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
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
the spirit and that the worldly â—hal neuer loue the faithfull but shall â—uermore persecute them by contyâ—uall battayle bycause we haue â—o great fearfull an enemy whom it is impossyble to resyste if we be â—at well armed We must aske of this noble instrument in whom the â—olyghost wrought â–ª we must enquiâ—e of this noble vessell of electyon â–ª â—octour of the gentiles saynt Paul â—hat armoure is necessary and he â—yll tell vs that we shulde nat be defended with armours scyences â—f man neither by any relygyon or â—bseruacion but with the armours of god Fyrst of all we must gyrde â—ur loynes with the truthe so that â—ll our strength stande in the truth â—or our loynes betoken strength as it is written in Job Than our â—â—rength may nat be in vanytie and â—â—synges as ar all the constitucions and inuencions of man for seynge that euery maÌ„ is a lyer that the whiche cometh froÌ„ him must nedes be a lesynge Therfore we muste setell our strength in verite truth which is Jesu christ which giueth vs hatdynes sayeng Haue good confydeÌ„ce and trust I haue ouercomen the world ThaÌ„ must we take the brest plate of rightuousnes that is Jesu Christ that is oure iustycs our iustifycation For in another place s Paul admonisheth vs that we cloth our selfe with Jesu Christ that is â–ª that we haue none other protectyon or any other socoure to trust vpon but him onelye whiche is the sure and true protectoure Nowe after this we must haue our fete shode in the preparyng of the gospel of peace that is that our afflyction lustes be mortifyed that we maye walke after the spirit of god And whaÌ„ we haue al this we must haue the sheld of faithe for to put of teÌ„ptacioÌ„s that they hurte nat our conscyences havynge a sure belefe in the holy promyses of god the which we must seâ—e within our coÌ„scyence nat here and there as many haue done whiâ—â—e for lacke of redynge vnderstaÌ„â—â—nge holy scripture haue deuyded â—â—e christen people into more sectes than all the worlde is in besydes â—e muste also haue a sallet that is â—ope of helth â–ª that is that we haue â—â—re trust that euyn as Jesus christ â—yed for vs euen so we to be saued And euyn as thou hast faith that he â—yed so must thou haue hope that â—e dyed for the for he that hath nat â—â—is hope can neuer haue a full confidence in god For to confounde â—lso all the aduersaryes of the fayth â—e must gyrde vs with the swerde â—â— the â–ª spirit which is the word of god And howe we must vse it our capitayne heed hath shewed vs. WhaÌ„ the deuyll came to tempte him we rede nat that he toke any thynge to resyste him but the onely worde of god shewinge vs that we shulde in all temptations haue recourse vnto that and be contented with that ¶ In this poynte are the enemyes of Jesu Christ greatly to be reproued which say that the laye people and worldly for so they call them ought nat to rede the holy scripture nor for to commen of the worde of god as who sayth Christ spake to clerkes only and shewed them onely the secretes of his father and nat to the vulgare and coÌ„men laye people in as moche as the chefe of his discyples were fysshers and no doctours also he thanked his father that it pleased him to hyde his secretes from the prudent wyse of this worlde and had opened it to younâ—elynges that is vnto loles after the iudgement of the worlde For that I can nat merueyle ynoughe of their madnes which wyll forbyd or â—et the comen people to rede the hoâ—y wordes of god seynge that euer from the begynnynge of the worlde god hathe chosen moste symple and â—dyotes to the vnderstandynge of the great misteryes whiche he hath â—ydde from the greate wyse sage â—hen the experyence of the whiche thinge we se dayly before our eyes ¶ But the oute raged cloggers of mennes consciences whiche feare â—est their gaynes and gettynge shulde be demynysshed and that they shulde nat eate so manye fatte morâ—lleg as they do and haue done before feyng that they can nat plucke backe the shepe of Christ all storâ—en and famysshed for the worde of god replenisshed with the spirit of the deuyll begyn to blaspheme the worde of god and aboue all thinge the writynge of saynt Paule as yt knowe these enemies of Christ dyd murmure behynde my backe yet had they nothynge to answere whaÌ„ I was there therfore spake they nothynge before me therin for they knew well that by the grace of god I was fensed well ynough for them for to deâ—tes confouÌ„de their bestly wordes reasons deuilissh obiections Therfore if these belly bestes fylthy swyne full of ambicion auarice enemyes to all truthe disceyuers of maÌ„nes soule and bringers of it out of the right way false christen men and very ypocrytes make suche obiectyon with you Howe you knowe that the holy bokes that ye rede nowe conteyne the Gospellâ— without that the churche had appreued them and without the counsels is it appereth in the decrees and de â—retalles had alowed them Natâ—ithstandynge that such questions â—e so folyssh that it is but folly to anâ—â—er them yet to the ende that they â—sceyue nat symple people euen as â—â—r maister Christ asked the iewes â—â— question whaÌ„ they asked him by that power he did those thingê that â—â— did for the questioÌ„s be euen proâ—ded both of infydelyte ye shall de â—auÌ„de of theÌ„ what coloure the popes decrees and decretals haue to couer â—eÌ„ self their fylthynesse but i that they allege wrongfully saynt Paul and other workes of the olde new â—â—stameÌ„t by which thing they shew â—ydently holye scrypture ought to â—dge and approue all thynges that â—â— good and reproue all thynges â—t be nought and nat to be iudged â—â— reproued by any maâ—mes learnyng For the holy scripture hath be gyuen with so euydent and manifest sygnes and tokens that there is no doute of but it is of god as yâ— lawe whiche god gaue by Moses which no man douted to be goddes seynge that in so euydent a token it was gyuen from the mountayne couered with fyre and with clowdes â–ª Who was euer so hardye to iudge one of the bokes of Moses or of the Prophetes euen so by more stronge argument the bokes of the new Testament which be so moch more perfyte than the olde how moch more clerely they shew Christ than the olde Also lykewyse as Jesus dyd take no wytnes of men but onlye of the father lykewyse the worde of god is nat to be iudged nor maye nat receyue his authoritye oâ— men but onely of god Therfore they that wyl iuge it â—he very â–ª And christes For in that they take vpon theym to iuge it they exalte theym selfe aboue it He that exalteth him selfe aboue the worde of god exalteth
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