Whole Works, Tracts 1 · Tract 3 · Prologue
¶ The Prologe.
HEre haſt thou deare Reader an expoſition vponupon the v. vi. and vij. chapters of Mathew, wherin Chriſt our ſpirituall Iſaac, diggeth agayne the welles of To digge the welles of Abrahā, is to open and to make plaine the ſcriptures, which is the kingdome of God.Abraham: which welles yt Scribes & Phareſes, thoſe wicked & ſpitefull Philiſtines, had ſtopped and filled vp wyth the earth of their falſe expoſitions. He openeth the kingdome of heauen which they had ſhut vp that other men ſhould not enter, as they themſelues had no luſt to go in. He reſtoreth the keye of knowledge which they had taken away and broken the wardes with wreſting the text contrary to his due and natural courſe, with their falſe gloſes. He plucketh away from the face of Moſes, the vaile which the Scribes and Phareiſes had ſpred thereon, that no man might perceaue the brightnes of his countenaunce. He wedeth out the thornes and buſhes of their Phareſaicall gloſes, wherewith they had ſtopped vp the narrow way and ſtraight gate, that fewe coulde finde them.
The welles of Abraham, are the ſcripture. Abrahams welles.And the Scripture may well be called the kingdome of heauen, which is eternall The kingdome of heauen what it …. Moſes face.lyfe, and nothing ſaue the knowledge of God the father and of his ſonne Ieſus Chriſt. Ioh. xvij. Moſes face is the law in her right vnderſtanding, and the law in her right vnderſtanding is the keye, or at the leaſt waye The keye what it is.the firſt and principall keye to open the dore of the Scripture. And the law is the very way that bringeth vntounto y• dore Chriſt, as it The lawe is the way that leadeth to Chriſt.is writtē Gala. iij. The law was our ſcholemaſter to bring vsus to Chriſt, that we might be iuſtified by fayth. And Rom. x. the ende of the lawe: that is to ſay, the thyng or cauſe why the law was geuen, is Chriſt, to iuſtifie all that beleue. That is to ſay: the lawe was geuen to proue vsus vnrighteous and to driue vsus to Chriſt, to be made righteous the row forgeuenes of ſinne by hym. The lawe was geuen to make the ſinne knowen ſayth Lawe what her office is.Saint Paule Rom. iiij. and that ſinne committed vnderunder the law might be the more ſinfull. Rom. vij. The law is that thyng, which Paule in his inward mā graūted to be good, but was yet compelled oft tymes of his mē bers to do thoſe thinges which that good lawe condemned for euill. Rom. vij.
The law maketh no man to louelove the law, The law… …reth ſinne, condemneth our deedes, & drinketh vsus to Chriſt.or leſſe to do or commit ſinne: but gendereth more luſt, Rom. vij. and increaſeth ſinne. Rom. v. For I cannot but hate the lawe, in as much as I finde no power to do it, and it neuertheleſſe condemneth me becauſe I do it not. The lawe ſetteth not at one with God, but cauſeth wrath. Rom. iij.
The lawe was geuē by Moſes, but grace and veritie by Ieſus Chriſt. Ioh. j. Behold though Moſes gaue the law, yet he gaue no Moſes … the law but Chriſt onelyonly geueth grace to do it, and vnderſtand it aright.man grace to do it or to vnderſtand it aright, or wrote it in any mans hart, to conſent that it was good, and to wiſhe after power to fulfill it. But Chriſt geueth grace to do it, and to vnderſtand it aright, and writeth it wyth his holy ſpirite in the tables o… the hartes of men, and maketh it a true thing there, and none hypocriſie.
The lawe truely vnderſtoode, is thoſe fierie ſerpentes that ſtrong the children of Iſraell with preſent death: But Chriſt is the braſen ſerpent on whom whoſoeuer beyng ſtoge The … ſer…ent. Num. ….with cōſcience of ſinne, & looketh with a …ure fayth, is healed immediatly of that ſtinging and ſaued from the paynes and ſorrowes of hell.
It is one thyng to cōdemne and pronoūce The … …contra… pe…acio…s.the ſentence of death, and to flyng the conſcience with feare of euerlaſtyng payne. And it is an other thing to iuſtifie from ſinne: that is to ſay, to forgeue and remitte ſinne, and to heale the conſcience, and certifie a man, not only that he is deliuered from eternall death, but alſo that he is made the ſonne of God & heire of euerlaſtyng liſe. The firſt is the office of the lawe. The ſecond pertayneth vntounto Chriſt onelyonly thorow fayth.
Now if thou geue the lawe a falſe gloſe … The … …ure … is looked vpſay: that the lawe is a thyng which a man may do of his owne ſtrength, euen out of the power of his free wyll: and that by the dedes of the law thou mayſt deſerue forgeuenes of thy foreſinnes. Then dyed Chriſt in vayne Galat. ij. and is made almoſt of no ſleade, ſeyng thou art become thyne owne ſauiour. Nether can Chriſt (where that gloſe is admitted) be otherwiſe takē or eſtemed of Chriſten men (for all his paſſion and promiſes made to vsus in his bloude) then he is of the turkes: how that he was an holy prophet, and that he prayeth for vsus as other Saintes do: ſaue that we Chriſten thinke that he is ſomewhat more in fauour then other ſaintes be (though we imagine hym ſo proude that he will not heare vsus but thorow his m…de mother and other holy ſaintes, which all we count much more meeke and mercifull then he, but hym moſt of might) and that he hath alſo an higher place in heauen, as the graye Fryers and obſeruaunts ſet hym, as it were frō the chinne vpward aboue S. Fraunces.
And ſo when by this falſe interpretation of the lawe, Chriſt which is the doore, the Chriſt is the doore, the way, and foundation, of all the Scriptures.way, and the grōund or foundation of all the ſcripture, is loſt concerning the chiefeſt frute of hys paſſion, and no more ſene in his owne likenes: then is the ſcripture locked vp, and henceforth extreame darcknes and a maze, wherein if thou walke, thou wotteſt neither where thou art, nor canſt finde any way out. It is a confuſed Chaos, and a minglyng of all thinges together without order, eueryevery thyng contrary to an other. It is an hedge or groue of briers, wherin if thou be caught, it is impoſſible to get out, but that if thou lowſe thy ſelfe in one place, thou art tangled and caught in an other for it.
This wiſe was the ſcripture locked vp When by gloſes of out owne imaginaciō we darken the cleare text of gods word, thē is the Scripture locked by from vsus.of the Scribes & Phareſeis, that the Iewes could not ſee Chriſt when he came, nor yet can. And though Chriſt with theſe iij. chapters did open it agayne: yet by ſuch gloſes, for our vnthankfulnes ſake, that we had no luſt to lyue accordyng: hauehave we Chriſten loſt Chriſt agayne, and the vnderſtanding of the moſt cleare text, wherewith Chriſt expoundeth and reſtoreth the lawe agayne.
For the hipocrites whatſoeuer ſemeth impoſſible to their corrupt nature vnrenued in Chriſt, that they couer ouerwith the miſt of their gloſes, that the light therof ſhuld not be ſeene. As they hauehave interpreted here y• words of Chriſt, wherwith he reſtoreth the law agayne, to be but good councelles onelyonly, but no preceptes that binde the conſciences.
And thereto they hauehave ſo ruffled and tangled the temporall and ſpirituall regiment together, Chriſt vſed … temporal regiment.and made thereof ſuch confuſion that no man can know the one from the other: to the entent that they would ſeme to hauehave both by the aucthoritie of Chriſt, which neuer vſurped temporall regiment vntounto him.
Notwithſtanding (moſt deare reader) if thou reade this expoſition with a good hart onelyonly to know the truth for the amendyng cheifely of thine owne liuing, and thē of other mennes (as charitie requireth where an occaſion is geuen) thē ſhalt thou perceaue their falſhod, and ſee their miſt expelled with the brightnes of the incuytable truth.
An other concluſion is this: all the good promiſes which are made vsus thorow out all Chriſt is a g… geuen onelyonly to thē that louelove the law and profeſſe it.the ſcripture for Chriſtes ſake, for hys louelove, his paſſion or ſuffering, his bloudſheding or death all are made vsus on this condition and couenaunt on our party, that we henceforth louelove the law of God, to walke therin & to do it & faſhion our lyues therafter. In ſo much that whoſoeuer hath not the lawe of God written in hys hart, that he louelove it, hauehave hys luſt in it, and recorde therein night and day, vnderſtanding it as God hath geuen it, and He that profeſſeth not the law hath…in the promiſes.as Chriſt and the Apoſtles expounde it: the ſame hath no part in the promiſes, or can hauehave any true faith in the bloud of Chriſt: becauſe there is no promiſe made him, but to them onelyonly that promiſe to keepe the lawe.
Thou wilt happely ſay to me agayne: if I cannot hauehave my ſinnes forgeuen except I louelove the lawe, and of louelove endeuour my ſelfe to keepe it: then the keeping of the lawe iuſtifieth me. I aunſwere that the argument is Workes do not iuſtifie.falſe and but blinde ſophiſtrie, and lyke vntounto thys argument: I cannot hauehave forgeuenes of my ſinne except I hauehave ſinned, Ergo to hauehave ſinned is the forgeuenes of ſinne. And it is like to this alſo: No man can be healed of the pockes but he that hath them: Ergo to hauehave the pockes doth heale the pockes.
And lyke ſophiſtry are theſe argumentes: if thou wilt enter into life, keepe the cōmaū dementes. Math. xix. Ergo the deedes of the lawe iuſtifie vsus. Item the hearers of y• lawe are not righteous in the ſight of God, but the do…rs of the lawe ſhall be iuſtified. Rom. ij. Ergo the deedes of the lawe iuſtifie from ſinne. And agayne: we muſt all ſtand before the iudgement feate of Chriſt, to receaue eueryevery man according to the deedes which he did in the body: Ergo the lawe or the deedes 2. Cor. ….of the lawe iuſtifie.
Theſe and all ſuch are naughty argumēts. For ye ſee that the kyng pardoneth no murtherer but on a condition, that he henceforth keepe the lawe and do no more ſo, and yet ye know well inough that he is ſaued by grace, fauour, and pardon, yet the keping of y• lawe come.. Howbeit, if he breake the lawe afterwarde, he falleth agayne into the ſame daunger of death.
Euen ſo, none of vsus can be receaued to The law. By keepyng the lawe we continue in grace.grace but vponupon a condition to keepe the law, neyther yet continue any longer in grace then that purpoſe laſteth. And if we breake the law, we muſt ſue for a new pardon, and hauehave a new ſight agaynſt ſinne, hell, and deſperation, ye… we can come to a quiet fayth againe and fele that the ſinne is forgeuen. Neyther can there be in the a ſtable and an vndoubted fayth that thy ſinne is forgeuen thee, except there be alſo a luſty courage in thine hart, & a truſt that thou wilt ſinne no more, for on that condition that thou endeuour thy ſelfe to ſinne no more, is the promiſe of mercy and forgeuenes made vntounto thee.
And as thy louelove to the lawe increaſeth, ſo Fayth, louelove and hope are inſepararable in this lyfe.doth thy fayth in Chriſt, and ſo doth thyne hope and longing for the life to come. And as thy louelove is colde, ſo is thy fayth weake, & thine hope and longing for the lyfe to come litle. And where no louelove to the lawe is, there is neither fayth in Chriſt for the forgeuenes of ſinne, nor longing for the lyfe to come: but in ſteede of fayth, a wicked imagination that God is ſo vnrighteous that he is not offended with ſinne. And in ſtede of hope, a deſire to liue euer here, and a gredines of worldly voluptuouſneſſe.
And vntounto all ſuch is the Scripture locked They that louelove not the law cannot vnderſtand the Scripture to ſaluation.vp and made impoſſible to vnderſtand. They may reade it and rehearſe the ſtories thereof, and diſpute of it, as the turkes may, and as we may of the turkes lawe. And they may ſucke pride, hipocriſye and all maner of poyſon there out to ſlaye their owne ſoules, and to put ſtombling blockes in other mennes wayes, to thruſt them from the truth? and get ſuch learnyng therin as in Ariſtotles Ethikes and morall philoſophy, and in the preceptes of olde philoſophers. But it is impoſſible for them to apply one ſentence thereof to their ſoules health for to faſhion their liues thereby for to pleaſe God, or to make them louelove the lawe or vnderſtand it, either to feele the power of Chriſtes death and might of his reſurrection and ſwetnes of the life to come. So that they euer remayne carnall and fleſhly, as thou haſt an enſample of the Scribes, Phariſeis, and Iewes in the new teſtament.
An other concluſion is this: of them that Care.beleue in Chriſt for the remiſſion of ſinne and louelove the law, are a thouſand degrees and not How God careth for the weake.ſo few, one perfecter or weaker thē another: of which a great ſort are ſo feble that they cā neither go forward in their profeſſion & purpoſe, nor yet ſtand except they be holpe and borke of their ſtrōger brethren, and tended as young childrē are by the care of their fathers and mothers. And therfore doth God commaund the elder to care for the younger. As Paule teacheth Rom. xv, ſaying: we that be ſtronger, ought to beare the feblenes of the weaker. And Gala. vj. brethren if any man be caught in any fault, ye that be ſpirituall (and By bearyng eche other weakenes we fulfil the lawe of Chriſt.are growen in knowledge and hauehave gottē the victory of your fleſh) teach ſuch with the ſpirite of ſoftenes, not callyng them heretickes at the firſt choppe, & threatenyng them with fier and fagottes. But alter alterius onera portate (ſayth he) & ſic adimplebitis legē Chriſti. That is to ſaye: beare eche others burthen, & ſo ſhall ye fulfill the law of Chriſt. Euen ſo veryly ſhall ye fulfill the lawe of Chriſt, and not with ſmityng your brethren, and puttyng ſtomblyng blockes before theyr weake feete, and killyng theyr conſciences, and makyng them more afrayde of ſhadowes and bugges, then to breake theyr fathers commaundementes, and to truſt in wordes of winde and vanitie more then in theyr fathers promiſe.
And for their ſakes alſo, he hath ordeyned Rulers why they were ordayned.rulers both ſpirituall and temporall, to teach them and exhorte them, to warne them and to keepe occaſions from them, that with cuſtome of ſynne they fall not from their profeſſion.
Now when they that take vponupon them to be the elder brethren, are become hypocrites, Why God ſcourgeth hys.and turned to wily Foxes and cruell wolues and fierce Lyons, and the officers be waxen euill and ſeruauntes to Mammon, miniſtryng their offices for their owne lucre onelyonly, and not for the profite of their brethren, but fauouryng all vices whereby they may hauehave a vauntage. Then is God compelled of his fatherly pitie to ſcourge his weake hym ſelfe, with pouertie, oppreſſion, wrong, loſſe, daunger, and with a thouſand maner of diſeaſes, to bryng them agayne if they be fallen, and to kepe their hartes faſt to their profeſſion. So that diligentibus Deum omnia cooperantur in bonum. Roma. viij. They that louelove God, that is to ſay, the law of God (for that is to louelove God) vntounto them god turneth all to the beſt, and ſcourgeth them with the luſtes of their owne weakenes to theyr owne ſaluation.
An other concluſion is this: God receaueth both perfite and weake in lyke grace for Chriſtes ſake, as a father receaueth all hys children both ſmall and great in lyke louelove. He receaueth them to be his ſonnes and maketh The conditions of the couenaunt.a couenaunt with them, to beare theyr weakenes for Chriſtes ſake, till they be waxen ſtronger, and how often ſoeuer they fall, yet to forgeue them if they will turne agayn, and neuer to caſt of any, till he yeld him ſelfe to ſinne, and take ſinnes part, and for affection and luſt to ſinne, fight agaynſt his owne profeſſiō to deſtroy it. And he correcteth and chaſtiſeth his children euer at home with the rodde of mercy and louelove, to make thē better: but he bryngeth them not forth to be iudged after the condemnation of the law.
An other concluſion is this: eueryevery man is two men, fleſh and ſpirite. Which ſo fight perpetually one agaynſt an other, that a man muſt go either backe or forward, and can not ſtand long in on ſtate. If the ſpirit ouercome Fleſh and ſpirite.the temptation: then is ſhe ſtronger and the fleſh weaker. But and if the fleſhe get a cuſtome, then is the ſpirite none otherwiſe oppreſſed of the fleſh, then as though ſhe had a mountaine vponupon her backe, and as we ſometyme in our dreames thinke we beare heuyer then a milſtone on our breaſtes, or when we dreame now and then that we would runne away for feare, our legges ſeme heauyer then leade. Euen ſo is the ſpirite oppreſſed and ouer laden of the fleſh through cuſtome, that ſhe ſtruggeleth and ſtriueth to get vp and to breake lowſe in vayne, vntil the God of mercy which heareth her grone through Ieſus Chriſt, come and lowſe her with his power, and put his croſſe of tribulation on the backe of the fleſh to keepe her downe, to miniſh her ſtrength and to mortifie her.
Wherfore eueryevery man muſt hauehave his croſſe Croſſe.to nayle his fleſhe to, for the mortifieng of her. Now if thou be not ſtrong inough and diſcrete thereto, to take vp thy croſſe thy ſelfe and to tame thy fleſhe with prayer and faſtyng, watchyng, deedes of mercy, holy meditations Euill luſtes and affections are to be purged with the croſſe of Chriſt.and readyng the Scripture, and with bodely labour and in withdrawyng all maner of pleaſures from the fleſh, and with exerciſes contrary to the vices which thou markeſt thy body moſt enclined to, and with abſteinyng from all that courage the fleſh agaynſt the ſpirite: as readyng of wanton bookes, wanton communication, fooliſh ieſtyng and effeminate thoughtes, and talkyng of couetouſnes, whiche Paule forbyddeth Ephe. v. and magnifieng of worldly promotions: And takeſt I ſay vp ſuch a croſſe by thyne owne ſelfe or by the counſell of other that are better learned and exerciſed then thou. Then muſt God put his croſſe of aduerſitie vponupon thee. For we muſt hauehave eueryevery man his croſſe in this world, or be damned with the world.
Of this ye ſee the difference betwene the To ſinne vnderunder grace, and to … vnderunder the lawe.ſinne of them that beleue in y• bloud of Chriſt for the remiſſion of ſinne, and conſent and ſubmit themſelues vntounto the lawe: and the ſin of them that yelde themſelues vntounto ſinne to ſerue it. &c. The firſt ſinne vnderunder grace, and their ſinnes are veniall, that is to ſay: forgeueable. The other ſinne vnderunder the lawe & vnderunder the damnation of the lawe, and fight (for a great part of them) agaynſt grace & againſt the ſpirite of grace, & agaynſt the law of God and fayth of Chriſt, and corrupt the text of the couenaunt with falſe gloſes, and are diſobedient to God, and therefore ſ… deadly.
O… this alſo ye ſee the difference betwene the lambes of true beleuers, and betwene the Lambes. Swyne. Dogges.vncleane ſwyne that follow carnall luſtes & fleſhly libertie, and the churliſhe and hypocr…e dogges. Which for the blinde zeale of their owne righteouſnes, perſecute the righteouſnes of the fayth in Chriſtes bloud. The effeminate and careles ſwyne which cōtinue Swyre hauehave …o fayth.in their fleſhlines, & ceaſe not to wallow thē ſelues in their olde podell, thinke that they beleue very well in Chriſtes bloud, but they are deceaued (as thou mayſt clearely perceaue) becauſe they feare not the damnation of euill workes, nor louelove the lawe of good workes, and therefore hauehave no part in the promiſe.
The cruell and doggiſhe hypocrits which Dogges louelove not the lawe.take vponupon them to worke, thinke they louelove the lawe, which yet they neuer ſawe, ſaue vnderunder a vayle. But they be deceaued (as thou mayſt perceaue) by that they beleue not in Chriſt for the forgeuenes of ſinne. Whereby alſo (I meane that they beleue not) thou mayſt perceaue that they vnderſtand not the lawe. For if they vnderſtoode the lawe, it would eyther driue them to Chriſt or make them diſpayre immediatly.
But the true beleuers beholde the lawe in her owne likenes and ſee the impoſſibilitie True fayth to coupled with louelove to the lawe.thereof to be fulfilled wyth naturall power, and therefore flee to Chriſt for mercy, grace, and power: and then of a very thankfulnes for the mercy receaued, louelove the lawe in her owne likenes, and ſubmit thēſelues to learne it and to profit therein, and to do to morow that they can not do to day.
Ye ſee alſo the difference of all manner of faythes. The fayth of the true beleuers is, The difference of faythes, and how it is to be vnderſtoode fayth iuſtifieth.that God iuſtifieth or forgeueth, and Chriſt deſerueth it, and the fayth or truſt in Chriſtes bloud receaueth it, and certifieth the cōſcience thereof, and ſaueth and deliuereth her from feare of death and damnation. And this is that we meane when we ſay, fayth iuſtifieth: that fayth (I meane in Chriſt and not in our owne workes) certifieth the conſcience that our ſinnes are forgeuē vsus for Chriſtes bloudes ſake.
But the fayth of hypocrites is that God Fayth of hipocrites.forgeueth and workes deſerue it. And that ſame falſe fayth in their owne workes receaueth the mercy promiſed to the merites of their owne workes: and ſo Chriſt vtterly excluded.
And thus ye ſee that faith is the thing that to affirmed to iuſtifie, of all partyes. For faith in Chriſtes bloud (which is Gods promiſe) quieteth the conſcience of the true beleuers. And a falſe fayth or truſt in workes (which is their owne fayning) beguileth the blynde hypocrites for a ſeaſon, tyll God for the greatnes of their ſinne, when it is …ull, openeth their eyes, & then they diſpayre. But the ſwyne ſay: God is ſo good that he wyll ſaue deuilles and all, and damne no man perpetually, fayth of ….whatſoeuer he do.
An other concluſion is this, to beleue in Chriſt for the remiſſion of ſinnes, and of a thankfulnes for that mercy to louelove the lawe truely: that is to ſay, to louelove God that is father of all and geueth all, and Ieſus Chriſt that is Lord of vsus all and bought vsus al, with all our hartes, ſoules, power, and might, and our brethren for our fathers ſake (becauſe they be created after his image) and for our Lord and maſter Chriſtes ſake, becauſe they be the price of his bloud: and to long for the lyfe to come, becauſe this lyfe cannot be fedde without ſinne. Theſe …tes (I ſay) are the profeſſion and religion of a Chriſten mā, and the inward baptime of the hart ſignifyed The …ight bapt….by the outward waſhing of the bodye. And they be that ſpirituall character, badge or ſigne, wherewith God thorouge hys ſpirite marketh all his immediatly and aſſoone as they be ioyned to Chriſt and made members of hys Church by true fayth.
The Church of Chriſt then, is the multitude The church of Chriſt.of all them that beleue in Chriſt for the remiſſion of ſinne, and of a thankfulnes for that mercy, louelove the lawe of God purely and without gloſes, and of hate they hauehave to the ſinne of this world, long for the life to come. This is the church that cannot erre dampnably nor any long tyme, nor all of them: but aſſoone as any queſtion aryſeth, the truth of Gods promiſe ſtirreth vp one or other to teach them the truth of eueryevery thing needefull to ſaluation out of Gods worde, and lighteneth the hartes of the other true members to ſee the ſame and to conſent thereto.
And as all they that hauehave their hartes waſhed wyth this inwarde baptyme of the ſprite are of the church and hauehave the keyes of the ſcripture. ye and of binding and lowſing, and do not erre: Euen ſo they that ſinne of purpoſe & wyll not heare when their faultes Whoſoeuer derogate any thyng frō the … of Chriſt are not of the church.be tolde them, but ſeeke liberties and priuilegies to ſinne vnpuniſhed, and gloſe out the lawe of God, and mainteine ceremonies, traditions and cuſtomes, to deſtroy the fayth of Chriſt: the ſame be members of Sathan, & all their doctrine is poiſon. Errour & darcknes, ye though they be Popes, Byſhoppes, Abbotes, Eurates and Doctoures of diuinitie, and though they can rehearſe all the ſcripture without booke, and though they be ſeene in Greeke, Ebrew and Latine: ye and though they ſo preach Chriſt and the paſſion of Chriſt that they make the poore women weepe and howle agayne. For when they They that hauehave not the lawe write… in their harts▪ cānot vnderſtand the paſſion of Chriſt to ſaluation.come to the point that they ſhould miniſter Chriſtes paſſion vntounto the ſaluation of our ſoules, there they poyſon all together, and gloſe out the lawe that ſhould make vsus feele our ſaluation in Chriſt, and driue vsus in that poynt from Chriſt, and teach vsus to put our truſt in our owne workes for the remiſſion and ſatiſfaction of our ſinnes, and in the Apiſh play of hypocrites which ſell their merites in ſteede of Chriſtes bloud & paſſion▪
…o now (deare reader) to beleue in Chriſtes A … re peting.bloud for the remiſſion of ſinn… and putchaſing of all the good promiſes that helpe to the lyfe to come: and to louelove the law, and to What the inward baptiſme of the ſoule i….long for the life to come, is the inward Baptiſme of the ſoule, the Baptiſme that onelyonly auayleth in the ſight of God, the new generation and image of Chriſt, the onelyonly keye alſo to binde and …owſe ſynners. The touchſtone to trye all doctrines. The lanterne and light that ſcattereth and expelleth the miſt & darknes of all hypocriſie, and a preſeruatiue agaynſt all errour and hereſie: The mother of all good workes. The earneſt of euerlaſtyng lyfe and title whereby we chalenge our inheritaunce.
And thoughe fayth in Chriſtes bloude make the mariage betwene our ſoule and Chriſt, & is properly the Mariage garment, yea and the ſigne Thau, that defendeth vsus Thau.from the ſ…tyng and power of the euill aungels, and is alſo the rocke whereon Chriſtes Churche is built, and whereon all that is built, ſtandeth againſt all weather of wynde and tempeſtes: yet might the profeſſion of the fayth in Chriſtes bloud, and of the louelove to the law, and longyng for the lyfe to come, Faith …ope, and charitie are inſeperable.be called all theſe thynges, were malyce and froward vnderſtandyng away: becauſe that where one of them is, there be all three and where all are not, there is none of them.
And becauſe that the one is knowen by the other & is impoſſible to know any of them truly, and not be deceaued, but in reſpect and compariſon of the other.
For if thou wilt be ſure that thy faith be Faith hope, and charitie are knowen one by the other.perfect, then examine thy ſelfe whether thou louelove the law. And in lyke maner, if thou wilt knowe whether thou louelove the lawe aright: then examine thy ſelfe whether thou beleue in Chriſt onelyonly, for the remiſſion of ſinne, and obtayning the promiſes made in the Scripture. And euen ſo compare thy hope of the lyfe to come vntounto fayth and louelove, and to hatyng the ſinne of this lyfe: whiche hate, the louelove to the law engendereth in thee. And if they accompanie not one another, all thre together, then be ſure that all is but hypocriſie.
If you ſay: ſeyng fayth, louelove, and hope be three vertues inſeperable. Ergo fayth onelyonly iuſtifieth not. I anſwere: though they be inſeperable, yet they hauehave ſeperable and ſundry offices, as it is aboue ſayd of the lawe & fayth. Fayth onelyonly which is a ſure …nd an The office of fayth.vndoubted truſt in Chriſt, and in the father thorow hym, certifieth the conſcience that the ſinne is forgeuen and the dampnation and impoſſibilitie of the lawe taken away (as it is aboue rehearſed in the conditions of the couenaunt.) And wyth ſuch perſwaſions molleſieth the hart and maketh her louelove God agayne and his lawe.
And as oft as we ſinne, faith onelyonly kepeth that we forſake not our profeſſion, and that louelove vtterly quench 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 remiſſion of ſinne.
And the office of louelove is to powre out agayne The office of louelove.the ſame goodnes that ſhe hath receaued of God, vppon her neighbour, and to be to hym as ſhe feleth Chriſt to her ſelfe. The office of louelove onelyonly is to hauehave compaſſion and to beare with her neighbour the burthen of his infirmities. And as it is writtē. 1. Pet. 4. Operit multitudinem peccatorum, couereth the multitude of ſinnes. That is to ſay: conſidereth the infirmities and enterpreteth all to the beſt, and taketh for no ſinne at all, a thouſand thinges of which the leaſt were inough (if a man loued not to go to law for, & to trouble & vnquiet an whole towne, and ſometyme an whole realme or two.
And the office of hope is to comfort in aduerſitie The office of hope.and make patient, that we faint not and fall downe vnderunder the croſſe, or caſt it o… our backes. And thus ye ſee that theſe three inſeperable in this life hauehave yet ſeperable and ſundry offices and effectes, as heate & drith beyng inſeperable in the fyer, hauehave yet their ſeperable operations. For the drith onelyonly expelleth the moyſtnes of all that is conſumed by fyer, and heat onelyonly deſtroyeth the coldenes. For drith and colde may ſtand together, and ſo may heate and moyſtnes. It is not all one to ſay the dryth onelyonly, and the dryth that is alone: nor all one to ſay, fayth onelyonly and fayth that is alone.
Go to then and deſire God to print this profeſſion in thyne hart, and to encreaſe it dayly more and more, that thou mayſt be full ſhapē like vntounto the image of Chriſt in knowledge and louelove, and meeke thy ſelfe & creepe lowe by the grounde, and cleaue faſt to the rocke of this profeſſion, and tye to thy ſhippe The anker of our ſaluation is perfect faith in Chriſtes bloud.this anker of fayth in Chriſtes bloud, wyth the gable of louelove, to caſt it out againſt all t…peſts: and ſo ſet vp thy ſayle and get thee to the mayne ſea of Gods worde. And reade here the wordes of Chriſt with this expoſition folowing, and thou ſhalt ſee the lawe, fayth, and workes, reſtored eche to his right vſe and true meaning. And therto the cleare difference betwene the ſpirituall regiment & the temporall, and ſhalt hauehave an entraunce and opē way into the reſt of all the ſcripture. Wherein, and in all other thinges the ſpirite of veritie guide thee, and thyne vnderſtandyng.
Amen.