to do ether of both and what thankes oughte to be geueÌ„ to God therefore More ouer put no difference betwene workes but what so euer cometh in to thy handes that do as tyme place and occasion geueth and as God hath put the in degre hye or lowe For as toutching to please God ther is no worke better then an other God loketh not fyrste on thy worke as the world doeth as though the bewtifulnes of the worke pleased him as it doeth the world or as though he had neade of them But God loketh fyrst on thy hert what faith thou hast to hys wordes how thou beleuest hym trustest hym and how thou louest him for his mercie y t he hath shewed the he loketh with what hert thou workest and not what thou workest howe thou acceptest the degre that he hath put the in and not of what degre y u art whether y u be an Apostle or a showe maker Set thys ensample before thyne eyes Thou arte a ketchin page washeste thy masters dyshes an other is an Apostle and preacheth the worde of God of thys Apostle herke what Paule sayth in the secoÌ„de to y e Corinthians ix If I preach sayeth he I haue nought to reioyse in for necessite is put vnto me as who shuld say God hath made me so Woe is vnto me if I preache not If I do it wylingly sayth he then haue I my rewarde that is theÌ„ am I sure that goddes spirite is in me and that I am electe to eternall lyfe Yf I do it agaynste my wyll an offyce is coÌ„mitted vnto me that is if I do it not of loue to God but to gete aliuing ther by and for a worldli put pose and had leuer other ways lyue then do I that office which God hath put me in and yet please not God my selfe Note now if thys Apostle preach not as many do not whiche only make them selues Apostles but also compell men to take theÌ„ for greatter then Apostles yea for great ter then Christ hym selfe then wo is vnto hym that is his damnacion is iust If he preach and hys hert not right yet mynistreth he the office that God hath put hym in and they that haue the spirite of God here the voyce of God yea though he speake in an Asse â–ª More ouer howe so euer he preacheth he hath not to reioyse in that he preacheth But and if he preach willyngly wyth a true hert and of conscience to God then hath he his rewarde that is then fealeth he the ernest of eternall lyfe and the workinge of the spirite of God in hym And as he fealeth Gods goodnes and mercye so be thou sure he fealeth his owne infir mite weaknes and vnworthynes and morneth and knowledgeth hys synne in that y e hert wyll not arise to worke with that full luste and loue that is in Christe oure Lorde And neuerthelesse is yet at peace with God thorowe faith and trust in Christ Iesu. For the ernest of the spirite that worketh in hym testyfyeth and beareth wytnes vnto hys hert â–ª that God hath chosen hym and that hys grace shal suffiâ—e hym which grace is now not ydle in hym In hys workes putteth he no trust Nowe thou that ministerest in the â—â—tcheÌ„ and art but a kecheÌ„page receyuest al thinge of y e hand of God knowest that God hath put the in that office submittest thy selfe to his will and serueste thy master not as a man but as Christe hym selfe with a pure hert acordinge as Paul teacheth vs puttest thi trust in God and with hym seekest thy rewarde More ouer ther is not a good deade done but thi hert reioyseth therin yea when thou hereste that the worde of God is preached by this Apostle and seest the people trune to God thou consentest vnto the deade thine hert breaketh out in ioye springeth and leapeth in thy brest that God is honoured And in thyne hert doist the same that the Apostle doeth and happly wyth greate delectacion and a more ferueÌ„t spirit Now he that receyueth a prophete in the name of a prophete shal receiue the re warde of aprophete Math. x. that is he conceÌ„teth to y e dede of a prophete main teineth it the same hath the same spirite and ernest of euerlastinge life whiche the prophete hath and is electe as y e prophete is Now if thou compare deade to deade ther is difference betwixt washing of dis ches and preaching of the worde of God But as toutchinge to plaise God none at all For nother that nor this pleaseth but as ferforth as God hath choseÌ„ a maÌ„ hath put his spirite in hym and purified his hert by fayth and trust in Christe Let euery man therfore wayte on the office wherin Christe hath put hym and therin serue hys bretherue If he be of lowe degre lette hym paciently therein abyde tyll God promote hym and eâ—alte hym hier Let kinges hed officers seke Christe in ther â–ª offices and ministre peace and quietnes vnto y e bretherne punyshe synne and that wyth mercye â–ª euen wyth the same sorowe and grefe of minde as they woulde cutt of a fynger or ioynte a legge or arme of their own bodie if theyr were such disease in theÌ„ that either they must be cutte of or else all the body must perish Let euery maÌ„ of what soeur craft or occupacioÌ„ he be of whether bruer baker tailer vitailer marchauÌ„t or husbaÌ„de man refer hys craft and occupacion vnto the commune wealth and serue hys bretherne as he woulde do Christe hym slefe Let hym bye and sell truely and not set dice on hys bretherne and so showeth he mercy hys occupacion pleaseth God And when thou receyuest mony for thy laboure or ware thou receiuest thy dutie For wherin so euer thou minister to thy bretherne thy brether are detters to geue the where with to maintene thâ— selfe and thy houshold And let your superfâ—uites succoure the poore of whyche sort shall euer be some in al townes cityes and vil lages and that I suppose the greatest nombre Remembre that wee are membres of one bodye and oughte to minyster one to an other mercyfully And remembre that what so euer we haue it is geuen vs of God to bestowe it on oure bretherne Let hym that eatethe eate and gyue God thankes onely lette not thy meate pulle thine hert from God And let hym that drynketh do lyke wyse Let him that hath a wife gyue God thankes for hys libertie only let not thy wife wyth drawe thyne hert from God and then ple sest thou God and hast the worde of god for the. And in al thinges loke on y e word of God and there in put thy truste and not in a visure in a disgysed garmeÌ„t and â— cutte shoâ— Seke the worde of God in all thinges and wyth out the worde of God do nothinge though it appere neuer so gloryouse What so euer is done with out the
The Iewes loke for Christe and he is come xv hundred yeares a go and they not ware we also haue loked for Antichrist and he hath raygned as longe and we not ware and because eyther of vs loke carnally for him and not in the places where wee ought to haue soughte The Jewes had founde Christe verely yf thei had sought hym in the lawe and the prophetes whither Christe sendeth them to seke Jhon v. We also had spied out Antichrist loÌ„ge a go yf we hade loked in the doctryne of Christe and his Apostles where because the beast seeth himself now to be sought for he roareth and seketh new holes to hyde him selfe in and chaungeth himself in to athousande fashions with al maâ—â—â—r wilines falshed subteltie and crafte Because that his excommunications ar com to lyght he maketh it treason vnto the kinge to be acquainted with Christe If Christ and thei may not rainge together one hope we haue that Christe shall lyue euer ¶ The olde Antichristes broughte Christ vnto Pylate saiynge by oure law he ought to dye when Pylate bad theÌ„ iudge him after youre law they answred it is not law full for vs to kyll any man which thei dyd to the enteÌ„t y t thei which regarded not the shame of theyr fause ex comunicacions shoulde yet feare to confesse Christe because that the temporall swearde had condemned hym They do all thynge of a good zele they saye they loue you so wel that they had leuer burne you then that you shoulde haue feloweshyppe with Christe They are gelous ouer you a mysse as sayeth saynt â—aule Gala. iiii They would deuyde you â—roÌ„ Christ and his holy testament and ioyne you to the pope to beleue hys testament and promyses Some man wyl aske peraduenture why I take y e laboure to mak this worke in as much as thei wyl burne it seyenge they burnt the Gospell I answere in burnyng â–ª the newe testament they dyd none other thynge then that I loked for no more shall they do yt they burne me also yf it be Gods wyll it shall so be Neuertheles in transslatyng y e new testament I dyd my dâ—utye and so do I now and wyll do as much more as God hath ordeined me to do And as I offered that to all men to correcte it whosoeuer coulde euen so do I this Who so euer therfore readeth this compare it vnto the scripture If Gods worde beare recorde vnto it thou also feleste in thyne hâ—â—â—e that it is so be of good comfort and gene God thankes If gods worde condeÌ„ne it theâ— hold it accurssed and so do al other doctrins As Paul counceleth his Galathians Beleue not euerye spryte sodenly but iudge them by the worde of God which is the trial of al doctryne and last teth for euer Amen ¶ The parable of the wycked Mammon Luke xvi Cha. THere was a certain rich maÌ„ whyche had a steward that was acused vn to hym that he had wasted his goodes And he called hym and sayd vnto hym Howe is it that I heare this of the Geue accomptes of thy stewardshyp For thou mayst bee no longer my steward The steward said w t in himselfe what shal I doo for my master wil take away from me my stewardshyp I cannot dygge and to begge I am ashamed I wot what to do that whan I am put out of my stewardshyp thei may receyue me into their houses ¶ TheÌ„ called he al his masters detters and said vnto the fyrst how much owest thou vnto my master And he said an C. tonnes of oyle And he sayde vnto hym take thy byl and syt downe quickly and wryte l. Then sayd he to another what owest y u And he saied an C. quarters of wheat He sayd vnto hym Take thy byl and write lxxx And the Lord commended the vniust steward because he had doone wysely For the chyldren of thys worlde are in theyr kynd wiser then the chyldren of lyght And I say also vnto you make you fryndes of the wycked Mammon that whan ye shall haue neede they maye receyue you into euerlastyng habitatioÌ„s FOr asmuche as with this and diuers such other textes many haue enforced to drawe the people from the true fayth and from puttynge theyr trust in the truthe of Gods promyses and in the merites and deseruynge of his Chryst our Lord haue also brought it to passe for many false prophetes shall aryse and deceyue many and much wyckednes must also be sayth Christ. Mat. xxiiii And Paul sayth Ti. iii. Fuyl men deceiuers shal preuaile in euil while thei deceiue are deceiued them selues haue taught theÌ„ to put trust in their own merites and brought theÌ„ in belefe that they shalbe iustified in the sighte of God by the goodnes of theyr owne workes and haue corrupt the pure worde of God to confyrme theyr Aristotle w tal For thoughe that the phylosophers and worldlye wyse men wer enimyes aboue al enemyes to the Gospel of God and though the worldly wysedome cannot comprehende the wysedome of God as thou mayst se i. Corin. i. ii And though worldly ryghtuousnes cannot bee obediente vnto the ryghtuousnes of God Ro. x. Yet whatsoeuer they read in Aristo that must fyrst be true And to mayntayn that they rent and teare the scriptures with theyr distin ctions and expound them violently contrary to the meanyng of the texte and to the circumstances that go before and after and to a thousand clere and euidente textes Wherfore I haue taken in hand to expound this Gospel and certayne oter places of the newe testament and as farfurth as God shall lende me grace to bryng the scripture vnto the ryght sence and to dygge agayne the wels of AbrahaÌ„ and to purdge and cleÌ„se them of the erth of worldly wysedome wherwyth these Philistians haue stopped them Whyche grace grauÌ„t me God for the loue that he hath vnto his sonne Jesus our Lord vn to the glory of his name Amen THat fayth only before alworkes and without al merites but Chri stes onely iustifieth and setteâ—h vs at peace with God is proued by Paule Roman i. I am not a shamed sayth he of the Gospel that is to say of the glad tydynges and promyses whyche God hath made sworne to vs in Christ For it that is the Gospell is the power of God vnto saluation to al that beleue And it foloweth in the forsayd Chapter the iust or ryghtous must lyue by fayth ¶ For in the fayth whiche we haue in Chryst and in Gods promyses fynde we mercy lyfe fauoure peace In the law we fynde deathe damnation and wrath â–ª moreouer the cursse and vengeaunce of God vpon vs. And it that is to saye the law is called of Paule ii Cor. iii. the ministration of death and dampnation In the lawe we are proued the enemyes of God and that we hate hym For how caÌ„ we be at peace wyth God and loue hym seyng we
are conceiued and borne vnder the power of the Deuyl and are his possessyon and kyngdome his captiues and bondmen and led at his wyll and he holdeth oure herâ—es so that it is impossible for vs to coÌ„sent to the wyl of God much more is it impossible for a man to fulfyll the law of his owne strength and power seyng that we are by byrth and of nature the heyres of eternal damnation As saith s. Paule Ephe ii We saythe he are by nature the chyldren of wrathe Whyche thyng the lawe doth but vtter onely and helpeth vs not yea she requireth impossi ble thynges of vs The law when it com maundeth that thou shalt not lust geueth the not power so to do but damneth the because thou canst not so do IF thou wylt therfore bee at peace wyth God loue hym thou muste turne to the promyses of God and to the Gospel whiche is called of Paule in the place before rehersed and to the Corin. the ministration of rightuous nes and of the spirit For fayth bryngeth pardon and forgeuenes freely purchased by Christes bloude and bringeth also the spiryte the spyrite loseth the bondes of the deuyll and setteth vs at lybertye For where the spirit of the Lorde is ther is lybertye sayeth Paule in the same place to the Corinthians that is to saye ther the herte is free and hath power to loue the wyll of God and ther the hert mourneth that he caÌ„ not loue ynough Now is that conseÌ„t of the hert vnto the lawe of God eternal lyfe yee though ther be no power yet in the membres to fulfyll it Let euery man therfore accordyng to Pauls councel in the. vi Cha. to the Ephe. arme hymselfe wyth the armour of God that is to vnderstaÌ„de with Goddes promyses and aboue al thyng sayeth he take vnto you the shylde of fayth wherwith ye maye be able to quenche all the fyry dartes of the wicked that ye maye be able to resiste in the euell daye of temptacyon and namely at the houre of death Se therfore thou haue Goddes promy ses in thyn hert and that thou beleue theÌ„ without wauerynge when temptacyon aryseth the deuel layth the law and thy dedes agaynst the answer hym with the promyses and turne to God and confesse thy selfe to hym and saye it is euen so or els howe coulde he be mercyfull but remembre that he is the God of mercy and of trueth and can not but fulfyl his promyses Also remembre that his sonnes bloude is stronger then al the synnes and wyckednesses of the whole worlde and therwyth quyet thy selfe and ther vnto commyt ' thy selfe and blesse thy selfe in all temptacyon namely at the houre of death with that holy candel Or els perishest thou though thou hast a thousande holy candels about the a hundred tonne of holy water a shipfull of pardons aclothsacke ful of freers coates and al the ceremonies in the world and all the good workes deseruinges and merytes of all men in the world be they or were they ne uer so holy Goddes worde onely lasteth for euer and that whiche he hath sworne doth abyde when all other thynges peryshe So longe as thou findest any con sent in thyne hert vnto y e lawe of God y t it is righteous and good and also disple sure that thou canst not fulfyl it dispayr not nether dout but that Gods sprite is in the that thou art choseÌ„ for Christes sake to the enheritaunce of eternall lyfe And agayne Ro. iii. We suppose that a manne is iustified thorow fayth without the dedes of the lawe And lykewyse Ro. iii. We saye that faith was rekened to Abraham for righteousnes Item Ro. v. Seyng that wee are iustified thorow fayth wee are at one with God IteÌ„ Ro. x. With the herte doth a man beleue to be made ryghteous Item Gal. iii. Receyued ye the spirit by the dedes of the lawe or by hearyng of the fayth He whiche ministreth the spirit vnto you and workeh miracles amonge you doeth he it by the deades of the Lawe or by hearynge of faythe Euen as Abraham beleued God and it was tekened to him for ryghteous nes UnderstaÌ„de therfore sayeth he that the chyldren of AbrahaÌ„ For the scripture sawe before that God woulde iustifi the heythen or gentyls by fayth and shewed before glad tydynges vnto Abraham in thy sede shal al nacious be blessed Wher fore they which are of fayth shalbe blessed that is to saye made ryghteous with the righteous Abraham For as many as are of the dedes of the law are vnder the curse For it is written sayth he curssed is euerye man that contynueth not in all thynges whiche are written in the boke of the lawe to fulfil them Item Gal. ii where he resisteth Peter in the face he sayeth We whiche are Iewes by nacion and not synners of the gentyls knowe that a man is not iustified by the dedes of the lawe but by the fayth of Iesus Christ and haue therfore beleued on Iesus Christe that we myght be iustfied by the faith of Christ and not by the dedes of the lawe for by the dedes of the lawe shall no fleshe be iustified Item in y e same place he sayth Toutchyng that Inow lyue I leue in y e fayth of the sonne of God whiche loued me and gaue hym â—elfe for me I despyse not the grace of God For yf ryghteousnes com by the lawe then is Christe dead in vayne And of such lyke ensamples are al the epistles of Paul full Marke how Paule laboureth with hym selfe to expresse the exceadyng mysteryes of fayth in the epistle to the Ephesians and in the Gpistle to the Collossians By this and many such like textes are we sure that the forgeuenes of sinnes and iustifienge is appropriate vnto faith onely with out the adding of the workes Take for the also the lykenes that Christ maketh Mat. vii A good tree bringeth forth good fruite And a bad tre bringeth forth bad fruit Ther seyst thou that y e fruite maketh not the tre good but the tre the fruit and that the tree must afore hande bee good or be made good eâ— it can bryng forth good fruite As he also sayeth Mat. xii ether make the tree good and his fruyte good also et her make the tree bad and his fruit bad also How can ye speake well whyle ye youre selues are euill So lykewyse is this true and nothinge more true that a man before all good workes must fyrst be good and that it is impossible that workes should make hym good yf he were not good before eâ— he dyd good workes For this is Christes prynciple and as we saye a general rule Howe can ye speake well whyle ye are euel So lykewise howe can ye do good whyle ye are euel Thys is therfore a playne and a sure couclusion not to be dowted of that ther must be firste in the hert of a man before he doeth any good workes greater
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
in the syght of God bryngeth lyfe health and the fauoure of God maketh vs the heyres of God powreth y e spirite of God into our soules and fylleth vs with al godlynes in Christe it were to great a shame rebuke and wronge vnto the fayth yea to Christes bloude yf a maÌ„ would worke any thynge to purchase that wherwith fayth hath endued him already and God hath geuen hym surely Euen as Christe had done a rebuke and shame vnto hym selfe yf he woulde haue done good workes and wrought to haue ben made ther by Gods sonne and heyre ouer all which thynge he was alredy Now doth faith make vs the sonnes or children of God Iohn i. he gaue them myght or power to be the soÌ„nes of God in that they beleued in his name If we be sonnes so are wee also heyres Roma viii and Gala. iiii Howe can or ought wee then to worke for to purches that enherytaunce wyth all where of wee are heyres all redye by fayth What shall we saye then to those scriptures which sodÌ„e as though a man shoulde do good workes and lyue well for heauens sake or eternall rewarde As these are make you frendes of the vnrihgtuous mammon And Math. vii Ga ther you treasure together in heauen Also Math. xix If thou wilt enter in to life kepe the commaundementes and suche lyke This saye I that they which vnder staÌ„de not nether fele in their herts what fayth meaneth talke and thynke of the re warde euen as they do of the worke nether suppose they that a man oughte to worke but in a respecte to the rewarde For they ymagen that it is in the kyng dome of Christe as it is in the worlde amonge men that they must deserue heaueÌ„ with theyr good workes How be it their thoughtes are but dreams and false imaginacions Of these men speaketh Mala. Chap. i. who is it amonge you that shutteth a dore for my pleasure for nought that is wythout respecte of rewarde These are seruauntes that seke gaynes and auauntage hyrelynges and daye labourers which here on earth receyue their rewardes as the pharyses with ther prayers and fastinges Matth. v. But on this wise goeth it with heaueÌ„ with euerlastyng lyfe eternal rewarde lykewyse as good workes naturally folowe faythe as it is aboue rehersed so that thou nedest not to commauÌ„de a true beleuer to worke or to compel hym wyth any lawe for it is impossible y t he should not worke he taryeth but for an occasion he is euer disposed of hym selfe thou needest but to put hym in remembraunce and that to knowe the faulse fayth from the true Euen so naturally doth eternall lyfe folowe fayth and good lyuing with out sekynge for and is impossible that it should not coÌ„e thought no man thought there on Yet is it rehearsed in the scripture alleged and promysed to knowe the difference betwene a false beleuer and a true beleuer and that euery man maye knowe what foloweth good lyuinge naturally and of it selfe wythout takynge thought for it Take agrosse ensampel Hel that is euerlastinge death is threatened vnto synners and yet foloweth it synne naturalli without sekyng for For no man doth euell to be damned therfore but had leuer auoid it Yet the one foloweth the other naturally and thought no man tolde or warned hym of it yet should the synner fynde it and fele it Ne uerthelesse it is therfore threatened that men maye knowe what foloweth euyll lyuynge Now then as after euell lyuing foloweth his rewarde vnsought for eueÌ„ so after good liuing foloweth his rewad naturally vnsoughte for or vnthoughte vpon euen as when thou drynkest wyne be it good or badde the tayst foloweth of it selfe thought thou therfore drinke it not Yet testifieth the scripture and it is true that we are by enheritaunce heires of daÌ„nacion and that before we be borne we are vessels of the wrath of God and full of that poyson whence naturally all synnes sprynge and where with we can not but synne whyche thynge the dedes that folowe when we behold our selues in the glasse of the lawe of God do declare and vtter kyll our consciences and shewe vs what we were and wist not of it and certifie vs that wee are heyres of damnacion For yf we were of God we should cleaue to God and lust after y e wil of God But now oure dedes compared to the lawe declare the contrarye and by oure dedes wee se oure selfe both what we be and what oure ende shalbe So nowe thou seyst that lyfe eternall and all good thynges are promised vnto fayth and belefe so that he that beleueth on Christe shalbe safe Christes bloude hath purchased life for vs and hath made vs the heyres of God so that heauen coÌ„meth by Christes bloude Yf thou wouldest obtayne heaueÌ„ with the merytes and deseruynges of thyne owne workes thaÌ„ dyddest thou wronge ye and shamedest the bloude of Christe and vnto the were Christ deade in vayne Nowe is the true beleuer heyre of God by Christes deseruinge ye and in Christe was predestinate and ordened vnto eternal lyfe before the worlde beganne And when the Gospell is preached vnto vs we beleue the mercye of God and in beleuynge we receyue the spirite of God whiche is the arneste of eternal lyfe and we ar in eternal lyfe already and fele al ready in oure hertes the swetnes therof and are ouercome wyth the kindnes of God and Christ and therfore loue the wyl of God and of loue are ready to worke ferly and not to optayne that whiche is geuen vs frely and wherof we are heyres alredy Now when Christe sayeth Make you frendes of vnryghtuous Mammon Ga ther you treasure together in heauen and such lyke Thou seyst that the meanynge and entent is none other but that thou shouldes do good and so wyll it folowe of it selfe naturally without sekyng and takinge of thought that thou shalt fynde frendes treasure in heauen and receyue a rewarde So let thyne eye be syngle and loke vnto good lyuynge onely take no thought for the rewarde But be content For as muche as thou knoweste and arte sure that the rewarde and all thynge contayned in Goddes promyses folowe good lyuinge naturally thy good workes do but testifye onely and certifye the that the spirite of God is in the whoÌ„ thou hast receiued for an ernest of gods trueth and that thou art heyre of all the goodnesse of God and that all good thynges are thyne all ready purchased by Christe bloude and layed vp in stoare agaynste that day when euery man shal receyue accordyng to hys dedes that is accordynge as his dedes declare and testifye what he is or was For they that loke vnto the rewarde are slow false subtel and crafty workers and loue the rewarde more then the worke yea hate the laboure â–ª yea hate God whyche commaundeth the laboure and are wâ—ry both of the commaundement and also of the coÌ„maunder worke wyth tedyousnes But he
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
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
seing that god hath power ouer all hys creatures of right to do with them what he lyst or to make of eueri one of theÌ„ as he lysteth Our darknes can not perceyue his lyght God wilbe feared not haue his secret iudgemeÌ„ts knowen More ouer we by the light of fayth se a thousande thynges whiche are impossible to an infidle to se. So lyke wise no doute in the light of the clear visâ—on of God we shall se thynges whyche now God will not haue knowen For pryde euer accompanieth hye knowledge but grace accompanieth mekenes Let vs therfore gyue diligence rather to do the will of God then to search his secrettes which are not profitable for vs to know When we are thus recoÌ„syled to God made the frendes of God and heyres of eternal lyfe y e spirite that god hath powred in to vs testifyeth that we maye not lyue after our olde deades of ignorance For how is it possible that we shoulde repente and abhorre them and yet haue lust to lyue in theÌ„ Wee are sure therfore that God hath created and made vs new in Christe and put hys spirite in vs that we shoulde lyue a newe lyfe whiche is y e lyfe of good workes That thou maist know what are good workes or what workes are good and the ende and entente of good workes or wherfore good workes serue marke this that foloweth The lyfe of a Christen man is inward betwene hym and God and properly is the consente of â–ª the spirite to the will of God and to y e honour of god And godes honour is the finall ende of al good workes Good workes all thynges that are done wyth in y e lawes of God in whych God is honoured and for whiche thaÌ„kes are geuen to God Fastinge is to absteine from surâ—eting or ouer much caâ—inge froÌ„ dronkenes and care of the worlde as thou mayste reede Lu. xxi and the ende of fastynge is to tame the bodie that the spirite may haue a free course to God and maye quyetly talke with God For ouer much eatynge and drinkinge and care of worldly busynes persse downe the spiryte choeke hyr and taÌ„gle hyr that she can not lift vp hyr selfe to God Now he that fasteth for any other entente than to subdue the bodye that the spirite may wayte on God and frely exersice hyr selfe in the thinges of God y e same is blinde and woteth not what he doth er reth shoteth at a wroÌ„ge marke and his entente and ymaginacion is abhomynable in y e sight of God WheÌ„ thou fastest from meate and drinkest all day is that a Christen fast either to eate at one meale that wer sufficieÌ„t for foure A man at foure tymes maye beare that he can not at ones Some fast from meat and drinke and yet so tangle them selues in worldli busines that thei can not ones thinke on God Some abstayne from butter some from egges some from all manner witte meate some this day some that dai soÌ„e in the honoure of this saint some of that and euery man for a sondrâ— purpose Some for the tothache soÌ„e for the hed ache for feuers pestilence for soden death for hanginge drounding and to be deliuered from the paynes of hell Some ar so mad that thei fast one of the thursdayes betwene â–ª the two saynt marye dayes in the worshippe of that saynt whos day is halowed betwne cristeÌ„mas and candelmas and that to be delyuered from the pestilence All those men fast without conscience of God and without knowledge of the true enteÌ„te of fastinge and do no other thaÌ„ honoure sayntes as the gentels and heathen worshiped their ydolles and are drowned in blindnes and know not of the testameÌ„t that God hath made to manward in Christes bloud In God haue thei nother hope nor coÌ„fideÌ„ce nether beleue his promyses nether know hys wyll but are yet in captyuyte vnder they prince of the darkenes Watche is not only to absteyne from slepe but also to be circuÌ„spect and to cast al pereles as a maÌ„ should watch a toure or a castell We muste remembre that the snares of the deuill are infinite and innumerable and that eueri moment aryse new temptations and that in al places mete vs fresh occasioÌ„s Against whiche we must prepare our selues and turne to God and complaine to him and make oure mone and desyre hym of hys mercye to be our shylde our toure oure castell and defence from all euill to put his strength in vs for wy thout hym wee can do nought and aboue all thinges we must call to mynde what promises God hath made what he hath sworne that he wyll doo to vs for Christes sake and with stronge fayth cleue vnto them and desire hym of his mercye and for the loue that he hath to Christe for hys truthes sake to fulfyll his promyses If we thus cleue to God wyth stronge fayth and be leue his wores then as sayth Paule i. Corint x. God is faythfull that he wyll not suffer vs to be teÌ„pted aboue that we are able or aboue oure myght that is to say if we cleaue to his promyses and not to oure fantasyes and ymaginacions he will put might and power in to vs that shal be stroÌ„ger then al the tentacioÌ„ which he shal suffer to be against vs. PRayer is amorninge a longinge and a desire of the spirite to god ward for that which she lacketh as a sick morneth and soroweth in his hert longinge for health Fayth euer praieth For after that by fayth wee are recoÌ„siled to God and haue receyued mercie and forgiuenes of God the spirite longeth and trusteth for strengeth to do the will of God and that God maye be honoured hys name halowede and hys pleasure and wyll fulfilles The spiryte waiteth and watcheth on the will of god and euer hath hir owne fragilite weaknes before hyr eyes and when she seeth tentacion and perell drawe nye she torneth to God to the testamente that God hath made to all that beleue and truste in Christes bloud and desireth God for his mercy trueth and for the loue he hath to Christe that he wyl fulfill hys promyse that he shall soccur and helpe and giue vs strength and that he wyll sanctifie hys name in vs and fulfill hys godly wyll in vs and y t he wil not loke on our sin and iniqâ—ite but on his mercy on his trueth and on the loue that he oweth to his sone Christ and for hys sake to kepe vs from tentacion that we be not ouercome and that he delyuer vs from euyll and what so euer moueth vs contrary to hys Godly wyll More ouer of hys owne experience he fealeth other mens neade and no lesse commendeth to God the infirmites of other then hys owne knowynge that ther is no strength no helpe no succure but of God only And as mercyfull as he fealeth god in his hert to him selfe warde so mercyfull
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
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
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