say the holyest of all holy in to whiche no man mought entre excepte the hye preest onely and yet mought he nat that do but ones in y e yere Of these thynges before shewed dyd aryse pryde and presumpcyon in the people of the iewes wherby they also contempned and dispysed all other nacyons Fynally they had the temple in suche great reuerence that they dyd obiecte it agaynste Chryste for a cryme moost horryble and outragyous that he sayd vndo or distroy you this temple and I in .iii. dayes shall rayse it vp agayne wherby he dyd couertly signyfye that he shulde be sâ—ayne of the iewes and within .iii. â—aâ—â—â— he sâ—ulde reuyue or lyue agayne Therfore after my mynde this psalme after y e lytterall sence doth peâ—ulyerly belonge to the leuytes and preestes Whose duetye was to abyde and reaste in the temple to whiche they were deputed minysâ—ers Of these was requyred hye and perfyte puryte and synguler sanctemonye or holynes but whiche the coÌ„men sorte of y e iewes dyd yet thynke to consyste in exteryor ceremonyes Concernynge which holynes they had holy consecracyon often locyons or wasshynges of the heed of the handesâ— also of theyr garmentes It was was nat lefull for the preestes to be present at a buryall nor to touche a deed caryone nor to eate prophane or vnhalowed breed nor to vysyte theyr wyues and chyldren nor to moue theyr fote out of the temple in especyall vpon those dayes in whiche they dyd minyster in thâ— temple leste they shulde gette oâ— take some impurite or vnclennesâ— But all these thynges were nothynge els but shadowes and fygures of thynges farre more excellent and precyous For our true Dauid to whome promyse was made that his kyngdome shulde be enlarged euen vnto y e vttermost costes and marches of the worlde which kyngdome shulde coÌ„tynewe so longe as the sonne or mone and to whome is gyuen al power both in heuen and in earth is Chryste anointed nat w t the oyle of prestes but with grace celestyall ouer and aboue all the chyldren of men His regall palace is the churche or congregacyon whiche the lorde hym selfe dothe otherwhyles call the kyngdome of heuen His imperye or dominyon is the lyberte of the spiryte The tabernacles is the congregacyon of all true beleuynge people in all or euery nacyon Hierusalem is y t mystycall cytie which saynt IohnÌ„ dyd se in the reuelacyon .xxi. beynge buylde of lyuely stones Chryst beyng the heed corner stone The holy mountayne is y e sublymyte or hyghnes of y e doctryne euangelycall and the inuiolable veryte vpon which the buyldynge of the temple dothe leane is grounded vpon Of whiche is also thus mencyoned in an other psalme he that trusteth in the lord shall as the mounte Syon neuer be moued whiche abydeth in Ierusalem The prophete therfore coÌ„templatynge with spirituall eyes the wonderfull maiestye and sanctymonye or holynes of the church whiche holynes the fygures of the olde lawe before shewed with other lyke dyd signefye by the glorye of whiche churche also those thyngeâ— whiche dyd appere very gloryouâ— to the iewes were obscured darâ—kened after the interpretacyoâ— of Paule were made without gloâ—rye The same prophete also seynâ— y t there is no mortall maÌ„ which caâ— abyde pure in the house of god and offre to god lacrefyce acceptable â— he tournynge to the father or heuen doth crye thus O lorde who shall abyde in thy tabernacle or reste in thy holy mountayne The tâ—ue knowlege of god is drawen and coarted in to a very strayte or narowe angle of the worlde The other nacyons do worshyppe for god stockes and stones they do sacrefyce vnto deuelles after whose luste and pleasure they be drawen as oxen by the nose vnto all kynde of myschefe And amonge the selfe same nacyons or people whome thou haste chosen aparte to the whome thou haste excited or called by so many woÌ„ders and myracles to the knowelege of thy maiestye whome thou haste by so mauy benefites prouoked to loue the whome thou haste fensyd with so many preceptes and coÌ„maundementes whome thou haste instructe by so many prophetes amonges y e same people is none that accordynglye dothe worshyppe the. They haue one god in theyr mouthe but in theyr harte haue they many goddes Whyles one dothe serue yre enuye and desyre of vengeaunce another serueth auaryce and some ambicyon pryde And they which do appere to theÌ„ selues excellently iuste or ryghtwyse for obseruynge the lawe do nat yet obserue that whiche is the heed of the lawe For who doth loue y e with all his hart with all his mynde with all his power his neyghboure as hym selfe Thus thy lawe where as of it selfe it is good doth come euyll to passe with them turnynge them to euyll nother doth it pacefye the but prouoke the to angre nother doth it see quyte or dismysse them fouÌ„de gyltye or fautye but it doth accuse condempne them A great sorte of men dothe worshyppe the after the coÌ„mauÌ„dementes of men with ceremonyes they do walke in thy temple they do kylle sacrefyces they do offer oblacions But thou whome all the whole worlde doth nat comprehende arte nat inclosed in temples or edifyces made with mannes hande nother doste thou regarde suche worshyppers whiche do worshyppe the with in walles buylded by the scyence of worke men But for so moche as thou arte the hye and full parfyte truth or veryte thou doste requyre true worshyppers whiche shulde adoure or worshippe the in spiryte and veryte Thy soule or mynde dothe abhorre our sabbote dayes holy dayes of the newe mone and thou doste requyre no sacrefyce for synne nother haste thou any nede of our good dedes we do sacrefyce to y e of thyne owne But thou doste deteste defye the sacrefyce of them whose handes be full of blode The blode of gotes or of calues can purge no man from synnes Thou arte parfyte doste requyre thynges parfyte But the lawe dothe brynge no man to perfectyon All the whole nature of man is vtterly infecte and poysoned euen frome the very rote throughe the vyce or synne of our fyrst parentes I perceyue that thou doste lothe and disdaÌ„yne olde thynges thou doste requyre all newe thinges thou doste renewe the temple thou doste renewe the lawe thou doste renewe the rytes and the preesthode But what preest is he so clene and immaculate so in thy fauoure or acceptable that he can reconsyle the to all men beynge angrye or displeased Who shall abyde in this tabernacle which dothe come from heuen Who shal dwell in thy holy mountayne vnto whiche no man coinâ—uynate or defyled may approche Who shall offre a sacrefyce so effectuall that it can verely purefye the hartes of men To this feare sollicytude of the prophete doth the lorde make this answere I do renye none of these thynges
dolour or grefe to theÌ„ more bytter payneful than whan they do coÌ„syder in the great multytude of meÌ„ so grosse ignorauÌ„ce so great contempte of god moste benygne gâ—acyous so great lacke of charyte to our neyghbours and contrarywyse to se in so fewe men any signe or semblaunce to appere of verye fayth and true charyte Nother do the Epicures only say in theyr hart there is no god but that I can nat speke without greuous syghes doloure we may fynde men innumerable amonge the christyane whiche in theyr hart do saye there is no god And wolde god there were no â—hrysten people whiche wolde vomyte or thruste forth such deuelysshe and wycked sayenges amonges the christyanes But for because we shulde lette passe suche monstrous and woÌ„derfull wycked wordes we wyll touche thynges more vsuall and coÌ„men or familyare Tâ—ey whiche haue no loue or regarde of spirituall thynges but do all coueyte gape after ryches worldly honoures excesse or lechery and suche lyke voluâ—tes in sekynge to gette these thynges outher by ryght or wronge by periurye brybery and thefte or suche other lyke feates or craftes which whan they haue obtayned suche thynges do thynke them selues blessyd or happye and whan they do lose them be redy to blaspheme bothe god and his sayntes Do nat suche also shewe them selues to say in theyr harte there is no god In mouth they do professe god but in deades they do renye hym Of such is so great a multytude plentye and contrarye wyse of those which shulde truely drede god is so great scarcyte y t the prophete doth bryng forth god lokynge out of heauen whether any creature at all shulde be in the earth hauynge vnderstaÌ„dynge and requirynge or sekynge after god and in beholdynge with his eyes from aboue all maÌ„kynde he founde none except one whiche is Chryste Iesus with whome be they natwithstandynge all ioyntly recounted nombred who soeuer â—y faythe and charyte be made one with hym For no creature syth the worlde was fyrste made dyd euer please god excepte the same hathe put his confydence in the free and mere mercy of god offered vnto all men through Christ. For although dyuers haue be saued vnder the lawe of nature and many vnder the lawe of Moyses and yet more vnder the lawe of the gospell yet saluacyon or sauetie is nat properly due ne to be ascrybed vnto any lawe but al onely vnto the mercye of god throughe Chryst. From the very begynnynge of y e worlde was the church or coÌ„gregacion of rightwyse men whiche is the bodye of Chryste and euen from that tyme was the euangely or gospell that is to say remissyon of synnes reueled of god from heuen throughe y e mere and free mercye of god for Chrystes sake euen from y e tyme also was grace whiche throughe faythe dyd purefye the hartes of men althoughe by Chryste incarnate and by the prechynge of the apostelles it was than the more largely spredde abrode and dyd also shyne y e more clerely So that than it appered full true that the apostell Paule doth so often inculcate or repete very ryghtwysenes doth come vnto no man by y e lawe or by workes of the lawe but by faythe and confydence in Chryste But all men had nat fayth by whâ—â—che they shulde beclyppe and emâ—brase the grace offered Lyke as also nowe a dayes all though therâ— be fâ—l many which do professe faith w t theyr mouthe yet be there ryghâ— fewe whiche do beare true fayth in harte theâ— be I saye ryght fewe yf so they be compared with those which outher be alyantes from the gospell or els with a pharisaâ—call mynde do the gospel admytte and receyue This paucyte and smalle nombre of true faythfull people dyd Esay see and bewayle Paule alledgynge the place of his sayde prophecye which is thus O lorde who haue beleued oure wordes And that whiche Chryste yet abydynge in the earth dyd saye to his discyples in this wyse Feare you nat o lytle flocke for the kyngdome of god is your or dothe ê‘tayne to you the same may euen nowe be sayd of those whiche haue verely fastened all theyr confydence in Chryste yet natwithstandynge in the same full fewe ryght christyanes all thynges be weake inchoate or begonne and vnperfytte I mought also saye vnpure After that therfore this oure prophete Dauid had bewayled so great a paucyte and smalle nombre of innocente people and that contrarywyse there is so great a turbe or multytude of vnryghtwyse wycked people And where as he also dyd se y t there is no hope of sauetie but in the tabernacle of god and in the holy mountayne whiche is the church or coÌ„gregacyon In whiche no man is grauÌ„ted to abyde or rest excepte he be throughe faythe implanted in y e body of Chryst which same Chryst dothe crye vnto vs in the gospell saynge Come vnto me all ye which do labour and be greâ—ued or burdened and I shall easâ— refresshe you He consyderyngâ— the impuryte fylthynes of men where as is requyred synguler ê‘fyte puryte yf we shulde be made one with Christ and so abyde with hym in the house of god the sayde prophete I tell you with full great feare care dothe thus crye to the father O lorde who shall abydâ— in thy tabernacle or who shal restâ— in thy holy mountayne Therfore after the playne moste vulgare sence the tabernacle which Moyâ—ses by the coÌ„maundement of god had made was at Hierusalem in 〈◊〉 mounte Syon vntyll Salomon by the worde of god dyd buylde a newe in the same place the passyng ryche noble famous temple that was had in a reuerence euen of the hethen people panymes There also was the regall palace of Dauid And as y e iewes dyd boste theÌ„ selues to be the chyldre or posteryte of Abraham and of Dauid euen so had they a peculyer reioyse and glorye for the cytie of Hierusalem by whiche as by an holy thynge they dyd swere as we may ê‘ceyue by the gospell They were proude and holy mynded for the temple the aulter whiche were in the cytie wherof dyd come that checke gyuen to theÌ„ by y e prophete Ieremye The temple of the lord the temple of y e lorde y e temple of the lorde c. There dyd they beleue god to dwel there dyd they recken he shulde be worshypped odoured that there he wold be prayed vnto that there he wolde be offered vnto and pacefyed with sacrifyces that there the lawe ought to be inquyred and the questyons of the lawe there was the propicyatorye out of whiche god dyd gyue and shewe forth dyuyne oracles or answeres therâ— were the tables written vpon witâ— the fynger of god There was Aaâ—rons rodde the arke of the testament the holy table the potte oâ— Manna the cherubym There was sanctum sanctorum that is to
of whome he is hoâ—oured with lyppes The Pharyse 〈◊〉 dyd well knowe and perâ—eâ—ue which was the hye and chefe â—omaundement in the lawe dothe heare of the lorde Do this thou shalte lyue He therfore y â— doth these thynges Whiche thynges Entre with out â—pot worke that is ryght speake the truthe in his harte all the other thynges whiche he hath before recyted For they al do ioyne together so y t if any is faylyng all be marred But what frute or ê“fite shall fynally come to the worker or accoÌ„plyssheâ— of thâ— He shall neuer be moued of y â— whiche wordes may be double inteÌ„demeÌ„t or meanyng That is he shal neuer be moued or els if he be moued for a tyme he shal nat be moued eternâ—lly or for euer but he shall aryse after fallyng and shall come agayne in fauoure with god Lyke as he whiche trusteth in the lorde shall nat be asshamed for euer al though that for a whyle he be shamed or put to shame before men Euen so he whiche abydeth honestly in the tabernacle of y â— lord and doth reste in his holy mountayne the same shall nat be remoued for euer Lyke as is testefyed in an other Psalme He whiche trusteth in the lorde is as mountâ— Syon he shall nat be remoued which abydeth in Hierusalem Thâ— cyte sayth Israell of our strength the lorde shall be set in it the walle and the fortresse This is the onely cyte of whiche the lorde spake sayynge And the gates of helle shall nat preuayle agaynste it In this psalme is condempned all exteryor worshyppyng of god which is nat coupled with very deuocyon of the mynde and al knowledge or learnynge whiche is ioyned with corrupte maners Ieremye doth intreate this matter in the .vii. chapiter Stande thou sayth he in the gate of the lordes house and preache thou there this worde or message Heare the worde of the lorde alâ— ye of Iuda whiche do entre by these gates to honoure the lorde Thus sayth the lorde of hostes the god of Israell take you good wayes and folowe good couÌ„sayles and I shall dwell with you in this place trust you nat in false lyenge wordes sayeng heare is the temple of the lorde the temple of y e lorde the temple of the lorde but rather amende your wayes counsayles if you wyll iudge ryght betwyxte man and his neyghbour if ye wyll nat wronge the straunger the fatherlesse and the wydowe if ye wyl nat shede innocente blode in this place if ye wyll nat go awaye after strauÌ„ge goddes to your owne distruccyon than wyll I dwell with you in this place and in the lande that I gaue afore tyme to your fathers for euer And a litle therafter what thynke ye y â— this house whiche beareth my name is a dennâ— of theues Thus se you as thâ— lorde in these wordes lyke as in oâ—ther folowynge doth conceyue inâ—dignacyoÌ„ w t great stomake againsâ— those which dyd put coÌ„fydence in yâ—â— teÌ„ple in y e ceremonyes of the temple hauyng theyr myÌ„de lyfe coinâ—â—uynate w t sinfulnes Such do naâ— purefye y â— teÌ„ple but rather they dâ— pollute the temple More playnly sharpely doth Esaye handell this matter in the fyrst chapyter There doth god in this wyse stomake thâ— thynge agaynst those whiche worshypped him with ceremonyes of y â— teÌ„ple where as els they lyued pollutely why offre you sayth he to me so many sacrefyces I am ouer ful and wery of them I wold nat haue the burnte offerynges of wethers and the fatnes of fedde beastes and the blode of calues and of lambes and of gotes Whan ye shulde come before me who dyd requyre these thynges of youre handes to thentenâ— you shulde walke in my porches Offâ—e ye no more oblacyons thus to me in vayne Incense is abomynacyon to me I may nat awaye with your newe mones youre sabbotte dayes and suche solempne feastes my soule doth hate your calendes and solempnytes they are to me paynefull and greuous c. Moughte nat the grosse people and rebellyous to god make answeare agayne to this What hath chaunsed the O lorde Doste thou nowe saye Who dydde are or requyre these thynges of youre handes Where as the lawe which thou haste gyuen vs by Moyses doth so dilygentlye prescrybe and appoynte to vs all these thynges promysynge great benefytes to the obseruers and thretenynge deth to the traÌ„sgressers Nowe doste thoâ— saye that incense is to the abomynâ—cyon whiche thou dyddest beforâ— saye was a swete odoure Nowâ— doth thy soule hate the feastefuâ—â— dayes in whiche before thou dyddest reioyse to be presente Fromâ— whense coÌ„meth this so great mutacyon and varyete in hym whicâ— onely abydeth immutable Whaâ— answeare shall god make to thâ— mutterynge and rebellyous people I am shal he saye immutable but ye do nat obserue those thynges whiche I haue commaunded nouther haue I so prescrybed thesâ— ryghtes or ceremonyes that yoâ— shulde put parfyte truste and confydence of ryghtwysenes in them but y t partely they shulde be signes by whiche you shulde be admonysshed and partely thynges furtherynge or promotynge vs to very vertue and holynes Which if it be absent all other thinges be vayne to me be they so lytell pleasauÌ„te that they do prouoke me the more to wrathe The lawe is spirytuall doth requyre the workes of charyte to be done w t puryte of myÌ„de which workes except they be ioyntely added let outwarde worshyppynge and ceremonyes be kepte howe moche so euer you please yet is the lawe vyolate and broken all your doynge hypocrysye What thynge than is it wyll they saye that thou chefely doste requyre of vs Be you wasshed sayth he and made cleane This verely is the â—hynge whiche the psalme dothe heare say Which doth eâ—ire with out spotteâ— Take awaye your euyl thought as from my syght Whichâ— thinge is thus spoken in y e psalme Whiche doth speake the truthe in his hart Seke to do ryght iudgemente delyuer the oppressed helâ—e the orphlyne or fatherlâ—sse to theâ—â— ryght defeÌ„de the â—ydowe That 〈◊〉 psalme doth thus recorde Whiche worketh ryghtwysenes or doth 〈◊〉 is ryghte The same people in thâ— lviii chapy of y e same ê“phete dotâ— mutter agaynst god sayeng Whâ—â— fore haue we fasted thou hast naâ— beholdeÌ„ it Why haue we chastiseâ— our soules thou hast nat knoweâ— or regarded it But what answearâ— do they heare agayne of y e lorde Is the fastynge saith he which I haue chosen of such a sorte y t a man for a day shuld chastyse hym selfe Or to wrythe his heed about as a cyâ—â—â—â— or rynge to caste vpon hym 〈◊〉 â—lothe and asshes Or call you thiâ— fasting an acceptable day vnto y e lorde What thynge therfore in exâ—â—ryor matters or doynges can bâ— pleasauÌ„t vnto god if fastiÌ„g soleÌ„â—ly done in sacke clothe asshes dothe displease him Or dyd nat y e Nynyâ—ites Achab other ful many
entre in to the lande of promyse howe soeuer he be excused for kyllynge the Egypcyan Nother was it any small blotte in Aaron that he folowed the mynde of the people requyryng ydolles or false goddes to be made them Dyd nat Dauid of whome remayneth this noble testimonye of goddes worde I haue founde a man occordynge to myne owne appetite harte ioyne a detestable cryme with his cruelnes that is to saye adulterye with murther He was called a man of blode or blody man and recounted vnworthy to buylde a teÌ„ple to the lorde Salomon receyued an excellent testimonye of scripture but w t howe many crymes and outragyous dedes dyd he obâ—uscate and dymine that glory Two ryght famous and soueraigne men haue I noted shewed vnto you the other do I nat mencyon of lesse I shulde be ouer prolixe and tedyous But he whiche is our Dauid and very ryght kynge of Syon where as he had a kyngdome sempiternall and vncorruptible yet natwithstaÌ„ding accordynge to the prophecye of zacharye he came nat agaynst vs but for vs nat with violence and tyranny but with ryghtwysenes nother beynge an oppressor of y e people but a sauyour nother came he dredefully by reason of fearcenes or statelynes but myldely quietly syttynge vpon an asse Nowe all though other shulde be broughte forth beyng neuer so moche laudable coÌ„mendable anourned w t the testymonyes of ryghtwysnes yet they all beynge compared to Chryst be synners Euery man is conceyued in iniquyte of y e virgyn Mary do I gyue no senteÌ„ce euery one is borne the chylde of yre and wrath euery one doth beare about concupiscence beynge faste roted in y â— nature of man all though none other spotte shuld coÌ„tamynate our lyfe But of these wyll I make no longe rehersall seyng it sufficyent y t I haue now shewed you y e vyces before named vnto y e which many of those ê‘sonages amonge y â— iewes were subget fautye of which ê‘sonages al we do fynde in christ hyly reuereÌ„t worshipful This is here to be noted y t the argument of this psalme doth nat differre from y â— argumeÌ„t or mater of y â— psalme goyng before For whaÌ„ he there had recyted howe mankynde was on euery syde corrupte and howe that god hadde concluded and compassed all thynges vnder synne to thenâ—tent that he shulde take mercy vpâ—on all He there also consyderyngâ— that nother the lawe was sufficyeÌ„â— to pacefye so great wrathe of goâ—â— conceyued agaynst vs which lawâ— dyd rather prouoke the wrathe oâ— god agaynste vs than pacefye oâ— aswage it nor that any sacrefyceâ— prescrybed of Moyses were to thiâ— sufficyent But that we had neadâ— of a newe kynge godly myghtyeâ— stronge which shulde do awaye thâ— tyrannye of Satan and that wâ—â— had neade of a newe preest whichâ— shulde be voyde of all spottes thaâ— so he shulde offer a sacrefyce farrâ— more effectuall than was the blodâ— of beastes and yet he coulde fyndâ— no suche preest amonges all manâ—kynde he beynge conuerted to goâ— doth thus make exclamacyon whâ— shal gyue saluacyon or helth to Isâ—rael of or from Syon And he heaâ—reth answere agayne whan y e lorde shall turne awaye the captiuyte of â—is people Iacob shal reioyse and â—sraell shall be glad In y e mounte of Syon as we haue shewed before was bothe the tabernacle and the â—ynges palace In whiche bothe is signyfyed the church which is also called the kyngdome of heauen in to whiche who soâ—uer be admytâ—ed or chosen they be called by the â—estymonye of saynt Peter an holy â—acyon a royall preesâ—hode But what a captiuyte was that whiche dyd nat suffre the Israelytes to be â—lad and reioyse For at that tyme â—he people of Israell whiche were Hebrues were captyue or iÌ„ seruituâ—â— to no maner of men But it was a sore captiuyte to be vnder y e maâ—ediccyon of the lawe whiche was â—n harde scole mayster to the peoâ—le wantyng the spryte For where â—oeuer the spryte is nat there also is no lybertie or franchyse And where as the terrore of the lawâ— dothe manace vengeaunce therâ— is no pure gladnes of harte Foâ— because therfore there was no hope of saluacyon in men the fatheâ— dyd sende his only begotten sonnâ— beynge more myghty than the deâ—uyll beyng a tyrante which shuldâ— auerte put awaye the captiuytâ— of his people delyuerynge or makynge vs fre by grace from y e malediccyon of the lawe He sent hyâ— beynge a preest full of efficacyâ—â— whiche makynge intercessyon foâ— his electe shuld be graciously herâ— for loue of his reuerence and godlynes And thus in conclusyon dyâ— Iacob reioyse and Israell waâ— glad and ioyfull Iacob Israeâ—â— be the names of one man all be 〈◊〉 that here accordyng to the customâ— of scripture they be vsed for y e peâ—â—ple of Israell Furthermore botâ—e the wordes do signyfye a wrestler for Iacob to the Hebrues is a supplanter Israell a stronge man towarde god Iacob truely as is contayned in the holy historye dyd wrastle with Esau in his mothers belly The same dyd also wrastle with the angell for the whiche wrastlynge he obtayned the name of Israell For I sayth he wyll nat let the departe excepte thou shalte blesse me His brother beynge supplanted he dyd obtayne his fathers blessynge He inforsynge the angell dyd purchase the blessynge of god Nother oughte it to be thought any inconuenyence if a man be sayd to wrastle with god seynge we do heare our sauyoure hym selfe sayenge in y e gospell that the kyngdome of heuen doth suffre violence and that men violently coÌ„mynge to it do pulle it to them The Samaritans and gentles or infydeles dyd russhe in to it before theyr tyme as a man wolde sayâ— the dorâ—s broken vp For fyrst was the lorde sent vnto the loste shepe of the house of Israell But whaâ— vyolence is that by which y e kyngdome of heuen is with violence ouercome It is faythâ— a thynge myghtye and importune whiche in a maner doth wreste out froÌ„ god that no merytes do purchase or obtayne Doth nat the womaÌ„ of Cananye iÌ„ a maner appere to wrastle with the lorde Iesu prouokynge hym with importune crye to heare to heare her whan he pretended that he wolde nat Agayne whan she was dryuen from hym beynge called by the rebukefull name of a dogge yet dyd she stylle craue for cromes naming her selfe a whelpe Doth nat she than appere to saye with Iacob I wyll nat let y e deê‘te except thou shalt blesse me Forthwith there after whaÌ„ y e lorde sayth O woman great is thy fayth be it vnto y e as thou wylte haue it both it nat appere to be the worde or voyce of a maÌ„ ouercome in wrastlyng Wyl ye thaÌ„ heare howe puyssant pugnant and victoryous a thynge faith is Onely sayth he beleue for
gette or purchase y e more they desyre luste for whaÌ„ they be caryed from one lust or desyre to an other as from the y â— loue of ryches to ambicyon to y e desyre of honoures or to worldly pleasures neuer fyndyng y â— can satisfye or coÌ„tent theyr myÌ„de do they nat seme or appeare to be rolled or tourned vp set downe in a circuyte or cyrcle Therfore who soeuer wyll walke pure and immaculate he muste walke within the tabernacle For without the churche bâ— euen those thynges maculate and foule whiche do appere bryghtâ— clere Bothe Heretykes Scysmatykes do faste saye psalmes gyue almes lyue chaste preache the worde of god and exercâ—â—se suche other dedes whiche hauâ— the shewe or semblaunce of verâ—tue and godlynes But all thesâ— thynges for so moche as they bâ— done without the tabernacle theâ— be nothynge els than spottes anâ— blottes And they whiche do sekâ— very true reaste ought nat to deâ—parte from the holy mountayne oâ— god in which is buylded the churâ—che The prophete hath in this onâ— lyttelll verse as is sayde before coÌ„â—preheÌ„ded vnyuersally all vertuesâ— He whiche entreth without spottâ— dothe worke ryghtwysenes Thâ— fyrst poynt is to wante al crymes â— and the secoÌ„de to anourne thy lyfe with good workes The fyrste is wrought by fayth in y e lorde Iesn the other is caused by charite whiche is the coÌ„panyon of pure fayth Nother is it surely accordynge to the parable of the gospell to leaue the house swepte and made clene voyde or emptye but it muste be anourned garnysshed with dyuers stuffe and apparayle of good workes leaste y e ende be worse thaÌ„ the begynnynge There be some whiche haue meruaylously extolled the vertue of faythe nother be they iÌ„ this deceyued they do iudge faythe to be of full hye value and power but holy scripture do nat without a cause coÌ„mende vnto vs full greatlye in dyuers and many places good workes Scripture doth calle all synne spottes Nowe do all spottyng remayne in y e hart and out of suche spottynge in the harte as out of the rote do workes sprynge aryse There is the fountayne of al our workes and dedes the veyne wherof if it be syncere iâ— spryngeth forth fyrst in to y e tonge â— so therafter in to workes Suchâ— a veyne had he whiche sayde My tonge hathe bolked out a good worke But yf this veyne be iÌ„fectâ— it bubbleth or boyleth out fyrst iâ— to speche and wordes and so fortâ— in to workes pestiferous And thâ— murren or spottes of the harte dâ— russhe out in none other wyse thaÌ„â— the very pockes do floure buâ—â—gene out in to the skynne of them â— whiche haue the inner partes oâ— theyr body infecte with euyll and noysome humoures As for example heresye is a foule spotte and sâ— is diffidencye a foule blotte to hatâ— our neyghbour is a foule thyngeâ— the loue of money or of volupâ—eâ— is fylthy Suche spottes whyleâ— they lay hydde in the harte they do defyle him onely which hath them without infectynge of other but they can nat abyde longe hydde For whan the preuye euyll shal be faste roted it wyl breath out pestylente speache and breake forthe in to abhomynable dedes There is also a spotte whiche we all haue taken of y â— poysone of olde Adam Fynally concupiscence whiche we feale innerly fastened and implaÌ„ted in our flesshe maye ryghtâ—ully be called a spotte Of whiche concupiscence we do se euen in some babes and infantes an euydent prynte or simylytude as the prynte of Enuye of Wrath of vengeablenes Whiche affeccyons whan they can nat expresse in wordes yet do they shewe them in whynynge weapynge channyyng or chatterynge and in theyr frowarde couÌ„tynauÌ„ce So that saynt Augustyne was nat w tout a causâ— brought iÌ„ to doubtfulnes whetheâ— that age of infancye was coinquynate nat onely with y â— synne called oryginall but also with the synnâ— whiche is called ê‘sonall or actuallâ— Seynge than it is thus some may thus make obieccyon howe may it agre to vs To entre without spotâ— seynge that IohnÌ„ the Euangelysâ— spekynge of suche as be regeneratâ— in Chryst doth playnly testefye Iâ— we shal saye that we haue no synnâ— we do deceyue our selues and thâ— truth of god is nat in vs. Sayntâ— Paule also doth crye out sayengeâ— O wretched man that I am whâ—â— shall delyuer me from this body oâ— deth If synne be in vs howe shaâ—â— we be called immaculate or withâ— out spotte Euen they whiche 〈◊〉 ryghtewyse haue spottes for eâ—â— shulde they nat crye vnto the fâ—â—ther Forgyue vs our trespasseâ— lyke as we forgyue them whiche haue trespassyd agaynste vs. Who is he whiche dothe nat often tymes and coÌ„menly offende god Or who is he whiche at some tyme doth nat vexe greue his neyghbour But suche spottes whiche be in suche men dothe the flesshe that is so whyte as snowe of the immaculate lambe Iesus Chryste couer For there is no dampnacyon to those persones whiche be in Iesu Chryste Nat in chamberynges sayth the Aoostle and in Lecherye or vnclennes nat in surfettynges and dronkenes And thus do you heare of spottes but put ye on the lorde Iesu Chrysteâ— in which you may parceyue a coueâ— for the spottes of mankynde Oâ— our selues we be all spottye but in Chryste we be immaculate and without spotte yf so we abyde in hym And the psalmyst doth reporte theÌ„ to be blessyd whose synÌ„es be couered and to whome the lorde hath nat imputed or layde synÌ„e to theyr charge And nowe do I speke of y e synnes which by the infyrmyte of men can nat be auoyded For Lecherye or vnclennes dronkenes surfettynge or glotony with suche lyke crimynal synnes or outrages be ones couered in Baptysme buâ— therafter do nat they agree with y â— flesshe of the lambe immaculate Who soeuer hath coÌ„mytted a deedâ—ly synne he hathe caste awaye thâ— whyte garment or crysome which he dyd take in Baptysme hath put on the blacke vesture or garment of the deuyll Natwithstandynge y t they in whiche doth dwelâ— the vertue and power of fayth dâ— lyghtly retourne to theyr olde inâ—nocencye nat by Baptysme but bâ— repentaunce And excepte they dâ— repent all though they do appeare to abyde in the tabernacle by professyng of the catholyke fayth and coÌ„munyon of the sacramentes yet in very dede they do nat abyde or dwell in y e tabernacle of the lorde The ryghtewyse man therfore whiche doth abyde or dwell in the tabernacle of god and doth reaste in his holy mountayne after that he hathe forsaken Egypte he doth nat cease but the fyre or lyght of god shynynge before hym he doth alwaye walke beyng immaculate vnto perfeccyon vntyll y t he shall attayne come vnto that stable vnmouable blysse felicyte whiche is signyfyed by the fygure of the lande of beheste It partayneth to innoceÌ„cye to hurte no