THere was a certain rich man , whyche had a steward that was acused vnto hym that he had wasted his goodes . And he called hym and sayd vnto hym . Howe is it that I heare this of the ? Geue accomptes of thy stewardshyp . For thou mayst bee no longer my steward . The steward said with in himselfe : what shal I doo ? for my master wil take away from me my stewardshyp . I cannot dygge , and to begge I am ashamed . I wot what to do , that whan I am put out of my stewardshyp , thei may receyue me into their houses .

¶ Then called he al his masters detters and said vnto the fyrst , how much owest thou vnto my master ? And he said , an . C. tonnes of oyle , And he sayde vnto hym , take thy byl , and syt downe quickly , and wryte . l. Then sayd he to another , what owest thou ? And he saied , an . C. quarters of wheat . He sayd vnto hym . Take thy byl and write . lxxx . And the Lord commended the vniust steward , because he had doone wysely . For the chyldren of thys worlde , are in theyr kynd wiser then the chyldren of lyght . And I say also vnto you , make you fryndes of the wycked Mammon , that whan ye shall haue neede , they maye receyue you into euerlastyng habitations .

FOr asmuche as with this and diuers such other textes , many haue enforced to drawe the people from the true fayth and from puttynge theyr trust in the truthe of Gods promyses and in the merites and deseruynge of his Chryst our Lord , & haue also brought it to passe , for many false prophetes shall aryse and deceyue many , and much wyckednes must also be , sayth Christ . Mat. xxiiii . And Paul sayth . Ti. iii. Fuyl men & deceiuers shal preuaile in euil while thei deceiue & are deceiued them selues , & haue taught them to put trust in their own merites , and brought them in belefe that they shal be iustified in the sighte of God by the goodnes of theyr owne workes and haue corrupt the pure worde of God to confyrme theyr Aristotle withal . For thoughe that the phylosophers and worldlye wyse men wer enimyes aboue al enemyes to the Gospel of God , and though the worldly wysedome cannot comprehende the wysedome of God , as thou mayst se i. Corin. i. & . ii . And though worldly ryghtuousnes cannot bee obediente vnto the They geue more fayth to Aristotle then to Christ . ryghtuousnes of God : Ro. x. Yet whatsoeuer they read in Aristo , that must fyrst be true . And to mayntayn that , they rent and teare the scriptures with theyr distin ctions and expound them violently , contrary to the meanyng of the texte , and to the circumstances that go before and after , and to a thousand clere and euidente textes . Wherfore , I haue taken in hand to expound this Gospel and certayne oter places of the newe testament and ( as farfurth as God shall lende me grace ) to bryng the scripture vnto the ryght sence , and to dygge agayne the wels of Abraham and to purdge and clense them of the erth of worldly wysedome , wherwyth these Philistians haue stopped them . Whyche grace graunt me God , for the loue that he hath vnto his sonne Jesus our Lord , vnto the glory of his name .

Amen .

THat fayth only before alworkes and without al merites but Chri stes onely , iustifieth , and sette●h vs at peace with God : is proued by Paule . Roman . i. I am not a shamed ( sayth he ) of the Gospel , that is to say , of the glad tydynges and promyses whyche God hath made & sworne to vs in Christ For it ( that is the Gospell ) is the power of God vnto saluation , to al that beleue . And it foloweth in the forsayd Chapter the iust or ryghtous must lyue by fayth .

¶ For in the fayth whiche we haue in The lawe is death , and the promyses lyfe Chryst and in Gods promyses fynde we mercy , lyfe , fauoure , & peace . In the law we fynde deathe , damnation , and wrath ▪ moreouer , the cursse and vengeaunce of God vpon vs . And it ( that is to saye the law ) is called of Paule . ii . Cor. iii. the ministration of death and dampnation . In the lawe we are proued the enemyes of God , and that we hate hym . For how can The law whan it is preached geueth no power to fulfyll the same . we be at peace wyth God , and loue hym , seyng we are conceiued and borne vnder the power of the Deuyl and are his possessyon and kyngdome , his captiues and bondmen , and led at his wyll , and he holdeth oure her●es , so that it is impossible for vs to consent to the wyl of God , much more is it impossible for a man to fulfyll the law , of his owne strength and power seyng that we are by byrth and of nature the heyres of eternal damnation . As saith s. Paule Ephe ii . We ( saythe he ) are by nature the chyldren of wrathe . Whyche thyng the lawe doth but vtter onely and helpeth vs not , yea , she requireth impossible thynges of vs The law when it com maundeth that thou shalt not lust geueth the not power so to do , but damneth the , because thou canst not so do .

IF thou wylt therfore bee at peace wyth God & loue hym , thou muste turne to the promyses of God and to the Gospel , whiche is called of Paule in the place before rehersed and to the Corin. the ministration of rightuousnes and of the spirit . For fayth bryngeth pardon and forgeuenes freely purchased by Christes bloude and bringeth also the spiryte , the spyrite loseth the bondes of the deuyll and setteth vs at lybertye . For where the spirit of the Lorde is ther is lybertye sayeth Paule in the same place to the Corinthians , that is to saye , ther the herte is free and hath power to loue the wyll of God , and ther the hert mourneth that he can not loue ynough . Now is that consent of the hert vnto the lawe of God The consentynge vnto the lawe with the hert is eternal lyfe . eternal lyfe , yee though ther be no power yet in the membres to fulfyll it . Let euery man therfore ( accordyng to Pauls councel in the. vi Cha. to the Ephe. arme hymselfe wyth the armour of God , that is to vnderstande , with Goddes promyses , and aboue al thyng ( sayeth he ) take vnto you the shylde of fayth , wherwith ye maye be able to quenche all the fyry dartes of the wicked , that ye maye be able to resiste in the euell daye of temptacyon , and namely at the houre of death .

Se therfore thou haue Goddes promy ses in thyn hert and that thou beleue them without wauerynge : & when temptacyon aryseth , & the deuel layth the law and thy dedes agaynst the , answer hym with the promyses and turne to God and confesse thy selfe to hym and saye it is euen so , or els howe coulde he be mercyfull ? but remembre that he is the God of mercy and of trueth and can not but fulfyl his promyses . Also remembre that his sonnes bloude is stronger then al the synnes and wyckednesses of the whole worlde and therwyth quyet thy selfe , and ther vnto commyt ' thy selfe , and blesse thy selfe in all temptacyon ( namely at the houre of death ) with that holy candel Or els perishest thou though thou hast a thousande holy candels about the , a hundred tonne of holy water , a shipfull of pardons , aclothsacke ful of freers coates and al the ceremonies in the world , and all the good workes deseruinges , and merytes of all men in the world be they or were they neuer so holy . Goddes worde onely lasteth for euer and that whiche he hath sworne doth abyde , when all other thynges peryshe . So longe as thou findest any con sent in thyne hert vnto the lawe of God that it is righteous and good , and also disple sure that thou canst not fulfyl it , dispayr not , nether dout , but that Gods sprite is in the , & that thou art chosen for Christes sake , to the enheritaunce of eternall lyfe .

And agayne , Ro. iii. We suppose that a manne is iustified thorow fayth without the dedes of the lawe . And lykewyse Ro. iii. We saye that faith was rekened to Abraham for righteousnes . Item Ro. v. Seyng that wee are iustified thorow fayth , wee are at one with God . Item Ro. x. With the herte doth a man beleue to be made ryghteous . Item Gal. iii. Receyued ye the spirit by the dedes of the lawe , or by hearyng of the fayth ? He whiche ministreth the spirit vnto you and workeh miracles amonge you doeth he it by the deades of the Lawe or by hearynge of faythe ? Euen as Abraham beleued God and it was tekened to him for ryghteousnes . Understande therfore ( sayeth he ) that the chyldren of Abraham . For the scripture sawe before , that God woulde iustifi the heythen or gentyls by fayth , and shewed before glad tydynges vnto Abraham , in thy sede shal al nacious be blessed . Wher fore they which are of fayth shal be blessed , that is to saye made ryghteous with the righteous Abraham . For as many as are of the dedes of the law are vnder the curse For it is written ( sayth he ) curssed is euerye man that contynueth not in all thynges whiche are written in the boke of the lawe to fulfil them .

Item Gal. ii . where he resisteth Peter in the face he sayeth . We whiche are Iewes by nacion and not synners of the gentyls , knowe that a man is not iustified by the dedes of the lawe , but by the fayth of Iesus . Christ and haue therfore beleued on Iesus Christe , that we myght be iustfied by the faith of Christ , and not by the dedes of the lawe : for by the dedes of the lawe shall no fleshe be iustified . Item in the same place he sayth Toutchyng that Inow lyue , I leue in the fayth of the sonne of God , whiche loued me and gaue hym ●elfe for me I despyse not the grace of God . For yf ryghteousnes com by the lawe , then is Christe dead in vayne . And of such lyke ensamples are al the epistles of Paul full . Marke how Paule laboureth with hym selfe to expresse the exceadyng mysteryes of fayth in the epistle to the Ephesians , and in the Gpistle to the Collossians . By this and many such like textes are we sure that the forgeuenes of sinnes and iustifienge is appropriate vnto faith onely with out the adding of the workes . Take for the also the lykenes that Christ maketh Mat. vii . A good tree bringeth forth good fruite . And a bad tre bringeth forth bad fruit . Ther seyst thou that the fruite maketh not the tre good , but the tre the fruit , and that the tree must afore hande bee good or be made good : e● it can bryng forth good fruite . As he also sayeth . Mat. xii . ether make the tree good and his fruyte good also , et her make the tree bad and his fruit bad also . How can ye speake well whyle ye youre selues are euill ? So lykewyse is this true and nothinge more true , that a man before all good workes must fyrst be good , and that it is impossible that workes should make hym good , yf he were not good before , e● he dyd good workes . For this is Christes prynciple and ( as we saye ) a general rule .

Howe can ye speake well , whyle ye are euel ? So lykewise howe can ye do good , whyle ye are euel ?

Thys is therfore a playne , and a sure couclusion not to be dowted of , that ther A manne must haue some goodnes in his hert before be bring furth good workes must be firste in the hert of a man before he doeth any good workes greater and a preciouser thinge then all the good workes in the world to reconcyle him to God to brynge the loue and fauour of God , to hym , to make hym loue God agayne to mak him righteous and good in the sight of God , to do awaye hys synne , to delyuer hym and loose hym , out of that captiuite wherein he was conce●ued & borne , in whiche he coulde nether loue God nor the wil of God . Or else how can he work any good work that shoulde please God , if there wer not some supernatural goodnes in hym geuen of God frely wherof the good worke must sprynge ? euen as a syck man muste fyrste be healed or made whole , e● he can do the dedes of an whole man , and as the blynde man muste fyrste haue sighte geuen hym er he can se : and he that hath his fete in fetters , giues , or stockes muste first be loused or he can go , walke or runne , and euen as they whiche thou readest of in the Gospell , that were possessed of the deuyls , coulde not laude God tyll the deuyls were caste out .

That precious thynge whiche must be in the herte er a man can worke any good worke is the worde of God which in the Gospel precheth , profereth , and bringeth vnto all them that repent and beleue , the fauoure of God in Christ . Whosoeuer heareth the word & beleueth it , that same is therby righteous , and therby is geuen hym the spirite of God , whyche leadeth hym vnto all that is the will of God , and is loused from the captiuite and bondage of the deucll , and his herte is fre to loue God , and hath lust to do the wyl of God . Therfore it is called the word of lyfe , the worde of grace , the worde of health , the word of redempcion the word of forgeuenes , and the worde of peace . He that heareth it not or beleueth it not , can by nomeanes be made ryghteous before God .

This confirmth S. Peter in the xv . chapter of the actes , sayng that God tho row fayth doth purifie the hertes For of what nature soeuer the word of God is , of the same nature muste the hertes be whiche beleue theron and cleue ther vnto .

Now is the worde lyuynge , pure , ryghteous and true , and euen so maketh it the hertes of them that beleue theron . If it be sayde that Paule ( when he saith Roma . the. iii. No fleshe shall be or can be iustified by the dedes of the lawe ) meaneth it of the ceremonies or sacrifices , it is a lye verelye . For it foloweth immediatly , by the lawe commeth the knowleg of sinne .

Now are they not the ceremonies that vtter synne , but the law of commaundementes . The lawe vttereth sinne , & setteh vs at debate . In the. iiii ( he sayth ) the law causeth wrath whiche can not be vnderstande of the ceremonies for they were geuen to reconcyle the people to God agayne after they had synned . If as they say the ceremonies which were geuen to purge sinne and to reconcile , iustifie not , nether blesse but temporallye only , much more the law of cammaundementes iustifieth not . For that whiche proueth a man sike healeth hym not , nether doth the cause of wrath bryng hym to fauour , nether can that which damneth , saue a man When the mother commaundith hyr chylde , but euen to rocke the cradell , it grudgeth : this commaundement doth but vtter the poyson that laye hyd , and setteth hym at debat wyth hys mother and maketh him beleue she loueth hym not . These commaundementes also ( thou shalte not couet thy neyghboures house , thou shalt not lust , desier , or wishe after th● neybours wyfe seruaunt , mayde , oxe or asse , or what soeuer pertayneth vnto thy neyghboure ) geue not me power so to do , but vtter that poyson that is in me and dampne me , because I can not so do , & proue that God is wrath wyth me , seynge that his wyll and myne are so contrary . Therfore sayth Paul Gala iii. If ther had ben geuen suche a law that could haue geuen lyfe , them no doubte ryghteousnes had come by the lawe : but the scrypture dyd conclude all vnder synne ( sayth he ) that the promyse myght be geuen vnto them that beleue thorow the faith that is in Iesus Christe .

The promyses when they are beleued , The promises iustifie . are they that iustyfie , for they brynge the spirite which louseth the hert , geueth lust to the law and certyfieth vs of that good wyll of God vnto vs ward . If wee submytte oure selues vnto God and desyre hym to heale vs , he wyl do it , and wyll in the meane tyme ( because of the consente of the herte vnto the lawe ) count vs for full whole and wyll nomore hate vs , but pytie vs , cherish vs , be tender herted to vs , and loue vs as he doth Christe hym selfe , Christe is oure redemer , sauioure , peace , attonement , and satisfaction , and hath made amendes or satisfaction , to God ward for all the synne whyche they that repent ( consentinge to the lawe and felelynge the promyses ) doe , haue done , ●r shall do . So that if th●rowe frag●●●e we fall a thousand ▪ tymes in a daye , yet if we do repent agayn , we haue al waye layed vp for vs in stoare in Iesus Christe oure Lorde .

WHat shal we say then to those criptures whyche go so fore vpon good workes ? As wee rede Math , xxv . I was as hum gred and ye gaue me meat . &c.

And suche lyke . Whyche all sounde as though we shoulde be iustified and accepted vnto the fauoure of God in Christe thorowe good workes . Thys wyse answere I. Many ther are whych when they heare or rede of fayth , at once they consent ther vnto and haue a certayne ymaginacion or opinion of the faith , as when aman telleth a storye or a thynge done in a straunge lande , that pertayneth not to them at all . Whiche yet they beleue and tell as a true thinge . And thys ymaginacyon or opinion they call fayth . They thinke no farther then that fayth is a thyng which standeth in their owne power to haue , as do other naturall workes , whyche men worke : but they fele no maner workynge of that spirit , neyther the terrible sentence of the lawe , the fearfull iudgementes of God , the horrible damnacion and captiuite vnder Satan . Therfore as sone as they haue this opinion or imaginacion in their hertes : that sayth : verely thys doctryne semeth true , I beleue it is euen so .

Then they thynke that the right fayth is ther. But afterwarde when they fele in them selues , and also se in other that ther is none alteracion , and that the workes folowe not but that they are altogether euen as before , and abide in thir olde estate : then thynke they that fayth is not sufficient , but that it muste be some greater thyng , then fayth that shoulde iustifie a man . So fall they away from fayth againe , and crye sainge faith only iustifyeth not a man , and maketh hym acceptable to God . If thou aske them wherfore Thei answere , se how many ther ar that beleue and yet do nomore then they dyd befor . These ar they which Iudas in his epystle caleth dreamers which deceiue them selfes with their own fantasies For what other thinge is their imaginacion whiche thei cal faith , then a dreamyng of the faith and an opinion of their owne imaginacion wrought wout the grace of God ? These must nedes be worse at the later ende than Olde vesselle● that 〈…〉 is put 〈…〉 Mat●… at the beginning . These ar the old vessels , that rente when newe wyne is powred into them , that is , they heare Gods worde but hold it not , and therfor waxe worse then they wer before . But the right faith springeth not of mans fantasy , nother is it in any mans power to obtayne it , but is altogether the pure gift of god poured in to vs fr●lye with out all maner doynge of vs ▪ without deseruinge and merites , yee and without seekinge for of vs . And it is ( as Paule saith . ii . Eph. ) euen gods gift and grace purchased thorow Christ Thet for is it mighty in operation , full of vertue and euer workynge , whiche also renueth a man and begetteth him agayn , altereth hym , altogether in to a newe nature and conuersacion so that a man feleth his hert altogether altered and chaunged and fare otherwyse desposed them before , and hath power to loue that which before he could not but hate , and delyteth in that whiche before he coulde not loue . And it setteth the soule at libertie , and maketh hyr free to folowe the will of God , and is to the soule euen-as healthe is vnto the bodye , of a man that is pyned and waysted awaye with a longe sokinge disease . The legges can not beare hym , he can not lyft vp his handes to helpe hymself , his tayst is corrupt , suger is bitter in his mouth , his stomake abhoreth , longinge after sibbersruse at the whyche a whole stomake is ready to cast hys gorge . When health commeth , she chaungeth and altereth him cleane , geueth him strength in all his mem bers and luste to do of hys owne accorde that whiche before the coulde not do , nether could not sustre that any man exhorted him to do , and hath now lust in whol som thynges , and his membres are fre and at libertye , and haue power to do of their owne accorde all thinges whiche belonge to an whole man to do , whiche afore th●● had no power to do , but were in captiuitie and bondage . So lykewise in al thing doth right fayth to the soule .

The sprite of God a companieth faith , and bringeth with her lyght , where with a man be holdeth hym felfe in the law of God , and seyth hys myserable hondage and captiuitie , and humbleth hymselfe , and abhorreth himself : she bringeth gods promyses of all good thynges in Christe , God worketh with his worde , and in his worde , And whan his word is preached , fayth worketh her selfe in the hertes of the electe : and as fayth entreth and the word of God is beleued , the power of God loseth the hert from the captiuitie and bon dage vnder synne , and knitte●h and coupleth him to God and to the wyll of God , altereth hym and chaungeth hym cleane , fassioneth and forgeth him a n●w , geueth hym power to loue and to do that which before was vnpossyble for hym ether to loue or do , and turnneth hym in to a new nature : so that he loueth that whiche he before hated , and hateth that whyche he before loued , and is cleane altered and chaunged and contrary disposed , and is knyt and coupled fast to Gods wyll , and naturally bringeth furth good workes , that is to saye , that which God commaundeth to do and not ▪ thynges of his owne ymagination . And that doth he of his owne accorde as a tre bryngeth forth frute of hyr accorde . And as thou neadest not to byd a tre to hrynge forth frute , so is ther no lawe put vnto hym that beleueth and is iustified thorow faith , ( as saith Paul in the fyrste epistle to Timothe the fyrste Chapter . ) Neither is it nedfull . For the lawe of God is writen and grauen in his herte , and his pleasure is therin . And as without commaundement and of his owne nature , he eateth , drynketh , setteth , heareth , talketh , and goethe : euen so of his owne nature , with out coaccion or com pulsion of the lawe , bryngeth he forth good workes . And as an whole man when he is a thurste , taryeth but for drinke , and whan he hungreth abydeh but for meate , and then drinketh and eateth naturally : euen so is the faythfull euer a thrust and an hongred after the wyll of God , and tarieth but for occasion . And whan soeuer an occasion is geuen , he worketh naturally the wyl of God . For this blessing is geuen to all them that trust in Christes bloude , that they thyrst and honger to do Gods wyll He that hath not this fayth , is but an vnprofytable babler of fayeth and workes , and woteth nether what he bableth , nor what he meaneth or where vnto his wordes pertayne . For be seleth not the power of faith nor the workynge of the spirite in his herte , but interpreteth the scriptures which speake of faith and workes , after hys owne blynde ●●a●one and folish ●āta●ies and not of any feling that he hath in his herte : as a man r●h●rseth a tale of an other mans mouth and woteth not ▪ whether it bee so or not as he saith , nor hath any experience of the thynge it selfe . Now doth the scrip ure asscribe both faith and workes not to vs , but to God only , to whome they belonge only , and to whom they are appropriat , who●e gyfte they are and the proper wor●ke of hys spirite . Is it not a fr●war● and peruerse blyndnes ? thei teath how a man can do nothynge of hys owne selfe , & yet presumptuously take vpon them the gre atest & hyest worke of God , euen to make fayth in them selues of their owne power and of their own false imagina●y on and thoughtes . Therfore I say , we must ●ispayre of oure selfes , and praye God ( as Christes Apostels dyd ) do geue vs fayth , and to encrease our fayth . When we haue that , wee nede none other thynge more .

For she bryngeth the spirite with her , and he , not only teacheth vs all thynges , but worketh them also myghtily in vs and carieth vs thorow aduer●ite , perse cution , death and hel , vnto heauen & euer lastyng lyfe .

MArke diligentlie therfore seynge wee are come to answere . The scripture because of suche dreames and fayned faythes sake , vseth such maner of speakinges of workes , not that a man shoulde ther by be made good to God warde or iustified , but to declare vnto other , and to take of other the difference betwene falce fained faith and ryght faith : for where ryght faith is ther bryngeth she forth good workes , yf there folowe not good workes , it is no doubte but a dreame and an opinion or fayned fayth . Wher for loke as A fruite maketh not the tre good , but declareth and testifieth outwardly that the tre is good ( as Christe sayeth / euery tre is knowen by his fruite : euen so shal ye knowe the right faith by hyr fruite .

Take for an ensample Mary that annoynted Christes fete , Luke . vii . When Symon whiche bad Christe to his house had condempned hir , Christ defended hyr and iustified hyr saynge : Symon I haue a certayne thynge to say vnto the ▪ And he said master sa●e on . There was a certaine lender whyche hade two detters , the one ought fyue hundreth pens , and the other fi●ftye . When they had nothinge to paye he for gaue both . Which of them tel me , wyll loue him moost ? Simon answered and saide : I suppose that he to whom he forgaue moost . And he to hym , thou haste iudged truly . And he turned hym to the woman , and sayde vnto Symon Seest thou thys woman ? I entred in to thyne house and thou gauest me no water to mi fete , but she hath washed my fete with teres , and wyped them wyth the heares of hir head Thou gauest me no kysse , but sence the tyme I came in hath not shee reasted to kysse my fete , Thou haste not anoynted my heade with oyle .

But she hath annoynted my fete with costlye and preciouse oyntement . Wherfore I saye vnto the , many synnes are forgeuen her for she loued much . To whom lesse is forgeuen , the same doth loue lesse and here by se we that deades and workes are but outwarde sygnes of the inwarde grace of the bounteous and plenteous mercy of God frely receyued , with out all merytes or dedes , yea and before all dedes . Christ teacheth to knowe the in warde fayth and loue , by the outwarde dedes . Dedes are the fruites of loue , and loue is the fruit of fayth . Loue & also the dedes are greate or smal accordinge to the proporcion of fayth . Wher faith is mighty and stronge , ther is loue feruent and dedes plenteous , & done with exceadynge mekenes : Where fayth is weake , ther is loue clode and the dedes few and faydeth as flores and blossomes in wynter . Symon beleued and had fayth , yet but weak ly , and accordynge to the proporcyon of hys fayth loued coldly , and hadde dedes therafter he bade Christe vnto asimple and abare feaste only , and receyued hym not with any greate humanite . But Mary had a strong fayth , and therfore burn ning loue , and notable dedes done with exceadinge profounde and depe mekenes . On the one syde she sawe herselfe clearely in the lawe , both in what daunger she was , and hyr cruell bondage vnder synne hyr horryble dampnacion and also the fearfull sentence and iudgement of God vpon synners . ¶ On the other syde she hearde the Gospell of Christe preached , and in the promises she sawe with Egles eyes the exceadinge abundaunt mercy of God , that paseth all vtteraunce of speach , whiche is set forth in Christ for all meke synners . Which knowlege theyr synnes And she beleued the worde of God myghteli and glorifed God ouer his mercy and trueth , and beinge ouercome & ouer whelmed with the vnspeakable , yea and incomprehensyble abundaunt ryches of the kindnes of God , dyd enflame and burne in loue , yea was so swollen in loue , that she coulde not abyde nor holde , but muste breake out , and was so dronken in loue that she regarded nothinge , but euen to vtter the feruent and burnynge loue of hyr herte onelye . She hade no respecte to hyr selfe , thoughe she was neuer so greate and notable a synner , neither to the curyouse bypocrisie of the pharisies which euer dysdayne weake synners , nether to the costlynes of hyr oyntment but with all humbelnes dyd runne vnto hys fete . Washed theym wyth the teares of hyr eyes , and wiped them with the heares of her head , and anoynted them with precyous oyntement , yea and would no doubt haue runne in to the grounde vnder hys fete to haue vttered hyr loue toward him yea woulde haue descended downe in to hell , yf it had bene possible . E●● as Daul in the nyenth chapter of his epistle to the Romayns was dronke in loue and ouer whelmed and with the plentuousnes of the infinite mercye of God ( whiche he had receyued in Christ vnsought for ) wished hymselfe banished from Christe and dampned , to saue the Iewes , yf it myght haue ●en . For as a man feleth God in him selfe , so is he to hys neghbour .

Marke an other thinge also . We for the moost part because of oure grossenes in all oure knowledge procede from that which is last and hi●●ost vnto that whiche is fyrst , begynnynge at the later ende , disputynge and makynge oure argumentes backwarde . We begynne at the effecte and worke and procede vnto the naturall cause . As because of an ensample we fyrst se the mone darke , and then searche the cause , and fynde that the puttyng of the earth betwene the sonne and the mone is the naturall cause of the darkenes and that the earth stoppeth the lyght . Then dispute we backwarde sayenge the mone is darkened , therfore is the earth directly betwene the sonne and the mone . Nowe yet is not the darkenes of the mone the naturall cause that the earth is betwene the sonne and the mōe , but the effect ther of and cause declarynge and leadyng vs vnto the knowlege , howe that the earth is betwene the sonne and the mone direct lye and causeth the darknes , stoppynge the light of the sonne from the mone . And contrarye wise the beyng of the earth directly betwene the sonne and the mone is the naturall cause of the darkenes . Lykewyse , he hath a sonne therfore is he a father , and yet the sonne is not cause of the father , but contrarye wyse .

Not withstandynge the sonne is the cause declaratyue where by we knowe that the other is a father . After the same maner here , many synnes are forgeuen her , ▪ for she loued much , thou mayste not vnderstande by the worde for , that loue is the natural cause of the forgeuyng of synnes , but declareth it onely , and contrary wyse the forgeuenes of synnes is the naturall cause of loue . The workes declare loue .

And loue declareth that ther is some be nefyte and kyndnes shewed ▪ or els would there be no loue . Why worketh one , and an other not ? Or one more then another ? Because that one loueth and the other not or that the one loueth more than the other , Why loueth one and another not , or one more then another ? Because that one feleth the exccadynge kyndnes of God in his herte and another no● , or that one feleth it more then another . Scripture speaketh after the moost grossest maner . Be diligente therfore that thou be not deceyued with curiousnes . For men of no smal reputacion haue ben deceyued with thier owne sophistrye .