Selected quad for the lemma: lord_n
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A14150
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A path way i[n]to the holy scripture
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Tyndale, William, d. 1536.
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1536
(1536)
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STC 24462; ESTC S108041
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35,404
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122
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god to vs aâ—ayne vs to god As no naturall â—â—e that is his fathers heyre doth â—s fathers wyll bycause he wolde be heyre that he is alredy by byrth his father gaue hiÌ„ that are he was borne and is lother that he shulde go without it than he him self hath wytte to be but of pure loue dothe he that he doth And aske him why he doth any thynge that he doth he answereth My father bad it is my fathers wyll it pleaseth my father â–ª Bonde seruauntes worke for hyre Chyldren for loue For their father with all he hath is theirs alredy So doth a cristen maÌ„ frely all that he doth consydereth nothynge but the wyll of god his neyghbours welth only if I lyue chast I do it nat to opteyne heuen thereby For than shuld I do wronge to the blod of christ Christes blode hath opteyned me that Christes merites hath made me heyre therof He is bothe dore way thitherwardes Neither that I loke for an hier roume in heuen than they shall haue which lyue in wedlocke either than a hore in the stewes if she repent for that were the pryde of Lucyfere But frely to wayte on the euangelion and to auoyde the trouble of the world and occasyons that myghte plucke me ther from and to serue my brother withall euen as one hande helpeth another or one meÌ„bre another bycause one feleth anothers grefe and the payne of the one is the payne of the other Whatsoeuer is done to the lest of vs wheder it be good or bad it is done to Christ what so euer is done to my brother if I be a christen man the same is done to me Neither doth my broders paine greue me lesse thaÌ„ myne own neither reioyse I les at his welth thaÌ„ at myne owne if I loue him as well and as moche as my selfe as the law commaundeth me if it were nat so how sayth Paule Let him that reioyseth reioyse in the lorde that is to saye Christ which is lorde ouer all creatures if my merites obteined me heueÌ„ or a hier place there than had I â–ª wheri I miÈt reioyse besydê the lorde ¶ Here se ye the nature of the lawe and the nature of the Euangelion Howe the lawe is the key that byndeth dampneth all men and the Euangelion is the key that looseth theÌ„ agayne The lawe goth before and the euaÌ„gelion foloweth Where a precher precheth the lawe he byndeth all consciences whan he precheth the gospell he loseth them agayne These two salues I meane the lawe the gospell vseth god his precher to heale cure synners with all The lawe driueth out the disease maketh it appere is a sharpe salue a fretynge corsey kylleth the deed flesshe loseth and draweth the sores out by the rotes and all corruption It pulleth from a man the trust confydence that he hath in him selfe in his owne workes merytes deseruynges cerimonyes roâ—beth him of all his rightwisnes and maketh him pore It kylleth him sendeth him downe to hell bringeth him to vtter disperacion and prepayreth the waye of the lorde as it is written of Joh. the Baptiste For it is nat possyble that Christ shulde come to a maÌ„ as longe as he trusteth in him selfe or in any worldly thinge or hath any rightwysnesse of his owne or ryches of holy workes Than cometh the Euangelyon a more gentle plaster whiche soupleth and swageth the woundes of the conscyence and bringeth helth It bringeth the spirite of god which loseth the bondes of Satan and coupleth vs to god and his wyll thorowe stronge faith and â—eruent loue with bondes to stronge for the deuyll the worlde or any creature to lose theÌ„ And the poore and wretched synner feleth so gret mercy loue kyndnes in god that he is sure in him selfe how that it is nat possyble that god shuld for sake hiÌ„ or withdrawe his mercy loue froÌ„ him And boldly crieth out with Paul sayeng Who shall seperate vs froÌ„ the loue that god loueth vs with all That is to saye what shall make me beleue that God loueth me nat shall tribulation anguysshe persecution shall hungre nakednes shall swerde Naye I am sure that neither dethe nor lyfe neither angell neither rule nor power neither present thiÌ„ges nor thinges to come neither hye nor lowe neither any creature is able to seperate vs from the loue of god which is in Christ Jesus our lorde In al suche tribulacyons a Christen man perceyueth that god is his father and loueth him euyn as he loued Christe whan he shed his blode on the crosse Fynally as before whan I was bounde to the Deuyll his wyll I wrought all maner euyll wickednes nat for helles sake whiche is the rewarde of synne but bycause I was heyre of hell by byrthe and bondage to the deuyll dyd I euyll For I coulde non otherwyse do to do syn was my nature Euen so now syth I am coupled to god by christes blode do I well nat for heuens sake which is yet the reward of well doynge but bycause I am heire of heueÌ„ bi grace christes purchasynge haue the spirit of god I do good frely for so is my nature As a good tree briÌ„geth forthe good frute an euyll tree euyll fute By the frutes shal ye know what the treis A maÌ„nes dedes declare what he is within but make hiÌ„ neither good nor bad though after we be created a newe by the spirite and doctryne of Christ we waâ—e parfyter alway with workynge accordynge to the doctrine nat with blynde workes of our owne imaginiÌ„g We must be first euyl ere we do euyl as a serpeÌ„t is first poysoned ere he poison We must be also good ere we do good â–ª as the fyre must be fyrst hoâ—e ere it hete another thiÌ„ge Take an ensaÌ„ple as those blynd deffe which ar cured in the gospel could nat se nor here tyl Christ had gyuen theÌ„ syght and herynge those sycke could nat do the dedes of an hole man tyll Christ had gyuen them helth So can no man do good in his soule tyll Christ haue losed him out of the bondes of Satan and haue gyuen him wherwith to do good ye and fyrste haue powred in to him that selfe good thinge whiche he shewed forth afterwarde on other What so euer is our owne is synne What so euer is aboue that is Christes giâ—t purches doynge and workynge He bought it of his fader derely with his bloude ye with his most bytter deth and gaue his lyfe for it What so euer good thinge is in vs that is gyuen vs frely withoute our deseruynge or merytes for Christes blodes sake That we desyre to folowe the wyll of god it is the gyfte of Christes blode That we nowe hate the deuylles wyll wherevnto we were so faste locked and coulde nat but loue it is also the gyfte of Christes blode vnto whom belongeth the prayse and honoure of
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