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IVdge not, that ye be not iudged. For as ye iudge, so shall ye be iudged. And wyth what measure ye mete with the same shall it be measured to you agayne. Why lookest thou on the mote that is in thy brothers eye, and markest not the beame that is in thine owne eye? Or how canst thou say to thy brother. Let me plucke out the
mote out of thine eye, and behold, there is a beame in thyne owne eye? Thou hipocrite, plucke first the beame out of thine owne eye, and then thou shalt see clearely to plucke the mote out of thy bro∣thers eye.
This is not ment of the temporall * 1.1 iudgemētes: for Christ forbad not that, but oft did stablishe it, as do Peter & Paule in their Epistles also. Nor here is not forbidden to iudge those deedes which are manifest against the lawe of God: for those ought euery Christē mā to persecute, yet must they do it after the order that Christ hath set. But whē he sayth: hipocrite, cast out first the * 1.2 beame that is in thyne owne eye: it is easie to vnderstand of what maner of iudging he meaneth.
The hipocrites will haue fastings, prayinges, kneling, crouching, duc∣king, and a thousand ceremonies of their owne inuention. And whosoeuer do not as they doo, him they counte a dampned soule by and by. To Christ they say, why fast not thy disciples, as the Phariseyes do? Why plucke they the eares of corne and rubbe them in their handes (though they did it com∣pelled with pure hunger) and do that is not lawfull on the Sabboth day? Why breake ye the traditions of our Elders, and washe not when ye sitte downe to meate? yea and why doost thou thy self heale the people vpon the holy day? Why diddest thou, not onely heale him that was bedred 38. yeares, * 1.3 but also baddest him beare his bedde away vpon the Saboth day? Be there not workyng day sufficient to do good deede to the prayse of God, and pro∣fite of thy neigybour, but that thou must breake thy Saboth day? He can∣not be but a damned person that brea∣keth the holy day, and despiseth the or∣dinaunce of the holy Church.
He eateth Butter a Frydayes with∣our a dispensation of our holy father the Pope, yea & cakebread made wyth milke and egges to, and white meate in the Lent, he taketh no holy water when he commeth to the Church, he heareth no Masse frō Sonday to Sō∣day. And either, he hath no beades at al, or els y• shalt not heare a stone clink in the hand of hym, nor yet hys lippes wagge all the Masse and Mattens while. &. O hipocrite, cast out first the * 1.4 beame that is in thine owne eye, and then thou shalt see better. Thou vn∣derstandest all Gods lawes falsely, & therefore thou kepest none of thē true∣ly: his lawes require mercy and no•• sacrifice. Moreouer thou hast a false entent in all the workes that y• doost, and therefore are they all dampnable in the sight of God. Hipocrite cast out the beame that is in thine owne eye, learne to vnderstand the lawe of God truely, and to do thy workes aright, and for the entent that God ordayned them. And then thou shalt see whether thy brother haue a mote in his eye or not, and if he haue, how to plucke it out, and els not.
For he that knoweth the entent of * 1.5 the lawe and of workes, though he ob∣serue a thousand ceremonies for hys owne exercise, he shall neuer condēpne his brother or breake vnitie with him, in those thinges which Christ neuer commaunded, but left indifferent. Or if he see a mo••e in his brothers eye, that he obserueth not with his brethren some certaine ordinaunce made for a good purpose, because he knoweth not * 1.6 the entent: he will plucke it out fayre and softly, and instruct him louingly, and make him well content. Which thing if our spiritualty would do, men would not so abhorre to obey their ty∣ranny. But they be hipocrites and do and commaunde all their workes for a false purpose, and therefore iudge, slea and shedde their brethrens bloude mercilesly. God is y• father of all mer∣cy, and therefore gaue not hipocrites such absolute power to compell theyr brethren to obey what they liste, or to slay them without pitie, shewing ey∣ther no cause of their cōmaundemētes at all, but so will we haue it, or els as∣signing an entent dampnable and con∣trary to all scripture. Paule Rom. 14. sayth to them that obserued ceremo∣nies, that they should not iudge them that did not: for he that obserueth and knoweth not the entēt iudgeth at once, and to thē that obserued not that they should not despise them that obserued, he that obserueth not, ought not to de∣spise the weakenes or ignoraunce of his brother, till he perceaue that he is obstinate and will not learne.
Moreouer such measure as thou ge∣uest, * 1.7 thou shalt receaue againe: that is, if thou iudge thy neighbour, God shal iudge thee, for if thou iudge thy neigh∣bour in such thinges, thou knowest not the lawe of God, nor the entent of workes, and art therefore condemp∣ned of God. &c.
Giue not that holy thyng vnto dogges, neither cast your pearls be fore the swyne, lest they treade thē vnder their feete, and the other turne agayne and all to teare you.
The dogges are those obstinate and indurate, which for the blynd zeale of * 1.8 their leuen, wherwith they haue sow∣red both y• doctrine & also the workes, maliciously resiste the truth, and perse∣cute the ministers therof: and are those wolues among which Christ sendeth his shepe, warnyng them, not onely to be single & pure in their doctrine, but also wise and circumspect & to beware of mē. For they should bryng them be∣fore iudges and kynges and slay them, thinkyng to do God seruice therein: that is as Paul to the Romains testi∣fieth of the Iewes, for blynd zeale to their own false & fayned righteousnes, persecute the righteousnesse of God.
The swyne are they whiche for all they haue receaued the pure Gospell of * 1.9 Christ, will yet continue still in sinne, and rowle them selues in the podell & myer of their old filthy conuersation, & both before the ignoraunt and also the weake, vse the vttermost of their liber∣tie, interpretyng it after the largest fa∣shion, and most fauour of the flesh, as it were the Popes pardon, and there∣with make yt truth euill spoken of, that thousandes which els might haue ben easely wonne, will now not once here therof: and styrre vp cruel persecution, which els would be much easyer, yea and sometime none at all. And yet will those swyne, when it commeth to the poynt abyde no persecution at all: But offer them selues wyllyng euen at the first chope for to deny ere they be scars∣ly apposed of their doctrine. Therfore lay first the law of God before them, & call them to repentaunce. And if thou see no hope of mendyng in them, sease there and go no further: for they be swyne.
But alas, it euer was and shall be y• the greater nōber receaue the wordes for a newnesse and curiositie (as they say) and to seme to be somewhat and that they haue not gone to schole in vayne, they will forthwith yer they haue felt any chaūge of liuyng in them selues, be scholemasters and begyn at libertie, and practise opēly before their Disciples. And when the Phariseis see their traditions broken, they rage and persecute immediatly. And then our new scholemasters be neither groun∣ded in the doctrine to defend their do∣inges, nor rooted in the profession of a new life to suffer with Christ. &c.
Aske and it shalbe geuen you, seke and ye shall finde. Knocke and it shalbe opened vnto you. For all that aske receaue, and he that see∣keth findeth. And to him that knoc¦keth, it shalbe opened. For what man is it among you, if his sonne asked hym bread, that would pro∣ferre him a stone? Or if he asked him fishe, would he offer him a Ser∣pent? If ye then whiche are euill know to geue good giftes to your children, howe much more shall your father whiche is in heauen, geue good thynges to them that aske hym.
First note of these wordes, that to pray is Gods commaundement, as it * 1.10 is to beleue in God, to loue God or to loue thy neighbour: and so are almose & fastyng also. Neither is it possible to * 1.11 beleue in God, to loue him or to loue thy neighbour, But that prayer will * 1.12 spryng out there hēce immediatly. For to beleue in God, is to be sure that all thou hast is of him, and all thou nedest must come of him. Whiche if thou do thou canst not but continually thanke him for his benefites which thou con∣tinually without ceasyng▪ receauest of his hand, and therto euer cry for helpe, for thou art euer in nede, and canst no whence els be holpen. And thy neigh∣bour is in such necessitie also: Wher∣fore if thou loue him, it will cōpell thee to pitie him, and to cry to God for him continually, and to thanke as well for him as thy selfe.
Secondarely, this heapyng of so many wordes together, aske, seke and knocke, signify that the prayer must be continuall, and so doth the parable of the widowe that sued to the wicked * 1.13 iudge: and y• cause is, that we are euer in continuall necessitie (as I say) and all our lyfe, but euen a warre fare and a perpetual battaile. In which we pre∣uaile * 1.14 as long as we pray, and be ouer∣come assoone as we ceasse praying: as Israell ouercame the Amalechites. Exod. xvij. as long as Moses held vp his hands in prayer, and assoone as he had let downe his handes for wery∣nesse, the Amalechites preuayled and had the better. Christ warned his Dis∣ciples at his last supper to haue peace
in him, affirming that they should haue none in y• world. The false Prophetes * 1.15 shal euer impugne the faith in Christes bloud, and inforce to quenche the true vnderstāding of the law, and the right meanyng and intent of all the workes commaunded by God, which fight is a fight aboue all fightes. First they shal∣be in such nōber that Christes true dis∣ciples shalbe but a small flocke in res∣pect of them. They shall haue workes like Christes, so that fastyng, prayer, pouertie obedience and chastitie shall be the names of their profession. For as Paule saith to the Corinthians, the aungels or messengers of Sathā shall chaunge them selues into aungels or messengers of light and truth. They shall come in Christes name, and that * 1.16 with signes and miracles, and haue the vpper hād also, euen to deceaue the very elect if it were possible. Yea & be∣yonde * 1.17 all this, if thou get the victory of the false Prophetes, and plucke a mul∣titude out of their handes, there shall immediately rise of the same, and set vp a new false sect agaynst thee. And a∣gaynst * 1.18 all these Amalechites, the onely remedy is to lift vp the handes of thy harte to God in continuall prayer. Which hādes, if thou for werynes once let fall, thou goest to the worsse imme∣diatly. Then beside the fight and con∣flict of the suttle sophistrie, false mira∣cles, disguised and hypocritish workes of these false Prophetes, commeth the Dogges & Wolues of their Disciples with the seruauntes of Mammon, and the swyne of thyne owne scholers: a∣gaynst whiche all thou hast no other shilde or defence but prayer. Then the sinne & lustes of thyne owne flesh, Sathan, and a thousand temptations vnto euil in the world, wil either driue thee to the castell and refuge of prayer or take the prisoner vndoubtedly.
Last of all thy neighbours necessitie and thyne owne will compell thee to * 1.19 crye, father which art in heauen geue vs our dayly bread, though thou were as rich as kyng Salomon. For Christ commaundeth the rich as well as the poore, to cry to God continually for their dayly bread. And if they haue no such neede, then is Christ a deceauer & a mocker. What nede I to pray thee to geue or lende me, that is in myne own possession all ready? Is not the first cō∣maūdemēt, that there is but one God, and that thou put thy whole trust in him? Which if it were written in thyne hart thou shouldest easely perceaue, & though thou haddest as many thou∣sandes as Dauid left behynd him, and Salomō heaped mo to them, that thou haddest no more then the poore begger that goeth from doore to dore: yea and that the begger (if that cōmaundement be written in his hart) is sure, that he is as rich as thou. For first thou must knowledge that thou hast receaued y• great treasure of y• hand of God. Wher¦sore whē thou fettest an halfepeny ther¦of, thou oughtest to geue God thākes in thyne hart for the gift therof.
Thou must confesse also that God * 1.20 onely hath kept it and thee that same night, and euer before, or els be an ido∣later and put thy trust in some other thyng then God. And thou must con∣fesse that God onely must keepe it and thee, the day and night folowing, and so continually after, & not thine owne witte or power, or the witte or power of any other creature or creatures. For if God kept it not for thee, it woulde be thine owne destructiō and they that helpe thee to keepe it, woulde cut thy throte for it. There is no king in Chri∣stendome so well beloued, but he hath •…•…ow of his owne euill subiectes (if God kept them not downe with feare) that woulde at one houre rise vpō him and slea hym, to make hauocke of all he hath. Who is so well beloued thorow out all Englād but that there be •…•…ow in the same parishe or nie about that would, for his good wishe him to hell if they coulde, and woulde wyth theyr handes destroy him, if God kept hym not and did cast feare on the other.
Now then if God must euer keepe it for thee, and thou must dayly re∣ceaue it of his hand (as a poore man doth receaue his almose of an other man) thou art in no more suertie of thy dayly bread: no though thou were a Cardinall, then the poorest is. Wher∣fore howsoeuer rich thou be, yet must thou euer cry to God for thy dayly bread. So now it is a commaundemēt to pray and that continually, short, thicke, and oft, as the Psalmes be, and all the prayers of the Bible.
Finally the third is that we be com∣maunded * 1.21 to pray with faith and trust, and that we beleue in the Lorde our God, and doubt not in his promises, vnto which Christ enduceth vs wyth an apt similitude, saying: If ye beyng euill can yet geue good thynges vnto your children, how much more shall God fulfill hys promises of mercy vn∣to his children if they cry vnto hym? he
is better and more mercifull then all men. Wherfore seing God commaun∣deth thee to pray, and for as much as thou hast so great necessitie so to do, & because he is mercifull and hath pro∣mised and is true and cannot deny his owne wordes: Therefore pray, and when thou prayest, looke not on thine vnworthines, but on his cōmaūdemēt, mercy, & goodnes, & on his truth and faithfulnes, & beleue stedsastly in hym. Moreouer whatsoeuer thou hast done, yet if thou repent and wilt amende, he promiseth that he will not thynke on * 1.22 thy sinnes. And though he differ thee, thinke it not long, nor faint not in thy fayth, or be slacke in thy prayer. For he will surely come and geue thee more then thou desirest, though he differre for thy profite, or chaunge thy request into a better thyng.
All thinges therefore whatsoe∣uer ye woulde men shoulde do to you, so do ye to them. This is ve∣rely the lawe and the Prophetes.
This is a short sermon, that no mā neede to complayne that he cannot for the length beare it away. It is so nye * 1.23 thee, that thou needest not to sende o∣uer sea for it. It is with thee, that thou * 1.24 needest not to be importune vpon ma∣ster Doctor: saying, syr I pray you, what say ye to this case and to that, & is not this lawfull, and may I not so do, and so, well inough? Aske thyne owne conscience what thou mayst or oughtest to do. Wouldest thou mē did so with thee, then do it. Wouldest thou not be so dealt with, then do it not. Thou wouldest not that men shoulde do to thee wrong and oppresse thee: Thou wouldest not that men shoulde do thee shame and rebuke, lie on thee, kyll thee, hyre thine house from thee, or tice thy seruaunt away, or take a∣gainst thy will ought that is thyne. Thou wouldest not that men shoulde sell thee false ware when thou puttest them in trust to make it ready or lay it * 1.25 out for thee, nor thou wouldest not that men shoulde deceaue thee wyth great othes, swearing that to be good which in deede is very naught: Thou wouldest not also that men should sell thee ware that is naught and to deare, to vndo thee: do no such thinges then to thy neighbour. But as loth as thou wouldest be to buye false ware or to deare, for vndoing thy selfe, so loth be thou to sell false ware or to deare, for vndoing thy neighbour. And in al thy needes, how glad thou wouldest be to be holpē, so glad be to helpe thy neigh∣bour. And so in all cases examine thy conscience and aske her what is to be done in all doubtes betwene thy neigh bour and thee, and she will teach thee, except thou be more filthy thē a swine and all together beastly.
He sayth here: this is the lawe and the Prophetes. And Math. xxij. he * 1.26 sayth: Thou shalt loue thy Lord God with all thyne hart, with all thy soule * 1.27 and all thy mynde, and as Marke ad∣deth, with all thy might, & thy neigh∣bour as thy selfe. In these two com∣maundementes, hangeth the whole lawe and the Prophetes. And Paule Rom. xiij. and Gal. v. sayth that loue is the fulfilling of the lawe. And it is written that Christ is the fulfilling or ende of the lawe, To make all these a∣gree, this thou must vnderstand: that to loue God purely is the finall and vttermost ende of all the lawe and the Prophetes. To loue thy neighbour is the ende of all lawes that is betwene * 1.28 man and man: as are: kill not, steale not, beare no false witnesse, committe none adultery, couet not thy neigh∣bours wife, his house, Oxe, Asse, maide manseruaunt: nor ought that is his. &c Christ is the fulfilling of the lawe for vs, where we be imperfect. And when we breake and repent, his fulfilling is imputed vnto vs. And this text, this is the lawe and the Prophetes, mayst thou vnderstand, as when Paul saith, loue is the fulfilling of the lawe. That is, to do as y• wouldest be done to, is all the lawe that is betwene thee & thy neighbour, and that according to the true vnderstanding and interpretyng of all true Prophetes.
Enter in at the straite gate, for wide is the gate and broade is the way that leadeth to destruction, & many they be, that goe in thereat. But straite is the gate, and narrow is the way that leadeth vnto lyfe, and few they be that finde it.
The straite gate is the true know∣ledge and vnderstanding of the lawe, * 1.29 and of yt true entent of workes. Which whosoeuer vnderstandeth, the same shalbe driuen to Christ to fetch of hys fulnesse, and to take him for his righ∣teousnes and fulfilling of the lawe, all together at the beginning, and as oft as we fall afterward, and for more thē the thousand part of our fulfilling of
the lawe and righteousnes of our best workes all our life longe. For except the righteousnesse of Christ be knit to the best deede we do, it will be to short to reach to heauen. * 1.30
And the narrow way is to liue after this knowledge. He that will enter in at this gate, must be made a new: his head will els be to great, he must be vntaught all that he hath learned, to be made lesse for to enter in: and dis∣used in all thinges to which he hath bene accustomed, to be made lesse to walke thorow y• narrow way. Where he shall finde such an heape of tempea∣tions and so continuall, that it shall be impossible to endure or to stand, but by prayer of strong fayth. * 1.31
And note an other, that few fynde y• way. Why? for their owne wisedome, their owne power and the reasons of their owne sophistrie blynd them vt∣terly. That is to say: the light of their owne doctrine which is in them: is so extreme darcknesse that they cānot see. Should God let his Church erre (say they) Shoulde our elders haue gone out of the way? Should God haue let y• deuill do these miracles and so forth? And when Christ sayth, few shall finde the gate: yea say they: in respect of the Turkes and Sarasens which are the greater multitude. Yea but yet heare a litle: the Scribes & Phariseis, which had all the authoritie ouer the people, and taught out of the Scripture, and the Saduces, with all other false Pro∣phetes that were when Christ came, were no Turkes nor Sarasens: nei∣ther had God any other Church then * 1.32 was among them. And S. Peter pro∣phesieth that it shall be so among vs, & that we shal be drawē with false sectes of couetousnesse, to deny Christ, as we now do, and beleue no more in hym. * 1.33 And Paul & Christ confirme the same, that the elect should be deceaued, if it were possible. Moreouer if it were i∣nough to say, I will beleue and do as mine elders haue done, as though they could not erre: then was Christ to blame for to say, that except thou for∣sake father mother and thyne elders, thou couldest not be his disciple. Christ must be thy master, and thou must be taught of God: and therfore oughtest thou to examine the doctrine of thyne elders by the word of God. For the great multitude that Christ meaneth are the false Prophetes and them that folow them: as it shall better appeare hereafter.
Beware of false Prophetes which come to you in sheepes clothyng. But are with in rauenyng Wolues. By their frutes ye shal know them, do mē gather grapes of thornes? either figges of briers? euen so eue∣ry good tree bryngeth forth good frute. But a corrupt tree, bryngeth forth euill frute. A good tree can not bryng forth euill frute, nor a corrupte tree bryng foorth good frute. Euery tree that bringeth not foorth good frute is to be hewen downe and to be cast into the fire. Wherefore by their frutes ye shall know them.
Here Christ warneth thee, and des∣cribeth vnto thee, those capitaines that * 1.34 should so blynde the great multitude (that they should not finde the strayte gate) and leade them the broad way to perdition. Note first that though they be false, yet he calleth them Prophetes, which word in the new Testament is taken for an expounder and an inter∣preter of Scripture. And he sayth they shall come to you my Disciples, then they must bee our Preachers and our doctours. Ye verely they must be those our false preachers whiche Peter pro∣phesied should be amōg vs, and bryng in damnable sectes, for to fulfull & sa∣tisfie their couetousnesse, and folow the way and steppes of their father Baa∣lam. And they shall come thereto in shepes clothyng: Ergo, they be neither the Turkes nor yet Sarasēs. For they come clothed in yron and stele, & will therto suffer vs to kepe our fayth, if we will submit our selues to them, as the Grckes do. And as for ye Iewes they be an hundred tymes fewer then we, and are euery where in bondage, yea & for the great part capitues vnto vs. They also be not clothed in shepes skinnes, but mainteine openly theyr fayth cleane contrary to ours.
But what are these shepes clothin∣ges, truely the very name of Christ. * 1.35 For sayth Christ Mat. xxiiij. There shall come many in my name and de∣ceaue many. And besides that, they shall do myracles in Christes name: as it foloweth in the text, that they shall call Christ Master, Master, & beginne their sermō saying: Our master Christ sayth in such a chapter, whatsoeuer ye bynde vpon earth shall be bounde in heauen: see frendes these be not our
wordes, but our master Christes. And they shall do myracies in Christes name therto, to confirme the false doc∣trine which they preach in his name. O fearefull and terrible iudgement of almighty God, and sentēce of extreme rigorousnes vpon all that loue not the truth (when it is preached them) that God to aduenge himselfe of their vn∣kyndnesse, shall sende them so strong delusions, that doctrine should be prea¦ched vnto them in the name of Christ, and made seeme to follow out of hys wordes and be confirmed with myra∣cies done in calling vpon the name of Christ, to hardē their harts in the faith of lyes, according to the prophesie of Paule to the Thessalonians in the se∣cond * 1.36 Epistle.
An other of their sheepes coates is, * 1.37 that they shall in euery sermon preach mightely agaynst the Scribes & Pha∣riseyes, against Faustus and Pelagian with such like hereticks: which yet ne∣uer preached other doctrine then they themselues do. And more of their clo∣thing is, they shall preach that Christ preached: almost, prayer, and fasting: and professe obedience, pouertie, and chastitie: workes that our Sauiour Christ both preached and did. Finally they be holy church and cannot erre.
But they be within rauening wol∣nes. * 1.38 They preach to other, steale not: yet they themselues robbe God of hys honour, and take from him the prayse and profite of all their doctrine and of all their workes. They robbe yt lawe of God of her mighty power where∣with she driueth all men to Christ, and make her so weake, that the feble free will of man is not able to wrestle with her, without calling to Christ for help.
They haue robbed Christ of all hys merites and clothed themselues there∣with. They haue robbed the soule of man of the bread of her life, the fayth and trust in Christes bloud: and haue fedde her with the shales and coddes of the hope in their merites, and confi∣dence in their good workes.
They haue robbed the workes cō∣maunded by God of the entent & pur∣pose that they were ordeined for. And with their obedience they haue drawen themselues from vnder the obedience of all Princes and temporall lawes. with their pouertie, they haue robbed all nations and kyngdomes, and so with their wilfull pouertie haue enri∣ched themselues, and haue made the commons poore, with their chastitie they haue filled all the worlde full of whores and sodomites, thinking to * 1.39 please God more highly with keeping of an whore then an honest chast wife. If they say it is not truth, then all the worlde knoweth they lye, for if a priest mary an honest wife, they punishe hym immediatly, and say, he is an hai∣nous hereticke, as though matrimo∣ny were abhominable. But if he keepe a whore, then is he a good chast childe of their holy father the Pope, whose ensample they follow, and I warrant hym sing Masse on the next day after, as well as he did before, without ey∣ther persecution or excommunication, such are the lawes of their vnchast, I would say their owne chast father.
If thou professe obedience, why rū∣nest thou from father, mother, maister and ruler (which God biddeth thee to obey) to be a Fryer? If thou obey, why obeyest thou not the king and his law, by whom God defendeth thee both in lyfe and goodes, and all thy great pos∣sessions?
If thou professe pouertie, what doest thou with the landes of Gentlemen, * 1.40 Squyres, Knightes, Barons, Erles, and Dukes? What shoulde a Lordes brother be a beggers seruaūt? or what should a begger ride with thre or foure score horses wayting on hym. Is it meete that a man of noble byrth, and y• right heyre of the landes which thou possessest should be thyne horsekeeper, thou being a begger.
If ye professe chastitie: why desire ye * 1.41 aboue all other men the company of women? What do ye with whores o∣penly in many countreyes, and wyth secrete dispensations to keepe Concu∣bines? Why corrupt ye so much other mens wiues? and why be there so ma∣ny sodomites among you?
Your charitie is mercilesse to the * 1.42 rest of the world to whom ye may geue nought agayne, and onely liberall to your selues (as is ye charitie of theues) thirty or fourty of you together in one denne: among which yet are not ma∣ny that loue three of his neighbours hartely.
Your fasting maketh you as full and * 1.43 as fat as your hydes can holde, beside that ye haue a dispensation of your ho∣ly father for your fasting.
Your prayer is but pattering with∣out all affection, your singing is but * 1.44 roaring to stretch out your mawes (as do your othee gestures and rising at midnight) to make the meate sinke to
the bottome of the stomacke, that he may haue perfect digestion, and be rea∣dy to deuour a freshe against the next refection.
Ye shal know them by their fruites. * 1.45 First thornes beare no grapes, nor bryers figges. Also if thou see goodly blossomes in them, and thinkest there to haue figges, grapes, or any fruit for the sustenaunce or comfort of man: goe to thē in time of neede, and thou shalt finde nought at all. Thou shalt finde: forsouth I haue no goodes, nor any thing proper, or that is myne owne. It is the couentes. I were a theefe if * 1.46 I gaue it my father whatsoeuer neede he had. It is Saint Edmundes patri∣mony, Saint Albons patrimony, S. Edwardes patrimony the goodes of holy church, it may not be minished, nor occupied vpon laye and prophane vses. The king of the realme for all that he defendeth them aboue al other, yet getteth he nought what neede so e∣uer he haue, saue then onely, when he must spend on their causes a•• that they geue, with all that he can get beside of his poore commons. If the king will attempt to take ought from them by the aucthoritie of his office, for the de∣fence of the realme. Or if any man wil entreat them other wise then they lust themselues, by what law or right it be: they turne to thornes and bryers, and waxe atonce rougher then a hedge∣hogge, and will sprinkle them wyth the holy water of their malidictions as thicke as hayle: and breath out the lightening of excommunication vpon them, and so consume them to pouder.
Moreouer a corrupt tree can beare * 1.47 no good fruite. That is, where they haue fruite that semeth to be good, goe to and proue it, and thou shalt finde it rotten, or the karnell eaten out, and that it is but as a hollow ••••t••. For fayth in Christ (that we and all our * 1.48 workes done within the compasse of the lawe of God, be accepted to God for his sake) is the kernell, the sweete∣nesse and the pleasaunt beutie of al our workes in the sight of God. As it is written Ioh. vi. this is the worke of God, that ye beleue in him whom he hath sent. This faith is a worke which God not onely worketh in vs, but al∣so hath therein pleasure and delectatiō, and in all other for that faithes sake.
Faith is the life of mā, as it is writ∣ten, Iustus ex fide viuit, out of which life the pleasantnesse of all his woorkes spring. As for an ensample thou art a shoumaker which is a worke within the lawes of God, and sayest in thyne * 1.49 hart, loe God here I make a shooe as truely as I woulde for my selfe, to do my neighbour seruice, and so get my liuing in truth with ye labour of myne handes, as thou commaundest, and thanke thee that thou hast geuen me this craft, and makest it lucky that I get my liuing therewith, and am sure∣ly perswaded that both I & my worke please thee, O father, for thy sonne Ie∣sus sake: loe now this fayth hath made this simple woorke pleasaunt in the sight of God.
An other ensample, thou takest a * 1.50 wife & sayest: O father, thou not one∣ly permittest this, but also commaun∣dest all that burne & haue their mindes vnquieted, to marry for feare of form∣cation and so forth. And father I pro∣mise thee to loue this woman truely, and to care for her, and gouerne her after thy lawes, and to be true to her, and to stand by her in all aduersities, and to take in worth as well the euill as the good, and to bring vp the fruite that thou shalt geue me of her, in thy feare, and teach it to know thee.
Moreouer as concerning the acte of matrimony, as when thou wilt eate, thou blessest God & receauest thy dayly fode of his hand according to y• fourth peticion of thy Pater noster, & know∣ledgest that it is his gift, and thankest hym, beleuing his worde, that he hath created it for thee to receaue it wyth thankes, by the which worde & prayer of thankes, thy meate and drnicke is sanctified. i. Tim. iiij. Euen so thou sayest, father this I do, not onely at thy permission which is inough to please thee wythall, but also at thy cō∣maundement, and haue bound my self hereunto, to keepe my soule from sin∣ning against thee, & to helpe my neigh¦bour that he s••me not also. and pro∣mise thee to keepe thys profession true∣ly, and to nourishe the fruite that thou shalt geue me, in the feare of thee, and in the fayth of thy sonne Iesu, and so thankest the Lord for his giftes. Now is thy worke thorow thys sayth and thankes pleasaunt and acceptable in y• sight of God. And so was the gēdring of Iacob in fayth, and of Samuell, & many other. And y• geuing sucke was a good worke, and so was the dressing of them by the fire. And when our La∣dy cōceaued Christ thorow fayth, was not that a good worke? What if God when she doubted and asked (by what
maner she should conceaue him) had commaunded her to conceaue hym of Ioseph or of some other man, had not that worke done in obediēce and faith, bene as good a worke?
The will that Abraham had to s••ay Isaac, and all that he dyd till he came at y• very point to slay him, were good workes, and so had ben the slaying al∣so. And Abrahā was sure that he plea∣sed God highly, and as well as in any other worke, and had as depely sinned if he had bene disobedient therein, as though he had done any other cruell dede forbidden by God. Yea but sho∣makyng is not commaunded by God. Yes and hath the promise of God an∣nexed therto. For God hath commaū∣ded me for the auoyding of sinne to do * 1.51 my brethren seruice, and to lyue ther∣by, and to chose one estate or other (for if thou wouldest receaue onely of thy brethren and do nought agayne thou were a these and an extorcioner & a ty∣raunt.) And I chose shomaking, or re∣ceaue it at y• obedience of myne elders. Now haue I Gods commaūdemēt to woorke therin truly, and his promise annexed therto, that he wil blesse mine occupation and make it lucky & frute∣full to bryng me an honest lyuyng. Worke I not now at Gods commaū∣dement and haue hys promise that it pleaseth him?
Note this also: first my craft is Gods commaundement. Secondare∣ly I beleue & am sure that my worke pleaseth God for Christes sake. Third¦ly my woorke is profitable vnto my neighbour, and helpeth his necessitie. Fourthly I receaue my reward of the hand of God with thākes, and worke, surely certified that I please God in my worke thorough Christ, and that God will geue me my dayly bread thereby.
But if thou examine their doctrine, thou shalt finde that this fayth is a∣way in all their frutes, and therefore are they worme eaten and shales with out kernelles.
Note againe, the Turkes & Iewes * 1.52 geue almose aswell as we, & as much, & yet abhominable for lacke of fayth & knowledge of the true intent. What sayth the text: he y• receaueth a prophet in the name of a Prophet, shall haue the reward of a Prophet. That is, be∣cause thou aydest him in preachyng of of Christes word, thou shalt be parta∣der with him & haue the same reward. And he that receaueth a Disciple in the name of a disciple, shal haue &c. And he that geueth one of these litle once but a cup of cold water for my names sake, shall haue his reward. If a kyng mi∣nister his kingdome in the faith of this name, because his subiectes be his bre∣thrē and the price of Christes bloud, he pleaseth God highly: and if this fayth be not there, it pleaseth him not. And if I sow a shue truly in the fayth of hys name, to do my brother seruice, because he is the pryce of Christes bloud: it pleaseth God. Thus is faith the good∣nesse of all workes.
Finally when God geueth, end I * 1.53 receaue with thankes, is not God as well pleased, as when I geue for his sake and he receaueth? A true frend is as glad to do his frēd a good turne, as to receaue a good turne. When the fa∣ther geueth his sonne a new coate and sayth: am not I a good father, and wilt not thou loue me agayne and do what I byd thee. And the boy receaueth it with thankes and sayth, yea, and is glad and proude therof: doth not the father reioyce as much now in the lad, as an other tyme when the ladde doth what soeuer it be at his fathers com∣maundement? But the false Prophets do well to paynce God after the lyke∣nesse of theyr owne visenomy: glad when he receaueth, ye when they re∣ceaue in his name: But sowre, grud∣ging, and euil content when he geueth agayne. But thou pleasest God, when thou askest in faith, and when thou re∣ceauest with thankes, and when thou reioysest in his giftes and louest hym agayne, to kepe his cōmaundementes and the appoyntment and couenaunt made betwene him and thee.
And for a conclusion besides, that * 1.54 they expell fayth whiche is the good∣nes of all workes: they set vp workes of their owne makyng to destroy the workes of God, and to be holyer then Gods woorkes, to the despisyng of Gods woorkes, and to make Gods workes vyle.
With their chastitie they destroy the chastitie that God ordeined and onely requireth. With their obedience, they destroy the obedience that God orday∣ned in this world, & desireth no other. With their pouerty they destroy the po¦uertie of the spirit which Christ taught onely: whiche is, onely not to loue worldly goodes. With their fast, they destroy the fast which God commaun∣deth, that is a perpetuall sobernesse to tame the fleshe. With their patteryng
prayer, they destroy the prayer taught by God, whiche is either thankes or desiryng helpe with fayth & trust that God heareth me.
Their holynesse is to forbyd yt God * 1.55 ordeined to be receaued with thankes giuyng: as meate & matrimony. And their owne workes they maintayne, & let Gods decay. Breake theirs & they persecute to the death. But breake Gods, and they either looke through the fingers or els geue thee a flappe with a Foxe tayle for a litle money. There is none order among them that is so perfect, but that they haue a pri∣son more cruell thē any iayle of theues and murtherers. And if one of their brethren commit fornication or adul∣tery in the world, he finisheth his pe∣naunce therin in three Wekes or a mo∣neth, and then is sent to an other place of the same religion. But if he attempt * 1.56 to put of the holy habite, he commeth neuer out, & is so straytly dioted ther∣to, that it is meruell if he liue a yeare, beside other cruell murther that hath bene found among them, and yet is this shamefull dyoting of theirs, mur∣ther cruell inough.
Be not deceaued with visions, nor yet with miracles. But go to & iudge their workes, for the spiritual iudgeth all thinges sayth Paule. i. Cor. ij. Who is that spirituall? not such as we now call men of holy Church. But all that haue the true interpretation of the law * 1.57 written in their harts. The right fayth of Christ and the true intēt of workes, which God byddeth vs worke, he is spirituall and iudged all thinges, and is iudged of no man.
Not all that say to me, Lorde, Lorde, shall enter into the kyng∣dome of heauen. But he that ful∣filleth the will of my father which is in heauen. Many will say vnto me at that day, Lord Lord dyd we not prophesie in thy name? and in thy name cast out deuils? and dyd we not in thy name many mira∣cles? Then will I confesse vnto thē, I neuer knew you, depart from me ye workers of iniquitie.
This doublyng of Lord hath vehe∣mency and betokeneth that they which shalbe excluded are such as thinke thē selues better and perfitter then other men, and to deserue heauen with holy workes, not for them selues onely, but also for other. And by that they pro∣phesied, by which thou mayst vnder∣stand the interpretyng of Scripture, and by that they cast out deuils, & did miracles in Christes name (and for all that they are yet workes of wicked∣nesse, and do not the will of the father which is in heauen) it is playne that they be false Prophetes, and euen the same of which Christ warned before.
And now for as much as Christ and his Apostles warne vs that such shall * 1.58 come, and describe vs the fashions of their visures (Christes name, holy Church, holy fathers and xv. hundred yeares, with Scripture and miracles) and commaunde vs to turne our eyes from their visures, and consider their frutes, and cut them vp and loke with in whether they be sound in the core & kernell or no, and geue vs a rule to try them by: is it excuse good inough to say, God will not let so great a multi∣tude erre, I will folow the most part and beleue as my fathers dyd, and as the preachers teach, and will not busie my selfe: chose them, the faute is theirs and not ours, God shall not lay it to our charge if we erre.
Where such wordes be, there are the * 1.59 false Prophetes all ready. For where no loue to the truth is, there are y• false Prophetes: & where such wordes be, there to be no loue to ye truth is plame: Ergo, where such woordes be, there be the false Prophetes in their full swyng by Paules rule. ij. Thessa. ij. An other conclusion where no loue to the truth is, there be false Prophetes: The grea∣test of the world haue least loue to the truth: Ergo, the false Prophetes be the Chaplaines of the greatest which may with the sword compel the rest: As the kynges of Israell compelled to wor∣shyp the golden Calues. And by false Prophetes vnderstand fal••e teachers, as Peter calleth them and wycked ex∣pounders of the Scripture.
Who soeuer heareth these words of me and doth them, I will lyken him vnto a wise man that built hys house vppon a rocke, and there fell a rayne, and the floudes came, and the windes blew, and beate vppon that house, but it fell not, for it was grounded vpon a rocke. And all that heare of me these wordes, and do them not, shalbe lykened vnto a foolishe man that buylt his house vpon the sand, and there fell
a rayne, and the floudes came, and the windes bl••w, and dashed vpon that house, and it fell, and the fall therof was great.
Christ hath two sortes of hearers, of * 1.60 which neither of them do there after. The one wilbe saued by fayth of theyr owne makyng without workes. The other with workes of their owne ma∣kyng without faith. The first are those voluptuous which haue yelded them selues vp to sinne saying: tushe God is mercyfull, & Christ dyed for vs: that must saue vs onely, for we cannot but sinne without resistāce. The second are the hypocrites which will deserue all with theyr owne imagined woorkes onely. And of fayth they haue no other experience, saue that it is a litle meri∣torious where it is paynefull to be be∣leued: As that Christ was borne of a virgin, and that he came not out the way that other children do, he no, that were a great inconuenience but aboue vnder her arme & yet made no hole, though he had a very naturall body, & as other mē haue: and that there is no bread in the Sacrament nor wyne: though the fiue wittes say all ye. And the meritorious payne of this belefe is so heauy to them, that except they had fayned them a thousand wise simili∣tudes and lowsye lykenesses, and as many madde reasōs to stay them with all, and to helpe to captiuate their vn∣derstandyng, they were like to cast all of their backes. And the onely refuge of a great many to keepe in that fayth, is to cast it out of their myndes & not to thinke vpon it. As though they for∣geue not, yet it they put the displeasure out of their myndes and thinke not of it til a good occasion be geuē to aduēge it, they thinke they loue their neigh∣bour well inough all the while, and be in good charge.
And the fayth of the best of them is, but like theyr fayth in other worldly * 1.61 stories. But the fayth which is trust and confidence to be saued and to haue their sinnes forgeuen by Christ which was so borne, haue they not at all. That fayth haue they in theyr owne workes onely. But the true hearers vnderstand the lawe, as Christ inter∣preteth it here, and feele thereby theyr righteous damnation, and runne to Christ for succour, and for remission of all their sinnes that are past, and for all the sinne, which chaunce thorough in∣firmities, shall compel thē to do, & for remission of that the law is to stronge for their weake nature.
And upon that they consent to the lawe, loue it and professe it, to fulfill it to the vttermost of their power, and then go to and worke. Faith or confi∣dence * 1.62 in Christes bloud without helpe and before the workes of the law brin∣geth all maner of remission of sinnes & satisfaction. Faith is mother of loue, fayth accompanieth loue in all her workes to fulfill as much as there lac∣keth in our doing the lawe, of that per∣fect loue, which Christ had to his fa∣ther and vs in his fulfilling of the law for vs. Now when we be reconciled, * 1.63 then is loue & fayth together our righ∣teousnesse, our keeping the lawe, our continuing, our proceeding forwarde in the grace which we stand in, & our bringing to the euerlasting sauing and euerlasting life. And the woorkes be esteemed of God according to the loue of the hart. If the woorkes be great & loue little and colde, then the woorkes be regarded thereafter of God. If the workes be small, and loue much and feruent, the workes be taken for great of God.
And it came to passe, that when Iesus had ended these sayinges, the people were astonied at his doc∣trine, for he taught them as one hauing power, and not as the Scribes.
The Scribes and Phariseyes had thrust vp the sworde of the woorde of God into a scabbarde or shethe of glo∣ses, and therein had knit it fast, that it coulde neither sticke nor cut: teaching dead workes without fayth and loue, which are the life and the whole good∣nes of all workes, and the onely thing why they please God. And therefore their audience abode euer carnall and fleshly mynded without faith to God and loue to their neighbours.
Christes wordes were spirit & life. Ioh. vi. That is to say: they ministred spirite and life, and entred into the hart and grated on the conscience, and thorow preaching the lawe, made the hearers perceaue their duties: euen what loue they ought to God, & what to man, and the right dampnation of all them that had not the loue of God and man written in their hartes: and thorow preaching of fayth, made all that consented to the lawe of God, fele the mercy of God in Christ, and certi∣fied them of their saluation. For the
worde of God is a two edged sworde that pearceth and deuideth the spirite and soule of man a sonder. Heb. 〈◊〉〈◊〉. A * 1.64 man before the preaching of Godes woorde is but one man, all fleshe, the soule consenting vnto the lustes of the fleshe, to follow them. But the sworde of the worde of God where it taketh effect, diuideth a man in two, and ser∣teth him at variaunce against his own selfe: The fleshe haling one way, and the spirite drawing another: the fleshe raging to follow lustes, and the spirite calling backe agayne, to follow the lawe and will of God. A man all the while ••e consenteth to the flesh & be∣fore he be borne again in Christ, is cal∣led soule or carnall. But whe he is re∣nued in Christ through yt word of ly••e, and hath the loue of God and of hys neighbor, and the fayth of Christ writ∣ten in his hart, he is called spirite or spirituall. The Lord of all mercy send vs preachers with power: that is to say, 〈◊〉〈◊〉 expounders of the worde of God, and speakers to the hart of man: and deliuer vs from Scribes, Pha∣riseyes, hypocrites, and all false Pro∣phetes.
Iudgyng.
What iud∣gyng is to be rebuked
All dayes are indiffe∣rent to do good dedes to y• prayse of God. & the profite of our neighbore.
The beame.
Ceremo∣nies, hee that brea∣keth vnitie for zeale of ceremo∣nies vnder slandeth not Gods law.
Ceremo∣nies.
Measure▪
Dogges, who they be, & what is signified therby.
Swyne truly des∣cribed.
Pra••er is a commaū∣dement.
Belefe.
To beleue in God, what.
Luke. 18.
Prayer. By prayer we wynne the victory onely, and therefore is it of all thynges•• most neces∣sary.
False Pro¦phetes what their wickednes 〈◊〉〈◊〉.
Mark. xiij.
Math. 24.
Thy hart must be ioy ned with thy prayer.
The riche must pray for dayly bread.
To thinke our selues saued, or preserued, by any o∣ther mea∣nes then by Gods▪ is Idolatry.
Faith must be ioyned to our pra¦yer.
Though God differ thy request yet must thou not saynt.
Doubtes.
How to ••oyle doubtes.
Note.
Note.
Law, what the fulfil∣lyng ther∣of is.
The end of all y• lawes betwen m•• and man, is to loue thy neigh∣bour as thy selfe.
Strayte gate.
The nar∣row way.
Few finde the narrow wa••, and wh••.
Peter.
Paule▪ Christ.
The false prophetes, who.
Sheepes clothing, what it meaneth▪
〈◊〉〈◊〉. Thess. 2.
Sheepes clothing.
Rauening wolues.
The obe∣dience. po∣uertie, and wilfull chastitie of our spiri∣tualtie.
Pouertie.
Chastitie.
Charitie.
Fasting.
Prayer.
Thornes beare no Figges.
The auns∣were of cloysterers to such as shall desire ••elefe at the•• hāds.
A corrupt tree bea∣reth no good ••••ute.
Fayth is the kernell of all our good fru∣tes.
Faith ma∣keth the ••oorke ••o••d and acceptable,
An exam∣ple howe thy work•• or deede may be pleasaunt and accep∣table be∣fore God▪
Handy craftes are the com¦maunde∣ment of God.
The Iewes & Turkes ge••r almes as we doe, yet for lacke of fayth, it is abhomi∣nable.
God is as∣well plea∣sed when we thanke¦fully rece∣aue his be∣nefites, as when we do geue for his sake.
Hipocrites ex••oll their owne wor∣kes, to de∣stroy the workes of God.
The holy∣nes of hy∣pocrites wherein it is.
Aske the 〈◊〉〈◊〉 stē Fri∣••is why they mur∣thered one of their fe∣lowes at London.
Who is y• spiritualty.
Ignorāce 〈◊〉〈◊〉 not if we w•••• not••c••.
False pro∣phetes. how to 〈◊〉〈◊〉 ••here they be.
Beleuers without 〈◊〉〈◊〉, & workers without fayth are built on 〈◊〉〈◊〉.
The〈…〉〈…〉〈…〉〈…〉 the•• 〈…〉〈…〉 in Ie¦sus Christ.
Fayth, what it breedeth,
Loue.
The word of God, 〈…〉〈…〉, 〈◊〉〈◊〉 a man into 〈◊〉〈◊〉 parts, 〈…〉〈…〉yt fle••••e to hold one ••ay, and 〈◊〉〈◊〉 spirite to draw an other.