would that other should do to you/ do you even the same to them: and what ye would not that other men should do to you see that ye do it not to them.    
Finis.   

¶ Printed at London by Thomas Godfray. Cum privilegio Regale.