Whole Works, Tracts 1 · Tract 3 · Body of tract · Part 1

Whole Works · Tracts 1 · Tract 3 · Body of tract · Part 1

p. 188¶ The fift Chapter of Mathew.

WHen he ſaw the people, 1.he went vp into a moūtaine and ſat him downe, and his Diſciples came to hym, and he opened his mouth and taught them ſaying. Bleſſed be the poore in ſpirite, for theirs is the kingdome of heauen.

CHriſt here in his firſt Sermon begynneth to reſtore the law of the ten commanndements vntounto her right vnderſtandyng, agaynſt the Scribes and Phariſeis which were hipocrites, falſe Prophetes, and falſe preachers, & had corrupt the ſcripture with the leauen of their gloſes. And it is not without a great myſterie that Chriſt beginneth Pouerth in ſpirite.his preachyng at pouertie in ſpirite, p. 189which is neither beggerie nor agaynſt the poſſeſſing of richeſſe. But a vertue cōtrarie to the vice of couetouſneſſe, the inordinate deſire and louelove of richeſſe and puttyng truſt in richeſſe.

Riches is the gift of God geuen mā Riches.to mayntaine y^• degrees of this world, and therefore not euill: yea and ſome muſt be poore and ſome rich, if we ſhal hauehave an order in this world. And God our father deuideth richeſſe and pouertie among his childrē accordyng to his godly pleaſure and wiſedome. And as Neither riches or pouertie exclude, or aſſure vsus of Gods bleſſing.richeſſe doth not exclude the from the bleſſing, ſo doth not pouertie certifie thee: But to put thy truſt in the liuyng god maketh y^• heyre therof. For if thou truſt in the liuing God: Thē if thou be poore, thou coueteſt not to be rich, for thou art certified y^• thy father ſhall miniſter vntounto thee fode & raymēt, and be thy defēder: & if thou hauehave riches thou knoweſt that they be but vanitie, and that as thou broughteſt them not into the world, ſo ſhalt thou not carie them out: and that as they be thyne to day, ſo may they be an other mans to morow, and that the fauour of God onelyonly both gaue and alſo kepeth thee & them, and not thy wiſedome or power: and that they, neither ought els cā helpe at nede, ſaue the good will of thy heauenly father onelyonly. Happy and bleſſed then Who are poore in ſpirite is here pithely declared.are the poore in ſpirite: that is to ſay the rich that hauehave not their confidence nor conſolation in the vanitie of their richeſſe: and the poore that deſire not inordinatly to be riche, but hauehave their truſt in the liuyng: God for fode and raymēt and for all that partayneth either to the body or the ſoule: for theirs is the kyngdome of heauen.

And contrarywiſe, vnhappy & accurſed Riche in ſpirite.and that with the firſt & depeſt of all curſes, are the rich in ſpirite: that is to ſay, the couetous that beyng riche truſt in their richeſſe, or beyng poore long for the conſolation of richeſſe, and comfort not their ſoules with the promiſes of their heauenly father, confirmed with y^• bloud of their Lord Chriſt. For vntounto them it is harder to enter into y^• kingdome of heauen, then for a camel to enter through y^• eye, of an nedle. Mar. 10. No they hauehave no part in the kyngdome of Chriſt, & God Ephe. v. Therefore is it euident why Chriſt ſo diligētly warneth all his to beware of couetouſneſſe, and why hee admitteth none to be his Diſciples except he firſt forſake all together. For there was neuer couetouſe perſon true yet either to God or man.

If a couetous mā be choſē to preach Gods word, he is a falſe Prophet immediatly. Couetouſnes is a thyng contraris to the worde of God and to the miniſters of the ſame.If he be of the lay ſorte, ſo ioyneth he him ſelf vntounto the falſe Prophetes, to perſecute the truth. Couetouſneſſe is not onelyonly aboue all other luſtes, thoſe thornes that choke y^t word of God in them that poſſeſſe it: But it is alſo a deadly enemy to all that interprete Gods word truly. All other vices though they laugh thē to ſcorne that talke godly, yet they can ſuffer thē to lyue and to dwell in the countrey. But couetouſnes cannot reſt as long as there is one that cleaueth to Gods word in all the land.

Take hede to thy preacher therfore: By couetouſnes is a falſe Prophet chiefly knowen.and be ſure, if he be couetous and gape for promotion, that he is a falſe Prophet & leaueneth the Scripture, for all his crying fathers fathers, holy Church, and fiften hūdred yeares, and for all his other holy pretenſes.

Bleſſed are they that mourne, for they ſhall be comforted.2.

This mournyng is alſo in the ſpirite, and no kinne to the ſowre lokyng Some cry the world is nought, not …or their owne, and others iniquitie: but for waywardnes they cā not enioye theyr owne luſles.of hipocrites, nor to the impaciēt weywardneſſe of thoſe fleſhely which euer whyne and complayne that the world is naught, becauſe they cānot obtayne and enioy their luſtes therin. Neither forbiddeth it alwayes to be mery and and to laugh, & make good chere now and then, to forget ſorrow, that ouermuch heauyneſſe ſwalow not a man cleane vp. For the wiſe man ſayth, ſorow hath coſt many their lyues.

And Prouer. xvij. an heauy ſpirite drieth vp the bones. And Paule commaundeth, Philip. iiij. to reioyſe euer. And Roma. xij. he ſayth reioyſe with them that reioyſe, and ſorow with thē that ſorow, and wepe with them that wepe, which ſeme two contraries.

This mourning is that croſſe without which was neuer any Diſciple of Godlye mournyng.Chriſt or euer ſhalbe. For of what ſoeuer ſtate or degree thou be in this world, if thou profeſſe y^• Goſpell, there foloweth the a croſſe (as warmeneſſe As warmeth accō panieth the ſ…nne ſo foloweth the croſſe a true Chriſtian man.accompanieth the ſonne ſhynyng) vnderunder which thy ſpirite ſhall grone and mourne ſecretly, not onelyonly becauſe the world and thyne owne fleſh carie thee away cleane cōtrary to the purpoſe of thyne hart. But alſo to ſee and behold the wretchedneſſe & miſfortunes of thy brethrē: for which) becauſe thou loueſt them as well as thy ſelfe) thou ſhalt p. 190mourne and ſorow no leſſe thē for thy ſelfe. Though thou be King or Emperour, yet if thou knoweſt Chriſt and God through Chriſt, and entendeſt to walke in the fight of God, and to miniſter thyne office truly, thou ſhalt (to kepe iuſtice with all) be compelled to do dayly that, which thou art no leſſe loth to do, then if thou ſhouldeſt cut of arme, hand or any other member of thyne owne body: yea and if thou wilt folow the right way, and neither turne on the right hand nor on the left, thou ſhalt hauehave immediatly thine own ſubiectes, thyne owne ſeruauntes, thyne owne Lordes, thyne own coūſellours and thyne owne Prophetes thereto agaynſt thee. Ʋnto whoſe froward malice and ſtubburneſſe, thou ſhalt be cō pelled to permitte a thouſand thynges agaynſt thy conſcience, not able to reſiſte them, at whiche thyne hart ſhall blede inwardly, and ſhalt ſawſe thy ſwete ſoppes which the world weneth thou haſt, with ſorowes mough and ſtill mournyng, ſtudyeng either alone or els with a few frēdes ſecretly night and day, and ſighing to God for helpe, to mitigate the furious frowardneſſe of them whō thou art not able to with ſtand, that all go not after the will of the vngodly. What was Dauid cōpelled to ſuffer all the dayes of his lyfe, of his own ſeruauntes the ſonnes of Seruia. Beſide the miſchaūces of his own children? And how was our king Iohn K. Iohn.forſaken of his owne Lordes, when he would hauehave put a good and godly reformatiō in his owne land? How was Henry the ſecōd compaſſed in lyke maner Henry the ſecond.of his own Prelates whom he had promoted of nought, with the ſecrete conſpiracie of ſome of his own temporal Lordes with thē? I ſpare to ſpeake of y^e mournyng of the true preachers, & the poore cōmon people which hauehave none other helpe, but the ſecret hand of God, and the word of his promiſe.

But they ſhalbe cōforted of all their The promiſe of Goddes word, is y^• cōfort of y^• afflicted in this world for Chriſts ſake.tribulatiō and their ſorrow ſhalbe turned into ioye and that infinite & euerlaſtyng in the lyfe to come. Neither are they without comfort here in this world: for Chriſt hath promiſed to ſēd them a comfortour to be with them for euer, the ſpirite of trouth whiche the world knoweth not. Iohn. xiiij. And they reioyſe in hope (of the comfort to come) Rom. xij.

And they ouercome through fayth, as it is written Hebr. xj. the Saintes through fayth ouercame kyngdomes & obtained the promiſes. And. i. Iohn. v. this is the victorie that ouercōmeth Faith is our victorythe world, euē our faith. But the blind world, neither ſeeth our comfort nor our truſt in God, nor how God thorough faith in his word, helpeth vsus & maketh vsus ouercome.

How ouercome they (wilt thou ſay) that be alwayes perſecuted and euer ſlayne? verely in eueryevery battaile ſome of them that wynne the field, be ſlayne: yet they leaue the victorie vntounto their deare frēdes for whoſe ſakes they toke the fight vppon them, and therfore are conquerours, ſeyng they obtayne their purpoſe & maynteine that they fought for. The curſed riche of this worlde whiche hauehave their ioye and comfort in their riches, hauehave ſence the begynnyng fought agaynſt them, to wede thē out of the worlde. But yet in vayne. For By perſecution and death, for y^• truthes ſake, we obteine lyfe & get the victory.though they hauehave alwayes ſlayne ſom, yet thoſe that were ſlayne, wanne the victory for their brethren with death, & euer increaſed the nūber of them. And though they ſemed to dye in the ſight of the fooliſh, yet they are in peace and hauehave obtayned that euerlaſtyng kyngdome for which they fought. And beſide The mourners for righteouſnes are ſaued when God taketh vengeance on y^• vnright … wiſe.all this when God plagueth the world for their ſinne, theſe y^• mourne and ſorrow are marked with the ſigne of Thau in their foreheades, and ſaued from the plague, that they periſh not with the wicked, as thou ſeeſt Ezech. ix. & as Lot was deliuered frō among the Sodomites.

And contrariwiſe, curſed are they that laugh now▪ that is to ſay, which hauehave their ioy, ſolace, and comfort in their riches: for they ſhall ſorrow and weepe. Luke. vj. And as it was anſwered the rich man. Luke. xvj. ſonne remember how that thou receauedſt thy good dayes in thy life tyme, and Lazarus likewiſe euill, And therefore is he comforted and thou tormented.

Bleſſed are the meeke, for they 3.ſhall enherite the earth.

By the earth vnderſtand all that we Mekenes poſſeſſeth the earth.poſſeſſe in this world, which all, God will keepe for vsus, if we be ſofte and me…ke. And whatſoeuer trouble ariſe, yet if we will be patient and abide, the end will go on our ſide: as it is writtē in the 36. Pſal. The wicked ſhall be weded out, but they that abide the Lordes layſure, ſhall enherite y^• earth. And agayne: within a while the wicked ſhall be gone, thou ſhalt beholde the place where he was, and he ſhalbe p. 191away, but the meeke or ſofte ſhall enherite the earth. Euen as we ſay, be ſtill & hauehave thy will, and of little medling commeth much reſt: for a patient man ſhall weare out all his enemies.

It is impoſſible to dwell in any place where no diſpleaſure ſhould be done thee. If it be done vnwillingly, as whē thy neighbours beaſtes breake into thy corne by ſome chaunce againſt his will, then it is reaſon that thou be ſofte and forgeue. If it be done of malice and ſelfe wil, then with reuenging thou dooſt but with pottering in the fire, make the flame greater, and geueſt an occaſiō of more euill to be done thee. If any man rayle on thee and rebuke thee, anſwere not agayne, and the heat of his malice ſhal die in it ſelfe, and goe out immediatly, as fire doth when no more woode is laide theron. If the wrong that is done, be greater Referre y^• reuenge of thy cauſe to the Magiſtrate whō God appointeth to forbyd ſuch violence.then thou art able to beare, truſt in God and complayne with all meekeneſſe vntounto the officer that is ſet of God to forbid ſuch violence. And if y^e Gentlemen that dwell about thee be tyrauntes, be ready to helpe to fet home their woode, to plow their land, to bring in their harueſt and ſo forth, and let thy wife viſit my Lady now and then with a couple of fat Hennes, or a fat Capon, and ſuch like, and then thou ſhalt poſſeſſe all the remnaunt in reſt, or els one quarell or other may be picked to thee, to make thee quite of all together.

Chuſe whether thou wilt with ſoftneſſe and ſuffering hauehave God on thy ſide, euer to ſaue thee, and to geue thee euer inough, and to hauehave a good conſcience and peace on the earth, or wyth furiouſneſſe and impatiencie to hauehave God agaynſt thee, and to be polled a littel and little of all together, and to hauehave an euill conſcience and neuer reſt on earth, and to hauehave thy dayes ſhortened thereto. God hath promiſed if thou be meke and ſofte and ſuffer a little perſecution, to geue thee not onelyonly Hundred folde.the life to come, but alſo an hundred folde here in this life: that is to ſay, to geue thee his owne ſelfe, and to be thy protectour, and miniſter to thee euer inough, which may of right be called an hūdred folde: and is a treaſure paſſing the treaſure of all Princes.

Finally Chriſt teacheth here how The priuat perſon may not aduenge, but the officer muſt.eueryevery mā muſt liue for him ſelfe amōg them to whom he is a neighbour, & in priuate matters in which he is but as a neighbour (though he be a king) and in which thou canſt not be to ſoft. But and if thou be an officer, thē thou muſt be good, kynde, and mercifull, but not a milkeſoppe and negligent. And to whom thou art a father, them muſt thou rule, and make obedient, and that with ſharpneſſe, if ſoftneſſe will not be heard, and ſo in all other offices.

Bleſſed are they that honger and thirſt for righteouſneſſe, for they 4.ſhalbe fulfilled.

Righteouſnes in this place is not taken for the principall righteouſnes Righteouſneſſe.of a Chriſten man, thorow which the parſon is good accepted before God. For theſe viij. pointes are but doctrine of the frutes and workes of a Chriſten man, before which the fayth muſt be there: to make righteous wythout all deſeruing of workes, and as a tree out of which all ſuch fruites and workes muſt ſpryng. Wherefore vnderſtand here the outward righteouſnes before How this word righteouſnes ought here to be vnderſtode.the word, and true and faythfull dealing ech with other, and iuſt executing of the offices of all maner degrees, and meke obedience of all that are vnderunder power. So that the meaning is: happy are they which not onelyonly do their duties to all men, but alſo ſtudy and helpe to the vttermoſt of their power with worde, deede, counſell, and exhorting, that all other deale truely alſo according to the degree that eueryevery man beareth in the world, and be as deſirous to further good order & righteous dealyng, as the hungry & thirſty be deſirous to eate and drinke.

And note that it is not for naught that he ſaith hunger and thirſt. For except thy ſoule hunger & thirſt for this righteouſnes of her new nature, as the body doth for meate and drinke of hys olde nature, the deuill & the children of this world (which cannot ſuffer Monkes.that a man either deale truely himſelfe, or helpe other) will ſo reſiſt thee, Monkes why they runne into Religion.plague thee, and ſo weary thee, that thou haddeſt leuer of very myſtruſt & deſperation, that thy ſtate ſhould be better, to forſake all & make thy ſelfe a Mōke or a Fryer, yea & to rūne into a ſtraūge coūtry, & leaue all thy frends, then to abide in the world, and to let it chuſe whether it wil ſinke or ſwimme.

But to comfort vsus, that we faint not, or be weary of well doing, Chriſt promiſeth that all that hauehave this thyrſt and honger, ſhall hauehave their luſt ſatiſfied, and be trāſlated into a kingdome, where none vnrighteouſnes is, beſides p. 192that thou ſhalt here at length ſee many come to the right way and helpe with thee, and many thinges that cannot be all together mended, yet ſomewhat bettered and more tolerable, ſo that all righteouſneſſe ſhall not be quenched.

And contrariwiſe curſed be all they that are full, as Luke in the vj. ſayth, Luc. vi.Luke 6that is to ſay, the hypocrites which to auoyde all labour, ſorrow, care, combraunce and ſuffring wyth their brethren, get them to dennes, to liue at Monkes be curſed.reſt and to fill their bellies, the wealth of other mē not regarded. No, it were a grief to them that other were better, that they alone may be taken for holy, and that whoſoeuer will to heauen, muſt buy it of them, yea they be ſo full, that they preferre them ſelues before poore ſinners, and looke as narowly on them as the Phariſey did on the Publican…, thanking God that he alone was good, and the other euyll. Curſed are they yet for all their fulneſſe, for they ſhall hunger wyth euerlaſting hunger, where none ſhall geue them to eate, nor they hauehave any refreſhing of their paynes.

Bleſſed be the mercifull, for they ſhall obtaine mercy.5.

To be mercifull, is to hauehave compaſſion To be mercyful, what it is: & how manye wayes mercy may be ſhewed.and to feele an other mās diſeaſe, and to mourne with thē that mourne, and ſuffer with them that ſuffer, and to helpe and ſuccour them that are in tribulation and aduerſitie, and to cō fort them with good counſell & wholſome inſtruction and louing wordes. And to be merciful, is louingly to forgeue them that offended thee, aſſoone as they knowledge their miſdoyng & aſke thee mercy. To be mercifull, is patiently long to abide the conuerſion of ſinners with a luſty courage and hope that God will at the laſt conuert them, and in the meane tyme to pray inſtantly for them, and euer when he ſeeth an occaſion, to exhort thē, warne them, moniſhe thē, and rebuke them. And to be mercifull, is to interpret all to the beſt, and to looke thorow the fingers at many thynges, and not to make a greuous ſinne of eueryevery ſmall trifle, and to ſuffer and forbeare in his owne cauſe the malice of them that wil not repent nor be a knowen of theyr wickedneſſe, as long as he can ſuffer it, and as long as it ought to be ſuffred, and when he can no lenger, then to complayne to them that hauehave auctoritie to forbidde wrong and to puniſhe ſuch euill doers.

But the hypocrites cleane contrary Monkes.condemne all mē for greuous ſinners, ſaue them onelyonly that buy their holyneſſe of them. And becauſe they wyll ſuffer wyth no man, they get them to ſilence. And becauſe they will helpe no man, all that they hauehave (ſay they) pertayneth to the Couent, and is none of theirs. And if they be offended, they Couent.wyll be auenged immediatly. And to clooke, that they ſhould not ſeeme to aduēge thēſelues, the matter (ſay they) pertayneth to God and holy Church, or to ſome Saint, or to one or other holy thyng: as if thou ſmite one of them on the one cheke, he will turne to thee the other yer he will aduenge himſelf. But the iniury of the holy oyle wherwith he O…le.was annointed, that muſt he aduenge, and that with a ſpirituall puniſhmēt, Holy oyle muſt bee aduenged.that thou muſt be accurſed as blacke as a Colyer, and deliuered to Sathan. And if thou come not in and aſke abſolution, and to offer thy ſelfe to penaunce and to paying thereto, they wyll not ſuffer till the Deuil fetch thee. But will deliuer thee to the fyre in the meane tyme. And all for zeale of righteouſnes (ſay they.)

O hypocrites, the zeale of righteouſnes Zeale of righteouſnes what it is.is to hunger and thyrſt for righteouſnes, as it is aboue deſcribed: that is, to care and ſtudy and to do the vttermoſt of thy power, that all thynges went in the right courſe and due order both thorow all degrees of the temporaltie and alſo of the ſpiritualtie, and to ieoparde lyfe and goodes thereon.

All the worlde can beare recorde Car….what payne ye take and howe ye care for the temporall common wealth, that How the ſpirituality▪ care for the temporall common wealth.all degrees therein dyd, and had their dutie: & how ye put your liues in aduenture to preach the truth: and to informe Lordes and Princes, and to cry vponupon them to feare God & to be learned, and to miniſter their offices truly vntounto their ſubiectes, and to be mercyful & an example of vertue vntounto them. And howe helpe ye that youth were brought vp in learnyng and vertue, & y^• the poore were prouided for of foode and rayment &c. And how prouide ye that your Prieſtes be all learned, and preach and do their duties truly eueryevery mā in his Pariſh? how prouide ye that ſectes ariſe not to polle the people and leade them out of the way▪ vnderunder a colour of long praying and hypocritiſh holyneſſe, liuyng them ſelues idle and p. 193beyng vtterly vntounto the commō wealth improfitable? who ſmelleth not y^• ſwete odoure of chaſtitie that is among you? What righteouſnes is in your ſāctuaries, and what indifferent equitie is in all your exemptions, priuiledges and liberties? By your workes we iudge you and your zeale to righteouſnes, & not by your ſophiſticall ſuttle reaſons, with which ye would claw our eares, bleare our eyes, & beguile our wittes, to take your tyrannous couetous crudelitie for the zeale of righteouſnes.

Finally he that will not be mercyfull, to be bleſſed of God & to obtayne As thou … …, …o ſhalt … ob… mercy in y^• life to come.mercy of him, both heare and in the life to come, let him be accurſed with the vnmercyful, and to him be iudgement without mercy, according to y^• wordes of S. Iames in the ſecond chapter of his Epiſtle.

Bleſſed be the pure in hart, for 6.they ſhall ſee God.

That which entreth into a man defileth not a mā. But y^• thyngs that defile a man, procede firſt out of his hart, as …hou mayſt ſee Math. xv. Thence come out euill thoughtes (ſaith Chriſt) as murther, adulterie, fornicatiō, theft, falſe witneſſynges and blaſphemyes. The filthines of the hart, what.Theſe are the things that make a man foule. A man then is not foule in the ſight of God, till his hart be foule. And the filthineſſe of the hart are thoughtes that ſtudy to breake Gods cōmaundementes. Wherfore the pureneſſe of the The purenes of the hart, what.hart is the conſenting & ſtudious purpoſe to keepe the law of God, and to meane truly in al thy words & works, and to do them with a true intent.

It foloweth then that thou mayſt be pure harted and therewith do all that God hath commaunded or not forbidden. Thou mayſt be pure harted and hauehave a wife and get childrē, be a iudge and condemne to death them that hauehave deſerued it, hang or behead euil doers, after they be by a iuſt proceſſe condēpned. Thou mayſt be pure harted, & do all the drudge in the world. Lot was pure harted amōg the Sodomites. Nicodem…s beyng in the councell among them that conſpired the death of Chriſt was pure harted & conſented not with them to the death of that innocent.

If the law be written in thyne hart The ende of the lawe …, to iuſti… all that …leue.it will driue thee to Chriſt, which is the end of the law to iuſtifie all that beleue Rom. x. And Chriſt will ſhew thee his father. For no man ſeeth the father but the ſonne, and he to whom the ſonne will ſhew him Luke. x. If thou beleue in Chriſt, that he is thy Sauiour: that faith wil leade thee in immediatly, and ſhew thee God with a louely & amiable countenaunce, and make thee feele, and ſee how that he is thy father, al together mercyfull to thee, & at one with thee, and thou his ſonne and highly in his fauour and grace, & ſure that thou pleaſeſt him, when thou doeſt an hundred thinges whiche ſome holy people would ſuppoſe them ſelues defiled, if they ſhould but thinke on thē. And to ſee God is the bleſſing of a pure hart.

Impure and vncleane harted then are all they that ſtudy to breake Gods Impure harted, who are.commaundementes. Impure harted are all that beleue not in Chriſt to be iuſtified by him. Impure harted are all hypocrites y^t do their worke for a falſe purpoſe: either for prayſe, profite, or to be iuſtified thereby, which paynted ſepulchres (as Chriſt calleth them) can neuer ſee God, or bee ſure that they be in the ſtate of grace, and that theyr workes be accepted becauſe they hauehave not Gods word with them, but cleane agaynſt them.

Bleſſed are the peacemakers, for they ſhalbe called the children of 7.God.

To inherite this bleſſing, it is not Peacemaking, what.onelyonly required that thou hauehave peace in thy ſelfe, and that thou take all to the beſt, and be not offēded lightly and for eueryevery ſmall trifle, and alway ready to forgeue▪ nor ſowe no diſcorde, nor aduenge thyne owne wrong: But alſo that thou be feruent & diligent to make peace and to go betwene, where thou knoweſt or heareſt malice and enuie to be, or ſeeſt bate or ſtrife to ariſe betwen perſon and perſon, and that thou leaue nothing vnſought, to ſet them at one.

And though Chriſt here ſpeake not of the temporall ſword, but teacheth how eueryevery man ſhall liue for him ſelfe toward his neighbour: yet Princes (if Princes what they ought to … yet they make warre.they wilbe Gods children) muſt not onelyonly giuegive no cauſe of warre, nor begyn any, but alſo (though he hauehave a iuſt cauſe) ſuffer him ſelfe to be entreated, if he that gaue the cauſe repent, and muſt alſo ſeke al wayes of peace before he fight. Howbeit, when all is ſought, and nothing will helpe, then he ought and is bound to defend his land & ſubiectes, & in ſo doyng he is a peacemaker, as well as whē he cauſeth theeues & murtherers to be puniſhed for their euill doyng and breakyng of the common peace of his land and ſubiectes.

p. 194If thou hauehave peace in thy ſelfe and Whē thou maiſt aſſure thy ſelfe to be y^• ſonne and heyre of God.loueſt the peace of thy brethren after this maner, ſo is God through Chriſt at peace with thee, and thou his beloued ſonne and heyre alſo.

Moreouer if the wrong done thee, be greater, then thou mayſt beare: as whē thou art a perſon, not for thy ſelfe onelyonly. But in reſpect of other, in what ſoeuer worldly degree it be, and haſt an office committed thee: then (when thou haſt warned with all good maner him that did it, and none amendement wilbe had) kepe peace in thyne hart and louelove him ſtill, and complaine to them that are ſet to reforme ſuch things, and ſo art thou yet a peacemaker and ſtill the ſonne of God. But if thou aduenge thy ſelfe or deſireſt more then that ſuch wronges be forbidden, Vengeaūce pertayneth to God onelyonly.thou ſinneſt againſt god, in taking the authoritie of God vponupon thee without his commaundemēt. God is father ouer all, and is (of right) iudge ouer all his children, and to him onelyonly partayneth all aduēging. Who therfore without his commaundemēt aduengeth either with hart or hand, the ſame doth caſt hym ſelfe into the handes of the ſword, & loſeth the right of his cauſe.

And on the other ſide, curſed be the peacebreakers, picquarels, whiſperers, backbyters, ſowers of diſcorde, diſprayſers of thē that be good to bring thē out of fauour, interpreters to euill that is done for a good purpoſe, finders of faultes where none is, ſtirrers vp of Princes to battaile and warre: & aboue all curſed be they that falſly bely the true preachers of Gods word, to bring them into hate, and to ſhed their bloud wrongfully for hate of the truth. For all ſuch are children of the deuill.

Bleſſed are they that ſuffer perſecution for righteouſnes ſake, for 8.theirs is the kyngdome of heauen.

If the faith of Chriſt & law of God, in which two all righteouſnes is contained, In y^e fayth of Chriſt & lawe of God▪ all o…r righteouſnes is conteyned.be writtē in thine hart: that is, if thou beleue in Chriſt to be iuſtified frō ſinne or for remiſſion of ſinne, & cō ſenteſt in thyne hart to the law that it is good, holy, and iuſt and thy dutie to do it and ſubmitteſt thy ſelfe ſo to do, & therupon goeſt forth and teſtifieſt that fayth and law of righteouſnes openly vntounto the world in word, & dede. Then will Sathan ſtirre vp his members agaynſt thee, and thou ſhalt be perſecuted on eueryevery ſide. But be of good comfort and faynte not. Call to mynde the ſaying of Paule. ij. Timo. iij. how all that wil liue godly in Chriſt Ieſu. ſhal ſuffer perſecution. Remember how all the Prophetes that went before thee, were ſo dealt with Luke. vj. Remēber the examples of the Apoſtles, and of Chriſt him ſelfe, and that the Diſciple is no better then his Maiſtee, and that Chriſt admitteth no diſciple which not onelyonly leaueth not all, but alſo taketh his croſſe to. We be not called to a ſoft liuing and to peace in this world. But Peace. The peace of Chriſt is a peace of conſcience.vntounto peace of cōſcience in God our father through Ieſus Chriſt, & to warre in this world.

Moreouer comfort thy ſelfe with the hope of the bleſſing of the inheritaunce To ſuffer with Chriſt in this worlde, is to be glorified wyth him in the worlde to come.of heauen, there to be glorified with Chriſt, if y^u here ſuffer with hym. For if we be like Chriſt here in his paſſiōs, and beare his image in ſoule and body, & fight manfully, that Sathan blot it not out, & ſuffer with Chriſt for bearyng recorde to righteouſnes: thē ſhall we be like him in glory. S. Iohn. iij. of hys Epiſtle: yet appeareth not what we ſhalbe. But we know, that whē he appeareth, we ſhalbe like hym. And Paule Phil. iij. our conuerſation is in heauen, whence we looke for a Sauiour, the Lord Ieſus Chriſt which ſhall chaunge our vile bodyes and make thē like his glorious body.

It is an happy thing to ſuffer for righteouſnes ſake, but not for vnrighteouſnes. For what prayſe is it (ſayeth Peter in the ſecond of his firſt epiſtle) though ye ſuffer, when ye be buffeted for your offences. Wherfore in y^e fourth of the ſame he ſayth, ſee that none of you ſuffer as a murtherer or a thefe, or an euill doer, or a buſy body in other mens matters. Such ſuffering glorifieth not God, nor thou art therby heire of heauen. Beware therefore that thou deſerue not that thou ſuffereſt. But if thou do: then beware much more of them that would beare thee in hand, bow that ſuch ſuffering ſhould be ſatiſfaction of thy ſinnes and a deſeruing Payne. No … payne ca… be a ſatiſfaction to God … Chriſtes paſſion.of heauen. No, ſuffering for righteouſnes (though heauen be promiſed therto) yet doth it not deſerue heauen, nor yet make ſatiſfactiō for the foreſinnes: Chriſt doth both twaine. But and if thou repent and beleue in Chriſt for the remiſſion of ſinne, and then cōfeſſe, not onelyonly before God, but alſo open before all that ſee thee ſuffer, how that thou haſt deſerued that thou ſuffreſt, for breaking the good and righteous law of thy father, and then takeſt to… p. 195puniſhmēt patiently, as an holeſome medicine to heale thy fleſh that it ſinne no more, and to feare thy brethren that they fall not into like offence, as Moſes teacheth eueryevery where: then as thy paciēce in ſuffering is pleaſaunt in the ſight of thy brethrē which behold thee, pitie thee, and ſuffer with thee in their harts, euen ſo is it in the ſight of God, and it is to thee a ſure token that thou haſt true fayth and true repentaunce.

And as they be bleſſed which ſuffer for righteouſnes: euen ſo are they accurſed which runne away and let it be troden vnderunder the feete, and wyll not ſuffer for the fayth of their Lord and lawe of their father, nor ſtande by their neighbours in their iuſt cauſes.

Bleſſed are ye, when they reuile you, and perſecute you, and ſay all 9.maner of euil ſayinges againſt you for my ſake, and yet lye. Reioyce, and be glad, for your rewarde is great in heauē. Euē ſo verely they perſecuted the Prophets that were before you.

Here ſeeſt thou the vttermoſt what a Chriſten man muſt looke for. It is not inough to ſuffer for righteouſnes: But that no bitterneſſe or poyſon be left out of thy cuppe, thou ſhalt be reuiled and rayled vponupon: and euen whē thou art condempned to death then be What the moſt cruell perſecution is.excommunicat and deliuered to Sathan, depriued of the felowſhip of holy Church, the company of y^• Angels, and of thy part in Chriſtes bloud, and ſhalt be curſed downe to hell, defied, deteſted, and execrat with all the blaſphemous raylinges that the poyſonfull hart of hypocrites can thinke or imagine, and ſhalt ſee before thy face when thou goeſt to thy death, that all the world is perſwaded and brought in beliefe that thou haſt ſayd and done that thou neuer thoughteſt, and that thou dyeſt for that thou art as giltleſſe of, as the childe that is vnborne.

Well, though iniquitie ſo highly preuayle, and the truth, for which thou dieſt, be ſo low kept vnderunder and be not once knowen before the worlde, in ſo much that it ſemeth rather to be hindered by thy death, then furthered (which is of all griefes the greateſt) yet let not thyne hart fayle thee, neither diſpaire, as though God had forſaken thee, or loued thee not. But comfort thy ſelfe with olde enſamples, how God hath ſuffred all his olde frendes to be ſo entreated, and alſo his onelyonly & deare ſonne Ieſus. Whoſe enſample Set the example of Chriſt before thee.aboue all other ſet before thine eyes, becauſe thou art ſure he was beloued aboue all other, that thou doubt not, but thou art beloued alſo, and ſo much the more beloued, the more thou art like to the image of his enſample in ſuffering.

Did not the hipocrites watch hym in all his ſermons, to trappe hym in hys owne words? was he not ſubtelly appoſed, whether it were lawfull to pay tribute to Ceſar? were not all hys wordes wrong reported? were not his miracles aſcribed to Belſebud? ſayd they not, he was a Samaritane & had a deuill in hym? was he not called a breaker of the Saboth, a wyne drinker, a frende of Publicans and ſinners? did he ought wherewyth no fault was found, and that was not interpreted to be done for an euill purpoſe? was not the pretenſe of his death the deſtroying of the temple, to bryng him into the hate of all men? was he not thereto accuſed of treaſon, that he forbad to pay tribute to Ceſar: and that he moued the people to inſurrection? Rayled they not on hym in the bittereſt of all hys paſſion, as he hanged on the croſſe, ſaying: ſaue thy ſelfe thou that ſaueſt other: come downe from the croſſe and we will beleue in thee: fie wretch that deſtroyeſt y^t temple of God.

Yet he was beloued of God, and ſo art thou. His cauſe came to lyght alſo, and ſo ſhall thyne at the laſt: yea and thy reward is great in heauē with him, for thy deepe ſuffering.

And on the other ſide, as they be curſed which leaue righteouſneſſe deſtitute Curſed.and will not ſuffer therewyth: Moſt accurſed, who?ſo are they moſt accurſed which know the truth, and yet not onelyonly flee therefrom becauſe they will not ſuffer: But alſo for lucre, become the moſt cruell enemies thereof, and moſt ſubtill perſecutors, & moſt falſſy lye theron alſo.

Finally though God when he promiſeth to bleſſe our workes, do bynde Workes iuſtifie no….vsus to worke if we will obtayne the bleſſing or promiſe: yet muſt we beware of this phareſaicall peſtilence, to thinke that our works did deſerue the promiſes. For whatſoeuer God commaundeth vsus to do, that is our dutie to do, though there were no ſuch promiſe made to vsus at all. The promyſe therefore commeth not of the deſeruing of the worker (as though God p. 196had neede of ought that we could doo) but of the pure mercy of God, to make vsus the more wylling to do that is our dutie. &c. For if when we had done all that God commaundeth vsus to do, he then gaue vsus vp into the handes of tyrauntes. and kylled vsus, ſent vsus to purgatory (which mē ſo greatly feare) or to hell, and all the Aungels of heauen with vsus, he did vsus no wrong nor were vnrighteous for ought that we or they coulde chalenge of deſeruing, howſoeuer that God vſeth his creatures, he euer abydeth righteous: till Not the worker, but y^e pure mercy of God is cauſe of the promiſe made vntounto.thou cāſt proue that after he hath boūd him ſelfe wyth his owne woorde of mercy, he then breake promyſe wyth them that keepe couenaunt with him. So now, if nought were promiſed, nought coulde we chalenge, whatſoeuer we did. And therefore the promiſe commeth of the goodnes of the promiſer onelyonly, and not of the deſeruing of thoſe workes, of which God hath no neede, and which were no leſſe our duty to do, though there were no ſuch promiſe.

Ye be the ſalt of the earth. But if the ſalt be waxen vnſauery, what can be ſalted therwith? It is henceforth nothyng worth. But to be caſt out, and to be troden vnderunder foote of men.

The office of an Apoſtle & the preacher is to ſalt, not onelyonly the corrupt The office of a true preacher.maners & conuerſation of earthly people, but alſo the roten hart within and all that ſpringeth out therof: their natural reaſon, their will, their vnderſtā dyng and wiſedome: yea & their fayth and belefe and all that they hauehave imagined without Gods worde, concernyng righteouſnes iuſtifieng, ſatiſfaction and ſeruyng of God. And the nature of ſalt is to byte, frete, and make ſmarte. And the ſicke pacientes of the world are maruelous impaciēt: ſo that though with great payne they cā ſuffer It is a leopardous thyng to ſalt hypocriſie.their groſſe ſinnes to be rebuked vnderunder a faſhion, as in a parable a farre of, yet to hauehave theyr righteouſnes theyr holyneſſe and ſeruing of God and his Saintes, diſalowed, improued & condēned for damnable and deuiliſh, that may they not abyde. In ſo much that y^u muſt leaue thy ſalting or els be prepared to ſuffer agayne: euen to be called a rayler, ſeditious, a maker of diſcorde, and a troubler of the cōmō peace, yea a ſchiſmatike and an hereticke alſo, and to be lyed vpō, that thou haſt done and ſayd that thou neuer thoughteſt, & thē to be called coram nobis, and to ſyng a new ſong & forſweare ſalting, or els to be ſent after thy felowes that are gone before, and the way thy maſter went.

True preachyng is a ſalting that Salt.ſtirreth vp perſecution, and an office Who is mete to ſalt.that no man is mete for, ſaue he that is ſeaſoned hymſelfe before wyth pouertie in ſpirite, ſoftneſſe, meekeneſſe, patience, mercifulneſſe, purenes of hart, and hunger of righteouſnes, and lookyng for perſecution alſo: and hath all hys hope, comfort and ſolace in the bleſſing onelyonly, & in no worldly thing.

Nay will ſome ſay, a man myght A true preacher of gods word muſt vſe no parcialitie for feare of perſecution.preach long inough without perſecution, yea & get fauour to, if he would not medle with the Pope, Byſhops, Prelats, and holy ghoſtly people that lyue in contemplation and ſolitarines, nor wyth great men of the worlde. I aunſwere, true preaching is ſaltyng, and all that is corrupt muſt be ſalted. And thoſe perſonnes are of all other moſt corrupt: and therfore may not be left vntouched.

The Popes pardons muſt be rebuked, the abuſe of the Maſſe, of the Sacramentes, and of all the ceremonyes muſt be rebuked and ſalted. And ſelling of merites and of prayers muſt be ſalted. The abuſe of faſtyng, and of pilgrimage muſt be ſalted. All idolatry & falſe faith muſt be rebuked. And thoſe Fryers that teach men to beleue in S. Fraunces coate, how that they ſhall neuer come in hell or purgatory, if they be buryed therein, may not be paſſed ouer with ſilence.

The payne & griefe of ſalting made Monkes why they runne to cloyſtures.Monkes flee to their cloyſture. Nay (ſay they) we went thether of pure denotion to pray for the people. Yea but for all that the more ye encreaſe, and y^e more ye multiply your prayers, the worſe the world is. That is not our fault (ſay they) but theirs, that they diſpoſe not themſelues but continue in ſinne, and ſo are vnapt to receaue the influence of our prayers. O hipocrits, if ye weee true ſalt and had good harts and loued your neighbours (if dead men be neighbours to them that are aliue) and woulde come out of your dennes and take payne to ſalt and ſeaſon them, ye ſhould make a great many of them ſo apt, that your prayers might take effect. But now ſeyng as ye ſay, they be ſo vnſauery that your prayers be to thē improfitable, though p. 197their goods be to you profitable, and yet ye hauehave no compaſſiō to come out and …alt thē, it is manifeſt that ye louelove not them, but theirs, and that ye pray not for them, but vnderunder the colour of praying mocke them and robbe them.

Finally ſalt which is the true vnderſtandyng By ſalte is vnderſteod the true v…de…tandin… of the …as of fayth, of wo…kes. &c▪of the law, of faith, and of the intent of all workes, hath in you loſt her vertue, neither be there any ſo vnſauery in the world as yeare, nor any that ſo ſore kicke agaynſt true ſaltyng as ye: and therfore are ye to be caſt out and troden vnderunder foote and deſpiſed of all men, by the righteous iudgement of God.

If ſalt hauehave loſt his ſaltneſſe, it is good for nothing but to be troden vnderunder Spiritualtie: why … be diſpi…d.foote of men. That is, if the preacher whiche for his doctrine is called ſalt, hauehave loſt y^e nature of ſalt: that is to ſay, his ſharpneſſe in rebukyng all vnrighteouſnes, all naturall reaſon, naturall witte and vnderſtandyng, & all truſt and confidence in what ſoeuer it be, ſaue in the bloud of Chriſt, he is cō demned of God, and diſalowed of all them that cleaue to the truth. In what caſe ſtād they then that hauehave benefices & preach not? verely though they ſtand at the altar, yet are they excommunicat and caſt out of the liuing Church of almighty God.

And what if the doctrine be not true ſalt? verely then is it to be troden vnderunder foote: As muſt all weriſh and vnſauery Ceremonies muſt be ſalted.ceremonies whiche hauehave loſ…e their ſignificatiōs, and not onelyonly teach not, and are become vnprofitable & do no more ſeruice to man: But alſo hauehave obtained authoritie as God in the hart of man, that mā ſerueth them and putteth in them the truſt & confidence that he ſhould put in God hys maker thorough Ieſus Chriſt his redemer. Are the inſtitutions of man better then Gods? yea are Gods ordinaūces better now thē in the old tyme? The Prophets trode vnderunder foote and defied the tēple of God and the ſacrifices of God and all ceremonies that God had ordained, with ſaſtinges and prayinges, and all that the people peruerted and committed idolatrie with. We hauehave as ſtraite a commaundement to ſalt and rebuke all vngodlineſſe as had y^e Prophetes. Will they then hauehave their ceremonies honourably ſpokē of? then let them reſtore them to the right vſe, and put the ſalt of the true meanyng & ſignifications of them to thē agayne. But as they be now vſed, none that loueth Chriſt, cā ſpeake honourably of them. What true Chriſten man can geue honour to that that taketh all honour frō Chriſt? who can geue honour to that that ſlayeth the ſoule of his brother & robbeth his hart of that truſt and cō … dēce which he ſhould geue to his Lord that hath bought him with his bloud▪

Ye are the light of the world. A Citie that is ſet on an hil, cānot be hid, neither do men light a candle. And put it vnderunder a buſhell, but on a cādleſticke, and ſo geueth it light to all that are in the houſe. Let your light ſo ſhine before mē, that they may ſee your good woorkes, and prayſe your father that is in heauen.

Chriſt goeth forth and deſcribeth y^• office of an Apoſtle and true preacher by another likeneſſe, callyng them as before the ſalt of the earth. Euē ſo here the light of the world… ſignifiyng therby that all y^e doctrine, all the wiſdome and hie knowledge of the world, whether it were Philoſophy of naturall conc…uſions, of maners and vertue, or of lawes of righteouſnes, whether it were of the holy ſcripture and of God Darcknes, all knowledge is darcknes, … the knowledge of Chriſtes bloud ſhed…ing be in the hart.hymſelfe, was yet but a darcknes, vntill the doctrine of hys Apoſtles came: that is to ſay, vntill the knowledge of Chriſt came, how that he is the ſacrifice for our ſinnes, our ſatiſfaction, our peace, attonement and redemption, our life therto and reſurrection. Whatſoeuer holineſſe, wiſdome, vertue, perfectneſſe or righteouſnes is in y^e world among men, howſoeuer perfect & holy they appeare, yet is all dampnable darckneſſe, except the right knowledge of Chriſtes bloud be there firſt, to i… ftifie the hart before all other holineſſe.

An other cōcluſion. As a citie built on a hill can not be hid, no more can the light of Chriſtes Goſpell. Let the world rage as much as it will, yet it wil ſhine on their ſore eyes whether they be content or no.

An other concluſion: as men light not a candle to whelme it vnderunder a buſſhell, but to put it on a candleſticke to light all that are in the houſe: euen ſo the light of Chriſtes Goſpell may nor be hid nor made a ſeuerall thyng, as though it pertayned to ſome certayne holy perſons onelyonly. Nay it is the light of the whole world, and pertaineth to all men, and therfore may not be made ſeuerall. It is a madneſſe that diuerſe p. 198men ſay, the lay people may not know Laye. The laye ought to hauehave the Goſpell.it: except they can proue that the laye people be not of the world. Moreouer it will not be hid, but as the lightning that breaketh out of the cloudes, ſhyneth ouer all, euen ſo doth the Goſpel of Chriſt. For where it is truely receaued, there it purifieth the hart, and maketh the perſon to conſent to the lawes of God, and to beginne a new and a godly lyuing, faſhioned after Gods lawes, and without all diſſimulation. And then it wil kendle ſo great Goſpell. The propertie of y^• Goſpell.louelove in hym towarde his neighbour, that he ſhall not onelyonly hauehave compaſſiō on hym in hys bodely aduerſitie, but much more pitie him ouer the blyndenes of his ſoule, and to miniſter to him Goſpell. The tr…e Goſpell is not hid in dennes.Chriſtes Goſpel. Wherfore if they ſay, it is here or there, in Saint Fraunces coate, or Dominickes and ſuch like, & that if thou wilt put on that coat, thou ſhalt finde it there it is falfe. For if it If y^• ſpiritualty were a light as they ought to be, they woulde make them …ues pore to make other riche: but they make other poore and themſelues riche.were there, thou ſhouldeſt ſee it ſhyne abroad though thou creptſt not into a ſell or a monkes coule, as thou ſeeſt y^• lightning without crepyng into the cloudes, yea their light would ſo ſhine that men ſhould not onelyonly ſee y^• lyght of the Goſpell, but alſo their good workes, which would as faſt come out, as they now runne in. In ſo much that y^• ſhouldeſt ſee thē make thēſel es pore, to helpe other as they now make other poore to make thēſelues rich.

This lyght and ſalt pertayned not then to the Apoſtles, and now to our Kinges ought to be learned.Biſhops and ſpiritualtie onelyonly. No it pertayneth to the temporall men alſo. For all kynges and all rulers are bound to be ſalt and light, not onelyonly in example of liuing, but alſo in teaching of doctrine vntounto their ſubiects, as wel as they be bounde to puniſhe euill doers. Doth not the ſcripture teſtifie that kyng Dauid was choſen to be a ſhepeheard and to feede his people wyth Gods worde. It is an euill ſcholemaſter that cannot but beate onelyonly. But it is a good ſcholemaſter that ſo teacheth that few neede to be beatē. This ſalt and light therefore partayne to the temporaltie alſo, and that to eueryevery mē ber of Chriſtes Church: ſo that eueryevery man ought to be ſalt & light to other.The order how eueryevery man may be a preacher, and how not.

EueryEvery man then may be a common preacher thou wilt ſay, and preach eueryevery where by his owne auctoritie. Nay verely: No man may yet be a commō preacher ſaue he that is called and choſen thereto by the commō ordinaunce of the congregation, as long as the preacher teacheth the true worde of God. But eueryevery priuate man ought to be in vertuous lyuing, both light and ſalt to hys neighbour: in ſo much that the pooreſt ought to ſtriue to ouerrun the Byſhop, and to preach to hym in enſample of liuing. Moreouer eueryevery man ought to preach in worde & deede vntounto his houſhould, and to them that are vnderunder his gouernaunce. &c. And None ought to preach: … ly, but ſuch as are admitted by y^• ordinaunce of the congregation.though no mā may preach openly ſaue he that hath the office committed vntounto hym, yet ought eueryevery mā to endeuour himſelfe, to be as well learned as the preacher, as nie as it is poſſible. And eueryevery man may priuatly enforme hys neighbour, yea and the preacher and Byſhop to, if nede be. For if the preacher preach wrong, then may any man whatſoeuer he be rebuke him, firſt priuately, and then (if that helpe not) to complayne further. And when all is proued, according to the order of charitie, and yet none amendment had: thē ought eueryevery man that cā to reſiſt him, and to ſtand by Chriſtes doctrine, & to ieoparde lyfe & all for it. Looke on the olde enſamples & they ſhal teach thee.

The Goſpel hath an other fredome with her then the temporall regiment. Spirituall and temporal req… do biffer.Though eueryevery mans body and goods be vnderunder y^• kyng, do he right or wrōg, yet is the auctoritie of Gods woorde free and aboue the kyng: ſo that the worſt in the realme may tell y^e kyng, if he do hym wrong, that he doth nought and otherwiſe thē God hath cōmaunded hym, and ſo warne hym to auoide the wrath of God which is the pacient aduenger of all vnrighteouſnes. May I then and ought alſo, to reſiſt father and mother and all temporall power wyth Gods worde, when they wrōgfully do or commaunde that hurteth or killeth the body: and hauehave I no power to reſiſte the Byſhop or preacher that wyth falſe doctrine ſlayeth the ſoules, for which my maiſter and Lord Chriſt hath ſhed his bloud: Be we otherwiſe vnderunder our Byſhops then Chriſt and hys Apoſtles, and all the other Prophetes were vnderunder the Byſhops of the olde law? Nay verely: and therefore may we and alſo ought to do as they dyd, and to aunſwere as the Apoſtles dyd. Act. v. Oportet magis obedire deo EueryEvery mā muſt defēde Chriſtes doctrine in … owne perſon.quàm hominibus. We muſt rather obey God then men. In the Goſpell eueryevery man is Chriſtes Diſciple and a perſon for himſelf to defend Chriſtes doctrine in his owne perſon. The fayth of the Byſhop will not helpe me, nor the byſhoppes p. 199keeping the lawe is ſufficient for me. But I muſt beleue in Chriſt for the remiſſion of all ſinne, for myne owne ſelfe and in myne owne perſon. No more is the Biſhops or preachers defending Gods woorde inough for me, But I muſt defende it in mine owne perſon, and ieopard lyfe and all thereon when I ſee neede & occaſion.

I am boūd to get worldly ſubſtaūce for my ſelfe & for myne houſhold with my iuſt labour and ſomewhat more for thē that cannot, to ſaue my neighbours body. And am I not more boūd to labour for Gods word to hauehave therof in ſtore, to ſaue my neighbours ſoule? And when is it ſo much tyme to reſiſte with Gods word and to helpe, as whē they which are beleued to miniſter the true word, do ſlea the ſoules with falſe doctrine, for couetouſnes ſake? He that Whoſe refuſeth tad… for Chriſtes ſake, cā not be the diſciple of Chriſt.is not ready to giuegive hys lyue for the maintenaunce of Chriſtes doctrine agaynſt hypocrites, with what ſoeuer name or title they be diſguiſed, y^• ſame is not worthy of Chriſte nor can bee Chriſtes Diſciple, by the very wordes and teſtimony of Chriſt. Neuertheleſſe we muſt vſe wiſedome, paciēce, mekenes and a diſcrete proceſſe after the due order of charitie in our defendyng the word of God, leaſt while we go about to amende our Prelates we make thē worſe. But when we hauehave proued all that charitie bindeth vsus & yet in vaine: then we muſt come forth opēly and rebuke their wickednes in the face o… the world and ieoparde life & all theron.

Ye ſhall not thinke that I am come to deſtroy the law or the propheres, no, I am not come to deſtroy them, but to fulfill them. For truly I ſay vntounto you, till heauē and earth periſh, there ſhal not one iote or one title of the law ſcape, till all be fulfilled.

A litle before Chriſt calleth his Diſciples the light of the world, & the ſalt of the earth, & that becauſe of their doctrine, wherewith they ſhould lighten the blynd vnderſtandyng of man, and with true knowledge driue out y^• falſe opinions and ſophiſticall perſuaſions of natural reaſon, & deliuer the Scripture out of y^• captiuitie of falſe gloſes: which the hypocritiſhe Phariſeis had p…ched therto: and …o out of the light of trueknowledge, to ſtyrre vp a new liuyng, and to ſalt & ſeaſon the corrupt maners of the old blind conuerſation. For where falſe doctrine, corrupt opinions, and ſophiſtical gloſes raigne in Falſe doctrine cauſeth▪ … workes.the witte and vnderſtandyng: there is the liuing deuiliſh in the ſight of God, how ſoeuer it appeare in the ſight of the blind world. And on the other ſide, True doctrine is cauſe of good workes.where the doctrine is true and perfect, there foloweth godly liuing of neceſſitie. For out of the inwarde beleue of the hart, ſloweth▪ the outward conuerſation of the members. He that beleueth that hee ought to louelove hys enemy, ſhall neuer ceaſe fightyng agaynſt his owne ſelfe, till he hauehave weeded a… rācour and malice out of his hart. But he that beleueth it not, ſhall put a viſor of hypocriſie on his face, till he got oportunitie to aduenge him ſelfe.

And here he beginneth to teach them to be that light, and that ſalt of whiche he ſpake, and ſayth. Though the Scribes and Phariſeis beare the people in hand, that all I do, is of the deuill, and accuſe me of breakyng the law and the Prophetes (as they afterward rayled on the Apoſtles, that they draue y^• people from good workes, through preaching the iuſtifying and righteouſneſſe of fayth) yet ſee that ye my Diſciples▪ be not of that belefe. For heauen and earth ſhall ſooner periſh, then one …o… or t…e of the law ſhould be put out. I come not to deſtroy the law, but to repayre it onelyonly, & to make it go vpright where it halteth: and euē to make croked ſtrayght, & rough ſmoth, as Iohn the Baptiſt doth in the wildernes, and to teach the true vnderſtandyng of the law. Without me the law cānot be fulfilled, nor euer could. For though the law were geuen by Moſes, yet grace Grace and truth thorough Ieſus Chriſt.and veritie: that is to ſay, the true vnderſtandyng and power to louelove it and of louelove to fulfill it, commeth and euer came through fayth in me.

I do but onelyonly wype away the filthie and roten Gloſes wherewith the Scribes and the Phariſeis hauehave ſmered the law, and the Prophetes, & rebuke their dānable liuyng which they hauehave faſhioned, not after the law of God, but after their owne ſophiſticall gloſes fayned to mocke out the law of God, and to beguile the whole world, and to leade them in blyndneſſe. And that the Scribes and Phariſeis falſly belye me how that I go about to deſtroy the law, and to ſet the people at a fleſhly libertie, and to make them firſt diſobedient, and to deſpiſe their ſpirituall Prelates, and then to riſe agaynſt the tēporall rulers and to make all cō mon, p. 200& to giuegive licēce to ſinne vnpuniſhed: cōmeth only of pure malice, hate, enuie, and furious impaciencie, that their viſures are plucked frō their faces and their hypocriſie diſcouered. Howbeit what I teach and what my learnyng is concernyng the law, ye ſhall ſhortly heare and that in few wordes.

Who ſoeuer breaketh one of theſe leaſt commaundements and teach men ſo, ſhalbe called the leaſt in the kingdome of heauen. But he that doth them and teacheth thē, the ſame ſhalbe great in the kyngdome of heauen.

Whoſoeuer ſtudieth to deſtroy one of the commaundementes folowing, which are yet the leaſt and but childiſh thynges in reſpect of the perfect doctrine that ſhall hereafter be ſhewed, & of the miſteries yet hid in Chriſt: and Gloſes. They that deſtroy the law of God with gloſes muſt be caſt out.teach other men euen ſo, in woorde or enſample, whether openly or vnderunder a colour, and thorow falſe gloſes of hypocriſie: that ſame doctour ſhall all they of the kyngdome of heauen abhorre and diſpiſe, and caſt hym out of their company, as a ſething pot doth caſt vp her fome and ſcome and purge her ſelfe. So faſt ſhal they of the kingdome of heauen cleaue vntounto the pure law of God without all mens gloſes.

But whoſoeuer ſhall firſt fulfill thē himſelfe, and then teach other, and ſet all his ſtudie to the furtheraunce and mayntaining of them, that doctour ſhall all they of the kingdome of heauē hauehave in price, and folow hym and ſeke hym out, as doth an Egle her pray, & cleaue to hym as burres. For theſe commaundementes are but the very lawe of Moſes (the draffe of the Phareſeis gloſes clenſed out) interpreted according to the pure word of God, and as the open text compelleth to vnderſtand them, if ye looke diligently thereon.

The kyngdome of heauen take for The Church.the congregation or church of Chriſt. And to be of the kyngdome of heauen, is to know God for our father, and Chriſt for our Lord and ſauiour from all ſinne. And to enter into this kingdome it is impoſſible except the hart of men be to kepe the commaundements Law.of God purely, as it is written. Iohn. vij. if any man will obay his will, that Except a man lo…e Gods law: …e cannot vnderſtand the doctrine of Chriſt.is to ſay, the will of the father that ſent me (ſayth Chriſt) he ſhall know of the doctrine: whether it be of God, or whether I ſpeake of myne owne head. For if thyne hart be to do the will of God, whiche is his commaundementes: he will geue thee a pure eye, both to diſcerne the true doctrine from the falſe, & the true Doctour frō the howlyng hypocrite. And therfore he ſayth.

For I ſay vntounto you, except your The righteouſnes of Phariſeis.righteouſneſſe excede the righteouſneſſe of the Scribes and Phariſeis, ye can not enter into the kingdome of heauen.

The righteouſnes of the Scribes & Phariſeis can not enter into the kyngdome of heauen. The kyngdome of heauen is the true knowledge of God & Chriſt: Ergo the righteouſneſſe of the Scribes & Phariſeis neither knoweth God nor Chriſt. He that is willyng to obey the will of God, vnderſtandeth the doctrine of Chriſt, as it is proued aboue: the Scribes and the Phariſeis vnderſtand not the doctrine of Chriſt: Ergo, they hauehave no wil nor luſt to obey the will of God. To obey the will of God, is to ſeeke the glory of God (for the glory of a maſter is the meeke obedience of his ſeruauntes, the glory of a Prince is the humble obedience of his ſubiectes, the glory of an huſbād is the chaſt obedience of his wife, the glory of a father is the louyng obedience of his children) the Scribes and the Phariſeis hauehave no luſt to obey y^• wil of God: Ergo, they ſeeke not the glory of God. Glorie?Furthermore the Scribes & the Phariſeis ſeke their owne glory, they that He that ſeketh hys owne glory, teacheth his owne doctrine & not his maſters.ſeeke their owne glory, preache their owne doctrine, Ergo, the Scribes and the Phariſeis preach their owne doctrine. The maior thou haſt Math. xxiij the Scribes and Phariſeis do all their workes to be ſene of men: they louelove to ſit vppermoſt at feaſtes and to hauehave y^e chief ſeates in the Synagoges, and ſalutations in the open markets, and to be called Rabbi. And y^e minor foloweth the text aboue rehearſed Iohn vij. he that ſpeaketh of himſelfe or of his own head, ſeketh his owne glory: that is to ſay, he that preacheth hys owne doctrine is euer knowen by ſeekyng hys awne glory: ſo that it is a generall rule to know that a mā preacheth his own doctrine, if he ſeke his owne glory.

Some mā will haply ſay: the Scribes and Phariſeis had no other law then Moſes & the Prophetes nor any other Scripture: and grounded their ſayinges theron. That is truth: how thē preached they their owne doctrine? p. 201verely it foloweth in the ſayd ſeuenth of Iohn. He that ſeeketh the glory of Glory▪ he that ſek… came glory altereth his ma…s meſſage.him that ſent him, the ſame is true and there is no vnrighteouſneſſe in hym: that is to ſay, he will do hys maſters meſſage truly, and not alter it. Where contrarywiſe he that ſeeketh his owne glory, will be falſe (whē he is ſent) and wil alter his maſters meſſage, to turne his maſters glory vntounto his owne ſelfe. Euen ſo did the Scribes and Phariſeis alter the woorde of God for their own profite & glory. And when Gods Worde. Gods worde altered is not his worde.word is altered with falſe gloſes, it is no more Gods worde. As when God ſayth, louelove thy neighbour, & thou putteſt to thy leuē and ſayeſt: if my neighbour do me no hurt nor ſay me any, I am bound to louelove him, but not to geue him at his neede my goodes which I hauehave gottē with my ſore labour. Now this is thy law and not Gods. Gods law is pure and ſingle: louelove thy neighbour, whether he be good or bad. And by louelove god meaneth, to helpe at nede. To louelove is to helpe at …eede.Now when God byddeth thee to get thy liuyng and ſomwhat ouer to helpe him that cannot, or at a tyme hath not wherewith to helpe him ſelfe: if thou & xxx. or. xl. with thee get you to wilderneſſe, Prayer. The prayer of Mō kes robbeth, & helpeth not.& not onelyonly helpe not your neighbours, but alſo robbe a great number of two or three thouſand poūd yearely, how louelove ye your neighbours? Such men helpe the world with prayer, thou wilt ſay to me. Thou were better to ſay, they robbe y^• world with their hypocriſie, ſay I to thee: and it is truth in dede, that they ſo do. For if I ſticke vp to the middle in the myre like to periſh without preſent helpe, and thou ſtand by and wilt not ſuccour me, but kneleſt downe and prayeſt, wil God heare the prayers of ſuch an hipocrite? God biddeth thee ſo to louelove me, that thou put thy ſelfe in ieopardie to helpe me, and that thyne hart while thy body laboureth, do pray and truſt in God, that he will aſſiſte thee, & through thee to ſaue me. An hypocrite that will put neither body nor goodes in perill for to helpe me at my neede, loueth me not neither hath compaſſion on me, & therfore hys hart cā not pray, though he wagge his lippes neuer ſo much. It is written, Iohn. ix. If a man be a worſhipper of God and do his wil (which is the true worſhyp) him God heareth. Now the will of God is, that we louelove one an other to helpe at nede. And ſuch louers he heareth & not ſuttle hypocrites. As louelove maketh thee helpe me at my nede: ſo when it is paſt thy power to helpe, it maketh thee pray to God. Euen ſo LoueLove prayeth.where is no louelove to make thee take bodely paine w^t me: there is no louelove y^• maketh thee pray for me. But thy prayer is in deede fo…y bely which y^• loueſt.

What were the ſcribes and Phariſeys? The ſcribes beſides that they Scribes & Ph… what they were.were Phariſeys (as I ſuppoſe) were alſo officers: as are our Byſhoppes, Chauncellers, Comiſtaries, Archdeacones and Officialles. And the Phariſeys were religious men, which had profeſſed, not as now, one dominicke, the other Fraunces, an other Barnardes rules: But euen to holde the very law of God, with prayer, faſtyng, and alme…eedes, and were the flower and perſection of all the Iewes: as Saint Paule reioyſeth of himſelfe, Phil. ii…. ſaying: I was an Ebrue, and concernyng the law a Phariſey, and concerning the righteouſnes of the lawe, I was faultleſſe. They were more honorable then any ſecte of the Monkes with vsus, whether obſeruaūt, or Ancre, or whatſoeuer other be had in price.

Theſe might much better hauehave reioyſed The Phariſeye… might better hauehave proued thēſelues the true Church thē our ſpiritual…e way.to hauehave beene the true Church, and to hauehave had the ſpirite of God, & that they coulde not hauehave erred, then they whom all the world ſeeth, neither to keepe Gods lawes nor mans, nor yet that deuilles lawe of their owne makyng. For God had made them of y^• olde teſtamēt as great promiſes, that he would be their God, and that hys ſpirite and all grace ſhoulde be wyth them, if they kept his lawes, as he hath made to vsus. Now ſeing they kept the vttermoſt iote of the lawe in the ſight of the worlde and were faultleſſe: and ſeyng thereto that God hath promiſed neither vsus nor them ought at all, but The promiſes are made vponupon the profeſſion of the keepyng of the lawe of God, ſo that the Church that will not keepe Gods lawe hath no promiſe that they ca…ot erre.vppon the profeſſion of keepyng hys lawes: whether were more lyke to be the right church and to be taught of the ſpirite of God, that they coulde not erre, thoſe Phariſeys or ours? Might not the generall councelles of thoſe, & the things there decreed without ſcripture, ſeeme to be of as great auctoritie as the generall councelles of ours, & the thynges there ordained and decreed both cleane without & alſo againſt Gods worde? Might not the ceremonies which thoſe had added to the ceremonies of Moſes, ſeeme to be as holy and as well to pleaſe God, as the ceremonies of ours. The thynges which they added to the ceremonies of Moſes, were of y^• ſame kynde as thoſe p. 202ceremonies were, and no more to be rebuked then the ceremonies of Moſes. As for an enſample, if Moſes bad waſhe a table or a diſhe, when an vncleane worme had crept thereon, the Phariſeys did waſhe the table wyth a were cloute before eueryevery refection, leaſt any vncleane thyng had touched them vnwares to all men: as we put vntounto our tythes a mortuary for all forgottē tythes. What was then the wickedneſſe The wickednes of y^• Phariſeies what it was.of the Phariſeys? verely the leuen of their gloſes to y^• morall lawes, by which they corrupted the cōmaundementes, and made them no more Gods: and their falſe faith in the ceremonies that the bare worke was a ſacrifice and a ſeruice to God, the ſignifications loſte: and the opinion of falſe righteouſneſſe in their prayers, faſtinges, and almeſo…edes, that ſuch workes did iuſtifie a man before God, and not that God forgeueth ſinne of his mere mercy, if a man beleue, repent, and promiſe to do his vttermoſt to ſinne no more.

When theſe thus ſate in the hartes of the people, with the opinion of vertue, holineſſe and righteouſneſſe, and their lawe the lawe of God, their workes, workes cōmaunded by God, Preacher. Why the true preacher is accuſed of treaſon and hereſie.and confirmed by all his prophets, as prayer, faſting and al…neſdeede, & they looked vppon as the Church of God that coulde not erre: and finally they themſelues eyther eueryevery where, were the chiefe rulers, or ſo ſate in the harts of the rulers, that their worde was beleued to be the worde of God. What other thyng coulde it be, to preach agaynſt all ſuch, and to cōdempne their righteouſnes for the moſt dampnable ſinne that can be, then to ſeeme to goe about to deſtroy the lawe and the prophetes? What other thyng can ſuch a preacher ſeeme to be before the blynde worlde, then an hereticke, ſciſmaticke, Ipocriſie. Why hipocriſie muſt be firſt rebuked, though it be ieopardie to preach againſt it.ſeditious, poſſeſſed wyth the deuyll, & worthy of ſhame moſt vile, and death moſt cruell? And yet theſe muſt be firſt rebuked, and their falſe righteouſneſſe detected, yer thou mayſt preach againſt open ſinners.

Or els if thou ſhouldeſt conuert an open ſinner frō hys euill lyuing, thou ſhouldeſt make hym nyne hundred times worſe thē before. For he would at once be one of theſe ſort: euen an obſeruaunt, or of ſome like ſecte, of which among an hūdred thouſād, thou ſhalt neuer bring one to beleue in Chriſt. Where among open ſinners many beleue at y^• houre of death, fall flat vponupon Chriſt, & beleue in him onelyonly, without al other righteouſnes. It were an hū dred thouſand tymes better neuer to pray, thē to pray ſuch lippe prayers: & neuer to faſt or do almes, then to faſt, and to do almes with a mynde therby to be made righteous, and to make ſatiſfaction for the fore ſinnes.

Ye hauehave heard how that it was ſayde to them of olde tyme, kyll not, for whoſoeuer killeth ſhalbe in daunger of iudgement. But I ſay vntounto you, whoſoeuer is angry with his brother, ſhalbe in daunger of iudgement. And who ſoeuer ſaith vntounto his brother Racha, ſhalbe in daunger of a councell. But who ſoeuer ſayth to hys brother, thou foole, ſhalbe in daunger of hell fyre.

Here Chriſt beginneth, not to deſtroy The lawe is reſtored.the lawe (as the Phariſeys had falſely accuſed hym) but t… reſtore i… agayne to the right vnderſtanding, and to purge it frō the gloſes of the Phariſeys. He that ſlayeth ſhalbe giltie or in daunge: of iudgemēt: that is to ſay, if a man murther, his deede teſtifieth agaynſt hym: there is no more to do, then to pronounce ſentence of death agaynſt hym. This text did the Phariſeys The Phariſeis … extēd…doinges or actes, to y^• outward ſhew … deede, and nothing to the hart.extend no further thē to kill with the hand and outward members. But hate, enuie, malice, churliſhneſſe, and to withdraw helpe at neede, to beguile and circumuent with wyles and ſubtil bargayning, was no ſinne at all. No, to bryng hym whom thou haredſt to death with craft and falſhood, ſo thou diddeſt not put thyne hand thereto, was no ſinne at all. As when they had brought Chriſt to death wrongfully, & compelled Pilate with ſubtiltis to ſlay hym, they thought themſelues pure. In ſo much that they woulde not goe into the hall for defaling themſelues & beyng partakers wyth Pilate in hys bloud. And Act. v. they ſayd to the Apoſtles: ye woulde bring this mans bloud vppon vsus, as who would ſay, we ſlue hym not. And Saul in the firſt booke of the Kinges in the xviij. chap. beyng ſo wroth wyth Dauid, that he would gladly hauehave had hym ſlaine, determined yet that he would not defile hymſelf, b…t to thruſt him into y^e hādes of the Philiſtines, that they might ſlay him, and he hymſelfe abide pure.

And as our ſpiritualtie now offer a p. 203man mercy once, though he hauehave ſpoken againſt holy church, onelyonly if he wil but periure and beare a fagot. But if he wil not, they do but diet hym a ſeaſon, to winne him and make hym tell more and deliuer hym to the laye power ſaying: he hath deſerued death by our lawes and ye ought to kyll hym. how beit we deſire it not.

But Chriſt reſtoreth the law againe and ſayth, to be angry with thy neighbour, is to ſlea hym & to deſerue death. For the lawe goeth as wel on the hart as on the …ād. He that hateth his brother The lawe…w…t on the hart as the hand.is a murtherer. i. Ioh iij. If then the blynde hand deſerue death, how much more thoſe partes which hauehave y^• ſight of reaſon? And he y^• ſayth Racha, lewde or whatſoeuer ſigne of wrath Racha.it be, or that prouoketh to wrath, hath not onelyonly deſerued that men ſhoulde immediatly pronoūce ſentēce of death vponupon him, but alſo that when death is pronoūced, they ſhuld gather a coūcell, to decree what horrible death he ſhuld ſuffer. And he that calleth hys brother foole, hath ſinned downe to hell.

Shall then a man not be angry at all, nor rebuke or puniſhe: yes, if thou be a father or a mother, maſter, or ma… ſ…ſſe, How a mā may be angry without ſinninghuſband, Lord, or ruler: yet with louelove and mercy, that the angre, rebuke, or puniſhment exceede not the fault or treſpaſſe. May a man be angry with louelove? ye, mothers can be ſo wyth their children. It is a louyng anger that hateth onelyonly the vice, and ſtudieth to mende the perſon. But here is forbiddē not onelyonly wrath againſt father, mother, and all that hauehave gouernaūce ouer thee, which is to be angry and to grudge agaynſt God himſelfe, & that the ruler ſhall not be wrath without a cauſe agaynſt the ſubiect. But alſo all priuate wrath againſt thy neighbour ouer whom thou haſt no rule, nor he ouer thee, no though he do thee wrōg. For he that doth wrong lacketh witte and diſcretion, and cannot amende till he be enformed and taught louingly. Therefore thou muſt refrayne thy wrath, and tell him his fault louingly, and with kyndeneſſe winne him to thy father: for he is thy brother as well made and as deare bought as thou, & as well beloued, though he be yet childiſhe and lacke diſcretion.

But ſome wil ſay: I wil not hate my neighbour nor yet louelove him or do hym LoueLove is y^• keeping of the lawe.good, yes y^• muſt louelove him: for the firſt cōmaundement out of which all other flow, is: thou ſhalt louelove the Lorde thy God with all thyne hart with all thy ſoule and with all thy might. That is, thou muſt keepe all his commaundemētes with louelove. LoueLove muſt kepe thee from killing or hurting thy neighbour and from couetyng in thyne hart what ſoeuer is his. And. 1. Iohn. iiij. This commaundement hauehave we of him, that he which loueth God, louelove his brother alſo. And agayne. 1. Iohn. iij. he that hath the ſubſtaunce of this world and ſeeth his brother hauehave neceſſity, & ſhutteth vp his compaſſion from him, how is the louelove of God in hym? he then that helpeth not at neede loueth not God, but breaketh the firſt commaundemēt. Let vsus louelove therefore ſayth S. Iohn, not with word and toung, but in dede, and truth. And agayne S. Iohn ſayth in the ſayd place, he that loueth not his brother abydeth yet ſtill in death. And of louelove hath Moyſes textes inough. But the Phariſeis gloſed thē out, ſaying they were but good councelles if a man deſired to be perfect, but not preceptes. Exod. xxiij. if thou mete thyne enemyes Oxe or Aſſe goyng aſtraye, thou ſhalt in any wiſe bryng them to him agayne. And if thou ſee thyne enemyes Aſſe fall downe vnderunder hys burthen, thou ſhalt helpe him vp agayne. And Leuit. xix. thou ſhalt not hate thy brother in thyne hart, but ſhalt in any wiſe rebuke thy neighbour, that thou beare no ſinne for his ſake. For if thou Sinnerse He that helpeth not to m…nde ſinners, muſt ſuffer with them when they be puniſhed.ſtudy not to amēd thy neighbour whē he ſinneth, ſo art thou partaker of his ſinnes. And therfore whē God taketh vengeaunce and ſendeth what ſoeuer plage it be, to puniſh opē ſinners, thou muſt periſh with them. For thou dyddeſt ſinne in the light of God as deepe as they becauſe thou dyddeſt not louelove the law of God to mainteine it withall thiue hart, ſoule, power, and might. Is not he that ſeeth his neighbours houſe in ieopardie to be ſet on fire and warneth not, nor helpeth in time, to auoide the perill worthy (if his neighbours houſe be burnt vp) that his be burnt alſo: ſeing it was in his power to hauehave kept al out of ieopardy, if he had wold: as he would no doubt if he had loued his neighbour? Euē ſo whē God ſendeth In doyng out beſt to further our neighbour in vertue, (although we preuaile not) we are excuſed.a generall peſtilence or warre to thy Citie, to puniſh the ſinne thereof: art y^• not worthy that thine houſe ſhuld be infected or periſh, if thou mighteſt hauehave kept it from ſinnyng, and thou haddeſt bene willyng thereto? But if thou do thy beſt to further the law of God & to kepe thy land or neighbours p. 204frō ſinnyng againſt God, then (though it helpe not) thou ſhalt beare no ſynne for their ſakes when they be puniſhed. He therfore y^t loueth the law of God, may be bold in tyme of peſtilence and all ieopardy to beleue in God. And agayne in the ſame place, thou ſhalt not aduēge thy ſelf nor beare hate in minde againſt the children of thy people: But ſhalt louelove thy felow as thy ſelfe. I am the Lord. As who ſhould ſay, for my ſake ſhalt thou do it. And Deut. x. The Lord your God, is the God of Gods & Lord of Lordes, a great God, mightie & terrible, which regardeth no mās perſon or degree, nor taketh giftes: But doth right to the fatherleſſe & the widow, and loueth the ſtraunger, to geue him rayment and fode, louelove therfore the ſtraunger, for ye were ſtraungers in y^e lād of Egypt. And Leuit. 19. if a ſtraunger ſoiourne by thee, in your land, ſee that ye vexe him not. But let the ſtraūger that dwelleth among you, be as one of your ſelues, and louelove him as thy ſelfe: For ye were ſtraungers in the land of Egypt. I am the Lord. As who ſhould ſay, louelove him for my ſake.

Notwithſtandyng when thy neighbour Hate. When a man may hate hys neighbour.hath ſhewed thee more vnkyndneſſe then God hath louelove, then mayſt thou hate him, & not before. But muſt louelove him for Gods ſake, till he fight agaynſt God to deſtroye the name and glorie of God.

Therfore when thou offereſt thy gift at the alter, and there remembreſt that thy brother hath ought agaynſt thee. Leaue there thy gift before the alter, and goe firſt & reconcile thy ſelfe vntounto thy brother, and then come and offer thy gift. Agre with thine aduerſarie at oncē whyle thou arte in the waye with hym, leaſt thyne aduerſarie deliuer thee to the iudge, and the iudge deliuer thee to the miniſter, and thou be caſt into priſon. Ʋerely I ſay vntounto thee, thou ſhalt not come out thence, till thou hauehave payd the vttermoſt farthyng.

This text with y^t ſimilitude is ſomwhat ſuttle, and bindeth both him that hath offended to reconcile him ſelfe as much as in him is and him that is offended to forgeue and be at one. The offeringes were ſignes, and dyd certifie Offeringes or ſacrifices what they meant.a man that God was at one with him, and was his frēd and loued hym. For the fat of beaſtes was offered and wyne therto, as though God had ſate and eaten and dronke with them: and the reſt they and their houſholdes dyd eate before God, as though they had eat and dronke with God, and were commaunded to be merie and to make good cheare, fully certified that God was at one with them and had forgot all old offences, and now loued them, that he would fulfill all his promiſes of mercy with them.

Now will God receaue no ſacrifice: that is to wete, neither forgeue or fulfill any of his promiſes, except we be firſt reconciled vntounto our brethrē, whether we hauehave offended or be offended. In the chapter folowyng thou readeſt if ye forgeue, your father ſhall forgeue you. And Oſia. vj. I louelove mercy & not ſacrifice, and the knowledge of God more then I do burnt offeringes: that is to ſay, the knowledge of y^• appointementes made betwene God and vsus what he will hauehave vsus to doe firſt, and then what he will doe for vsus agayne. And Eſaias. lviij. God refuſeth faſting and puniſhyng of the body that was coupled with cruelty and ſayth that he deſired no ſuch faſt. But ſayth this faſt require I, that ye be mercyful and forgeue, The faſte that God require….and cloth the naked and fede the hungry. &c. Then call (ſaith he) and the Lord ſhall aunſwere: crye, and he ſhall lay: ſee, here I am.

And that ſimilitude will, that as a mā here, if he will no other wiſe agree, muſt ſuffer the extremitie of the law, if he be brought before a iudge (for the iudge hath no power to forgeue or to remit, but to condēne him in y^e vttermoſt of y^e law) euen ſo, if we will not forgeue one another here, we ſhal hauehave iudgemēt of God, without all mercy.

And that ſome make Purgatory of Laſt farthyng.the laſt farthyng, they ſhew their deepe ignoraunce. For firſt no ſimilitude holdeth eueryevery worde and ſyllabe of the ſimilitude. Furthermore when they diſpute, till he pay the laſt farthyng, Ergo, he ſhall pay. But not in hell, Ergo in Purgatory. A wyſe reaſon: Ioſeph knew not Marie till ſhe had borne her firſt ſonne, Ergo ſhe bare the ſecond or he knew her after. I will not forgiue thee till I be dead or while I lyue, Ergo I will doe it after my death, and a thouſand like.

Ye hauehave hard how is was ſayd to them of olde tyme, committe not adulterie. But I ſaye to you, that p. 205who ſoeuer looketh on a wife, luſtyng after her, hath committed aduoutrie with her all ready in his hart.

This commaundement, committe none adultery, had the Phariſeis blinded and corrupte with their ſophiſtrie How corruptly the Phariſeis dyd attribute all euil to the deede onelyonly.and leuen, interpretyng the concupiſcēce of the hart, lewde toyes, filthy geſtures, vncleane wordes, clipping, kiſſing and ſo forth, not to be imputed for ſinne. But euen the acte & dede alone, though Moyſes ſay in the text, thou ſhalt not couet, thy neighbours wife. &c. But Chriſt putteth to, light, & ſalt, & bringeth the precept to his true vnderſtanding and naturall caſt agayne, and condemneth the roote of ſinne, the concupiſcence and conſent of the hart. Before the world I am no murtherer til I hauehave killed with myne hand. But before God I kil, if I hate: ye if I louelove not, and of louelove keepe me both from doyng hurt, and alſo be ready and prepared to helpe at nede. Euen ſo the cō ſent of the hart with all other meanes that folow therof, be as well aduoutry before God, as the dede it ſelfe.

Finally I am an aduouterer before God, if I ſo louelove not my neighbour, that very louelove forbyd me to couet hys wife. LoueLove is the fulfilling of all commaundementes. LoueLove is the fulfillyng of the law.And without louelove it is impoſſible to abſteine from ſinnyng agaynſt my neighbour in any precept, if occaſion be geuen.

Carnall louelove will not ſuffer a mother to robbe her childe, no it maketh her robbe her ſelfe, to make it riche. A naturall father ſhal neuer luſt after his ſonnes wife: No, he careth more for her chaſtitie then his ſonne doth hym ſelfe. Euē ſo would louelove to my neighbour, kepe me frō ſinning againſt him.

Aduoutrie is a damnable thyng in Aduoutrie.the ſight of God, & much miſchief foloweth therof. Dauid to ſaue his honour was driuen to commit greuous murther alſo. It is vnright in y^e ſight of God and man that thy child ſhould be at an other mans coſt, & be an other mans heyre. Neither canſt thou or thy mother hauehave lightly a quyet conſcience to God, or a merie hart as long as it ſo is. Moreouer what greater ſhame cāſt thou do to thy neighbour, or what greater diſpleaſure? what if it neuer be knowen, nor come any child thereof? The preciouſeſt gift that a mā hath, in this world, of God, is the true hart of his wife, to abyde by him in wealth & wo, & to beare all fortunes with him. Of that haſt thou robbed him: for after ſhe hath once coupled her ſelfe to thee, ſhe ſhal not lightly louelove him any more ſo truly: But haply hate him and procure hys death. Moreouer thou haſt vntaught her to feare God, and haſt made her to ſinne agaynſt God. For to God promiſed ſhe and not to man onelyonly: for the law of Matrimonie is Gods ordinaunce. For it is written Geneſ. xxxix. When Putiphars wyfe would hauehave had Ioſeph to lye with her, he anſwered: how could I do this wickedneſſe and ſynne agaynſt God? yea verely it is impoſſible to ſinne agaynſt man, except thou ſinne agaynſt God firſt. Finally read Chronicles & ſtories, and ſee what hath folowed of adulterie.

What ſhall we ſay, that ſome Doctours Some doctoure …aue doubted in that, which Chriſt hath flatly condemned.hauehave diſputed and douted whether ſingle fornication ſhould be ſinne, when it is condemned both by Chriſt and Moſes to. And Paule teſtifieth. 1. Cor. 6. that no fornicatour or whore keeper ſhall poſſeſſe the kyngdome of God. It is right that all th… that hope in God, ſhould bryng vp their trute in the feare and knowledge of God, and not to leaue his ſeede where he careth not what come therof.

Wherefore if thy right eye offende thee, plucke it out, and caſt it frō thee: for it is better for thee that one of thy mēbers periſh, thē that thy whole body ſhould be caſt into hell. And euen ſo if thy right hand offende thee, cut it of and caſt it frō thee. For it is better for thee that one of thy members periſhe, then that thy whole bodye ſhould be caſt into hell.

This is not meant of the outward mēbers, For then we muſt cut of noſe, eares, hand and …ote: ye we muſt procure to deſtroy the ſeing, hearing, ſmelling, taſting, and tealing, and ſo eueryevery man kill himſelfe. But it is a phraſe or ſpeach of the Ebrue tongue, and will that we cut of occaſions, daunſing, kiſſing, riotous cating, and drinking, & the luſt of the hart and filthy imaginations that moue a man to coucupiſcence. Let eueryevery man hauehave his wyfe, and thinke her the fayreſt and the beſt Filthy.conditioned, and eueryevery woman her huſband ſo to. For God hath bleſſed A wife.thy wife and made her without ſinne How good a thyng.to thee, which ought to ſeeme a beautifull p. 206fayrenes. And all y^• ye ſuffer together the one with the other, is bleſſed alſo, and made the very croſſe of Chriſt and pleaſaūt in the ſight of God. Why ſhould ſhe thē be lothſome to thee, becauſe of a little ſuffering, that y^u ſhouldeſt iuſt after an other, that ſhould defile thy ſoule & …lea thy conſcience, and make thee ſuffer euerlaſtingly?

It is ſayd, whoſoeuer putteth away his wife, let him geue her a teſtimoniall of the deuorcemēt. But I ſay vntounto you, who ſoeuer putteth away his wife (except it be for fornication) maketh her to breake wedlocke, and who ſoeuer marieth the deuorced, breaketh wedlocke.

Moſes Deut. xxiiij. permitted hys Iſraelites in extreame neceſſitie, as when they ſo hated their wiues y^t they abhorred the company of them, then to put them away, to auoyde a worſe inconuenience. Whereof ye read alſo Mat. xix. And he knitte thereto that they might not receaue them agayne after they had bene knowne of any other perſons. Which …cence y^e Iewes abuſed and put away their wiues for eueryevery light or fayned cauſe, and whenſoeuer they luſted. But Chriſt calleth backe agayne and enterpreteth y^e lawe after the firſt ordinaunce, and cutteth of all cauſes of deuorcement, ſaue fornication of the wiues partie, whē ſhe breaketh her matrimony. In which caſe Moſes law pronoūceth her dead, and ſo do y^e lawes of many other coū treyes: which lawes where they be vſed, there is the man free without all queſtion. Now where they be let liue, there the man (if he ſee ſigne of repentaunce and amendment) may forgeue for once. If he may not finde in hys hart (as Ioſeph as holy as he was, coulde not finde in his hart to take Chriſtes mother to hym, when he ſpied her with childe) he is free no doubt to take an other, while the lawe interpreteth her deede: for her ſinne ought of no right to bynde him.

What ſhall the woman doe, if ſhe repent and be ſo tempted in her fleſhe that ſhe cannot liue chaſte? verely I can ſhew you nothing out of the ſcripture. The office of the preacher is, to The office of a preacher.preach the x. commaundements which are the lawe naturall, and to promiſe them which ſubmitte themſelues to keepe them of louelove and feare of God, euerlaſting life for their labour, thorow fayth in Chriſt: and to threatē the diſobedient with euerlaſting payne in hell. And his puniſhment is, if any man hauehave offended thorow frailtie, & when he is rebuked, turne and repent, to receaue him vntounto grace, and abſolue hym: and if any will not amende whē he is rebuked, to caſt him out among the infidelles. This I ſay, if the temporall power ſhut her vp, as a conuict perſon appointing her a ſober liuyng, to make ſatiſfaction to the congregation for her dampnable example, they did not amiſſe. It is better that one miſdoer ſuffer, then that a common wealth be corrupt.

Where the officers be negligent, & the woman not able to put her ſelfe to penaunce, it ſhe went where ſhe is not knowen and there marry, God is the God of mercy. If any man in the ſame place where ſhe treſpaſſeth, pitied her, and maryed her, I coulde ſuffer it: were it not that the libertie woulde be the next way to prouoke all other that were once weary of their huſbandes, to commit adultery, for to be deuorced from them, that they might marry other which they loued better. Let the temporall ſworde take heede to theyr charge therefore: For this is truth, all Law.the temporall bleſſings ſet in the lawe of Moſes for keeping their lawes, as What foloweth the kepyng of the law.wealth and proſperitie, long life, the vpperhand of their enemies, plenteouſneſſe of fruites, and cheape of all thyng, and to be without peſtilence, warre and famiſhment, and all maner other abhominable diſeaſes & plagues pertayne to vsus as well as to them, if we keepe our temporall lawes.

And all the curſſes and terrible plagues Law.which are threatned throughout What foloweth the breaking of the law.the law of Moſes, as hunger, dearth, warre and diſſentiō, peſtilence, feuers, and wonderfull and ſtraunge fearefull diſeaſes, as the ſweate, pockes, and falling ſickneſſe, ſhortyng of dayes, that the ſworde, hunger, and ſuch diſeaſes ſhal eate them vp in their youth, that their enemies ſhould hauehave y^e vpperhand, that the people of the land ſhould be miniſhed, and the townes decayed, and y^• land brought to a wilderneſſe, and that a plenteous lande ſhould be made barren, or ſo ordered that dearth ſhall deuoure the enhabyters, and wealth be amonge few that ſhoulde oppreſſe the reſt, with a thouſand ſuch like, ſo that nothing they beginne, ſhould hauehave a proſperous ende p. 207all thoſe curſſes (I ſay) pertaine to vsus as well as to them, if we breake our temporall lawes.

Let England looke about them, & marke what hath chaunced them ſince they ſ…ue their right kyng whom God had annointed ouer them, King Rycharde The enormities that hauehave chaū ced ſince y^• ſlaughter of King Richard y^e ſecōd, vntounto this realme of Englād.the ſecond. Their people, townes and villages, are miniſhed by the third parte. And of their noble bloude remayneth not the thirde nor I beleue the ſixte, yea and if I durſt be bolde, I wene I might ſafely ſweare that there remaineth not the ſixteneth part. Their owne ſworde hath eaten them vp. And though paſtures be enlarged aboue all meaſure, yet rotte of ſheepe, Moren of beaſtes, with parkes & warennes, with reiſing of fines and rent, make all things twiſe ſo deare as they were. And our owne cōmodities are ſo abuſed, that they be the deſtructiō of our owne realme.

And right: for if we will not know God to keepe his lawes, how ſhould Tiraunts: Why God geueth vsus vp, and leaueth vsus in the handes of titaunts and in all miſery.God know vsus, to keepe vsus & to care for vsus, and to fulfill his promiſes of mercy vntounto vsus? ſayth not Paul. Ro. i. of the heathen: Sicut non probauerunt habere deum in noticia, ita tradidit illos Deus. As it ſeemed them not good, or as they had no luſt, or as they admitted it not, nor alowed for right in theyr hartes to know God as God, to geue him the honor of God, that is: to feare him as God, and as auenger of all euill, and to ſeeke hys will: euen ſo God gaue them vp to follow their owne blyndneſſe, and tooke his ſpirite and his grace from them, and woulde no longer rule their wittes. Euen ſo if we caſt of vsus, the yoke of our temporall lawes which are y^t lawes of God, and drawen out of the ten commaundementes and lawe naturall, and out of louelove thy neighbour as thy ſelf: God ſhall caſt vsus of and let vsus ſlippe, to follow our owne wit. And then ſhall all goe agaynſt vsus, what ſoeuer we take in hand: in ſo much that when we gather a parliament to reforme or amēoe ought, that we there determine ſhalbe our owne ſnare, confuſion, and vtter deſtruction, ſo that all the enemies we hauehave vnderunder heauen coulde not wiſhe vsus ſo great miſchiefe as our owne coūcell ſhall do vsus, God ſhall ſo blinde the wiſedome of the wiſe. If any man hauehave any godly councell, it ſhall hauehave none audience: Errour, madneſſe, and daſing ſhall hauehave the vpper hand.

And let the ſpiritualtie take heede and looke well about them, and ſee whether they walke as they hauehave promiſed An admonition.God, and in the ſteppes of hys ſonne Chriſt, & of his Apoſtles whoſe offices they beare. For I promiſe thē, all y^e deuilles in hell, if God had let thē lo wſe, coulde not hauehave geuē thē worſe coūſell, then they hauehave geuen thēſelues this xx. yeare long. God gaue vp hys Iſraelites oftē time, whē they woulde not be ruled, nor know thēſelues and their dutie to God, and brought them into captiuitie vnderunder their enemies, to proue and feele (ſaith the text) whether were better ſeruice, either to ſerue God, and willingly to obay hys lawe coupled wyth ſo manifolde bleſſings, or to ſerue their enemies, and to obey their cruelneſſe and tyranny (ſpite of their heades) in neede and neceſſitie. And ſet the temporaltie remēber, that becauſe thoſe nacious vnderunder which the Iſraelites were in captiuitie, did deale cruelty with them, not to puniſhe thē for their idolatry and ſinne which they had committed agaynſt God, but to hauehave their landes and goodes and ſeruice onelyonly, reioyſing to make them worſe and more out of their fathers fauour: therefore when God had ſcourged his children mough, he did beate the other for their labour.

But to our purpoſe, what if the mā What rulers ought to do, touching ſuch as runne.runne from his wife & leaue her deſolate. Ʋerely the rulers ought to make a law, if any do ſo and come not agayn by a certaine day, as with in the ſpace of a yeare or ſo, that thē he be baniſhed the countrey: and if he come agayne, to Flie from their wiues without …uſt cauſe.come on his head, and let the wife be free to mary where ſhe will. For what right is it that a lewde wretch ſhould take his goods & runne from his wife without a cauſe and ſit by a whore, yea and come agayne after a yeare or two (as I hauehave knowen it) and robbe hys wife of that ſhe hath gotten in y^e meane time, & goe agayne to his whore? Paul ſayth to the Corinthiaus, that if a man or a womābe coupled with an infidell, and the infidell depart, the other is free to mary where they luſt. And. 1. Timo. 5. he ſaith, if there be any man that prouideth not for his, and namely for thē of his owne how ſhould, the ſame denieth the faith and is worſe then an infidell. And euen ſo is this man much more to be interpreted for an infidell that cauſeleſſe runneth from his wife. Let I ſay the gouerners take heede how they let ſinne be vnpuniſhed, and how they bring the wrath of God vppon p. 208their Realmes. For God wilbe aduenged on all iniquitie, and puniſhe it with plagues from heauen.

In like maner if the woman depart cauſeleſſe and will not be reconciled, though ſhe commit none adultery, the man ought of right to be free to marie agayne. And in all other cauſes if they ſeperate them ſelues of impaciēcie that the one can not ſuffre the others infirmities, they muſt remaine vnmaried.

If any part burne, let the ſame ſuffer y^• payne or infirmities of the other. And the temporalitie ought to make lawes to bridle the vnruly partie.

Agayne ye hauehave heard howe it was ſayd to them of old tyme, forſweare not thy ſelfe, but pay thyne othes vntounto the Lord. But I ſay vntounto you, ſweare not at all, neither by heauen, for it is the ſeate of God, neither by the earth, for it is hys footeſtole, neither by Ieruſalē, for it is the Citie of the great king, neither ſhalte thou ſweare by thyne head, for thou canſt not make a white heere or a blacke. But your communicatiō ſhalbe yea yea, nay nay. For if ought be aboue that, it procedeth of euill.

As to hate in the hart, or to couet an Swearingother mans wife, was no ſinne with the Phariſeis: no more was it to hide one thyng in the hart, & to ſpeake an other with the mouth, to deceaue a mās neighbour, if it were not bounde with an oth. And though Moſes ſay Leuit. xix. Lye not, nor deceaue any man hys neighbour or one an other, yet they interpreted it but good councell, if a man deſired to be perfect: But no precept to bynde vnderunder payne of ſinne. And ſo by that meanes not onelyonly they that ſpake true, but alſo they that lyed, to deceaue, were compelled to ſweare and to confirme their wordes with othes, if they would be beleued.

But Chriſt bringeth light, and ſalt to the texte (which the Phari…eis had darckened and corrupt with the ſtynkyng myſt of their ſophiſtrie) and forbiddeth to ſweare at all, either by God or any creature of Gods: for thou canſt ſweare by none othe at all, except the diſhonour ſhall redound vntounto y^e name of God. If thou ſweare, by God it is To ſweare by God.ſo, or by God I wil do this or that, the meanyng is, that thou makeſt God iudge, to aduenge it of thee, if it be not as thou ſayeſt or if thou ſhalt not do as thou promiſeſt. Now if truth be not in thy woordes, thou ſhameſt thyne heauenly father, and teſtifieſt that thou beleueſt that he is no righteous iudge nor wil aduenge vnrighteouſneſſe, but that he is wicked as thou art and conſēteth and laugheth at thee, while thou deceaueſt thy brother, as well created after the likeneſſe of God and as deare bought with the precious bloude of Chriſt, as thou. And thus through thee (a wicked ſonne) is the name of thy father diſhonoured, and his law not feared nor hys promiſes beleued. And when thou ſweareſt by the Goſpell booke or Bible, the meanyng is, that God, if thon lye, ſhall not fulfill vntounto thee, the promiſes of mercy there in written. But contrarywiſe to bryng vpō thee all the curſſes, plagues & vē geance therin threatned vntounto y^e diſobedient & euill doers. And euen ſo when thou ſweareſt by any creature, as by bread or ſalt, the meanyng is, that thou deſireſt, that the creatour therof ſhall aduenge it of thee, if thou lye, &c. Wher Men ought ſo … deale that their wordes may be credited without any othes.fore our dealyng ought to be ſo ſubſtā tiall, that our wordes might be beleued without an othe. Our wordes are the ſignes of the truth of our hartes, in which ought to be pure and ſingle louelove toward thy brother: for what ſoeuer proceedeth not of louelove, is damnable. Now falſehead to deceaue him & pure louelove can not ſtand together. It can not therfore be but damnable ſinne to deceaue thy brother with lying, though y^u adde no othe to thy woordes. Much more damnable is it then to deceaue & to adde an othe therto. &c.

Howbeit all maner of ſwearyng is Swearing in what ſort it is lawfull▪not here forbydden, no more then all maner of killyng, whē the cōmaundement ſaith, kill not: for iudges and rulers muſt kill. Euē ſo ought they, whē they put any man in office, to take an othe of him that he ſhalbe true & faithfull and diligent therein. And of their ſubiectes it is lawfull to take othes, & of all that offer thē ſelues to beare witneſſe. But if the ſuperiour would compel the inferiour, to ſweare that ſhould be to the diſhonour of God or hurting of an innocent, the inferiour ought rather to dye then to ſweare. Neither ought a iudge to cōpell a man to ſwere agaynſt him ſelf, that he make him not ſinne & forſweare. Wherof it is inough ſpoken in an other place. But here is forbidden ſwearyng betwene neighbour & neighbour, and in all our priuate p. 209buſyneſſe and dayly communicatiō. For cuſtomable ſwearyng, though we lyed not, doth robbe the name of God of his due reuerence & feare. And in our dayly cōmunication & buſineſſe one with an other is ſo much vanitie of wordes that we can not but in many thyngs lye, which to confirme with an othe, though we beguile not, is to take the name of God in vayne, & vnreuerently agaynſt the ſecond precept. Now to lye for the entent to beguile, is damnable of it ſelf, how much more then to abuſe the holy name of God thereto, and to call to God for vengeaunce vponupon thyne owne ſelfe?

Many caſes yet there chaunce dayly Charitie moderareth the law.betwene man and man, in which charitie compelleth to ſweare: as if I know that my neighbour is falſely ſclaundered, I am bound to report the truth, and may lawfully ſweare, yea & am bounde if it neede, and that though not before a iudge. And vntounto y^• weake where ye and nay hauehave loſt their credence thorow the multitude of lyers, a man may lawfully ſweare to put them out of doubt. Which yet commeth of y^• Othe.euill of them that abuſe their language to deceaue withall. Finally to ſweare To performe an euill othe is double… ſinne.to do euill is dampnable, and to performe that is double damnation. Herodes oth made him not innocent and giltleſſe of the death of Iohn the Baptiſt, though the hipocrite had not knowen what his wiues daughter would hauehave aſked. And whē men ſay, a kings worde muſt ſtand: that is trouth, if his oth or promiſe be lawfull & expedient.

In all our promiſes it is to be added, if God will, & if there be no lawfull …et. And though it be not added, it is to be interprete, as added. As if I borow thy ſworde, and by the houre I promiſe to bring it thee agayne, thou be beſide thy ſelfe. If I promiſe to pay by a certaine day, and be in the meane tyme robbed or decayed by chaunce, that I cannot performe it. I am not He is not forſworne whoſe hart ment truly when hee promiſed.forſworne, if myne hart ment truely when I promiſed. And many like caſes there be of which are touched in other places. To lye alſo and to diſſemble is not alway ſinne. Dauid 1. Reg. 27. tolde kyng Achis the Philiſtine, that he had robbed hys owne people the Iewes, when he had bene a rouing among the Amalekites, and had flayne man, woman, and childe, for telling To lye or diſſemble … ſome cauſes not culpable.tales. And yet was that lye no more ſinne, then it was to deſtroy the Amalekytes thoſe deadly enemies of the fayth of one almighty God. Neither ſinned Cuſai Dauids truſty frend 2. Reg. 17. in fayning and beguilyng Abſolon, but pleaſed God highly. To beare a ſicke man in hand that wholeſome bitter medicine is ſwete, to make hym drinke it, it is the dutie of charitie, and no ſinne. To perſwade hym that purſueth hys neighbour, to hurt hym or ſlay hym, that hys neighbour is gone an other contrary way, is the duty of eueryevery Chriſten man by the law of charitie, and no ſinne: no though I confirmed it with an othe. But to lye for to deceaue and hurt, that is dampnable onelyonly. &c.

Ye hauehave heard, how it is ſayde, an eye for an eye, a toth for a toth. But I ſay vntounto you, that ye withſtand not wrong. But if a mā geue thee a blow on the right cheeke, turne to him the other alſo. And if any man will goe to lawe with thee and take away thy coate, let hym hauehave thy clocke thereto. And if any mā compell thee to goe a mile, goe with him twaine. Geue to him that aſketh, and from hym that would borow turne not away.

Chriſt here entēdeth not to diſanull the temporall regiment, and to forbid rulers to puniſhe euill doers, no more then he ment to deſtroy matrimony, when he forbad to luſt, and to couet an other mans wife in the hart. But as he there forbad, that which defileth matrimony, euen ſo he forbiddeth here that which troubleth, vnquieteth and deſtroyeth the temporall regimēt, and that thyng which (to forbid) the temporall regiment was ordayned: which is that no man aduenge himſelfe. Chriſt medleth not with the temporall regiment. But in all this long ſermon fighteth agaynſt the Phareſeyes falſe doctrine, and ſalteth the law, to purge it of the corruption of their filthy gloſes, and to bring it vntounto the right taſte and true vnderſtanding agayne.

For the Phariſeyes had ſo enterpret that lawe of Moſes (which pertayned onelyonly vntounto the rulers) that eueryevery priuate perſon might aduenge hymſelfe, & do his aduerſary as much harme againe as he had receaued of hym.

Now if he that is angry hauehave deſerued that men pronounce death vponupon hym, and he that ſayth Racha hath p. 210deſerued that mē ſhould gather a coū ſell to determine ſome ſondry and cruell death for ſo haynous a crime, & if he that calleth hys brother foole, hauehave deſerued hell: what deſerueth he that ſmiteth or aduengeth himſelfe wyth his owne hand? Here is forbidden therfore priuate wrath onelyonly, and that a man aduenge himſelfe.

To turne the other cheeke, is a mater Cheke.of ſpeaking and not to be vnderſtand as the woordes ſounde, as was To turne the other cheke what it is.to cutte of the hand and to plucke out the eye. And as we commaunde our children not onelyonly, not to come nie a brooke or a water, but alſo not ſo hardy as once to looke that way, either to looke on fier or once to thinke on fier, which are impoſſible to be obſerued. More is ſpoken then ment to feare them, and to make them perceaue that it is earneſt that we commaunde. Euen ſo is the meaning here, y^t we in no wiſe aduenge, but be prepared euer to ſuffer as much more, & neuer to thinke it lawfull to aduenge, how great ſoeuer the iniurie be: for he himſelfe turned not the other cheeke, whē he was ſmitten before the Byſhoppe, nor yet Paule whē he was buffeted before the Byſhop alſo. But ye hauehave heard a little aboue. Bleſſed are the meeke, for Mekenes.they ſhall poſſeſſe the earth. Let all the world ſtudie to do thee wrong, yea let them do thee wrong: and yet if thou be meeke, thou ſhalt hauehave foode and rayment inough for thee and thyne. And moreouer, if the worſt come, God ſhall yet ſet ſuch a tyraunt ouer thee, that (if thou be meeke and canſt be cō tent that he polle thee properly, and euen as thou mayſt beare) ſhall defend thee from all other. Who is polled Pollyng how to auoyde it.intollerably, that hys lite is bitter and euen death to hym, but he that is impatient and cannot ſuffer to be polled. Yea, poll thy ſelfe and preuent other, and geue the Baylife or like officer, now a Capon, now a Pigge, now a Gooſſe, and ſo to thy Landlord likewiſe: or if thou hauehave a great Ferme. now a Lambe, now a Calfe, and let thy wife viſit thy Landladye three or foure tymes in a yeare, wyth ſpiſed cakes, and Apples, Peares, Cheries, and ſuch like. And be thou ready with thyne Oxen or Horſes three or foure, or halfe a doſen dayes in the yeare to ſet home their wood, or to plow their lād: yea and if thou hauehave a good horſe, let them hauehave hym good cheape, or take a worſe for hym, and they ſhal be thy ſhilde and defende thee, though they be tyraūtes and care not for God, that no man elſe ſhall dare polle thee. And thereto thou maiſt with wiſdome get of them, that ſhall recompence all that thou dooſt to them: All thys I meane, if thou be patient and wiſe and feare God thereto, & louelove thine neighbour, and do none euill. For if thou keepe thy ſelfe in fauour, with hurting thy neighbour, thine ende will be euill, and at the laſt deſperation in thys worlde, and hell after.

But and if thou canſt not polle thy ſelfe with wiſdome, and laugh & beare a good countenaūce, as though thou reioyſedſt while ſuch perſonnes polle thee, eueryevery man ſhall polle thee, and they ſhall mainteine them, and not defende thee. Let this therefore be a cō mon prouerbe, be contented to be polled of ſome man, or to be polled of eueryevery man.

Ye muſt vnderſtand that there be two ſtates or degrees in thys worlde: Two maner ſtates, & degrees of regimētes.the kyngdome of heauen which is the regiment of the Goſpell. And y^• kingdome of this world which is the temporall regimēt. In the firſt ſtate there is neither father, mother, ſonne daughter: neither maſter, mayſtres, mayoe, manſeruaunt: nor huſband, nor wyfe, nor Lord, or ſubiect, nor man or woman. But Chriſt is all, and ech to other is Chriſt himſelfe. There is none better then other, but all like good, all brethren, and Chriſt onelyonly is Lord ouer all. Neither is there any other thyng to do, or other law ſaue to louelove one an other as Chriſt loued vsus. In the temporall regiment is huſband, wyfe, father, mother, ſonne, daughter, maiſter, mayſtreſſe, mayde, manſeruaunt, Lord and ſubiect.

Now is eueryevery perſon a double perſon, EueryEvery mā is of the ſpiritualtie and of the temporalitie both.and vnderunder both the regimentes. In the firſt regiment, thou art a perſon for thyne owne ſelfe, vnderunder Chriſt and his doctrine, & mayſt neither hate or be angry, and much leſſe fight or aduenge: But muſt after the enſample of Chriſt humble thy ſelfe, forſake and deny thy ſelfe, and hate thy ſelfe, and caſt thy ſelfe away, and be meeke and patient, and let eueryevery mā goe ouer thee, and tread thee vnderunder foote and do thee wrong: and yet louelove them, and pray for them, as Chriſt did for his crucifiers. For louelove is all, and what is not of louelove that, is damnable and caſt out of that kyngdome.

For that kyngdome is the knowledge p. 211of God and Chriſt. But he that loueth not, knoweth neyther God nor … He that loueth not his neighbour …ath not y^e true fayth of Chriſt.Chriſt: therefore he that loueth not is not of that kingdome. The minor is on this wiſe proued, he that knoweth God and Chriſt ſeeth light, for Chriſt is light: But he that hateth hys brother, is in darcknes, and walketh in darcknes, and wotteth not whether he goeth, for darcknes hath blinded hys eyes. 1. Ioh. 2. Ergo, he that hateth his brother, knoweth not what Chriſt hath done for hym, and therefore hath no true fayth, nor is of the ſpirituall kyngdome of God.

To hate thy ſelfe, that ſhalt thou get, if thou conſidereſt thyne owne ſinnes and the deepe dampnation that long thereto, with due repentaunce. And to louelove, that thou ſhalt obtayne, if thou beholde the great and infinite mercy of God wyth ſtrōg faith. There is none ſo great an enemy to thee in this worlde, but thou ſhalt lightly louelove hym, if thou looke well on the louelove that God ſhewed thee in Chriſt.

In the temporall regiment thou art The temporall regiment.a perſon in reſpect of other thou art an huſband, father, mother, maiſter, maiſtreſſe, lord, ruler, or wife, ſonne, daughter, ſeruaūt, ſubiect &c. And there thou muſt do accordyng to thyne office. If y^u be a father thou muſt do the office of a father, and rule, or els thou damneſt thy ſelfe. Thou muſt bryng all vnderunder obedience whether by fayre meanes or foule. Thou muſt hauehave obedience of thy wife, of thy ſeruauntes, and of thy ſubiectes: and the other muſt obey. If they wil not obey with louelove, thou muſt chide and fight, as farre as the law of God, and the law of the land will ſuffer thee. And when y^u cāſt not rule thē, thou art bound in many caſes, to deliuer thē vntounto the hyer officer of whom thou dyddeſt take the charge ouer thē.

Now to our purpoſe, whether a mā Violence: Not to reſiſt violēce, how it is vnderſtode.may reſiſt violence, and defend or aduenge him ſelfe. I ſay nay, in the firſt ſtate, where thou art a perſon for thy ſelfe alone & Chriſtes Diſciple. There thou muſt louelove, and of louelove do, ſtudie. and enforce: yea and ſuffer all thynges (as Chriſt dyd to make peace, that the bleſſyng of God may come vponupon thee, which ſayth: Bleſſed be the peace makers, for they ſhalbe the children of God. If thou ſuffer and keepeſt peace in thy ſelfe onelyonly, thy bleſſyng is, the poſſeſſion of this world. But if thou ſo louelove the peace of thy brethrē, that thou leaue nothyng vndone or vnſuffred to further it, thy bleſſyng is, thou ſhalt be Gods ſonne and conſequently poſſeſſe heauen.

But in the worldly ſtate, where thou art no priuate man, but a perſon in reſpect of other, thou not onelyonly mayeſt, but alſo muſt, and art bounde vnderunder payne of dāuation to execute thyne office. Where thou art a father, thou muſt hauehave obedience by fayre meanes or by foule: and to whom thou art an huſband, of her thou muſt require obedience & chaſtitie, and to get that, attēpt all that the law of the land commaundeth and will. And of thy ſeruauntes thou muſt exact obedience and feare, & mayeſt not ſuffer thy ſelfe to be deſpiſed. And where thou art a ruler therto Rulers muſt puniſhe, …ut for malice, but for defence of the people, and maintenaunce of y^• lawes.appoynted, thou muſt take, priſon, and ſlea to: not of malice and hate, to aduenge thy ſelfe, but to defend thy ſubiectes, and to mainteine thine office.

Concernyng thy ſelfe, oppreſſe not thy ſubiectes with rent, fynes or cuſtome at all, neither pitie them with taxes and ſuch like, to mainteine thyue owne luſtes: But be louyng and kinde to them, as Chriſt was to thee, for they be his and the price of his bloud. But thoſe that are euill doers among them and vexe their brethren, and will not know thee for their iudge and feare thy law, them ſmite, and vponupon them draw thy ſword, & put it not vp vntill thou hauehave thyne office: yet without hate to thee perſon, for his maiſters ſake, and becauſe he is in the firſt regiment thy brother, but to amende him euely, or if it cānot be, but that thou muſt loſe one to ſaue many, then execute thine office with ſuch aſſertion, with ſuch compaſſion and ſorow of hart, as thou wouldeſt out of thine owne arme to ſaue the reſt of the body.

Take an example: thou art in thy fathers houſe among thy brethren and An example how to vnderſtand y^• two regimentes.ſiſters. There if one fight with an other, or if any do thee wrōg, thou mayſt not aduenge nor ſmite: For that pertayneth to thy father onelyonly. But if thy father geue thee authoritie in hys abſence, and commaund thee to ſmyte if if they will not be ruled: now then art an other perſon. Notwithſtanding yet thou haſt not put of the firſt perſō, but art a brother ſtill, and muſt euer louelove, and proue all thyng to rule with louelove. But if louelove will not ſerue: then thou muſt vſe the office of the other perſon, or ſinne agaynſt thy father. Euen ſo when thou art a temporal perſon, thou putteſt not of the ſpirituall. Therfore p. 212thou muſt euer louelove. But when louelove wil not helpe, thou muſt with louelove execute the office of the temporall perſon or ſinne agaynſt God. A mother can ſmite and louelove: and ſo mayſt thou with louelove execute the office of thy ſeconde ſtate. And the wife, ſonne, ſeruaūt and ſubiect are brethrē in the firſt ſtate and put not that perſon of, by reaſon of the ſecōd degree: & therfore muſt they louelove euer, and with louelove pay cuſtome, tribute, What ſoeuer thou art bound to do, do it with louelove.feare, honour and obedience to whom they belong as Paule teacheth Roma. xiij. And though the other doe not his dutie and louelove thee, but rule the with rigorouſneſſe & deale vnkindly with thee, thou not deſeruyng: yet cleaue thou to Chriſt, and louelove ſtil, and let not his euill ouercome thy goodneſſe and make thee euill alſo.

And as after the example aboue, thy father hath power ouer thee to commaund thee to vſe his power ouer thy brethren, euen ſo hath thy maſter, to geue thee hys authoritie ouer thy felowes. Whiche when thou haſt, thou muſt remember that thou art a felow ſtill, and bound to louelove ſtill. But if louelove alone will not helpe, then put thy maſters authoritie vntounto thy louelove. And ſo hath the ruler power ouer thee, to ſend thee to vſe violence vppon thy neighbour, to take him, to priſon hym, and happly to kill him to. And thou muſt euer louelove thy neighbour in thyne hart by the reaſon that he is thy brother in the firſt ſtate, and yet obey thy ruler & go with the cōſtable or like officer, and breake open thy neighbours doore, if he will not opē it in the kynges name: yea and if he will not yeld in the kyngs name, thou muſt lay on, and ſmite him to ground till he be ſubdued. And loke what harme he getteth, yea though he be ſlayne, that be on his owne head. For thine hart loued him & y^t deſiredeſt him louingly to obey, and haſt not aduēged thy ſelfe in that ſtate where thou art a brother. But in the worldly ſtate where thou art an other maner perſon in this caſe, thou had executed the authoritie of him that hath ſuch power of God, to commaunde thee, and where thou were damned of God if thou diddeſt not obey.

And like is it, if thy Lord or Prince How to be a warriour.ſend thee a warfare into an other land, thou muſt obey at Gods commaundement, and go, and aduēge thy Princes quarell whiche thou knoweſt not but that it is right. And when thou commeſt thether, remember what thou art in the firſt ſtate with thē agaynſt whō thou muſt fight, how that they be thy brethren and as deepely bought with Chriſtes bloud as thou, and for Chriſtes ſake to be beloued in thyne hart. And ſee that thou deſire neither their life or goodes, ſaue to aduēge thy princes quarell and to bryng them vnderunder thy Princes power. And be content with thy princes wages, and with ſuch Thou … or …, & ….parte of the ſpoyle (when thou haſt wonne) as thy prince or his deputie appointeth thee. For if thou hate thē in thyne hart and coueteſt their goddes, and art glad that an occaſion is founde (thou careſt not whether it be right or wrong) that thou mayſt go a robbyng and murtheryng vnpuniſhed, then art thou a murtherer in y^e ſight of God, & thy bloud wil be ſhed agayne for it, either in the ſame warre folowyng: or when thou art come home (as thou there dyddeſt in thyne hart) ſo ſhalt thou robbe and ſteale, and be hanged for thy labour, or ſlayne by ſome other miſchief.

Now cōcernyng the goodes of this world, it is eaſie to iudge. Goodes.In the firſt ſtate or degree y^t oughteſt to be thankfull to Chriſt, and to louelove, to geue and to lend to them that are bought with his precious bloud, all that thou art able. For all that thou oweſt to Chriſt whoſe ſeruaūt thou art to do his will, that muſt pay thē. And that thou doeſt Math. xxv.Matt 25to thē, that ſame thou doeſt to Chriſt, and that thou art not ready to do for thē, that denyeſt thou to do for Chriſt. But and any of thy brethren will with hold or take away by force aboue that thou mayſt ſpare by the reaſon of ſome office that thou haſt in the ſecond ſtate, or inuade thee violently, and lay more on thy backe then thou canſt beare: thē hold thyne hart & hand, that thou neither hate or ſmite, and ſpeake fayre and louingly, and let neighbours goe betwene. And when thou haſt proued all meanes of louelove in vayne, then complaine to the law and the officer that is ſet to be thy father & defend thee, & to iudge betwene thee and thy brother.

To go… … lawe.Thou wilt ſay the text forbiddeth me to go to law: for it ſayth, …a man will law with thee and take thy coate, thou muſt let him hauehave gowne and all. If I muſt ſuffer my ſelfe to be robbed by y^e law, wilt thou ſay, by what right can I with law recouer myne own? I aunſwere: Behold the text diligently. For by no right of law can a man take thy coate frō thee: For y^e law was ordeyned p. 213of God, to mainteine thee in thy right and to forbydde that wrong ſhould be done thee. Wherfore the text meaneth thus, that where the law is vniuſtly miniſtred, and the gouerners and iudges corrupt, and take brybes and be parciall, there be pacient & ready to ſuffer euer as much more, what ſoeuer vnright be done thee, rather To riſe agaynſt the iudge, or magiſtrate ſo to reſiſte God.them of impaciencie, thou ſhouldeſt aduenge thy ſelfe on thy neighbour or rayle or make inſurrection agaynſt the ſuperiours whiche God hath ſet ouer thee. For to riſe agaynſt them is to rebell againſt God and againſt thy father when he ſcourgeth thee for thyne offēce, and a thouſād tymes more ſinne then to aduēge thee on thy neighbour. And to rayle on them is to rayle on God, as though thou wouldeſt blaſp… him, if he made the ſicke, poore or … …ow degree or otherwiſe thē thou wouldeſt be made thy ſelfe.

Thou wilt happely ſay: the ſubiectes euer choſe the ruler and make Princes: whether they may be reſiſted or put downe of their ſubiectes in any caſe.hym ſweare to keepe their law and to mainteine their priuilegies and …erties, and vponupon that ſubmit their ſelues vntounto hym: Ergo, if he rule amiſſe they are not bounde to obey. But may reſiſt him and put him downe agayne? I aunſwere your argument is nought. For the huſband ſweareth to his wife: yet though he forſweare him ſelfe. She hath no power to compell hym. Alſo though a maiſter keepe not couenaunt with his ſeruaunt, or one neighbour with an other: yet hath neither ſeruaunt, no nor yet neighbour (though he be vnderunder none obedience) power to aduenge: But the vengeaunce pertayneth euer to an higher officer, to whō thou muſt complayne.

Yea but you will …ay: it is not like. For the whole body of the ſubiectes choſe thoſe the ruler. Now, cuius eſt ligare: eius eſt ſoluere: Ergo, if he rule amiſſe, they that ſet him vp, may put hym downe agayne. I anſwere: God (and not the common people) chuſeth the Prince, though he chuſe hym by them. For deut. xvi. God commaundeth to chuſe and ſet vp officers: and therefore is God the chiefe chuſer and ſetter vp of them, and ſo muſt he be the chiefe putter downe of them agayne: ſo that without his ſpeciall commaundement, they may not be put downe agayne. Now hath God geuen no commaundement to put them downe agayne: But contrariwiſe, when we hauehave annointed a kyng ouer vsus at his commaundement, he ſayth: touch not myne annointed. And what ieopardy it is to riſe agaynſt thy Prince that is annointed ouer thee, how euill ſo euer he be, ſee in the ſtory of kyng Dauid, and thoroughout all the bookes of the kinges. The authority of the kyng is the authority of God: and all the ſubiectes The king hath Gods authoritie.compared to the king, are but ſubiectes ſtill (though the king be neuer ſo euill) as a thouſand ſonnes gathered together are but ſinnes ſtill, & the commaundement obey your fathers, goeth ouer all, as well as ouer one. Euen ſo goeth the commaundement ouer all the ſubiectes: obey your Prince and the higher power, and he that reſiſteth him, reſiſteth God, and getteth him dampnation. And vntounto your argument, cuius eſt ligare, eius eſt ſoluere, I aunſwere: he that bindeth An aunſwere to the former Argumentwyth abſolute power, and without any higher authoritie, his is the might to louſe agayne. But he that bindeth at an other mans commaundement, may not louſe agayne without y^• commaundement of the ſame. As they of London, chuſe them a Maior: But may not put him downe agayne how euill ſo euer he be without the authority of hym with whoſe licence they choſe him. As long as the powers or officers be one vnderunder an other, if the inferior do thee wrong, complayne to the higher. But if the hygheſt of all do thee wrong, thou muſt complayne to God onelyonly. Wherefore the onelyonly remedy againſt euill rulers is, that thou turne thine eyes to thy ſelfe and thyne owne ſinne, and thē looke vp to God and ſay: O father, for our ſinne, and the ſinne of our fathers is this miſery come vponupon vsus, we know not thee as our father, to obey thee and to walke in thy wayes, and therfore thou knoweſt not vsus as thy ſounes, to ſet louing ſcholemaſters ouer vsus. We hate thy law, and therefore haſt thou thorough the wickednes of vnrighteous Iudges, made that law that was for our defence, to be a tyraunt moſt cruel and to oppreſſe vsus and do vsus iniury aboue all other kindes of violence and robbing. And amende thy liuing, and be meeke and patient, and let them robbe as much as they will, yet ſhall God geue thee foode and raiment, and an honeſt poſſeſſion in the earth, to mayntaine thee and thine withall.

Moreouer concerning thy goods, Goodes.thou muſt remember how that thou art a perſon in the temporall regimēt, p. 214and the kyng; as he is ouer thy body, euē ſo is he Lord of thy goods, and of The kyng as …ee is Lord of thy body, ſo … hee of thy goodes.hym thou holdeſt them, not for thy ſelfe onelyonly, but for to maintaine thy wife, children and ſeruauntes, and to maintaine the kyng, the realme, & the countrey, & towne or citie where tho… dwelleſt. Wherefore thou mayſt not ſuffer thē to be waſted, that thou were not able to do thy dutie, no more thē a ſeruaūt may ſuffer his maſters goods to go to wracke neghgently. For he that prouideth not for his, and namely for them of hys owne houſholde, ſayth Paule, denieth the fayth, and is worſe then an Infidell. But eueryevery man is bounde to labour diligently & truely, & therewith ſo ſoberly to …e, that he may hauehave inough for hym, and his, and ſomwhat aboue for them that can not labour, or by chaunce are fallen into neceſſitie. And of that geue & lende, and looke not for it againe. And if that ſuffice not thy neighbours neceſſitie: then ſpeake and make labour to thy brethren, to helpe alſo. For it is a common prouerbe, many handes make light worke, & many may beate that that one alone cannot.

And thy wife, thy children, and ſeruauntes, art thou bounde to defende. If any man would force thy wife, thy daughter, or thy mayde, it is not inough for thee to looke on, & ſay, God amede you. Nay thou muſt execute thine office and authoritie which the kyng geueth thee. And by the way y^• muſt defēde thy maſter and his goods, and the kings goods, which thou haſt to maintaine thy wife and houſholde withall, and thine neighbour that goeth with thee, agaynſt theues & murtherers. And againſt all ſuch perſons lay about thee, and do as thou wouldeſt do if thou were vnderunder the kinges ſtandard againſt his enemies which had inuaded the realme. For all ſuch perſons are mortall enemies to the realme, and ſeeke to put downe the king, and law, and altogether, and to make that it might be lawfull to ſinne vnpuniſhed. And of this maner if thou marke well the difference of theſe two ſtates and regimentes, thou mayſt ſoyle all like doubtes that ſhalbe layde agaynſt thee.

Moreouer whē I ſay, there be two Regimēts.regiments, the ſpirituall and the temporall: Euen ſo I ſay that eueryevery perſon EueryEvery mā is vnderunder both regimentes.baptiſed to keepe the lawe of God and to beleue in Chriſt, is vnderunder both the rigimentes, and is both a ſpirituall perſon and alſo a tēporall, and vnderunder the officers of both the regimētes: ſo that the kynge is as deepe vnderunder the ſpirituall officer, to heare ou… of Gods worde what he ought to beleue and how to liue, and how to rule, as is the pooreſt begger in the realme. And euen ſo the ſpirituall officer, if he ſinne againſt his neighbour, or teach As the ſpiritualitie may rebuke kings vices, ſo may kyngs vſe temporall correctiō agaynſt the ſpiritualtie.falſe doctrine, is vnderunder the kinges, or temporall correction, how high ſo euer he be. And looke how dampnable it is for the king to withdraw himſelfe frō the obedience of the ſpirituall officer: that is to ſay, from hearing hys duty, to do it, and frō hearing his vices rebuked, to amende them: ſo dampnable is it for the ſpirituall officer, how high ſo euer he be, to withdraw hymſelf frō vnderunder the kinges correctiō, if he teach falſe, or ſinne agaynſt any temporall lawe.

Finally ye muſt conſider that Chriſt A preacher of … e…ce.here teacheth his diſciples, and them that ſhould be the light and ſalt in lyuing & doctrine, to ſhi…e in the weake and feble eyes of the worlde, diſeaſed with the mygrim, and accuſtomed to darckneſſe, that wyth our great paine they can beholde no light, and to ſalte their olde feaſterd ſores, and to frete out the rotten fleſhe, euen to the harde quicke, that it ſinert agayne, and ſpare no degree. But tell all men, hie & low, their faultes, and warne them of the ieopardie, and exhort them to the right way. Now ſuch ſcholemaſters ſhall Rulers do repene to heare of theyr …es.finde ſmall fauour and frendſhip with the rulers of thys world, or defence in their lawes. As Chriſt warneth them, Math. x. ſaying (I ſende you out as ſheepe among wolues. Beware therfore of men, for they ſhall deliuer you vp to their counſels, and ſhall ſcourge you in their ſinagoges or counſelhouſes, and ye ſhall be brought before the chiefe rulers and kinges, for my ſake) and there teacheth them, as here, to arms themſelues with pacience, and to goe forth boldly wyth a ſtrong fayth, and truſt in the ſuccour and aſſiſtaunce of God onelyonly, and to plant the goſpell with all louelove & meekenes, and to water it with their owne blond, as Chriſt did. Thou maiſt not in that ſtate come with a ſword, to defend either thy ſelf or thy Goſpell, and to compell men to worſhip thee as God, and to beleue what thou wilt. Nay, ye ſheepe, v…e no ſuch regiment among Wolues. If thou be a ſheepe, thou art not…taking if thou canſt bring to paſſe that p. 215Wolfe be content with thy …eſe onelyonly, and to ſhere thee yearely.

Geue to him that aſketh, and from him that would borow, turne not away. Luke ſayth, geue to whoſoeuer aſketh thee: that is to ſay, wherſoeuer thou ſeeſt neede, or ſeeſt not the cōtrary, but there may be neede: to the vttermoſt of thy power there open thine hart & be mercifull onelyonly. And of mercifulnes ſet God thy father, and Chriſt thy Lord and maſter for an enſample: and enforce to be as like them as thou canſt. If thou be mercifull, God hath bound himſelfe to be mercifull to thee agayne. Lo, is not this an excceding great thyng, that God which of no right ought to be bound to hys creatures, hath yet put it whole in thyne owne hands, to bynd hym againſt the day of thy tribulation, then to ſhew thee mercy.

Concerning lending, proceede by y^t foreſayd rule of mercy. Many in extreame In lending we muſt folow the rule of mercy.neede, yet aſhamed to begge, ſhall deſire thee to lende. Ʋnto ſuch in ſteede of lending geue, or ſay thus, lo, here is as much as ye require. If ye can pay it agayne well, do, and ye ſhall finde me ready againſt an other tyme, to lende or geue (if neede be) as much more. But and i… ye ſhall not be able to pay it agayne, trouble not your conſcience, I geue it you. We be all one mans children: one man hath bought vsus al with his bloud, & bound vsus to helpe one an other. And with ſo doyng, thou ſhalt wynne the hart of him to thy father.

Concernyng marchaundiſe, & chapmen, the leſſe borowyng were among them, the better ſhould the common wealth be: if it were poſſible, I would it were, ware for ware, or money for ware, or part money & part ware. But if it will not be: but that a man to get his liuyng with, muſt nedes lende, and call for it agayn to finde his houſhold, and to pay his dettes: then in the lendyng, be firſt ſingle and harmeles as a Doue, and then as wiſe as a Serpent. and take hede to whom thou lendeſt. It when thou haſt lent an honeſt mā, God viſite him, and take away hys goods, with what chaunce it be, whether by ſea or land, that he is not able to pay thee: then to priſon him, or to ſue him at the law, or once to ſpeake an vnkynde worde, were agaynſt the law of louelove, and contrary to ſhewyng mercy. There thou muſt ſuffer with thy neighbour and brother as Chriſt dyd with thee, and as God doth dayly. If an vnthrift hauehave beguiled thee, and ſpent thy We muſt not reuenge our ſelues vponupon our euill detters, but referre our cauſe to God, and his officers …goods away, and hath not to pay, then hold thine hand and hart, that thou aduenge not thy ſelfe: But louelove him, and pray for him, and remember how God hath promiſed to bleſſe the pacient and meke. Neuertheleſſe becauſe ſuch perſons corrupt the common maners and cauſe the name of God the leſſe to be feared, men ought to complaine vponupon ſuch perſons to the officer that is ordained of God to puniſh euill doers, and the officer is bound to puniſh them. If thou hauehave lent a foxe which with canillation will kepe thy goods from thee: then if the ruler and the law will not helpe thee to thy right, do as it is aboue ſayd of him that will go to lawe with thee, and take thy coate frō thee. That is to ſay: be content to lo…e that & as much more to it, rather then thou wouldeſt aduenge thy ſelf. Let not the wickednes of other men plucke thee from God. But abyde by God and his bleſſings, and tary his iudgement. Liberalitie is mercyfulnes that byndeth God to be mercyfull again. Couetouſnes Couetouſnes is the roote of all euill.(the roote of all euill, and father of all falſe Prophetes, and the ſcholemaſter that teacheth the meſſēgers of Sathan to diſguiſe them ſelues like to the meſſengers of Chriſt) is mercyles that Iaco. ij.ſhall hauehave iudgement without mercy: And therefore exhorteth Chriſt all hys ſo diligently, and aboue all thing, to be liberall & to beware of couetouſnes.

Ye hauehave heard, how it is ſayd, thou ſhalt louelove thy neighbour and hate thyne enemy. But I ſaye vntounto you, louelove your enemyes. Bleſſe thē that curſe you, do good to them that hate you. Pray for them which do you wrong and perſecute you. That ye may be the childrē of your heauēly father. For he maketh his ſunne to ariſe ouer the euill, and ouer the good, and ſendeth rayne vponupon the righteous and vnrighteous. For if ye louelove them that louelove you, what reward ſhall ye hauehave? do not the Publicans ſo? and if ye be frendly to your brethren onelye what ſingular thyng do ye? do not the Publicans likewiſe? ye ſhal therfore bee perfecte, as your father which is in heauen, is perfect.

This text of hating a mans enemy▪ p. 216ſt…deth not in any one place of the Bible, but is gathered of many places, in The enemies of God, and hi… word…, are to be huted.which God commaundeth the childrē of Iſrael to deſtroy … enemyes, the Ca…s, th… …es, the Amalek…s and other…people, as the …, and …es, whiche…out of the fauour of God, and …o deſtroy the name of God.…came behynde them, and…were faintie and we…y, as they came out of Egy… Moabites and Ammonues…to curſe them, and begu…led them with their wemen, and made a great plague amōg thē. Theſe and like nations were perpetuall enemies to their land which God had geuen them, and alſo of the name of God and of their faith. For which cauſe they not onelyonly might lawfully, but were alſo bounde to hate them, and to ſtudie their deſtruction agayne: howbeit they might not yet hate (of the ſayd natiōs) ſuch as were conuerted to their fayth.

Now by the reaſon of ſuch textes as commaunded to hate the commō enemies of their coūtrey, and of God and his law, and of their fayth: the Phariſeis doctrine was, that a man might Leui. 19.lawfully hate all his priuate enemyes without exception, nor was bound to do them good. And yet Moſes ſayth, Thou ſhalte not hate thy brother in thyne hart. And agayne thou ſhalt not aduenge thy ſelfe, nor beare hate in thy minde agaynſt the children of thy people. And if thine enemyes Aſſe ſinke vnderunder his burthē, helpe to lift him vp again. And if his Oxe or Aſſe go aſtray bryng thē home agayne. Which all no doubt, the Phariſeis did interpret for good coūcel, but for no preceptes, wherfore Chriſt ſalteth their doctrine, & proueth that a man is bound both to louelove & to do good to hys enemy. And as a naturall ſonne, though his brethren be neuer ſo euill, yet to louelove them, & ſhew them kyndneſſe, for his fathers ſake, & to ſtudy to amend thē. What haſt thou to reioyce of, if thy Religion be no better then the Religion of theenes? For Publicans what they were.theeues louelove among them ſelues: and ſo do the couetous of the world, as the vſurers and publicans, which bought in great the Emperours tribute, and to make their moſt aduauntage, did ouer ſet y^e people. Nay, it is not inough for thee to louelove thy benefactours onelyonly, as Monkes and Friers do, & them of thine owne coate, and order, or the brethren of thyne owne Abbay onelyonly (for among ſome their louelove ſtretcheth no further, and that ſhall he that is remoued out of an other cloyſture thether, will finde: yea and in ſome places charitie reacheth not to all the celles of the ſame cloiſture, and to all y^e monkes that were profeſſed in the ſame place. As our heauēly father beſtoweth his benefites vponupon good & bad ſo ought we to louelove both frend and ſoe.But lift vp thine eyes vntounto thy heauē ly father, and as thy father doth, ſo doe thou louelove all thy fathers children. He miniſtreth ſunne, and rayne to good & bad, by which two, vnderſtand all hys benefites. For of the heate and dryeth of the ſunne and cold and moyſt of the rayne, ſpryng all thinges that are neceſſary to the lyfe of man. Euen ſo prouoke thou and draw thyne euill brethren to goodneſſe, with pacience, with louelove in word and deede, and pray for them to him that is able to make them better and to cōuert them. And ſo thou ſhalt be thy fathers natural ſonne, and perfect, as he is perfect. The text ſayth not, ye ſhalbe as perfect as God: But To be perfect what it meaneth.perfect after his example. To be perfect. in the Scripture is not to bee a Monke or a Frier, or neuer to ſinne. For Chriſt teacheth not here Monkes or Friers, but his diſciples and eueryevery Chriſten man and woman. And to be in this life all together without ſinne, is impoſſible. But to be perfect, is to hauehave pure doctrine without falſe opinions, and that thyne hart be to folow that learnyng.