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
It is nat possyble that we beleue our synnes to be forgyueÌ„ vs in Christ but they be so in dede ¶ Note well these wordes print theÌ„ fast in your hert that you forget theÌ„ nat for it shal be very necessary for you to haue recourse vnto these holy wordes promyses that you may defeÌ„de you against all temptations for I am certayn that if you be of Christ louyng him aboue all thinges that the deuyll shall lay vnto you greate assaultes for to make you tumble from the faithe of Jesu Christe Wherfore praye instantly god our good lorde that he wyl coÌ„serue you augmeÌ„t your faith and â—ndoutedly he wyll angment it as â—e hath ê“misedâ— loke that you reâ—yst all teÌ„ptacyons stronge in faith ¶ Welbeloued brother the worde of god can nat lye it hath giuen vs â—arnynge They haue persecuted me so wyl they do you Wherfore â—â—inke nat the contrary but if ye foâ—â—we Christ ye must be persecuted â—nd mocked and laughed to scorne within the house also withoute of â—â—l the worlde none shall speake â—ell of you If so noble a prince â—â— exellente was made a mockynge â—ocke was reproued persecuted â—â— al the worlde â–ª as was Jesus our â—â—ed it can nat be choseÌ„ but the meÌ„bres must be lykewyse hated for it is nat comlye the heede to be full of thornes the membres full of pleasure and delytes Lykewyse as the heed was nat of the worlde nomore shulde the meÌ„bres be Wherfore the world dispyseth them as enemyes contrary to their pride their couetousnes and their flesshly pleasure But it is necessary that you confort your selfe with the blessynges that our lorde gyueth to them which take trouble for the honour of him And that you laye euermore before you the sermon that our sauyoure Jesus spake in the mouÌ„tayne wher he saythe Blessed be they that suffer persecutyon for rightuousnesse sake that is to saye for the loue of Jesu Christ for he is oure rightâ—ousnes and our wysdome And aâ—so he saythe Happye be you whan meÌ„ shall curse you and saye all euyl agaynst you lyenge for my sake for great shal be your rewarde c. ¶ Bicause we shuld nat dispeire thinke our self out of the fauour of god bicause we be persecuted he gyueth vs warnynge that the electe chosen haue he persecuted froÌ„ the begynnyng of the worlde for the enemyes of the truth neuer cesse nor shal cesse vnto the ende of the worlde to persecute the faythefullâ— whiche by their fayth longe pacâ—ence at the â—ast shall ouercome And whaÌ„ their enemyes weâ—e to haue troden them vnder the fote thaÌ„ shal they be most victorious Beleue surely that our â—orde doth moch for vs whan he gyueth vs the grace to endure suffre any thynge for his honoure for a noble hert which loueth his kynge wel is meruelous wel apayde whaÌ„ the kynge maketh him knyght gyuynge him charge for to do batayle for the quarell honour of the kyng Likewise the faithful ought gretly to thanke god in that that he suffereth for his honour For al our fely cyte lyeth in this that we be made conforme lyke vnto our captayne and hed Jesu christ if we be troubled and vexed in this worlde with him we shall also raygne with hi ¶ It can nat be but there muste be alwayes debate betwene the world and the faythfull for they be of contrarye affections ¶ The worlde is nothynge but pride couetousnesse all fylthynesse and flesshely lustes ¶ The faythfull the chyldren of god be all togyther humilyte lyberaly tie all clennesse louers of spirituall thinges full of faith hope and charyte estemynge theÌ„selfe of no goodnes knowlegyng themselfe to be but sine settyng nought by worldly goodes louyng nothinge but goddes honoure ¶ The worlde desyreth nothynge â—ut to plucke to him and gather all â—â—at it can catche and snatche by aâ—y maner of wayes ¶ The faythfull on the contrarye â—arte be as dily gente to dele and to â—yue to al them that haue nede and â—hat they maye socoure for the hoâ—oure of God and desyre none oâ—her rychesse but god ¶ The worlde desyreth nothing so â—â—etly as to be praysed honoured â—agnifyed takynge more vpoÌ„ him â—â—aÌ„ becometh him wyl haue none â—â—aysed or spoken of but himselfe ¶ The faythfull care nat thoughe â—hey â—e dispised dispraysed or moâ—â—ed for the honour of god giuyng â—â—l praise and honour vnto him de â—pringe nothynge so moche as the â—onour of god only of whom ryseth and springeth all goodnesse ¶ They that be of the worlde loue nothyng but them selues and that thynge that pleaseth theym them that loue them hatynge all thinge contrary to their mynde all thinge that greueth or displeaseth them chefely of al they caÌ„ nat away with the crosse though no maÌ„ crosse himselfe oftener than they they loue nothynge worse than trybularyon persecutyon they hate all thynges that open and shewe vnto theÌ„ their fautes infyrmyties and wekenesse they abhorre all instructyoâ— of the amendement of their lyuynge â–ª and for a conclusyon they hate al thing contrary vnto their pleasure ¶ The faithfull loue nothinge but god hauynge no delyte in them selues neither loue any thige carnally but loue that thynge that is contrary to their concupyscence desyres and aboue all thinges they receyue thankfull the crosse of Christ whiche is trybulation afflyction persecution haue theÌ„ in gret fauour which shewe them their fautes abhorrynge all flaterers auoydynge and flyenge to their power all errours distroyeng the knowledge of god hatyng all thinge that letteth the correctyon and punysshment of â—yces loth to medle with any thinge contrary vnto the wyll of god â—reuounsynge that whiche is of the worlde And in as moche as their wyl their â—ences â—â—â—endment whiche be but flesshly be of the worlde they forsake vtterly renouÌ„ce themselfe â—in that that they refuse the deuyll all his powpes and by these menes they accoÌ„plyssh the worde of god which sayth that he that wyl nat forsake hiself shal nat be his disciple So he doth also at the â—aptun whaÌ„ he sayth I renounce Satan all his pompes In the which baptim there is a great abusyon nowe as well as in many other ordynances of the church for the child knoweth nat what is said nor the godfaders nor the preest that baptyseth many tymes And this is done by the prestes bycause they wolde be made moche of ordre all thynge at their pleasure the better sayenge all in Latyne where as the symple peple vnderstande nothynge which is against the coÌ„maundement of god ordynauÌ„ce of the apostle which coÌ„maundeth that such maner of folke prayeng or spekynge on that maner kepe sylence in the congregacion or churche or els that they speke that men may vnderstande them ¶ By these thynges aboue sayde may you vnderstande that ther shal neuer be peace betwene the worlde and
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