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
For what other thinge is their imaginacion whiche thei cal faith then a dreamyng of y e faith and an opinioÌ„ of their owne imaginacion wrought wout the grace of God These must nedes be worse at the later ende theÌ„ at the beginning These ar y e old vessels y t rente when newe wyne is powred into them that is they heare Gods worde but hold it not and therfor waxe worse then they wer before But the right faith sprin geth not of maÌ„s faÌ„tasy nother is it in any mans power to obtayne it but is altogether the pure gift of god poured in to vs frâ—lye with out all maner doynge of vs â–ª without deseruinge and merites yee and without seekinge for of vs. And it is as Paule saith ii Eph. euen gods gift and grace purchased thorow Christ Thet for is it mighty in operation full of vertue and euer workynge whiche also renueth a man and begetteth him agayn altereth hym altogether in to a newe nature and conuersacioÌ„ so that a man feleth his hert altogether altered and chaunged and fare otherwyse desposed theÌ„ before and hath power to loue that which before he could not but hate and delyteth in that whiche before he coulde not loue And it setteth the soule at libertie and maketh hyr free to folowe the will of God and is to the soule euen-as healthe is vnto the bodye of a man that is pyned and waysted awaye with a longe sokinge disease The legges can not beare hym he can not lyft vp his handes to helpe hymself his tayst is corrupt suger is bitter in his mouth his stomake abhoreth longinge after sibbersruse at the whyche a whole stomake is ready to cast hys gorge When health commeth she chaungeth and altereth him cleane geueth him strength in all his mem bers and luste to do of hys owne accorde that whiche before the coulde not do nether could not sustre that any man exhorted him to do and hath now lust in whol som thynges and his meÌ„bres are fre and at libertye and haue power to do of their owne accorde all thinges whiche belonge to an whole man to do whiche afore thâ—â— had no power to do but were in captiuitie and bondage So lykewise in al thing doth right fayth to the soule The sprite of God a coÌ„panieth faith and bringeth with her lyght where with a man be holdeth hym felfe in the law of God and seyth hys myserable hondage and captiuitie and humbleth hymselfe and abhorreth himself she bringeth gods promyses of all good thynges in Christe God worketh with his worde and in his worde And whan his word is preached fayth worketh her selfe in y e hertes of the electe and as fayth entreth and the word of God is beleued the power of God loseth the hert from the captiuitie and bon dage vnder synne and knitteâ—h and coup leth him to God and to the wyll of God altereth hym aud chaungeth hym cleane fassioneth and forgeth him a nâ—w geueth hym power to loue and to do that which before was vnpossyble for hym ether to loue or do and turnneth hym in to a new nature so that he loueth that whiche he before hated and hateth that whyche he before loued and is cleane altered and chaunged and contrary disposed and is knyt and coupled fast to Gods wyll and naturally bringeth furth good workes that is to saye that which God commauÌ„ deth to do and not â–ª thynges of his owne ymagination And y t doth he of his owne accorde as a tre bryngeth forth frute of hyr accorde And as thou neadest not to byd a tre to hrynge forth frute so is ther no lawe put vnto hym that beleueth and is iustified thorow faith as saith Paul in the fyrste epistle to Timothe the fyrste Chapter Neither is it nedfull For the lawe of God is writen and grauen in his herte and his pleasure is therin And as without coÌ„maundemeÌ„t and of his owne nature he eateth drynketh setteth heareth talketh and goethe euen so of his owne nature with out coaccion or com pulsioÌ„ of y e lawe bryngeth he forth good workes And as an whole man when he is a thurste taryeth but for drinke and whan he hungreth abydeh but for meate and then drinketh and eateth naturally euen so is the faythfull euer a thrust and an hongred after the wyll of God and tarieth but for occasion And whan soeuer an occasion is geuen he worketh na turally the wyl of God For this blessing is geueÌ„ to all them that trust in Christes bloude that they thyrst and honger to do Gods wyll He that hath not this fayth is but an vnprofytable babler of fayeth and workes and woteth nether what he bableth nor what he meaneth or where vnto his wordes pertayne For be seleth not the power of faith nor the workynge of the spirite in his herte but interpreteth the scriptures which speake of faith and workes after hys owne blynde â—â—aâ—one and folish â—aÌ„taâ—ies and not of any feling that he hath in his herte as a man râ—hâ—rseth a tale of an other mans mouth and woteth not â–ª whether it bee so or not as he saith nor hath any experieÌ„ce of y e thynge it selfe Now doth the scrip ure asscribe both faith and workes not to vs but to God only to whome they belonge only and to whom they are appropriat whoâ—e gyfte they are and the proper worâ—ke of hys spirite Is it not a frâ—warâ— and peruerse blyndnes thei teath how a man can do nothynge of hys owne selfe yet presumptuously take vpon them the gre atest hyest worke of God euen to make fayth in theÌ„ selues of their owne power and of their own false imaginaâ—y on and thoughtes Therfore I say we must â—ispayre of oure selfes and praye God as Christes Apostels dyd do geue vs fayth and to encrease our fayth WheÌ„ we haue that wee nede none other thynge more For she bryngeth the spirite with her and he not only teacheth vs all thynges but worketh theÌ„ also myghtily in vs and carieth vs thorow aduerâ—ite perse cutioÌ„ death and hel vnto heauen euer lastyng lyfe MArke diligentlie therfore seynge wee are come to answere The scripture because of suche dreames and fayned faythes sake vseth such maner of speakinges of workes not y t a man shoulde ther by be made good to God warde or iustified but to de clare vnto other and to take of other the difference betwene falce fained faith and ryght faith for where ryght faith is ther bryngeth she forth good workes yf there folowe not good workes it is no doubte but a dreame and an opinion or fayned fayth Wher for loke as A fruite maketh not the tre good but declareth and testifi eth outwardly that the tre is good as Christe sayeth euery tre is knowen by his fruite euen so shal ye knowe the right faith by hyr fruite Take for an ensample Mary that annoynted Christes fete Luke vii When Symon whiche bad Christe to his house had condempned
that worketh of pure loue without sekinge of rewarde worketh truly Thyrdly that not y t sayntes but God only receyueth vs in to eter nall tarbernacles is so playne and euideÌ„t y t I nede not to declare or proue it Howe shall the sayntes receyue vs in to heaueÌ„ whan euery man hath nede for him selfe that God onely â–ª recyue hym to heauen and euery man hath skâ—ce for hym selfe As it appeareth by the fiue wise virgins Mat. xxvi which woulde not geue of the oyle vnto the vnwyse virgyns And S. Peter sayth in the iiii of his fyrst epistle that the ryghtuous is wyth difficultye saued So â–ª seest thou that the sayenge of Christe make you frendes of the. c. That theye maye receyue youe into the euerlastynge tabernacles pertayneth not vnto the saynâ—tes whiche are in heauen but is spoken of y e poore and nedy which are here preseÌ„t w t vs on earth as thought he woulde saye What byldest thou chur ches foundest abbayes chauntryes and colleges in the honour of sayntes to my mother saynt Peter Paul and sayntes that be deade to make of theÌ„ thy freÌ„des Thei nede it not yea thei are not thy freÌ„des but theyrs whyche lyued then when thei lyued of whoÌ„â— they were holyeÌ„ â–ª Tâ—â— frendes are the poore whiche are now 〈◊〉 thy tyme and a lyue with the thy poorâ— neighbours which nede of thy healp and succoure Them make thy frendes with thy vnryghtuous mammon y t they maye testifye of thy fayth and thou mayste knowe fele that thy fayth is ryght and not fayned UNto y e seconde suche receyuinge into y e euerlastinge habitacions is not to be vnderstaÌ„de that men shal do it For mani to whom we shew mercy and do good shall not comme ther nether skylleth it yf we mekely and louyngly do oure dutye yea it is a sygne of stronge fayth and feruent loue and stronge fayth and feruent loue if we doâ— well to the euyll and studye to drawe theÌ„ to Chryste in all that lyeth in vs. But the pore geue vs an occasion to exercyce oure fayth and the deades make vs feale oure fayth and certyfye vs and make vs sure that we are safe and are escaped and translated froÌ„ death vnto lyfe and that we are delyuered and redemed from the captyuyte and boundage of Satan and brought in to the lybertye of the sonnes of God in that we fele lust and strength in our herte to worke the wyl of God And at that daye shall oure deades appere and comfort oure hertes witnese oure fayth and trust whiche we now haue in Christ which fayth shall then kepe vs from shaÌ„e as it is writteÌ„ None that beleueth in him shallbe a shamed Rom. ix So that good workes healpe oure fayth and make vs sure in our coÌ„sciences and make vs feale the merci of God Not withstandinge heaueÌ„ euerlasting lyfe Ioâ—e eternal faith the fauoure of God the spyryte of God lust and strength vnto y e wil of God are geueÌ„ vs frely of the bouÌ„tuous and pleteous ryches of God purchased by Christ with out oure deseruinges that no man shoulde reioyse but in the Lorde onely FOr a forder vnderstaÌ„ding of this Gospell maye here be made iii. questions What mamoÌ„n is whâ— it is called vnrighteous and after what maner Christ byddeth vs counterfet and folowe the vniust wicked stuard which with his Lordes damage prouyded for hys owne profit and vantage whyche thing no doute is vnrighteous and syne Fyrst Mammon is an Ebrewe worde and signifyeth ryches or teÌ„poral goodes and namelye all superfluitie and all that is aboue necessary y t whyche is not reputed vnto our necessari vsees where with a man maye healpe an other with out vn doinge or hurtinge him selfe For hamon in the Ebrewe speach signifieth a multitude or a bundaunce or many And therehence commeth mahamon or mammon aboundaunce or plenteousnes of goodes or riches SecuÌ„darili it is called vnrighteous mammon not because it is goteÌ„ vnrightuousli or with vsuri For of vnrighteous goten goodes can no maÌ„ do good workes but ought to restore theÌ„ whom agayne As it is sayd Isaias lxi I am a God that hateth offeringe that commeth of robbery And Salo. pro. iii. sayeth honoure the Lorde of thyne owne good But therfore is it called vnrighteous because it is in vnryghteous vse As Paule speaketh vnto the Ephesians v. how that the dayes are euil thoughe that God hath made theÌ„ and they are a good worke of Goddes makynge Howe be it they are yet called euill because that euill men vse them a mysse and moche synne occacions of euill perrell of soulis are wroughte in them Euen so is riches called euill because that euill men bestowe them amisse misuse them For where riches is ther goeth it after the coÌ„men prouerâ—e He that hath money hath what him lysteth And they cause fyghtinge ste linge leynge a wayte lyinge flatteringe and al vnhappines against a mans neigh boure For all men holde on ryches parte But singularly before God is it called vnrightuous mammon because it is not bestowed and mynistred vnto oure neybours neade For if my neyboure neade and I geue him not nether depart liberal ly with hym of that whiche I haue than with hold I froÌ„ him vnrightuously that whiche is hys owne For as muche as I am bownden to healpe hym by the lawe of nature whyche is what soeuer thou woldest that another dyd to the that do thou also to him And Christ Mathey v. Geue to euery man that desireth the. And John in his fyrste pystle yf a man haue this worldes good se his brother neade how is the loue of God in hym And this vnryghtuousnes in our mammon se vert fewe men because it is sprituall and in those goodes whiche at goten most truly and iustly are meÌ„ muche begyled For they suppose they do no man wronge in kepinge theim in that thei got theÌ„ not with stelinge Robbinge oppressioÌ„ and vsury nether hurt any man now with them Thrydly many haue busyed theÌ„ selfes in studyenge what or who thys vnryghteous steward is because that Christe so praiseth hym But shortely and playnely thys is the answere That Christe prayseth not the vnryghteous stuard nether setteth hym forth to vs to counterfet because of his vnrighteousnes but because of his wisdome only in that he with vnright so wisely prouldid for him selfe As if I woulde prouoke another to praye or studie saiyng The theues watche all nighte to robbe and stele why canst not thou watche to praye and to studie Here prayse not I the thefe and murderer for there euil doinge but for ther wysdome â–ª that they so wisely and diligently waite on ther vnrighteousnes Like wise when I saye mysse women tyer thiem selfes with golde sylke to please ther louers What wylt not thou garnysh thy soule with fayth to please Christe here prayse I not whordome but the diligence which the whore mysuseth Of this wise Paule
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
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