Exposition Upon Matthew 27(1), Title page – To the reader
❧: An expoſycyon vponupon the .v.vi.vii. chapters of Mathewe / which thre chapters are the keye and the dore of the ſcrypture, and the reſtoring agayne of Moſes lawe corrupt by ye Scrybes and Pharyſes. And the expoſycyon is the reſtorynge agayne of Chryſtes lawe corrupte by the Papyſtes. ¶ Item before the boke, thou haſt a prologe very neceſſary, conteynynge the whole ſum of the couenaunt made betwene God and vsus, vponupon whiche we be baptyſed to kepe it.
And after thou haſte a table that ledeth the by the notes in the margentes, vntounto al that is intreated of in the booke.
¶ CVN PRIVILEGIO.
VntoUnto the reader.
HEre haſt thou deare Reader an Expoſicion vntounto the .v.vi. and .vii. Chapters of Mathewe. wherin Chriſte our ſpirituall Iſaac diggeth agayne the welles of Abraham, which welles the ſcrybes and phareſes, thoſe wycked and ſpiteful philiſtines, hade ſtopped and fylled vp with the erthe of theyr falſe expoſicyons. He openeth the kyngdome of heuen which they had ſhut vp that other men ſhulde not enter, as they them ſelues hade no luſte to go in. He reſtoreth the keye of knowledge whiche they hade taken awaye and broken the wardes with wreſtynge the text contrary to his due and naturall courſe, with theyr falſe gloſes. He pluckethe awaye from the face of Moyſes, the vayle which the ſcrybes and phareſes hade ſpred theron, that no man myght perceaue the bryghtnes of hys countenaunce. He wedeth out the thornes and buſſhes of theyr phareſaicall gloſes, wherwith they hade ſtopped vp the narowe way and ſtrayt gate, that fewe coude fynde them.
The welles of Abraham, are the ſcrypture.Abrahams wellos The kyngdome of heuen who it is. And the ſcrypture may well be called the kyngdome of heuen, whiche is eternall lyfe, and nothynge ſaue the knowledge of God the father and of his ſon Ieſus Chriſte. Iohan. xvii. Moyſes face is the lawe in hir ryght vnderſtandyng. And the lawe in her ryght vnderſtandynge is the keye or at the leeſt way the fyrſte and princypal keye to open the dore of the ſcrypture.The keye what it is. The lawe is the waye that ledeth to Chryſte. And the lawe is the very waye that bryngethe vntounto the dore Chryſte, as it is wrytten. Gala. iii. The lawe was our ſcole mayſter to brynge vsus to Chryſte, that we myght be iuſtefyed by faythe. And Roman. x. the ende of the lawe, that is to ſay, the thynge or cauſe why the lawe was gyuen, is Chryſte, to iuſtefye all that beleue. That is to ſaye, the lawe was gyuen to proue vsus vnryghtuous and to dryue vsus to Chryſte,lawe what …er office is to be made ryghtwyſe thorowe forgyuenes of ſynne by hym. The lawe was gyuen to make the ſynne knowen ſay the ſaynte Paule. Rom. iiii. and that ſyn commytted vnderunder the lawe myght be the more ſynfull. Roma. vii. The lawe is that thynge, which Paule in his inwarde man graunted to be good, but was yet compelled ofte tymes of hys members to do thoſe thynges whiche that good lawe condemned for euell. Roma. vii.
The lawe makethe no man to louelove the lawe or leſſe to do or commytte ſynne, but gendereth more luſt. Roma. vii. and increſeth ſyn. Roma. v. For I can not but hate the lawe, in as moche as I fynde no power to do it, and it neuertheles condemneth me bycauſe I do it not. The lawe ſetteth not at one with God, but cauſeth wrathe. Roma. iii.
The lawe was gyuen by Moyſes, but grace and veryte by Ieſus Chryſte. Iohan. i. Beholde thoughe Moyſes gaue the lawe, yet he gaue no man grace to do it or to vnderſtande it a ryght or wrote it in any mānes harte, to conſente that it was good, and to wyſhe after power to fulfyl it. But Chryſte geueth grace to do it and to vnderſtande it a ryght, and wryteth it with his holy ſpirite in the tables of the hartes of men, and maketh it a true thinge there and no ypocreſy.
The lawe truly vnderſtande,The braſe… ſerpente. Num. xxi. is thoſe Fyrye ſerpētes that ſtonge the chyldren of Iſrael with preſent dethe. But Chryſte is the braſen ſerpent on whome who ſo euer beinge ſtonge with conſeyence of ſynne, loketh with a ſure faythe, is heled immediately of that ſtyngynge and ſaued from the paynes and ſorowes of hel.
It is one thynge to condemne and pronounce the ſentence of dethe,The lawe and faythe be of contrary operacyons. and to ſtynge the conſcyence with feare of euerlaſtynge payne. And it is another thynge to iuſtyfye from ſynne, that is to ſaye, forgyue and remytte ſynne and to hele the conſcyence, and certefy a man not onelyonly that he is delyuered from eternall dethe, but alſo that he is made the ſon of God and heyre of euerlaſtynge lyfe. The fyrſte is the offyce of the lawe. The ſeconde partayneth vntounto Chriſt only thorowe faythe.
Nowe yf thou geue the lawe a falſe gloſe and ſay,The ſcrypture howe it is locke… vppe. that the lawe is a thynge whiche a man maye do of hys owne ſtrength, euen out of the power of his frewyll. and that by the dedes of the lawe thou mayſte deſerue forgyuenes of thy fore ſynnes. Then dyed Chiſte in vayne, Galat, ii, and is made almoſte of no ſteade, ſeynge thou arte become thyne owne ſauyoure. Nether can Chryſte (where that gloſe is admitted) be otherwyſe taken or eſtemed of Chryſten men (for all his paſſyon and promyſes made to vsus in hys bloude) then he is of the turkes, howe that he was a holy prophete. and that he prayeth for vsus as other ſayntes do, ſaue that we Chryſten thynke that he is ſomewhat more in fauoure then other ſayntes be (thoughe we ymagyne hym ſo proude that he wyll not here vsus but thorowe hys mylde mother and other holye ſayntes, whiche all we counte moche more meke and mercyfull then he, but hym moſte of myght) and that he hathe alſo an hygher place in heuen, as the graye freres and obſeruauntes ſet hym, as it were from the chynne vpwarde aboue ſaynt Fraunces.
And ſo when by this falſe interpretacion of the lawe, Chryſte whiche is the dore, the waye and the grounde or foundacyon of al the ſcrypture, is loſt cōcernyng the chefeſt frut of his paſſyon, and no more ſene in his owne likenes, then is the ſcripture locked vppe. and henceforth extreme darkenes and a mace, wherī if thou walke thou wotteſte nether where thou a…te, nor canſte fynde any waye out. It is a confuſed Chaos, and a mynglynge of all thynges togyther with out order, eueryevery thynge contrarye to another. It is an hedge or groue of bryers. wherin yf thou be caught, it is impoſſyble to gette out, but that yf thou lowſe thy ſelfe in one place 'thou arte tangeled and caught in another for it.
This wyſe was the ſcrypture locked vp of the ſcrybes and phareſes, that the Iewes coude not ſe Chryſte when he came, nor yet can. And though Chryſt with theſe .iii. chapters dyd open it agayne, yet by ſuche gloſes, for oure vnthanke fulnes ſake that we hade no luſte to lyue accordynge. hauehave we Chryſten loſte Chryſte agayne, and the vnderſtandynge of the moſte clere texte wherwith Chryſte expoundeth and reſtoreth the lawe agayne.
For the ypocrytes what ſo euer ſemeth ympoſſyble to theyr corrupte nature vnrenued in Chryſte, that they couer ouer with the myſte of theyr gloſes, that the lyght therof myght not be ſene. As they hauehave interpretate here the wordes of Chryſt wherwith he reſtoreth the lawe agayne to be but good counſelles onelyonly, but no preceptes that bynde the conſcyence.
And therto they hauehave ſo rofelled and tangeled the temporal and ſpirituall regimente togyther,Chriſt vſe… no tēpora… regyment▪ and made therof ſuche confuſyon that no man can knowe the one from the other, to the entent that they wolde ſeme to hauehave bothe by the auctorite of Chriſte, which neuer vſurped temporal regyment vntounto hym.
Notwithſtandynge (moſte deare reder) yf thou reade thys expoſycyon with a good harte only to knowe the truth for the amendynge chefely of thyn owne lyuinge and then of other mē nes (as charyte reqyreth where an occaſyō is geuen) then ſhalt thou perceyue their falſhepe, and ſe their myſte expelled with the brightnes of the incuytable truthe.
Chriſt is a gyfte gyuē only to thē that louelove lawe and profeſſe it.A nother concluſyon is this, al the good promyſes whiche are made vsus thorowe out all the ſcripture for Chryſtes ſake, for his louelove, his paſſyon or ſuffrynge, his bloude ſhedynge or dethe al are made vsus on this condicyon and couenaunt on our partye, that we henceforth louelove the lawe of God, to walke therin and to do it and faſſyon our lyues therafter. In ſo moche that who ſo euer hathe not the lawe of God wrytten in hys herte, that he louelove it, hauehave his luſte in it, and recorde therin nyght and daye,He that profeſſeth not …he lawe …ath no par…e in the …romyſes. vnderſtandynge it as God hathe gyuen it, and as Chryſt and the Apoſtles expounde it, The ſame hath no parte in the promyſes, or can hauehave any true faythe in the bloude of Chryſte, becauſe there is no promyſe made hym, but to them onelyonly that promyſe to kepe the lawe.
Thou wylte happely ſaye to me agayne, yf I can not hauehave my ſynnes forgyuen excepte I louelove the lawe, and of louelove endeuour my ſelfe to kepe it,Yorkes …o not iu…yfye. then the kepynge of the lawe iuſtefyethe me, I anſwere that the argumente is falſe and but blynde ſopheſtrye, and like vntounto this argument, I can not hauehave forgyuenes of my ſynne excepte I hauehave ſynned, Ergo to hauehave ſinned is the forgeuenes of ſyn. And it is lyke to this alſo, No nan can be heled of the pokes but he that hath thē, Ergo to hauehave the pockes doth heale the pockes. And lyke ſopheſtrye are theſe argumentes, yf thou wylt enter into lyfe, kepe the commaundementes. Matth. xix, Ergo the dedes of the lawe iuſtefye vsus. Item the herars of the lawe are not ryghteous in the ſyght of God, but the doers of the lawe ſhalbe iuſtefyed. Roma. ii. Ergo the dedes of the lawe iuſtefye from ſyn. And agayne we muſt al ſtande before the iudgement ſeate of Chryſte,ii. Cor. v. to receaue eueryevery man accordynge to the dedes which he dyd in the body. Ergo the lawe or the dedes of the lawe iuſtefye.
Theſe and all ſuche are naughtye argumentes For ye ſe that the kinge pardoneth no murderar but on a condycyon, that he henceforth kepe the lawe and do no more ſo, and yet ye knowe well ynough that he is ſaued by grace, fauour & pardone, yer the kepyng of the lawe come. Howebeit, yf he breake the lawe afterwarde, he falleth agayne into the ſame daunger of dethe.
Euen ſo,The lawe by kepyng ye lawe we contynue in grace. none of vsus can be receaued to grace but vponupon a condiciō to kepe the lawe, nether yet contynue any longer in grace then that purpoſe laſteth. And yf we breake, the lawe we muſte ſue for a newe pardon, and hauehave a newe fyght againſt ſyn, hel and deſperacion, yer we can come to a quyet faythe agayne and fele that the ſynne is forgeuē. Nether can ther be in the a ſtable and an vndouted faythe that thy ſyn is forgyuen the, excepte there be alſo a luſtye courage in thyne herte and a truſte that thou wylte ſynne no more for on that condycyon that thou endeuoure thy ſelfe to ſynne no more, is the promyſe of mercy and forgyuenes made vntounto the.
And as thy louelove to the lawe increaſeth ſo dothe thy faythe in Chryſte,Fayth, louelove and hope are inſeperable ī this lyfe. and ſo dothe thyne hope and longynge for the lyfe to come. And as thy louelove is colde, ſo is thy fayth weake, and thyne hope and longynge for the lyfe to come lytle. And where no louelove to the lawe is, theyr is nether faythe in Chryſte for the forgyuenes of ſynne, nor longynge for the lyfe to come, but in ſtede of faythe, wycked ymagynacyon that God is ſo vnryghteous that he is not offendyd with ſynne. And in ſtede of hope, a deſyer to liue euer here, and agredynes of worldly voluptuouſnes.
The lawe they that louelove not the lawe can not vnderſtande the ſcrypture to ſaluacyon.And vntounto al ſuche is the ſcrypture locked vp and made ympoſſyble to vnderſtande. They maye reade it and reherſe the ſtories therof, and dyſpute of it, as the turkes maye, and as we may of the turkes lawe. And they maye ſucke pryde ypocreſye and all maner of poyſon therout to ſlaye theyr owne ſoules, and to put ſtomblynge blockes in other mennes wayes, to thruſte them from the truthe, and to get ſuche lernynge therin as in Aryſtotelles Etykes and morall Philoſophie, and in the preceptes of olde philoſophers But it is ympoſſyble for them to applye one ſentence therof to theyr ſoules helthe or to faſſyon theyr lyues therby for to pleſe God, or to make them to louelove the lawe or vnderſtande it, ether to feale the power of Chryſtes dethe and myght of his reſurrection and ſwetnes of the lyfe to come. So that they euer remayne carnal and fleſhly, as thou haſte an enſample of the Scrybes, Phariſes and Iewes in the newe teſtament.
Care howe God careth for the weakeA nother concluſyon is thys, of them that beleue in Chryſte for the remyſſyon of ſyn and louelove the lawe, are a thowſande degrees and not ſo fewe, one perfecter or weaker than another, of whiche a greate ſorte are ſo feble that they can nether go forwarde in theyr profeſſion and purpoſe, nor yet ſtande excepte they be holpen and borne of theyr ſtronger bretherne, and tendyd as yonge chyldren are by the care of theyr fathers and mothers. And therfore dothe God commaunde the elder to care for the yonger. As Paule techeth. Roma. xv. ſaynge. we that be ſtronger, ought to beare the feblenes of the weaker. And. Cala. vi. bretheren yf any man be caught in any faute, ye that be ſpirituall (and are growen in knowledge and hauehave gotten the vyctorye of your fleſhe) teache ſuche with the ſpirite of ſoftenes. not calynge them heretykes at the fyrſte choppe, and thretenynge them with fyer and faggotes. But alter alterius onera portate (ſayth he) et ſic adimplebitis legem Chriſti, That is to ſaye, beare eche others burthen, and ſo ſhal ye fulfyl the lawe of Chryſte. Euen ſo verely ſhall ye fulfyll the lawe of Chriſte, and not with ſmytinge your brethren and puttyng ſtumblinge blockes before theyr weake fete, and kyllynge theyr conſcience, and makyng them more afrayde of ſhadowes and bugges, then to breke theyr fathers commaundementes, and to truſte in wordes of winde and vanyte more then in theyr fathers promyſe.
And for theyr ſakes alſo,Rulers why they were or. dayned. he hathe ordyned rulers bothe ſpirituall and temporall to teache them and exorte them, to warne thē and to kepe occaſyons from them, that with cuſtome of ſyn… they fall not from theyr poſſeſſyon.
Nowe when they that take vponupon them to be the elder bretherne, are become ypocrytes, and turned to wyly foxes and cruel wolues and ferc… lyons,why God ſcourgeth hys. and the offycers be waxen euyll and ſer…uauntes to Mammon, mynyſtrynge theyr office… for theyr owne lucre onelyonly, and not for the pro…fyte of theyr bretheren, but fauorynge all vyce… wherbye they maye hauehave auauntage. Then i… God compelled of his fatherly pytye to ſcourg… his weke hym ſelfe, with pouertye, oppreſſy on wronge, loſſe, daunger, and with a thouſand… maner of deſeaſes, to brynge them agayne y… they be fallen, and to kepe theyr hartes faſte to theyr profeſſyon, So that Diligentibus deuz on… uſa co operantur in bonum. Roma. viii. They that louelove God, that is to ſaye, the lawe of God (for that is to louelove God) vntounto them God turneth al to the beſt, and ſcourgeth them with the luſtes of theyr owne weakenes to their owne ſaluaciō ▪
Another concluſyon is thys, God receaueth both perfyte and weake in lyke grace for Chri…ſtes ſake, as a father receaue the all hys children bothe ſmal and great in lyke louelove.the cōdycyons of the couenaunt. He receaueth them to be hys ſonnes and maketh a couenaun… with them, to beare theyr weakenes for Chriſtes ſake, tyll they be wa…en ſtronger, and howe ſo ofte they fall, yet to forgyue them yf they wyll turne agayne, and neuer to caſte of any, tyll he yelde hym ſelfe to ſyn, and take ſynners parte, and for affeccion and luſte to ſyn, fyght agaynſts his owne profeſſyon to deſtroy it, And he correcteth and chaſtyſeth hys chyldren euer at home with the rodde of mercy and louelove, to make them better, but he bringeth them not forthe to be iudged after the condemnacyon of the lawe.
Another conclucyon is thys. eueryevery man is …wo men, fleſhe and ſpirite, whiche to fight parpetually one agaynſte another, that a man muſte go ether backe or forwarde,Fleſhe and ſpirite. and can not ſtande …onge in one ſtate. Yf the ſpirite ouercome the …emptacyon, then is ſhe ſtronger, and the fleſhe …eaker. But and yf the fleſhe get a cuſtome, then …s the ſpirite none other wyſe oppreſſeth of the …leſhe, then as thoughe ſhe had a mountayne vpō …ere backe, and as we ſometyme in oure dremes …hynke we beare heuyer then a mylſtone on our …reaſtes, or when we dreme nowe and then that …e wold ronne away for feare, our legges ſeme …enyer then leade. Euen ſo is the ſpirite oppreſ…ed and ouer ladē of the fleſhe thorowe cuſtome …hat ſhe ſtruggeleth and ſtryueth to get vp and to …reake louſe in vayne, vntyll the God of mercy …hiche hereth her grone thorowe Ieſus Chryſte, …ome and louſe her with his power, and put his …roſſe of trybulacyon on the backe of the fleſhe …o kepe her downe, to minyſhe her ſtrengthe and …o mortefye her.
wherfore eueryevery man muſt hauehave hys croſſe to …ayle hys fleſhe to, for the mortefyenge of her.Croſſe. Nowe if thou be not ſtronge ynough and dyſcret …herto, to take vppe thy croſſe thy ſelfe and to …ame thy fleſhe with prayer and faſtynge, watchynge … dedes of mercy, holye medytacyons and readynge the ſcrypture and with bodely laboure and in withdrawynge all maner of pleaſures from the fleſhe, and with exercyſes contrary to the vyces whiche thou markeſte thy bodye moſte enclyned to, and with abſtaynynge from all that courage the fleſhe agaynſte the ſpiryte as readynge of wanton bokes, wanton communycacyon, foolyſhe teſtynge and effemynate thoughtes, and talkynge of couetouſnes, whiche Paule forbyddeth Epheſy. v. and magnyfyenge of worldly promocyons. And takeſt I ſay vppe ſuche a croſſe by thyne owne ſelfe or by the counſayle of other that are better lerned and exercyſed then thou. Then muſte God put his croſſe of aduerſyte vponupon the. For we muſte hauehave eueryevery man his croſſe in this world, or be damned with the worlde.
To ſyn vnderunder grace and to ſyn vnderunder the lawe.Of this ye ſe the dyfference betwene the ſyn of them that beleue in the bloude of Chryſte for the remyſſyon of ſynne, and cōſent and ſubmitte them ſelues vntounto the lawe. and the ſynne of them that yelde them ſelues vntounto ſyn to ſerue it. &c. The fyrſte ſynne vnderunder grace … and theyr ſynnes are venyall, that is to ſaye, forgeueable. The other ſynne vnderunder the lawe and vnderunder the damnacyon of the lawe, and fyght (for a great parte of them) agaynſte grace and agaynſte the ſpirite of grace, and agaynſt the lawe of God and fayth of Chriſt, and corrupte the texte of the couenaūt with falſe gloſes, and are dyſobedyent to God and therfore ſynne dedly.
Of this alſo ye ſe the dyfference betwene the lambes of true beleuers,Lambes. Swyne. Dogges. and betwene the vnclene ſwyne that folowe carnal luſtes and fleſhly lybertye, and the churlyſhe and ypocrytyſhe dogges, which for the blynde zele of their owne ryghtwyſnes, perſecute the ryghtwyſnes of the faythe in Chryſtes bloude.Swyne hauehave no fayth The effemynate and careles ſwine which contynue in their fleſhlynes and ceaſe not to walow them ſelues in their olde podell, thynke that they beleue very well in Chriſtes bloude, but they are deceaued (as thou mayſte clerly perceaue) becauſe they feare not the dānacyon of euyl workes, nor louelove the lawe of good workes, and therfore hauehave no parte in the promiſe.
… and doggyſhe ypocrytes whiche take vponupon them to worke,Dogges louelove not the lawe. thynke they louelove the lawe, whiche yet they neuer ſawe, ſaue vnderunder avayle. But they be deceaued (as thou mayſte perceaue) by that they beleue not in Chryſte for the forgeuenes of ſynne, wherbye alſo (I meane they that beleue not) thou mayſte perceaue that they vnderſtande not the lawe. For yf they vnderſtode the lawe, it wolde ether dryue them to Chryſte or make dyſpare ymmedyatly.
But the true beleuers beholde the lawe in her owne lykenes and ſe the ympoſſybilite ther of to be fulfylled with natural power,True fayth is coupled with louelove to the lawe and therfore fle to Chryſte for mercy, grace and power, and then of a very thankefulnes for the mercy receaued, louelove the lawe in hyr owne lykenes, and ſubmytte them ſelue to lerne it and to proffyte therin and to do to morowe that they can not do to day. Ye ſe alſo the dyfference of all maner of faythes. The faythe of the true beleuer is that God iuſtefyeth or forgeueth, and Chriſte deſerueth it,The differē ce of faythes, and howe it is to be vnderſtāde fayth iuſtfyeth. and the fayth or truſte in Chriſtes bloude receueth it and certefyeth the conſcyence therof, and ſaueth and delyuereth her from fere of deth and damnacion. And this is that we meane when we ſay, faythe iuſtefyeth, that faythe (I meane in Chriſte and not in oure owne workes) certefyeth the cōſcience that our ſynnes are forgeuen vsus for Chryſtes bloude ſake.
Fayth of ypocrytes.But the faythe of ypocrytes is that God forgeueth and that workes deſerue it, And that ſame falſe faythe in theyr owne workes receaueth the mercye promyſed to the merytes of theyr owne workes, And ſo Chryſte is vtterly excluded And thus ye ſe that faythe is the thynge that is affyrmed to iuſtefye, of all partyes, For fayth in Chriſtes bloude (whiche is Goddes promyſe) quieteth the cōſcyence of the true beleuers, And a falſe faythe or truſte in workes (which is theyr owne fayninge) begyleth the blynde ypocrytes for a ceaſon, tyll god for the greatnes of theyr ſynne,Faythe of ſwyne. when it is full openeth theyr eyes, and then they dyſpare, But the ſwyne ſay, God is ſo good that he wyl ſaue deuelles and al, and damne no man perpetually, what ſo euer he do.
Another cōcluſyon is thys, to beleue in Chriſt for the remyſſyō of ſynnes, and of a thankfulnes for that mercy to louelove the lawe truly, that is to ſay, to louelove God that is father of all and geueth all, and Ieſus Chryſte that is lorde of vsus all and bought vsus al, with al our hartes, ſoules, power & myght, and our bretheren for our fathers ſake (becauſe they be created after his image) and for our lorde and maſter Chriſtes ſake becauſe they be the pryce of hys bloude, and to longe for the lyfe to come, becauſe this lyfe can not be ledde with out ſynne. Theſe. iii. poyntes (I ſaye) are the profeſſyon and relygion of a Chryſten man, and the inwarde baptyme of the harte ſygnified by the outwarde waſſhynge of the body.The ryght baptyme. And they be that ſpiritual charactter, badge or ſygne, wherwith God thorowe hys ſpyrite marketh all hys immedyatly and aſſone as they be ioyned to Chryſte and made members of hys churche by true faythe.
The churche of Chriſt then,The church of Chryſte is the multytude of al thē that beleue in Chryſt for the remyſſyon of ſyn. and of a thankfulnes for that mercy, louelove the lawe of God purely and without gloſes, and of hate they hauehave to the ſyn of thys world, longe for the lyfe to come,
Thys is the churche that can not erre dampnablye nor any longe tyme, or all of them, but aſſone as anye queſtyon aryſeth, the truthe of Goddes promiſe ſtereth vp one or other to teche them the truth of eueryevery thynge nedefull to ſaluacyon out of Goddes worde, and lyghteneth the hartes of the other true members to ſe the ſame and to conſent therto.
And as all they that hauehave theyr hartes waſſhed with thys inwarde baptyme of the ſpyryte are of the church and hauehave the keyes of the ſcrypture, ye and of byndynge and lowſynge and do not erre, Euen ſo they that ſynne of purpoſe and wyll not heare when theyr fautes be tolde them, but ſeke lybertyes and pryuyleges to ſyne vnpunyſſhed, and gloſe out the lawe of God, and mayntene ceremonyes, tradicyons and cuſtomes, to deſtroy the fayth of Chryſte, the ſame be members of Sathan, and all theyr doctryne is poyſon, erroure and darkenes, ye thoughe they be Popes, Byſſhoppes, Abbotes, Curates and doctoures of dyuynyte, and though they can reherſe all the ſcrypture without booke, and thoughe they be ſene in greke, Ebrewe and latyne, ye and though they ſo preache Chryſte and the paſſyon of Chryſte that they make the poore wemen wepe and howle agayne.…hey that …aue not ye …awe wryt…en in theyr …artes, can …ot vnderunder…tande the paſſyon of Chryſte to …aluacyon. For when they come to the poynte that they ſhulde mynyſter Chryſtes paſſyon vntounto the ſaluacyon of our ſoules, there they poyſon all together, and gloſe out the lawe that ſhulde make vsus fele our ſaluacyon in Chryſt, and dryue vsus in that poynte from Chryſte, and teache vsus to put our truſte in our owne workes for the remyſſion and ſatyſfaccion of our ſynnes, and in the apyſplay of ypocrytes which ſel theyr merites in ſtede of chriſtes bloud and paſſyon.
A ſhort repetynge.Lo (now dere reader) to beleue in Chryſtes bloude for the remyſſyon of ſynne and purchaſynge of all the good promyſes that helpe to the lyfe to come, and to louelove the lawe, and to longe for the lyfe to come, is the inwarde baptyme of the ſoule, the baptyme that onelye aualeth in the ſyght of God, the newe generacyon and ymage of Chryſte, the onelyonly keye alſo to bynde and lowſe ſynners. The towcheſtone to trye al doctrynes. The lanterne and lyght that ſkatereth & expelleth the myſt and darkenes of al ypocriſy. and preſeruatyue agaynſt al erroure and hereſy, The mother of all good workes.
The erneſt of euerlaſtynge lyfe and title wherby we chalenge our enherytaunce.
And though fayth in Chryſtes bloude make the maryage betwene our ſoule and Chriſte, and in properly ye maryage garmēt, ye and the ſigne Thau, that defendeth vsus from the ſmytynge and power of the euell aungelles,Thau. and is alſo the rocke wheron Chryſtes churche is buylte, and wheron all that is buylte, ſtondeth agaynſte all wether of wynde and tempeſtes, yet myght the profeſſyon of the faythe in Chryſtes hloude,Fayth, ho…pe and ch…rite are in…ſeperabl… ▪ and of the louelove to the lawe and longynge for the lyfe to come, be called all theſe thynges, were malyce and frowarde vnderſtandynge awaye, becauſe that where one of them is, there be all thre and where all are not, there is none of them. And becauſe that the one is knowen by the other and is ympoſſyble to knowe any of them trulye and not be deceaued, but in riſpecte and comparyſon of the other.
For yf thou wylte be ſure that thy faythe be perfecte,Faythe …pe and …ryte are. then examyne thy ſelfe whether thou louelove the lawe. And in lyke maner, yf thou wylte knowe whether thou louelove the lawe aryght, then examyne thy ſelfe whether thou beleue in Chryſt onelyonly,knowen one by the other. for the remyſſyon of ſyn, and obtaynynge the promyſes made in the ſcrypture, And euen ſo compare thy hope of the lyfe to come vntounto Fayth and louelove, and to hatyng the ſynne of thys lyfe, whiche hate, the louelove to the lawe engendereth in the. And yf they accompany not one another, all thre, together, then be ſure that all is but ypocreſye.
Yf you ſay, ſeynge faythee louelove and hope bethre vertues inſeperable. Ergo faythe onelyonly iuſtefyeth not. I anſwere, thoughe they be inſeperable,The offyce of faythe. yet they hauehave ſeperable and ſundrye offyces as it is aboue ſayd of ye lawe an fayth, Fayth onelyonly whiche is a ſure and an vndouted truſte in Chriſt, and in the father thorowe hym, certefyeth the conſcyence that the ſynne is forgeuen and the dampnacyon and impoſſybylyte of the lawe taken away (as it is aboue reherſed in the condycyons of the couenant) And with ſuch perſuaſyons mollefyeth the harte and maketh her louelove God agayne and his lawe,
And as ofte as we ſynne, fayth onelyonly kepeth that we forſake not our profeſſyō, and that louelove vtterly quenche not, and hope fayle, and onelyonly maketh the peace agayne, For a true beleuer truſteth in Chriſt onelyonly, and not in his owne workes or ought els, for the remyſſyon of ſyn.
The offyce of louelove.And the offyce of louelove is to powre out agayne the ſame goodnes that ſhe hathe receaued of God, vponupon her neyghboure, and to be to hym as ſhe feleth Chryſte to her ſelfe. The offyce of louelove onelyonly is to hauehave cōpaſſyon and to bere with her neyghboure the burthen of hys infyrmytyes. And as it is wrytten. 1. Pe. 4. Operit multitudinem peccatorum, couereth the multytude of ſynnes. That is to ſaye, conſydereth the infyrmytyes and interpreteth all to the beſte, and taketh for ſyn none at al, a thouſande thinges of which the leſte were ynoughe (yf a man loued not) to goo to lawe for and to trouble and vnquyet an hoole towne, and ſomtyme an hoole realme or two.
And the offyce of hope is to comforte in aduerſyte and make pacyent,The offyce of hope. that we faynt not and falle downe vnderunder the Croſſe, or caſte it of our backes. And thus ye ſe that theſe .iii. inſeperable in thys lyfe hauehave yet ſeperable and ſondry offyces and effectes, as hete and dryeth beynge inſeperable in the fyer, hauehave yet theyr ſeperable operacyon. For he dryeth onelyonly expelleth the moyſtnes of al that is conſumed by fyer and hete onelyonly deſtroyeth the coldenes.
For dryeth and colde may ſtande togyther, and ſo maye hete and moyſtenes. It is not all one to ſaye the dryeth onelyonly, and dryeth that is alone, nor all one to ſaye, faythe onelyonly, and fayth that is alone.
Goo to then and deſyre God to prynte thys profeſſyon in thyne harte, & to encreaſe it dayly more and more, that thou mayſt be ful ſhapē like vntounto the ymage of Chriſt in knowledge & louelove, meke thy ſelfe and crepe lowe by the grounde, and cleue faſt to the rocke of this profeſſion, and tye to thy ſhype this anker of faythe in Chryſtes bloude, with the gable of louelove, to eaſte it out agaynſte al tempeſtes & ſo ſet vp thy ſayle & get the to the mayne ſe of Godes worde And rede here the wordes of Chryſte with thys expoſycyon folowynge, and thou ſhalte ſe the lawe, fayth and workes, reſtored eche to his ryght vſe and true meanynge. And therto the clere dyfference betwene the ſpiritual regyment and the temporal, and ſhalt hauehave an …ntraunce and open waye into the reſt of all the ſcrypture wherin and in all other thynges the ſpyryte of veryte gyde the and thyne vnderſtandynge. So be it ⸫ ⸫