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
our good dedes and nat vnto vs. ¶ Our dedes do vs thre maner ser uyce Fyrst they certify vs that wear heyres of euerlastynge lyfe And that the spirite of god which is the ernest therof is in vs in that oure hertes consent vnto the law of god and we haue power in oure meÌ„bres to do it though imparfytly And secondarily we tame the flesshe ther with and kyll the synne that remayneth yet in vs waxe dayly parfyter parfyter in the spirit therwith and kepe that the lustes choke nat the worde of God that is sowen in vs nor quence the giftes or workiÌ„g of the spirite and that we lose nat the spirite agayne And thirdly we do our duty vnto our neybour ther with help their necessite vnto our owne coÌ„fort also drawe al meÌ„ vnto the honoriÌ„ge praisynge of god ¶ And who so euer exelleth in the gyftes of grace let the same thinke that they be gyuen him as moche to do his broders seruyce as for his owne selfe and as moch for the loue which god hath to the weke as vnto him vnto whoÌ„ god gyueth suche gyftes And he that withdraweth ought that he hath froÌ„ his neibours nede robbeth his neybours is a thefe And he that is proude of the gyftes of god thynketh him selfe by the reason of theÌ„ better than his feble neyboure nat rather as the â—ruth is knowlegeth him selfe a seruauÌ„te vnto his poore neybour by yâ— reason of them the same hath lucyfers spirite in him and nat christes ¶ These thynges to knowe fyrst the lawe howe that it is naturall right equite that we haue but one god to put our hope trust in and hun to loue with all the hert al the soule and all oure myght power and neither to moue hert nor hande but at his coÌ„maundement bycause he hathe fyrste created vs of nought and heuen and erthe for oure sakes And afterward whan we had marred our selfe thorowe synne he forgaue vs and created vs agayne in the blode of his beloued sonne ¶ And that we haue the name of our one god in feare reuerence that we dishonoure it nat in swearynge therby about lyght trysles or vanite or call it to recorde for the coÌ„fyrmiÌ„g of wickednes or falshed or ought that is to the dyshonoure of God which is the brekynge of his lawes or vnto the hurte of our neighbour ¶ And inasmoch as he is our lorde and god and we his double possessyon by creacion redemption and therfore ought as I said neither to moue hert or hande without his coÌ„mauÌ„demeÌ„t it is right that we haue nedefull holyedayes to come togyther lerne his wyll both the lawe which he wyl haue vs ruled by also the promyses of mercy which he wyll haue vs trust vnto to gyue god thaÌ„kes togyther of his mercy and coÌ„mytte our infyrmities to him thorow our sauyour Jesus to reconsyle our selues vnto him eche to other if ought be betwene brother brother that requyreth it And for this purpose suche lyke as to vyset the sycke nedy and redresse peace vnytâ—e were the holydayes ordeyned only so farforth ar they to be kepte holy from al maner workes that may be coÌ„uenyently spared for the tyme tyll this be done and no further but than laufully to worke ¶ And that it is right that we obey father and mother mayster lorde prince kynge all the ordynaunces of the worlde bodily and gostly by whiche god ruleth vs and ministreth frely his benefytê vnto vs al. And that we loue them for the benefytes that we receyue by theÌ„ fere them for the power they haue ouer vs to punyssh vs if we trespace the lawe and good ordre So farre yet ar the worldly powers or rulers to be obeyed onely as their coÌ„mauÌ„dementes repugne nat agaynst the coÌ„maundement of god and than ho. Wherfore we must haue goddes coÌ„maundement euer in our hertes by the hyer lawe interprete the inferyor that we obey nothiÌ„ge against the belefe of our god or agaynst the faith hope and trust that is in him only or agaist the loue of god wher by we do or leaue vndone all thing for his sake that we do nothinge for any mans coÌ„mauÌ„demeÌ„t against the reuerence of the name of god to make it dispysed and the lesse fered and set by that we obeye nothinge to the hynderaunce of the know lege of the blessed doctryne of god whose seruaunt the holye daye is ¶ Nat withstandynge though the rulers whiche god hath set ouer vs commaunde vs against god or do vs opeÌ„ wronge oppresse vs with cruell tyraÌ„ny yet bycause they are in goddes rowme we maye nat auenge our selues but by the proces and ordre of goods law lawes of man made by the auctorite of goddes law which is also goddes lawe euer by an hier power remyttiÌ„ge yâ— vengeaÌ„ce vnto god in the meane season suffre vntyll yâ— hour be come And on the other syde to know that a man ought to loue his neibour equally fully as well as him selfe bicause his neibour be he neuer so siple is equally created of god as full redemed by the blode of our sauyour Jesu Christ Out of whiche coÌ„mauÌ„demeÌ„t of loue springe these Kyll nat thy neibour defyle nat his wyfe bere no false witnes agaynst him fynally nat only do nat these thynges in dede but coueyt nat in thyne herte his house his wyfe his manseruant maydseruant oxe asse or whatsoeuer is his So that these lawes perteynyng vnto our neyboure are nat fulfylled in the syght of god saue with loue He that loueth nat his neyboure kepeth nat this coÌ„maundement defyle nat thy neighbours wyfe though he neuer touche her or neuer se her or thinke vpon her For the commaundement is thoughe thy neybours wyfe be neuer so fayre thou haue neuer so great oportunytie gyuen the and she content or haply prouoke the as Putiphers wyfe dyd Joseph yet se thou loue thy neibour so well that for very loue thou can nat fynde in thyne herte to do that wyckednesse And euen so he that trusteth in any thinge saue in god onely and in his soÌ„ne Jesus Christe kepeth no commâ—uÌ„demeÌ„t at al in the syght of god ¶ For he that hath trust iÌ„ any creature wherther in heuen or in erth faue in god his sonne Jesus caâ—se no cause to loue god with all his herte c. Neither to abstayne â—rom dishonourynge his name nor to kepe the holy daye for the loue of his doctryne nor to obey louyngly the rulers of the worlde nor any cause to loue his neyghboure as him selfe and to abstayne frome hurtynge him where he maye get profyte by him and saue him selfe harmles And in lyke wyse agaynst this law loue thy neibour as thy self I may obey no worldly power to do ought at any mans coÌ„mauÌ„demeÌ„t vnto the hurte of my neybour that hath nat
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
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
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
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
â—eserued it though he be a turke ¶ And to knowe howe contrarye this law is vnto our nature how it is dampnation â—at to haue this lawe written in our hertes though we neuer coÌ„mytte the dedes how there is none other meanes to be saued from the dampnacion thaÌ„ thorowe repentance toward the law fayth in Christes blode which ar the very inward baptim of our soules and the wasshynge the dippynge of our bodyes in the water is the outwarde sygne The plungyng of the body vnder the water signifieth that we repent professe to fyght agaynst synne lustes to kyll theÌ„ euery daye more more with the helpe of god oure dilygence in folowynge the doctrine of Christ and the ledynge of his spirite that we beleue to be wasshed from oure naturall dampnation in which we are borne and from all the wrath of the lawe from all the infyrmytes and weknesse that remayne in vs after we haue gyuen our consente vnto the law yelded ourselfe to be scolers therof from all the imperfytnesse of all our dedes done with colde loue from all actuall synne whiche shal chauÌ„ce on vs whyle we enforce the contrary and euer fyght there against hope to sine no more And thus repeÌ„tauÌ„ce faith begynne at our baptyme first professynge the lawes of god contynue vnto our lyues ende growe as we growe in the spirite For the perfyter we be the gretter is our repentaunce the stronger our faith And thus as the spirit doctryne on goddes ê‘te and repentaunce and fayth on oure parte beget vs a new in Christ eueÌ„ so they make vs grow waxe parfeyt saue vs vnto the ende neuer leue vs vntyll all syn be put of and we clene purifyed and full fourmed and facyoned after the symilytude and lykenes of the perfytnes of our sauyour Jesus whose gyfte all is And fynally to know that what so euer good thâ—ge is in vs that same is the gyfte of grace therfore nat of deseruyng though many thingê be giuen of god thorow our dilygeÌ„ce in working his lawes chastesige our bodyes in prayenge for theÌ„ and beleuâ—ge his promyses whiche els shulde nat be gyuen vs yet our workinge deserueth nat the giftes no more thaÌ„ the dilygence of a marchaunte in sekynge a good shippe bringeth the goodes safe to lande though suche dilygence doth nowe and than helpe therin But whan we beleue in god than do all that is in our might and nat tempt him than is god trâ—we to abyde by his promise and to helpe vs and performe alone whan our strength is past ¶ These thynges I say to knowe is to haue al the scripture vnlocked opened before the so that if thou wylt go in rede thou cannest nat but vnderstande And in these thinges to be ignoraunt is to haue all the scrypture locked vp so that the more thou redest it the blinder thou arte the more contrary thou fyndest in it and the more tangled art thou therin canst nowher thorow For if thou adde a glose in one place in another it wyll nat serue And therfore bycause we be neuer taught the ê“fessyon of our baptim we remayne alwayes vnlerned as wel the spiritualte for all their gret clergy hye scoles as we saye as the laye people And nowe bycause the laye vnlerned peple ar taught these first princyples of our profession therfore they rede the scripture and vnderstande and delyte therin And our great pyller of holy churche whiche haue nayled a vayle of false gloses on Moses face to corrupte the trewe vnderstandynge of his law can nat come in And therfore barke and saye the scripture maketh heritykes and it is nat possykle for theym to vnderstande it in Englysshe bycause they them selues do nat in latyne And of pure malyce that they can nat haue their wyll they sley their brethrene for their faith they haue in our sauiour and therwith vtter their blody woluysshe tyrannye and what they be within and whose dyscyples Here with reder be commytted vnto the grace of our sauyour Jesus vnto whome and god oure father thorow him be prayse froÌ„ euer and for euer Amen ¶ A letter sent vnto a certayn freÌ„de to enstructe hiÌ„ in the vnderstandynge of the scripture translaÌ„ted out of French into Englysshe MY welbeloued brother in Christ the sauyour the peace and mercy of god be with you and with al them that wyll the honoure of god and theÌ„crease of his gospell Amen I gyue thankes vnto our sauyour that it hath pleased hiÌ„ in this gret wretchednes of infydelyte with the which the pore soules bought with the precious blode of Christ were sore clogged combred to gyue vs knowledge of his worde the which was holye buryed and drowned by the reason of leude lerning fables and dreames of men which haue beÌ„ hytherto preched in the place of the right holy worthy worde of god which the very sauyoure redemer of the worlde the only mediatour betwene god man very god very man Jesus Christ came to shew vs which wordes I mene the wordes of holy scripture a maÌ„ ought to receyue in as gret reuereÌ„ce as though our sauyoure spake vnto vs in his owne person gretly therfore ought we to thanke him that it hath plesed him of his vnspekeable goodnesse to gyue vs this grace that we may rede his holy gospels and blessed be they that shall bere these holy wordes and kepe them ¶ In as moche therfore welbeloued brother that god of his infinit mercy and nat by our deseruyng which can do nothynge but synne hathe gyuen vs this grace to rede these godly wordes to be refresshed with this heuenly breed I desyre you that in all humilyte loulynes of hert knowlegiÌ„ge that you be nothyng but synne abhomiâ—ation as all worldly thiÌ„ges be without any maner of presumyng vpon your owne witte knowlege or wisdome ye come vnto the redynge of the holy worde of god settynge all your hert in our lorde desyring hiÌ„ with lowly praier faithfully that it wolde please him to gyue you his holy spirite as he hath promised to theÌ„ that faithfully requyre it of him and so with a sure confydence and fast hope trust of his infinit goodnesse desyre him that he wyll open vnto you the kyngdome of heuyn with the key which no man can gyue but he and that it wyll please him to lyghten youre herte through pure trewe vnderstandyng of the christen fayth to th ende you may be made a trewe creature lyuyng no â—â—ger in yourself but all togyther in Jesu christ that we loue nothyng but him nothing to loue nother in heuen nor in erth but for the loue of him euen as he coÌ„mauÌ„ded you to loue youre neibour socouryng hiÌ„ in his bodylye nedes so that you socour him nat norisshe him in his dampnable lyfe as they do whiche
gyue the goddes that belonge to their chyldren which the pore meÌ„ shulde haue that thorowe wekenes can nat gette their lyuynge vnto a sort of vyllayn swyneheedes stroÌ„ge lubbers which haue streÌ„gth ynough to labour for their lyuynge the whiche ye ought nat to fede for he that wyll nat labour sayth the Appostle shulde nat eate Furthermore ye ought to loue your neighbour and his helthe so ardentlye that ye shulde nat stycke to dye for him yf case requyred the which thinge betokeneth sygnifyeth the coÌ„munyoÌ„ of the precyouse body blode of our lorde that we be one bodye in Jesu Christe lykewyse as he dyed for vs so we do dye one for another for we must loue one another lykewise as he loued vs for so he coÌ„mauÌ„deth vs sayeng I gyue you a new commauÌ„dement that one of you loue another lykewise as I haue loued you ¶ In this charite loue is the soÌ„me and conclusion of all scripture For that maketh vs loue for the honor of god fader moder husband wife children brethreÌ„ systers all other thinge except god ye our selue and maketh vs leaue forsake for elles we can nat be the discyples of Jesu Christ without beynge his disciples we can haue no porcyon nor parte with him for he that loâ—eth any thynge excepte he loue it only for the loue of god â—he hath nat yet forsaken al thiÌ„ges but he that loueth nothinge but for the loue of god and nether doth nether willeth anythiÌ„ge but for the loue honoure of god he hath truâ—y forsaken all thinges Take hede you do nat misunderstaÌ„de me for whan I saye that you shulde forsake all thinge I do nat meane that you shulde entre relygion make yourself a monke a frere or a noÌ„ne for there is no â—eple in the worlde that hath les forsaken all thinge thaÌ„ they Whom shall ye se more busyer more curious about other mens busynes thaÌ„ thâ—y whoÌ„ shall ye se more couetous hauynge lesse pitye mercy on the pore lesse feringe regardynge god his holy worde lesse ferynge to breke his coÌ„mauÌ„dement which standeth all in loue toward a mans neyboure whiche they consydre nat but gyue â—â—lygence that their bely be full kepyng theÌ„ to the rulers that maÌ„ hath made settynge lyght by the coÌ„mauÌ„dement of god ye brekynge them dayly â—n that they ouercharge and deuour the houses of poore wydowes and other simple people vnder the coloure of longe prayer fayned holynesse ¶ To the ende that such as seke noÌ„ other but to deuoure you dysceyue you nat it is necessary that you holde you vnto the worde of god And that you maye the lyghtlyer vnderstande the scripture ye shall vnderstande that in holy scripture we haue the lawe whiche is so called for the most parte somtyme it is called the lawe of bondage of the flesshe and of synne we haue of workes of rightuousnes of man and also of workes of the flesshe of the law On â—he othersyde we haue also the gosâ—ell the law of lyberte of the spirit and of grace of fayth and of the rightousnesse that cometh of god of the gospell fayth and spirite ¶ The lawe is called generally in all scripture euery coÌ„maundement by the which we ar coÌ„mauÌ„ded to do or to shon nat do any thynge as thou shalte loue god aboue all thiÌ„ge thou shalte nat sley thou shalte nat desyre any thinge that is to saye thou shalte nat coueyt or desyre any thynge contrary vnto the motion of the spirite of god for all concupiscence of lust contrary to the wyll of god is synne whan the lawe is set before vs giueÌ„ vs by by our flesshe that is to saye we our selfe which be nothynge but flesshe with out the spirit of god begynne for to waxe angry to be inflamed set a fyre to be moued styrred with great iudignacioÌ„ by the reson of our synne filthines which the law sheweth openeth vnto vs for before the workyng of the law maÌ„ was in peace brought a slepe in syn nat per ceyuynge the concupiscence lustes nat beleuyng that they were synnes but whan he hath receyued the lawe he feleth his synne out of the which he can nat draw himself for the more he goth about by his owne workes vertues and strengthe to ryse out of synne the more he augmenteth and encreaseth his synne For as saynt Paule sayth god sent vnto vs his sonne bycause it was impossyble for vs to kepe the lawe by the reason of the infirmite that was in vs to the ende that the rightousnes whiche cometh of fayth myght be parfyt in vs for if it had ben possyble for vs to haue ben iustifyed by the lawe to haue fulfylled it what nede christ to haue dyed And bicause it is impossyble to accomplysshe and fulfyll the lawe withoute the spiryte of god the flesshe grudgeth full of angre and malyce sayenge How is it possyble that I loue god aboue all thyng or by that meanes I shulde haue my hert alwayes vp to god which hert of his owne nature can nat thiÌ„ke nor ymagyne any thinge but vanytie requyrynge alwayes and in all thinges his owne glory profyte and nat the honour of god nor the profyte of myne euen christen Helas I seke nat that thige that shuld be to Christes plesure but all togyther myne owne commodytie Howe is it possyble but I shulde haue concupisceÌ„ce lustyng coÌ„trary to the wyll of god coÌ„sydriÌ„g that I am nothiÌ„g but flessh whiche hath euer desyres agaynst the spiryt by the reason wherof I can nat do that thing that I wolde Helas wherfore hath god gyueÌ„ this lawe which is so burdenous so weighty And on this facyon the flesshe sore greued with the weight of the law whiche is more than he can bere perceyuynge how sore it doth condempne him all his dedes begynneth for to curse hate the lawe so consequently god which made the law for this cause saiÌ„t Paul saith The law worketh angre in as moch as the flesshe knowyng his offences hauynge his offences layde before him by the lawe and seynge that he can nat ryse out of them doth wrestel and stryue with himfelfe murmurynge agaynst the lawe as before is sayde questyoneth reasoneth in him selfe why god gaue the â—awe to Adam of the fruite of lyfe and why he made hiÌ„ nat of such naâ—ure that he shulde nat synne such other thinges which by gret ignomynies blasphemies against god and his hye wisdome which maÌ„ beyng but asshes dust presâ—meth to iuge reprehende the diuine prudeÌ„ce And it is as moch as to wyl that god were nat god For if he wer nat rightouse in euery thynge he were nat god his iustyce rightuousnes requyre that such inhibicions lawes shuld be ministred to the orgulous proude flesshe for to bringe hiÌ„ down out of his pride Wherfore