ministracion of lyfe Paule calleth it in the fore rehersed place of the seconde â—â—ap to the CorinthiaÌ„s the ministracion of the spirit â–ª of rightwysnes In the gospell whan we be leue the promyses we receyue the spirite of lyfe and are iustifyed in the blode of Christ from all thinges whereof the lawe condempneth vs. And we receyue loue vnto the lawe and power to fulfyll it grow therin dayly Of Christ it is written in the fore â—â—hersed fyrste chapiter of John this is he of whose abuÌ„dance or fulnes all we haue receyued grace for grace or fauour for fauoure That is to saye for the fauour that god hath to his son christ he giueth vnto vs his fauour good wyl al gyftes of his grace as a fader to his soÌ„nes As affermeth Paule sayeng whiche loued vs in his beloued before the creatyon of the world So that Christ bringeth the loue of god vnto vs and nat oure owne holye workes Christ is made lorde ouer all is called in scripture goddes mercy stole whosoeuer therfore flyeth to christ can neither here nor receyue of god any other thynge saue ¶ In the olde testament mercy ar many ê“mises which ar nothyng els but this euangelyon or gospell to saue those that beleued theÌ„ from the vengeaunce of the lawe And in the new testament is oft made mencion of the lawe to condempne theÌ„ which beleue nat the promyses Moreouer the lawe gospell maye neuer be seperate for the gospel and promyses serue but for troubled couscyences whiche are brought to disperacion and fele the paynes of hell and deth vnder the lawe and are in captiuyte bondage vnder the law In all my dedes I muste haue the lawe before me to condempne myne vnê‘fytnes For all that I do be I neuer so parfyte is yet dampnable synne whan it is compared to the lawe which requyreth the grounde and bottome of myne herte I must therefore haue alwayes the lawe in my syght that I may be meke iÌ„ the spirit gyue god all the laude and prayse ascribiÌ„ge to hiÌ„ all rightwysnes to my selfe all vnright wysenes synne I must also haue the promyses before myne eyes that I dispeyre nat in which promyse I se the mercy fauour and good wyl of god vpoÌ„ me in the blode of his soÌ„ne christ which hath made satisfaction for myne vnparfytenes fulfylled for me that which I coulde nat do ¶ Here maye ye perceyue that two maner of people are sore disceyued Fyrst they which iustifye them selfe with outwarde dedes in that they absteyne outwardly from that whiche the lawe forbyddeth and do outwardly that whiche the lawe commaundeth They compare themselues to open synners and in respecte of them iustify theÌ„ selues condempnynge the open synners They set a vayle on Moses face se nat howe the lawe requyreth loue froÌ„ the botthom of the hert that loue only is the fulfyllynge of the lawe If they dyd they wolde nat condemne their neybours Loue hydeth the multy tude of synnes sayth saynt Peter in his fyrst Pistle For whom I loue from the depe bothom grounde of myne herte him condempne I nat neither reken his synnes but suffre his wekenesse infyrmyte as a mother the wekenesse of her sonne vntyll he grow vp into a parfyte man ¶ Those also are disceyued which without all feare of god gyue them selues vnto all manner vyces with full consent full delectacion hauynge no respect to the lawe of god vnder whose vengeaunce they are locked vp in captiuytie but saye God is mercyfull Christ dyed for vs supposynge that such dremynge and ymaginacion is that fayth whiche is so greatly commended in holy scripture Naye that is nat fayth but rather a folysshe blynde opinyon springynge of their owne corrupt nature and is nat gyuen them of the spirit of god but rather of the spirit of the deuyl whose faith now a dayes the popysshe compare and make equall vnto the best trust confidence and beleue that a repenting soule can haue in the blode of oure sauyour Jesus vnto their owne confusyon shame vttrynge what they are within But trewe fayth is as sayth the apostle Paule the gyft of god is gyuen to synners after the lawe hath passed vpon them hath brought their conseyences vnto the brim of disê‘acion sorowes of hell ¶ They that haue this right fayth consente to the lawe that it is right wyse good and iustifye god whiche made the lawe and haue delectacyon in the lawe natwithstaÌ„ding that they can nat fulfyll it as they wolde for their wekenes they abhorre what so euer the lawe forbyddeth though they can nat alwayes auoyde it And their great sorowe is bycause they can nat fulfyll the wyll of god in the lawe the spirit that is in theÌ„ cryeth to god night day for strength helpe with teres as saith Paul that can nat be expressed with tonge of which thingê the be lefe of our popish or of their father whom they so magnify for his stroÌ„ge faith hath none experience at all ¶ The firstâ— that is to say he whiche iustifyeth himselfe with his outward dedê consenteth nat to the law inward nether hath delectatioÌ„ their in ye he wolde rather that no such lawe wer So iustifieth he nat god but hateth hiÌ„ as a tyraÌ„t neither careth he for the promyses but wyll with his own streÌ„gth be sauyour of himselfe no wise glorifyeth he god though he seme outwarde to do ¶ The secoÌ„d that is to say the sensuall person as a voluptuous swyne neither fereth god in his lawe neither is thankefull to him for his ê“mises mercy which is set forthe in Christ to all them that beleue ¶ The right christeÌ„ man coÌ„senteth to the lawe that it is rightwyse iustifyeth god in the lawe for he affermeth that god is rightwyse and iust which is author of the lawe he beleueth the promyses of god iustifyeth godâ— iugynge him true and beleuing that he wyl fulfyll his promyses With the lawe he condempneth him selfe all his dedes gyueth all the prayse to god He beleueth the promyses and ascrybeth all trauth to god Thus euery where iustifieth he god prayseth god ¶ By nature through the fall of Adam are we the chyldren of wrath heyres of the vengeauÌ„ce of god by byrth ye from our coÌ„ception And we haue our felowship with the dampned deuels vnder the power of derknes rule of Sathan whyle we ar yet in our moders woÌ„bes though we shewe nat forth the frutes of syn as sone as we be borne yet are we full of the naturall poyson wherof all synfull dedes springe can nat but syn outwardes be we neuer so yonge as sone as we be able to worke if occasyon be gyueÌ„ for our nature is to do syn as is the nature of a serpent to stynge And as a serpent yet yonge or yet vnbrought forthe is full of poyson and can nat afterwarde
which euery faythfull ought to haue contynually before him And by this menes is the soule delyuered from the gret quakyng tremblyng that he was in before the gospell was preseÌ„ted vnto him which drede the law brought him vnto shewynge him that he had deserued dampnacyon in the brekynge therof But whan he hereth those same glad tydiÌ„ges he hath an inwarde ioye in himselfe whiche no herte of man can thinke without that he haue proued it For the more harder the condemnation is the more sharpe the dethe is that foloweth it from the more greuousnesse that he is delyuered brought to this blessednes and lyfe which he neuer loked for the more is his ioye gret And therfore the soule consyderinge the excedyng goodnes that the endles mercy that the father of heuen hath done for him in gyuyng his son for him ponderiÌ„ge also the most inestimable swetnesse of the most benige Jesus who hath spent shed his blode for him takiÌ„g vpon him all his siÌ„nes cancellyng and makyng voyde the oblygacion of deth in the which he was bonde wasshynge him pure clene in his blode baptisynge him with the holy spirite the which of an ardent loue wolde vouchesafe to come downe dwell in his conscience for to direct it instructe it or corroborate it in fayth gyuyng him vnderstaÌ„dynge in the worde of god layeng al these great gyftes sondrie benefytes togyther conceyueth thorow the working of the holyghost a maruelous ardent loue toward god by the reason of the whiche he is set on fyre burneth in the meruelouse zele that he hath to the honour of god And whan he seeth that he can nat please god so highlye as he wolde do by the reason of the flesshe with his aduersarye vnto the spirite and that his worke be nothynge parfyte by the reason of his infirmite he mourneth in him selfe desyring to be delyuered froÌ„ his seruytute of corrupcyon of siÌ„ne but than is he brought in quyetnes by the holy spirit which prayeth for him with vnspeakable sighes that this empeshment or let may be taken away to the ende he maye fulfyll the wyll and the lawe of god without any gaynsay or contradycâ—yon And in all suche rekenynges â—he holyghost coÌ„forteth him so that at the laste he taketh all in gree paâ—yently takynge all his pleasure in god that in all temptacyons and trybulacions afflyctions that shal come to him For the holyghost sheweth him the promyses whiche are conteyned in holye scripture and so instructe seynge that it is the wyll of god that he shuld be so vexed he reioyseth in all his teÌ„ptacions all his troubles be lyght swete vnto him Howbeit there is one temptation which is more gret more horryble than all other that is whan we be persecuted on al sydes whaÌ„ the lorde withdraweth his consolation and confort from vs as though he were angrye agaynste vs for to proue tast our fayth and confydence that we haue in the goodnesse of god for whaÌ„ our lorde doth comforte vs we fele him to be present we set lyght of all our trybulacioÌ„s be it losse of goodes of chyldren of wyfe of husbande of lyfe or of all honoure or whatsoeuer it be But whaÌ„ we ê‘â—eyue nat him to be nygh vs whaÌ„ he absenteth himselfe to our semynge to the profe of our fayth than we lackyng him lacke all goodnes full of synne wretchednes se our self abhorred by the reason of our fylthynes se all thinge agaynst vs se hell open to deuour swalow vs vp as the forsaken of god In this maruelous teÌ„ptacion it is but a foly to roÌ„ne for socour to our good workes for the best of theÌ„ do but coÌ„demne vs. For all the good dedes that come of our selfe be but fylthines abhominacion before god and as a cloth defyled contamynate with the floures of a woman In such a teÌ„ptacion there is no remedy but fayth that is to haue full coÌ„fydence trust in the promyses of god as be these He that beleueth iÌ„ me shall nat taste euerlastiÌ„ge deth Nothinge is impossyble to hiÌ„ that beleueth Al they that call on the name of the lorde shal be saued And accordynge to your fayth be it vnto you And many other of which holy scripture is full ¶ Such promyses as promyse vs lyfe delyueraunce from our euyls â—e called euangelique be the veâ—y gospell or glad tydynges whiche saueth that whiche the lawe dampâ—eth which quyteth whan the law condempneth vnto the deth so that â—elefe be gyuen therto And the soule also hath another thiÌ„ge which may assure him that is that our helthe â—s nat in our handes for if it were we shuld haue lost it within a whyle but in the hande of god oute of whose hande no power can take it and also that we be the shepe of christ which can nat be rauysshed oute of his hande for as him selfe saythe No parson shall take theÌ„ away nor bereue me of theÌ„ And this must we beleue surely that he came to saue synners in as moch as we be synners he is com to saue vs the more that the soule perceyueth hiÌ„ selfe opprest with gret horrible synnes so moch the more to haue confydeÌ„ce in the deth of our sauyour whiche satisfyed for al the syn of the world leuynge to haue any truste in hys good workes but only to haue confydence in the greate goodnesse of god which he declared habundantlye in the passyon and dethe of his soÌ„ne For if by workes a maÌ„ might accomplyssh fulfyl the law christ suffred deth in vayne Wherfore on Jesus only must we set all our confydence Now we must nat bicause Christ is come to saue synners to helpe theÌ„ that be diseased We must nat therefore synne styll to the ende that he shulde saue vs styll for we haue done to moche alredye synne euery day synne euery houre sore for there is nat so rightuouse a man but he synneth at the lest seuen tymes a day but those same sinnes of the rightuouse man be nat imputed vnto him bycause that the spirit of god is within him for they be nat in him for as touchyng the inwarde man and in that that he hath the spirit he synneth nat For the fayth contynueth hole and parfeyte in the spiryt which faith hath put awaye the hole body of synne so that synne â—â—ygneth nat in vs bycause we be made newe creatures though now and than by the reason of our wekenesse we do synne yet this synne is nat imputed bycause of the stryfe that we haue agaiÌ„st it And for this cause must we humble our selfe before god knowlege our selfe to be siÌ„ners also haue a sure belefe that our synnes be forgiuen vs euyn as we be assured by the infallyble promyses of god for as moch as we beleue so moch receyue we of god as he sayde Accordyng to your faith so be it to you
thou be well ware in suche thinges to aduenge thy self in thy iugemeÌ„t that thou gyue no iugement nor sentence but only where thou knowest that thy iudgemeÌ„t is riÈtful yâ— neither for hatred enuy nor fauour yet thou must do it with as gret mercy compassyoÌ„ as tenderly as thou woldest cut of a corrupte meÌ„bre froÌ„ thine own body which by the malice or corruption if thou dydest let hiÌ„ alone wolde corrupt thy hole body It wer also no hurt iÌ„ this mater to kepe the ordinaÌ„ce soÌ„tyme made bi Theodosiê° emê‘our which ordeyned that non shuld be put to deth before that he had beÌ„ xxx dayes iÌ„ prisoÌ„ to th enteÌ„t that in the meane tyme he might be well aduysed to make answerâ— to th entent that the iuge shuld cause no man to dye hastely with out aduisemeÌ„t but that he might haue tyme to cole his enchaffed courage And whaÌ„ any of the cominalty shulde happeÌ„ to do any euyll by misfortune agaiÌ„st right iustice the whiche hath alwayes before beÌ„ of good â—yfe name such a one may a iudge helpe agaynst the lawes procure his delyuerauÌ„ce without syn For â—f it be so that the lawe of Moses had â—o great discretion that therby they dyd nat put them to deth which vnâ—arely bycause of mysaduenture had coÌ„mytted murther against their wyll As it is written in Deuteronomi iiii So that Moses had asâ—ygned iii. cyties vnto which they â—hat had commytted homicyde by misfortune against their wil might â—â—ye for their sauegarde How moch more shulde we that are Christen â—hat lyue after the gospell and loue our enemyes haue and kepe discrecion and regarde in this maner This I say to th enteÌ„t that the iuges shall nat thinke that they offende if they helpe such For whaÌ„ they haue hope lyklyhod that the euyll doer shall amende they must be alwayes mererfull as Christ was vnto the womaÌ„ which was fouÌ„de in aduoutry As â— Joh. reherseth Jo. viii The temporall lawe must obeye serue vnto the gospell it maye in no wyse be contrarye thervnto wherfore if any thynge therin be agaynst the Gospell than the teÌ„porall law must gyue place perisshe in that poynt For we must alwayes obeye more vnto god than vnto meÌ„ As techeth vs saint Paul ActuuÌ„ v. Them that we may amende by warnynge we shal nat correct them by iustyce All that a iuge may do without synne in the cause of another he maye nan do it in his owne For non may auenge his owne iniury nor vere his Christen brother for his owne profyt as it is before sayd that the true christeÌ„ neuer playneth vnto the iuge of the iniury that men do vnto â—hi but suffreth all pacyently As â—yth s Paule â— Corin. vi Nowe â—s synne yet alwayes in you bycause yâ— ye haue stryfe togyther among â—ou Why do ye natte rather suffre wronge why do ye nat rather receyte hurt It behoueth the iuges to loâ—e deligeÌ„tly that the one do nat wroÌ„ge the other without lokyng that euery maÌ„ shulde coÌ„playne vnto him â—ll by charytie sechynge nothynge but the rest and quyetnesse of their Christen brother whom the euyl people do oppresse The prophet Esay reproueth the princes and iudges that in their iudgementes sentenes take regarde vnto rychesse servynge theire owne profyte or beâ—ynge fauoure vnto their fryndes â—yenge on this wyse â— They all loueth bryves they â—lowe towardes they iudge natte vnto the Orphantes and the cause of the wydowe entreth nat vnto thâ— They ought to determyn the cause with good auysement as shortely as wer possyble â–ª to exhort the partyes to make brotherly appoyntemeÌ„t the one with the other she wiÌ„ge them by the gospell that the christeÌ„ ought nat to haue sute proces amonge them They ought to be very sorye of the dissentyon of their christen brethren of the euyl gouernaunce of euyll doers It behoueth also that the lordes enforce theÌ„ selues to put away all euyll customes and that they forbyd streytly that no yonge stronge persons go on beggynge For therof commeth gret euyll but shall constryne them to lerne a craft Therto a place in the Cyuyl law that forbiddeth that no stronge persones beyng in helth shall begge their breed And therfore I merueyle gretly that the temporall lordes kepe nat this lawe kynge that it is good and nat contrarye but agreable vnto the gospell which commaundeth that we that laboure natte shulde nat eate The lordes shuld procure couÌ„sell the rich folke that they shuld do their dtlygence to cause the poore â—onge folke to lerne a craft to then â—â—nt that they shulde nat go a beggynge that they haue none occasion to take theÌ„ to the walet The â—â—alers shuld also ordeyne some honest prouisyon that the poore impotent yonge chyldren olde people that can nat gette breed haue nat â—eherof to lyue shulde nat be conâ—â—reyned to go froÌ„ dore to dore but â—â— were rather better that they shuld â—â—deyne iii. or iiii honest persons in euery paryssh which of a comen treasure as of the treasure of the poore might prouyde euery weke is moch as shulde be nede to euery â—ouse of the pore that by porcion after the nombre of the poore And that they shulde exhort the ryche to gyue their almes to that comeÌ„ treasure and to be queth that that they wolde bequeth by their testameÌ„tes other wayes to that comen treasure For we can fynde the meane to byld gret abbeys for to nourysshe in delycate lyuynge stronge people that may labour somtyme hores and bawdes also And why can we nat as well fynde the meanes to do our charytable workes according to the gospell to the poore impotent sycke and feble We shuld also bye houses for the poore to dwell in as are the hospytalles sytuate in a fayre plesaunt large out of the towne and lyke wyse shulde we prouyde vnto them an honest man that myght euery day make vnto them a sermon shewynge them the worde of God for to comforte them in their pouertye and langours which shulde be a seruyce honest holsome and very acceptable vnto god The offyce of all estates i. Timo. iii. A Bysshop must be fautelesse the husbande of one wyfe sobre discrete houestly apparelled herberouse apte to teche nat dronken no fyghter nat gyuen to fylthy lucre but gentle abhorryng fyghtynge abhorrynge couetousnesse and one that ruleth his owne house honestly hauynge chyldren vnder obedyence with all honesty ¶ Rulers Sap. t. Ye that are rulers of the erth se that you loue rightuousnesse and that you coÌ„myt none vnrightuousnesse in iudgement Leui. ix Thou shalt nat fauour the poore nor honour the mightye but shalte iudge thy neyghbour rightuously ¶ The coâ—ens Leui. xix Ye shal nat disceyue your brethreÌ„ neither with weight nor measure but shall haue trew balances and trewe weightê for I am the lorde your god ¶ Husbandes Ephe. v. Husbandes loue youre wyues euen as Christ loueth the congregatyon gaue him selfe for it to saÌ„ctifye it clensed it in the fountayne of water thorowe the worde to make it vnto hiÌ„selfe a gloriouse coÌ„gregatyon withoute spotte or wryncle or any suche thynge So ought men to loue their wyues as their owne bodyes He that loueth his wyfe loueth him selfe For no man euer yet hated his own flesshe but nourisshed it c. ¶ Wyues Ephe. v. Wyues submytte your selues to your owne busbandes as vnto the lorde For the husbaÌ„de is the wyues heed euen as Christ is the heed of the congregation Therfore as the Congregatyon is in subiectyon to Christ like wise let the wiues be iÌ„ subâ—ectioÌ„ to their husbaÌ„dê in all thiÌ„ges ¶ Fathers moders Eph. vi Ye fathers moue nat your chyldren so wrath but bringe theÌ„ vp with the nurter information of the lord ¶ Chyldren Ephe. vi Chyldren obey youre fathers mothers in the lorde for so it is right â—â— Honour thy father mother that is the fyrste commaundemente that hath any ê“mys that thou mayst be in good estate lyue loÌ„ge on therth ¶ Maisters Collo iii. Ye maisters do vnto your seruaÌ„tes that which is iust egalle puttynge away all bytternesse thretâ—enynges knowynge that euen ye haue also a maister in heuen ¶ SeruauÌ„tes Collo iii. Seruauntes be obedyent vnto your bodily maisters in al thinges â—at with eye seruyce as men plesers but in synglenes of hert feryng god And whatsoeuer ye do do it herteli as though ye dyd it vnto the lorde and nat vnto men for as moche as ye knowe that of the lorde ye shall receyue the reward of inherytance for ye serue the lorde Christ ¶ Wydowes i Timo. v. She that is a very wydo we and frendlesse putteth her trust in god and contynueth in supply catyon prayer nyght and daye ¶ The soÌ„me of all Loue thy neybour as thy selfe what so euer ye wolde that other shulde do to you do you euyn the same to them and what ye wolde nat that other men shuld do to you se that ye do it nat to them Finis ¶ Printed at London by Thomas Godfray Cum priuilegio Regale
¶ A path way iÌ„to the holy scripture ⧠⧠⧠A pathwaye into holy c. I Do maâ—ueyle greatly derely beloued in Christ that euer any man shulde repugne or speke agaynst the scrypture to be hadde in euery language and that of euery man For I thought that no man had ben so blynd to aske why lyght shuld be shewed to them that walke in darknes where they can nat but stomble where to stomble is the dauÌ„ger of eternall dampnacion either so dispytefull that he wolde enuy any man I speake nat his brother so necessary a thing or so bedlem mad to afferme that good is the naturall cause of euyll darkenesse to procede out of lyght that lyeng shulde be grounded in trouth verytie and nat rather clene contrary that lyght distroyeth darkenes and veritye reproueth all maner lyenge Neuerthelesse seyng that it hath pleased god to sende vnto oure Englysshe men euen to as many as vnfaynedly desyre it the scrypture in their mother tonge consyderynge that there be in euery place false techers blynde leders that ye shuld be disceyued of no man I supposed it very necessarye to prepayre this Path way into the scripture for you that ye myght walke surely euer know the trewe from the false And aboue al to put you in remeÌ„braunce of certayne pointes which ar That ye well vnderstande what these wordes meane The olde Testament the newe Testament the lawe the gospell Moses Christ nature grace workyng beleuyng dedes and fayth Lâ—â—t we ascrybe to the one that whiche belongeth to the other and make of Christ Moses of the gospell the law dispyse grace and robbe fayth and fall from meke lernynge in to ydle dispicyons braulynge and scoldinge about wordes The olde testament is a boke wherin is written the lawe of god the dedes of them which fulfyll them of them also which fulfyll them nat ¶ The newe Testament is a boke wherin are conteyned the promyses of god the dedes of them whiche beleue them or beleue them nat EuaÌ„gelion that we call the gospel is a greke worde sygnifyeth good mery glad ioyfull tidynges that maketh a mannes herte glad maketh him synge daunce leape for ioye As whaÌ„ Dauid had killed Go lyath the giauÌ„t came glad tidinges vnto the iewes that their fearfull cruell enemy was slayne they delyuered out of all danger for gladnes wherof they soÌ„ge dauÌ„sed wer ioyfull In lyke maner is the euangelion of god which we cal gospel the new testameÌ„t ioyfull tidyngê and as some saye A good herynge publysshed by the apostels through oute all the worlde of Christe the righte Dauyd howe that he hathe fought with synne with dethe and the deuyll and ouercome them Whereby all men that were in bondage to synne wounded with dethe ouercome of the Deuyll are withoute their owne meryttes or deseruynges losed iustifyed restored to lyfe and saued brought to lybertie and reconsyled vnto the fauoure of god and set at one with him agayne which tidynges as many as beleue laude prayse and thanke god are glad synge daunce for ioye ¶ This Euangelyon or Gospell that is to saye suche ioyfull tidynges is called the newe Testament Because that as a maÌ„ whan he shal dye appoynteth his goodes to be delte and distributed after his deth amonge them whiche he nameth to be his heyres Euyn so Christ before his deth commaunded and appoynted that suche Euangelyon Gospell or tidynges shulde be declared throughoute all the worlde and therwith to gyue vnto all that repent and beleue all his goodes that is to saye his lyfe wherewith he swalowed and deuoured vp deth his rightwysnesse wherwith he banysshed synne his saluacion wherwith he ouercame eternall dampnacyon Now can the wretched man that knoweth him selfe to be wrapped in syn and in daunger to dethe and Hell here no more ioyouse a thynge than suche gladde and comfortable tidynges of Christ so that he can nat but be gladde and laugh from the lowe bottome of his hert if he beleue that the tidynges are trewe ¶ To strength such fayth with all god promysed this his euangelyon in the olde testameut by the prophetes as Paule sayth in the fyrst chapiter vnto the Romayns Howe that he was chosen out to preche goddes Euangelion whiche he before had promysed by the prophetê in the holy scriptures that treate of his soÌ„ne which was borne of the sede of Dauyd In the thirde chapiter of Genesis god sayth to the serpente I wyll put hatered betwene the the woman betwene thy seede and her sede that selfe sede shall treade thy heed vnder fote Christ is the womans sede he it is that hath troden vnder fote the deuyls heede that is to saye synne dethe hell and all his power For without this sede can no maÌ„ auoyde synne deth hell and euerlastynge dampnacion Agayne Gene. xxii God promysed Abraham sayeng In thy sede shall all the generacyons of the erthe be blessed Christ is that sede of Abraham saith s Paul in the third to the Galathyans He hath blessed al the worlde throughe the Gospell For where Christe is nat there remayneth the curse that fell on Adam as sone as he had synned so that they are in bondage vnder the dampnacyon of synne deth hell Against this curse blesseth nowe the gospell all the worlde in as moch as it cryeth openly vnto all that knowledge their synnes and repent sayenge Who so euer beleueth on the sede of Abraham shal be blessed that is he shall be delyuered from synne deth and hell and shall hence forthe contynewe â—ightwyse saued for euer as Christ him selfe sayth in the. xi of Johan He that beleued on me shall neuer more dye ¶ The lawe sayth Jo. in the fyrst â—ha was gyuen by Moses but grace and vertue by Jesus Christ The lawe whose minyster is Moses was gyuen to bringe vs vnto the knowledge of oure selues that we myght thereby fele perceyue what we are of nature The law condemneth vs all oure dedes is called of Paule in the third cha of the. ii pistle vnto the corinthians the mynistracyon of dethe For it kylleth oure conscyences and drweth vs to disperacyon in as moche as it requyreth of vs that which is vnpossyble for our nature to do It requyreth of vs the dedes of an hole man It requyreth ê‘fet loue from the low bottom and grounde of the hert as well in all thynges which we suffre as in tho thiges which we do But sayth JohnÌ„ in the same place â–ª grace and veritye is gyuen vs by Christ so that whaâ— the lawe hathe passed vpon vs condempned vs to dethe which is his nature to do than haue we in Christ grace that is to say fauour promyses of lyfe of mercy of pardone frely by the merytes of Christ in Christ haue we veritye and trouth in that god for his sake fulfylleth all his promyses to them that beleue Therfore is the gospell the
whan the tyme is come and occasyon gyuen but bringe forthe the frutes therof And as an edder a tode or a snake is hated of man nat for the euyll that it hathe done but for the poyson that is in it and hurte whiche it can nat but do so are we hated of god for that naturall poyson which is conceiued and borne with vs before we do any outward euyll And as the euyll which a venomouse worme dothe maketh it nat a serpente but bycause it is a venomouse worme dothe it euyll and poysoneth and as the frute maketh nat the tree euyll but bycause it is an euyll tree therfore bringeth it forth euyll frute whan the season of frute is Euen so do nat our euyl dedes make vs fyrst euyll throughe ignorance blyndnes thorow euyll workynge hardeâ—eth vs in euyll maketh vs worse and worse but bycause that of nature we ar euyl therfore we both thinke do euyll and ar vnder vengeance vnder the law conuycte to eternall dampnation by the lawe and ar contrary to the wil of god in all our wyll in all thinges consent to the wyl of the fende ¶ By grace that is to saye by fauour we ar plucked out of AdaÌ„ the grounde of all euyll and graffed in Christ the rote of all goodnesse In Christ god loued vs his elect chosen before the worlde beganne and reserued vs vnto the knowlege of his sonne of his holy gospell and whan the gospell is preached to vs openeth oure hertes and gyueth vs grace to beleue and putteth the spiryte of Christ in vs and we know him as our father moste mercyfull and consent to the lawe and loue it inwardly in our hert and desyre to fulfyll it and sorowe bycause we caÌ„nat which wyll syn we of frayltie neuer so moch is suffycient tyll more strengthe be gyuen vs the blode of Christ hath made satisfactioÌ„ for the rest the blode of Christ hath opteyned all thynges for vs of god Christ is our satisfactyon redemer delyuered sauyour froÌ„ vengeance and wrath â–ª Obserue and marke in Paules Peters Jhons pistels in the gospell what christ is vnto vs ¶ By faith ar we saued only iÌ„ beleuynge the promises though faith be neuer without loue good workes yet is our sauinge imputed nether to loue nor vnto good workes but vnto faith only For loue workes ar vnder the lawe which requyreth perfection the grouÌ„de fountayne of the hert damneth all imperfytues â–ª Now is faith vnder the ê“myses which damne nat but giue ê‘don grace mercy fauour whatsoeuer is coÌ„teyned in the promises ¶ Rightwisnes is dyuers for blide reason imagyneth many maners of rightwisnesses There is the rightwisnes of workê as I sayd before whan the hert is away is nat felte how the lawe is spuÌ„all can nat be fulfylled but from the botom of the herte As the iust ministracyon â–ª of al maner of lawes the obseruing of them for a worldly purpose for our owne profyte nat of loue vnto our neyboure without all other respecte morall vertues wherin philosophers put their felicite blessednes which all ar nothynge in the syght of god in respect of the lyfe to come There is in lyke maner the iustifyeâ—g of ceremonies which soÌ„e imagyn their own selues some couÌ„terfeyâ—e other sayeng in their blide reason such holy persons dyd thus and thus and they were holy men therfore if I do so lykewyse I shal please god but they haue none answere of god that yâ— pleaseth The iewes seke rightwisnes in their ceremonies which god gaue vnto theÌ„ nat for to iustifye but to discribe paynt christ vnto theÌ„ of which iues testifyeth Paule sayeng how that they haue affectyon to god but nat after knowlege for they go aboute to stablyssh their owne iustyce ar nat obedyent to the iustyce or rightwysnes that cometh of god which is the forgyuenes of syn in christes blode vnto all that repent beleue The cause is verily that excepte a man cast away his owne imagynacyons reason he can nat perceyue god vnderstande the vertue and power of the blode of Christ Ther is a full rightwisnes whaÌ„ the lawe is fulfylled from the grounde of the hert This had nat Peter nor paul in this lyfe parfytly vnto the vtter most that they coulde nat be parfyter but syghed after it They were so farforth blessed in christ that thei hungred thyrsted after it Paule had this thirst he conseÌ„ted to the law of god that it ought so to be but he fouÌ„de another lust in his membres contrarye to the lust desyre of his mynde that letted him and therfore cryed out sayeng Oh wretched maÌ„ that I am who shal delyuer me froÌ„ this body of deth thaÌ„kes be to god thorowe Jesus Christ The ryghtwysnes that before god is of value is to beleue the promyses of god after the lawe hath confouÌ„ded the conscyence As whan the teÌ„porall lawe ofte tymes condempneth the thefe or morderer bringeth him to execusyon so that he seeth no thynge before him but present deth than cometh good tydynges a charter from the kinge and deliuereth him Lykewyse whan goddes lawe hath brought the synner in a knowlege of him selfe hath confounded his conscyence opened vnto him the wrath and vengeance of god than cometh good tydynges the Euangelyon sheweth vnto him the promyses of god in Christ howe that Christ hath purchased pardon for hiÌ„ hath satisfyed the lawe for him and pesed the wrath of god And the pore sinner beleueth laudeth thanketh god thorowe Christ and breaketh out into excedynge inwarde ioye gladnes for that he hathe escaped so gret wrath so heuy vengeaunce so ferfull and so euerlastyng a deth And he hence forthe is an hungred and a thirst after more rightwisnes that he myght fulfyll the lawe and mourneth contynually coÌ„mendyng his wekenes vnto god in the blode of our sauyoure Christ Jesu ¶ Here shall ye se compeÌ„diously playnly set out the ordre practyse of euery thynge afore rehersed ¶ The fall of Adam hath made vs heyres of the vengeance wrath of god heyres af eternall daÌ„pnation And hath brought vs iÌ„to captiuyte boÌ„dage vnder the deuyll And the deuyll is our lorde our ruler our heed our gouernour our prince ye and our god and our wyl is locked and knyt faster vnto the wyll of the deuyll thaÌ„ coude an huÌ„dreth thousande chaynes bynde a man vnto a post Unto the deuyls wyll consent we with all our hertes with al our myndes with all our might power strength wyl lust so that the law wyll of the deuyl is writteÌ„ as wel in our hertes as in our membres we ronne hedlonge after the deuyll with full seale the hole swynge of al the power we haue as a ston cast vp into the ayre cometh downe naturally of his owne selfe with all the vyolence and swynge of his owne
weyght With what poyson dedly and venomouse hate hateth a man his enemyes With howe great malyce of mynde inwardlye doo we sleye murther â–ª With what vyolence rage ye and with how feruent lust commyt we aduoutrye fornication such lyke vnclennesse with what pleasure dylectacyon inwardly serueth a glottoÌ„ his bely With what dilygence disceyue we Howe busely seke we the thinges of this worlde Whatsoeuer we do thynke or ymagin is abhomynable in the syght of god For we can referre nothinge vnto the honour of god neither is his law or wyl written in our membres or in our hertê neither is there any more power in vs to folowe the wyll of god thaÌ„ in a stone to ascende vpwarde of his owne selfe And besyde that we are as it were a slepe in so depe blidnes that we can nether se nor fele i what misery thraldom wretchednes we ar in tyll Moses come wake vs and publysshe the lawe Whan we here the lawe truly preached howe that we ought to loue honor god with all our strength might from the lowe bothom of the hert bycause he hath created vs both heuen and erthe for our sakes made vs lorde therof and oure neyghbours ye our enemyes as our selues inwardly from the grouÌ„de of the hert bycause god hathe made them after the lykenes of his owne image and they ar his sonnes as well as we Christ hathe bought them with his blode made them heyres of euerlastynge lyfe as well as we how we ought to do what so euer God biddeth absteyne froÌ„ whatso euer god forbyddeth with all loue mekenes with a feruent a burnynge lust from the center of the hert than beginneth the conscyence to rage agaynst the lawe agaynst god No see be it neuer so great a tempest is so vnquyet for it is nat possyble for a naturall man to consent to the lawe that it shulde be good or that god shulde be rightwise which maketh the lawe in asmoch as it is coÌ„trary vnto his nature dampneth him all that he can do neither sheweth hi where to fetch helpe nor precheth any mercy but onely setteth man at varyance with god as wytnesseth Paul Ro. iiii and prouoketh him and styrreth him to rayle on god to blaspheme him as a cruel tyrant For it is nat possyble for a man tyll he be borne agayne to thynke that god is rightwyse to make hi of so poison a nature either for his owne pleasure or for the synne of another man and to gyue him a law that is impossyble for him to do or to consent to his wytte reason and wyll beynge so fast glued ye nayled and cheyned vnto the wyll of the deuyll Neither can any creatures lose the boÌ„des saue the blode of christ only ¶ This is captiuyte and bondage wheÌ„ce christ delyuered vs redemed and losed vs. His blode his deth his pacience in suffrynge rebukes wronges his prayers fastynges his mekenes fulfyllyng of the vtmost poynte of the lawe peased the wrath of god brought the fauoure of god to vs again opteined that god shulde loue vs first be our father and that a merciful father that wyl consydre our infirmites wekenes and wyll gyue vs his spirit againe whiche was taken awaye in the fall of Adam to rule gouerne and strengthe vs to breke the bondes of Satan wherin we were so streit bounde Whan Christ is thus wyse preched and the promyses rehersed which ar conteyned in the prophettes in the Psal in dyuers places of the fyue bokes of Moses whiche preachynge is called the gospell or glad tâ—dynges than the hertes of them which are electe and chose begyn to waxe softe to melte at the bountuous mercy of god and kyndnes shewed of Christ For whaÌ„ the Euangelion is preched the spirite of god entreth into theÌ„ which god hath ordeyned and appoynted vnto eternall lyfe and openeth their inwarde eyes and worketh such beleâ—e in them whan the wofull conscyences fele cast howe swete a thige the bytter deth of Christ is howe mercyfull louyng god is through Christes purchasynge merytes they begyn to loue agayn to consent to the lawe of god howe that it is good oughte so to be and that god is ryghtwyse whiche made it and desyre to fulfyll the lawe euen as a sycke man desyreth to be hole and ar an hongred and thirst after more riÈtwysnes aft more streÌ„gth to fulfyll the lawe more parfytly And iÌ„ all that they do or omyt leue vndon they seke goddes honour his wil with mekenes euer coÌ„demniÌ„g the vnê‘fytnes of their dedê by the law ¶ Nowe Christe standeth vs in double steede and vs serueth two maner wyse Fyrst he is our redemer delyuerer reconsyler medyator intercessor aduocate or turney solyciter our hope conforte shelde protection defender strength helth satisfaction saluacion His blode his deth all that he euer dyd is ours And Christ himselfe with all that he is or can do is ours His blode shedynge and all that he dyd doth me as good seruyce as though I my selfe had done it And god as gret as he is is myne with all that he hath as an husbaÌ„de is his wiues thorowe Christ his purchasynge â–ª ¶ SecoÌ„darily after that we be ouercome with loue kyndnes and now seke to do the wyl of god whiche is a christenmaÌ„s nature Than haue we christ an example to couÌ„ter feyt as sayth Christ hi selfe in Joh. I haue gyuen you an example And in another EuaÌ„gelist he sayth He that wyl be gret amonge you shal be your seruaunt minister as the son of man â—ame to minister â—at to be ministred vnto Paul saith couÌ„terfet Christ And peter saith christ dyed for you left you an ensample to folowe his steppes What so euer therfore faith hath receyued of god thorow christes blode deseruyng that same must loue shede out euery whyt bestowe it on our neybours vnto their profyt ye that though they be our enemys By faith we receyue of god by loue we shede out again And that must we do frely after the ensaÌ„ple of Christ with out any other respecte saue oure neybours welth only neither loke for rewarde in erth nor yet in heuen for the deseruiÌ„ge merytes of oure dedes as freres prech though we knowe that good dedes are rewarded â–ª bothe in this lyfe in the lyfe to come but of pure loue must we bestow our seluê al that we haue al that we ar able to do euyn on our enemyes to bringe theÌ„ to god coÌ„syderige nothinge but their welth as christ did ours â–ª christ â—yd nat his dedes to obteyne heuen â—herby that had beÌ„ a madnes heueÌ„â—as his alredy he was heyre therâ—f it was his by inherytaunce but â—yd theÌ„ frely for our sakes consydeâ—â—nge nothinge but our welthe to â—ringe the fauoure of
to wyll that these holy lawes were nat giueÌ„ to men is to wyll that god were nat such be the blasphemies of the flessh whan she receyueth the lawe which is spuÌ„all in the which she hath no inteÌ„demeÌ„t nor vnderstaÌ„ding for she weneth to coÌ„passe it by workes which thinge onely faythe doth And now whaÌ„ he seeth perceiueth that though he do neuer so moch he caÌ„ nat accomplissh or fulfil the law than is he full of horrour of dispeyre seyng that hell is redy for him bicause of the transgression of the lawe whan he can imagyn â—o wayes to auoyde the indignatioÌ„ of the law than all disolate full of dispayre he begâ—neth to abhorre the lawe without the father of heuen draw him inspyre him the way to fulfyll the lawe he doth all coÌ„trary to it For of hiÌ„ selfe he can nat chuse but synne do euyll And therfore is the lawe gyuen vs bycause we shuld know our sâ—nes the only of fyce of the lawe is nat to iustify vs but she we vs our wekenesse feblenesse in well doyng to shew man that he hath deserued deth damnation which by his own power he caÌ„ nat shon to the ende that a maÌ„ knowyng his owne wekenes vnablenes to do well dispeyre of his own vertue strength settinge asyde all coÌ„fydence in any thâ—ge that he caÌ„ do humble him selfe knowleging that if our mercyfull lorde of his vnspekable mercy delyuer him nat from deth and dampnacyon the whiche he hath deserued thorow transgressyon of the lawe he had perysshed and ben dampned for euer For if oure fearse and proude herte be nat mekened fyrst by the lawe and make vs confesse oure selfe Synners we shulde neuer be saued by Christ for he came for to saue synners and vnrightuous nat them that be rightuouse and iust which iustify them selfe by their workes ¶ But whan a man knoweth his owne fylthynes abhomination seeth that he is condeÌ„ned rightuously to euerlastynge deth thaÌ„ cometh the gospell which is to say glad tydynges in vse is presented vnto hiÌ„ which sayth Thou wretched thefe whiche woldest haue depriued god of his godheed woldest haue ben thyne owne god thorow thy pride Thou wretched desperate caityfe which after the iust iugemeÌ„t of god haddest deserued to be hanged on the galowes of hell which hast the halter about thy necke that is to saye thy wyl thy flesshe thy lustes whiche be lordes ouer the by reasoÌ„ that the spirite of god ruleth nat in the. The most mercy full god hath sente the thy pardone and wyll nat that this iugement be executed but that thou be quyte and haue thy lyfe be delyuered from the handes of the deuyll of hell which was thy haÌ„ge man whom thou dydest serue and worke to And he hath nat alonely rydde the from dethe and made the his seruant but also graunteth the to be his soÌ„ne and inherytour with our swete sauyoure Jesus whiche is become thy brother whom the father of his infynite goodnes and kindnes nat for bicause of thy good dedes which hast done neuer but euyll hath gyueÌ„ for the to make full satis factyon for all thy euyll dedes so that thou beleue that he dyed for thy synne rose agayne to iustifye the which desyreth none other thig but to saue that the which was lost that is to saye synners whiche thorowe their owne deseruynges were in the way of daÌ„pnacion And whaÌ„ the conscience which was before full of great drede hereth this good tydynges if god gyue theÌ„ the grace to gyue credeÌ„ce therto beleue theÌ„ than they be certayne by the reason of this fayth that they be pardoned of all their offeÌ„ces thorow the deth and passyon of Jesu Christ Than coÌ„ceyue they a gret ioye myrth in warde reioysynge in theÌ„ selfe And our mercyfull lorde in gyuynge vs this fayth gyueth vs also his spirit the which maketh vs the very chyldren of god thorow faith the very â—eÌ„bres of the body of Jesu christ we be in all thynges alwayes conduyted directe by this holy spirite of god for otherwyse could we nat be the chyldren of god for they only be the chyldren of god which be led by the spirit of god So we hauiÌ„g this holy spirite in vs to be our gyde directour of our iourney whiche is all charyte loue by the whiche the lawe is accomplysshed the lawe is fulfylled in vs. And by the reason of his holy spirit which gydeth vs we go no more in the waye of the flessh For the flessh hath no leÌ„ger dominion ouer vs but is caste out of his kiÌ„gdome Christ reining in vs by the holy ghost which causeth vs dayly to mortify our flesshe which alwayes is contrary vnto the spirit destroyeng pullyng downe and coÌ„suminge our concupiscences and lustes by the fyre of charyte And albeit that this concupiscens is syn ye mortall synne of his owne nature neuertheles it is nat imputed nor rekened vnto vs which ar membres of Jesu Christ consyderynge that by the reasoÌ„ of the spirit of god we loue god with all our hert desyre nothing so moch as the wyl of god to be done in vs. And so by the reasoÌ„ that we haue this good spirit in vs we neuer siÌ„ne For this newe natiuyte by the which we be made the infantes of god doth coÌ„serue kepe vs that is the holyghost which thorowe fayth is gyuen vs. But in as moch as all our wyttes wyll intendementes be but flessh as loÌ„g as we be â—uironed clogged with this corruptyble bodye which is a gret let vnto the soule we caÌ„ nat be without sinne seing that all thinge that is in vs excepte the gyftes of god which sue come of faith is alwayes contrary vnto the spirit by the reason wherof euermore as touchynge the olde man fyrst Adam the outward man the man of syn flesshe we syn And if we saye that we haue no synne we lye deceyue our selues bycause of this haue we cause euermore to mekeÌ„ our self and to put awaye all confydence in vs or in oure workes gyuynge all glory vnto god which of his only grace delyuered vs from the captyuytie of deth makynge it of no effecte or power to lose or distroy vs. For the lyfe which he hath giuen vs by the spirite of his sonne is farre gretter than is this deth and therfore it can nat harme vs. Whiche is a greate assuraunce to a mannes conscyence for whan he beleueth surely in Jesu Christ he is assured and certifyed that Jesu Christ is in him therfore he can be afrayde of nothynge seynge that Jesu Christ is puysaunt mighty whiche hath vaynquysshed the worlde all power contrary vnto the soule in the which he dwelleth by his holy spyryte so that nothynge can ceperate him from his souerayne welth whiche is Jesu Christ which coÌ„forteth him with his holy promyses