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
him selfe aboue god and the power of god And therfore these maters of decrees and other tradityons as offerynges tythes and other inuentyons with the whiche â—aynt Augustyne in his tyme sayd That they were more charged and â—den than the Jewes But nowe â—hat wolde he saye if he sawe the abhominable sorte of lawes and coÌ„â—ttucyons the which they haue maâ—e to take the symple people in their â—ettes And yet they coloure theym â—ith holy scripture wrastiÌ„ge and â—rithynge it at their own pleasure â—s it appereth by their decrees For â—heir lawes had neuer be receyued â—ad they nat clokyd theym with hoâ—e scripture Nowe bycause the faythefull Christen in lokynge on the scrypture shulde nat know what holy horisons they be the effecte of their lawes as be these that prestes shulde nat haue wyues by laufull maryage that men shulde nat eate of suche meate as god sendeth with gyuynge thankes clene contrary to the coÌ„maundement of god And to the ende that these thynges shuld nat be knowen they haue forbydden that any of the laye people dispute of the faith either openly or pryuely For whan one reasoneth with them of suche maters he must holde his peace or say as they saye orels they wyll curse him and make an herityke on him sayeng that he speaketh more than becometh him or to him beloÌ„geth And one of that sorte checked me ones bycause I redde the Byble hauyng nat redde before my Philosophye with the whiche they bringe oute of the right course all them that be newly planted in the faythe in all vniuersyties in christendome But this thiÌ„ge bassheth me but lytell seynge that this ordynaunce is made cleane repugnaunt vnto god to the susteyninge of all vngracyouse scyences ¶ Therefore welbeloued brother take no regarde vnto the wordes of these outraged dogges but take vnto you the worde of god which only can saue youre soule Studye in â—hat daye nyght and in all places goynge and commynge let that neuer slyde out of your hert nor mynd â—ll your studye to rede vnderstanâ—e these holye wordes in all humyâ—ytie of hert For god sayth whom shall I regarde but him that hathe â— meke herte a contryte spirite ferynge my wordes Therfore sette â—l your confydeÌ„ce in god lokyng of him onely the grace to vnderstande his right worthy wordes gyuynge dilygence to be obedyente to the holye mocyons of the spiryte so that at the last thou maist do those thynges that those holye wordes commaunde settynge no regarde by any thinge in the worlde ye though the Angels in heuen shulde tell the moche lesse than if that men full of vanytie shulde go about to perswade the excepte that it be grounded vpon the worde of god which can neither disceyue nor be disceyued wherefore it muste be receyued purely withoute addynge any thynge of maÌ„nes therto For the worde of god is so pure so net â–ª so cleane and so parfyte that it can suffre nothinge to be mengled therto And for this cause remembre the rule which I haue so often tymes inculcate vnto you Do that onely to the Lorde whiche he coÌ„maundeth you Thou shalte adde nothyng therto neither diminysshe any thinge therfro Remembre also that by faith we be made the membres of Jesu Christ and that is the thynge whiche ioyneth vs vnto him and oure conscyences By faythe we be made his espouses and by the reason of this maryage he gyueth vs all his good â—edes merytes all his rightuousnesse and holynesse and taketh vpon him all our synnes which can nat noy him seynge that he bare theÌ„ on the crosse and with the trybulacyon of this worlde made full satisfactyon for all And so the soule hathe fyrme â—nd stable fayth and charitie whiâ—he is gyuen vs whan we be vned â—nd made one with Jesus whan he gyueth vs his holye spirite whiche â—oth conduyte and guyde vs in the â—ight waye all the lawe is accomplysshed and fulfylled as ye maye more largely vnderstande if ye dilygently rede the scripture as ye do full well In the whiche god gyue you grace to contynue with the encrease of fayth and spirituall vnderstandynge The whiche gyue you he whiche hange on the crosse dyd cancell the oblygacyon of faythe in whiche we were dettours and rose the thyrde daye to iustifye vs that hauynge this vnderstandynge ye maye edifye youre housholde in the fere of god and your neighbours to the edifyenge of the verye bodye of Jesu Christ of the whiche we hope to be very membres whan his glorye shal appere euen as we be now in this mortall lyfe by trew quick fayth the which we must praye him to augmente to the ende that worthely we maye offre vp our body by â—rew â—ortifyeng of this olde Adam and euermore studyenge to be newe borne and so to be made a new creature after the shappe of god a man spirituall and interyor man The grace of the almighty father the peace of the mercyful Jesus the consolation of the most holy spirite be alwayes with you Amen I praye you haue remembraunce of me in your prayers that I maye worthely walke in the holye worde of god to the glory of god Amen ¶ Finis ¶ Of gouernours as Judges baylyfes other lyke An information after the gospell THe gospell is written for all persones for all estates of the worlde And there is noâ—e estate in the worlde but that he may fynde in the gospell howe that he shuld lyue if that he wyll folowe it Let none thinke that he is nat bouÌ„de to lyue after the gospell though he be neuer so great a person be he duke priÌ„ce emê‘our or bysshop For god hath coÌ„maunded that the gospell be preached to euery creature that is to saye to all mankynde Before god there is no dyfferynge neither distynction whether thou be a commen husbande man or a gouernour of a towne or of a contrey noble or vnnoble we haue al promysed at oure baptysme the one as moche as the other we haue al taken one rule that is the teachyng of the Gospell after the whiche we must lede gonerne our lyfe We maye nat saye let the monkes and preestes kepe it for we haue all promysed at our baptysme yâ— one as moche as the other Wherfore whan the lordes wyll lyue as they shulde do after the Gospell they must fyrst obserue and kepe two thigê that is to say mercy iustice And also that they knowe whan they muste be mercyfull and whan they must vse iustyce Than first it behoueth that thyne inteÌ„t be to defende the rightuouse innocent so with the seculer ryght to come in ayde vnto the right of the Gospell reprouynge and rebukyng openly without any fauoure all vnrightousnesse to th entent that the people may liue frely vnder thy protection preserued from theues murtherers and from all maner oppressyon and iniurye as farreforth as is possyble vnto the whan thou dost so thou art goddes seruaunt But it be houeth that
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
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
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