Phylosophye of dubitation and mystrust ¶ Nowe foloweth the thyrde question which the olde writers haue nat spoken of so largely and playnly as they haue of that other twayne beynge no lesse nay more necessary ¶ Howe our workes may please God FOR as muche as in them which he regenerated remayneth yet greate imbecillitie and weaknes nat hauynge the feare which they oughte to haue of God nat brennynge in Faythe and loue seketh the helpe of man more than the worde of God permitteth beynge seducted with errors and neglygent in doynge theyr duetye and offyce beynge proude and puffed vp with immoderat affections of loue and hatred courtynge vnhonest and vnlawful pleasures and in theyr afflictioÌ„s troubles bendyng theyr browes agaynst the lord doubtynge or rather dispayryng of his mercy are inflamed with vniust desyre of vengeaunce doeth nat with herte declare them selfe to God gentyll and louyng nat thankyng him hertely for his great benefytes passyng nat much whether the Gospel doth go backewarde or forward nat bewaylyng the calamities and miserable state of the churche and of the common welth nat prayenge for the churche and for princes but beynge set a fyer with vniust desyre of gatheriÌ„g togither of richesse honours and of power hatynge them which do shyne in godly vertues and godlye gyftes or rather caysyng vp sclaunders on them as the contention of superioritie betwene the sister of Moyses and Aaron did cause stubburnesse ¶ FOR as much I say as these greate â—yces do yet reygne in them ye whiche are borne againe in a newe byrth vices I say much contrary and repugnante to the lawe of God worthy deathe euerlastinge spryngynge from the most pestyâ—ent well and fountayne of al mischefe I say Originall sinne that is the ignorance and want of the knowlege of god and frowarde turnynge thy selfe awaye from the wyl of God of the whiche vyces Paul speakinge discribeth no small deformite but a great and monstruouse euyll saying the sence felyng and pricking of the fleshe is mortall enemye to God it is manifest therfore that no maÌ„ can performe and satisfie the Lawe but only Christ and that in the newe borne by Fayth there doth remaine sinne contrary to the Lawe of god and worthy euerlastynge death without they be forgyuen Syth that this is true nat onely in the scholes but also in mens mindes thê questioÌ„ being resoned causeth no smaâ— perylles and contention within man resonyng with other yea and with theyr owne selfes whether they please God ye or nay secondly howe this impure and imperfect newe lyfe can please God beynge so full of vnclennesse ☞ IT is necessary therfore that men be taughte to vnderstande and perceyue both of these doubtes For the hypocritê so feble and weake is theyr nature dâ— stande muche in theyr owne conceyt regardynge and settynge muche by theyâ— owne vertues thynkyng that they bâ— strong ynough of them selfe makynge the naturall vicious inclination of the flesshe no sinne or very small do thynke them selfes without sinne that they be able of theyr owne strength to perform the lawe of God and worthy to obteine the lyfe euerlastyng for theyr owne desertes and merites This is the mynde nat only of Hipocrites but also of those which in theyr iudgementes do folowe theyr owne blynde reasons and phantasies Such was the reasonyng of Plato and of Tullye of the immortalitie of soules sayinge that those soules which departed forth of the bodies most purist hauing least part of the dregges and filthynesse of the bodies did flye vp to the ayre Contrary wise those soules whiche departynge were full of all fylthye lustes and foule desyres of the fleshly bodies did continue styll on the earth beynge about the sepulchres and graues where theyr bodies were layde and buryed Is nat al one matter that our religious fathers bosting and setting vn of theyr merites semeth for to do Do they any thynge els than Plato or Tully Although that the reason of man by his owne lyght and knowledge of him self can none otherwise iudge yet the word of God doth testify that no man can satisfy the lawe accusyng al men and settyng before vs our mediatur the only son of God It is necessary therfore that those proud arrogant and carkles stomakê of Hipocrites be rebuked as much as it is requisite that the fearful consciences and weake myndes are to be comforted with the true comfort nat to mystrust the mercy of God for that he hateth but to haue a stedfast Fayth and to learne howe the lyfe maners workes may please God Peter when he was in the bote beyng affrayde sayde go from me Lorde for I am a sinner Thoughe that Peter beyng in great feare did nat marke what he sayde his selfe yet as it doeth happen often tymes vnwares to a man being sodenly moued he did simpelly declare with his mouth what his hert thought For he fledde from God beholdyng and considering his owne vnworthynesse Lykewise all men beholdinge theyr owne vnworthynes do flye from God thynkyng that in so doing they do well to go from him bicause they do seme to theyr selfes vnworthy The whiche erroure beinge fyxed in mennes myndes the gospel doth reprehend commaundinge all men though they be vnworthy to come boldlye vnto hym trustyng stedfastly on the mediator which is the sonne of God ¶ AND although as I haue declared a new obedience which is the iustice in declaration of a good conscieÌ„ce is very necessary yet for al that they whiche be regenerated and newe borne agayne in Christ in a newe lyfe by Faythe and inspiration of the holy Ghost neyther do nor can fulfyll al that the lawe doth requyre For in them for al theyr newe byrth remayneth our fyrst and original disease nat to be set lyght by bredinge and causyng innumerable ill affections in vs. Considering then that these vices are worthye and deserue euerlastinge death ye those whiche be newe borne agayne are nat iust that is to say accepted or pleasaunt to god for theyr owne propre vertues but thorowe mercy and that frely by a ful trust in the mediator Christ Also they do nat merite eternall felicitie by theyr owne workes and vertues but they muste be of thys opinion that they be heyres of euerlastinge lyfe by Christ frely by Fayth although they haue the newe obedience or the good workes which consequeÌ„tly must folow this Fayth ¶ TO proue that none of al the godly and most vertuous men that euer were can nat perfourme the request of the lawe and that there doeth remayne in them sinne ye after theyr regeneratyon thys sentence folowinge doeth proue ¶ Psalme 143. Thou shalt nat enter in to iudgement with thy seruauntes for no liuing creature shall be iustified in thy syght The fyrst epistle of Iohn and fyrst cap. If we shulde say that we haue no sinne we do begyle our felfes and the truth is nat in vs. ¶ ALSO Romaynes 7. cap. I do se and fele another Lawe in my members striuing agaynst the
of a moral lawe and of the maners of a cyuyl lyfe ¶ FOR the cyuyll lyfe doeth require but an externe and an outewarde dyscyplyne onely that we myght outwardlye appeare honeste and iuste Ciuyll lyfe what doeth the lawe oâ— god requirâ— But the lawe of God doeth requyre a perfect obedyence bothe an inwarde and an outward as wel a spirituall obedience to appeare iuste before God as a corporall in the outward obedience of the lawes where to beareth witnes the commaundement Thou shalte loue the Lorde thy God with al thy hert And so Chryst his selfe in Mathewe .v. cap. doethe expounde the lawe ¶ FOR as muche therefore as the nature of man beynge infected and corrupted by the naturall corruption and dysease of sinne whiche dyd sprynge from Adam can nat possyble perfourme a perfecte obedience the lawe declarethe the wrathe of God against synne accusinge and condempnynge al men Chryste only excepte whiche hathe delyuered vs frome the malediction and curse of the lawe He hathe delyuered nat onely the Iewes and al other whiche lyued after the lawe was gyuen forthe but also the fathers whiche were before Moyses Wherfore it doeth folowe that these fathers The fathers before Moyses were saued by theyr truste to the promyse which were before Moyses were vnder a lawe And so beyng accused and brought into greate feare hadde vtterly peryshed yf they hadde nat styckt and clouen faste to the promyses of Chryste For whose sake they knewe well they shuld be deliuered from sinne and death These wordly politike and cyuyl wise men peraduenture wyl deride and make a mocke at that we do say that the law of God doeth requyre a perfecte and an absolute obedience and that we do saye that no man can satisfie and perfourme al that the lawe doeth requyre of vs bycause that naturally the greate blyndenesse ignoraunce and contempt of God is so roted in vs whiche doeth seme and appere to the Philosophers and to them whiche do vse theyr iudgementes after the wordlye fashyon nothynge els but foly and madnes But howe so euer they do take it I do assure you that the Prophettes and Apostles mente none otherwyse than I haue declared to you Therfore the Prophettes wyl that men do know the greatnesse of sinne bycause they do nat knowe God in dede as they oughte to do no nor glorifie him as witnesseth Paul This ignoraunce and contempte of God is the sinne which the Prophettes and Apostles do shewe and teache to be the cause of al our calamities and miseries The ignoraunce of God is the roote of all mischiefe wherewith thys weake and feble nature is opressed they do teach I say that we shulde seke the true iustyce and delyuerance from sinne and death frely gyuen by Chryste As touchyng al other thinges of the lawe that I might nowe speake of I do referre and send al them whiche are studious and desyrous to knowe them vnto the boke of common places of the scripture whiche I dydde wryte and gather togyther Wherfore nowe I wyll speake of thys vocable Gospell ¶ Gospell THE GOSPEL DOTH preache repentaunce The promyse of the Gospell is nat to be ioyned with the promise of the lawe promisynge forgyuenesse of sinne and lyfe euerlastynge The whiche promyse we must be ware that we do nat ioint with the law For thoughe the lawe hathe certayne promises annexed to it yet they do differ and varye muche from the promyses whiche are peculyer and proper only to the Gospel for the promises of the lawe are promysed condicionallye requiring a perfecte obedience as witnesseth the fyrste precepte The Lorde sayenge I wyl be good to theÌ„â—hat loue me with al theyr herte Where as the promyse conteyned in the Gospell doethe declare to vs the remission of sinne our iustification and lyfe euerlastynge freely withoute any condicion of our merites and worthynes but for Christ sake only No mannes voyce or tonge can declare this great benefyte which the Lord thorow his sonne Iesu Christ doeth bestowe on vs that is to say that the greate blotte of sinne by hâ—s bloude scraped and rasshed forthe and deathe vtterly vanquisshed we maye haue the fruition of the syght of the Godhed in euerlasting life iustyce and gladde ioyfulnes The promyse of thys benefyte by no man but from heauen is declared to vs as Iohn sayeth The sonne whiche is in the bosom of the father he hathe declared and made manyfest to vs. An other dyfference of the Gospel and of the lawe And although that there is a certayn knowlege of the lawe in vs euen from oure byrthe it is nat so with the knowledge of the Gospell for the knowledge therof we haue nat naturally Mannes reason of it selfe being nat able to perceyue and knowe the wyl of God that God wyll sende hys sonne downe to be oblatyon and sacrifice for the churche and forgyue sinne frelye without the deseruynge of our merites Thys is farre frome mannes vnderstandynge Therefore the wordes of the lawe and the promise of the Gospel must be dyuers and sundry wayes taken and perceiued In the writinges of Phocillides and Hesidus o with such other lyke wryters a man shal fynde many sayinges of the lawes but as touchyng the promise of the free forgiuenes of sinne and of the sonne of god it is neuer to be founde amonge them Whiche in theyr writinges dyd imitate and folowe the iudgemente and naturall reason of man onely Moreouer for as muche as a certaine knowledge of the lawe is natural to vs ye from our fyrst byrthe and natiuitie our owne myndes and conscience accuseth sinne in vs what doeth our owne conscience â—udge oure synne thynkynge and be leuyng no thyng els but that God wyl punyshe and also cast forth of his syght those men which be vniust and synners This is the iudgement whiche the lawe doethe gyue beinge bothe a iuste and a ryghte iudgemente accordynge to the mynde of the lawe Agaynst the whiche heuye sentence of the lawe in the tyme of knowledgynge thy sinne and repentaunce thou must obiect agayne and lay for the the most lyberal and fre promise of mercy whiche ought to be preferred before the lawe As by example when Adam after hys offence Adam was accused he coulde thynke none other thyng in him selfe but that which was the lawe that he shulde peryshe bicause he obeyed nat the Lorde But streyght way the Lorde natwithstandynge that he hadde made him subiecte for his disobedience vnto the deathe of the body whiche was before immortal and to other miserable calamities The promyse giuen to Adam yet God gaue to hym a comfortable voyce promysynge deliuerance from sinne and death and the restoring agayne of mankynde sayenge that the sede of a woman shulde breake the head of the Serpent The whiche voyce spoken and declared by God streyght way the son of God mouynge and styrrynge the hert of Adam dyd poure into hym a newe lyfe and lyghte At that
but also a perfecte obedyence whereby it is easye to be perceyued that no man can be iust before God that is to saye accepted for the outward dyscyplyne as the sayde Paull wytnesseth playnly by the workes sayeth he of the lawe no flesshe shall be iustified The whiche sayenge doethe mynyshe nay plucke away cleane the commendatyon and prayse of iustyfycatyon nat onlye from ceremonyall workes but also from morall workes speakynge of the whole outwarde disciplyne And where as the Philosophers and lawes humayne do dyspute and reason of thys outwarde discipline whiche is the couered face of Moyses they do nat serch howe or which way a man may be iust that is to say accepted be for God Furthermore we may nat compare and set togyther as of lyke estimation the sentences and myndes of the Philosodhers with the holy learnyng and teachinges of Paull Lette thys carnall Iustyce haue his place What rule beareth this outewarde Iustyce of the Philosophers That is to saye lette the lewde wycked and carnall people be brideled and pluckt in with this outwarde discipline let the teachyngê of the Phylosophers be in the middes of the greate multitude of the people let them behold the face of Moyses couered nat ascendynge vp into the mounte vnto God Let Origenes and suche as be of hys secte continewe styll amonge the blinde people Origen nat beholdynge the cleare and open face of Moyses teachyng and prechyng none other but a carnal outward and fleshely Iustice For as much then as the naturall reason of man can nat se by what meanes nor howe we shuld be reputed iust before God the Gospel prechethe an other kynde of Iustice The Iustice of the Gospell nat knowen to mannes reason but reueled and made open to the fathers fyrste by God hym selfe and afterwarde by hys Prophetes more and more declared and laste of all by Christe him selfe and hys Apostles manifested to the whole world Therfore Iohn saide God no man did euer se but only the sonne of God whiche is in the bosom of the father he hath declared him to vs. As though he wold saye thys wyll of God that God wolde forgyue frely and giue lyfe euerlasting for his sonnes sake no creature no reâ—son humayne coulde attayne to vnderstande and perceyue but onelye by hys sonne manifested and declared Of the whiche moste merueylous and excellent benefyte Paul preacheth whose saying brefelye in the declaration of the Epystell I entende to expounde and declare ye and Christ hys selfe as it becommeth hym whiche is a cunnynge craftes mayster in fewe wordes comprehendynge the whole summe and discipline of the Gospell commaunded hys disciples to preache repentance and forgyuenesse of sinne in hys name The totall summe of the preach is of the Goâ—pell is repentaunce and foâ—gyuenes of sinne foâ— Christ sake onely By the whiche wordes you may perceyue that the ministery and office of the Gospell is fyrste to reprehend and rebuke sinne as witnesseth our mayster Chryste sayenge The holy Ghoste shal reproue you and rebuke the worlde for sinne c. And so the mynde and conscience of man recognisyng and knowlegynge of olde hys sinne and for that the dredefull angre and wrathe of God Repentance then is moued and styrred with no counterfete and fayned feare but with mooste heuye teares and sorowes that he quakethe agayne which with heuy and depe syghes beynge ones perceyued and felte the Gospell doeth laye and sette before him that thynge which is full of all comfort vtterynge and pronouncynge that voyce whiche is proper onely to the Gospell whiche is the promise of Christ his benefyte declarynge the sonne of God to be the mediator after that maner that Iohn dyd sette hym forthe and descrybed hym sayenge Beholde and se the Lambe of God hym I say which taketh awaye the sinne of the worlde He commaundeth you to be certaynlye assured and persuaded that for thys medyator hys sake whiche is the sonne of God oure Lorde Iesus Christe we do obteyne remission of our synnes beynge imputed iuste nat for any of our workes or merites but freely by faythe that is to say when we do beleue without any wauerynge that we do obteyne those greate benefites for Christe hys sake when do we obteyne remission of our sinne by whome and howe when we do lyft vp our selfes standynge vpryghte beynge vnderset with thys faythe lokyng on no thynge elles but on Christe then do we obteyne remission of our sinnes and are reputed iuste that is to saye God for his mercye sake doeth accepte vs and sendethe into vs the holy Ghost making vs the sonnes of God and heyres of lyfe euerlastynge Bearynge therto wytnesse Iohn 1. cap. He gaue to them the poure to be made the sonnes of God to them I saye which do beleue in hys name These thynge are playne and easy to be thorowly perceyued and moste fytteste for the vse of our consciences Dauyd as by dyuers examples may appere Dauyd beynge a kynge for hys abhomynable Adultery committed and murder beyng accused of the Prophet dyd fele in him selfe so greate torment and feare that he was nat able to stande vnder it but was borne downe to the ground the tormentes of his conscience were so heuy whome afterward the Prophete comfortynge with thys voyce of absolution dyd lyfte him vp as it were takynge and lyftynge hym from the grounde by the hande sayde The ryghtâ— maner of absolution The Lord hath taken away thy sinne Thou shalte nat dye At the whiche voyce Dauyd dyd beleue hys synne to be forgiuen nat for hys owne dignitie The faythe of Dauyd deseruynge or merites but freelye for the mercye of God hys sake And so he was thorowlye taught and lerned that the delyuerance frome sinne and deathe is promysed for the sauiour sake that was to come beleuynge stedfastlye that Christe shulde be the onely oblation and sacrifice for the sinne of man As the psalme bearynge wytnesse sayeth Thou arte the preeste euerlastynge c. with thys faythe Dauyd steyinge and bearynge hym selfe vp was made iuste that is accepted before God to euerlastynge lyfe what / and how is this worde iuste taken with the Scrypture Luke also 7. cap. The woman came wepynge to Christe knowledgynge her sinnes and herde of Christ go thy way in peace thy fayth hathe saued the. ☞ SO these two motions feare and fayth are set forth and described in our conuersion Feare and faythe are togyther in oure conuersion The whiche feare men vse to call contrition whiche beleue thou verelye can neuer merite remission of sinne Naye excepte thou be propte vp with faythe thy mynde beynge oppressed and ouerwhelmed with teares heuines feare thaÌ„ must nedes runne headlynge to euerlastynge deathe Euen so dyd Saull and Iudas peryshe for euer Saul Iudas nat coÌ„fortyng them selfes in the middes of theyr anguishe and sorow with faith and knowledge of the mercye of God And this is the sence of Paull his
Lawe of my mynde makynge me bonde vnder the Lawe of sinne And often times Paul doth repete the worde of sinne signifieng to vs that it striueth in vs alway against the Lawe of God Synne deseruing eternal death except by Fayth our pardon be obteyned meaning by that worde sinne nat onely the smal motions styrringes and prickingê of the flesshe but also the sharpe motioÌ„s of the minde that is to say the mistruste of the wyl of God abhorring the crosse nat beyng lift vp and erected with trust and gladnes in the Lord as we be when we do fynd ease and helpe of our bodely diseases and sicknes From the whiche diffidence and mistrust riseth many euil and noughty myndes Therfore the Apostle vseth .ii. vocables in the same text to the Romaynes very propre and mete for this purpose The fyrst is this worde striuing or fighting against signifieng therby that like a most cruell enemy in an open feelde it doeth fyght against vs and seketh al meanes craftes to wouÌ„de our mynd with mistrust in the mercy of God with terrors and great feare with pride with trust vnto our owne wytte and rightwisnes of our self putting vs out of al care of God and kindelingin vs the flame of all noughty lustes and fylthy desyres The seconde vocable is this going about to make me captiue the which is so sayde bicause thou shuldest take the better hede of him whose study is to haue vs in bondage oppressyng the weake mindes and at the laste takinge vs prisoners thoughe we be agayn deliuered by Christ As when Moyses was snared and taken at the rocke he douted and mistrusted Dauyd also was taken when he commaunded to nombre his people eyther deceyued by error or els by vainglory that he had augmented and increased his kingdom so mightely or for some such like cause We shal nat nede to bring forth many exaÌ„ples euery vertuous man hath ynough of suche examples within his owne dores by their owne experience feling and seing howe diligent and busy our enmy is to seduce and oppresse our minde with oure owne opinions and phantasies For the deuyl doth neuer cease to besege the vertuous and faythful men in specially ⧠PAVL to the Corinthes the fyrst Epystle 4. i. Corin. i cap. I knowe nothing in my selfe wherof I am gyltye but I am nat for that iustified which is as muche to say though I haue good workes whiche is the outward iustice and witnesse of a good conscience yet for all that I am nat therfore made iust that is acceptable and pleasaunt to God to eternall blysse But onelye by Faythe in Iesu Chryste ⧠CHRIST also biddeth his holye ones to cal for remission of sinne with these wordes and forgiue vs our dettes c. commaunding them also to say We be vnprofitable seruantes Also the 129 psalmÌ„ If thou woldest marke obserue our iniquities good Lord Lord what man shulde be able to withstande them he knowledged that he was burdened with sinne yet for all that he persuaded him self that he was pleasant and acceptable to God by mercy and so did truste and loke after helpe and helth sayinge these wordes My soule hath stande fast and continued in his worde that is to say by the heuenly promise I do susteyn and hold vp my selfe I do go to no creature but to him I loke for helth of none but of him I do rest altogither in hym trustinge in his goodnes that he wyll saue me Also Psalme 18. Who doethe knowe mine offences and faultes from my secret and priuie hid filthines make me cleane It doeth appeare nat only by this place of the Scripture but also by many other places of the said prophete that he spake nat these woordes in hys owne person only but in the name of al sayntes faythful and Godly men Naye those meÌ„ theyr own selfê whoÌ„ he calleth the seruauntes of God sanctified by the holy Ghost replenished with excellent giftes continuyng in exercise of Fayth hauing gouernance and rule ouer great matters As Abraham Ioseph Moyses Samuel Dauid Esay al togyther with one voyce they do crye I saye these wordes What man doth knowe all our offences from our secrete and priuie vices make vs pure and cleane good lord Wherfore the arrogant and proud boldnesse of the hipocrites is much to be detested whiche do boste and cracke that they do deserue eternal felicitie by their owne merites and workes and as they do say both worthyly and of duety ¶ Psalme 31. I haue sayde I wyl confesse and knowledge againste my selfe Lorde mine iniquitie and vnrightwisnes and thou shalt remitte and forgiue my sin For this shal all men make theyr inuocation and praier they shal cal and crye for remission of theyr sinne vnto the in tyme conuenient Which wordes witnesseth that al men of what perfectnes soeuer they be must call for pardon of theyr vices and offences Iob. 4. cap. sayeth I mistrusted and feared all my workes Exodê° 33. The innocent before the is nat innocente that is to say Although by mannes reason he hath nat deserued to be accused yet thou mayste accuse him ¶ TO the Lorde be al rightwisnes to vs perteyneth coÌ„fusioÌ„ and vtter shame that we are nat able to shewe abrode our faces which is as much to say I knowledge that we haue sinned and that we are iustly punished of the it folowethe Confusion to vs is proper to the truely beloÌ„geth mercy and pitie that is to say I knowledge that we are sinners but thou for thy mercy sake whiche is promised here ones agayne to our praier and deliuer vs. The which sentence the Prophete afterwarde repeting sayeth We pray the nat for oure rightwisnesse sake but for thy great mercy These maner of teachynges and preachinges are repeted to vs with one consent of al the olde fathers in the scriptures Our wekenes is alway accused we are commaunded by Fayth to flye to mercy thorowe the sonne of God promised whiche is our mediator Likewise Paul doeth nat accuse one certayne kinde and sorte of men but without any exception he affyrmeth al men to be gylty of sinne only Christ excepted before god sayinge these wordes that all mennes mouthes may be stopt and al the whole world giltie before God He concluded al men to be vnder sinne to the entent that al men shulde knowe them selfe nedy of mercy Also Paul sayeth He that is proud and reioyseth let him be proud in the lorde These and such other lyke sentences set good men set before them that they may learne to knowe theyr infyrmyties to be sinne without doubte and that they may feare the wrath of God whiche is against sinne and so let repeÌ„tance grow in vs. It is sayde in the Genesis concerning the latter iudgement Sinne shal be at rest tyll it be reueled and made open Wherin the carklesnes of mankinde is described which doth neither feare nor regard the iudgement of god He saieth sinne shal be at rest that
against our conscience which we do coÌ„myt for the nones wyllyngly And Paull sayeth The workes of the fleshe are manifest that is when a man againste hys conscience willingly doth breake the coÌ„maundementes of God nat resistinge temptation but flatteringe with his owne vices and noughty desyres Pryuely as Saull hatinge Dauid or elles opeÌ„ly and outwardly in outward actes and deds As Dauid in taking away the wife of an other man They whiche offende on this maner do lese Grace they shake of the holy Ghost from theÌ„ They do cast away theyr Fayth from them in so muche that without they do repente turninge againe to Faythe departinge forth of this lyfe beinge in that miserable case they shal perishe for euer ¶ VVE nede nat in this place reason and dispute of predestination We wyll iudge and pronounce of our dedes and of the wyl and iudgement of God as the worde of God expressely doth teache If Dauyd had nat repented he had ben cast into euerlastinge tormente as Saull Mannes mynde is so ydle and negligent that it regardeth passeth for nothing Wherfore we must take good hede that we do nat flatter with that euyl which may be couered with many colours and clokes to make it appere to be good honest and vertuouse Let vs set before our eyes the word of God as he saieth The lanterne to my fete is the word of God The which word beareth wytnes that for such sinne committed grace is gone away and the holye Ghost cast of as to the Romaynes viii If ye lyue after the flesshe ye shall dye Example we haue in Mathewe .xii. The Deuyll returnynge backe agayne to them frome whom he was caste out doeth bringe .vii. spirites with him of a more mischeuous nature then himself and so entring in causeth the later parte of theyr lyfe to be muche worse than that which was past Mathewe also in the .xiii. chap. speaking of the sede which was suffocated and strangled with the enticementes of the world and Paul the fyrst Epistle and .vi. chap. to the Corinthians Go nat out of the way for whormongers Idolaters Theues c. shall nat possesse the kyngdom of God Where he wytnesseth that he precheth to them which before hadde receyued the benefites of Christe Than he warneth nat to lese those benefytes Also the fyrst Epistle to the CorinthiaÌ„s x. chapiter Be you nat ydolaters let nat vs be whormongers as some of them were and perysshed in one day .xxiii. thousand men And the .v. cap. to the Galathians They which so do shal nat attayne to the kingdom of God It foloweth He that soweth in flesshe shall repe distruction he that soweth in spirite shal repe euerlasting lyfe And the fyrste Epystle to Timothe .v. cap. He that taketh no care and charge for his owne familie doth deny hys fayth and is worse than an infydel To the Hebrewes .xiii Aduouterous persons and whoremongers the lorde shal iudge and the second Epystle of Peter and seconde chapiter If when they haue receyued the knowledge of God and of theyr sauiour Iesu Christ they haue ones escaped fledde from the fylthynes of this world and afterwarde agayne do suffer them selfe with the same vices to be entangled and ouercome theyr latter tyme is made much worse than the fyrst Mathewe .x. He that denieth me before men I wyll denye him before my father in Heauen Mathewe .xxiiii. He that continueth til the ende shal be saued Mathew .xxv. Go you from me ye cursed into fyer euerlastinge I hungred and you gaue me no meat c. and .i. Corinth xiii And I had al Fayth and nat Loue I were nothing Although that for our own vertues and workes we are nat iust that is to say accepted before God yet must we haue a newe obedience in vs though it be nat perfect as men which be ruled and led with the spirite of God as the sonnes and chyldren of God As the fyrst epistle of Iohn .iii. cap. In this are knowen the sonnes of God and the sonnes of the Deuyl He that doth nat iust is nat of God He that loueth nat his brother abideth in death My litle babes let no man deceyue you He that doth iustly is iuste be that worketh sinne is of the Deuyll The nature of man is so weake and redy to euyl that it doth alway extenuate and make smal the greatnes of theyr offences makinge them eyther to be none as they do flatter with them selfes or els if they be offences to be very small But marke what bytter threateninges these be What might be sayde more sore more terrible than these wordê He that worketh sinne is of the Deuyll that is to say he is bonde to the Deuil he is led and gouerned by the Deuyl being forsaken of the holy Ghost and out cast from God as the ende of him doth testyfy ¶ VVHAT a great heape of sinnes calamities and miseries did the on fall of Dauyd cause After that the noughty desyre and fylthy luste hadde ones got the vpper hande in him theÌ„ he toke an other mannes wife He commaunded her husbande to by kylled and with him many Citezins good godly and vertuouse meÌ„ were also destroyed The name of God susteynynge and sufferynge great blasphemy Then nat longe after the son moueth sedition agaynst his father He taketh vseth his fathers wyfe in whordome so consequently folowing a most lamentable and pyteous distruction of many thousandes of the Citezins To be short sedition is the mother of many euyls The ydolatry of Salomon By the ydolatry of Salomon what mischefe did insue and ryse ¶ THE kingdom of Israel was torne a sonder The fall of Adam they continued in perpetuall ydolatry and deadly warres The fal of Adam did it nat bringe great and many euyls into this worlde ¶ THIS is the mynde of the Deuyl to worke suche craftes for vs when he perceiueth that we make light of sinne flattering our owne affections giuinge to them the brydle and reyne at large wherby Fayth is extinguished For Faythe which asketh remission of sinne can nat be in them whiche haue theyr delyte in sinne nat being sory nor repenting theÌ„ selfes as witnesseth this saying Where shal God dwel In a contrite hert which fearethe my wordes They wyl nat be deliuered from sinne which wyllyngly delyteth therin The teachinge of Iohn warneth vs from whens sinne commeth howe great an enmy we haue declaring what is the entente and purpose of oure aduersary that we may learne to practice Fayth and that Christe in vs maye ouercome this great and cruel enmy ¶ Hytherto haue I declared to you the whole summe of the teachinges of the prophetes and the doctryne of the Gospell concerning iustification or Grace concerning our reconciliation concerning Faith and good Workes Wherfore for as much as this is playne and open hauing no darknes or perplexitie without Sophistical cauilations when it speaketh of the motions and stirringes which be knowen to vertuouse mindes in the church