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
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
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
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
to wyll that these holy lawes were nat giueÌ„ to men is to wyll that god were nat such be the blasphemies of the flessh whan she receyueth the lawe which is spuÌ„all in the which she hath no inteÌ„demeÌ„t nor vnderstaÌ„ding for she weneth to coÌ„passe it by workes which thinge onely faythe doth And now whaÌ„ he seeth perceiueth that though he do neuer so moch he caÌ„ nat accomplissh or fulfil the law than is he full of horrour of dispeyre seyng that hell is redy for him bicause of the transgression of the lawe whan he can imagyn â—o wayes to auoyde the indignatioÌ„ of the law than all disolate full of dispayre he begâ—neth to abhorre the lawe without the father of heuen draw him inspyre him the way to fulfyll the lawe he doth all coÌ„trary to it For of hiÌ„ selfe he can nat chuse but synne do euyll And therfore is the lawe gyuen vs bycause we shuld know our sâ—nes the only of fyce of the lawe is nat to iustify vs but she we vs our wekenesse feblenesse in well doyng to shew man that he hath deserued deth damnation which by his own power he caÌ„ nat shon to the ende that a maÌ„ knowyng his owne wekenes vnablenes to do well dispeyre of his own vertue strength settinge asyde all coÌ„fydence in any thâ—ge that he caÌ„ do humble him selfe knowleging that if our mercyfull lorde of his vnspekable mercy delyuer him nat from deth and dampnacyon the whiche he hath deserued thorow transgressyon of the lawe he had perysshed and ben dampned for euer For if oure fearse and proude herte be nat mekened fyrst by the lawe and make vs confesse oure selfe Synners we shulde neuer be saued by Christ for he came for to saue synners and vnrightuous nat them that be rightuouse and iust which iustify them selfe by their workes ¶ But whan a man knoweth his owne fylthynes abhomination seeth that he is condeÌ„ned rightuously to euerlastynge deth thaÌ„ cometh the gospell which is to say glad tydynges in vse is presented vnto hiÌ„ which sayth Thou wretched thefe whiche woldest haue depriued god of his godheed woldest haue ben thyne owne god thorow thy pride Thou wretched desperate caityfe which after the iust iugemeÌ„t of god haddest deserued to be hanged on the galowes of hell which hast the halter about thy necke that is to saye thy wyl thy flesshe thy lustes whiche be lordes ouer the by reasoÌ„ that the spirite of god ruleth nat in the. The most mercy full god hath sente the thy pardone and wyll nat that this iugement be executed but that thou be quyte and haue thy lyfe be delyuered from the handes of the deuyll of hell which was thy haÌ„ge man whom thou dydest serue and worke to And he hath nat alonely rydde the from dethe and made the his seruant but also graunteth the to be his soÌ„ne and inherytour with our swete sauyoure Jesus whiche is become thy brother whom the father of his infynite goodnes and kindnes nat for bicause of thy good dedes which hast done neuer but euyll hath gyueÌ„ for the to make full satis factyon for all thy euyll dedes so that thou beleue that he dyed for thy synne rose agayne to iustifye the which desyreth none other thig but to saue that the which was lost that is to saye synners whiche thorowe their owne deseruynges were in the way of daÌ„pnacion And whaÌ„ the conscience which was before full of great drede hereth this good tydynges if god gyue theÌ„ the grace to gyue credeÌ„ce therto beleue theÌ„ than they be certayne by the reason of this fayth that they be pardoned of all their offeÌ„ces thorow the deth and passyon of Jesu Christ Than coÌ„ceyue they a gret ioye myrth in warde reioysynge in theÌ„ selfe And our mercyfull lorde in gyuynge vs this fayth gyueth vs also his spirit the which maketh vs the very chyldren of god thorow faith the very â—eÌ„bres of the body of Jesu christ we be in all thynges alwayes conduyted directe by this holy spirite of god for otherwyse could we nat be the chyldren of god for they only be the chyldren of god which be led by the spirit of god So we hauiÌ„g this holy spirite in vs to be our gyde directour of our iourney whiche is all charyte loue by the whiche the lawe is accomplysshed the lawe is fulfylled in vs. And by the reason of his holy spirit which gydeth vs we go no more in the waye of the flessh For the flessh hath no leÌ„ger dominion ouer vs but is caste out of his kiÌ„gdome Christ reining in vs by the holy ghost which causeth vs dayly to mortify our flesshe which alwayes is contrary vnto the spirit destroyeng pullyng downe and coÌ„suminge our concupiscences and lustes by the fyre of charyte And albeit that this concupiscens is syn ye mortall synne of his owne nature neuertheles it is nat imputed nor rekened vnto vs which ar membres of Jesu Christ consyderynge that by the reasoÌ„ of the spirit of god we loue god with all our hert desyre nothing so moch as the wyl of god to be done in vs. And so by the reasoÌ„ that we haue this good spirit in vs we neuer siÌ„ne For this newe natiuyte by the which we be made the infantes of god doth coÌ„serue kepe vs that is the holyghost which thorowe fayth is gyuen vs. But in as moch as all our wyttes wyll intendementes be but flessh as loÌ„g as we be â—uironed clogged with this corruptyble bodye which is a gret let vnto the soule we caÌ„ nat be without sinne seing that all thinge that is in vs excepte the gyftes of god which sue come of faith is alwayes contrary vnto the spirit by the reason wherof euermore as touchynge the olde man fyrst Adam the outward man the man of syn flesshe we syn And if we saye that we haue no synne we lye deceyue our selues bycause of this haue we cause euermore to mekeÌ„ our self and to put awaye all confydence in vs or in oure workes gyuynge all glory vnto god which of his only grace delyuered vs from the captyuytie of deth makynge it of no effecte or power to lose or distroy vs. For the lyfe which he hath giuen vs by the spirite of his sonne is farre gretter than is this deth and therfore it can nat harme vs. Whiche is a greate assuraunce to a mannes conscyence for whan he beleueth surely in Jesu Christ he is assured and certifyed that Jesu Christ is in him therfore he can be afrayde of nothynge seynge that Jesu Christ is puysaunt mighty whiche hath vaynquysshed the worlde all power contrary vnto the soule in the which he dwelleth by his holy spyryte so that nothynge can ceperate him from his souerayne welth whiche is Jesu Christ which coÌ„forteth him with his holy promyses
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
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