Exposition Upon Matthew 27(1), Matthew 7
¶An expoſition of the .vii. Chapter. ✚
IVdge nat, that ye be nat iudged. For as ye iudge, ſo ſhall ye be iudged. And wt what meaſure ye meate wt the ſame ſhall it be meſured to you agayne. Why lokeſt thou on the mote that is in thy brothers eye, and markeſt nat the beame that is in thyne owne eye? Or howe canſt thou ſay to thy brother. Let me plūcke out the mote out of thyne eye, and beholde, there is a beame ī thyne owne eye? Thou ypocrite, plucke fyrſt the beame out of thine owne eye, and then thou ſhalte ſe clerlye to plucke the mote out of thy brothers eye.
Iudgynge.Thys is nat meant of the temporall iudgementes, for Chriſte forbade nat that, but ofte dyd ſtablyſhe it, as do Peter & Paule in theyr Epiſtles alſo. Nor here is nat forboden to iudge thoſe dedes which are manifeſt agaynſt the law of God, for thoſe ought eueryevery Chriſten man to perſecute,what iudgynge is rebuked. yet muſt they do it after the ordre that Chriſt hath ſet. But when he ſaythe. Ypocrite, caſt out firſt the beme that is in thyne owne eye, it is eaſie to vnderſtande of what maner of iudgynge he meanethe. ¶ The ypocrites wyll hauehave faſtynges, prayenges, knelynge, crouchyng▪ duckynge and a thouſande ceremonyes of their owne inuēcion. And who ſo euer do nat as they do, they counte hym a dampned ſoule by & by. To Chriſt they ſay. why faſt nat thy diſciples, as the Phareſyes do why plucke they the eares of corne and rubbe them in theyr handes (though they dyd it compelled with pure hunger) and do that is nat lawfull on the Saboth day? why breake ye the tradicions of our elders / and waſhe nat when ye ſyt downe to mete? ye and why doeſt thou thy ſelfe heale the people vponupon the holyday? why dyddeſt thou nat only heale him that was bedred .xxxviii. yeres, but alſo badeſt hī bere his beed away vponupon the ſaboth day? Be there nat workyng dayes ynowe to do good dedes to the prayſe of God, and proffyte of thy neyboure, but that thou muſt breake thy Sabothe day? He can nat be but a dāpned perſon that breketh the holy daye / and deſpyſeth the ordinaunce of the holy churche.
He eateth butter a frydayes with out a diſpē ſacion of our holy father the pope. ye & kake bread made with mylke and egges to / and whyte mete in lent, he taketh no holy water whan he cometh to the churche, he hereth no maſſe frome ſonday to ſonday. And eyther he hath no bedes at al, or elſe thou ſhalt nat here a ſtone clynke in the hande of hym, nor yet his lyppes wagge al the maſſe and matens whyle.The beame- &c. O ypocrite, caſt out firſt the beme that is in thyne owne eye, and then thou ſhalt ſe better. Thou vnderſtandeſt all Goddes lawes falſly / and therfore thou kepeſt none of them truly / his lawes require mercy & nat ſacrifice. More ouer thou haſte a falſe entent in all the workes that thou doeſt, and therfore are they al dampnable in the ſyght of god, ypocrite caſt out the beame that is in thyne owne eye, lerne to vnderſtande the lawe of God truly, & to do thy workes a ryght, & for the entent that God ordeyned them. And then thou ſhalt ſe whether thy brother hauehave a mote in his eye or nat / Ceremonies, he that breaketh vnite for zele of ceremonies vnderſtandeth nat Goddes lawe.and yf he hauehave howe to plucke it out / and elſe nat. ¶For he that knoweth the entent of the lawe and of workes though he obſerue a thouſande ceremonyes for his owne exerciſe, he ſhall neuer cōdempne his brother or breake vnite with hym in thoſe thynges which Chriſt neuer commaunded, but lefte indifferent. Or yf he ſe a mote in his brothers eye, that he obſerueth nat with his brothren ſame certen ordinaūce made for a good purpoſe becauſe he knoweth nat the entent,Ceremonyes. he wyl plucke it out fayre & ſoftely and enſtructe hym louyngely, & make hym wel cōtent, which thynge yf our ſpiritual wold do, men wolde nat ſo abhore to obey theyr tyrannye. But they be ypocrites & do and cō maunde all theyr workes for a falſe purpoſe / and therfore iudge, ſlee and ſhede theyr brethrens bloude mercyleſſlye. God is the father of all mercy, and therfore gaue nat ypocrites ſuche abſolute power to compelle theyr brethren to obey what they lyſt or to ſlay thē with out pytye, ſhewyng ether no cauſe of theyr cō maundementes at al, but ſo wyl we hauehave it / or elſe aſſignynge an entent dampnable and contrary to all ſcripture, Paule. Ro. xiiii. ſayth to thē that obſerued ceremonies, that they ſhulde nat iudge them that dyd nat, for he that obſerueth and knoweth nat the entent iudgeth at once, and to them that obſerued nat that they ſhulde nat deſpiſe them that obſerued, he that obſerueth nat, ought nat to deſpyſe ye weknes or ignoraunce of his brother, tyll he perceaue that he is obſtinate and wyll nat lerne. More ouer ſuche meaſure as thou geueſt,Meaſure. thou ſhalte receaue agayne, that is, yf thou iudge thy neyboure. God ſhall iudge the, for yf thou iudge thy neyboure in ſuche thynges / thou knoweſt nat the lawe of god, nor the entent of workes / and arte therfore cō dempned of god.
Gyue nat that holy thynge vntounto dogges, nether caſt your perles before the ſwyne, leſt they treade thē vnderunder their fete, & the other turne agayne and to teare you.
The dogges are thoſe obſtinate and indurate,Dogges. which for the blynde zele of their leuen / wherwith they hauehave ſowred both the doctrine & alſo ye workes, maliciouſly reſyſt the truth and perſecute the mynyſtres therof, and are thoſe wolues amonge whiche Chriſte ſendeth hys ſhepe, warnyng them / nat only to be ſyngle and pure in theyr doctrine, but alſo wyſe & circumſpecte & to beware of men. For they ſhulde brynge them before iudges & kynges and ſlay them / thynkynge to do God ſeruice therin, that is as Paule to the Romaynes teſtifyeth of ye Iewes, for blind zele to their owne falſe and fayned ryghtwyſneſſe / perſecute the ryghtwyſneſſe of God. ❧ / ❧
The ſwyne are they whiche for all they hauehave receaueth the pure Goſpell of Chriſt, wyll yet contynue ſtyll in ſynne,Swyne. and roule them ſelues in the podel and myer of their olde fylthye cō uerſacion, and bothe befose the ignoraunt & alſo the weake, vſe the vttermoſt of their libertye, enterpretynge it after the largeſt faſſyon / and muſte fauoure of the fleſhe, as it were the popes pardon, and therwith make the truthe euell ſpoken of / that thouſandes whiche elſe myght hauehave ben eaſely wonne. wyll nowe nat once here therof, and ſtere vp cruell perſecucion, whiche els wolde be muche eaſyer. ye and ſomtyme none at al. And yet wyl thoſe ſwyne. when it cometh to the poynte abyde no perſecucion at all. But offer them ſelues wyllynge euen at the fyrſt chope for to deny yet they be ſcaſly appoſed of theyr doctrine. Therfore lay firſt the lawe of god before them, & call them to repentaūce. And yf thou ſe no hope of mendynge in them, ſeaſe there & go no further, for they be ſwyne. ¶ But alas, it euer was & ſhal be that the greater nombre receaue the wordes for a newneſſe & curioſite (as they ſay) and to ſeme to be ſomwhat & that they hauehave not gone to ſchole in vayne, they wyll forthe with yer they hauehave felte any chaunge of lyuynge in them ſelfe, be ſcholemaſters and begyn at libertie, an practiſe openly before theyr diſciples. And whan the Phareſeyes ſe theyr tradicions broken they rage & perſecute immediatly. And then our newe ſcholemaſters be nether grounded in the doctrine to defende theyr doynges nor rooted in the profeſſion of a newe lyfe to ſuffre with Chriſt. &c. ❧ / ❧
Axe and it ſhalbe geuen you, ſeke and ye ſhall fynde, knocke and it ſhalbe opened vntounto you. For all that axe receaue, and he that ſeketh fyndeth, and to hym that knocketh it ſhalbe opened. For what man is it amonge you, yf his ſon axed hym breade, that wolde proffre hym a ſtone? Or yf he aſked hym fyſſhe, wolde he offre hym a ſerpēt If ye then whiche are euell knowe to geue good gyftes to your chyldren, howe muche more ſhall your father whiche is in heuen, geue good thyngꝭ to them yt aſke hym.
Fyrſt note of theſe wordes,Prayer is a commaundement. that to pray is Goddes commaundemen, as it is to beleue in god, to louelove God or to louelove thy neyboure, and ſo are almoſe and faſtynge alſo,Belefe. To beleue in God, what. Nether is it poſſible to beleue in God, to louelove hym or to louelove thy neyboure. But that prayer wyl ſpring out ther hence immediatly. For to beleue in God, is to be ſure that all thou haſt is of hym and all thou nedeſt muſt come of hym. whiche yf thou do thou canſt nat hut cōtinually thanke him for his benefites whiche thou continually without ceaſynge receaueſt of his hande / and therto euer cry for helpe, for thou arte euer in nede, and canſt no whence els beholden. And thy neyboure is in ſuch neceſſite alſo. wherfore yf thou louelove him, yt wyll compelle the to pyte hym, and to cry to God for hym continually, and to thanke as well for hym as thy ſelfe.
Secondarely, this heapynge of ſo many wordes to gether, axe, ſeke & knocke, ſignify that the prayer muſt be cōtinuall, & ſo dothe the parahle of the wedowe that ſued to the weked iudge,Luke. 18. and the cauſe is, that we are euer in cōtinual neceſſite (as I ſayd) and all our life but euen a warre fare and a perpetual batayle In whiche we preuayle as longe as we pray, & be ouercome aſſonc as we ceaſſe prayenge / Prayer. By prayer we wynne the vyctorye onelyonly, and therfore is it of all thynges moſte neceſſarie.as Iſrael ouercame the Amalechites. Exod 1.xvi…. as longe as Moſes helde vp his handes in prayer, and aſſone as he had let downe his handes for weryneſſe, the Amalechites preuayled and had the better. Chriſt warned his diſciples at his laſt ſouper to hauehave peace in him, affirmyng that they ſhulde hauehave none in the worlde. The falſe prophetes ſhall euer impugne the faythe in Chriſtes bloude, & enforce to quenche the true vnderſtandyng of the lawe, and the ryg… meanyng and entent of all the workes commaūded by god, which fyght as a fyght aboue all fyghtes. Firſt they ſhalbe in ſuch nōhre that Chriſtes true dyſcyples ſhalbe but a ſmall flocke in reſpecte of them.Falſe prophetes what theyr wekednes is. They ſhall hauehave workes like Chriſtes, ſo that faſtynge, prayer, pouerty, obedience and chaſtite ſhalbe the names of their profeſſion. For as Paule ſayth to the Corinthians, the angelles or meſſengers of Sathan ſhal chaūge thē ſelues in to angelles or meſſengers of lyght and truthe.Marc. xiii. They ſhall come in Chriſtes name, & that with ſignes and myracles, and hauehave the vpper hande alſo / euen to deceaue ye very electe if it were poſſible,Mat, 24. Ye and beynde all this, yf thou get the victory of the falſe prophetes, & plucke a multitude out of theyr handes, there ſhal immediatly ryſe of the ſame & ſet vp a new falſe ſecte againſt the. And agaynſt al theſe Amalechites, the only remeady is to lyfte vp the hādes of thy harte to God in cōtinual prayer. which handes, if thou for werynes once let fall / thou goeſt to the worſſe immediatly. Then beſyde the fyght & cōflyct… of the ſottle ſophiſtrie, falſe myracles deſguyſed & ypocretiſhe workꝭ of theſe falſe prophetes, cometh the dogges and wolues of theyr diſciples with the ſeruauntes of Māmon and the ſwyne of thyne owne ſcolers, againſte whiche al thou haſt no nother ſhyld or defence but prayer. Then ye ſyn & luſte of thine owne fleſh, Sathan & a thouſande temptacions vntounto …ell in the worlde, wyll ether dryue the to ye caſtell and refuge of prayer or take the priſoner ondoutedly. Laſt of all thy neyboures neceſſite and thyne owne wyl cōpel the to crye Father whiche arte in heuen gyue vsus our dayly brede, though thou were as ryche as kynge Salomon.The ryche muſt praye for daylye breade. For Chriſt cōmaūdeth the riche as wel as the pore, to cry to God cōtinually for their dayly brede. And if they hauehave no ſuche nede, then is Chriſt a deceauer and a mocker. what nede I to pray the to geue orlende me, that is in myne owne poſſeſſiō alredy? Is nat ye fyrſt commaundement, that there is but one God / and that thou put thy whole truſt in him, which yf it were wrytten in thyne harte thou ſhuldeſt eaſely perceaue, and though thou haddeſt as many thouſandes as Dauid lefte behynde him and Salomon heaped mo to them, that thou haddeſt no more then the poore begger that goeth from dore to dore, ye & that ye begger (if that cōmaūdemēt be wrytten in his harte) is ſure, yt he is as ryche as thou. For fyrſt thou muſt knowledge that thou haſt receaued that great treaſure of the hande of God, wherfore whan thou fetteſt an halfepeny therof thou oughteſt to geue God thankes in thyne harte for the gyfte therof. Thou muſt confeſſe alſo that God only hath kepte it and the that ſame nyght, and euer before, or els be an ydolater and put thy truſt in ſome other thynge thē, God And thou muſt cōfeſſe that god only muſt kepe it and the, the day and nyght folowynge and ſo continually after, & nat thyne owne wytte or power, or the wytte or power of any other creature or creatures. For yf God kept it the nat, it wolde be thyne owne diſtruction & they that helpe the to kepe it / wolde cut thy throte for it. There is no kynge in Chriſtendome ſo well beloued, but he hath ynowe of his owne euell ſubiectes (yf god kepte them nat downe with feare) that wolde at one houre ryſe vp on him and ſlee him to make hauoke of al he hath who is ſo welbeloued thorowe out al Englāde but that there be ynow in the ſame paryſſhe or nye aboute that wold, for his good wiſhe him to hel if they coude, & wolde with their hādes deſtroye him, if god kept him nat and dyd caſt feare on the other, Nowe then if god muſt euer kepe it the & thou muſt dayly receaue it of his hande (as a pore man doth receaue his almoſe of a no ther man) thou arte in no more ſuretye of thy dayly brede, no though thou were a cardinal, then the poreſt is. wherfore how ſo euer ryche thou be, yet muſt thou euer crye to God for thy dayly breade, So nowe it is a cōmaundement to pray and that continually / ſhorte, thycke and ofte as the pſalmes be and all the prayers of the Byble. ❧ ❧
Fynally the thyrd is that we be cōmaunded to pray with fayth & truſt and that we beleuē in the lorde our God,Fayth muſt be ioyned to our prayers. and doute nat in his promyſes, vntounto whiche Chriſt enduceth vsus with an apte ſimilitude ſayenge. If ye beynge euer can yet geue good thynges vntounto your chyldren / howe muche more ſhal God fulfyl his promiſes of mercy vntounto his chyldren if they crye vntounto him? he is better and more mercyful then al men, wherfore ſeynge God commaundeth the to pray, and for as muche as thou haſt ſo great neceſſite ſo to do, and becauſe he is mercy full and hath promyſed and is true and can nat deny his owne wordes, Therfore pray, and when thou prayeſt, loke nat on thyne vnworthyneſſe but on his commaundement, mercy and goodneſſe, and on his truthe and faythfulneſſe / and beleue ſtedfaſtly in hym. Moreouer what ſo euer thou haſt done / yet yf thou repent & wylt amende, he promyſeth that he wyll nat thynke on thy ſynnes. And though he differ ye, thynke it nat longe nor faynt in thy fayth or be ſlacke in thy prayer. For he wyll ſurely come & geue the more then thou deſyreſt / though he deferre for thy proffyte / or chaunge t…y requeſt in to a better thynge. ❧ / / ❧
All thynges therfore what ſo euer ye wolde men ſhulde do to you ſo do ye to them. This is verelye the lawe and the prophetes.
This is a ſhort ſermone, that no man nede to complayne that be can nat for ye length beare it awaye. It is ſo nye the / that thou nedeſt nat to ſende ouer ſee for ir.❀ Doutes howe to ſoyle doutes. It is with in the, that thou nedeſt nat to be importune vponupon maiſter doctor ſayenge / ſyr I pray you / what ſay ye to this caſe and to that / & is nat this lawfull / and may I nat ſo do & ſo well ynough? Axe thyne owne conſience what thou mayſt or oughte to do, woldeſt thou men dyd ſo with the, then do it, woldeſt thou nat be ſo dealte with, then do it nat. Thou woldeſt nat that men ſhulde do to the wronge or oppreſſe the. Thou woldeſt nat thet men ſhulde do the ſhame and rebuke / lye on the, kyll the / hyre thyne houſe from the, or tyce thy ſeruaūt awaye / or take agaynſt thy wyll oughte that is thyne, Thou woldeſt nat that men ſhulde ſell the falſe ware whan thou putteſt them in truſt to make it readye or laye it out for them / Nota.nor thou woldeſt nat that men ſhulde deceuue the with greate othes ſweryng that to be good which in dede is very naught. Thou woldeſt nat alſo that men ſhulde ſell the ware that is noughte and to deare / to vndo the / do ſuche thynges then to thy neyboure. But as lothe as thou woldeſt be to bye falſe ware or to deare / for vndoynge thy ſelfe / ſo lothe be thou to ſell falſe ware or to deare for vndoynge thy neyboure. And in all thy nedes howe glade thou woldeſt be to be holpen / ſo glade be to helpe thy neyboure. And ſo in all other caſes examyne thy cōſcience and axe her what is to be done in al doubtes betwene thy neyboure and the, & ſhe wyl teache the, except thou be more fylthy then a ſwene and all to gether beaſtlye, ☜ / / ☞
He ſayth here,Nota. this is the lawe and the prophetes. And Math. xxii. he ſayth. Thou ſhalte louelove thy lorde God with al thyne harte, with al thy ſoule and al thy mynde,Law, what the fulfyllynge therof is. And as Marke addeth, / with al thy myght, and thy neyboure as thy ſelfe. In the two commaundementes hangeth the whole lawe and the prophetes. And Paule. Roma. xii. and Gala. v. ſayth that louelove is the fulfyllyng of the lawe, And it is written that Chriſt is the fulfyllynge or the ende of the lawe. To make all this agree, thys thou muſte vnderſtande, that to louelove God purely is the finall and vttermoſt ende of all the lawe & the prophetes. To louelove thy neyboure is the ende of all lawes that is betwene man and man / as are, kyl nat, ſteale nat, beare no falſe wytneſſe commytte none adulterye, couet nat tby neyboures wyfe, his houſe, oxe, aſſe, mayde, man ſeruaūt nor ought that is his. &c. Chriſte is the fulfyllynge of the lawe for vsus / where we be imperfecte. And whan we breake and repent / his fulfyllynge is imputed vntounto vsus. And this texte, this is the lawe and the prophetes, mayſt thou vnderſtāde, as whan Paule ſayth, LoueLove is the fulfyllynge of the lawe. That is, to do as thou woldeſt be done to, is all the lawe that is betwene the and thy neyboure, and that acordynde to the true vnderſtandynge and interpretynge of all true prophetes.
Entre in at the ſtrayte gate, for wyde is the gate and brode is the way that ledeth to diſtruccion, and many they be, that go in therat. But ſtrayte is the gate, & narowe is the waye that leadeth vntounto lyfe, and fewe they be that fynde it.
Strayte gate,The ſtrayte gate is the true knowledge and vnderſtandyng of the lawe and of the true entent of workes, whiche who ſo euer vnderſtandeth, the ſame ſhalbe dryuen to Chriſt to fetche of his fulnes and to take him for his ryghtwyſnes and fulfyllynge of the law, al to gether at the begynnynge and as ofte as we fall afterwarde, and for more then the thouſande parte of our fulfyllynge of the lawe and ryghtwyſneſſe of our beſt workes al our lyfe longe. For except the ryghtwyſneſſe of Chriſte be knytte to the beſt dede we do, it wyll be to ſhorte to reache to heuen. ❧ / / ❧
And the narowe waye is to lyue after this knowledge▪ The narowe way.He that wyll enter in at this gate muſt be made a newe, his heed wyll elſe be to great, he muſt be vntaught all that he hath lerned, to be made leſſe for to entre in, and diſuſed in all thynges to which he hath ben accuſtomed to be made leſſe to walke thorowe the narowe way, where he ſhall fynde ſuch an heape of temptacions and ſo continuall, that it ſhall be impoſſible to endure or to ſtande, but by prayer of ſtronge fayth. ❧ / ❧
And note a nother,Few fynde the narowe way and why. that fewe fynde the waye why? for theyr owne wyſdome, theyr owne power & the reaſons of their owne ſophiſtrye blynde them vtterly. That is to ſay, the lyght of theyr owne doctrine which is in them, is ſo extreme darckneſſe that they can nat ſe. Shuld god let his church erre (ſay they) Shulde our elders hauehave gon out of the waye? Shulde God hauehave let ye deuel do theſe myraclas & ſo forth. And whan Chriſt ſayth / fewe ſhall fynde the gate, ye ſay they / in reſpecte of the turkes and ſareſyns whiche are the greater multitude. Ye but yet here a lytle / the Scrybes & Phareſeys which had all the auctorite ouer the people & taught out of the ſcripture, & the ſaduces with all other falſe prophetes that were whā Chriſt came, were no Turckes nor Sareſyns, nether had God any other churche than was amonge them.Peter. And ſaynt Peter propheſyeth yt it ſhal be ſo amonge vsus, & that we ſhalbe drawen wt falſe ſectes of couetouſneſſe, to deny Chriſt, as we nowe do, and beleue no more in hym, And Paule & Chriſt cōfirme the ſame,Paule. Chriſte. that the elect ſhulde be deceyued, if it were poſſible. Moreouer yf it were ynough to ſay. I wyll beleue & do as myne elders hauehave done, as though they could nat erre, then was Chriſt to blame for to ſaye, that excepte thou forſake father, mother and thyne elders, thou couldeſt nat be his diſciple, Chriſte muſt be thy maſter, & thou muſt be taught of God, and therfore oughteſt thou to examine the doctrine of thyne elders by the worde of God, For the greate multitude that Chriſt meneth are the falſe prophetes & them yt folow thē, as it ſhal better apere here after.
Beware of falſe ꝓphetes whiche come to you in ſhepes clothynge, but are within rauenynge wolues By their frutes ye ſhal know them do men gather grapes of thornes? ether figges of bryers? euen ſo eueryevery good tree bryngeth for the good frute. But a corrupt tree, bringeth forth euel frute. A good tre can nat brynge forthe euel frute, nor a corrupte tree brynge forth good frute EueryEvery tre that bryngeth nat forth good frute is to be hewen downe & to be caſt in to the fyre, wherfore by their frutes ye ſhal know them.
Here Chriſte warneth the,The falſe prophetes who. and deſcribeth vntounto the, thoſe capitayns that ſhulde ſo blynde the great multitede (that they ſhulde nat finde the ſtrayte gate) & leade them the brode waye to perdicion. Note fyrſt that though they be falſe, yet he calleth them prophetes, whiche worde in the newe teſtamēt is taken for an expounder & an interpreter of ſcripture. And he ſayth they ſhal come to you my diſciples, then they muſt be our preachers and our doctours. Ye verely they muſt be thoſe our falſe prechers which Peter propheſyed ſhulde be amonge vsus and brynge in dāpnable ſectes, for to fulfyl & ſatiſfy theyr couetouſneſſe, & folowe the way and ſteppes of theyr father Balam. And they ſhall come therto in ſhepes clothynge. Ergo they be nether the turkes nor yet ſareſins. For they come clothed in yron and ſtele, and wyll therto ſuffre vsus to kepe our fayth / yf we wyll ſubmytte our ſelues to them / as the grekes do▪ And as for the Iues they be an hundred tymes fewer then we, & are eueryevery where in bondage, ye and for the great parte captiues vntounto vsus. They alſo be nat clothed in ſhepes ſkynnes / but mayntene openly theyr fayth cleane contrarye to oures. ❧ / ❧
Shepes clothynge what.But what are theſe ſhepes clothynges, truly the very name of Chriſt, For ſayth Chriſt Mat. xxiiii. There ſhall come many in my name and deceaue many. And beſydes that, they ſhall do myracles in Chriſtes name, as it foloweth in the texte, that they ſhal call Chriſt Maiſter, Maiſter, and begynne theyr ſermone ſayenge. Our maiſter Chriſte ſaythe in ſuche a chapiter. what ſo euer ye bynde vponupon earthe, ſhalbe bounde in heuen. Se frendes theſe be nat our wordes, but our maſter Chriſtes, And they ſhal do myracles in Chriſtes name therto, to confyrme the falſe doctrine which they preache in his name. O feareful & terryble iudgement of almyghty God and ſentence of extremery gorouſneſſe vponupon al that louelove nat the truth (whan it is preached them) that God to aduenge hym ſelfe of their vnkyndneſſe, ſhal ſende them ſo ſtronge deluſions that doctrine ſhuld be preached vntounto them in the name of Chriſt, & made ſeme to folowe out of his wordes and be confyrmed with myracles done in callynge vponupon the name of Chriſt,2. The. 2. to harden their hartꝭ in the fayth of lyes accordynge to the propheſye of Paule to the Theſſaloniās in the ſecōde piſtle.
Shepes clothynge.Another of theyr ſhepes coutes is, that they ſhal in eueryevery ſermon preche myghtely agaynſt the Scrybes & Phareſeyes, agaynſte Fauſtus and Pelagian with ſuch lyke heretykes, which yet neuer preached other doctryne then they thē ſelues do. And more of theyr clothynge is they ſhal preache that Chriſt preached almoſe prayer and faſtynge, and profeſſe obedience pouerty and chaſtite, workes that our ſauiour Chriſt bothe preached and dyd, Fynally they be the holy churche and can nat erre.
But they be within rauenynge wolues,Raueninge wolues. They preache to other, ſteale nat yet they them ſelues robbe God of his honoure, & take from hym the prayſe & proffite of all their doctrine and of all their workes. They robbe the lawe of God of her myghtye power wherwith ſhe dryueth all men to Chriſte, and make her ſo weyke, that the feble frewyll of man is nat able to wreſtle with her, without callynge to Chriſte for helpe, ❧ / ❧
They hauehave robbed Chiſte of all his merytes and clothed them ſelues therwith. They hauehave robbed the ſoule of man of the breade of her lyfe, the fayth and truſt in Chriſtes bloude and hauehave fede her with the ſhales and coddes of the hope in theyr merytes, and confydence in theyr good workes ☜ ☞
They hauehave robbed the workes commaunded by God of the entent and purpoſe that they were ordeyned for. And with theyr obedience they hauehave drawen them ſelues from vnderunder the obedience of all princes and temporall lawes with theyr pouerty, they hauehave robbed all nacions & kyngedomes, and ſo with theyr wylful pouerty hauehave enryched them ſelues, & hauehave made the comens poore / with theyr chaſtite / they hauehave fylled all the worlde full of whores and ſodomites,The obedience pouertye & wylful chaſtite of our ſpiritualtye. thynking to pleaſe God more hylye with kepynge of an whore then an honeſt chaſt wyfe, If they ſay it is nat truthe then all the worlde knoweth they lye, for if a preſt mary an honeſt wyfe, they punyſhe hym immediatly and ſaye he is an haynouſe heretyke as though matrimonye were abhominable. But if he kepe a whore, thē is he a good chaſt chylde of theyr holy father the pope whoſe enſample they folowe, an I warrant hym ſynge maſſe on ye next day after as wel as he dyd before, without ether perſecucion or excommunicacion / ſuche are the lawes of theyr vnchaſte I wolde ſay theyr owne chaſt father. ☜ / ☞
If thou profeſſe obediēce, why ronneſt thou from father, mother, maſter and ruler (whiche God byddeth the to obeye) to be a fryer / yf thou obeye, why obeyeſt thou nat the kynge and his lawe, by whome God defendeth the bothe the in lyfe and goodes / and al thy great poſſeſſions? ❧ / ❧ ❧ / ❧
Pouertye.If thou profeſſe pouertye, what doeſt thou with the landes of gentylmen, ſquyer…, knyghtes, barōs, erles & dukes? what ſhulde a lordes brother be a beggers ſeruaunt? or what ſhulde a begger ryde with thre or foure ſcore horſes waytynge on hym. Is it mete that a man of noble byrth, & the right heyre of the landes whiche thou poſſeſſeſt ſholde be thyne horſe keper thou beynge a begger.
If ye profeſſe chaſtite, why deſyer ye aboue al other men the company of women?Chaſtite. what do ye with whores openly in many contreyes, and with ſecret diſpenſacions to kepe concubines? why corrupte ye ſo much other mennes wyues? and why be there ſo many Sodomites amonge you? ☜ / ❀ / ☞
Your charite is mercyleſſe to the reſt of the worlde to whome ye may gyue nought agayne and onelyonly lyberall to your ſelues (as is the charite of theues) xxx.Charite. or fourtye of you to gether in one denne, amonge whiche yet are nat many that louelove thre of his neyboures hertelye.
Your faſtynge maketh you as full and as fatte as your hydes can holde / Faſtynge.beſye that ye hauehave a diſpenſacion of your holy father for your faſtynge. ☜ / ❀ / ☞
Your prayer is but patterynge without all affeccyon.Prayer, Your ſyngynge is but ro…ynge to ſtretche out our mawes (as do your other geſtures and ryſynge at mydnyght) to make the meate ſynge to the botome of the ſtomacke yt ye may hauehave perfecte dygeſtion, & be redy to deuoure a freſhe agaynſt the nexte refeccion.
Ye ſhal know them by theyr frutes.Thornes beare no fygges. Firſt thornes beare no grages nor bryers fygges. Alſo if thou ſe goodly bloſſomes in them & thynkeſt there to hauehave fygges, grapes, or any frute for the ſuſtenaunce or confort of man, go to them in tyme of nede, and thou ſhalt fynde nought at all. Thou ſhalte fynde, for ſouthe I hauehave no goodes nor any thyng proper, or that is myne owne, It is the couentes. I were a thefe yf I gaue it my father what ſo euer nede he had. It is ſaynt Edmondes patrimony. Saynt Albons patrimonye, Saynt Edwardes patrymonye the goodes of holy churche. It may nat be mynyſſhed nor occupyed vponupon lay and prophane vſes. The kyng of the realme for al that he defendeth them aboue all other, yet getteth he nought what nede ſoeuer he hauehave ſaue thē only whan he muſt ſpende on theyr cauſes all that they gyue withal that he can get beſyde of his pore comēs. If the kyng wyl attempte to take ought from thē by ye auctorite of his office for the defence of the realme. Or yf any man wyll entre at them otherwyſe then they luſt them ſelues, by what lawe or ryght it be, they turne to thornes and bryers, and waxe at once rougher then a hedgehogge, & wyll ſprynkle them with the holy water of theyr maledictions as thycke as hayle, and brethe out the lyghtenynge of excommunicacion vponupon them, and ſo conſume them to pouldre, ☜ / ☞
A corruptetre beareth no good frute.More ouer a corrupt tree can beare no good frute That is wher they hauehave frute that ſemeth to be good, go to and proue it, and thou ſhalt fynde it rotten / or the carnell eaten out / and that it is but as a holowe nutte. For fayth in Chriſt (that we and al our workes done within the compaſe of the lawe of God,Fayth is the kernell of all our good frutes. be accepted to God for his ſake) is the kernell, the ſwetnes and the pleaſaunt bewty of al our workes in the ſyght of God. As it is wrytten Iohan, vi, This is the worke of god, that ye beleue ī him whome he hath ſent. This faythe is a worke whiche God nat only worketh in vsus, but alſo hath therin pleaſure and delectacyon, and in all other for that faythes ſake.
Fayth is the lyfe of man, as it is wrytten. Iuſtus ex fide viuit, out of whiche lyfe the pleaſantneſſe of all his workes ſprynge. As for an enſample, thou arte a ſhoumaker whiche is a worke within the lawes of God,Fayth maketh the worke good and ecceptable and ſayeſt in thyne harte. Lo God, here I make a ſhue as truely as I wolde for my ſelfe / to do my neyboure ſeruice / and to get my lyuynge in truthe with the laboure of myne handes as thou commaundeſt, and thanke the that thou haſt geuen me this crafte and makeſt it luckye that I gette my lyuynge therwith / and am ſurelye perſuaded that bothe I and my worke pleaſe the, O father, for thy ſonne Ieſus ſake. Lo nowe this faythe hath made this ſymple worke pleaſaunt in the ſyght of God. ☜ / ☞
Another enſample, thou takeſt a wyfe and ſayeſt, O father, thou nat only permytteſt this but alſo commaundeſt all that burne and hauehave their myndes vnquyeted / to mary for feare of fornicacion & ſo forthe. And father I promiſe the to louelove this woman truelye and to care for her, and gouerne her after thy lawes, & to be true to her, & to ſtande by her in all aduerſites and to take in worthe as well the euell as the good and to brynge vp the frute that thou ſhalte geue me of her / in thy feare / and teache it to knowe the. ❧ / ❧ / ❧
❧ Moreouer as concernyg the acte of Matrimony, as whā thou wylt eate, thou bleſſed god and receaueſt thy dayly fode of his hande accordynge to the fourthe peticion of thy pater noſter, and knowlegeſt that it is hys gyfte, and thankeſt hym, beleuyng his word, that he hath created it for the to receaue it with thankes by the which worde & prayer of thākes thy meate and drynke is ſanctifyed. 1. Timot. iiii. Euen ſo thou ſayeſt, Father this I do, nat only at thy permiſſion which is ynough to pleaſe the with all, but alſo at thy commaundement, and hauehave bounde my ſelfe here vntounto to kepe my ſoule from ſynnynge agaynſt the, and to helpe my neyboure that ſhe ſynne nat alſo, and promyſe the to kepe this profeſſion truly / & to noryſhe the frute that thou ſhalt gyue me ī the feare of the & in the faith of thy ſon Ieſu, & ſo thankeſt the lorde for his gyftes. How is thy worke thorowe this fayth & thankes pleaſaunt & acceptable in the ſyght of God. And ſo was the genderynnge of Iacob in faith / and of Samuel, & many other. And ye geuyng ſucke was a good worke, and ſo was the dreſſyng of them by the fyre. And whan our lady conceaued Chriſts thorowe fayth, was nat that a good worke? what yf God whan ſhe doubted & aſked (by what maner ſhe ſhulde conceaue him) had commaunded her to conceaue hym of Ioſeph or of ſome other man, had nat that worke done in obedience and fayth / ben as good a worke?
The wyll that Abraham had to ſlaye Iſaac, & all that he dyd tyl he came at the very poynte to ſlaye hym / were good workes / and ſo had ben the ſlayenge alſo. And Abraham was ſure that he pleaſed God hylye / and as well as in any other worke, and had as depely ſynned yf he had ben diſobedient therin, as though he had done any other cruell dede forboden by God, ye but ſhomakynge is nat commaunded by God, yes and hath the promiſe of God annexed therto. For God hath commaunded me for the auoydynge of ſyne to do my brethren ſeruice / and to lyue therby / ❀Handy craftes are the cōmandement of God.and to choſe one eſtate or other (for if thou woldeſt receaue only of thy brethren and do nought agayne thou were a thefe and an extorcioner & a tyraunt) And I choſe ſhomakynge, or receaue it at the obedience of myne elders. Nowe hauehave I goddes commaundement to worke therin trulye, and his promyſe annexed therto, that he wyll bleſſe myne occupacion and make it lucky and frutful to brynge me an honeſt lyuynge. worke I nat nowe at goddes commaundement and hauehave his promyſe that it pleaſeth hym?
❀ Note thꝭ alſo, Fyrſt my crafte is goddes cō maundemēt. Secōdarely I beleue and am ſure that my worke pleaſeth god for Chriſtes ſake Thyrdlye my worke is proffytable vntounto my neyboure, and helpeth his neceſſite. Fourthlye I receaue my rewarde of the hande of God wt thankes, and worke ſurely certefyed that I pleaſe God in my worke thorowe Chriſte and that god wyl gyue me my dayly breade therby
But yf thou examyne theyr doctrine / thou ſhalt fynde that this fayth is away in all theyr frutes, and therfore are they worme eaten and ſhales without kernelles, ☜ ☞
Nota.☞ Note agayne, the turkes and lewes gyue almoſe as well as we & as muche, and yet abhominable for lacke of fayth and knowledge of the true entent. what ſayth the texte, he that receaueth a prophete in ye name of a prophete ſhall hauehave the rewarde of a prophete. That is, becauſe thou aydeſt him in preachyng of Chriſtes worde, thou ſhalt be partaker with him & hauehave the ſame rewarde, And he that receaueth a diſciple in the name of a diſciple, ſhall hauehave &c. And he yt geueth one of theſe lytle ons but a cuppe of colde water for my name ſake ſhal hauehave his rewarde. If a kyng miniſter his kyngedome ī the fayth of this name, becauſe his ſubiectes be his brethren and the pryce of Chriſtꝭ bloude, he pleaſeth God hyghly, and yf this fayth be nat there / it pleaſeth him nat. And yf I ſowe a ſhue truly in the fayth of his name, to do my brother ſeruice / becauſe he is the pryce of Chriſtes bloude / as pleaſeth God. Thus is fayth the goodneſſe of all workes.
❧ Fynally whan God geueth, and I receaue with thankes, is nat God as well pleaſed / as whan I geue for his ſake and he receaueth? A true frende is as glad to do his frende a good turne, as to receyue a good turne, whan the father gyueth his ſonne a newe cote & ſayth. Am nat I a good father / & wylte nat thou louelove me agayn and do what I bydde the, And the boye receyueth it with thankes and ſayth ye, and is glade and proude therof, dothe nat the father reioyſe as muche nowe in the lade, as a nother tyme whan the lade dothe what ſo euer it be at his fathers commaundemēt? But the falſe prophetes do well to paynte God after the lykeneſſe of theyr owne viſenomye, glad whan he receyueth▪ ye whan they receyue in his name. But ſowre grudgynge and euell content whan he geueth agayne. But thou pleaſeth god, whā thou aſkeſt ī faith, & whan thou receaueſt with thankes, and whan thou reioyſeſt in his gyftes and loueſt hym agayne, to kepe his commaundementes and the apoyntemāt and couenaunt made betwene hym and the. ☜ / ☞
❀ And for a concluſion beſydes, that they expell feyth which is the goodneſſe of al workes they ſet vp workes of theyr owne makynge to diſtroye the workes of God, and to be holyer then goddes workes, to the depiſyng of goddes worke, & to make Goddes workes vyle. ❀ with theyr chaſtite they diſtroye the chaſtite that god ordeyned & only requyreth wt theyr obedience, they deſtroye the obedience that God ordeyned in this world, and deſyreth no nother, with theyr pouertye they deſtroye the pouerty of the ſpirite which Chriſt taugh only whiche is, onelyonly nat to louelove worldely goodes with theyr faſt, they deſtroye the faſt whiche God commaundeth that is a perpetuall ſobreneſſe to tame the fleſhe, with theyr patterynge prayer, they deſtroye ye prayer taught by god whiche is ether thankes or deſirynge helpe with fayth & truſt that God heareth me.
The holynes of ypocrites wherin it is.Theyr holyneſſe is to forbyd that God ordeyned to be receaued with thankes gyuynge, as mete and matrimonye. And their owne workes they mayntayne and let Goddes decaye. Breake theirs and they perſecute to the dethe But breake Goddes, and they ether loke thorowe the fingers or elſe gyue the a flappe with a foxe tayle for a lytle monye. There is none ordre amonge thē that is ſo perfecte, but that they hauehave a priſon more cruell then any …ayle of theues and murtherers. And yf one of theyr brethren commytte fornycacion or adulterye in the worlde, he fyniſſheth his penaunce therin in thre wekes or a monethmonth, and then is ſent to a nother place of the ſame religion. But yf he attempt to put of ye holy habite,Axe the Auſten fryers why they murthered one of theyr felowes at London. he cometh neuer out, and is ſo ſtraytlye dyoted therto, that it is meruel if he lyue a yere, beſyde other cruell murther that hath ben founde amonge them, and yet is thys ſhamefull dyotynge of theyrs, murther cruell ynough,
Be nat deceaued with vyſures, nor yet with myracles. But go to and iudge theyr workes, for the ſpiritual iudgeth al thyngꝭ ſayth Paule i. Cor. 11, who is that ſpirituall? nat ſuche as we nowe call men of holy churche,who is the ſpirituall. But al that hauehave the true interpretacion of the lawe wrytten in theyr hartes. The ryght fayth of Chriſte and the true intent of workes, which God byddeth vsus worke, he is ſpirituall and iudgeth al thynges, and is iudged of no man.
Nat all that ſay to me, lord lorde ſhall entre in to the kyngdome of heuen, but he that fulfylleth the wyll of my father whiche is in heuen. Many wyll ſay vntounto me at that daye, lorde lorde dyd we not prophelye in thy name? and in thy name caſt out deuelles? and dyd we not in thy name many myracles? Then wyll I confeſſe vntounto them. I neuer knewe you, departe from me ye workers of iniquite.
This doublynge of lorde hath vehemenſy & betokeneth that they whiche ſhalbe excluded are ſuche as thynke them ſelues better & perfitter then other men, & to deſerue heuen with theyr holy workes, nat for them ſelues onelyonly but alſo for other. And by that they propheſyed, by whiche thou mayſt vnderſtande the enterpretynge of ſcripture, and by that they caſt out deuelles / and dyd myracles in Chriſtes name (and for all that they are yet workers of wykedneſſe, and do nat the wyll of the father which is ī heuen) it is playne that they be falſe prophetes, and euen the ſame of which Chriſte warned before. ❧ / ❀ / ❀ / ❧
Ignoraūce excuſeth nat, yf we wyl nat ſe.❀ And nowe for as muche as Chriſte and his apoſtles warne vsus that ſuche ſhall come, and deſcrybe vsus the faſſiōs of their vyſures (Chriſtꝭ name, holy churche, holy fathers and fyftene hundred yeres, with ſcripture and myracles) and cōmaunde vsus to turne our eyes from their viſures, and conſider their frutes, and cut them vp and loke within whether they be ſounde in the corē and kernell or no, and gyue vsus a rule to trye them by, is it excuſe good ynough to ſay. God wyl nat let ſo great a multitude erre. I wyll folowe the moſt parte and beleue as my fathers dyd / and as the preachers teache / and wyll nat buſy my ſelfe / choſe them / the faute is theirs and nat oures / God ſhal nat laye it to our charge yf we erre. ☜ / ❀ / ☞
Falſe prophetes, howe to know wher they be.❀ where ſuche wordes be / there are the falſe prophetes all redy / for where no louelove to the truthe is, there are the falſe prophetes / and where ſuche wordes be, there to be no louelove to the truthe is playne, Ergo where ſuche wordes be, there be the falſe prophetes in theyr full ſwynge by Paules rule .2. Theſſa. 2. Another cōcluſion where no louelove to the truthe is, the be falſe prophetes. The greateſt of ye worlde hauehave leaſt louelove to the truth. Ergo the falſe prophetes be the chapelanes of the greateſt which may with the ſwerde compell the reſt. As the kynges of Iſraell compelled to worſhype the golden calues. And by falſe prophetes vnderunder ſtande falſe teachers, as Peter calleth them & wycked expounders of the ſcripture.
Who ſo euer hereth theſe wordes of me & dothe them, I wyll lyken hym vntounto a wyſe man that buylte his houſe vponupon a rocke, and there fell a rayne, and the floudes came, and the wyndes blew, & bete vponupon that houſe, but it fel nat, for it was grounded vponupon a rocke. And all that heare of me theſe wordes, and do them nat, ſhalbe lykened vntounto a folyſhe man that buylt his houſe vponupon the ſande, & there fell a rayne and the floudes came, and the wyndes blewe, and daſſhed vponupon that houſe, and it fell, and the fall therof was great.
❀ Chriſt hath two fortes of hearers,Beleuers without workes, and workers without fayth are buylt on ſande. of whiche nether nother do there after. The one wyll be ſaued by fayth of their owne makyng without workes. The other with workes of their owne makynge without fayth. The firſt are thoſe volupteouſe which hauehave yelde them ſelues vntounto ſynne ſayenge, tuſhe God is mercyfull / and Chriſt dyed for vsus, that muſt ſaue vsus only, for we can nat but ſynne without reſiſtence. The ſecōde are the ypocrites which wyl deſerue al with theyr owne ymagyned workes only. And of fayth they hauehave no nother experience, ſaue that it is a lytle meritoriouſe where it is paynfull to be beleued, As that Chriſt was borne of a virgyne, and that he came nat out the waye that other chyldren do / fye no / that ware a great inconuenience but aboue vnderunder her arme and yet made no hole / though he had a verye naturall bodye as other men hauehave / and that there is no breade in the ſacrament nor wyne, though the fyue wyttes ſaye all ye, And the merytoriouſe payne of this belefe is ſo heauye to them, that excepte they had fayned them a thouſande wyſe ſimilitudes and lowſye lykeneſſes / and as manye madde reaſons to ſteye them with all / and to helpe to captiuate theyr vnderſtandynge, they were lyke to caſt all of their backes. And the onelyonly refuge of a greate many to kepe in that faythe, is to caſt out of theyr myndes and nat to thynke vponupon it. As though they forgyue nat, yet yf they put the diſpleaſure out of their mindes & thynke nat of it tyll a good occaſion be geuen to aduenge it, they thynke they louelove theyr neyboure well ynough all the whyle, and be in good charite.
And the fayth of the beſt of them is, but lyke theyr fayth in other worldlye ſtoryes. But the fayth which ls truſt and cōfydence to be ſaued and to hauehave theyr ſynnes forgeuen by Chriſte whiche was ſo borne, hauehave they nat at al That fayth hauehave they in theyr owne workes onelyonly. But the true hearers vnderſtande the lawe, as Chriſte interpreteth it here / and fele therbye theyr ryghtwyſe dampnacion / and runne to Chriſte for ſuccoure / and for remyſſyon of all theyr ſynnes that are paſt / and for al the ſynne whiche chaunce thorowe infirmite / ſhall compell them to do, and for remyſſon of that the lawe is to ſtronge for theyr weake nature. And vponupon that they conſent to the lawe, louelove it and profeſſe it, to fulfyll it to the vttermoſt of theyr power, and then go to and worke.Fayth. Fayth or cōfidence in Chriſte bloude without helpe and before the workes of the law bryngeth al maner of remiſſion of ſynnes and ſatiſfaccion. Fayth is mother of louelove. Fayth accō payneth louelove in all her workes to fulfyll as muche as there lacketh in our doynge the lawe of that perfayte louelove, whiche Chriſte had to his father and vsus in his fulfyllynge of the lawe for vsus. Nowe whan we be reconcyled / than is louelove and fayth to gether our ryghtwyſneſſe / LoueLove.our kepynge the lawe, our contynuynge / our proceadynge forwarde in the grace whiche we ſtande in / and our bryngynge to the euerlaſtynge ſauynge and euerlaſtynge lyfe. And the workes be eſtymed of God accordynge to the louelove of the harte. If the workes be great and louelove lytle & colde, then the workes be regarded therafter of God. If the workes be ſmall and louelove muche and feruent, the workes be taken frr great of God. ❧
And it came to paſſe, that whan Ieſus had ended theſe ſayenges, the people were aſtonied at his doctrine. For he taught them as one hauyng power, & nat as ye ſcribes.
❀ The Scribes & Phariſeyes had thruſt vp the ſwerde of the word of god into a ſcabarde or ſhethe of gloſes, and therin had knytte it faſt / that it coulde nether ſtycke nor cut, teachynge deed workes without fayth & louelove whiche are the life & ye hole goodnes of al workes & the only thynge why they pleaſe God. And therfore their audiēce abode euer carnal & fleſhly mynde without fayth to god & louelove to theyr neyboures. Chriſtes wordes were ſpirite and life. Io. vi. That is to ſay, they miniſtred ſpirite and lyfe, and entred into the harte and grated on the cōſcience and thorowe preachynge the lawe, made the herars perceyue theyr dutyes, euen what louelove they ought to God, and whAt to man, & the right dāpnacion of al them that had nat the louelove of God & man written ī their hartes, and thorow preachyng of fayth, made al yt cōſented to the lawe of god, …ele the mercy of God is Chriſt, and certefyed thē of theyr ſaluacion. …or ye word of god is a two edged ſwerde that perceth and deuydeth the ſpirite and ſoule of man a ſonder. Hebre, 4. A man before the preaching of Goddes worde is but one man, all fleſhe, the ſoule conſentyng vntounto the luſtes of the fleſhe, to folowe them, but the ſwerde of the worde of God where it taketh effecte, diuideth a man in two, and ſetteth hym …t variaunce agaynſt his owne ſelfe. The fleſhe …alynge one way, and the ſpirite drawynge a …other, ye fleſh ragyng to folowe luſtes, & the …pirite callynge backe agayne, to folowe the …awe and wyll of God. A man al the whyle he …ōſenteth to the fleſhe and before he be borne …gayne in Chriſt, is called ſoule or carnal. But when he is renewed in Chriſt thorowe ye word of lyfe, and hath the louelove of God and of his neyboure, and the fayth of Chriſte wrytten in his harte, he is called ſpirite or ſpirituall. The lorde of all mercye ſende vsus preachers with power, that is to ſay, true expounders of the worde of god and ſpekers to the harte of man & deliuer vsus from Scribes, Phareſeyes, ypocrites, and all falſe prophetes.
Amen. ☜ / ❀ / ☞ w. T.