❧
:
An
exposycyon
vpon
the
.
v.vi.vii
.
chapters
of
Mathewe
/
which
thre
chapters
are
the
keye
and
the
dore
of
the
scrypture
,
and
the
restoring
agayne
of
Moses
lawe
corrupt
by
the
Scrybes
and
Pharyses
.
And
the
exposycyon
is
the
restorynge
agayne
of
Chrystes
lawe
corrupte
by
the
Papystes
.
¶
Item
before
the
boke
,
thou
hast
a
prologe
very
necessary
,
conteynynge
the
whole
sum
of
the
couenaunt
made
betwene
God
and
vs
,
vpon
whiche
we
be
baptysed
to
kepe
it
.
And
after
thou
haste
a
table
that
ledeth
the
by
the
notes
in
the
margentes
,
vnto
al
that
is
intreated
of
in
the
booke
.
¶
CVN
PRIVILEGIO
.
Vnto
the
reader
.
HEre
hast
thou
deare
Reader
an
Exposicion
vnto
the
.
v.vi
.
and
.vii.
Chapters
of
Mathewe
.
wherin
Christe
our
spirituall
Isaac
diggeth
agayne
the
welles
of
Abraham
,
which
welles
the
scrybes
and
phareses
,
those
wycked
and
spiteful
philistines
,
hade
stopped
and
fylled
vp
with
the
erthe
of
theyr
false
exposicyons
.
He
openeth
the
kyngdome
of
heuen
which
they
had
shut
vp
that
other
men
shulde
not
enter
,
as
they
them selues
hade
no
luste
to
go
in
.
He
restoreth
the
keye
of
knowledge
whiche
they
hade
taken
awaye
and
broken
the
wardes
with
wrestynge
the
text
contrary
to
his
due
and
naturall
course
,
with
theyr
false
gloses
.
He
pluckethe
awaye
from
the
face
of
Moyses
,
the
vayle
which
the
scrybes
and
phareses
hade
spred
theron
,
that
no
man
myght
perceaue
the
bryghtnes
of
hys
countenaunce
.
He
wedeth
out
the
thornes
and
busshes
of
theyr
pharesaicall
gloses
,
wherwith
they
hade
stopped
vp
the
narowe
way
and
strayt
gate
,
that
fewe
coude
fynde
them
.
The
welles
of
Abraham
,
are
the
scrypture
.
The
lawe
makethe
no
man
to
loue
the
lawe
or
lesse
to
do
or
commytte
synne
,
but
gendereth
more
lust
.
Roma
.
vii
.
and
increseth
syn
.
Roma
.
v.
For
I
can
not
but
hate
the
lawe
,
in
as
moche
as
I
fynde
no
power
to
do
it
,
and
it
neuertheles
condemneth
me
bycause
I
do
it
not
.
The
lawe
setteth
not
at
one
with
God
,
but
causeth
wrathe
.
Roma
.
iii.
The
lawe
was
gyuen
by
Moyses
,
but
grace
and
veryte
by
Iesus
Chryste
.
Iohan.
i.
Beholde
thoughe
Moyses
gaue
the
lawe
,
yet
he
gaue
no
man
grace
to
do
it
or
to
vnderstande
it
a
ryght
or
wrote
it
in
any
mannes
harte
,
to
consente
that
it
was
good
,
and
to
wyshe
after
power
to
fulfyl
it
.
But
Chryste
geueth
grace
to
do
it
and
to
vnderstande
it
a
ryght
,
and
wryteth
it
with
his
holy
spirite
in
the
tables
of
the
hartes
of
men
,
and
maketh
it
a
true
thinge
there
and
no
ypocresy
.
The
lawe
truly
vnderstande
,
It
is
one
thynge
to
condemne
and
pronounce
the
sentence
of
dethe
,
Nowe
yf
thou
geue
the
lawe
a
false
glose
and
say
,
And
so
when
by
this
false
interpretacion
of
the
lawe
,
Chryste
whiche
is
the
dore
,
the
waye
and
the
grounde
or
foundacyon
of
al
the
scrypture
,
is
lost
concernyng
the
chefest
frut
of
his
passyon
,
and
no
more
sene
in
his
owne
likenes
,
then
is
the
scripture
locked
vppe
.
and
henceforth
extreme
darkenes
and
a
mace
,
wherin
if
thou
walke
thou
wotteste
nether
where
thou
a●te
,
nor
canste
fynde
any
waye
out
.
It
is
a
confused
Chaos
,
and
a
mynglynge
of
all
thynges
togyther
with
out
order
,
euery
thynge
contrarye
to
another
.
It
is
an
hedge
or
groue
of
bryers
.
wherin
yf
thou
be
caught
,
it
is
impossyble
to
gette
out
,
but
that
yf
thou
lowse
thy selfe
in
one
place
'
thou
arte
tangeled
and
caught
in
another
for
it
.
This
wyse
was
the
scrypture
locked
vp
of
the
scrybes
and
phareses
,
that
the
Iewes
coude
not
se
Chryste
when
he
came
,
nor
yet
can
.
And
though
Chryst
with
these
.iii.
chapters
dyd
open
it
agayne
,
yet
by
suche
gloses
,
for
oure
vnthanke
fulnes
sake
that
we
hade
no
luste
to
lyue
accordynge
.
haue
we
Chrysten
loste
Chryste
agayne
,
and
the
vnderstandynge
of
the
moste
clere
texte
wherwith
Chryste
expoundeth
and
restoreth
the
lawe
agayne
.
For
the
ypocrytes
what
so
euer
semeth
ympossyble
to
theyr
corrupte
nature
vnrenued
in
Chryste
,
that
they
couer
ouer
with
the
myste
of
theyr
gloses
,
that
the
lyght
therof
myght
not
be
sene
.
As
they
haue
interpretate
here
the
wordes
of
Chryst
wherwith
he
restoreth
the
lawe
agayne
to
be
but
good
counselles
onely
,
but
no
preceptes
that
bynde
the
conscyence
.
And
therto
they
haue
so
rofelled
and
tangeled
the
temporal
and
spirituall
regimente
togyther
,
Notwithstandynge
(
moste
deare
reder
)
yf
thou
reade
thys
exposycyon
with
a
good
harte
only
to
knowe
the
truth
for
the
amendynge
chefely
of
thyn
owne
lyuinge
and
then
of
other
mennes
(
as
charyte
reqyreth
where
an
occasyon
is
geuen
)
then
shalt
thou
perceyue
their
falshepe
,
and
se
their
myste
expelled
with
the
brightnes
of
the
incuytable
truthe
.
Thou
wylte
happely
saye
to
me
agayne
,
yf
I
can
not
haue
my
synnes
forgyuen
excepte
I
loue
the
lawe
,
and
of
loue
endeuour
my selfe
to
kepe
it
,
These
and
all
suche
are
naughtye
argumentes
For
ye
se
that
the
kinge
pardoneth
no
murderar
but
on
a
condycyon
,
that
he
henceforth
kepe
the
lawe
and
do
no
more
so
,
and
yet
ye
knowe
well
ynough
that
he
is
saued
by
grace
,
fauour
&
pardone
,
yer
the
kepyng
of
the
lawe
come
.
Howebeit
,
yf
he
breake
the
lawe
afterwarde
,
he
falleth
agayne
into
the
same
daunger
of
dethe
.
Euen
so
,
And
as
thy
loue
to
the
lawe
increaseth
so
dothe
thy
faythe
in
Chryste
,
And
for
theyr
sakes
also
,
Nowe
when
they
that
take
vpon
them
to
be
the
elder
bretherne
,
are
become
ypocrytes
,
and
turned
to
wyly
foxes
and
cruel
wolues
and
ferc●
lyons
,
Another
conclusyon
is
thys
,
God
receaueth
both
perfyte
and
weake
in
lyke
grace
for
Chri●stes
sake
,
as
a
father
receaue
the
all
hys
children
bothe
smal
and
great
in
lyke
loue
.
Another
conclucyon
is
thys
.
euery
man
is
●wo
men
,
fleshe
and
spirite
,
whiche
to
fight
parpetually
one
agaynste
another
,
that
a
man
muste
go
ether
backe
or
forwarde
,
wherfore
euery
man
must
haue
hys
crosse
to
●ayle
hys
fleshe
to
,
for
the
mortefyenge
of
her
.
Of
this
also
ye
se
the
dyfference
betwene
the
lambes
of
true
beleuers
,
〈…〉
and
doggyshe
ypocrytes
whiche
take
vpon
them
to
worke
,
But
the
true
beleuers
beholde
the
lawe
in
her
owne
lykenes
and
se
the
ympossybilite
ther
of
to
be
fulfylled
with
natural
power
,
Another
conclusyon
is
thys
,
to
beleue
in
Christ
for
the
remyssyon
of
synnes
,
and
of
a
thankfulnes
for
that
mercy
to
loue
the
lawe
truly
,
that
is
to
say
,
to
loue
God
that
is
father
of
all
and
geueth
all
,
and
Iesus
Chryste
that
is
lorde
of
vs
all
and
bought
vs
al
,
with
al
our
hartes
,
soules
,
power
&
myght
,
and
our
bretheren
for
our
fathers
sake
(
because
they
be
created
after
his
image
)
and
for
our
lorde
and
master
Christes
sake
because
they
be
the
pryce
of
hys
bloude
,
and
to
longe
for
the
lyfe
to
come
,
because
this
lyfe
can
not
be
ledde
with
out
synne
.
These
.
iii.
poyntes
(
I
saye
)
are
the
professyon
and
relygion
of
a
Chrysten
man
,
and
the
inwarde
baptyme
of
the
harte
sygnified
by
the
outwarde
wasshynge
of
the
body
.
The
churche
of
Christ
then
,
Thys
is
the
churche
that
can
not
erre
dampnablye
nor
any
longe
tyme
,
or
all
of
them
,
but
assone
as
anye
questyon
aryseth
,
the
truthe
of
Goddes
promise
stereth
vp
one
or
other
to
teche
them
the
truth
of
euery
thynge
nedefull
to
saluacyon
out
of
Goddes
worde
,
and
lyghteneth
the
hartes
of
the
other
true
members
to
se
the
same
and
to
consent
therto
.
And
as
all
they
that
haue
theyr
hartes
wasshed
with
thys
inwarde
baptyme
of
the
spyryte
are
of
the
church
and
haue
the
keyes
of
the
scrypture
,
ye
and
of
byndynge
and
lowsynge
and
do
not
erre
,
Euen
so
they
that
synne
of
purpose
and
wyll
not
heare
when
theyr
fautes
be
tolde
them
,
but
seke
lybertyes
and
pryuyleges
to
syne
vnpunysshed
,
and
glose
out
the
lawe
of
God
,
and
mayntene
ceremonyes
,
tradicyons
and
customes
,
to
destroy
the
fayth
of
Chryste
,
the
same
be
members
of
Sathan
,
and
all
theyr
doctryne
is
poyson
,
erroure
and
darkenes
,
ye
thoughe
they
be
Popes
,
Bysshoppes
,
Abbotes
,
Curates
and
doctoures
of
dyuynyte
,
and
though
they
can
reherse
all
the
scrypture
without
booke
,
and
thoughe
they
be
sene
in
greke
,
Ebrewe
and
latyne
,
ye
and
though
they
so
preache
Chryste
and
the
passyon
of
Chryste
that
they
make
the
poore
wemen
wepe
and
howle
agayne
.
The
ernest
of
euerlastynge
lyfe
and
title
wherby
we
chalenge
our
enherytaunce
.
And
though
fayth
in
Chrystes
bloude
make
the
maryage
betwene
our
soule
and
Christe
,
and
in
properly
the
maryage
garment
,
ye
and
the
signe
Thau
,
that
defendeth
vs
from
the
smytynge
and
power
of
the
euell
aungelles
,
For
yf
thou
wylte
be
sure
that
thy
faythe
be
perfecte
,
Yf
you
say
,
seynge
faythee
loue
and
hope
bethre
vertues
inseperable
.
Ergo
faythe
onely
iustefyeth
not
.
I
answere
,
thoughe
they
be
inseperable
,
And
as
ofte
as
we
synne
,
fayth
onely
kepeth
that
we
forsake
not
our
professyon
,
and
that
loue
vtterly
quenche
not
,
and
hope
fayle
,
and
onely
maketh
the
peace
agayne
,
For
a
true
beleuer
trusteth
in
Christ
onely
,
and
not
in
his
owne
workes
or
ought
els
,
for
the
remyssyon
of
syn
.
And
the
offyce
of
hope
is
to
comforte
in
aduersyte
and
make
pacyent
,
For
dryeth
and
colde
may
stande
togyther
,
and
so
maye
hete
and
moystenes
.
It
is
not
all
one
to
saye
the
dryeth
onely
,
and
dryeth
that
is
alone
,
nor
all
one
to
saye
,
faythe
onely
,
and
fayth
that
is
alone
.
Goo
to
then
and
desyre
God
to
prynte
thys
professyon
in
thyne
harte
,
&
to
encrease
it
dayly
more
and
more
,
that
thou
mayst
be
ful
shapen
like
vnto
the
ymage
of
Christ
in
knowledge
&
loue
,
meke
thy selfe
and
crepe
lowe
by
the
grounde
,
and
cleue
fast
to
the
rocke
of
this
profession
,
and
tye
to
thy
shype
this
anker
of
faythe
in
Chrystes
bloude
,
with
the
gable
of
loue
,
to
easte
it
out
agaynste
al
tempestes
&
so
set
vp
thy
sayle
&
get
the
to
the
mayne
se
of
Godes
worde
And
rede
here
the
wordes
of
Chryste
with
thys
exposycyon
folowynge
,
and
thou
shalte
se
the
lawe
,
fayth
and
workes
,
restored
eche
to
his
ryght
vse
and
true
meanynge
.
And
therto
the
clere
dyfference
betwene
the
spiritual
regyment
and
the
temporal
,
and
shalt
haue
an
●ntraunce
and
open
waye
into
the
rest
of
all
the
scrypture
wherin
and
in
all
other
thynges
the
spyryte
of
veryte
gyde
the
and
thyne
vnderstandynge
.
So
be
it
⸫
⸫
The
.v.
chapter
of
Mathewe
.
WHen
he
sawe
the
people
,
he
wente
vp
into
a
mountayne
and
sat
him
downe
,
&
hys
dysyples
came
to
hym
,
and
he
opened
hys
mouthe
and
taught
them
saynge
.
Blessed
be
the
poore
in
spirite
,
for
theyrs
is
the
kyngdome
of
heauen
.
Chryste
Here
in
his
fyrst
sarmone
begynneth
to
restore
the
lawe
of
the
ten
commaundementes
vnto
her
ryght
vnderstandinge
,
agaynste
the
scrybes
and
Pharyses
whiche
were
ypocrytes
,
false
prophetes
and
false
preachers
,
and
had
corrupte
the
scrypture
with
the
leauen
of
theyr
gloses
,
Ryches
is
the
gyfte
of
God
geuen
man
to
mayntayne
the
degrees
of
thys
worlde
,
Yf
a
couetous
man
be
chosen
to
preache
goddes
worde
,
Take
hede
to
thy
preacher
therof
,
Blessed
are
they
that
mourne
,
for
they
Shal
be
comforted
,
Thys
mournynge
is
also
in
the
spyryte
,
and
no
kynne
to
the
soure
lokynge
of
Ypocrytes
nor
to
the
impacient
weywardnes
of
those
fleshly
which
euer
whine
and
complaine
that
the
world
is
naught
,
because
they
can
not
obtayne
and
enioye
theyr
lustes
therin
,
Nether
forbydyth
in
alwayes
to
be
mery
and
to
laugh
,
and
make
good
chere
nowe
and
then
,
to
forget
sorowe
,
that
ouermoche
heuynes
swalowe
not
a
man
clene
vp
For
the
wyse
man
saythe
,
sorowe
hath
cost
many
theyr
lyues
.
And
prouer.
xvii.
and
heuy
spirite
dryeth
vp
the
bones
.
And
Paule
commaundeth
.
Phili.
iiii
.
to
reioyse
euer
.
And
Roma
.
xii
.
he
sayth
reioyse
with
them
that
reioyse
,
and
sorowe
with
them
that
sorowe
,
and
wepe
with
them
that
wepe
,
which
seme
two
contraryes
.
But
they
shal
be
comforted
of
al
theyr
trybulacyon
and
their
sorowe
shal
be
turned
into
ioye
and
that
infynyte
and
euerlastynge
in
the
lyfe
to
come
.
Nether
are
they
without
comforte
here
in
this
worlde
,
for
Chryst
hathe
promysed
to
sende
them
a
comfortour
to
be
with
them
for
euer
euen
the
spirite
of
truthe
whiche
the
worlde
knoweth
not
.
Iohn
.
xiiii
,
And
they
reioyse
in
hope
(
of
the
comforte
to
come
)
Roma
.
xii
.
And
they
ouercome
thorowe
we
faythe
/
as
it
is
wrytten
Hebre.
xi
.
the
saynctes
thorowe
faythe
ouercame
kyngedomes
and
obtayned
the
promyses
.
Howe
ouercome
they
(
wylt
thou
saye
)
that
be
all
wayes
persecuted
and
euer
slayne
?
verely
in
euery
batayle
somme
of
them
that
wynne
the
felde
/
be
slayne
,
yet
they
leue
the
vyctorye
vnto
theyr
deare
frendes
for
whose
sakes
they
toke
the
fyghte
vpon
them
/
and
therfore
are
conqueroures
,
seynge
they
obtayne
theyr
purpose
and
maynteyne
that
they
foughte
for
.
The
cursed
ryche
of
thys
worlde
whiche
haue
theyr
ioy
and
comforte
in
theyr
ryches
/
haue
sence
the
begynnynge
foughte
agaynste
them
/
to
wede
them
out
of
the
worlde
.
But
yet
in
vayne
.
For
thoughe
they
haue
all
wayes
slayne
somme
yet
those
that
were
slayne
/
wanne
the
vyctorye
for
theyr
brethern
with
theyr
deathe
/
and
euer
encreased
the
number
of
them
.
And
thoughe
they
semed
to
dye
in
the
syght
of
the
folysshe
/
yet
they
are
in
peace
and
haue
obtayned
that
euerlastynge
kyngdome
for
whiche
they
fought
.
And
beside
all
this
when
God
plageth
the
world
for
theyr
synne
/
And
contrary
wyse
/
cursed
are
they
that
laugh
nowe
,
that
is
to
say
/
which
haue
theyr
ioy
,
solase
and
comforte
in
theyr
ryches
/
for
they
shall
sorowe
and
wepe
/
Luke
.
6.
And
as
it
was
answered
the
ryche
man
,
Luke
.
16.
sonne
remember
howe
that
thou
receauedest
thy
good
dayes
in
thy
lyfe
tyme
,
and
Lazarus
lykewyse
euell
▪
And
therfore
is
he
comforted
and
thou
tormented
.
Blessed
are
the
meke
,
for
they
shall
enheryte
the
erthe
.
It
is
impossyble
to
dwelle
in
any
place
where
no
dylplesure
shoulde
be
done
the
▪
If
it
be
done
vnwyllyngly
/
as
when
thy
neyghbours
beastes
breke
into
thy
corne
by
some
chaunce
agaynste
hys
wyll
.
then
it
is
reason
that
thou
be
softe
and
forgeue
.
If
it
be
done
of
malyce
and
selffe
wyll
/
then
with
reuengynge
thou
doest
but
with
poderynge
in
the
fyere
make
the
flame
greter
/
and
geuest
an
occasyon
of
more
euell
to
be
done
the.
If
any
man
rayle
on
the
and
rebuke
the
/
answere
not
agayne
/
and
the
hete
of
hys
malyce
shal
dye
in
it selfe
and
goo
out
ymmedyatly
/
as
fyer
dothe
when
no
more
wode
is
layde
theron
.
If
the
wronge
that
is
done
/
be
greater
then
thou
arte
able
to
beare
/
truste
in
God
and
complayne
with
all
mekenes
vnto
the
offycer
that
is
set
of
God
to
forbyd
suche
vyolence
,
And
yf
the
gentylmen
that
dwelle
about
the
/
be
tyrauntes
/
be
ready
to
helpe
to
fet
home
theyr
wode
/
to
plowe
theyr
lande
/
to
brynge
in
theyr
heruest
and
so
forthe
/
and
let
thy
wyfe
vyset
my
Ladye
nowe
and
then
with
a
cople
of
hennes
or
a
fat
capon
and
suche
lyke
/
and
then
thou
shalt
possesse
al
the
remmanaunt
in
reste●
or
els
one
quarel
or
other
may
be
pycked
to
the
,
to
make
the
quyte
of
all
togyther
.
Chose
whether
thou
wylte
with
softnes
and
sofferynge
haue
God
on
thy
syde
/
euer
to
saue
the
and
to
gyue
the
euer
ynoughe
/
and
to
haue
a
good
conscience
and
peace
on
the
erthe
/
or
with
furyousnesse
and
ympacyency
to
haue
God
agaynste
the
and
to
be
polled
a
lytle
and
lytle
of
altogether
/
and
to
haue
an
euell
conscyence
and
neuer
reste
on
the
erthe
,
and
to
haue
thy
dayes
shortened
therto
,
God
hathe
promysed
if
thou
he
meke
and
soft
,
and
soffer
a
lytle
persecucyon
to
geue
the
not
onely
the
lyfe
to
come
/
Fynally
Chryste
teacheth
here
howe
euery
man
muste
lyue
for
hym selfe
amonge
them
to
whom
he
is
a
neyghboure
/
Blessed
are
they
that
honger
and
thyrste
for
ryghtwysnesse
,
for
they
Shal
be
fulfylled
.
And
not
that
it
is
not
for
naught
that
he
sayth
hongre
and
thurst
.
For
excepte
thy
soule
hongre
and
thyrste
for
thys
ryghteuosnes
of
her
newe
nature
,
as
the
bodye
dothe
for
meate
and
drynke
of
hys
olde
nature
,
the
deuell
and
the
chyldren
of
thys
worlde
(
whiche
can
not
soffer
that
a
man
ether
deale
truly
hym selfe
or
helpe
other
)
wyll
so
resyste
the
,
But
to
comforte
vs
,
that
we
faynte
not
or
be
wery
of
wel
doynge
,
Chryste
promyseth
that
all
that
haue
thys
thruste
and
hongre
,
shall
haue
theyr
lust
satysfied
,
and
be
translated
into
a
kyngdome
,
where
none
vnryghtwysnes
is
,
be
sydes
that
thou
shalt
here
and
se
at
length
many
come
to
the
ryghtway
and
helpe
with
the
,
and
many
thynges
that
cannot
be
al
together
mended
,
yet
somewhat
better
&
more
tolerable
so
that
all
ryghtwysnes
shal
not
be
quenched
.
And
contrary
wyse
cursed
be
all
they
that
are
full
,
as
Luke
in
the
.vi.
But
the
ypocrytes
clene
contrary
condempne
all
them
for
greuous
synners
,
Fynally
he
that
wyll
not
be
mercyfull
,
to
be
blessed
of
God
and
to
obtayne
mercye
of
hym
bothe
here
and
in
the
lyfe
to
come
,
let
hym
be
accursed
with
the
vnmercyfull
and
to
hym
be
iudgement
without
mercy
/
accordyng
to
the
wordes
of
saynt
Iames
in
the
seconde
chapter
of
his
Epystle
.
Blessed
be
the
pure
in
harte
,
for
they
shall
se
God
.
That
whiche
entreth
in
to
a
man
defyleth
not
a
man
.
But
the
thynges
that
defyle
a
man
/
proceade
fyrste
out
of
his
harte
/
as
thou
mayste
se
Mat.
xv
.
Thence
come
out
euell
thoughtes
sayeth
(
Chryste
)
as
murther
/
adultrye
,
fornycacyon
,
thefe
,
false
wytnessynge
and
blasphemyes
,
These
are
the
thynges
which
make
a
man
fowle
A
man
then
is
not
fowle
in
the
syghte
of
God
,
It
foloweth
then
that
thou
mayste
be
pure
harted
and
therwith
do
all
that
God
hathe
commaunded
or
not
forboden
.
Thou
mayste
be
pure
harted
and
haue
a
wyfe
and
gette
chyldren
,
be
a
iudge
&
condempne
to
deth
them
that
haue
deserued
it
/
hange
or
heed
euell
doers
,
after
they
be
by
a
iuste
processe
condempned
.
Thou
mayest
be
pure
harted
,
&
do
al
the
drudge
in
the
world
.
Lot
was
pure
harted
amonge
the
Sodomytes
.
Nycodemus
beynge
in
the
councell
amonge
them
that
conspyred
the
dethe
of
Ghryst
was
pure
harted
and
consented
not
with
them
to
the
dethe
of
that
innocent
.
Yf
the
lawe
be
wryten
in
thyne
harte
it
wyll
dryue
the
to
Christ
,
which
is
the
ende
of
the
lawe
to
iustefy
al
that
beleue
.
Ro.
x.
And
Chryste
wyll
shewe
the
hys
father
,
for
no
man
seeth
the
father
but
the
sonne
,
and
he
to
whome
the
sonne
wyll
shewe
hym
Luke
.
10.
If
thou
beleue
in
Chryste
,
that
he
is
thy
sauyoure
,
that
faythe
wyl
leade
the
in
ymmedyatlye
and
shewe
the
God
with
a
louely
and
an
amiable
countenaunce
,
and
meke
the
feale
and
se
howe
that
he
is
thy
father
,
all
mercyful
to
the
and
at
one
with
the
,
and
thou
his
son
and
hyghlye
in
hys
fauoure
and
grace
,
and
sure
that
thou
pleseste
hym
,
when
thou
do
este
an
hundred
thynges
whiche
some
holye
people
wolde
suppose
them selues
defyled
.
yf
they
shulde
but
thynke
on
them
.
And
to
se
God
is
the
blesshynge
of
a
pure
harte
.
Impure
and
vnclene
harted
then
are
all
they
that
study
to
breke
Goddes
commaundementes
,
Impure
harted
are
all
that
beleue
not
in
Chryste
to
be
iustefyed
by
hym
.
Impure
harted
are
al
ypocrytes
that
do
theyr
worke
for
a
false
purpose
ether
for
prayse
,
profyte
or
to
be
iustyfyed
therby
,
whiche
paynted
sepulchers
(
as
Chryst
calleth
them
)
can
neuer
se
God
,
Blessed
are
the
peacemakers
,
for
they
Shal
be
called
the
chyldren
of
God
.
To
enheryte
thys
blyssynge
,
And
though
Chryste
here
speke
not
of
the
temporall
swerde
,
but
techeth
howe
euerye
man
shal
lyue
for
him selfe
towarde
his
neyghboure
/
If
thou
haue
peace
in
thy selfe
and
louest
the
peace
of
thy
brethern
after
this
maner
,
so
is
god
thorowe
Chryste
at
peace
with
the
,
and
thou
hys
beloued
sonne
and
heyre
also
.
¶
Moreouer
if
the
wronge
done
to
the
,
be
greter
then
thou
mayst
beare
,
as
when
thou
art
a
person
not
for
thy selfe
only
.
But
in
respecte
of
other
,
in
what
soeuer
worldly
degre
it
be
,
&
hast
an
offyce
commytted
the
,
then
(
when
thou
haste
warned
with
al
good
maner
him
that
dyd
it
,
and
none
amendement
wil
be
had
)
kepe
peace
in
thyne
harte
and
loue
him
styl
,
and
complayne
to
them
that
are
set
to
reforme
suche
thynges
,
and
so
art
thou
yet
a
peace
maker
and
styll
the
sonne
of
God
,
But
yf
thou
aduenge
thy selfe
or
desyreste
more
then
that
suche
wronge
be
forboden
,
thou
synnest
agaynst
God
,
And
on
the
other
syde
,
cursed
be
the
peace
breakes
,
picquarels
,
whysperers
,
backebyters
sowers
of
dyscorde
,
dyspraysers
of
them
that
he
good
to
brynge
them
out
of
fauore
,
interpreters
to
euell
that
is
done
for
a
good
purpose
,
fynders
of
faultes
wher
none
is
,
sterers
vp
of
princes
to
batayle
and
warre
,
&
aboue
al
cursed
be
they
that
fasly
bely
the
true
prechers
of
goddes
word
to
brynge
them
into
hate
,
and
to
shede
theyr
bloude
wrongfully
for
hate
of
the
truth
,
For
all
suche
are
the
chyldren
of
the
deuel
.
Blessed
are
they
that
suffer
persecucyon
for
ryghteuousnes
sake
,
for
theyrs
is
the
kyngedome
of
heuen
.
Yf
the
faythe
of
Chryste
and
lawe
of
God
in
whiche
two
all
ryghtuousnes
is
contayned
,
be
wrytten
in
thyne
harte
,
that
is
,
yf
thou
beleue
in
Christ
to
be
iustefyed
from
syn
or
for
remyssyon
of
syn
,
and
consentest
in
thyne
harte
,
to
the
lawe
that
it
is
good
,
holy
and
iuste
and
thy
duty
to
do
it
and
submytest
thy selfe
so
to
do
,
and
ther
vp
on
goest
forth
and
testefyeth
that
fayth
and
lawe
of
ryghteousnes
openly
vnto
the
worlde
in
worde
and
deade
.
Then
wyll
Sathan
stere
vp
his
members
agaynste
the
,
and
thou
shalte
be
persecuted
on
euerye
syde
.
But
be
of
good
comforte
and
faynte
not
.
Call
to
mynde
the
saynge
of
Paule
.
2.
Tymo
.
3.
howe
al
that
wyl
lyue
godly
in
chryst
Iesu
,
shal
so
fer
persecucyon
,
Remember
howe
al
the
prophetes
that
went
before
the
,
were
so
dealt
with
,
Luke
.
vi
.
Remember
the
ensamples
of
the
apostels
,
and
of
Chryste
hym selfe
,
and
that
the
dyscyple
is
no
better
then
hys
mayster
,
and
that
Chryste
admytteh
no
descyple
whiche
not
onely
leueth
not
all
,
Moreouer
comforte
thy selfe
with
the
hope
of
the
blessynge
of
the
enherytaunce
of
heuen
,
there
to
be
gloryfyed
with
Chryste
yf
thou
here
soffer
with
hym
.
For
yf
we
be
lyke
Chryste
here
in
his
passyons
,
and
beare
his
ymage
in
soule
and
bodye
,
and
fyght
manfully
ye
/
that
Sathan
blot
it
not
out
/
and
soffer
with
Chryste
for
berynge
recorde
to
ryghtuousnes
,
then
shall
we
be
lyke
to
hym
in
glorye
.
Saynt
Iohan
saythe
in
the
.iii.
Chapter
of
hys
fyrste
pystle
.
yet
it
apereth
not
what
we
shal
be
.
But
we
knowe
/
that
when
he
apereth
/
we
shal
be
lyke
hym
.
And
Paule
.
Phil.
3.
oure
conuersacyon
is
in
heuen
,
whence
we
loke
for
a
sauyour
,
the
Lorde
Iesus
Chryst
which
shal
chaunge
our
vyle
bodyes
and
make
them
lyke
his
gloryous
body
.
It
is
an
happy
thynge
to
soffer
for
ryghteousnes
sake
/
but
not
for
vnryghtuousnes
.
For
what
prayse
is
it
(
say
the
Peter
in
the
seconde
of
hys
fyrste
epystle
)
though
ye
soffer
,
when
ye
be
bofetted
for
your
offenses
,
wherfore
in
the
fourthe
of
the
same
he
saythe
,
se
that
none
of
you
soffer
as
a
murtherar
or
a
these
or
an
euell
doer
or
a
busye
body
in
other
mennes
maters
,
Suche
sofferynge
gloryfyeth
not
God
,
nor
thou
arte
therby
heyre
of
heuen
.
Beware
therfore
that
thou
deserue
not
that
thou
sofferest
.
But
yf
thou
do
,
And
as
they
be
blessed
which
suffer
for
ryghtousnes
,
euen
so
are
they
accursed
which
ronne
away
and
let
it
be
troden
vnder
the
fete
/
and
wyll
not
suffer
for
the
faythe
of
theyr
Lorde
and
lawe
of
theyr
father
,
nor
stande
by
theyr
neyghboures
in
theyr
iuste
causes
.
Blessed
are
ye
,
when
they
reuyle
you
,
and
persecute
you
and
saye
all
maner
of
euell
saynges
agaynst
you
for
my
sake
,
and
yet
lye
.
Reioyse
and
be
glade
,
for
your
rewarde
is
great
in
heuen
.
Euen
so
verely
they
persecuted
the
prophetes
that
were
before
you
.
He●●
seyst
thou
the
vttermoste
what
a
Chrysten
man
must
loke
for
.
It
is
not
ynoughe
to
soffer
for
ryghtwysnes
.
But
that
no
bytternes
o●
poyson
be
lefte
out
of
thy
cuppe
,
thou
shalte
be
reuyled
and
rayled
vpon
,
well
thoughe
inequite
so
hyly
preuayle
,
and
the
truthe
for
which
thou
dyest
,
be
so
lowe
kepte
vnder
and
be
not
once
knowen
before
the
world
in
so
moche
that
it
semeth
rather
to
be
hyndered
by
thy
dethe
,
then
(
furthered
)
whiche
is
of
all
greffes
the
greateste
)
yet
l●●
not
thyne
harte
fayle
the
nether
dyspare
,
as
thoughe
God
hade
forsaken
the
or
loue
the
not
.
But
comforte
thy selfe
with
olde
ensamples
,
howe
God
hath
sufred
all
hys
olde
frendes
to
be
so
entreated
,
Dyd
not
the
ypocrytes
watche
him
in
al
hys
sermones
,
to
trappe
hym
in
hys
owne
wordes
?
was
he
not
subtellye
aposed
,
whether
it
were
lawfull
to
paye
trybute
to
Cesar
?
were
not
all
hys
wordes
wronge
reported
?
were
not
hys
myracles
ascrybed
to
Belsabub
?
sayde
they
not
,
he
was
a
Samarytane
and
had
a
deuell
in
hym
?
was
he
not
called
a
breaker
of
the
Sabothe
,
a
wyne
drynker
,
a
frende
of
publicans
and
synners
?
dyd
he
ought
wherwith
no
faute
was
founde
,
and
that
was
not
interprete
to
be
done
for
an
euell
purpose
?
was
nat
the
pretense
of
hys
dethe
,
the
destroynge
of
the
temple
,
to
brynge
hym
in
to
the
harte
of
all
men
,
was
he
not
therto
accused
of
treson
,
that
he
for
bade
to
paye
trybute
to
Cesar
?
and
that
he
moued
the
temple
to
insurreccyon
?
Rayled
they
not
on
hym
in
the
bytterest
of
all
hys
passyon
,
as
he
hanged
on
the
Crosse
,
saynge
,
saue
thy selfe
thou
that
saueste
other
,
come
downe
from
the
Crosse
and
we
wyll
beleuen
in
the
,
fye
wretche
that
destroyest
the
temple
of
God
.
Yet
was
he
beloued
of
God
,
and
so
art
thou
his
cause
came
to
lyght
also
/
and
so
shal
thyne
at
the
last
,
ye
and
thy
rewarde
is
great
in
heuen
with
hym
,
for
thy
depe
sofferynge
.
ye
be
the
salt
of
the
erthe
.
But
yf
the
salt
be
waxen
vnsauery
,
what
can
be
salted
therewith
,
It
is
henceforth
nothynge
worthe
.
But
to
be
caste
out
and
to
be
troden
vnder
fote
of
men
.
The
offyce
of
an
Apostle
and
true
preacher
is
to
salt●
not
only
the
corrupte
maners
and
conuersacyons
of
erthye
people
/
but
also
the
roten
harte
within
and
all
that
spryngeth
out
therof
/
theyr
naturall
reson
/
theyr
wyll
/
theyr
vnderstandyng
and
wysdome
/
ye
and
theyr
fayth
and
beleue
and
all
that
they
haue
ymagyned
without
Goddes
worde
,
concernynge
ryghtuousnes
iustifyenge
/
satysfaccyon
and
sercynge
of
God
.
And
the
nature
of
salt
is
to
byte
/
frete
&
make
smart
.
And
the
sycke
pacientes
of
thys
worlde
are
meruelous
impacyent
,
so
that
thoughe
with
greate
payne
they
can
suffer
theyr
grosse
synnes
to
be
rebuked
vnder
a
fassyon
/
Nay
wyll
some
say
/
a
man
myght
preche
longe
ynough
without
persecucyon
/
ye
and
get
fauoure
to
/
yf
he
wolde
not
meldle
with
the
pope
/
byshopes
/
prelates
and
holye
gosty
people
that
lyue
in
contemplacyon
and
solytarynes
nor
with
greate
men
of
the
worlde
.
I
answere
/
true
preachyng
is
saltynge
and
al
that
is
corrupt
muste
be
salted
.
And
those
persones
are
of
all
other
most
corrupt
,
&
therfore
may
not
be
lefte
vntouched
.
The
popes
perdones
muste
be
rebuked
/
the
abuse
of
the
masse
/
of
the
sacramenentes
and
of
all
the
ceremonyes
must
be
rebuked
and
salted
.
And
sellynge
of
merytes
and
of
prayers
must
be
salted
.
The
abuse
of
fastinge
and
of
pylgrimage
must
be
salted
.
All
ydolatrye
and
false
faythe
muste
be
rebuked
.
And
those
freres
that
teache
men
to
beleue
in
saynt
Fraunces
cote
/
howe
that
they
shall
neuer
come
in
hell
or
purgatorye
/
yf
they
be
buryed
therin
/
maye
not
be
passed
ouer
with
sylence
.
The
payne
and
grefe
of
saltynge
made
monkes
fle
to
theyr
cloysture
.
Fynally
salt
which
is
the
true
vnderstandynge
of
the
lawe
/
of
faythe
/
and
of
the
entent
of
all
workes
/
hathe
in
you
lost
her
vertue
/
nether
be
there
any
so
vnsauery
in
the
worlde
as
ye
are
/
nor
any
that
so
sore
kycke
against
true
saltyng
as
ye
/
and
therfore
to
be
caste
out
and
troden
vnder
fote
&
dyspysed
of
al
men
/
by
the
ryghtuous
iudgement
of
God
.
Ye
are
the
lyght
of
the
worlde
.
A
cytie
that
lyeth
on
a
hyl
can
nat
be
hyd
/
neyther
do
men
lyght
a
candel
and
put
it
vnder
a
bushell
/
but
on
a
candelstyke
/
and
also
geueth
it
lyght
to
all
that
are
in
the
house
.
Lette
youre
lyght
so
shyne
before
men
/
that
they
see
youre
good
workes
/
and
prayse
youre
father
that
is
in
heuen
.
Christ
goeth
forthe
and
describeth
the
offyce
of
an
apostle
and
true
preacher
by
another
lykenesse
callynge
them
as
before
the
salte
of
the
erthe
.
Euen
so
here
the
lyght
of
the
worlde
/
sygnyfyenge
therby
that
all
the
doctryne
/
all
the
wysdome
and
hye
knoweledge
of
the
worlde
/
whether
it
were
phylosophye
of
naturall
conclusyons
,
of
maners
and
vertue
,
or
of
lawes
of
ryghtuousnes
,
whether
it
were
of
the
hole
scrypture
and
of
God
hym selfe
/
was
yet
but
a
darckenes
,
Another
conclusyon
.
As
a
cetye
buylt
on
a
hyl
can
not
be
hyd
/
no
more
can
the
lyght
of
Chrystes
gospel
.
Let
the
world
rage
as
moche
as
they
wyll
/
yet
it
wyl
shyne
on
theyr
sore
eyes
whether
they
be
content
or
no.
Another
conclusyon
as
men
lyght
not
a
candell
to
whelme
it
vnder
a
bushell
/
but
to
put
it
on
a
candelstycke
to
lyght
al
that
are
in
the
hous
euen
so
the
lyght
of
Chrystes
gospell
maye
not
be
hyde
nor
make
a
seuerall
thynge
,
as
thoughe
it
pertaynethe
to
some
certayne
holye
persons
onelye
.
Naye
it
is
the
lyght
of
the
whole
worlde
and
pertaynethe
to
all
men
/
and
therfore
maye
not
be
made
seuerall
.
It
is
a
madnesse
that
dyuerse
men
say
/
The
gospel
hath
a nother
fredome
with
her
then
the
temporall
regyment
.
Thoughe
euery
mannes
body
and
goodes
be
vnder
the
kynge
do
he
ryghte
or
wronge
/
yet
is
the
auctoryte
of
Goddes
worde
free
and
aboue
the
kynge
/
soo
that
the
worste
in
the
realme
maye
tell
the
kynge
,
if
he
do
hym
wronge
,
that
he
doth
nought
and
other
wyse
then
God
hathe
commaunded
hym
,
and
so
warne
hym
to
auoyde
the
wrathe
of
God
whiche
is
the
pacyent
aduenger
of
all
vnryghtwysnes
.
Maye
I
then
and
oughte
also
,
to
resyste
father
and
mother
and
all
temporall
power
with
Goddes
worde
,
whan
they
wrongefully
do
or
commaunde
that
hurteth
or
kylleth
the
bodye
,
and
haue
I
no
power
to
resyste
the
Byshoppe
or
Preacher
that
with
false
doctryne
sleyethe
the
soules
for
whiche
my
Mayster
and
and
lorde
Chryste
hath
shede
hys
bloude
?
Be
we
otherwyse
vnder
our
byshopes
then
Chryste
and
his
apostles
and
al
the
prophetes
were
vnder
the
byshoppes
of
the
olde
lawe
?
Naye
verelye
,
and
therfore
maye
we
and
also
oughte
to
do
as
they
dyd
,
and
to
answere
as
the
apostles
dyd
.
Act.
5.
O
Portet
magis
obedire
deo
quam
bominibus
.
we
muste
rather
obaye
God
than
men
.
In
the
gospel
euerye
man
is
Chrystes
dyscyple
and
a
persone
for
hym selfe
to
defende
Christes
doctryne
in
his
owne
person
.
The
faythe
of
the
byshoppe
wyll
not
helpe
me
.
nor
the
bishopes
kepyng
the
lawe
is
suffycyent
for
me
.
But
I
muste
beleue
in
Chryst
for
the
remyssyon
of
al
syn
,
for
myne
owne
selfe
and
in
myne
owne
person
.
No
more
is
the
byshoppes
or
preachers
defending
Godes
word
ynough
for
me
.
But
I
muste
defende
it
in
myne
owne
persone
and
ieoperde
lyfe
and
all
theron
when
I
senede
and
occasyon
.
I
am
bounde
to
gette
worldlye
substaunce
for
my selfe
and
for
my
housholde
with
my
iuste
laboure
and
some
what
more
fore
them
that
can
not
,
to
saue
my
neyghboures
bodye
.
And
am
I
not
more
bounde
●o
labour
for
Godes
worde
to
haue
therof
in
store
,
to
saue
my
neyghboures
soule
?
And
when
is
it
so
moche
tyme
to
resyste
with
Goddes
worde
and
to
helpe
,
as
when
they
whiche
are
beleued
to
mynyster
the
true
worde
,
do
slee
the
soules
with
false
doctryne
,
for
couetousnes
sake
?
He
that
is
not
readye
to
geue
hys
lyfe
for
the
mayntenaunce
of
Ghrystes
doctryne
agaynst
ypocrytes
,
with
what
so
euer
name
or
tytle
they
be
dysguysed
,
the
same
is
not
worthy
of
Chryste
nor
can
be
Chrystes
dyscyple
/
by
the
verye
wordes
and
testymonye
of
Chryste
.
Neuertheles
we
muste
vse
wysdome
,
pacyence
,
mekenes
and
a
dyscrete
proces
after
the
due
order
of
charite
in
our
defendyng
the
word
of
God
lest
whyle
we
go
aboute
to
amende
our
prelates
we
make
them
worse
.
But
when
we
haue
proued
all
that
charyte
bindeth
vs
and
yet
in
vayne
,
then
we
muste
come
forthe
openlye
and
rebuke
theyr
wykednes
in
the
face
of
the
world
and
ieoperde
lyfe
and
all
theron
.
Ye
shall
not
thynke
that
I
am
come
to
dystroye
the
lawe
or
the
prophetes
/
no
I
am
not
come
to
dystroye
them
/
but
to
fulfyll
them
.
For
truely
I
saye
vnto
you
/
tyll
heauen
and
erthe
peryshe
/
there
shall
not
one
Iott
or
one
tytle
of
the
lawe
scape
/
tyll
all
be
fulfylled
.
A
lytle
before
Chryst
calleth
hys
dyscyples
the
lyght
of
the
worlde
and
the
salt
of
the
erthe
and
that
because
of
theyr
doctryne
/
wherwith
they
shulde
lyghten
the
blynde
vnderstandyng
of
man
/
and
with
true
knoweledge
dryue
out
the
false
openyons
and
sophystycall
persuasyons
of
natural
reason
,
and
deliuer
the
scrypture
out
of
the
captyuyte
of
false
gloses
which
the
ypocrety
she
phareseys
had
patched
therto
and
so
out
of
the
lyghte
of
true
knowledge
,
to
●●ere
vp
a
newe
lyuynge
.
and
to
salt
and
ceason
the
corrupt
maners
of
the
olde
blinde
conuersacyon
.
And
here
he
beginneth
to
teache
them
to
be
that
lyght
and
that
salte
of
which
he
spake
,
and
sayth
.
Thoughe
the
scrybes
and
phareses
beare
the
people
in
hande
,
that
all
I
do
/
is
of
the
deuyll
and
accuse
me
of
breakynge
the
lawe
and
the
prophetes
(
as
they
afterwarde
rayled
on
the
Apostles
/
that
they
draue
the
people
from
good
workes
,
thoroughe
preachyng
the
iustefyenge
and
ryghtwysnes
of
faythe
)
yet
se
that
ye
my
dyscyples
be
not
of
that
beleue
.
For
heuen
and
erthe
shall
soner
peryshe
,
then
one
my
nume
or
tytle
of
the
lawe
shulde
be
put
out
.
I
come
not
to
destroye
the
lawe
●
but
to
repare
it
onely
,
and
to
make
it
go
vpryght
where
it
halteth
,
and
euen
to
make
croked
strayte
,
&
roughe
smothe
,
as
Iohan
the
Babtyste
doth
in
the
wyldernes
/
and
to
teache
the
true
vnderstandynge
of
the
lawe
,
without
me
the
lawe
can
not
be
fulfylled
nor
euer
coulde
.
For
thoughe
the
lawe
were
gyuen
by
Moyses
/
yet
grace
&
verite
/
I
do
but
onely
wype
awaye
the
fylthy
and
roten
gloses
whiche
the
scrybes
and
the
pharyseys
haue
smared
to
the
lawe
and
the
prophetes
and
rebuke
theyr
damnable
lyuyng
whiche
they
haue
facyoned
/
not
after
the
lawe
of
God
/
but
after
theyr
owne
sophistycall
gloses
fayned
to
mocke
out
the
lawe
of
God
/
and
to
begyle
the
whole
worlde
,
&
to
lede
them
in
blyndnes
,
and
that
the
scrybes
and
phareseys
falsly
bely
me
/
howe
that
I
go
aboute
to
destroye
the
lawe
,
and
to
sette
the
people
at
a
fleshelye
lyberte
,
and
to
make
them
fyrste
dysobedyent
and
to
despyce
theyr
spyrytuall
prelates
,
&
then
to
ryse
agaynst
the
temporall
rulers
and
to
make
all
comune
,
and
to
gyue
lycence
to
syn
vnponyshed
,
cometh
onelye
of
pure
malyce
,
hate
,
enuye
and
furyouse
impacyencye
,
that
theyr
vysures
are
plucked
from
theyr
faces
and
their
ypocresy
dysclosed
.
Howe
be
it
what
I
teche
and
what
my
lernynge
is
concernynge
the
lawe
,
ye
shall
shortly
here
/
and
that
in
fewe
wordes
.
Who
so
euer
breaketh
one
of
these
leaste
comaundementes
and
teache
men
so
/
Shal
be
called
the
leaste
in
the
kyngedome
of
heauen
.
But
he
that
dothe
them
and
teacheth
them
/
the
same
Shal
be
great
in
the
kyngdome
of
heuen
.
who
so
euer
studye
to
destroy
one
of
the
commaundementes
folowynge
whiche
are
yet
the
leaste
and
but
chyldyshe
thynges
in
respecte
of
the
perfecte
doctryne
that
shall
here
after
be
shewed
,
and
of
the
mysteryes
yet
hyde
in
Chryste
and
teache
other
men
euen
so
,
in
worde
or
ensample
,
But
who
so
euer
shall
fyrste
fulfyl
them
hym selfe
and
then
teache
other
,
and
sette
all
hys
studye
to
the
furtheraunce
and
mayntenyng
of
them
that
doctoure
shall
all
they
of
the
kyngedome
of
heuen
haue
in
pryce
,
and
folowe
him
and
seke
hym
out
as
dothe
the
Egle
her
praye
,
and
cleaue
to
hym
as
burres
.
For
these
commaundementes
are
but
the
verye
lawe
of
Moyses
(
the
draffe
of
the
phareses
gloses
,
clensed
out
)
interpreted
accordynge
to
the
pure
worde
of
God
and
as
the
open
text
compelleth
to
vnderstande
them
,
yf
he
loke
dylygently
theron
.
The
kyngdome
of
heuen
take
for
the
congregacyon
or
churche
of
Chryste
.
The
ryghtwysnes
of
the
scrybes
and
pharyseys
can
not
enter
into
the
kyngdome
of
heuen
the
kyngdome
of
heuen
is
the
true
knowledge
of
God
and
Chryste
/
ergo
the
ryghtwysnes
of
the
Scrybes
and
Pharyseys
neyther
knowethe
God
nor
Chryste
.
He
that
is
wyllynge
to
obay
the
wyll
of
God
/
vnderstandeth
the
doctryne
of
Chryste
/
as
it
is
proued
aboue
/
the
scrybes
and
the
phariseys
vnderstand
not
the
doctryne
of
Chryste
/
ergo
they
haue
no
wyll
nor
luste
to
obaye
the
wyll
of
God
.
To
obaye
the
wyll
of
God
,
is
to
seke
the
glory
of
God
(
for
the
glorye
of
a
mayster
is
the
meke
obedyence
of
hys
seruauntes
,
the
glorye
of
a
Prynce
is
the
vmble
obedyence
of
hys
subiectes
,
the
glory
of
a
husbande
is
the
chaste
obedyence
of
hys
wyfe
/
the
glorye
of
a
father
is
the
louynge
obedyence
of
hys
chyldren
)
the
scrybes
and
the
pharyseys
haue
no
lust
to
obay
the
wyl
of
God
,
To
loue
is
to
helpe
at
nede
.
Prayer
.
The
prayer
of
Monkes
robbeth
&
helpeth
not
.
And
by
loue
God
meanethe
,
to
helpe
at
neade
.
Nowe
when
God
byddeth
the
to
gette
thy
lyuynge
and
some
what
ouer
to
helpe
hym
that
can
not
,
or
at
atyme
hathe
not
wherwith
to
helpe
hym selfe
,
yf
thou
and
.xxx.
or
.xl.
with
the
gette
you
to
wyldernesse
/
and
not
onelye
helpe
not
youre
neyghboures
but
also
robbe
a
greate
number
of
two
or
thre
thousande
pounde
verelye
,
howe
loue
ye
your
neyghboures
?
Suche
men
helpe
the
worlde
with
prayer
,
thou
wylte
saye
to
me
.
Thou
were
better
to
saye
,
they
robbe
the
worlde
with
theyr
ypocresye
,
saye
I
to
the
▪
and
it
is
truthe
in
dede
,
that
they
so
do
.
For
yf
I
stycke
vppe
to
the
myddle
in
the
myer
lyke
to
peryshe
with
out
present
helpe
,
and
thou
stonde
by
and
wylt
not
socoure
me
,
but
knel●ste
downe
and
prayeste
,
wyll
God
here
the
prayers
of
suche
an
ypocryte
?
God
byddeth
the
so
to
loue
me
that
thou
put
thy selfe
in
ioperdye
to
helpe
me
.
and
that
thyne
hart●
whyle
the
bodye
labourethe
do
praye
and
trust●
in
God
,
that
he
wyll
assyste
the.
and
throughe
th●
to
saue
me
.
An
ypocryte
that
wyll
put
neyther
bodye
nor
goddes
in
parell
for
to
helpe
me
〈◊〉
my
neade
,
louethe
me
not
nether
hathe
compassyon
on
me
,
and
therfore
his
harte
can
not
praye
thoughe
he
wagge
hys
lyppes
neuer
so
muche
.
It
is
wryten
,
Iohan.
ix
.
If
a
man
be
a
worshypper
of
God
and
do
hys
wyll
(
whiche
is
the
true
worshype
)
hym
God
herethe
,
Nowe
the
wyl
of
God
is
/
that
we
loue
one
another
to
helpe
at
nede
.
And
suche
louers
he
hereth
and
not
sottle
ypocrytes
.
what
were
the
scrybes
and
pharyseys
?
They
myght
moche
better
haue
reioysed
to
when
these
thus
sate
in
the
hertes
of
the
people
,
with
the
opynyon
of
vertue
,
holynes
,
what
other
thynge
coulde
it
be
,
to
preache
agaynste
all
suche
and
to
condemne
theyr
ryghtwysnesse
for
the
mooste
damnable
synne
that
can
be
,
than
to
seme
to
goo
aboute
to
destroye
the
lawe
and
the
prophetes
?
what
other
thynge
can
such
a
precher
seme
to
be
before
the
blynde
worlde
/
then
heretycke
/
scysmatycke
/
sedicyous
/
Or
els
yf
thou
shuldest
conuerte
an
open
senner
from
hys
euell
lyuynge
,
thou
shuldeste
make
hym
nyne
hundred
tymes
worse
then
before
.
For
he
wolde
attonce
be
one
of
these
sorte
/
euen
an
obseruaunt
or
of
some
lyke
secte
of
whiche
amonge
an
hundred
thousande
,
thou
shalte
neuer
brynge
one
to
beleue
in
Chryste
,
where
among
open
synners
many
beleue
at
the
houre
of
dethe
,
fal
flat
vpon
Chryst
and
beleue
in
hym
onely
without
all
other
ryghtwysnes
.
It
were
an
hundred
thousand
tymes
better
neuer
to
pray
,
then
to
praye
soche
lyppe
prayers
and
neuer
to
fast
or
do
almes
then
to
faste
and
to
do
almes
with
a
mynde
therby
to
be
made
ryghtuous
/
and
to
make
satysfaccyon
for
the
fore
synnes
.
Ye
haue
harde
howe
that
it
was
sayde
to
them
of
olde
tyme
/
kyl
not
/
for
who
so
euer
kelleth
shall
be
in
daunger
of
iudgement
.
But
I
say
vnto
you
/
who
soo
euer
is
angrye
with
his
brother
/
shall
be
in
daunger
of
iudgement
.
And
whosoeuer
saye
vnto
his
brother
Racha
/
shall
be
in
daunger
of
a
councell
.
But
whosouer
say
to
his
brother
/
thou
fole
/
Shal
be
in
daunger
of
hell
fyre
.
Here
Chryste
begynneth
,
not
to
destroy
the
lawe
(
as
the
pharyseys
had
falsly
accused
hym
)
but
to
restore
it
agayne
to
the
ryght
vnderstandynge
and
to
purge
it
from
the
gloses
of
the
pharyseys
.
He
that
sleyeth
shall
be
gyltye
or
in
daunger
of
iudgement
/
that
is
to
say
/
yf
a
man
murther
,
hys
dede
testefyeth
agaynst
hym
,
there
is
no
more
to
do
/
then
to
pronounce
sentence
of
dethe
agaynst
hym
.
This
texte
dyd
the
pharyseys
,
extende
no
further
then
to
kyll
with
the
hande
and
outwarde
members
,
But
hate
/
enuye
/
malyce
/
churlyshnesse
and
to
withdrawe
helpe
at
neade
,
to
begyle
and
cyrcumuent
with
wyles
and
sottle
bergenynge
,
was
no
synne
at
all
,
No
,
to
brynge
hym
home
,
thou
hatedest
to
dethe
with
crafte
and
falshed
,
so
thou
dyddeste
not
put
thyne
hande
therto
/
was
no
synne
at
al.
As
when
they
had
brought
Chryste
to
dethe
wrongefully
and
compelled
Pylate
with
sotteltye
to
sleye
hym
/
they
thoughte
them selues
pure
.
In
so
moche
that
they
wolde
not
go
into
the
hall
for
defylynge
them selues
and
beynge
partakers
with
Pylate
in
his
bloud
.
And
Ac.
5
they
sayd
to
the
Apostles
,
ye
wolde
bryng
this
mannes
bloude
vpon
vs
/
as
who
wolde
saye
,
we
slue
hym
not
.
And
Saul
in
the
fyrste
boke
of
the
Kynges
in
the
.xviii.
Cha.
▪
beinge
so
wrothe
with
Dauid
,
that
he
wold
gladly
haue
had
him
slayne
determyned
yet
that
he
wold
not
defyle
hym selfe
,
but
to
thrust
hym
into
the
handes
of
Phylystynes
,
that
they
myght
sley
hym
,
and
he
hym selfe
abyde
pure
.
And
as
our
spyrytualtye
nowe
offer
a
man
mercy
/
once
thoughe
ye
haue
spoken
agaynste
holy
chyrche
/
onely
yf
he
wyll
but
periure
and
bere
a
fagot
.
But
yf
he
wyll
not
,
they
do
but
dyote
hym
a
season
/
to
wynne
hym
and
make
hym
tell
more
,
and
then
delyuer
hym
to
the
lay
power
sayenge
,
he
hathe
deserued
the
dethe
by
our
lawes
and
ye
ought
to
kyll
hym
/
howe
be
it
we
deserc
it
not
.
¶
But
Chryste
restoreth
the
lawe
agayne
and
sayeth
/
to
be
angry
with
thy
neyghboure
to
sle
hym
and
to
deserue
dethe
.
For
the
lawe
goeth
as
wel
on
the
harte
as
on
the
hande
,
He
that
hateth
his
brother
is
a
mutherar
.i.
Io.
3.
If
then
the
blynd
hande
deserue
dethe
howe
moche
more
those
partes
which
haue
the
syght
of
reson
.
And
he
that
sayeth
Racha
/
But
some
wyl
say
,
I
wyl
not
hate
my
neyghboure
/
nor
yet
loue
hym
/
or
do
hym
good
.
Therfore
when
thou
offerest
thy
gyfte
at
the
alter
/
and
there
remembreste
that
thy
brother
hathe
ought
agaynste
the
/
leaue
there
thy
gyfte
before
the
alter
/
and
go
fyrst
and
reconsyle
thy selfe
vnto
thy
brother
/
and
then
come
and
offer
thy selfe
.
Agree
with
thyne
aduersarye
attonce
/
whyle
thou
arte
in
the
waye
with
hym
/
leaste
thyne
aduersarye
delyuer
the
to
the
iudge
/
and
the
iudge
delyuer
the
to
the
mynyster
/
and
thou
be
caste
into
pryson
.
Verely
I
saye
vnto
the
/
thou
shalt
not
com
out
thence
/
tyl
thou
haue
payd
the
vttermost
farthynge
.
This
texte
with
the
similitude
is
somewhat
sotle
/
and
byndeth
both
hym
that
hathe
offended
to
reconsyle
him selfe
as
moch
as
in
him
is
and
hym
that
is
offended
to
forgeue
and
be
attone
.
Nowe
wyl
God
receyue
no
sacrefyce
/
that
is
to
wyte
/
neyther
forgeue
or
fulfyll
any
of
hys
promyses
,
eycept
we
be
fyrst
reconcyled
vnto
our
brethren
/
whether
we
haue
offended
or
be
offended
.
In
the
Chapyter
folowynge
thou
redest
ye
forgeue
,
your
father
shal
forgeue
you
And
Osia
,
6.
I
loue
mercy
&
not
sacrefyce
and
the
knowledge
of
God
more
then
I
do
burnt
offerynges
/
that
is
to
saye
/
the
knoweledge
of
the
poyntementes
made
betwene
God
and
vs
what
he
wyl
haue
vs
to
do
fyrst
,
and
then
what
he
wyl
do
for
vs
agayne
.
And
Esaias
.
58.
God
refused
fastynge
and
ponyshynge
of
the
body
that
was
coupled
with
crudelyte
/
&
sayth
that
he
desyred
no
suche
fast
,
But
sayth
thys
faste
requyre
I
,
that
ye
be
mercyfull
and
forgeue
,
and
clothe
the
naked
and
fede
the
hungry
.
&c.
Then
cal
(
sayth
he
)
and
the
lord
shal
answere
,
cry
,
and
he
shall
saye
,
see
,
here
I
am
.
And
that
symylytude
wyl
,
that
as
a
man
here
yf
he
wyl
no
otherwyse
agre
/
he
must
suffer
the
extremite
of
the
lawe
,
yf
he
be
brought
afore
a
iudge
(
for
the
iudge
hath
no
power
to
forgeue
or
to
remyte
,
but
to
condemne
hym
in
the
vtmost
of
the
lawe
)
euen
so
/
yf
we
wyll
not
forgeue
one
another
here
,
we
shall
haue
iudgement
of
God
,
without
mercy
.
And
that
some
make
purgatory
of
the
last
farthynge
,
Ye
haue
harde
howe
it
was
sayd
to
them
of
olde
tyme
/
commyt
not
adultery
.
But
I
say
to
you
/
that
who
so
euer
loketh
on
a
wyfe
lustynge
after
her
/
hath
committed
aduoutrye
with
her
all
redy
in
hys
harte
.
This
commaundement
commytte
none
adulterye
had
the
phareseys
blynded
and
corrupte
with
theyr
sophystry
and
leuen
/
interpretynge
the
concupyscence
of
the
harte
/
lewde
toyes
/
fylthye
gestures
/
vnclene
wordes
,
clappynge
,
kessynge
and
so
forthe
/
not
to
be
imputed
for
syn
.
But
euen
the
acte
and
dede
alone
,
thoughe
Noyses
say
in
the
texte
/
thou
shal
not
couet
thy
neyghboures
wyfe
,
&c.
But
Chryst
putteth
to
lyght
and
salt
,
and
bryngeth
the
precept
to
hys
true
vnderstandynge
and
naturall
taste
agayne
and
condemneth
the
rote
of
synne
,
the
concupyscence
and
consent
of
the
harte
.
Before
the
worlde
I
am
no
murtherer
tyll
I
haue
kylled
with
myne
hande
.
But
before
God
I
kyll
,
yf
I
hate
,
ye
yf
I
loue
not
,
and
of
loue
kepe
me
both
from
doynge
hurte
,
and
also
be
redye
and
prepared
to
helpe
at
nede
.
Euen
so
the
consent
of
the
harte
with
all
other
menes
that
folowe
ther
of
/
be
as
well
aduoutrye
before
God
/
as
the
dede
it selfe
.
Fynally
I
am
an
aduouterer
before
God
/
yf
I
so
loue
not
my
neyghbour
,
that
verye
loue
forbyd
me
to
couet
hys
wyfe
,
Carnall
loue
wyl
not
suffer
a
mother
to
robbe
her
chylde
/
no
it
maketh
her
robbe
her selfe
/
to
make
it
ryche
.
A
naturall
father
shall
neuer
lust
after
hys
sonnes
wyfe
.
No
/
he
careth
more
for
her
chastyte
then
hys
son
doth
hym selfe
.
Euen
so
wolde
loue
to
my
neyghboure
,
kepe
me
from
synnynge
agaynste
hym
.
what
shal
we
say
,
that
some
doctores
haue
dysputed
and
douted
,
whether
syngle
fornycacyon
shuld
be
syn●
when
it
is
condempned
bothe
by
Christ
&
Moses
to
,
and
Paule
testefieth
.
1.
Cor.
6.
that
no
fornycatoure
or
whore
keper
shall
possesse
the
kyngdome
of
God
.
It
is
ryght
that
al
men
that
hope
in
God
,
shulde
brynge
vppe
theyr
frute
in
the
fere
and
knowledge
of
God
,
and
not
to
leaue
hys
sede
where
he
careth
not
what
come
therof
.
Wherfore
if
thy
ryght
eye
offende
the
plucke
it
out
and
caste
it
from
the.
For
it
is
better
for
the
that
one
of
thy
membres
peryshe
/
then
that
thy
hole
bodye
shulde
be
caste
into
hell
.
And
euen
so
if
thy
ryght
hande
offende
the
/
cut
it
of
/
and
caste
it
from
the.
For
it
is
better
for
the
/
that
one
of
thy
members
peryshe
/
then
that
thy
hole
bodye
shulde
be
caste
into
hell
.
Thys
is
not
mente
of
the
outwarde
members
For
then
we
must
cut
of
nose
,
eares
,
hande
and
fote
/
ye
we
must
procure
to
destroy
the
saynge
herynge
,
smellynge
,
tastynge
and
felynge
,
and
so
euery
man
kyl
him selfe
.
But
it
is
a
phrase
or
speache
of
the
Ebrue
tonge
/
and
wyll
that
we
cut
of
occasyons
/
daunsynge
/
kyssyng
/
ryotous
eatynge
/
It
is
sayde
/
whosoeuer
put
away
hys
wyfe
/
let
hym
gyue
her
a
testymonyal
of
the
deuorcement
.
But
I
saye
vnto
you
/
who
so
euer
putteth
away
his
wyfe
(
except
it
be
for
fornycacyon
)
maketh
her
to
breke
wedlocke
/
and
whoso
euer
maryeth
the
deuorced
/
breketh
wedlocke
.
Moyses
Deut.
24.
what
shal
the
woman
do
,
yf
she
repent
and
be
so
tempted
in
her
fleshe
that
she
can
not
leue
chaste
?
verely
I
can
shewe
you
nothynge
out
of
the
scrypture
.
The
offyce
of
the
preacher
is
,
to
preache
the
,
x.
commaundementes
whiche
are
the
lawe
natural
,
where
the
officers
be
neglygent
and
the
woman
not
able
to
put
herselfe
to
penaunce
,
if
she
went
where
she
is
not
knowen
and
there
mary
God
is
the
God
of
mercye
.
If
any
man
in
the
same
place
where
she
trespaseth
,
petyed
her
&
maryed
her
.
I
coulde
suffer
it
.
were
it
not
that
the
lyberty
wolde
be
the
next
way
to
prouoke
all
othar
that
were
once
wery
of
theyr
husbandes
/
to
commytte
adulterye
,
for
to
be
deuorsed
from
them
/
that
they
myght
marye
other
whiche
they
loued
better
.
Lette
the
temporall
swerde
take
hede
to
their
charge
therfore
.
For
thys
is
truth
,
And
al
the
cursses
and
terryble
plages
which
are
threatened
through
out
the
lawe
of
Moses
,
Let
Englande
loke
about
them
and
marke
what
hathe
chaunced
them
sence
they
slue
theyr
ryght
kynge
whome
God
hath
annoynted
ouer
them
,
Kynge
Rycharde
the
seconde
.
Theyr
people
/
townes
and
vyllages
armynyshed
by
the
thyrde
part
.
And
of
theyr
noble
bloude
remayneth
not
the
thyrde
nor
I
beleue
the
syxte
/
ye
and
yf
I
durste
be
bolde
,
I
wene
I
myght
saflye
swere
that
there
remayneth
not
the
syxteneth
parte
.
There
owne
swerde
hath
eaten
them
vp
.
And
thoughe
pastures
be
enlarged
aboue
all
mesure
,
yet
rotte
of
shepe
,
Moren
of
beastes
with
parkes
and
warrans
,
with
reysynge
of
fynes
and
rente
,
make
all
thynges
twyse
so
dere
as
they
were
.
And
our
owne
conmodytes
are
so
abused
that
they
be
the
destruccyon
of
theyr
owne
realme
.
And
let
the
spyrytualty
take
hede
and
loke
wel
about
them
and
see
whether
they
walke
as
they
haue
promysed
god
,
But
to
our
purpose
/
what
yf
the
man
ronne
from
hys
wyfe
and
let
her
sette
.
Verely
the
rulers
ought
to
make
a
law
/
if
any
do
so
&
come
not
agayne
by
a
certayne
daye
/
as
within
the
space
of
a
yere
or
so
that
then
he
be
banyshed
the
contry
/
and
yf
he
come
agayne
,
to
come
on
his
hede
,
and
let
the
wyfe
be
fre
to
mary
where
she
wyll
.
For
what
ryght
is
it
that
a
lewde
wretch
shulde
take
his
goodes
and
ronne
from
his
wyfe
without
a
cause
and
sytte
by
an
whore
ye
and
come
agayne
after
a
yere
or
two
(
as
I
haue
knowen
it
)
and
robbe
his
wyfe
of
that
she
hath
gotten
in
the
meane
tyme
/
and
go
agayne
to
hys
whore
?
Paule
sayth
to
the
Corinthyans
.
that
if
a
man
or
woman
be
coupled
with
an
infydell
/
and
the
infydel
depart
,
the
other
is
free
to
mary
where
they
lust
.
And
.1
.
Timothe
.
5.
he
saythe
.
yf
there
be
any
man
that
prouydeth
not
for
his
,
and
namely
for
them
of
his
owne
housholde
,
the
same
denyeth
the
fayth
and
is
worse
then
an
infydel
.
And
euen
so
is
thys
man
moche
more
to
be
interpretat
for
an
infydel
that
causeles
runneth
from
his
wyfe
.
Let
(
I
say
)
the
gouerners
take
hede
howe
they
let
syn
be
vnponyshed
and
howe
they
bringe
the
wrath
of
god
vp
on
their
realmes
.
For
God
wyl
be
aduenged
on
all
iniquyte
and
ponyshe
it
with
plages
from
heuen
.
In
lyke
maner
if
the
woman
depart
can
seles
and
wyl
not
be
reconcyled
,
though
she
commytte
none
adultery
,
the
man
ought
of
right
to
be
fre
to
mary
agayne
.
And
in
al
other
causes
if
they
seperat
them selues
of
impacience
that
the
one
can
not
sufferthe
others
infirmite
,
they
must
remayne
vnmaryed
.
If
any
parte
burne
/
let
the
same
suffer
the
payne
or
infirmytes
of
the
other
And
the
temporaltye
ought
to
make
lawes
to
brydle
the
vnruly
party
.
Agayne
ye
haue
harde
how
it
was
sayd
to
them
of
olde
tyme
/
forswere
not
thy selfe
/
but
paye
thyne
othes
vnto
thy
lorde
.
But
I
saye
vnto
you
/
that
ye
swere
not
at
all
/
neyther
be
heauen
/
for
it
is
the
seate
of
God
/
nether
by
the
erthe
/
for
it
is
his
fotestole
/
nether
by
Ierusalem
/
for
it
is
the
cety
of
the
great
kynge
nether
thou
shalte
swere
by
thyne
heed
/
for
thou
canste
not
make
a
whyte
here
or
a
blacke
.
But
your
communycacyon
Shal
be
ye
ye
/
nay
naye
.
For
yf
ought
be
aboue
that
/
it
procedeth
of
euell
.
But
Chryste
bryngeth
lyght
and
salt
to
the
texte
whiche
the
phareseys
had
darkened
and
corrupte
with
the
stynkyngemyste
of
theyr
sophystry
,
Howe
be
it
al
maner
of
sweryng
is
not
here
forboden
,
no
more
then
all
maner
of
kyllyng
.
In
al
our
promyses
it
is
to
be
added
,
if
God
wyll
and
yf
there
be
no
lawful
let
.
And
though
it
be
not
added
,
it
is
to
be
interprete
,
as
added
As
yf
I
borowe
thy
swerde
,
and
by
the
houre
I
promyse
to
brynge
it
that
agayne
,
thou
be
besyde
thy selfe
.
If
I
promyse
to
paye
by
a
certayne
daye
,
and
be
in
the
meane
tyme
robbed
or
decayed
by
chaunce
that
I
can
not
perfourme
it
.
I
am
not
forsworne
yf
myne
herte
ment
truely
when
I
promysed
.
And
many
lyke
cases
there
be
of
whiche
are
touched
in
other
places
.
To
lye
also
and
to
dyssemble
is
not
alwaye
synne
.
Dauid
.
1
,
Regum
.
27.
Tolde
Kynge
Achis
the
Phylystyne
that
he
had
robbed
hys
owne
people
the
Iewes
,
when
he
had
ben
a
rouyng
amonge
the
Amalekytes
,
and
had
slayne
man
/
woman
and
chylde
for
tellynge
tales
.
And
yet
was
that
lye
no
more
synne
then
it
was
to
destroye
the
Amalekites
those
deedly
enemyes
of
the
fayth
of
one
almyghtye
God
.
Nether
synned
Cusay
Dauydes
trusty
frende
.
2.
Reg.
18.
in
faynynge
and
begylynge
absolon
.
But
plesed
God
hiely
To
beare
a
seke
man
in
hande
that
a
wholsome
bytter
medecyne
is
swete
.
to
make
hym
drynke
it
,
is
the
duty
of
charite
&
no
syn
.
To
persuade
him
that
pursueth
his
neyghbour
to
hurt
him
or
slee
hym
,
that
hys
neyghboure
is
gone
another
contrary
way
,
is
the
duty
of
euery
chrysten
man
by
the
lawe
of
charyte
and
no
syn
,
no
though
I
confyrmed
it
with
an
othe
.
But
to
lye
for
to
deceyue
and
hurt
,
that
is
damnable
onely
.
&c.
Ye
haue
harde
/
howe
it
is
sayde
/
an
eye
for
an
eye
/
tothe
for
a
tothe
,
But
I
say
vnto
you
/
that
ye
withstande
not
wronge
.
But
yf
a
man
giue
the
a
blowe
on
the
ryght
cheke
/
turne
to
hym
the
other
also
.
And
yf
any
man
wyll
go
to
lawe
with
the
and
take
away
thy
cote
/
let
him
haue
thy
cloke
therto
.
And
yf
any
man
compell
the
to
go
a
myle
/
go
with
him
twane
.
Gyue
to
him
that
axeth
and
from
hym
that
wolde
borowe
turne
not
awaye
.
Chryst
here
entendeth
not
to
disanul
the
temporall
regyment
,
and
to
forbyd
rulers
to
punyshe
euell
doers
,
no
more
then
he
ment
to
destroy
matrymony
when
he
forbade
to
lust
and
couet
another
mannes
wyfe
in
thy
harte
.
But
as
he
there
forbade
,
that
defyleth
matrymonye
,
euen
so
he
forbeddeth
here
that
which
troubleth
,
vnquyeteth
and
destroyeth
the
temporal
regyment
,
and
that
thynge
whiche
to
forbydde
,
the
temporal
regyment
was
ordyned
which
is
that
no
man
aduenge
hym selfe
.
Christ
medleth
not
with
the
temporal
regyment
.
But
in
al
this
longe
sermon
fyghteth
against
the
phareseys
false
doctryne
and
salteth
the
law
,
to
purge
it
of
the
corrupcion
of
their
fylthy
gloses
,
and
to
brynge
it
vnto
the
ryght
tast
and
true
vnderstandynge
agayne
.
For
the
phareseys
had
so
enterpret
that
lawe
of
Moyses
(
which
partayned
only
vnto
the
rulers
)
that
euery
pryuat
person
myght
adueng
hym selfe
,
and
do
his
aduersary
as
moch
harme
agayne
as
he
had
receyued
of
hym
.
Nowe
if
he
that
is
angry
haue
deserued
that
then
pronounce
dethe
vpon
hym
,
and
he
that
sayeth
Racha
hath
deserued
that
men
shuld
rather
a
councell
to
determyne
some
sundry
and
cruel
deth
for
so
haynouse
a
cryme
,
and
he
that
calleth
his
brotherfole
,
haue
deserued
hel
what
deserueth
he
that
smyteth
or
aduengeth
him selfe
with
his
owne
hand
.
Here
is
forboden
therfore
pryuate
wrathe
onely
,
and
that
a
man
aduenge
hym selfe
.
But
and
yf
thou
canst
not
pol
thy selfe
with
wysdome
,
and
laugh
and
bere
a
good
countenaunce
as
though
thou
reioysedest
whyle
suche
persones
poll
the
,
euery
man
shal
poll
the
and
they
shal
maynteyne
them
/
and
not
defend
the.
Let
thys
the
fore
be
a
comen
prouerbe
/
be
contented
to
be
polled
of
some
man
/
or
be
polled
of
euery
man
.
Ye
must
vnderstande
that
there
be
two
states
or
degrees
in
thys
worlde
/
To
hate
thy selfe
,
hat
shalt
thou
gete
,
if
thou
consyder
thyne
owne
synnes
and
depe
dampnacyon
that
longe
therto
with
due
repentaunce
And
to
loue
that
shalt
thou
obtayne
if
thou
beholde
the
great
and
infinyte
mercy
of
God
with
stronge
fayth
.
There
is
none
so
great
an
enemy
to
the
in
this
world
.
But
thou
shalt
lyghtly
loue
hym
if
thou
loke
wel
on
the
loue
that
God
shewed
the
in
Chryste
.
In
the
temporall
regyment
thou
art
a
person
in
respecte
of
other
,
thou
art
an
husbande
/
But
in
the
worldly
state
/
where
thou
art
no
pryuate
man
,
but
a
person
in
respecte
of
other
▪
thou
not
onely
mayste
/
but
also
muste
and
〈◊〉
bound
vnder
payne
of
dampnacyon
to
execute
thyne
offyce
,
where
thou
art
a
father
,
thou
must
haue
obedyence
by
fayre
meanes
or
by
fowle
,
and
to
whom
thou
art
an
husband
/
of
her
thou
must
requyre
obedyence
and
chastyte
/
and
that
to
gete
,
tempte
all
that
the
lawe
of
the
lande
commaundeth
and
wyll
.
And
of
thy
seruauntes
thou
must
exacte
obedyence
and
feare
,
&
mayst
not
suffer
thy selfe
to
be
dyspysed
.
And
where
thou
arte
a
ruler
therto
appoynted
,
thou
muste
take
,
pryson
and
slee
to
/
not
of
malyce
and
hate
,
to
aduenge
thy selfe
/
but
to
defende
thy
subiectes
,
and
to
maynteyne
thyne
offyce
.
Concernyng
thy selfe
,
oppresse
not
thy
subiectes
with
rent
,
fynes
or
custome
at
all
,
/
neyther
pylle
them
with
taxes
and
suche
lyke
/
to
maynteyne
thyne
owne
lustes
.
But
be
louynge
and
kynde
to
them
,
as
Chryste
was
to
the
/
for
they
be
hys
and
the
pryce
of
hys
bloude
.
But
those
that
be
euell
doers
amonge
them
and
vexe
theyr
brethren
,
and
wyll
not
knowe
the
for
theyr
iudge
,
and
feare
thy
lawe
,
them
smyte
,
and
vpon
them
drawe
thy
swerde
,
and
put
it
not
vp
vntyll
thou
haue
done
thyne
offyce
,
yet
without
hate
to
thy
person
for
hys
masters
sake
and
because
he
is
in
the
fyrst
regyment
thy
brother
/
but
amende
hym
onely
/
or
yf
it
can
not
be
/
but
that
thou
muste
lose
one
to
saue
many
/
then
execute
thyne
offyce
with
suche
affeccyon
/
with
suche
compassyon
and
sorowe
of
harte
,
as
thou
woldeste
cutte
of
thyne
owne
arme
to
saue
the
reste
of
thy
body
.
Take
an
exsample
,
And
as
after
the
ensample
aboue
/
thy
father
hath
power
ouer
the
to
comaunde
the
to
vse
hye
power
ouer
thy
brethren
/
euen
so
hath
thy
mayster
/
to
gyue
the
his
auctoryte
ouer
thy
felowes
which
when
thou
hast
thou
must
remember
that
thou
art
a
felowe
styll
/
and
bounde
to
loue
styl
.
But
yf
loue
alone
wyl
not
helpe
/
then
put
thy
maysters
auctoryte
vnto
thy
loue
.
And
so
hathe
the
ruler
power
ouer
the
/
to
sende
the
to
vse
vyolence
vpon
thy
neyghboure
,
to
take
hym
/
to
pryson
him
and
happely
to
kyl
him
to
And
thou
must
euer
loue
thy
neyghbour
in
thy●
harte
by
the
reason
that
he
is
thy
brother
in
the
fyrst
state
,
and
yet
obeye
thy
rular
and
go
with
the
constable
or
lyke
offycer
and
breake
open
thy
neyghbours
dore
/
yf
he
wyll
not
open
it
in
the
kynges
name
/
ye
and
if
he
wyl
not
yelde
in
the
kynges
name
/
thou
must
laye
on
and
smyte
hym
to
grounde
tyll
he
be
subdued
.
And
loke
what
harme
he
getteth
/
ye
though
he
be
slayne
/
that
be
on
hys
owne
hede
.
For
thyne
harte
loued
hym
and
desyredest
hym
louyngly
to
obey
and
haste
not
aduenged
thy selfe
in
that
state
where
thou
arte
a
brother
/
but
in
the
worldly
state
where
thou
arte
another
maner
persone
in
thys
case
/
thou
haste
executed
the
auctoryte
of
hym
that
hath
suche
power
of
God
to
comaunde
the
and
where
thou
were
dampned
of
God
,
yf
thou
dyddest
not
obey
.
And
lyke
it
is
/
yf
thy
lorde
or
prynce
sende
the
a
warfare
into
a nother
lande
,
Thou
wylt
saye
the
texte
forbyddeth
me
to
go
to
lawe
,
for
it
sayeth
,
Ye
but
thou
wyl
say
/
it
is
not
lyke
.
For
the
hole
body
of
the
subiectes
chose
the
ruler
.
Now
Cuius
est
ligare
,
eius
est
soluere
.
Ergo
yf
he
rule
amysse
,
they
that
sette
hym
vp
/
maye
putte
hym
downe
agayne
.
I
answere
,
God
(
and
not
the
comen
people
)
choseth
the
prynce
/
though
he
chose
hym
by
them
.
For
Deutero.
16.
God
commaundeth
to
chose
and
sette
vp
offycers
/
and
therfore
is
God
the
chefe
choser
and
setter
vp
of
them
/
and
so
muste
he
be
the
chefe
putter
downe
of
them
agayne
,
so
that
without
his
specyall
commaundement
,
they
maye
not
be
putte
downe
agayne
.
Nowe
hath
God
gyuen
no
commaundement
to
put
them
downe
agayne
.
But
contrary
wyse
/
when
we
haue
anoynted
a
kyng
ouer
vs
at
hys
commaundement
/
he
sayethe
,
Touche
not
myne
anoynted
.
And
what
ieoperdye
it
is
to
ryse
agaynste
thy
prynce
that
is
anoynted
ouer
the
/
howe
euell
so
euer
he
be
,
se
in
the
storye
of
Kynge
Dauyd
and
through
out
al
the
bokes
of
the
kynges
.
The
auctoryte
of
the
kynge
is
the
auctoryte
of
God
,
and
all
the
subiectes
compared
to
the
kynge
,
are
but
subiectes
styll
(
thoughe
the
kynge
be
neuer
so
euell
)
as
a
thousande
sonnes
gathered
to gether
are
but
sonnes
styll
/
and
the
commaundement
obeye
your
fatehrs
goeth
ouer
all
as
wel
as
ouer
one
.
Euen
so
goethe
the
commaundement
ouer
all
the
subiectes
/
obeye
your
prynce
and
the
hyer
power
/
and
he
that
resysteth
him
,
resysteth
God
and
geteth
hym
dampnacyon
.
And
vnto
your
argument
.
Cuius
est
ligare
,
eius
est
soluere
.
I
answere
,
he
that
byndeth
with
absolute
power
/
&
without
any
hyer
auctoryte
,
hys
is
the
myght
to
lowse
agayne
.
But
he
that
byndeth
at
a nother
mannes
commaundement
,
maye
not
lowse
agayne
with
out
the
commaundement
of
the
same
.
As
they
of
London
chose
them
a
mayre
.
But
may
not
put
hym
downe
agayne
how
euel
he
be
with
out
the
auctoryte
of
him
with
whose
ly●ence
they
chose
him
.
As
long
as
the
powers
or
offycers
be
one
vnder
another
/
yf
the
inferior
do
the
wronge
,
complayne
to
the
hyer
.
But
if
the
hyest
of
al
do
the
wronge
,
thou
must
complayne
to
God
onely
.
wherfore
the
onely
remedy
agaynste
euell
doers
is
,
that
thou
turne
thyne
eyes
to
thy selfe
and
thyne
owne
synne
/
and
then
loke
vp
to
God
and
saye
.
O
father
,
for
our
syn
and
the
synne
of
our
fathers
is
thy●
misery
come
vpon
vs
.
we
knowe
not
the
as
our
father
,
to
obey
the
and
to
walke
in
thy
wayes
/
and
therfore
thou
knowest
not
vs
as
thy
sonnes
to
set
louinge
scole
masters
ouer
vs
,
we
hate
thy
lawe
,
and
therfore
haste
thou
through
the
wyckednes
of
vnryghtwyse
iudges
,
made
that
lawe
that
was
for
our
defence
,
to
be
a
tyraunt
moste
cruel
and
to
opresse
vs
and
to
do
vs
iniurye
aboue
al
other
kyndes
of
vyolence
&
robbyng
.
And
amende
thy
lyuynge
,
and
be
meke
and
pacyent
,
and
let
them
robbe
as
moch
as
they
wyl
.
yet
shal
God
gyue
the
fode
and
rament
and
an
honest
possession
in
the
earth
to
maynteyne
the
and
thyne
with
all
.
And
thy
wyfe
/
thy
chyldren
/
and
seruauntes
art
thou
bounde
to
defende
.
If
any
man
wolde
force
thy
wyfe
/
thy
doughter
/
or
thy
mayde
/
it
is
not
ynough
forthe
to
loke
on
and
say
.
God
amende
you
.
Naye
thou
must
execute
thyne
offyce
and
auctoryte
whiche
the
kynge
gyueth
the.
And
by
the
waye
thou
muste
defende
thy
mayster
and
hys
good
/
and
the
kynges
good
/
whiche
thou
haste
to
maynteyne
thy
wyfe
and
household
,
and
thy
neyghbour
that
goeth
with
the
agaynste
theues
and
murtherars
.
And
agaynste
al
suche
persones
lay
aboute
the
,
and
do
as
thou
woldeste
do
yf
thou
were
vnder
the
kynges
standerde
agaynste
hys
enemyes
whiche
had
inuaded
the
realme
.
For
all
suche
persones
are
mortall
enemyes
to
the
realme
and
seke
to
put
downe
kyng
&
lawe
and
altogether
,
and
to
make
that
it
myght
be
lawfull
to
synne
vnponyshed
.
And
of
thys
maner
▪
yf
thou
marke
well
the
dyfference
of
these
two
states
and
regymentes
/
thou
mayst
soyle
al
lyke
doutes
that
shal
be
layde
agaynste
the.
Concernynge
lendyng
,
procede
by
the
forsayd
rule
of
mercy
,
Many
in
extreme
nede
,
yet
ashamed
to
b●gge
,
shal
desyre
that
to
lende
.
Vnto
suche
in
stede
of
lendynge
gyue
,
or
saye
thys
▪
lo
/
here
is
as
moch
as
ye
requyre
.
If
ye
can
pay
it
agayne
well
,
do
/
and
ye
shall
fynde
me
redy
agaynst
a nother
tyme
to
lende
or
gyue
(
if
nede
be
)
as
moche
more
.
But
and
yf
ye
shall
not
be
able
to
paye
it
agyne
/
trouble
not
your
conscyence
,
I
gyue
it
you
,
we
be
all
one
mannes
chyldren
,
one
man
hath
bought
vs
all
with
his
bloud
and
bounde
vs
to
helpe
one
another
.
And
with
so
doynge
/
thou
shalt
wynne
the
harte
of
hym
to
thy
father
.
Concernynge
marchaundyse
and
chapmen
the
lesse
borowinge
were
amonge
than
the
better
shulde
the
comen
welth
be
,
if
it
we●●
possyble
,
I
wolde
it
were
/
ware
for
ware
or
mony
for
ware
/
or
parte
mony
and
parte
ware
.
But
yf
it
wyll
not
be
/
but
that
a
man
to
get
hys
lyuynge
with
muste
nedes
lende
and
call
for
it
agayne
to
fynde
hys
householde
/
and
to
pay●
his
dettes
/
then
in
the
lendynge
/
be
fyrst
syngle
and
harmeles
as
a
doue
/
and
then
as
wyse
as
a
serpent
/
and
take
hede
to
whom
thou
lendest
.
If
when
thou
hast
lent
an
honest
man
/
God
vyset
him
/
and
take
away
his
gooddes
with
what
chaunce
it
be
/
whether
by
see
or
lande
/
that
he
is
not
able
to
paye
the
/
then
to
pryson
hym
or
to
sue
hym
at
the
lawe
,
or
once
to
speake
an
vnkynde
worde
,
mere
agaynst
the
lawe
of
loue
&
contrary
to
shewynge
mercy
.
There
thou
muste
suffer
with
thy
neyghboure
&
brother
as
Chryst
dyd
with
the
,
and
as
God
dothe
dayly
,
If
an
vnthryste
haue
begyled
the
,
and
spente
thy
good
awaye
and
hathe
not
to
paye
/
then
holde
thyne
hande
and
harte
that
thou
aduenge
not
thy selfe
But
loue
hym
and
pray
for
hym
and
remember
howe
God
hath
promysed
to
blesse
the
pacyent
and
meke
.
Neuerthelesse
because
such
persones
corrupt
the
comen
maners
and
cause
the
name
of
God
the
lesse
to
be
feared
/
men
ought
to
complayne
vpon
suche
persones
to
the
offycer
that
is
ordayned
of
God
to
ponyshe
euell
doers
/
and
the
offycer
is
bounde
to
ponyshe
them
.
If
thou
haue
lent
a
foxe
which
with
cauelacyon
wyll
kepe
thy
good
from
the
/
then
yf
the
ruler
and
the
lawe
wyll
not
helpe
the
to
thy
ryght
.
do
as
it
is
aboue
sayde
of
hym
that
wyll
go
to
lawe
with
the
and
take
thy
cote
from
the.
That
is
to
saye
/
be
content
to
lose
that
and
as
moche
more
to
it
/
rather
then
thou
woldest
aduenge
thy selfe
.
Let
not
the
wykednes
of
other
●●en
plucke
the
from
God
.
But
abyde
styll
by
God
and
hys
blyssynges
and
●arye
hys
iudgement
.
Ye
haue
harde
/
howe
it
is
sayde
/
thou
shalt
loue
thy
neyghbour
and
hate
thyne
enemy
.
But
I
say
vnto
you
loue
your
enemyes
.
Blesse
them
that
curse
you
/
do
good
to
them
that
hate
you
.
Praye
for
them
which
do
you
wronge
and
persecute
you
.
That
ye
maybe
the
chyldren
of
your
heuenly
father
.
For
he
maketh
hys
sonne
to
aryse
ouer
the
euell
and
ouer
the
good
/
and
sendeth
rayne
vpon
the
ryghtuous
and
vnryghteous
.
For
if
ye
loue
them
that
loue
you
/
what
rewarde
shall
ye
haue
?
do
not
the
publycans
so
?
and
yf
ye
be
frendely
to
your
brethren
onely
/
what
synguler
thyng
do
ye
?
do
not
the
publycans
lykewyse
?
ye
shall
therfore
be
perfecte
/
as
your
father
whiche
is
in
heuen
/
is
perfecte
.
Thys
texte
of
hatynge
a
mannes
enemye
/
standeth
not
in
any
one
place
of
the
byble
/
but
is
gathered
of
many
places
in
which
God
commaundeth
the
chyldren
of
Israel
to
destroye
theyr
enemyes
/
the
Cananytes
/
the
Amorytes
/
the
Amolekites
/
and
other
hethen
people
/
as
the
Moabites
/
and
Amonytes
/
whiche
sought
to
brynge
them
out
of
the
fauour
of
God
/
and
to
destroye
the
name
of
God
.
The
Amalekites
came
behynde
them
and
slue
al
that
were
fayntye
and
wery
by
the
waye
as
they
come
out
of
Egypte
.
The
Moabites
and
Ammonites
hyred
Balam
to
curse
them
/
and
begyle
them
with
their
women
and
made
a
great
plage
amonge
them
.
These
&
lyke
nacyons
were
perpetual
enemyes
to
theyr
lande
which
God
had
gyuen
them
,
and
also
of
the
name
of
God
and
of
their
fayth
.
For
which
cause
they
not
onely
myght
lawfully
,
but
were
also
bound
to
hate
them
/
and
to
study
theyr
destruccion
agayne
/
howe
be
it
they
myght
not
yet
hate
the
sayed
nacyons
such
as
were
conuerted
to
theyr
faythe
.
Nowe
by
the
reason
of
such
textes
as
commaunded
to
hate
the
comune
enemyes
of
theyr
contrye
and
of
God
and
his
lawe
,
and
of
theyr
fayth
/
the
pharyseys
doctryne
was
/
that
a
man
myght
lawfully
hate
all
hys
pryuate
enymyes
without
excepcion
,
nor
was
bound
to
do
them
good
.
And
yet
Moyses
sayth
.
Thou
shalt
not
hate
thy
brother
in
thyne
harte
.
And
agayne
thou
shalt
not
aduenge
thy selfe
nor
bere
hate
in
mynde
agaynst
the
chyldren
of
thy
people
.
And
yf
thyne
enemyes
asse
synke
vnder
hys
burthen
,
helpe
to
lyfte
hym
vp
agayne
,
and
yf
hys
oxe
or
asse
go
a straye
/
brynge
them
home
agayne
,
which
all
no
doute
,
the
pharyseys
dyd
enterprete
for
good
councell
,
but
for
no
preceptes
,
wherfore
Chryst
salteth
theyr
doctryne
and
proueth
that
a
man
is
bounde
both
to
loue
and
to
do
good
to
hys
enemye
,
and
as
a
naturall
sone
,
though
hys
brethren
be
neuer
so
euel
yet
to
loue
them
and
shewe
them
kyndnesse
for
hys
fathers
sake
,
and
to
studye
to
amende
them
,
what
hast
thou
to
reioyse
of
,
yf
thy
relygyon
be
not
better
then
the
religion
of
theues
?
For
theues
loue
amonge
themselues
,
FINIS
.
¶
An
exposycyon
of
the
syxte
Capiter
.
TAke
hede
to
your
almose
/
that
ye
do
it
not
before
men
/
to
be
sene
of
them
/
or
els
ye
get
no
rewarde
of
youre
father
which
is
in
heuen
.
Therfore
when
thou
gyueste
almose
/
make
not
a
trompet
to
be
blowen
before
the
/
as
the
ypocrytes
do
in
the
synagoges
and
in
the
streates
/
to
be
praysed
of
men
.
Verely
I
say
vnto
you
/
they
haue
theyr
rewarde
.
But
thou
when
thou
gyuest
almose
/
let
not
thy
lefte
hande
knowe
what
thy
ryght
hande
doth
/
that
thyne
almose
may
be
in
secrete
.
And
then
thy
father
whiche
seeth
in
secrete
/
shal
rewarde
the
openly
.
As
he
rebuked
theyr
doctryne
aboue
,
euen
so
here
he
rebuketh
theyr
workes
,
for
out
of
deuelyshe
doctryne
can
sprynge
no
godly
workes
.
But
what
workes
rebuketh
he
?
Verelye
such
as
God
in
the
scrypture
commaundeth
,
and
without
whiche
no
man
can
be
a
chrysten
man
/
euen
prayer
fastynge
and
almose
dede
.
For
as
the
scrypture
corrupt
with
gloses
,
is
no
more
Goddes
worde
,
euen
so
the
dedes
commaunded
in
the
scrypture
(
when
the
entent
of
them
is
peruerted
)
are
no
more
godlye
dedes
.
what
sayde
the
scrybes
and
pharyseys
of
hym
(
thynke
ye
)
when
he
rebuked
suche
maner
of
workes
?
No
doute
as
they
sayde
(
when
he
rebuked
theyr
false
gloses
)
howe
he
destroyed
the
lawe
and
the
prophetes
,
interpretyng
the
scripture
after
the
lyterall
sence
▪
whiche
kylleth
,
and
after
hys
owne
brayne
,
cleane
contrarye
to
the
comune
fayth
of
the
holy
chyrche
and
myndes
of
great
clerkes
and
autentyke
exposycions
of
olde
holye
doctoures
.
Euen
so
here
what
other
coulde
they
saye
,
then
.
Beholde
the
heretyke
and
dyd
not
we
tell
you
before
wherto
he
wolde
come
,
and
that
he
kepte
some
myschefe
behynde
and
spued
not
out
all
hys
venome
attonce
,
see
to
what
al
his
godly
newe
doctryne
that
sounded
so
swetly
,
is
come
?
he
preached
all
of
loue
,
and
wolde
haue
the
people
saued
by
fayth
/
so
longe
tyl
that
nowe
at
the
last
,
he
preached
clene
agaynst
all
dedes
of
mercy
,
as
prayer
/
fastynge
and
almose
dede
,
and
destroyeth
al
good
workes
.
Hys
dyscyples
faste
no
more
then
d●
〈◊〉
they
despyce
theyr
dyuyne
seruyce
and
come
not
to
churche
,
ye
and
yf
the
holyest
of
al
saynt
Fraunces
order
axe
them
almes
/
they
byd
hym
laboure
with
his
handes
and
gete
hys
lyuynge
,
and
saye
that
he
that
laboureth
not
is
not
worthy
to
eate
/
and
that
God
bade
that
no
suche
stronge
loboures
shulde
loyter
and
go
a
beggynge
and
be
chargeable
to
the
congregacyon
and
eate
vp
that
other
pore
men
gete
with
the
swete
of
theyr
bodies
/
ye
and
at
the
last
ye
shal
see
/
yf
we
resyste
him
not
be
tymes
/
that
he
shal
moue
the
people
to
insurreccyon
/
as
Cayphas
sayd
/
and
the
Romaynes
shall
come
and
take
our
lande
from
vs
.
As
ye
se
in
the
texte
Luke
13.
Howe
(
when
they
coulde
not
dryue
the
people
from
hym
with
these
persuasyons
)
they
accused
hym
to
Pylate
sayenge
,
we
haue
founde
thys
felowe
peruertyng
the
people
and
forbyddyng
to
pay
trybute
to
Cesar
/
and
saynge
that
he
is
Chryste
a
kynge
,
wherfore
thou
canst
not
be
Cesars
frend
,
Christ
here
destroyeth
not
prayer
,
fastynge
,
and
almose
dede
.
But
preacheth
agaynste
the
false
purpose
and
entent
of
suche
workes
and
peruertynge
the
true
vse
/
that
is
to
saye
/
theyr
sekynge
of
glorye
/
and
that
they
estemed
them selues
righteouse
therby
and
better
then
other
men
,
and
so
despysed
and
condempned
theyr
brethren
.
with
our
almose
which
is
as
moch
to
say
as
dedes
of
mercye
or
compassyon
/
we
ought
to
seke
our
fathers
glory
onely
,
euen
the
welth
of
our
brethren
and
to
wyn
them
to
the
knowledge
of
our
father
and
kepynge
of
hys
lawe
.
He
that
seketh
the
glorye
of
hys
good
workes
,
seketh
the
glorye
that
belongeth
to
God
/
and
maketh
hym selfe
God
.
Is
it
not
a
blynd
thyng
of
the
world
/
that
eyther
they
wyl
do
no
good
workes
at
all
/
or
wyll
be
God
for
theyr
good
workes
and
haue
the
glorye
them selues
.
Concernyng
blowynge
of
trompettes
and
ryngynge
of
belles
or
makynge
a
crye
/
If
that
thou
doest
,
do
tempte
the
/
then
consyder
what
thou
doest
not
.
If
it
moue
the
to
set
vp
thy
combe
when
thou
gyueste
thy
brother
a
fathynge
or
an
halfe
penny
/
ponder
in
thyne
harte
/
howe
farre
thou
arte
of
,
from
louynge
hym
as
well
as
thy selfe
,
and
carynge
for
hym
as
moche
as
for
thy selfe
.
And
be
sure
howe
moche
thou
lakest
of
that
,
so
moche
thou
art
in
syn
,
and
that
in
dampnable
syn
,
yf
god
for
Chrystes
sake
dyd
not
perdone
the
/
because
thyne
harte
morneth
therfore
,
and
thou
fyghteste
〈◊〉
thy selfe
to
come
to
such
perfeccyon
.
If
a
pecocke
dyd
loke
well
on
hys
fete
and
marke
the
euell
fauoure
shrykynge
of
hys
voyce
he
wolde
not
be
so
proude
of
the
beutye
of
hys
tayle
.
Euen
so
yf
we
were
not
thus
drowned
in
blyndenesse
,
we
shulde
easely
see
/
that
we
can
not
do
the
thousande
parte
of
our
dutye
to
God
,
no
though
there
were
no
lyfe
to
come
.
If
there
were
no
lyfe
to
come
it
were
not
ryght
that
I
shulde
touche
any
creature
of
God
,
otherwyse
then
he
hath
apoynted
.
Though
there
were
no
lyfe
to
come
,
it
had
neuertheles
ben
ryght
that
Adam
hade
abstayned
from
the
forboden
aple
tree
/
and
from
all
other
to
,
if
they
had
ben
forboden
.
Ye
&
though
there
were
no
lyfe
to
com
it
were
not
the
lesse
ryght
that
I
loued
my
brother
and
forgaue
hym
to
day
,
seynge
I
shal
syn
agaynste
hym
to
morowe
.
Because
a
father
can
not
gyue
his
chyldren
heuen
/
hath
he
no
power
to
charge
them
to
loue
one
another
and
to
forgyue
and
not
aduenge
one
another
?
And
hathe
he
not
ryght
to
bete
them
.
yf
they
smyte
eche
other
,
because
he
can
not
gyue
them
heuen
?
A
boundeman
that
hathe
a
mayster
more
cruell
then
a
reasonable
man
wolde
be
to
a
dogge
/
if
there
were
no
heuen
/
myght
thys
bounde
seruaunt
accuse
God
of
vnryghtwysnes
/
bycause
he
hathe
not
made
hym
a
mayster
?
Nowe
then
when
we
can
not
do
our
duetye
by
a
thousande
partes
,
though
there
were
no
such
promyses
/
&
that
the
thinge
commaunded
is
no
lesse
our
duety
though
no
such
promyse
were
,
it
is
easy
to
perceyue
that
the
reward
promysed
cometh
of
the
goodes
,
mercye
and
truthe
of
the
promyser
to
make
vs
the
gladder
to
do
our
duetye
/
and
not
of
the
deseruinge
of
the
receyuer
,
when
we
haue
done
al
that
we
can
,
we
ought
to
●ay
in
our
harte
that
it
was
our
duety
and
that
we
ought
to
do
a
thousande
times
more
,
and
that
God
(
if
he
had
not
promysed
vs
mercye
of
hys
goodnesse
in
Chryst
)
he
myght
yet
of
ryght
damme
vs
for
that
we
haue
lefte
vndone
.
And
as
touchynge
forgyuenes
of
synne
,
though
forgyuenes
of
synne
be
promysed
vnto
the
/
yet
chalenge
it
not
by
thy
merytes
/
but
by
the
merytes
of
Chrystes
bloude
,
and
heare
what
Paule
saythe
Phylyppenses
.
3.
Concernynge
the
ryghtwysnes
of
the
lawe
,
I
was
fautlesse
or
such
as
no
man
could
rebuke
.
But
the
thynges
that
were
to
vauntage
,
I
thought
damage
for
Chrystes
sake
ye
/
I
thynke
all
thynge
to
be
damage
or
losse
,
for
the
excellent
knowledges
sake
of
Chryst
Iesus
my
lorde
,
for
whose
sake
I
let
all
go
to
losse
,
and
counte
them
as
chaffe
or
refuse
(
that
is
to
saye
,
as
thynges
whiche
are
purged
out
and
refused
when
a
thynge
is
tryed
and
made
perfecte
)
that
I
myght
wynne
Chryst
and
myght
be
founde
in
hym
/
not
hauynge
my
ryghtwysnes
that
cometh
of
the
lawe
.
But
that
whiche
cometh
of
fayth
in
Chryste
Iesu
/
whiche
ryghtwysnesse
cometh
of
God
thorough
fayth
/
and
is
to
knowe
hym
and
the
power
of
hys
resurreccyon
(
howe
he
is
lord
ouer
al
syn
▪
and
the
only
thynge
that
sleyeth
and
vanquesheth
syn
)
and
to
knowe
also
the
felowshyp
of
his
passyons
that
I
myght
be
made
lyke
vnto
his
dethe
.
So
that
when
ryghtwysnesse
and
true
merytes
be
tryed
,
we
muste
be
content
that
ours
be
the
chaffe
and
Chrystes
the
pure
corne
/
oures
the
skome
and
refuse
,
and
Chrystes
the
pure
golde
And
we
must
fashyon
aur
selues
lyke
vnto
Christ
and
take
euery
man
his
crosse
and
slee
and
mortefye
the
synne
in
the
fleshe
,
And
when
thou
prayest
/
thou
shalt
not
be
lyke
the
ypocrytes
.
For
they
loue
to
stande
&
pray
in
the
synagoges
&
in
corners
of
the
stretes
/
that
they
myght
be
sene
of
men
.
Verely
I
say
vnto
you
/
they
haue
theyr
rewarde
.
Thou
therfore
when
thou
prayest
/
go
in
to
thy
chambre
/
&
shut
thy
dore
&
pray
to
thy
father
which
is
in
secrete
.
And
thy
father
which
seyth
in
secrete
/
shal
reward
the
openly
.
Eyther
prayer
is
a
complaynyng
and
a
shewynge
of
thyne
owne
myserye
and
necessyte
,
or
of
thy
neyghboures
before
God
/
desyrynge
hym
with
all
the
power
of
thyne
harte
,
to
haue
compassyon
and
to
socoure
.
Contrary
to
this
/
they
haue
excluded
with
theyr
prayers
all
necessyte
and
myserye
from
amonge
them
.
They
be
●ordes
ouer
all
,
and
do
what
they
wyll
thorough
the
whole
worlde
.
Kynge
and
Emperoure
are
theyr
seruauntes
,
they
nede
but
saye
the
worde
,
and
theyr
wyll
is
fullfylled
.
And
as
for
theyr
neyghboures
,
they
haue
no
compassyon
vpon
them
,
to
brynge
theyr
complayntes
before
God
.
But
with
theyr
prayers
robbe
them
of
that
●ytle
they
haue
,
and
so
make
them
more
myserable
.
And
fynally
what
so
euer
necessyte
thou
hast
though
thou
fele
thy selfe
a
great
synner
,
Moreouer
when
we
praye
/
babyll
not
muche
as
the
hethen
do
.
For
they
thynke
that
they
Shal
be
harde
for
theyr
muche
bablynges
sake
.
Be
not
therfore
lyke
vnto
them
.
For
your
father
knoweth
of
what
thinges
ye
haue
nede
/
before
ye
axe
hym
.
Of
thys
maner
therfore
pray
ye
.
Our
father
which
art
in
heuen
/
honoured
be
thy
name
/
thy
kyngedome
come
.
Thy
wyl
be
fulfylled
/
Gyue
vs
thys
day
our
dayly
brede
euen
in
earthe
/
as
it
is
in
heuen
.
And
forgyue
vs
our
trespasses
/
as
we
forgyue
our
trespassers
.
And
leade
vs
not
into
temptacyon
.
But
delyuer
vs
from
euell
.
For
thyne
is
the
kyngedome
/
the
power
and
the
glorye
for
euer
.
So
be
it
.
As
before
he
rebuked
theyr
false
entent
in
prayenge
/
that
they
sought
prayse
and
profyte
of
that
worke
whiche
ought
to
be
dyrecte
to
God
alone
,
eyther
to
gyue
hym
thankes
/
that
is
to
saye
,
to
be
a
knowen
and
to
confesse
in
the
harte
,
that
all
we
haue
cometh
of
hym
,
or
to
cal
vpon
hym
for
ayde
and
socoure
in
temptacyons
and
all
necessyte
.
Euen
so
here
he
rebuked
a
false
kynde
of
prayenge
,
wherin
the
tonge
and
lyppes
laboure
and
al
the
body
is
payned
,
but
the
harte
talketh
not
with
God
nor
feleth
any
swetnes
at
all
,
nor
hathe
any
confydence
in
the
promyses
of
God
,
but
trusteth
in
the
multytude
of
wordes
and
in
the
payne
and
tedyousnes
of
the
lenght
of
the
prayer
/
as
a
coniurar
do
the
in
his
cyrcles
.
Characters
and
supersticyouse
wordes
of
his
coniuracyon
.
As
ye
se
nowe
to
be
among
our
fryers
/
monkes
/
chanons
nunnes
/
and
euen
through
out
al
the
spyrytualty
,
whiche
(
as
I
haue
proued
aboue
)
haue
with
theyr
false
entent
of
prayenge
,
excluded
al
occasyons
&
the
whole
matter
of
true
prayeng
,
and
haue
turned
it
into
a
bodely
laboure
,
to
vexe
the
tonge
,
lyppes
,
eyes
,
and
trouth
with
roryng
,
But
our
hyrelinges
haue
no
Goddes
worde
saue
truste
in
the
multytude
of
wordes
,
length
of
bablynge
and
payne
of
body
as
bounde
seruauntes
.
Nether
knowe
they
any
other
vertue
to
be
in
prayer
,
as
ye
may
se
by
the
ordynaunces
of
all
foundacyons
.
And
that
thou
mayst
knowe
howe
and
what
to
praye
,
he
gyueth
the
a
shorte
instructyon
and
ensample
sayeng
/
after
this
maner
praye
.
Fyrst
must
thou
go
to
hym
as
a
mercyful
father
whiche
of
his
owne
goodnes
and
fatherly
loue
that
he
bereth
to
the
,
is
redy
to
do
more
for
the
than
thou
canst
desyre
,
though
thou
haue
no
merytes
.
But
because
he
is
thy
father
/
onely
yf
thou
wylte
turne
and
hensforthe
submytte
thy selfe
to
lerne
to
do
his
wyll
.
Honoured
and
praysed
be
thy
name
or
honoured
and
praysed
be
thou
,
for
to
honoure
God
and
to
honoure
the
name
of
God
is
all
one
.
And
to
honoure
the
name
of
God
is
,
to
dreade
hym
to
loue
hym
and
to
kepe
hys
commaundementes
.
For
when
a
chylde
obeyeth
his
father
,
he
honoreth
and
prayseth
his
father
and
when
he
is
rebellyous
and
dysobedient
,
he
dyshonoreth
his
father
.
This
is
then
the
vnderstandynge
and
meanyng
of
it
.
O
father
/
seynge
thou
art
father
ouer
al
/
powre
out
thy
spyryte
vpon
al
fleshe
/
and
make
all
men
to
feare
and
drede
&
loue
the
as
their
father
,
and
in
kepyng
thy
commaundementes
to
honoure
the
and
thy
holy
name
.
Thy
kyngdome
come
.
That
is
,
seyng
thou
art
kynge
ouer
al
,
make
all
to
knowe
the
and
make
the
kynges
and
rulers
which
are
but
thy
substitutes
,
to
commaunde
nothynge
but
accordynge
to
thy
worde
/
and
to
them
make
all
subiectes
obey
.
Thy
wyl
befulfylled
in
erthe
/
as
it
is
in
heuen
.
This
is
al
one
with
that
goeth
before
.
For
as
muche
then
as
thou
art
father
and
kyng
ouer
all
,
and
all
we
thy
chyldren
and
brethren
amonge
our selues
,
make
vs
all
as
obedyent
to
seke
and
to
do
thy
wyll
as
the
aungelles
do
in
heuen
.
Make
that
no
man
seke
his
owne
wyl
but
all
thyne
.
But
and
yf
thou
withdrawe
thyne
hande
to
tempte
thy
chyldren
,
that
the
rulers
commaunde
ought
contrarye
to
thy
wyll
/
then
make
the
subiectes
to
stande
fast
by
thy
worde
and
to
offer
them selues
to
suffer
all
extremyte
,
rather
then
to
obey
.
Fynally
when
we
pray
to
the
in
our
temptacions
and
aduersites
desirynge
the
of
what
so
euer
thynge
it
be
,
&
meane
truely
yet
yf
thou
that
knowest
al
,
seyst
a
better
waye
to
thy
glorye
and
our
profyte
,
then
they
wyl
be
and
not
oures
.
As
thy
son
Iesus
gaue
vs
an
ensample
/
when
he
desyred
(
if
it
had
ben
possible
)
that
/
that
cuppe
of
better
deth
myght
haue
deperted
from
hym
sayenge
,
yet
not
as
I
wyl
,
but
as
thou
wylt
.
Gyue
vs
our
dayly
breade
.
By
breade
is
vnderstande
al
maner
of
fusty
naunce
in
the
Ebrue
speche
/
ye
and
here
is
vnderstande
therby
all
that
pertayned
vnto
the
necessyte
of
thys
lyfe
.
If
we
haue
bread
there
is
dearth
of
nothyng
that
can
pynche
/
namely
in
that
lande
.
Gyue
vs
our
dayly
breade
.
Gyue
vs
all
that
the
necessyte
of
thys
lyfe
dayly
requyreth
.
Gyue
it
vs
day
by
daye
,
as
we
nede
it
.
we
desyre
not
to
haue
store
for
many
yeres
,
to
exclude
all
necessyce
of
prayenge
to
the
,
and
to
be
as
it
were
out
of
thy
daunger
,
and
to
forget
the.
But
mynyster
it
day
by
daye
,
that
we
maye
daylye
fele
thy
benefytes
and
neuer
forget
the.
Or
if
thou
gyue
vs
aboundaunce
aboue
that
we
desyre
,
then
gyue
vs
an
harte
to
vse
it
and
to
bestowe
it
for
that
purpose
thou
gauest
it
and
to
deale
with
our
neyghboures
,
&
not
to
loue
it
inordynatly
,
but
to
thynke
that
it
is
thyne
,
and
that
thou
mayst
take
it
awaye
euery
howre
and
that
we
be
content
that
thou
so
do
at
thy
pleasure
,
and
so
euer
to
haue
it
but
for
daylye
breade
.
Forgyue
vs
our
trespasses
,
as
we
forgyue
our
trespassers
.
Because
he
knoweth
that
our
nature
is
so
weake
that
we
can
not
but
synne
dayly
,
therfore
he
teacheth
vs
daylye
to
repent
and
to
reconsyle
our selues
to gether
/
and
dayly
to
axe
God
forgyuenes
.
Seynge
he
commaundeth
vs
to
axe
,
we
maye
be
bolde
so
to
do
,
and
to
beleue
that
he
wyll
forgeue
vs
.
No
man
therfore
nedeth
to
despare
that
can
repent
and
axe
forgyuenes
,
howe
euer
so
depe
he
hathe
synned
.
And
me
thynketh
,
yf
we
loked
a
lytle
nere
vpon
thys
texte
,
we
neaded
not
to
make
the
pope
so
great
a
God
for
his
perdons
.
For
Christ
(
which
is
a
man
to
be
beleued
)
sheweth
vs
here
a
more
sure
way
,
ye
and
that
a
sensyble
way
which
we
maye
fele
that
we
be
perdoned
and
our
synnes
forgyuen
.
we
can
haue
none
experyence
of
the
popes
thynges
whether
they
be
so
or
no.
He
can
with
al
his
perdons
delyuer
no
man
of
any
purgatorye
that
God
putteth
vs
vnto
in
thys
worlde
.
He
can
not
blesse
or
heale
any
man
so
moche
as
of
a
pore
ague
or
tothe
ache
.
whiche
deseases
yet
by
hys
owne
confessyon
God
putteth
on
vs
to
purge
vs
from
synne
.
But
where
we
can
not
see
/
fele
/
or
haue
any
experyence
at
all
,
that
it
so
is
,
there
is
he
myghtye
.
If
I
were
come
whome
out
of
a
lande
where
neuer
man
was
before
,
and
were
sure
neuer
man
shulde
come
,
I
myght
tel
as
many
wonders
as
mayster
More
doth
of
Vtopia
,
and
no
man
coulde
rebuke
me
.
But
here
Christ
maketh
the
sure
of
perdon
,
for
yf
thou
canst
forgyue
thy
brother
/
god
hath
bounde
hym selfe
to
forgyue
the
,
what
if
no
man
haue
synned
agaynste
me
?
That
were
harde
in
this
lyfe
,
neuertheles
yet
yf
that
professyon
be
in
thyne
harte
/
that
thou
knowest
that
it
is
thy
duetye
to
forgyue
thy
brother
for
thy
fathers
sake
/
and
art
obedyent
to
thy
fathers
ordynaunce
/
and
woldest
forgyue
,
yf
any
of
thy
brethren
had
offended
the
and
dyd
axe
the
forgiuenes
.
Then
hast
thou
that
same
spirite
which
which
God
desyreth
to
be
in
the.
Marke
what
Chryst
sayth
aboue
in
the
begynnynge
of
the
.5
chapter
.
Blessed
be
the
mercyfull
/
for
they
shal
haue
mercy
/
doeste
thou
pety
thy
brethren
that
syn
,
and
doest
thy
best
to
amende
them
,
that
thy
fathers
name
may
be
honored
.
Then
hast
thou
yf
wherby
thou
art
sure
of
mercy
as
sone
as
thou
desyrest
it
.
And
agayne
.
Blessed
be
the
peace
makers
for
they
shal
be
Goddes
chyldren
.
Lo
,
yf
there
be
any
varyaunce
among
thy
brethren
,
that
one
haue
offended
the
other
,
do
thy
beste
to
set
them
at
one
,
and
thou
hast
the
same
thynge
that
God
desyreth
of
the
/
for
which
he
hath
bounde
hym selfe
to
forgyue
the.
Leade
vs
nat
into
temptacyon
.
That
is
.
Let
vs
not
slyppe
out
of
thy
leafe
,
but
holde
vs
faste
,
gyue
vs
not
vp
nor
cease
to
gouerne
vs
,
nor
take
thy
spirite
from
vs
.
For
as
an
hounde
can
not
but
folowe
his
game
when
he
seyth
it
before
him
yf
he
be
lowse
,
so
can
we
not
but
fall
into
synne
when
occasyon
is
gyuen
vs
,
yf
thou
withdrawe
thyne
hande
from
vs
.
Leade
vs
not
into
temptacyon
.
Let
no
temptacyon
fall
vpon
vs
,
greater
then
thyne
helpe
in
vs
.
But
be
thou
stronger
in
vs
than
the
temptacyon
thou
sendeste
or
letteste
come
vppon
vs
.
Leade
vs
not
into
temptacyons
.
Father
though
we
be
neglygent
,
ye
and
vnthankful
,
and
dysobedyent
to
thy
true
prophetes
/
yet
let
not
the
dyuell
lowse
vpon
vs
to
deceyue
vs
with
hys
false
prophetes
and
to
harden
vs
in
the
waye
,
in
which
we
gladly
walke
,
as
thou
dydest
Pharao
with
the
false
myracles
of
hys
sorserars
,
as
thyne
Apostle
Paule
threateneth
vs
.
2.
The.
2.
A
lytle
threde
holdeth
a
stronge
man
where
he
gladly
is
.
A
lytle
pullyng
draweth
a
man
whether
he
gladly
goeth
.
A
lyght
wynde
dryueth
a
greate
shyppe
with
the
screme
.
A
lyght
persuasyon
is
ynoughe
to
make
a
lecherous
man
beleue
that
fornycacyon
is
no
synne
.
And
an
angrye
man
that
it
is
lawful
to
aduenge
him selfe
,
and
so
forth
by
all
the
corrupt
nature
of
man
.
A
lytle
myracle
is
able
to
confirme
and
harden
a
man
in
that
openyon
and
faythe
whiche
hys
blynde
reason
beleueth
all
redye
.
A
fewe
false
myracles
were
ynoughe
to
persuade
the
couetousnes
of
Pharao
and
hys
gredynes
to
holde
the
chyldren
of
Israel
in
bondage
for
theyr
seruyce
,
that
thy
true
myracles
shewed
by
Moyses
for
theyr
delyueraunce
/
were
not
of
the.
But
of
the
same
kynde
and
done
by
the
same
crafte
/
as
were
the
myracles
of
hys
sorserars
,
and
so
to
harden
his
harte
.
Euen
so
father
yf
thou
gyue
vs
ouer
for
our
vnkyndenesse
/
seynge
the
blynde
nature
of
man
delyteth
in
euell
/
and
is
ready
to
beleue
lyes
,
a
lytle
thynge
is
ynoughe
to
make
them
that
loue
not
to
walke
in
thy
truthe
(
and
therfore
neuer
able
to
vnderstande
thy
sonnes
doctryne
.
Iohan.
7
)
for
to
beleue
the
faynynges
of
our
most
holy
father
,
al
is
superstycyous
popetry
and
inuysyble
blessynges
/
and
to
harden
them
therin
.
As
a
stone
caste
vp
in
to
the
ayer
,
can
nether
go
any
hyer
nether
yet
there
abyde
/
when
the
power
of
the
hurler
ceaseth
to
dryue
it
.
Euen
so
father
,
seynge
our
corrupt
nature
can
but
go
downeward●
onely
,
and
the
deuell
and
the
worlde
dryueth
therto
the
same
waye
,
howe
can
we
procede
further
in
vertue
or
stande
therin
,
if
thy
power
cease
in
vs
.
Leade
vs
not
therfore
o
mercyfull
father
into
temptacyon
nor
cease
at
any
tyme
to
gouerne
vs
.
Nowe
seynge
the
God
of
al
mercy
which
knoweth
thyne
infirmite
commanded
the
to
pray
in
al
temptacion
and
aduersite
,
and
hath
promysed
to
helpe
/
yf
thou
trust
in
hym
,
what
excuse
is
it
to
say
,
when
thou
hast
synned
,
I
coulde
not
stande
of
my selfe
when
his
power
was
ready
to
helpe
the
,
yf
tho●
hade
axed
it
.
But
delyuer
vs
from
euell
.
Fyrst
(
as
aboue
)
let
vs
not
fal
into
temptacyon
.
Seconderely
,
yf
we
be
fallen
,
as
who
lyueth
and
falleth
neuer
?
for
neuer
to
falle
were
ynough
to
make
a
man
as
euell
as
Lucyfer
,
and
to
beleue
that
he
stode
by
hys
owne
power
.
If
therfore
we
be
fallen
euen
to
the
botome
,
howe
so
euer
depe
it
be
,
put
in
thyne
arme
after
,
for
it
is
longe
and
stronge
ynough
,
and
plucke
vs
out
agayne
.
Thyrdly
,
delyuer
vs
from
euel
,
and
plucke
vs
out
of
the
fleshe
and
the
world
&
the
power
of
the
deuel
,
&
put
vs
in
the
kyngdome
where
we
be
past
al
ieoperdy
and
where
we
can
not
synne
any
more
.
For
the
kyngdome
and
the
power
and
the
glorye
is
thyne
for
euer
.
So
be
it
.
Because
that
t●ou
only
art
the
kynge
,
and
al
other
but
substytutes
.
And
because
al
power
is
thyne
,
and
all
other
mennes
power
but
borowed
of
the
,
therfore
ought
all
honoure
and
obedyence
to
be
thyne
of
ryght
as
chefe
lorde
,
and
none
to
be
gyuen
other
men
,
but
onely
for
the
offyce
they
holde
of
the.
Nether
ought
any
creature
to
seke
any
more
in
thys
worlde
,
then
to
be
a
brother
tyl
,
thou
haue
put
hym
in
offyce
then
(
yf
brotherlynes
wyll
not
helpe
/
whiche
he
ought
fyrste
to
proue
)
let
hym
execute
thy
power
.
Nether
maye
any
man
take
auctorite
of
hym selfe
,
tyll
God
haue
chosen
hym
/
that
is
to
wete
▪
tyll
he
be
chosen
by
the
ordynance
that
God
hath
set
in
the
worlde
to
rule
it
.
Fynally
no
kynge
/
lorde
/
mayster
/
or
what
ruler
it
be
,
hath
absolute
power
in
this
worlde
/
and
is
the
very
thynge
whiche
he
is
called
.
For
then
they
ceased
to
be
brethren
styl
,
nether
could
they
syn
what
so
euer
they
commaunded
.
But
nowe
theyr
auctoryte
is
but
a
lymeted
power
/
which
when
they
transgresse
,
they
syn
agaynst
theyr
brethren
,
and
ought
to
reconsile
them selues
to
their
brethren
and
to
axe
forgiuenes
,
and
they
are
bound
to
forgyue
.
Fynally
let
kynges
/
rulers
/
and
officers
remember
that
God
is
the
very
kynge
/
and
referre
the
honoure
that
is
gyuen
to
them
for
theyr
offyces
sake
/
to
hym
/
and
vmble
them selues
to
hym
and
knowledge
and
confesse
in
theyr
hartes
,
that
they
be
but
brethren
and
euen
no
better
before
God
/
then
the
worst
of
theyr
subiectes
.
So
be
it
.
For
yf
ye
forgyue
men
theyr
fautes
your
heuenly
father
shall
forgyue
you
also
.
But
and
yf
ye
do
not
forgyue
men
theyr
fautes
/
no
more
shal
your
father
forgiue
your
fautes
.
Furthermore
though
forgiuene●
of
thy
synnes
be
annexed
to
thy
worke
and
forgeuynge
thy
brother
/
yet
doeth
not
(
as
I
sayd
)
thy
workes
iustefye
the
before
God
.
But
the
faythe
in
Chrystes
bloude
and
in
the
promyses
made
vs
for
his
sake
,
dothe
brynge
ryghtwysnesse
into
the
harte
.
And
the
ryghtwysnes
of
the
harte
by
fayth
,
is
felt
and
knowen
by
the
worke
.
As
Peter
in
the
fyrst
of
his
seconde
epystle
commaundeth
to
do
good
workes
/
for
to
make
our
vocacyon
and
election
sure
/
that
we
myght
fele
our
fayth
,
and
be
certefyed
that
it
is
ryght
.
Eor
except
a
man
be
proued
and
tryed
,
it
can
not
be
knowen
/
nether
to
hym selfe
or
other
men
/
that
he
is
ryghtwyse
and
in
the
true
fayth
.
Take
an
ensample
lest
thou
be
begyled
with
sophystrye
Chryst
sayeth
Mat.
13.
The
kyngdome
of
heuen
is
lyke
leuen
which
a
woman
taketh
and
hydeth
in
thre
peckes
of
meale
tyll
all
be
leuended
or
soure
.
This
is
then
the
somme
of
all
together
workes
are
the
outwarde
ryghtuousnes
before
the
worlde
,
Our
dedes
are
the
effecte
of
ryghtwysnes
and
therto
an
outwarde
testymony
and
a
certefyenge
of
the
inwarde
ryghtwysnes
,
as
sourenesse
is
of
leuen
.
Nowe
at
the
first
couenaunt
makynge
with
God
and
as
ofte
as
we
be
reconsyled
,
after
we
haue
synned
,
Fynally
our
workes
which
God
commaundeth
and
vnto
which
he
annexed
hys
promyses
that
he
wyll
rewarde
them
/
O
mercyfull
God
and
a
moste
louynge
father
/
howe
careth
he
for
vs
/
fyrst
aboue
all
and
besyde
all
hys
other
benyfytes
/
to
geue
vs
hys
owne
son
Iesus
/
and
with
hym
to
geue
vs
hym selfe
and
all
,
and
not
content
therwith
,
but
to
geue
vs
so
many
sacramentes
or
visible
sygnes
to
prouoke
vs
and
to
helpe
our
weake
faythe
and
to
kepe
hys
mercye
in
mynde
,
as
baptyme
,
the
sacrament
of
his
body
and
bloude
,
and
as
many
other
sacramentes
as
they
wyll
haue
/
yf
they
put
sygnyfycacions
to
them
(
for
we
destroy
none
,
but
they
destroy
whiche
haue
put
out
the
sygnificacions
or
fayned
some
without
)
as
wedlocke
to
sygnefy
that
Christ
is
the
husbande
and
we
his
wyfe
and
partakers
with
him
,
as
the
wyfe
with
her
husbande
of
al
his
ryches
.
&c.
and
beyonde
all
those
vysible
sacramentes
to
geue
vs
yet
more
sensyble
and
surer
sacramentes
and
suraunce
of
his
goodnes
,
euen
in
our
owne
selues
as
yf
we
loue
and
gyue
almes
to
our
neyghboure
,
yf
we
haue
compassyon
and
pray
for
hym
yf
we
be
mercyful
and
forgeue
him
,
yf
we
deny
our selues
,
and
faste
,
and
withdrawe
all
plesures
from
the
fleshe
for
loue
of
the
lyfe
to
come
and
to
kepe
the
commaundementes
of
God
.
For
when
suche
thynges
beinge
before
impossible
/
and
nowe
are
easye
and
naturall
/
we
fele
,
and
are
sure
that
we
be
altered
and
of
a
newe
nature
/
and
a
newe
creature
shapen
in
ryghtwysnes
after
the
ymage
of
Christ
and
God
our
father
/
seynge
hys
lawes
of
ryghtwysnesse
are
wrytten
in
our
hartes
.
When
ye
fast
,
be
not
sade
as
the
ypocrites
are
.
For
they
fassyon
them
a
newe
countenaunce
,
that
it
myght
appere
vnto
men
,
howe
they
faste
.
Verely
I
say
vnto
you
,
they
haue
theyr
rewarde
.
Thou
therfore
when
thou
fastest
,
annoynte
thyne
heed
&
washe
thy
face
,
that
it
appere
not
vnto
men
howe
thou
fasteste
.
But
vnto
thy
father
whiche
is
in
secrete
And
thy
father
whiche
seythe
in
secrete
,
shall
rewarde
the
openly
.
As
aboue
of
almose
and
prayer
,
euen
so
here
Chryste
rebuketh
the
false
entente
and
ypocrysye
of
fastyng
.
That
they
sought
prayse
of
that
worke
that
was
ordeyned
for
to
tame
the
flesh
and
vsed
suche
fassyons
/
that
all
the
worlde
myght
knowe
that
they
fasted
/
to
prayse
them
and
to
saye
O
what
holye
men
are
these
/
howe
pale
and
petyfull
they
loke
euen
lyke
deathe
/
hangynge
downe
theyr
hedes
and
beholdynge
the
erthe
,
as
men
clene
out
of
the
worlde
?
If
these
come
not
to
heauen
/
what
shall
become
of
vs
poore
wretches
of
the
worlde
?
If
these
be
not
greate
in
the
fauoure
of
God
,
and
theyr
prayers
harde
what
soo
euer
they
axe
/
in
what
case
are
we
laye
people
?
Happy
is
he
that
may
be
a
brother
amonge
them
and
partaker
of
theyr
prayers
and
fastynges
and
other
holye
lyuynge
,
In
an
vnhappy
.
In
an
happy
(
I
wolde
saye
)
houre
was
he
borne
that
buyldethe
them
a
sell
or
a
cloysture
/
or
geueth
them
a
porcyon
of
hys
lande
to
comforte
them
good
men
,
in
thys
paynefull
lyuynge
/
and
strayte
penaunce
which
they
haue
taken
vpon
them
.
Blessed
were
he
that
myght
kysse
the
edge
of
the
cote
of
one
of
them
.
Oh
,
he
that
myght
haue
hys
body
wrapped
in
one
of
theyr
olde
cotes
at
the
houre
of
dethe
,
it
were
as
good
to
hym
as
his
Chrystendome
.
&c.
It
apereth
also
by
that
they
axed
Christe
why
hys
dyscyples
fasted
not
as
well
as
the
pharyses
,
that
they
oft
fasted
when
the
comen
people
fasted
not
&
al
apere
holy
.
As
oures
fast
aduent
,
and
begyn
before
lent
at
Septuagesima
/
when
.
Laus
tibi
domine
cometh
in
.
And
concernynge
the
annoyntynge
of
thy
heed
.
&c.
is
ment
,
As
concernynge
fastyng
,
Let
them
prouyde
that
ther
be
diligent
fysshynge
in
the
se
,
and
commaunde
the
se
coste
and
townes
whyther
fyshe
may
easely
come
,
to
fast
fryday
,
saterday
and
wensday
to
,
if
nede
be
,
and
on
the
fryday
to
eate
no
whyte
meate
.
And
let
the
countryes
whiche
haue
none
aboundance
of
fyshe
,
yet
haue
whyte
meate
ynough
,
fast
fryday
&
saterday
from
fleshe
only
.
And
let
those
contreys
where
scasty
of
bothe
is
,
faste
frydaye
from
fleshe
only
/
and
eate
fleshe
wensday
and
saterday
.
But
absteyne
from
super
or
from
dyner
/
or
eate
soberly
those
dayes
,
And
let
them
so
moderate
theyr
fastes
that
the
people
maye
beare
it
/
a
prouysyon
made
for
the
olde
/
the
sycke
,
and
feble
,
&c.
whiche
faste
shal
be
a
temporall
thynge
▪
for
a
temporall
comen
welthe
only
,
and
not
a
seruyce
to
God
.
Then
let
the
prestes
preache
fyrst
the
law●
truly
and
teache
the
people
to
se
theyr
synnes
/
and
so
brynge
them
to
repentaunce
.
And
secondarelye
the
faythe
of
Chryste
and
the
forgyuenes
of
synne
thorowe
faythe
.
And
thyrdlye
almose
/
prayer
and
fastynge
/
which
are
the
hole
lyfe
of
a
Christen
man
,
and
with
out
which
ther
is
no
Christen
man
a
lyue
.
By
these
thre
we
kepe
the
spirite
of
God
,
If
this
fast
be
truly
preached
,
But
we
Christen
haue
ben
very
seldome
or
neuer
called
agayne
to
the
couenaunte
of
the
lorde
the
lawe
of
god
and
fayth
of
Chryst
.
But
to
the
couenaunt
of
the
pope
often
.
As
he
nowe
clocketh
apase
of
his
chekyns
and
wyll
bothe
proue
al
his
olde
polyces
,
and
seke
&
ymagyn
newe
,
practikes
.
And
if
the
people
come
agayn
let
the
preste
or
byshope
after
the
ensample
of
the
prophetes
and
hye
prestes
of
the
Israelytes
take
an
othe
in
Goddes
stede
of
the
kynge
and
lordes
.
And
let
the
kyng
&
lordes
receuyng
an
othe
of
the
people
,
and
folowe
the
ensample
of
the
Neniuites
in
fastynge
and
prayenge
.
Some
man
wyll
saye
,
seynge
fastynge
is
to
withdrawe
al
plesures
from
the
body
and
to
punyshe
the
fleshe
,
then
God
deliteth
in
our
payn
takynge
.
&c.
I
answere
God
delyteth
in
true
obedyence
and
in
al
that
we
do
at
his
commaundement
and
for
the
entent
that
he
commaundeth
it
for
.
If
thou
loue
and
pety
thy
neyghbour
and
helpe
hym
,
thy
almose
is
acceptable
.
If
thou
do
it
of
vayne
glory
to
haue
the
prayse
that
belongeth
to
God
,
or
for
greatter
profyte
onely
,
i●
to
make
satysfaccyon
for
thy
sinnes
past
and
to
dyshonoure
Chrystes
bloude
which
hath
made
it
all
redye
,
Furthermore
that
the
true
entent
is
away
bothe
of
theyr
fastynge
and
prayers
/
Se
that
ye
gather
you
not
treasure
vpon
the
erthe
,
where
rust
and
mothes
corrupt
,
and
where
theues
breke
vp
and
steale
.
But
gather
ye
you
treasure
in
heuen
,
where
nether
rust
nor
mothes
corrupt
,
and
wher
theues
nether
breke
vp
nor
steale
.
For
where
your
treasure
is
,
there
wyl
be
your
hartes
also
.
Note
the
goodly
order
of
Chrystes
preachynge
.
Fyrste
he
restored
the
true
vnsterstandynge
of
the
lawe
,
then
the
true
entente
of
the
workes
.
And
with
theyr
false
persuasions
they
dyd
le●de
all
the
kynges
of
Israel
out
of
the
ryght
waye
,
and
the
most
parte
of
the
kinges
of
Iuda
also
.
Fynally
couetousnes
maketh
many
(
whom
the
truthe
pleaseth
at
the
begynnynge
)
to
caste
it
vppe
agayne
and
to
be
afterwarde
the
moste
cruel
ennemyes
thereof
after
the
ensample
of
Symon
Magus
.
Actes
.
viii
.
Ye
and
after
the
ensample
of
Syr
Thomas
More
.
K.
One
mysery
is
that
they
which
here
gather
and
leye
vppe
/
can
not
tell
for
whom
.
An other
i●
,
rust
,
canker
,
mothes
,
and
a
thousande
mysfort●nes
besyde
theues
,
extorcyoners
,
oppressers
and
myghtye
tyrantes
,
to
the
whiche
the
ryche
●e
euer
praye
.
And
thoughe
they
prosper
to
the
ende
outwardlye
/
yet
feare
euer
gnawethe
their
hartes
inwardly
.
And
at
the
houre
of
deth
they
knowe
and
fele
that
they
haue
gathered
naught
/
and
then
sorowe
they
and
are
lyke
one
that
dremeth
of
rechesse
/
and
in
the
mornynge
when
he
fyndeth
naughte
/
is
heuye
and
sorye
for
the
remembraunce
of
the
pleasaunt
dreme
.
And
fynally
when
they
be
moste
lotheste
to
dye
and
hope
to
lyue
longe
then
they
peryshe
sodaynlye
/
after
the
ensample
of
the
ryche
man
whiche
entended
to
make
hym
larger
barnes
and
store
houses
.
In
lyke
maner
yf
thou
be
a
kynge
,
do
the
offyce
of
a
kyng
,
and
receaue
the
dutyes
of
the
kynge
&
let
God
care
to
kepe
the
in
thy
kyngdome
.
Hys
fauoure
shall
do
more
for
the
then
a
thousande
myllyons
of
golde
/
and
so
of
all
other
.
He
that
hathe
but
a
lytle
and
is
sure
that
God
shall
kepe
bothe
him
and
it
,
is
rycher
then
he
which
hath
thousande
,
&
hath
no
other
hope
then
that
he
and
it
must
be
kept
with
hys
owne
care
and
polycye
.
And
fynally
marke
one
poynt
in
Lu.
14.
where
your
treasure
is
/
there
are
your
hartes
,
If
your
treasure
be
in
the
worlde
,
so
is
the
loue
of
youre
hartes
.
And
yf
ye
loue
the
worlde
and
the
thinges
of
the
worlde
,
the
loue
of
God
is
not
in
you
,
The
lyght
of
thy
body
is
thyne
eye
,
wherefore
yf
thyne
eye
be
syngle
,
al
thy
body
Shal
be
ful
of
lyght
.
But
and
yf
thyne
eye
be
wycked
,
then
shal
thy
whole
body
be
darcke
If
therfore
the
lyght
that
is
in
the
be
darkenesse
,
howe
greate
is
that
darkenes
.
Fynally
howe
darke
is
the
darkenes
when
a
pharesye
and
a
verye
Pelagyan
standeth
vp
,
No
man
can
sarue
two
maysters
,
for
he
shall
ether
hate
the
one
and
loue
the
other
,
or
cleaue
to
the
one
,
and
despyce
the
other
,
ye
can
sarue
God
and
Mammon
.
¶
God
sayth
.
I
thy
lord
God
am
but
one
,
and
me
shalt
thou
serue
alone
,
that
is
,
thou
shalt
loue
me
with
all
thy
harte
,
or
with
thy
whole
harte
/
with
all
thy
soule
and
with
al
thy
myght
.
Thou
shalt
nether
serue
,
obey
or
loue
any
thyng
saue
the
and
that
I
byd
the
,
and
that
is
far
&
no
farther
then
I
byd
the.
¶
●nd
Māman
sayth
the
same
.
For
Mammon
wyl
be
a
God
also
and
serued
and
loued
alone
¶
God
sayth
,
se
thou
loue
thy
neyghbour
,
that
thou
labour
with
thy
handes
to
get
thy
lyuynge
and
some
what
aboue
to
helpe
hym
.
¶
Mammon
sayth
,
he
is
called
thy
neyghbour
because
he
is
nye
the.
Nowe
who
is
so
nye
the
as
thy selfe
.
Ergo
Proximus
esto
tibi
,
that
is
loue
thy selfe
/
and
make
lewde
and
vyle
wretches
to
laboure
dylygentlye
to
gette
the
as
muche
as
thou
mayst
,
and
some
scrappes
aboue
for
them selues
.
Or
wylt
thou
be
perfecte
?
Then
dysgyse
thy selfe
and
put
on
a
gray
cote
,
¶
God
saythe
,
iudge
trulye
betwene
thy
brethren
/
and
therfore
take
no
gyftes
.
Mammon
sayth
,
it
is
good
maner
and
a
poynte
of
curtesy
to
take
that
is
offered
.
And
he
that
geueth
the
loueth
the
better
then
such
a
churle
that
geueth
the
●●ught
,
ye
&
thou
art
more
bounde
to
fauoure
hys
cause
?
¶
God
sayth
,
sel
and
geue
almose
.
¶
Mammon
sayth
lay
vp
to
haue
ynough
to
mayntene
thyn
estate
and
to
defende
the
from
thyn
enemyes
and
to
serue
the
in
thy
age
.
For
as
muche
then
as
God
and
Mammon
be
two
so
contrary
maysters
,
Fynally
al
only
to
haue
rychesse
is
not
to
be
the
seruaunt
of
Mammon
,
but
to
loue
it
and
cleue
to
it
in
thyne
harte
.
For
yf
thou
haue
gooddes
onely
to
maynteyne
the
offyce
whiche
God
hath
put
the
in
,
and
of
the
rest
to
helpe
thy
neybours
nede
,
Therfore
I
saye
vnto
you
,
care
not
for
your
lyues
what
ye
shal
eate
,
or
what
ye
shal
drinke
,
nether
for
your
bodyes
what
ye
shal
put
on
.
Is
not
the
lyfe
more
then
mete
,
&
the
body
more
then
the
rayment
?
He
that
buyldeth
a
costely
house
euen
to
the
tylynge
,
wyl
not
leue
there
&
lose
so
great
cost
for
so
smal
a
tryfle
more
.
No
more
wyll
he
that
gaue
the
so
precyous
a
soule
and
so
beutyful
a
body
,
let
ether
of
them
perishe
agayne
before
the
day
,
for
so
smal
a
thing
as
fode
or
rayment
.
God
neuer
made
mouth
but
he
made
mete
for
it
,
nor
body
but
he
made
reyment
also
.
How
be
it
Mammon
blyndeth
our
eyes
,
so
that
we
can
nether
se
nor
iudge
a
ryght
.
Beholde
the
fowles
of
the
ayer
,
how
they
sow
not
,
nether
reape
nor
gather
into
store
howses
,
and
yet
your
heuenly
father
feadeth
them
,
And
are
not
ye
farre
better
then
they
?
Whiche
of
you
with
takynge
thought
,
is
able
to
put
one
cubette
vnto
hys
statute
.
And
for
reymente
why
take
ye
thought
.
Beholde
the
lylyes
of
the
felde
,
how
they
growe
,
they
labour
not
,
nether
spyn
.
And
yet
I
saye
to
you
that
euen
Sa●om●n
in
al
hys
glory
was
not
apparailed
like
one
of
them
.
Wherfore
if
the
gras
whiche
is
to
daye
in
the
feldes
and
to
morowe
shal
be
caste
into
the
furnace
,
God
so
clothe
,
howe
muche
more
shall
he
do
the
same
vnto
you
,
O
ye
of
lytle
fayth
.
Not
only
fowle
and
beast
,
but
also
tre
,
erbe
,
But
Mammon
pypeth
another
songe
,
Take
no
thought
therfore
sayenge
,
What
shall
we
eate
or
what
shall
we
drynke
,
or
what
shall
we
put
on
?
al
these
thynges
the
hethen
seke
.
ye
&
your
heuenly
father
knoweth
that
ye
nede
al
these
thinges
.
But
seke
fyrste
the
kyngedome
of
God
and
the
ryghtwysnesse
therof
and
all
these
thinges
Shal
be
mynystred
vnto
you
.
Be
not
lyke
the
hethen
which
haue
no
trust
in
God
not
hys
worde
/
nor
beleue
any
lyfe
to
come
/
let
them
vexe
them selues
and
eche
be
a
deuell
to
another
for
worldlye
thynges
:
But
comforte
thou
thy selfe
with
the
hope
of
a
better
lyfe
in
an
other
worlde
,
And
these
haue
our
spiritualty
with
theyr
corrupte
doctryne
myngled
to gether
that
is
to
say
,
the
ryghtwysnes
of
the
kyngedome
of
God
,
which
is
fayth
in
Christes
bloude
,
&
the
outwarde
ryghtwysnes
of
the
membres
that
we
ascrybe
to
the
one
that
perteyneth
to
the
other
.
Seke
the
kyngedome
of
heuen
therfore
and
the
ryghtwysnesse
of
the
same
,
&
be
sure
thou
shalte
euer
haue
sufficient
,
and
these
thynges
shal
be
mynystred
vnto
the
,
that
is
to
say
,
shall
come
of
their
owne
accorde
by
the
promise
of
God
,
ye
Christ
promyseth
the
an
hunderfolde
euen
in
this
lyfe
,
of
all
that
thou
leuest
for
his
sake
.
If
that
were
true
wolde
some
say
/
who
wolde
nat
rather
serue
him
than
Mammon
?
yet
it
is
true
.
For
first
if
thou
be
seruaunt
of
Mammon
,
thou
must
kepe
thy
God
,
&
thy
God
nat
the.
And
euery
man
that
is
stronger
then
thou
wyll
take
thy
God
from
the.
Moreouer
God
wyll
take
ether
the
from
thy
Mammon
,
or
thy
Mammon
from
the
,
ye●
thou
woldest
,
to
aduenge
him selfe
of
thy
blynde
vnkyndnes
,
that
when
he
hath
made
the
and
geuen
the
all
,
thou
forsakest
him
and
seruest
his
mortall
enemye
.
But
yf
thou
folowe
Christ
,
all
the
worlde
(
and
let
them
take
all
the
deuelles
in
hel
to
them
)
shal
nat
be
able
to
disapoynte
the
of
a
sufficient
lyuynge
.
And
though
they
persecute
the
frome
house
to
house
a
thousande
tymes
,
yet
shal
god
prouide
the
of
another
with
all
thynges
sufficient
to
lyue
by
.
Nowe
compare
the
surety
of
his
with
the
incertayntie
of
the
other
,
and
then
the
blessed
ende
of
this
(
that
heuen
is
promysed
the
also
)
with
the
myserable
departynge
from
the
other
so
sore
agaynst
thy
wyll
,
then
the
desperacion
that
thy
hurte
feleth
that
thou
art
alredy
in
hel
.
And
then
may
nat
this
be
well
called
a
thousande
folde
more
then
the
other
?
Care
nat
then
for
the
day
folowynge
,
but
let
the
day
folowynge
care
for
it selfe
.
For
the
day
that
is
present
,
hath
euer
ynough
of
his
owne
trouble
.
If
thou
loke
well
on
the
couenaunt
that
is
betwene
the
&
thy
lorde
God
,
Therfore
care
day
by
day
/
and
houre
by
houre
ernestlye
to
kepe
the
couenaunt
of
the
lorde
thy
God
an
to
recorde
therin
day
and
nyght
and
to
do
thy
parte
vnto
the
vttermost
of
thy
power
.
And
as
for
Goddes
parte
let
hym
care
for
it
hym selfe
,
and
beleue
thou
his
wordes
stedfastly
&
be
sure
that
heuen
&
erthe
shal
soner
peryshe
them
one
●ote
byde
behinde
of
that
he
hath
promysed
.
And
for
thyne
owne
parte
also
,
care
nat
of
that
maner
/
as
though
thou
shuldest
do
all
alone
.
Naye
.
God
hath
fyrst
promysed
to
helpe
the.
Secondarely
to
accepte
thyne
harte
,
&
that
lytle
that
thou
art
able
to
do
,
be
it
neuer
so
imperfecte
.
Thyrdly
though
wynde
,
wether
and
the
streame
cary
the
cleane
contrary
to
thy
purpose
,
yet
because
thou
by
dest
styll
in
thy
professyon
/
redy
to
turne
the
ryght
course
as
sone
as
the
tempeste
is
a
lytle
ouer
blowen
,
God
promiseth
to
forgeue
that
,
and
nat
the
lesse
to
fulfyll
his
promyses
of
one
iote
.
❧
❧
Here
is
nat
forboden
all
maner
of
care
,
There
is
a nother
care
that
spryngeth
out
of
the
loue
of
God
for
euery
loue
hath
here
care
and
is
a
care
to
kepe
Goddes
commaundementes
This
care
must
euery
man
haue
.
FINIS
,
¶
An
exposition
of
the
.vii.
Chapter
.
✚
IVdge
nat
,
that
ye
be
nat
iudged
.
For
as
ye
iudge
,
so
shall
ye
be
iudged
.
And
with
what
measure
ye
meate
with
the
same
shall
it
be
mesured
to
you
agayne
.
Why
lokest
thou
on
the
mote
that
is
in
thy
brothers
eye
,
and
markest
nat
the
beame
that
is
in
thyne
owne
eye
?
Or
howe
canst
thou
say
to
thy
brother
.
Let
me
plūcke
out
the
mote
out
of
thyne
eye
,
and
beholde
,
there
is
a
beame
in
thyne
owne
eye
?
Thou
ypocrite
,
plucke
fyrst
the
beame
out
of
thine
owne
eye
,
and
then
thou
shalte
se
clerlye
to
plucke
the
mote
out
of
thy
brothers
eye
.
He
eateth
butter
a
frydayes
with
out
a
dispensacion
of
our
holy
father
the
pope
.
ye
&
kake
bread
made
with
mylke
and
egges
to
/
and
whyte
mete
in
lent
,
he
taketh
no
holy
water
whan
he
cometh
to
the
churche
,
he
hereth
no
masse
frome
sonday
to
sonday
.
And
eyther
he
hath
no
bedes
at
al
,
or
else
thou
shalt
nat
here
a
stone
clynke
in
the
hande
of
hym
,
nor
yet
his
lyppes
wagge
al
the
masse
and
matens
whyle
.
Gyue
nat
that
holy
thynge
vnto
dogges
,
nether
cast
your
perles
before
the
swyne
,
lest
they
treade
them
vnder
their
fete
,
&
the
other
turne
agayne
and
to
teare
you
.
The
dogges
are
those
obstinate
and
indurate
,
The
swyne
are
they
whiche
for
all
they
haue
receaueth
the
pure
Gospell
of
Christ
,
wyll
yet
contynue
styll
in
synne
,
Axe
and
it
Shal
be
geuen
you
,
seke
and
ye
shall
fynde
,
knocke
and
it
Shal
be
opened
vnto
you
.
For
all
that
axe
receaue
,
and
he
that
seketh
fyndeth
,
and
to
hym
that
knocketh
it
Shal
be
opened
.
For
what
man
is
it
amonge
you
,
yf
his
son
axed
hym
breade
,
that
wolde
proffre
hym
a
stone
?
Or
yf
he
asked
hym
fysshe
,
wolde
he
offre
hym
a
serpent
If
ye
then
whiche
are
euell
knowe
to
geue
good
gyftes
to
your
chyldren
,
howe
muche
more
shall
your
father
whiche
is
in
heuen
,
geue
good
thyngꝭ
to
them
that
aske
hym
.
Fyrst
note
of
these
wordes
,
Secondarely
,
this
heapynge
of
so
many
wordes
to gether
,
axe
,
seke
&
knocke
,
signify
that
the
prayer
must
be
continuall
,
&
so
dothe
the
parahle
of
the
wedowe
that
sued
to
the
weked
iudge
,
Fynally
the
thyrd
is
that
we
be
commaunded
to
pray
with
fayth
&
trust
and
that
we
beleuen
in
the
lorde
our
God
,
All
thynges
therfore
what
so
euer
ye
wolde
men
shulde
do
to
you
so
do
ye
to
them
.
This
is
verelye
the
lawe
and
the
prophetes
.
This
is
a
short
sermone
,
that
no
man
nede
to
complayne
that
be
can
nat
for
the
length
beare
it
awaye
.
It
is
so
nye
the
/
that
thou
nedest
nat
to
sende
ouer
see
for
ir
.
He
sayth
here
,
Entre
in
at
the
strayte
gate
,
for
wyde
is
the
gate
and
brode
is
the
way
that
ledeth
to
distruccion
,
and
many
they
be
,
that
go
in
therat
.
But
strayte
is
the
gate
,
&
narowe
is
the
waye
that
leadeth
vnto
lyfe
,
and
fewe
they
be
that
fynde
it
.
And
the
narowe
waye
is
to
lyue
after
this
knowledge
▪
And
note
a nother
,
Beware
of
false
ꝓphetes
whiche
come
to
you
in
shepes
clothynge
,
but
are
within
rauenynge
wolues
By
their
frutes
ye
shal
know
them
do
men
gather
grapes
of
thornes
?
ether
figges
of
bryers
?
euen
so
euery
good
tree
bryngeth
for
the
good
frute
.
But
a
corrupt
tree
,
bringeth
forth
euel
frute
.
A
good
tre
can
nat
brynge
forthe
euel
frute
,
nor
a
corrupte
tree
brynge
forth
good
frute
Euery
tre
that
bryngeth
nat
forth
good
frute
is
to
be
hewen
downe
&
to
be
cast
in
to
the
fyre
,
wherfore
by
their
frutes
ye
shal
know
them
.
Here
Christe
warneth
the
,
But
they
be
within
rauenynge
wolues
,
They
haue
robbed
Chiste
of
all
his
merytes
and
clothed
them selues
therwith
.
They
haue
robbed
the
soule
of
man
of
the
breade
of
her
lyfe
,
the
fayth
and
trust
in
Christes
bloude
and
haue
fede
her
with
the
shales
and
coddes
of
the
hope
in
theyr
merytes
,
and
confydence
in
theyr
good
workes
☜
☞
They
haue
robbed
the
workes
commaunded
by
God
of
the
entent
and
purpose
that
they
were
ordeyned
for
.
And
with
theyr
obedience
they
haue
drawen
them selues
from
vnder
the
obedience
of
all
princes
and
temporall
lawes
with
theyr
pouerty
,
they
haue
robbed
all
nacions
&
kyngedomes
,
and
so
with
theyr
wylful
pouerty
haue
enryched
them selues
,
&
haue
made
the
comens
poore
/
with
theyr
chastite
/
they
haue
fylled
all
the
worlde
full
of
whores
and
sodomites
,
If
thou
professe
obedience
,
why
ronnest
thou
from
father
,
mother
,
master
and
ruler
(
whiche
God
byddeth
the
to
obeye
)
to
be
a
fryer
/
yf
thou
obeye
,
why
obeyest
thou
nat
the
kynge
and
his
lawe
,
by
whome
God
defendeth
the
bothe
the
in
lyfe
and
goodes
/
and
al
thy
great
possessions
?
❧
/
❧
❧
/
❧
If
ye
professe
chastite
,
why
desyer
ye
aboue
al
other
men
the
company
of
women
?
Your
charite
is
mercylesse
to
the
rest
of
the
worlde
to
whome
ye
may
gyue
nought
agayne
and
onely
lyberall
to
your selues
(
as
is
the
charite
of
theues
)
xxx
.
Your
fastynge
maketh
you
as
full
and
as
fatte
as
your
hydes
can
holde
/
Your
prayer
is
but
patterynge
without
all
affeccyon
.
Ye
shal
know
them
by
theyr
frutes
.
Fayth
is
the
lyfe
of
man
,
as
it
is
wrytten
.
Iustus
ex
fide
viuit
,
out
of
whiche
lyfe
the
pleasantnesse
of
all
his
workes
sprynge
.
As
for
an
ensample
,
thou
arte
a
shoumaker
whiche
is
a
worke
within
the
lawes
of
God
,
Another
ensample
,
thou
takest
a
wyfe
and
sayest
,
O
father
,
thou
nat
only
permyttest
this
but
also
commaundest
all
that
burne
and
haue
their
myndes
vnquyeted
/
to
mary
for
feare
of
fornicacion
&
so
forthe
.
And
father
I
promise
the
to
loue
this
woman
truelye
and
to
care
for
her
,
and
gouerne
her
after
thy
lawes
,
&
to
be
true
to
her
,
&
to
stande
by
her
in
all
aduersites
and
to
take
in
worthe
as
well
the
euell
as
the
good
and
to
brynge
vp
the
frute
that
thou
shalte
geue
me
of
her
/
in
thy
feare
/
and
teache
it
to
knowe
the.
❧
/
❧
/
❧
❧
Moreouer
as
concernyg
the
acte
of
Matrimony
,
as
whan
thou
wylt
eate
,
thou
blessed
god
and
receauest
thy
dayly
fode
of
his
hande
accordynge
to
the
fourthe
peticion
of
thy
pater
noster
,
and
knowlegest
that
it
is
hys
gyfte
,
and
thankest
hym
,
beleuyng
his
word
,
that
he
hath
created
it
for
the
to
receaue
it
with
thankes
by
the
which
worde
&
prayer
of
thankes
thy
meate
and
drynke
is
sanctifyed
.
1.
Timot.
iiii
.
Euen
so
thou
sayest
,
Father
this
I
do
,
nat
only
at
thy
permission
which
is
ynough
to
please
the
with
all
,
but
also
at
thy
commaundement
,
and
haue
bounde
my selfe
here
vnto
to
kepe
my
soule
from
synnynge
agaynst
the
,
and
to
helpe
my
neyboure
that
she
synne
nat
also
,
and
promyse
the
to
kepe
this
profession
truly
/
&
to
noryshe
the
frute
that
thou
shalt
gyue
me
in
the
feare
of
the
&
in
the
faith
of
thy
son
Iesu
,
&
so
thankest
the
lorde
for
his
gyftes
.
How
is
thy
worke
thorowe
this
fayth
&
thankes
pleasaunt
&
acceptable
in
the
syght
of
God
.
And
so
was
the
genderynnge
of
Iacob
in
faith
/
and
of
Samuel
,
&
many
other
.
And
the
geuyng
sucke
was
a
good
worke
,
and
so
was
the
dressyng
of
them
by
the
fyre
.
And
whan
our
lady
conceaued
Christs
thorowe
fayth
,
was
nat
that
a
good
worke
?
what
yf
God
whan
she
doubted
&
asked
(
by
what
maner
she
shulde
conceaue
him
)
had
commaunded
her
to
conceaue
hym
of
Ioseph
or
of
some
other
man
,
had
nat
that
worke
done
in
obedience
and
fayth
/
ben
as
good
a
worke
?
The
wyll
that
Abraham
had
to
slaye
Isaac
,
&
all
that
he
dyd
tyl
he
came
at
the
very
poynte
to
slaye
hym
/
were
good
workes
/
and
so
had
ben
the
slayenge
also
.
And
Abraham
was
sure
that
he
pleased
God
hylye
/
and
as
well
as
in
any
other
worke
,
and
had
as
depely
synned
yf
he
had
ben
disobedient
therin
,
as
though
he
had
done
any
other
cruell
dede
forboden
by
God
,
ye
but
shomakynge
is
nat
commaunded
by
God
,
yes
and
hath
the
promise
of
God
annexed
therto
.
For
God
hath
commaunded
me
for
the
auoydynge
of
syne
to
do
my
brethren
seruice
/
and
to
lyue
therby
/
[
❀
](A14133-e9010-b)
❀
Handy
craftes
are
the
commandement
of
God
.
and
to
chose
one
estate
or
other
(
for
if
thou
woldest
receaue
only
of
thy
brethren
and
do
nought
agayne
thou
were
a
thefe
and
an
extorcioner
&
a
tyraunt
)
And
I
chose
shomakynge
,
or
receaue
it
at
the
obedience
of
myne
elders
.
Nowe
haue
I
goddes
commaundement
to
worke
therin
trulye
,
and
his
promyse
annexed
therto
,
that
he
wyll
blesse
myne
occupacion
and
make
it
lucky
and
frutful
to
brynge
me
an
honest
lyuynge
.
worke
I
nat
nowe
at
goddes
commaundement
and
haue
his
promyse
that
it
pleaseth
hym
?
❀
Note
thꝭ
also
,
Fyrst
my
crafte
is
goddes
commaundement
.
Secondarely
I
beleue
and
am
sure
that
my
worke
pleaseth
god
for
Christes
sake
Thyrdlye
my
worke
is
proffytable
vnto
my
neyboure
,
and
helpeth
his
necessite
.
Fourthlye
I
receaue
my
rewarde
of
the
hande
of
God
with
thankes
,
and
worke
surely
certefyed
that
I
please
God
in
my
worke
thorowe
Christe
and
that
god
wyl
gyue
me
my
dayly
breade
therby
But
yf
thou
examyne
theyr
doctrine
/
thou
shalt
fynde
that
this
fayth
is
away
in
all
theyr
frutes
,
and
therfore
are
they
worme
eaten
and
shales
without
kernelles
,
☜
☞
❧
Fynally
whan
God
geueth
,
and
I
receaue
with
thankes
,
is
nat
God
as
well
pleased
/
as
whan
I
geue
for
his
sake
and
he
receaueth
?
A
true
frende
is
as
glad
to
do
his
frende
a
good
turne
,
as
to
receyue
a
good
turne
,
whan
the
father
gyueth
his
sonne
a
newe
cote
&
sayth
.
Am
nat
I
a
good
father
/
&
wylte
nat
thou
loue
me
agayn
and
do
what
I
bydde
the
,
And
the
boye
receyueth
it
with
thankes
and
sayth
ye
,
and
is
glade
and
proude
therof
,
dothe
nat
the
father
reioyse
as
muche
nowe
in
the
lade
,
as
a nother
tyme
whan
the
lade
dothe
what
so
euer
it
be
at
his
fathers
commaundement
?
But
the
false
prophetes
do
well
to
paynte
God
after
the
lykenesse
of
theyr
owne
visenomye
,
glad
whan
he
receyueth
▪
ye
whan
they
receyue
in
his
name
.
But
sowre
grudgynge
and
euell
content
whan
he
geueth
agayne
.
But
thou
pleaseth
god
,
whan
thou
askest
in
faith
,
&
whan
thou
receauest
with
thankes
,
and
whan
thou
reioysest
in
his
gyftes
and
louest
hym
agayne
,
to
kepe
his
commaundementes
and
the
apoyntemāt
and
couenaunt
made
betwene
hym
and
the.
☜
/
☞
❀
And
for
a
conclusion
besydes
,
that
they
expell
feyth
which
is
the
goodnesse
of
al
workes
they
set
vp
workes
of
theyr
owne
makynge
to
distroye
the
workes
of
God
,
and
to
be
holyer
then
goddes
workes
,
to
the
depisyng
of
goddes
worke
,
&
to
make
Goddes
workes
vyle
.
❀
with
theyr
chastite
they
distroye
the
chastite
that
god
ordeyned
&
only
requyreth
with
theyr
obedience
,
they
destroye
the
obedience
that
God
ordeyned
in
this
world
,
and
desyreth
no
nother
,
with
theyr
pouertye
they
destroye
the
pouerty
of
the
spirite
which
Christ
taugh
only
whiche
is
,
onely
nat
to
loue
worldely
goodes
with
theyr
fast
,
they
destroye
the
fast
whiche
God
commaundeth
that
is
a
perpetuall
sobrenesse
to
tame
the
fleshe
,
with
theyr
patterynge
prayer
,
they
destroye
the
prayer
taught
by
god
whiche
is
ether
thankes
or
desirynge
helpe
with
fayth
&
trust
that
God
heareth
me
.
Be
nat
deceaued
with
vysures
,
nor
yet
with
myracles
.
But
go
to
and
iudge
theyr
workes
,
for
the
spiritual
iudgeth
al
thyngꝭ
sayth
Paule
i.
Cor.
11
,
who
is
that
spirituall
?
nat
suche
as
we
nowe
call
men
of
holy
churche
,
Nat
all
that
say
to
me
,
lord
lorde
shall
entre
in
to
the
kyngdome
of
heuen
,
but
he
that
fulfylleth
the
wyll
of
my
father
whiche
is
in
heuen
.
Many
wyll
say
vnto
me
at
that
daye
,
lorde
lorde
dyd
we
not
prophelye
in
thy
name
?
and
in
thy
name
cast
out
deuelles
?
and
dyd
we
not
in
thy
name
many
myracles
?
Then
wyll
I
confesse
vnto
them
.
I
neuer
knewe
you
,
departe
from
me
ye
workers
of
iniquite
.
This
doublynge
of
lorde
hath
vehemensy
&
betokeneth
that
they
whiche
shal
be
excluded
are
suche
as
thynke
them selues
better
&
perfitter
then
other
men
,
&
to
deserue
heuen
with
theyr
holy
workes
,
nat
for
them selues
onely
but
also
for
other
.
And
by
that
they
prophesyed
,
by
whiche
thou
mayst
vnderstande
the
enterpretynge
of
scripture
,
and
by
that
they
cast
out
deuelles
/
and
dyd
myracles
in
Christes
name
(
and
for
all
that
they
are
yet
workers
of
wykednesse
,
and
do
nat
the
wyll
of
the
father
which
is
in
heuen
)
it
is
playne
that
they
be
false
prophetes
,
and
euen
the
same
of
which
Christe
warned
before
.
❧
/
❀
/
❀
/
❧
Who
so
euer
hereth
these
wordes
of
me
&
dothe
them
,
I
wyll
lyken
hym
vnto
a
wyse
man
that
buylte
his
house
vpon
a
rocke
,
and
there
fell
a
rayne
,
and
the
floudes
came
,
and
the
wyndes
blew
,
&
bete
vpon
that
house
,
but
it
fel
nat
,
for
it
was
grounded
vpon
a
rocke
.
And
all
that
heare
of
me
these
wordes
,
and
do
them
nat
,
Shal
be
lykened
vnto
a
folyshe
man
that
buylt
his
house
vpon
the
sande
,
&
there
fell
a
rayne
and
the
floudes
came
,
and
the
wyndes
blewe
,
and
dasshed
vpon
that
house
,
and
it
fell
,
and
the
fall
therof
was
great
.
❀
Christ
hath
two
fortes
of
hearers
,
And
the
fayth
of
the
best
of
them
is
,
but
lyke
theyr
fayth
in
other
worldlye
storyes
.
But
the
fayth
which
Is
trust
and
confydence
to
be
saued
and
to
haue
theyr
synnes
forgeuen
by
Christe
whiche
was
so
borne
,
haue
they
nat
at
al
That
fayth
haue
they
in
theyr
owne
workes
onely
.
But
the
true
hearers
vnderstande
the
lawe
,
as
Christe
interpreteth
it
here
/
and
fele
therbye
theyr
ryghtwyse
dampnacion
/
and
runne
to
Christe
for
succoure
/
and
for
remyssyon
of
all
theyr
synnes
that
are
past
/
and
for
al
the
synne
whiche
chaunce
thorowe
infirmite
/
shall
compell
them
to
do
,
and
for
remysson
of
that
the
lawe
is
to
stronge
for
theyr
weake
nature
.
And
vpon
that
they
consent
to
the
lawe
,
loue
it
and
professe
it
,
to
fulfyll
it
to
the
vttermost
of
theyr
power
,
and
then
go
to
and
worke
.
And
it
came
to
passe
,
that
whan
Iesus
had
ended
these
sayenges
,
the
people
were
astonied
at
his
doctrine
.
For
he
taught
them
as
one
hauyng
power
,
&
nat
as
the
scribes
.
❀
The
Scribes
&
Phariseyes
had
thrust
vp
the
swerde
of
the
word
of
god
into
a
scabarde
or
shethe
of
gloses
,
and
therin
had
knytte
it
fast
/
that
it
coulde
nether
stycke
nor
cut
,
teachynge
deed
workes
without
fayth
&
loue
whiche
are
the
life
&
the
hole
goodnes
of
al
workes
&
the
only
thynge
why
they
please
God
.
And
therfore
their
audience
abode
euer
carnal
&
fleshly
mynde
without
fayth
to
god
&
loue
to
theyr
neyboures
.
Christes
wordes
were
spirite
and
life
.
Io.
vi
.
That
is
to
say
,
they
ministred
spirite
and
lyfe
,
and
entred
into
the
harte
and
grated
on
the
conscience
and
thorowe
preachynge
the
lawe
,
made
the
herars
perceyue
theyr
dutyes
,
euen
what
loue
they
ought
to
God
,
and
whAt
to
man
,
&
the
right
dampnacion
of
al
them
that
had
nat
the
loue
of
God
&
man
written
in
their
hartes
,
and
thorow
preachyng
of
fayth
,
made
al
that
consented
to
the
lawe
of
god
,
●ele
the
mercy
of
God
is
Christ
,
and
certefyed
them
of
theyr
saluacion
.
●or
the
word
of
god
is
a
two
edged
swerde
that
perceth
and
deuydeth
the
spirite
and
soule
of
man
a sonder
.
Hebre
,
4.
A
man
before
the
preaching
of
Goddes
worde
is
but
one
man
,
all
fleshe
,
the
soule
consentyng
vnto
the
lustes
of
the
fleshe
,
to
folowe
them
,
but
the
swerde
of
the
worde
of
God
where
it
taketh
effecte
,
diuideth
a
man
in
two
,
and
setteth
hym
●t
variaunce
agaynst
his
owne
selfe
.
The
fleshe
●alynge
one
way
,
and
the
spirite
drawynge
a
●other
,
the
flesh
ragyng
to
folowe
lustes
,
&
the
●pirite
callynge
backe
agayne
,
to
folowe
the
●awe
and
wyll
of
God
.
A
man
al
the
whyle
he
●ōsenteth
to
the
fleshe
and
before
he
be
borne
●gayne
in
Christ
,
is
called
soule
or
carnal
.
But
when
he
is
renewed
in
Christ
thorowe
the
word
of
lyfe
,
and
hath
the
loue
of
God
and
of
his
neyboure
,
and
the
fayth
of
Christe
wrytten
in
his
harte
,
he
is
called
spirite
or
spirituall
.
The
lorde
of
all
mercye
sende
vs
preachers
with
power
,
that
is
to
say
,
true
expounders
of
the
worde
of
god
and
spekers
to
the
harte
of
man
&
deliuer
vs
from
Scribes
,
Phareseyes
,
ypocrites
,
and
all
false
prophetes
.
Amen
.
☜
/
❀
/
☞
w.
T.