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
wee knowledge our synnes he is faithfull and rightuous to forgeue vs our synnes Now if we be all synners none fulfyleth the lawe For he that fulfileth the lawe is no sinner In the lawe maye nother Peter nor Paul ner any other creature saue Christ only reioise In the bloude of Christ which fulfilled the lawe for vs maye euery parsone that repenteth beleueth loueth the lawe and morneth for strengh to fulfyll it reioyse be he neuer so weake a sinner The two pence therfore and the credens that he left behind him to bestowe more if neade were signifith that he was euery where mercyfull both present and absent with out fayninge cloking complayninge or excusinge and forsoke not his neyboure as loÌ„ge as he had neade Which exemple I praye God men maye folowe and let opera superrogationis a lone MAry hath chosen a good parte whiche shall not be taken from her Lucc x. She was fyrst chosen of God and called by grace both to knowe hir sinne also to heare the worde of fayth health gladtidiges of mercy in Christe and faith was gyuen hyr to beleue and the spirite of God losed hyr hert from the boundage of sinne Then consented she to the will of God agayne and agayne and a boue all thinges had delectacioÌ„ to heare that worde wherin she had obtayned euerlastinge health and namly of his mouth whiche hade purchased so grate mercy for hyr God choseth vs first and loued vs fyrst and optneth our eyes to se his exceadinge abundaunt loue to vs in Christ and theÌ„ loue we againe and accepte hys wyll aboue all thynges and serue him that office where vnto he hath chosen vs. Selle that ye haue and giue almes And make you bagges whyche wax not old and treasure which faileth not in heaueÌ„ Lu. xii This and souch lyke are not spoken that we shoulde worke as hyrelinges in respecte of reward and as though we should obtayne heauen with merite For he saith a litle afore feare not litel flocke for it is youre fathers pleasure to geue you a kingdome The kingdome cometh then of the good will of Almyghty God thorowe Christ. And souche thinges are spoken partlye to put vs in remenbrauÌ„ce of our dutye to be kinde agayne As is that sainge let your light so shine before men that they se your good workes and gloryefye your father which is in heaueÌ„ As who shoulde saye if God haue geuen you so greate gyftes bee not vnthankefull but bestowe them vnto hys prayse Some thinges are spoken to moue vs to put our trust in God as are thes Beholde the bryddes of the ayre If youre childerne aske you bred will ye profer theÌ„ a stoon and many souch lyke Some are spoken to put vs in remembraunce to be sober to whatche and praye and to prepare our selfes against temptacions and that we shoulde vnderstande and know howe that tentacions and occasion of euil come then most when they are lest loked for lest we shoulde be carelesse and sure of oure selues necligent and vnprepared Some thinges ar spoken that we shoulde feare the wonderfull and incoÌ„pre heÌ„â—ible iudgmeÌ„tes of God lest we should presume Some to confort vs y t we despayre not And for lyke causes are all the ensamples of the olde testament â–ª In conclusioÌ„ y e scripture speaketh mani thinges as the worlde speaketh But they maye not be worldly vnderstande but goostlye and spirituallie yea the spirite of God only vnderstandeth them and where he is not ther is not the vnderstandinge of the scripture But vnfrutefull disputynge and braulinge about wordes The scripture saith God seeth God heareth God smelleth God walketh God is with theÌ„ God is not with them God is angrie God is pleased God sendeth his spirite God taketh his spirite a way and a thousande suche like And yet is none of them true after the wordly ma ner and as y e words sowne Rede the secound Chapter of Paul to the Corinthi ans the naturall man vnderstandeth not the thinges of God but y e spirite of god only and we saieth he haue receyued the spirite which is of God to vnderstande the thinges which are geuen vs of God For without the spirite it is inpossible to vnderstande them Rede also the. viii to the Romains They that are led with the spirite of God are the soÌ„nes of God Now the soÌ„ne knoweth his fathers wilâ— and the seruant not He that hath not the spirite of Christ saieth Paul is none of his Likewise he that hath not the spirite of God is none of Gods for it is bothe one spirite as thou mayste se the same place Now he that is of God hereth the worde of God Io. viii who is of God but he that hath the spirite of God For ther more saieth he ye here it not because ye are not of God that is ye haue no lust in the worde of God for ye vnderstaÌ„de it not and that because his spirite is not in you For as muche then as the scripture is no thinge els but that whiche the spirite of God hath spoken by the Prophetes and Apostls and can not be vnderstande but of the same spirite Let euery man praye to God to send him his spirit to loose vs from oure naturall blindnes and ignoraunce and to geue vs vnderstaÌ„ ding and fealinge of the thinges of God and of y e speakinge of y e spirite of God And marke this processe First we are daÌ„ned of nature so conceyued and borne as a serpeÌ„t is a serpeÌ„t and a tode a tode a snake a snake bi nature And as thou seest a yonge chylde which hath pleasure in mani thinges wherin is present death as in fire water and so forth wolde sleâ— hym selfe with a thowsande deathes if he were not wayted opon and kept therfroe Euen so we if we shoulde lyue this thousand yeares coulde in all that tyme delite in no other thinge nor yet seke any other thinge but that where in is death of the soule Secundarily of the hole multitude of the nature of man whom God hath electe and chosen and to whom he hath apointed mercy and grace in Christe to them sendeth he his spirit whiche openeth their eies showeth theÌ„ theyr meserye and bringeth them vnto the knoledge of theÌ„ selues so that they hate and abhorre theÌ„ selues are astonyed and amased and at ther wittes endes nether wote what to do or where to seke health Then leâ—t they shoulde â—â—ie from God by despetacion he conforteth them agayne with his swete promises in Christe and certifieth ther hertes that for Christes sake they are receyued to mercye theyr sinnes for geuen and they electe and made y e sonnes of God and heyres with Christe of eternal lyfe and thys thorowe fayth are they set at peace with God Now maye not we are why God choseth one and not another other thynke that God is vniust to daÌ„me vs afore we do any actuall deade
epystles and Peter in his fyrst and Iohn in his fyrste also This order vseth Paule in all hys epistles Fyrste he preacheth the lawe and proueth that the whole nature of man is damned in that the hert lusteth contrary to the will of God For if we were of God no doubt we shoulde haue lust in his will Then preacheth he Christ the Gospel the promises and the mercye that God hath set forth to all men in Christes bloude Whyche they that beleue and take for an erueste thing turne theÌ„ selues to God begininge to loue God agayne and to prepare theÌ„ selues to hys wyll by the working of the spirite of God in theÌ„ Last of all exorteth he to vnite peace sobernes to a voyde braulinges sectes opinions disputinge and arguinge a bowt wordes to walke in the playne and syngle fayth and fealinge of the spirite and to loue one an other after the ensample of Christe euen as Christe loued vs and to be thankfull and to walke worthy of the Gospell and as it â—e cometh Christ and wyth the ensaÌ„pel of pure liuing to draw al to Christ. Christ is Lord ouer al and euery christeÌ„ is heyre aÌ„nered with Christ and therfore Lorde of all and euery one lord of what soeuer a nother hath Yf thy brother or neyboure therfore neade thou haue to healpe hym and yet showest not mercy but wythdrawest thy handes from hym then robbest thou hâ—m of hys owne and art a thefe A Christen maÌ„ hath Christes spirite Now is Christ a mercyful thinge if therfore thou be not mercyfull after the ensample of Christe then hast thou not hys spirite Yf thou haue not Christes spirite then art thou none of hys Ro. viii nor haste any parte with him More ouer though thou shâ—we mercye vnto thy neiboure yet if thou do it not with such burning loue as Christe dyd vnto y e so must thou knowledge thy sine and desyre mercy in Christ. A christeÌ„ man hath nought to reioyse in as concer ninge hys deades Hys reioysinge is that Christe died for hym and that he is washed in Christes bloude Of hys deades reioyseth he not nether countech his merites nether giueth pardons of them nether seketh an hier place in heaueÌ„ of theÌ„ nether maketh hym selfe a sauoure of other men thorow hys good workes But geueth al honour to God and in his grea tist deades of mercye knowleageth hym selfe a sinner vnfaineadly and is a bundantly content wyth the place that is pre pared for hym of Christe And his good deades are to him a signe onli y t Christes spirite is in hym and he in Christe and thorowe Christe electe to eternall lyfe The order of loue or charite which some dreame the Gospell of Christe showeth not of that a man should beginne at hym selfe fyrste and then descende I wot not by what steppes Loue seketh not hyr owne profet ii Cor. xii but maketh a maÌ„ to forgette him selfe and to turne his pro fet and other man as Christe sought not hym selfe or is owne profit but oures This terme my selfe is not in the Gospell nether yet father mother sister brother kinsman that one shoulde be preferred in loue aboue a nother But Christ is all in all thinges Euery christen man to an other is Christe him self and thy neyg bours neade hath as good ryghte in thy goodes as hath Christe hym selfe whiche is heyre Lorde ouer all And loke what thou owest to Christe that thou owest to thy neybours neade To thy neybour owest thou thine herte thi selfe and al that thou â–ª haste and canste do The loue that springeth out of Christ excludeth no maÌ„ nether putteth differeÌ„ce betwene one and an other In Christe we are all of one degree wythout respecte of persons Not withstandinge thought a Christen mans hert be open to all men and receyueth all men Yet because that his abilite of good des extendeth not so ferre this prouision is made that euery man shall care for his owne howsehold as father and mother and thyne elders that haue holpeÌ„ y e wife childerne and seruaÌ„tes If thou shouldest not care prouide for thyne howseholde then wert thou an infidele seynge thou haste taken on the so to do for as moch as that is thy parte committed to the of the congregacion WheÌ„ thou hast done thy dutie to thine howescholde and yet hast farder aboundance of the blessinge of God that owest thou to y e pore y t caÌ„ not labour or would laboure can gette no worke and are des titute of freÌ„des to y e pore I meaÌ„e whych thou knoweste to them of thyne own pa rysh For that prouision ought to be had in the congregacioÌ„ that euery parish care for ther pore If thi neibours which thou knowest be serued and thou yet haue su persâ—uyte hearest necessite to be amoÌ„ge the bretherne a thousand myle of to theÌ„ arâ— thou detter Yea to the very infydels we be detters if they neade as ferforth as we mayntene theÌ„ not agaynste Christ or to blasfeme Christ. Thus is euery maÌ„ that neadeth thy healpe thy father mother syster and brother in Christe euen as euery man that doth the will of the fa ther is father mother sister and brother vnto Christe More ouer if any be an infydele and a fals Christen and forsake hys houshold hys wyfe chylder and such as can not healpe them selues then art thou bound and thou haue where w t euen as much as to thine own houshold And they haue as good ryght in thy goodes as thou thy selfe And if thou with drawe mercye froÌ„ them and haste wherewith to healp theÌ„ theÌ„ art thou a thefe Yf thou showe mercye so doest thou thy dutie art a faythfull minister in the houshold of Christe and of Christ shalt thou haue thi reward and thanke Yf the whole worlde were thine yet hath euery brother his ryght in thy goodes and is heyre with the we are all heyres with Christe More ouer the rych and they that haue wysdome wyth them must se the pore set a worke that as many as are able maye feade them selues with the laboure of there owne handes accordinge to the scripture and coÌ„maundement of God Nowe seâ—st thou what almes deades meaneth wherefore it serueth He that seketh wyth hys almes more than to be mercyful to be a neybour to succonr his brother to giue his brother that he owith him the same is blind and seth not what iâ— is to be a Christen man and to haue felowship in Christes bloude As partayning to good workes vnderstand that all workes are good which are done with in y e lawe of God in faith and with thankes geuing to God and vnderstande that thou in doinge them pleasest God what so euer thou doiste wyth in that lawe of God as when thou makest water And trust me if other wind or wa ter were stopped y u shouldeste feale what a preciouse thinge it were
kynd and good but to testifye and declare the goodnes that is in hym already with the outwarde dede that it maye breake out to the profete of other that other maye fele it whiche haue nede therof After the same maner shalt thou enterprete the scryptures whiche make mencion of workes that God therby wyll that we shewe forth the goodnes whyche wee haue receyued by fayth and let it breake forth and come to the profet of other that the false fayth maye be knowen and weded out by the rotes For God geueth no man hys grace that he shoulde let it lye styll and do no good withall but that he shoulde encreace it and multiplye it with lendynge it to other and with openly declaryng of it with the outwarde workes prouoke draw other to God As Christ saieth in Mathew the fift chapter Let youre lyght so shyne in the syght of men that they maye se your good workes and glorifye youre father whiche is in heauē Or els were it as a treasure dygged in the ground and hid wysdōe in the which is no profete Moreouer therwith the goodnes grace fauoure gyftes of God whiche a◠in the not only shalbe knowen vnto other but also vnto thin owne selfe and thou shallt besure that thy fayth is ryghte and that the true spirite of God is in the and that thou art called and cho sen of God vnto eternall lyfe and loosed from the bondage of Sathan whose presoner thou waste Peter exhorteth in the fyrst of his seconde epistle thorowe good workes to make oure callynge and election where with we are called and chosen of God sure For how darre a man presume to thynke that his fayth is ryghte and that goddes fauoure is on hym and that Goddes spirite is in hym when he fealeth not the working of the spirite ne◠ther hym selfe desposed to anye Godlye thynge Thou canst neuer knowe or be sure of thy fayth but by workes whiche workes must also come of pure loue with out lokynge after any maner rewarde thou mayste be sure that thy fayth is but a dreāe and not ryght and euen the same that Iames calleth in his epistell the secō chapter dead fayth and not iustifyenge Abraham thorowe workes Genesis xxii was sure of his faith to be right and that the true feare of God was in hym ▪ whē he had offered hys sōne as the scrip ture sayeth Now knowe I that thou fearest God that is to saye ▪ Now is it opē and manifest that thou feareste God in as muche as thou haste not spared thy onlye sonne for my sake So now by this abyde sure and fast that a man inwardly in the herte and before god is rightuous and good thorow faith only before all workes Notwithstāding yet outwardly and openly before the peo ple yea before him selfe is he rightuous thorowe the worke that is he knoweth and is sure thorowe the outwarde worke that he is a true beleuer and in the fauoure of God and ryghtuous and good thorow the mercy of God ▪ that thou may est call the one an open and an outwarde rightuousnes and the other an inwarde rightuousnes of y e hert so yet that thou vnder stande by the outwarde rightuous nes none other thinge saue the fruit that foloweth as a declaringe of that inwarde iustifiyng and ryghtuousnes of the hert and not that it maketh a man rightuous before God but that he muste fyrste be rightuous before hym in the herte Euen as thou mayste call the fruite of the tre which foloweth and vttereth the inward naturall goodnes of the tre Thus meaneth Iames in his Epystle where he sayth fayth without workes is dead that is yf workes folow not it is a sure and an euidente sygne that ther is no fayth in the hert but a dead ymaginacion and dreāe which they falsly cal faith Of the same wyse is thys sayinge of Christe to bee vnderstande Make you frendes of the vnryghtuous Mammon that is shewe youre fayth openly what ye are within the herte with outwarde geuynge and bestowynge youre goodes on y e poore that ye may obtayne frendes that is that y e poore on whom thou haste shewed mercy may at y e daye of iudgmēt testifie and witnesse of thy good workes That thy fayth and what thou waste within in the herte before God maye ther appeare by thy fruits openly vnto al mē For vnto the ryghte beleueynge shall all thynges be confortable and vnto consolacion at that terryble daye And contrary wyse vnto the vnbeleuynge al thynge shallbe vnto desperacion and confusion and euery man shalbe iudged openly and outwardely in the presence of all men accordynge to ther dedes and workes So that not without a cause thou mayeste call them thy frendes whyche testifie at that daye of the that thou louedest as a true and a ryght christen man and folowedest the steppes of Christ in shewynge mercy as no doute he doth whiche feleth God mercyfull in his herte And by the workes is the faith knoweth that it was ryght and perfecte For the outwarde workes can neuer please God nor make frende excepte they springe of fayth For as muche as Christe hym selfe Matthew in the. vi and. vii Chapter dysaloweth and casteth awaye the workes of the pha rises yea prophesyenge and workynge of miracles castynge out of deuels whiche we counte and esteme for very excellente vertues Yet make they no frendes wyth their workes while their hertes are false and vnpure and theyr eye double Now without fayth is no herte true or eye singel so that wee are conpelled to confesse that the workes make not a man ryghteous or good but that the herte muste fyrst be ryghteous and good before any good worke procede thence SEcondarely all good workes muste be done freli with a single eye with out respecte of any thyng and that no profyte be sought therby That commaundeth Christe where he sayeth Math. x. frely haue ye receyued frely geue agayne For loke as Christe with al his workes dyd not serue heauē for that was hys all redy but dyd vs seruyce therwith nether loked nor sought his owne profyte but oure profyte and the honoure of God the father only euen so wee wyth all oure workes may not seke oure owne profyte neyther in thys worlde nor in heauē but must and ought frely to worke to honour God withall and with out all maner respect seke oure neyghbours profyt and do hym seruice That meaneth Paul Philip. ii saynge Be minded as Christ was which beynge in the shape of God equal vnto God and euen very God layd that a parte that is to say hyd it And toke on hym the forme and fashion of a seruaunt That is as concernynge hym selfe he had ynoughe that he was full and had plentuousnes of the Godhead and in all hys workes sought oure profyte and became our seruaūt The cause is for as much as faith iustifieth and putteth awaye sinne
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