Here after ensueth a propre treatyse of good workes Von den guten werckenn. English Luther, Martin, 1483-1546. This text is an enriched version of the TCP digital transcription A06515 of text S109685 in the English Short Title Catalog (STC 16988). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 247 KB of XML-encoded text transcribed from 158 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A06515 STC 16988 ESTC S109685 99845331 99845331 10224 2248517750

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 Early English books online. (EEBO-TCP ; phase 2, no. A06515) Transcribed from: (Early English Books Online ; image set 10224) Images scanned from microfilm: (Early English books, 1475-1640 ; 136:15) Here after ensueth a propre treatyse of good workes Von den guten werckenn. English Luther, Martin, 1483-1546. [316] p. Imprynted be me Robert wyer, dwellynge in saynt martyns parysshe besyde charynge Crosse, [[London] : [1535?]] A translation of: Luther, Martin. Von den guten werckenn. Printer's name and address from colophon; publication date conjectured by STC. Signatures: a-t v⁶. Running title reads: The boke of good workes. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. eng Good works (Theology) -- Early works to 1800. eebo Here after ensueth a propre treatyse of good workes, Luther, Martin, 1535 316 46900 5 0 0 0 0 0 1.07 B The rate of 1.07 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2009-12 Assigned for keying and markup 2009-12 Keyed and coded from ProQuest page images 2010-02 Sampled and proofread 2010-02 Text and markup reviewed and edited 2010-04 Batch review (QC) and XML conversion

Here after ensueth a propre treatyse of good workes .

The preface .

IT is not vnknowen to all men ( good chrysten reader ) but that the true & syncere teachers of the infallyble truthe of our sauyour Iesu Chryst , ben falsely defamed vnto the vnlearned people , & theyr good name defaced to the , no lytell hynderaunce and reproche of the same truth / in that they ( as they be borne in hande vniustly ) shulde in theyr wrytynges and sermons , allure and withdrawe the forsayd rude people from penaunce , from prayer , from fastyng , from watchynge , from paynes , from labours / & fynally from all good workis . But what they ben and theyr workes also whiche reproue , sclaunder , calumpnyate , and falsely impeche the pure , syncere , and true worde of god pronounced by the mouthes of those his good and vertuous seruauntes / it is nowe ( thanked be god ) ryghte metely well perceyued / ye and for what intent , truely for none other , than for the mayntenaunce of the god theyr belyes , theyr ambycyon , theyr symony , theyr pryde , theyr promocyon , theyr treason , theyr trechery , theyr glotony , theyr lecherye , theyr murdre , with all theyr vngracyousnes . God therfore moste good and almyghtye of his excedynge and bountefull mercy and grace , to declare and set forth his infinyte goodnes towardes his electe , moste welbeloued and faythful seruauntes / that they to theyr great conforte and consolacyon , may be proued innocent of this most vntrue accusacyon wrongfully layde vnto theyr charge / and chiefely to the garnysshynge and deckynge of his emperyall glory , & mayntenaunce of his vndoubtable truthe , hathe sent the here ( O reder ) a ryghte famous and excellent worke , wherin is comprehended what good workes be / howe we may please god in all oure workes / & howe our workes do not please hym , and out of what fountayne they ought to spryng and flowe , yf they shulde please his godhede : truely out of the fresshe and lyuyng fountayne of an vndoubted faythe & truste / that his moste benygne petye , swetnes , and gentylnes , which is the father of all mercyes , & the god of all consolacyon and conforte / dothe loue the , fauoure the , petye the , accepte the. And thy workes also done at his commaundement , for the blode , passyon , redempcyon , and satysfaccyon of his moste dere and welbeloued sone Iesu Chryst / in whome , by whome , and for whose sake thou arte thus entyerly loued , fauoured , and accepted . As wytnessed our father of heuen hym selfe at the baptysme of our sauyour Iesu Christe , sayenge . This is my welbeloued sone , in whom or for whose sake I am well pleased , that is to say , appeased and swaged of my wrathe , immedyately here hym , that is to saye , beleue , truste hym , stycke & cleaue harde to hym by faythe . For it is he for whom I delyte in you , loue you , fauour you , petye you , & accepte bothe you and your dedes . This is the fountayne , out of the whiche all the workes of a chrysten man oughte to procede / so that what soeuer buddeth out of the tre of this fayth , is accepted and pleasaunte before god / and els it is but synne and not accepted . As saynte Paule wryteth in the xiiii . chapytre to the Romaynes / what soeuer ( sayth he ) is not of faythe is synne . And in the .xi. chapytre to the Hebrues , without faythe it is impossyble for any man to please god . The reason why is this , albeit thou bestowe neuer so moche in almes / fast neuer so moch , paye neuer so moch , watche neuer so moch / yea albeit thou haddest done as many good dedes as all the worlde . Yet yf thou haue not the faythe before rehersyd / that god for the blode of his sone doth accept the & thy workes / loue the , fauoure the , petye the / yea and that entyerly and as his owne son & heyre by adopcyon , all that euer thou doste can not please god / but is abomynable synne and dyspleasyth hym vtterly . For howe is it possyble that thou shuldest please hym , whan thou art but a Iudas vnto hym & doste beare two faces in one hoode / doynge one and thynkynge another . In thy dedes thou woldeste seme to be his seruaunte , & in thy hert thou dost neyther loue hym , nor truste that he loueth the. And albeit he hathe made neuer so many and great promyses of saluacyon , mercye , loue , pety , and fauour , in the blod of his sone to al that repent & doubt not therof / but assuredly truste vnto it , yet thou ( what soeuer thou arte that haste not this fayth ) lyke an hethen hounde , and an vnfaythfaull myscreaunt , by thy infydelyte and false herte dost make no better of hym but a lyer , and false of his promyse / a tyraunte , and a butchers curre delytyng in blode , and neyther doste thou loue hym , truste hym , nor fauour hym . For howe shuldest thou loue hym , whan thou accomptest no better of hym than I haue sayde . And agayne howe is it possyble that he shuld loue the , fauoure the , petye the , accepte other the or thy workes , seynge thou doste fyrste abiecte hym by thy synful dyspayre and incredulytie . Yea what worldlye prince wold kepe such a wretche in his house yf he knewe hym / howe moche lesse than wolde he loue hym , fauoure hym , accepte hym , or any of his seruyce . Agaynste suche workes it is that the true and faythfull mynysters of Chrystes worde haue foughten , as done in most false hypocrysye and deuelysshe despayre , whiche otherwyse they haue & do hyghely prayse and commende , as whan they be done in true faythe and loue towarde god & his commaundementes , as thou shalte se and fynde in this moste goodly and excellente volume of good workes / whiche ( I beseche god neuer to fauour me ) yf any of those vntrue men / I wyll not saye , false deceyuers , dyd euer wryte to teach any thyng halfe so good in theyr lyues . But it is an olde prouerbe that a good thyng wyl prayse it selfe / wherfore I commytte it vnto thyne owne iudgement ( good reader ) to prayse it , euer as thou shalte fynde cause / So bolde I am of the goodnes therof . And yf thou fynde my wordis to be true , that good workes be here of our auctor requyred , taught , praysed , and commended to the vttermost , ( as the truthe is ) then I beseche the ( moste gentyll and indyfferent reader ) to take & admytte all false backe byters & sclaunderers of goddes true mynysters euermore hereafter as they be , & not to thynke the contrary , but that as they most deadely belye those good men in this behalfe / so they do also in other thynges , as I truste in god it shall more playnly appere / bothe to the ( gentyll reader ) & therto to all the worlde in tyme commyng . And that as I beleue vnfayned to the great glorye of the lyuyng god , the inestymable solace and comforte of his electe chyldren , and the vtter confusyon of the chyldren of Antechrist ? So be it .

Here endeth the preface of this present worke .
dieu et mon droit De bonis operibus .
Here begynneth the boke of good workes .

IT is fyrst of all to be knowen that there is no good worke / but that whiche god hath commaunded / & agayne , What synne is . that there is no synne / but that whiche he hathe forbyden and prohibyted . Therfore he that wyll knowe or do good workes , nedeth but the knowlege of goddes commaundementes . For so sayth Chryste . Math. 16. Mathewe the xvi . If thou wylt entre into lyfe / kepe the commaundementes . And also to the yong man / that asked hym what he shulde do to be saued . Chryste shewed nothynge , but the ten commaundementes . Wherfore it is necessarye that we learne the dyfference of good workes , not by the vtter shewe greatnes or multytude of the workes in themself / no truely neyther after the oppynyon or iudgement of men / neyther after the maner of lawes , tradycyons , or inuencyons of man / or by any reason appearynge vnto our syght , ( as we haue done hytherto ) . For so shuld it be through our blyndenes , to the great dispysyng of goddes commaundementes .

THe fyrste and chiefe and most excellent of all good workes , is faythe in Chryste . Euen as he hym selfe sayeth Iohn the .vi. Iohn . 6. For to the Iewes askynge hym what they shulde do to worke the workes of god . He answered , this is the worke of god / that ye beleue in hym , whome he hathe sente . But we other hearyng or preachyng this thynge / passe ouer it lyghtlye , thynkyng it but a tryfle and easye to be done / whan notwithstandyng we ought here to make a staye , and faythfullye to remember in our mynde . For of this worke and fayth muste all other good workes sprynge and take theyr influence of goodnes / and that men may the better perceyue this thynge / I shall declare it more grosely . A man shall fynde many that faste , praye , and do this thyng and that thynge , and lyue a good lyfe , to se to before men ? whome yf thou do aske / whether they be sure that they please god or no , bycause they do so lyue . They wyll answere that other they knowe not , or els that they doubte . Moreouer there be some doctours whiche corrupte and deceyue the people / sayenge it is no nede that they be sure of this thynge / and yet they teache vs nothynge els but good workes . Beholde all suche workes , procede without faythe . For suche as is theyr conscyence & faythe towarde god / suche ben the workes that ronne out of them . But where as is no faythe nor good and acertayned conscyence toward god / there lacketh the hede of good workes , & all theyr lyfe and goodnes is nothynge worthe at all before god . Vpon this it commeth , The author is falsely condempned of hypocrytes . that whyles I prayse & make so moche of faythe / and do caste awaye ( as of no value before god ) the workes of suche vnfaythfull / there be some whiche blame and accuse me , as thoughe I dyd forbydde & condempne good workes . Howe be it in the meane tyme I desyre no thynge more vehementlye / than that I myghte teache truely the good workes of faythe .

MOreouer yf thou aske them , whether they iudge & esteme this for a good worke or no / whanne they labour theyr crafte with theyr handes , whan they stande . Go , eate , drynke , slepe , and do all other maner of workes / other apꝑtaynynge to the sustentacyon of the body , or necessary for the commen welth / and whether they byleue that they please god in these thingꝭ or no. Thou shalte fynde some that wyll say nay / and that wyll conclude good workes in so lytell space , and defyne theym so straytely / that they wyll take no thyng for good workes / but onely prayenge in the temples / fastyng , & helpyng the poore with almes / demynge all other thynges to be voyde and vayne / and suche as god settyth not by . And so by theyr dampnable vnbyleue / they mynysshe , deceyue and abbreuyate goddes seruyce & worshyp , to whome serueth / what so euer is done or can be thoughte in faythe . So teacheth the wyse man / sayenge . Ecclesiastices . 9. Go therfore and eate thy breade in myrthe , & with ioye drynke thy wyne / for thy workes please god / lette thy clothes be whyte at all tymes / and let not thy heade lacke oyle / vse gladlye thy lyfe with thy wyfe , whom thou louest in all the dayes of thy lyfe of vnstablenes , whiche be gyuen to the all the tyme of thy vanyte . Our clothes to be whyte at all tymes / is all oure workes to be good / what name so euer they be called by indyfferently . But than they be whyte , whan I am sure they please god . And hauynge this affyrmytie I shal neuer lacke the oyle of a mery and ioyfull conscyence from the heade of my soule / so sayd christ . Iohn the .viii. chapytre . I do alwaye those thinges which please hym , meanynge of the father . Iohn . 8. How dyd he alwayes those thynges / dyd he not at all tymes conuenyent , bothe eate , drynke and slepe : wherupon saynt Iohn saith By this know we / that we be of the truthe / and wyll before hym put our hertes out of doubt / for yf our herte condempne vs / god is greater than our hert / & knoweth all thynges / & we haue truste towarde god / that what soeuer we aske of hym , we shal haue it / bycause we kepe his commaundementes & do those thynges which be pleasaunt before hym . To be borne of god , is to byleue and trust in god . Also he that is borne of god , that is to say / he that byleueth & trusteth in god , synneth not / nother can he synne . Also the xxxiii . Psalme / all that trust in the shall not do amysse . ye in the ii . psalme / blessed be all men that trust in hym / which sayengis yf they be true , what soeuer they do muste nedis be good / or at the least if they do synne , it must be & be forgyuen & pardoned . Beholde here agayne howe greatly I do extolle fayth / to that which I wyl referre al good workis / but I reiecte what soeuer is done , that commeth not from thense .

HEre maye euery man lyghtly consydre and perceyue / whan he dothe good / and whan he dothe yll / for yf he fynde his herte instructe with this faythe that he byleueth that he pleaseth god / than is his worke good / ye thoughe it be so lytell or so vyle , This fayth and conscyence must be grounded vppon the worde of god / whiche we muste haue to shewe for vs , that we do nothyng but that , that is his godly wyll & pleasure . For with out this worde , we can not be sure , what he wolde haue done or vndon , & must therfor consequently stande in dispayre of our dedes , whether they ben good or no / which saynt Paule calleth synne . as to take vp a strawe / but yf there lacke other trust or hope in god / then the worke is nought / ye yf he shuld rayse vp all deade men / & suffre hym selfe to be burned / so taught saynt Paule sayenge / that what soeuer is not of fayth / is synne . For of fayth and of none other worke / we be ornate by this name / that we be called chrystyanes / as of the chefe worke . For as for all other workes / euery hethen Iewe , turke and synner may do them . But to trust & byleue stedfastely that oure workes please god / is not possyble / but to a chrystyan , illustrate & stablisshed by the grace of god . But suche teachynge as this , is very scante . And therfore I am accused to be an heretyke / the cause wherof is , that men folowynge blynde reason & gentylles doctryne / haue put faythe not aboue , but nyghe vnto other vertues / attrybutynge vnto it a peculyer and propre worke separated from all other workes of other vertues . Notwithstandyng that faythe onely , doth make all other workes good , acceptable , & worthy , in that / that it trusteth in god , Ones agayne remembre that this faythe muste be buylded vpon the word of god & forget it no more , for so meaneth th auctor . & doubteth not / but what so euer a man dothe / it is well done in the syght of god : ye they haue not suffered faythe to remayne as a worke / but ( after theyr maner of speakynge ) haue made it a vayne qualytie / all though all holy scrypture do attrybute / the name of godly goodnes to faythe onely & no worke elles . Wherfore it is no meruayle that they theym selfes be made blynde and the leaders of the blynde . For as this faythe dothe brynge with her charyte & peace , so doth she ioye and hope / for who so euer byleueth & trusteth in god / to hym strayght waye god gyueth the holy ghost / wytnesse saynte Paule to the Galatiens sayenge . Ye haue receyued the spyryte , not by youre good workes / but bycause ye haue byleued the worde of god .

IN this faythe al workes be made lyke and equall / and one as good as another . In this faythe also falleth away all dyfference of workes , For without faythe it is impossyble to please god , as sayeth Paule the xi . chapyter to the Hebrewes . whether they be great or lytell , longe or shorte , many or fewe / for the workes be pleasaunt to god not for them selfes but for faythes sake / whiche onely and specyally and without any dyfference worketh , quyckeneth , and maketh acceptable , all and synguler workes howe many and sondrye so euer they be / none otherwayes , than as all the membres of a mannes body , lyue , worke , & haue theyr name , by the goodnes and vertue of the heade . And without the heade , no membre can lyue , worke , or haue the name of a lyuyng membre / of the whiche thynge it foloweth more largelye / that a chrystyan lyuyng in this faythe , hath no nede of a techer of good workes / but to do all thyng that commeth to his hande . And all thynges be well done / as holye Samuel said vnto Saule / thou shalte be chaunged into another man whan the spyryte of the lorde shal come into the / than do what soeuer commeth to thy hande / god is with the. So rede we of holy Anne Samuels mother / whan she byleued Hely the preest , promysynge her the fauour of god / she wente home mery and pacyfyed , neyther after that chaunged her countenaunce , that is to say , all thyngꝭ were afterwardes vnto her one & equall , what soeuer fortuned vnto her . Also saynte Paule sayde , all thynges be free there as the spiryte of god is / for fayth suffereth not her selfe to be bounde to any workes / nor agayne any workes , to be taken from her / but euen as it is wryten in the fyrste Psalme / she gyueth her frute in due season / that is howe so euer it commeth or chaunseth .

WHiche thynge we may se by a grosse and carnall example , after that a man or woman hath conceyued a moche specyall loue , & a synguler mynde and fauoure one of thother , and stedfastly by leueth the same / who shall than teache them howe to behaue them selfe one to thother / or what they ought to do to leaue vndone , to saye / to kepe close , or to thynke ? for this onely & specyall truste / that one hathe in thother / teacheth them al thynges and more than is necessarye . And than there is no dyfference in workes / but eyther of theym dothe great workes , longe workes , & many workes , as gladly as small workes , shorte workes , or fewe workes . And that with a mery , pacyfyed , and quyete herte , and vtterlye of a fre mynde / but after that there is any doubte , than ryse & growe in the mynde dyuers ymagynacyons what shall be best to do . And yf it be the man , than he begynneth to appoynt hym selfe with the dyfference of workes , wherby he may obtayne fauour , & yet euen than he commeth almost lyke a prysoner with a heuy herte , & great trouble , & more than halfe loste , and desperate / and ofte tymes amonges these thyngꝭ playeth the foole . So a christen man lyuynge in this hope and truste towardes god / knoweth all thinges , may do all thynges / goeth about to do all thynges , and he dothe all thynges merely , & frelye / not to heape and gather togyther many merytes and good workes / but that it is delyte and pleasure to hym so to please god well , and purely and frely to serue god / beynge contente with this onely thynge that he pleaseth god . And of the contrarye partye , he agreeth not / nor is at one with god by faythe / whiche doubteth of hym / & whiche seaketh and busely careth howe he wolde satisfye and moue god by many workes / and than he ronneth to saynt Iames , to Rome , to Iherusalem / hyther and thyther , this waye and that waye / sayeth saynt Brigettes prayers / sayeth this and sayeth that / he fasteth this day and that day / he confesseth hym here , he confesseth hym there / he asketh this man & that man / & yet in all this tyme he fyndeth no reste nor quyetenes / doynge all these thynges with great payne , doutfulnes , indygnacyon and sorowe of his herte / in so moch that scrypture calleth these good workis in the Hebrew tonge / Anen , Amall . Whiche we call in oure tonge werynesse and labour . Howe be it truely they be not good workes / but all loste , voyde & vayne , whiche ben done in suche doubte & dotage . Wherfore many men otherwhyles haue so doted in these / that for sorowe they haue fallen in to many troubles / of whom it is sayd / we be werye in the waye of iniquytie and perdycyon , Sap. 5. we haue walked harde wayes / but the waye of the lorde we haue not knowen , and the sonne of ryghtwysenes hath not shyned to vs .

BYcause that faythe yet nowe and then appeareth in oure workes ryght smale , feble , & weake / let vs aske moreouer them / that be oppressyd with any trouble & aduersytie / eyther of body , or of goodes , or of honour , or of frendes , or of any other thyngꝭ that they haue / whether that than they byleue , that they please god / and whether they thynke , that theyr trouble and aduersyties be mercyfully put to theym by the very fauoure of god or no / and here they wyll saye , that god sheweth hym selfe wrothe and angrye / whan neuerthelesse euen in such vexacyons & trouble a true chrystyan hath stedfaste truste / & persuadeth farre better thinges vnto hym selfe of god / that he beareth moch better good wyll and fauoure than appeareth . For in suche case he is hyd , euen as the spouse sayeth in the cantycles ? Beholde he standeth behynde the walle , and seeth me through the creastes / that is to saye , in vexacyons and aduersyties , whiche are lyke almoste to departe vs from hym , as a wall or a bulwarke / he standeth hydde , and yet lokynge vpon me he forsaketh me not / for he standeth and is redye to helpe me in grace , sufferynge hym selfe to be sene by the wyndowes of darke fayth . And Hyeremye in the boke of Threnes / he hath loued vs after his herte / and hath caste downe the sones of men / this faythe they knowe not but thynke they be forsaken of god , and that god is enemye to them . Yea and they rather impute such ylles to men and wycked deuylles / so that they haue no truste at all in god . And for this cause , theyr troubles & suffrynges euen as they be sclaunderous to them / so be they hurtfull . And yet in that whyle they go forthe doynge good workes after theyr owne iudgement / lokynge nor carynge nothynge at all for this true faythe . But to them that byleue in god / and that in suche ylles and troubles haue a stedfaste truste that they please god / suche ylles and aduersyties be precyous merytes and moste noble of all workes , Faythe maketh al thynges precyous . aboue all mennes estymacyon / for faythe and truste to god maketh al thinges precyous , whiche ylles be dampnable / the whiche thynge is wryten euen of dethe / the .115 . psalme / the death of his sayntes is precyous in the syghte of the lord / for the more better , hygher and stronger that the faythe and truste is / so moche more the sufferynges in the same fayth , passe all workes in faythe / And so bytwene workes & suche passyons , there is an inestymable dyfference of better place condycyon & pryce .

MOreouer the hyghest degree of faythe is whan god ponyssheth our conscyence not onelye with temporall hurtes and persecutyons / The hyghest degre of faythe . but with deathe , helle , and synne / and semeth in a maner to denye his grace and mercye , as thoughe he wolde perpetuallye dampne vs / the which thynge very fewe men perceyue / as Dauid complayneth the .vi. psalme / lorde correcte me not in thy angres / for to byleue then that we please god / is the chiefe worke that may be done of or in any creature / of the whiche these iustytiaryes & holy workemen & benefactours knowe nothyng at all / He calleth them iustitiaries , which truste of forgyuenesse of theyr synnes & of saluacyon by theyr owne workes and holynesse . for how wolde they here promyse or persuade the goodnes and mercye of god to them / whan they be vncertayne in theyr workes / and doubtfull and waueryng , yea in the leaste degre of faythe . Beholde thus haue I alwayes spoken & thus haue I alwayes praysed fayth / & thus haue I reiecte al workes done without suche faythe / to th ende that I myght brynge men from this false , fayned , shynyng pharysaycall and vnfaythefull good workes ( wherof all Abbeyes , temples , houses , & al degres and states bothe hygh and lowe be full and replenysshed with ) to moste and true good & faythful workes euen from the grounde / in the whiche thynge no man stryueth or goeth agaynste me / but vnclene beastes whose feate be not clouen ( as hit is in the lawe of Moyses ) not sufferyng the dyfference of good workis . But they rousshe out so vnaduysed that whan they haue onelye prayed , fasted , founded this chauntrye or that / confessed them / and done satisfactyon after theyr owne iudgement / they wold by and by haue all these doynges good / all though in all these thynges they haue no truste of the lyberalytye or gentylnes of god / but rather they than specyally esteme them for good workes / whan they haue done many / great , and longe workes / and so they regard not the grace of god nother his pleasure in theyr workes / but put all theyr truste in theyr workes / and so buylde vpon the grauell and the water / wherfore at the laste / they muste neades haue a great fall . As Chryste sayeth / Mathewe the .vii. chapytre / but this good wyll and pleasure of god the father towarde vs vpon the whiche standeth our trust / the aungelles shewed from heuen that nyghte that our lorde was borne / syngyng prayse be to god aboue / peace in the yerthe / and to men good wyll .

BEholde nowe this is the worke of the fyrste commaundement / wherby it is commaunded that thou shuldest haue no straunge god / which is asmoch to saye as thus . For asmoche as I am onely god / thou oughtest to put all thy truste , hope , & faythe , in me and none els / for it is not to haue one god / yf thou name hym with thy mouthe outwardelye , or worshyppe hym with knelynge , or other suche gestures / but yf thou truste in hym ●●th herte and mynde promysyng to thy selfe all goodnes , grace , and good wyll of hym / as well in persecucyon and aduersytie / as in prosperyte / no lesse in deth than in lyfe / as well in bytter & harde thynges / as in pleasaunt & easy / lyke as our lorde Chryste / sayde to the woman of Samarytan / god is a spiryte / and they which worshyppe hym / must worshyppe hym in spyryte and truthe . And this truste , hope , and faythe of the herte / is the true full lyuynge of the fyrste commaundement without the whiche , there is no worke at all that maye satysfye this commaundement / and lyke as this commaundement is chief / hyghest and beste of all other / and out of the whiche all other come / in the whiche all thynges procede / and after the whiche , all thynges must be ordered and reweled / so this worke / that is to saye , hope and truste in the grace of god , is chyef / hyghest and beste of all other workis / out of the whiche all other growe & come forth / be orderyd & gouerned . All other workes therfore compared to this worke / stande ( without the fulfyllyng of the fyrste commaundement ) as nothynge worth / and as thoughe there were no god . S. Augustyne . wherfore saynt Augustyne sayde excellentlye / that the workes of the fyrste commaundement , be / to byleue , truste , and loue . Moreouer we sayde before that suche fayth and truste , bryngen with theym charyte and hope / ye and yf thou wylt well consydre the matter / charyte is fyrst at the leaste equall with faythe / For I can not truste in god / oneles I thynke that he is gentyll / mercyfull , meke , and kynde to me / wherby I am moued to loue hym agayne , & to trust to hym with all my mynde vtterlye determyned with my self that he wyll do all thynges for the best to me .

NOwe thou seest that all they , whiche byleue not alwaye in god , and promyse not to them selfes the grace , fauoure , & good wyll of hym , in all theyr workes and vexacycyons , lyfe , or deathe / but seke it about other thynges or elles in theym selfes / kepe not this commaundement of god / but truely vse ydolatrye / ye thoughe they dyd the workes of all thother commaundementes / ye in so moche yf they had caste in one heape togyther / the prayers , fastynges , obedyence , sufferaunce , chastyte , and innosencye of all sayntes / for there is not the pryncypall & heade worke / without the whiche all other workis be nothnyge at all / but fayre shynynge outwarde showes , and colours / of the whiche our lorde hathe warned vs before . Mathewe the .vii. chapytre / beware of false prophetes which come to you in shepes clothynge / within they be rauysshyng wolues / of the whiche sorte be they / whiche go about to gette the fauoure of god ( as they speake ) with many good workes & hym theyr frynde , as thoughe they shulde bye his grace & fauoure / as thoughe god were a broker , seller , and a merchaunte / whiche wolde not frely gyue his grace in good wyll . These ben the moste frowardes of all the men in the worlde / And whiche eyther hardely or elles neuer be conuerted to the true waye . Lykewyse be those whiche in theyr trouble & aduersitye , ronne hyther & thyther vp and downe / sekyng counsell , helpe and conforte , and lette god alone / of whome oonly they be commaunded to seke suche thinges / whome the prophete Esaye rebuketh after this maner . My people is folysshe / and hathe not tourned agayne to hym that stroke hym / that is to saye , the lorde hath stryken theym , and sende to theym all maner of trouble vexacyons , and aduersytie that they myghte ronne to hym and truste to hym / but they ronne from hym to men nowe in to Egypte , now in to Assiria / ye and somtyme to yll deuylles / of the whiche Idolatrye , there be many thynges redde , bothe in the same prophete Esaye / and also in the boke of kynges / and so do nowe a dayes all oure holye Ipocrytes / that whan they be troubled with any aduersytie / they ronne not to god but flye from hym / thynkynge this oonlye / that they maye be delyuered out of this trouble eyther by them selfe , or elles by mannes helpe / and yet in all these thynges not oonlye iudgynge them selfe good , but sufferynge all other so to repute and iudge them .

THis is the mynde of saynt Paule in many places , where he attrybuteth so moche to fayth . A right wyse man lyueth by his faythe / for faythe is the selfe same thynge / for the whiche a man is counted ryghtwyse afore god / therfore yf ryghtwysenes be in faythe / it is clere the the same faythe onelye fulfylleth all the commaundementes of god , & maketh ryghtwyse all theyr workes / in as moch as no man is ryghtwyse / but yf he fulfyll all the commaundementes of god / and agayne workis without faythe iustyfye no man . And therfore saynt Paule with a full mouthe reiecteth workes / and so greatly commendeth and prayseth faythe that many beynge offended with his wordes sayd , than let vs do no good workes . But saynt Paule rebuketh theym / as erronyous and folysshe , and so it is now a dayes / that whan we reiecte these great and shynynge workes done nowe a dayes with out fayth / they say than we must onelye byleue and do no good / for nowe they call the workes of the fyrst commaundement to synge / to rede , to playe on the organce / to saye seruyce or to celebrate / to say mattens , euensong , or other canonycalle houres / to founde churches , alters , monasteryes , & to honour them and heape them vp with belles , vestementes and suche other treasure , to god , to Rome and other sayntes vpon pylgrymage . Moreouer to were this garment or that knelyng of theyr knees / sayenge the Rosary or psalter of our Ladye doynge al these not before an ydole . But before the holy crosse of god / the ymages of sayntes / & this they call the worshyppyng and prayenge to god / whiche thinges bothe vserers / adulterers / and all maner of synners do and maye do dayly . Nowe where as these be done with suche a faythe that we byleue that they please god , thanne they be praysed , not for theyr owne vertue , but for the faythe sake , for the whiche all maner workes ( as is sayde byfore ) be equalle . But yf we eyther doubte , or iudge god not to be gentyll , or mercyfull vnto vs , or not to please god , or yf we presume to please god , by or after these workes , than be they nothynge / but verye gyles , dyssymulacyons , and dysceytes outewardlye to worshyppe god , and inwardelye to put hym for an Idole . This therfore is the cause / why I haue so ofte spoken and caste awaye suche workes , pompes , bostynges , and multytudes of theym / And bycause it is open and manyfeste / that suche workes be done , not onelye in doubte , and without suche faythe / but also amonges a thousande men there is scante one that putteth not all his trust in theym / thynkynge surely that so he shall obtayne the grace / or fauour of god / And that he shall preuent his grace / & so to make merchaundyse with god , the whiche thynge god can not suffre / whiche hath promysed his fayth frely / he wolde that we shulde begyn at his grace / through fayth / and in the same to fynysshe all our workes , what so euer they be / and by what name so euer they be called .

OF these thou thy selfe perceyueste , howe greatly these two differ / to fulfyl the fyrst commaundement with outwarde workes / and withinwarde fayth / for the one maketh vs the true lyuynge sones of god / thother maketh the worste ydolatrye and moste hurtefull hypocrytes of the worlde / bryngynge many men in to the wayes by the great shynynge , and yet sufferyng them to remayne with out faythe / and so wretchedlye deceyue them styckyng in the outwarde voyce and apparaunce / of whome Chryste speaketh . Mathewe .xxiiii. Than yf any man shall saye vnto you : lo here is Chryst or there is Chryst byleue it not . Also in Iohn the .iiii. chapytre / woman truste me the houre commeth whan ye shall neyther in this mountayne , nor yet at Iherusalem worshyp the father / but the houre commeth , and nowe is / whan the true worshyppers , shall worshyp the Father in spyryte & veryte / for verylye suche the Father requyreth to worshyp hym . These and suche other sayntis as they haue moued me / so they oughte to moue all other to caste away this great pompe with Bulles , sealles , baners , & pardons / wherwith the myserable people be moued to buylde temples , to gyue and founde abbayes , and suche lyke , and in the meane tyme fayth is suppressed and put to sylence , yea rather vtterly oppressed But where fayth hathe no dyffecence bytwyxte workes , there is no worke pompous and prowde better one than another after her . And of a truth it is , the fayth only wyll be the true worshyp & seruyce of god , not suffryng any such name or prayse to be gyuen to one worke or other / but as far forth as she dothe vouchesalfe / which thynge / she than dothe / whan the worke is done in and of her . But this yll was fygured in the olde testament / whan the Iewes forsoke to offre in the temple , & offred in other places / as in wodes and in hylles / euen so do they , which be busye and redy to do all thynges , & neuer do this heade worke of fayth .

WHere be they nowe whiche aske what be good workis , what they oughte to do , or howe they myghte be good ? ye where be they which saye that we so preche faythe that we teache no good workes , and that there oughte none to be done ? Doth not this fyrst commaundement make vs more busynes / than any man can fulfyll ? For yf one man were a thousand men / ye all men or all creatures / yet here he had ynoughe to do / and more than he myght away with , whyles he is commaunded to lyue & contynue alwaye in fayth / and trust to god / and to put trust in no other / & so to haue one true god / seynge than that mannes lyfe , can not be one moment without dede , faute , trouble , or flyghte / for the lyf of man as we se neuer resteth / let hym that wolde be good and full of good workis begynne to be alwaye in this faythe , let hym lerne ofte tyme to do and leaue vndone all thynges in suche trust / for so shall he fynde howe great busynes he hathe to do / and howe all thynges stande in faythe / and that faythe can not be ydell / and that the selfe same ydelnes is somtyme the exercyse and worke of faythe . And to be shorte / there is nothynge that can perysshe or lose to vs that byleue that all our workis please god / for than they can not be / out good & merytoryous / so sayeth saynt Paule / 1. Corin. 10. whyther therfore ye eate or drynke / or what soeuer you do / do all to the prayse of god / it can not be done in the same name / but yf it be done in the same faythe / Also to the Romaynes / for we knowe well that all thynges worke for the beste to them that loue god . Therfore the sayenge of them that say that we forbyde good workes and preache onely fayth / is lyke as I shulde say to a sicke man / yf thou haddest helthe / thou shuldest haue all the workes of thy membres without the whiche / the workes of the membres be nothynge / of this he myght vnderstonde . That I forbyd the workes of the membres / whan my meanynge is that he muste haue helthe , and than worke all the workes of all his membres / so fayth must be the chiefe craftꝭman buylder and capytayne in all workes / or elles the workes be vtterly noughte .

BVt yf thou saye / why haue we than soo many Lawes , bothe spyrytuall & temporall , so many cerymonyes of churches , monasteryes , and abbeys , to moue cause and prouoke men to good workes / yf faythe do all thinges after the fyrst commaundement ? I answere for no cause , but that we al nother haue nor set by this faythe / for yf we all hadde this faythe / we neded no lawes / but euery one of vs shulde do alwayes good workes as the same faythe do teache hym . There be foure maner of men / the fyrst nowe named , whiche neade no lawe , of whome sayeth saynte Paule .i. Timoth .i. The lawe is not gyuen to a ryghtwyse man / the is , to a faythfull man . For suche maner of men , do all what so euer they knowe or may , with a free mynde , regardyng this onely with a sure and stable faythe , that the grace and beneuolence of god helpeth them in all thynges . The seconde sorte or kynde of men ben they / which wyl mysse vse this lybertie / & falsely styckynge & beynge bolde of it waxe slowe / of the which , speketh saynt Peter in his fyrst epystle , the .ii. chapytre / sayeng for so is the wyll of god / that with well doynge / ye shulde stoppe the mouthes of al ingnoraunt men / as fre , & not as thoughe you toke lybertie for a cloke of malicyousnes / but euen as the seruauntes of god / as thoughe he shulde saye / lybertie of faythe gyueth no lycence to synne , nother cloketh it / but gyueth power to do all maner of workes / & to suffre all thinges / howe soeuer they come to hande / so that no man is bounde peculyerly to one worke , or to some workis . As saynt Paule sayeth to the Galatianes the fyrste chapytre . Bretherne ye were called into lybertie / onely let not your lybertie be an occasyon vnto the flesshe / but in loue serue one another / these men therfore must be compelled by lawes and kept with doctrynes & warnynges . The thyrde sorte be wycked men / euer redye to synne and vyce / whiche must be compelled bothe with spyrytual and temporall lawes / euen lyke wylde horses and dogges / and yf they amende not / let theym be punysshed with extreme ponysshement by the temporall swerde , as saynte Paule sayeth to the Romaynes the .xiii. chapytre / for rulers are not to be feared of good doers / but of yll / wylte thou be without feare / of the power ? Do well than / and so shalt thou be praysed of the same . For he is the mynyster of god for thy welthe / but yf thou do yll / thou feare / for he beareth not the swerde for nought / for he is the mynyster of god , to take vengeaunce of them that do yll . The fourth kynde of men be they / which be yet wyld , weake , and chyldren in the vnderstandyng of fayth and spyrytuall lyfe / whiche must neades be intysyd & tyckled as chylderne with outward wordes & cerymonyes , with adournyng the churches with organnes / and what soeuer is done in the temple / with prayer , fastynge , & what soeuer is vsed , other in the temples , or abbeys / vnto they lerne to knowe fayth / howe be it here is a great faute / that rulers & offycers ( alasse for sorowe ) be so accustomed & weryed in these cerymonyes & outwarde workes , and faythe lette alone , which they ought to haue alway to teache aboue these workes , lyke as the mother gyueth the chylde with mylke , other meate , vntyll the chylde it selfe maye eate stronger meate by it selfe .

BVt for as moch as we be not al equal & lyke / suche maner of men muste be forborne & suffered / and we muste obserue and beare those thyngꝭ / whiche they obserue and beare / and not dyspyse theym / but teache them the true waye of faythe / as teacheth saynt Paule to the Romaynes / xiiii . chapitre / hym that is weake in the faythe / receyue vnto you and lerne hym / the which thyng he dyd hym selfe / the fyrste epystell to the Corinthyanes the .ix. chapytre . And vnto the Iewes ( sayeth he ) I became as a Iewe , to wynne the Iewes , to theym the were vnder the lawe / was I made as thoughe I had ben vnder the lawe , to wynne theym that were vnder the lawe . And Chryste in Mathewe the .xvii. chapytre / whan he shulde paye trybute / which he ought not to do / reasoned with Peter sayenge / of whome do kynges of the erthe take trybute or poole money ? of theyr chylderne or of straungers ? Peter sayde vnto hym of straungers / than sayde Ihesus vnto hym agayne , than are the chyldren fre / neuerthelesse leaste we shulde offende theym / go to the see / and caste in thy angle / and take the fysshe / whiche fyrste commeth vp / and whanne thou openeste his mouthe / thou shalte fynde a peace of twelfe pens , that take / and paye for the and me / here we se that as all workes / so all thynges be free to a chrysten man throughe his faythe , & yet he dothe suffre and obserue with the faythfull that / that he is not bounde to do . And that he dothe vpon his lybertie , beynge free , & nothynge doubtynge , that he so dothe please god / and he dothe it gladly / takynge it frelye as any other worke that commeth to his hande , without his owne chosyng or purpose , & here he dothe onely desyre and requyreth nothynge elles but that he maye so worke to please god with his fayth . But in as moche as we purposed to teache in this boke which be very true good workes , & we nowe speake of the hyghest worke of all / it is manyfest the we speake not of the seconde , thyrde , or fourth sorte of men / but of the fyrste , to whome all thother must be lyke in conclusyon , and in the meane whyle , be taught , and suffered of the fyrste . And so suche men of weake faythe / redy alwayes to do good and to lerne better / and yet not able to perceyue and vnderstande all thynges , be not to be despysed in theyr cerymonyes . Blame therfore theyr folysshe blynde teachers , whiche neuer taughte theym faythe , but haue drawen them so deaplye in to workes , That is to wytte from that confydence that they maye be saued by theyr workes / for els they make a god & sauyoure of theyr workes , whch is hyghe ydolatrye , and vtterly concludeth that the blod of christ is shedde in vayne , for if our workes can saue vs what neded christ to dye & this is th autors meanyng whan so euer he saieth fran workes . therfore they muste be gentlye broughte vp by a lytell and lytell fro workes to faythe / as men do handell a sycke man / & they must be suffered to leane to some workes a whyle , for theyr owne conscyence vntyl they embrace faythe a ryght / lest whyles we go about cruelly and sharpely to plucke them from theyr workes , theyr conscyence be confounded or troubled , and erre & wauer aboute vncertayne / and so they nother kepe faythe nor workes . But styffe necked men , holdynge styffelye in theyr workes / not regardynge what is spoken of fayth / ye in so moche they stryue agaynst it / must be let alone / that the blynde maye leade the blynde / as Chryste bothe taught and dyd .

BVt peraduenture thou wylte saye , howe shulde I thynke for a suertye that al my workis please god , otherwhyles speakyng , eatynge , drynkynge , & slepynge to moche , or in any other waye swaruynge from the ryght , the whiche is vnpossyble for me to exchue ? I answere , that this questyon proueth / that thou yet takest faythe no other wayes than thou doste other workes , nother doste thou esteme it aboue all other workis / for no other cause is fayth the chiefe worke , but for bycause it remayneth & quencheth these venyall & dayly synnes , bycause she byleueth that god fauoureth the , and imputeth not suche daylye falles & fautes , ye moreouer yf the fall be dedely / which thyng happeneth seldome or neuer to theym the lyue in faythe towarde god / yet faythe ryseth agayne , & doubteth not but that by & by all his synnes shall be weared awaye , as it is in the fyrst epystle of Iohn the .ii. chapytre . My lytell chyldren these thynges wryte I vnto you , that you shulde not synne , and yf any man synne : yet we haue an aduocate with the father , Ihesus Chryste , whiche is ryghtwyse / & he it is that obtayneth grace for our synnes / not for ours onelye , but also for all the synnes of all the worlde . And the wyse man the .xv. chapytre . Yf we do synne we be thyne knowyng thy greatnes . And the .xxiiii. chapytre of the prouerbes seuen tymes in a day the ryghtwyse man falleth and ryseth agayne / ye this faythe & truste muste be so hyghe & stronge that a man maye knowe that all his lyfe & dede is no other thyng but dampnable synnes in the iudgement of god as it is wryten the 142. psalme / there shal no lyuyng man be iustyfyed in thy syghte / but we shulde rather so dyspayre in our workis / that we shulde byleue that they can not be good / but by this faythe thynkynge that we shall haue no iudgement of god , but pure grace , fauoure , good wyll , gentylnes , and mercye / as it is in the .xxv. Psalme / thy mercy is before my eyes / and I haue delyted in thy truth : and in the .iiii. psalme . Thy lyghte is marked vpon our face ( that is the knowlege of thy grace by fayth ) and by the thou hast gyuen myrth in my herte / for as thou byleuest and trusteth , so shall come vnto the. Lo thus by the mercye and grace of god , and not by theyr owne nature , these vayne and voyde workis be without synne / and so by faythe : labourynge with the same mercye they be good / And so for our workes we maye be afrayed / but for the mercy of god we maye be comforted / as it is wryten , in the .146 . psalme / the lorde delyteth in them that feare hym / and in them that truste to his mercye / so we pray with full trust our father whiche is in heuen , We be synners as concernyng our workes and our owne lyfe , but in respect of chrystes workis , his satysfaccyon & blode we be iust & no synners , for because we cleane whooly to hym by faythe , for the which we be accepted as no synners . neuerthelesse to forgyue vs oure synnes . We be his sones , neuerthelesse synners . We be acceptable , and yet haue not made satysfaccyon . But fayth confyrmed & stablysshed in the truste of god shall do all these thynges .

BVt yf thou askest wher fayth & trust maye be founde , & from whense they come truelye , that is most necessarye to be knowen . Fyrst of all without doubt : they come not of thy workes or deseruynges , but onelye , frelye , by the gyfte and promyse of Ihesus chryst , as Paule wryteth to the. Rom̄ . the .v. chapyter . Here mayste thou ferne of saynt paule from whens faythe dothe spring , & why thou mayste commytte the wholy vnto Chryst , and doubte nothing in him , albeit thy sinnes be neuer so great . God , setteth out his loue that he had towarde vs / seyng that whyle we were synners / Chryste dyed for vs / as though he shuld say / shall not this thyng cause vs to haue a stronge & vnouercōmed fayth that chyrst is deade for our synnes byfore we asked it / and for the whiche we yet cared not , ye euen than , whan we were contynuynge in synne / where after it foloweth . Moche more than nowe ( seynge we be iustyfyed in his blode ) we shall be preserued from wrathe throughe hym / for yf when we were ennemyes , we were reconsyled to god by the death of his sone . Moche more seynge we be reconsyled / we shall be preserued by his lyfe / lo howe thou oughtest to ymagen christ in the , & how god hath set forth & shewed his mercy to the in hym . Without all thy deseruyngꝭ goyng byfore that out of the same ymage of his grace / thou shuldest drawe both fayth and trust of forgyuenes of al synnes : wherfore fayth begynneth not of workes nother is it made by workes / for fayth is a worke that ronneth and floweth out of the blode , Faythe . woundes , and deathe of Chryst . In the whiche thynge whan thou seest god so mercyfull vnto the / that he wolde gyue his sone for the , thy herte must neades wexe swete / and so thou must neades loue hym agayne and so doth spryng the trust of the mere grace of god towarde the / and of his good wyll , & agayne of thyne towarde hym / for we neuer reade that the holye ghoste was gyuen to any man for workynge , but alway to them , that here the gospell and mercye of Chryste & byleue it , out of the whiche worde & none other thynge at this daye shulde faythe come forthe / for Chryste is the rocke , out of the which as Moyses sayeth / Deuteronomi . 3.2 . butter and hony be sucked .

The seconde commaundement .

LO hytherto we haue intreated of the fyrst commaundement / and that shortly , grosely , & in such hast / that there may many mo thynges be spoken of them . Nowe therfore by the commaundementes the folowe , we shall more largely seke these workes . Therfore the seconde and next worke vnto faythe , is the worke of the seconde commaundement , that we shuld honour the name of god , & not vse it in vayne / the which no more than all other workes can be done without fayth . For yf it be done without fayth it is vtter lye nought , but Ipocrysye , & an outward show . Next vnto fayth we cannot do a greatter thynge , than laude , set forth , synge , and by al maner of wayes extol , and magnyfye , The aucthor sayd before , that there is no dyfference in workes , whiche he here declareth more largely , & sayeth nothyng but the truthe and therfore mysreporte hym not , as manye haue done to the cōdēnacyon of theyr owne conscyence . the laude , honour , & name of god / And though I sayde afore ( as it is true ) that there is no dyfference in workis , where fayth is , and worketh , yet that is to be vnderstonde whan the workis be compared to fayth / but comparynge worke to worke , they haue dyfference , and one is hygher than an other , for as the membres of the bodye , as perteynynge to helthe , haue no dyfference , and helthe worketh aswell in one as in another , and yet neuerthelesse the workes of the membres be dyuers & sondry / & one hygher nobler & more profytable than another / euen so here / to prayse the name and glorye of god / is better than the workes , of other commaundementes , and yet it must no lesse than all other good workes procede , and be done , in the same faythe . He meaneth that it must be done with suche a sure faythe that we byleue vndoubtedly that god is therewith all vtterly wel pleased , & that he vnfaynedly enbraseth both vs & oure workes , for the merytes of chrystes blode , wherin and wherfore we make vs so assured . But I knowe that this worke is lytell made of / yea it is all vtterly vnknowen / therfore lette vs loke vpon it more dylygently , content to haue sayde , that this worke ought be done in faythe , and truste , yf it shal please god / ye forsothe there is noo worke / in the whiche thou shalte more euydentlye , or myghtelye perceyue the vehemence of truste and faythe , than in the worshyppynge of goddes name . And it is a wonderful helpe , bothe to then creasyng and stablysshynge of faythe , howe be it all good workis profyte to that purpose . As sayeth saynt Peter in his .ii. epystle , the fyrst chapytre . Wherfore bretherne gyue the more dylygence to make youre callynge and eleccyon sure by goddes workes .

AS the fyrste commaundement forbyddeth vs to haue straunge goddes / so it commaundeth vs to worshyppe the selfe same one and true god by fayth / truste , good wyll , hope , and charyte / whiche onely be the workis , wherwith we maye haue , worshyppe , and serue god . For god can be nother obtayned nor loste by any worke , but onely be fayth or vnbyleue / by truste or desperacyon . For there is no other worke that toucheth god / and so is forbyde in this seconde worke , that we take not the name of god in vayne / The whiche yet is not ynoughe / but here is also commaunded / that we worshyppe / call vpon / preache & prayse his name . And truely it is not possyble / but that the name of god muste nedes be irreuerently taken , where it is not reuerently worshypped . For all thoughe it be honoured with the mouthe / with knealynge , with kyssynge , or with suche other gestures / yet yf it be not from the herte by faythe and truste in god , it is nothynge / but an outwarde shewe and coloure of ypocrysye and dyssymulacyon . Nowe take hede howe many good workes a man maye do at all tymes in this commaundement , and neuer to be without the good workes of this commaundement , yf he wyll , so that suerly he neadeth not to go farre of Pylgrymage / or vysyte holye places . And that to make more playne , shewe what momente or tyme , maye so soone passe ouer / in the whiche without any interrupcyon / we eyther receyue not goodnes of god / or elles suffer yll aduersytyes / and what other thynges be the benefytes of god , or aduersyties / but contynuall warnynges and prouocacyons / to laude , worshyp , and prayse god / and to calle vpon hym and his name / and so albeit thou be cleane withoute all busynesse / haste thou not yet ynoughe to do , in this commaundement , to blysse , prayse , laude , and worshyp god ? for vnto what other purpose be the tonge , voyce , sounde , & mouth made ? as it is in the psalme / lorde open my lyppes / and my mouth shall shewe forth thy prayse / Also my lyppes shall prayse the. What worke is there in heuen / but of this seconde commaundement , as it is red in the .8.4 . psalme . Lorde blyssed be they that dwell in thy house , for they shall prayse the for euer . So Dauid in the .33 . plalme . his prayse is alwaye in my mouthe / and saynt Paule to the Coryntheans / the fyrste Epystle the .10 . chapyter / whyther therfore ye eate or drynke , or what soeuer you do , do all to the prayse of god / Also to the Collossyans the .3 . chapytre . and all thynges , what soeuer you do in worde , or deade , do in the name of the lorde Ihesus Chryste , gyuyng thankes to god the father by hym . So that & yf we kepte this worke , we shulde here in erthe , haue the kyngdome of heuen , and we shulde haue ynoughe & enoughe to do , as haue the blessyd in heuen .

FRom hence commeth the meruaylous & ryght iudgement of god , the other whyles the nedy and poore man , whome no man regardeth / hath many and great workes with hym / and at home at his house by hym selfe , be other prayseth god merelye in his prosperyte / or elles calleth vpon hym in aduersytie / and in that , doynge a greatter & more acceptable worke / than another that fasteth moch , prayeth , buyldeth churches , goeth pylgrymages , and weryeth hym selfe hyther and thyther with many workes . And so hence it commeth to this foole , that he gapeth & ganeth for suche great workes , so vtterly blynde , that he neuer obserueth the other moste excellent worke of the poore man / so that to prayse god is but a lytell worke in his eyes , in comparyson of these great ymages , ymagened by his owne workes , in the whiche peraduenture he prayseth hym selfe more than god / or at the least taketh more pleasure in theym than in god . And so by his good workes he resysteth the seconde commaundement of god and his workes . The publycane , and the Pharysie , that be in the gospell ben a fygure of all these . Where the synner calleth vpon god in his synnes , and preaseth hym , touchynge the two hyghe commaundementes , faythe , and the honoure of god , but the Pharysye accustomed to neyther of thyse bosteth hym selfe in other good workes , by the whiche he reioyceth not in god , but in hym self , trustynge more in hymselfe , than in god . Wherfore the one was worthelye reiecte , and the other chosen of god , the which thing maketh all to this poynt , that the hygher & better , that the workes seme , so moche lesse they stablysshe a mannes faythe . And to these euery man presumeth , that he maye easely do thyse workes , for we se that no man semeth so moche to prayse the name and glorye of god , as they whiche neuer do it . So that when souer the herte is without fayth , it causeth the precyousnesse of the worke to be despysed . yea saynt Paule doubteth not to saye playnlye that they dyde cheyflye blaspheme the name of god , whiche bosted them selfe of the lawe of god . For it is but an easye thynge to name / the name of god , or to paynte his honoure in paper or cloth , or vpon a walle / but to prayse hym from the herte / to thanke hym in his good gyftes , & boldely to call vpon hym in his aduersyties , Thyse trewelye be very selde , and the cheyfe of all workes nexte to faythe . In so moche , that yf we myghte se howe fewe there be of these in Chrystendome , we myghte dye for sorowe . And yet in the meane tyme , thyse hyghe , fayre , and shynynge workis inuented by man , be euer encreased , whiche in dede outwardlye be lyke vnto these true workis , but within & in the grounde , they be without all fayth and truste and haue no goodnes in them at all . So the prophete Esaye the .4.7 . chapytre rebuked the people of Israell . Ye that be of the house of Iacobe that be called Israell & haue come out of the stocke of Iuda , whiche do swere in the name of the lorde & god of Israel / ye remembre hym nother in veryte nor in truthe / that is to say , they dyd these thynges nother in faythe nor truste , whiche is the true veryte and ryghtwysenes / but they trusted in theyr owne selfe , in theyr owne workes , and in theyr owne power , and yet they called vpon the name of god and praysed it outwardelye , the whiche thynges do agre to many nowe a dayes .

WHerfore the fyrste worke of this commaundement , is to laude god for his benefytis whiche be excedynglye many , in so moche that there ought to be no ceasynge or ende of suche laude or gyuyng of thankes . For who can prayse hym ynough , for this naturall lyfe , albeit I lette passe ouer all the temporall and euerlastynge goodnes that we maye receyue of hym ? Thus is man ouer whelmed and heaped with good workis , by the onely begynnynge of this commaundement , whiche yf he vse with true fayth he shall not be here Idle / Agayn this precept offende no men more than they that seme holy , that stande in theyr owne conceyte , that gladly Augustyne saythe , that all other vyces be done in yll workes , excepte desyre of honour and pleasure , whiche is done in and of good workis , wherfore yf a man haue no other thynge to do , but the seconde worke of this commaundement yet he hathe busynes and laboure all his lyfe to stryue agaynste this vyce , it is so subtyll , obstynate , importunate , and stryuynge agaynste hym that wolde cast it out . But now all these good workes set a parte , we excercyse our selfe in other vyler workes , ye rather we subuerte and forget these right workes , by other workes only good by our owne iudgement . And so the holye name of god is take in vayne and vnreuerently counted , throughe our cursed name / pleasure , and desyre of honour , whiche onely is to be honoured , and worshypped , the which synne is more greuous in the syght of god , than other manslaughter or adulterye , but his poyson is not so clerelye sene , as be adulterye and manslaughter / for the hyghnes of it , for it is not commytted in the grosse flesshe , but in the spyryte .

THere be some that thynke it profytable for youthe to exhorte and moue theym to do well and lyue well , by praysynge , honoure , and laude , agayne to dyswade hym frome yll , by shame , and sclaunder . For there be many that do good for loue of honoure , and of prayse , and leaue yll , for feare of sclaunder / or els they wolde nother do the goodnes , nor leaue the yll vndone / whome I leaue to theyr owne iudgement . But we do serche howe good workes , shulde truely be done / to the whiche thynge who soeuer be redy they nede not to be moued , other by feare of shame , or desyre of honoure / but they haue and oughte to haue a more nobler mocyon , that is , the commaundementes of god / the pleasure of god , and theyr faythe and loue towarde god . They that haue not this mocyon nor care not for it / sufferynge theym selfe to be moued , by honoure , or laude , receyue theyr rewarde here . As Mathewe sayeth the .vi. chapytre . And suche as is the mocyon / suche be the worke and the rewarde , and neyther of them good but in the syghte of the worlde . I wolde iudge it as easye to vse and moue a yonge man , by the feare and commaundementes of god , and nothynge els , but whan this profyteth not / we muste neades suffre theym to good for prayse , and leaue yll for sclaunder / as we be bounde to suffre yll and vnperfytte men / of whom I speake before . There is nothynge that we shulde do more in this / but that we saye vnto theym / howe that theyr deade is not suffycyent or ryght in the syght of god / so sufferynge theym to theyr owne maners , tyll they maye lerne to do well for god / as chyldren be prouoked by gyftes and promyses of theyr fathers and mothers to faste , to praye , and to lerne , the whiche is not good to doo , thoroughe alle theyr lyfe , and neuer to lerne to do well for the feare of god , moche more worse than is it , yf they be vsed to do well for prayse or honoure .

YEt neuerthelesse it is syttynge that we haue good name & prayse / therfore let euery man so shewe hym selfe , that there can no yll be spoken of hym , nother that any man be offended in hym . As saynte Paule sayeth to the Romaynes , the .xii. chapyter prouydyng good thynges , not onely before god , but before al men . And to the Corynthians the .ii. epystle , and the iiii . chapytre . We report our selfe to euery mannes conscyence in the syght of god . But here is nede bothe of great delygence and wysedome , lest that such honour and good name , shulde make vs proude , & cause vs to haue loue and pleasure in them . For here procedeth the sayenge of Salomon : as fyre dothe proue golde in the fournace / so a man is proued with the mouthe of hym that prayseth hym . Therfore there can be but fewe so hyghe and spyrytuall men , whiche contynewe fre , and vp ryght in such prayse and honour , settyng not by them , nor hauynge any pleasure in them / but wholy abydyng fre & voyde from all spyrytuall pryde / ascrybynge all theyr honoure & name to god onely , referryng to hym , what soeuer excellence they haue / nother vsyng them otherwayes than to the glorye of god & the profyte of theyr neyghbours , & to nothynge lesse , than to theyr owne pryuate welthe and prerogatyue / so that they presume nothyng of theyr honour nother be prowde of it , but can lyue as the most vylest & fylthestꝭ of the world But let them knowlege thē selfꝭ to be the seruauntes of god / the gyuer of such herewith , to serue god & theyr neyghbour , none otherwyse than yf he had commytted certayne of gold to them to be distrybuted to the poore people in his name . So he sayeth Mathewe the .v. chap. So let your lyght shyne before men that they may se your good workis & prayse your father which is in heuen / he sayde not that they myghte prayse you but your workis & yet that they myght serue to a more better profyte that by them they may prayse god bothe in you & in them . For this is the true vse of good name & honour , whan god is praysed by them to the profyte of other men . But suche men as wolde prayse vs / & not god in vs & our dedes / let vs not suffre in any wyse , but forbydde & flye such prayse with all our myght & strength / as the most greuous of all synnes and robberye of the honour of god .

HEnce it commeth , that many tymes by the sufferaunce of god , a man falleth in to greuous synnes / and lyeth wrapped in them , in so moche that he appereth a greuous synner aswell in his owne syghte , as before other men , or els he coude neuer be saued , for the stoppe and lette of this excedynge vyce of vayne glorye , yf he shulde neuer fall , but contynewe in great gyftes & vertues . For god muste withstande this synne , with other great synnes / that his holy name maye abyde in honoure . So one synne is remedy & a medecyne for another / bycause of our frowarde malycious nature not onely doyng all yll , but also abusynge all goodnes . Nowe marke howe great busynes he hath , that wyll do good workes whiche come to his handes by great heapes / with the whiche whan he is compassed about on euery syde , and hath ynough commaunded hym to do / yet ( alas for sorowe ) he seaketh and foloweth other after his owne mynde and wyll , & letteth them lye vndone / so that no man can speke ynoughe agaynste this yll / nother exchue it ynough . With this synne had the prophetes moche to do / and were slayne / Chosen workes of mans owne fantasye ben forbydden . for bycause they reiected and dampned such chosen workes , inuented and taken vp by mannes owne mynde / prechynge onely the commaundementes of god / of the which workes speketh Hyeremie the .vii. chapytre / these thynges sayeth the lorde of hoostes of Israell / put youre sacryfyce to your offrynges , and eate the flesshe / for I speake not with your fathers / nother commaunded them one worde of sacryfyce and offrynges / that daye that I brought them out of the lande of Egypte / but this worde I commaunded theym , sayenge . Here ye my voyce , and I shal be vnto you a god / and you shal be vnto me a people , that is to say / here ye not that , whiche semeth ryght and iuste to you / but that which I haue commaunded you / & walke you in all the waye , whiche I so bydde you / that you maye do well . And the .xii. chapytre of Deuteronomye / do onely to the lorde , that whiche I commaunde the , do thou nother put to , nor take awaye any thyng . These and innumerable such sentences of scrypture be spoken to plucke a man / not onely from synne , but also from the good and iuste workes of theyr owne opynyon / & onely to brynge theym by this playne sentence to goddes commaundementes / that they may greatlye regarde , and kepe theym onely . As it is sayd , Exodi the .xiii. chapytre . It shall be as a sygne in thy hande , and as a remembraunce before thy eyes / that the lawe of god may be alway in thy mouthe . And in the fyrste psalme / he shall muse in his lawe daye & nyghte / for we haue busynes ynoughe & more than ynoughe , to fulfyll the commaundementes of god . For he hathe gyuen vs suche commaundementes , that yf we dyd vnderstande them / we shulde not truely be ydell , the twynkelyng of an eye / and lyghtly forget all other workes . But the yll spyryte whiche resteth not vntyll he pulle vs on the lyfte hande , into yll workes / loketh ryghtly vnto these chosen and shynynge workes / agaynste the whiche god commaundeth , Deuteronomie the .xxvii. and Iosue the .xxiii. chapytre . Be ye onely strong and busy , that you may kepe all thynges that be wryten in the boke of Moyses lawe , & do you not bowe from it , nother on the ryght hande , nor on the lyfte hande .

The thyrde worke of the seconde commaundement . THe thyrde worke of this commaundement , is to call vpon the name of god in all trybulacyons / for by this god iudgeth his name to be halowed , magnyfyed , & worshypped / yf we name hym , & cal vpon hym in persecucyon and necessytie . And for to be shorte , this is the very cause why he dothe not onely punysshe vs with so many necessyties , suffrynges , persecucyons , ye & dethe / but also suffereth vs to lyue in many yll and synfull affeccyons / that by them he maye moue man to ronne to hym / to crye to hym , and to call vpon his holy name / and so to fulfyll the worke of the seconde commaundement , as he sayde the 4.9 . psalme . Call vpon me in the day of thy trouble / And I shall delyuer the , and thou shalte honour me . Offre to god the sacryfyce of prayse , and thou shalt honoure me . And this is the waye , wherby thou mayst come to helthe . For by this worke a man may perceyue & proue what the name of god is , howe myghty and full of power it is , to helpe them that call vpon it / by the whiche spryngeth meruaylouslye truste and faythe / wherby the chiefe & fyrst commaundement is fulfylled / the whiche thynge Dauyd had proued whan he said the .53 . psalme . I shall wyllyngly offre to the / & I shall prayse thy name , for it is good . For thou haste delyuered me from all trouble / and my eye hath loked ouer all my enemyes . And in the .90 . psalme god sayth Bycause he hathe trusted in me , I shall delyuer hym , and I wyll defende hym / bycause he hathe knowen my name . Nowe therfore marke , what man there is in the worlde / that hathe not busynes ynoughe all his lyfe / in this one worke / for who lacketh temptacyon , ye the space of one houre ? Albeit in the meane tyme I passe ouer , and speake in thynge of the temptacyon of troubles , whiche be infynyte . To this adde that the moste peryllous temptacyon of all is this , whan there is no temptacyon , nor trouble , but that al thynge gothe after a mannes mynde leste that he forgette god , and be the more cruell and mysuse this prosperyte and fortunable seasons . yea here hath he ten tymes more neaed to call vpon the name of god than in aduersytye , as it is red the .90 . psalme there shall falle a thousande vpon thy ryght hande . Moreouer we se clerer than the day , by dayly experyence of men , that there be more greuous vyces & synnes commytted in peace / in welthe of goodes , & in prosperous tyme , Contynuall prosperyte is most daungerous . than in warre , pestylence , syckenes , & in al maner of troublous . In so moch that Moyses feared that his people shulde forsake the commaundementes of god / for no other cause , but that they were more full sacyate / and quyete , than was expedyent , as he sayde Deutronomie the .32 . chap. And Israell waxed corsye & kycked , waxed corsye , thycke & smothe / & let god go the made hym & despysed the rocke the saued hym , wherfore almyghty god suffred hym to haue many other enemyes , who he wolde not put awaye , that they shulde haue no rest , but excercyse them selfe to kepe the commaundementes of god , as it is redde the .iiij. chapytre of Iudyth . Thus he handeleth and punyssheth vs with all maner of aduersytie / he is so carefull for vs , to dryue and teache vs to call vpon his name / to desyre faythe & truste in hym / and so to fulfyll two the fyrste commaundementes .

HEre therfore folysshe men doo peryllously / and specyallye these holy workes , whiche chalenge any syngularytie to them self , one lerneth to blysse hym selfe / the other to defende hym selfe , with letters / some ronneth to charmers , prophesyers , and sothe sayers / this man seketh this , & this man that / & all that they myght be safe without aduersytie . Neyther can it be tolde howe myght lye the deuyls wytchecraftes reygne agaynst this commaundement by charmynge and coniuryng with superstycyous , which be all done for this cause / that they shulde haue no neade in the name of god . By the whiche thinges there is moche vnreuerence had to the two fyrste commaundementes , bycause that such thynges ben sought of the deuyll , man , or other creature , which ought onely to be sought and founde of god / by pure , playne , and bare faythe and truste , with a merye boldenesse / and by callyng vpon his holy name . Doste not thou thy selfe therfore fele at thy fyngers endes , that it is a great folysshenes , to beleue the deuyll , man , and creature / and loke for good thynges of them ? And yet without suche faythe and truste in theym , it helpeth or profyteth nothyng to cal vpon them . What disceyte than shal there be in the good & faythfull god ? or what shulde let vs to trust & byleue of moche , yea and farre more in hym as in man or deuyll ? Whan that god doth not onely promyse vs succour , and sure helpe , but sheweth it vs by al maner occasions , dryuynge vs to put such faythe and truste in hym . Is it not a pyteous thynge , and to be bewayled , that the deuyll or man commaundyng no thynge nother compellynge , but only hyghtynge and promysynge shulde be set aboue god , whiche promyseth , compelleth , and commaundeth . Yea and more to be gyuen to the deuyl than to god ? we maye well be ashamed / yf we take but euen take example of them that trust in the deuyll or in man . For yf the deuyll ( although he be an yll and a lyenge spyryte ( kepe his promyse with them that come in to his felowshyppe / howe moche more wyll god onely mekest and truest kepe promyse with them that trust in hym ? The ryche man trusteth and is bolde in his ryches , and money , and that profyteth hym and wyll not we truste and be bolde in the lyuynge god ? that he wyll and maye helpe vs ? it is a comon sayenge / ryches maketh man bolde , and it is true . As Barucke wryteth the thyrde chapytre . Whiche treasure vp syluer and golde / in the whiche men truste , and there is none ende of theyr gettynge . But he is moche more bolde that is moued by the hyghe and euerlastynge good / in the which not men / but onely the sonnes of god be bolde and trustye .

BVt yf no suche aduersyte or trouble dyd compell vs to cal vpon the name of god , & to truste in hym / yet onely synne is suffycyent to exercyse and styre vs to this worke / for synne besegeth vs with thre stronge hoostes Of the whiche / the fyrst is , our owne flesshe . The seconde , the world , the .iii. the deuyl , by whome we be contynually prouoked , styred , and greued / for the flesshe seketh pleasure and rest , the world loketh for ryches / power and honoure , the deuyll seaketh pryde , bostynge , and loue of hym selfe / and despysyng of all other men / whiche be so myghty , that euery one of theym alone is stronge ynough to oppresse & ouercome a man , the whiche truelye we can neuer ouercome / but by callyng vpon the holy name of god , in sted faste faythe . As Salomon sayth the .xviii. chapitre of the prouerbes . The strongest towre is the name of god / the ryghtous man ronneth vnto it , and he shall be lyfte vp / so Dauyd in the .115 . psalme , I shall take the cuppe in the thankefull fyste , for the helpe brought me , and I shall call vpon the name of the lord . Also the .xvii. psalme : I magfyed and worshypped the lorde , & so was I saued from my enemyes . These workis , & the power of the name of god , be vnknowen vnto vs / & that for bycause we haue not vsed them , nor euer fought gladly with our synnes , as thinkyng that we had no neade to call vpon the name of god . And this fortuneth bycause we be onely exercysed in our propre workes , whiche we do by our owne power .

ALso the workes of this commaundement be / that we shulde not swere , curse , lye , deceyue , & charme , by the holy name of god nother exercyse any other mysuses , the whiche be so great that they be knowen vnyuersallye to all men . For these synnes be onelye ( for the moste parte ) preached and shewed in this commaundement / in the whiche is also comprehended that we shulde forbydde other men to swere , to lye , to deceyue , to curse , to charme , or by any other meanes to synne , with the name of god , by the whiche as there be many causes gyuen to do good deades / so there be to lette yll . The chyefe cūmaūdemēt of this precept . But the chyefe and moost weyghtye worke of this commaundemente , is to defende the holye name to god agaynste all the spyrytuall mysuses . and to sette that forthe amonges all men . For it is not ynoughe that for my selfe and in my selfe , I prayse and call vpon the name of god as well in aduersytie as in prosperyte / but I muste neades shewe this name for the , and lade my selfe with the hatered of all men for the glory of this name / as Christe said to his discyples , you shal be hated of al men for my name . Here we must dyseplease father , mother , & our best frendes , here we may withstande our offycers , and segnyours bothe spyrytuall and temporall , and we muste be rebuked as stubborne and dysobedyent . Here the ryght and great lerned men , & they that seme holy with the all worldly men must be agaynst vs . And thoughe they be chyefelye bounde to do these thynges , to whome is commytted the chyefe of preachynge / yet euerye Chrysten man is bounde to the same , whan tyme and place requyreth it / for we ought to pay and to gyue all that we haue or may do , for the name of god , and to proue in dede that the name , honoure , and laude of god is derer to vs , than al other thyngꝭ , & to truste in hym aboue all thynges / and to loke for all goodnes of hym , & so to professe hym that we take hym for the hyghest good of al / and for whose name we be redye to leaue and forsake all other thynges .

HEere we muste withstande all iniuryes & wyckednesse , where as other the treuthe or ryght be in daunger , or sufferyth vyolence , or necessyte . Neyther shuld be here haue respect to any persone , as many men do , greatlye stryuynge for wronge done vnto the ryche myghtye men , and to theyr frendes , but where as any suche thynges fortune to the poore and subiecte men , or to theyr ennemyes / they reste and let theym alone / suche men loke not vpon the name of god in them selfe , but throughe a paynted wyndowe measurynge the veryte and ryght after the respecte of persones . They fynde neuer out theyr owne false eye , whiche loke more vpon the persone than the cause . These be very flaterers and hypocrytes / hauynge no thynge to defende the truthe with / but clokynge and colouryng . For they knowe very wel that there is no ieoperdy to fauour the ryche , myghty , and connynge men , and theyr frendes , of whome they may receyue thankes , be defended , and honoured agayne . With suche easynes may a man withstande wronges done to bysshoppes , kynges , prynces , & other great men / for to helpe and defende theym , euery man stryueth to be beste . O howe preuye is this disceytfull Adam with his wytte / whiche goodlye cloketh the couetousnes of his profyte with the name of verytie , and uistyce , and with the name fo god . But whan any suche thyng happeneth vnto a neadye or poore man / than this false eye fyndeth not so moche profyte , thoughe he perceyue neuer so well , the hate of the ryche menne , and so forsaketh the poore manne , carynge for nothynge lesse / thanne to helpe hym that is in trouble . Who can nombre the multytude of this synne that is in Chrystendome ? So sayeth god , the .81 . Psalme . Howe longe wyll ye iudge wronge fullye and take vppon you the face of vngodlye menne ? Se that you delyuer in iudgement the poore and yonge fatherlesse / sette the troubledde and oppressyd menne in theyr ryghte / auenge the poore forsakenne , and neadye / and to delyuere theym fromme the handes of the vngodly . But for as moch as they do none of these , it foloweth , that they nother knowe nor perceyue any thyng , but stycke in the respecte and persones of men , that be of greate power , how vnryghtous soeuer they be , and knowe not the pore men , be they neuer so rightwyse .

LO here myghte a man do many god workis . For the greattest parte of men of power , ryche men , & our frendis , do wronge and exercyse vyolence , & tyrrannye , in the nedy , poore , and aduersaryes . And the geratter a man is , the worse he is commenly . Wherfore there as thou canste not let such vyolence , & helpe the truthe / yet shewe it in wordes , & nother assente nor fauour to the vnryghtwyse , but speke the truth playnly . For what I pray you , profyteth it a man to do all good workes , ronne to Rome , and to all other holye places / to buylde & founde churches and colledges , to purchase all pardons , and yet fynde hym selfe fawty in the name and honour of god ? bycause that his name beynge hyd / and suppressed they set more by theyr owne goodes , honoures , and fauoure of theyr frendes / than they dyd by the truth / whiche is the name and verye honoure of god / yea what man is he / that hath not suche good workes , daylye and hourelye commynge home to his dores and house ? that he nedeth not to ronne farther , or inquyre moche for good workes . For yf we wolde loke vpon the lyfe of man , and marke with how lytell regard all thynges be done both here / and euery where / we shuld be compelled to crye with the prophete sayeng / euery man is a lyer . Of a truth all men be false lyers & deceyuers / All men be lyers . for the cheyf true & pryncypall worke sette a parte , they garnysshe & paynt them selues / with the leste and vyle workes / and yet they wolde be counted good , and clym̄e to heuen with a sure quyetnes , and reste . But perauenture some man wyl saye , wherfore dothe not god helpe the pore alone , seynge that he knoweth & maye helpe euery man ? I answere that he knoweth and maye helpe and do it , but he wyll not do it alone / for he wyll worke togyther with vs / and by vs / But albeit we refuse to do hym this honoure . Yet neuertheles / he wyll perfourme it , helpynge the pore , & dampne suche with the vnryghtwyse , as wyl not helpe theym , but despyse the great honoure of his worke , as men that fauoured the vnryghtwyse . And albeit he be blyssed alone , yet he gyueth vs the same honoure , bycause he wyll not be blyssed alone , but wyll haue vs blyssed togyther with hym . And moreouer yf god shuld do all these thynges alone , his commaundementes shuld be gyuen in vayne no man hauynge a cause to exercyse hym self , in the great workis of his preceptes . Nether shulde any man haue any sure profe or experyence , whether he trusted faythfully in the name of god or no , An innocent lyfe , & good workes ben fyue tokens of a ryghte faythe . and allowed it for the hyghest good that is or no. And whether that he wyll put hym selfe in all ieoperdyes for hym or no.

IT pertayneth also to this worke to resyste all false , peruerse / deceyuable erronyous doctryne and heresyes / and all the abuse of the spyrytuall and ecclesyastycall power , the whiche is a merueylouse hyghe thynge / for they straytelye withstonde the name of god / with the name of god / Wherfore it semeth to be greate Ieoperdye to gaynesaye them , whan they cloke theym selfes , sayenge . Who soeuer resysteth them , resysteth god and all his sayntes / whose stede they be in , and whose power they do vse , sayenge that it was spoken to them by Chryst . He that heareth you , heareth me / and he the despysyth you , despysyth me / to the whiche wordis they stycke styffely and be fyerce & bolde to commaunde to do & leaue vndone what so euer they wyl / to excommunycate , curse , take a waye , sleye / and do all other wyckednes , rebukes , & shames after their owne pleasur without any let , but Chryst dyd not thynke them to be obe●yed in all thynge which they speake and do / but onelye whan they put forthe vnto vs the worde of the gospell , and not theyr owne worde / or elles howe shulde we haue knowen to auoyde theyr lyes and synnes ? for we muste neades haue a rule , to shewe wherin they muste be obeyed & folowed / whiche rule muste be gyuen to vs not of them but of god , to the which we must order and vse our selfes / as we shall here in the fourth commaundement . Thus therfore muste it be / that in the spyrytuall degre / the more parte be false doctryne , prechynges , and the abuse of the Ecclesiastycall power , to the ende that we maye haue cause and occasyon to do the workes of this commaundement , and that we shuld be proued / what we wyll do , or leaue vndone , for the honoure & glorye of god / agaynst the vngodlye blasphemers of hym and his name . O I wolde to god / that here we were as we oughte to be . Howe often than shuld the false offycyalles sette forth , both the popes and the bysshoppes excommunycacyon in vayne ? howe greatly then shulde the thundrynges of Rome / faynt and decaye ? howe ofte shuld he holde his peace / whom all the worlde is compelled to here ? howe fewe prechers shuld than be founde in Chrystendome . But this myschefe hath so longe preuayled that , what soeuer they ordeyne muste be iuste and ryght . Here is no man that wyll stryue for the name and glorye of god . Truely I byleue that there is no greatter synne / nother more commytted by the outwarde workes / then in this commaundement . For it is hygher then that many can vnderstande and perceyue it / and so ornate with the name and power of god / that it is ieoperdye to touche it . But the prophetes were ones chefe / crafte maysters in this thynge , and after theym / the Apostles / and specyallye saynte Paule nother regarded nor cared , whether the hyghe preest , As it appeareth the .2 . chapytre to the Galatyens wher Paule rebuketh peter openlye , for his dyssymulacion . or the lowe preest sayde it / whether he dyd it in the name of god / or that he dyd it in his owne name / for they marked the wordes and the deades , and compared theym with the commaundementes of god / not lokynge whether great Iohn / or lytel Nycholas spake or dyd eyther in goddes name or in mannes . And for this cause they were put to deth / of the which thyng , moche more / myght be spoken now in our tyme , wherin all thinges be done out of frame . But Chryste & paule must hyde these thyngꝭ , with theyr holy names , all though there can be no more shamfull a cloke of synne in the worlde / than the most holye and blyssed name of chryste Ihesu . Wherfore a man maye abhorre this lyfe / onlye for the abuse and blasfeme the holy name of god / And yf these thynge contynue any longer , I am afrayde leste , for god / they shall worshype the deuyll . Our holy and spyrytuall men do all thyngꝭ with suche abhomynable boldnes / and withoute any shame . Therfore it is hyghe tyme / that we praye hertely to god / that he wyll sanctyfye his name . But the muste be with the blode of them that sette in the goodnes of martyres , He meaneth that we be saued by the worde , wherfore the martyrs shedde theyr blode . and whiche be gotten & saued with theyr blode . And euen they them selues must be martyres agayne / of the whiche thynge / we shall speake more an other tyme .

The thyrde commaundement .

WE haue nowe seen howe manye good workes , be in the seconde commaundement , of god / whiche be not good in them selues / except they procede out of fayth / & trust of the loue of god toward vs / I wolde to god therfore we kept onely this commaundement so that we were not so occupyed & busye with other workis / that we vtterly forget this worke / nowe than foloweth the thyrde commaundement . Kepe thy sabboth day , the thou sanctyfye it / as the lorde thy god hath commaunded the / In the fyrst it is commaunded how that our herte oughte to be byfore god in thoughtes . In the seconde both in herte & also in mouthe with wordes . In this thyrde is commaunded howe we shuld gyue our selfes to god by workes / And this the ryght & fyrste table of Moyses / in the whiche these thre commaundementes be wryten , rulynge man on the right syde / that is to say / in suche thyngꝭ as perteyne vnto god / without the meane of any creature . The fyrste workes therfore of this precept be grosse & sensyble / which the most parte we cal diuyne seruyce , as to here masse , to pray , to heare sermons , vpon the holy dayes / & after this opynyon : there be but fewe good workis in this commaundement . And yet thyse except they ron out of the loue , grace , trust , & fayth of god / be nothynge at all as I sayd byfore . Wherfore it were wel yf there were lesse holy dayes / in asmoche as now a dayes / the workes done in suche holy dayes ben commonly worse than the workes of feryall or workye dayes by Idelnes , eatyng , drynkyng , playeng & such other yll dedis . Moreouer the masses be herde without any profyte , & the prayes sayde without any fayth . For the most parte thus it is / that we thynke we haue done ynoughe / whan we haue seen masse with our eyes / prayed with our mouth / passynge ouer these thynges outwardlye , not thynkynge that we shulde conceyue some thynge of the masse in to our hertes / that we shuld gette some lernyng out of the sermonde / and that we shuld desyre / aske , and loke for some thynge in our prayers . Albeit here is the greattest faute of bysshops , & prestis , and of them to whome the offyce of preachynge is enioyned , in that , that they preache not the gospell , and teache not men / howe they shuld se masse , here sermondes / and praye / wherfore we wyll declare these thre workes in fewe wordes .

IN the masse it is necessarye / that we be there present in herte / How the masse oughte to be herde and what to be done thereat of the hearers . & than be we present in herte / whan we exercyse faith in our herte , here we ought to nombre & weye the wordes of Chryst : wherby he ordayned the masse , sayeng / Take & ete / this is my body whiche is gyuen for you / lykewyse ouer the cuppe / take and drynke of this all / this is the cuppe of the newe Testament / in my blode / whiche for you and manye shall be shedde / so ofte as you shall do this / do it in the remembraunce of me . By thyse wordes / Chryste ordayned Diriges & yere myndes / daylye to be kepte for hym / throughe out all Chrystendome And made solempne , lawfull / ryche , and so great a testament / in the whiche he bequethed , no rentes monye , or temporal goodes / but forgyuenesse of all synnes , grace , mercye / and euerlastynge lyfe / that who soeuer come to these diriges / may haue this testament . And vpon this he dyed / wherby this testament was made sure fyrme & stable , and neuer to be reuoked . And in a token of that / in the stede of a wrytynge and seale / he hath lefte here his proper body vnder breade and wyne . Here nowe therfore is neade / that a man exercyse well the fyrste worke of this commaundement / that he doute nothynge : but that this is for a suertye , & that he suffer & byleue the testament to be certayne vnto hym / lest he make chryst a lyer . For what other thynge is it / yf thou , standyng at the masse and nother thynke nor byleue / the chryste hath bequethed & gyuen the / by his testament forgyuenes synnes / than as yf thou shuld say , I knowe not or byleue not that it is true / that forgyuenes of all my synnes is here bequethed & gyuen vnto me . O how many masses ben there now in the worlde ? & how fewe that heare them / after this fayth & maner ? wherby god is greuously offended . Wherfore there is no man that heareth masse profytablye / except other that he be in aduersytie , temptacyons , and desyrynge the grace of god / or els whiche wolde gladlye be rydde of his synnes , or els yf he be in an yll mynde , and yet chaunge it in the meane tyme / and attayne the desyre of the testament . And for this cause the commune and open synners , weare not suffered in tymes paste to come to masse . Therfore this faythe , goynge ryghte forthe after her maner / it can not be / but the herte of man / made merye with this testament muste waxe hoote and melte in the loue of god / and than foloweth prayse & gyuyng of thankꝭ with a swete herte / vpon this in the greke tonge / the masse is called Eucharistia / that is to say , Eucharistic . kyndnes or gyuynge of thankes / bycause we prayse god , & gyue hym thankes / for suche a comfortable , ryche and blyssed testamente , euen as he / whome a notable & faythfull frende hath bequethed a thousande poundes or more / prayseth , gyueth thankes / and is merye . But it happeneth ofte tymes to chryste / as it doth to some other / whiche by theyr testament make them , that they bequethed vnto , ryche / whiche neuer after remembre them / nother praysynge nor gyuynge vnto them thankꝭ . So be our masses done nowe a dayes / that we in the meane tyme / nother know nor be sure what they profytte vs / or wherfore they be done / which thynge is the cause / that we nother praysyng , nother gyuyng thankes / nor dylygent / but drye and harde , contynue at masse / content with our owne prayers & small deuocyons / of the whiche I shall speake more an other tyme .

PReachyng shuld be none other thynge / Preachyng . but the declarynge of this testamente / but who can here , whan no man dothe preache ? for now truely they vnderstond not this testament / whose duty it is to preache it / & prechynges also for the most parte go a brode / & at large into tryfelyng tales nothyng worth / & so whyles Christ is forgotten / it happeneth to vs as it dyd to them in the .iiii. boke of kyngis , the .vii. chapytre / thou shalte se / and therof thou shalte not eate / bycause that we seynge our good , do not vse it / of the whiche speketh Ecclesiastices . This is a great myschyefe , the god hath gyuen ryches to man / whiche he suffereth hym not to vse . So we se innumerable masses , and yet ignoraunte in the meane tyme whether the masse be a testament or no / or rather some other thynge / as though it were a good worke by it selfe . The masse is no good worke of it selfe , that is to wytte , it profyteth not whan it is herde or said without the faythe therunto , necessarely requesyte , & this is th authors mynde . O good lorde / howe vtterly blynded be we ? But where as this thyng is well preched / it muste neades be delygentlye harde , receyued , ofte tymes spoken of / and so shall the faythe be strengthed agaynste temptacyons of synnes , past , present , & to come . Lo this is the onelye ceremony , & the onely exercyse ordayned of Chryst / in the whiche we ought all to be gathered togyther , come togyther , exercysed , and be agreed . The which ceremony is not yet , as other bare ceremonyes ben / but he hath put in it an excellent ryche treasure / to be delyuered & gyuen to all them that byleue in this testament / with such preachyng shulde the synner be prouoked / that he beynge sorye for his synnes / may be kyndell with the desyre of this treasoure / therfore it is a great synne of them , that here not the gospell / and regarde not suche treasoures , and so ryche a feaste / to the which they be called / but it is a greatter synne not to preache the gospell , and to suffre so manye people / desyrous to here the gospell , to peryshe , notwithstandynge the strayte commaundemente and ordenaunce of Chryste to the contrary whiche wyll no masse to be done / but that euen than the gospell also shuld be preached / The gospell oughte to be preached at euery masse . as he hymselfe sayde / so ofte as you shall do this / you shall do it in my remembraunce / wherfore it is a fearful and abhomynable thynge / to be a bysshope / a curate / a parysshe prest / or a precher nowe adayes / for there is no man that lesse knoweth this testamente I tell not , howe fewe there be that preache it . And yet this is theyr specyall offyce and onelye duetye / Howe harde accompte / therfore shall they make for so many soules lost / for the lacke of suche preachynges .

WE must praye / Prayer . not as it is commenlye vsed , to mumble vp manye leaues , or bedestones , but to take in our handes some present troubles / and handel them with all our desyre , and in them to exercyse oure faythe and truste towarde god / that we doubte not but that we shall be harde . Saynt Bernarde . So saynt Bernarde taught his bretherne to praye , sayeng / dere bretherne despice not your prayers / for I tell you for a truthe byfore you haue ended youre wordes , your prayer is wryten in heuen / & one of these two / may you be sure of vpon god / that ones youre prayer shall be fulfylled / or yf it be not fulfylled / it shulde not be for your profyte / that it were fulfylled . So is prayer , a synguler exercyse of the fayth / which faythe maketh the prayer so acceptable to god / that other it shal be fulfylled / or els better shall be gyuen than is asked . So sayd saynt Iames / By Iames wordes euery man may perceyue the great force & strengthe of a sure fayth . yf any that is amonge you lacke wysdome / let him aske of god , which gyueth to all men abundantly / and casteth no man in the tethe with his benefyces , & it shal be gyuen hym / but let hym aske in fayth and wauer not / for he that doubteth is lyke the waues of the see , toste of the wynde and caryed with vyolence / nother let that man thinke , that he shall receyue any thynge of god . Is not this a playne and clere sentence / as it promyseth to hym that byleueth / He that byleueth not receyueth no benefyte . so it denyeth to hym that byleueth not , that he shall nother obtayne that whiche he desyreth , nor no better . And to sturre vp this same fayth / Christ hym selfe said . Marke the .xi. chap. Therfore I say vnto you / what soeuer you desyre whan you pray / byleue that you shal haue it , & it shal be done vnto you . And Luke the xi . And I say vnto you / aske & it shal be gyuen you / seke & you shal fynde / knocke and it shall be opened vnto you / for euery man that asketh , receyueth / and he that seketh , fyndeth / and to hym that knocketh , shall it be opened / yf the sone axe breade ( sayeth Chryste ) of any of you whiche is his father / wyll he profre hym a stone ? or yf he aske fysshe / wyll he gyue hym a serpent ? yf ye than whiche are euyll / knowe howe to gyue good gyftes vnto your chyldren / how moch more , shall your father celestyal gyue a good spyryte to them that desyre it of hym .

WHo is so herde or so stonye , whan suche myghty and stronge wordis can not moue to pray merely and boldely with all truste ? But nowe how many prayers were it nede to reforme , yf we shulde praye a ryghte ? Be not al churches and abbeys full and replenysshed with prayers and songes ? And howe is it , that there commeth so lytell profyte of them ? Yea that it is euery daye worse and worse ? Certeyse there is no other cause , but that that saynt Iames sheweth , sayenge / ye aske , and ye receyue not / because ye aske it euyll / for yf this truste & faythe in prayer wante , the prayer is deade / & nothynge elles , but a paynfull labour and werynes / for the which , yf there be any thynge gyuen / it is nought but temporall profyte / without any good helpe of the soule / yea rather they be great hurtes and blyndynges of the soules / in the whiche they procede , mumblyng moche with the mouthe / not regardynge to trust to obtayne that , whiche they desyre / and so they contynue styffelye in suche vnfaythefulnes / as in most the worste custome that can be agaynst the vse of faythe / and the nature of prayer . Wherof whiche that foloweth / that he that preacheth truelye / doubteth not , but that his prayer is for a suretie accepted & harde / yea thoughe he obtayne not that , that he desyreth . For in oure prayer we may sette our trouble before god , but yet we can appoynte hym no maner of measure , meane , ende , marke , or place to helpe vs / but permyt all vnto hym / whiche wyll gyue other that / or better than we can ymagyne or thynke / As saynte Paule sayeth to the Romaynes , the .viii. chapytre / & to the Ephesianes the .iii. chapytre . And god worketh more profoundely and better / than we perceyue and vnderstande / so that there muste be no doubte , but that the prayer is herde and accepted . Prouyded alwaye that the tyme , place , maner and ende , be fre to god / whiche knoweth beste howe to ende the mater / as it is moste conuenyent . These be the trewe worshyppers / which worshyp the father in spyryte & truthe . For whosoeuer byleue not theyr prayer to be herde , do synne vpon the lyft hande , agaynste this commaundement , bowynge to moche from it by vnbyleue . But they that sette god a marke or measure , synne vpon the ryght hande , commyng to nyghe by temptyng of god . But god hathe forbyden / that we shulde swarue from his commaundement , eyther vpon the ryght hande , or vpon the lyfte hande / that is , that we shuld not synne , nother by vnbyleue , nor by temptyng of god / but abydynge in the playne and streyght waye of fayth / we shuld truste in hym / & not set hym any terme to helpe vs .

SO we se , that as the seconde commaundement / so this ought to be nothynge els , but the exercyse and workynge of the fyrst commaundement / that is to say , of faythe , truste , boldenes , hope , and loue toward god / so that the fyrste commaundement is the ruler and captayne in all the other commaundementes / and fayth is the chyefe worke & lyfe of all other workes / without the whiche ( as it is sayd before ) they cannot be good . But and yf thou wylte saye / what and I can not byleue that my prayer is harde & accepted / I answere specyallye for that cause / faythe , prayer , & all other good workes be commaunded , that thou mayste knowe what thou canste do / and what thou canste not do / but & yf thou fynde thy self , that thou can not byleue and do / than do thy dylygence , to humble thy selfe before god / makynge thy complaynte , and begynnynge , in this weake sparkyll of fayth / stablysshe and comforte it euery daye more and more / by vse in all thy lyfe , and in al thy workes . For there is no man in the worlde , whiche lacketh not a great parte of faythe / that is of the fyrst and chyefe commaundement . Yea the holy apostels in the gospell / and specyally saynte Peter , were weake in the faythe / so that they prayed Chryste sayenge . Lorde increase fayth in vs / and he also rebuked theym / bycause they had weake faythe . Therfore thou oughtest not to dyspayre / leuynge as they saye ( hande & foote ) whan thou perceyuest that thou byleuest not so stronglye in thy prayer or other workes / as thou oughtest and wolde / yea than thou oughtest to thanke god , with all thy hert / that he hathe shewed thy weakenesse vnto the / teachynge & warnynge the by that / howe necessarye it is for the to exercyse & dayly stablysshe thy selfe in faythe . For howe manye doste thou se / fastynge , prayeng , syngynge , redynge , workynge , shynynge , as thoughe they were meruaylous holy & good / and yet neuer commynge so farre , that they knowe howe that faythe is the chyefe worke of all other / wherby they be blynded & deceyued / both them selfes and other / also thynkynge them selfes well ynoughe & buyldyng vpon the grauell of theyr owne workes without all faythe . And not trustyng vpon the fauour and promyse of god by sure & pure faythe . And thus thou seest that we haue ynoughe to do all our lyfe / to do the workis of the fyrst commaundement & fayth , euer lernynge & contynueng scolers / for no man knoweth , howe great a thyng it is , to byleue onely in god / but he that begynneth to practyse it .

NOwe se agayne / yf there were no other worke commaunded / than prayer , were it not only ynoughe to exercyse in faythe , all the tyme of mans lyfe ? for the which purpose specyally were ordeyned holy ordres / & in tyme past , some holy fathers prayed bothe nyght and daye / yea there is no man at all , but that he hath to pray at al tymes without ceasyng . But I speake of spyrytual prayer / that is no man is so payned with his labour ( yf he wyll ) but he may also speake to god in his herte / and sette before hym , other his owne troubles , or other mens / prayenge & besechyng for helpe / & in al these exercyse & strength his faythe / for this is it that oure lorde wolde . Luke the .18 . sayeng we must pray without ceasynge / all thoughe Mathewe the .vi. he forbyd many wordes and longe prayers / in the which he rebuked the Pharyseis and hypocrytes / not that vocall & longe prayers be euyll / but that it is not the true prayer whiche muste be done alwaye / & which without the inward prayer of faythe , is nought worthe / for the outwarde prayer must be vsed also at tymes / specially at masse , as it is requyred by this commaundement / and not onely than , but also at any other tyme where soeuer it shall profyte to th ynwarde prayer & fayth / whether ye be at home , in the fylde , or in any other worke . Wherof nowe it is no tyme to speake more / for it pertayneth to the Pater noster / in the whiche al peticyons & vocall prayers be comprehended in short wordes .

WHere be they nowe that desyre to knowe and do good workes ? What soeuer they be , let them set onely prayer before them / & they shall fynde this trewe / that holy fathers haue sayd / there is none so great labour , as it is to pray / it is but a lyght thyng to mumble with thy mouthe / Here haste thou descrybed whatte true prayere is . but to put out the wordes sadlye with thy herte , with inwarde godlynesse , and deuocyon . That is with desyre & faythe , that the herte may ernestly aske that thynge / that the wordes pretend / doubtynge not but that it shall be herde . This truely is a good worke in the sight of god / and to let this , the deuyll stryueth and wrasteleth with all his myght . O howe ofte wolde he let our pleasure in prayenge / & suffre vs nother tyme nor place / yea ofte tymes make vs dyspayre / whether a man be worthy to praye to so hyghe a maiestye as god is / & so prouoke man , that he can not tel / whether that it be in erneste or no that he prayeth / whether it be possyble / that this prayer be accepte or not / & many such other thoughtes , cast the deuyll to vs / for he knoweth howe myghty , stronge , & profytable to all men / is the prayer of a faythfull man . Wherfore he wold not gladly suffre vs to praye . Here a man muste playe the wyse man / & not for this cause to dyspeyre / that other our selfes or our prayers be vnworthy in the syght of the excedynge maiestye of god / nor to laboure by his owne worthynesse / nor to lyue by this vnworthynesse / but we must marke the commaundement of god , and laye that agaynste hym / and to preuente the deuyll / sayenge as I wyll begynne nothynge by my owne worthynesse / so I wyll omytte nothyng for myne vnworthynesse . For I do onely praye & worke for this / that god of his pure mercye & grace , hath promysed hearynge and grace to all men / thoughe they be vnworthye / yea he hathe not alonly promysed / but also most ernestly commaunded vnder the payne of his euerlastyng indygnacyon & angre / to praye , to be bold , & to receyue . If therfore it was no lytel thyng to so hygh a maiesty / to bynde so greatly suche his vnworthye wormes / to pray , to trust in hym , & to receyue of hym / howe shulde it be a lytel thing to me / to take such a commaundement with all ioye / whether I be worthy or vnworthy ? Thus the suggestyon of the deuyll / muste be ouerthrowen , by the commaundement of god / for so wol he leaue vs , or els neuer .

The causes and necessytyes that shuld moue vs to praye . BVt what be the causes & necessyties / that shulde be put and complayned vpon to almyghtye god in prayer / to exercyse faythe ? I answere fyrst of all / ben pryuate troubles , temptacyons , and aduersyties of a mans owne / of the whiche speaketh Dauyd the .31 . psalme . Thou arte my defender from trybulacyon , thou shalt kepe me / and make me glade excedyngly for my delyueraunce . Also the .141 . psalme . I cryed vnto the lorde / before the lord I fell downe and made my prayer / before him I powred forth my heuy medytacyon / before hym I layde my strayte anguysshe . So ought a chrysten man to remembre hym selfe before masse / what he thynketh what he lacketh , or what he hathe to moche / & to powre that frely out before god , wepynge , mournynge , syghynge / and that as pyteously as he can / as before his most trustye father & most redy to helpe hym . But and yf thou nother knowe , nor perceyue thy necessyties / or yf thou lacke temptacyon , or persecucyon / than thynke thy selfe in an euyll case . For this is the greattest persecucyon / yf thou fele thy selfe / so blockysshe , so herde , so dull , that thou arte moued by no persecucyon . There is no better glasse / The glasse , in the which we maye se our necessyties , is the commaundement of god . wherin thou mayste beholde thy necessyties / than the .x. commaundementes of god / in the whiche thou mayste fynde , what thou wantest , & what thou oughtest to seke / and so thou shalte fynde in thy selfe weake faythe / sclender hope , lytel loue toward god / and that thou dost nother prayse nor worshyppe hym / but louest thyne owne prayse and bostyng , and settest moche by the fauour of men / not glad to here masse , and sermons / slow to praye , in whiche thynges , euery man fayleth and dothe amysse / Suche defautes , thou oughtest to regarde more , than all corporall damages / of fame , of honoure , or of body , in so moche that they are more to be sorowed , than deth it selfe , or all bodelye dyseases . Whiche all thou oughtest to lay before god with reuerence , feare , and faythe , complaynynge and cryenge for helpe , with all trust / lokynge surelye to be herde , and that he wyll graunt the socoure and grace . And of this facyon , goynge further in the seconde table of the commaundementes of god / take hede howe dysobedyent thou haste ben / and yet arte , to thy father and mother , to the offycers , and superyours / howe thou haste offended thy neyghbour with angre , hate , and checkes / howe that wantones , couetyse , & vnryghtwysenesse hathe tempte the / bothe in worde and dede / and than without doubte , thou shalte fynde thy selfe ful of trouble and myseryes / that thou shuldest haue cause ynoughe ( yf thou myghtest ) to weape teares of blode .

BVt I knowe many , that be so folysshe , that they wyll not praye and desyre suche thynges , before they fynde theym selues cleane / thynkynge that god heareth none that is in synne / the whiche thyng all togythers false prechers haue made / whiche teache that we muste begynne / not at the grace of god and faythe / but at our owne workes . Nowe beholde thou wretched man / yf thy legge be broken / or yf thou be brought in to any other bodelye ieoperdye / thou callest vpon god or vpon this saynte or that / and taryeste not vntyll thy legge be hole or thy ieoperdy be past . Nother arte thou so folysshe , the thou wyll thynke , that no man shal be herde that hath a broken legge / as in ieoperdy of dethe . Yea thou thynkest than to be moste specyallye herde of god / whan thou arte in most ieoperdye & sorowe . Wherfore than art thou so folysshe here / where is moste necessytye and greattest hurt / that thou wylte not fyrst praye / for faythe , hope , loue , humylytie , obedyence , chastetye , gentylnes , peace , and ryghtwysenesse / before thou be without all vnbyleue , wantones , couetyse , and vnryghtwysenes / whan that the more thou fyndest thy selfe a synner in these thyngꝭ / the more largelye thou oughtest to praye and call to god . We be so blynde , that in bodely troubles & synnes we ron vnto god / but in the syckenes of our soules we ronne from hym , not wyllyng to come to hym , except we be hoole & perfyte before / as though god were not alwaye one in helpyng the body & the soule / or as though we coulde helpe our selfe in spyrytuall trouble / which is greatter than bodelye dyseases , in the which we can not helpe our self . This is a deuelysshe counsell & purpose . Therfore ( O man ) do not so / for yf thou be wyllyng to be helped of thy synnes / thou must not withdrawe thy selfe from god / but moche more boldelye ronne & preyse vnto hym / than yf bodely trouble & persecucion come vpon the. God refuseth no man but if he refuse hym fyrst by vnfaythfulnesse . For god is no enemy to synners / but to vnfaythful / the is to them the knowlege not theyr synnes , & wyl not complayne & seke to god for helpe , but of theyr owne pryde & presumpcion fyrst do purge theym selfes / as men that wyll not stande nede of his grace / & as men , not sufferyng god to be with them / which gyueth to al men frely , & receyueth nothyng agayne .

ALl these thynges be spoken of the prayer , both for thyne owne trouble & also for common trouble / but prayer properly pertaynyng to this commaundement , To this commaundement pertayneth commen prayer , for all chrystendome . is called the worke of the holy day / moch better & greatter to be done for al chrystendome for the troubles of al men / for enemyes & frendis , specyally for them the be in euery mans parysshe or dyocꝭ / & so sayd saynt Paule to his dyscyple Timothe , in his fyrst epystle the .ii. chapytre sayeng , I exhort therfore the aboue al thyngꝭ prayers , supplycacyons , peticyons , & gyuynge of thankes / be had for all men / for kynges & for al that are had in prehemynence / the we may lyue a quyete and peasable lyfe in all godlynesse and honestye / for that is good & accepted in the syght of god our sauyour . And Heremie the .xxix. chapytre / he commaunded the people of Israell to pray to god for the cytie , and for the countrey of Babylon / bycause that the peace of Babylon , was theues also . And Baruche the fyrst chapytre . Praye you for the lyfe of Nabugodono for kynge of Babylon , and for the lyfe of Balthasar , his sone / that theyr dayes may be as the dayes of heuen vpon erth / and that the lorde wolde gyue vs vertue and lyghte our eyes / that we may lyue vnder the shadowe of Nabugodonosor kynge of Babylon / & vnder the shadowe of his sone Balthasar / & that we may serue them many dayes , and fynde fauour in theyr syghte . This commune & publique prayer is most precyous and effectuous , for the whiche also we come togyther . Also vpon this the temple is called the house of prayer / that there all togyther we shulde set our eyes / bothe vpon our owne trouble / and the trouble of all other , and shewe theym vnto god / callynge for grace . But this must be ernestlye done / and whiche trewe compassyon that we moued by suche trouble and euyll of al men / and by clere petye vpon them / we may praye for them in true faythe and truste . Where therfore such prayer , is not done at masse / it were surer and better not to be at masse . Agaynst priuate prayers . For how doth it agre / that we come boldely all togyther in the house of prayer / wherby is sygnifyed , the we shuld inuocate & praye openlye for the vnyuersall companye of all faythfull people / & in the meane tyme , we so scatter & deuyde our prayers / the euery man prayeth only for hym selfe no man caryng or busye for other / nother pyteynge other mens trouble / howe than can this prayer be called profytable / good , acceptable , common , or the worke of the holy day , & commyng togyther / as they make it / whan euery man kepeth his owne propre prayer / this man prayeng for one thyng / & that for another / hauyng nothinge but prayers / seruynge for theyr owne priuate profyte , whiche god hateth .

OF this common prayer , after the olde custome / is this argument left vs / that in the ende or in some other tyme of the sermonde , We haue a token yet left in the church of the commen prayour . is the beades rehersyd / & they pray for al chrystendome / & the companye there gathered togyther . But they shulde not lyue here as though the matter were ended , as the maner & vse is now / but there ought to be a warnyng that they shulde pray all the masse tyme / for such troubles as yep̄cher shall put vs in remembraunce that we be indaungered to . And that we may pray worthely / he warneth vs before of oure synnes , to make vs lowe / which must be don with fewe wordis , that the people may al togyther by themself , shew theyr synnes to god / so prayeng in fayth for all men / euen from the hert . Oh , I wold to god that some company myght here masse & pray after this maner , the openly & in the company myght aryse a clere crye from the hert , & ascende to god / howe inestymable vertue & helpe shulde folowe of such a prayer / what thynge may be more fearefull to all euyll spyrytes ? what greatter worke can be done in the worlde / by the which so many good men maye be preserued , and so many synners conuerted ? for the congregacyon of Chryst in erthe / hathe no greatter power or greatter worke / than suche open and commen prayere / agaynst al aduersytie / that may happen vnto it . And that the deuyll knoweth well / & therfore he goeth about to lette this prayer . Here he suffereth vs to buylde goodly churches / to founde many chauntryes / to blowe & playe vpon the organs , to rede , to syng , to saye many masses / and to exercyse innumerable suche other ceremonyes , whiche he feareth not / yea he so furthereth theym / that we iudge suche for the best / and thynke the mater is wel ended with suche worshyppynge . But amonges all these , whan this common stronge and profytable prayer is subuerted / & by this maner letten alone / he hath that he wolde . For this prayer layde asyde or banysshed awaye / no man can take any thinge fro the deuyll , or stryue agaynst hym . But he wyll watch yf we vse any suche prayer / Yea and yf it be in our cotage , or poore thackyd house / truely he wyl not suffre it ( yf he maye ) to procede / but feareth it , moche more / than all the hyghe , great , & godly churches / towres , bellꝭ , where soeuer they be / yf there be no suche prayer in them : truely it maketh no matter , in what places or buyldyngꝭ we come togyther / but all the pythe is in this inuyncyble prayer / that we all vnyuersally do it well / & that we care that it may come to god .

The vertue of a deuoute & faythfull prayer . WE may coniecture the myghte & power of this prayer / vp on this / that Abraham prayed vs for the fyue cyties / Sodoma , Gomor . &c. And he preuayled so moche , that yf there had ben tenne ryghtwyse men in theym / that is in euery one of theym two / god wolde not haue dystroyed them . What than shall be done by this prayer / where many in one congregacyon / and trustynge in the true god / cal hertely vpon hym / as saynt Iames sayeth / pray ye one for another , that ye may be healed / the prayer of a ryghtwyse man auayleth moche yf it be feruent / that is to saye / not leauynge to praye more and more / yea thoughe he obtayne not by and by that , that he asketh / as do some men that be weake spyryted / of the whiche he bryngeth an example and sayeth . Helyas was a man in daunger to trybulacyon , as we are / & he prayed in his prayer / that it myghte not rayne / and it rayned not on the erthe , by the space of .iii. yeres & syxe monethes / and agayne he prayed , and the erthe broughte forthe her fruyte . There ben many such sayenges and examples mouynge vs in scrypture . But yet this prayer muste be done with grauyte , faythe , & from the herte / as sayeth Dauyd / the eyes of the lorde be vpon ryghtwyse men / & his eares vpon theyr prayers . And also the lorde is nyghe vnto theym / that call vpon hym / to all that call vpon hym in truth / why dyd he adde to theym / that call vpon hym in truthe ? bycause that there is nother prayer nor inuocacyon / where the mouthe onelye mumbleth . The onelye mumblynge with the lyppes is no prayer . What than wyll god do with the / whan thou commest with thy boke , with thy mouthe , with thy beades / & thynkest no other thynge / but that thou mayste ende thy prayer and fulfyll thy nombre ? so that yf thou be asked what was the cause / or wherfore thou purposedest to pray / thou knowest not thy self / nother dyddest thou consydre or regarde to put forth this or that vnto god / or to aske any thynge of hym . This is the onely cause / that this & so many prayers be inioyned vnto the / this wylte thou keape and no more . What meruayle therfore is it / that the churches be ofte tymes set a fyre with lyghtenynge and thundre from heuen / Churches set a fyre . seynge that of the house of prayer / we make the house of mockynge and yllusyone ? shall we saye that we praye / whan we nother set forthe any thyng , nor aske any thynge . But we shulde do as they do / that aske any thyng of a greatter prynce / whiche do not onely purpose to clatter with the mouthe manye wordis / ( for than the prynce wolde thynke that they mocked hym / or that they were madde ) but they that shall go vnto such prynces / consyder theyr matter well before , and declare well and dylygentlye theyr trouble / and yet they permytte all to his grace / trustyng that they shal be herde / so muste we do with god / with a sure and indoubted accyon / expressynge some troubles by name / shewynge them by his fauour and good wyll / doubtynge nothynge but that we shall be harde / for he hathe promysed that he wyll here suche a prayer , the whiche no other erthely god hathe promysed .

WHan we be lette with bodely trouble / than we knowe ꝑfyghtlye this maner of prayer . For whan we be taken with syckenesse / we call vpon saynte Chrystofer in this place / & saynt Barbara in that place . Here we vowe to saynt Iames , there to a nother saynt . Than praye we with herte and mynde / than is oure truste good / and al the condycyons of prayer requisyte ben present . But whan we come in to the churche to masse , we stande lyke ymages / and can remembre nothyng / nother shewe or complayne any thynge / there our beade stones maketh a noyse , and our leaues sounde / & our mouth mumbleth , & nothyng els do we . And yf thou wylt aske , what thynge thou shuldest put forthe or complayne of / yf thou be not lerned , open thy eyes , and loke vpon thy lyfe / and the lyfes of other chrysten men / & specyally of the state of the spyrytualtie / & thou shalte than fynde , howe that faythe , hope , charytie , obedyence , chastytye , & to be shorte / all other vertues be banysshed / and all maner of vyces nowe reygne . Thou shalte se howe great a lacke is of good prechers / howe that there be none that rule , but vayne persones , women , boyes , and foles . Than thou shalte fynde , that it is necessary for all the worlde to praye euery houre with blodye teares / that this excedyng indygnacyon of god , cease / for this is true / that it was neuer more nede of prayer than nowe , and shall be hereafter to the worldes ende . Wherfore yf thou be not moued to pytie and complaynte , by so many troubles & myseryes / se that thy owne condycyon , state , degree , thy owne good worke or prayer , corrupte or deceyue the not / yea to be playne thou hast no poynt of a christyan in the. Howe good soeuer thou thynkest thy selfe . But it was prophesyed longe before that all these thynges shuld happen , & that god beynge most angre / and the chrysten people sufferynge many troubles / there shuld be no intercessours or prayers for theym to god / as Esaye sayeth weapyng , the .64 . there is none that wyl call vpon thy name , or that myght ryse and hold the. Also Ezechiell the .2.2 . chapy. I haue sought for a man amonges theym , the whiche may set a hedge , and stande agaynst me for the erthe / Behold here the wrathe of god and lerne to fere it . that I shulde not destroye it / but I founde none / and I haue powred my indygnacyon vpon them . And I haue wasted theym in the fyre of my wrathe / by the whiche wordes god sheweth , howe that he wold we shulde resyste hym / and preuent his yre / as it is oft redde of the prophete Moyses / whiche ofte tymes by prayer helde god / that he powred not his wrathe vpon the people of Israell .

BVt where shall they abyde / whiche not alonlye care not and bewayle not suche calamyte of chrysten people . But also they laughe standyng in theyr owne conceyte / iudgynge euyll speakynge , backebytynge , syngynge and speakynge of theyr neyghbours fautes / and yet they be so without feare & shame / that they doubte not to come into the churche to heare masse and pray , and to reken them selfes good chrysten men . These men haue nede of twyse asmoch prayer as they / whome they iudge , mocke & condempne . It was shewed that suche men shuld come , by the thefe that hanged on the lyfte hande of Chryst which checked Chryst in his passyon & trouble . These men also be lyke vnto them that blasphemed Chryste vpon the crosse , what tyme they oughte chefelye to haue helped hym . O god how blynde , ye how madde be we all chrysten men made . O heuenly father whan shall there be an ende of this yre ? the we may ones make no more blaspheme / & iudge the sorowes of chrysten men / for the which we shuld come into the churche to masse / & gather togyther , to pray god to take them awaye . This maketh our folysshe insensybilytie & grosenesse . For the Turke pyllynge cyties / countreys , & men , we thynke that chrystendome hath a great losse / here we morne , here we call for helpe bothe kyngis and princes / but that fayth is loste / the charytie waxeth colde / that the word of god is lefte of / the all maner of synnes preuayle / here is no man at all that ones thynketh of fyghtynge agaynst them / but rather the Pope , bysshoppes , preestes , & monkes , be moche worse than the Turkes / and they be the capytaynes and standerberers of such Turkes & deuelysshe hoostes / whom it wolde be seme to be the guydes / banerbearers , and rulers of this spirytuall warres / agaynst these spirytuall enemyes . And as Iudas was the guyde to them that toke Chryst . ( For it was necessary that he shulde be an apostell / bysshoppe , preest , or one of the chyefe that shulde go aboute to oppresse Chryste ) . Euen so chrystendome , muste be subuerted of them / whiche ought to defende it . And yet they beynge in theyr owne opynyon so stronge / manly and wyse / that they wold eate vp the Turke / leaue the folde & house of god kyndelyd and set a fyre of theyr owne selfes , with the shepe and all that is in it / not regardynge to persecute the wolfe that lyeth hydde in the grasse . This therfore is the tyme and rewarde , more mete and worthy for our vnkyndenes / than the fauoure of god , whiche Chryste gotte for vs frelye by his precyous bloode / greuous laboure & most bytter deathe .

LO where be now these ydell men , whiche knowe not how they oughte to do good workes ? where be they the ronne to Rome and to saynt Iames ? sette before thyne eyes this one good worke , the masse / lokynge vpon the trouble and myserye of thy neyghboure / haue pytie of his state / complayne that vnto god , and praye to god for hym / doynge the same for the trouble of all chrystendome / and especyally for al prynces , prelates , and rulers / whome god suffereth to fall & to be synfully corrupte for our intollerable payne & punysshement . And yf thou do this delygently from the herte / be thou sure , that thou arte one of the beste warryours & capytaynes / not onely agaynst the Turkes / but also the deuyls and powers of hell . And I pray the , yf thou dost not this / what profyte is it to the , to do all the myracles of all sayntes ? to kyll all Turkis / & yet be founde coulpable & gyltie , as not regardynge the sorowe of thy neyghboure / & by the meanes , synnynge agaynst the ryght . For Chryst at the last iudgement , wyll not aske the howe moche thou haste fasted , prayed , gone pylgrymages , or done this or that , for thy selfe . But howe moch good thou hast done to other / yea that were poore . And without doubt there be mo poore men oppressyd with synne / spirytuall pouertie , Spirytuall pouertie . pryson and nede , than with bodely trouble . And therfore take hede to thy selfe / for oure chosen workis , and peculyar purposes , do bryng vs aboue our selfes / so that we onely seke for our owne profyte and welthe . But the commaundementes of god / compelle vs to oure neyghbours / & to serue for theyr welthe onely / by the example of Christ vpon the crosse , prayenge not onely for hym selfe / but for vs / sayenge , father forgyue them / for they wot not what they do . So must we one praye for another . Of this euery man maye knowe , howe froward and wycked this people is / which backebyte , iudge rasshelye / & do none other but dyspyse than for whome they ought to praye / in the whiche vyce , no man stycketh so deapelye / as they that wery theym selfes in these peculyer and chosen workes / whiche appere moche shynynge and beautefull before men , for theyr goodlye and outwarde lyfe , with theyr manyfolde good workes .

The saboth day . AFter the spirytuall sence / this commaundement hath a more excellente worke / contaynynge the hole nature of man . Saboth , in Hebrewe signyfyeth / holye , rest , and quyetnesse . Here therfore must be knowen / that the Saboth day after the Hebrewe tonge / sygnifyeth , holy or reste / bycause that god rested and ceased the seuenth day from all his workes / whiche he create the syxe dayes before . Genesis the seconde chapytre . Therfore god commaunded , that we shulde sanctifye the saboth daye / and cease from all our workes / whiche we worke the syxe dayes . This saboth daye is nowe chaunged into the sonday / and thother dayes be called prophane or workedayes . But the sonday is called , the day of quyetnesse or rest , or the holy daye . And I wolde to god , that there were no holy day in chrystendome but the sonday / so that the feastis of our lady and al other sayntes were chaunged into the sonday / for so shulde moche vyce be exchued & lefte throughe the workedayes / and the countreys shulde not be so oppressed with penury . But nowe we be so laden with the multytude of holydayes / that it is dystruccyon / bothe of soules , body , and goodes / of the whiche many thyngꝭ myght be spoken . Furthermore this rest from workes is two maner of wayes / There ben two maner of sabotes . bodely and spirytually / so this commaundement is here vnderstande / two maner of wayes / for the bodely saboth day or rest / The bodely saboth . is , of the whiche / we haue spoken before / as the ceasynge fro our crafte or labour / in tyme conuenyent to se masse / to here the worde of god / and to praye all togyther for the common welthe of all men / the whiche bodely saboth day is not commaunded to chrysten men / in so moche that the apostell to the Collossyans the .ii. chapytre , sayeth . Lette no man therfore trouble your conscyence about meate or drynke / or for an pease of an holy day , as the holy daye of the newe moone / or of the sabothe daye / whiche are nothynge but shadowes of thynges to come / but the body is Chryste . Nowe verely the truthe is fulfylled / so that euery daye is holy daye / as Esaye sayeth the. 6.6 . chapytre . And the moneth shall be of the moneth / and the saboth daye / of the saboth daye . And agayne all dayes be prophane and workedayes . But yet this saboth daye is necessarye and ordayned of chrysten people / for the prophane and lay men / for craftes men / labourers and hyred seruauntes / that they may come togyther / to here the worde of god / for as we se / the preestes and monkes dayly sacryfyce and saye masse / pray euery houre / and exercyse them selfe in the worde of god / by studyeng , readyng , or hearyng . For the which cause they be without labour in comparyson to other / theyr rentes & pensyons increased and prouyded for / hauynge dayly holydayes , dayly doynge the workis of the holydayes / without all worke dayes / & to whome all dayes be indyfferent . So yf we were all perfyte , & knewe the gospell / we myght dayly ayther worke & labour / or yf we wolde rest and kepe holy day yf we myghte / for the saboth daye is not nowe necessary nor commaunded / but to lerne the worde of god , & to praye .

The spirytuall saboth which ought to be halowed euery day THe spirytuall holy day , whiche god hathe specyally commaunded in this commaundement is / that not onely we labour not , and leaue our occupacyon / but moche more that we suffre god onely to worke in vs / workynge nothyng of our owne , in all our power / but howe shulde that be ? Thus it is , man corrupte with synne / hathe moche euyll loue & desyre to al synnes / as the scrypture sayth . Genesis the .viii. cha. All the thoughte of mannes herte is gyuen to euyll at all tymes / that is , to pryde , dysobedyence , The spirytuall saboth is to reste & ceasse from all the workes of our olde Adam , to mortefye th apetytes of our corrupte nature , and to put on Iesu Chryst , and all his workes . yre , hate , couetyse , vnclennes . And to be short in all thynges that he dothe or leaueth vndone . He seaketh more his owne profyte and pleasure / than the glorye of god or his neyghbour / so that al his workes , all his thoughtes , & all his lyfe / is yll and not godly . Therfore to the ende that god may worke in hym / all these vyces & malyces muste be dystroyed and plucked vp / that here may sprynge the rest and ceasyng of our workes , thoughtes , wordes , & lyfe , that hereafter , not we / but as saynt Paule sayeth to the Galatianes the fyrst chapytre . Chryst may worke , lyue and speake in vs . But this is not done with pleasaunt dayes / but we must do vyolence to nature , and suffre / the vyolence be done vnto it / for here begynneth the batayle betwene the spiryte & the flesshe / here the spiryte wrasteleth agaynste yre / voluptuousnes , & pryde / the flesshe wyllynge to flowe full of pleasure , honoure , ydelnes , & reste / of the whiche speaketh saynt Paule to the Galatianes / the .v. chapy. They that be of Chryst , hathe crucyfyed theyr flesshe , with appetytes and lustes . Out of this saboth therfore folowe good workes / to faste , to watche , to pray , to labour / of the which , many men speake & wryte so moch , & yet they knowe nother the begynnnge nor ende of them . The spirytuall saboth is kepte two maner of wayes . And therfore at this tyme we shall speake of theym . This holy day whiche god worketh in vs , whan oure workes cease / is kept two maner of wayes . Fyrst by our owne exercyse / secondarely by another outwarde exercysynge or mocyon . Therfore our exercyse must be so ordered / that fyrst we se wherunto our flesshe is gyuen / and to what our wyll and reason prouoketh vs / & that we resyst them and folowe them not / as the wyse man sayeth , do thou not go after thyne owne lustes and appetytes / and Deuteronomye the .xii. chapytre . Do that onely that I commaunde the / and thou shalte put nothynge to the lorde , nor take nothynge awaye . Here a man muste haue the prayers euer in vse / whiche Dauyd prayed , saynge . Lorde brynge me in the way of thy commaundementis / and not into couetyce . Item shewe me thy wayes / and teache me thy pathes / that my steppes be not moued , & such many / the which all this prayer conteyneth . Lorde let thy kyngdome come / for there be so many and so manyfold appetytes and lustes / and somtyme so subtyll and goodly by the suggestion of the euyl spiryte / that it is vnpossyble for a man to rule hym selfe in his lyfe . Let hym therfore forsake handes and fete , & put hym selfe / to the rule of god / trustyng nothyng in his owne reason / as Hieremye sayth . Lorde the waye of man is not in his owne power . And that was fygured , whan the chyldren of Israel went out of Egypt / where they had no way / no meate , no drynke , nor helpe . Therfore god went byfore them by daye tyme in a clere clowde / but at nyght in a fyerye pyllar / nourysshyng them with aungelles foode / from heuen / so kepynge theyr shoes and clothes / that they were not torne / as it is red in the bokes of Moyses . And therfore let vs praye / lorde lette thy kyngdome come / that thou mayst rule vs , and not we our selfes / For there is nothyng more perillous in vs / than our owne propre wyll & reason . And this is the cheyf and hyghest worke / of god , and the beste exercyse to leaue our owne workes / and to be voyde fre and ydle from all our owne wyll and reason / commyttynge our selfe to god in all thynges / specyally / where as spirytuall & good thynges appere .

AFter this spirytuall exercyse foloweth the exercyse of the flesshe / to kyll his euyll & grosse desyres / to make rest and quyetnesse , whiche we muste kyll with fastyng , Here lerne of fasting , watchyng , with other laboures and exercyse of the body , wherfore they serue , & for what intent they shulde be done . watchyng , and labour . Out of the whiche grounde we lerne howe moch / and wherfore we ought to fast , watche , and labour . For there be many blynde men ( alas for sorowe ) that faste , watche , & laboure , onely for this cause / that they thynke they be good workes in them selfe / and that they deserue many thynges in them / and so contynuynge in suche thynges so longe / that otherwhyles they dystroye theyr owne bodyes , and make theym selfes desye in the heades . But yet they be more blynde / whiche measure not onely theyr fast after theyr multytude or greatnes / but also after the meates thin kynge that it is moche better yf they eate not flesshe , egges , or butter . And yet of all other they be worse / that faste for sayntes & chose dayes / as whan one fasteth wednysday , and another saturdaye / & he fasteth for saynt Barbara , and another for saynt Sebastyan , & suche other . All these seke none other thing in fasting , but the worke in it selfe / by the which they thynke they do well . I here wyttyngly passe ouer many , which so fast fro meate / that yet they drynke tyl they be dronken / some eate fysshe , & other deintyes so costly whan they faste / that they might eate flesshe , egges , and butter farre better cheape / but suche maner of fastynge / is no fastynge / but rather a mocke both to fastyng and to god / therfore I wolde the euery man shuld chose what daye , what meate , & howe moche he wolde fast / after his owne mynde / so that he there rest not / but let hym marke the state of his flesshe / & so fast watche and labour / that he tame the fearsnes and wantones of it / & neuer the more that the pope / bysshop / churche / goostly father , or any other man commaunded it / For the maner and rule of fasting watchynge and labour / is to be taken of no man / nother after the multytude of meates or dayes / but after the increasynge or dyscreasynge of the concupyssence and outragyousnes of the flesshe / and for to kyll & oppresse them / fastynges / watches / and labour was ordayned / & for none other cause / for yf there were no suche desyres , it were as good to eate / as to faste , to slepe , as to watch , to be ydell , as to laboure / & one as good as another , without all dyfference .

IF therfore a man perceyue & fynde / that ther groweth more fearsnesse in his flesshe , by eatynge of fysshe / than by egges & flesshe . He than oughte to eate flesshe & no fysshe . And agayne yf he feale his heade to be corrupte , and his body and his stomake to be weake with fastyng / or that he hathe no neade to oppresse the fearsnesse of his flesshe let hym leaue fastynge , eatynge , slepynge , restynge , as moche as he hathe nede for the helthe of his body / not lokynge whether it be agaynste the commaundementes of the churche / her ordre or decre / for there is no commaundement of the churche , nor constytucyons of any ordre / that maye ordayne & prescrybe fastynges , watchynges , and laboure , more straytelye , than they profyte to tame and mortyfye the voluptuous desyres of the flesshe . But where soeuer ( without this purpose and ende ) they commaunde fastyng , meates , slepe , and watches , more hardely than the flesshe may suffre / or more than is neade to the kyllynge of the lust of the flesshe / so that nature is corrupt and the heade lost / than let no man thynke that he hathe done a good worke / excusynge hym selfe , other by the commaundementes of the churche / or els by the constytucyons of his ordre / for he shall seme to haue wanted to hym selfe / and as moche as laye in hym to be a mansleyer and stryker of hym selfe . No truely , the bodye is not gyuen to kyll his naturall lyfe or worke / but onely to oppresse his fyersnesse / excepte the fyersnesse be so great / that it can not be resysted without the hurte & losse of naturall lyfe . And as I sayde before , in the exercysynge of fastynge , watchynge and labour / a man must haue an eye not to the worke in it selfe , not to the dayes , multytude , or meates / but onely to the fyers & wanton Adam / so that the wantonesse and fyersenesse may be taken from hym .

OF these we may perceyue howe wyselye or folysshelye some woman great with chylde do / and howe sycke men shulde be intreated . For folysshe women stycke so to fastynges , that they wyll rather put bothe theyr byrthe , & theym selfes in ieoperdye / than they shulde not fast equally togyther with other men / hauyng conscyence there where is none / and agayne , there as is conscyence hauynge none . The cause of the which thyng be prechers / prechynge , fastynges , so rasshelye & folysshelye / that they shewe neuer the truthe / vse , maner , profyte , cause , or ende of it . So we shulde suffre the sycke to eate and drynke daylye what soeuer they wyll . And to be shorte , whan the fearsnesse of the flesshe ceaseth by and by / ceaseth all the cause of fastynge , watchynge , labourynge , eatyng this meate or that , nother is there / any other commaundement that compellyth or byndeth vs to faste . And of the other syde , we must take hede leaste by this lybertie / there grow a vnlusty slouthfulnesse of the flesshe . Truth it is that our olde Adam is passyng subtyll in sekynge his owne ease and pleasure , pretendynge euer this dysease , or that dysease to auoyde fastynge , as the ache of the heade , weakenesse of body with such lyke . As there be some / bablynge that it is not necessarye / that we shuld faste and absteyne , wyllynge that we shulde eate this or that without any feare at all tymes / as thoughe they had ben longe / and moche exercysed in fastynge / and yet truely they neuer tasted it . And no lesse we ought to auoyde sclaunders before them / whiche be not instructe and wyse ynoughe / but take it for a great synne , yf we do not bothe fast and eate togyther with theym after theyr maner and custome . And in dede suche men shulde be instructe and taught swetely and not dispysed cruellye / nor we shulde eate this or that for the dysdayne or hate of them / but we muste shewe a reason / why this may be well & laufull ye done / & so they also by a lytell , & lytell , may be broughte vnto the same vnderstandyng . But yf they be so stubbornely frowarde that they wyll here no man . Than let them alone . & let vs do that that we knowe to be good and ryght .

THe latter exercyse whiche happeneth vnto vs , is whan we be hurte , other by men or by the deuyll , whan we be spoyled other of goodes , or ryches , whan the body is sycke / whan honour is taken from vs / and what seeuer moueth vs to impacyency , wrathe , and vnquyetnesse . For as the worke of god ruleth in vs after his wysdome , and not after our owne reason , after his clennes / and not after the fyersnes of our flesshe . For charyte & wysdome be the workes of god / but folysshenesse and vnclennesse be oure workes , from the whiche we muste absteyne / so he oughte to rule in vs after his peace , and not after our yre , impacyence and warre For peace also is the worke of god / but impacyency is that worke of our flesshe , which must be left & mortyfyed . Wherfore to mortyfye suche our workes and the olde Adam / god layeth vpon our neckes many aduersyties / mouynge vs to wrathe / many passyons prouokynge vs to impacyence / and at last dethe & sclaunder of the worlde / sekynge no other thynge by this meanes , but that yre , impacyence and warre dryuen out of vs , he might come to his worke , that is to saye / to peace in vs . So sayeth Esaye the xxviii . chapytre . His worke is straunge , that he may worke his worke , that is to say / he sendeth vs passyons , warre , and debate that he may lerne vs to haue pacyence & peace . He commaundeth to dye that he may quycken / vntyll a man be so exercysed , so pacyfyed and so quyete / that he be nothynge moued in prosperytie nor in aduersytie , whether he lyue or dye / whether he be honoured or sclaunderyd / than there worketh god onely / thanne is there no mans worke / than this shall be called the trewe sabothe day / than a man is not led of hym selfe / than he foloweth not his owne wyll , than is he troubled in no thynge / but god his selfe guydeth hym . Than there is playnly the wyll of god , peace & myrthe with all other good workes and vertues .

GOd settyth so moche by these workes / that he commaunded not onely the saboth to be obserued and called saboth day / but that it shulde be sanctifyed or iudged holy / so shewyng that there is nothing better , nothyng more precyous / than to suffre al troublous . For they be the relyques , the holy thynges that consecrate or holowe a man from his owne workes / to the workes of god / as the temple is consecrate from all naturall workes to the worshyppe of god . And therfore let a man knowlege them as worshypfull relyques / ioynynge and gyuyng thankes to god yf they come . For whan they come / they so sanctifye a man , that he doth the commaundent of god / and is made safe & de●yuerde from all his synnes , so sayth Dauyd / the dethe of his sayntes is precious in the syght of the lorde . And to the ende that god myghte bolden & quickenvs to these thynges / he hath not onely commaunded vs the kepynge of the saboth day ( for it is greatly agaynst nature to dye & to suffre to rest & be deade from her owne workes ) . But also he conforteth vs by manyfolde wordes in scrypture / sayenge to vs the .89 . psalme . I shall be present with hym in trybulacion , I shal defende hym & indue hym with dygnytie . Also the .xxxiii. psalme full nyghe is the lorde to men broken in the hert / he saueth the contryte in spiryte / nor he was content with this / but he hathe gyuen vs a myghty and stronge example / his onely sone Iesus our lorde / whiche all the hole sabothe daye lay voyde , & without al his workes / as ꝑtaynyng to the manhode / & fyrste of all men fulfylled his commaundment / for no nede of hym selfe , but onely for our comforte / that we in all our sufferynges / yea euyn in dethe / myght be quyete and at reste / & hauynge peace , lokynge vpon Chryste / reased vp agayne after his reste and sabothe daye / daye thensforth lyuyng in onely god , and god in hym . And so we after the mortyfyenge of oure Adam / whiche shall not be fully vntyll the honour of dethe , shall be raysed vp in god / that god may worke and lyue in vs for euermore . Lo these be the thre partes of man / reason , pleasure , and heuynesse / in the whiche all his workes go forth / which must be mortyfyed by these thre exercysyngꝭ / the rule or gouernyng of god / our chastysynges and outwarde hurtes / that so we kepynge a sabothe day spirytuall , may gyue place / to the workes of god .

BVt suche workes & sufferyngꝭ must be done in faythe and good truste of goddes loue / A recapulacyon of all that is gone before , whiche concerneth the fyrste table of commaundementes . that all workes may abyde in the fyrst commaundement and fayth , as is sayd before / and the faythe maye exercyse & strength her selfe in them / for the which thyng be all the other workes & commaundementes ordeyned . Marke therfore howe goodlye a golde rynge is made / of these thre commaundementes / and theyr workes / and how out of the fyrst commaundement and faythe , ronneth the seconde in to the thyrde / and agayne the thyrde by the seconde / entreth in to the fyrst / for the fyrst worke is to beleue , and haue a good herte and truste in god / out of this spryngeth the seconde good worke / whiche is to prayse the name of god , to confesse his grace , and to ascrybe & gyue all glorye to hym onely . Than after foloweth the thyrde worke / that is the worshype or seruyce of god / to exercyse thy selfe in prayer / in hearyng of sermondes , in remembryng the benefytes of god . Also to chastyse hym selfe & to tame his flesshe . The deuyll therfore seynge such faythe , glorye , and worshype of goo / waxeth madde , begynnyng persecucyon comynge vpon our body , goodis , honour , & lyfe / & putteth vnto vs syckenes , sclaunder , & deth / god so sufferyng & ordeynyng hym . Lo than beginneth the ii . worke , or .ii. saboth day of the iii. commaundement / wherby fayth is meruaylouslye proued , euyn as golde in a fornayse . For it is a great thyng to kepe good trust to god / yea whan he sendeth deth , sclaunder , syckenes , & pouertie : & yet neuerthelesse in such a fearefull Image of deth to count hym for a most meke & gentyl father / the which thynge must be in the worke of this thyrde commaundement / where sufferyng cōpelieth faythe , to call vpon the name of god , & to prayse hym in such sufferynges / & so agayne turneth the thyrde commaundement in to the seconde . And by the praysyng and callyng vpon the name of god , ryseth fayth / commyng agayne in to her selfe / & stablysshyng her felfe by two workes of the seconde & thyrde commaundement / so faythe goeth out in to workes , and by workes commeth agayne to her selfe . Lyke as the sonne rysynge in the East , goeth to the Weest / after that retouryng agayne to the Easte . Daye . For the whiche cause the day in holy scrypture is properly lykened vnto the workis of a quyte & peasable lyfe . Nyght . But the nyght is lykened to the sufferynge lyfe , oppressed with trouble and aduersytie . And so faythe lyueth & worketh in bothe these lyues / goeth out & commeth in , as Chryst sayeth in the .vi. chapi. of Iohn .

Se here how the ordre of the .x. commaundementes ben obserued in our Pater noster . WE praye for this ordre of good workes in our Pater noster , in the whiche , the fyrst thyng that we say , is our father whiche arte in heuen , whiche be the wordes of the fyrst worke of faythe / whiche by the tenoure of the fyrste commaundement doubteth not / but that she hathe a good & mercyfull father in heuen . Secondely , halowed be thy name / by the which , faythe desyreth the name , prayse , and glorye of god to be shewed / callynge vpon the name of god in all aduersytie . Thyrdly , let thy kyngdome come , wherby we do praye / for the trewe and laufull saboth day / & rest from our workes , that the worke of god be onelye in vs / and that Chryste may so reygne in vs / as in his kyngdome , as he hym selfe sayd . Verely I saye vnto you / the kyngdome of god is no where but within you . The fourthe peticyon is . Thy wyll be fulfylled , in the which we praye , that we may kepe and do the seuen commaundementes of the seconde table / in the which and by the whiche , faythe is exercysed to our neyghbours / as in these thre fyrst / she is exercysed in workes towarde god . And these thre prayers , in the whiche ben these pronounce / thou thyne / seke nothynge els but that , that belongeth to god , but al other prayers say , ours , to vs & for vs . &c. For we pray there for our gooddes & for our helth . Hytherto haue we spoken of the fyrste table of Moyses / & truely the more grosely to shewe the chyef good workes vnto the symple . Nowe therfore folowe the seconde table .

The fyrste commaundement of the seconde table / honour thy Fyther and thy mother .

WE lerne of this commaundement , the next the hyghe workes of the .iij. fyrst cōmaundemē●es / there is no better worke than obedyence & seruyce vnto them which be ordeyned to be oure superyours . And therfore disobedyence is a greatter synne than manslaughter , vnclennesse , thefte , & disceyte / & what soeuer may comprehende in it . For we can knowe no better the difference of synnes , Howe to knowe the greatnes of one synne aboue another . which is greatter one than the other / than by the ordre of goddis commaundementis . Howbete one & euery cōmūdemēt by hym selfe hath disterence in his worke / for who is he that knoweth not / that to curse & banne , is more greuous than to be angrye / & to stryke is worse than to curse / & to stryke father or mother / is worse , than to stryke any other of the common people ? Therfore these .x. commaundementes teach vs howe we ought to exercyse good workes to uore neyghbour / & fyrst to our superyoures . The honour of father & mother . The fyrst worke is to honour our bodely father & moder The whiche honoure standeth not in this onely , that we shew our selfes godly in our gesture / but that we applye & obey them & haue theyr wordes reuerently in our iyes , settynge moche by them , and regardynge them , folowynge them , holdyng our peace & sufferynge them , howe soeuer they intreate vs , whan it is not agaynst the thre fyrste commaundementes . And moreouer yf they haue nede we must prouyde them , meate , clothyng , and house . For it is not for nought that god sayd , honoure them / he sayd not loue them / howe be it that loue is also requyred / but honour is hygher than syngle loue , Honour is aboue loue . for it hath a certayne feare growynge togyther with loue , causyng a man to feare more the displeasure . than the punysshement . Euen as we worshyppe relyques with feare / and yet we fle not fro them as from punysshement / but rather approche more nyghe them / suche feare myngled with loue is true honoure . What honoure is . For there is another feare without loue , to those thyngꝭ whiche we dispyce or fle from . As from manquellers or punysshement , and there is no honour . For it is feare without all loue / yea it is a feare ioyned with hatred and enuye / of the whiche is a prouerbe of saynt Hierome , sayenge / that , that we feare we hate ? with such feare wyll god nother be feared nor honoured / nor yet our father nor mother / but with the fyrst feare , to whome is loue and trust ioyned .

THis worke semeth lyght and easy , but fewe esteme it worthely . For where as the father and mother be good , louyng theyr chyldren , not with carnall loue / but as they be bounde to holynesse & the worshyppyng of god , bryngynge them vp / & teachyng them in the thre fyrst commaundementes : there is alwaye the chyldes owne wyll broken . So that he is compelled to forsake & to suffre that , that his nature wolde not / wherby he fyndeth a cause to despyce his father and his mother / & to grudge agaynst them / or to go about & do worse thynges . There than goeth awaye bothe loue and feare , excepte the grace of god helpe . Lykewyse whan the father and mother correcte and chaste theyr chyldren as they deserue / yea other whyles more than they deserue ( the whiche thyng yet is no let to the soules helthe ) than the frowarde nature taketh suche chastesynge with dysdayne . Moreouer there be some of such vngracyous disposicyon / that they be a shamed of the pouertie , loue , byrthe , deformytie , or sclaunder of theyr father & mother , sufferyng them selfe to be moued more with such thynges / than with this hyghe commaundement of god / the is aboue all thynge / which by his great counsel , hath gyuen them such father & mother to proue & exercyse than in his commaundement . But this is moche stronger whan the chyldren be at lyberte / for than loue goyng downe , there is moche loue taken away from the father & mother : whatsoeuer is commaunded and sayd of oure father & mother / that must be vnderstande also of them that be in the stede of our father & mother whan they be deade or absent / as be our kynsfolke , our godfarthers / temporall rulers , and spirytuall fathers . For euery man must be ruled of other men , and be vnder them . Wherfore we se here also , howe many good workes is taught in this commaundement / in as moch as all our lyfe is subiect vnto other men . Hense it commeth , that obedyence is so greatly praysed , and that it comprehendeth all vertues and good workes in it .

Agaynste euyll bryngyng vp of chyldren . THere is another sclaunder agaynst the father and mother , moch more subtyll & peryllous than the fyrst / whiche is garnysshed and set forth for ryght & true honoure . And that is whan the chylde lyueth after his owne mynde and wyll / his father and mother sufferynge hym to do it . Here is honour , here is loue , but it is but beastlye of bothe ꝑtyes . Here the father and the mother please the chylde , and the chylde agayne pleaseth the father & the mother . This punysshement is so open and common , that there be verye seldome examples sene of the fyrst sclaunder / which thyng happeneth bycause that the father and mother be blynded , and nother know nor worshype god in the fyrste commaundementes . And for this cause , they can not se what thynge theyr chyldren lacke / and howe they shulde be taught and brought vp . And so they brynge them vp to prophane & worldly honoures & ryches / that they may onely please men / & by all meanes to be exalted & made great men . This thyng is pleasaunt to the chyldren / into this they be obedyent without any gayne sayenge . So the commaundementes of god , vnder the colour of goodnes go to wreake / & that is fulfylled : which is wryten by the prophetes , Esaye , & Hieremye / that the tyme shulde come , whan the chyldren shuld be dystroyed by theyr owne fathers & mothers . After the example of kynge Manasses which suffered his sone to offre , do sacryfyce , and burne beastes to the ydoll Moloch . For I praye you , what other thynge is this / than the chylde to do sacryfyce & offre to an ydolle / whan the father & mother brynge theym vp more to the loue of the worlde , than of god / sufferyng them to be caryed after theyr owne wyll , in the pleasures of the worlde / to be set a fyre with the loue , myrth , goodes & honoure of this worlde / & the loue & glorye of god , & the pleasure of euerlastyng goodes to be quenched & clene put out in them ? O howe great ieoperdye is it to be a father & mother , where as nothynge reygneth but flesshe and blode ? For it standeth hooly in this commaundement / that the thre fyrste & syxe last be knowen & kepte . In as moche , as it is commaunded to the father & mother to teache theyr chyldren those thyngꝭ as it is in the .77 . psalme . He gaue his commaundement vnto Iacobe / and put his lawe into Israel , whan he commaunded the fathers to declare these thyngꝭ to theyr chyldren / that theyr posteryte myghte knowe them / and that theyr chyldren whan they be waxen vp , myght shewe the same to theyr chyldren also . And this is the cause why god hathe commaunded to honour thy father & mother / that is , to loue them with feare / for loue without feare is more sclaunder than it is honour . Now marke therfore whether al men haue ynoughe good workes to do , or not . Whether soeuer they be fathers and mothers , or they be chyldren . But we be so blynde , that we let this alone and seke for other workes not commaunded .

WHere than as the father and mother be so folysshe , that they brynge vp theyr chyldren wantonly and worldly / the chyldren in no wyse shuld obeye them / for god is more to be sette by in the thre fyrst commaundementes , than our father and mother . I call wantonly & worldly bryngyng vp / whan they teach vs not more to seke & folowe god / than the pleasures , honours , ryches , & power of this world / to weare laufull & clene rayment / and loke for honest goodis / is necessary & no synne . So yet that the chylde be so taught in his herte that at the leaste in the puttynge on and wearynge of his apparell , The trewe wearyng of apparell . he sorowe and lament the wretchednesse of this lyfe in erthe , that it can not well be begon , nor passed ouer , without moche more rayment and ryches than neade requyreth / to hyll & couer the body / to keape away the colde / and get a lyuynge so / that he shal be constrayned agaynst his wyll to playe the foole / for the fauoure of the worlde , & suffre this euyll for a better thynge to exchue the worse . The spirytualtie neuer redde this text of Hestor . Thus the quene Hester dyd weare her crowne , sayenge vnto god / thou knowest my necessytie that I abhorre the sygne of pryde & my glorye , which is vpon my hede , in the dayes of my bostynge / and I dysdayne it , as the clothe of a menstruate woman / & the whiche I wyll not beare in the dayes of my sylence , what soeuer hert therfore is thus armed / may weare all maner of garmentes without all ieoperdy / for he weareth them , & weareth them not / he playeth of the instrumentes & playeth not / he lyueth gloryouslye , & not gloryously . And these be the preuy soules & secrete spouses of Chryste / but they be very scarse . For it is very harde , not to delyte in goodly rayment & bostynge . So saynt Cecyle by the commaundement of her father & mother , dyd weare clothe of golde / but vnder that she ware heare . But here wyll some say / yea syr , but howe than shall I mary my doughter honourably ? Am I not in suche a case compelled to boste my selfe ? But I praye the tell me / be not these the wordes of a herte mystrustynge god , & trustynge more in his owne proper wysdome / than in the cure and prouysyon of god ? All thoughe saynt Peter teacheth vs , and sayeth / caste all youre care on hym for he careth for you / yea it is a token , that suche men dyd neuer gyue god thankes for theyr chyldren / neyther haue truely prayed or commended them vnto his goodnes . Or els they shulde knowe and proue how they ought to aske & desyre of god / that they myght marye theyr daughters . Therfore god suffereth them to theyr owne wytte , care & benefytes / and not to ende theyr busynesse conuenyently .

SO true is that , that is commonly sayd / the father and mother may get heuen in theyr owne chyldren / yf they had nothynge els to do . For in the bryngyng vp of them to the worshyppe of god / they haue bothe theyr handes full ( as the man sayth ) to do good workes . For what be the hungry , thyrstye , naked , prysoners , sycke , and straungers / but the soules of thy chyldren , A chrysten mans house is an hospytall . of the which god hath made thyne house an inne or an hospytall / makyng the to them as the mayster of the hospytall / that thou shuldest keape them / feade them / gyue them meate and drynke / with good workes and wordes ? that they may lerne to trust in god , to byleue & feare hym , and to put theyr hope in hym , worshypyng his name / not sweryng nor cursynge , chastysynge them selfes / prayenge , fastynge , watchynge , laborynge , and to serue god and his worde / & to kepe his sabothe day , that they may lerne to despyse temporall thynges / to suffre pacyently aduersytie / not to feare dethe , & not to loue this lyfe . Lo how great busynes these be . Lo howe many good workes thou haste at home , in thy chylde that lacketh all suche thynges / as the soule beynge hungrye , thyrsty , naked , poore , prysoned , & sycke . O howe blessyd a thynge is matrymony . O howe happye be those houses in the whiche dwell suche fathers and mothers . For they be the verye true temple and electe abbay of god / yea rather a Paradyse / of the whiche is spoken .127 . psalme . Blessyd be he , who soeuer honoureth the lorde , and walketh in his wayes . Thou shalte eate the labours of thy owne handes / and shalte haue prosperous increase . Thy wyfe shal be fruteful as the vyne tree / within the walles of thy house / thyne chyldren shal stande about the table , lyke the plantes of Olyue trees . Lo thus shall that man be blessyd , which worshyppe the lorde / the lorde shall blesse the from Syon / and thou shalte delyte , beholdynge the prosperyte of Ierusalem all dayes of thy lyfe / and thou shalt se thy chylders chyldren / and the felycytie of Ierusalem . Where be suche fathers & mothers / where be they that aske for good workes ? no man commeth hyther . Therfore ( I say ) god hath commaunded that thynge / from the whiche the deuyll / our flesshe & bloode pulleth vs . It is not goodly in the syght of the worlde / and therfore it is not set by . But one ronneth to saynt Iames / & another voweth hym self to our lady . And no man voweth hym selfe to the glory of god / and to rule and teache well hym selfe and his chyldren / he forsaketh theym , whome he hathe taken to kepe by the commaundement af god / and laboureth to serue god other wayes / where he hathe no commaundemente / there is no bysshoppe that resysteth suche frowarde maners / no precher rebuketh these thynges / ye rather they stablysshe such thynges / inuentynge dayly mo pylgrymages , canonysynge of mo sayntes , & sellynge of pardons . I praye god therfore to haue mercye on suche blyndnesse .

ANd agayne vpon the other syde , the father and the mother do not soner deserue hell / than in theyr owne chyldren at home , whan they lacke to them not teachynge them these thynges which be spoken of before . For what doth it profyte them , yf they dye with fastyng , prayenge , goynge pylgrymage , & doynge all other good workes . In as moche god wyll not aske vs of suche thynges / nother at the tyme of dethe , nor at the laste iudgemente ? but wyll aske a compte of oure chyldren commytte to oure custodye ? This proueth the sayeng of chryste , the .2.3 . chapytre of Luke . Ye women of Ierusalem wepe not for me , but for your selues , & for your chyldren for lo the tyme shall come , whan they shall saye . Take hede al you that haue householdes and chyldren . Happye be the baren , and the wombes , whiche haue not borne chyldren , and the brestes whiche haue not gyuen sucke . Why shulde they so complayne / but that all theyr dampnacyon commeth to them for theyr sones / whiche yf they had lacked , peraduenture they shulde haue ben blessyd . Trewely these wordes shulde open the iyes of the Fathers and mothers to loke spiritually vpon theyr chyldren leste the wretched chyldren , shulde be deceyued by the false carnall loue of theyr father and mother , whan they be not angrye with theym bycause they obey them after the common nature of the people / by the whiche thynges , theyr free wyll is stablysshed and waxeth stronge / and yet the commaundemente of God therfore commaundeth vs to honoure our Father & our mother , that that chyldren may be made lowe , demure , & meke / theyr free wyll broken & dystroyed . Therfore as it is sayde in the other commaundementes , that the workes must be so obserued , that they procede out of the fyrst worke , euyn so here / let no man thynke that the orderynge and bryngynge vp of his chyldren is suffycyent of it selfe / but yf it be done in the grace & fauoure of god / so that a man doubteth nothynge of it / but that he pleaseth god in all suche workes . Therfore let these workes be nothynge els to a man but sygnes and exercysynges of fayth to truste in God / & to haue a surenesse in his grace , and lyberall wyll . For without this fayth noo worke other lyueth / or is good and pleasaunte to god .

For many of the Hethens , and gentylles haue brought vp theyr chyldren well / but that dyd profyte theym nothonge , bycause of theyr vabeleue .

THe seconde worke of this commaundement is to honour our spirituall mother holy churche , and the ecclesyastycall power , commaundynge , forbydgynge , ordeynynge , makynge , cursynge , or absoluynge . In all these we muste obey them and as we honoure , loue , and feare our bodely fathers & mothers , euen so we must obey the spyrytuall power in all thynges , whiche be not contrary to the thre fyrste commaundementes of god . But in this worke , the matter is farre in worse case , than in the fyrst . For it wolde become the ecclesyastycall power to punysshe synnes by excommunycacyon / cursynge , & lawes / and to compell theyr spirytual persons to goodnes / that they myghte haue a cause to do good workes , and to exercyse them selfes to obedyence / and gyuyng honoure to the power . But we se that the spirytuall power taketh no hede at all to kepe theyr chyldren in theyr offyce / but so to deale with theyr people & subiectes , as mothers folowynge theyr louers . As it is sayd in the .ij. chap. of Ozee . They preache not , they teche not , they resyste not , they rebuke not , they punysshe not / and to be shorte there is no ecclesyastycall gouernynge left in all chrystendome . What than shulde I speake in this worke ? There be lefte yet some fastyngdayes , and holy dayed / which it were better to anulle / but no man careth for that . So there is no thynge that flouryssheth nowe / but excommunycacyon , for duetyes accustomed / the whiche thynge oughte not to be . But the power of the churche shulde se that adulterye , vnclennesse , glotonye , pryde , vnmesurable ryote of all thynge , and suche other vyces be punysshed and let . And also that the colleges , and abbeyes , parysshes , & scoles be well ordred / and the goddes seruyce be holely kept in them . And that the yonge bothe men & maydes in the scoles and abbeys haue good and connynge men prouyded to teache them , that they may be wel brought vp / that the olde may profyte the yonge by good example / & that the chyldren & common welth may be fylled & garnysshed with goodly youth . For so saynt Paule taught his discyple Titus / that he shuld teache well and gouerne all degrees & estatis , yonge and olde men and women . But nowe we lyue euery man after his owne wyll , euery man teacheth hym selfe , yea ( alas for sorowe ) it is come to the poynt / that the places in the which goodnes shulde be taughte , be now made scoles of vanyties , so that no man taketh hede of outragious youth

IF euery thyng were ordered after this maner , than a man myghte shewe howe honour and obedyence ought to be done to ecclesiastyke persones . But it is nowe with theym , as it is with bodely fathers & mothers , whiche suffer theyr chyldren to moch after theyr owne mynde & wyll / and ecclesyastycall power , dothe nowe graunte and dyspence / and for money pardoneth more than it may pardone . Here I wyll let many thynges passe that I myghte speke of / for I se moo thynges than be well . Couetyse sytteth and gouerneth , and the churche teacheth that , that it shulde forbyd . And besydes these , it is open to euery mans iyes / that the lyuynge of the spyrytualtie is moche more vngoodlyer and vyler / than the lyfe of the lay or seculer men . Wherfore the chrystyan common welthe muste nedes be dystroyed / and this commaundement subuerted . For where there were suche a bysshoppe , as wolde take hede , vysyte , loke vpon , and go aboute all suche orders and degrees , with so great dylygence and laboure , as he is bounde / truelye one cytie were to moch for hym . For in the tyme of the apostles / whan the churche was most flourysshynge / euery cytie hadde one bysshop , although the last parte of the worlde , was not than chrystened . Howe thanne shulde it be well amonges men / whan one bysshop wyll haue thus moche / another so moche , the thyrde chalengeth halfe the worlde / and the fourthe wolde haue all the worlde vnder his rule ? Therfore it is nowe tyme to praye to god for grace . For we haue ecclesyastycall power ynoughe / but as for ecclesyastycall gouernyng we haue lytell or none . In the meane tyme , he that knoweth myghte helpe / that the colleges or preestes abbeys , and parysshes , & scoles / were well ruled and gouerned . For this also is the ecclesyastycall power , to make fewer colleges , abbeys , and scoles where as no profite commeth of them . Truely it is better to haue no colleges nor abbeys at all , than to haue euyll rule or ordre in them , wherby god is greuously offended .

THerfore whan the superyours be froward , and suffre theyr offyce to decay , it must neades folowe that they abuse theyr power , settynge forthe outwarde euyll workes , bothe them selfe & to the people / none otherwyse than the father & mother , yf they commaunde any thynge contrarye vnto god . Here therfore we must beware & wyse . For the apostell shewed before , that suche peryllous tymes shulde come / in the whiche suche superyours or offycers shulde rule . Yet suche superyours haue this cloke to couer theyr iniquitie withall / to beare men in hande that they repyne & resyste the power of god / yf at any tyme what soeuer they statute or ordayne , be vndone or let . Therfore let vs than take in our handes the thre fyrst commaundementes of god / and the ryght table , beyng sure that no man , nother bysshoppe nor pope / no nor aungels , maye ordayne or commaunde any thynge contrarye / dysagreinge or repungnyng to the thre fyrst commaundementes & theyr workes . But yf they go about the contrary , it is nought worth nother byndeth any man . And we also do synne obeyeng suche commaundementes & constytucyons / eyther doyng them or twynkelyng at them . By this a man may lyghtly perceyue / howe that sycke men be not bounde with the commaundementis of fastyng / nother women great with chylde / nother they that may not fast for any other cause without hurt . And that we may serche this matter more groundelyer / There is nothyng nowe that commeth from Rome / but the marte & fayre of all thyngꝭ of the churche , which be openly bought & solde with out any shame / as perdons , ꝑysshes abbeys , dioces , prelacy , benefyces , & what soeuer was made & ordayned in any place to the honour of god . By reason wherof all the ryches , goodes , and money of all the worlde , be not onely dryuen to Rome / which were but a lytell losse . But also parysshes , dyoces , and prelacy , be pulled , forsaken , and wasted . So that Goddes people is dyspysed and loste / the worde , name and glorie of god , be trode vnder fete fayth is dystroyed . and all to the ende that suche colleges and offyces , maye be gyuen not onely vnto vnlerned , folysshe , and vnworthy / but also to Rome ronners , the chefe heddes of al noughtye packes in the worlde . And so those thinges that were founded to the worshyp of god , to the fyndynge of prechers , whiche shulde rule and correcte the peonowe spente vpon horses , horse kepers , and moyles / Yea and yf I maye speake somwhat vnshamefastly / vpon the whores and also whore hunters of Rome / of whom yet we haue no kyndnes , but be mocked vnto oure tethes lyke fooles .

SEyng therfore the all these intollerable folysshenes be done vnder the name of god and saynt Peter ( as thoughe the ecclesyastycall power were ordayned to haue the glorye of god in shame & mockyng , & to distroye chrystyan common welth bothe of bodye and soule . ) We oughte vndoubtedlye to resyste them , as moche as we may . For here we muste folowe the example of good chyldren / whose fathers be madde . And fyrste of all we muste loke from whense this lawe came / that suche thynges as were ordayned founded and gyuen to the worshyppyng of god and bryngynge vp of our owne chyldren / shuld returne to the vse , seruyce , & profyte of theym that lye at Rome , and nothyng to be done in the meane tyme here at home where it were most mete & conuenyent , Why be we so madde The bysshoppes and the chiefe of the church be here so slacke / that they do not onely not resyst suche thynges / but also they feare , lest other wold resyst , & so they suffre that chyrstyan common welthe to perysshe . Fyrste of al let vs mekely call vpon god / than let vs set vpon to redresse these myscheuous with hande / stoppe the messyngers of Rome theyr waye / shewyng them lowly and gentylly / that yf they wolde rule theyr benefyces / they shulde be resydent vpon theym / feadyng the people with preachynge & good example , which thyng yf they wyll not do / or els lye at Rome or other places , pyllyng & pollynge the parysshes . Let the pope or other fynde than to whom they doo seruyce . For it is not mete that we shulde fynde the bysshoppe of Rome / his offycers or commynaltie / ye rather his bawes & whores , with the losse & vndoynge of our soules . Lo these be the verye Turkes / whom kynges , prynces and gentylmen / shulde fyrste inuade / not for hope or remembraunce of theyr priuate welth , but for the loue onely of Chrystes common welth / and to let the sclaunders hurtes / & blasphemye of the name of god . How the bysshopp of Rome ought to be handeled with all his whan they been out of the way . Thus therfore muste suche spyrytuall persones be handeled and regarded as a madde father / whiche excepte he be taken and let ( whiche thynge yet must be with feare & reuerence . ) may destroy bothe chyldren and patrymonye , & all that he hath . Soo truely shulde we take the power of Rome honourably , as 〈…〉 father / but whan they be madde and wood / they muste be let from theyr purpose / leaste by that the common welthe of Chryste be vndone .

THere be some that thynke , that this shuld be referred to a generall counsell / but I say it is not to be done . For we haue had many counsels , in the whiche this matter hath ben had in hande / & especyally in the counsell of Constance Basyll / and the last at Rome / but yet there is nothynge fynysshed , so that it is euer worse and worse . Nother do suche counsels profyte any thynge syns that the wysdome of Rome hath ymagyned this inuencyon / that kynges and prynces muste be fyrst bounde by an othe / that they shal suffre them styll to poscesse & kepe that , that they haue without any dysturbance . Suche requestes and condycyons hath the bysshop of Rome that nowe is , Clement the .vii. made to the prynces of Germany / yea & moch worse , for a generall counsell to be hadde . And so they laye a barre and a stoppe to withstande all reformacyons , and to defend theyr lybertie and lycence of all vngodlynesse . Albeit suche an othe made by vyolynce agaynste god and ryghte / letteth the holy ghoste , whiche ( they saye ) beareth the rule in suche counsels . But this were the best & onely remedy that is lefte . Yf kynges , prynces , gentylmen , cytyes , and vniuersyties , wolde take the matter in hande to reforme it theyr selfꝭ , & so handle it / that the bysshops & spyrytualtie fearyng theyr cause / shuld haue an occasion to folowe . For here is nothinge to be regarded : but the fyrst commaundementis of god / agaynst the whiche , nother pope , nor heuen / nor erth may forbyd or commaunde any thing , nother is ther any ieoperdie in cursingꝭ or thretenyngꝭ / wherby they go aboute to let a laufull redressyō . Nomore than it doth no hurt yf the furyous father , greatly threten his sone , that holdeth hym / & let hym fro his madde doynge .

THe thyrde worke of this commaundement is / to obey the temporall or seculer power , as Paule teachyth to the Romans , the .13 . chapitre / and to Titus the fyrste chapytre / and saynt Peter in his fyrst epystle the .2 . chapitre sayeng Submyt your selfes vnto all men / other to the kynge , as chief / or to his offycers as sent of hym , to the punysshement of all yll doers / but for the prayse of wel doers . The offyce of the temporall or seculer power is to defende theyr commons & subiectes / to punysshe thefte , brybery , and adulterie / as saynt Paule sayth to the Romans the .13 . chapyt . The hyghe power bereth not a swerde for noughte But he is the mynystre of god to take vengeaunce of them that do euyl : but to do good to them / that be good / Here than we synne .ii. maner of wayes . Fyrste whan we deceyue the seculer power , other by lyeng deceyte / or vnfaythfulnesse / and agayne whan we obey them not , byddynge , or commaundynge vs any thynge / whyther it muste be done with body or goodes . For thoughe they do vniustly / as the kyng of Babylon dyd to the chyldre of Israell : yet god wolde that we shuld obey them / without all disceyte or any begyle . Secondarely , whan we backebyte them / & whan we be angrye and can not be auenged , whan we grudge agaynst them , or hurte them with euyll wordes priuely or openly . In all these thynges we must regarde that , that saynt Peter commaundeth vs to regarde / & specyally that theyr power can not hurte our soules , but onely oure bodyes and goodes / except they openly compell vs to do agaynst god , or vniustlye agaynste men / as the Heathen prynces compelled many Chrystyanes , before they came into Chrystes relygyon . And as it is sayd , the Turke dothe nowe a dayes / for to suffre wrong hurteth not the soule , but maketh it better , thoughe it taketh somwhat from the bodye or goodes . But vnryghtuous doynge dystroyeth the soule / yea thoughe thou gette all the good of the worlde .

ANd this is the cause , that there is not so great peryll in the seculer power whan it doth yll / as in the spirytuall or ecclesyastycall power . For the seculer or temporall power can not hurte / in as moche as they meddyll not with preachynge and sermons , and with faythe / & the thre fyrste commaundementes of god . But the ecclesiastycall power hurteth not onely , doyng vnryghtwysenesse . But also whan they leaue theyr duetye , and do that that is not theyr duetye / yea thoughe it were better than the best workis / that the seculer power doth . And therfore suche men muste be resysted whan they do wrongis / & not the temporal powers / all thoughe they lyue contrarye to theyr offyces . For the poore common people so folowe the ecclesyastycall power in belefe and in lyfe , that both they be blynde as betelles , and knowe neyther what to beleue , nor to do . Furthermore the ecclesyastycal power was ordayned for nothyng els / but to brynge the people by faythe to god / the whiche thynges be not in the temporall or seculer power . For whether the temporall powers do these thynges or leaue them vndone after theyr owne mynde / yet my faythe goeth forthe neuerthelesse / her way workyng by it selfe / and not compelled to byleue by theyr example . Wherfore the temporall power is of verye lytell force before god to hurte any mans soule , & of moch lesse reputacyon & weyght , than that for the euyll lyfe or good lyfe of it , we shulde moue any sedicyon , dysobedyence , and debate . And agayne the spirytuall & ecclesyastycall power is a great good and excellent thynge , & of more hyghe value before god / than that the least chrysten man shulde suffre them / and not to speke to them , yf they ones swarue one heare brede from theyr offyce . I wyll not say , yf they go vtterly agayne theyr offyce / as we se nowe dayly .

THere be many abuses in this temporall or seculer power . Fyrst , whan they that enioye the dygnytie do folowe the counsell of flatterers / whiche is a common and meruaylous hurtefull dystruccyon and pestylence / and can not be auoyded to moche . And in this poynte the offycers be ledde ( as men saye ) by the nose , to the great hurte and euyll of the myserable people / bycause that where men be so ledde , there is commenly suche gouernaunce , as the Ethnyke speketh of . That lyke as the spyder webbes be stronge ynoughe to holde faste flyes , where as the mylne stones brast through them , and go theyr wayes . Euen so the poore people be holden with lawes constytucyons , and rules / the great men scapynge and at lybertie . Therfore where as the lorde or prynce is not so wyse by hym selfe , so bolde & vertuous , that he nedeth not the counsell of other / there muste nedes be ( excepte god shewe a peculyar myracle ) a chyldysshe rulynge and gouernaunce . Therfore almyghty god amonges all other plages & troubles , nombreth & iudgeth euyll and folysshe offycers , princes , and rulers / with whome he thretened to punysshe the people / Esaye the .iii. chap. I shall gyue chyldren to be theyr prynces / & effamynate men shall haue power ouer theym . And truely god in scrypture hathe thretened foure plages or punysshementes , Esechiell the .xiii. chapy. The fyrste is the pestylence moste poysoned & deadely , whiche Dauyd chose . The seconde hungre / the thyrde swerde or batell / the fourthe , euyll beastes and lyons , wolues , serpentes , and dragons / wherby been sygnyfyed euyll gouernours . For where as suche rulers be / the countrey hath not myschefe and losse onely in theyr bodyes , goodes , and ryches , & all other thynges / but also in fame , honoure , lernyng , vertue , and in helthe of theyr soules . For pestylence and hungre maketh men good and ryghtwyse . But warres and yll rulers losse & dystroye bothe all temporall goodes perpetuall .

IT is also the duetye of a synguler wyse prince , not to punysshe alway with dethe , thoughe he haue neuer so good and iuste a cause . For it is moche more excellent vertue that he do harme or losse to his lawe / than to the goodes or bodyes of his subiectes , yf it may be to the profyte of his commons or subiectes . In asmoche as the temporall lawes regarde onely temporall thynges . Therfore this is a folysshe sayenge , the lawe is with me in this matter / wherfore with myghte & power I wyll reuenge it & kepe it / ye thoughe all other shulde be wrapped in ieoperdye and myschiefe . Octauian th emperour . We rede that the Emperoure Octauyan wolde neuer more make any warre , had he neuer so ryght a cause / onelesse he were sure that he shulde warre for more profyte than hurte , or at the leste with tollerable losse . In so moche that he was wont to say / that warryours were lyke them that fysshed with a golden hooke / whiche whan it is loste , can neuer be recompensed by takynge of fysshe . For he that leadeth a waggen , muste nedes go otherwyse than he that goeth alone . For he that goeth alone may kepe this way & that way as he wyll / but the caryer or carter muste nowe turne this way / nowe that waye , as his cart or horses may folowe hym / whome he must regarde & not his owne wyll . So it is necessarye that a prynce or a lorde guydynge an hooste / go forth not after his owne mynde , but by the power and commodytie of his hooste / more regardynge the profyte , nede , and commodytie of his companye / than his owne wyll and pleasure . For a prynce or a lorde commaundynge or rulynge after the mynde and luste of his owne brayne and folysshe hede / is lyke a madde caryer or carter , that dryueth horse & carte headelynge , throughe busshes & groues , dyches , poddelles , waters , hylles , and dales / and neyther loketh for wayes nor brydges / suche a carter shall not longe carye but breake his wagen all to peces . And therfore it were most profytable for prynces and kyngis that they rede , or els cause to be redde to theym / euen from theyr chyldhode . As well the storyes of scrypture , as of the gentylles / for they shuld fynde more lernynge , and more examples , to rule and gouerne in them / than in all the bokes of lawe and decrees / as we rede in the reygne of the kynge of Persie , in the .vi. chapytre of Hesters . For we be euer taughte more by examples and storyes , than by lawes , decrees , & constytucyons , bycause that in suche examples & hystoryes / sure experyence teacheth vs , and here bare wordes teache vs . Prynces , lordes with other noble men shulde exerise them selfes in .iii. maner of workes . All prynces , noble men and lordes , shulde haue thre specyall workes / which they may do , specyally in our countrey . The fyrst that they anulle the horryble abusage of eatynge & drynkyng / not onely for the vnmeasurablenesse of it / but for loue and charytie . For by swete meates and sawces , without the which a man may lyue well ynoughe / no lytel losse of temporall goodes is crepte and dayly entreth into this lande . In takyng awaye of the which two hurtes / the temporal power shulde haue ynoughe to do / for they be deply roted . Howe shuld the prynces serue god better , than to make theyr owne regyons more plentuous ? The seconde is to take away the vnmeasurable wast of apparell and rayment , in the which so moche good is wasted / and that onely for the pleasure of the worlde and the flesshe / that it is fearefull to thynke on it / that there shulde be such mysuse founde amonges the people , gyuen & sworne to Chryst / baptysed and dedycate to beare his crosse with hym / and dayly preparynge our selfe to dethe . If this were done vnauysed , it myght the better be sufferde . But nowe whan it is done so boldely , so vnponysshed , so vnshamefastly / and so that no man letteth it , gayne sayeth it , nor resysteth it : yea rather glory and prayse is gotten by it / it is an vngodly , & an vnholy thyng , not becommynge chrysten men . The thyrde is to expelle and put awaye all pensyones and fayres of vserye / by the whiche all men , countreys , and cyties , throughe out all the worlde / be corrupte , wasted , destroyed , and loste / and that by the vngracyous cloke and coloure whiche they make to the ende that it shulde not be called vserye / as to resygne a benefyce vpon a pencyon , & than redeme it for money / & yet it is in dede worse than vserye , bycause it is not exchued , as vsery is before . These ben the thre Iewes whiche ( accordyng to the commen prouerbe ) sucke vp , waste , and consume all the whole worlde . In this poynte therfore the prynces , noble men , & lordes oughte not to slepe nor be slouthfull , yf they wyll gyue a good accompte of theyr offyce before god .

HEre also myght be shewed the wyckednesse , famylyer , & greatly vsed of the offycyalles & other the bysshoppes & spirytuall offycers , whiche excommunycate the poore people , and handell them and vexe theym with great burdens and troubles / so longe as they haue one farthynge lefte . Suche thynges shulde be let by the seculer power / seyng that there is no other remedye / nor helpe . O I wold to god that there myght be ones suche a common welth ordeyned / whiche wold take away all stewes / as it was in the people of Israell / for it is an vnholy , & an vnchrystyan sygne / that chrysten men shuld haue an house ordeyned for common synnes / the whiche thyng in olde tyme was not herde of . Therfore it wolde be conuenyent , that there were a constytucyon & ordenaunce made that men shulde be maryed betymes to maydes , to auoyde suche myscheues / in the whiche thyng shuld labour bothe spyrytuall & temporall rulers / aswell the spyrytuall as the seculer offycyals / And yf this was possyble amonges the Iewes / why shuld it not be possyble amongis chrysten men . And agayne yf it be possyble in some stretes , castels , townes and cytyes / as we se byfore our iyes / why is it not possyble in euery place ? But this letteth it / that there is no good gouernaunce in all the worlde / no man wyll take payne And herof it commeth that the craftes men be fayne to let theyr seruauntes kepe holye daye / whiche be so ryotous that no man may let them . But & yf there were an constytucyon and an ordynaunce / that they shuld be compelled to obserue and obey / and that they shuld not be receyued of any man in any other place / there shuld be a great hole stopped to this myschefe / Oh god helpe / I trowe , this be to greate a desyre / And lytle hope I haue that it wyll be reformed all that . Now se that here be but fewe workis / declared to prynces / lordes , and offycers / but yet they be so good / and so many / that they may haue ynough to do / wherin they maye serue god euery houre / Nowe muste these workys also / no lesse than all other workis be done in fayth Let no man presume to plese god by his workes / but as by truste towarde god / that he doth suche workes to his mercyfull & gentyll god / onely for the honoure & glory of god so must he do them and so serue & profyt his neyghboure in them .

THe fourthe worke of this commaundement / is obedyence of seruauntes & craftes men towarde theyr lordes and ladyes , masters & maystres . Of whome / speaketh saynt Paule to Tytus the seconde chapyter / let the seruauntes be obedyente to theyr masters , pleasynge them in all thynges not speakynge agynste them / but shewynge good fayth in all thyngꝭ / that they may garnysshe the doctryne of our sauyour in all thynges / that he , which is agaynste you maye be afrayde , hauyng no euyll to speke of you Saynt peter sayd also / seruauntes obey your masters with all feare / not onlye yf they be good and curtoys , but also yf they be froward / for it commeth of grace / yf a man for consyence towarde god , endure grefe / suffrynge it vniustly / yea & nowe the greattest complaynt in the worlde is agaynst seruauntes and worke men / that they be so stubbourne / so vnthrifty / so euyll manered / and so desyrouse of auauntage / And this trouble is sent of god / For this obedyence / is the onlye worke of seruauntes / wherwith they may be blessed / so that they neade not pylgrymages to sayntes / nother yet this deade nor that / yf theyr herte only bowe vnto obedyence that they be redy to do and leaue vndone what soeuer they know shal please theyr masters & theyr wyues / & that al in playne fayth Not that they wolde deserue great thynges by theyr workes / but that they do theym all in truste of the loue and grace of god / in the which stande al deseruyngꝭ / and that they come purelye and frelye of suche loue / desyre , and truste in god / so that they suffer such workes to be an exercysyng and monysshynge to stablysshe suche a faythe more and more / For as I haue sayd ofte tymes / this faythe maketh all workes good / ye all workis must be done of fayth / so that fayth is the master of workes .

The master & maystres duty towarde theyr seruauntes . OF the other parte the masters & maystres , muste rule theyr seruauntes and maydes , and worke men not cruelly / not sekynge all thynges to the quycke / but suffer some thynges / as thoughe they se nowe them not for peace and vnyte / for seynge in this erthelye lyfe / we lyue in vnperfytnes / all thyngꝭ can not be done to the poynte in no degre or state / of the whiche sayth saynt Paule to the Collosyans , the 4. chapyter / ye masters do vnto your seruauntes that / which is iust & equall / remembryng also that you haue a master in heuen / And therfore as the masters wolde not that god shulde do extremely with them / but to be forgyuen many thynges by his grace / so they ought therfore to be more meke to theyr seruauntis / forgyuynge them many thynges / yet they must take hede / that they lyue well / and that they learne to serue god . Here thou seyst agayne / what good workes / the good man and good wyfe of the house maye do / howe goodly / howe nyghe , howe ofte , and howe many wayes / doth he moue & set forth good workes to vs all ? that we neade not to aske for good workes / that be far from vs and inuented by man / as by goyng pylgrymage / buyldynge churches / sekynge of perdones / and suche other / Here also I shuld speake / howe the wyfe ought to obey / be vnder gyue place , gyue few wordes / & suffer her husbande / as her superyour & master / where as it is not agaynst god / And agayn howe the husbande shulde / loue & cherysshe his wyfe / not requyrynge euery thynge to the vttermoste / as saynt Peter & Paule haue spoken manye thynges of this matter / but this thynge is meter for a longer declaracyon than the .x. commaundementes / and it maye be lyghtlye knowen by these chap.

BVt what soeuer is spoken of these workes / it is comprehended in these two obedyence and busynes . For obedyence becommyth the people or subiectes / busynes besemyth masters or suꝑyours , that they care for theyr subiectes to rule them well / to handle them curteysly and gently / and to do all thynges that maye profyt & helpe them / for this is theyr waye to heuen / these be the best workis that they can do in the world / by the whiche / they be more acceptable to god / than yf they other wyse dydde pure myracles / So sayth saint Paule to the Romans the .12 . chapyter / he that ruleth in busynes / As thoughe he shulde saye / Lette hym not be moued what other men , or other orders do / nother let hym loke of this worke , nor of that / whyther it shyneth goodly or seme obscure / but let hym take hede of his one condycyon / remembryng his state , howe he maye profyt his subiectes / and there let hym abyde / not sufferyng hym self to be plucked from them , no , not by the persuasyon of angelles in heuen / nor by temptacyons of the deuyll in hell , this is a redye waye bryngynge hym to heuen . Oh that yf any man wolde thus keape hym self and his degree / and wolde do this one thyng / how ryche shuld he be shortly of good workes so pryuelye and so closelye that no man shulde perceyue it but god ? but nowe all these lefte vndone / one ronneth in to the Charterhowse an other hyther / & an other thyther / as though good workes & the commaundementis of god / were caste downe / and thruste in to corners / and yet it is wryten in the fyrste chapytre of the prouerbes / that the wysdome of god shewed forth her commaundementes open in the stretes , in the cheyfe of the people / & in the gatis of the cytie / wherby is sygnyfyed / that they be euer plenteous , & abundaunt in all placis , states , degres & tymes . But we be so blynded / that we se them not / in any place and so seke other workes / the whiche thynge Chryste hath shewed byfore / Mathewe the .2.4 . yf any man shall saye vnto you / lo here is Chryste or there is Chreste / byleue hym not yf they saye / lo he is in wyldernes / go not out / lo he is in the inwarde houses / byleue them not / for there shall aryse many false anoynted and false prophetes .

AGayne obedyence is conuenyent for the subiectes / that they vse all theyr labour & dylygence doynge and leuynge of that / that theyr superyours requyre / not suffryng them selfe to be put or plucked from thense / nother regardynge what other do / Nother let them thynke / that they do wel / or do any good workes , whyther they praye or faste / or what name soeuer it hath if they exercyse not them selfes in this obedyence / But yf there be any thynge commaunded by the seculer power ( there as is oft tymes ) that is contrarye or a let to goddes commaundementes / than there endeth obedyence / there is the dutye anulled / for here muste be sayde / that saynt Petre sayde to the rulers of the Iewes / We must obey more god than men . He sayde not , we muste not obey men / for that were false / but we must obey more god than men / so we muste nother helpe nor obey the prynce / that wyll keape warre / hauynge an īiuste cause openlye knowen / For god hath commaunded that we shulde not slee oure neyghbour / Nether do hym wronge / or hurte hym wrongfullye . Also yf the temporall power commaunde vs to beare false wytnes to lye , to robbe , to decyue , & such other / we shulde rayther despyse goodes honour / bodye and lyfe / than do it / so that the commaundement of god myght be saued & hole .

The fyfth commaundement of god .

THe foure fyrste commaundementes haue theyr workes in reason / that is , they take , rule & gouerne man , and subdue hym / that he rule not hym self / that he thynke not hym selfe good , that he iudge no great thynge of hym self / but that he knowlege hym selfe demure and lowe / sufferynge to be ruled / wherby pryde is withstande and resysted . But these commaundementes , that folowe , medle with the lustes and desyres of men / to slee theyr lustes also .

And fyrste of all this angrye lust and desyre of punysshement / of the whiche speketh this fyfth commaundement , thou shalt not slee This commaundement hathe one worke / conteynynge many / and puttynge awaye many vyces / & it is called gentylnes or pacyence / the whiche is two maner of wayes . Wherof the one apperyth goodly & beautefull / but it hath nothynge inwarde . This gentylnes or pacyence / we haue to our frendes , & to them whiche be profytable vnto vs , in ryches , fame dygnyte , labour & fauour . This gentylnes also we haue to them that nother dysplease nor hurte vs in worde nor deade , suche gentylnes is also in dombe beestis as Lyons and serpens / in hetahen men , Iewes , Turkes , Knaues , mansleers , and harlottes . For al these be peaceable and quyet / yf thou folow theyr wyl / or yf thou dysplease them not / And yet manye be deceyued by suche tryfelynge gentylnes / clokynge theyr yre / and excuse them selfe after this facyon / saynge I wold not be angry yf I myght be in reste for other / euen so the deuyll wolde be content / gentyll and peace able / yf all myght come after his mynde / But to this entent do dyssensyon and dyspleasure inuade the / that they maye shewe the to thy selfe / howe full of yre and malyce thou arte / that thou so warned / mayst labour for gentylnes and pacyence / and to cast out wrath / The other gentylnes is good and commeth from the rote and grounde of the herte / and sheweth hym selfe to his aduersaryes and enemyes not hurtinge them / not iudgynge them / not abhorrynge them / not cursynge them , not backebytynge them , not spekynge or thynkyng euyll of them / ye though they had taken from vs / goodes , fame , bodye , frendes / and to be shorte all that euer we had / but rather in what soeuer we maye / we do good to them for euyll / spekyng the best of them / thynkynge the beste of them / and prayenge for theym . Of the whiche speaketh Chryst in the .6 . chapitre of Mathewe . Do ye good to them , that do euyll to you / praye for them that persecute and trouble you . And saynt Paule to the Romanes the .12 . chapytre / say well & curse not / yeldynge euyll for euyll to no man .

NOw se howe this excellent and hyghe worke is gone to nought amonges chrysten men , that nowe nothyng reyneth but stryfe , chydyng , warre , yre , hate , enuye , backbytyng , cursyng , abhorrynge , hurtes , vengeaunce , and all maner of yre and dysdayne / bothe in worde and deade in euery place . And yet neuerthelesse we procede styll / with many holy dayes / hearynge masses / mumblyng of prayers / buyldynge of churchs / and garnysshynge the same , albeit wihout any commaundement of god / and so vnmoderatly as though we were moste holy of all chrysten men that euer were / suffrynge vnder these glasses & dysfygured workes / the commaundementis of god to lose and decaye . In so moche that there is not one that thynketh or remembreth howe nygh he is vnto gentylnes , kyndnesse , pacyentnes , and vnto the fulfyllynge of this commaundement of god . Notwithstandyng yet that god sayd not , he that doth these workes , but he that kepeth his commaundementes / shulde entre in to the kyngdome of heauen .

For as moch then as there is no man lyuynge in this worlde / to whom god hath not gyuen an vtterar of his owne yre and malyce , that is to wyt , his enemye or aduersary hurtyng hym in goddes dygnytie , honour , and frendes to proue whither there be any yre lefte in hym or no / whyther he can loue his ennemye / speake well of hym / do for hym do good to hym / thynkynge no euyll agaynst hym / Nowe lette hym come that wyll , and aske / what good workes he shall do , that may be plesaunt to god and helthfull to hym felfe / & let hym sette his enemye before his face / let hym haue hym contynuallye in the ymage and iye of his herte / for this cause / that he maye ouercome hym selfe / vsynge his herte to thynke frendly of hym , to fauoure hym after the beste maner / to care & praye for hym : and after whan ther is occasyon or tyme / not onely to speake wel of hym / but also to do him good lette hym proue this / that wyll and yf he haue not ynoughe to do all the dayes of his lyfe / lette hym reproue me of a lye / and let hym saye / this sayenge is false . But nowe whan god wyll haue this thynge done and admytteth nor requyreth no lesse payment / but this kyndnes to our enemye what I beseche you doth it profyt vs to be busye in other great workes not commaunded / and to leaue these commaunded vndone , therfore sayth Chryst , Mathew the fyfte chapytre . I saye vnto you / he that is angrye with his brother , is gylty of iugement / he that saith to his brother Racha , that is / whiche gyueth an abhomynable angry , and cruel sygne of wrathe , is gylty of counsell . He that sayth foole / that is / he that gyueth any maner of cheke , backebyteth , slaundreth or curseth , is gyltye of euerlastynge fyre / where abydeth than the vyolent layenge of handes ? as to stryke , to cut , to wounde , to kyll and to hurt , yf the thoughtes & wordes of yre be so greuously dampned .

BVt where as is the inward gentylnes , kyndnes , & pacyence of the herte / there the herte hath petye of all that troubles that happen to his enemye / and such be the true chyldren and heyres of god and bretherne of Chryst , whiche dyd the same for vs vpon the crosse . Euyn lykewyse , as we se in a good iudge whiche is ryght sory and lothe to gyue sentence vpon the gyltye person / & is heuye of the deth put to hym by the lawe . Here in the iudge is a shew in the worke , as though there were yre , dysdayne , & impacyētnesse / but inwardly there is very sorow and pacyence abydynge vnder suche ioyfull workes / and it than swarmeth most quyckely & louyngly in the herte , whan it is constrayned so to be angrye and to exercyse seueryte But here we must beware , that we be not gentyll and peace agaynst the glorye and cōmaunementes of god . For it is wrytten , that Moyses was gentylest of all men / & yet whan the Iewes had prouoked and moued god , by the worshyppyng of a golden calfe he kylled many of them / & by that gate agayne the fauour of god . So the offycers and superyours ought not to kepe the holy day , and suffre synne to reygne / & they in the meane tyme to say nothyng vnto it . I ought to despyce my honoure / my rythes , my losse , my hurte , nor to be angrye yf any aduersytie happen vnto me / but we must regarde the commundementes of god , and also defende and put awaye the hurte and wronge of our neyghboure . And the offycers and rulers must punysshe other / that is to saye , priuate persones with wordes and rebukes . And yet al these ought to be done with compassyon vpon them that haue deserued punysshement / For this hyghe goodlye and pleasaunte worke , suffereth her selfe to be obtaygned easely yf we do it in faythe , and exercyse faythe in it / not doubtyng in the fauour and grace of god / it shall be a lyghte thynge for hym to be mercyfull and kynde to his neyghboure / howe moche soeuer he hathe offended hym / for we haue offended god more greuouslye and cruelly .

Lo howe shorte a commaundement this is . But there is a longe & great exercyse of good workes & faythe set forthe in it .

The syxe commaundement thou shalte be no Lecher .

ALso in this commaundement is a worke commaunded contaynynge many good workes , and puttynge awaye many vyces / and it is called clennesse or chastytie / of the whiche many thynges be wrytten , shewed and knowen well to many . But it is not so well obserued and kepte as be other workes not commaunded . So redy we be al to do that that is not commaunded / & to leaue that , ehat is commaunded . We se that the worlde is full of fythye workes of vnclennesse , vnshame fast wordis , bawdy tales and songes . And besydes these , the prouokyng is dayly increasyd with to moch meate and drynke / ydelnesse , and gorgeous apparell . And yet we go forthe styll , as thoughe we were chrysten men , bycause we go to the churche / whype vp our prayers , fast and keape holy dayes , wherby we thynke all perfyte . But & yf there were no more workes commaunded but chastytie / we had all busynes ynoughe to do . For this byce is so peryllous and outragyous , that it rageth in all our membres / in the herte by thoughtes , in the iyes by syght , in the eares by hearynge , in the mouth by wordes , in the handes , fete , and all the body , by worke it selfe . And to tame all these we muste laboure and punysshe our selfe / so the commaundementes of god teche vs . How moch howe truelye , howe syncerely suche good workis ben exercysed god knoweth . Yea it is vnpossyble for vs to thynke any good thyng of our owne power / I wyll not saye to begynne or fynisshe it . For saynt Augustyne sayeth / that amonges all chrysten mens battelles / the batell of chastytie is the greattest , bycause it is dayly without ceasynge or leauynge of / & bycause that chastytie seldome ouercommeth . All sayntes haue complayned vpon this / and all holy men haue bewayled it / as saynt Paule to the Romaynes the .7 . chap. For I know that there dwelleth nat in me , that is in my flesshe any goodnes .

THat the worke of chastytie may haue the hygher hande , Saye not another tyme that the new lernynge ( as the papystes call it ) forbydeth tastyng watchynge , labour , with other chastesynge of the bodye . it dryueth vs to many other good workes / as to fastynges & temperaunce / agaynst glotony & dronkennes , to watchynge & erlye rysynge / agaynst slouth & vnmeasurable slepe , to laboure and werynesse agaynst ydelnes . For alwayes to eate , drynke , sleape , sytte styll , and be ydelyd / ben the armoure , defence , & norysshynge of vnclennesse / by the whiche chastytie is ouercome by and by . And vpon the other syde the holy apostle Paule calleth fastynge , watchynge , laboure / the armure of god , by the which vnclennesse is tamed & broughte in ordre . But yet so as is sayd before / that suche exercysynges go no further , than to oppresse vnclennesse / and not to destroye nature . Besydes all these , the moste stronge wepen is prayer and the worde of god / that whan the euyll luste and desyre prycketh a man / than let hym fle to prayer / callynge vpon the grace and helpe of god . Let his mynde be occupyed vpon it , lokyng in the passyon of Chryst . So sayeth he , in the .137 . psalme . O cytye of Babell , worthye to be dystroyed / blessid be he that shal take thyne yonge babes / and throwe them agaynste the stones / that is to saye , whan the herte is infecte / with euyll thoughtes / beyng yet tender / and in the begynnyng , ronneth to our lorde chryst , whiche is the stone , by the whiche they be brused , broken , & dystroyed . Lo here euery man laden in hym selfe , shall fynde good busynesse ynoughe to do good workes in hym selfe . But nowe it is so that no man vseth prayer , fastyng , watching , & labour , for this purpose , but for a clene contrary intent , Albeit they were ordayned & made onely to fulfyl the worke of this cōmaūement , & to purge it euery day more & more . Besydes this , there haue ben some men whych haue shewed howe vnclennesse myghte be auoyded , as by leauynge of softe beddes / pleasaunt chambres , gorgeous rayment / as well in men , as in women / to famylyer communycacyon & countenaunce / and what soeuer other thyng is profitable to kepe chastytie / in all the whiche thyngꝭ no man can put a certayne rule or measure . But euery man muste marke hym selfe / what thinges , how many , & howe longe they be profytable for hym to kepe chastytie , & must chose them hym selfe . But and yf he know not by hym selfe , let hym submytte hym selfe a whyle to the instruccyon and lernynge of another / the whiche maye brynge hym vp & instructe hym in it , vntyll he be able to rule hym selfe . For truely the abbeys & monasteryes were ones founded for this cause . That chyldren and yonge men myght be taught goodnesse and chastytie in them .

A Good & stronge fayth profyteth more sensablye in this worke , than it shuld in any other . In so moche , The gyrdell of the reynes that Esaye calleth fayth the gyrdell of the reynes / that is to saye , the kepynge of chastytie . For spirytual chastytie pleaseth hym that lyueth in it so well that he promyseth and thynketh hym self sure of the grace and fauoure of god . Therfore by this he may the more strongly resyste bodely vnclennesse / for the spyrite of god sheweth hym for certayne , howe he ought in such fayth to exchue euyll thoughtes and what soeuer is contrary vnto chastytie . For as this trust of the grace of god lyueth workynge all workes , without any intermyssyon , euyn so it forsaketh no holsome admonyssion in thyngꝭ that be pleasaunt to god , or dyspleasaunt . As saynt Iohn sayth in his epystell . I haue not wrytten vnto you , as thoughe you were ignoraunt of the truthe , but as to them that knowe it . For ye haue oyntement of the holy ghost , and ye knowe all thynges / that is the spiryte of god teacheth you al thynges . Nother must we dispayre , though we be not delyuered by and by from tempacyon . Yea we ought not to determyne that we shulde haue any reste of it so longe as we lyue / nother to take it any other wayes / but as a prouokyng and warnynge / to pray , to fast , to watch , to labour , & other exercysyngꝭ , to tame the flesshe / & specyally for to haue & do suche thyngꝭ to vse our fayth towarde god . For that chastytie is not great that hathe quyete rest / but that whiche commeth in batayle and fyghteth with vnclennesse without ceasyng , expellyng all poysons / that the flesshe & the euyll spiryte cast vnto vs / so sayeth saynt Peter . Derely beloued I besech you as vnacquaynted and straungers , to abstayne your self from flesshely desyres / whiche stryue agaynst the soule . And saynt Paule to the Romaynes the .6 . chapyt . Let not synne reygne in youre mortall body the ye obey his lustes . In this sentence and suche other , is shewed the no man is fre from euyll lustes / but that we be compelled daylye to fyght with them . And all though this conflycte brynge payne and trouble vnto our flesshe / yet it is a pleasaunt worke to god , in the whiche oughte onely to be oure pleasure and comforte . For they that thynke that they shal withstande suche temptacyon in quyetnesse / they kyndell and inflame it more and more / so the al though it resteth a lytell whyle / yet it commeth agayne more stronger / fyndynge nature more weake than it was before .

The .vii. commaundement thou shalte do no thefte .

ANd this commaundement hath a worke contaynyng many good workes in hym , contrary to many vyces / whiche is called lyberalytie / the whiche is suche a worke , that a man is redy & mete to profyte & socoure all men with his goodes / stryuyng not onely agaynst thefte & robbery / but also agaynst all dysceytes & gyles / which may be done in temporal goodis of one man agaynst a nother . As be couetyce , vserye , to great pryce , counterfete measure , and counterfete wayght / for who can nombre all newe disceytes & subtyll inuencyons which be euery day increased in all merchaundyse , in the whiche all men seke theyr owne lucre & profyte / with the dysprofyte of other , forgettyng the sayeng of Chryst Mathew the .7 . chapytre . What soeuer ye wyll that men do vnto you , do the same to them . Yf euery man hauyng this rule before his iyes , wolde kepe it in his occupacyon , in his merchaundyse and dedes . He shuld fynde howe he ought to bye and sell , to take , lende , & gyue frelye / to promyse and fulfyll with such other . For yf we beholde the busynes and crafte of this worlde / and howe great a swynge couetyce hathe in them / we shulde not alonlye haue busynes ynoughe ( so that we , wolde lyue with god & honour ) , but we shulde also quake and be a ferde of this peryllous & wretched lyfe / that is troubled , ouercommed and taken with care of temporall goodes / & his myscheuous gettynges .

WHerfore it was not without a cause , that the wyse man sayd / blessyd is that man that is founde without spotte / & hath not gone after golde / nother hathe truste in the treasoure of money . Whiche is he , & we shall prayse hym / for he hathe done myracles in his lyfe / as thoughe he wolde saye / there is none , or at the least very fewe , that knowe and perceyue in them selfe suche gredynes , desyre , and loue of money . For here couetyce hathe a goodly couer of shame and vyce , whiche is called bodely sustenaunce and necessytie of nature / vnder the whiche , couetyce laboureth so immoderatly and vnsacyably that a man must beware to kepe hym selfe clene / that as the wyse man sayeth / he may worke myracles in his lyfe . Nowe se that this lyberall man shall not onelye do good workis / but also myracles whiche maye please god & be praysed . What nede hathe he than to ymagen or loke for any other ? Let hym take hede of hym selfe / and let hym beware that he go not after golde / nor that put he truste in the treasure of money / but suffre the money to fololowe hym / and that money abyde for his sake , & not he for the money sake / that he loue not the money , nother that his herte be sette in it . Thus is he very lyberall a worker of myracles and a blessyd man . And as Iobe sayd in the .31 . chap. I neuer thoughte golde my strength , neyther haue I trusted in it . And the .6.2 . Whan youre ryches increase , put not your hertes to them . And Chryste the .6 . of Mathewe . Be ye not carefull , sayeng that what shall we eate ? or what shal we weare ? for the gentyls aske all these thinges . And the father in heuen knoweth that you nede al these / But here perauenture some well say / well truste thou not to that , and care not , & loke whan the rosted henne shall flye into thy mouth . Care is forbydden and not laboure . Truely I say not that no man shulde laboure / but that we shulde not be full of care , and desyre couetouslye , and that we shulde not mystruste , but that we shulde haue ynough / for we be all iudged to laboure in Adam / for god sayd . Genesis the .iii. chapytre . Thou shalte eate thy breade in the swete of thy face / & Iobe the .v. A man is borne to laboure and a byrde to flye / but euyn as the byrde flyeth not with care , busynes & couetyce / so we ought to labour without care and couetyse / but and yf thou care for byrdes and wolde the rosted chekyn shulde flye into thy mouthe / care and be busye lokynge whether thou mayste fulfyll the commaundementes of god or no , that thou mayste be made blessyd .

Care commeth of infydelytie . TRewe fayth teacheth this worke by her selfe / for the herte that thynketh surely that it hath god mercyfull & louynge vnto hym : howe is it possyble that he shulde be carefull and couetyce ? for it must nedes be that god taketh hym and defendeth hym . And therfore he stycketh in no money / but he vseth it with a mery lyberalytie , to the profyte of his neyghbour / knowyng that he shall haue ynoughe , howe moche soeuer he dystrybuteth or gyueth for his god , in whom he trusteth wyll not dysceyue hym , nother forsake hym . As it is in the .36 . psalme . Verely I haue ben yonge and olde / and yet sawe I neuer the ryghtwyse forsaken , or his sede beggyng theyr brede . Why the Apostell calleth couetyse ydolatrye . Therfore the apostell called none other synne ydolatrye , than couetyce / whiche vttereth it selfe grossely / how it trusteth nothyng in god / trustynge to haue more good by his money than by god / by the whiche trust as is sayd before / god is other truely honoured , or els sclaundred . And verely in this commaundement it may be clerely perceyued , howe all good workis muste come out and be done in faythe / for here euery man perperceyueth by a meruaylous surenesse / that as faythe is the cause of lyteralytie / so vnfaythfulnes is the cause of couetyce / for he that trusteth in god is lyberal , doubtynge nothyng but that he shall euer haue ynough . And contrary he that trusteth not in god , is euer couetous & carefull . Lyke therfore as in this commaundement faythe is mayster & mouer of this lyberalytie / so is he chefe workeman in al the other commaundementis . In so moch that without such fayth , lyberalytie profytes nothynge / but is rather a rasshe wastyng and expence of money .

HEre also is worthye to be knowen that this lyberalytie and goodnes muste be stretched and set forth euyn vnto our enemyes & aduersaryes . For what lyberalyte is this , yf we be onely lyberal to our fryndes ? as sayth Chryst . Luke the .vi. chap. For an euyll man vseth suche lyberalytie to his fryndꝭ / & the dombe beestis do good & be lyberal to bestes of theyr owne kynde . Therfore a Chrysten man muste thynke an hygher thynge , that his goodnes & lyberalytie may helpe them that deserue it not / his enemyes & them that haue hurt hym after the example of his heuenly father which suffreth the sonne to shyne vpon good & euyll / & the rayne to rayne vpon the kynde and vnkynde . Here also thou shalt fynde how harde it is to do the workis commaunded by god , & howe nature wryeth & wrastelyth her with her selfe although she do easely & gladly her owne chosen workes . So set before the thy enemyes & them that be vnkynd to the , doynge them good / and so shalt thou fynde howe nyghe or howe farre thou arte from this commaundement / & howe moche busynes thou shalt haue all thy lyfe tyme euyn in the worke of this one commaundement . For excepte thou helpe thy enemye , whiche hathe nede vpon the , & socoure hym in his necessytie / it is euyn as thou haddest stollen from hym , for thou arte bounde to helpe hym . So sayeth saynt Ambrose . Fede the hungrye ( sayeth he ) for yf thou fede hym not thou kyllest hym / as moch as is in the. In this commaundement therfore depende the workis of mercy , which chryst wyll requyre of the in the extreme day . Yet neuerthelesse the rulers of cytyes shulde take hede that vacaboundes & freres Iacobyns and suche other / straunge beggers were put away , & inhibyte , or at the lest they shulde be admytted by some meane , measure and ordre , leste by suche inordynate lyuers vnder the name of beggyng , errours and deceytes ( of the which there be nowe many ) shulde be suffered . I haue spoken more largely of the workes of this commaundement in the sermonde that I made of vsury .

The .viii commaundement / thou shalt beare no false wytnes agaynst thy neyghbour .

TRewely this commaundement semeth but lytel / but in very dede it is so great / that he that wyll kepe it muste be in ieoperdye of his body and his lyfe , of his goodes and fame of his fryndes and all that he hath . And yet it comprehendeth no more , but the worke of a lytell membre , the tonge / that is to saye . The truthe and gaynesay lyenge / yf nede requyre / and so here be forbyde many euyll workes of the tonge . Fyrst suche as be commytted by speakynge , than after suche as be done by holdyng our peace . By spekynge whan he that hath an euyl cause in the lawe / laboreth to proue and defende it by an euyll foundacyon , to take his neyghbour in a tryppe , to laye out all that he can for to set out & promote his owne cause / & hydynge & makynge lesse what soeuer shulde helpe his neyghbours cause / in the which thyng he dothe not to his neyghboure , as he wolde be done to . There be some that do this for profyte & some partly to auoyde losse or sclaundre / & bothe they seke more theyr owne profyte than the commaundementes of god / & they excuse them selfes on this facyon . The lawe helpeth hym that laboureth , as though they were not as well bounde to laboure in theyr neyghbours cause , as in theyr owne . So they wyllyngly suffre theyr neyghboures cause go to nought , all though they know that it be ryght / the which euyl is now a dayes so common , that I feare there is no iudgement nor acte / but one ꝑtie synneth agaynst this commaundement . Yea & be it so that they be not able to brynge theyr purpose about / yet they haue an euyll mynde & wyll to do yll , bycause that they wolde haue the good cause of theyr neyghbour decaye & theyr owne euyl cause preuayle . And this synne is chefely commytted of the iudges / Iudges . whan the one part is a great man or ennemye to the iudges . For so they wyl be auenged of theyr enemye , & not haue the dyspleasure of any great man . By this meanes are begon flateryng & adulacyon / and at the leste suppressynge of the truthe / for here no man wyll suffre dysdayne , hurte & ieoperdye for the truthe sake / and so the commaundement of god must nedes be troden vnder fete . And this is now for the most parte the rule & ordre of the worlde . He that coueteth or wylleth to contynewe in this commaundement may haue both his handes full of workes , & be but onely occupyed with his tonge . Moreouer oh good Iesu / howe many be there , that by gyftes & rewardis be dryuen from the truth to holde theyr peace ? so that surelye in euery place , it is a hyghe great & rathe worke , a man not to be a false wytnes agaynst his neyghboure .

BEsydes these there is yett a greatter wytnessyng of the truthe , wherby we be compelled to stryue agaynst euyll spirytes / Euyll spirytes be false teachers & prechers . but this stryfe begynneth not about temporall thynges / but for the gospell / & the truthe of the fayth which the deuyll can not suffre , but so goeth about all thynges / that the chefe of the people ( whom it is harde to withstande ) may resyste & persecute the true faythe / of the whiche it is sayde the .81 . psalme . Take awaye the poore man , and delyuer the nedy from the handis of a synner . And that this persecucyon is so seldome done and waxen out of vse / oure prelates of the spirytualtie be in the faute / whiche suffre not the gospell to be preched / but to be oppressyd / and so they haue banysshed ( as moch as in them is ) the cause for the whiche such persecucyon & wytnesse shulde be moued . And for the gospel they teache vs theyr owne tradycyons & constytucyons , and what soeuer please them / & therfore Satan resteth . For whan the gospell is banysshed / fayth in Chryst must also be banysshed , & so all thynges come to passe after the deuyls desyre / but & yf the gospell shuld be raysed vp agayne , and harde of the people / vndoubted all the worlde shulde be troubled , sturrynge the greatter parte of kynges , prynces , bysshoppes , doctours & spirytuall men to stryue agaynst it as it hath ben alway / so oft as the worde of god came forth to lyght . For the worlde can not suffre that thynge that commeth from god / the which thyng was proued by our sauyour Chryste , whiche was the greattest & beste beloued and chefe thynge that god had / & yet he was more cruellye persecute , than al other thynges that came from god / so farre was it of , that the worlde wolde receyue or take hym . And so as in his tyme there be fewe that so fauour the truth of god / that wyll put body & lyfe , ryches & fame / & all that they haue in ieoperdye for it . And that is the thyng that Chryst hathe promysed to them that folowe hym . Sayeng Mathewe the .x. chapytre . You shall be hated of all people for my name . Also than many shal be sclaundred . But and yf housbandemen , shepardes , horsekepers , & suche fylthy men shulde persecute this truthe / who than myght not or wolde not graunt and wytnesse the truthe ? but nowe whan the pope and bysshoppes , with prynces & kynges persecute it / euery man flyeth awaye , al men holde theyr peace , all flatter , lest they shulde lose theyr goodes , theyr honour , theyr fauour / and at the last theyr lyfe .

ANd why do they this ? truelye bycause they haue no faythe in god / nor thynke that they haue any good of god / for where soeuer is this faythe and truste towarde god , there is a straunge hert bolde , and without feare / whiche graunteth & standeth by the truthe , whether he lose bodye or goodes / whether it be agaynst the bysshoppes or kynges / as we se that the holy martyrs haue done , for such an herte is content with the mercy & gentylnesse of god / & dyspyseth honoure , fauour , thankes , and ryches of all worldly thyngꝭ sufferyng all thyng to go and come , that wyll not last & tary . As it is redde in the .14 . psalme . He abhorreth suche sclaunderous and noughty persones / & such as worshyppe the lorde , he setteth moche by . That is tyrantes and men of great power , whiche persecute the truthe and dyspyce god , those he feareth not , regardeth them not , he dispyseth them . And vpon the other parte / they that suffre persecucyon for the truthe / and feare god , more than men . Those he foloweth , those he standeth by / those he defendeth , those he honoureth / who soeuer be dyspleasyd with them . As we rede in the 11. chapytre to the Hebrewes . That Moyses defended his bretherne the chyldren of Israell / nothyng fearyng the myghty kynge of Egypte . Lo agayne in this commaundement / thou seest shortelye howe that faythe is the mayster of this worke , for without fayth no man dare worke it / so be all workes grounded vpon faythe / as we haue ofte tymes sayd before . And so without faythe all workes be deade , thoughe they appere , seme and shyne neuer so goodlye / and be called neuer so good . For as no man dothe the worke of this commaundement / but he the is stronge , sure , & stedfast in the fayth of the fauour of god / so can not he do any worke of the commaundementes without this fayth . So that of this commaundement euery man may take a felynge & perseueraunce , whether he be a chrysten man or no / & may knowe whether he doth good workis or no. Nowe we se that almighty god hath not onely set before vs , our lorde Iesu Chryst / in whome we shulde beleue with suche truste / but also that we shulde haue hym for an example of suche trust , settynge before vs suche good workes in hym / that we shuld byleue in hym , folowe hym , & abyde euermore in hym . As he sayth in the .17 . cha. of Iohn . I am the way , Chryste is the way , truth , and lyfe . the truthe & the lyfe / he is the way , by the whiche we shulde folowe hym / the truth that we may byleue in hym , the lyfe that we maye euermore lyue in hym , vpon these thyngꝭ before rehersyd / it is manyfest that all other workes not commaunded , be very ꝑylous & easy to be knowen / as by buyldynge of churches , deckyng of them , pylgrimage to sayntes / & what soeuer is wrytten in the popes decrees , which disceyueth the world , greueth & dystroyeth it / & maketh mans conscyence vnquyete , & hath brought fayth to sylence & made it weake / therfore in asmoche as a man hathe busynes ynoughe to do in the commaundement of god , all other set a parte / so that he can neuer do al the good workis commaunded to hym of god / why than doth he seke other which be nother necessary to him nother commaunded these workis necessary & commaunded left vndone .

THe two last commaundementes forbyddynge euyll desyres or lustis of the body / and pleasures & loue of temporall thynges be clere in them selfe , & without hurt to our neyghbour . And these lustes last to the graue / for the stryfe agaynste them contynueth vs vnto dethe . Therfore saynt Paule wrytynge to the Romayns the .7 . chapytre comprehendeth these two commaundementes in one / & they be set for one purpose , whiche we can not obtayne / but onely we labour and stryue to come to it vnto the honoure of deth . For there was neuer man so holy , which hath not felte euyll lustes in hym / specyally yf he had any cause or occasyon / for orygynall synne is naturally borne with vs , sufferyng it self to be oppressyd / but not to be vtterly plucked awaye but by deth / which deth for the endyng of this orygynall synne , is bothe profytable and to be wysshed for / and that we may manfully fyght agaynst this orygynall synne . I beseche god to helpe vs . Amen .

Finis .

Imprynted be me Robert wyer / dwellynge in saynt martyns parysshe besyde charynge Crosse .

Cum priuilegio .

printer's or publisher's device of Rober Wyer ROBERT WYER .