are conceiued and borne vnder the power of the Deuyl and are his possessyon and kyngdome his captiues and bondmen and led at his wyll and he holdeth oure herâ—es so that it is impossible for vs to coÌ„sent to the wyl of God much more is it impossible for a man to fulfyll the law of his owne strength and power seyng that we are by byrth and of nature the heyres of eternal damnation As saith s. Paule Ephe ii We saythe he are by nature the chyldren of wrathe Whyche thyng the lawe doth but vtter onely and helpeth vs not yea she requireth impossi ble thynges of vs The law when it com maundeth that thou shalt not lust geueth the not power so to do but damneth the because thou canst not so do IF thou wylt therfore bee at peace wyth God loue hym thou muste turne to the promyses of God and to the Gospel whiche is called of Paule in the place before rehersed and to the Corin. the ministration of rightuous nes and of the spirit For fayth bryngeth pardon and forgeuenes freely purchased by Christes bloude and bringeth also the spiryte the spyrite loseth the bondes of the deuyll and setteth vs at lybertye For where the spirit of the Lorde is ther is lybertye sayeth Paule in the same place to the Corinthians that is to saye ther the herte is free and hath power to loue the wyll of God and ther the hert mourneth that he caÌ„ not loue ynough Now is that conseÌ„t of the hert vnto the lawe of God eternal lyfe yee though ther be no power yet in the membres to fulfyll it Let euery man therfore accordyng to Pauls councel in the. vi Cha. to the Ephe. arme hymselfe wyth the armour of God that is to vnderstaÌ„de with Goddes promyses and aboue al thyng sayeth he take vnto you the shylde of fayth wherwith ye maye be able to quenche all the fyry dartes of the wicked that ye maye be able to resiste in the euell daye of temptacyon and namely at the houre of death Se therfore thou haue Goddes promy ses in thyn hert and that thou beleue theÌ„ without wauerynge when temptacyon aryseth the deuel layth the law and thy dedes agaynst the answer hym with the promyses and turne to God and confesse thy selfe to hym and saye it is euen so or els howe coulde he be mercyfull but remembre that he is the God of mercy and of trueth and can not but fulfyl his promyses Also remembre that his sonnes bloude is stronger then al the synnes and wyckednesses of the whole worlde and therwyth quyet thy selfe and ther vnto commyt ' thy selfe and blesse thy selfe in all temptacyon namely at the houre of death with that holy candel Or els perishest thou though thou hast a thousande holy candels about the a hundred tonne of holy water a shipfull of pardons aclothsacke ful of freers coates and al the ceremonies in the world and all the good workes deseruinges and merytes of all men in the world be they or were they ne uer so holy Goddes worde onely lasteth for euer and that whiche he hath sworne doth abyde when all other thynges peryshe So longe as thou findest any con sent in thyne hert vnto y e lawe of God y t it is righteous and good and also disple sure that thou canst not fulfyl it dispayr not nether dout but that Gods sprite is in the that thou art choseÌ„ for Christes sake to the enheritaunce of eternall lyfe And agayne Ro. iii. We suppose that a manne is iustified thorow fayth without the dedes of the lawe And lykewyse Ro. iii. We saye that faith was rekened to Abraham for righteousnes Item Ro. v. Seyng that wee are iustified thorow fayth wee are at one with God IteÌ„ Ro. x. With the herte doth a man beleue to be made ryghteous Item Gal. iii. Receyued ye the spirit by the dedes of the lawe or by hearyng of the fayth He whiche ministreth the spirit vnto you and workeh miracles amonge you doeth he it by the deades of the Lawe or by hearynge of faythe Euen as Abraham beleued God and it was tekened to him for ryghteous nes UnderstaÌ„de therfore sayeth he that the chyldren of AbrahaÌ„ For the scripture sawe before that God woulde iustifi the heythen or gentyls by fayth and shewed before glad tydynges vnto Abraham in thy sede shal al nacious be blessed Wher fore they which are of fayth shalbe blessed that is to saye made ryghteous with the righteous Abraham For as many as are of the dedes of the law are vnder the curse For it is written sayth he curssed is euerye man that contynueth not in all thynges whiche are written in the boke of the lawe to fulfil them Item Gal. ii where he resisteth Peter in the face he sayeth We whiche are Iewes by nacion and not synners of the gentyls knowe that a man is not iustified by the dedes of the lawe but by the fayth of Iesus Christ and haue therfore beleued on Iesus Christe that we myght be iustfied by the faith of Christ and not by the dedes of the lawe for by the dedes of the lawe shall no fleshe be iustified Item in y e same place he sayth Toutchyng that Inow lyue I leue in y e fayth of the sonne of God whiche loued me and gaue hym â—elfe for me I despyse not the grace of God For yf ryghteousnes com by the lawe then is Christe dead in vayne And of such lyke ensamples are al the epistles of Paul full Marke how Paule laboureth with hym selfe to expresse the exceadyng mysteryes of fayth in the epistle to the Ephesians and in the Gpistle to the Collossians By this and many such like textes are we sure that the forgeuenes of sinnes and iustifienge is appropriate vnto faith onely with out the adding of the workes Take for the also the lykenes that Christ maketh Mat. vii A good tree bringeth forth good fruite And a bad tre bringeth forth bad fruit Ther seyst thou that y e fruite maketh not the tre good but the tre the fruit and that the tree must afore hande bee good or be made good eâ— it can bryng forth good fruite As he also sayeth Mat. xii ether make the tree good and his fruyte good also et her make the tree bad and his fruit bad also How can ye speake well whyle ye youre selues are euill So lykewyse is this true and nothinge more true that a man before all good workes must fyrst be good and that it is impossible that workes should make hym good yf he were not good before eâ— he dyd good workes For this is Christes prynciple and as we saye a general rule Howe can ye speake well whyle ye are euel So lykewise howe can ye do good whyle ye are euel Thys is therfore a playne and a sure couclusion not to be dowted of that ther must be firste in the hert of a man before he doeth any good workes greater
that worketh of pure loue without sekinge of rewarde worketh truly Thyrdly that not y t sayntes but God only receyueth vs in to eter nall tarbernacles is so playne and euideÌ„t y t I nede not to declare or proue it Howe shall the sayntes receyue vs in to heaueÌ„ whan euery man hath nede for him selfe that God onely â–ª recyue hym to heauen and euery man hath skâ—ce for hym selfe As it appeareth by the fiue wise virgins Mat. xxvi which woulde not geue of the oyle vnto the vnwyse virgyns And S. Peter sayth in the iiii of his fyrst epistle that the ryghtuous is wyth difficultye saued So â–ª seest thou that the sayenge of Christe make you frendes of the. c. That theye maye receyue youe into the euerlastynge tabernacles pertayneth not vnto the saynâ—tes whiche are in heauen but is spoken of y e poore and nedy which are here preseÌ„t w t vs on earth as thought he woulde saye What byldest thou chur ches foundest abbayes chauntryes and colleges in the honour of sayntes to my mother saynt Peter Paul and sayntes that be deade to make of theÌ„ thy freÌ„des Thei nede it not yea thei are not thy freÌ„des but theyrs whyche lyued then when thei lyued of whoÌ„â— they were holyeÌ„ â–ª Tâ—â— frendes are the poore whiche are now 〈◊〉 thy tyme and a lyue with the thy poorâ— neighbours which nede of thy healp and succoure Them make thy frendes with thy vnryghtuous mammon y t they maye testifye of thy fayth and thou mayste knowe fele that thy fayth is ryght and not fayned UNto y e seconde suche receyuinge into y e euerlastinge habitacions is not to be vnderstaÌ„de that men shal do it For mani to whom we shew mercy and do good shall not comme ther nether skylleth it yf we mekely and louyngly do oure dutye yea it is a sygne of stronge fayth and feruent loue and stronge fayth and feruent loue if we doâ— well to the euyll and studye to drawe theÌ„ to Chryste in all that lyeth in vs. But the pore geue vs an occasion to exercyce oure fayth and the deades make vs feale oure fayth and certyfye vs and make vs sure that we are safe and are escaped and translated froÌ„ death vnto lyfe and that we are delyuered and redemed from the captyuyte and boundage of Satan and brought in to the lybertye of the sonnes of God in that we fele lust and strength in our herte to worke the wyl of God And at that daye shall oure deades appere and comfort oure hertes witnese oure fayth and trust whiche we now haue in Christ which fayth shall then kepe vs from shaÌ„e as it is writteÌ„ None that beleueth in him shallbe a shamed Rom. ix So that good workes healpe oure fayth and make vs sure in our coÌ„sciences and make vs feale the merci of God Not withstandinge heaueÌ„ euerlasting lyfe Ioâ—e eternal faith the fauoure of God the spyryte of God lust and strength vnto y e wil of God are geueÌ„ vs frely of the bouÌ„tuous and pleteous ryches of God purchased by Christ with out oure deseruinges that no man shoulde reioyse but in the Lorde onely FOr a forder vnderstaÌ„ding of this Gospell maye here be made iii. questions What mamoÌ„n is whâ— it is called vnrighteous and after what maner Christ byddeth vs counterfet and folowe the vniust wicked stuard which with his Lordes damage prouyded for hys owne profit and vantage whyche thing no doute is vnrighteous and syne Fyrst Mammon is an Ebrewe worde and signifyeth ryches or teÌ„poral goodes and namelye all superfluitie and all that is aboue necessary y t whyche is not reputed vnto our necessari vsees where with a man maye healpe an other with out vn doinge or hurtinge him selfe For hamon in the Ebrewe speach signifieth a multitude or a bundaunce or many And therehence commeth mahamon or mammon aboundaunce or plenteousnes of goodes or riches SecuÌ„darili it is called vnrighteous mammon not because it is goteÌ„ vnrightuousli or with vsuri For of vnrighteous goten goodes can no maÌ„ do good workes but ought to restore theÌ„ whom agayne As it is sayd Isaias lxi I am a God that hateth offeringe that commeth of robbery And Salo. pro. iii. sayeth honoure the Lorde of thyne owne good But therfore is it called vnrighteous because it is in vnryghteous vse As Paule speaketh vnto the Ephesians v. how that the dayes are euil thoughe that God hath made theÌ„ and they are a good worke of Goddes makynge Howe be it they are yet called euill because that euill men vse them a mysse and moche synne occacions of euill perrell of soulis are wroughte in them Euen so is riches called euill because that euill men bestowe them amisse misuse them For where riches is ther goeth it after the coÌ„men prouerâ—e He that hath money hath what him lysteth And they cause fyghtinge ste linge leynge a wayte lyinge flatteringe and al vnhappines against a mans neigh boure For all men holde on ryches parte But singularly before God is it called vnrightuous mammon because it is not bestowed and mynistred vnto oure neybours neade For if my neyboure neade and I geue him not nether depart liberal ly with hym of that whiche I haue than with hold I froÌ„ him vnrightuously that whiche is hys owne For as muche as I am bownden to healpe hym by the lawe of nature whyche is what soeuer thou woldest that another dyd to the that do thou also to him And Christ Mathey v. Geue to euery man that desireth the. And John in his fyrste pystle yf a man haue this worldes good se his brother neade how is the loue of God in hym And this vnryghtuousnes in our mammon se vert fewe men because it is sprituall and in those goodes whiche at goten most truly and iustly are meÌ„ muche begyled For they suppose they do no man wronge in kepinge theim in that thei got theÌ„ not with stelinge Robbinge oppressioÌ„ and vsury nether hurt any man now with them Thrydly many haue busyed theÌ„ selfes in studyenge what or who thys vnryghteous steward is because that Christe so praiseth hym But shortely and playnely thys is the answere That Christe prayseth not the vnryghteous stuard nether setteth hym forth to vs to counterfet because of his vnrighteousnes but because of his wisdome only in that he with vnright so wisely prouldid for him selfe As if I woulde prouoke another to praye or studie saiyng The theues watche all nighte to robbe and stele why canst not thou watche to praye and to studie Here prayse not I the thefe and murderer for there euil doinge but for ther wysdome â–ª that they so wisely and diligently waite on ther vnrighteousnes Like wise when I saye mysse women tyer thiem selfes with golde sylke to please ther louers What wylt not thou garnysh thy soule with fayth to please Christe here prayse I not whordome but the diligence which the whore mysuseth Of this wise Paule
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 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
The Iewes loke for Christe and he is come xv hundred yeares a go and they not ware we also haue loked for Antichrist and he hath raygned as longe and we not ware and because eyther of vs loke carnally for him and not in the places where wee ought to haue soughte The Jewes had founde Christe verely yf thei had sought hym in the lawe and the prophetes whither Christe sendeth them to seke Jhon v. We also had spied out Antichrist loÌ„ge a go yf we hade loked in the doctryne of Christe and his Apostles where because the beast seeth himself now to be sought for he roareth and seketh new holes to hyde him selfe in and chaungeth himself in to athousande fashions with al maâ—â—â—r wilines falshed subteltie and crafte Because that his excommunications ar com to lyght he maketh it treason vnto the kinge to be acquainted with Christe If Christ and thei may not rainge together one hope we haue that Christe shall lyue euer ¶ The olde Antichristes broughte Christ vnto Pylate saiynge by oure law he ought to dye when Pylate bad theÌ„ iudge him after youre law they answred it is not law full for vs to kyll any man which thei dyd to the enteÌ„t y t thei which regarded not the shame of theyr fause ex comunicacions shoulde yet feare to confesse Christe because that the temporall swearde had condemned hym They do all thynge of a good zele they saye they loue you so wel that they had leuer burne you then that you shoulde haue feloweshyppe with Christe They are gelous ouer you a mysse as sayeth saynt â—aule Gala. iiii They would deuyde you â—roÌ„ Christ and his holy testament and ioyne you to the pope to beleue hys testament and promyses Some man wyl aske peraduenture why I take y e laboure to mak this worke in as much as thei wyl burne it seyenge they burnt the Gospell I answere in burnyng â–ª the newe testament they dyd none other thynge then that I loked for no more shall they do yt they burne me also yf it be Gods wyll it shall so be Neuertheles in transslatyng y e new testament I dyd my dâ—utye and so do I now and wyll do as much more as God hath ordeined me to do And as I offered that to all men to correcte it whosoeuer coulde euen so do I this Who so euer therfore readeth this compare it vnto the scripture If Gods worde beare recorde vnto it thou also feleste in thyne hâ—â—â—e that it is so be of good comfort and gene God thankes If gods worde condeÌ„ne it theâ— hold it accurssed and so do al other doctrins As Paul counceleth his Galathians Beleue not euerye spryte sodenly but iudge them by the worde of God which is the trial of al doctryne and last teth for euer Amen ¶ The parable of the wycked Mammon Luke xvi Cha. THere was a certain rich maÌ„ whyche had a steward that was acused vn to hym that he had wasted his goodes And he called hym and sayd vnto hym Howe is it that I heare this of the Geue accomptes of thy stewardshyp For thou mayst bee no longer my steward The steward said w t in himselfe what shal I doo for my master wil take away from me my stewardshyp I cannot dygge and to begge I am ashamed I wot what to do that whan I am put out of my stewardshyp thei may receyue me into their houses ¶ TheÌ„ called he al his masters detters and said vnto the fyrst how much owest thou vnto my master And he said an C. tonnes of oyle And he sayde vnto hym take thy byl and syt downe quickly and wryte l. Then sayd he to another what owest y u And he saied an C. quarters of wheat He sayd vnto hym Take thy byl and write lxxx And the Lord commended the vniust steward because he had doone wysely For the chyldren of thys worlde are in theyr kynd wiser then the chyldren of lyght And I say also vnto you make you fryndes of the wycked Mammon that whan ye shall haue neede they maye receyue you into euerlastyng habitatioÌ„s FOr asmuche as with this and diuers such other textes many haue enforced to drawe the people from the true fayth and from puttynge theyr trust in the truthe of Gods promyses and in the merites and deseruynge of his Chryst our Lord haue also brought it to passe for many false prophetes shall aryse and deceyue many and much wyckednes must also be sayth Christ. Mat. xxiiii And Paul sayth Ti. iii. Fuyl men deceiuers shal preuaile in euil while thei deceiue are deceiued them selues haue taught theÌ„ to put trust in their own merites and brought theÌ„ in belefe that they shalbe iustified in the sighte of God by the goodnes of theyr owne workes and haue corrupt the pure worde of God to confyrme theyr Aristotle w tal For thoughe that the phylosophers and worldlye wyse men wer enimyes aboue al enemyes to the Gospel of God and though the worldly wysedome cannot comprehende the wysedome of God as thou mayst se i. Corin. i. ii And though worldly ryghtuousnes cannot bee obediente vnto the ryghtuousnes of God Ro. x. Yet whatsoeuer they read in Aristo that must fyrst be true And to mayntayn that they rent and teare the scriptures with theyr distin ctions and expound them violently contrary to the meanyng of the texte and to the circumstances that go before and after and to a thousand clere and euidente textes Wherfore I haue taken in hand to expound this Gospel and certayne oter places of the newe testament and as farfurth as God shall lende me grace to bryng the scripture vnto the ryght sence and to dygge agayne the wels of AbrahaÌ„ and to purdge and cleÌ„se them of the erth of worldly wysedome wherwyth these Philistians haue stopped them Whyche grace grauÌ„t me God for the loue that he hath vnto his sonne Jesus our Lord vn to the glory of his name Amen THat fayth only before alworkes and without al merites but Chri stes onely iustifieth and setteâ—h vs at peace with God is proued by Paule Roman i. I am not a shamed sayth he of the Gospel that is to say of the glad tydynges and promyses whyche God hath made sworne to vs in Christ For it that is the Gospell is the power of God vnto saluation to al that beleue And it foloweth in the forsayd Chapter the iust or ryghtous must lyue by fayth ¶ For in the fayth whiche we haue in Chryst and in Gods promyses fynde we mercy lyfe fauoure peace In the law we fynde deathe damnation and wrath â–ª moreouer the cursse and vengeaunce of God vpon vs. And it that is to saye the law is called of Paule ii Cor. iii. the ministration of death and dampnation In the lawe we are proued the enemyes of God and that we hate hym For how caÌ„ we be at peace wyth God and loue hym seyng we