and a preciouser thinge then all the good workes in the world to reconcyle him to God to brynge the loue and fauour of God to hym to make hym loue God agayne to mak him righteous and good in the sight of God to do awaye hys synne to delyuer hym and loose hym out of that captiuite wherein he was conceâ—ued borne in whiche he coulde nether loue God nor the wil of God Or else how can he work any good work that shoulde please God if there wer not some supernatural good nes in hym geuen of God frely wherof the good worke must sprynge euen as a syck man muste fyrste be healed or made whole eâ— he can do the dedes of an whole man and as the blynde man muste fyrste haue sighte geuen hym er he can se and he that hath his fete in fetters giues or stockes muste first be loused or he can go walke or runne and euen as they whiche thou readest of in the Gospell that were possessed of the deuyls coulde not laude God tyll the deuyls were caste out That precious thynge whiche must be in the herte er a man caÌ„ worke any good worke is the worde of God which in the Gospel precheth profereth and bringeth vnto all them that repent and beleue the fauoure of God in Christ. Whosoeuer heareth the word beleueth it that same is therby righteous and therby is geuen hym the spirite of God whyche leadeth hym vnto all that is the will of God and is loused from the captiuite and bondage of the deucll and his herte is fre to loue God and hath lust to do the wyl of God Therfore it is called the word of lyfe the worde of grace the worde of health the word of redeÌ„pcion the word of forgeuenes and the worde of peace He that heareth it not or beleueth it not can by nomeanes be made ryghteous before God This confirmth S. Peter in the xv chapter of the actes sayng that God tho row fayth doth purifie the hertes For of what nature soeuer the word of God is of the same nature muste the hertes be whiche beleue theron and cleue ther vnto Now is the worde lyuynge pure ryghteous and true and euen so maketh it the hertes of them that beleue theron If it be sayde that Paule when he saith Roma the. iii. No fleshe shall be or can be iustified by the dedes of the lawe meaneth it of the ceremonies or sacrifices it is a lye verelye For it foloweth immediatly by the lawe commeth the knowleg of sinne Now are they not the ceremonies that vtter synne but the law of commaundementes In the. iiii he sayth the law causeth wrath whiche can not be vnderstaÌ„de of the ceremonies for they were geuen to reconcyle the people to God agayne after they had synned If as they say the ceremonies which were geuen to purge sinne and to reconcile iustifie not nether blesse but temporallye only much more the law of cammaundementes iustifieth not For that whiche proueth a man sike healeth hym not nether doth the cause of wrath bryng hym to fauour nether caÌ„ y t which damneth saue a man When the mother coÌ„maundith hyr chylde but euen to rocke the cradell it grudgeth this commaundement doth but vtter the poyson that laye hyd and setteth hym at debat wyth hys mother and maketh him beleue she loueth hym not These commaundementes also thou shalte not couet thy neyghboures house thou shalt not lust desier or wishe after thâ— neybours wyfe seruauÌ„t mayde oxe or asse or what soeuer pertayneth vn to thy neyghboure geue not me power so to do but vtter that poyson that is in me and dampne me because I can not so do proue that God is wrath wyth me seynge that his wyll and myne are so coÌ„trary Therfore sayth Paul Gala iii. If ther had ben geuen suche a law that could haue geuen lyfe theÌ„ no doubte ryghteous nes had come by the lawe but the scrypture dyd conclude all vnder synne sayth he that the promyse myght be geueÌ„ vnto them that beleue thorow the faith that is in Iesus Christe The promyses when they are beleued are they that iustyfie for they brynge the spirite which louseth the hert geueth lust to the law and certyfieth vs of that good wyll of God vnto vs ward If wee submytte oure selues vnto God and desyre hym to heale vs he wyl do it and wyll in the meane tyme because of the consente of the herte vnto the lawe count vs for full whole and wyll nomore hate vs but pytie vs cherish vs be tender herted to vs and loue vs as he doth Christe hym selfe Christe is oure redemer sauioure peace attonement and satisfaction and hath made ameÌ„des or satisfactioÌ„ to God ward for all the synne whyche they that repent consentinge to the lawe and felelynge the promyses doe haue done â—r shall do So that if thâ—rowe fragâ—â—â—e we fall a thousand â–ª tymes in a daye yet if we do repeÌ„t agayn we haue al waye mer cy layed vp for vs in stoare in Iesus Christe oure Lorde WHat shal we say then to those criptures whyche go so fore vpon good workes As wee rede Math xxv I was as huÌ„ gred and ye gaue me meat c. And suche lyke Whyche all sounde as though we shoulde be iustified and accep ted vnto the fauoure of God in Christe thorowe good workes Thys wyse answere I. Many ther are whych when they heare or rede of fayth at once they coÌ„seÌ„t ther vnto and haue a certayne ymaginacion or opinion of the faith as when aman telleth a storye or a thynge done in a strauÌ„ge lande that pertayneth not to theÌ„ at all Whiche yet they beleue and tell as a true thinge And thys ymaginacyon or opinion they call fayth They thinke no farther then that fayth is a thyng which standeth in their owne power to haue as do other naturall workes whyche men worke but they fele no maner workynge of that spirit neyther the terrible senteÌ„ce of the lawe the fearfull iudgementes of God the horrible damnacion and captiuite vnder Satan Therfore as sone as they haue this opinion or imaginacion in their hertes that sayth verely thys doctryne semeth true I beleue it is euen so Then they thynke that the right fayth is ther. But afterwarde when they fele in them selues and also se in other that ther is none alteracion and that the workes folowe not but that they are altogether euen as before and abide in thir olde estate then thynke they that fayth is not sufficient but that it muste be some greater thyng then fayth that shoulde iustifie a man So fall they away from fayth againe and crye sainge faith only iustifyeth not a man and maketh hym acceptable to God If thou aske them wherfore Thei answere se how many ther ar that beleue and yet do nomore then they dyd befor These ar they which Iudas in his epystle caleth dreamers which deceiue theÌ„ selfes with their own faÌ„tasies
becaus it is the will of his father only If we do no good worke nor be mercyfull howe is our lust therin If we haue no luste to do good workes how is gods spirite in vs If the spirite of God be not in vs howe are wee hys sonnes Howe are wee hys heyres and heyres annexed with Christe of the eternall lyfe which is promysed to all them that beleue in him Now do our workes testifie and witnes what we are what treasure is leade vp for vs in heauen so that our eye be single and loke vppon the commauÌ„demeÌ„t with out respecte of any thynge saue because it is Gods wyll and that God desireth it of vs and Christe hath deserued that wâ— do it Math. vii Not all they that saye vnto me Lorde Lorde shall enter in to y e kingedome of heauen but he that doth the will of my father which is in heaueÌ„ Though thou canste laude God wyth thy lippes and call Christ Lord and canst bable and talke of the scripture and knowest al the storyes of the byble Yet shalt thou there by neuer knowe thine election or whether thy fayth be right But and if thou feale lust in thine herte to the will of God and bringest forth the fruits therof then hast thou confidence and hope and thy dedes and also the spirite whence thy deades spring certyfye thine hert that thou shalt enter yea art all ready entred in to the kingdome of heauen For it foloweth he that heareth the word and doth it bildeth his howse vpon a rocke and no tempest of temptacions can ouer thorowe it For the spirit of God is in his herte and com forteth him and holdeth hym faste to the rocke of the merites of Christes bloude â–ª in whom he is electe Nothing is able to pluck hym out of the haÌ„des of God God is stronger then all thinges And contrary wise he that heareth the worde and doth it not byldeth on sande of his owne imaginacion and euery teÌ„pest ouer throweth his byldinge The cause is he hath not Gods spirite in hym and therfore vnder standeth it not a right nother worketh a ryght For no man knoweth the thinges of God sayeth Paul in the .i. pistle to the Corinthyans in the seconde Chap saue the spirite of God as no man knoweth what is a man but a mans spirite which is in hym So then if the spirite be not in a man he worketh not the wil of God nether vnderstandeth it though he bable neuer so moche of the scriptures Neuerthelesse soch a man maye worke after his owne ymaginacion but Gods will can he not worâ—ke he may offer sacrifyce but to do mercye knoweth he not It is easye to saye vnto Christe Lorde Lorde but therby shalt thou neuer feale or be sure of the kingdome of heauen But and if thou do the wil of God then art thou sure that Christ is thy lord in deade and that thou in him art also a lord in that thou fealest thy selfe loosed and fere from the boÌ„dage of synne and lusty and of power to do the wyll of God Wher the spirit is ther is fealynge For the spirite makethe vs feale all thinges Wher the spryte is not ther is no fealynge but a vayne opinion or ymaginacion A phisician serueth but for sycke men and that for such sycke men as feale ther sekeneses morne ther fore and loÌ„ge for health Christ lyke wise serueth but for such sinners only as feale ther synne and that for suche synners as sorowe and morne in theyr hertes for health Health is power or streÌ„gth to fulfyll the lawe or to kepe the commaundementes Nowe he that longeth for that health that is to saye for to do the lawe of God is blessed in Christe and hath a promyse that his lust shalbe fulfylled and that he shalbe made hole Math. v blessed are they which honger thurst for rightwesnes sake that is to fulfyll the lawe for ther lust shalbe fulfylled This longyng and consent of the herte vnto the lawe of God is the workynge of the spirite which God hath poured in to thine hert in ernest that thou myghtyst be sure that God wyll fulfyll all his promyses that he hath made the. It is also the seale and marke whiche God putteth on al men that he choseth vnto euerlastinge lyfe So loÌ„ge as thou seest thy sinne and mornest and consentest to the lawe and loÌ„gest though y u be neuer so weake yet the spirite shall kepe the in all tempta cions from desperacion and certifie thine herte that God for his trouth shall delyuer y e and saue the yea and by thy good deades shallt thou be saued not whyche thou hast done but whiche Christe hath done for the. For Christe is thine and all his deades are thy deads Christ is in the and thou in hym knyt to gether insepara bly Neither canst thou be damned except Christe be damned with the. Neither can Christe be saued excepte y u be saued with hym More ouer thy hert is good ryght holy and Iust. For thy herte is no enimie to the lawe but a frend and a louer The lawe and thy hert are agreed and at one and therfore is God at one with the. The consent of the hert vnto the law is vnite and peace betwene God and man For he is not myne enemy whiche woulde fayne do me pleasure and morneth be cause he hath not where with Nowe he that opened thy dysease vnto the and made the longe for health shal as he hath promised heale the and he that hath loesed thy hert shall at his Godly pleasur loese thy mem bres â–ª He that hath not the spirite hath no fealyng nether lusteth or longeth after power to fulfyl the lawe neither abhorteth the pleasures of synne nether hath any man more certentie of the promyses of God than I haue of a tale of Robyn hode or of some iest that a maÌ„ telleth me was done at Rome Another man maye lightely make me doute or beleue the contrary seing I haue no experience ther of mi selfe So is it of them that feale not the working of the spirite and therfor in tyme of temptacioÌ„ the byldinges of ther ymaginacions fall MAthei x. He that receyueth a pro phete in the name of a prophete that is because he is a prophete shall receyue the rewarde of a prophete and he that geueth one of thes liâ—leons a cuppe of colde water to drinke in the name of a dysciple shal not lose his rewarde Note this that a prophete singnifieth as well him that enterpreteth the harde places of scripture as him that pro phisies thinges to come Nowe he that re ceyueth a prophete a iust man or a disciple shall haue the same or lyke rewarde that's to saye shal haue the same eternal lyfe whiche is appoynted for theÌ„ in Chri stes bloude and merytes For except thou were electe to the same eternall lyfe and haddest the same faith and trust in God
and the same spirite thou cowldest neuer consent to their deades and healpe them But thy deades testifye what thow art and certyfye thy conscience that thou art receyued to mercy saÌ„tyfied in Christes passions and sufferynges and shallt here after wythe all them that folowe God receyue the reward of eternall lyfe â–ª Of thy wordes thou shalt be iustified and of thy wordes thou shalt be condemned Math. xii That is thy wordes as wel as other deades shall testifye with the or agaynst y e at the daye of iudgemente Many ther are which abstaine from the vtte warde deades of fornicacioÌ„ and adulteri neuer the lasse reioice to talke ther of and laugh their wordes and laughter testifie agaynste them that theyr herte is vnpur and they Adulterers and Fornicatours in the syght of God The tonge other signes oft times vtter y e malice of y e hert though a man for many causes abstayne his haÌ„de froÌ„ the outwarde deade or acte IF thou wylt enter in to lyfe kepe the commaundementes Maâ—hei xix Fyrste remeÌ„bre that wheÌ„ God coÌ„maundeth vs to do anie thinge he dothe it not therfore because that wee of oure selues are able to do that he com mauÌ„deth but that by the lawe we myght se and knowe oure horryble damnacion and captiuite vnder sinne and shoulde repent and come to Christe receyue mercye and the scripture of God to loose vs strengh vs to make vs able to do gods wil which is the law Now when he say eth if thou wylt enter in to lyfe kepe the conmaundementes is as much to say as he that kepeth the commaundementes is intred in to life for except a maÌ„ haue first the spirit of life in him by Christes pourcheasinge it is impossible for him to kepe the commaundementes or that his herte shoulde be loose or at libertie to lust after theÌ„ â–ª for of nature wee are enemyes to the lawe of God As toutchinge that Christe saieth after ward if thou wilt be perfect goe and sell thy substance and geue it to the pore he saieth it not as who shoulde saye that ther were any greater perfectioÌ„ then to kepe the lawe of God for that is all perfection but to showe the other his blindnes which saw â—not that the law is spiritual and requireth the herte But because he was not knowinge that he hade hurt any man with the outwarde deade he supposed that he loued his neyghbour as hym selfe But when he was bade to shewe the deades of loue and geue of his abundance to them that neaded he depar ted morninge Whiche is an euident tokeÌ„ that he loued not his neyboure as well as hym selfe For if he had nede him selfe it woulde not haue greaued him to haue receyued succour of an other man Moreduer he sawe not â–ª that it was morder and thefte that a man shoulde haue oboÌ„dauÌ„ce of ryches lyinge by him and not succoure hys neiboures neade God hath geueÌ„ one maÌ„ riches to healpe an other at neade Yf thi neighbour neade and thou healpe him not beinge able y u with holdist hys dutye from him and art a thefe before God That also that Christ saieth how that it is harder for a rich man whiche loueth his riches so y t he can not find in his hert liberally and frely to healpe the pore and nedy to enter in to the kingdoÌ„ of heaueÌ„ then a camell to go thorowe the eye of an nedle declareth that he was not intred in to the kingdoÌ„ of heaueÌ„ that is to saye eternall life But he that kepeth the commauÌ„ demeÌ„tes is intred in to life yea hath life and the spirite of life in him THis kinde of deuils goth not out but by prayere fastinge Math. xxvii Not that the deuill is caste out by merites of fasting or pray inge For he sayeth before that for there vnbelefes sake they coulde not cast hym out It is fayeth no doute that casteth out the deuils and fayth it is that fasteth and praieth Fayth hath the promyses of God where vnto she cleaueth and in all thinges thristeth the honour of god She fasteth subdueth y e body vnto y e spirite y t the prayer be not let and that the spirite maye quietly talke wyth God she also when so euer oportunitie is geueÌ„ prayeth god to fulfil his promises vnto his praise and glorye And God whiche is mercyful in promysinge and true to fulfyll ' them casteth out the deuils doth all that faith desyreth and satisfieth hyr thurst COme ye blessed of my father enherete the kyngdome prepared for you from the begynnynge of the world For I was a thurst and ye gaue me drinke c. Mat. xxv Not that a man with workes deserueth eternall lyfe as a worke man or labourer his hyre or wages Thou readest in the text that the kingdome was prepared for vs from the beginnge of the worlde And we are blessed and sanctified In Christes bloude are we blessed from that bitter cruse and damnable captiuite vnder synne where in we were borne and conceyued And Christes spirit is poured into vs to bring forth good workes and oure workes are the fruites of the spirit and the kingdom is thr deseruinge of Christes bloude and so is fayth and the spiryte and good wor kes also Not withstandinge the kingdoÌ„e foloweth good workes good workes testifie that we are heyres therof and at the daye of Iudgement shall they testifie for y e electe vnto theyr comforth and glorye And to the confucion of the vngodâ—ie vnbeleuynge faythlesse synners whiche had not truste in the worde of Goddes promyses nor lust to the wil of God but were caryed of the spirite of theyr father the deuill vnto al ab hominacioÌ„ to worke wyckednes with all luste delectacion and gredâ—nes MAny sinnes are forgeuen hir for she loueth moche Lu. vii Not y t loue was cause of forgeuenes of sinnes But coÌ„ trary wise the forgeuenes of synnes caused loue as it foloueth to whom lesse was forgeueÌ„ the same loueth lesse And afore he coÌ„mended the iudgement of Symon whiche answered that he loueth most to whoÌ„ moste was forgeuen and also sayde at the last thy fayth hath saued the or made y e safe go in peace We can not loue except wee se some benefite and kyndnes As longe as we loke on the law of god only where we se but sinne and damnacion and the wrath of God vpon vs yea where wee were damned afore we were borne wee can not loue God No wee can not but hate him as a ryrante vnrightuous and vniust and fle from hym as dyd Cayn But when the Gospel that glad tidinges and ioâ—full promises are preached howe that in Christe God loueth vs fyrst forgeueth vs and hath mercye on vs then loue we again and the deades of our loue declare oure fayth This is the maner of speakyng As we saye Somer is nye for the trees blosome Nowe is the blosome
is he to other and as greatly as he fealeth his owne miseri so grate coÌ„passioÌ„ hath he on other Hys neibours is no lesse care to hym then hym selfe He fealeth hys neybours grieffe no lesse then his owne And when so euer he seeth occa sioÌ„ he can not but pray for his neibour as well as for him selfe his nature is to seke the honour of god in al men and to draw as much as in him is all men vnto God This is the lawe of loue whiche spring eth out of Christes bloude in to y e hertes of al theÌ„ that haue their trust in hym No man nedeth to byd a christen man to pray if he se his neybours neade if he se it not put hym in remembraunce only and then he can not but do his dutye Nowe as toutchynge y t we desier one a nother to pray for vs that do wee to put oure neybour in remeÌ„braunce of his dutie and not that we truste in his holynes Oure truste is in God in Christe and in the trueth of goddes promyses we haue also a promise that when .ii. or â–ª iii. or moe agre togethere in any thynge accordynge to the wil of God God heareth vs. Not wythstandynge as God hearethe many so heareth he few â—nd so heareth he one if he pray after the wyl of god and desire the honour of God He that desireth mer cye the same fealeth hys owâ—e mysery and sinne and morneth in his hert for to be delyuered that he might honour God and God for hys trueth must heare hym which saieth by y e mouth of christ Mat. v. Blessed are they that hoÌ„ger and thurst after rightousnes for they shalbe fulfyllled God for hys truethes sake muste put the rightuousnes of Christe in him and washe his vnrightuousnes awaye in the bloude of Christ. And be the sinner neuer so weke neuer so feable and frayle syne he neuer so oft so areuousli yet so long as this lust desire and morninge to be deliuered remaineth in hym God seeth not hys sinnes rekeneth them not for hys truethes sake and loue to Christe He is not a sinner in the sight of God y e would be no sinner He that would be delâ—uered hath his hert loose already His hert sinneth not but morneth repenteth and coÌ„senteth vnto the lawe and wyll of God and iustifith God that is beareth record that God whiche made the law is rightu ous and iustc And such an hert trustinge in Christes bloude is accepted for full rightuous And hys weaknes infirmitie and frayltie is pardoned and hys synnes not lokede vpon vntyll God put more strength in hym and fulfyll his lust When the weake in the fayth and vnexpert in the misterites of Christe desire vs to pray for theÌ„ theÌ„ ought we to leade then to the trueth and promises of God and teach them to put their truste in the promises of God in y e loue y t God hath to Christe and to vs for his sake and to strength ther weke conscieÌ„ces shewingâ— and prouinge by the scripture that as longe as they folowe the spirite resyste sinne it is impossible they shoulde faule so depe that God shal not pulle them vp agayne if they hold fast by the anker of fayth hauinge truste and confydence in Christe The loue that God hath to Christe is infinite and Christe dyd and suffered all thynges not for hym selfe to optaine fauouer or ought else for he had euer the full fauoure of God and was euer Lorde ouer all thinges but to recâ—nsile vs to God and to make vs heyres with him of his fathers kyngdome And God hath promised that whosoeuer calleth on his name shall neuer be confuÌ„ded or a shamed Ro. ii Yf the ryghtwis fall saith the scriptur he shal not be broised the Lorde shall put his hande vnder him Who is rightuous but he that trusteth in Christes bloude be he neuer so weak Christe is our ryghtuousnes and in hym ought we to teach all men to truste and to expounde vnto al meÌ„ y e testament that God hath made to vs sinners in Christes bloude Thys ought wee to do and not make a praye of them to leade them captyue to sitte in ther conscyences and to teach them to truste in our holynes good deades and prayers to the enteÌ„t that we woulde fede oure ydle and slowe belyes of their great labour and sweate and so to make our selues Christes sauiours For if I take on me to saue other by mi merites make I not my selfe a Christ and a sauioure and am in deade a false prophete and a true antichrist and exalt my selfe and sytte in the temple of God that is to wyt the consciences of men A moÌ„g ChristeÌ„ men loue maketh al thinges commune eueri man is others detter and euery man is boÌ„uÌ„de minister to his neigh boure and to supplye hys neyghbours lacke of that where wyth God hath endued hym As thou seeest in the worlde howe the Lordes and offycers minister peace in the commune wealth punyshe murderers theues and euyll doers and to maynteine ther ordre and estate do the communes minister to them agayne reÌ„t trybute tolle and custome So in y e Gospell the curates whyche in euery paryshe preach the Gospel ought of dutie to receyue an honest lyuing for them and theyr how sholdes and euen so ought the other officers whiche are necessarilye repuâ—ed in the commune wealth of Christ. Wee neade not to vse fylthy lucre in the Gospell to chope and chaunge and to playe the tauernars altering y e word of God as they do their wynes to theyr moste a vauntage and to fascion Goddes word after euery mans mouth or to abse the name of Christe to optayne therby autorite power to feede oure slowe bealies Now seest thou what prayer is the ende therof and wherfore it serueth If thou giue me a thousand pownde to praye for the I am no more bouÌ„de theÌ„ I was before Mans ymaginacion can make the commaundement of God nether greater nor smaller nether can it eyther adde to the lawe of God or minishe â— Goddes commaundement is as grater as hym selfe I am bownde to loue the Turke wyth all my myght and power yea and aboue my power euen from the grounde of my hert after the ensample that Christ loued me nether to spare god des bodye or life to win him to Christe And what can I do more for the if thou gaueste me all the worlde Where I see neade ther can I not but pray if Godes spirite be in me Almes is a greake worde and sygnifyeth mercy One Christen is detter to a nother at hys neade of all that he is able to do for him vntill his neade be suffised E uery Christen man ought to haue Christ all ways before his eyes as an ensample to counterfaite and folowe and to do to his neyboure as Christ hath done to him as Paule teacheth in all his
Christ. Neither do oure workes iustifie vs. For except we were iustifyed by fayth whiche is oure rightuousnes and had the spirite of God in vs to teach vs we could do no good worke frely without respecte of some profit other in this world or in y e worlde to come neither coulde we haue spiritual Ioye in oure hertes in tyme of afflicition and mortyfyinge of the fleshe Good workes are called y e fruites of the spirit Galt v. Cha. for y e spirit worketh them in vs and some tyme frutes of righ tuousnes as in the seconde epistle to the Corhinthians ix Chapter â–ª before al workes therfore we muste haue a rightuousnes wythin in the herte the mother of all workes and from whence they springe The rightuousnes of the scribes and Pharises and of theÌ„ that haue the spirit of this worlde is the glorious showe and outward shinyng of workes And Christ sayth to vs Mat. v. except your rightuousnes excede the ryghtuousnes of the scribes and pharises ye can not enter in to the kyngdome of heauen It is rightuousnes in the worlde if a man kyll not But a Christen perceyueth rightuousnes if he loue his enemye euen when he suffeth persecucioÌ„ and formente of hym and the paynes of death and morneth more for his aduersaries blindnes than for his owne payne and prayeth God to open his eyes and to forgeue him hys synnes as dyd â–ª Steuen in the Actes of the Apostles the. vii Chap. and Christ Luc. xxiii A christen considereth hym selfe in the lawe of God and ther putteth of hym al maner rightuosnes For y e lawe suffereth no merites no deseruinges no rightuous nes nether any man to be iustified in the syght of God The lawe is spirytuall and requireth the herte and commaundementes to be fullfillyd with suche loue and obedience as was in Christe If any fulfil al that is the wil of god with such loue and obedience the same may be bold to sel pardons of his merites and els not A Christen therfore wheÌ„ he beholdeth him selfe in the law putteth of al maner rightuousnes deserueuinges and merites and mekely vnfaynedly knoweledgeth his sinne and mysery his captyuite and bondage in the flesh hys trespasse and gylte and is there by blessede wythe the poore in spirite Math. v. Cha. Then he morneth in hys herte be cause he is in such bondage that he can not do the will of God and is an hongred and a thrust after rightuousnes For rightuousnes I meane which springeth out of Christes bloud for strength to do the wil of God And turneth hym selfe to the promyses of God and desyreth hym for hys greate mercye and trueth and for the bloude of his sonne Christe to fulfil his promyses and to geue hym strength And thus hys spirite euer prayeth within hym He fasteth also not one day for a weke or a lente for and whole yeare but professeth in his herte a perpetuall sobreâ—es to tame the fleshe to subdue y e body to the spirite vntyll he wax stronÌ„ge in the spirite and growe rype in to a full ryghtuousnes after the fulnes of Christe And because this fulnes happeneth not tyl the body be slayne by death a ChristeÌ„ is euer a synner in the lawe and therfore fasteth and prayeth to God in the spirite the world seing it not Yet in y e promises he is euer rightuous thorowe fayth in Christe and is sure that he is heyre of all goddes promyses the spirite whiche he hath receyued in exnest beringe hym witnes hys herte also and his deades testifiinge the same Marke this then To se in wardlye that the lawe of God is so spirituall that no fleshe can fulfyll it And then for to morne and sorowe and to desyre yee to honger thurst aftir strength to do the will of God from the grouÌ„de of the herte and not wythstandyng all the soutelty of the deuils weknes and feblenes of the fleshe and wondringe of the worlde to cleue yet to y e promises of god and to beleue y t for Christes bloude sake thou art receyued to the enherytaunce of eternall lyfe is a wonderfull thinge and a thinge that the world knoweth not of but who so euer fealeth that thought he fall a thousande tymes and is sure that the mercye of God is vpon hym If ye forgeue other men theyr trespasses your heauenlye father shall forgeue you yours Math. in the. vi Chapt. If I forgeue God shall forgeue me not for my dedes sake but for his promises sake for his mercie and truth for the bloude of his sonne Christe oure Lorde And my forgeuing certifieth my spirite that God shall forgeue me ye that he hath forgeuen me all redye For if I consent to the wyll of God in my herte thought thorowe infirmitie and wekeanes I can not do the wil of god at al tymes more ouer though I can not do the will of God so purelye as the lawe requireth it of me yet if I se my faute and mekely knowledge mâ— sinne weâ—inge in mine herte because I can not do the wil of God thruste after streÌ„gth I am sure that the spirit of God is in me and his fauoure vpon me For the world lusteth not to do the wil of God neither soroweth because he can not thoughe he sorowe some time for feare of the payne that he beleueth shall folowe He that hath the spirit of this worlde can not forgeue wyth out a mendes makinge or agreater vauÌ„tage If I forgeue now how cometh it verily because I feale the mer cye of God in me For as a man fealeth God to hym selfe so is he to hys neyghboure I knowe by myne one experience that all fleshe is in bondage vnder sinne and can not but sinne therfore am I mer cyfull and desyre God to loose the boÌ„des of synne euen in myne enimye GAther not treasure to gether in earth cet Math. vi But gather you treasure in heauen cet Let not your herts be glued to world ly thynges studie not to heape treasure vpon treasure and riches vpoÌ„ riches but studie to bestowe well that whiche is goten all ready and let your abundauÌ„ce suc core the lacke and neade of y e pore which haue not â–ª Haue an eye to good workes whiche if ye haue luste and also powre to do them then are ye sure that the spirite of God is in you â–ª and ye in Christ electe to the rewarde of eternal lyfe whiche foloweth good workes But loke that thine eye be syngle and robbe not Christe of his honoure ascribe not that to the deseruinge of thy workes whiche is geuen the frely by the merites of his bloude In Christe we are sonnes In Christ we are heires In Christ God chose vs and elected vs before the beginynge of the worlde created anew by the worde of the Gospell and put his spirit in vs for because wee shoulde dooe good workes A Christen man worketh
chosen me but I haue chosen you y t ye go bring furth fruit and that your fruit remayn And in the same Cha. I am a vine ye the braunches wythoute me can ye do nothinge With vs therfore so goeth it In AdaÌ„ are we al as it wer wild crabtres â–ª of which God choseth whoÌ„ he wyll plucketh theim out of Adam planteth them in the gardeÌ„ of his mercy stocketh theÌ„ graffeth the spirit of Christ in them which bryngeth forth the fruit of the wil of God which fruit testifieth that God hath blessed vs in Christ. Note this also y t as long as we lyue we are yet partlye carnal fleshly not withstandyng y t we are in Christ though it be not imputed vnto vs for Christes sake for ther abydeth remaineth in vs yet of the old AdaÌ„ as it wer the stock of the crabtre euer a mong wheÌ„ occasion is gyueÌ„ him shoteth forth his braunches leues bud blosom fruit Against whom we must fyghte subdue him chaunge all hys nature by a lytle w t prayer fasting watchinge with vertuous meditacion holy workes vntyl we be altogether spirit The kingdom of heauen sayth Christe is lyke leauen which a womaÌ„ taketh hideth in .iii. peckes of meale till al be leuened The leuen is the spirit we the meale whiche must be seasoned with the spirite a litle a lytle tyl we be throughout spiritual Whiche shal reward euery man accordinge to his dede y t is accordinge as the dedes are so shal euery mans reward be the dedes declare what we are as the fruit the tree according to the frut shal the tree be pray sed The reward is gyuen of the mercy truth of God by the deseruing merytes of Christ. Wosoeuer repeÌ„teth beleueth the Gospel and putteth his trust in Christ merites y e same is heyre w t Christ of eternal lyfe for assuraunce wher of y e spirit of God is poured into his hert as an ernest which louseth him from the boÌ„ des of sathan giueth him lust streÌ„gth euery day more and more according as he is diligeÌ„t to axe of God for Christes sake And eternall lyfe foloeth good lyuing I suppose sayeth Paule in the same Epistle y t the offlictions of thys worlde are not worthy of the glorye whyche shalbe showed on vs y t is to say that which we here suffer can neuer deserue y e rewarde which ther shalbe giueÌ„ vs. Moreouer if y e â–ª reward shuld depend hang of y e wor kes no maÌ„ shuld be saued Forasmuch as oure beste deades compared to the lawe are damnable synne By y e deades of the lawe is no fleshe iustified as it is writteÌ„ in the third Chap to the Rom. The lawe iustifieth not but vttereth the sinne only and compelleth and dryueth the penitent or repentinge synner to fle vnto the seyn tory of mercy in the bloude of Christe Al so repeÌ„te we neuer so much be we neuer so well willinge vnto the lawe of God yet are we so weake and the snares and occasions so innumerable that wee falle daily and hourely So that we could not but dispere if the rewarde hanged of the worke Whosoeuer ascribeth eternal life vnto the deseruinge merite of workes must falle in one of two inconuenieÌ„ces either must he be a blynde pharise not seinge that the lawe is spiritual and he car nall and loke and reiose in the outwarde shynynge of hys deades despysynge the weake and in respect of theÌ„ Iustify him selfe Or else if he se howe that the lawe is spirituall and he vnable to ascâ—nde vnto that whiche the lawe requirethe he must nedes dispayre Let euery Christen man therfore reioyse in Christ oure hope trust rightuousnes in whom we are lo ued chosen accept vnto the enheritauÌ„ce of eternal lyfe nether presumynge in our perfectnes nether dispering in our weak nes The perfecter a man is the clerer is his syght and seyth a thousande thinges whiche desplease him and also perfectenes that can not be obtayned in this lyfe And therfore desyreth to be with Christ where is no more synne Let him that is weake and can not do y t he woulde fayne do not despeare but turne to hym that is stronge hath promysed to geue strength to all that axe of hym in Christes name and complaine to God and desire hym to fulfyll his promises and to God coÌ„mitte him selfe And he shall of his mercye and trueth strength hym and make him feale â–ª wythe what loue he is beloued for Christes sake thought he be neuer so weake THey are not rightuous before God which heare the lawe but they which do the lawe shalbe iu stified Ro. ii This text is playn ner than that it neadeth to be expounded In this chapiter before Paull proueth that the law natural holpe not the Gentiles For the law of God was writen in the hertes of Gentiles as it appereth by the lawes statutes ordinaunces whych thei made in their cities yet kept they theÌ„ not The great kepe the smale vnder for their owne profit with the violeÌ„ce of the lawe Euery man praiseth the law as faâ— furth as it is profitable and pleasauÌ„t vn to himselfe But when his owne appetites should be refrained then grudgeth he agaynst the lawe Moreouer he proueth that no knowledge holpe y e gentyles For thoughe the larned men as the philosophers came to the knowledge of God bi the creatures of the worlde yet had they no power to worshippe God In thys seconde Chapt. proueth he that the Iewes though they had the lawe written yet it holpe theÌ„ not they coulde not kepe it but were ydolaters and were also murtherers adulters and what so euer the lawe forbade He concludeth therfore that the Iewe is as well damned as the gentyle If hearinge of y e lawe onely myght haue iustified then had the â–ª Iewes ben rightuous But it is required that a man do the lawe if he wyll be rightuous Which because the Iewe did not he is no lesse dam ned theÌ„ the gentyle The publishinge and declarinnge of the lawe doth but vtter a mans synne and gyueth nether strength nor healpe to fulfyll the lawe The lawe killeth thy coÌ„sciens geueth y e no lust to fulfyl the lawe Faith in Christ geueth luste power to do y e lawe Now is it true that he whych doeth y e lawe is rightuous but y t doth no maÌ„ saue he that beleueth putteth hys truste in Christe IF any mans worke that he hath bylde vpon abyde he shall receyue a rewarde i. Corint ii The circuÌ„staunce of the same Chapter that is to wete that whyche goeth before and that whiche foloweth declareth playnly what is mente Paule talketh of lerning doctrine or peachinge He sayeth that he him selfe hath layd the fundacion which is Iesus Christ and that no maÌ„ can laye any other
For what other thinge is their imaginacion whiche thei cal faith then a dreamyng of y e faith and an opinioÌ„ of their owne imaginacion wrought wout the grace of God These must nedes be worse at the later ende theÌ„ at the beginning These ar y e old vessels y t rente when newe wyne is powred into them that is they heare Gods worde but hold it not and therfor waxe worse then they wer before But the right faith sprin geth not of maÌ„s faÌ„tasy nother is it in any mans power to obtayne it but is altogether the pure gift of god poured in to vs frâ—lye with out all maner doynge of vs â–ª without deseruinge and merites yee and without seekinge for of vs. And it is as Paule saith ii Eph. euen gods gift and grace purchased thorow Christ Thet for is it mighty in operation full of vertue and euer workynge whiche also renueth a man and begetteth him agayn altereth hym altogether in to a newe nature and conuersacioÌ„ so that a man feleth his hert altogether altered and chaunged and fare otherwyse desposed theÌ„ before and hath power to loue that which before he could not but hate and delyteth in that whiche before he coulde not loue And it setteth the soule at libertie and maketh hyr free to folowe the will of God and is to the soule euen-as healthe is vnto the bodye of a man that is pyned and waysted awaye with a longe sokinge disease The legges can not beare hym he can not lyft vp his handes to helpe hymself his tayst is corrupt suger is bitter in his mouth his stomake abhoreth longinge after sibbersruse at the whyche a whole stomake is ready to cast hys gorge When health commeth she chaungeth and altereth him cleane geueth him strength in all his mem bers and luste to do of hys owne accorde that whiche before the coulde not do nether could not sustre that any man exhorted him to do and hath now lust in whol som thynges and his meÌ„bres are fre and at libertye and haue power to do of their owne accorde all thinges whiche belonge to an whole man to do whiche afore thâ—â— had no power to do but were in captiuitie and bondage So lykewise in al thing doth right fayth to the soule The sprite of God a coÌ„panieth faith and bringeth with her lyght where with a man be holdeth hym felfe in the law of God and seyth hys myserable hondage and captiuitie and humbleth hymselfe and abhorreth himself she bringeth gods promyses of all good thynges in Christe God worketh with his worde and in his worde And whan his word is preached fayth worketh her selfe in y e hertes of the electe and as fayth entreth and the word of God is beleued the power of God loseth the hert from the captiuitie and bon dage vnder synne and knitteâ—h and coup leth him to God and to the wyll of God altereth hym aud chaungeth hym cleane fassioneth and forgeth him a nâ—w geueth hym power to loue and to do that which before was vnpossyble for hym ether to loue or do and turnneth hym in to a new nature so that he loueth that whiche he before hated and hateth that whyche he before loued and is cleane altered and chaunged and contrary disposed and is knyt and coupled fast to Gods wyll and naturally bringeth furth good workes that is to saye that which God commauÌ„ deth to do and not â–ª thynges of his owne ymagination And y t doth he of his owne accorde as a tre bryngeth forth frute of hyr accorde And as thou neadest not to byd a tre to hrynge forth frute so is ther no lawe put vnto hym that beleueth and is iustified thorow faith as saith Paul in the fyrste epistle to Timothe the fyrste Chapter Neither is it nedfull For the lawe of God is writen and grauen in his herte and his pleasure is therin And as without coÌ„maundemeÌ„t and of his owne nature he eateth drynketh setteth heareth talketh and goethe euen so of his owne nature with out coaccion or com pulsioÌ„ of y e lawe bryngeth he forth good workes And as an whole man when he is a thurste taryeth but for drinke and whan he hungreth abydeh but for meate and then drinketh and eateth naturally euen so is the faythfull euer a thrust and an hongred after the wyll of God and tarieth but for occasion And whan soeuer an occasion is geuen he worketh na turally the wyl of God For this blessing is geueÌ„ to all them that trust in Christes bloude that they thyrst and honger to do Gods wyll He that hath not this fayth is but an vnprofytable babler of fayeth and workes and woteth nether what he bableth nor what he meaneth or where vnto his wordes pertayne For be seleth not the power of faith nor the workynge of the spirite in his herte but interpreteth the scriptures which speake of faith and workes after hys owne blynde â—â—aâ—one and folish â—aÌ„taâ—ies and not of any feling that he hath in his herte as a man râ—hâ—rseth a tale of an other mans mouth and woteth not â–ª whether it bee so or not as he saith nor hath any experieÌ„ce of y e thynge it selfe Now doth the scrip ure asscribe both faith and workes not to vs but to God only to whome they belonge only and to whom they are appropriat whoâ—e gyfte they are and the proper worâ—ke of hys spirite Is it not a frâ—warâ— and peruerse blyndnes thei teath how a man can do nothynge of hys owne selfe yet presumptuously take vpon them the gre atest hyest worke of God euen to make fayth in theÌ„ selues of their owne power and of their own false imaginaâ—y on and thoughtes Therfore I say we must â—ispayre of oure selfes and praye God as Christes Apostels dyd do geue vs fayth and to encrease our fayth WheÌ„ we haue that wee nede none other thynge more For she bryngeth the spirite with her and he not only teacheth vs all thynges but worketh theÌ„ also myghtily in vs and carieth vs thorow aduerâ—ite perse cutioÌ„ death and hel vnto heauen euer lastyng lyfe MArke diligentlie therfore seynge wee are come to answere The scripture because of suche dreames and fayned faythes sake vseth such maner of speakinges of workes not y t a man shoulde ther by be made good to God warde or iustified but to de clare vnto other and to take of other the difference betwene falce fained faith and ryght faith for where ryght faith is ther bryngeth she forth good workes yf there folowe not good workes it is no doubte but a dreame and an opinion or fayned fayth Wher for loke as A fruite maketh not the tre good but declareth and testifi eth outwardly that the tre is good as Christe sayeth euery tre is knowen by his fruite euen so shal ye knowe the right faith by hyr fruite Take for an ensample Mary that annoynted Christes fete Luke vii When Symon whiche bad Christe to his house had condempned
hir Christ defended hyr and iustified hyr saynge Symon I haue a certayne thynge to say vnto the â–ª And he said master saâ—e on There was a certaine lender whyche hade two detters the one ought fyue hundreth pens and the other fiâ—ftye When they had nothinge to paye he for gaue both Which of them tel me wyll loue him moost Simon answered and saide I suppose that he to whom he forgaue moost And he to hym thou haste iudged truly And he turned hym to the woman and sayde vnto Symon Seest thou thys woman I entred in to thyne house and thou gauest me no water to mi fete but she hath washed my fete with teres and wyped them wyth the heares of hir head Thou gauest me no kysse but sence the tyme I came in hath not shee reasted to kysse my fete Thou haste not anoynted my heade with oyle But she hath annoynted my fete with costlye and preciouse oyntement Wherfore I saye vnto the many synnes are forgeuen her for she loued much To whoÌ„ lesse is forgeuen the same doth loue lesse and here by se we that deades and workes are but outwarde sygnes of the inwarde grace of the bounteous and plenteous mercy of God frely receyued with out all merytes or dedes yea and before all dedes Christ teacheth to knowe the in warde fayth and loue by the outwarde dedes Dedes are the fruites of loue and loue is the fruit of fayth Loue also the dedes are greate or smal accordinge to the proporcioÌ„ of fayth Wher faith is mighty and stronge ther is loue feruent and dedes plenteous done with exceadynge mekenes Where fayth is weake ther is loue clode and the dedes few and faydeth as flores and blossomes in wynter Symon beleued and had fayth yet but weak ly and accordynge to the proporcyon of hys fayth loued coldly and hadde dedes therafter he bade Christe vnto asimple and abare feaste only and receyued hym not with any greate humanite But Mary had a strong fayth and therfore burn ning loue and notable dedes done with exceadinge profounde and depe mekenes On the one syde she sawe herselfe clearely in the lawe both in what daunger she was and hyr cruell bondage vnder synne hyr horryble dampnacion and also the fearfull sentence and iudgement of God vpon synners ¶ On the other syde she hearde the Gospell of Christe preached and in the promises she sawe with Egles eyes the exceadinge abundaunt mercy of God that paseth all vtterauÌ„ce of speach whiche is set forth in Christ for all meke synners Which knowlege theyr synnes And she beleued the worde of God myghteli and glorifed God ouer his mercy and trueth and beinge ouercome ouer whelmed with the vnspeakable yea and incoÌ„prehensyble abundauÌ„t ryches of the kind nes of God dyd enflame and burne in loue yea was so swollen in loue that she coulde not abyde nor holde but muste breake out and was so dronken in loue that she regarded nothinge but eueÌ„ to vtter the feruent and burnynge loue of hyr herte onelye She hade no respecte to hyr selfe thoughe she was neuer so greate and notable a synner neither to the curyouse bypocrisie of the pharisies which euer dysdayne weake synners nether to the costlynes of hyr oyntment but with all humbelnes dyd runne vnto hys fete Washed theym wyth the teares of hyr eyes and wiped them with the heares of her head and anoynted them with precyous oyntement yea and would no doubt haue runne in to the grounde vnder hys fete to haue vttered hyr loue toward him yea woulde haue descended downe in to hell yf it had bene possible Eâ—â— as Daul in the nyenth chapter of his epistle to the Romayns was dronke in loue and ouer whelmed and with the plentuousnes of the infinite mercye of God whiche he had receyued in Christ vnsought for wi shed hymselfe banished from Christe and dampned to saue the Iewes yf it myght haue â—en For as a maÌ„ feleth God in him selfe so is he to hys neghbour Marke an other thinge also We for the moost part because of oure grossenes in all oure knowledge procede from that which is last and hiâ—â—ost vnto y t whiche is fyrst begynnynge at the later ende disputynge and makynge oure argumentes backwarde We begynne at the effecte and worke and procede vnto the naturall cause As because of an eÌ„sample we fyrst se the mone darke and then searche the cause and fynde that the puttyng of the earth betwene the sonne and the mone is the naturall cause of the darkenes and that the earth stoppeth the lyght Then dispute we backwarde sayenge the mone is darkened therfore is the earth directly betwene the sonne and the mone Nowe yet is not the darkenes of the mone the naturall cause that the earth is betwene the sonne and the moÌ„e but the effect ther of and cause declarynge and leadyng vs vnto the knowlege howe that the earth is betwene the sonne and the mone direct lye and causeth the darknes stoppynge the light of the soÌ„ne from the mone And contrarye wise the beyng of the earth directly betwene the sonne and the mone is the naturall cause of the darkenes Lykewyse he hath a sonne therfore is he a father and yet the sonne is not cause of the father but contrarye wyse Not withstaÌ„dynge the sonne is the cause declaratyue where by we knowe that the other is a father After the same maner here many synnes are forgeuen her â–ª for she loued much thou mayste not vnderstande by the worde for that loue is the natural cause of y e forgeuyng of synnes but declareth it onely and contrary wyse the forgeuenes of synnes is the naturall cause of loue The workes declare loue And loue declareth that ther is some be nefyte and kyndnes shewed â–ª or els would there be no loue Why worketh one and an other not Or one more then another Because that one loueth and y e other not or that the one loueth more theÌ„ the other Why loueth one and another not or one more then another Because that one feleth the exccadynge kyndnes of God in his herte and another noâ— or that one feleth it more then another Scripture spea keth after the moost grossest maner Be diligente therfore that thou be not deceyued with curiousnes For men of no smal reputacion haue ben deceyued with thier owne sophistrye HEreby seist thou y t ther is greate differeÌ„ce betwene beinge rightuous and good in declarynge and vtterynge a mans owne ryghtuousnes and goodnesse The fayth onelye maketh a man safe good rightuous and the freÌ„de of god yea heir of al his goodnes and possesseth vs wyth the spirite of god The worke declareth the same faith and goodnes Nowe vseth the scripture the commune maner of speakinge and the very same that is amonge the people As whan a father sayeth to his chyld go and be louynge mercyfull and good to such or such a poore man he byddeth him not ther with to be made mercyful
of the trees not the cause that somer draweth nye but the drawinge nye of somer cause of the blosomes and the blosomes put vs in remembrance that somer is at hande So Christe here teacheth Simon by the ferueÌ„tnes of loue in the outwarde deades to se a stroÌ„ge fayth within wheÌ„ce so greate loue springeth As the manet is to saye do your charyte showe your charyte do a deade of charyte showe youre mercye do a deade of mercye meaninge ther by that oure deades declare how we loue our neyghbours and howe much we haue compastion on them at there neade More ouer it is not possyble to loue except wee se a cause Except we se in oure hertes the loue and kindnes of God to vs warde in Christe our Lorde it is not possible to loue God a ryght We saie also he that loueth not my dog loueth not me Not that a man shulde loue my dog fyrst But if a man loued me the loue where with he loueth me would coÌ„pell hym to loue my dogge thoughe the dogge deserued it not ye though the dog had done him a displeasure Yet if he loued me y e same loue would refrayne him from venging him selfe and cause him to tefet the veÌ„geaunce vnto me Such speakinges finde we in scripture Ihon in the iiii of hys fyrst Epistle sayth he that saieth I loue God and yet hateth his brother is a lyar For how can he that loueth not his brother whom he seith loue God whom he seyth not Thys is not spoken that a man should fyrst loue hys brother and then God but as it folowith For thys commaundement haue we of hym that he whyche loueth God shoulde loue his brother also To loue my neyghboure is the commaundement whiche coÌ„mauÌ„demeÌ„t he that loueth not loueth not God The kepynge of the commaundemeÌ„t declareth what loue I haue to God If I loued God purely no thing that my neyghboure coulde do were able to make me neyther to hate hym eyther to take veÌ„ geaunce on hym my selfe seing that God hath commauÌ„ded me to loue hym and to remitte al vengeaunce vnto him Marke now how muche I loue the commaundement so muche I loue God how much I loue God so much beleue I y t he is merciful kind and good yea and a father vn to me for Christes sake how much I beleue that God is mercyfull vnto me and that he wyll for Christes sake fulfyll all hys yromyses vnto me so much I se my sinnes so moche do my synnes greue me so moche do I repent and soro we that I sinne so moche displeaseth me that poyson that moueth me to sinne and so great ly desyre I to be healede So now by the naturall order fyrst I se my sinne Then I repeÌ„t and sorow TheÌ„ beleue I Gods promises y t he is mercyfull vnto me and forgeueth me and wil heale me at the last then loue I and then I prepare my selfe to the commaundement THis do and thou shalt lyue Luc. x. that is to saye loue thy Lorde God wyth all thy hert wyth all thy soule wyth all thy streÌ„gh and wyth all thy mynde and thy neyghboure as thy selfe As who shoulde saye if thou do this or though thou canst not do it yet if thou fealest luste ther vnto and thy spirit sigheth morneth and longeth after streÌ„gth to do it take a signe and euideÌ„t token therby that the spirit of life is in the and that thou art electe to life euerlasting by Christes bloude whos gift and purchase is thy faith and that spirit that worketh the will of God in y e whos gift also are thy deades or rather the deades of the spirite of Christ and not thine and whos gift is the rewarde of eternall life which foloweth good workes It foloweth also in the same place of Luc. When he shoulde depart he pluked out ii pence and gaue them to the host and sayd vnto hym Take the charge or cure of hym and what so euer thou spen dest more I will recompense it the at my coming agayne Remembre this is a parable and a parable maye not be expounded word by word But the entent of the similitude must be sought out only in the whole parable The entent of the similitude is to shewe to whoÌ„ a man is a neigh bour or who is a mans neighbour which is both one and what it is to loue a maÌ„s neyghboure as hym selfe The Samaritane holpe hym and shewed mercy as loÌ„g as he was present and he left his monyâ— behinde him And if that were not sufficient he left hys credeÌ„s to make good the rest and forsoke hym not as longe as the other had neade TheÌ„ said Christ go thou and do lyke wise that is wythout difference or respection of persons whoe so euer neadeth thy healpe hym count thy neighbour and his neyboure be thou and shewe mercy on hym as longe as he neadeth thy soccour that is to loue a mans neyboure as him selfe Neyghboure is a worde of loue and signifieth that a man shoulde be euer nye and at hand and readye to healpe in time of neade They y t wil enterprete parables worde for worde fall in to straytes oft tymes whence they can not rid them selfes And preach lyes in steade of the trueth As do they whiche enterpret by the two pence the olde testament and the newe and by that whiche is bestowed Opera supererogationis Howe be it superarogancia were a meter terme That is to saye deades which are more then the lawe requyâ—eth deades of perfectioÌ„ and of liberalite which a man is not bownde to do but of hys freewil And for them he shall haue an hygher place in heauen and may giue to other of his merites or of whiche the pope after his death maye giue pardons fâ—ome the paines of purgatorye Agaynst whiche exposicion then I answer Fyrst a greatter perfection then to loue God and his will whiche is the coÌ„maundementes with all thine herte with all thy minde is ther none And to loue a mans neiboure as hym selfe is like the same It is a woÌ„derfull loue where with a man loueth hym selfe As glad as I woulde be to receyue pardone of myne owne life if I hade deserued death so glad ought I to be to defeÌ„d my neibours life with out respect of my life or of my good A man ought nether to spare hys goodes nor yet him selfe for his brothers sake after the ensaÌ„pel of Christ i. Iohn iii. Here in sayeth be perceyue wee loue in that he that is to saye Christe gaue his life for vs. We ought therfore to bestow our liues for y e brethreÌ„ Now saith Christ Iohaâ— xv ther is no greater loue than that a man bestowe his lyfe for his frende More ouer no man can fulfil the lawe For Ihon sayth i. Chapter of the sayd epistle if we saie we haue no sinne we deceyue our selues and true this not in vs. If
for Christes sake and y e Gospels forsaketh house brethern or systers etc. He shall receyue an huÌ„drede folde houses bretherne etc That is spiritually For Christ shalbe all thinges vn to the. The angels all Christen and who so euer doth the will of the father shalbe father mother syster and brother vnto the and all theirs shal be thyne And God shall take the cure of the and minister all thinges vnto the â–ª as longe as thou â—ekyft but his honour only More ouer if thou were Lorde ouer all the world yea of ten worldes before thou knewiste God yet was not thine appetite quenched thou thurstedeste for more But if thou seke his honoure only then shall he slake thy thurste and thou shalt haue all that thou desyrest and shal be conâ—eÌ„te if thou dwel amonge infydeles and amonge the moste eruelest nacion of the worlde yet shall he be a father vnto the and shal defende the as he dyd Abraham Isaac and Iacob and all sayntes whos lyues thou readest in the scripture For all that are past and gone before are but ensamples to streÌ„gth oure fayth truste in the worde of God It is the same God and hath sworne to vs all that he sware vnto them and is as true as euer he was and therfore can not but fulfyll hys promyses to vs as well as he dyd to them if we beleue as thi did The hour shal come when al they that are in the garues shall heare hys voyce that is to saye Christes voyce and shall come forth they that haue done good in to the resurcection of lyfe and they that haue done euill in to the resurrection of damnacion Jhon v. Thys al lyke textes declare what foloweth good workes that our dedes shal testifie wyth vs or agaynste vs at that daye and putteth vs in remembrauÌ„ce to be diligente and ferueÌ„te in doinge good Here by mayste thou not vnderstande that we obtayne the fauour of God and the enheritaunce of life thorowe the meri tes of good workes as hirelinges theyr wages For then shouldest thou robbe Christ of whose fulnes we haue receiued fauoure for fauoure as affirmeth also Paule Ephe. i. he loued vs in his beloued by whome we haue sayeth Paule redeÌ„cion thorowe his bloude and forgeuenes of sinnes The forgeuenes of sinnes then is oure redemcion in Christe â–ª and not the rewarde of workes In whom sayth he in the same place he chose vs before the makynge of the worlde that is longe before we dyd good workes Thorow fayth in Christ are we Also the sonnes of God as thou readest Jo. i. in that they beleued on his name he gaue theÌ„ powere to be the soÌ„nes of God God with al his fulnes and ryches dwel leth in Christ and out of Christ must we feach all thinges Thou readest also Jo. iii. he that beleueth on the soÌ„ne hath eternall lyfe And he that beleueth not shal se no lyfe but the wrath of God abideth vpon him Here seeste thou y t the wrath and vengeaunce of God possesseth euery man tyll fayth come Faith and truste in Christe expelleth the wrath of God and bringeth fauoure the spirite power to do good and the euerlasting lyfe Moreouer vntyll Christe haue geuen the light thou knowest not where in standeth the goodnes of thy workes and tyl his spirit hath loosed thyne herte thou canste not coÌ„sente vnto good workes All that is good in vs both wyl and workes cometh of the fauoure of God thorow Christ to whom be the laude and thankes Amen IF any man wyll do hys wyll he meaneth the wyll of the doctryne whether it be of God or whether I speak of myselfe Jo. vii This text meaneth not y t any man of his owne strength power and fre wil as they call it can do the wyl of God before he hath receyued y e spirite and strength of Christ thorow faith But here is ment y t which is spoken in the third of Jhon when Nicodemus maruayled howe it were possyble that a man shoulde be borne agayne Christ answered that which is borne of the fleshe is fleshe that whyche is borne of the spirite is spirite as who shoulde saye he that hath y e spirite thorow faith and is borne agayne and made a new in Christ vnderstandeth the thynges of the spirite and what he that is spiritual mea neth But he that is fleshe and as Paule sayeth i. Cor. ii a natural man and led of his blynde reason onely can neuer asceÌ„de to the capacite of the spirite And he geueth and ensample sayenge The wynd bloweth where he listeth and thou herest his voyce and wottest not whence he coÌ„eth nor whyder he wyll So is euery maÌ„ that is borne of the spirite he that speaketh of y e spirite can neuer be vnderstaÌ„de of the naturall man whiche is but fleshe and sauereth no more then thinges of the fleshe So here meaneth Christ if any maÌ„ haue the spirite and consenteth vnto the wyll of God the same at ones wotteth what I meane IF ye vnderstande thes thynges happie are ye if ye do them John xiii A christen mans herte is with the wil of God wyth the law and commaundementes of God and hoÌ„greth and thursteth after strength to fulfyl theÌ„ and morneth daye and nyght desyringe God accordinge to hys promyses for to geue him power to fulfyl the wil of God with loue luste then testifieth his deade that he is blessed that the spirite whiche blesseth vs in Christ is in hym and ministreth such strength The outwarde dede testifieth what is with in vs as thou rea dest John v. The deades whiche I do testifyeth of me sayth Christ. And John xiii hereby shal al men knowe that ye are my disciples if ye loue one an other And John xiiii he that hath my commaundemeÌ„tes and keapeth theÌ„ the same it is that loueth me And agayne he that loueth me kepeth my coÌ„maundementes and he that loueth me not kepeth not my commauÌ„dementes the outwarde deade testifiynge of the inwarde herte And John xv Yf ye shal kepe my coÌ„maundementes ye shal coÌ„tinue in my loue as I kepe my fathers commaundemente â–ª and continue in hys loue That is as ye se the loue y t I haue to my father in that I kepe his commauÌ„ dementes so shall ye se the loue that yee haue to me in that ye kepe my commaundementes Thou mayst not thinke that oure deades blesse vs fyrst and that wee preuent God and his grace in Christe as thought we in oure naturall gyftes and beinge as we were borne in Adam loked on the lawe of God and of oure owne streÌ„gth fulfylled it so became ryghtuos theÌ„ with that rightuousnes obtained y e fauour of God As philosophers writ of rightuousnes as the rytuousnes of teÌ„poral law is wher y e lawe is satisfied w t y e ypocrisie of the outward dede For con trary to y e readest thou Ye haue not
wyll nother turke nor saresonne nor the muste parte of vs do What so euer wee ymagin ryghtuous that must God admytte But Goddes ryghtuousnes wyll not our herte admytte Take an other en sample Let ther be to such as I speake of before and I promise both and the one because he fealeth not his disease cometh not So is it of Goddes promyses No man is holpe by them but synners that feale ther synnes morne and sorowe for them and râ—pente with at there herte For Iohn Baptiste wente before Christ and preached repentaunce that is he preached the lawe of God right and brought the people in to knowledge of them selues and vnto the fear of God and then sente them vnto Christe to be healed For in Christe and for hys sake only hath God promised to receyue vs vnto mercye to forgyne vs and to giue vs power to resiste sinne â–ª How shal God saue the when thou knowest not thie damnacion How shall Christe deliuer the from synne wheÌ„ thou wylt not knowledge thy synne Now I pray the how many thowsaÌ„des ar there of them that saye I beleue that Christ was borne of a virgin that he dyed that he rose agayne and so furth and thou canste not brynge theÌ„ in belefe that they haue any synne at all Howe many are there of the same sorte whyche thou canst not make beleue that a thousande thinges are sinne whyche God damneth for sinne all the scripture thorowe out As to bye as good chepe as he can and to sell as deare as he can to rayse the market of corne vitaile for his owne vauÌ„ntage withoute respecte of hys ueyboure or of the poore or of the commune wealth and such lyke Moreouer how mani hun drede thousandes are there whiche when they haue synned and knowledge there sinnes yet truste in a bald ceremonye or in a lowsie freris cocte and merites or in the praiers of theÌ„ that deuoure widowes howses and eate the poore out of howse and herboure in a thynge of his owne ymaginacion in a folish dream and a false vision and not in Christes bloude and in the trueth y t God hath sworne All these are faithâ—lesse for thei folowe ther owne ryghtuousnes and are disobediente vnto all maner ryghtousnes of God boeth vn to the ryghtuousnes of gods lawe where with he daÌ„neth al our dedes for thoughe some of them se ther sinnes for feare of payne yet had thei leuer that such deades were no synne and also vnto the rightuousnes of the trueth of God in his promyses where by he sayeth all that repent and beleue them For though they beleue that Christe dyde yet beleue the not that he dyed for threir sinnes that hys death is a suffcieÌ„te satisfacion for there sinnes and that God for his sake wilbe a father vnto them and geue them powere to resiste sinne Paule sayth to the Romains in the. x. Chapter if thou coÌ„fesse with thi mouth that Iesus is the lorde and beleue wythe thyne herte that god raised him vp from death thou shalt be safe That is if thou beleue y t he reysed hym vp againe for thy saluacion Many beleue that God is rich and almyghtye but not vnto them selues and that he welbe good to them and defende them and be their God Pharaâ— for payne of y e plage was compelled to confesse his sinnes but hadde yet no powere to submytte hym selfe vnto the wyll of God and to lette the chylder of Israell go and to loose so greate porfet for Gods pleasur As oure prelates confesse there sinnes sayenge though we be neuer so euill yet haue we the power And agayne the scribes and the pharises say they sate in Moises seate do as they teach but not as they do Thus confesse they that they are abhomynnable But to the secoÌ„de I answere if they sate on Christes seate they woulde preachr Christes doctryne now preach they their owne tradicions and therfore not to be hearde If they preached Christ we ought to here them thought they were neuer so abhominable as thei of them selues confesse and haue yet no power to a mende nether to let lowese Christes flocke to serue God in the spirite whiche they hold captiue compellinge them to serue theyre false lyes The diuils fealte the power of Christe and were compelled against thâ—ir wylles to confesse that he was the sonne of God but had no power to be contente therewith nether to consente vnto the or dinaunce and eternall cowncell of the euerlasting God as oure prelates feale the power of God against them but yet haue no grace to geue rowme vnto Christe because that they as the diuils nature is wyll them selues sitte in his only temple that is to wete the consciences of men ¶ SimoÌ„ magê° beleued Actes viii with such a faith as the diuils coÌ„fessed Christ but had no righte fayth as thou seyst in the sayd Chapter For he repented not consentinge vnto the lawe of God Nether beleued the promyses or longed for them but wondred only at the myracles whiche Philippe wroughte and because that he hym selfe in Philippes presence had no power to vse his wychcrafte sorcery and art magike where with he mocked and deluded the wytes of the people he woulde haue bought the gyft of God to haue sold it muche dearer as hys successiours now do and not y e succestoures of Simon Peter For were they Simon Peters successours they woulde preâ—che Christ as hedyd but they are Symon magusses successiours of whyche Simon Peter well prophesied in the seconde Chapter of his seconde Epistle sainge there were fals prophettes amonge the people meaninge of the. Ieues euen as there shalbe false teachers or doctours a monge you which priuely shall brynge in sectes damnable Sectes is partetakyng as one holdeth of frauces a nother of domynyck whiche thinge also Paule rebuketh i. Corinthi i â–ª and â–ª iii. Euen denienge the Lorde that bought them for they wyll not be saued by Christe nether suffer any maÌ„ to preach him to other And mani shal folowe their damnable wayes Thou wylt saye shall God suffer so mani to go out of the right wayes so longe I answere many muste folowe their damnble wayes or else must Peter be a false prophete by whiche the waye of trueth shalbe euyl spoken of as it is nowe at this presente tyme. For it is heresye to preache y e trueth and thorowe couetuousnes shal thei w t fayned wordes make merchaundyse of you of theyr merchaundyse and couetuousnes it neadeth not to make rehersall for they that be blinde se it euidently Thus seest thou that Iames when he sayeth fayth withoute deades is deade and as the body wyth oute the spiryte is deade so is fayth without deades and the deuyls beleue that he meaneth not of the fayth and truste that wee haue in the treueth of Gods promises and in his holy testamente made vnto vs in Christes bloude whyche fayth foloweth
repenttaunce and the consente of the herte vnto the lawe of God and maketh a man safe and setteth him at peace with God â—ut speaketh of that false opinion and ymagynacyon where wyth some saye I beleue that Christe was borne of a virgine and that he dyed and so furth That beleue they veryly and so strongely that thei are readye to sley whosoeuer would saye the contraye But they beleue not that Christe dyed for theire sinnes and that his death hath pleased the wrath of God and hath obtayned for them all that God hath promysed in the scriptuer For how can they beleue that Christ died for theyre sinnes and that he is theyre only and sufficiente sauioure seynge that they seke othre sauiours of ther owne ymaginacion and seynge that they feale not theyre synnes neyther repente excepte that some repeÌ„te as I aboue sayd for feare of payne â–ª but for no loue nor consente vnto the lawe of God nor loÌ„ging that they haue for those good promises whiche he hath made theÌ„ in Christes bloude Yf thei repented and loued the lawe of God and longed for that helpe whyche God hath promysed to gyue to all that call on him for Christes sake then vâ—tily muste Goddes tryeth gyue them powere to do good workes when so euer occasion were giuen either must God be a fals God But let God be true and euery maÌ„ a lyer as scripture sayeth For the trueth of God lasteth euer to whom only be all honor and glory for euer Amen ¶ A short rehearsall or suÌ„me of this present treatyse of iustification by fayth Fayth the mother of all good workes iustifieth vs before we can brynge forth any good work as the husbond marieth hys wyfe before he can haue any lawful chyldren by her Forther more the husbonde maryeth not hys wyfe that she shoulde continue vnfrutefull as before and as she was in the state of virginitie wherein it was impossyble for hyre to beare frute but contrary wyse to make her frutefull euen so fayth iustifieth vs not that is to saye maryeth vs not to God that we shoulde contynue vnfruteful as before but that he shoulde put the sede of his holy spirite in vs as Saynte Iohn in hys fyrst epistle caleth it and to make vs frutefull For Paule sayth Ephesi ii By grace are ye made safe thorowe fayth and that not of your selues for it is the gift of God and commeth not of the workes lest any man shoulde boast him selfe For we are his workeman shippe created in Christ Iesu vnto good workes which God hath ordeyned that we shoulde walke in them â— BE not offeÌ„ded most dere Reader that diuers thynges are ouersene thorowe neglygence in thys litle treatise For verely the chaunce was such that I maruayle y t it is so wel as it is Moreouer it becometh the boke e uâ—n so to come as a morner and in vyle apparayle to wayte on hâ—s master which sheweth him selfe nowe agayne not in honoure and glory as betwene Moses and Hâ—ly as but in rebuke and shame as betwene two mortherars to trye hys true frendes and to proue whether there by any fayth on the erth Wyth Gods word ought a man to rebuke wikednes and false doctrine and not wyth raylyng times Antichryst Antichryst is as much to sai as agaynst Chryst and is nothyng but a â—recher of false doctryne Antichrist was euer Antichrist whâ— he is spied goeth oute of the playe and disguyseth hym selfe and then commeth in agayne Antychrist is a spiritual thing and cannot be sene but in the syght of gods word The prelates â—auea burning â—eale to theyr â—hyldren Trye all doetryne hy Goddes worde They geue mo re fayth to Aristotle then to Christ. The lawe is death and the promyses lyfe The law whaÌ„ it is preached geueth no power to fulfyll the same The consentynge vnto the lawe with the hert is eternal lyfe A manne must haue soÌ„e good nes in his hert before be bring furth good workes The lawe vttereth sinne setteh vs at de bate The promises iustifie Olde vesselleâ— that 〈…〉 is put 〈…〉 Matâ—… The office of fayth â–ª The office of workes The talent Math. xxv Why he called them frendes â–ª Good workes muste be done frely Mammon Who is the steward The signe of Gods fauour Wythout we be iustified we can not worke frely Good workes are called the frute of y e spirite and ryght wysnes What is the ryghtuousnes of scribes â–ª and pharises The law must be fulfilled spiritually and w t obedience as Christ hath done A christen wheÌ„ he praieth abideth sticketh fast to Gods promises By coÌ„sentyng vnto the wyll of God knowledging our faulte mekely we be assured of the spirite of God Wherfore the beleuinge forgeueth with y t which aboundeth of â—ure necessary fode ought 〈◊〉 to sustaine the nedy Not onely to speake of the Gospel is accepted before God but to lyue after the Gospel Wher the spirit of God is not there can not a maÌ„ work accordynge to Gods will What health is to saye Christes merites are ours No man can consent to the deades of the lawe except he be chosen Excepte a maÌ„ haue y e spirite of life it is impossible for him to kepe y e coÌ„maundemeÌ„tes â–ª The greatest perfection He that wyth draweth from hys negboure the whyche is his can not come to heauen Faith casteth out deuels and doth such lyke miracles The kyngdoÌ„e of heauen is prepared for y e faythful â–ª ergo theyr workes do not deserue it As longe as we see the law we caÌ„ not loue Christe but when we se y e gospel then re ioyce we An exaÌ„ple for declaracion of inward deeds An example of loue to warde our neghbour The kepynge of y e commauÌ„dement declareth outr loue toward God A goodly order of perfecti on If we do but lust it is a sign that the spirit is in vs. A parable can not be ex pouned in al poâ—â—tes but y e seÌ„â—â— onely What neighbour signifieth There is no greater perfec tion than the lawe No man fullfylleth the lawe What y e two pence be â—oken What the parte was y t Marye hadde chosen Scriptur speketh to vs dineâ—s wayes where the spirit is not ther is no vnderstaÌ„ dynge of scrip ture It is impossible to vnderstand the scripture without the spirite of God Pray y e spirit to leuse you from your natural blindnes and to gyue you vnderstan dyng of spiritual thynges Marke the or dre of Goddes workes He that is recoÌ„ciled to God muste not liue after the olde lustes of iogno raunce Good works Fastynge The cause of fastynge What watch signifieth In al tentacioÌ„ we must cal vpon God What prayer is The condicioÌ„s and propreties of prayer Lette the sam mind be in yon that was in Ie su Christ which c. One to praye for au other In what hour the sinner sigh eth I shal hear hym The loue of God to châ—â—ste is infâ—â—t â–ª Who is rightuouse Loue
makethe all thynges coÌ„mon He y t seruethe y e aultare oug hte to lyue of y e aultare also Temporal rewarde nother augmente the â–ª nor miny sheth Charitie The order of Paule in settynge forthe of Christ. By what reasone al thynge is commune Ther is no order in charitie Howe and to whome almes oughte to bee geuen â–ª Whoe is a thefe Alworkes y e be done in faithe are good An example of diuersitie of estates The ernest of the spirite Let euery maÌ„ wayte vpon the office that Christe hathe put hym in Howe the cra ftesmaÌ„ ought to lyue godly and according to the gospell The worlde was neuer deceyued but w t outwarde appearaunce Iohn deceyueth y e Iewes opinion The strayghâ— nes of lyfe pe tayneth to Iohn onli bâ— the voyce to Iewes It is impossible for Christe to come wyth out the synne bee knoledged truely wyth repentaunce Beware of en terpriseynge ought of a good intent God hath made an euerlastynge couenauÌ„t with vs that we shulde no more go astraye after our good inteÌ„t The vse of teÌ„ples or churches The honoure of God Esaie xxix I wyll destroye the wysdome of the wyse And vnderstaÌ„ dynge of the learned men shall â—eryshe Loue of God Loue of my neyboure The loue of a mans neybour is a signe of y e loue of God What good workes be Whence sprâ—â—â—â—th the loue of God True fayth loue be knowen by workes A christeÌ„ hath respect to nothing else but the glorie of God Howe it is to be vnderstand He shal receyue an hundred folde Gods spirite slake the all worldly desyr All y t is wrytten is written to our instruc tion Howe it is to be vnderstaÌ„de The deade in the graue shall hear the voice Fayth trustâ— in Christ expel leth y e wrath â— bryngeth fauoure The workes testifie Our dedes pre uent not God des grace nor make vs iuste Wee are all crabtres in Adam Duryng oure lyfe wee are yet partly carnall Mathew xiii Romans ii What leueÌ„ is â–ª What is meal Romans viii He that ascribethe eternall lyfe vnto meri tes is other a pharise or else he muste despayre Let not hym y t is weake despayre nor him that is perfect boast him self The law natu rall was writton in y e geÌ„tils Not haeynge but doeynge y e lawe maketh ryghtuose The fyre is y e iudgment of scripture Golde syluer and preciouse stones is true doctrine Tymber hey stubble are mens doctrine He shall be saued neuer the lesse thorowe fyre What rewarde is what hyre The Lord shal rewarde euery man according to his dedes We must obeâ— our superioures be thei â—euer so yuâ—ll Our spiritual tiwyl not obâ—â— rulers but curse them for doeynge ryght God loketh fyrste on the herte Prayer Almes The maner of prayeyuge of misbeleuers The prayer of fayeth Fayeth iustifi eth The lawe of libertie The preachynge of the lawe bindeth but y e preachynge of y e gospell openeth Not the hearynge but y e do yng of y e lawe declareth blessednes Fayth is the goodnes of y e dedes done in lawe In beleueyng the worde are we made y e soÌ„nes of God Example of y e beleueynge of Deuels An other exem ple. Iohn Baptist sheweâ— y e people theyr diseâ— ses by the lawe and then sent them to Christe to be healed Sinnes forbo den Howe they y t are disobedieÌ„â— vnto the ryghtuousnes of y e lawe and the truth of God â–ª are faythlesse God raysed Christ for our sauation The preachars or the true gos pell ought to be herd though they lyue naughtyly Simon Magus Our spiritual tie are the successors of Simon not Peter What fayth Iames speaketh