is he to other and as greatly as he fealeth his owne miseri so grate coÌ„passioÌ„ hath he on other Hys neibours is no lesse care to hym then hym selfe He fealeth hys neybours grieffe no lesse then his owne And when so euer he seeth occa sioÌ„ he can not but pray for his neibour as well as for him selfe his nature is to seke the honour of god in al men and to draw as much as in him is all men vnto God This is the lawe of loue whiche spring eth out of Christes bloude in to y e hertes of al theÌ„ that haue their trust in hym No man nedeth to byd a christen man to pray if he se his neybours neade if he se it not put hym in remembraunce only and then he can not but do his dutye Nowe as toutchynge y t we desier one a nother to pray for vs that do wee to put oure neybour in remeÌ„braunce of his dutie and not that we truste in his holynes Oure truste is in God in Christe and in the trueth of goddes promyses we haue also a promise that when .ii. or â–ª iii. or moe agre togethere in any thynge accordynge to the wil of God God heareth vs. Not wythstandynge as God hearethe many so heareth he few â—nd so heareth he one if he pray after the wyl of god and desire the honour of God He that desireth mer cye the same fealeth hys owâ—e mysery and sinne and morneth in his hert for to be delyuered that he might honour God and God for hys trueth must heare hym which saieth by y e mouth of christ Mat. v. Blessed are they that hoÌ„ger and thurst after rightousnes for they shalbe fulfyllled God for hys truethes sake muste put the rightuousnes of Christe in him and washe his vnrightuousnes awaye in the bloude of Christ. And be the sinner neuer so weke neuer so feable and frayle syne he neuer so oft so areuousli yet so long as this lust desire and morninge to be deliuered remaineth in hym God seeth not hys sinnes rekeneth them not for hys truethes sake and loue to Christe He is not a sinner in the sight of God y e would be no sinner He that would be delâ—uered hath his hert loose already His hert sinneth not but morneth repenteth and coÌ„senteth vnto the lawe and wyll of God and iustifith God that is beareth record that God whiche made the law is rightu ous and iustc And such an hert trustinge in Christes bloude is accepted for full rightuous And hys weaknes infirmitie and frayltie is pardoned and hys synnes not lokede vpon vntyll God put more strength in hym and fulfyll his lust When the weake in the fayth and vnexpert in the misterites of Christe desire vs to pray for theÌ„ theÌ„ ought we to leade then to the trueth and promises of God and teach them to put their truste in the promises of God in y e loue y t God hath to Christe and to vs for his sake and to strength ther weke conscieÌ„ces shewingâ— and prouinge by the scripture that as longe as they folowe the spirite resyste sinne it is impossible they shoulde faule so depe that God shal not pulle them vp agayne if they hold fast by the anker of fayth hauinge truste and confydence in Christe The loue that God hath to Christe is infinite and Christe dyd and suffered all thynges not for hym selfe to optaine fauouer or ought else for he had euer the full fauoure of God and was euer Lorde ouer all thinges but to recâ—nsile vs to God and to make vs heyres with him of his fathers kyngdome And God hath promised that whosoeuer calleth on his name shall neuer be confuÌ„ded or a shamed Ro. ii Yf the ryghtwis fall saith the scriptur he shal not be broised the Lorde shall put his hande vnder him Who is rightuous but he that trusteth in Christes bloude be he neuer so weak Christe is our ryghtuousnes and in hym ought we to teach all men to truste and to expounde vnto al meÌ„ y e testament that God hath made to vs sinners in Christes bloude Thys ought wee to do and not make a praye of them to leade them captyue to sitte in ther conscyences and to teach them to truste in our holynes good deades and prayers to the enteÌ„t that we woulde fede oure ydle and slowe belyes of their great labour and sweate and so to make our selues Christes sauiours For if I take on me to saue other by mi merites make I not my selfe a Christ and a sauioure and am in deade a false prophete and a true antichrist and exalt my selfe and sytte in the temple of God that is to wyt the consciences of men A moÌ„g ChristeÌ„ men loue maketh al thinges commune eueri man is others detter and euery man is boÌ„uÌ„de minister to his neigh boure and to supplye hys neyghbours lacke of that where wyth God hath endued hym As thou seeest in the worlde howe the Lordes and offycers minister peace in the commune wealth punyshe murderers theues and euyll doers and to maynteine ther ordre and estate do the communes minister to them agayne reÌ„t trybute tolle and custome So in y e Gospell the curates whyche in euery paryshe preach the Gospel ought of dutie to receyue an honest lyuing for them and theyr how sholdes and euen so ought the other officers whiche are necessarilye repuâ—ed in the commune wealth of Christ. Wee neade not to vse fylthy lucre in the Gospell to chope and chaunge and to playe the tauernars altering y e word of God as they do their wynes to theyr moste a vauntage and to fascion Goddes word after euery mans mouth or to abse the name of Christe to optayne therby autorite power to feede oure slowe bealies Now seest thou what prayer is the ende therof and wherfore it serueth If thou giue me a thousand pownde to praye for the I am no more bouÌ„de theÌ„ I was before Mans ymaginacion can make the commaundement of God nether greater nor smaller nether can it eyther adde to the lawe of God or minishe â— Goddes commaundement is as grater as hym selfe I am bownde to loue the Turke wyth all my myght and power yea and aboue my power euen from the grounde of my hert after the ensample that Christ loued me nether to spare god des bodye or life to win him to Christe And what can I do more for the if thou gaueste me all the worlde Where I see neade ther can I not but pray if Godes spirite be in me Almes is a greake worde and sygnifyeth mercy One Christen is detter to a nother at hys neade of all that he is able to do for him vntill his neade be suffised E uery Christen man ought to haue Christ all ways before his eyes as an ensample to counterfaite and folowe and to do to his neyboure as Christ hath done to him as Paule teacheth in all his
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
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
to do ether of both and what thankes oughte to be geueÌ„ to God therefore More ouer put no difference betwene workes but what so euer cometh in to thy handes that do as tyme place and occasion geueth and as God hath put the in degre hye or lowe For as toutching to please God ther is no worke better then an other God loketh not fyrste on thy worke as the world doeth as though the bewtifulnes of the worke pleased him as it doeth the world or as though he had neade of them But God loketh fyrst on thy hert what faith thou hast to hys wordes how thou beleuest hym trustest hym and how thou louest him for his mercie y t he hath shewed the he loketh with what hert thou workest and not what thou workest howe thou acceptest the degre that he hath put the in and not of what degre y u art whether y u be an Apostle or a showe maker Set thys ensample before thyne eyes Thou arte a ketchin page washeste thy masters dyshes an other is an Apostle and preacheth the worde of God of thys Apostle herke what Paule sayth in the secoÌ„de to y e Corinthians ix If I preach sayeth he I haue nought to reioyse in for necessite is put vnto me as who shuld say God hath made me so Woe is vnto me if I preache not If I do it wylingly sayth he then haue I my rewarde that is theÌ„ am I sure that goddes spirite is in me and that I am electe to eternall lyfe Yf I do it agaynste my wyll an offyce is coÌ„mitted vnto me that is if I do it not of loue to God but to gete aliuing ther by and for a worldli put pose and had leuer other ways lyue then do I that office which God hath put me in and yet please not God my selfe Note now if thys Apostle preach not as many do not whiche only make them selues Apostles but also compell men to take theÌ„ for greatter then Apostles yea for great ter then Christ hym selfe then wo is vnto hym that is his damnacion is iust If he preach and hys hert not right yet mynistreth he the office that God hath put hym in and they that haue the spirite of God here the voyce of God yea though he speake in an Asse â–ª More ouer howe so euer he preacheth he hath not to reioyse in that he preacheth But and if he preach willyngly wyth a true hert and of conscience to God then hath he his rewarde that is then fealeth he the ernest of eternall lyfe and the workinge of the spirite of God in hym And as he fealeth Gods goodnes and mercye so be thou sure he fealeth his owne infir mite weaknes and vnworthynes and morneth and knowledgeth hys synne in that y e hert wyll not arise to worke with that full luste and loue that is in Christe oure Lorde And neuerthelesse is yet at peace with God thorowe faith and trust in Christ Iesu. For the ernest of the spirite that worketh in hym testyfyeth and beareth wytnes vnto hys hert â–ª that God hath chosen hym and that hys grace shal suffiâ—e hym which grace is now not ydle in hym In hys workes putteth he no trust Nowe thou that ministerest in the â—â—tcheÌ„ and art but a kecheÌ„page receyuest al thinge of y e hand of God knowest that God hath put the in that office submittest thy selfe to his will and serueste thy master not as a man but as Christe hym selfe with a pure hert acordinge as Paul teacheth vs puttest thi trust in God and with hym seekest thy rewarde More ouer ther is not a good deade done but thi hert reioyseth therin yea when thou hereste that the worde of God is preached by this Apostle and seest the people trune to God thou consentest vnto the deade thine hert breaketh out in ioye springeth and leapeth in thy brest that God is honoured And in thyne hert doist the same that the Apostle doeth and happly wyth greate delectacion and a more ferueÌ„t spirit Now he that receyueth a prophete in the name of a prophete shal receiue the re warde of aprophete Math. x. that is he conceÌ„teth to y e dede of a prophete main teineth it the same hath the same spirite and ernest of euerlastinge life whiche the prophete hath and is electe as y e prophete is Now if thou compare deade to deade ther is difference betwixt washing of dis ches and preaching of the worde of God But as toutchinge to plaise God none at all For nother that nor this pleaseth but as ferforth as God hath choseÌ„ a maÌ„ hath put his spirite in hym and purified his hert by fayth and trust in Christe Let euery man therfore wayte on the office wherin Christe hath put hym and therin serue hys bretherue If he be of lowe degre lette hym paciently therein abyde tyll God promote hym and eâ—alte hym hier Let kinges hed officers seke Christe in ther â–ª offices and ministre peace and quietnes vnto y e bretherne punyshe synne and that wyth mercye â–ª euen wyth the same sorowe and grefe of minde as they woulde cutt of a fynger or ioynte a legge or arme of their own bodie if theyr were such disease in theÌ„ that either they must be cutte of or else all the body must perish Let euery maÌ„ of what soeur craft or occupacioÌ„ he be of whether bruer baker tailer vitailer marchauÌ„t or husbaÌ„de man refer hys craft and occupacion vnto the commune wealth and serue hys bretherne as he woulde do Christe hym slefe Let hym bye and sell truely and not set dice on hys bretherne and so showeth he mercy hys occupacion pleaseth God And when thou receyuest mony for thy laboure or ware thou receiuest thy dutie For wherin so euer thou minister to thy bretherne thy brether are detters to geue the where with to maintene thâ— selfe and thy houshold And let your superfâ—uites succoure the poore of whyche sort shall euer be some in al townes cityes and vil lages and that I suppose the greatest nombre Remembre that wee are membres of one bodye and oughte to minyster one to an other mercyfully And remembre that what so euer we haue it is geuen vs of God to bestowe it on oure bretherne Let hym that eatethe eate and gyue God thankes onely lette not thy meate pulle thine hert from God And let hym that drynketh do lyke wyse Let him that hath a wife gyue God thankes for hys libertie only let not thy wife wyth drawe thyne hert from God and then ple sest thou God and hast the worde of god for the. And in al thinges loke on y e word of God and there in put thy truste and not in a visure in a disgysed garmeÌ„t and â— cutte shoâ— Seke the worde of God in all thinges and wyth out the worde of God do nothinge though it appere neuer so gloryouse What so euer is done with out the
The parable of the Wycked Mammon ☞ Compiled in the yere of our Lorde M. d. xxxvi W. T. ¶ Romans iii. Chap. ☞ We holde that a man is iustified by fayth withoute the workes of the lawe ¶ Imprynted at Lodon by Ihon daye dwellyng in Sepulchres Paryshe at the signe of the ResurrectioÌ„ a litle aboue Holbourne CoÌ„duit M. d. xlvii ¶ Wyllyam Tindale otherwyse caled Hychins to the reader GRace and peace wyth all maner spiritual felyng and lyuinge wor thy of the knidnes of Christe be with the reader and with all that thrist the will of God Amen The cause why I set my name before this litle treatise haue not rather done it in the new testament is that then I fo lowed the councell of Christe whiche exhorteth men Matth. vi to do their good deades secretly and to be content with the conscience of welldoynge and that God seeth vs and pacyentâ—ye to a byde the rewarde of the last day which Christ hath purchased for vs and nowe would fayne haue done lykewyse but am compelled otherwyse to do ¶ Whyle I a bode a faythfull companion whiche nowe hathe taken another viage vpon him to preache Christ where I suppose he was neuer yet preached God which put in his hert thither to go sende his spirite wyth hym coÌ„forte him and bringe his purpose to good effecte one Willyam Roy a man soÌ„â—what craftye when he coÌ„meth vnto new acquayntaunce and before he be thorow knowen and namely when all is spent came vnto me and offered his helpe As longe as he hade no money somwhat I coulde rule hym but as soone as he had gotten hym money he became lyke hymselfe agayne Neuerthelesse I suffred all thynges tyll that was ended whiche I could not do alone without one both to wryte and to helpe me to compare the textes together Whan that was ended I toke my leaue and bad hym farewel for oure two lyues and as men say a daye longer After we were departed he wente and gat him new frendes whiche thynge to dooe he passeth all that euer I yet knewe And there when he had stored hym of money he gote hym to Argentyne where he professeth wonderful faculties and maketh bost of no smal thinges A yere after that and now xii Monethes before the pryntynge of this worke came one Ierome a brother of Grene whiche also throughe Wormes to Argentyne saiynge that he entended to be Christes disciple another whyle to kepe as nye as God woulde geue him grace the profession of his bap tysme and to get hys lyuynge with his handes and to lyue no lenger ydely and of the sweate and laboure of those captyues whiche they had taught not to beleue in Christ but in cut showes and russet coetes Whiche Ierom with all diligence I warned of Royes boldnesse and exhorted hym to be ware of hym and to walke quiyetly and with all pacience and longe sufferynge accordinge as wee haue Christ and his Apostles for an ensample whiche thynge he also promysed me Ne uerthelesse when he was comen to Argentyne willyam Roye whose tunge is able not only to make fooles sterke mad but also to deaceyue the wyseste that is at the fyrst syght and acquaintaunce gat hym to him and set him a worke to make rymes whyle he hym selfe translated adyaloge out of laten in to englyshe In whose prologe he promiseth more a great deale than I fere me he will euer paye Paul sayeth the seconde Epistel to Timothe the seconde Chapter the seruaunt of the Lord must not stryue but be peaceable vnto all men and ready to teach and one that can suffer the euell with mekenesse that can enforme theÌ„ that resist if God at any tyme will geue them repentauâ—ce for to knowe the trueth It be commeth not then the lordes seruaunt to vse raylynge rymes but Gods wordes whyche is the right weapon to slay sine vice and all iniquitie The scripture of God is good to teache and to improue ii Ti. iii. ii Tes. ii Paul speaking of Antichrist sayeth whom the Lorde shall destroye with y e sprete or breth of his mouth that is with the worde of God And. ii Corinthians tenth The weapens of our warre are not carnall thinges saieth he but mighty in God to cast downe strong holdes and so forth that is to destroye hye buyldinges of false doctryne The word of God is that day whereof Paul speaketh i. Cor. iii. whiche shall declare al thynges and the fyre whiche shall trye euery mans worke and consume false doc tryne with that swearde ought meÌ„ sharp ly to fight and not to rayle with foolysh rymes Let it not offende the y t soÌ„e walke inordinatly let not the wickednes of Iudas cause the to despise the doctryne of his felowes No man ought to thynke that SteueÌ„ was a false preacher because that Nicolas whiche was chosen felowe with hym Actu vi to ministre vnto the wydowes fell after in to greate heresies as histories make mencion Good and euell go alwayes together one can not be knowen with out the other Marke this also a boue al thynges that Antichriste is not an outward thynge that is to saye a man that shoulde sodenly appeare wyth wonders as oure fathers talked of hym No verely for Antichrist is a spiritual thing And is as much to saye as agaynst Christe that is one that preacheth â—â—lsâ— doctrine contraty to Christe Antichriste was in the olde Testament and foughte with the prophtes he was also in y e tyme of Christ and of the Apostles as thou rea dest in the epistels of Ihon and of Paul to the Corinthians and Galathians and other Epistles Antichriste is nowe and shall I dout not endure tyl the worldes ende But his nature is whan he is vttered and ouercome with the word of God to go out of the playe for a season and to disgyse hym selfe and then to come in agayn with a new name and new raymeÌ„t As thou seyst how Christ rebuketh the scrybes and the pharises in the Gospell which were very Antichristes saing wo be to you pharises for ye robbe widowes houses yee praye longe prayers vnder a coloure ye shut vp the kingdom of heaueÌ„ and suffer not them that woulde to enter â—â—â—â—e haue take awaye the key of knowledge ye make men breake gods commauÌ„ dementes with your tradicions ye begile the people with hypocrisie and such lyke Whiche thinges all oure prelates do but haue yet gotten them newe names and other garmeÌ„tes and weedes and are other wise dysgysed Ther is difference in the names betwene a pope a Cardinal a Bishoppe and so forth and to saye a scribe a pharisey a senâ—oure and so forth but the thynge is all one Euen so nowe wheÌ„ we haue vttered him he will chauÌ„ge him â—â—lfe ones more and turne himselfe in to 〈◊〉 angell of lyght ii Corin. xi Rede the place I exhorte the what so euer thou art that readest this and note it well
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
Christ. Neither do oure workes iustifie vs. For except we were iustifyed by fayth whiche is oure rightuousnes and had the spirite of God in vs to teach vs we could do no good worke frely without respecte of some profit other in this world or in y e worlde to come neither coulde we haue spiritual Ioye in oure hertes in tyme of afflicition and mortyfyinge of the fleshe Good workes are called y e fruites of the spirit Galt v. Cha. for y e spirit worketh them in vs and some tyme frutes of righ tuousnes as in the seconde epistle to the Corhinthians ix Chapter â–ª before al workes therfore we muste haue a rightuousnes wythin in the herte the mother of all workes and from whence they springe The rightuousnes of the scribes and Pharises and of theÌ„ that haue the spirit of this worlde is the glorious showe and outward shinyng of workes And Christ sayth to vs Mat. v. except your rightuousnes excede the ryghtuousnes of the scribes and pharises ye can not enter in to the kyngdome of heauen It is rightuousnes in the worlde if a man kyll not But a Christen perceyueth rightuousnes if he loue his enemye euen when he suffeth persecucioÌ„ and formente of hym and the paynes of death and morneth more for his aduersaries blindnes than for his owne payne and prayeth God to open his eyes and to forgeue him hys synnes as dyd â–ª Steuen in the Actes of the Apostles the. vii Chap. and Christ Luc. xxiii A christen considereth hym selfe in the lawe of God and ther putteth of hym al maner rightuosnes For y e lawe suffereth no merites no deseruinges no rightuous nes nether any man to be iustified in the syght of God The lawe is spirytuall and requireth the herte and commaundementes to be fullfillyd with suche loue and obedience as was in Christe If any fulfil al that is the wil of god with such loue and obedience the same may be bold to sel pardons of his merites and els not A Christen therfore wheÌ„ he beholdeth him selfe in the law putteth of al maner rightuousnes deserueuinges and merites and mekely vnfaynedly knoweledgeth his sinne and mysery his captyuite and bondage in the flesh hys trespasse and gylte and is there by blessede wythe the poore in spirite Math. v. Cha. Then he morneth in hys herte be cause he is in such bondage that he can not do the will of God and is an hongred and a thrust after rightuousnes For rightuousnes I meane which springeth out of Christes bloud for strength to do the wil of God And turneth hym selfe to the promyses of God and desyreth hym for hys greate mercye and trueth and for the bloude of his sonne Christe to fulfil his promyses and to geue hym strength And thus hys spirite euer prayeth within hym He fasteth also not one day for a weke or a lente for and whole yeare but professeth in his herte a perpetuall sobreâ—es to tame the fleshe to subdue y e body to the spirite vntyll he wax stronÌ„ge in the spirite and growe rype in to a full ryghtuousnes after the fulnes of Christe And because this fulnes happeneth not tyl the body be slayne by death a ChristeÌ„ is euer a synner in the lawe and therfore fasteth and prayeth to God in the spirite the world seing it not Yet in y e promises he is euer rightuous thorowe fayth in Christe and is sure that he is heyre of all goddes promyses the spirite whiche he hath receyued in exnest beringe hym witnes hys herte also and his deades testifiinge the same Marke this then To se in wardlye that the lawe of God is so spirituall that no fleshe can fulfyll it And then for to morne and sorowe and to desyre yee to honger thurst aftir strength to do the will of God from the grouÌ„de of the herte and not wythstandyng all the soutelty of the deuils weknes and feblenes of the fleshe and wondringe of the worlde to cleue yet to y e promises of god and to beleue y t for Christes bloude sake thou art receyued to the enherytaunce of eternall lyfe is a wonderfull thinge and a thinge that the world knoweth not of but who so euer fealeth that thought he fall a thousande tymes and is sure that the mercye of God is vpon hym If ye forgeue other men theyr trespasses your heauenlye father shall forgeue you yours Math. in the. vi Chapt. If I forgeue God shall forgeue me not for my dedes sake but for his promises sake for his mercie and truth for the bloude of his sonne Christe oure Lorde And my forgeuing certifieth my spirite that God shall forgeue me ye that he hath forgeuen me all redye For if I consent to the wyll of God in my herte thought thorowe infirmitie and wekeanes I can not do the wil of god at al tymes more ouer though I can not do the will of God so purelye as the lawe requireth it of me yet if I se my faute and mekely knowledge mâ— sinne weâ—inge in mine herte because I can not do the wil of God thruste after streÌ„gth I am sure that the spirit of God is in me and his fauoure vpon me For the world lusteth not to do the wil of God neither soroweth because he can not thoughe he sorowe some time for feare of the payne that he beleueth shall folowe He that hath the spirit of this worlde can not forgeue wyth out a mendes makinge or agreater vauÌ„tage If I forgeue now how cometh it verily because I feale the mer cye of God in me For as a man fealeth God to hym selfe so is he to hys neyghboure I knowe by myne one experience that all fleshe is in bondage vnder sinne and can not but sinne therfore am I mer cyfull and desyre God to loose the boÌ„des of synne euen in myne enimye GAther not treasure to gether in earth cet Math. vi But gather you treasure in heauen cet Let not your herts be glued to world ly thynges studie not to heape treasure vpon treasure and riches vpoÌ„ riches but studie to bestowe well that whiche is goten all ready and let your abundauÌ„ce suc core the lacke and neade of y e pore which haue not â–ª Haue an eye to good workes whiche if ye haue luste and also powre to do them then are ye sure that the spirite of God is in you â–ª and ye in Christ electe to the rewarde of eternal lyfe whiche foloweth good workes But loke that thine eye be syngle and robbe not Christe of his honoure ascribe not that to the deseruinge of thy workes whiche is geuen the frely by the merites of his bloude In Christe we are sonnes In Christ we are heires In Christ God chose vs and elected vs before the beginynge of the worlde created anew by the worde of the Gospell and put his spirit in vs for because wee shoulde dooe good workes A Christen man worketh
becaus it is the will of his father only If we do no good worke nor be mercyfull howe is our lust therin If we haue no luste to do good workes how is gods spirite in vs If the spirite of God be not in vs howe are wee hys sonnes Howe are wee hys heyres and heyres annexed with Christe of the eternall lyfe which is promysed to all them that beleue in him Now do our workes testifie and witnes what we are what treasure is leade vp for vs in heauen so that our eye be single and loke vppon the commauÌ„demeÌ„t with out respecte of any thynge saue because it is Gods wyll and that God desireth it of vs and Christe hath deserued that wâ— do it Math. vii Not all they that saye vnto me Lorde Lorde shall enter in to y e kingedome of heauen but he that doth the will of my father which is in heaueÌ„ Though thou canste laude God wyth thy lippes and call Christ Lord and canst bable and talke of the scripture and knowest al the storyes of the byble Yet shalt thou there by neuer knowe thine election or whether thy fayth be right But and if thou feale lust in thine herte to the will of God and bringest forth the fruits therof then hast thou confidence and hope and thy dedes and also the spirite whence thy deades spring certyfye thine hert that thou shalt enter yea art all ready entred in to the kingdome of heauen For it foloweth he that heareth the word and doth it bildeth his howse vpon a rocke and no tempest of temptacions can ouer thorowe it For the spirit of God is in his herte and com forteth him and holdeth hym faste to the rocke of the merites of Christes bloude â–ª in whom he is electe Nothing is able to pluck hym out of the haÌ„des of God God is stronger then all thinges And contrary wise he that heareth the worde and doth it not byldeth on sande of his owne imaginacion and euery teÌ„pest ouer throweth his byldinge The cause is he hath not Gods spirite in hym and therfore vnder standeth it not a right nother worketh a ryght For no man knoweth the thinges of God sayeth Paul in the .i. pistle to the Corinthyans in the seconde Chap saue the spirite of God as no man knoweth what is a man but a mans spirite which is in hym So then if the spirite be not in a man he worketh not the wil of God nether vnderstandeth it though he bable neuer so moche of the scriptures Neuerthelesse soch a man maye worke after his owne ymaginacion but Gods will can he not worâ—ke he may offer sacrifyce but to do mercye knoweth he not It is easye to saye vnto Christe Lorde Lorde but therby shalt thou neuer feale or be sure of the kingdome of heauen But and if thou do the wil of God then art thou sure that Christ is thy lord in deade and that thou in him art also a lord in that thou fealest thy selfe loosed and fere from the boÌ„dage of synne and lusty and of power to do the wyll of God Wher the spirit is ther is fealynge For the spirite makethe vs feale all thinges Wher the spryte is not ther is no fealynge but a vayne opinion or ymaginacion A phisician serueth but for sycke men and that for such sycke men as feale ther sekeneses morne ther fore and loÌ„ge for health Christ lyke wise serueth but for such sinners only as feale ther synne and that for suche synners as sorowe and morne in theyr hertes for health Health is power or streÌ„gth to fulfyll the lawe or to kepe the commaundementes Nowe he that longeth for that health that is to saye for to do the lawe of God is blessed in Christe and hath a promyse that his lust shalbe fulfylled and that he shalbe made hole Math. v blessed are they which honger thurst for rightwesnes sake that is to fulfyll the lawe for ther lust shalbe fulfylled This longyng and consent of the herte vnto the lawe of God is the workynge of the spirite which God hath poured in to thine hert in ernest that thou myghtyst be sure that God wyll fulfyll all his promyses that he hath made the. It is also the seale and marke whiche God putteth on al men that he choseth vnto euerlastinge lyfe So loÌ„ge as thou seest thy sinne and mornest and consentest to the lawe and loÌ„gest though y u be neuer so weake yet the spirite shall kepe the in all tempta cions from desperacion and certifie thine herte that God for his trouth shall delyuer y e and saue the yea and by thy good deades shallt thou be saued not whyche thou hast done but whiche Christe hath done for the. For Christe is thine and all his deades are thy deads Christ is in the and thou in hym knyt to gether insepara bly Neither canst thou be damned except Christe be damned with the. Neither can Christe be saued excepte y u be saued with hym More ouer thy hert is good ryght holy and Iust. For thy herte is no enimie to the lawe but a frend and a louer The lawe and thy hert are agreed and at one and therfore is God at one with the. The consent of the hert vnto the law is vnite and peace betwene God and man For he is not myne enemy whiche woulde fayne do me pleasure and morneth be cause he hath not where with Nowe he that opened thy dysease vnto the and made the longe for health shal as he hath promised heale the and he that hath loesed thy hert shall at his Godly pleasur loese thy mem bres â–ª He that hath not the spirite hath no fealyng nether lusteth or longeth after power to fulfyl the lawe neither abhorteth the pleasures of synne nether hath any man more certentie of the promyses of God than I haue of a tale of Robyn hode or of some iest that a maÌ„ telleth me was done at Rome Another man maye lightely make me doute or beleue the contrary seing I haue no experience ther of mi selfe So is it of them that feale not the working of the spirite and therfor in tyme of temptacioÌ„ the byldinges of ther ymaginacions fall MAthei x. He that receyueth a pro phete in the name of a prophete that is because he is a prophete shall receyue the rewarde of a prophete and he that geueth one of thes liâ—leons a cuppe of colde water to drinke in the name of a dysciple shal not lose his rewarde Note this that a prophete singnifieth as well him that enterpreteth the harde places of scripture as him that pro phisies thinges to come Nowe he that re ceyueth a prophete a iust man or a disciple shall haue the same or lyke rewarde that's to saye shal haue the same eternal lyfe whiche is appoynted for theÌ„ in Chri stes bloude and merytes For except thou were electe to the same eternall lyfe and haddest the same faith and trust in God
and the same spirite thou cowldest neuer consent to their deades and healpe them But thy deades testifye what thow art and certyfye thy conscience that thou art receyued to mercy saÌ„tyfied in Christes passions and sufferynges and shallt here after wythe all them that folowe God receyue the reward of eternall lyfe â–ª Of thy wordes thou shalt be iustified and of thy wordes thou shalt be condemned Math. xii That is thy wordes as wel as other deades shall testifye with the or agaynst y e at the daye of iudgemente Many ther are which abstaine from the vtte warde deades of fornicacioÌ„ and adulteri neuer the lasse reioice to talke ther of and laugh their wordes and laughter testifie agaynste them that theyr herte is vnpur and they Adulterers and Fornicatours in the syght of God The tonge other signes oft times vtter y e malice of y e hert though a man for many causes abstayne his haÌ„de froÌ„ the outwarde deade or acte IF thou wylt enter in to lyfe kepe the commaundementes Maâ—hei xix Fyrste remeÌ„bre that wheÌ„ God coÌ„maundeth vs to do anie thinge he dothe it not therfore because that wee of oure selues are able to do that he com mauÌ„deth but that by the lawe we myght se and knowe oure horryble damnacion and captiuite vnder sinne and shoulde repent and come to Christe receyue mercye and the scripture of God to loose vs strengh vs to make vs able to do gods wil which is the law Now when he say eth if thou wylt enter in to lyfe kepe the conmaundementes is as much to say as he that kepeth the commaundementes is intred in to life for except a maÌ„ haue first the spirit of life in him by Christes pourcheasinge it is impossible for him to kepe the commaundementes or that his herte shoulde be loose or at libertie to lust after theÌ„ â–ª for of nature wee are enemyes to the lawe of God As toutchinge that Christe saieth after ward if thou wilt be perfect goe and sell thy substance and geue it to the pore he saieth it not as who shoulde saye that ther were any greater perfectioÌ„ then to kepe the lawe of God for that is all perfection but to showe the other his blindnes which saw â—not that the law is spiritual and requireth the herte But because he was not knowinge that he hade hurt any man with the outwarde deade he supposed that he loued his neyghbour as hym selfe But when he was bade to shewe the deades of loue and geue of his abundance to them that neaded he depar ted morninge Whiche is an euident tokeÌ„ that he loued not his neyboure as well as hym selfe For if he had nede him selfe it woulde not haue greaued him to haue receyued succour of an other man Moreduer he sawe not â–ª that it was morder and thefte that a man shoulde haue oboÌ„dauÌ„ce of ryches lyinge by him and not succoure hys neiboures neade God hath geueÌ„ one maÌ„ riches to healpe an other at neade Yf thi neighbour neade and thou healpe him not beinge able y u with holdist hys dutye from him and art a thefe before God That also that Christ saieth how that it is harder for a rich man whiche loueth his riches so y t he can not find in his hert liberally and frely to healpe the pore and nedy to enter in to the kingdoÌ„ of heaueÌ„ then a camell to go thorowe the eye of an nedle declareth that he was not intred in to the kingdoÌ„ of heaueÌ„ that is to saye eternall life But he that kepeth the commauÌ„ demeÌ„tes is intred in to life yea hath life and the spirite of life in him THis kinde of deuils goth not out but by prayere fastinge Math. xxvii Not that the deuill is caste out by merites of fasting or pray inge For he sayeth before that for there vnbelefes sake they coulde not cast hym out It is fayeth no doute that casteth out the deuils and fayth it is that fasteth and praieth Fayth hath the promyses of God where vnto she cleaueth and in all thinges thristeth the honour of god She fasteth subdueth y e body vnto y e spirite y t the prayer be not let and that the spirite maye quietly talke wyth God she also when so euer oportunitie is geueÌ„ prayeth god to fulfil his promises vnto his praise and glorye And God whiche is mercyful in promysinge and true to fulfyll ' them casteth out the deuils doth all that faith desyreth and satisfieth hyr thurst COme ye blessed of my father enherete the kyngdome prepared for you from the begynnynge of the world For I was a thurst and ye gaue me drinke c. Mat. xxv Not that a man with workes deserueth eternall lyfe as a worke man or labourer his hyre or wages Thou readest in the text that the kingdome was prepared for vs from the beginnge of the worlde And we are blessed and sanctified In Christes bloude are we blessed from that bitter cruse and damnable captiuite vnder synne where in we were borne and conceyued And Christes spirit is poured into vs to bring forth good workes and oure workes are the fruites of the spirit and the kingdom is thr deseruinge of Christes bloude and so is fayth and the spiryte and good wor kes also Not withstandinge the kingdoÌ„e foloweth good workes good workes testifie that we are heyres therof and at the daye of Iudgement shall they testifie for y e electe vnto theyr comforth and glorye And to the confucion of the vngodâ—ie vnbeleuynge faythlesse synners whiche had not truste in the worde of Goddes promyses nor lust to the wil of God but were caryed of the spirite of theyr father the deuill vnto al ab hominacioÌ„ to worke wyckednes with all luste delectacion and gredâ—nes MAny sinnes are forgeuen hir for she loueth moche Lu. vii Not y t loue was cause of forgeuenes of sinnes But coÌ„ trary wise the forgeuenes of synnes caused loue as it foloueth to whom lesse was forgeueÌ„ the same loueth lesse And afore he coÌ„mended the iudgement of Symon whiche answered that he loueth most to whoÌ„ moste was forgeuen and also sayde at the last thy fayth hath saued the or made y e safe go in peace We can not loue except wee se some benefite and kyndnes As longe as we loke on the law of god only where we se but sinne and damnacion and the wrath of God vpon vs yea where wee were damned afore we were borne wee can not loue God No wee can not but hate him as a ryrante vnrightuous and vniust and fle from hym as dyd Cayn But when the Gospel that glad tidinges and ioâ—full promises are preached howe that in Christe God loueth vs fyrst forgeueth vs and hath mercye on vs then loue we again and the deades of our loue declare oure fayth This is the maner of speakyng As we saye Somer is nye for the trees blosome Nowe is the blosome
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
seing that god hath power ouer all hys creatures of right to do with them what he lyst or to make of eueri one of theÌ„ as he lysteth Our darknes can not perceyue his lyght God wilbe feared not haue his secret iudgemeÌ„ts knowen More ouer we by the light of fayth se a thousande thynges whiche are impossible to an infidle to se. So lyke wise no doute in the light of the clear visâ—on of God we shall se thynges whyche now God will not haue knowen For pryde euer accompanieth hye knowledge but grace accompanieth mekenes Let vs therfore gyue diligence rather to do the will of God then to search his secrettes which are not profitable for vs to know When we are thus recoÌ„syled to God made the frendes of God and heyres of eternal lyfe y e spirite that god hath powred in to vs testifyeth that we maye not lyue after our olde deades of ignorance For how is it possible that we shoulde repente and abhorre them and yet haue lust to lyue in theÌ„ Wee are sure therfore that God hath created and made vs new in Christe and put hys spirite in vs that we shoulde lyue a newe lyfe whiche is y e lyfe of good workes That thou maist know what are good workes or what workes are good and the ende and entente of good workes or wherfore good workes serue marke this that foloweth The lyfe of a Christen man is inward betwene hym and God and properly is the consente of â–ª the spirite to the will of God and to y e honour of god And godes honour is the finall ende of al good workes Good workes all thynges that are done wyth in y e lawes of God in whych God is honoured and for whiche thaÌ„kes are geuen to God Fastinge is to absteine from surâ—eting or ouer much caâ—inge froÌ„ dronkenes and care of the worlde as thou mayste reede Lu. xxi and the ende of fastynge is to tame the bodie that the spirite may haue a free course to God and maye quyetly talke with God For ouer much eatynge and drinkinge and care of worldly busynes persse downe the spiryte choeke hyr and taÌ„gle hyr that she can not lift vp hyr selfe to God Now he that fasteth for any other entente than to subdue the bodye that the spirite may wayte on God and frely exersice hyr selfe in the thinges of God y e same is blinde and woteth not what he doth er reth shoteth at a wroÌ„ge marke and his entente and ymaginacion is abhomynable in y e sight of God WheÌ„ thou fastest from meate and drinkest all day is that a Christen fast either to eate at one meale that wer sufficieÌ„t for foure A man at foure tymes maye beare that he can not at ones Some fast from meat and drinke and yet so tangle them selues in worldli busines that thei can not ones thinke on God Some abstayne from butter some from egges some from all manner witte meate some this day some that dai soÌ„e in the honoure of this saint some of that and euery man for a sondrâ— purpose Some for the tothache soÌ„e for the hed ache for feuers pestilence for soden death for hanginge drounding and to be deliuered from the paynes of hell Some ar so mad that thei fast one of the thursdayes betwene â–ª the two saynt marye dayes in the worshippe of that saynt whos day is halowed betwne cristeÌ„mas and candelmas and that to be delyuered from the pestilence All those men fast without conscience of God and without knowledge of the true enteÌ„te of fastinge and do no other thaÌ„ honoure sayntes as the gentels and heathen worshiped their ydolles and are drowned in blindnes and know not of the testameÌ„t that God hath made to manward in Christes bloud In God haue thei nother hope nor coÌ„fideÌ„ce nether beleue his promyses nether know hys wyll but are yet in captyuyte vnder they prince of the darkenes Watche is not only to absteyne from slepe but also to be circuÌ„spect and to cast al pereles as a maÌ„ should watch a toure or a castell We muste remembre that the snares of the deuill are infinite and innumerable and that eueri moment aryse new temptations and that in al places mete vs fresh occasioÌ„s Against whiche we must prepare our selues and turne to God and complaine to him and make oure mone and desyre hym of hys mercye to be our shylde our toure oure castell and defence from all euill to put his strength in vs for wy thout hym wee can do nought and aboue all thinges we must call to mynde what promises God hath made what he hath sworne that he wyll doo to vs for Christes sake and with stronge fayth cleue vnto them and desire hym of his mercye and for the loue that he hath to Christe for hys truthes sake to fulfyll his promyses If we thus cleue to God wyth stronge fayth and be leue his wores then as sayth Paule i. Corint x. God is faythfull that he wyll not suffer vs to be teÌ„pted aboue that we are able or aboue oure myght that is to say if we cleaue to his promyses and not to oure fantasyes and ymaginacions he will put might and power in to vs that shal be stroÌ„ger then al the tentacioÌ„ which he shal suffer to be against vs. PRayer is amorninge a longinge and a desire of the spirite to god ward for that which she lacketh as a sick morneth and soroweth in his hert longinge for health Fayth euer praieth For after that by fayth wee are recoÌ„siled to God and haue receyued mercie and forgiuenes of God the spirite longeth and trusteth for strengeth to do the will of God and that God maye be honoured hys name halowede and hys pleasure and wyll fulfilles The spiryte waiteth and watcheth on the will of god and euer hath hir owne fragilite weaknes before hyr eyes and when she seeth tentacion and perell drawe nye she torneth to God to the testamente that God hath made to all that beleue and truste in Christes bloud and desireth God for his mercy trueth and for the loue he hath to Christe that he wyl fulfill hys promyse that he shall soccur and helpe and giue vs strength and that he wyll sanctifie hys name in vs and fulfill hys godly wyll in vs and y t he wil not loke on our sin and iniqâ—ite but on his mercy on his trueth and on the loue that he oweth to his sone Christ and for hys sake to kepe vs from tentacion that we be not ouercome and that he delyuer vs from euyll and what so euer moueth vs contrary to hys Godly wyll More ouer of hys owne experience he fealeth other mens neade and no lesse commendeth to God the infirmites of other then hys owne knowynge that ther is no strength no helpe no succure but of God only And as mercyfull as he fealeth god in his hert to him selfe warde so mercyfull
epystles and Peter in his fyrst and Iohn in his fyrste also This order vseth Paule in all hys epistles Fyrste he preacheth the lawe and proueth that the whole nature of man is damned in that the hert lusteth contrary to the will of God For if we were of God no doubt we shoulde haue lust in his will Then preacheth he Christ the Gospel the promises and the mercye that God hath set forth to all men in Christes bloude Whyche they that beleue and take for an erueste thing turne theÌ„ selues to God begininge to loue God agayne and to prepare theÌ„ selues to hys wyll by the working of the spirite of God in theÌ„ Last of all exorteth he to vnite peace sobernes to a voyde braulinges sectes opinions disputinge and arguinge a bowt wordes to walke in the playne and syngle fayth and fealinge of the spirite and to loue one an other after the ensample of Christe euen as Christe loued vs and to be thankfull and to walke worthy of the Gospell and as it â—e cometh Christ and wyth the ensaÌ„pel of pure liuing to draw al to Christ. Christ is Lord ouer al and euery christeÌ„ is heyre aÌ„nered with Christ and therfore Lorde of all and euery one lord of what soeuer a nother hath Yf thy brother or neyboure therfore neade thou haue to healpe hym and yet showest not mercy but wythdrawest thy handes from hym then robbest thou hâ—m of hys owne and art a thefe A Christen maÌ„ hath Christes spirite Now is Christ a mercyful thinge if therfore thou be not mercyfull after the ensample of Christe then hast thou not hys spirite Yf thou haue not Christes spirite then art thou none of hys Ro. viii nor haste any parte with him More ouer though thou shâ—we mercye vnto thy neiboure yet if thou do it not with such burning loue as Christe dyd vnto y e so must thou knowledge thy sine and desyre mercy in Christ. A christeÌ„ man hath nought to reioyse in as concer ninge hys deades Hys reioysinge is that Christe died for hym and that he is washed in Christes bloude Of hys deades reioyseth he not nether countech his merites nether giueth pardons of them nether seketh an hier place in heaueÌ„ of theÌ„ nether maketh hym selfe a sauoure of other men thorow hys good workes But geueth al honour to God and in his grea tist deades of mercye knowleageth hym selfe a sinner vnfaineadly and is a bundantly content wyth the place that is pre pared for hym of Christe And his good deades are to him a signe onli y t Christes spirite is in hym and he in Christe and thorowe Christe electe to eternall lyfe The order of loue or charite which some dreame the Gospell of Christe showeth not of that a man should beginne at hym selfe fyrste and then descende I wot not by what steppes Loue seketh not hyr owne profet ii Cor. xii but maketh a maÌ„ to forgette him selfe and to turne his pro fet and other man as Christe sought not hym selfe or is owne profit but oures This terme my selfe is not in the Gospell nether yet father mother sister brother kinsman that one shoulde be preferred in loue aboue a nother But Christ is all in all thinges Euery christen man to an other is Christe him self and thy neyg bours neade hath as good ryghte in thy goodes as hath Christe hym selfe whiche is heyre Lorde ouer all And loke what thou owest to Christe that thou owest to thy neybours neade To thy neybour owest thou thine herte thi selfe and al that thou â–ª haste and canste do The loue that springeth out of Christ excludeth no maÌ„ nether putteth differeÌ„ce betwene one and an other In Christe we are all of one degree wythout respecte of persons Not withstandinge thought a Christen mans hert be open to all men and receyueth all men Yet because that his abilite of good des extendeth not so ferre this prouision is made that euery man shall care for his owne howsehold as father and mother and thyne elders that haue holpeÌ„ y e wife childerne and seruaÌ„tes If thou shouldest not care prouide for thyne howseholde then wert thou an infidele seynge thou haste taken on the so to do for as moch as that is thy parte committed to the of the congregacion WheÌ„ thou hast done thy dutie to thine howescholde and yet hast farder aboundance of the blessinge of God that owest thou to y e pore y t caÌ„ not labour or would laboure can gette no worke and are des titute of freÌ„des to y e pore I meaÌ„e whych thou knoweste to them of thyne own pa rysh For that prouision ought to be had in the congregacioÌ„ that euery parish care for ther pore If thi neibours which thou knowest be serued and thou yet haue su persâ—uyte hearest necessite to be amoÌ„ge the bretherne a thousand myle of to theÌ„ arâ— thou detter Yea to the very infydels we be detters if they neade as ferforth as we mayntene theÌ„ not agaynste Christ or to blasfeme Christ. Thus is euery maÌ„ that neadeth thy healpe thy father mother syster and brother in Christe euen as euery man that doth the will of the fa ther is father mother sister and brother vnto Christe More ouer if any be an infydele and a fals Christen and forsake hys houshold hys wyfe chylder and such as can not healpe them selues then art thou bound and thou haue where w t euen as much as to thine own houshold And they haue as good ryght in thy goodes as thou thy selfe And if thou with drawe mercye froÌ„ them and haste wherewith to healp theÌ„ theÌ„ art thou a thefe Yf thou showe mercye so doest thou thy dutie art a faythfull minister in the houshold of Christe and of Christ shalt thou haue thi reward and thanke Yf the whole worlde were thine yet hath euery brother his ryght in thy goodes and is heyre with the we are all heyres with Christe More ouer the rych and they that haue wysdome wyth them must se the pore set a worke that as many as are able maye feade them selues with the laboure of there owne handes accordinge to the scripture and coÌ„maundement of God Nowe seâ—st thou what almes deades meaneth wherefore it serueth He that seketh wyth hys almes more than to be mercyful to be a neybour to succonr his brother to giue his brother that he owith him the same is blind and seth not what iâ— is to be a Christen man and to haue felowship in Christes bloude As partayning to good workes vnderstand that all workes are good which are done with in y e lawe of God in faith and with thankes geuing to God and vnderstande that thou in doinge them pleasest God what so euer thou doiste wyth in that lawe of God as when thou makest water And trust me if other wind or wa ter were stopped y u shouldeste feale what a preciouse thinge it were