¶ The fyrste chapter treateth of the Fayth in Christe, and what is a true Fayth.

FAyth is described playn ly vnto vs in the epistle to the Hebrewes after this maner. Fayth is a sure confidence of thyn­ges Hebre 11 which are hoped for, and a cer­tainte of thinges which are not sene Herby we mayese which is the true fayth, namely, that we abyde & loke to optayne mercy of the LORDE: where as we fynde nought in vs y^t is worthy of Gods mercy, nor se the good that God hath promysed vs, but onely trust in hym, because he is mercyfull. Wherfore receauynge the worde that wytnesseth vnto vs and beareth record of his goodnes, we haue a sure hope in God by faith that he shall shewe his goodnesse & tendernesse toward vs by his boūte ous mercy. But hereto is requy­ted of vs that we reste w^t our whole [Page] harte vpon this promyse of mercy, reioycynge in sprete therin, and by fayth rendre vs in loue and thank­fulnesse to God.

Thus haue we a sure testymo­ny that we are come to a good fayth for we can fynde none other funda­ment wheron the synfull soule may test, saue onely yf we can hope that God wyll be a mercyfull father, tho­rowe the death of IESV CHRISTE. This is it that Paul sayeth: No mā can laye another fundament, saue 1. [...]. 3. that which is layed already, that is CHRIST IESV. Suche fayth causeth a man to walke confidently & to be sure mynded to Gods good­nesse, wherin he can reioyce, so farre as he can beleue to optayne so much as God hath declared and promy­sed by his worde. Now because he beleueth the same, therfore is his spirite endued with godly ioye by the sprete of God, whiche dyd appeare and teache hym the same by fayth.

[Page 4] Wherfore sayeth Paul: Ye haue not receaued the sprete of bondage Rom. [...]. to feare ony more, but ye haue re­ceaued the sprete of adopciō, where­by we crye Abba deare father. The same sprete certifieth our sprete that we are the chyldren of God. Whan a man feleth this by fayth, and his harte reioyceth therin, then hath he rest and quyetnesse in his consciēce, hauynge no respecte to his owne workes or deseruynges, but onely to CHRISTE: which hath set hym atone with the father, throughe his bytter passyon and death. Thus geueth he onely CHRIST the glorye of his redēpcyon, & beholdeth hence forth no creatures more. It is suf­ficient to hym to knowe God in his goodnesse, beleuynge that mercy & goodnesse shalbe shewed vnto hym of God, & reioyceth in that he hath a mercyfull father in heauen, & in all thynges he cōceaueth a good opini­on of God & his goodnesse. Suche [Page] fayth causeth hym to rest & to be cō ­tent, with all that the LORDES wyl is to do w^t hym. Whether it be deth, hell, synne or deuell, none can make hym abashed. For as longe as a mā clyueth to Gods worde, beleuyng y^t God hath ouercome all euel thorow his loue to warde mankynde, thē is he at rest and peace in all y^t can be­tyde or chaūce vnto hym, beyng cer­tified, that seynge God loueth hym, he sheweth mercy & kyndnesse in all that he doth vnto hym: and all man kynde. Whether it be thā anguyshe, painfulnesse, or ony daūger that can happen vnto man other in body or soule, y^t cōmeth al to his auayl. Onely yf he cā beleue, & be persuaded in himselfe y^t God loueth him. For one frēde forbeareth much of another y^• which natural loue causeth. Wher­fore yf naturall loue can forbeare wrōge of a frende: how muche more ought we to forbeare y^• good, that is sent vs of God to our saluacyon.

[Page 5] Seynge fayth is a gyfte geuē of God, it is necessarye we turne oure selues lowly vnto the LORDE, desy­rynge hym humbly to prepare oure hartes and make them wyllynge to accepte his worde with ioye. As muche as we loue Gods worde, so muche shal we be conforted & made glad in sprete by fayth in all that y^e worde hath promysed vs. Se­ynge God is hyd in his worde, yee & is the worde it selfe, therfore yf we receaue the worde then by fayth and with ioye, we shall receaue so much as God hath sayd and promysed by his worde. CHRIST, which is the blessed worde of the father, geueth hym self with his goodnesse in to al faythfull hartes, and maketh hym selfe with all his goodnesse cōmune, ta­kynge vs to his grace: yee with all the wyckednesse that is in vs.

Whan we haue synned, than wyll God haue vs to admonysshe hym of his promyse: yf we than praye [Page] with a faythfull harte, he shall re­membre all that he hath promysed, and shal haue mercy vpon vs, to fulfyll hys promyse and worde.

Thys knewe Dauid what tyme he sayde: The worde of the LORDE Psal. 32. is treue, and al his workes are faithful. Upon thys trusted the same Dauid whan he had synned, he put god in mynde of his wordes, sayenge: Agaynst the onely haue I synned, & Psal. 50. done euell in thy syghte: that thou myghtest be iustifyed in thy sayen­ges, and shuldeste ouercome whan thou arte iudged. As though he wolde saye: LORDE. I haue trespassed, I praye the remembre thy word that thou haste promysed vnto the synners which turne agayne from theyr synnes, namely, that thou wilt receaue a sorowfull sprete vnto thy mercy. Wherfor thou oughtest to receaue me vnto thy grace, that thou myghteste be founde ryghteous. Shewenge suche mercye vnto the [Page 6] synner accordynge to thy promyse, than shalt thou discomfyte thyne e­nemyes wyth the treuth, which wyl iudge and estyme the as one that doth not accordynge to hys worde.

Whan Dauid nowe knewe in­wardlye that he had optayned mer­cy of the LORDE, than dyd he prayse and thanke God in al his wordes and dedes sayenge: The LORDE is gracious and mercyfull, longe suf­ferynge, Psal. 144 and of greate goodnesse. The LORDE is louynge vnto euery man, and hys mercye is ouer all hys workes. The LORDE is rygh­teous in all hys wayes, and holy in all hys workes. The LORDE is nye vnto all them that call vpon hym: Yee all such as cal vpon him fayth­fully. And euen thus is it wyth vs: We can prayse and thanke God so earnestlye, and reioyce so greatlye in hys goodnesse, as we can beleue that mercye, and kyndnesse can be shewed by hym. Though the lawe [Page] dyd vtterlye dāne vs, & hel wold swalow vs vp, & though all syn, and o­ther enmyes wolde ouerrunne vs: yet muste we abyde sure vpon God, and se what CHRISTE hath deserued and geuen vs by hys bytter passyon, and what he hath promysed, & & thā shal faith worke hyr worke. Yf we haue receaued the worde in fayth through the holy goost than shal we optayne mercye, and lyfe in the myddes of death, and of synne. Wy­thout hope dyd holde vp oure head, and the promyses sonke in oure hartes, we muste nedes be drowned in despayre. Hope sayth: My sonne despyse not the selfe in thy syknesse, but [...]ll. 38. praye vnto the LORDE and he shal make the whole. The synfull man beholdyng God, and knowyng him by hys worde (that is) that he is mercyfull, not wyllynge the death of a synner, he lyfteth vp hys heade w^t a lusty corage sayenge: I shall not Psal. 118. [Page 7] dye, but lyue, and shewe forth the workes of the LORDE. The LOR­DE chastenynge hath chastened me and not delyuered me vnto deathe. Open vnto me the gates of rygh­twysnesse, and whan I am entred than shall I confesse the LORDE. That is the gate of the LORDE, and the ryghtwyse shall entre in thorow it. All thys fayth and confydēce had de Dauid, for he was sure fyxed vp­pon Gods promyses. Whan his sinnes wolde oppresse hym, than tur­ned he vnto the LORDE, and hys worde, the whiche whan he trus­ted vnto, he reioyced in the LORDE. All this caused the worde that was beleued: Yf he had ben weake in the faith, he wolde haue thought conti­nually that he muste be damned.

Wherfore he sayde. Wythout the LORDE had holpen a lyttell whyle Psal. 117. my soule shulde haue dwelled and abyden in hell. Dauid sought none other comforte, saue onely, that he [Page] wolde fulfyll that vnto hym, which he had promised him, and beleuyng this he was conforted, sayenge: Psa. 118. Thynke vpon thy seruaunt as con­cernynge y^e worde wherin thou causedest me to put my trust, that con­forted me in my lowlynesse: ye thy worde hath relyued me.

Herby may we discerne the true fayth, namely, that a man is fixed & groūded vpon God and his word, that is to saye, that he shall and wyl geue so much, as his promyse is, & y^t y^e synfull soule can be conforted therin: or els is it not possible to knowe God in his goodnesse. Yf God be not knowē in his goodnesse by his worde, how shulde ony man reioyce in his goodnesse, or conceaue ony Exo. 15. 16 and. 17. hope to come to his mercy? What tyme as the chyldren of Israel had synned greueously agaynste God, murmurynge agaynste hym, and so prouokynge hym to anger, and af­ter that worshippynge the golden [Page 8] calfe, so y^t he wolde haue destroyed the whole multitude of them: Mo­ses lyke a true and faythfull seruaūt of God, seing that God was angry, and beynge wyllynge to apeace his wrath agayne, he knewe no nearer nor feater waye to reconcyle the people agayne vnto God, than to offre a faythfull harte: wherwith he dyd knowlege God to be mercyful, kind and longesufferynge, shewyng mercy in thousandes. Moses was sure­ly fixed vpon this grounde, that is, that the LORDE was mercyfull: But seynge his mercy was turned in to wrath by reason of the multytude and greatnesse of the synnes, he perceaued that it was not possible vn­to Exo. 32. mā to fynde grace by God: Wherfore he beganne to admonyshe hym of his kynde and fatherly loue, & to remembre all that which he had promysed vnto Abraham, Isaac, and Iacob. Thus was the LORDE pacyfied, so that he dyd not the euell [Page] that he hadde spoken agaynste the people. This hadde Dauid sene in spre [...] (that is) that God in his wrath shulde remembre his conuenaunt sayenge: My conuenaunt wyll I Psal 88. not breake, nor disanull the thynge that is gone out of my lyppes. Da­uid Crod. 32 Psal. 98 wytnesseth of faythful Moses, which brake and turned the wrath of God whan he admonysshed hym of his promyse. The LORDE (sayd he) wolde haue destroyed the people hadde not his chosen and electe Moses stonde for them agaynst the mysdedes.

Whan the synnes be accomplysshed, and the synner knoweth not whether to turne hym, than is ther no counsell better then to submytte hym selfe before God, praynge that he maye take his Godly worde to harte, and to knowe therby what mercy and forgeuenesse God wyll shewe vnto the, that trust in hym, & knowlege him by his fatherly loue, [Page 9] The LORDE requyreth nought of vs for oure synnes but an heuy and contrite sprete, a wyllynge harte to leaue synnynge, and an hūgry soule to fulfyll the wyll of God. More ouer whan we be moost forsaken, and whan oure synnes and the iud­gement of God do moost greuously oppresse vs, then is it tyme for vs to knowe whiche be the true fayth, & whan we ought to haue our syght and mynde moost surest fixed vpon God. Unto the synner is God mer­cyful, wherfore sayeth Paul: This 1. Tim. 1 is a true sayenge, and by all meanes worthy to be receaued, that CHRIST IESV came in to the worlde to saue synners, of whom I am chefe. Not­withstandynge, for this cause optained I mercy, y^t IESVS CHRIST might pryncypally shewe in me all longe pacyence, to the ensample of all thē whiche shulde beleue in hym vnto eternall lyfe. Furthermore sayeth Paul: Where abūdaūce of syn was Rom. 5 [Page] there was yet more plenteousnesse of grace. Nowe where true fayth cō meth, there shall it not be enquyred, what ther is deserued. or what a mā is worthy to haue, or howe impossi­ble it is for a man to come vnto the mercye of God. For ther is nothyng in man that is worthye of mercyfulnesse: and fayth beholdeth God onely, and that whiche he hath promy­sed with hys worde, and that the LORDE is mercyful, and wyl shew mercy vnto all them that seke hym in the treuth. Thys causeth the syn­ner to conceaue an hope to optayne mercye by oure LORDE though to hymselfe it seme impossible. Thys maye we se by Abrahā, which beyng [...]. 17. olde hūdreth yeares, and Sara his wyfe foure score and ten, herde that they shulde haue a sōne in theyr olde age. Which thynge whan he herde it, it semed vnto hym impossyble, as it myght also to ony man: for ther was no hope of ony frute. But seing [Page 10] it was God that promysed it, and that Abraham gaue fayth vnto the worde: therfore dyd he hope contra­rye to hope, and beleued agaynst nature, Roma. [...] and thys fayth is rekened hym for ryghtwysnesse. Not because of of hys workes, nor because of the circumcisyon or vncyrcumcysyon: but seynge he beleued, he dyd geue God the glory, and optayned mercye.

Thys is not onely written to know howe Abraham became ryghteous by hys faith, but also for our instruccyon, yf we beleue. CHRIST dyed for oure synnes, and is rysen agayn for oure iustyfycacyon. Thys thyng earnestly beleued shal also saue vs: for fayth consydereth onely howe much God maye and wyll geue of hys goodnesse.

Wherfore, let vs that be faythful rest onely vpon CHRISTE IESV that hath saued vs, although oure mysdedes be many and greate. Let vs trust and leane harde to Gods [Page] worde, it is ynough that God hath promysed it: Thys doynge we be sure and may reioyce that we be come to the trewe fayth. Thys fayth had Abraham. He was promysed that thorowe hys sonne Isaac hys sede Gene. 22. shulde so encrease, as the starres of the skye. After thys dyd God com­maunde hym to offre the same sonne and to staye hym. Abraham beynge stayed in God and his promise, was redy to accomply she Gods wyll.

Thus is Abraham become rygh­teous by the dede (that is) Abraham by thys worke hath testifyed, and declared hys fayth to be good & trewe before God, thus be hys workes coū ted ryghteous before God thorowe fayth: As wytnesseth Saynt Iames Thys all is spoken now to knowe a Iac [...]. 1. trewe and good fayth, namely. Not onely to beleue God to be a mercy­full and good father: but also to be­leue that God through hys mercye wyll receaue a synner to grace: and [Page 11] that he maye come to the fauour of God. Suche fayth causeth a man to reste and [...]cane on God only, and so earnestlye to reioyce in the good­nesse of God, as doth he that fyn­deth a treasure of greate value.

We speake not of a fayned faith, as the deuels haue, or as the wycked do beleue, nor of suche an hystorycall faythe as to beleue, that CHRISTE was crucyfyed: but we speake of suche fayth, and con­fydence, wherebye we are assured that the goodnesse, and mercye of God is oures, and that all is oures that is in God: that he is mercyfull vnto vs: that we can reioice in him, and walke confydently in hym, all thys is the operacyon of faythe.

Suche faythe causeth mortyfycacy­on of the fleshe wyth all hys concu­piscence, Gala, 5. whan he hath felte once by faythe the exeeadynge goodnesse, that he hath founde by the LORDE. [Page] Shulde not suche a faythfull soule reioyce in the LORDE his God by true loue? & vse all spirituall glory? Suche fayth causeth a man to cap­tiuate and presone his witte, vnder­stonding, & wyl wholy vnder Gods worde, and reioyce only in God, sayenge with Dauid: My soule way­teth Psa. 61. onely vpon God, for of hym cō ­meth my helpe. He onely is my strength, my saluacyon, my defence, so y^t I shall not greatly fal. And agayn: Turne agayne then to thy reste (O Psal. 114. my soule) for y^e LORD hath geuen the thy desyre. And why? thou hast dely­uered my soule from death, myne eyes from teares, and my fete from fallynge. I wyll walke before the LORDE in the lande of the lyuynge.

Paul, what tyme he was come to such earnest fayth, sayd very ioyful­ly: I shewed not my selfe amonge 1. [...]. 2. you as though I knewe ony thinge saue onely IESVS CHRIST, euen the same that was crucyfied. It is not [Page 12] sufficient to saye: I beleue that the Note. holy church beleueth, or as myne elders haue beleued, but a man muste searche and proue how he beleueth. For by his owne fayth shall a man be acceptable to God. Yf he wyl procure to optayne ought of God, he must turne hym to God and know­lege hym by his owne fayth, that he is his LORDE and redimer. Abrahā saw God in sprete through his lyuely fayth and reioyced. This fayth [...]orageth a man agaynst death, in it a man seyth his lyfe: For (according to the wytnesse of all scriptures:) The iust lyueth by his fayth. Abat. 2. Rom. 1. G [...]l. 3. Heb. 10 11. Tim 1 Gal. 5

& This fayth is not subdued vnto the lawe: for the faythfull accomplissheth the LORDES wyll in the sprete, through loue. So that he fulfylleth all that the lawe cōmaundeth. Not [...]ecause it is a commaundement of [...]he lawe: (for the lawe geueth onely knowlege of synne) but because he [...]ath a loue to the commaundemen­tes, [Page] and is ready to do all that is acceptable to God. Wherfore sayeth Paul: Thorow the lawe I am dead Gal. 2. vnto the lawe, that I myghte lyue vnto God. I am crucyfyed with CHRIST, yet do I lyue: Neuertheles now not I, but CHRIST lyueth in me for the lyfe which I lyue now in y^• fleshe, I lyue in the fayth of the sōne of God, whiche loued me and gaue himselfe for me. Agayn sayeth Paul that God hath made vs accepted in Ephe. 1. the beloued sōne, in whom we haue redempcyon thorow his bloude, na­mely, the forgeuenesse of synnes ac­cordyng to the ryches of his grace.

Seynge then that (accordyng to these testimonies of scripture) the worke of our redempcyon is accom­plyshed in vs by CHRIST: therfore must oure synfull soule knowlege y^t excellēt worke in CHRIST only, and in hym only rest by fayth. For CHRIST sayd: No man commeth to the father, but only by me. And: yf Ioh 14. [Page 13] ye are the father ought in my name Ioh. 1 [...]. he shal geue it you. But seyng faith is a gyfte of God, therfore muste we lowly and humbly praye the LORD to haue pyte vpon vs, and increase oure faith, y^t we may know his goodnesse dewly by fayth, and reioyce in hym. Of this gyft speaketh Paul sayeng. By grace are ye saued thorow fayth, and that not of youre selues. Ephe. 2. For it is the gyft of God, not of workes, lest ony man shulde boast hym­selfe. For weare his workemanship created in CHRIST IESV vnto good workes, to the which God ordeyned vs before, that we shulde walke in them. Whan man fyndeth rest, and quietnesse in his conscience by fayth beleuynge that all that is in God, is to mans behofe, that is a sure token that such a man is come to the faith whiche geueth health. For fayth certifyeth hym that CHRISTE hath ouercome death, hell, synne, and the deuyll for hym.

[Page] As great as his faith is, so much also can he reioyce in God, Prayse God, and thanke God whiche hath receaued his synfull soule to mer­cy, not for the workes of ryghtwys­nesse that we haue done, but accor­dynge to hys mercye hath he sa­ued vs.

Thus muche nowe is sayde to knowe the trew faith: namely, to rest onely vpon CHRIST, and to knowlege oure redempcion, and saluaci­on by CHRISTES death, according to hys worde. The whiche graunte vs the father thorowe hys welbelo­ued sonne CHRIST.

Amen.

¶ The secōd Chapter treateth of y^t inestimable, greate mercye, that we do purchase, and optaine by the lyuely fayth For true saith cā not be ydle, but bryngeth vnto hym that possesseth her plen­teous saluation.

WHan Paul wolde comforte the sycke, or stablyshe the weake in faith more & more than dyd he ofte rehearse and (as a man myghte saye) bette in them the [Page 14] glad tydinges of the Gospell: Certifienge them to what greate mercye they were called, whan God geueth them a good wyll to receaue hys worde with ioye, and to reioyce ouer all the goodnesse that the Gospel assureth vs of. Thys frute which the Gospel bringeth with it, and geueth vs oughte we hyghelye to thanke God for, and to reioyce for cause of so manyfolde gyftes, and treasures minystred, and geuen vs by hym, thankynge, and praysynge God whiche hath opened oure eyes, and inwarde syghte: So that we maye dewlye knowlege oure saluation by CHRIST IESV & reioyce in him only.

This is the intent now wherfore Paule doth so earnestly admonyshe vs not to receaue such gyftes in [...]ayne, but that the worde of God be frutefull in vs by fayth, and loue, that God myghte be praysed, than­ked, and honoured for hys wor­kynge so wonderfullye, mercyful­ly, [Page] and gloriouslye in all faith­full hartes. Therfore sayeth Paull: We are bounde to geue thankes al waye 2. Tess. 2. vnto God for you brethren beloued of the LORDE, because that God hath from the beginninge chosen you to saluation in the sanctify­enge of the spirite, and in beleuinge of the treuth, whereunto he hath called you by oure Gospell, to optayne the glorye of oure LORDE IESVS CHRIST. Farther more saieth Paul After that ye herd y^e worde of treuth, Ephe. 1. namely, the gospell of youre salua­tion, wherin whan ye haue beleued ye were sealed with the holy sprete of promesse, whiche is the earneste of oure enheritaunce to oure redemp­tion, that we mighte be his owne to the praise of his glorye. And agayn: Because we knowe (brethren belo­ued 1. Tess. 1. of God) howe that ye are electe. For oure Gospell hath not ben with you in worde only, but both in power, and in the holy goost, and muche [Page 15] certainte. In all these foresaide rea­sons are we exhorted, to receaue the godly worde with greate luste, and loue, prayenge the LORDE hum­bly to geue vs grace that we maye take it to harte, and receaue it as a gladde tydinge that is shewed, and promysed vs by the worde. Paule what tyme he preached the worde of God, he thanked hym, and sayde: for thys cause we thanke God wy­thout 1. Tes. 1. ceassynge, because that whan ye receaued of vs the worde of the preachynge of God, ye receaued it not as the preachynge of men, but (euen as it is of a treuth) the worde of God, whiche worketh in you that belefe.

It is not sufficiente that we can Nota bable muche of the worde, and haue many treatyses and bokes thereof: but we muste also be chaunged and renewed in the spirite through faith of the worde in oure lyuyng, so that we can reioyce in spirite, beyng sure [Page] that the worde of God hath en­ded a greate glorious worke in vs. By faythe of the worde muste we be renewed in sprete, and in conuer­sacyon: so y^e we can reioyce in sprete beynge assured that the worde of God hathe fullended a glorious worke in vs. By fayth in the worde muste we be certyfyed that muche is geuen vs of the LORDE.

By fayth muste we trye oure lyues. Thys worde worketh myghtelye, whan it is receaued in faythe: for Roma. 5. CHRISTE reconcyled vs by the father, whan we were yet enemyes vnto hym. We are approched and Ephe. 2, come neare vnto God by the faythe in the worde, where as afore we were straungers: so that we be e­uen electe, and chosen chylderen. Ioh. 15.

CHRISTE sayeth: Nowe are yecleane, because of the worde that I haue spoken vnto you. Abyde ye in me, and I in you. Alas we be all dettours, our synnes will depreasse [Page 16] vs, oure conscyence is of tymes greued, whan she douteth whether to turne herselfe. We fynde nought in oure selfe, whereof we myghte haue ayde, or comforte. But yf we coulde beholde CHRISTE only in oure trouble, and pondre by oure selfe the profyte of hys passyon, and remembre the mercye promy­sed vnto vs by Gods goodnesse: Howe earnestlye shulde we than ry­se from oure synnefull lyfe? sayenge wyth a lustye corage: Wherfore shulde I mystruste? he dyed for me whiche shall iudge me, and he hath also were safe to call me, I wyll ryse and seke my LORDE my God. He may dāne, but I am sure he wyll Esa. 3. saue. The LORDE is oure iudge, the LORDE is oure lawe geuer, the LORDE is oure kynge, he shall come hymselfe, and saue vs. yf Rom. [...]. God be wyth vs, who can be a­gaynste vs? whyche dyd not spare hys owne sonne, but hym hath he [Page] geuen for vs all: howe shall not he geue vs all thynges with hym also? Who wyll laye ony thynge to the charge of Gods chosen? It is God that maketh ryghteous, who wyll than condempne? It is CHRISTE that dyed, ye rather which is raysed vp agayne, whiche is also on the ryghthande of God, and maketh in tercession for vs. We haue CHRIST for aspecheman, for a mediator, and 1. Timo. 2. 1 Iohan. 2 an apeacer of Gods wrath, whose bloude calleth for mercye for vs. By CHRISTE haue we a sure, Ephe. 2. and fre entraunce to the father.

Whan the synner seyeth all this in the scrypture, and can stonde sted faste vpon these wytnesses, than maye he perceaue ryghte well that they be wrytten to oure comforte, that the synner myghte hope to op­tayne Rom. 15. mercy by the father. Yf he submytte hymselfe vnto God, the LORDE shall accomplyshe hys promy­se in hym, and steare the synner to [Page 17] repentaunce. All this commeth by the worde which the synner heareth, and taketh to harte: for so myghtely worketh it in a man. Therfore doth Paul call the worde or gospell y^• po­wer of God, saynge: I am not ashamed of the Gospell of CHRIST: for it Rom. 1. is the power of God, whiche saueth al that beleue theron, the Iewe fyrst and also the Greke: For in it y^• ryghteousnesse y^t is of value before God is opened, which cōmeth out of faith into fayth, as it is written: The iust shal lyue by his fayth. Agayn sayth Paul: The worde of the crosse is fo­lyshnesse 1. [...]. 1 to them that peryshe, but vnto vs that are saued it is the po­wer of God. In these aforesaid scriptures is it euident that God doth & wyll worke a myghtye and blessed worke: namely, that he wyll turne & conuerte a synner through his wor­des. Let vs therfore cal earnestly vpon hym, desyryng hym to poure out his worde feruētly vpon vs, and to [Page] worke therwith mightely in our hartes. Peter preachyng the worde dyd I. tu. 2 conuerte thre thousande men at one tyme. Scripture sayeth that what 2. Par. 14 y^t tyme the chyldrē of Israell fought agaynst the Morians, in theyr an­guyshe they called vpō God, and he herde them because they beleued on hym. And agayne ther is wrytten: The eyen of the LORDE beholde the 2. Par. 16. whole earth, and geue strength vn­to them that trust in hym with a perfecte harte. And agayne ther is wrytten: And Iuda was greatly confor­ted, 2. Par. 13: for they trusted in the God of theyr fathers. And of Asa sayeth the scripture that he called vpon y^e LOR­DE 2. Par. 14 his God, and sayd: LORDE, it is no difference with the to saue by fewor by many. Helpe vs O LORDE our God: for our trust is in y^e, & in thyne name we come forth agaynst this multitude. Such lyke prayer made kynge Iosaphat in his anguyshe, & 2. Par. 20. y^e LORD dyd help hym. By this may [Page 18] we perceaue y^e power of faith, which he requyreth of vs: namely, that we must loke vpō his worde & what he requyreth of vs: Agayne what he hath promysed vs, how faythful he is of his promysse, and true in his worde. Consyderynge this we maye be stedfast in his worde, and folowe the counsell of Syrak, writynge in Ecclesi. 2. his boke called Ecclesiasticus: Be­leue in God, and he shall helpe the: ordre thy waye aryght, and put thy trust in hym. Holde fast his feare & growe therin. O ye y^t fear y^e LORD, take sure holde of his mercy: shrenk not away frō him, y^t ye fal not. O ye y^t feare y^e LORDE, beleue hym, & your rewarde shal not be emptye. O ye y^t fear the LORD put your trust in him & mercy shal come vnto you for pleasure. O ye y^t fear the LORD, set youre loue vpō him, and your hartes shal be lyghted. Cōsydre y^e olde genera­cyns of men (O ye chyldrē) & marke them well: was ther euer ony one [Page] cōfoūded y^e put his trust in y^e LORD? Who euer continued in his feare, and was forsaken? Or whom dyd he euer despyse, that called faythfully vpon hym? &c. And agayne in the same chapter: They that feare the LORDE, wyll not mystruste his worde: and they that loue hym wyll kepe his cōmaundements. &c.

Thus is it euydent that fayth muste nedes be a worke glorious & puyssaunt, wherby man optayneth so much of the LORDE. How coulde ony mā comprehende and perceaue the power of faith? and that by Ioh. 1. fayth we are one with God. Ihon sayeth: That God hath geuen all mē power to be the chyldrē of God. Matt [...]. 9 Christ sayd: All thynges are possible Ioh. 11. vnto hym that beleueth. And agayn Yf ye beleue, ye shall se the glorye of Math. 17. God. And agayne: Yf ye haue fayth as a grayne of mustarde sede, ye maye saye vnto this mountayne: Remoue hence to yonder place, and [Page 19] he shall remoue, nother shall ony thynge be vnpossible vnto you.

Now seynge God worketh so glo­riously in all faythfull hartes: then is it conuenient that we humbly be­seke hym to teach vs to trust in his worde. For we shall reioyce so much in his goodnesse, & loke for so much aide & cōforte at his hāde, as we can Susān [...]. [...] trust in hym, and in his worde. We [...]ede of Susāna, that what tyme she was in hir moost distresse & anguish beyng iudged wrongfully to death, she syghed and prayed to God, tru­styng stedfastly in him, and y^e LORD delyuered her. Daniel also whan he Bel. [...] was cast in y^e Lyōs denne was not hurte of them: for he trusted in God.

The godly worde commeth not for nought, it worketh wonderfully whan it is receaued in fayth. Ther­fore doth saynt Iames erhorte vs Iac [...]. 1. to receaue with mekenesse the word that is grafted in vs, whiche is able to saue our soules. A man can not [Page] erre, so longe as he can testyfye hys lyfe to be led accordynge to Gods worde. Yf a man haue his myndefixed vpon mans inuencyons, or inuented holynesse: he maye surely be dysquyete and confortlesse. But so longe as a man hath his eyen fix­ed vpon God and his worde, bea­rynge Gods commaundementes in his harte: so longe doth that man walke in sekernesse, beynge assured of all y^e is expressed by Gods worde and is sure of his sauegarde and cō forte: accordynge as Paul sayeth:

All men are lyars, but God is true. The sonne of God is the wysedome Rom. 3 of y^e father, Who so now doth yelde hym selfe vnto the word, receauyng therby the wysedome of the father: the same is dryuen from death vnto lyfe by the sprete of God. Syrak sayeth: Eccl [...]. 4 that wysedome breatheth lyfe in to hyr chyldren, & receaueth them that seke her. It foloweth then that they which haue once assayed god by [Page 20] his worde in the wysedome of God: that those I saye maye come to complete lyfe. But it is contrarye with the worldly wysedome, as wytnes­seth Paul, sayenge: In so muche 1. Cor. 1 as the worlde by the wysedome ther of knewe not God in his wysedome it pleased God thorowe folyshe preachynge to saue them that beleue.

Whan Paul was mynded to con­uerte ony man, then wolde he laye nothynge before hym, saue onely Gods worde, sayenge: I haue begotten you in CHRIST IESV thorowe the gospell. Wherfore I exhort you, be ye my folowers, as I am IESV CHRISTES.

So longe as a man redresseth hys lyfe accordyng to Gods worde, so longe shall he come walkynge the ryghte waye of saluacyon, and reioyce in his conseyence: For all that the worde of God doth vt­ter is concernynge ether mercy or [Page] in warde consolacyon. Peter sayeth: Ye knowe of the preachynge y^t God [...]ct [...]. 10. sent vnto the chyldrē of Israel, preachyng peace thorow IESVS CHRIST. Of hym beare al the prophetes wyt­nesse, that thorow his name, all they that beleue in hym, shall receaue re­mission of synnes. Luke also wry­tyng CRISTES wordes saieth: Thus Luct. 24 is it wrytten, and thus it behoued CHRIST to suffre, and the thirde day to tyse agayne from the dead, and to let repentaunce and remyssiō of synnes be preached in his name amōgeal nacions. This knewe Esay afore hande whan he sayde: Lyke as the rayne and snowe commeth downe Esay. 55. from heauen, and returneth not thy ther againe, but watereth the earth, maketh it frutefull and grene, that it maye geue corne and bread vnto the so wer: So the worde also that cō meth out of my mouth, shall not turne vnto me voide agayn, but shal accomplyshe my wyll, and prosper in [Page 21] the thynge whereunto I sende it. Hereby we are taughte, that like as the earthe is made frutefull of the rayne that God sendeth: so shall we also be renewed and be frutefull, yf we knowlege God a ryghte by hys worde, and reioice in al that he hath wytesafe to warne vs of by hys worde. Yee we shall mortifye the fleshe wyth all hys desyres, and he ioyned to God.

He that cleueth vnto god, becommeth one sprete wyth hym: and op­tayneth all goodnesse wyth hym. A man reioyceth so muche in God, as he is knytte wyth him by fayth, and is diligent in all thynges to forther hys glorye. The olde father Syme­on beholdynge the lytle babe, and Luce. 2. beynge sure in wardlye that he was hys saueoure: (for he loked for hym by hys fayth) reioyced in hys harte, desyrynge to go to hys reste by bodely death: for his eyen had sene the saue garde of men. Euen so lykewyse [Page] we, yf we had sene by fayth the loue which God beareth to ward vs, how hartelye shulde we then yelde oure­selues vnto death? For fayth certy­fyeth the harte that God is a mercy full father, and that mercye shall be shewed vnto vs by y^e death of IESV CHRISTE. We can optayne no greater rewarde than to beleue that God is wyth vs, and we beynge wyth the LORDE are safe. Steuen Actuū. 7. seynge heauen open by fayth, sayde incontinentlye. LORDE receaue my sprete. For thys cause sayde Paule: Because therfore that we are iusty­fyed by faythe, we haue peace wyth Roma. 5. God thorow oure LORDE IESVS CHRISTE, by whom also we haue an entraunce in faythe vnto thys grace, wherein we stonde. Here lo is no mencyon of workes, or of y^• lawe: for by the workes is noman iustyfy­ed. But the workes muste breake oute thorowe loue, and declare oure inwarde fayth, by workynge of charitable [Page 22] dedes. Iob was ashamed of all hys workes, and was not so bold Iob. 9. as to lyfte vp hys heade before hys LORDE God, but submitted hymselfe lowly vnto him: ye though ther had ben founde some right wy sucsse in hym. Dauid also sayde: LORDE Psal. 142 entre not in to iudgemente with thy seruaunte, for in thy syghte shall no­man lyuynge be iustifyed. Neuer­thelesse God wyllynge to certifye vs what we maye optayne by fayth, he shewed vs that by pure, and one­ly loue, and mercye he taketh the synner to grace, wythoute ony regarde of dedes: so that mercye shulde be shewed to vs of promyse, and not of Roma. 4 dewtye. Therfore ought we to geue all glorye vnto God onely. Dauid P wytnesseth thys same sayenge: Blessed are they, whose vnryghteousnesse is forgeuen, and whose sinnes are couered. Blessed is the man vnto whome the LORDE imputeth no syn, and in whose sprete ther is no gyle. [Page] Herin maye you perceaue the ma­ner of tustifienge, namely, that God wyll of pure mercye forgeue the synnes, requyrynge but onely stedfaste fayth of vs. Wherfore, a synner perceauynge that by the goodnesse of God onely he is come to grace, he oughte to geue hym onely for it all prayse and honoure Paul saieth: Yf Abraham were made righteous thorow Rom. 4. workes, then hath he wherin to reioyce, but not before God. But what sayeth the scrypture? Abrahā beleued God, and it was coūted vnto him for righteousnesse. Unto him that goeth aboute with workes, is the rewarde not rekened of fauour, but of dewty. But vnto him y^t goeth not aboute w^t workes, but beleueth on hym that iustifyeth the vngodly, is fayth counted for ryghteousnesse, for by the law commeth but know­lege Rom. 3. of synne. But nowe wythoute addynge to of the lawe is the rygh­twysnesse whiche auayleth before [Page 23] God declared, hauynge wytnesse of y^• lawe and prophetes: but I speake of the ryghtwysnesse before God, whiche commeth by the fayth on IESVS CHRISTE, vnto all, and vpō all them that beleue. Here is no dif­ference: for they are all synners, and wante the prayse that God shulde haue of them. Wythout deseruynge are they made ryghteous, euen by grace, thorowe the redempcyon that is done by CHRISTEIESV: whō God hath set for a mercyseate tho­rowe fayth in hys bloude, to shewe the ryghteousnesse which auayleth before hym, in that he forgeueth the synnes, which were done before vn­der the sufferaunce of God. And a­gayne: We holde therfore that a man is rustifyed by fayth, wythout the workes of the lawe. &c. Thus farre be the wordes of saynt Paull, wherein he teacheth vs, that by faythe we optayne all ryghteousnesse, and not by oure owne procuryng [Page] of suche strengthe is the grace of fayth.

Whan God perceaueth in vs a faythfull harte whiche seketh hym earnestlye, dredynge, and fearynge hym: thā doth he communicate, and ioyne hymselfe vnto suche one, ge­uynge hymselfe wholye ouer vnto hym, with all that is in hym. For a man optayneth by faythe all that, which God hath promysed vnto the y^• faythful saiēg. I wil spouse y^e vnto me foreuer. I wyll marye the vnto Dsee. 2 me in ryght wysnesse & mercy. I wyl mary the vnto me in fayth, & trueth and thou shalt knowe the LORDE. All the lawe, and commaundemen­tes stretche therto, namely, that we shulde fulfyll them, and lyue so, that oure good workes maye testy­fye, and declare oure faythe, and loue, that we haue towarde God.

But seyng we be frayl, and oftymes fall through weaknesse of the flesh: therfore shall we endeuoure oure [Page 24] selfes to ryse agayne wyth a good wyll, syghynge for oure mysdedes, askynge mercye wyth a sorowfull sprete. Whan we beholde oure syn­nes, then let vs humblye beseke God to geue vs a faythfull harte. For yf God syeth an hungrye soule in vs, whiche longeth for the rygh­teousnesse of faythe, and that we do so procure grace by God, as by one whiche can comforte the synner: than shall the LORDE receaue suche a faythfull harte vnto hys grace. For faythe and loue cause a man to haue alwaye a good opy­nyon of God.

Yee it is the beste, and mooste excellente gyfte that we can haue to be comforted in God, and in hys gyfte. For as our opinion is of him, so shall he please vs. And euen as fayth is a gyft of God, geūe frely to man: so muste thys opinion of God come frely of him also. Yf we know­lege hym for a mercyful father, than [Page] shall we reioyce in hys mercye, trustynge in hys goodnesse, and are mercye at hym with a chearefull mynde. But yf we knowlege hym for a dredefull iudge: than shall we not reioyce in hys goodnesse, but e­uer feare, and tremble before hym: for we fele no certentye of hys good­nesse. Such men can not reioyce in God, nor loke for ony comforte of hym. Wherfore Paull doth exhorte vs very earnestlye to loue, that the­reby we myghte know God a right, reioycynge in all hys goodnesses, and so to prayse and thanke hym, sayenge: But aboue all thynges put [...]oios. 3. on loue, whiche is the bonde of per­fectnesse. And the peace of God ru­le in youre hartes, to the whyche peace ye are called also in one bo­dye, and se that ye be thankefull.

Let the worde of CHRISTEIESV dwell in you plenteouslye, in all wysedome. Teache, and exhorte youre owne selues wyth Psalmes, [Page 25] and hymnes, and spirituall songes, which haue fauoure with them, syngynge in your hartes to the LORD. And what so euer ye do in worde or dede, do all in the name of the LORD IESV, & geue thākes vnto god the father by hym. All this must come by fayth. For as a man reioyceth in God: euen so shall he prayse hym, thanke hym, and euen brest out in syngynge to hym, as to one by whō health and saluacyon is happened vnto hym: Yet though the flesh wyll cause hym to synne, and greue hym inwardly. But yf he knowlegeth God for a mercyfull father: then is he conforted agayne by his good­nesse, as wytnesseth Paul sayenge: God which is rych in mercy, thorow his great loue wherwith he loued vs, euen whan we were dead in syn­nes, hath quickened vs w^t CHRIST. Than is God mercyfull vnto vs, & a father of mercy, geuen vnto vs w^t al his goodnesse, and then are we saued [Page] by his goodnesse: whan we can beleue thorow fayth y^• redēpcyon & iustifycacyō declared by his worde. Therfore sayeth Paul: Yf a man beleue Rom. 10. from the harte, he shalbe made ryghteous: and yf a man knowlege with the mouth, he shalbe saued.

For the scripture sayeth: Who so Esay. 28. euer beleueth on hym, shall not be confounded. Seynge then that fayth was so necessary, therfore was CHRIST so diligent, euen to beate it in vs: As for an ensample, to the syke of the palsey he sayde: My Math. 9 sonne be of good cheare, thy synnes are forgeuen the. And to the wo­man of Canaā: O woman, great is Math. 15. thy fayth: be it vnto the, euē as thoudesyrest. And agayne to Martha he sayeth: I am the resurreccyon Ioh. 11. and the lyfe, he that beleueth on me, shall lyue, thoughe he were dead already: And who so euer lyueth and, belyueth on me, shall neuer dye. Item to the woman that was [Page 26] syke of the blody yssue, he sayde: Doughter be of good conforte, thy Matt [...]. 9 fayth hath made the safe. Thus is it euident that all is ascribed vn­to fayth, and not vnto vs. For oure workes can stretch no farther, saue onely to shewe oure wyllynge harte, and to yelde thankes vnto hym whiche throughe vnoutspea­keable loue hath saued vs. And thus doynge we geue only God the honour for all y^• good which he worketh in vs. Loke vpon the seconde to the Hebr [...]es. And in the elenenth chapter he sayeth: Without fayth it is vnpossible to please God. For Heb. 11. he that commeth vnto God, muste beleue that God is, and that he is a rewarder of thē that seke hym. And agayne: We knowe y^t a man is not [...]al. 1. made righteous by y^• dedes of y^e law but by y^e faith on IESVS CHRIST. We haue beleued also on IESVS CHRIST, that we myght be made ryghteous by the fayth on CHRIST, [Page] and not by the dedes of the lawe. Ihon also sayeth: All that is borne 1. Ioh. 1 of God, ouercōmeth the worlde: and this is the victory that ouercōmeth the worlde, euen our fayth. Who is it that ouercōmeth the worlde, but he which beleueth that IESVS is the sonne of God? And further in the same chapter: These thynges haue A writtē vnto you, which beleue on the name of the sonne of God, that ye maye knowe how that ye haue e­ternall lyfe, and that ye maye beleue on the name of the sonne of God.

And this is the fre boldnesse whiche we haue towarde hym, that yf we aske ony thynge accordyng to his wyl he heareth vs. Lo, how yf a man beleueth, (that is) yf he setteth his trust vpon the goodnesse of God only, he is herde, and optayneth all that he requyreth of the LORDE, as Marke Matt. 11. also wytnesseth. Paul what tyme he preached the forgeuenesse of synnes [...]. 13. 14, 16. he dyd alwaye ascribe it vnto faith: [Page 27] that we myght knowe the vertue & power of CRISTES death, and that we shulde geue all glorye and praise vnto hym, which hath receaued vs vnto the fayth by his goodnesse. IE­SVS preached the Gospell of y^e kyng­dome M [...]. [...] of God, sayenge: The tyme is [...]ulfylled, and the kyngdome of god [...]s at hande, amende your selues, & beleue the gospel.

Here myght some men saye: ye speake so much of fayth, & that man [...]s iustified by fayth onely, and not by workes: Where as saynt Iames neuerthelesse sayeth, that fayth with but workes is dead. Trueth it is, & he sayeth well: For without ther en­sue Nota. forsakynge and lothsomnesse of synnes, and without a man rest and reioyce onely in God, hauynge res­pecte to none other creature, sekyng helpe or conforte at the same: Then is it a tokē that he is not wholy fixt vpon God, nor putteth his trust in hym. So longe as a man reioyceth [Page] in synnynge, so longe is not God his ioye. As longe as man cōmeth not to God with more loue & thank­fulnesse, nor can quyete hym selfe with God: so longe hath he not the trewe fayth. The trew fayth mor­tifyeth the synnes, that the outward workes maye testifye of the inward fayth. Thus doynge optayneth God the glorye, whiche wyll worke wonderously in all them, in whom he hath poured his worde by fayth. Therfore sayd CHRIST: Let youre lyght so shyne before men, that they Math 5 1. Pet, 2 mayese your good workes, and glorifye youre father which is in hea­uen. Scripture wytnesseth euery wher y^t fayth must make new creatures, Pha. 2 orels shuld it not work, y^e worke wherfore God sent his worde. Not that workes iustyfye a man: But seynge man is iustyfyed by fayth, therfore is he called iustifyed or ryghteous for doynge the workes of fayth: For the workes be called [Page 28] ryghteous before God, by reason of fayth. Here vpon bryngeth saynt Iacob. 1 Iames Abraham and Rahab as proues, sayenge: Wylte thou vn­derstonde O thou vayne man, that fayth without dedes is dead? Was not oure father Abraham iustyfyed thorowe workes, whan he offred I­saac his sonne vpon the altare? Thou seyst how that faith wrought with his dedes, through the dedes was the fayth made perfecte: and the scripture was fulfylled, whiche sayeth: Abraham beleued God and it was reputed vnto hym for ryghteousnesse, and he was called the frende of God. &c. Yf Abra­ham had douted on Gods promyse, whan he wolde haue offered his sonne: then hadde not his faythe bene ryghte nor sufficyent. Ra­hab Iosu. 2 also shewed hyr fayth, where by she let the spyes go, shewynge them whiche waye they shulde go. She beleued stedfastly that God [Page] shulde cause the chyldren of Israell to wynne the cytie of Iericho, and by y^t fayth was hyr faythfull worke accepted before God. God loked first vpon Abell and then vpon his Gene. 4. gyfte. The scripture hath shut vp al Gal 3. vnder synne, that the promyse shuld come by fayth on IESVS CHRIST, ge­uen vnto them that beleue. Hereby we maye se that fayth only iustifieth (that is:) Whan we forsake all creatures, submyttynge out selues, and passe by all mans inuencyons or holynesse, fallynge and leanynge to CHRIST only, sayenge: O LORDE I knowlege health to be happened vnto me by the. LORDE augmēt thou my fayth. CHRIST sayd: I am Ioh. 5. the lyght of the worlde he that folo­weth me shall not walke in darke­nesse, but shal haue the lyght of lyfe. And agayne in the same chapter: Yf ye continue in my worde, then are ye my disciples, and ye shal knowe the trueth, and y^t trueth shal make you [Page 29] fre. Though the faythfull fell to synnynge, yet remayneth God a frende vnto the fayth and loue that he fyn­deth in a mā: his promyses vnto thē that beleue are so manyfold. Dauid Psal. 36 sayeth: Yf the ryghteous falleth, he shall not be brused: for the LORDE doth staye hym with his hāde. Paul sayeth: Then is ther now no damna Rom. 8. cyon vnto them that are in CHRIST IESV, which walke not after y^e flesh, but after the sprete. For the lawe of the sprete (y^t bringeth lyfe in CHRIST IESV) hath made me fre from y^t lawe of synne and death. Saynt Ihon also 1. Ioh. 3. wrytteth sayenge: Who so euer is borne of God, synneth not, for his sede remayneth in hym: & he can not synne, because he is borne of God.

Though a man be weake after the fleshe, and thereby fall to synne: yet Nota. doth God loue a man for the fayth wherby he loueth God. Whan he falleth, his fall is not vnto dead: for his sprete is without gyle. The [Page] LORDE suffereth the ryghteous to fall, leste he stonde to muche in hys owne conceate: but that he aske mercy with all his harte. The ryghte­ous falleth seuen tymes in one daye, and ryseth agayne. The LORDE taketh the faythfull for his best be­loued, and reserueth hym to his mercy. Salomon sayeth: The rygh­teous Prou. 10 laboureth to do good, but the vngodly vseth hys increase vnto sinnes. Oure prayer is that we maye abyde by the gladde and ioyfull ty­dynges of the gospell. For he that Matt. 16. beleueth, and is baptysed shall be saued. I brynge you tydynges of [...]. 2 great ioye which shal happē vnto al people: for vnto you is this daye borne the Saueoure, euen CHRIST the LORDE.

Thus farre is now sayde of the mercy, which we vptayne by fayth: For true fayth ioyfuily receaued, excludynge al y^e is contrary to CHRIST bryngeth a greate health wyth her.

¶ The thyrde chapter shall treate how hurtefull vnbelefe is, and what is the cause that men be so colde and straunge in Godly matters and in loue to­warde God.

WHan we consydre our fyrste progeny, then is it euydent vnto vs, that the nature of man is created to y^e lykenesse of God in wyll, reason, and vnderstandyng: folowynge God through wysedom, and by knowledge of the creatures, And that man was ioyned w^t a per­fecte hart vnto God, vsynge hym w^t a cōplete knowlege. Upon this hath Gene. [...]. God set him in the paradyse of pleasure, geuynge hym a cōmaūdement, namely, y^e he shuld not eat of the tre of knowlege of good & euell. This cōmaūdemēt was geuē vnto Adā by God, to y^e entent y^e he wolde proue, whether he wolde abyde stedfast by his word & cōmaūdmēt, or not. But y^e deuel, which was minded to bring synne & deathe in to the worlde tho­row vnbelefe, occasioned to it by his [Page] enuye to mankynde, he hath stered the serpent (which was the sotyleste creature of all creatures) to saye vnto the woman: Yee, hath God sayd Gene. 3 in dede: Ye shall not eate of all ma­ner trees in the garden? Then sayd the woman vnto the serpent: We eate of the frute of the trees in y^• garden: But as for the frute of the tre that is in the myddes of the gardē, God hath sayde: Eate ye not of it, & touche it not, lest ye dye. Whan the Serpent now perceaued that Euastode weakely vpon Gods worde, for she sayde: lest we dye (where God neuerthelesse hadde sayde: Loke in what daye so euer thou eatest therof thou shalt dye the death:) he dyd as­sault Eua fyrst, to make her dout in Gods worde, and to brynge her frō it. Now whan he had her so farre: than brought he her yet farther, sayenge: Tush ye shall not dye y^e death. For God knoweth that in what daye so euer ye eate of it, youre eyes [Page 31] shalbe opened, and ye shalbe as God, and knowe both good & euell. And the woman sawe that the tre was good to eate of, and lusty vnto y^e eyes, and a pleasaunt tre to make wyse: and toke of the frute of it, and dyd eate, & gaue vnto hit husbande also therof, and he dyd eate. Thus haue they both lefte Gods worde, and haue done theyr wyl, and fulfylled theyr desyre and lust. Thus hath man cast hym selfe awaye tho­rowe mysbelefe transgressyng gods worde and cōmaundement.

The lust and desyre that Adam conceaued in his fyrst appetite doth yet remayne in hym: for we are of the same fleshe and substaunce and also folow thē ature of it. We are so sore wrapped in mysbelefe, that it is also vnto vs the cause and occasy­on of all synne: so that we be na­turaly chyldren of wrath, by inspi­racyon of y^t prynce of the ayre, which is a sprete, workynge in the chyl­dren Ephe. 2. [Page] of mysbelefe, fulfyllynge the pleasure of the fleshe: for the whiche Tollo [...]. 3 the wrath of God commeth vpō the chyldren of vnbelefe. Whan man now leauynge the worde of God, regardeth not God, folowynge hys owne wytte and wysedome: than is his harte and mynde darkened and drawen awaye, trustynge more to his owne wysedome, then to his LORDE his God. And his harte conceaueth nothynge saue the lust and desyre of the fleshe, of the which he is ledde captyue: so that he axeth no more counsell at God. This doth Dauid complayne sayenge: The Psal. 13 foolysh bodyes saye in theyr hartes: Tush, ther is no God. They are corrupte and become abhominable in theyr doynges, ther is not one that doth good. The LORDE loked downe from heauen vpon the chyl­dren of men, to se yf ther were ony that wolde vnderstand and seke af­ter God. But they are all gone out of the waye, they are altogether be­come [Page 32] vnprofitable, ther is none that doth good: no not one. All this com­meth by mysbelefe, and whan man setteth no more by God & his worde, nor hath no more lust vnto hym. For yf man dyd abyde by God, & beheld alway the wonderous and glorious workes, whiche the LORDE hath declared vnto vs by his benefytes and goodnesse: it were not possible that he shulde forsake his LORDE his God, but shulde alwaye be gy­ded of God and his worde, sekynge at hym onely all his comforte and health. But seynge he is deceuered from God and his worde, and wyll stande to his owne wysedom, which is but playne [...]oly: therfore is he rest lesse, and to his LORDE his God is he vnfaythfull: as wytnesseth Esaye sayenge: He that is vnfaythfull dealeth vnfaythfully. Dauid also say­eth: Esay. 21. They kepte not the cōuenaūt of Psal. 77 God, and wolde not walke in hys law. They forgat what he had done [Page] and the wonderfull workes that he Aba [...]ut. 2. hadde shewed for them. In all this haue they synned, and dyd not be­leue in his wonderfull workes: for the soule of the vnfaythfull is not stedfaste nor trewe in hyr selfe. By all these euydences and reasons are we taught, that all wyckednesse is come in the worlde by mysbelefe: for thorowe mysbelefe hath man but slender knowlege of God: and ac­cordynge as he hath knowlege of God, so muche loueth he God, and reioyceth in his goodnesse. This mysbelefe doth so kepe a man boūd in synfulnesse, that he can not fele or perceaue ony goodnesse to come vn­to hym from the blessed LORDE.

Thoughe he saye that he beleueth CHRIST to be crucyfyed, and that he hath suffred the paynfull death, which the deuyls also beleue: yet be­leueth not he so, as one y^t can rest in this deth only, & as one y^t is fully per suaded to haue mercy & forgeuenes [Page 33] therby of y^e LORDE. For yf he coulde beleue this, he shuld both loue God, and reioyce wholye in hym, not lo­kynge aboute for to optayne ony o­ther mercye of what creature soeuer it were. It shuld suffise him to know God which will receaue him to hys mercy. Wherfore, the cause why mē be so coulde in loue towarde God, and so straunge from him is, that they knowe him so lytle, & that they haue so smal perceueraūce of y^t loue that he hath towarde vs. Lo, what vnkindnesse commeth by mysbelefe as whan man is not fully certyfyed in his harte, that God will geue vs so much, as he hath promysed vs by hys worde: yee so litle is mā inwardlye reioyced, and comforted, as he doth beleue, and is assured in his cō science that God is, & will be good vnto vs. For yf he knoweth not God in hys goodnesse, howe can he reioyce in hys goodnesse? Thus is it euydent that man abydeth presoned of [Page] hys owne wytte and wysedome tho­rowe vnbelefe. Thys caused Esaye to saye. Therfore commeth my peo­ple Esa. 5 also in captyuyte, because they haue no vnderstondynge. Dauid also speaketh of thus myserable estate sayenge. O LORDE, howe glori­ous Psal. 91. are thy workes, thy thoughtes are very depe. An vnwyse man wyll not knowe thys, and a foole wyll not vnderstonde it. And agayne in another place. They wyl not be learned Psal. [...]1. and vnderstonde: but walke on styll in darknesse. Who so is not lyghtened thorowe the worde of the LORDE to knowe the LORDES waye, and to perceaue hys saluacy­on by the faythe in God, that man walketh in darknesse altogether, fyndynge no restynge place for hys synfull soule, hauynge a weake ho­pe to fynde saluacyon by the LOR­DE. Thys is it that Dauid sayde. They beleued not in God, and put Psal. 77. not theyr truste in hys helpe. Esaye [Page 34] calleth vs oute of thys darknesse sayenge: Esaye, 50, Who so walketh in darknes, and no lyghte shyneth vpon him, let hym hope in the LORDE, and hold hym by hys God. How could a man haue ony hope or truste in hys hart, seynge he is not stedfastlye perswa­ded that mercy can be optayned, for the whiche he maye hope: seynge y^e hope & lōgyngefor cōmeth by fayth.

Because now that man doth not beleue, therfore can he also not hope ony such good as is promysed hī by faith, nother cā he loue dewly the geuer of y^e good, y^t hath promised hym so much of it: this may we perceaue by y^e childrē of Israel: y^e LORD promised to geue Abrahā al y^e lōd of Canaā Gene. 15. & afterward whā he wold haue sent Moses vnto Pharao, to deliuer the same people, he promised vnto Moses Exod. 3. Deut. 1. to geue thē y^e lond y^t flowed with milke & hony. Now y^t god was mynded thus to do, y^t did he shew euidētly in deliueryng y^t people frō Pharaos hādes, leadyng thē straūgly thorow [Page] the reede see, and fedinge them with heauenlye bread. But howe happe­ned it? For whan they had ony let­tynge by the way, by reason of theyr mysbelefe and vnthankfulnesse, and had forgotten the benefytes shewed vnto them of God: than fell they to murmurynge, and deceuerynge frō God, and hys worde. Agayne, what [...]u. 13. 14 tyme as the spyes had searched out [...] the londe of promyse, and came, and shewed all thynges vnto the chylde­ren of Israell, howe they had sene greate giauntes in comparison of whom they were but greshoppers, and that the indwellers of the lond were stronge and myghty men, and that theyr cyties were hygh walled. The chylderen of Israell hearynge thys were sore astonnyed, murmu­red agaynste God, Moses, & Aaron, sayenge: that they wolde turne back agayne in to Egypte. All thys mur­murynge came of mysbelefe. For yf they had stād stedfastly to his worde [Page 35] and bydden sure by hys promyses, they shulde haue answered & sayde: We shall ouercoeme that nacyon ryght well, and take the londe in possessyon, though they were thousand tymes stronger: For the LORDE hath promysed and geuē it vs. But seynge they fel frō gods word, & hys promyses, leanynge to theyr owne polyce and strength, therfore semed it vnto them vnpossible. Neuerthe­lesse it was possible wyth God, and thorowe God, as hys worde dyd as­sure them.

Seynge than y^t God made suche a promyse vnto them, and that they decyuered from hys behestynges: therfore had they no hope to take in the londe of promyse: Wherfor they were vnworthye of it, and haue not entred in to the rest, which God pro­mysed them. For thys cause cōmeth Paull and warneth vs of thys wyc­ked vnbelefe, sayenge: Let vs feare Heb. 4. therfore leste ony of vs forsakynge [Page] y^• promyse of entrynge in to his rest, shulde seme to come behynde: for it is declared vnto vs as well as vnto them. But the worde of preachynge helped not them, whan they y^t herde it beleued it not. By these reasons is it declared vnto vs euydently howe hurtefull mysbelefe is vnto vs. We cā do God no more wrong, nor bring more losse vnto oure soule, than in y^t we geue no more credēce to his wor­des, which not withstōding is faith full vnto vs in all hys promyses.

Thys also complayned CHRIST to y^e Iewes sayenge: The father which Iohan. 5. sente me beareth wytnesse hymselfe of me. Ye haue nother herd his voy­ce, norsene hys shape at ony tyme: You haue not hys worde abydynge in you, for ye beleue hym not, whom he hath sente. I am come in my fa­thers name, and ye receaue me not: Yf another come in hys own name, hym shall ye receaue. How can ye beleue, which receaue prayse one of an [Page 36] other, and seke not the prayse which is of God onely? Yf ye beleued Mo­ses, ye shulde beleue me also: For he hath written of me. But yf ye beleue not hys wrytynges, how shall ye be­leue my wordes? ye wyll not come vnto me that ye myghte haue lyfe. He y^t beleueth not God, hath made 1 Ioh. 5. hym a lyar: because he hath not beleued the recorde that God hath testy­fyed of hys sonne. And this is the recorde: euen that God hath geuen vs euerlastyng lyfe. And thys lyfe is in hys sonne. He that hath the sonne of God, hath lyfe. Hereby is it euydent, that yf we couet to be conforted in God, thā shal we seke it in his word, and take recorde of the same, howe we maye come to hys mercye. So muche fayth as we geue to his wordes, so muche shall oure know­lege be also of hys goodnesse, and so muche shall we be comforted of hym. Howe can we be fully com­forted, seynge we do so sore wauet & [Page] stonde not stedfaste in hys worde, whiche hys goodnesse doth declare vnto vs? For all that doth conforte vs commeth of God. The father lo­ueth Iohan. 13. the sonne, and hath geuen all thynges in hys handes. Whoso be­leueth Ioan. 3. in the sonne, hath lyfe euer­lastynge: But he that beleueth not in the sonne, shall not se lyfe, but the wrath of God abydeth vpon hym. Thys doth scrypture specifye vnto vs, that we shulde knowe the cause and occasyon of all euel: that is mysbelefe, and it is the cause y^t we know not God, nor haue ony loue toward hym. Nowe whan the loue of God is banyshed, than doth man lyghte­lye fall to all maner of wyckednesse. Therfore sayde CHRISTE: Whan the holy goost commeth he shall re­buke the worlde of synne, of ryghteousnesse, and of iudgemente. Of synne, because they beleued not on me. Of ryghteousnesse, because I go to the father. Wo be vnto them Eccli. 2. [Page 37] that are lowse or harte, whiche put not theyr trust in God, and therfore shall they not be defended of hym. Againe: They that fear the LORDE, Prou. 18. wyll not mystrust his worde: & they that loue hym wyll kepe his cōmaū dementes. Thus maye we se how y^t whan man knoweth not what God hath cōmaunded hym, nor standeth stedfastly vpon God thorow fayth: how then (I saye) he falleth vnto extreme vnkindnesse, without ony dredyng of God. Mysbelefe therfore is the cause and occasion of al synnes, wherof man shalbe iudged. For yf y^e fyrst man had bydden fast by Gods worde, he shulde not haue fallen to synnynge: Therfore sayd CHRIST: The workes y^t I do in my fathers Ioh. 10. name, they bear wytnesse of me: but ye beleue not, because ye are not of my shepe. Baruch also sayeth: But Baruch 3. how happeneth it Israell that thou art in thyn enemyes lande? thou art waxen olde in a straūge contry, and [Page] defyled with y^t dead. Why art thou become lyke vnto them y^t go downe to theyr graues? Euen because thou hast forsaken the well of wysedome. Truely, yf thou haddest walked in the waye of God, thou shuldest haue remayned styll safe in thyne owne lande. Euen this same complaineth the LORDE also by Ieremy the pro­phete, Ierem. 2 sayenge: What vnfaythful­nesse founde youre fathers in me, y^t they wente away so farre fro me, fallynge to lyghtnesse, and beynge so vayne? They thought not in theyr hartes: Where haue we left the LORDE, that brought vs out of the lande of Egipte? that ledde vs thorow the wyldernes, thorow a desert & rough lande. &c. And continently after in y^e same place: For my people hath done two euels: They haue forsa­ken me the wel of the water of lyfe, and dygged them pyttes: Yee vyle and broken pyttes that holde no water. And it foloweth also: Thyne [Page 32] owne wyckednesse shal reproue the, and thy turnynge awaye shall con­dempne the: that thou mayest know and vnderstande how hurtefull a thynge it is that thou hast forsaken the LORDE thy God, & not feared hym sayth y^e LORD God of hoostes.

Wherfore, whan we beholde oure selues duely, remembrynge the worthynes and excellency of y^• cho­sen soule, whiche of ryght shulde be a bryde of IES VS CHRISTE: for of nature can not she be refresshed nor comforted but, onely of God.

What so euer she seketh besyde hym, that maketh her disquyete and comfortlesse. For this cause is it nedefull for vs to lyfte oure eyen vp towarde heauen, besekynge hym humbly to conforte vs wyth his owne presence. Nother is this accomplyshed, but onely whan the LORDE declareth his good­nesse vnto vs by his word, and that we then reioyce in all the goodnesse [Page] which he hath promysed vs therin. Yf we forsake y^e worde, then shal the soule become cold & straūge frō god This confirmeth Ieremy sayenge: I wyll cast you out of this lande, in Ierem. 16. to a lande that ye, nor your fathers knowe not: and there shall ye serue straunge goddes day & nyght, there wyll I shewe you no fauoure. That man verely hath no rest whiche fal­leth to ony shapē creature, or to ony inuencion & ymaginacyon of man. Where mā doth yet procure ryghteousnesse & saluacyō by his owne mother wytte & wysedome, there doth not god work his worke. This may be tried by many places of scripture CHRIST dyd not shewe many tokēs Rom. 1. there where was no faith, because y^e they knowynge y^t ther is one God, haue not praysed hym as God, nor thanked hym, but became vayne in theyr ymaginacyōs, & theyr folyshe hart was blinded. Whā they coūted thēselues wyse, they became fooles. [Page 39] And why? Euē because (saith Paul) Rom. 10. they knowe not the ryghteousnesse which auayleth before God, & go a­bout to mayntayne theyr owne righteousnesse: & thus are not they sub­dued vnto y^e ryghteousnesse whiche is of value before God. CHRIST is y^e ende of the law vnto-ryghteousnesse for euery one y^t beleueth. For God so loued the world, that he gaue his Ioh. 3. only sonne, that wo so euer beleueth in hym shulde not peryshe, but haue euerlastynge lyfe. Lo how saluacyō commeth by fayth. Who so therfore doth not receaue the worde by fayth the same abydeth in darknesse & dāynacion: as CHRIST wytnesseth in the same place, sayenge: But he that be­leueth not, is condempned already: because he beleueth not on y^e name of the onely sonne of God. But this is the condemnacion: that the lyght is come in to the worlde, and men loued the darcknesse more then the lyght, for theyr workes were euell. [Page] Who so euer doth euell, hateth the lyght, and commeth not to y^e lyght, that his dedes shulde not be repro­ued. Here in are we enformed that it is Gods wyll, that all men be sa­ued: and that we shall knowlege the fathers loue, whiche hath geuen vs CHRISTE to be oure Saue­oure: and that we shulde knowlege oure saluacion to come by hym, whiche hath accomplyshed the worke of oure health in vs. But seynge ma­ny men do not turne them selues to God warde, walkynge after theyr owne wyll and desyre: therfore cannot they haue knowlege of the saluacyon that is promised and geuen vs by CHRIST. Man muste vtterly forsake hym selfe, with all that is in hym, and rest vpon CHRISTE onely: by whose death we maye fynde sauynge health. But alas Lollo. 2. for pytie ther be many vayne and pufte vp in theyr fleshly myndes, which holde not them selues to the [Page 38] heade and worde, nother come to CHRISTE to be humbly taught of hym. This is the cause why y^e Pharises came not to God, but sayde it that Iob dyd prophecy aforehande, sayenge: They saye vnto God: Go Iob. 21. frō vs, we desyre not the knowlege of thy wayes. What maner of fe­lowe is y^e Almyghty, that we shulde serue hym? What profyte shuld we haue to submytte oure selues vnto hym? Esaye also sayeth: Thou hast Esaye. 57. hadde trouble for the multitude of thyne owne wayes, yet saydest thou neuer: I wyll leaue of. Thou thyn­kest to haue health or lyfe of thy self and therfore thou beleuest not that thou arte sycke. Yee, heare what O see the prophete sayeth: I droue Ephraim, Iuda plowed, and Ia­cob O see. 10 played the husbandman, that they might so we vnto righteousnes and reape the frutes of weldoynge: that they myghte plowe vp theyr fresshe & new tylled lande, and seke [Page] the LORD tyll he came, & taught thē ryghteousnesse. But now they haue plowed them wickednesse, therfore shall they reape synne, and eat y^e frut of lyfe. Seynge thou puttest thy cō ­fidence in thyne owne wayes, & lea­nest to the cōfidēce of thy worthies, ther shall growe a sedicyon amonge thy people. By this is it euidēt that man remayneth in his vnfaythful­nesse thorow his owne wysedome. For the LORDE wyll teache vs w^t his worde only, yf we couet to walk aryght in his way. Al is but foolyshnesse, be man neuer so well learned, yf he knewe nought of God. Ther­fore sayeth Paul: The worde of the 1. Corin. 1 crosse is foolyshnesse vnto thē y^t pe­rish, but vnto vs that are saued it is the power of God. For it is written: I wyl destroye the wysedome of the Esay. 29 wyse, and wyll cast away the vnderstandyng of the prudēt. For so much as the worlde by the wysedome therof knewe not God in his wysedom. [Page 41] it pleased God thorowe foolysh preachynge to saue them that beleue. Yf 2. Cor. 4. oure Gospell be yet hyd, it is hyd in them that are loste: amonge whome the God of thys worlde hath blyn­ded the myndes of them, whiche be­leue not, that the lyghte of the Gos­pell of the glorye of CHRISTE (whiche is the ymage of God) shuld not shyne vnto them. And in ano­ther place saieth Paul: Because they receaued not the loue of the treuth, 2. Tessa. 2. that they myghte haue bene saued: therfore shall God sende thē stronge delusyon, that they shulde beleue lyes, that all they myghte be dam­ned, whiche beleued not the treuthe, but had pleasure in vnryghteous­nesse. It hath bene the LORDES wyll alwaye to draw euery man vnto hym both by benefytes, and wor­des. But whan he seyth the hartes to remayne styll harde, and peruer­ted, than threateneth he the vnbele­uynge, y^t they shall come to naught, [Page] yf they do not receaue hys worde, sa­yenge: The kyngdome of God shall Math. 21. be takē from you, & shalbe geuē vnto y^• Heythen, which shal bryng forth y^e frutes of it. And who so falleth vpō thys stone, (that is CHRIST) shalbe broken [...] peces: and loke vpon whō it falleth, it shal grynde him to poul [...]r. This is fearful to heare of him, that i [...] offended at Goddes worde thorow mysbelef, nother doth knowlege thorowe loue hys saluacyon to be therein: but withstandeth it by al meanes possyble. They that be offended and dashe at the stone (that is CHRISTE) they be not drawen to hym through hys goodnesse, but be rather peyered, peruerse, & mynd­lesse. Yee and they become enemies of God by the lawe: whereby they be broughte to greater feare, than can wel be swaged and redressed againe by Gods worde.

Whan the stone (that is the bles­sed Nota. CHRIST) shall fall vpon the mis [Page 42] beleuing, & forsake y^• sinner trustyng in his blindnesse, beynge despysed of God for his obstinacie, and beating his iudgemente wythout mercye at the daye of dome: than shall the vn­beleuynge se how greuous it is vn­to hym, that he hath not receaued CHRIST in his worde. The LORDE sayd: He y^t is not with me, is against Math. 12. me. He that gathereth not with me, scattereth. For he that seketh righte­ousnes, notbeholding CHRIST only w^t a pure minde, he dasheth agaist y^• stone. Now greuous it is to offēd at y^• stone, & to be offēded at CHRIST, do many places of scripture specifie vnto vs. CHRIST is set to a fall, & to an Luce. 2. vprising agayn of many. But well is him whose trust is in y^e LORD hys god. Be it knowē vnto you therfore Actu [...]. 13. ye mē & brethrē, y^e thorow this mā (y^• is CHRISTE) is preached vnto you y^e forgeuenesse of synnes, and from al the thinges, wherby ye might not be iustified in the lawe of Moses. But whosoeuer beleueth on thys man [Page] is iustifyed. Beware therfore that it come not vpon you, which is spoken in the Prophetes. Beholde ye despysers, [...]. 2. and wonder at it, and peryshe: For I do a worke in youre tyme, which ye shall not beleue yf ony mā tell it you. And agayne in the same place sayde Paull and Barnabas to the Iewes: It behoued fyrste the worde of god to be spoken vnto you, but now that ye thruste it from you, & counte youre selues vnworthye of euerlastynge lyfe: lo, we turne to the Gentyles. Oh LORDE who cā perceaue how hurtefull the worldly wysedome is? The Byshoppes, Pharisees, Prestes, and Lawers thorowe theyr owne wysedome wold not submitte them selues to the humble, and meke fayth of CHRISTE, but rather drewe the other people from the fayth in CHRISTE, sayenge: Doth ony of the rulers or Pharisees beleue on hym? But the commune Iohan. 7. people whiche knowe not the lawe, [Page 43] are cursed. Thus were the Publi­cans and open synners (whiche beleued in CHRISTE) despysed of them. Yee because the commune people Luce. 7. Iohan. 12. folowed CHRIST, therfor haue the Byshoppes and Prestes takē coū sell how to slaye CHRIST. CHRIST also whan he saw that the couetous Pharisees dyd mocke hym, he sayd: Ye are they that iustyfye youre sel­ues Luce. 16. before [...]n, but God knoweth youre hartes. For that which is hye amonge men, is abominacyon be­fore God. And agayn sayd CHRIST: Why know ye not my speche? Euen Iohan. 8. because ye can not abyde the hea­rynge of my wordes. And agayne: I am come to iudgement into hys Iohan. 9 world, that they which se not, might se: and that they which se. myght be made blynde. And some of the Pha­risees that were wyth hym, herde thys, and sayde vnto hym. Are we then blynde also? IESVS sayde vnto them: Yf ye were blynde, ye shulde [Page] haue no synne: But now that ye say wese, therfore remayneth youre syn­ne: That is as muche, as though CHRISTE wolde saye: He that wyll se hys saluacyon by hys owne wyse­dom, he is blynde: For he loketh not vpon God, but is blynde in himself. But he that loketh not vpon hym­selfe, but seketh hys saluacyon in CHRISTE, he is lyghtened of God. Thys wytnesseth saint Paul, sayēg Roma. 9. The Heythen whiche, solowed not ryghteousnesse, haue ouertakē righ­teousnesse. But I speake of the righteousnesse that commeth by faythe. Israell folowed the lawe of ryghte­ousnesse, and attayned not vnto the lawe of righteousnesse. Why so? euē because they soughte it not oute of faith, but as it were out of deseruing of workes. For they haue stōbled at the stomblynge stone, as it is writtē. Beholde, I laye in Syon a stone to Esaye. 28. stomble at, and a tocke to be offen­ded at: and whosoeuer beleueth on [Page 44] hym, shall not be confounded.

Here haue we now herd what hurt vnbelefe bryngeth, whereby a man becommeth coulde and straunge frō God. For thorowe vnbelefe hath a man small perceuenaunce of God or godlynesse. Yee where God is not duely knowen, there is man ydle, & can haue no godly lust, nor fauoure vnto God. But y^t father hath geuen vs CHRIST hys only sonne, accor­dynge to hys loue towarde vs (euen hys godly worde) that we shulde herken to him, & learne to know y^• waye of saluaciō thorow hys word. Thus hath CHRIST called vs louingly na­mely vs y^t were of a disquiete & troubelous hart, geuingvs knowlege of his fatherly wil thorow faith, y^t we shuld be cōforted in his word, which brigeth al mercy w^t it. Yf our hart be ready to accōplish y^t wil of god accordinge to his worde, & not to departe thorow ony straung learnīg, thā are we surely called of hi. For Ihō saith. [Page] Whosoeuer transgresseth, and aby­deth 2. Iohan. 1 not in the doctryne of CHRIST, hath not God. He that abydeth in the doctryne of CHRISTE hath both the father, and the sonne. And agayn: Yf no man wyl receaue you, Math. 10. nor heare youre preachynge, depart out of that house or cytie, and shake the duste from youre fete. Treuly I saye vnto you: It shall be easyer for the loude of Sodoma, and Gomor­ra in the daye of iudgement, thā for y^t cuie. Thus may youse y^• damage Math. 9 and hurte of mysbelese, the whiche causeth a disquyeted harte, and re­morse of conscieure, and an harte y^e is comfortlesse, yee a continuaunce in synfulnesse. Wherfore CHRISTE seinge the multitude, hauyng blind leaders, he is moued with pitye vpō them: for they were pined away, and dispersed, as shepe hauyng no shepe herde. And CHRISTE sayde vnto his disciples. The haruest is great, but the laborers are few. Wherfore [Page 45] praye the LORDE of the harueste to send forth labourers into his haruest. Now louyngly wyll the LOR­DE haue pytye vpon vs, seynge he calleth vs so swetelye to hys godlye worde, that we abyde not in damnacyon. 2. Tes. 3 Paul sayeth: Brethren, praye for vs, that the worde of God maye haue fre passage, and be glorified as it is with you, and that we maye be delyuered from vnreasonable, and euell men. Thys graunte vs y^• heauenlye father, tho­row IESVS CHRIS­TE his sonne.

Amen.