repenttaunce and the consente of the herte vnto the lawe of God and maketh a man safe and setteth him at peace with God â—ut speaketh of that false opinion and ymagynacyon where wyth some saye I beleue that Christe was borne of a virgine and that he dyed and so furth That beleue they veryly and so strongely that thei are readye to sley whosoeuer would saye the contraye But they beleue not that Christe dyed for theire sinnes and that his death hath pleased the wrath of God and hath obtayned for them all that God hath promysed in the scriptuer For how can they beleue that Christ died for theyre sinnes and that he is theyre only and sufficiente sauioure seynge that they seke othre sauiours of ther owne ymaginacion and seynge that they feale not theyre synnes neyther repente excepte that some repeÌ„te as I aboue sayd for feare of payne â–ª but for no loue nor consente vnto the lawe of God nor loÌ„ging that they haue for those good promises whiche he hath made theÌ„ in Christes bloude Yf thei repented and loued the lawe of God and longed for that helpe whyche God hath promysed to gyue to all that call on him for Christes sake then vâ—tily muste Goddes tryeth gyue them powere to do good workes when so euer occasion were giuen either must God be a fals God But let God be true and euery maÌ„ a lyer as scripture sayeth For the trueth of God lasteth euer to whom only be all honor and glory for euer Amen ¶ A short rehearsall or suÌ„me of this present treatyse of iustification by fayth Fayth the mother of all good workes iustifieth vs before we can brynge forth any good work as the husbond marieth hys wyfe before he can haue any lawful chyldren by her Forther more the husbonde maryeth not hys wyfe that she shoulde continue vnfrutefull as before and as she was in the state of virginitie wherein it was impossyble for hyre to beare frute but contrary wyse to make her frutefull euen so fayth iustifieth vs not that is to saye maryeth vs not to God that we shoulde contynue vnfruteful as before but that he shoulde put the sede of his holy spirite in vs as Saynte Iohn in hys fyrst epistle caleth it and to make vs frutefull For Paule sayth Ephesi ii By grace are ye made safe thorowe fayth and that not of your selues for it is the gift of God and commeth not of the workes lest any man shoulde boast him selfe For we are his workeman shippe created in Christ Iesu vnto good workes which God hath ordeyned that we shoulde walke in them â— BE not offeÌ„ded most dere Reader that diuers thynges are ouersene thorowe neglygence in thys litle treatise For verely the chaunce was such that I maruayle y t it is so wel as it is Moreouer it becometh the boke e uâ—n so to come as a morner and in vyle apparayle to wayte on hâ—s master which sheweth him selfe nowe agayne not in honoure and glory as betwene Moses and Hâ—ly as but in rebuke and shame as betwene two mortherars to trye hys true frendes and to proue whether there by any fayth on the erth Wyth Gods word ought a man to rebuke wikednes and false doctrine and not wyth raylyng times Antichryst Antichryst is as much to sai as agaynst Chryst and is nothyng but a â—recher of false doctryne Antichrist was euer Antichrist whâ— he is spied goeth oute of the playe and disguyseth hym selfe and then commeth in agayne Antychrist is a spiritual thing and cannot be sene but in the syght of gods word The prelates â—auea burning â—eale to theyr â—hyldren Trye all doetryne hy Goddes worde They geue mo re fayth to Aristotle then to Christ. The lawe is death and the promyses lyfe The law whaÌ„ it is preached geueth no power to fulfyll the same The consentynge vnto the lawe with the hert is eternal lyfe A manne must haue soÌ„e good nes in his hert before be bring furth good workes The lawe vttereth sinne setteh vs at de bate The promises iustifie Olde vesselleâ— that 〈…〉 is put 〈…〉 Matâ—… The office of fayth â–ª The office of workes The talent Math. xxv Why he called them frendes â–ª Good workes muste be done frely Mammon Who is the steward The signe of Gods fauour Wythout we be iustified we can not worke frely Good workes are called the frute of y e spirite and ryght wysnes What is the ryghtuousnes of scribes â–ª and pharises The law must be fulfilled spiritually and w t obedience as Christ hath done A christen wheÌ„ he praieth abideth sticketh fast to Gods promises By coÌ„sentyng vnto the wyll of God knowledging our faulte mekely we be assured of the spirite of God Wherfore the beleuinge forgeueth with y t which aboundeth of â—ure necessary fode ought 〈◊〉 to sustaine the nedy Not onely to speake of the Gospel is accepted before God but to lyue after the Gospel Wher the spirit of God is not there can not a maÌ„ work accordynge to Gods will What health is to saye Christes merites are ours No man can consent to the deades of the lawe except he be chosen Excepte a maÌ„ haue y e spirite of life it is impossible for him to kepe y e coÌ„maundemeÌ„tes â–ª The greatest perfection He that wyth draweth from hys negboure the whyche is his can not come to heauen Faith casteth out deuels and doth such lyke miracles The kyngdoÌ„e of heauen is prepared for y e faythful â–ª ergo theyr workes do not deserue it As longe as we see the law we caÌ„ not loue Christe but when we se y e gospel then re ioyce we An exaÌ„ple for declaracion of inward deeds An example of loue to warde our neghbour The kepynge of y e commauÌ„dement declareth outr loue toward God A goodly order of perfecti on If we do but lust it is a sign that the spirit is in vs. A parable can not be ex pouned in al poâ—â—tes but y e seÌ„â—â— onely What neighbour signifieth There is no greater perfec tion than the lawe No man fullfylleth the lawe What y e two pence be â—oken What the parte was y t Marye hadde chosen Scriptur speketh to vs dineâ—s wayes where the spirit is not ther is no vnderstaÌ„ dynge of scrip ture It is impossible to vnderstand the scripture without the spirite of God Pray y e spirit to leuse you from your natural blindnes and to gyue you vnderstan dyng of spiritual thynges Marke the or dre of Goddes workes He that is recoÌ„ciled to God muste not liue after the olde lustes of iogno raunce Good works Fastynge The cause of fastynge What watch signifieth In al tentacioÌ„ we must cal vpon God What prayer is The condicioÌ„s and propreties of prayer Lette the sam mind be in yon that was in Ie su Christ which c. One to praye for au other In what hour the sinner sigh eth I shal hear hym The loue of God to châ—â—ste is infâ—â—t â–ª Who is rightuouse Loue
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
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