disputer a brauler a boute wordes and hath no fealinge in his herte Thought thou coÌ„seÌ„te to the lawe that it is good rightuous and holy soroweste and repentest because thou haste broken it mornest because thou hast no strength to fulfyll it yet art not thou there by at one with God Yea thou shouldest shortli despayre and blaspheme God if the promises of forgeuenes and helpe were not there bi and faith in thine herte to beleue them Faith therfore seteth y â— at one with God Fayth praieth alwaye For she hath alwaye hyr infirmites and weaknesses before hir eyes and also Gods promises for whiche she alwaye longeth and in all places But blinde vnbelefe prayeth not alwaye nor in al places but in the church only and that in such a church where it is not lawfull to preach godes promises nether to teach men to trust therin Faith wheÌ„ she prayeth setteth not hyr good dea des before hyr sainge Lorde for my good deades do thys or that Nor bergeneth with God sayinge Lord graunte me this or do thys or that and I wyll do thys or that for the as mumble so much dayli go so ferre or fast thys or that fast enter in thys religion or y t with such other poyntes of infidelite yea rather ydolatry But shee setteth hyr infirmyties and hyr lacke before hyr face and Gods promises sayinge Lorde for thi mercye trueth which thou haste sworne be mercyfull vnto me out of thys pryson out of thys hel And lose the bondes of Satan and gyue me power to gloryfye thy name Fayth therfore iustifieth in y e herte and before God and the deades iustifie outwardly before the world that is testifie onli before men what we are inwardly before God Whosoeuer loketh in the perfect lawe of libertye and continueth ther in Yf he be not a forget full hearer but a doer of the worke he shalbe happye in his deade Iames. i. The lawe of liberte y t is which requireth a fre herte or if thou fulfyl it declareth a free herte lowesed from the bondes of satan The preachinge of the lawe maketh no man free but byndeth For it is the keye that byndeth all consciences vnto eternall damnacion when it is preached as the promyses or Gospel is the keye that lowseth all consciences that repente when they are bouÌ„d thorow preachinge of the lawe He shalbe happye in his deade that is by his deade shall he knowe that he is happye and blessed of God which hath geuen him a good herte and power to fulfyl the law By hearing the lawe thou shalt not knowe that thou art blessed but if thou do it it declareth that thou art happie and blessed WAs not Abraham iustified of his deades wheÌ„ he offered his â—onne â–ª Isaac vpon the altar Iames. iii. his deade iustifyed hym before the worlde that is it declared and vttered the fayth whiche boeth iustifyeth hym before God and wrought that wonderfull worke as Iames also affermeth Was not Raab the harlot iustified wheÌ„ she receyued the messengers and sent theÌ„ out an other waye Iam. iii. that is lyke wise outwardli but before God she was iustified by fayth whyche wrought that outward deade as thou mayst se Iosue ii She had herde what God had done in Egipte in the redd see in the deserte and vnto the two kinges of the Amorreans Sion and Og. And she confessed seynge youre Lord God he is God in heauen a boue and in erth beneth She also beleued that God as he had promised the chil derne of Israel would gâ—ue theÌ„ the lande where in she dwelt and coÌ„sented ther vn to submytted hyr selfe vnto the will of God and holpe God as mouch as in hir was and saued his spies messingers The other feared that which she beleued but resysted â–ª God wyth all there myght and had no power to submitte them selfe vnto the will of God And therfore perished they and she was saued and that tho rowe fayth as we reade Hebre. xi where thou maist se how the holy fathers were saued thorou faith how faith wrought in them Fayth is the goodnes of all the deades that are done with in the lawe of God and maketh theÌ„ good and glorious seme they neuer so vile and vn beleuefe maketh them damnable seme they neuer so gloryous AS pertaninge to that whiche Iames in thys iii. Chapter fayeth What a vayleth thoughe a man say that he hath fayth if he haue no deades can fayth saue him agayne Fayth without deades is dead in it selfe And the deuils beleue and tremble And as the body without the spirite is deade euen so fayth without deades is deade It is manifeste cleare that he meaneth not of that fayth wher of Peter Paul speke in their epistles IhoÌ„ in his Gospel and fyrst Epistle Christ in the Gospel when he sayth thy faithe hath made the safe be it to the accordyng to thy fayth or great is thy faith c and of which Iames himselfe speaketh .i. Cha. saying Of hys owne wyl begat he vs wyth y e word of life y t is in beleuing y e promises wher in is lyfe at we made the soÌ„nes of God Whych thinge I also thys wise proue Paule sayeth howe shall or can they beleue wyth out apreacher Now I praye you when was it hearde that God sent any man to preach vnto y e diuyls or that he made theÌ„ any good promes He threat neth them oft but neuer sent embassadours to preach any atonement betewene hym and them Take an ensample that thou mayst vnderstand Let there be two pore men both destitude of raymente in a winter the one stronge that he fealeth no grefe the other greuously mornynge for payne of the colde I then come by and moued wyth pitye and compassyon saye vnto hym that fealeth hys dysease come to suche a place and I will gyue the raymente sufficyente He beleueth cometh and obtayneth that whyche I haue promysed That other seeth al this and knoweth it but is partaker of naught For he hath no faith and y t is because ther is no promise made him So is it of the deuils The deuils haue no fayth For fayeth is but ernest beleuinge of Gods promises Now are ther no promises made vnto y e diuyls but â—ore thretninges The old Phi losophers knewe that ther was one God but yet had no faith for thei had no pow er to seke his wyl nether to worship him The turkes and the saresons know that haue no power to worship God in spirit to seke his pleasure to submit theÌ„ vnto his wyl Thei made an Idoll of God as we do for y e most part worshipped him euery maÌ„ after his own imaginacioÌ„ for a sundry purpose What we wyll haue done that must God do and to do oure wyll worshippe we hym and praye vnto hym but what God wyll haue done that
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
kynd and good but to testifye and declare the goodnes that is in hym already with the outwarde dede that it maye breake out to the profete of other that other maye fele it whiche haue nede therof After the same maner shalt thou enterprete the scryptures whiche make mencion of workes that God therby wyll that we shewe forth the goodnes whyche wee haue receyued by fayth and let it breake forth and come to the profet of other that the false fayth maye be knowen and weded out by the rotes For God geueth no man hys grace that he shoulde let it lye styll and do no good withall but that he shoulde encreace it and multiplye it with lendynge it to other and with openly declaryng of it with the outwarde workes prouoke draw other to God As Christ saieth in Mathew the fift chapter Let youre lyght so shyne in the syght of men that they maye se your good workes and glorifye youre father whiche is in heauē Or els were it as a treasure dygged in the ground and hid wysdōe in the which is no profete Moreouer therwith the goodnes grace fauoure gyftes of God whiche a◠in the not only shalbe knowen vnto other but also vnto thin owne selfe and thou shallt besure that thy fayth is ryghte and that the true spirite of God is in the and that thou art called and cho sen of God vnto eternall lyfe and loosed from the bondage of Sathan whose presoner thou waste Peter exhorteth in the fyrst of his seconde epistle thorowe good workes to make oure callynge and election where with we are called and chosen of God sure For how darre a man presume to thynke that his fayth is ryghte and that goddes fauoure is on hym and that Goddes spirite is in hym when he fealeth not the working of the spirite ne◠ther hym selfe desposed to anye Godlye thynge Thou canst neuer knowe or be sure of thy fayth but by workes whiche workes must also come of pure loue with out lokynge after any maner rewarde thou mayste be sure that thy fayth is but a dreāe and not ryght and euen the same that Iames calleth in his epistell the secō chapter dead fayth and not iustifyenge Abraham thorowe workes Genesis xxii was sure of his faith to be right and that the true feare of God was in hym ▪ whē he had offered hys sōne as the scrip ture sayeth Now knowe I that thou fearest God that is to saye ▪ Now is it opē and manifest that thou feareste God in as muche as thou haste not spared thy onlye sonne for my sake So now by this abyde sure and fast that a man inwardly in the herte and before god is rightuous and good thorow faith only before all workes Notwithstāding yet outwardly and openly before the peo ple yea before him selfe is he rightuous thorowe the worke that is he knoweth and is sure thorowe the outwarde worke that he is a true beleuer and in the fauoure of God and ryghtuous and good thorow the mercy of God ▪ that thou may est call the one an open and an outwarde rightuousnes and the other an inwarde rightuousnes of y e hert so yet that thou vnder stande by the outwarde rightuous nes none other thinge saue the fruit that foloweth as a declaringe of that inwarde iustifiyng and ryghtuousnes of the hert and not that it maketh a man rightuous before God but that he muste fyrste be rightuous before hym in the herte Euen as thou mayste call the fruite of the tre which foloweth and vttereth the inward naturall goodnes of the tre Thus meaneth Iames in his Epystle where he sayth fayth without workes is dead that is yf workes folow not it is a sure and an euidente sygne that ther is no fayth in the hert but a dead ymaginacion and dreāe which they falsly cal faith Of the same wyse is thys sayinge of Christe to bee vnderstande Make you frendes of the vnryghtuous Mammon that is shewe youre fayth openly what ye are within the herte with outwarde geuynge and bestowynge youre goodes on y e poore that ye may obtayne frendes that is that y e poore on whom thou haste shewed mercy may at y e daye of iudgmēt testifie and witnesse of thy good workes That thy fayth and what thou waste within in the herte before God maye ther appeare by thy fruits openly vnto al mē For vnto the ryghte beleueynge shall all thynges be confortable and vnto consolacion at that terryble daye And contrary wyse vnto the vnbeleuynge al thynge shallbe vnto desperacion and confusion and euery man shalbe iudged openly and outwardely in the presence of all men accordynge to ther dedes and workes So that not without a cause thou mayeste call them thy frendes whyche testifie at that daye of the that thou louedest as a true and a ryght christen man and folowedest the steppes of Christ in shewynge mercy as no doute he doth whiche feleth God mercyfull in his herte And by the workes is the faith knoweth that it was ryght and perfecte For the outwarde workes can neuer please God nor make frende excepte they springe of fayth For as muche as Christe hym selfe Matthew in the. vi and. vii Chapter dysaloweth and casteth awaye the workes of the pha rises yea prophesyenge and workynge of miracles castynge out of deuels whiche we counte and esteme for very excellente vertues Yet make they no frendes wyth their workes while their hertes are false and vnpure and theyr eye double Now without fayth is no herte true or eye singel so that wee are conpelled to confesse that the workes make not a man ryghteous or good but that the herte muste fyrst be ryghteous and good before any good worke procede thence SEcondarely all good workes muste be done freli with a single eye with out respecte of any thyng and that no profyte be sought therby That commaundeth Christe where he sayeth Math. x. frely haue ye receyued frely geue agayne For loke as Christe with al his workes dyd not serue heauē for that was hys all redy but dyd vs seruyce therwith nether loked nor sought his owne profyte but oure profyte and the honoure of God the father only euen so wee wyth all oure workes may not seke oure owne profyte neyther in thys worlde nor in heauē but must and ought frely to worke to honour God withall and with out all maner respect seke oure neyghbours profyt and do hym seruice That meaneth Paul Philip. ii saynge Be minded as Christ was which beynge in the shape of God equal vnto God and euen very God layd that a parte that is to say hyd it And toke on hym the forme and fashion of a seruaunt That is as concernynge hym selfe he had ynoughe that he was full and had plentuousnes of the Godhead and in all hys workes sought oure profyte and became our seruaūt The cause is for as much as faith iustifieth and putteth awaye sinne
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
and a preciouser thinge then all the good workes in the world to reconcyle him to God to brynge the loue and fauour of God to hym to make hym loue God agayne to mak him righteous and good in the sight of God to do awaye hys synne to delyuer hym and loose hym out of that captiuite wherein he was conceâ—ued borne in whiche he coulde nether loue God nor the wil of God Or else how can he work any good work that shoulde please God if there wer not some supernatural good nes in hym geuen of God frely wherof the good worke must sprynge euen as a syck man muste fyrste be healed or made whole eâ— he can do the dedes of an whole man and as the blynde man muste fyrste haue sighte geuen hym er he can se and he that hath his fete in fetters giues or stockes muste first be loused or he can go walke or runne and euen as they whiche thou readest of in the Gospell that were possessed of the deuyls coulde not laude God tyll the deuyls were caste out That precious thynge whiche must be in the herte er a man caÌ„ worke any good worke is the worde of God which in the Gospel precheth profereth and bringeth vnto all them that repent and beleue the fauoure of God in Christ. Whosoeuer heareth the word beleueth it that same is therby righteous and therby is geuen hym the spirite of God whyche leadeth hym vnto all that is the will of God and is loused from the captiuite and bondage of the deucll and his herte is fre to loue God and hath lust to do the wyl of God Therfore it is called the word of lyfe the worde of grace the worde of health the word of redeÌ„pcion the word of forgeuenes and the worde of peace He that heareth it not or beleueth it not can by nomeanes be made ryghteous before God This confirmth S. Peter in the xv chapter of the actes sayng that God tho row fayth doth purifie the hertes For of what nature soeuer the word of God is of the same nature muste the hertes be whiche beleue theron and cleue ther vnto Now is the worde lyuynge pure ryghteous and true and euen so maketh it the hertes of them that beleue theron If it be sayde that Paule when he saith Roma the. iii. No fleshe shall be or can be iustified by the dedes of the lawe meaneth it of the ceremonies or sacrifices it is a lye verelye For it foloweth immediatly by the lawe commeth the knowleg of sinne Now are they not the ceremonies that vtter synne but the law of commaundementes In the. iiii he sayth the law causeth wrath whiche can not be vnderstaÌ„de of the ceremonies for they were geuen to reconcyle the people to God agayne after they had synned If as they say the ceremonies which were geuen to purge sinne and to reconcile iustifie not nether blesse but temporallye only much more the law of cammaundementes iustifieth not For that whiche proueth a man sike healeth hym not nether doth the cause of wrath bryng hym to fauour nether caÌ„ y t which damneth saue a man When the mother coÌ„maundith hyr chylde but euen to rocke the cradell it grudgeth this commaundement doth but vtter the poyson that laye hyd and setteth hym at debat wyth hys mother and maketh him beleue she loueth hym not These commaundementes also thou shalte not couet thy neyghboures house thou shalt not lust desier or wishe after thâ— neybours wyfe seruauÌ„t mayde oxe or asse or what soeuer pertayneth vn to thy neyghboure geue not me power so to do but vtter that poyson that is in me and dampne me because I can not so do proue that God is wrath wyth me seynge that his wyll and myne are so coÌ„trary Therfore sayth Paul Gala iii. If ther had ben geuen suche a law that could haue geuen lyfe theÌ„ no doubte ryghteous nes had come by the lawe but the scrypture dyd conclude all vnder synne sayth he that the promyse myght be geueÌ„ vnto them that beleue thorow the faith that is in Iesus Christe The promyses when they are beleued are they that iustyfie for they brynge the spirite which louseth the hert geueth lust to the law and certyfieth vs of that good wyll of God vnto vs ward If wee submytte oure selues vnto God and desyre hym to heale vs he wyl do it and wyll in the meane tyme because of the consente of the herte vnto the lawe count vs for full whole and wyll nomore hate vs but pytie vs cherish vs be tender herted to vs and loue vs as he doth Christe hym selfe Christe is oure redemer sauioure peace attonement and satisfaction and hath made ameÌ„des or satisfactioÌ„ to God ward for all the synne whyche they that repent consentinge to the lawe and felelynge the promyses doe haue done â—r shall do So that if thâ—rowe fragâ—â—â—e we fall a thousand â–ª tymes in a daye yet if we do repeÌ„t agayn we haue al waye mer cy layed vp for vs in stoare in Iesus Christe oure Lorde WHat shal we say then to those criptures whyche go so fore vpon good workes As wee rede Math xxv I was as huÌ„ gred and ye gaue me meat c. And suche lyke Whyche all sounde as though we shoulde be iustified and accep ted vnto the fauoure of God in Christe thorowe good workes Thys wyse answere I. Many ther are whych when they heare or rede of fayth at once they coÌ„seÌ„t ther vnto and haue a certayne ymaginacion or opinion of the faith as when aman telleth a storye or a thynge done in a strauÌ„ge lande that pertayneth not to theÌ„ at all Whiche yet they beleue and tell as a true thinge And thys ymaginacyon or opinion they call fayth They thinke no farther then that fayth is a thyng which standeth in their owne power to haue as do other naturall workes whyche men worke but they fele no maner workynge of that spirit neyther the terrible senteÌ„ce of the lawe the fearfull iudgementes of God the horrible damnacion and captiuite vnder Satan Therfore as sone as they haue this opinion or imaginacion in their hertes that sayth verely thys doctryne semeth true I beleue it is euen so Then they thynke that the right fayth is ther. But afterwarde when they fele in them selues and also se in other that ther is none alteracion and that the workes folowe not but that they are altogether euen as before and abide in thir olde estate then thynke they that fayth is not sufficient but that it muste be some greater thyng then fayth that shoulde iustifie a man So fall they away from fayth againe and crye sainge faith only iustifyeth not a man and maketh hym acceptable to God If thou aske them wherfore Thei answere se how many ther ar that beleue and yet do nomore then they dyd befor These ar they which Iudas in his epystle caleth dreamers which deceiue theÌ„ selfes with their own faÌ„tasies
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
for Christes sake and y e Gospels forsaketh house brethern or systers etc. He shall receyue an huÌ„drede folde houses bretherne etc That is spiritually For Christ shalbe all thinges vn to the. The angels all Christen and who so euer doth the will of the father shalbe father mother syster and brother vnto the and all theirs shal be thyne And God shall take the cure of the and minister all thinges vnto the â–ª as longe as thou â—ekyft but his honour only More ouer if thou were Lorde ouer all the world yea of ten worldes before thou knewiste God yet was not thine appetite quenched thou thurstedeste for more But if thou seke his honoure only then shall he slake thy thurste and thou shalt haue all that thou desyrest and shal be conâ—eÌ„te if thou dwel amonge infydeles and amonge the moste eruelest nacion of the worlde yet shall he be a father vnto the and shal defende the as he dyd Abraham Isaac and Iacob and all sayntes whos lyues thou readest in the scripture For all that are past and gone before are but ensamples to streÌ„gth oure fayth truste in the worde of God It is the same God and hath sworne to vs all that he sware vnto them and is as true as euer he was and therfore can not but fulfyll hys promyses to vs as well as he dyd to them if we beleue as thi did The hour shal come when al they that are in the garues shall heare hys voyce that is to saye Christes voyce and shall come forth they that haue done good in to the resurcection of lyfe and they that haue done euill in to the resurrection of damnacion Jhon v. Thys al lyke textes declare what foloweth good workes that our dedes shal testifie wyth vs or agaynste vs at that daye and putteth vs in remembrauÌ„ce to be diligente and ferueÌ„te in doinge good Here by mayste thou not vnderstande that we obtayne the fauour of God and the enheritaunce of life thorowe the meri tes of good workes as hirelinges theyr wages For then shouldest thou robbe Christ of whose fulnes we haue receiued fauoure for fauoure as affirmeth also Paule Ephe. i. he loued vs in his beloued by whome we haue sayeth Paule redeÌ„cion thorowe his bloude and forgeuenes of sinnes The forgeuenes of sinnes then is oure redemcion in Christe â–ª and not the rewarde of workes In whom sayth he in the same place he chose vs before the makynge of the worlde that is longe before we dyd good workes Thorow fayth in Christ are we Also the sonnes of God as thou readest Jo. i. in that they beleued on his name he gaue theÌ„ powere to be the soÌ„nes of God God with al his fulnes and ryches dwel leth in Christ and out of Christ must we feach all thinges Thou readest also Jo. iii. he that beleueth on the soÌ„ne hath eternall lyfe And he that beleueth not shal se no lyfe but the wrath of God abideth vpon him Here seeste thou y t the wrath and vengeaunce of God possesseth euery man tyll fayth come Faith and truste in Christe expelleth the wrath of God and bringeth fauoure the spirite power to do good and the euerlasting lyfe Moreouer vntyll Christe haue geuen the light thou knowest not where in standeth the goodnes of thy workes and tyl his spirit hath loosed thyne herte thou canste not coÌ„sente vnto good workes All that is good in vs both wyl and workes cometh of the fauoure of God thorow Christ to whom be the laude and thankes Amen IF any man wyll do hys wyll he meaneth the wyll of the doctryne whether it be of God or whether I speak of myselfe Jo. vii This text meaneth not y t any man of his owne strength power and fre wil as they call it can do the wyl of God before he hath receyued y e spirite and strength of Christ thorow faith But here is ment y t which is spoken in the third of Jhon when Nicodemus maruayled howe it were possyble that a man shoulde be borne agayne Christ answered that which is borne of the fleshe is fleshe that whyche is borne of the spirite is spirite as who shoulde saye he that hath y e spirite thorow faith and is borne agayne and made a new in Christ vnderstandeth the thynges of the spirite and what he that is spiritual mea neth But he that is fleshe and as Paule sayeth i. Cor. ii a natural man and led of his blynde reason onely can neuer asceÌ„de to the capacite of the spirite And he geueth and ensample sayenge The wynd bloweth where he listeth and thou herest his voyce and wottest not whence he coÌ„eth nor whyder he wyll So is euery maÌ„ that is borne of the spirite he that speaketh of y e spirite can neuer be vnderstaÌ„de of the naturall man whiche is but fleshe and sauereth no more then thinges of the fleshe So here meaneth Christ if any maÌ„ haue the spirite and consenteth vnto the wyll of God the same at ones wotteth what I meane IF ye vnderstande thes thynges happie are ye if ye do them John xiii A christen mans herte is with the wil of God wyth the law and commaundementes of God and hoÌ„greth and thursteth after strength to fulfyl theÌ„ and morneth daye and nyght desyringe God accordinge to hys promyses for to geue him power to fulfyl the wil of God with loue luste then testifieth his deade that he is blessed that the spirite whiche blesseth vs in Christ is in hym and ministreth such strength The outwarde dede testifieth what is with in vs as thou rea dest John v. The deades whiche I do testifyeth of me sayth Christ. And John xiii hereby shal al men knowe that ye are my disciples if ye loue one an other And John xiiii he that hath my commaundemeÌ„tes and keapeth theÌ„ the same it is that loueth me And agayne he that loueth me kepeth my coÌ„maundementes and he that loueth me not kepeth not my commauÌ„dementes the outwarde deade testifiynge of the inwarde herte And John xv Yf ye shal kepe my coÌ„maundementes ye shal coÌ„tinue in my loue as I kepe my fathers commaundemente â–ª and continue in hys loue That is as ye se the loue y t I haue to my father in that I kepe his commauÌ„ dementes so shall ye se the loue that yee haue to me in that ye kepe my commaundementes Thou mayst not thinke that oure deades blesse vs fyrst and that wee preuent God and his grace in Christe as thought we in oure naturall gyftes and beinge as we were borne in Adam loked on the lawe of God and of oure owne streÌ„gth fulfylled it so became ryghtuos theÌ„ with that rightuousnes obtained y e fauour of God As philosophers writ of rightuousnes as the rytuousnes of teÌ„poral law is wher y e lawe is satisfied w t y e ypocrisie of the outward dede For con trary to y e readest thou Ye haue not
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
hir Christ defended hyr and iustified hyr saynge Symon I haue a certayne thynge to say vnto the â–ª And he said master saâ—e on There was a certaine lender whyche hade two detters the one ought fyue hundreth pens and the other fiâ—ftye When they had nothinge to paye he for gaue both Which of them tel me wyll loue him moost Simon answered and saide I suppose that he to whom he forgaue moost And he to hym thou haste iudged truly And he turned hym to the woman and sayde vnto Symon Seest thou thys woman I entred in to thyne house and thou gauest me no water to mi fete but she hath washed my fete with teres and wyped them wyth the heares of hir head Thou gauest me no kysse but sence the tyme I came in hath not shee reasted to kysse my fete Thou haste not anoynted my heade with oyle But she hath annoynted my fete with costlye and preciouse oyntement Wherfore I saye vnto the many synnes are forgeuen her for she loued much To whoÌ„ lesse is forgeuen the same doth loue lesse and here by se we that deades and workes are but outwarde sygnes of the inwarde grace of the bounteous and plenteous mercy of God frely receyued with out all merytes or dedes yea and before all dedes Christ teacheth to knowe the in warde fayth and loue by the outwarde dedes Dedes are the fruites of loue and loue is the fruit of fayth Loue also the dedes are greate or smal accordinge to the proporcioÌ„ of fayth Wher faith is mighty and stronge ther is loue feruent and dedes plenteous done with exceadynge mekenes Where fayth is weake ther is loue clode and the dedes few and faydeth as flores and blossomes in wynter Symon beleued and had fayth yet but weak ly and accordynge to the proporcyon of hys fayth loued coldly and hadde dedes therafter he bade Christe vnto asimple and abare feaste only and receyued hym not with any greate humanite But Mary had a strong fayth and therfore burn ning loue and notable dedes done with exceadinge profounde and depe mekenes On the one syde she sawe herselfe clearely in the lawe both in what daunger she was and hyr cruell bondage vnder synne hyr horryble dampnacion and also the fearfull sentence and iudgement of God vpon synners ¶ On the other syde she hearde the Gospell of Christe preached and in the promises she sawe with Egles eyes the exceadinge abundaunt mercy of God that paseth all vtterauÌ„ce of speach whiche is set forth in Christ for all meke synners Which knowlege theyr synnes And she beleued the worde of God myghteli and glorifed God ouer his mercy and trueth and beinge ouercome ouer whelmed with the vnspeakable yea and incoÌ„prehensyble abundauÌ„t ryches of the kind nes of God dyd enflame and burne in loue yea was so swollen in loue that she coulde not abyde nor holde but muste breake out and was so dronken in loue that she regarded nothinge but eueÌ„ to vtter the feruent and burnynge loue of hyr herte onelye She hade no respecte to hyr selfe thoughe she was neuer so greate and notable a synner neither to the curyouse bypocrisie of the pharisies which euer dysdayne weake synners nether to the costlynes of hyr oyntment but with all humbelnes dyd runne vnto hys fete Washed theym wyth the teares of hyr eyes and wiped them with the heares of her head and anoynted them with precyous oyntement yea and would no doubt haue runne in to the grounde vnder hys fete to haue vttered hyr loue toward him yea woulde haue descended downe in to hell yf it had bene possible Eâ—â— as Daul in the nyenth chapter of his epistle to the Romayns was dronke in loue and ouer whelmed and with the plentuousnes of the infinite mercye of God whiche he had receyued in Christ vnsought for wi shed hymselfe banished from Christe and dampned to saue the Iewes yf it myght haue â—en For as a maÌ„ feleth God in him selfe so is he to hys neghbour Marke an other thinge also We for the moost part because of oure grossenes in all oure knowledge procede from that which is last and hiâ—â—ost vnto y t whiche is fyrst begynnynge at the later ende disputynge and makynge oure argumentes backwarde We begynne at the effecte and worke and procede vnto the naturall cause As because of an eÌ„sample we fyrst se the mone darke and then searche the cause and fynde that the puttyng of the earth betwene the sonne and the mone is the naturall cause of the darkenes and that the earth stoppeth the lyght Then dispute we backwarde sayenge the mone is darkened therfore is the earth directly betwene the sonne and the mone Nowe yet is not the darkenes of the mone the naturall cause that the earth is betwene the sonne and the moÌ„e but the effect ther of and cause declarynge and leadyng vs vnto the knowlege howe that the earth is betwene the sonne and the mone direct lye and causeth the darknes stoppynge the light of the soÌ„ne from the mone And contrarye wise the beyng of the earth directly betwene the sonne and the mone is the naturall cause of the darkenes Lykewyse he hath a sonne therfore is he a father and yet the sonne is not cause of the father but contrarye wyse Not withstaÌ„dynge the sonne is the cause declaratyue where by we knowe that the other is a father After the same maner here many synnes are forgeuen her â–ª for she loued much thou mayste not vnderstande by the worde for that loue is the natural cause of y e forgeuyng of synnes but declareth it onely and contrary wyse the forgeuenes of synnes is the naturall cause of loue The workes declare loue And loue declareth that ther is some be nefyte and kyndnes shewed â–ª or els would there be no loue Why worketh one and an other not Or one more then another Because that one loueth and y e other not or that the one loueth more theÌ„ the other Why loueth one and another not or one more then another Because that one feleth the exccadynge kyndnes of God in his herte and another noâ— or that one feleth it more then another Scripture spea keth after the moost grossest maner Be diligente therfore that thou be not deceyued with curiousnes For men of no smal reputacion haue ben deceyued with thier owne sophistrye HEreby seist thou y t ther is greate differeÌ„ce betwene beinge rightuous and good in declarynge and vtterynge a mans owne ryghtuousnes and goodnesse The fayth onelye maketh a man safe good rightuous and the freÌ„de of god yea heir of al his goodnes and possesseth vs wyth the spirite of god The worke declareth the same faith and goodnes Nowe vseth the scripture the commune maner of speakinge and the very same that is amonge the people As whan a father sayeth to his chyld go and be louynge mercyfull and good to such or such a poore man he byddeth him not ther with to be made mercyful