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HOW A CHRISTIAN OVGHT to make his last Wyll and Testamente.
HOW A CHRISTIAN OUGHT to make his last Will and Testament.
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IT IS COMMONLY THE CVSstome of men in theyre testamentes, and last wylles to saye I leaue, I bequeath, I geue, wythoute onse sayinge I take or carye wyth me, wherin certes they be farre deceyued,IT IS COMMONLY THE CVSstome of men in their Testaments, and last wills to say I leave, I Bequeath, I give, without onse saying I take or carry with me, wherein certes they be Far deceived,
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bycause they take that, whyche they ought to leaue be hynde them, and go wythoute caryinge that whych is verye behofefull and necessarye.
Because they take that, which they ought to leave be hind them, and go without carrying that which is very behofeful and necessary.
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Wherfore to the entent they shulde no more erre on that behalfe: I wolde we shulde cōsyder and weyghe how a true Christiā shuld make hys wyll.
Wherefore to the intent they should no more err on that behalf: I would we should Consider and weyghe how a true Christian should make his will.
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Men that be either fooles, mad, phrātike, neyther cä, nor yet know how to make a wyll, by reasō they haue not wytte to descerne good from euyl, what is theyrs,
Men that be either Fools, mad, phrantike, neither cä, nor yet know how to make a will, by reason they have not wit to discern good from evil, what is theirs,
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or what is not, what to take, nor what to restore or bequeath, nor yet to whō nor in what maner.
or what is not, what to take, nor what to restore or Bequeath, nor yet to whom nor in what manner.
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And yf happelye they go about to make theyr testament, it shulde be but vayne and of no force god alloweth it not as a thyng made of a persone witles.
And if happily they go about to make their Testament, it should be but vain and of no force god alloweth it not as a thing made of a person witless.
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Wherfore he that is wyllynge to make a testament effectuall (as expedient is to him that wylbe saued) behoueth to haue verye good spirituall iudgemēt, alyuely faith in Christe,
Wherefore he that is willing to make a Testament effectual (as expedient is to him that wylbe saved) behooves to have very good spiritual judgement, alyuely faith in Christ,
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and an vnderstandynge and lyght aboue a naturall man, he must also be the sonne, and lawfull heyre of god. And then he may saye:
and an understanding and Light above a natural man, he must also be the son, and lawful heir of god. And then he may say:
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I soūde of mynde, and redye of sprite and remēbraunce, albeit as touchyng my fleshe secke make my testamēt,
I sound of mind, and ready of sprite and remembrance, albeit as touching my Flesh secke make my Testament,
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and bequeath fyrst of all my being and substance to god:
and Bequeath fyrst of all my being and substance to god:
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he gaue it to me and also preserued it, and of hym I recognise to haue it,
he gave it to me and also preserved it, and of him I recognise to have it,
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and for it I render hym thankes, I leaue to hym lykewyse the gyftes, graces benefytes temporal, bodely and gostlye, that I haue hadde, or shall here after receyue:
and for it I render him thanks, I leave to him likewise the Gifts, graces benefits temporal, bodily and ghostly, that I have had, or shall Here After receive:
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for they be hys, and from him by grace I acknowlege to haue receyued all, as Paule sayeth, what hast thou, that thou hast not receyued at goddes hādes.
for they be his, and from him by grace I acknowledge to have received all, as Paul Saith, what hast thou, that thou hast not received At God's hands.
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yea for asmoch as al the slā ders, mysreportes, persecucions, syckenes, and mysfortunes, which I haue alreadye or shall frō hence forth suffer,
yea for as as all the slan dears, mysreportes, persecutions, sickness, and misfortunes, which I have already or shall from hence forth suffer,
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and euē death selfe, I confesse (by the vnderstādyng that the Lorde hath geuē me) that they haue bene and shalbe hys gyftes and graces, geuen and graunted of a great loue for my welthe and profyt:
and even death self, I confess (by the understanding that the Lord hath given me) that they have be and shall his Gifts and graces, given and granted of a great love for my wealth and profit:
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wherfore as hys diuine rewardes I Araunt to haue had thē of god, for them I thāke hym,
Wherefore as his divine rewards I Around to have had them of god, for them I thank him,
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and as hys owne I leaue and restore them to hym.
and as his own I leave and restore them to him.
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And for so moche as I can not but acknowledge that I haue goue alwayes backewarde from hym so often as I wolde rule my selfe by my blynde iudgemente, folyshe wysdome,
And for so much as I can not but acknowledge that I have gove always backward from him so often as I would Rule my self by my blind judgement, foolish Wisdom,
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and deuelishe sprite neither dyd so moch as go one steppe forth towarde God, but when I was moued, diyuen,
and devilish sprite neither did so much as go one step forth toward God, but when I was moved, diyuen,
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and thruste forwarde of his holy sprite.
and thrust forward of his holy sprite.
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Wherfore I commytte to the hygheste god my most deare father, and to hys gouernance, al the worlde and specially my self:
Wherefore I commit to the hygheste god my most deer father, and to his governance, all the world and specially my self:
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in him (as I may) I wyll helpe my selfe wyth myne owne witte,
in him (as I may) I will help my self with mine own wit,
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and fredome, namely by makynge it obedient to hym.
and freedom's, namely by making it obedient to him.
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Moreouer if euer I haue spoken or shall frō hence forth vtter any word, if I haue done or shall do any worke, that is to hym plesaunte if I haue had or after thys tyme shall haue thought desier or wyll, that good is, I geue it to god,
Moreover if ever I have spoken or shall from hence forth utter any word, if I have done or shall do any work, that is to him pleasant if I have had or After this time shall have Thought desire or will, that good is, I give it to god,
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and at hys handes I professe that I haue had al my goodnes, so that if it were gods wyll, to take from me all that he hathe geuen me, there shulde in me remayne nothyng but onely synnes:
and At his hands I profess that I have had all my Goodness, so that if it were God's will, to take from me all that he hath given me, there should in me remain nothing but only Sins:
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those are myne owne, and all other thyngs be hys. Thus be my synnes if I shulde go before gods presence.
those Are mine own, and all other things be his. Thus be my Sins if I should go before God's presence.
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I were but damned, if I were minded to make satisfactiō I coulde not, no nor yet any saynte that euer was, ther is none whose loue is so great to take my synnes vppon hym and sat ysfye for them,
I were but damned, if I were minded to make satisfaction I could not, no nor yet any faint that ever was, there is none whose love is so great to take my Sins upon him and sat ysfye for them,
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and appease goddes angre saue Chryst a lone, wherfore to hym I bequeth my synnes, I leue to hym my pryde, vnkyndnes, vnbeleue, mistruste, arrogancy, enuy, wrath, ambition and all my vn numerable wyckednes:
and appease God's anger save Christ a lone, Wherefore to him I bequeath my Sins, I leave to him my pride, unkindness, unbelieve, mistrust, arrogance, envy, wrath, ambition and all my vn numerable wickedness:
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I geue to him my euil thoughtes, affections, & desiers: to be short I make one fagott and boundell of all my offēces present, past,
I give to him my evil thoughts, affections, & Desires: to be short I make one fagott and boundell of all my offences present, past,
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and to com, and geue them to Christe hauynge sure faythe, and stedfast hope, that he wyll accepte them for hys owne,
and to come, and give them to Christ having sure faith, and steadfast hope, that he will accept them for his own,
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& hath euen alredy taken them, and for them hath satisfied on the crosse, hys father layed them on hys necke, and he did not ones agayne say it,
& hath even already taken them, and for them hath satisfied on the cross, his father laid them on his neck, and he did not ones again say it,
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but of great loue allowed them for hys, and to cōsume and burne them in the flame of hys diuine loue, he bore them on hys Innocent shulders vpō the crosse, (as peter wryteh) & so was offred a sacrifice for vs. Now seyng I haue lefte almy synns to Christ,
but of great love allowed them for his, and to consume and burn them in the flame of his divine love, he boar them on his Innocent shoulders upon the cross, (as peter wryteh) & so was offered a sacrifice for us Now sing I have left almy Sins to christ,
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and geuen to god my substance, and beyng, wyth all other gyftes & graces, that he bestowed on me.
and given to god my substance, and being, with all other Gifts & graces, that he bestowed on me.
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I remayne naked wythout eyther good or euyl, and truelye to saye, I am rather nothyng, In that I haue restored to god my beynge that I had by creation and byrth.
I remain naked without either good or evil, and truly to say, I am rather nothing, In that I have restored to god my being that I had by creation and birth.
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But for bycause it is impossible that he shuld saue me wythout beinge, and so it is that he wyll saue me,
But for Because it is impossible that he should save me without being, and so it is that he will save me,
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therfore fyrst I carye with me Christ hym selfe, whych is my lyfe. God hath so loued me, that he hath geuen hym selfe to me.
Therefore fyrst I carry with me christ him self, which is my life. God hath so loved me, that he hath given him self to me.
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For so hath god loued the world, that for theyr synnes he hath geuē vs hys onely begotten sonne.
For so hath god loved the world, that for their Sins he hath given us his only begotten son.
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I carye also with me his sprite, that was of his eternall father geuen me of hys most royal liberalytie,
I carry also with me his sprite, that was of his Eternal father given me of his most royal liberalytie,
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as wel declareth Paule, where he sayeth, god hath sēt the sprite of hys sonne into our hertes wherby we crye and call father, father.
as well Declareth Paul, where he Saith, god hath sent the sprite of his son into our herts whereby we cry and call father, father.
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And in that he hath geuen me hym, he hath restored me to my selfe and former beinge, wt a new substance and nature spirituall,
And in that he hath given me him, he hath restored me to my self and former being, with a new substance and nature spiritual,
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so that for the possibilite of my saluaciō, I haue a beinge:
so that for the possibility of my salvation, I have a being:
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but yet lacke I treasure to discharge my great dettes, & to apere rych in goddes sight, in consyde racion whereof I bere wyth me christes watchyng, abstinences, traueyls, prayeres, persecuciōs, sclāders, I take with me his teares, hys swet, his, blood,
but yet lack I treasure to discharge my great debts, & to apere rich in God's sighed, in consyde ration whereof I bear with me Christ's watching, abstinences, traueyls, prayeres, persecutions, slanders, I take with me his tears, his sweated, his, blood,
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and all that euer he did or suffered in thre and thyrtty yeres is myne every deal,
and all that ever he did or suffered in Three and thyrtty Years is mine every deal,
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and wyth lyuely fayth I embrace it as for myne owne.
and with lively faith I embrace it as for mine own.
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I carye bysyde this wyth me hys patience, mekenes, loue, and all other his diuine vertues, hys giftes and graces, hys tresurs,
I carry busied this with me his patience, meekness, love, and all other his divine Virtues, his Gifts and graces, his tresurs,
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and and all that he hath mereted and deseruid, hys lyfe, passyon, death, resurrection & assension be myne, ye all ye euer he hath done or shall from henceforth do is myne.
and and all that he hath mereted and deserved, his life, passion, death, resurrection & Ascension be mine, you all you ever he hath done or shall from henceforth doe is mine.
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and what nedeth more to saye, if god haue geuē vs hys own sonne, how hath not he wyth hym geuen vs all thynges,
and what needeth more to say, if god have given us his own son, how hath not he with him given us all things,
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wherfore wyth faith I embrace my sweete Iesus for myne owne, he is my ryghtwysnes, wisdome, raunsom,
Wherefore with faith I embrace my sweet Iesus for mine own, he is my rightwiseness, Wisdom, ransom,
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& holynes he is my strength, he is my sprite, my lyght, lyfe, hope, & all my goodnes,
& holiness he is my strength, he is my sprite, my Light, life, hope, & all my Goodness,
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euē Christ hymselfe in hys last wyll bequethed me all yt he had of the father.
even christ himself in his last will bequeathed me all that he had of the father.
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wherfore he sayeth, I entertayn you at my table as my father hath vsed me, as my father hath made me hys heyre so now I ordeyne you, I wyll that as you be my bretherne so you shalbe my folowers:
Wherefore he Saith, I entertain you At my table as my father hath used me, as my father hath made me his heir so now I ordain you, I will that as you be my brethren so you shall my followers:
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And in another place he sayeth I haue loued you, as my father hath loued me sithē I am nouthrough christ so rych of treasures, vertuse,
And in Another place he Saith I have loved you, as my father hath loved me sithen I am nouthrough Christ so rich of treasures, vertuse,
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& graces, I shalbe hable not onely tosatilfy for my deites, but also to purchase infinite para dise, whē soeuer they shalbe sould.
& graces, I shall able not only tosatilfy for my deites, but also to purchase infinite para dise, when soever they shall should.
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Who shalbe now either to acuse or condemne me, after that christ hath thus clothed me wyth hys innosency, ryghtwysnes, holynes, loue, with al hys vertuse, graces, treasures, merites,
Who shall now either to accuse or condemn me, After that Christ hath thus clothed me with his innosency, rightwiseness, holiness, love, with all his vertuse, graces, treasures, merits,
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and with hys ownself, I may wyth no lesse boldenes and suretie, thē christ, apeare before god, I am hys sonne,
and with his ownself, I may with no less bolden and surety, them Christ, appear before god, I am his son,
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as he is, and heyre of heauen, semblably I am innocēt as christe is now that he hath satystied for me,
as he is, and heir of heaven, semblably I am innocent as Christ is now that he hath satystied for me,
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and payed my raunsom, and rewarded me wyth hys innocency, Christe sayed, I hallow my self that they also may be holye,
and paid my ransom, and rewarded me with his innocency, Christ said, I hallow my self that they also may be holy,
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euen he is our holynes, and we be hys mēbers.
even he is our holiness, and we be his members.
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wherfore it is as possible for god not to loue me, as it is possible that he shuld not loue christe by reason wherof Paule sayeth who shall deuid me from the loue of god that is in Christe Iesu. it muste nedes be that he be salued, whych wyth lyuing fayth embraceth Christe for hys owne.
Wherefore it is as possible for god not to love me, as it is possible that he should not love Christ by reason whereof Paul Saith who shall David me from the love of god that is in Christ Iesu. it must needs be that he be salved, which with living faith Embraceth Christ for his own.
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And consyderyng that the treasures, and merites of Christ are infinite, and able to enryche a thowsand worldes, I entende not to carye with me any other merites,
And considering that the treasures, and merits of christ Are infinite, and able to enrich a thowsand world's, I intend not to carry with me any other merits,
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or spirituall riches, saue those yt Christe hath prouyded for me, for they be not onely sufficiēt for me,
or spiritual riches, save those that Christ hath provided for me, for they be not only sufficient for me,
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but also ouer aboūdāce and vnmesurable.
but also over abundance and unmeasurable.
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Then shuld I do no smal iniuri to Christ, if I shuld search to store my selfe by any other meane or shyfte,
Then should I do not small iniuri to christ, if I should search to store my self by any other mean or shift,
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although I myght do it neuer so easely, nay rather wt Paule wyll I rekenne all other thynges as myre and dyrt so that I haue Christe, wyth whom alone I wyll appeare before god,
although I might do it never so Easily, nay rather with Paul will I rekenne all other things as mire and dyrt so that I have Christ, with whom alone I will appear before god,
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and of and by hym wyl I glory and make boast, yea god forbydde, that I shuld make my auaunte of any thyng, saue of the crosse of our lord Iesu Christ of whome onely hangeth all oure health.
and of and by him will I glory and make boast, yea god forbid, that I should make my avaunt of any thing, save of the cross of our lord Iesu christ of whom only hangs all our health.
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And all beit al the sayntes be riche by meane of Christ, neuerthelesse, yf they hadde meanes of theyr owne most plētuose,
And all beit all the Saints be rich by mean of christ, nevertheless, if they had means of their own most plētuose,
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& wolde geue thē to me, yet would I none, my Christe is inough for me, wt him had I rather suffer, thē take pleasure & ioye without him.
& would give them to me, yet would I none, my Christ is enough for me, with him had I rather suffer, them take pleasure & joy without him.
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It would be a thing pleasaunt to me, yf euery man shulde make prayer to god for me, not bycause I myght purchase,
It would be a thing pleasant to me, if every man should make prayer to god for me, not Because I might purchase,
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or haue any other treasures thē those that I haue of Christ, but that I might by liuely faith euery daye acknowlege possesse and embrace those that I haue receyued of Christe,
or have any other treasures them those that I have of christ, but that I might by lively faith every day acknowledge possess and embrace those that I have received of Christ,
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and count thē for myne and so enforme my selfe, I myself were it not by Christe, shulde not know what to aske,
and count them for mine and so inform my self, I myself were it not by Christ, should not know what to ask,
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for in him is al and with out hym all other thynges be but mere vanitie, only this peticyon I make to hym, that he vouchesafe euery daye to geue me light and vnderstandynge, that I may haue wytte to accounte and take his treasures for nyne owne.
for in him is all and with out him all other things be but mere vanity, only this petition I make to him, that he vouchsafe every day to give me Light and understanding, that I may have wit to account and take his treasures for nyne own.
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Wherfore yf any man wyll praye for me let hym not tarye tyll I be deade,
Wherefore if any man will pray for me let him not tarry till I be dead,
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for then I can no more encrease in light and grace.
for then I can no more increase in Light and grace.
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Let him praye nowe, that I may grow in faith and more and more instructe my selfe of Christes ryches.
Let him pray now, that I may grow in faith and more and more instruct my self of Christ's riches.
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I am well assured that in purgatorye I shalnot come, both bicause ther is foūd no other purgatory but christ in whom at the full be purged and punished al the synnes of the elected,
I am well assured that in purgatory I shalnot come, both Because there is found no other purgatory but Christ in whom At the full be purged and punished all the Sins of the elected,
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and also bycause in case there were one) yet Chryste not by my merytes,
and also Because in case there were one) yet Christ not by my merits,
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but by hys mere goodnes dothe satisfie for al my synnes trespasses, & paynes, & for as moch as hope neuer made any mā ashamed,
but by his mere Goodness doth satisfy for all my Sins Trespasses, & pains, & for as much as hope never made any man ashamed,
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nor cōfounded any persone, that had it in hys harte (as Pause wrote) therfore am I sure and secker that he wyll saue me without other purgacion.
nor confounded any person, that had it in his heart (as Pause wrote) Therefore am I sure and secker that he will save me without other purgation.
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We can not promesse our selfes to moch of goddes goodnes, no we neuer cā vehete vs so moche,
We can not promise our selves to much of God's Goodness, no we never can vehete us so much,
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but he wyll recompence moch more. I wyl not suffer therfore that after my lyfe any good be done for me.
but he will recompense much more. I will not suffer Therefore that After my life any good be done for me.
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Truth it is that yf I haue any goodes thē must I leaue to the poore flocke of Christ, not bicause they shuld praye for me, that am already saued,
Truth it is that if I have any goods them must I leave to the poor flock of christ, not Because they should pray for me, that am already saved,
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but for the vse of other that lyue, & shalbe borne, as Christ dyd, and also bycause the rather they may lyue godlye,
but for the use of other that live, & shall born, as christ did, and also Because the rather they may live godly,
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and knowe that they shal neuer lacke that be hys, and putte theyr trust in hym.
and know that they shall never lack that be his, and put their trust in him.
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To whome be alwayes, honour and glory through Iesu Christe our Lorde Amen.
To whom be always, honour and glory through Iesu Christ our Lord Amen.
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HOW WE SHVLD ANSWER the deuel VVhen he tempteth us and namely in the ende of our lyfe.
HOW WE SHOULD ANSWER the Devil When he tempts us and namely in the end of our life.
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THE DEVELL (AS PETER uuriteth) seketh aluuay to deuour us but chefely he is busy at the houre of deth, by reason then it stande the hym in hande so to do for hys owne behooue, THE DEVIL (AS PETER uuriteth) seeketh aluuay to devour us but chiefly he is busy At the hour of death, by reason then it stand thee him in hand so to do for his own behoove,
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and our greater endomage and harme. Then vseth he all myght, power, sleyght, deceyte, & malice:
and our greater endamage and harm. Then uses he all might, power, sleight, deceit, & malice:
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wherefore I thynke good that we shulde search how to make hym answer and by the assistence and ayde of godes grace to wythstande hym,
Wherefore I think good that we should search how to make him answer and by the assistance and aid of God's grace to withstand him,
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and gett the vpper hande of hym,
and get the upper hand of him,
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He is constraygned specially when we aproch nere to our deth, to throw vs in to the asisse and pyt of desperacion,
He is constraygned specially when we approach never to our death, to throw us in to the asisse and pit of desperation,
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or els to set vs vp in pryde and presumpciō.
or Else to Set us up in pride and presumption.
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if he shal perceue that thou either put trust in thy selfe, or confidence in thyne own workes, he wyl not go inhāde to make ye despayre & mistrust gods mercy,
if he shall perceive that thou either put trust in thy self, or confidence in thine own works, he will not go inhande to make you despair & mistrust God's mercy,
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but rather stablishe the in that erronyouse opinion of pryde of thy dedes on the other syde if he fele that thou hast all thy hope in god:
but rather establish thee in that erronyouse opinion of pride of thy Deeds on the other side if he feel that thou hast all thy hope in god:
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then wyll he shew the on the one partie the multitude and wyckednes of thy synnes,
then will he show thee on the one party the multitude and wickedness of thy Sins,
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and on the other partie goddes wrathe and seuere iustice, he wyl tell the how thou art in a maze and perplexitie not able to be shaken of,
and on the other party God's wrath and severe Justice, he will tell thee how thou art in a maze and perplexity not able to be shaken of,
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or wōden owt of, and by makyng the to feel thyne offences, other wise thē euer thou deddest in thy health wyll go a boute to take owte of thy harte the passion of christe,
or wonden out of, and by making thee to feel thine offences, other wise them ever thou deddest in thy health will go a bout to take owte of thy heart the passion of Christ,
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and all the great goodnes, mercy, and loue of god, & finally to proue the damned, he wyl bryng for hys purpose-euen the holy scriptures.
and all the great Goodness, mercy, and love of god, & finally to prove the damned, he will bring for his purpose-euen the holy Scriptures.
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But I wyll that al hys tētacions serue the to the honour of god and saluacion of thy soule as they do serue ye turne of ye elected, to whom all thynges woorke to gether for theyr wealth, fyrste of all I warne the, that thou maynteyn not thy selfe for good,
But I will that all his tentations serve thee to the honour of god and salvation of thy soul as they do serve you turn of you elected, to whom all things work to gether for their wealth, First of all I warn thee, that thou maintain not thy self for good,
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but admyt and graunt all the euill that he shall reherse of the and thynke, that he hathe not sayed so moche, but that it is moch more:
but admit and grant all the evil that he shall rehearse of thee and think, that he hath not said so much, but that it is much more:
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& thanke god that now at laste he hathe be so fauorable, to make the consider thy sinnes, wherin he vseth the diuel for an instrument, to the entēt that by the knowyng of thē, thow shuldest take occasion to humble thy selfe,
& thank god that now At laste he hath be so favourable, to make the Consider thy Sins, wherein he uses the Devil for an Instrument, to the intent that by the knowing of them, thou Shouldst take occasion to humble thy self,
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and to call Christ to thy remembrance, whych to scoure and clense them hath not only reputid them for hys own,
and to call christ to thy remembrance, which to scour and cleanse them hath not only reputed them for his own,
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but also dyed for thē vpon the crosse graūt thou hardely that thou art a grete rybald and noghtye wythout excusyng thy self in any wyse,
but also died for them upon the cross grant thou hardly that thou art a great rybald and noghtye without excusing thy self in any wise,
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& that thy synnes are in numerable.
& that thy Sins Are in numerable.
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confesse that thou cold neuer satisfie for one alone, and that thou were the most dāned sinner of the world yf Christe had not delyuered she,
confess that thou cold never satisfy for one alone, and that thou were the most damned sinner of the world if Christ had not Delivered she,
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and styl prōpte thy selfe with those matters, whych may forther ye to com in to desperacion of thy selfe:
and still prompt thy self with those matters, which may further you to come in to desperation of thy self:
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But if the diuel wayt to bring the to despeyr of Christ, thou may in no wyse cōsēte ther to,
But if the Devil wait to bring thee to despeyr of christ, thou may in no wise consent there to,
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but stedfastlye put thy trust in hym. and my mynd is that thou say to hym thus.
but steadfastly put thy trust in him. and my mind is that thou say to him thus.
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if it were good for me to mistrust Christ, yu neuer woldest haue perswaded me therto but rather haue drawne me frō it,
if it were good for me to mistrust christ, thou never Wouldst have persuaded me thereto but rather have drawn me from it,
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wherfore in that yu woldest put me in mynde to mistruste Christ, thou makeste me stronger in my hope and trust.
Wherefore in that thou Wouldst put me in mind to mistrust christ, thou Makest me Stronger in my hope and trust.
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Thou shalt saye to hym, that when he caused iniustly Christe to dye, whych was an Innocent, he lost al his interpriest & iurisdictiō, that euer he had or possible might haue ouer man.
Thou shalt say to him, that when he caused injustly Christ to die, which was an Innocent, he lost all his interpriest & jurisdiction, that ever he had or possible might have over man.
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and if he procede forthe to induce the to dispayer, by settynge before the thy greate synnes, I wyll the to say to hym.
and if he proceed forth to induce thee to dispayer, by setting before thee thy great Sins, I will thee to say to him.
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go to Chryste, whyche (as Iohn wryteth) is myne attourney and Aducoate, he can make the an answere for me, reason there wyth hym,
go to Christ, which (as John writes) is mine Attorney and Advocate, he can make the an answer for me, reason there with him,
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yf thou haue any clayme or tytle in me, as thou sayest, doest thou not know that he hath takē my synnes for hys owne,
if thou have any claim or title in me, as thou Sayest, dost thou not know that he hath taken my Sins for his own,
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and hath for them made satistactyou moste plentuously, therfore hast thou no ryght in me at all.
and hath for them made satistactyou most plenteously, Therefore hast thou no right in me At all.
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If he chaunce to say hys death is not inough to saue the, answere him, yf Adam by tasting one apple wyth one onely synne was hable to dāne me:
If he chance to say his death is not enough to save thee, answer him, if Adam by tasting one apple with one only sin was able to damn me:
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how is it that so many holy workes of Christ, which tasted for my sake of great loue the most bytter deathe, be not suffycient to saue me.
how is it that so many holy works of christ, which tasted for my sake of great love the most bitter death, be not sufficient to save me.
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If the disobediēce of Adā had power to cōdemne me, moch more the obedyence of Christe is stronge inough to saue me, If the disobedience of Adā had power to condemn me, much more the Obedience of Christ is strong enough to save me,
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yea the gyfte of Christ is aboue and excedeth the synne of Adā, Christ hath more auayled and holpen vs, thē Adam annoied and harmed vs by reasō the lyght of Christ is of more force and effecte thē the darkenes of our fyrst parente, the goodnes of Christes surmounteth and passeth the malyce of man,
yea the gift of christ is above and exceedeth the sin of Adā, christ hath more availed and helped us, them Adam annoyed and harmed us by reason the Light of christ is of more force and Effect them the darkness of our fyrst parent, the Goodness of Christ's surmounteth and passes the malice of man,
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& hys ver tue preuaileth about our fraylty:
& his ver tue prevaileth about our frailty:
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one teare of Christ hath bene more pleasaunt to god, then all the synnes of the worlde be displeasaunt Christe hath be able to do more to appeace hym,
one tear of christ hath be more pleasant to god, then all the Sins of the world be displeasant Christ hath be able to do more to appeace him,
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then we to prouoke him to anger, Christes liuyng was more formall and ordinarye, then oures was out of ordre and frame Christe hath done more to the honour of god,
then we to provoke him to anger, Christ's living was more formal and ordinary, then ours was out of ordre and frame Christ hath done more to the honour of god,
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then we haue done to hys dishonour.
then we have done to his dishonour.
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Wherfore I maye well say, Christ that is my wisdom, right wisnes, holynes, & redemcion is sufficient inought to saue me.
Wherefore I may well say, christ that is my Wisdom, right wisnes, holiness, & redemption is sufficient inought to save me.
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And if haplye he shulde say, it is not sufficient for thy saluacion to beleue in Christe, the behoueth to kepe hys commaundemēts, thou must loue god wyth all thy harte,
And if happily he should say, it is not sufficient for thy salvation to believe in Christ, the behooves to keep his Commandments, thou must love god with all thy heart,
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and thy neyghboure as thy selfe, and desier nor couet anye thynge worldlye, whych thyngs because thou doest not,
and thy neighbour as thy self, and desire nor covet any thing worldly, which things Because thou dost not,
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ergo, thou art dāned, if fayth onlye were inough I also & all the diuels shuld besaued,
ergo, thou art damned, if faith only were enough I also & all the Devils should besaued,
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because (as yt is wrytten) euen the deuels beleue & feare.
Because (as that is written) even the Devils believe & Fear.
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They beleue ye god made & created heuē and earth, and yt christ came, dyed, rose, ascended in to heuen, yt hesent the holy ghost, They believe you god made & created heaven and earth, and that Christ Come, died, rose, ascended in to heaven, that hesent the holy ghost,
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& that he shal come to iudge the quicke & dead, and yet are not we therfore saued,
& that he shall come to judge the quick & dead, and yet Are not we Therefore saved,
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& that bicause we obserue not his diuine preceptes.
& that Because we observe not his divine Precepts.
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wherfore yu also art but lost, he wyll thus labour to bryng the vnder the law, to thinke yt thou be iustified not by christ,
Wherefore thou also art but lost, he will thus labour to bring thee under the law, to think that thou be justified not by Christ,
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but by per fourmynge and fulfyllynge of the lawe, to the ende that thou shulde despayre.
but by per fourmynge and fulfilling of the law, to the end that thou should despair.
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But I wyl that thou make answere and say, yf thou dyddest beleue as by goddes grace I beleue:
But I will that thou make answer and say, if thou didst believe as by God's grace I believe:
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that is, that god for thy wealthe hath created the worlde, and semblably preserueth it, in such sorte that thou couldest fele in the creatures the loue of god,
that is, that god for thy wealth hath created the world, and semblably Preserveth it, in such sort that thou Couldst feel in the creatures the love of god,
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& lykewyse wolde beleue firmely, that Christe came and dyed for thy synnes, for to saue the,
& likewise would believe firmly, that Christ Come and died for thy Sins, for to save thee,
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and for thy sake & profyt, and in lyke maner of the other articles, thou also shulde be saued,
and for thy sake & profit, and in like manner of the other Articles, thou also should be saved,
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and then, when thou haddest a lyuely feling of the goodnes and loue of god thou woldest loue hym,
and then, when thou Hadst a lively feeling of the Goodness and love of god thou Wouldst love him,
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and thy neyghbour likewyse, & beynge rauished into god woldest beginne to set litle store by the worlde as al good Christen men and women do If it fortune that he say, he is cursed that kepeth not and obserueth the law,
and thy neighbour likewise, & being ravished into god Wouldst begin to Set little store by the world as all good christian men and women do If it fortune that he say, he is cursed that Keepeth not and observeth the law,
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wherfore thou art one of myne, saye to him agayne, for that cause christ dyed on the crosse, for to delyuer me from all curses,
Wherefore thou art one of mine, say to him again, for that cause Christ died on the cross, for to deliver me from all curses,
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and in somoche as I am all ready of christ I am dead to the law.
and in So much as I am all ready of Christ I am dead to the law.
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Agayn yf he reply esaying, wher be thy workes, wherby thou trusteth to be saued, answere, I trust not to be saued by my workes,
Again if he reply esaying, where be thy works, whereby thou Trusteth to be saved, answer, I trust not to be saved by my works,
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for they be soch that yf I shulde haue regarde or respecte to them, I feare me to be dāned,
for they be soch that if I should have regard or respect to them, I Fear me to be damned,
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yea I were surely ascerteyned of my damnacion. I hope onelye to be saued by Christ, and hys workes, whyche be myne owne,
yea I were surely ascerteyned of my damnation. I hope only to be saved by christ, and his works, which be mine own,
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and so moche rather myne, then they I dyd my selfe, as that ye sprite of christ geuē to me is more entyer to me then myne own lyfe or any other thyng.
and so much rather mine, then they I did my self, as that you sprite of Christ given to me is more entyer to me then mine own life or any other thing.
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Further yf he shuld endeuoure to proue ye to be none of the electe, by reason of the innumerable,
Further if he should endeavour to prove you to be none of thee elect, by reason of the innumerable,
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and outragiouse synnes that thou hast committed, for prosperites, or aduersites thou hast had, for ye great euils wherin thou arte founde at thy deathe,
and outragiouse Sins that thou hast committed, for Prosperities, or adversities thou hast had, for you great evils wherein thou art found At thy death,
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or for the temtacions thou hast susteyned, sayinge, that god preserueth his elected frō the like euels. make hym answer and say:
or for the temptations thou hast sustained, saying, that god Preserveth his elected from the like evils. make him answer and say:
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rather doth god practise them in diuerse soche maners, albeit of euery thynge they be certifyed to the honor of god, thou shalt more ouer say to hym thus. rather does god practise them in diverse such manners, albeit of every thing they be certified to the honour of god, thou shalt more over say to him thus.
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I geue more credite and trust to christ, whiche when he was deade for me on the crosse, tould me I was saued,
I give more credit and trust to Christ, which when he was dead for me on the cross, told me I was saved,
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then to the, that art always alyer and father of erroures.
then to thee, that art always alyer and father of errors.
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I wyll thou tel hym, how thou geuest more fayth to Christ alone, then to al the reasons and autorities of the worlde:
I will thou tell him, how thou givest more faith to christ alone, then to all the Reasons and authorities of the world:
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thou may bysyde thys say to hym, the sprite of god bearyth wytnesse to my sprite, that I am the sonne of god,
thou may busied this say to him, the sprite of god bearyth witness to my sprite, that I am the son of god,
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and to hym must I rather trust then to the.
and to him must I rather trust then to thee.
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when he shal say, if thou were the sonne of god he woulde not leaue the in souch punishmēts,
when he shall say, if thou were the son of god he would not leave thee in souch punishments,
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as thou art in, but wold giue the some release and easmēt Answer hym, In case it were as thou sayest Christ shulde not haue bene the sōne of god,
as thou art in, but would give the Some release and easement Answer him, In case it were as thou Sayest christ should not have be the son of god,
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sithen on the crosse he had no comfort, nor sensual tast or feling, so that he saied my god, my god why haste thou forsaken me:
sithen on the cross he had no Comfort, nor sensual taste or feeling, so that he said my god, my god why haste thou forsaken me:
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it sufficith to me that he she wyth me so moche fauouer, for I am contented wyth all that pleasethe hym,
it sufficith to me that he she with me so much fauouer, for I am contented with all that pleaseth him,
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as Chryste also was, yea in hys sufferynge, he felte excedynglye the infinite loue of the father. Besyde these of he say:
as Christ also was, yea in his suffering, he felt exceedingly the infinite love of the father. Beside these of he say:
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thou art the sonne of Adam, ergo thou art acursed. Answere thou thus: thou art the son of Adam, ergo thou art accursed. Answer thou thus:
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I am blessed agayne by beyng borne of god, and by meane of that blessed sede Christ as god longe agone promysed Adam when he sayed.
I am blessed again by being born of god, and by mean of that blessed seed christ as god long ago promised Adam when he said.
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In thy sede al nacions shalbe blessed, thou shalt tell hym: In thy seed all Nations shall blessed, thou shalt tell him:
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how thou art despoiled and berest of the olde Adā, and clothed with Iesu Christ as Paule teacheth and aduertyseth the.
how thou art despoiled and bereft of the old Adā, and clothed with Iesu christ as Paul Teaches and advertiseth thee.
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What tyme as he shal declare to the that christ is wroth, angry and sharpe:
What time as he shall declare to thee that Christ is wroth, angry and sharp:
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make hym answere howe Christ is not soch one, for he is the healthe and hope of synners,
make him answer how christ is not soch one, for he is the health and hope of Sinners,
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and whylest we be in thys lyfe present he is vttered to vs pytiful, sweete,
and whilst we be in this life present he is uttered to us pytiful, sweet,
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and our Iesus, that is, our sauiour and albeit heseme to speke sharpe, and cruel wordes to the woman of Cananye, yet in herte he gaue her confydence and boldnesse,
and our Iesus, that is, our Saviour and albeit heseme to speak sharp, and cruel words to the woman of Canaan, yet in heart he gave her confidence and boldness,
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and shewed hym self to her full of sweetnes and loue. In dede at the daye of iudgement to the damned shall he be shewed angry,
and showed him self to her full of sweetness and love. In deed At the day of judgement to the damned shall he be showed angry,
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and wrathful but in the meane tyme tyll that day while we be here in this presēt life, he is shewed pitiouse to al,
and wrathful but in the mean time till that day while we be Here in this present life, he is showed pitiouse to all,
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and principally to the great synners.
and principally to the great Sinners.
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And yf it so were that he wolde saye thou art not trulye confessed, nor haste rehersed all thy synnes,
And if it so were that he would say thou art not truly confessed, nor haste rehearsed all thy Sins,
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and the circūstances of the same, ne hast examyned suffyciently thy conscyence, nor yet hast not that pure perfecte great,
and the Circumstances of the same, ne haste examined sufficiently thy conscience, nor yet hast not that pure perfect great,
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and vnfayned sorow for thy synnes that thou of dutye shuldest haue, thou hast not satysfyed for those so great an vnnumerable dettes, that thou hast towarde god, make hym thys answere and saye:
and unfeigned sorrow for thy Sins that thou of duty Shouldst have, thou hast not satisfied for those so great an unnumerable debts, that thou hast toward god, make him this answer and say:
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thou art a seruaūt and not a iudge:
thou art a servant and not a judge:
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or to saye more truelye, thou art all ready iudged and condemned, seyng thou beleuest not in Christ,
or to say more truly, thou art all ready judged and condemned, sing thou Believest not in christ,
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and woldest thou indge mettrouble thy selfe no longer in prouing that I haue failed in al,
and Wouldst thou Indge mettrouble thy self no longer in proving that I have failed in all,
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for sure I am, and fully I beleue to be saued, not by my workes by reason they be vnperfecte,
for sure I am, and Fully I believe to be saved, not by my works by reason they be unperfect,
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nor yet by the worthynes of my fayth, for in that also I am not perfecte,
nor yet by the worthiness of my faith, for in that also I am not perfect,
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bycause I beleue not wt so great a faith as I oughte, but I beleue I shalbe saued by Christe, and not by my workes. He wyl say:
Because I believe not with so great a faith as I ought, but I believe I shall saved by Christ, and not by my works. He will say:
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thou art not worthy to be saued, saye thou to hym for a ful answer:
thou art not worthy to be saved, say thou to him for a full answer:
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the vnworthy be••ued so often as they acknowledge theyr owne vnworthynes, go hartelye for helpe to Christ, by whose meane they be come worthy.
the unworthy be••ued so often as they acknowledge their own unworthiness, go heartily for help to christ, by whose mean they be come worthy.
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Where as he shall laye to thy charge that thou arte one of the worst of the worlde:
Where as he shall say to thy charge that thou art one of the worst of the world:
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say to hym on thys wyse our infyrmyties be but smal in comparison of the infinite merites of Christe,
say to him on this wise our infyrmyties be but small in comparison of the infinite merits of Christ,
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and of the incōprehensible mercy of god:
and of the incomprehensible mercy of god:
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and the more great that my synnes be and without number, so moch greater shalbe hys glory in deliuering me,
and the more great that my Sins be and without number, so much greater shall his glory in delivering me,
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and I wyth so moche the greater trust pray as that yf he wyll heare me, it shalbe more to hys honoure and glory.
and I with so much the greater trust pray as that if he will hear me, it shall more to his honour and glory.
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And whē I cōsyder and call to remēbraūce, that my swete and louyng brother Iesus Christe the sonne of god, which for my sake dyed on the crosse,
And when I Consider and call to remembrance, that my sweet and loving brother Iesus Christ the son of god, which for my sake died on the cross,
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& wolde agayne innumerable times for me, yf nede were, & that I am hys owne for so many causes,
& would again innumerable times for me, if need were, & that I am his own for so many Causes,
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& that he may determine of me after his owne mynde. For somoch as his father hath geuen hym full power in heuen and earth:
& that he may determine of me After his own mind. For So much as his father hath given him full power in heaven and earth:
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when I consyder thys, I saye, I canin no wyse dout of my saluacion. If he efte soones reason thus:
when I Consider this, I say, I Canine no wise doubt of my salvation. If he eft soon reason thus:
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thou hast done no penance for thy synnes: answere on thys maner:
thou hast done no penance for thy Sins: answer on this manner:
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that can I neuer do, yf I shoulde alwaye stande in the fyre, Christe hath done that for me on the crosse more ouer, Christe is myne, the father hathe geuen hym to me wyth all hys merites, all the good workes, that euer he dyd are myne,
that can I never do, if I should alway stand in the fire, Christ hath done that for me on the cross more over, Christ is mine, the father hath given him to me with all his merits, all the good works, that ever he did Are mine,
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wherfore I maye wyth hys deuine ryches, and treasures satysfye for all.
Wherefore I may with his divine riches, and treasures satisfy for all.
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After this maner I wolde thou shulde answere hym, when soeuer he setteth afore the thy sinnes,
After this manner I would thou should answer him, when soever he sets afore thee thy Sins,
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and infynite dettes, that thou oughtest to god for the benefites, thou hast receyued wyth dyuerse and sundry vyces whyl he tempte the,
and infinite debts, that thou Ought to god for the benefits, thou hast received with diverse and sundry vices whyl he tempt thee,
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but specyally wyth desperacion, wherwyth he tempteth euē the saintes he wyll put the in mynde and mystruste that Christe hath forsaken the:
but specially with desperation, wherewith he tempts even the Saints he will put thee in mind and mistrust that Christ hath forsaken thee:
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but make answer that he neuer forsoke persone that trusted in hym, but bycause he wold forsake none of vs, he was mynded to be forsakē him selfe on the crosse,
but make answer that he never forsook person that trusted in him, but Because he would forsake none of us, he was minded to be forsaken him self on the cross,
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and yf he shoulde at any tyme forsake and refuse vs (the which is a thing impossyble) it shoulde be for more glorye of god,
and if he should At any time forsake and refuse us (the which is a thing impossible) it should be for more glory of god,
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and we oughte not onely to be contented, but also to take it for a syngular pryuylege and prerogatiue.
and we ought not only to be contented, but also to take it for a singular pryuylege and prerogative.
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It behoueth vs to stande stronge in the fayth, and thynke that afore god the passyon of Christ can do more to cause him to loue vs,
It behooves us to stand strong in the faith, and think that afore god the passion of christ can do more to cause him to love us,
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then oure synnes can procure hys hate towarde vs, we hadde nede to be wel armed wyth spryte, sayth,
then our Sins can procure his hate toward us, we had need to be well armed with sprite, say,
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and grace, for learnynge sufficeth not to know how to aunswer, and wyte thou well that Christ was tempted,
and grace, for learning Suffices not to know how to answer, and wit thou well that christ was tempted,
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and specyally at the ende, wherfore he sayeth: the prynce of thys worlde is comene, but he hathe gotten nothynge of me.
and specially At the end, Wherefore he Saith: the Prince of this world is comene, but he hath got nothing of me.
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And yf he can not wy •h these armour hurte the, he wyll turne ouer the leafe,
And if he can not wy •h these armour hurt thee, he will turn over the leaf,
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and say thus, and all bycause to deceaue the.
and say thus, and all Because to deceive thee.
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go to thou haste alredy vanquished me, I was myneded to brynge the in to desperacyon, but I colde not. thou arte saued:
go to thou haste already vanquished me, I was myneded to bring thee in to desperation, but I cold not. thou art saved:
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and by and by wyll the angels com to fett the.
and by and by will the Angels come to fett thee.
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he wyll apere to the like an angell of lyght, and saye to the as he did to saynte hilarion. he will apere to the like an angel of Light, and say to the as he did to faint Hilarion.
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haste thou serued god so long, hast thou done so many good dedes so greate penance, geuen so many good ensamples, saued so many soules:
haste thou served god so long, hast thou done so many good Deeds so great penance, given so many good ensamples, saved so many Souls:
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and all beit thou hast cōmitted synns, yet art thou confessed of them, thou hast done penāce, thou hast taken pardones, thou haste gone for indulgences, thou kepest the cōmaundementes,
and all beit thou hast committed Sins, yet art thou confessed of them, thou hast done penance, thou hast taken Pardons, thou haste gone for Indulgences, thou Keepest the Commandments,
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and besyde these done many volūtary workes that thou wast not bounden to do, wherfore why shuldest thou feare.
and beside these done many voluntary works that thou wast not bounden to do, Wherefore why Shouldst thou Fear.
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thou shalt be safe and sure, if thou be not saued, then shall none be saued.
thou shalt be safe and sure, if thou be not saved, then shall none be saved.
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yea thy good woorkes be ouer pluse, more thē sufficith, which thou may sell or geue to other, whych if thou do not the Church of Rome shalbe thy heyre,
yea thy good works be over pluse, more them sufficith, which thou may fell or give to other, which if thou do not the Church of Rome shall thy heir,
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and thou shalt enryche theyr treasory of indulgēce. what ferest thou therfore: hast thou haply gone another path or way.
and thou shalt enrich their treasury of indulgence. what ferest thou Therefore: hast thou haply gone Another path or Way.
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al beit thou haue admitted sines, yet seeste thou not how thou art well disposed at the laste, onelye stande stoutlye in the truste of these thy great and manye good woorkes, suffer thys sicknes,
all beit thou have admitted sines, yet See thou not how thou art well disposed At the laste, only stand stoutly in the trust of these thy great and many good works, suffer this sickness,
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and death for the remission of thy synnes, & thou shalt be more then saued, onely often remēber thy selfe. of thy good woorkes.
and death for the remission of thy Sins, & thou shalt be more then saved, only often Remember thy self. of thy good works.
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Then it is expedient for the to saye thus.
Then it is expedient for thee to say thus.
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Thou wouldeste that I shuld trust in my woorkes, and I haue no fere of being damned, were it not for my woorkes, I geue thankes to my lord Christe Iesus, whych hath geuen me the grace to counte my woorkes for a thing of nought,
Thou Wouldst that I should trust in my works, and I have no fere of being damned, were it not for my works, I give thanks to my lord Christ Iesus, which hath given me the grace to count my works for a thing of nought,
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and for such, that euery one of them I deserue to be punyshed, thou magnyfy este my woorkes, to draw me backe from the confydence of Christe,
and for such, that every one of them I deserve to be punished, thou magnyfy este my works, to draw me back from the confidence of Christ,
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but by gods grace, thou shalt not be able to do it.
but by God's grace, thou shalt not be able to do it.
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I fynde that I am vpon a litle bourd in the sea tossed wyth mighty wyndes,
I find that I am upon a little board in the sea tossed with mighty winds,
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and haue embraced and beclepped a strong pyller or rocke, and thou coūcelest me to leaue it,
and have embraced and beclepped a strong pyller or rock, and thou councelest me to leave it,
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and to sticke to the roten thynges whych if I shulde do, the wyndes wolde cary bothe me and them in to the sea.
and to stick to the roten things which if I should do, the winds would carry both me and them in to the sea.
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rather I wyll peryshe wyth Christe whyche is a thing impossible I then lyue with owte hym, no I cane not put my trust holy in Christ oneles firste al to gether I dispayer of my selfe and myne owne woorkes.
rather I will perish with Christ which is a thing impossible I then live with owte him, no I cane not put my trust holy in christ Oness First all to gether I dispayer of my self and mine own works.
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Wherfore it is necessary that we dispoil our selfes of all trust in our owne woorkes,
Wherefore it is necessary that we dispoil our selves of all trust in our own works,
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and by fayth and hope, clothe vs and arme vs with Christ and in hym put oure hope,
and by faith and hope, cloth us and arm us with christ and in him put our hope,
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and al though we haue not that greate fayth, yet in no wyse ought we to despayre,
and all though we have not that great faith, yet in no wise ought we to despair,
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bycause if at the firste he do not, yet at lēghthe he geueth it to hys elected at theyr deathe, as the prophete Abacucke tolde aforehande,
Because if At the First he do not, yet At lenghthe he Giveth it to his elected At their death, as the Prophet Habakkuk told aforehand,
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when he sayed, Lorde when they shalbe nere to the deth at the latter ende, betwene thys waye and the other, thou wylte make knowen to them Christe and his great benefytes,
when he said, Lord when they shall never to the death At the latter end, between this Way and the other, thou wilt make known to them Christ and his great benefits,
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and wylte open to them the bosome of thy graces by Iesu Christe oure Lorde. Amen.
and wilt open to them the bosom of thy graces by Iesu Christ our Lord. Amen.
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HOW ANSWER IS TO be made at the iudgement seate of God.
HOW ANSWER IS TO be made At the judgement seat of God.
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AFELON OR GVYLTYPARson, that can not flye, but of necessytie must apeare at the sessions assyse,ASHELON OR GVYLTYPARson, that can not fly, but of necessity must appear At the sessions assize,
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or lawedaye afore the barre, picketh out and choseth hym for hys ayed and succoure, attourneys, protectours,
or lawedaye afore the bar, picketh out and chooses him for his ayed and succour, attorneys, Protectors,
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and coūseylours, and gothe deuisyng how he maye be defended, namely in a matier touchyng elyfe and death:
and Counselors, and goth devising how he may be defended, namely in a matter touching elyfe and death:
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whyche thynge it standeth vs in hande more to do.
which thing it Stands us in hand more to do.
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In so moch as, that we beyng full of sinnes, must apeare afore the hygh iudgement seate of goddes iustyce,
In so much as, that we being full of Sins, must appear afore the high judgement seat of God's Justice,
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and when iudgement by defynitiue sentence is geuen agaynste vs, we shall lose paradise, soule, grace, god,
and when judgement by defynitiue sentence is given against us, we shall loose paradise, soul, grace, god,
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and all goodnes wythout recouerye, and be throwen in to the depe pytte of hell, there to remayne and abyde in fyre euerlastingly.
and all Goodness without recovery, and be thrown in to the deep pit of hell, there to remain and abide in fire everlastingly.
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Wherfore me semeth it were expediēt to imagin what waye to take, what answer to make wyth what reasons to arme vs, that we maye haue the mattyer to passe on oure syde.
Wherefore me Seemeth it were expedient to imagine what Way to take, what answer to make with what Reasons to arm us, that we may have the matter to pass on our side.
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Fyrst of all an vndouted matter is it, that we all haue synned in Adam,
Fyrst of all an undoubted matter is it, that we all have sinned in Adam,
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and besyde the origynal synne haue innumerable actuall, ne can be saued, onles fyrst we be absolued and forgeuē,
and beside the origynal sin have innumerable actual, ne can be saved, unless fyrst we be absolved and forgiven,
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and that must nedes be whilest we be in this lyfe for after warde is, no more redemcion at all.
and that must needs be whilst we be in this life for After ward is, no more redemption At all.
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To the gloton was denyed one droppe of water. Wherfore necessary it is to know that there be two iudgement seates of god: To the gloton was denied one drop of water. Wherefore necessary it is to know that there be two judgement seats of god:
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the one is of ryghtwysenes, the other of mercy, grace, pytie, goodnes, loue swetnes, and lyberalitie:
the one is of ryghtwysenes, the other of mercy, grace, pity, Goodness, love sweetness, and lyberalitie:
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as Paule speakyng of thys last fayth. as Paul speaking of this last faith.
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let vs go boldlye to the trone, and bench of gods grace at the first bench sitteth god,
let us go boldly to the throne, and bench of God's grace At the First bench Sitteth god,
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and Chryste kepeth resydence at the second.
and Christ Keepeth resydence At the second.
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Now as for the sinners, if they wylve saued they must go all to the benche of mercy to aske and call for pitie,
Now as for the Sinners, if they wylve saved they must go all to the bench of mercy to ask and call for pity,
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and not iustice, for fauoure and strayght reconynge, bycause we haue all bene vniuste, and with alour ryght wysnes,
and not Justice, for favour and straight reckoning, Because we have all be unjust, and with alour right wysnes,
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and good workes be not hable to withstande goddes rightwisenes, wherfore Dauid sayed.
and good works be not able to withstand God's rightwiseness, Wherefore David said.
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Lord none can be iustyfyed in thy syghte, yf there thou wyltsee a reconynge, and in another place, Lord yf thou wylt punishe our iniquities, who shalbe hable to abyde: Lord none can be Justified in thy sight, if there thou wyltsee a reckoning, and in Another place, Lord if thou wilt Punish our iniquities, who shall able to abide:
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and Iob sayeth, I know that mā can not be iustified yf he stande face to face afore god.
and Job Saith, I know that man can not be justified if he stand face to face afore god.
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And in another place, what thyng is man that he shoulde be cleane: the heauens be not cleane in hys syght.
And in Another place, what thing is man that he should be clean: the heavens be not clean in his sight.
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And Ieremye wryteth thus If thou washe the wyth nytrus thou shalt neuerthelesse be stained And Esaye sayeth: And Jeremiah writes thus If thou wash the with nytrus thou shalt nevertheless be stained And Isaiah Saith:
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our ryght wysenes be lyke the clothes of an vncleane womā:
our right wysenes be like the clothes of an unclean woman:
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and Salomon witnesseth the same, sayeng who is he that can saye my harte is cleane, I am pure & innocent from sinne, and Solomon Witnesseth the same, saying who is he that can say my heart is clean, I am pure & innocent from sin,
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wherefore sayeth god by Ierymy, why wyl you striue with me in iugemēt:
Wherefore Saith god by Jeremiah, why will you strive with me in judgement:
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As though he shuld say you are fooles, if you thynk your selfe hable to wythstande the iustice of god, seing youre ryght wysnes ys vncleane,
As though he should say you Are Fools, if you think your self able to withstand the Justice of god, sing your right wysnes is unclean,
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and that somoch vnclener, as that not onely the workes, but also the very īward thoughts, affections,
and that So much vnclener, as that not only the works, but also the very inward thoughts, affections,
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and desires shalbe examined, and tryed. therfore sayeth god: I wyl search. trye and proue. Ierusalem. wyth lanternes.
and Desires shall examined, and tried. Therefore Saith god: I will search. try and prove. Ierusalem. with lanterns.
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it is moste profitable therefore to go to the bench of mercy.
it is most profitable Therefore to go to the bench of mercy.
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And say wyth Dauid, Lord I shalcom afore the, not with the multitude of my workes,
And say with David, Lord I shalcom afore thee, not with the multitude of my works,
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but of thy mercy, and in case thou be sommoned and called to the trone of iustice, appeale to the other bench of mercy,
but of thy mercy, and in case thou be summoned and called to the throne of Justice, appeal to the other bench of mercy,
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for as from the iudgemēt of a lord subiecte to the Emperour a man may appeale to Cesars iudgemēt seate:
for as from the judgement of a lord Subject to the Emperor a man may appeal to Caesars judgement seat:
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so may a man appeale from the benche of iustice to the trone of mercy as to the hygher court.
so may a man appeal from the bench of Justice to the throne of mercy as to the higher court.
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In asmoche as Iames writeth mercy ercelleth iustice:
In as as James Writeth mercy ercelleth Justice:
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it is sene that Ezechyas, after sentence was gyuen vpon hym at the benche of iustyce, bycause he appealed to the other Throne of mercy had graunted to hym, that he shuld lyue fyftene yeres longer.
it is seen that Hezekiah, After sentence was given upon him At the bench of Justice, Because he appealed to the other Throne of mercy had granted to him, that he should live fyftene Years longer.
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And Dauid by appealyng to mercy caused the sentence to be reuoked, which was gyuē that he shuld dye.
And David by appealing to mercy caused the sentence to be revoked, which was given that he should die.
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And what tyme that seruaūt, of whō the gospel speaketh, sayed, haue pacience with me & gyue me respite:
And what time that servant, of whom the gospel speaks, said, have patience with me & gyve me respite:
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he appealed to mercy and was herde. In like maner is it and hath be of al sinners that be saued
he appealed to mercy and was herd. In like manner is it and hath be of all Sinners that be saved
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Now muste we do in the same wyse, I meane when we be cyted to the court of iustice to rēder and yelde an accompte,
Now must we do in the same wise, I mean when we be cited to the court of Justice to render and yield an accompt,
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then must we appeale to mercy, and saye:
then must we appeal to mercy, and say:
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we be dead through Christ to the law, and therfore to iustice also, which iudge after the lawe are we deade,
we be dead through christ to the law, and Therefore to Justice also, which judge After the law Are we dead,
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then hath iustice no iurildictiō vpon vs at al, no though it were the greatest synner of the world:
then hath Justice no iurildiction upon us At all, no though it were the greatest sinner of the world:
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saye thou to god, I am Christes, thou gauest me to hym, as Christe sayeth: they were thyne, & thou hast gyuen thē to me.
say thou to god, I am Christ's, thou Gavest me to him, as Christ Saith: they were thine, & thou hast given them to me.
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Moreouer Christ hath rede medme, therfor am I his for many causes, I wyl therfore stāde to hys iudgemēt:
Moreover christ hath rede medme, Therefore am I his for many Causes, I will Therefore stand to his judgement:
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thou hast giuen him all power in heauen & in earth as he himselfe sayeth:
thou hast given him all power in heaven & in earth as he himself Saith:
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to me is gyuen all power in he auen & in earth, wherfore he may do with me the thyng that lyketh him, to me is given all power in he aven & in earth, Wherefore he may do with me the thing that liketh him,
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and as to him semeth good, he is my iudge as Christ hymselfe sayeth:
and as to him Seemeth good, he is my judge as christ himself Saith:
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the father hath giuen aliudgement to the sonne, it is therfore his dutye to iudge me. the father hath given aliudgement to the son, it is Therefore his duty to judge me.
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But as in another place he sayeth he came not to iudge but to saue the worlde, say therfore to Christ:
But as in Another place he Saith he Come not to judge but to save the world, say Therefore to christ:
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do thyne offyce, saue me, for thou camest, and thy father dyd sende the for that entēt, I feele all redy thy voyce,
do thine office, save me, for thou camest, and thy father did send thee for that intent, I feel all ready thy voice,
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& in my harte thou saiest to me, that bycause I trust in the, thou wylt saue me, alredye by thy grace haue I put in the my cōfydence & hope,
& in my heart thou Sayest to me, that Because I trust in thee, thou wilt save me, already by thy grace have I put in the my confidence & hope,
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and he, that beleueth in the can not be damned, saue me therfore accordyng as yu art bounden by a couenaunt made.
and he, that Believeth in the can not be damned, save me Therefore according as thou art bounden by a Covenant made.
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And albeit thy cōscience accused the, and all the deuels besyde layed to thy charge, ye a though iudgemēt were giuē against ye:
And albeit thy conscience accused thee, and all the Devils beside laid to thy charge, you a though judgement were given against you:
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yer so long as yu art in this presēt life, it is alway lauful to appeale to the mercy of god.
year so long as thou art in this present life, it is always lawful to appeal to the mercy of god.
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And yf it were so, that by force thou shuld be drawen to the court of iustice, crye out wyth Isay, and saye to Christ:
And if it were so, that by force thou should be drawn to the court of Justice, cry out with Saiah, and say to christ:
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o Lorde I suffer violence, make answere for me, helpe me, forsake me not, I chose and wyl haue the for my attorney and speche mā: oh Lord I suffer violence, make answer for me, help me, forsake me not, I chosen and will have the for my Attorney and speech man:
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not bycause thou shuld defende my iuste accomptes, and true reckeninges, for I haue none soch,
not Because thou should defend my just accounts, and true reckonings, for I have none soch,
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but to thentent thou shulde take my synnes for thyne, and rewarde me with thyne innocencye, holynes, & right witnes.
but to thentent thou should take my Sins for thine, and reward me with thine innocency, holiness, & right witness.
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Thou hast already satisfyed for me on ye crosse and appoynted me by adopcion to be the sonne of god,
Thou hast already satisfied for me on you cross and appointed me by adoption to be the son of god,
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wherfore I cā not be damned, no not one shalbe founde that dare accuse me, being one of goddes elected.
Wherefore I can not be damned, no not one shall found that Dare accuse me, being one of God's elected.
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More ouer yf thou be myneded and wyllyng to appeare wythout daunger at the benche of goddes ryght wysnes dyspoyle fyrste thyselfe of the olde Adam,
More over if thou be myneded and willing to appear without danger At the bench of God's right wysnes despoil First thyself of the old Adam,
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and apparell the wyth Christ (as Paule exhorteth vs,) and thou shalbe safe.
and apparel thee with christ (as Paul exhorteth us,) and thou shall safe.
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For in somoch as yu hast embraced him for thyne owne, thou cā not be dāned all though thou haddest cōmitted al the sinnes of the worlde. For in So much as thou hast embraced him for thine own, thou can not be damned all though thou Hadst committed all the Sins of the world.
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As a womā great with childe can not be punished, no more can thou, yf thou haue Christ in thy hart, or rather (as Christe sayeth) he that beleueth in the sonne is not iudged he is so assured of hys saluacyon, that there nedeth no examinacion to be had of hym, he is one of Christes membres,
As a woman great with child can not be punished, no more can thou, if thou have christ in thy heart, or rather (as Christ Saith) he that Believeth in the son is not judged he is so assured of his salvation, that there needeth no examination to be had of him, he is one of Christ's members,
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and hath his sprite, wherfore he can no more be damned thē Christ, bicause he is knytte to hym by lyuely fayth.
and hath his sprite, Wherefore he can no more be damned them christ, Because he is knit to him by lively faith.
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If it be so that god wolde make there with the a rekenyng, saye to hym how thou hast made it wyth Christ,
If it be so that god would make there with the a reckoning, say to him how thou hast made it with christ,
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for as he put on Christe all our iniquities and sinnes (as I say sayeth) & with great loue accepted them for his owne, and boūde him self to make satisfaction for them.
for as he put on Christ all our iniquities and Sins (as I say Saith) & with great love accepted them for his own, and bound him self to make satisfaction for them.
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Wherfore thou shalt say, Lorde yf thou hast any reconing or matter against me, make it with Christ he knoweth wel how to answer & can declare ye he hath satisfyed for thē.
Wherefore thou shalt say, Lord if thou hast any reckoning or matter against me, make it with christ he Knoweth well how to answer & can declare you he hath satisfied for them.
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In case be that any must be dāned for the synnes I haue done, it is Christ, that must be dāned,
In case be that any must be damned for the Sins I have done, it is christ, that must be damned,
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and not I good Lorde, for albeit I am he that committed thē, neuer thelesse Christ bounde hym selfe to satiffie for them,
and not I good Lord, for albeit I am he that committed them, never thelesse christ bound him self to satiffie for them,
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and that by consent and good wyl of his father, wherfore whosoeuer be leueth ••uely in Christ is al together safe and sure
and that by consent and good will of his father, Wherefore whosoever be leveth ••uely in christ is all together safe and sure
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Besyde this yf god wolde nedes make the audite & accompte wt vs, and wolde say:
Beside this if god would needs make the audite & accompt with us, and would say:
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I am not content with Christes satisfactiō for you, I wyl that your selfes make recompēce for ye you haue offēded (which is a thing impossible) alredy frō the beginning he is cōtented,
I am not content with Christ's satisfaction for you, I will that your selves make recompense for you you have offended (which is a thing impossible) already from the beginning he is contented,
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& hath accepted that denine sacrifice of the vndefiled lābe Christ Iesus, which dyed on ye crosse to be obediēt to his father (as Paul hath writē) alredy is the right wis•es of god satisfyed by christ more thē sufficient, we be airedy reconsiled wt god,
& hath accepted that denine sacrifice of the undefiled lamb christ Iesus, which died on you cross to be obedient to his father (as Paul hath written) already is the right wis•es of god satisfied by Christ more them sufficient, we be airedy reconciled with god,
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and made his sōnes, & so cōsequētly his heires he hath alredy geuen vs paradise, and whē god hath onse giuē a gifte it neuer repenteth hym:
and made his Sons, & so consequently his Heirs he hath already given us paradise, and when god hath onse given a gift it never Repenteth him:
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wherfore the gyft can not be called agayne bireason god is not chan̄geable I neuerthelesse althoughe (as I sayed) he shuld say: Wherefore the gift can not be called again bireason god is not channgeable I nevertheless although (as I said) he should say:
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I wyll that thou thy selfe satisfye. Answere hym on thys wyse:
I will that thou thy self satisfy. Answer him on this wise:
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Lorde yf I were as dere beloued to the, as is Christ, and had doone and suffered louynglye for thy honour.
Lord if I were as dear Beloved to thee, as is christ, and had done and suffered lovingly for thy honour.
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all that Christ did and suffered, in thys case woldesse thou not holde thy selfe sufficiently satisfied for me: in case he graūted therto.
all that christ did and suffered, in this case woldesse thou not hold thy self sufficiently satisfied for me: in case he granted thereto.
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thou shuld make hym this answer. then is it alredy done.
thou should make him this answer. then is it already done.
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for in that Christ suffered I any selfe suffered, by reasone I am changed into Christ.
for in that christ suffered I any self suffered, by reason I am changed into christ.
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ye a the true Christianes, that haue Christe in theyr hartes (as Paule sayith let Christ dwel in our harts) may pittiously lamēt & complayne to of god, & say to hym:
you a the true Christians, that have Christ in their hearts (as Paul sayith let christ dwell in our hearts) may piteously lament & complain to of god, & say to him:
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thou hast punished vs more bitterlye then we haue deserued, consideryng that we offended and not Christe, reasone woulde thou shuld haue punished vs, our wyll,
thou hast punished us more bitterly then we have deserved, considering that we offended and not Christ, reason would thou should have punished us, our will,
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and oure lyfe and soule, and not that innocent and vndefiled lambe Iesus Christe, and thou hast punished Christe whych is the lyfe of my soule.
and our life and soul, and not that innocent and undefiled lamb Iesus Christ, and thou hast punished Christ which is the life of my soul.
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the harte of my harte, the sprite of my sprite (as Dauid sayeth god my fleshe and my harte, god of my harte.
the heart of my heart, the sprite of my sprite (as David Saith god my Flesh and my heart, god of my heart.
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thou shuldest, yf my death had not bene inough for my sinns, turned me into nothing,
thou Shouldst, if my death had not be enough for my Sins, turned me into nothing,
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and letten alone that innocente, and iuste Christe more deare and intier to me then myne owne soule wherfore I feele more that, that he suffered for me,
and let alone that innocent, and just Christ more deer and intier to me then mine own soul Wherefore I feel more that, that he suffered for me,
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then I shulde haue felte, if I had suffered all the tormente possible on myne owne body,
then I should have felt, if I had suffered all the tormente possible on mine own body,
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but well wyst thou, that I coulde not by reason of my frailty, a vyde and suffer all, that I had deserued for my synnes,
but well wist thou, that I could not by reason of my frailty, a vyde and suffer all, that I had deserved for my Sins,
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and therfore thou chose that my ghty and stronge Christ to suffer for them in my steade,
and Therefore thou chosen that my ghty and strong christ to suffer for them in my stead,
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and more ouer hast set hym in my harte to thentent that I shuld not onely fele that he suffered,
and more over haste Set him in my heart to thentent that I should not only feel that he suffered,
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but also that he myght geue me strenghth to be able to suffer. Thou mayst also say:
but also that he might give me strength to be able to suffer. Thou Mayest also say:
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Lord albe it I haue sinned, I am regenerate and borne agayne by Christ. I am no more the man that synned, but I am a new creature:
Lord albe it I have sinned, I am regenerate and born again by christ. I am no more the man that sinned, but I am a new creature:
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wherfore thou can not iustly ponishe me, by cause that spryte of myne, that synned, is dead, and Christ lyueth in me.
Wherefore thou can not justly ponishe me, by cause that sprite of mine, that sinned, is dead, and christ liveth in me.
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I lyue no longer my selfe, but Christ in me.
I live no longer my self, but christ in me.
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ponish, kylle, and turne to nought that sprit of mine, that wyl of myne, spoile from me that olde Adam, that sensualitie,
ponish, kill, and turn to nought that Spirit of mine, that will of mine, spoil from me that old Adam, that sensuality,
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and al that in me hath sinned:
and all that in me hath sinned:
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and ponishe not me, sithen by the new sprite, that I receuid of Christ I am hys moste innocente creatur.
and ponishe not me, sithen by the new sprite, that I received of christ I am his most innocent creature's.
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more ouer thou Lord hast geuen me Christ wyth al his diuine treasures & graces, & that to be more surely mine, thē I am my self,
more over thou Lord hast given me christ with all his divine treasures & graces, & that to be more surely mine, them I am my self,
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and in so moch as he is myne entier I am able to satisfy for al my dettes
and in so much as he is mine entire I am able to satisfy for all my debts
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What fearest thou then O synful soule.
What Fearest thou then Oh sinful soul.
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seest thou not that, as the blood of Abelcried for vēgance, so this blood of christ callith for mercy and he can not but must nedes be herd.
See thou not that, as the blood of Abelcried for vengeance, so this blood of Christ callith for mercy and he can not but must needs be heard.
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one abisse calleth on another I me ane the bothomeles abisse of my synnes hath nede of ye abisse of Christes passion, one abyss calls on Another I me ane the bothomeles abyss of my Sins hath need of you abyss of Christ's passion,
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and the abisse of Christes passiō calleth to the abisse of the mercye of god. say therfore to Christ.
and the abyss of Christ's passion calls to the abyss of the mercy of god. say Therefore to christ.
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O Lord make thy mercy maruelo us and wonderful, thou sauest them that truste in the:
O Lord make thy mercy maruelo us and wondered, thou Save them that trust in thee:
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cry saue me for thy mercy sake:
cry save me for thy mercy sake:
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take and ēbrace thyne the rightwisnes of Christ, & then can I be cōtented thou say.
take and embrace thine the rightwiseness of christ, & then can I be contented thou say.
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Iudge me lord acording to my ryghtwysnes. Judge me lord according to my rightwiseness.
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Let euery mā therfore go to the court of the mercy of god, & if we be called to the barre of iustice, let vs apeale all wayes to mercy,
Let every man Therefore go to the court of the mercy of god, & if we be called to the bar of Justice, let us apeale all ways to mercy,
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and see that neuer a man appeare before the throne of iustice excepte fyrst he be clothed wyth Christ through faith and then he may be presented boldelye,
and see that never a man appear before the throne of Justice except fyrst he be clothed with christ through faith and then he may be presented boldly,
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as he that is armed wyth innocencye and truth may be presented afore any place of iudgement.
as he that is armed with innocency and truth may be presented afore any place of judgement.
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And god shall accepte thē for ryghtwyse. To whō be all honour and glory through Iesu Christ oure Lorde. Amen.
And god shall accept them for rightwise. To whom be all honour and glory through Iesu christ our Lord. Amen.
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BY WHAT MEANE to come to heauen.
BY WHAT MEANE to come to heaven.
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EXPERIENCE PROVETH THAT euerye creature hathe naturallye a desyre and appetyte to resorte to it owne proper place,EXPERIENCE PROVES THAT every creature hath naturally a desire and appetite to resort to it own proper place,
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and mansyon, and namely mā, bycause he is the most souereine creature of al other And for so moch as ouer natiue cuntrie is not here vpon the earth, but in heauen is our place of reste (considerynge that all men haue this desier to go to heauen) I take yt to be expedyent to weygh and ponder how we may go thither.
and mansyon, and namely man, Because he is the most sovereign creature of all other And for so much as over native country is not Here upon the earth, but in heaven is our place of rest (considering that all men have this desire to go to heaven) I take that to be expedient to weigh and ponder how we may go thither.
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God hath geuen vs Christ for an onely mirrour, glasse, rule, squier, Maister, and Guyde:
God hath given us christ for an only mirror, glass, Rule, squire, Master, and Guide:
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wherfore whoso is wylling to walke thither I meane to heauen, muste go the same path, that he hath gone and troden before vs, by cause he knoweth the waye most perfectly,
Wherefore whoso is willing to walk thither I mean to heaven, must go the same path, that he hath gone and trodden before us, by cause he Knoweth the Way most perfectly,
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and tawght it to vs withowt any gyle as wel by hys examples, as by his woords,
and tawght it to us without any gyle as well by his Examples, as by his words,
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therfore he that entēdith, to go to heauen must folow hym. And first as he being in the shape and fourme of god was not proude,
Therefore he that entendith, to go to heaven must follow him. And First as he being in the shape and Form of god was not proud,
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nor an arrogant vsurper, nor ascribed to hymself that he myght conueniently haue done:
nor an arrogant usurper, nor ascribed to himself that he might conveniently have done:
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but contrary wyse, was louelyhumble, of noreputacion, and toke vpon hym the shape of a seruant,
but contrary wise, was louelyhumble, of noreputacion, and took upon him the shape of a servant,
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or rather of a synner, and god layed on him all our wickednes, ye and most louingly admited and allowed them for hys owne,
or rather of a sinner, and god laid on him all our wickedness, you and most lovingly admitted and allowed them for his own,
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as though he had committed them hymselfe. Now in lyke maner, a Christen man beynge alredye regenerate and borne agayne by Chryst,
as though he had committed them himself. Now in like manner, a christian man being already regenerate and born again by Christ,
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and graffede into hym by a lyuynge fayth.
and graffede into him by a living faith.
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cometh doune from heuen, that is from hys owne pryde, and false excellency, for (as Christ sayeth) no man goeth vp in to heuen.
comes down from heaven, that is from his own pride, and false excellency, for (as christ Saith) no man Goes up in to heaven.
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but he that cometh doune, that is the son of man and hys members.
but he that comes down, that is the son of man and his members.
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wherfore by & by as a Christē mā hath aliuely light tast and & feling of Christ,
Wherefore by & by as a Christian man hath aliuely Light taste and & feeling of christ,
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& his great benefite he is hūble, coūteth him self of no value and nothing in his reputacion.
& his great benefit he is humble, counteth him self of no valve and nothing in his reputation.
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for when he seeth by diuine influence, the mekenes of christ, his liveralite pacience, loue, goodnes, innocēsy, wyth other of his vertues, he is of force constrayned to feele his oune pride, vnkindnes, vnpacientnes, wyckednes, vngodlynes, and hys other iniquities.
for when he sees by divine influence, the meekness of Christ, his liveralite patience, love, Goodness, innocensy, with other of his Virtues, he is of force constrained to feel his on pride, unkindness, vnpacientnes, wickedness, ungodliness, and his other iniquities.
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And as god put vpon Christ all our synnes, and he wyth moste tender loue receyued them:
And as god put upon christ all our Sins, and he with most tender love received them:
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so wyll thys Christen man ascribe to himselfe al the offences of the world:
so will this christian man ascribe to himself all the offences of the world:
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biraesō that he perceuith, that if god had wt drawen from him his grace & had not borne him vp,
biraeson that he perceuith, that if god had with drawn from him his grace & had not born him up,
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but ministrid to him occasion & oportunitie to offend, thee hadde not bene a synne in all the world but he had done it wherfore he wyll attribute to himselfe all,
but ministered to him occasion & opportunity to offend, thee had not be a sin in all the world but he had done it Wherefore he will attribute to himself all,
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as th oughe he hadde committed them in deede so that all be yt in Christ,
as that oughe he had committed them in deed so that all be that in christ,
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and by Christ he perceueth hym selfe innocent and safe, notwythstandyng of hymselfe he taketh yt, that he is moste damned,
and by christ he perceueth him self innocent and safe, notwithstanding of himself he Takes that, that he is most damned,
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and greatist sinner of al the world and is forced to saye that (which Paul spake long ago) Christ cam in to the worlde to saue synners, wherof I am one of the chyfe.
and greatist sinner of all the world and is forced to say that (which Paul spoke long ago) christ cam in to the world to save Sinners, whereof I am one of the chyfe.
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The seconde acte of Chryste was, that, after he was thus hūbled, clothed wyth our frayle nature, borne,
The seconde act of Christ was, that, After he was thus humbled, clothed with our frail nature, born,
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and shewed forthe to the world, he liued al to gether for hys neyghbour, and sought onely the glory of hys father,
and showed forth to the world, he lived all to gether for his neighbour, and sought only the glory of his father,
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and saluacyon of hys bretherne, wythowte any regard or respect to hymselfe. (and cause why is) for that he was so full of loue, grace, fauour, truth, godlines,
and salvation of his brethren, wythowte any regard or respect to himself. (and cause why is) for that he was so full of love, grace, favour, truth, godliness,
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and al light, vertue, and perfection, wherfore consideringe he had no nede to enrych hymself, he lyued holy to the welth and benefyte of others, as Paule sayeth Christe hath not pleased himselfe he was inflamed in soch wyse with a feruent desyre to saue the world,
and all Light, virtue, and perfection, Wherefore considering he had no need to enrych himself, he lived holy to the wealth and benefit of Others, as Paul Saith Christ hath not pleased himself he was inflamed in soch wise with a fervent desire to save the world,
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for the glory of hys father, that he beyng cleane swalowed vp in god, had no mynde nor consyderacion of hym selfe.
for the glory of his father, that he being clean swallowed up in god, had no mind nor consideration of him self.
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Nowe in semblable sorte that true Christen man, that seeth himselfe the sonne and heyre of god,
Now in semblable sort that true christian man, that sees himself the son and heir of god,
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as Lorde of al studyeth, not to lyue to hys owne vse, but is hollye bente to the benefityng of hys brothern ne for goddes glory,
as Lord of all studieth, not to live to his own use, but is holly bent to the benefiting of his brothern ne for God's glory,
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and beynge as it were chaunged into theyr nature feeleth al theyr good, and euyll, as Paule dyd.
and being as it were changed into their nature feeleth all their good, and evil, as Paul did.
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Next ensueth the thyrde acte, that lyke as the worlde persecuted Christe, so it pursue hym,
Next ensueth the Third act, that like as the world persecuted Christ, so it pursue him,
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and that bycause in sauyng hys neyghbour and sekynge the glorye of god, he auaunceth and set forth the grace, the gospel,
and that Because in Saving his neighbour and seeking the glory of god, he auaunceth and Set forth the grace, the gospel,
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and the great mercy of god: thrustyng downe, submittyng throwyng done to the groūde, and makyng nothyng of man:
and the great mercy of god: thrusting down, submitting throwing done to the ground, and making nothing of man:
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and bycause the worlde repyneth at thys, therfore immediatlye foloweth persecucyon, in lyke case therfore as the hoole life of Christ was one continuall persecucion bycause it was godly,
and Because the world repyneth At this, Therefore immediately Followeth persecution, in like case Therefore as the hoole life of christ was one continual persecution Because it was godly,
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so chanceth fytely & agreably to a true Christien, that magnifyeth the greate benifite, whych we haue receuid by Christe.
so chanceth fytely & agreeably to a true Christien, that magnifyeth the great benefit, which we have received by Christ.
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whych thynge is open and manifest in sundry places of the actes of the apostles.
which thing is open and manifest in sundry places of the acts of the Apostles.
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for immediatly as the apostles had preached the gospell, they were pursued, and so the case goethe in thys oure time. for immediately as the Apostles had preached the gospel, they were pursued, and so the case goeth in this our time.
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More ouer as Christe was done on the crosse, frō whence, he wold not come done,
More over as Christ was done on the cross, from whence, he would not come done,
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although in scorne it was sayed to hym, that yf he were the son of god, he shuld come doune of ye crosse, & they wold beleue hym:
although in scorn it was said to him, that if he were the son of god, he should come down of you cross, & they would believe him:
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but bycause he was the son of god, he wolde not come doune, but abyde there,
but Because he was the son of god, he would not come down, but abide there,
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& with his oune death make perfecte our saluacion.
& with his on death make perfect our salvation.
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in like maner also a Christen mā must be transformed and changed in to Chryste crucyfyed, so that wyth Paule he may say I am crucyfed wyth Chryst, in such wise also knit to him on the crosse, that nothynge ys hable to parte me frome the loue of god, whych is in Christe Iesus.
in like manner also a christian man must be transformed and changed in to Christ Crucified, so that with Paul he may say I am crucyfed with Christ, in such wise also knit to him on the cross, that nothing is able to part me from the love of god, which is in Christ Iesus.
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Further more as Christ dyed on the crosse so a Christen mā, yt liueth in Christ, dyeth to ye world in such sorte, that he passith not of riches, honour, dignitie, kynred, frendes, worldly pleasures,
Further more as christ died on the cross so a christian man, that lives in christ, Dies to you world in such sort, that he passeth not of riches, honour, dignity, kindred, Friends, worldly pleasures,
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or prosperitee, considering yt he seeth bifaith that he is safe, happy, and sonne, and heyre of god,
or Prosperity, considering that he sees bifaith that he is safe, happy, and son, and heir of god,
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yea euen as Christe was buryed, so is he, so that the worlde counteth hym not onelye for a thyng deade, but rottē, flyngkynge and lothsome,
yea even as Christ was buried, so is he, so that the world counteth him not only for a thing dead, but rotten, flyngkynge and loathsome,
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wherfore he must saye wyth Paule, the worlde is crucyfyed to me, and I to the worlde.
Wherefore he must say with Paul, the world is Crucified to me, and I to the world.
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He besyde thys muste ryse with Christe in newnes of lyfe, lyuing after another maner then he dyd before that he was regenerate by Christ, bicause he is becomē spiritual he liueth to the glory of god.
He beside this must rise with Christ in newness of life, living After Another manner then he did before that he was regenerate by christ, Because he is becomen spiritual he lives to the glory of god.
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And thus fynally with christ he ascendeth into heuen standing, as touchyng his thoughtes affectiōs,
And thus finally with Christ he Ascendeth into heaven standing, as touching his thoughts affections,
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and desyres, aboue in his celestiall cuntrey, so that he say with Paule oure conuersacyon is in heauen, wher he enioyeth and taketh pleasure and comfort in god.
and Desires, above in his celestial country, so that he say with Paul our Conversation is in heaven, where he Enjoyeth and Takes pleasure and Comfort in god.
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To whō be alwayes al honoure and glory, through Iesu christ our lord. Amē.
To whom be always all honour and glory, through Iesu Christ our lord. Amen.
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❧ HOW GOD HATH SATISfyed for our synnes and hath purchased Paradise for us.
❧ HOW GOD HATH Satisfied for our Sins and hath purchased Paradise for us.
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GOD BY HYS ABSOLVTE AND free pouer myght haue saued us Wythoute any satisfaction at all:GOD BY HIS ABSOLUTE AND free pouer might have saved us Without any satisfaction At all:
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In as moch as the iustice of god is cōtented and pleased of al that is lyking his good wil:
In as much as the Justice of god is contented and pleased of all that is liking his good will:
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neuerthelesse he hath appoynted frō euerlastyng by hys diuine mynde & wisdome, neuer to saue sinner, oneles first he were ful lye satisfied,
nevertheless he hath appointed from everlasting by his divine mind & Wisdom, never to save sinner, Oness First he were full lie satisfied,
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& sethen he perceyued that we could not do it our selfes, he was minded to sēde into the worlde his sōne to make for vs satisfactiō,
& sethen he perceived that we could not do it our selves, he was minded to send into the world his son to make for us satisfaction,
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& layed on him the iniquities of vs al, as Isay wrote. And he right louingly, although he were a very innocent, toke them for his owne,
& laid on him the iniquities of us all, as Saiah wrote. And he right lovingly, although he were a very innocent, took them for his own,
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and was cōtented to satisfy for our offēces, to suffer that we had deserued, & dye vpō the crosse, according to his fathers wil,
and was contented to satisfy for our offences, to suffer that we had deserved, & die upon the cross, according to his Father's will,
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as Paul writeth he toke our infirmities for his own and he hath borne oure iniquities and miseries, by reasō he came into the world as though he had ben an offēder, he toke a symilitude of syn to serue our turne on the behalfe of our sinnes & as though we had ben most innocēte, & he cōmitted al the sins on his wil was to go alone to the deth,
as Paul Writeth he took our infirmities for his own and he hath born our iniquities and misery's, by reason he Come into the world as though he had been an offender, he took a symilitude of sin to serve our turn on the behalf of our Sins & as though we had been most innocent, & he committed all the Sins on his will was to go alone to the death,
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& therfore he sayed to his disciples in the garden:
& Therefore he said to his Disciples in the garden:
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stande therin peace, rest, & without care, & suffer me alone to enter into the battaile,
stand therein peace, rest, & without care, & suffer me alone to enter into the battle,
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& abide on my bones that you haue deserued. and meting the multitude he saied to thē: whō seke you:
& abide on my bones that you have deserved. and meeting the multitude he said to them: whom seek you:
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they āswered, Iesus of Nazareth as though they shuld haue sayed, we seke for hym, whiche hath vpō him all the syns of the world. they answered, Iesus of Nazareth as though they should have said, we seek for him, which hath upon him all the Sins of the world.
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And christ made āswer, I am he, I haue taken on me al ye sinnes, loue hath layde thē on my shulders, ther fore if you seke for me as a man in whō be al ye sinnes let my disciples and my elected passe as innocētes ease, satisfie reuēg,
And Christ made answer, I am he, I have taken on me all you Sins, love hath laid them on my shoulders, there before if you seek for me as a man in whom be all you Sins let my Disciples and my elected pass as innocētes ease, satisfy revenge,
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& do your worst to me, which am cōtented to suffer for al one cause also,
& do your worst to me, which am contented to suffer for all one cause also,
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wherfore christ being accused at ye iudgemēt seate of Ierusalē, made no answer was to shew yt they had against him all actiōs, in somoch as he had embraced for his owne al our synnes.
Wherefore Christ being accused At you judgement seat of Ierusalē, made no answer was to show that they had against him all actions, in So much as he had embraced for his own all our Sins.
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It pleased hym also to be crowned wt thornes, as king of al our miseries,
It pleased him also to be crowned with thorns, as King of all our misery's,
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& set betwen tow thefes as the starkest errand thefe of al, likewise was he cōtented to be strikē & beaten for our syns,
& Set between tow thieves as the starkest errand thief of all, likewise was he contented to be stricken & beaten for our Sins,
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as (Esay sayeth) he was smyten for our infirmities and brosed for our iniquityes, and ossēces:
as (Isaiah Saith) he was smyten for our infirmities and brosed for our iniquities, and ossences:
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god hath chastysed & beatē him for the sinnes of his people and by his woundes,
god hath chastised & beaten him for the Sins of his people and by his wounds,
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and passions we be made hole, he payed that he owed not, (as Dauid saied I haue payed those thynges that I tooke not.
and passion we be made hold, he paid that he owed not, (as David said I have paid those things that I took not.
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and Esay also dyd saye in the parson of Christ, you haue but me to trouble for your iniquities. and Isaiah also did say in the parson of christ, you have but me to trouble for your iniquities.
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he was contented that vppon hym shold come al those infamies, sclāders, and rebukes, which we haue deserued for oure synnes, whych thynge Dauid singnified in spryte in the parsone of Chryste wher he saieth, the rebukes,
he was contented that upon him should come all those infamies, slanders, and rebukes, which we have deserved for our Sins, which thing David singnified in sprite in the parsone of Christ where he Saith, the rebukes,
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and reproches, wherwyth they slandered the, fell all vpon me, yea and those curses also, that were due to vs fell vpon hym, (as Paule sayeth) he hath redemed vs frō the cursse, in that he became a curst for vs. and lyke a godly shepherde hauyng on hys backe the lost shepe (for he hath his kyngedome vppon hys shulders) hath he borne our synnes on the crosse, (as Peter sayeth) he hath borne our syns in hys body vppon the crosse and tre.
and Reproaches, wherewith they slandered thee, fell all upon me, yea and those curses also, that were due to us fell upon him, (as Paul Saith) he hath redeemed us from the curse, in that he became a cursed for us and like a godly shepherd having on his back the lost sheep (for he hath his Kingdom upon his shoulders) hath he born our Sins on the cross, (as Peter Saith) he hath born our Sins in his body upon the cross and Tree.
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vpon it as it had bene an altar, to condemne oure synnes, wyth the synne that was imputed to him, was he offered as a sacrifise to be burned in the fier and flāme of gods loue,
upon it as it had be an altar, to condemn our Sins, with the sin that was imputed to him, was he offered as a sacrifice to be burned in the fire and flamme of God's love,
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and to the Corinthiās Paule writeth, he that knewe no synne was made synne for vs. it was gods wyll & mynde, that he which was moste innocent shoulde be doone on the crosse as though he were not onely a sinner but euen syn it selfe & thus (as Daniel prophesied was iniquite cōsumed) & in one day god toke it oute of the world, acordyng to the profesye of zachary, wherfore saynte Iohn sayeth he appeared to take a way our synns,
and to the Corinthians Paul Writeth, he that knew no sin was made sin for us it was God's will & mind, that he which was most innocent should be done on the cross as though he were not only a sinner but even sin it self & thus (as daniel prophesied was iniquity consumed) & in one day god took it out of the world, according to the profesye of Zachary, Wherefore faint John Saith he appeared to take a Way our Sins,
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and saynt Iohn Baptist sayeth of Christ that he is the lambe of god ye taketh away the synnes of the worlde.
and saint John Baptist Saith of christ that he is the lamb of god you Takes away the Sins of the world.
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Therefore when Chryst suffered moste louiglye all that, whych we haue deserued, he satisfyed for vs,
Therefore when Christ suffered most louiglye all that, which we have deserved, he satisfied for us,
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and purged vs from oure synnes.
and purged us from our Sins.
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he after the maner of the prodygal sonne, of an excedyng loue, that he bare to the sowle,
he After the manner of the prodygal son, of an exceeding love, that he bore to the soul,
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when he hadde geuen hys diuine treasures of grace to the verye open synners & harlotes and had taken to hym self our synnes,
when he had given his divine treasures of grace to the very open Sinners & harlots and had taken to him self our Sins,
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as yf he had done them hym selfe, he made prayer to his father that he wolde pardon them to him & to him he pardoned thē, for we were not worthy:
as if he had done them him self, he made prayer to his father that he would pardon them to him & to him he pardoned them, for we were not worthy:
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nether wolde he yeld vp his sprite tyl fyrst he had bowed doune hys heade that ys vntyll he had moued god, which ys (as Paule writeth) his heade to pardone vs to Chryste therfore were our synnes ascribed so ye iustly he meryted that death for hys synnes, not by cause he cōmitted thē,
neither would he yield up his sprite till fyrst he had bowed down his head that is until he had moved god, which is (as Paul Writeth) his head to pardon us to Christ Therefore were our Sins ascribed so the justly he merited that death for his Sins, not by cause he committed them,
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but bicause he admited them for his oune and so hath he satisfyed for them, not only suffycyently,
but Because he admitted them for his on and so hath he satisfied for them, not only sufficiently,
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but also more then was requisite.
but also more then was requisite.
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for to god ys one teare of Christ more pleasant, then all the synnes of the worlde dyspleasant.
for to god is one tear of christ more pleasant, then all the Sins of the world dyspleasant.
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& that lyfe & death of hys were more to the honoure of god, then our life was to hys dyshonoure,
& that life & death of his were more to the honour of god, then our life was to his dishonour,
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yea he hath not onelye satisfyed for our synnes, but hath purchaced for vs lyfe euerlasting.
yea he hath not only satisfied for our Sins, but hath purchased for us life everlasting.
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But happly wylt thou say, then nede I to take no paynes nor traueyl to satisfye for my syns,
But haply wilt thou say, then need I to take no pains nor traueyl to satisfy for my Sins,
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nor to deserue paradise, I may take mine ease, or do what euyll ye liketh me geuing me to pleasur,
nor to deserve paradise, I may take mine ease, or do what evil you liketh me giving me to pleasure,
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& good cheare, for if it be as ye saiest, I cannot but be saued. I āswer thus.
& good cheer, for if it be as you Sayest, I cannot but be saved. I answer thus.
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first I say ye truth it is ye oughtest not to laboure thy selfe for the entente to satysfye for thy synnes nor yet to deserue paradise:
First I say you truth it is you Ought not to labour thy self for the entente to satisfy for thy Sins nor yet to deserve paradise:
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for that is onely Christes office, nor thou canst haue any such entent wyth our doyng greate iniury and wronge to god.
for that is only Christ's office, nor thou Canst have any such intent with our doing great injury and wrong to god.
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but where as thou sayeste, that thou wold •iue idlye or doo euyll, after that Christe hath now deliuered the frome all euill,
but where as thou Sayest, that thou would •iue idly or do evil, After that Christ hath now Delivered thee from all evil,
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and purchased the the greattest felicitie: I make the answer on thys wyse. If case were that one were led to the gallowes for hys rybaldry and noghtines,
and purchased thee the greatest felicity: I make the answer on this wise. If case were that one were led to the gallows for his rybaldry and noghtines,
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and his lord or maister of mere fauour and good wil shuld deliuer hym, and counte hym for hys sonne,
and his lord or master of mere favour and good will should deliver him, and count him for his son,
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and yet woulde saye, my lord or Maister hath deliuered me frome all euyll, and taken me for hys sonne and heyre, the refore wyl I go my way and be idle,
and yet would say, my lord or Master hath Delivered me from all evil, and taken me for his son and heir, the refore will I go my Way and be idle,
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and in folowyng myne own lustes, and wyl do in him wrong:
and in following mine own lusts, and will do in him wrong:
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how thynk you, in thys case be not these wicked wordes? euen the lyke sayeste thow Chryste hath delyuered me from hell,
how think you, in this case be not these wicked words? even the like Sayest thou Christ hath Delivered me from hell,
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and made me the sonne of god, & heyre of heuen, wherfore I wyll stand like an idle parsone,
and made me the son of god, & heir of heaven, Wherefore I will stand like an idle parsone,
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or rather do more euyll, Christe certes dyed not for the, nor satisfied for thy dettes,
or rather do more evil, Christ certes died not for thee, nor satisfied for thy debts,
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nor yet merited for the paradise to thentent thou shulde stande idle, cōmit synne, and become a starke ribalde,
nor yet merited for the paradise to thentent thou should stand idle, commit sin, and become a stark ribald,
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but that thou, seyng hys greate loue, and hou greatly synne displeased hym seeynge he was wyllynge to dye bycause to take them oute of the world, shulde no more doo synne,
but that thou, sing his great love, and how greatly sin displeased him seeing he was willing to die Because to take them out of the world, should no more do sin,
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but honour hym, loue hym, thank hym, put thy truste in hym, and worke vertuose and good workes plentiouslye, not as a bonde seruāt to escape hell,
but honour him, love him, thank him, put thy trust in him, and work vertuose and good works plenteously, not as a bond seruamt to escape hell,
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sithē christ hath delyuered the, ne yet to get paradyse, the whych Chryst hath purchased for the,
sithen Christ hath Delivered thee, ne yet to get paradise, the which Christ hath purchased for thee,
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but as a naturall sonne for the glorye of god, moued therto by mocyon of faythe, loue,
but as a natural son for the glory of god, moved thereto by motion of faith, love,
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and spryte, not by mannes wyt, sensualytie, or thy behofe or commodytye.
and sprite, not by Man's wit, Sensuality, or thy behoof or commodytye.
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Moreouer eyther thou beleuest that Christ hath satisfyed for the or not, yf thou beleue not, that he hath delyuered the frome hell and gotten the Paradyse,
Moreover either thou Believest that christ hath satisfied for thee or not, if thou believe not, that he hath Delivered thee from hell and got the Paradise,
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yf thou be wyse, thou wylt searche to helpe thy self, and so wylt thou not be idle, mochlesse wylt thou cōmyt sinnes:
if thou be wise, thou wilt search to help thy self, and so wilt thou not be idle, mochlesse wilt thou commit Sins:
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but rather enforce thyselfe to make satysfaccion for thy selfe and to deserue paradise, whych is athyng impossible,
but rather enforce thyself to make satysfaccion for thy self and to deserve paradise, which is athing impossible,
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but yf thou beleue lyuelye, that he had so loued the, that to saue the, he dyed on the crosse, thou shulde be constrayned to loue hym agayn,
but if thou believe lively, that he had so loved thee, that to save thee, he died on the cross, thou should be constrained to love him again,
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and to do for his glory, maruelouse workes pletuouslye and redyly to beleue that we are saued by Christ maketh not vs negligente and naughtye, but feruent and holye.
and to do for his glory, maruelouse works pletuouslye and readily to believe that we Are saved by christ makes not us negligent and naughty, but fervent and holy.
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Let vs therfore render thākes to oure Lorde god, seynge he hath wyth so greate loue saued vs by so hyghe, ryche, happye, and gloriouse meane.
Let us Therefore render thanks to our Lord god, sing he hath with so great love saved us by so high, rich, happy, and glorious mean.
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To whome be al waye all honour, laude and glorye, throughe Iesu Christ our Lorde. AMEN.
To whom be all Way all honour, laud and glory, through Iesu christ our Lord. AMEN.
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