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
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
also Roma v. likeneth Adam and Christ together sayenge that Adam was a fygure of Christe And yet of Adā haue we but pure synne and of Christe grace onely whiche are out of measure contrarie But the similitude or likenes stādeth in the original byrth and not in the vertue and vice of the birth So that as Adam is father of all synne so is Christe father of all rightuousnes And as all synnes springe of Adam euen so all rightuous men and women springe of Christe After the same maner is here the vnrightuous stuarde an ensample vn to vs in hys wisdome and diligence only in that he prouided so wysely for hym selfe that we with rightuousnes shoulde be as diligent to prouyde for our soules as he with vnrightuousnes prouided for his body Lyke wyse mayste thou soyle all other texes whiche sounde as though it were betwene vs and God as it is in the worlde where the rewarde is more lo ked vpon then the laboure yea wher mē hate the laboure and worke falsly with the bodye and not with the herte and no longer than they are loked vpon that the laboure maye appere outwarde only WHen Christe sayth Mathe. v. Blessed are ye whē they rayle on you persecute you and saye all maner euill sayinges agaynst you and yet lye and that for my sake reioyse and be glad for youre rewarde is greate in heauen Thou mayste not ymagen that oure deades deserue the Joye and glorye that shalbe geven vnto vs. For then Paule saieth Ro. xi fauoure were not fauour I can not receyue it of fauour and of the boūteous goodnes of God frely and by deseruinge of deads also But beleue as the Gospel ▪ the glade tidynges and promises of God saye vnto the that for Christes bloudes sake only thorowe fayth God is at one wythe the and thou receyued to mercye and art becōe the sonne of God and heire annered with Christe of all the goodnes of God the ernest where of is the spirite of god poured in to our hertes Of which thinges the deades are witnesses and certifie oure consciences that oure fayth is vnfained and that y e ryght spirit of God is in vs. For if I paciently suffer aduersite and tribulacion for cōscience of God only that is to say because I know God and testifie the trueh Than am I sure that God hath chosen me in Christe and for Christes sake and hath put in me his spirit as an ernest of his promises whose workyng I feale in mine hert the deades beringe wittnes vnto the same Nowe is it Christes bloud only that deserued all the promises of God and that whiche I suffer and do is partly y e curinge healing and mortifieng of my mēbres and filyng of that originally poyson where with I was conceyued and borne that I myght be altogether Christ and partly the doing of my dutye to my neighboure whos det ter I am of all that I haue receyued of God to drawe hym to Christe wyth all suffringe with al paciens and euen with shedinge my bloud for him not as an offe ringe or merite for hys sinnes but as an ensampel to prouoke him Christes bloud only putteth away al the synne that euer was is or shallbe from them that are electe and repēt beleuing the Gospel that is to saye gods promises in Christe AGayne in the same v. Chap loue your enmyes blesse thē that cursse you do wel to them that hate you and persecute you that ye may be the sonnes of youre father whiche is in heauen For he maketh his son shyne vp pon euill and on good and sendeth hys tayne vppon Iust and vniust Not that our workes make vs the sonnes of God but testifie only and certifie oure consciences that we are the sonnes of God and that God hath chosen vs and weshed vs in Christes bloude and hathe put hys spirite in vs. And it foloweth if ye loue them that loue you what rewarde haue ye do not the publicanes euen the same and if ye shal haue fauour to your frēdes only what singuler thinge do ye do not the publicanes euen the same ye shalbe perfecte therfore as your father whyche is in heauen is perfect That is to saye if that ye do no thinge but that the world doth and they whiche haue the spirite of the worlde wherebye shal ye knowe that ye are the sonnes of God and beloued of God more than the worlde But and if ye conterfecte and folowe God in well doinge thē no doute it is a sygne that the spirite of God ys in you and also the fauoure of God which is not in the world and that ye are enheretours of all the pro myses of God and elect vnto the felowshippe of the bloude of Christe ITē Math. vi Take hede to your Almes that ye do it not in y e sight of men to the entent that ye would be sene of them or els haue ye no rewarde with your father whyche is in heauē Neither cause a trompet to be blowen afore the when thou doest thyne Almes as the hypocrits do in the sinagoges and in the stretes to be gloryfied of the worlde But whē thou doist thine Almes let not thy lyft hād know what thy right hand doth that thy Almes may be in secret and thy father whiche seeth in secret shall rewarde the openly Thys putteth vs in remembraūce of oure dutye and she weth what foloweth good workes not that workes deserue it but y t the reward in leayd vp for vs in store and wee ther vnto elect thorow Christes bloud which the workes testifye For if we be worldly mynded and do our workes as the world doth how shal we knowe that God hath chosen vs out of the worlde But and if we worke frely without al maner world ly respect to shewe mercye and to do our dutie to oure neyghboure and to be vnto him as God is to vs then ar we sure that the fauour and mercie of God is vpon vs and that we shall enioye all the good promyses of God thorowe Christe whiche hath made vs heyres therof Item in the same Chap. it foloweth When thou prayst be not as the hypocrites whiche loue to stand and praye in the synagoges in the corners of the stretes for to be sene of men But when thou prayeste enter in to thy chāber and shutte thi dore to y e preaye to thi father which is in secret and thy father which seeth in secret shal rewarde y e opēly And likwise whē we fast teacheth Christe in the sam place that we shoulde behaue oure selfes that it appere not vnto men how that we fast but vnto our father whiche is in secret and our father which seeth in secret shall rewarde vs openly These ii textes doe but declare what foloweth good wor kes for eternall lyfe commeth not by the deseriunge of workes but is sayth Paul in the. vi to y e Romayns y e gyft of God thorowe Iesus
for conscieÌ„ce to God and of compassion and hertie loue whiche compassion and loue springe of the loue wee haue to God in Christ for the pure mercye and loue that he hath showed on vs then haue wee a sure token that wee are be loued of God and washed in Christes bloud and electe by Christes deseruing vnto eternall lyfe The scripture speaketh as a father doeth to his younge sonne do this or that and then wil I loue the yet the father loueth his sonne fyrst and studieth with all hys power and witte to ouercome hys childe with loue and with kindnes to make him do that which is comly honeste and good for it selfe A kynde father and mother loue ther chylder euen wheÌ„ they are euyl that they would shede there owne bloude to make theÌ„ better and to brynge them in to the ryght waye And a naturall chylde studieth not to obtayne hys fathers loue with workes but considereth with what loue his father loueth hym wyth all and therfor loueth agayne is glade to do hys fathers wil. And stuâ—ith to be thankâ—ull The spirite of the worlde vnderstandeth not the speaking of God nether the spirite of the wyse of this worlde nether the spirite of Philosophers nether y e spi rite of Socrates of Plato or of Aristoles Ethikes as thou maist se in the fyrste and seconde Chapter of the fyrste to the Corint Thoughe that many are not ashamed to rayle and blaspheme saynge how shoulde he vnderstande the scripture seynge he is no phylosopher nether hath sene hys metaphisike More ouer they blaspheme sayenge howe can he be a deuine and wotteth not what is subiec tum in theologia Neuer y e lesse as a man wyth out the spirite of Aristotell or philosophie maye by the spirite of God vnderstand scripture Euen so by the spirit of God vnderstandeth he that God is to be sought in all the scripture and in all thinges and yet wotteth not what meaneth Subiectum in theologia because it is a terme of ther own makinge If thou shouldest saie to him that hath the spirite of God the loue of God is the kepinge of the commaundementes and to loue a mans neyboure â–ª is to showe mercye be woulde with out arguinge or disputinge vnderstaÌ„de how that of the loue of God springeth the kepinge of his commaunde mentes and of the loue to thy neyboure springeth mercie Nowe woulde Aristotell denye suche spakynge and a Duns man would make xx distinctioÌ„s If thou shouldest say as sayeth saynte Iohn in the fourth of his epistle how can he that loueth not his neyboure whome he seeth loue God whom he seeth not Aristotell wolde saye lo a man must fyrst loue hys neyboure and then God and out of the loue to thy neyboure sprinketh the loue to God But he that fealeth the working of the spirite of God also from what vengeaunce the bloude of Christe hath delyuerid hym vnderstandeth how that it is impossible to loue othere fathere or mother syster brother neyboure or his owne selfe a rygh except it springe out of the loue to God and perceyuethe that the loue to a mans neyboure is a signe of the loue to God as good frute declareth a good tre and that the loue to a mans neyboure accoÌ„panieth and foloweth the loue of God as heate accompaneth and foloweth fire Lyke wise when the scripture sayeth Christ shall rewarde euery man at the resurrection or vprising againe accordinge to his deades the scripture of Aristoles Ethikes woulde saye lo with the multitude of good workes mayst thou muste thou obtayne euerlastinge lyfe and also a place in heaueÌ„ hye or lowe acordinge as thou hast many or few good workes and yet wotteth not what a good worke mea neth as Christ speaketh of good workes as he y t saieth not the hert â–ª but out warde thinges only But he that hath gods spirite vnderstaÌ„deth it He fealeth that good workes are no thinge but frutes of loue compassion mercifulnes and of a tender nes of hert which a Christen hath to his neiboure and that loue springeth of that loue whiche he hath to God to his wyll and commaundementes and vnderstandeth also that the loue whiche man hath to God springeth of that infinite loue and botoÌ„lesse mercy which god in Christ shewed fyrst to vs as saieth Iohn in the pistle and Chap. aboue rehersed In this sayeth he appered the loue of God to vs warde bycause that God sent his only begoten sonne in to the worlde that we might lyue thorow hym Here in is loue not that we loued God but that he loued vs and sent his sonne to make a grement for oure sinnes In conclusion a ChristeÌ„ man fealeth that that vnspeakeable loue and mercy whiche God hath to vs and that spirite whyche worketh all thynges are wroughte accordinge to the wyll of God and that loue where wy the wee loue God and that loue whiche we haue to oure neybour and that mercy and com passion whiche wee showe on hym and also that eternalll lyfe whiche is layd by in store for vs in Christe are all together the gift of God thorowe Christes purchasinge If the scripture sayde alwaies Christe shall rewarde the accordinge to thy fayth or accordnge to thy hope and truste thou hast in God or accordinge to the loue thou haste to God and thy neyboure so were it true also as thou seyst i. Pe. i. receiuinge the ende or rewarde of youre fayth the health or saluaciou of your soules But the spirituall thinges coulde not be knowen saue by theyr wor kes as a tre can not be knowen but by hir frute How coulde I knowe that I lo ued my neyboure if neuer occasiou were giuen me to showe mercy vnto him how shoulde I knowe that I loued God if I neuer suffered for his sake how shoulde I know that God loued me if ther were no infirmite temptacion perell and Ieopâ—rdye whence God shoulde delyuer me THere is no man that forsaketh house other father or mother â–ª other brethern or sisterne or wife or childerne for the kingdome of haueÌ„s sake which shal not receyue much more in this worlde and in the worlde to come euerlastinge lyfe Luc. xviii Here seest thou that a Christen man in all hys workes hath respecte to nothinge but vnto the glorye of God only and to the maynteinynge of the trueth of God and doth and leaueth vndone all thinges of loue to y e glorie and honor of God only as Christ teacheth in the pater noster More ouer when he sayeth he shall receiue much more in this world of a truth yea he hath receiued muche more al redi For excepte he had felte the infinite mercy goodnes loue and kyndnes of God and the feloweshyppe of the bloude of Christe and the comfort of the spirite of Christ in hys herte he coulde neuer haue forsaken any thinge for Gods sake Not withstaÌ„dinge as sayth Marke in the. x. Chapter Who soeuer
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
hir Christ defended hyr and iustified hyr saynge Symon I haue a certayne thynge to say vnto the â–ª And he said master saâ—e on There was a certaine lender whyche hade two detters the one ought fyue hundreth pens and the other fiâ—ftye When they had nothinge to paye he for gaue both Which of them tel me wyll loue him moost Simon answered and saide I suppose that he to whom he forgaue moost And he to hym thou haste iudged truly And he turned hym to the woman and sayde vnto Symon Seest thou thys woman I entred in to thyne house and thou gauest me no water to mi fete but she hath washed my fete with teres and wyped them wyth the heares of hir head Thou gauest me no kysse but sence the tyme I came in hath not shee reasted to kysse my fete Thou haste not anoynted my heade with oyle But she hath annoynted my fete with costlye and preciouse oyntement Wherfore I saye vnto the many synnes are forgeuen her for she loued much To whoÌ„ lesse is forgeuen the same doth loue lesse and here by se we that deades and workes are but outwarde sygnes of the inwarde grace of the bounteous and plenteous mercy of God frely receyued with out all merytes or dedes yea and before all dedes Christ teacheth to knowe the in warde fayth and loue by the outwarde dedes Dedes are the fruites of loue and loue is the fruit of fayth Loue also the dedes are greate or smal accordinge to the proporcioÌ„ of fayth Wher faith is mighty and stronge ther is loue feruent and dedes plenteous done with exceadynge mekenes Where fayth is weake ther is loue clode and the dedes few and faydeth as flores and blossomes in wynter Symon beleued and had fayth yet but weak ly and accordynge to the proporcyon of hys fayth loued coldly and hadde dedes therafter he bade Christe vnto asimple and abare feaste only and receyued hym not with any greate humanite But Mary had a strong fayth and therfore burn ning loue and notable dedes done with exceadinge profounde and depe mekenes On the one syde she sawe herselfe clearely in the lawe both in what daunger she was and hyr cruell bondage vnder synne hyr horryble dampnacion and also the fearfull sentence and iudgement of God vpon synners ¶ On the other syde she hearde the Gospell of Christe preached and in the promises she sawe with Egles eyes the exceadinge abundaunt mercy of God that paseth all vtterauÌ„ce of speach whiche is set forth in Christ for all meke synners Which knowlege theyr synnes And she beleued the worde of God myghteli and glorifed God ouer his mercy and trueth and beinge ouercome ouer whelmed with the vnspeakable yea and incoÌ„prehensyble abundauÌ„t ryches of the kind nes of God dyd enflame and burne in loue yea was so swollen in loue that she coulde not abyde nor holde but muste breake out and was so dronken in loue that she regarded nothinge but eueÌ„ to vtter the feruent and burnynge loue of hyr herte onelye She hade no respecte to hyr selfe thoughe she was neuer so greate and notable a synner neither to the curyouse bypocrisie of the pharisies which euer dysdayne weake synners nether to the costlynes of hyr oyntment but with all humbelnes dyd runne vnto hys fete Washed theym wyth the teares of hyr eyes and wiped them with the heares of her head and anoynted them with precyous oyntement yea and would no doubt haue runne in to the grounde vnder hys fete to haue vttered hyr loue toward him yea woulde haue descended downe in to hell yf it had bene possible Eâ—â— as Daul in the nyenth chapter of his epistle to the Romayns was dronke in loue and ouer whelmed and with the plentuousnes of the infinite mercye of God whiche he had receyued in Christ vnsought for wi shed hymselfe banished from Christe and dampned to saue the Iewes yf it myght haue â—en For as a maÌ„ feleth God in him selfe so is he to hys neghbour Marke an other thinge also We for the moost part because of oure grossenes in all oure knowledge procede from that which is last and hiâ—â—ost vnto y t whiche is fyrst begynnynge at the later ende disputynge and makynge oure argumentes backwarde We begynne at the effecte and worke and procede vnto the naturall cause As because of an eÌ„sample we fyrst se the mone darke and then searche the cause and fynde that the puttyng of the earth betwene the sonne and the mone is the naturall cause of the darkenes and that the earth stoppeth the lyght Then dispute we backwarde sayenge the mone is darkened therfore is the earth directly betwene the sonne and the mone Nowe yet is not the darkenes of the mone the naturall cause that the earth is betwene the sonne and the moÌ„e but the effect ther of and cause declarynge and leadyng vs vnto the knowlege howe that the earth is betwene the sonne and the mone direct lye and causeth the darknes stoppynge the light of the soÌ„ne from the mone And contrarye wise the beyng of the earth directly betwene the sonne and the mone is the naturall cause of the darkenes Lykewyse he hath a sonne therfore is he a father and yet the sonne is not cause of the father but contrarye wyse Not withstaÌ„dynge the sonne is the cause declaratyue where by we knowe that the other is a father After the same maner here many synnes are forgeuen her â–ª for she loued much thou mayste not vnderstande by the worde for that loue is the natural cause of y e forgeuyng of synnes but declareth it onely and contrary wyse the forgeuenes of synnes is the naturall cause of loue The workes declare loue And loue declareth that ther is some be nefyte and kyndnes shewed â–ª or els would there be no loue Why worketh one and an other not Or one more then another Because that one loueth and y e other not or that the one loueth more theÌ„ the other Why loueth one and another not or one more then another Because that one feleth the exccadynge kyndnes of God in his herte and another noâ— or that one feleth it more then another Scripture spea keth after the moost grossest maner Be diligente therfore that thou be not deceyued with curiousnes For men of no smal reputacion haue ben deceyued with thier owne sophistrye HEreby seist thou y t ther is greate differeÌ„ce betwene beinge rightuous and good in declarynge and vtterynge a mans owne ryghtuousnes and goodnesse The fayth onelye maketh a man safe good rightuous and the freÌ„de of god yea heir of al his goodnes and possesseth vs wyth the spirite of god The worke declareth the same faith and goodnes Nowe vseth the scripture the commune maner of speakinge and the very same that is amonge the people As whan a father sayeth to his chyld go and be louynge mercyfull and good to such or such a poore man he byddeth him not ther with to be made mercyful
kynd and good but to testifye and declare the goodnes that is in hym already with the outwarde dede that it maye breake out to the profete of other that other maye fele it whiche haue nede therof After the same maner shalt thou enterprete the scryptures whiche make mencion of workes that God therby wyll that we shewe forth the goodnes whyche wee haue receyued by fayth and let it breake forth and come to the profet of other that the false fayth maye be knowen and weded out by the rotes For God geueth no man hys grace that he shoulde let it lye styll and do no good withall but that he shoulde encreace it and multiplye it with lendynge it to other and with openly declaryng of it with the outwarde workes prouoke draw other to God As Christ saieth in Mathew the fift chapter Let youre lyght so shyne in the syght of men that they maye se your good workes and glorifye youre father whiche is in heauē Or els were it as a treasure dygged in the ground and hid wysdōe in the which is no profete Moreouer therwith the goodnes grace fauoure gyftes of God whiche a◠in the not only shalbe knowen vnto other but also vnto thin owne selfe and thou shallt besure that thy fayth is ryghte and that the true spirite of God is in the and that thou art called and cho sen of God vnto eternall lyfe and loosed from the bondage of Sathan whose presoner thou waste Peter exhorteth in the fyrst of his seconde epistle thorowe good workes to make oure callynge and election where with we are called and chosen of God sure For how darre a man presume to thynke that his fayth is ryghte and that goddes fauoure is on hym and that Goddes spirite is in hym when he fealeth not the working of the spirite ne◠ther hym selfe desposed to anye Godlye thynge Thou canst neuer knowe or be sure of thy fayth but by workes whiche workes must also come of pure loue with out lokynge after any maner rewarde thou mayste be sure that thy fayth is but a dreāe and not ryght and euen the same that Iames calleth in his epistell the secō chapter dead fayth and not iustifyenge Abraham thorowe workes Genesis xxii was sure of his faith to be right and that the true feare of God was in hym ▪ whē he had offered hys sōne as the scrip ture sayeth Now knowe I that thou fearest God that is to saye ▪ Now is it opē and manifest that thou feareste God in as muche as thou haste not spared thy onlye sonne for my sake So now by this abyde sure and fast that a man inwardly in the herte and before god is rightuous and good thorow faith only before all workes Notwithstāding yet outwardly and openly before the peo ple yea before him selfe is he rightuous thorowe the worke that is he knoweth and is sure thorowe the outwarde worke that he is a true beleuer and in the fauoure of God and ryghtuous and good thorow the mercy of God ▪ that thou may est call the one an open and an outwarde rightuousnes and the other an inwarde rightuousnes of y e hert so yet that thou vnder stande by the outwarde rightuous nes none other thinge saue the fruit that foloweth as a declaringe of that inwarde iustifiyng and ryghtuousnes of the hert and not that it maketh a man rightuous before God but that he muste fyrste be rightuous before hym in the herte Euen as thou mayste call the fruite of the tre which foloweth and vttereth the inward naturall goodnes of the tre Thus meaneth Iames in his Epystle where he sayth fayth without workes is dead that is yf workes folow not it is a sure and an euidente sygne that ther is no fayth in the hert but a dead ymaginacion and dreāe which they falsly cal faith Of the same wyse is thys sayinge of Christe to bee vnderstande Make you frendes of the vnryghtuous Mammon that is shewe youre fayth openly what ye are within the herte with outwarde geuynge and bestowynge youre goodes on y e poore that ye may obtayne frendes that is that y e poore on whom thou haste shewed mercy may at y e daye of iudgmēt testifie and witnesse of thy good workes That thy fayth and what thou waste within in the herte before God maye ther appeare by thy fruits openly vnto al mē For vnto the ryghte beleueynge shall all thynges be confortable and vnto consolacion at that terryble daye And contrary wyse vnto the vnbeleuynge al thynge shallbe vnto desperacion and confusion and euery man shalbe iudged openly and outwardely in the presence of all men accordynge to ther dedes and workes So that not without a cause thou mayeste call them thy frendes whyche testifie at that daye of the that thou louedest as a true and a ryght christen man and folowedest the steppes of Christ in shewynge mercy as no doute he doth whiche feleth God mercyfull in his herte And by the workes is the faith knoweth that it was ryght and perfecte For the outwarde workes can neuer please God nor make frende excepte they springe of fayth For as muche as Christe hym selfe Matthew in the. vi and. vii Chapter dysaloweth and casteth awaye the workes of the pha rises yea prophesyenge and workynge of miracles castynge out of deuels whiche we counte and esteme for very excellente vertues Yet make they no frendes wyth their workes while their hertes are false and vnpure and theyr eye double Now without fayth is no herte true or eye singel so that wee are conpelled to confesse that the workes make not a man ryghteous or good but that the herte muste fyrst be ryghteous and good before any good worke procede thence SEcondarely all good workes muste be done freli with a single eye with out respecte of any thyng and that no profyte be sought therby That commaundeth Christe where he sayeth Math. x. frely haue ye receyued frely geue agayne For loke as Christe with al his workes dyd not serue heauē for that was hys all redy but dyd vs seruyce therwith nether loked nor sought his owne profyte but oure profyte and the honoure of God the father only euen so wee wyth all oure workes may not seke oure owne profyte neyther in thys worlde nor in heauē but must and ought frely to worke to honour God withall and with out all maner respect seke oure neyghbours profyt and do hym seruice That meaneth Paul Philip. ii saynge Be minded as Christ was which beynge in the shape of God equal vnto God and euen very God layd that a parte that is to say hyd it And toke on hym the forme and fashion of a seruaunt That is as concernynge hym selfe he had ynoughe that he was full and had plentuousnes of the Godhead and in all hys workes sought oure profyte and became our seruaūt The cause is for as much as faith iustifieth and putteth awaye sinne
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
of the trees not the cause that somer draweth nye but the drawinge nye of somer cause of the blosomes and the blosomes put vs in remembrance that somer is at hande So Christe here teacheth Simon by the ferueÌ„tnes of loue in the outwarde deades to se a stroÌ„ge fayth within wheÌ„ce so greate loue springeth As the manet is to saye do your charyte showe your charyte do a deade of charyte showe youre mercye do a deade of mercye meaninge ther by that oure deades declare how we loue our neyghbours and howe much we haue compastion on them at there neade More ouer it is not possyble to loue except wee se a cause Except we se in oure hertes the loue and kindnes of God to vs warde in Christe our Lorde it is not possible to loue God a ryght We saie also he that loueth not my dog loueth not me Not that a man shulde loue my dog fyrst But if a man loued me the loue where with he loueth me would coÌ„pell hym to loue my dogge thoughe the dogge deserued it not ye though the dog had done him a displeasure Yet if he loued me y e same loue would refrayne him from venging him selfe and cause him to tefet the veÌ„geaunce vnto me Such speakinges finde we in scripture Ihon in the iiii of hys fyrst Epistle sayth he that saieth I loue God and yet hateth his brother is a lyar For how can he that loueth not his brother whom he seith loue God whom he seyth not Thys is not spoken that a man should fyrst loue hys brother and then God but as it folowith For thys commaundement haue we of hym that he whyche loueth God shoulde loue his brother also To loue my neyghboure is the commaundement whiche coÌ„mauÌ„demeÌ„t he that loueth not loueth not God The kepynge of the commaundemeÌ„t declareth what loue I haue to God If I loued God purely no thing that my neyghboure coulde do were able to make me neyther to hate hym eyther to take veÌ„ geaunce on hym my selfe seing that God hath commauÌ„ded me to loue hym and to remitte al vengeaunce vnto him Marke now how muche I loue the commaundement so muche I loue God how much I loue God so much beleue I y t he is merciful kind and good yea and a father vn to me for Christes sake how much I beleue that God is mercyfull vnto me and that he wyll for Christes sake fulfyll all hys yromyses vnto me so much I se my sinnes so moche do my synnes greue me so moche do I repent and soro we that I sinne so moche displeaseth me that poyson that moueth me to sinne and so great ly desyre I to be healede So now by the naturall order fyrst I se my sinne Then I repeÌ„t and sorow TheÌ„ beleue I Gods promises y t he is mercyfull vnto me and forgeueth me and wil heale me at the last then loue I and then I prepare my selfe to the commaundement THis do and thou shalt lyue Luc. x. that is to saye loue thy Lorde God wyth all thy hert wyth all thy soule wyth all thy streÌ„gh and wyth all thy mynde and thy neyghboure as thy selfe As who shoulde saye if thou do this or though thou canst not do it yet if thou fealest luste ther vnto and thy spirit sigheth morneth and longeth after streÌ„gth to do it take a signe and euideÌ„t token therby that the spirit of life is in the and that thou art electe to life euerlasting by Christes bloude whos gift and purchase is thy faith and that spirit that worketh the will of God in y e whos gift also are thy deades or rather the deades of the spirite of Christ and not thine and whos gift is the rewarde of eternall life which foloweth good workes It foloweth also in the same place of Luc. When he shoulde depart he pluked out ii pence and gaue them to the host and sayd vnto hym Take the charge or cure of hym and what so euer thou spen dest more I will recompense it the at my coming agayne Remembre this is a parable and a parable maye not be expounded word by word But the entent of the similitude must be sought out only in the whole parable The entent of the similitude is to shewe to whoÌ„ a man is a neigh bour or who is a mans neighbour which is both one and what it is to loue a maÌ„s neyghboure as hym selfe The Samaritane holpe hym and shewed mercy as loÌ„g as he was present and he left his monyâ— behinde him And if that were not sufficient he left hys credeÌ„s to make good the rest and forsoke hym not as longe as the other had neade TheÌ„ said Christ go thou and do lyke wise that is wythout difference or respection of persons whoe so euer neadeth thy healpe hym count thy neighbour and his neyboure be thou and shewe mercy on hym as longe as he neadeth thy soccour that is to loue a mans neyboure as him selfe Neyghboure is a worde of loue and signifieth that a man shoulde be euer nye and at hand and readye to healpe in time of neade They y t wil enterprete parables worde for worde fall in to straytes oft tymes whence they can not rid them selfes And preach lyes in steade of the trueth As do they whiche enterpret by the two pence the olde testament and the newe and by that whiche is bestowed Opera supererogationis Howe be it superarogancia were a meter terme That is to saye deades which are more then the lawe requyâ—eth deades of perfectioÌ„ and of liberalite which a man is not bownde to do but of hys freewil And for them he shall haue an hygher place in heauen and may giue to other of his merites or of whiche the pope after his death maye giue pardons fâ—ome the paines of purgatorye Agaynst whiche exposicion then I answer Fyrst a greatter perfection then to loue God and his will whiche is the coÌ„maundementes with all thine herte with all thy minde is ther none And to loue a mans neiboure as hym selfe is like the same It is a woÌ„derfull loue where with a man loueth hym selfe As glad as I woulde be to receyue pardone of myne owne life if I hade deserued death so glad ought I to be to defeÌ„d my neibours life with out respect of my life or of my good A man ought nether to spare hys goodes nor yet him selfe for his brothers sake after the ensaÌ„pel of Christ i. Iohn iii. Here in sayeth be perceyue wee loue in that he that is to saye Christe gaue his life for vs. We ought therfore to bestow our liues for y e brethreÌ„ Now saith Christ Iohaâ— xv ther is no greater loue than that a man bestowe his lyfe for his frende More ouer no man can fulfil the lawe For Ihon sayth i. Chapter of the sayd epistle if we saie we haue no sinne we deceyue our selues and true this not in vs. If
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
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
for Christes sake and y e Gospels forsaketh house brethern or systers etc. He shall receyue an huÌ„drede folde houses bretherne etc That is spiritually For Christ shalbe all thinges vn to the. The angels all Christen and who so euer doth the will of the father shalbe father mother syster and brother vnto the and all theirs shal be thyne And God shall take the cure of the and minister all thinges vnto the â–ª as longe as thou â—ekyft but his honour only More ouer if thou were Lorde ouer all the world yea of ten worldes before thou knewiste God yet was not thine appetite quenched thou thurstedeste for more But if thou seke his honoure only then shall he slake thy thurste and thou shalt haue all that thou desyrest and shal be conâ—eÌ„te if thou dwel amonge infydeles and amonge the moste eruelest nacion of the worlde yet shall he be a father vnto the and shal defende the as he dyd Abraham Isaac and Iacob and all sayntes whos lyues thou readest in the scripture For all that are past and gone before are but ensamples to streÌ„gth oure fayth truste in the worde of God It is the same God and hath sworne to vs all that he sware vnto them and is as true as euer he was and therfore can not but fulfyll hys promyses to vs as well as he dyd to them if we beleue as thi did The hour shal come when al they that are in the garues shall heare hys voyce that is to saye Christes voyce and shall come forth they that haue done good in to the resurcection of lyfe and they that haue done euill in to the resurrection of damnacion Jhon v. Thys al lyke textes declare what foloweth good workes that our dedes shal testifie wyth vs or agaynste vs at that daye and putteth vs in remembrauÌ„ce to be diligente and ferueÌ„te in doinge good Here by mayste thou not vnderstande that we obtayne the fauour of God and the enheritaunce of life thorowe the meri tes of good workes as hirelinges theyr wages For then shouldest thou robbe Christ of whose fulnes we haue receiued fauoure for fauoure as affirmeth also Paule Ephe. i. he loued vs in his beloued by whome we haue sayeth Paule redeÌ„cion thorowe his bloude and forgeuenes of sinnes The forgeuenes of sinnes then is oure redemcion in Christe â–ª and not the rewarde of workes In whom sayth he in the same place he chose vs before the makynge of the worlde that is longe before we dyd good workes Thorow fayth in Christ are we Also the sonnes of God as thou readest Jo. i. in that they beleued on his name he gaue theÌ„ powere to be the soÌ„nes of God God with al his fulnes and ryches dwel leth in Christ and out of Christ must we feach all thinges Thou readest also Jo. iii. he that beleueth on the soÌ„ne hath eternall lyfe And he that beleueth not shal se no lyfe but the wrath of God abideth vpon him Here seeste thou y t the wrath and vengeaunce of God possesseth euery man tyll fayth come Faith and truste in Christe expelleth the wrath of God and bringeth fauoure the spirite power to do good and the euerlasting lyfe Moreouer vntyll Christe haue geuen the light thou knowest not where in standeth the goodnes of thy workes and tyl his spirit hath loosed thyne herte thou canste not coÌ„sente vnto good workes All that is good in vs both wyl and workes cometh of the fauoure of God thorow Christ to whom be the laude and thankes Amen IF any man wyll do hys wyll he meaneth the wyll of the doctryne whether it be of God or whether I speak of myselfe Jo. vii This text meaneth not y t any man of his owne strength power and fre wil as they call it can do the wyl of God before he hath receyued y e spirite and strength of Christ thorow faith But here is ment y t which is spoken in the third of Jhon when Nicodemus maruayled howe it were possyble that a man shoulde be borne agayne Christ answered that which is borne of the fleshe is fleshe that whyche is borne of the spirite is spirite as who shoulde saye he that hath y e spirite thorow faith and is borne agayne and made a new in Christ vnderstandeth the thynges of the spirite and what he that is spiritual mea neth But he that is fleshe and as Paule sayeth i. Cor. ii a natural man and led of his blynde reason onely can neuer asceÌ„de to the capacite of the spirite And he geueth and ensample sayenge The wynd bloweth where he listeth and thou herest his voyce and wottest not whence he coÌ„eth nor whyder he wyll So is euery maÌ„ that is borne of the spirite he that speaketh of y e spirite can neuer be vnderstaÌ„de of the naturall man whiche is but fleshe and sauereth no more then thinges of the fleshe So here meaneth Christ if any maÌ„ haue the spirite and consenteth vnto the wyll of God the same at ones wotteth what I meane IF ye vnderstande thes thynges happie are ye if ye do them John xiii A christen mans herte is with the wil of God wyth the law and commaundementes of God and hoÌ„greth and thursteth after strength to fulfyl theÌ„ and morneth daye and nyght desyringe God accordinge to hys promyses for to geue him power to fulfyl the wil of God with loue luste then testifieth his deade that he is blessed that the spirite whiche blesseth vs in Christ is in hym and ministreth such strength The outwarde dede testifieth what is with in vs as thou rea dest John v. The deades whiche I do testifyeth of me sayth Christ. And John xiii hereby shal al men knowe that ye are my disciples if ye loue one an other And John xiiii he that hath my commaundemeÌ„tes and keapeth theÌ„ the same it is that loueth me And agayne he that loueth me kepeth my coÌ„maundementes and he that loueth me not kepeth not my commauÌ„dementes the outwarde deade testifiynge of the inwarde herte And John xv Yf ye shal kepe my coÌ„maundementes ye shal coÌ„tinue in my loue as I kepe my fathers commaundemente â–ª and continue in hys loue That is as ye se the loue y t I haue to my father in that I kepe his commauÌ„ dementes so shall ye se the loue that yee haue to me in that ye kepe my commaundementes Thou mayst not thinke that oure deades blesse vs fyrst and that wee preuent God and his grace in Christe as thought we in oure naturall gyftes and beinge as we were borne in Adam loked on the lawe of God and of oure owne streÌ„gth fulfylled it so became ryghtuos theÌ„ with that rightuousnes obtained y e fauour of God As philosophers writ of rightuousnes as the rytuousnes of teÌ„poral law is wher y e lawe is satisfied w t y e ypocrisie of the outward dede For con trary to y e readest thou Ye haue not
repenttaunce and the consente of the herte vnto the lawe of God and maketh a man safe and setteth him at peace with God â—ut speaketh of that false opinion and ymagynacyon where wyth some saye I beleue that Christe was borne of a virgine and that he dyed and so furth That beleue they veryly and so strongely that thei are readye to sley whosoeuer would saye the contraye But they beleue not that Christe dyed for theire sinnes and that his death hath pleased the wrath of God and hath obtayned for them all that God hath promysed in the scriptuer For how can they beleue that Christ died for theyre sinnes and that he is theyre only and sufficiente sauioure seynge that they seke othre sauiours of ther owne ymaginacion and seynge that they feale not theyre synnes neyther repente excepte that some repeÌ„te as I aboue sayd for feare of payne â–ª but for no loue nor consente vnto the lawe of God nor loÌ„ging that they haue for those good promises whiche he hath made theÌ„ in Christes bloude Yf thei repented and loued the lawe of God and longed for that helpe whyche God hath promysed to gyue to all that call on him for Christes sake then vâ—tily muste Goddes tryeth gyue them powere to do good workes when so euer occasion were giuen either must God be a fals God But let God be true and euery maÌ„ a lyer as scripture sayeth For the trueth of God lasteth euer to whom only be all honor and glory for euer Amen ¶ A short rehearsall or suÌ„me of this present treatyse of iustification by fayth Fayth the mother of all good workes iustifieth vs before we can brynge forth any good work as the husbond marieth hys wyfe before he can haue any lawful chyldren by her Forther more the husbonde maryeth not hys wyfe that she shoulde continue vnfrutefull as before and as she was in the state of virginitie wherein it was impossyble for hyre to beare frute but contrary wyse to make her frutefull euen so fayth iustifieth vs not that is to saye maryeth vs not to God that we shoulde contynue vnfruteful as before but that he shoulde put the sede of his holy spirite in vs as Saynte Iohn in hys fyrst epistle caleth it and to make vs frutefull For Paule sayth Ephesi ii By grace are ye made safe thorowe fayth and that not of your selues for it is the gift of God and commeth not of the workes lest any man shoulde boast him selfe For we are his workeman shippe created in Christ Iesu vnto good workes which God hath ordeyned that we shoulde walke in them â— BE not offeÌ„ded most dere Reader that diuers thynges are ouersene thorowe neglygence in thys litle treatise For verely the chaunce was such that I maruayle y t it is so wel as it is Moreouer it becometh the boke e uâ—n so to come as a morner and in vyle apparayle to wayte on hâ—s master which sheweth him selfe nowe agayne not in honoure and glory as betwene Moses and Hâ—ly as but in rebuke and shame as betwene two mortherars to trye hys true frendes and to proue whether there by any fayth on the erth Wyth Gods word ought a man to rebuke wikednes and false doctrine and not wyth raylyng times Antichryst Antichryst is as much to sai as agaynst Chryst and is nothyng but a â—recher of false doctryne Antichrist was euer Antichrist whâ— he is spied goeth oute of the playe and disguyseth hym selfe and then commeth in agayne Antychrist is a spiritual thing and cannot be sene but in the syght of gods word The prelates â—auea burning â—eale to theyr â—hyldren Trye all doetryne hy Goddes worde They geue mo re fayth to Aristotle then to Christ. The lawe is death and the promyses lyfe The law whaÌ„ it is preached geueth no power to fulfyll the same The consentynge vnto the lawe with the hert is eternal lyfe A manne must haue soÌ„e good nes in his hert before be bring furth good workes The lawe vttereth sinne setteh vs at de bate The promises iustifie Olde vesselleâ— that 〈…〉 is put 〈…〉 Matâ—… The office of fayth â–ª The office of workes The talent Math. xxv Why he called them frendes â–ª Good workes muste be done frely Mammon Who is the steward The signe of Gods fauour Wythout we be iustified we can not worke frely Good workes are called the frute of y e spirite and ryght wysnes What is the ryghtuousnes of scribes â–ª and pharises The law must be fulfilled spiritually and w t obedience as Christ hath done A christen wheÌ„ he praieth abideth sticketh fast to Gods promises By coÌ„sentyng vnto the wyll of God knowledging our faulte mekely we be assured of the spirite of God Wherfore the beleuinge forgeueth with y t which aboundeth of â—ure necessary fode ought 〈◊〉 to sustaine the nedy Not onely to speake of the Gospel is accepted before God but to lyue after the Gospel Wher the spirit of God is not there can not a maÌ„ work accordynge to Gods will What health is to saye Christes merites are ours No man can consent to the deades of the lawe except he be chosen Excepte a maÌ„ haue y e spirite of life it is impossible for him to kepe y e coÌ„maundemeÌ„tes â–ª The greatest perfection He that wyth draweth from hys negboure the whyche is his can not come to heauen Faith casteth out deuels and doth such lyke miracles The kyngdoÌ„e of heauen is prepared for y e faythful â–ª ergo theyr workes do not deserue it As longe as we see the law we caÌ„ not loue Christe but when we se y e gospel then re ioyce we An exaÌ„ple for declaracion of inward deeds An example of loue to warde our neghbour The kepynge of y e commauÌ„dement declareth outr loue toward God A goodly order of perfecti on If we do but lust it is a sign that the spirit is in vs. A parable can not be ex pouned in al poâ—â—tes but y e seÌ„â—â— onely What neighbour signifieth There is no greater perfec tion than the lawe No man fullfylleth the lawe What y e two pence be â—oken What the parte was y t Marye hadde chosen Scriptur speketh to vs dineâ—s wayes where the spirit is not ther is no vnderstaÌ„ dynge of scrip ture It is impossible to vnderstand the scripture without the spirite of God Pray y e spirit to leuse you from your natural blindnes and to gyue you vnderstan dyng of spiritual thynges Marke the or dre of Goddes workes He that is recoÌ„ciled to God muste not liue after the olde lustes of iogno raunce Good works Fastynge The cause of fastynge What watch signifieth In al tentacioÌ„ we must cal vpon God What prayer is The condicioÌ„s and propreties of prayer Lette the sam mind be in yon that was in Ie su Christ which c. One to praye for au other In what hour the sinner sigh eth I shal hear hym The loue of God to châ—â—ste is infâ—â—t â–ª Who is rightuouse Loue
makethe all thynges coÌ„mon He y t seruethe y e aultare oug hte to lyue of y e aultare also Temporal rewarde nother augmente the â–ª nor miny sheth Charitie The order of Paule in settynge forthe of Christ. By what reasone al thynge is commune Ther is no order in charitie Howe and to whome almes oughte to bee geuen â–ª Whoe is a thefe Alworkes y e be done in faithe are good An example of diuersitie of estates The ernest of the spirite Let euery maÌ„ wayte vpon the office that Christe hathe put hym in Howe the cra ftesmaÌ„ ought to lyue godly and according to the gospell The worlde was neuer deceyued but w t outwarde appearaunce Iohn deceyueth y e Iewes opinion The strayghâ— nes of lyfe pe tayneth to Iohn onli bâ— the voyce to Iewes It is impossible for Christe to come wyth out the synne bee knoledged truely wyth repentaunce Beware of en terpriseynge ought of a good intent God hath made an euerlastynge couenauÌ„t with vs that we shulde no more go astraye after our good inteÌ„t The vse of teÌ„ples or churches The honoure of God Esaie xxix I wyll destroye the wysdome of the wyse And vnderstaÌ„ dynge of the learned men shall â—eryshe Loue of God Loue of my neyboure The loue of a mans neybour is a signe of y e loue of God What good workes be Whence sprâ—â—â—â—th the loue of God True fayth loue be knowen by workes A christeÌ„ hath respect to nothing else but the glorie of God Howe it is to be vnderstand He shal receyue an hundred folde Gods spirite slake the all worldly desyr All y t is wrytten is written to our instruc tion Howe it is to be vnderstaÌ„de The deade in the graue shall hear the voice Fayth trustâ— in Christ expel leth y e wrath â— bryngeth fauoure The workes testifie Our dedes pre uent not God des grace nor make vs iuste Wee are all crabtres in Adam Duryng oure lyfe wee are yet partly carnall Mathew xiii Romans ii What leueÌ„ is â–ª What is meal Romans viii He that ascribethe eternall lyfe vnto meri tes is other a pharise or else he muste despayre Let not hym y t is weake despayre nor him that is perfect boast him self The law natu rall was writton in y e geÌ„tils Not haeynge but doeynge y e lawe maketh ryghtuose The fyre is y e iudgment of scripture Golde syluer and preciouse stones is true doctrine Tymber hey stubble are mens doctrine He shall be saued neuer the lesse thorowe fyre What rewarde is what hyre The Lord shal rewarde euery man according to his dedes We must obeâ— our superioures be thei â—euer so yuâ—ll Our spiritual tiwyl not obâ—â— rulers but curse them for doeynge ryght God loketh fyrste on the herte Prayer Almes The maner of prayeyuge of misbeleuers The prayer of fayeth Fayeth iustifi eth The lawe of libertie The preachynge of the lawe bindeth but y e preachynge of y e gospell openeth Not the hearynge but y e do yng of y e lawe declareth blessednes Fayth is the goodnes of y e dedes done in lawe In beleueyng the worde are we made y e soÌ„nes of God Example of y e beleueynge of Deuels An other exem ple. Iohn Baptist sheweâ— y e people theyr diseâ— ses by the lawe and then sent them to Christe to be healed Sinnes forbo den Howe they y t are disobedieÌ„â— vnto the ryghtuousnes of y e lawe and the truth of God â–ª are faythlesse God raysed Christ for our sauation The preachars or the true gos pell ought to be herd though they lyue naughtyly Simon Magus Our spiritual tie are the successors of Simon not Peter What fayth Iames speaketh