Whole Works, Tracts 1 · Tract 3 · Body of tract · Part 3
An expoſition of the ſeuenth Chapter.
IVdge not, that ye be not iudged. For as ye iudge, ſo ſhall ye be iudged. And wyth what meaſure ye mete with the ſame ſhall it be meaſured to you agayne. Why lookeſt thou on the mote that is in thy brothers eye, and markeſt not the beame that is in thine owne eye? Or how canſt thou ſay to thy brother. Let me plucke out the mote out of thine eye, and behold, there is a beame in thyne owne eye? Thou hipocrite, plucke firſt the beame out of thine owne eye, and then thou ſhalt ſee clearely to plucke the mote out of thy brothers eye.
This is not ment of the temporall Iudgyng.iudgemētes: for Chriſt forbad not that, but oft did ſtabliſhe it, as do Peter & Paule in their Epiſtles alſo. Nor here is not forbidden to iudge thoſe deedes which are manifeſt againſt the lawe of God: for thoſe ought eueryevery Chriſtē mā to perſecute, yet muſt they do it after the order that Chriſt hath ſet. But whē he ſayth: hipocrite, caſt out firſt the What iudgyng is to be rebukedbeame that is in thyne owne eye: it is eaſie to vnderſtand of what maner of iudging he meaneth.
The hipocrites will hauehave faſtings, prayinges, kneling, crouching, ducking, and a thouſand ceremonies of their owne inuention. And whoſoeuer do not as they doo, him they counte a dampned ſoule by and by. To Chriſt they ſay, why faſt not thy diſciples, as the Phariſeyes do? Why plucke they the eares of corne and rubbe them in their handes (though they did it compelled with pure hunger) and do that is not lawfull on the Sabboth day? Why breake ye the traditions of our Elders, and waſhe not when ye ſitte downe to meate? yea and why dooſt thou thy ſelf heale the people vponupon the holy day? Why diddeſt thou, not onelyonly heale him that was bedred 38. yeares, All dayes are indifferent to do good dedes to y• prayſe of God. & the profite of our neighbore.but alſo baddeſt him beare his bedde away vponupon the Saboth day? Be there not workyng day ſufficient to do good deede to the prayſe of God, and profite of thy neigybour, but that thou muſt breake thy Saboth day? He cannot be but a damned perſon that breaketh the holy day, and deſpiſeth the ordinaunce of the holy Church.
He eateth Butter a Frydayes withour a diſpenſation of our holy father the Pope, yea & cakebread made wyth milke and egges to, and white meate in the Lent, he taketh no holy water when he commeth to the Church, he heareth no Maſſe frō Sonday to Sō day. And either, he hath no beades at al, or els y• ſhalt not heare a ſtone clink in the hand of hym, nor yet hys lippes wagge all the Maſſe and Mattens while. &. O hipocrite, caſt out firſt the The beame.beame that is in thine owne eye, and then thou ſhalt ſee better. Thou vnderſtandeſt all Gods lawes falſely, & therefore thou kepeſt none of thē truely: his lawes require mercy and no… ſacrifice. Moreouer thou haſt a falſe entent in all the workes that y• dooſt, and therefore are they all dampnable in the ſight of God. Hipocrite caſt out the beame that is in thine owne eye, learne to vnderſtand the lawe of God truely, and to do thy workes aright, and for the entent that God ordayned them. And then thou ſhalt ſee whether thy brother hauehave a mote in his eye or not, and if he hauehave, how to plucke it out, and els not.
For he that knoweth the entent of Ceremonies, hee that breaketh vnitie for zeale of ceremonies vnderunder ſlandeth not Gods law.the lawe and of workes, though he obſerue a thouſand ceremonies for hys owne exerciſe, he ſhall neuer condēpne his brother or breake vnitie with him, in thoſe thinges which Chriſt neuer commaunded, but left indifferent. Or if he ſee a mo…e in his brothers eye, that he obſerueth not with his brethren ſome certaine ordinaunce made for a good purpoſe, becauſe he knoweth not Ceremonies.the entent: he will plucke it out fayre and ſoftly, and inſtruct him louingly, and make him well content. Which thing if our ſpiritualty would do, men would not ſo abhorre to obey their tyranny. But they be hipocrites and do and commaunde all their workes for a falſe purpoſe, and therefore iudge, ſlea and ſhedde their brethrens bloude mercileſly. God is y• father of all mercy, and therefore gaue not hipocrites ſuch abſolute power to compell theyr brethren to obey what they liſte, or to ſlay them without pitie, ſhewing eyther no cauſe of their cōmaundemētes at all, but ſo will we hauehave it, or els aſſigning an entent dampnable and contrary to all ſcripture. Paule Rom. 14. ſayth to them that obſerued ceremonies, that they ſhould not iudge them that did not: for he that obſerueth and knoweth not the entēt iudgeth at once, and to thē that obſerued not that they ſhould not deſpiſe them that obſerued, he that obſerueth not, ought not to deſpiſe the weakenes or ignoraunce of his brother, till he perceaue that he is obſtinate and will not learne.
Moreouer ſuch meaſure as thou geueſt, Meaſure▪thou ſhalt receaue againe: that is, if thou iudge thy neighbour, God ſhal iudge thee, for if thou iudge thy neighbour in ſuch thinges, thou knoweſt not the lawe of God, nor the entent of workes, and art therefore condempned of God. &c.
GiueGive not that holy thyng vntounto dogges, neither caſt your pearls be fore the ſwyne, leſt they treade thē vnderunder their feete, and the other turne agayne and all to teare you.
The dogges are thoſe obſtinate and indurate, which for the blynd zeale of Dogges, who they be, & what is ſignified therby.their leuen, wherwith they hauehave ſowred both y• doctrine & alſo the workes, maliciouſly reſiſte the truth, and perſecute the miniſters therof: and are thoſe wolues among which Chriſt ſendeth his ſhepe, warnyng them, not onelyonly to be ſingle & pure in their doctrine, but alſo wiſe and circumſpect & to beware of mē. For they ſhould bryng them before iudges and kynges and ſlay them, thinkyng to do God ſeruice therein: that is as Paul to the Romains teſtifieth of the Iewes, for blynd zeale to their own falſe & fayned righteouſnes, perſecute the righteouſneſſe of God.
The ſwyne are they whiche for all they hauehave receaued the pure Goſpell of Swyne truly deſcribed.Chriſt, will yet continue ſtill in ſinne, and rowle them ſelues in the podell & myer of their old filthy conuerſation, & both before the ignoraunt and alſo the weake, vſe the vttermoſt of their libertie, interpretyng it after the largeſt faſhion, and moſt fauour of the fleſh, as it were the Popes pardon, and therewith make yt truth euill ſpoken of, that thouſandes which els might hauehave ben eaſely wonne, will now not once here therof: and ſtyrre vp cruel perſecution, which els would be much eaſyer, yea and ſometime none at all. And yet will thoſe ſwyne, when it commeth to the poynt abyde no perſecution at all: But offer them ſelues wyllyng euen at the firſt chope for to deny ere they be ſcarſly appoſed of their doctrine. Therfore lay firſt the law of God before them, & call them to repentaunce. And if thou ſee no hope of mendyng in them, ſeaſe there and go no further: for they be ſwyne.
But alas, it euer was and ſhall be y• the greater nōber receaue the wordes for a newneſſe and curioſitie (as they ſay) and to ſeme to be ſomewhat and that they hauehave not gone to ſchole in vayne, they will forthwith yer they hauehave felt any chaūge of liuyng in them ſelues, be ſcholemaſters and begyn at libertie, and practiſe opēly before their Diſciples. And when the Phariſeis ſee their traditions broken, they rage and perſecute immediatly. And then our new ſcholemaſters be neither grounded in the doctrine to defend their doinges, nor rooted in the profeſſion of a new life to ſuffer with Chriſt. &c.
Aſke and it ſhalbe geuen you, ſeke and ye ſhall finde. Knocke and it ſhalbe opened vntounto you. For all that aſke receaue, and he that ſeeketh findeth. And to him that knocketh, it ſhalbe opened. For what man is it among you, if his ſonne aſked hym bread, that would proferre him a ſtone? Or if he aſked him fiſhe, would he offer him a Serpent? If ye then whiche are euill know to geue good giftes to your children, howe much more ſhall your father whiche is in heauen, geue good thynges to them that aſke hym.
Firſt note of theſe wordes, that to pray is Gods commaundement, as it Pra…er is a commaū dement.is to beleue in God, to louelove God or to louelove thy neighbour: and ſo are almoſe & faſtyng alſo. Neither is it poſſible to Belefe.beleue in God, to louelove him or to louelove thy neighbour, But that prayer will To beleue in God, what.ſpryng out there hēce immediatly. For to beleue in God, is to be ſure that all thou haſt is of him, and all thou nedeſt muſt come of him. Whiche if thou do thou canſt not but continually thanke him for his benefites which thou continually without ceaſyng▪ receaueſt of his hand, and therto euer cry for helpe, for thou art euer in nede, and canſt no whence els be holpen. And thy neighbour is in ſuch neceſſitie alſo: Wherfore if thou louelove him, it will cōpell thee to pitie him, and to cry to God for him continually, and to thanke as well for him as thy ſelfe.
Secondarely, this heapyng of ſo many wordes together, aſke, ſeke and knocke, ſignify that the prayer muſt be continuall, and ſo doth the parable of the widowe that ſued to the wicked Luke. 18.iudge: and y• cauſe is, that we are euer in continuall neceſſitie (as I ſay) and all our lyfe, but euen a warre fare and a perpetual battaile. In which we preuaile Prayer. By prayer we wynne the victory onelyonly, and therefore is it of all thynges… moſt neceſſary.as long as we pray, and be ouercome aſſoone as we ceaſſe praying: as Iſraell ouercame the Amalechites. Exod. xvij. as long as Moſes held vp his hands in prayer, and aſſoone as he had let downe his handes for weryneſſe, the Amalechites preuayled and had the better. Chriſt warned his Diſciples at his laſt ſupper to hauehave peace in him, affirming that they ſhould hauehave none in y• world. The falſe Prophetes Falſe Prophetes what their wickednes ….ſhal euer impugne the faith in Chriſtes bloud, and inforce to quenche the true vnderſtāding of the law, and the right meanyng and intent of all the workes commaunded by God, which fight is a fight aboue all fightes. Firſt they ſhalbe in ſuch nōber that Chriſtes true diſciples ſhalbe but a ſmall flocke in reſpect of them. They ſhall hauehave workes like Chriſtes, ſo that faſtyng, prayer, pouertie obedience and chaſtitie ſhall be the names of their profeſſion. For as Paule ſaith to the Corinthians, the aungels or meſſengers of Sathā ſhall chaunge them ſelues into aungels or meſſengers of light and truth. They ſhall come in Chriſtes name, and that Mark. xiij.with ſignes and miracles, and hauehave the vpper hād alſo, euen to deceaue the very elect if it were poſſible. Yea & beyonde Math. 24.all this, if thou get the victory of the falſe Prophetes, and plucke a multitude out of their handes, there ſhall immediately riſe of the ſame, and ſet vp a new falſe ſect agaynſt thee. And agaynſt Thy hart muſt be ioy ned with thy prayer.all theſe Amalechites, the onelyonly remedy is to lift vp the handes of thy harte to God in continuall prayer. Which hādes, if thou for werynes once let fall, thou goeſt to the worſſe immediatly. Then beſide the fight and conflict of the ſuttle ſophiſtrie, falſe miracles, diſguiſed and hypocritiſh workes of theſe falſe Prophetes, commeth the Dogges & Wolues of their Diſciples with the ſeruauntes of Mammon, and the ſwyne of thyne owne ſcholers: agaynſt whiche all thou haſt no other ſhilde or defence but prayer. Then the ſinne & luſtes of thyne owne fleſh, Sathan, and a thouſand temptations vntounto euil in the world, wil either driue thee to the caſtell and refuge of prayer or take the priſoner vndoubtedly.
Laſt of all thy neighbours neceſſitie and thyne owne will compell thee to The riche muſt pray for dayly bread.crye, father which art in heauen geue vsus our dayly bread, though thou were as rich as kyng Salomon. For Chriſt commaundeth the rich as well as the poore, to cry to God continually for their dayly bread. And if they hauehave no ſuch neede, then is Chriſt a deceauer & a mocker. What nede I to pray thee to geue or lende me, that is in myne own poſſeſſion all ready? Is not the firſt cō maūdemēt, that there is but one God, and that thou put thy whole truſt in him? Which if it were written in thyne hart thou ſhouldeſt eaſely perceaue, & though thou haddeſt as many thouſandes as Dauid left behynd him, and Salomō heaped mo to them, that thou haddeſt no more then the poore begger that goeth from doore to dore: yea and that the begger (if that cōmaundement be written in his hart) is ſure, that he is as rich as thou. For firſt thou muſt knowledge that thou haſt receaued y• great treaſure of y• hand of God. Wherſore whē thou fetteſt an halfepeny therof, thou oughteſt to geue God thākes in thyne hart for the gift therof.
Thou muſt confeſſe alſo that God To thinke our ſelues ſaued, or preſerued, by any other meanes then by Gods▪ is Idolatry.onelyonly hath kept it and thee that ſame night, and euer before, or els be an idolater and put thy truſt in ſome other thyng then God. And thou muſt confeſſe that God onelyonly muſt keepe it and thee, the day and night folowing, and ſo continually after, & not thine owne witte or power, or the witte or power of any other creature or creatures. For if God kept it not for thee, it woulde be thine owne deſtructiō and they that helpe thee to keepe it, woulde cut thy throte for it. There is no king in Chriſtendome ſo well beloued, but he hath …ow of his owne euill ſubiectes (if God kept them not downe with feare) that woulde at one houre riſe vpō him and ſlea hym, to make hauocke of all he hath. Who is ſo well beloued thorow out all Englād but that there be …ow in the ſame pariſhe or nie about that would, for his good wiſhe him to hell if they coulde, and woulde wyth theyr handes deſtroy him, if God kept hym not and did caſt feare on the other.
Now then if God muſt euer keepe it for thee, and thou muſt dayly receaue it of his hand (as a poore man doth receaue his almoſe of an other man) thou art in no more ſuertie of thy dayly bread: no though thou were a Cardinall, then the pooreſt is. Wherfore howſoeuer rich thou be, yet muſt thou euer cry to God for thy dayly bread. So now it is a commaundemēt to pray and that continually, ſhort, thicke, and oft, as the Pſalmes be, and all the prayers of the Bible.
Finally the third is that we be commaunded Faith muſt be ioyned to our prayer.to pray with faith and truſt, and that we beleue in the Lorde our God, and doubt not in his promiſes, vntounto which Chriſt enduceth vsus wyth an apt ſimilitude, ſaying: If ye beyng euill can yet geue good thynges vntounto your children, how much more ſhall God fulfill hys promiſes of mercy vntounto his children if they cry vntounto hym? he is better and more mercifull then all men. Wherfore ſeing God commaundeth thee to pray, and for as much as thou haſt ſo great neceſſitie ſo to do, & becauſe he is mercifull and hath promiſed and is true and cannot deny his owne wordes: Therefore pray, and when thou prayeſt, looke not on thine vnworthines, but on his cōmaūdemēt, mercy, & goodnes, & on his truth and faithfulnes, & beleue ſtedſaſtly in hym. Moreouer whatſoeuer thou haſt done, yet if thou repent and wilt amende, he promiſeth that he will not thynke on Though God differ thy requeſt yet muſt thou not ſaynt.thy ſinnes. And though he differ thee, thinke it not long, nor faint not in thy fayth, or be ſlacke in thy prayer. For he will ſurely come and geue thee more then thou deſireſt, though he differre for thy profite, or chaunge thy requeſt into a better thyng.
All thinges therefore whatſoeuer ye woulde men ſhoulde do to you, ſo do ye to them. This is verely the lawe and the Prophetes.
This is a ſhort ſermon, that no mā neede to complayne that he cannot for the length beare it away. It is ſo nye Doubtes.thee, that thou needeſt not to ſende ouer ſea for it. It is with thee, that thou How to …oyle doubtes.needeſt not to be importune vponupon maſter Doctor: ſaying, ſyr I pray you, what ſay ye to this caſe and to that, & is not this lawfull, and may I not ſo do, and ſo, well inough? Aſke thyne owne conſcience what thou mayſt or oughteſt to do. Wouldeſt thou mē did ſo with thee, then do it. Wouldeſt thou not be ſo dealt with, then do it not. Thou wouldeſt not that men ſhoulde do to thee wrong and oppreſſe thee: Thou wouldeſt not that men ſhoulde do thee ſhame and rebuke, lie on thee, kyll thee, hyre thine houſe from thee, or tice thy ſeruaunt away, or take againſt thy will ought that is thyne. Thou wouldeſt not that men ſhoulde ſell thee falſe ware when thou putteſt them in truſt to make it ready or lay it Note.out for thee, nor thou wouldeſt not that men ſhoulde deceaue thee wyth great othes, ſwearing that to be good which in deede is very naught: Thou wouldeſt not alſo that men ſhould ſell thee ware that is naught and to deare, to vndo thee: do no ſuch thinges then to thy neighbour. But as loth as thou wouldeſt be to buye falſe ware or to deare, for vndoing thy ſelfe, ſo loth be thou to ſell falſe ware or to deare, for vndoing thy neighbour. And in al thy needes, how glad thou wouldeſt be to be holpē, ſo glad be to helpe thy neighbour. And ſo in all caſes examine thy conſcience and aſke her what is to be done in all doubtes betwene thy neigh bour and thee, and ſhe will teach thee, except thou be more filthy thē a ſwine and all together beaſtly.
He ſayth here: this is the lawe and the Prophetes. And Math. xxij. he Note.ſayth: Thou ſhalt louelove thy Lord God with all thyne hart, with all thy ſoule Law, what the fulfillyng therof is.and all thy mynde, and as Marke addeth, with all thy might, & thy neighbour as thy ſelfe. In theſe two commaundementes, hangeth the whole lawe and the Prophetes. And Paule Rom. xiij. and Gal. v. ſayth that louelove is the fulfilling of the lawe. And it is written that Chriſt is the fulfilling or ende of the lawe, To make all theſe agree, this thou muſt vnderſtand: that to louelove God purely is the finall and vttermoſt ende of all the lawe and the Prophetes. To louelove thy neighbour is the ende of all lawes that is betwene The end of all y• lawes betwen m… and man, is to louelove thy neighbour as thy ſelfe.man and man: as are: kill not, ſteale not, beare no falſe witneſſe, committe none adultery, couet not thy neighbours wife, his houſe, Oxe, Aſſe, maide manſeruaunt: nor ought that is his. &c Chriſt is the fulfilling of the lawe for vsus, where we be imperfect. And when we breake and repent, his fulfilling is imputed vntounto vsus. And this text, this is the lawe and the Prophetes, mayſt thou vnderſtand, as when Paul ſaith, louelove is the fulfilling of the lawe. That is, to do as y• wouldeſt be done to, is all the lawe that is betwene thee & thy neighbour, and that according to the true vnderſtanding and interpretyng of all true Prophetes.
Enter in at the ſtraite gate, for wide is the gate and broade is the way that leadeth to deſtruction, & many they be, that goe in thereat. But ſtraite is the gate, and narrow is the way that leadeth vntounto lyfe, and few they be that finde it.
The ſtraite gate is the true knowledge and vnderſtanding of the lawe, Strayte gate.and of yt true entent of workes. Which whoſoeuer vnderſtandeth, the ſame ſhalbe driuen to Chriſt to fetch of hys fulneſſe, and to take him for his righteouſnes and fulfilling of the lawe, all together at the beginning, and as oft as we fall afterward, and for more thē the thouſand part of our fulfilling of the lawe and righteouſnes of our beſt workes all our life longe. For except the righteouſneſſe of Chriſt be knit to the beſt deede we do, it will be to ſhort to reach to heauen.The narrow way.
And the narrow way is to liue after this knowledge. He that will enter in at this gate, muſt be made a new: his head will els be to great, he muſt be vntaught all that he hath learned, to be made leſſe for to enter in: and diſuſed in all thinges to which he hath bene accuſtomed, to be made leſſe to walke thorow y• narrow way. Where he ſhall finde ſuch an heape of tempeations and ſo continuall, that it ſhall be impoſſible to endure or to ſtand, but by prayer of ſtrong fayth.Few finde the narrow wa…, and wh….
And note an other, that few fynde y• way. Why? for their owne wiſedome, their owne power and the reaſons of their owne ſophiſtrie blynd them vtterly. That is to ſay: the light of their owne doctrine which is in them: is ſo extreme darckneſſe that they cānot ſee. Should God let his Church erre (ſay they) Shoulde our elders hauehave gone out of the way? Should God hauehave let y• deuill do theſe miracles and ſo forth? And when Chriſt ſayth, few ſhall finde the gate: yea ſay they: in reſpect of the Turkes and Saraſens which are the greater multitude. Yea but yet heare a litle: the Scribes & Phariſeis, which had all the authoritie ouer the people, and taught out of the Scripture, and the Saduces, with all other falſe Prophetes that were when Chriſt came, were no Turkes nor Saraſens: neither had God any other Church then Peter.was among them. And S. Peter propheſieth that it ſhall be ſo among vsus, & that we ſhal be drawē with falſe ſectes of couetouſneſſe, to deny Chriſt, as we now do, and beleue no more in hym. Paule▪ Chriſt.And Paul & Chriſt confirme the ſame, that the elect ſhould be deceaued, if it were poſſible. Moreouer if it were inough to ſay, I will beleue and do as mine elders hauehave done, as though they could not erre: then was Chriſt to blame for to ſay, that except thou forſake father mother and thyne elders, thou couldeſt not be his diſciple. Chriſt muſt be thy maſter, and thou muſt be taught of God: and therfore oughteſt thou to examine the doctrine of thyne elders by the word of God. For the great multitude that Chriſt meaneth are the falſe Prophetes and them that folow them: as it ſhall better appeare hereafter.
Beware of falſe Prophetes which come to you in ſheepes clothyng. But are with in rauenyng Wolues. By their frutes ye ſhal know them, do mē gather grapes of thornes? either figges of briers? euen ſo eueryevery good tree bryngeth forth good frute. But a corrupt tree, bryngeth forth euill frute. A good tree can not bryng forth euill frute, nor a corrupte tree bryng foorth good frute. EueryEvery tree that bringeth not foorth good frute is to be hewen downe and to be caſt into the fire. Wherefore by their frutes ye ſhall know them.
Here Chriſt warneth thee, and deſcribeth vntounto thee, thoſe capitaines that The falſe prophetes, who.ſhould ſo blynde the great multitude (that they ſhould not finde the ſtrayte gate) and leade them the broad way to perdition. Note firſt that though they be falſe, yet he calleth them Prophetes, which word in the new Teſtament is taken for an expounder and an interpreter of Scripture. And he ſayth they ſhall come to you my Diſciples, then they muſt bee our Preachers and our doctours. Ye verely they muſt be thoſe our falſe preachers whiche Peter propheſied ſhould be amōg vsus, and bryng in damnable ſectes, for to fulfull & ſatiſfie their couetouſneſſe, and folow the way and ſteppes of their father Baalam. And they ſhall come thereto in ſhepes clothyng: Ergo, they be neither the Turkes nor yet Saraſēs. For they come clothed in yron and ſtele, & will therto ſuffer vsus to kepe our fayth, if we will ſubmit our ſelues to them, as the Grckes do. And as for ye Iewes they be an hundred tymes fewer then we, and are eueryevery where in bondage, yea & for the great part capitues vntounto vsus. They alſo be not clothed in ſhepes ſkinnes, but mainteine openly theyr fayth cleane contrary to ours.
But what are theſe ſhepes clothinges, truely the very name of Chriſt. Sheepes clothing, what it meaneth▪For ſayth Chriſt Mat. xxiiij. There ſhall come many in my name and deceaue many. And beſides that, they ſhall do myracles in Chriſtes name: as it foloweth in the text, that they ſhall call Chriſt Maſter, Maſter, & beginne their ſermō ſaying: Our maſter Chriſt ſayth in ſuch a chapter, whatſoeuer ye bynde vponupon earth ſhall be bounde in heauen: ſee frendes theſe be not our wordes, but our maſter Chriſtes. And they ſhall do myracies in Chriſtes name therto, to confirme the falſe doctrine which they preach in his name. O fearefull and terrible iudgement of almighty God, and ſentēce of extreme rigorouſnes vponupon all that louelove not the truth (when it is preached them) that God to aduenge himſelfe of their vnkyndneſſe, ſhall ſende them ſo ſtrong deluſions, that doctrine ſhould be preached vntounto them in the name of Chriſt, and made ſeeme to follow out of hys wordes and be confirmed with myracies done in calling vponupon the name of Chriſt, to hardē their harts in the faith of lyes, according to the propheſie of Paule to the Theſſalonians in the ſecond …. Theſſ. 2.Epiſtle.
An other of their ſheepes coates is, Sheepes clothing.that they ſhall in eueryevery ſermon preach mightely agaynſt the Scribes & Phariſeyes, againſt Fauſtus and Pelagian with ſuch like hereticks: which yet neuer preached other doctrine then they themſelues do. And more of their clothing is, they ſhall preach that Chriſt preached: almoſt, prayer, and faſting: and profeſſe obedience, pouertie, and chaſtitie: workes that our Sauiour Chriſt both preached and did. Finally they be holy church and cannot erre.
But they be within rauening wolnes. Rauening wolues.They preach to other, ſteale not: yet they themſelues robbe God of hys honour, and take from him the prayſe and profite of all their doctrine and of all their workes. They robbe yt lawe of God of her mighty power wherewith ſhe driueth all men to Chriſt, and make her ſo weake, that the feble free will of man is not able to wreſtle with her, without calling to Chriſt for help.
They hauehave robbed Chriſt of all hys merites and clothed themſelues therewith. They hauehave robbed the ſoule of man of the bread of her life, the fayth and truſt in Chriſtes bloud: and hauehave fedde her with the ſhales and coddes of the hope in their merites, and confidence in their good workes.
They hauehave robbed the workes cō maunded by God of the entent & purpoſe that they were ordeined for. And with their obedience they hauehave drawen themſelues from vnderunder the obedience of all Princes and temporall lawes. with their pouertie, they hauehave robbed all nations and kyngdomes, and ſo with their wilfull pouertie hauehave enriched themſelues, and hauehave made the commons poore, with their chaſtitie they hauehave filled all the worlde full of whores and ſodomites, thinking to The obedience. pouertie, and wilfull chaſtitie of our ſpiritualtie.pleaſe God more highly with keeping of an whore then an honeſt chaſt wife. If they ſay it is not truth, then all the worlde knoweth they lye, for if a prieſt mary an honeſt wife, they puniſhe hym immediatly, and ſay, he is an hainous hereticke, as though matrimony were abhominable. But if he keepe a whore, then is he a good chaſt childe of their holy father the Pope, whoſe enſample they follow, and I warrant hym ſing Maſſe on the next day after, as well as he did before, without eyther perſecution or excommunication, ſuch are the lawes of their vnchaſt, I would ſay their owne chaſt father.
If thou profeſſe obedience, why rū neſt thou from father, mother, maiſter and ruler (which God biddeth thee to obey) to be a Fryer? If thou obey, why obeyeſt thou not the king and his law, by whom God defendeth thee both in lyfe and goodes, and all thy great poſſeſſions?
If thou profeſſe pouertie, what doeſt thou with the landes of Gentlemen, Pouertie.Squyres, Knightes, Barons, Erles, and Dukes? What ſhoulde a Lordes brother be a beggers ſeruaūt? or what ſhould a begger ride with thre or foure ſcore horſes wayting on hym. Is it meete that a man of noble byrth, and y• right heyre of the landes which thou poſſeſſeſt ſhould be thyne horſekeeper, thou being a begger.
If ye profeſſe chaſtitie: why deſire ye Chaſtitie.aboue all other men the company of women? What do ye with whores openly in many countreyes, and wyth ſecrete diſpenſations to keepe Concubines? Why corrupt ye ſo much other mens wiues? and why be there ſo many ſodomites among you?
Your charitie is mercileſſe to the Charitie.reſt of the world to whom ye may geue nought agayne, and onelyonly liberall to your ſelues (as is ye charitie of theues) thirty or fourty of you together in one denne: among which yet are not many that louelove three of his neighbours hartely.
Your faſting maketh you as full and Faſting.as fat as your hydes can holde, beſide that ye hauehave a diſpenſation of your holy father for your faſting.
Your prayer is but pattering without all affection, your ſinging is but Prayer.roaring to ſtretch out your mawes (as do your othee geſtures and riſing at midnight) to make the meate ſinke to the bottome of the ſtomacke, that he may hauehave perfect digeſtion, and be ready to deuour a freſhe againſt the next refection.
Ye ſhal know them by their fruites. Thornes beare no Figges.Firſt thornes beare no grapes, nor bryers figges. Alſo if thou ſee goodly bloſſomes in them, and thinkeſt there to hauehave figges, grapes, or any fruit for the ſuſtenaunce or comfort of man: goe to thē in time of neede, and thou ſhalt finde nought at all. Thou ſhalt finde: forſouth I hauehave no goodes, nor any thing proper, or that is myne owne. It is the couentes. I were a theefe if The aunſwere of cloyſterers to ſuch as ſhall deſire …elefe at the… hāds.I gaue it my father whatſoeuer neede he had. It is Saint Edmundes patrimony, Saint Albons patrimony, S. Edwardes patrimony the goodes of holy church, it may not be miniſhed, nor occupied vponupon laye and prophane vſes. The king of the realme for all that he defendeth them aboue al other, yet getteth he nought what neede ſo euer he hauehave, ſaue then onelyonly, when he muſt ſpend on their cauſes a… that they geue, with all that he can get beſide of his poore commons. If the king will attempt to take ought from them by the aucthoritie of his office, for the defence of the realme. Or if any man wil entreat them other wiſe then they luſt themſelues, by what law or right it be: they turne to thornes and bryers, and waxe atonce rougher then a hedgehogge, and will ſprinkle them wyth the holy water of their malidictions as thicke as hayle: and breath out the lightening of excommunication vponupon them, and ſo conſume them to pouder.
Moreouer a corrupt tree can beare A corrupt tree beareth no good …ute.no good fruite. That is, where they hauehave fruite that ſemeth to be good, goe to and proue it, and thou ſhalt finde it rotten, or the karnell eaten out, and that it is but as a hollow …t…. For fayth in Chriſt (that we and all our Fayth is the kernell of all our good frutes.workes done within the compaſſe of the lawe of God, be accepted to God for his ſake) is the kernell, the ſweeteneſſe and the pleaſaunt beutie of al our workes in the ſight of God. As it is written Ioh. vi. this is the worke of God, that ye beleue in him whom he hath ſent. This faith is a worke which God not onelyonly worketh in vsus, but alſo hath therein pleaſure and delectatiō, and in all other for that faithes ſake.
Faith is the life of mā, as it is written, Iuſtus ex fide viuit, out of which life the pleaſantneſſe of all his woorkes ſpring. As for an enſample thou art a ſhoumaker which is a worke within the lawes of God, and ſayeſt in thyne Faith maketh the …oorke …o…d and acceptable,hart, loe God here I make a ſhooe as truely as I woulde for my ſelfe, to do my neighbour ſeruice, and ſo get my liuing in truth with ye labour of myne handes, as thou commaundeſt, and thanke thee that thou haſt geuen me this craft, and makeſt it lucky that I get my liuing therewith, and am ſurely perſwaded that both I & my worke pleaſe thee, O father, for thy ſonne Ieſus ſake: loe now this fayth hath made this ſimple woorke pleaſaunt in the ſight of God.
An other enſample, thou takeſt a An example howe thy work… or deede may be pleaſaunt and acceptable before God▪wife & ſayeſt: O father, thou not onelyonly permitteſt this, but alſo commaundeſt all that burne & hauehave their mindes vnquieted, to marry for feare of formcation and ſo forth. And father I promiſe thee to louelove this woman truely, and to care for her, and gouerne her after thy lawes, and to be true to her, and to ſtand by her in all aduerſities, and to take in worth as well the euill as the good, and to bring vp the fruite that thou ſhalt geue me of her, in thy feare, and teach it to know thee.
Moreouer as concerning the acte of matrimony, as when thou wilt eate, thou bleſſeſt God & receaueſt thy dayly fode of his hand according to y• fourth peticion of thy Pater noſter, & knowledgeſt that it is his gift, and thankeſt hym, beleuing his worde, that he hath created it for thee to receaue it wyth thankes, by the which worde & prayer of thankes, thy meate and drnicke is ſanctified. i. Tim. iiij. Euen ſo thou ſayeſt, father this I do, not onelyonly at thy permiſſion which is inough to pleaſe thee wythall, but alſo at thy cō maundement, and hauehave bound my ſelf hereunto, to keepe my ſoule from ſinning againſt thee, & to helpe my neighbour that he ſ…me not alſo. and promiſe thee to keepe thys profeſſion truely, and to nouriſhe the fruite that thou ſhalt geue me, in the feare of thee, and in the fayth of thy ſonne Ieſu, and ſo thankeſt the Lord for his giftes. Now is thy worke thorow thys ſayth and thankes pleaſaunt and acceptable in y• ſight of God. And ſo was the gēdring of Iacob in fayth, and of Samuell, & many other. And y• geuing ſucke was a good worke, and ſo was the dreſſing of them by the fire. And when our Lady cōceaued Chriſt thorow fayth, was not that a good worke? What if God when ſhe doubted and aſked (by what maner ſhe ſhould conceaue him) had commaunded her to conceaue hym of Ioſeph or of ſome other man, had not that worke done in obediēce and faith, bene as good a worke?
The will that Abraham had to ſ…ay Iſaac, and all that he dyd till he came at y• very point to ſlay him, were good workes, and ſo had ben the ſlaying alſo. And Abrahā was ſure that he pleaſed God highly, and as well as in any other worke, and had as depely ſinned if he had bene diſobedient therein, as though he had done any other cruell dede forbidden by God. Yea but ſhomakyng is not commaunded by God. Yes and hath the promiſe of God annexed therto. For God hath commaū ded me for the auoyding of ſinne to do Handy craftes are the commaundement of God.my brethren ſeruice, and to lyue therby, and to choſe one eſtate or other (for if thou wouldeſt receaue onelyonly of thy brethren and do nought agayne thou were a theſe and an extorcioner & a tyraunt.) And I choſe ſhomaking, or receaue it at y• obedience of myne elders. Now hauehave I Gods commaūdemēt to woorke therin truly, and his promiſe annexed therto, that he wil bleſſe mine occupation and make it lucky & frutefull to bryng me an honeſt lyuyng. Worke I not now at Gods commaū dement and hauehave hys promiſe that it pleaſeth him?
Note this alſo: firſt my craft is Gods commaundement. Secondarely I beleue & am ſure that my worke pleaſeth God for Chriſtes ſake. Thirdly my woorke is profitable vntounto my neighbour, and helpeth his neceſſitie. Fourthly I receaue my reward of the hand of God with thākes, and worke, ſurely certified that I pleaſe God in my worke thorough Chriſt, and that God will geue me my dayly bread thereby.
But if thou examine their doctrine, thou ſhalt finde that this fayth is away in all their frutes, and therefore are they worme eaten and ſhales with out kernelles.
Note againe, the Turkes & Iewes The Iewes & Turkes ge…r almes as we doe, yet for lacke of fayth, it is abhominable.geue almoſe aſwell as we, & as much, & yet abhominable for lacke of fayth & knowledge of the true intent. What ſayth the text: he y• receaueth a prophet in the name of a Prophet, ſhall hauehave the reward of a Prophet. That is, becauſe thou aydeſt him in preachyng of of Chriſtes word, thou ſhalt be partader with him & hauehave the ſame reward. And he that receaueth a Diſciple in the name of a diſciple, ſhal hauehave &c. And he that geueth one of theſe litle once but a cup of cold water for my names ſake, ſhall hauehave his reward. If a kyng miniſter his kingdome in the faith of this name, becauſe his ſubiectes be his brethrē and the price of Chriſtes bloud, he pleaſeth God highly: and if this fayth be not there, it pleaſeth him not. And if I ſow a ſhue truly in the fayth of hys name, to do my brother ſeruice, becauſe he is the pryce of Chriſtes bloud: it pleaſeth God. Thus is faith the goodneſſe of all workes.
Finally when God geueth, end I God is aſwell pleaſed when we thankefully receaue his benefites, as when we do geue for his ſake.receaue with thankes, is not God as well pleaſed, as when I geue for his ſake and he receaueth? A true frend is as glad to do his frēd a good turne, as to receaue a good turne. When the father geueth his ſonne a new coate and ſayth: am not I a good father, and wilt not thou louelove me agayne and do what I byd thee. And the boy receaueth it with thankes and ſayth, yea, and is glad and proude therof: doth not the father reioyce as much now in the lad, as an other tyme when the ladde doth what ſoeuer it be at his fathers commaundement? But the falſe Prophets do well to paynce God after the lykeneſſe of theyr owne viſenomy: glad when he receaueth, ye when they receaue in his name: But ſowre, grudging, and euil content when he geueth agayne. But thou pleaſeſt God, when thou aſkeſt in faith, and when thou receaueſt with thankes, and when thou reioyſeſt in his giftes and loueſt hym agayne, to kepe his cōmaundementes and the appoyntment and couenaunt made betwene him and thee.
And for a concluſion beſides, that Hipocrites ex…oll their owne workes, to deſtroy the workes of God.they expell fayth whiche is the goodnes of all workes: they ſet vp workes of their owne makyng to deſtroy the workes of God, and to be holyer then Gods woorkes, to the deſpiſyng of Gods woorkes, and to make Gods workes vyle.
With their chaſtitie they deſtroy the chaſtitie that God ordeined and onelyonly requireth. With their obedience, they deſtroy the obedience that God ordayned in this world, & deſireth no other. With their pouerty they deſtroy the pouertie of the ſpirit which Chriſt taught onelyonly: whiche is, onelyonly not to louelove worldly goodes. With their faſt, they deſtroy the faſt which God commaundeth, that is a perpetuall ſoberneſſe to tame the fleſhe. With their patteryng prayer, they deſtroy the prayer taught by God, whiche is either thankes or deſiryng helpe with fayth & truſt that God heareth me.
Their holyneſſe is to forbyd yt God The holynes of hypocrites wherein it is.ordeined to be receaued with thankes giuyng: as meate & matrimony. And their owne workes they maintayne, & let Gods decay. Breake theirs & they perſecute to the death. But breake Gods, and they either looke through the fingers or els geue thee a flappe with a Foxe tayle for a litle money. There is none order among them that is ſo perfect, but that they hauehave a priſon more cruell thē any iayle of theues and murtherers. And if one of their brethren commit fornication or adultery in the world, he finiſheth his penaunce therin in three Wekes or a monethmonth, and then is ſent to an other place of the ſame religion. But if he attempt Aſke the … ſtē Fri…is why they murthered one of their felowes at London.to put of the holy habite, he commeth neuer out, & is ſo ſtraytly dioted therto, that it is meruell if he liue a yeare, beſide other cruell murther that hath bene found among them, and yet is this ſhamefull dyoting of theirs, murther cruell inough.
Be not deceaued with viſions, nor yet with miracles. But go to & iudge their workes, for the ſpiritual iudgeth all thinges ſayth Paule. i. Cor. ij. Who is that ſpirituall? not ſuch as we now call men of holy Church. But all that hauehave the true interpretation of the law Who is y• ſpiritualty.written in their harts. The right fayth of Chriſt and the true intēt of workes, which God byddeth vsus worke, he is ſpirituall and iudged all thinges, and is iudged of no man.
Not all that ſay to me, Lorde, Lorde, ſhall enter into the kyngdome of heauen. But he that fulfilleth the will of my father which is in heauen. Many will ſay vntounto me at that day, Lord Lord dyd we not propheſie in thy name? and in thy name caſt out deuils? and dyd we not in thy name many miracles? Then will I confeſſe vntounto thē, I neuer knew you, depart from me ye workers of iniquitie.
This doublyng of Lord hath vehemency and betokeneth that they which ſhalbe excluded are ſuch as thinke thē ſelues better and perfitter then other men, and to deſerue heauen with holy workes, not for them ſelues onelyonly, but alſo for other. And by that they propheſied, by which thou mayſt vnderſtand the interpretyng of Scripture, and by that they caſt out deuils, & did miracles in Chriſtes name (and for all that they are yet workes of wickedneſſe, and do not the will of the father which is in heauen) it is playne that they be falſe Prophetes, and euen the ſame of which Chriſt warned before.
And now for as much as Chriſt and his Apoſtles warne vsus that ſuch ſhall Ignorāce … not if we w… not…c….come, and deſcribe vsus the faſhions of their viſures (Chriſtes name, holy Church, holy fathers and xv. hundred yeares, with Scripture and miracles) and commaunde vsus to turne our eyes from their viſures, and conſider their frutes, and cut them vp and loke with in whether they be ſound in the core & kernell or no, and geue vsus a rule to try them by: is it excuſe good inough to ſay, God will not let ſo great a multitude erre, I will folow the moſt part and beleue as my fathers dyd, and as the preachers teach, and will not buſie my ſelfe: choſe them, the faute is theirs and not ours, God ſhall not lay it to our charge if we erre.
Where ſuch wordes be, there are the Falſe prophetes. how to … …here they be.falſe Prophetes all ready. For where no louelove to the truth is, there are y• falſe Prophetes: & where ſuch wordes be, there to be no louelove to ye truth is plame: Ergo, where ſuch woordes be, there be the falſe Prophetes in their full ſwyng by Paules rule. ij. Theſſa. ij. An other concluſion where no louelove to the truth is, there be falſe Prophetes: The greateſt of the world hauehave leaſt louelove to the truth: Ergo, the falſe Prophetes be the Chaplaines of the greateſt which may with the ſword compel the reſt: As the kynges of Iſraell compelled to worſhyp the golden Calues. And by falſe Prophetes vnderſtand fal…e teachers, as Peter calleth them and wycked expounders of the Scripture.
Who ſoeuer heareth theſe words of me and doth them, I will lyken him vntounto a wiſe man that built hys houſe vppon a rocke, and there fell a rayne, and the floudes came, and the windes blew, and beate vppon that houſe, but it fell not, for it was grounded vponupon a rocke. And all that heare of me theſe wordes, and do them not, ſhalbe lykened vntounto a fooliſhe man that buylt his houſe vponupon the ſand, and there fell a rayne, and the floudes came, and the windes bl…w, and daſhed vponupon that houſe, and it fell, and the fall therof was great.
Chriſt hath two ſortes of hearers, of Beleuers without …, & workers without fayth are built on ….which neither of them do there after. The one wilbe ſaued by fayth of theyr owne makyng without workes. The other with workes of their owne makyng without faith. The firſt are thoſe voluptuous which hauehave yelded them ſelues vp to ſinne ſaying: tuſhe God is mercyfull, & Chriſt dyed for vsus: that muſt ſaue vsus onelyonly, for we cannot but ſinne without reſiſtāce. The ſecond are the hypocrites which will deſerue all with theyr owne imagined woorkes onelyonly. And of fayth they hauehave no other experience, ſaue that it is a litle meritorious where it is paynefull to be beleued: As that Chriſt was borne of a virgin, and that he came not out the way that other children do, he no, that were a great inconuenience but aboue vnderunder her arme & yet made no hole, though he had a very naturall body, & as other mē hauehave: and that there is no bread in the Sacrament nor wyne: though the fiue wittes ſay all ye. And the meritorious payne of this belefe is ſo heauy to them, that except they had fayned them a thouſand wiſe ſimilitudes and lowſye lykeneſſes, and as many madde reaſōs to ſtay them with all, and to helpe to captiuate their vnderſtandyng, they were like to caſt all of their backes. And the onelyonly refuge of a great many to keepe in that fayth, is to caſt it out of their myndes & not to thinke vponupon it. As though they forgeue not, yet it they put the diſpleaſure out of their myndes and thinke not of it til a good occaſion be geuē to aduēge it, they thinke they louelove their neighbour well inough all the while, and be in good charge.
And the fayth of the beſt of them is, but like theyr fayth in other worldly The… … the… … in Ieſus Chriſt.ſtories. But the fayth which is truſt and confidence to be ſaued and to hauehave their ſinnes forgeuen by Chriſt which was ſo borne, hauehave they not at all. That fayth hauehave they in theyr owne workes onelyonly. But the true hearers vnderſtand the lawe, as Chriſt interpreteth it here, and feele thereby theyr righteous damnation, and runne to Chriſt for ſuccour, and for remiſſion of all their ſinnes that are paſt, and for all the ſinne, which chaunce thorough infirmities, ſhall compel thē to do, & for remiſſion of that the law is to ſtronge for their weake nature.
And upon that they conſent to the lawe, louelove it and profeſſe it, to fulfill it to the vttermoſt of their power, and then go to and worke. Faith or confidence Fayth, what it breedeth,in Chriſtes bloud without helpe and before the workes of the law bringeth all maner of remiſſion of ſinnes & ſatiſfaction. Faith is mother of louelove, fayth accompanieth louelove in all her workes to fulfill as much as there lacketh in our doing the lawe, of that perfect louelove, which Chriſt had to his father and vsus in his fulfilling of the law for vsus. Now when we be reconciled, LoueLove.then is louelove & fayth together our righteouſneſſe, our keeping the lawe, our continuing, our proceeding forwarde in the grace which we ſtand in, & our bringing to the euerlaſting ſauing and euerlaſting life. And the woorkes be eſteemed of God according to the louelove of the hart. If the woorkes be great & louelove little and colde, then the woorkes be regarded thereafter of God. If the workes be ſmall, and louelove much and feruent, the workes be taken for great of God.
And it came to paſſe, that when Ieſus had ended theſe ſayinges, the people were aſtonied at his doctrine, for he taught them as one hauing power, and not as the Scribes.
The Scribes and Phariſeyes had thruſt vp the ſworde of the woorde of God into a ſcabbarde or ſhethe of gloſes, and therein had knit it faſt, that it coulde neither ſticke nor cut: teaching dead workes without fayth and louelove, which are the life and the whole goodnes of all workes, and the onelyonly thing why they pleaſe God. And therefore their audience abode euer carnall and fleſhly mynded without faith to God and louelove to their neighbours.
Chriſtes wordes were ſpirit & life. Ioh. vi. That is to ſay: they miniſtred ſpirite and life, and entred into the hart and grated on the conſcience, and thorow preaching the lawe, made the hearers perceaue their duties: euen what louelove they ought to God, & what to man, and the right dampnation of all them that had not the louelove of God and man written in their hartes: and thorow preaching of fayth, made all that conſented to the lawe of God, fele the mercy of God in Chriſt, and certified them of their ſaluation. For the worde of God is a two edged ſworde that pearceth and deuideth the ſpirite and ſoule of man a ſonder. Heb. …. A The word of God, …, … a man into … parts, …yt fle…e to hold one …ay, and … ſpirite to draw an other.man before the preaching of Godes woorde is but one man, all fleſhe, the ſoule conſenting vntounto the luſtes of the fleſhe, to follow them. But the ſworde of the worde of God where it taketh effect, diuideth a man in two, and ſerteth him at variaunce againſt his own ſelfe: The fleſhe haling one way, and the ſpirite drawing another: the fleſhe raging to follow luſtes, and the ſpirite calling backe agayne, to follow the lawe and will of God. A man all the while …e conſenteth to the fleſh & before he be borne again in Chriſt, is called ſoule or carnall. But whe he is renued in Chriſt through yt word of ly…e, and hath the louelove of God and of hys neighbor, and the fayth of Chriſt written in his hart, he is called ſpirite or ſpirituall. The Lord of all mercy ſend vsus preachers with power: that is to ſay, … expounders of the worde of God, and ſpeakers to the hart of man: and deliuer vsus from Scribes, Phariſeyes, hypocrites, and all falſe Prophetes.
Amen.