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
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
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
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
thou be well ware in suche thinges to aduenge thy self in thy iugemeÌ„t that thou gyue no iugement nor sentence but only where thou knowest that thy iudgemeÌ„t is riÈtful yâ— neither for hatred enuy nor fauour yet thou must do it with as gret mercy compassyoÌ„ as tenderly as thou woldest cut of a corrupte meÌ„bre froÌ„ thine own body which by the malice or corruption if thou dydest let hiÌ„ alone wolde corrupt thy hole body It wer also no hurt iÌ„ this mater to kepe the ordinaÌ„ce soÌ„tyme made bi Theodosiê° emê‘our which ordeyned that non shuld be put to deth before that he had beÌ„ xxx dayes iÌ„ prisoÌ„ to th enteÌ„t that in the meane tyme he might be well aduysed to make answerâ— to th entent that the iuge shuld cause no man to dye hastely with out aduisemeÌ„t but that he might haue tyme to cole his enchaffed courage And whaÌ„ any of the cominalty shulde happeÌ„ to do any euyll by misfortune agaiÌ„st right iustice the whiche hath alwayes before beÌ„ of good â—yfe name such a one may a iudge helpe agaynst the lawes procure his delyuerauÌ„ce without syn For â—f it be so that the lawe of Moses had â—o great discretion that therby they dyd nat put them to deth which vnâ—arely bycause of mysaduenture had coÌ„mytted murther against their wyll As it is written in Deuteronomi iiii So that Moses had asâ—ygned iii. cyties vnto which they â—hat had commytted homicyde by misfortune against their wil might â—â—ye for their sauegarde How moch more shulde we that are Christen â—hat lyue after the gospell and loue our enemyes haue and kepe discrecion and regarde in this maner This I say to th enteÌ„t that the iuges shall nat thinke that they offende if they helpe such For whaÌ„ they haue hope lyklyhod that the euyll doer shall amende they must be alwayes mererfull as Christ was vnto the womaÌ„ which was fouÌ„de in aduoutry As â— Joh. reherseth Jo. viii The temporall lawe must obeye serue vnto the gospell it maye in no wyse be contrarye thervnto wherfore if any thynge therin be agaynst the Gospell than the teÌ„porall law must gyue place perisshe in that poynt For we must alwayes obeye more vnto god than vnto meÌ„ As techeth vs saint Paul ActuuÌ„ v. Them that we may amende by warnynge we shal nat correct them by iustyce All that a iuge may do without synne in the cause of another he maye nan do it in his owne For non may auenge his owne iniury nor vere his Christen brother for his owne profyt as it is before sayd that the true christeÌ„ neuer playneth vnto the iuge of the iniury that men do vnto â—hi but suffreth all pacyently As â—yth s Paule â— Corin. vi Nowe â—s synne yet alwayes in you bycause yâ— ye haue stryfe togyther among â—ou Why do ye natte rather suffre wronge why do ye nat rather receyte hurt It behoueth the iuges to loâ—e deligeÌ„tly that the one do nat wroÌ„ge the other without lokyng that euery maÌ„ shulde coÌ„playne vnto him â—ll by charytie sechynge nothynge but the rest and quyetnesse of their Christen brother whom the euyl people do oppresse The prophet Esay reproueth the princes and iudges that in their iudgementes sentenes take regarde vnto rychesse servynge theire owne profyte or beâ—ynge fauoure vnto their fryndes â—yenge on this wyse â— They all loueth bryves they â—lowe towardes they iudge natte vnto the Orphantes and the cause of the wydowe entreth nat vnto thâ— They ought to determyn the cause with good auysement as shortely as wer possyble â–ª to exhort the partyes to make brotherly appoyntemeÌ„t the one with the other she wiÌ„ge them by the gospell that the christeÌ„ ought nat to haue sute proces amonge them They ought to be very sorye of the dissentyon of their christen brethren of the euyl gouernaunce of euyll doers It behoueth also that the lordes enforce theÌ„ selues to put away all euyll customes and that they forbyd streytly that no yonge stronge persons go on beggynge For therof commeth gret euyll but shall constryne them to lerne a craft Therto a place in the Cyuyl law that forbiddeth that no stronge persones beyng in helth shall begge their breed And therfore I merueyle gretly that the temporall lordes kepe nat this lawe kynge that it is good and nat contrarye but agreable vnto the gospell which commaundeth that we that laboure natte shulde nat eate The lordes shuld procure couÌ„sell the rich folke that they shuld do their dtlygence to cause the poore â—onge folke to lerne a craft to then â—â—nt that they shulde nat go a beggynge that they haue none occasion to take theÌ„ to the walet The â—â—alers shuld also ordeyne some honest prouisyon that the poore impotent yonge chyldren olde people that can nat gette breed haue nat â—eherof to lyue shulde nat be conâ—â—reyned to go froÌ„ dore to dore but â—â— were rather better that they shuld â—â—deyne iii. or iiii honest persons in euery paryssh which of a comen treasure as of the treasure of the poore might prouyde euery weke is moch as shulde be nede to euery â—ouse of the pore that by porcion after the nombre of the poore And that they shulde exhort the ryche to gyue their almes to that comeÌ„ treasure and to be queth that that they wolde bequeth by their testameÌ„tes other wayes to that comen treasure For we can fynde the meane to byld gret abbeys for to nourysshe in delycate lyuynge stronge people that may labour somtyme hores and bawdes also And why can we nat as well fynde the meanes to do our charytable workes according to the gospell to the poore impotent sycke and feble We shuld also bye houses for the poore to dwell in as are the hospytalles sytuate in a fayre plesaunt large out of the towne and lyke wyse shulde we prouyde vnto them an honest man that myght euery day make vnto them a sermon shewynge them the worde of God for to comforte them in their pouertye and langours which shulde be a seruyce honest holsome and very acceptable vnto god The offyce of all estates i. Timo. iii. A Bysshop must be fautelesse the husbande of one wyfe sobre discrete houestly apparelled herberouse apte to teche nat dronken no fyghter nat gyuen to fylthy lucre but gentle abhorryng fyghtynge abhorrynge couetousnesse and one that ruleth his owne house honestly hauynge chyldren vnder obedyence with all honesty ¶ Rulers Sap. t. Ye that are rulers of the erth se that you loue rightuousnesse and that you coÌ„myt none vnrightuousnesse in iudgement Leui. ix Thou shalt nat fauour the poore nor honour the mightye but shalte iudge thy neyghbour rightuously ¶ The coâ—ens Leui. xix Ye shal nat disceyue your brethreÌ„ neither with weight nor measure but shall haue trew balances and trewe weightê for I am the lorde your god ¶ Husbandes Ephe. v. Husbandes loue youre wyues euen as Christ loueth the congregatyon gaue him selfe for it to saÌ„ctifye it clensed it in the fountayne of water thorowe the worde to make it vnto hiÌ„selfe a gloriouse coÌ„gregatyon withoute spotte or wryncle or any suche thynge So ought men to loue their wyues as their owne bodyes He that loueth his wyfe loueth him selfe For no man euer yet hated his own flesshe but nourisshed it c. ¶ Wyues Ephe. v. Wyues submytte your selues to your owne busbandes as vnto the lorde For the husbaÌ„de is the wyues heed euen as Christ is the heed of the congregation Therfore as the Congregatyon is in subiectyon to Christ like wise let the wiues be iÌ„ subâ—ectioÌ„ to their husbaÌ„dê in all thiÌ„ges ¶ Fathers moders Eph. vi Ye fathers moue nat your chyldren so wrath but bringe theÌ„ vp with the nurter information of the lord ¶ Chyldren Ephe. vi Chyldren obey youre fathers mothers in the lorde for so it is right â—â— Honour thy father mother that is the fyrste commaundemente that hath any ê“mys that thou mayst be in good estate lyue loÌ„ge on therth ¶ Maisters Collo iii. Ye maisters do vnto your seruaÌ„tes that which is iust egalle puttynge away all bytternesse thretâ—enynges knowynge that euen ye haue also a maister in heuen ¶ SeruauÌ„tes Collo iii. Seruauntes be obedyent vnto your bodily maisters in al thinges â—at with eye seruyce as men plesers but in synglenes of hert feryng god And whatsoeuer ye do do it herteli as though ye dyd it vnto the lorde and nat vnto men for as moche as ye knowe that of the lorde ye shall receyue the reward of inherytance for ye serue the lorde Christ ¶ Wydowes i Timo. v. She that is a very wydo we and frendlesse putteth her trust in god and contynueth in supply catyon prayer nyght and daye ¶ The soÌ„me of all Loue thy neybour as thy selfe what so euer ye wolde that other shulde do to you do you euyn the same to them and what ye wolde nat that other men shuld do to you se that ye do it nat to them Finis ¶ Printed at London by Thomas Godfray Cum priuilegio Regale