Whole Works, Tracts 1 · Tract 6 – Tract 7
A Pathway into the holy Scripture, made by William Tyndall.
I Do maruell greatly, derely beloued in chriſt, that euer any mā ſhuld repugne or ſpeake againſt the Scripture to be had in eueryevery lāguage and that of eueryevery man. For I thought Scriptures ſhould be tranſlated into …ry language.that no man had bene ſo blinde to aſke why light ſhould be ſhewed to thē yt walke in darkenes, where they cā not but ſtomble, and where to ſtomble, is the daunger of eternall damnation: other ſo deſpightfull that he would enuie any mā (I ſpeake not his brother) ſo neceſſary a thyng: or ſo Bedlem mad to affirme that good is yt naturall cauſe of euill, and darkenes to procede out of light, that lying ſhould be grounded in truth and verity, and not rather cleane contrary, that light deſtroyeth darkenes and veritie reproueth all maner lying.
Neuertheleſſe ſeyng that it hath pleaſed God to ſend vntounto our Engliſh men, euen to as many as vnfaynedly deſire it, the Scripture in their mother toūg, cōſidering that there be in eueryevery place falſe teachers and blind leaders, that ye ſhould be deceaued of no man, I ſuppoſed it very neceſſary to prepare The cauſe of the edition of this Pathway.this Pathway into the Scripture for you, that ye might walke ſurely & euer know the true frō the falſe. And aboue all to put you in remembraunce of certaine pointes, which are: that ye well vnderſtand what theſe wordes meane. The old Teſtament. The new Teſtament. The law. The Goſpell. Moſes, Chriſt, Nature, Grace. Workyng and beleuing. Dedes and faith. Leſt we aſcribe, to the one that which belongeth to the other, and make of Chriſt, Moſes, of the Goſpell the Law, deſpiſe grace and robbe fayth: & fal from meke learnyng into idle deſpitions, brawlyng and ſcoldyng about wordes.
The old Teſtament is a booke, What are contayned in the old Teſtamēt.wherein is written the law of God, & the dedes of them which fulfill them, & of them alſo which fulfill them not.
The new Teſtament is a booke, wherein are conteined the promiſes of The contentes of the newe Teſtamēt.God and the dedes of them which beleue them or beleue them not.
Euangelion (that we call the Goſpel) is a Breke word, and ſignifieth good, mery, glad and ioyfull tydinges, that The Etymologie of this worde Euangeliōmaketh a mans hart glad, and maketh him ſing, daunce and leape for ioy. As when Dauid had killed Goliath the gyaunt, came glad tydinges vntounto the Iewes, that their fearefull and cruell enemy was ſlayne, and they deliuered out of all daunger: for gladnes wherof, they ſong, daunced, and were ioyful. In like maner is the Euangelion of God (which we call Goſpell, and the new Teſtament) ioyfull tydinges and as ſome ſay: a good hearing publiſhed by the Apoſtles throughout all the world, of Chriſt the right Dauid how that hee hath fought with ſinne, with death, and the deuil, & ouercome them. wherby all men that were in bondage to ſinne woūded with death, ouercome of the deuill, are without their owne merites or deſeruinges, loſed, iuſtified reſtored to life and ſaued, brought to libertie and reconciled vntounto the fauour of God & ſet at one with him agayne: whiche tydinges as many as beleue laude, prayſe, & thanke God, are glad, ſyng and daunce for ioy.
This Euangelion or Goſpell (that is Euangeliō is called the newe Teſtamēt.to ſay, ſuch ioyfull tydinges) is called y• new Teſtament. Becauſe that as a mā whē he ſhall dye appointeth his goods to be dealt & diſtributed after his death among them whiche he nameth to bee his heyres. Euen ſo Chriſt before hys death commaūded and appointed that ſuch Euangelion, Goſpell, or tydynges ſhould be declared throughout all the world, and therewith to geue vntounto all that repent and beleue all his goodes: that is to ſay, his lyfe wherewith hee ſwalowed and deuoured vp death: hys righteouſnes, wherewith he baniſhed ſinne: his ſaluatiō, wherwith he ouercame eternall damnation. Now cā the No greater comfort can happen to a ſinner being penitent thē the promiſes of the Goſpell.wretched man (that knoweth him ſelfe to be wrapped in ſinne, and in daūger to death & hell) heare no more ioyous a thyng, them ſuch glad and comfortable tydinges of Chriſt. So that he can not but be glad and laugh frō the low bottome of his hart, if hee beleue that the tydinges are true.The Goſpell was promiſed of God in the old Teſtamēt by the Prophets.
To ſtrēgth ſuch ſayth with all, God promiſed this his Euangelion in the old Teſtament by the Prophetes (as Paul ſayth Rom. 1.) How that he was choſē out to preach Gods Euāgeliō, which he before had promiſed by the Prophetes in the Scriptures that treate of his ſonne which was borne of the ſede of Dauid. In the Gene. iij. God ſayth to the Serpent: I wil put hatred betwen thee and the woman, betwen thy ſeede and her ſede, that ſelfe ſede ſhall treade thy head vnderunder foote. Chriſt is this Chriſt hath ouer▪ throwen ye deuill, and all hys power.womās ſeede, he it is that hath troden vnderunder foote the deuils head, that is to ſay, ſinne, death, hell, & all his power. For without this ſeede can no man anoyde ſinne, death, hell, and euerlaſting damnation.
Agayne Gene. xxij. God promiſed Abraham ſaying: in thy ſeede ſhall all the generations of the earth be bleſſed. Chriſt is that ſeede of Abraham ſayth S. Paule Gala. iij. He hath bleſſed all the world through the Goſpell. For where Chriſt is not, there remaineth the curſe that fell on Adam as ſoone as he had ſinned, ſo that they are in bō dage vnderunder the damnation of ſinne, death, and hell. Againſt this curſe bleſſeth now the Goſpell all the world, in aſmuch as it cryeth opēly, vntounto all that knowledge their ſinnes and repēt ſaying: who ſoeuer beleueth on the ſede of Abraham ſhalbe bleſſed, that is, he ſhal be deliuered from ſinne, death and hell, and ſhall hence forth continue righteous, and ſaued for euer, as Chriſt hym ſelfe ſayth (in the xj. of Iohn.) He that beleueth on me ſhall neuer more dye.
The law (ſayth Iohn. i.) was geuē by Moſes: but grace and verity by Ieſus The … was geuen by Moſes, grace and truth by Ieſus Chriſt.Chriſt. The law (whoſe miniſter is Moſes) was geuen to bryng vsus vntounto the knowledge of our ſelues, that we might thereby feele and perceaue what we are of nature. The law cōdemneth vsus and all our deedes, and is called of Paule (in the ij. Cor. iij.) the miniſtration of death. For it killeth our conſciences and driueth vsus to deſperation, The lawe requireth of vsus that whiche is impoſſible for our nature to do.in as much as it requireth of vsus that which is vnpoſſible for our nature to do. It requireth of vsus the deedes of an whole man. It requireth perfect louelove from the low bottome and grounde of the hart, as well in all thinges whiche we ſuffer, as in the thinges which we do. But ſayth Iohn in the ſame place, grace and veritie is geuē vsus in Chriſt. So that when the law hath paſſed vpō When the law hath condemned vsus, Chriſt graunteth vsus free pardon.vsus, and condemned vsus to death (which is his nature to do) then hauehave we in Chriſt grace, that is to ſay fauour, promiſes of life, of mercy, of pardon, freely by ye merites of Chriſt, & in Chriſt hauehave we veritie & truth, in that God for his ſake fulfilleth all his promiſes to them that beleue. Therfore is y• Goſpell the miniſtration of life. Paule calleth it in the fore rehearſed place of the Cor. ij. the miniſtration of the ſpirite and of righteouſnes. In the Goſpell when we beleeue the promiſes, we receaue the ſpirit of life, and are iuſtified in the bloud of Chriſt from all thyngs wherof the law condemned vsus. And we receaue louelove vntounto the law and power to fulfill it, and grow therein dayly. Of Chriſt it is written in the fore rehearſed Ioh. i. this is he of whoſe aboundaunce or fulnes, all we hauehave receaued, grace for grace, or fauour for fauour. That is to ſay, for the fauour that God hath to his ſonne Chriſt, he geueth vntounto vsus his fauour & good wil & al giftes of his grace as a father to his ſonnes. As affirmeth Paule ſaying: whiche loued vsus in his beloued before the creation of y• world. So y• Chriſt bringeth the louelove of God vntounto vsus and not our owne holy woorkes. Chriſt is made Chriſt is Gods mercy ſtoole, ſo that no mercy commeth from God, but through Chriſt.Lord ouer all, and is called in Scripture Gods mercy ſtole, who ſoeuer therfore flyeth to Chriſt, can neither heare nor receaue of God any other thyng ſaue mercy.
In the old Teſtamēt are many promiſes, which are nothyng els but the Euāgelion or Goſpel, to ſaue thoſe yt beleued thē frō yt vengeaunce of the law. And in the new Teſtament is oft made mention of the law, to cōdemne them, which beleue not the promiſes. Moreouer the law and Goſpell may neuer be ſeparate: for the Goſpel and promiſes ſerue but for troubled conſciences, which are brought to deſperation and feele the paynes of hell and death vnderunder the law, and are in captiuitie and bondage vnderunder the law. In all my dedes I muſt hauehave the law before me to condemne myne vnperfectnes. For all that I do (be I neuer ſo perfect) is yet damnable ſinne, when it is compared to the law, whiche requireth the ground and bottome of myne hart. I muſt therefore hauehave alwayes the law in my ſight, that I may be meke in the The law muſt euer be in ſight to make vsus humble ſpirited: & the goſpel alſo before our …yes to comfort vsus.ſpirite, and giuegive God all the laude and prayſe, aſcribyng to him all righteouſnes, and to my ſelfe al vnrighteouſnes and ſinne. I muſt alſo hauehave the promiſes before myne eyes, that I diſpayre not, in which promiſes I ſee the mercy, fauour, and good will of God vponupon me in the bloud of hys ſonne Chriſt, which hath made ſatiſfaction for myne vnperfectnes, and fulfilled for me, that which I could not do.
Here may ye perceaue that two maner of people are ſore deceaued. Firſt Two maner of people deceaued, thoſe which iuſtifie thēſelues by thſe workes: & thoſe that through their blinde opinion of faith vtterly per…ert the liuely fayth.they whiche iuſtifie them ſelues with outward dedes, in that they abſtayne outwardly frō that which the law forbiddeth, and do outwardly that which the law commaundeth. They compare them ſelues to open ſinners and in reſpect of them iuſtifie them ſelues condemning the open ſinners. They ſet a vayle on Moyſes face and ſee not how the law requireth louelove from the bottome of the hart and that louelove onelyonly is the fulfilling of the law. If they dyd they would not condemne their neighbours. LoueLove hydeth the multitude of ſinnes, ſayth S. Peter in his firſt Epiſtle. For whom I louelove from the deepe bottome & grounde of myne hart him condemne I not, neither recken his ſinnes, but ſuffer his weakenes & infirmitie, as a mother the weakenes of her ſonne, vntill he grow vp into a perfect man.
Thoſe alſo are deceaued which with out all feare of God geue them ſelues vntounto all maner vices with ful conſent, and full delectation, hauyng no reſpect to the law of God (vnderunder whoſe vengeaunce they are locked vp in captiuitic) but ſay: God is mercyfull & Chriſt dyed for vsus, ſuppoſing that ſuch dreaming & imaginatiō is that fayth which is ſo greatly cōmended in holy Scripture. Nay that is not faith, but rather a foliſh blind opinion ſpringing of their owne corrupt nature, and is not geuē them of the ſpirite of God but rather of the ſpirite of the deuill, whoſe fayth, now a dayes, the Popiſh compare and make equall vntounto the beſt truſt, confidence and belefe that a repenting ſoule can hauehave in the bloud of our Sauiour Ieſus, vntounto their owne confuſion, ſhame & vtteryng what they are with in. But true faith is (as ſayth the Apoſtle Paule) the gift of God and is geuē to ſinners after the law hath paſſed vppon them and hath brought their conſciences vntounto the brim of deſperation, and ſorowes of hell.
They that hauehave this right faith, conſēt to the law that it is righteous, and good, and iuſtifie God which made the He that hath a right fayth deliteth in the law althogh his weaknes can not fulfill the ſame.law, and hauehave delectation in the law (notwithſtanding that they cā not fulfill it as they would for their weakenes) and they abhorre what ſoeuer the law forbiddeth, though they can not all wayes auoyde it. And their great ſorrow is, becauſe they can not fulfill the will of God in the law, and the ſpirite that is in them cryeth to God night & day for ſtrength and helpe with teares (as ſayth Paul) that can not be expreſſed with toung. Of which thinges the belefe of our Popiſh or of their father, whom they ſo magnifie for his ſtrong faith hath none experience at all.
The firſt, that is to ſay, he whiche iuſtifieth him ſelfe with his outward He that iuſtifieth him ſelfe reiecteth yt law & priuiſes.deedes, conſenteth not to the law inward, neither hath delectation therin, ye, he would rather that no ſuch law were. So iuſtifieth he not God, but hateth him as a tyraunt, neither careth he for the promiſes, but will with his owne ſtrength be ſauiour of him ſelfe: no wiſe glorifieth he God, though he ſeme outward to do.
The ſecond, that is to ſay, the ſenſuall perſon, as a voluptuous ſwyne, The voluptuous perſon.neither feareth God in his law, neither is thankefull to him for his promiſes and mercy, which is ſet foorth in Chriſt to all them that beleue.
The right Chriſten man conſenteth to the law that it is righteous, and iuſtifieth A true chriſtian.God in the law, for he affirmeth that God is righteous and iuſt, which is author of the law, he beleueth the promiſes of God, & iuſtifieth God, iudgyng him true and beleuyng that he will fulfill his promiſes: with the law he condemneth him ſelfe and all his dedes, and geueth all the prayſe to God. He beleueth the promiſes, and aſcribeth all truth to God: thus eueryevery where iuſtifieth he God, and prayſeth God.
By nature through the fall of Adam are we the children of wrath, heyres of the vengeaunce of God by byrth, yea and from our conceptiō. And we hauehave our felowſhip with the damned deuils vnderunder the power of darkenes and rule of Sathan, while we are yet in our mothers wombes, and though we ſhewe not forth the frutes of ſinne, as ſoone as we be borne, yet are we full of the naturall poyſon whereof all ſinnefull deedes ſpryng, and can not but ſinne outwardes (be we neuer ſo young) as ſoone as we be able to woorke if occaſion be geuen, for our nature is to do ſinne as is the nature of a Serpent to ſtynge. And as Serpent yet young, or yet vnbrought forth is full of poyſon, A proper ſimilitude.and can not afterward (when the tyme is come and occaſion geuen) but bryng foorth the frutes therof. And as an adder, a tode, or a ſnake is hated of man (not for the euill that it hath done, but for the poyſon that is in it and hurt which it can not but do) ſo are we hated of God for that naturall poyſon which is cōceaued and borne with vsus, before we do any outward euill. And as the euil, which a venemous worme doth, maketh it not a Serpent: but becauſe it is a venemous worme, doth it euill and poyſoneth, and as the frute maketh not the tree euill: but becauſe it is an euill tree, therfore bryngeth it foorth euill frute, when the ſeaſon of frute is. Euen ſo do not our euill dedes make vsfirſt euill though ignorance & blindnes through euill workyng hardeneth vsus in euill & maketh vsus worſe and worſe: but becauſe that of nature we are euill, therefore we both thinke and do euill, and are vnderunder vengeaūce vnderunder the law, conuict to eternal damnation by the law, and are contrary to the will of God in all our will, and in all thynges conſent to the will of the tende.
By grace (that is to ſay by fauour) We are plucked frō Adam, and graffed in Chriſt by grace.we are plucked out of Adā the ground of all euill, and graffed in Chriſt the roote of all goodnes. In Chriſt God loued vsus his elect and choſen, before the world began, and reſerued vsus vntounto the knowledge of his ſonne and of his holy Goſpell, and when the Goſpell is preached to vsus openeth our hartes, and geueth vsus grace to beleue and putteth the ſpirite of Chriſt in vsus, and we know him as our father moſt mercyfull, and conſent to the law, and lone it inwardly in our hart, and deſire to fulfill it, and ſorrow becauſe we can not: which will (ſinne we of frailtie neuer ſo much) is ſufficient till more ſtrength bee geuen vsus; the bloud of Chriſt hath made ſatiſfaction for the reſt: the bloud of Chriſt hath obteyned The bloud of Ieſus hath obtained al thinges for vsus of God.all thyngs for vsus of God. Chriſt is our ſatiſfaction, redemer, deliuerer, ſauiour from vengeaunce and wrath. Obſerue and marke in Paules, Peters & Iohns Epiſtles & in the Goſpell what Chriſt is vntounto vsus.
By faith are we ſaued onelyonly in beleuyng the promiſes. And though fayth be neuer without louelove & good workes, yet is our ſauing imputed neither to louelove nor vntounto good workes but vntounto faith onelyonly. For louelove and woorkes are vnderunder the law which requireth perfection, and the ground and fountayne of the hart, and damneth all imperfectnes. Now is fayth vnderunder the promiſes, which damne not: but geue pardō grace, mercy, fauour, and what ſoeuer is contayned in the promiſes.Sundry ſortes of righteouſnes.
Righteouſnes is diuers: for blynd reaſō imaguieth many maner of righteouſneſſes. There is the righteouſnes of workes (as I ſayd before) when the hart is a way and is not felt how the law is ſpirituall and can not be fulfilled, but from the bottome of the hart. As the iuſt miniſtration▪ of all maner of lawes, and the obſeruyng of them, for a worldlye purpoſe and for our owne profite and not of louelove vntounto our neighbour without all other reſpect, and morall vertues wherein Philoſophers put their felicity and bleſſednes, whiche all are nothyng in the ſight of God in reſpect of the lyfe to come. There is in like maner the iuſtifying of ceremonies whiche ſome imagine their owne ſelues, ſome counterfaite other, ſaying, in their blynd reaſō: ſuch holy perſons dyd thus and thus, and they were holy men, therfore if I do ſo likewiſe I ſhall pleaſe God: but they hauehave none aūſwere of God, that, that pleaſeth. The Iewes ſeke righteouſnes in their ceremonies which god gaue vntounto them not for to iuſtifie: but to deſcribe and paynt Chriſt vntounto thē, of which Iewes teſtifieth Paule ſaying: how that they hauehave affection to god: but not after knowledge, for they go about to ſtabliſh their owne iuſtice, and are not obedient to the iuſtice or righteouſneſſe that commeth of God, which is the forgeueneſſe of ſinne in Chriſtes bloud vntounto all that repent and beleue. The cauſe is verely, that Mās ſenſuall reaſon can not perceaue the vertue of Chriſtes bloud.except a man caſt away his owne imagination and reaſon, he can not perceaue God, and vnderſtand the vertue & power of the bloud of Chriſt. There is a full righteouſnes, when the law is fulfilled from the ground of the hart. This had neither Peter nor Paule in this life perfectly: vntounto the vttermoſt, that they could not be perfecter but ſighed after it. They were ſo farreforth bleſſed in Chriſt, that they hungred and thyrſted after it. Paule had this thyrſt, he conſented to the law of God, that it ought ſo to be, but he found an other luſt in his members cōtrary to the luſt & deſire of his mynde that letted him, and therefore cryed out ſaying: Oh wretched man that I am: who ſhall deliuer me from this body of death? thankes bee to God through Ieſus Chriſt. The righteouſnes that before God is of value, is to beleue the promiſes of God, after the law hath confounded the conſcience. As when the temporall law ofttymes condenmeth the thefe or murtherer & bringeth him to execution, ſo that he ſeeth nothyng before him but preſent death, and then commeth good tydinges, a charter frō the kyng and deliuereth hym. Likewiſe when Gods law hath brought the ſinner into knowledge of himſelfe, and hath confounded his conſcience, & opened vntounto him the wrath and vengeaunce of God, then commeth good tydinges, the Euangelion ſheweth vntounto him the promiſes of God in Chriſt, and how that Chriſt hath purchaſed pardon for him, hath ſatiſfied the law for him and peaſed the wrath of God. And the poore ſinner beleueth, laudeth and thāketh God, through Chriſt, and breaketh out into exceedyng inward ioy and gladnes, for that he hath eſcaped ſo great wrath, ſo heauy vengeaunce, ſo fearefull and ſo euerlaſtyng a death. And he henceforth is an hūgred and a thurſt after more righteouſnes, that he might fulfill the law, & mourneth continually commendyng hys weakenes vntounto God in the bloud of our Sauiour Chriſt Ieſus.
Here ſhall ye ſee compendiouſly and playnly ſet out the order and practiſe of eueryevery thyng afore rehearſed.
The fall of Adam hath made vsus Adams fall brought vsus in bondage to the deuill.heyres of the vengeaunce and wrath of God and heyres of eternall damnatiō. And hath brought vsus into captiuitie and bondage vnderunder the deuill. And the deuill is our Lord, and our ruler, our head, our gouernour, our Prince, yea and our God. And our will is locked and knit faſter vntounto the will of the deuill, then could an hundred thouſand chaines bynde a man vntounto a poſt. Ʋnto the deuils will conſent we, with all our hartes, with all our myndes, with all our might, power, ſtrēgth, will and luſt: ſo that the law and will of the deuill is written as well in our harts as in our members, and we runne headlong after the deuill with full ſeale, and the whole ſwyng of all the power we hauehave: as a ſtone caſt vp into the ayre cōmeth downe naturally of his owne ſelfe with all the violence and ſwyng of his owne wayght. With what poyſon deadly, and venemous hate, hateth The natural corruption of the myndes of Adams heyres playnly ſ… forth.a man hys enemy? With howe great malice of mynde inwardly do we ſlea and murther? With what violence and rage, yea and with how feruent luſt commit we aduoutrie, fornication, and ſuch like vncleannes? with what pleaſure and delectation inwardly ſerueth a glotton his belly? With what diligence deceaue we? How buſily ſeke we the thinges of this world? What ſoeuer we doe, thinke, or imaginne, is abhominable in the ſight of God. For we can referre nothyng vntounto the honour of God: neither is his law or will written in our members or in our hartes: neither is there any more power in vsus to folow the will of God then in a ſtone to aſcende vpward of hys owne ſelfe. And beſide that we are as it were a ſlepe in ſo depe blindnes, that we cā neither ſee, nor feele in what miſery, thraldome, and wretchednes we are in, till Moſes come and wake vsus, and publiſh the law. When we heare the law truly preached, how that we ought to louelove and honour God with all our ſtrength and might, from the low bottome of the hart: becauſe he hath created vsus, and both heauen and earth for our ſakes and made vsus Lord therof: and our neighbours (yea our enemies) as our ſelues inwardly from the grounde of the hart, becauſe God hath made them after the likeneſſe of his owne image, & they are his ſonnes as well as we, and Chriſt hath bought them with his bloud and made them heyres of euerlaſtyng lyfe as well as vsus: And how we ought to do what ſoeuer God biddeth, and abſteine from what ſoeuer God forbiddeth, with all louelove and mekenes, with a feruent and a burnyng luſt from the center of the hart, then begynneth the conſcience to rage againſt the law, and againſt God. No ſea, be it neuer ſo great a tempeſt, is ſo vnquiet. For it is not poſſible for a naturall mā to cōſent to the law, that it ſhould be good, or that God ſhould be righteous, which maketh the law: in as much as it is contrary vntounto hys nature and damneth him and all that he cā do, & neither ſheweth him where to fetch helpe nor preacheth any mercy, but onelyonly ſetteth mā at variaunce with God, as witneſſeth Paule Rom. iiij. and prouoketh hym and ſtyrreth hym to rayle on God and to blaſpheme him as a cruell tyraunt. For it is not poſſible Man before his regeneratiō, can not thinke wel of God.for a mā, till he be borne agayne, to thinke that God is righteous to make hym of ſo poyſon a nature, either for his own pleaſure or for the ſinne of an other man, and to geue him a law that is impoſſible for him to do or to cōſent to: his witte, reaſon, and will beyng ſo faſt glued, yea nayled and chayned vntounto the will of the deuill. Neither can any creature louſe the bondes, ſaue the bloud of Chriſt onelyonly.
This is captiuitie and bondage whence Chriſt deliuered vsus, redemed, and louſed vsus. His bloud, his death, his pacience, in ſuffering rebukes and wronges, his prayers and faſtynges his mekenes and fulfillyng of the vttermoſt point of the law, peaſed the wrath of God, brought the fauour of God to vsus agayne, obteined that God ſhould louelove vsus firſt, and be our father, and that a mercyfull father, that will conſider our infirmities and weakenes, and wil geue vsus his ſpirite agayn (which was taken away in the fall of Adam) to rule, gouerne, & ſtrength vsus, and to breake the bondes of Sathan, wherein we were ſo ſtraite bounde. When Chriſt is thus wiſe preached, & the promiſes rehearſed which are contained in the Prophetes, in the Pſalmes, and in diuers places of the fiue bookes of Moſes: which preachyng is called the Goſpell or glad tydinges: The harts of the elect… do euē melt at the preachyng of Gods mercy, and Chriſtes kyndnes.then the hartes of them which are elect and choſē, begyn to waxe ſoft and melt at the bounteous mercy of God, and kyndnes ſhewed of Chriſt. For when the Euangelion is preached, the ſpirite of God entreth into them, which God hath ordeined and appoynted vntounto eternall lyfe, and openeth their inward eyes, and worketh ſuch belefe in them. When the wofull conſciences feele and taſt how ſwete a thyng the bitter death of Chriſt is, & how mercyfull & louing God is through Chriſtes purchaſyng and merites, they begin to louelove gayne, and to conſent to the law of God, how that it is good and ought ſo to be, and that God is righteous which made it, and deſire to fulfill the law euen as a ſicke man deſireth to be whole, and are an hungred and thirſt after more righteouſnes and after more ſtrength, to fulfill the law more perfectly. And in all that they do, or omit and leaue vndone, they ſeke Gods honour, and his will with meekeneſſe, euer condemnyng the vnperfectnes of their deedes by the law.
Now Chriſt ſtandeth vsus in double ſtede, and vsus ſerueth two maner wiſe. Firſt he is our redemer, deliuerer, reconciler, mediator, interceſſor, aduocate, Chriſt …e… nothyng vndone, that might be to our ſaluation.atturney, ſoliciter, our hope, comfort, ſhield, protectiō, defender, ſtrēgth, health, ſatiſfaction and ſaluation. His bloud, his death, all that he euer dyd, is ours. And Chriſt him ſelf, with all that he is or can do, is ours. His bloud ſhedyng and all that he dyd, doth me as good ſeruice, as though I my ſelfe had done it. And God (as great as he is) is myne with all that he hath as an huſband is his wiues, through Chriſt and his purchaſing.
Secondaryly after that we be ouercome with louelove and kindnes, and now ſeke to do the will of God (which is a Chriſten mans nature) Then hauehave we Chriſt an exāple to counterfeit, as ſaith Chriſt an example to vsus of all goodnes.Chriſt him ſelfe in Iohn: I hauehave geuen you an example. And in an other Euā geliſt, he ſayth: He that wilbe great among you ſhalbe your ſeruaunt and Miniſter, as the ſonne of man came to miniſter and not to be miniſtred vntounto. And Paule ſayth: Counterfeit Chriſt. And Peter ſayth: Chriſt dyed for you, and left you an example to folow hys ſteppes. What ſoeuer therefore fayth What faith receiueth of God thorough Chriſtes bloud, that we muſt beſtowe on our neighbours, though they be our enemyes.hath receaued of God through Chriſts bloud and deſeruyng, that ſame muſt louelove ſhed out eueryevery whit, and beſtow it on our neighbours vntounto their profite, yea and that though they be our enemyes. By fayth we receaue of God and by louelove we ſhed out agayne. And that muſt we do frely after the example of Chriſt without any other reſpect, ſaue our neighbours wealth onelyonly, & neither looke for reward in earth, nor yet in heauen for the deſeruyng & merites of our deedes as Friers preach, though we know that good deedes are rewarded, both in this lyfe and in the lyfe to come: but of pure louelove muſt we beſtow our ſelues all that we hauehave, & all that we are able to do, euen on our enemyes to bryng them to God, conſideryng nothyng but their wealth, as Chriſt dyd ours. Chriſt dyd not hys Chriſt dyd not good deedes to merite heauē, for that was his all ready, but frely for our ſakes.deedes to obteyne heauen therby (that had bene a madnes) heauē was his all ready, he was heyre therof, it was his by inheritaunce, but dyd them frely for our ſakes, conſideryng nothyng but our wealth and to bryng the fauour of God to vsus agayne and vsus to God. As no naturall ſonne that is his fathers heyre, doth his fathers will becauſe he would be heyre, that he is already by byrth: his father gaue him that yer hee was borne and is lother that he ſhould go without it, then he him ſelfe hath wit to be: but of pure louelove doth he that he doth. And aſke him why he doth any thing that he doth, he aunſwereth: my father bade, it is my fathers will, it pleaſeth my father. Bond ſeruauntes worke for hyre, Children for louelove. For their father with all he hath, is theirs already. So doth a Chriſten man frely all that he doth, conſidereth nothyng but the will of God, & his neighbours wealth onelyonly. If I liue chaſte, I do it not to obteine heauen therby. For then ſhould I doe wrong to the bloud of Chriſt: Chriſtes bloud hath obteined me that, Chriſtes merites hauehave made me heyre therof. He is both doore and way thether wardes. Neither that I loke for an higher roume in heauē, thē they ſhal hauehave which liue in wedlocke, other thē a whore of the ſtewes (if ſhe repēt) for that were the pride of Lucifer. But frely to wayte on the Euangelion: and to auoyde the trouble of the world and occaſions that might plucke me there from, and to ſerue my brother with all, euen as one hand helpeth an other, or one member an other, becauſe one feeleth an others grief, & the payne of the one is the payne of the other. What ſoeuer is done to the leſt of vsus (whether it be good or bad) it is done to Chriſt, and what ſoeuer is done to my brother (if I be a Chriſten mā) that ſame is done to me. Neither doth my brothers payne greue me leſſe then myne owne. Neither reioyſe I leſſe at his wealth then at mine own if I louelove hym as well and aſmuch as my ſelfe, as the law cōmaundeth me. If it were not ſo: how ſayth Paule? let hym that reioyſeth, reioyſe in the Lord, that is to ſay Chriſt, whiche is Lord ouer all creatures. I… my merites obteined me heauē or a hygher place there, then had I wherein I might reioyſe beſides the Lord.
Here ſee ye the nature of the law, & the nature of the Euangelion. How the The law byndeth, & the Goſpel louſeth all men.law is the key that byndeth and damneth all men, and the Euangelion is the keye that loſeth them agayne. The law goeth before, and the Euangelion foloweth. When a preacher preacheth the law, he byndeth all conſciences, and when he preacheth the Goſpell, he looſeth them agayn. Theſe two ſalues (I meane the law and the Goſpell) vſeth god & his preacher to heale & cure ſinners with all. The law driueth out the The force of the law.diſeaſe, and maketh it appeare, and is a ſharpe ſalue, and a freatyng corſey, & killeth the dead fleſh, and louſeth and draweth the ſores out by the rootes, & all corruption. It pulleth from a man the truſt and confidence that he hath in him ſelfe, & in his owne workes, merites, deſeruinges and ceremonies and robbeth him of all his righteouſneſſe and maketh him poore. It killeth him, ſendeth hym downe to hell, and bryngeth him to vtter deſperation, and prepareth ye way of the Lord, as it is written of Iohn the Baptiſt. For it is not poſſible that Chriſt ſhould come to a man, as long as he truſteth in him ſelf, or in any worldly thyng or hath any righteouſneſſe of his own, or riches of holy workes. Then commeth the Euā gelion a more gentle paſter, which ſoupleth and ſwageth the woundes of the cōſcience, and bringeth health. It bringeth the ſpirite of God, which loſeth the bondes of Sathā, and coupleth vsus to God and his will through ſtrong fayth and feruent louelove, with bondes to ſtrong for the deuill, the world, or any creature to loſe them. And the poore & The vpriſing ſinner feeleth ſuch ioy in the Goſpell that he thinketh it▪ impoſſible that God ſhould forſake hym.wretched ſinner feeleth ſo great mercy, louelove, & kyndnes in God, that he is ſure in hym ſelfe how that it is not poſſible that God ſhould forſake him, or withdraw hys mercy and louelove from hym. And boldly cryeth out with Paul ſaying: Who ſhall ſeparate vsus from the louelove that GOD loueth vsus withall? That is to ſay: what ſhall make me beleue that God loueth me not? Shall tribulation? Anguiſh? Perſecution? Shal hūger? Nakednes? Shal ſword? Nay, I am ſure that neither death, nor lyfe, neither aungell, neither rule nor power, neither preſent thynges, nor thinges to come, neither hygh nor low, neither any creature is able to ſeparate vsus from the louelove of God which is in Chriſt Ieſu our Lord. In all ſuch tribulations a Chriſten man perceaueth that God is his father, and loueth hym, euen as he loued Chriſt when he ſhed his bloud on the croſſe. Finally, as before, when I was bond to the deuill and his will, I wrought all maner euill and wickednes, not for hells ſake which is the reward of ſinne, but becauſe I was heyre of hell by byrth and bondage to the deuill, dyd I euill. For I could none otherwiſe do: to do ſinne was my nature. Euen ſo now ſince I am coupled to GOD by Chriſtes bloud, do I well, not for heauens ſake which is yet the reward of wel doyng: but becauſe I am heyre of heauen by grace and Chriſtes purchaſyng, & hauehave the ſpirite of God I do good frely, for ſo is my nature. As a good tree bryngeth forth good frute, and an euill tree euill frute. By the frutes ſhal ye know what the tree is. A mās dedes declare what he is within, but make him neither good nor bad, though after we be created a new by the ſpirite & doctrine of Chriſt we waxe perfecter alwaye with woorkyng accordyng to the doctrine, and not with blynd woorkes of our owne imagining. We muſt be firſt euill yer we doe euill, as a Serpent is firſt poyſoned yer he poyſon. We muſt be alſo good yer we do good, as the fire muſt be firſt hoate yer it heate an other thyng. Take an example. As thoſe blynd and deaffe which are cured in the Goſpell could not ſee nor heare, till Chriſt had geuen them ſight & hearyng, and thoſe ſicke could not do the dedes of an whole man, till Chriſt had geuen them health: So can no man do good in his ſoule, till Chriſt hauehave loſed hym out of the bondes of Sathan, and hauehave geuē him wherewith to do good, yea & firſt hauehave powred into hym that ſelfe good thing which he ſhedeth forth afterward on other. Whatſoeuer is our owne is ſinne. Whatſoeuer is aboue that, is Chriſtes gift, purches, doyng, All ſynne in vsus is of … ſelues▪ and all goodnes of Chriſt.and working. He bought it of his father dearely with his bloud, yea with his moſt bitter death, and gaue his lyfe for it. What ſoeuer good thyng is in vsus, that is geuen vsus frely without our deſeruyng or merites for Chriſtes bloudes ſake. That we deſire to folow yt will of God, it is the gift of Chriſtes bloud. That we now hate the deuils will (whereunto we were ſo faſt locked, and could not but louelove it) is alſo the gift of Chriſtes bloud, vntounto whom belongeth the prayſe and honour of our good dedes, and not vntounto vsus.
Our deedes do vsus three maner ſeruice. Firſt they certifie vsus that we are Workes certifie vsus of euerlaſtyng …nheritaunce, …ill ſinne in vsus, and releue the neceſſitie of our neighbour.heyres of euerlaſtyng life. And that the ſpirite of God, whiche is the earneſt therof is in vsus, in that our hartes conſent vntounto the law of God, and we hauehave power in our mēbers to do it, though imperfectly. And ſecondarily we tame the fleſhe therewith and kill the ſinne that remayneth yet in vsus & waxe dayly perfecter and perfecter in the ſpirite therewith & kepe that the luſtes choke not the word of God that is ſowen in vsus, nor quench the giftes and working of the ſpirite, and that we loſe not the ſpirite agayne. And thirdly we do our dutie vntounto our neighbour therewith & helpe their neceſſitie vntounto our own cō fort alſo, and draw all mē vntounto the honoryng and prayſing of God.
And whoſoeuer excelleth in the Giftes of grace belōg to our brother as much as to our ſelues.giftes of grace, let the ſame thinke that they be geuen hym, as much to do hys brother ſeruice as for his owne ſelfe, & as much for the louelove whiche God hath to the weake as vntounto him, vntounto whom God geueth ſuch giftes. And he that withdraweth ought that he hath from hys neighbours neede, robbeth hys neighbour and is a thefe. And he that is proude of the giftes of God & thinketh hym ſelfe, by the reaſon of them better then his feeble neighbour, & not rather as the truth is, knowledgeth hym ſelfe a ſeruaunt vntounto hys poore neighbour, by the reaſon of them the ſame hath Lucifers ſpirite in hym and not Chriſtes.
Theſe thynges to know: firſt the law: how that it is naturall, right, and equitie, that we hauehave but one God to put our hope and truſt in, and hym to louelove with all the hart, all the ſoule, and all our might and power, and neither to moue hart nor hand but at his commaundemēt, becauſe he hath firſt created vsus of nought, and heauē and earth for our ſakes. And afterward when we had marred our ſelfe through ſinne, he forgaue vsus and created vsus agayne in the bloud of his beloued ſonne.
And that we hauehave the name of our one God in feare and reuerence, & that we diſhonour it not in ſwearyng therby about light trifles or vanitie or call it to recorde for the confirming of wickedneſſe or falſhead, or ought that is to the diſhonour of God, whiche is the breakyng of hys lawes, or vntounto the hurt of our neighbour.
And in aſmuch as he is our Lord and God and we his double poſſeſſiō, by creation and redemption, and therfore ought, as I ſayd, neither to moue hart or hand without his commaūdement, it is right that we hauehave nedefull holy dayes to come together & learne Holydayes neceſſary to come together in, & learne Chriſtes will.his will, both the law, which he will hauehave vsus ruled by, and alſo the promiſes of mercy whiche he will hauehave vsus truſt vntounto: and to geue God thankes together for his mercy, and to commit our infirmities to hym through our Sauiour Ieſus, and to reconſile our ſelues vntounto hym, and eche to other, if ought be betweene brother and, brother that requireth it. And for this purpoſe and ſuch lyke, as to viſite the ſicke and nedy, and redreſſe peace and vnitie were the holy dayes ordeined onelyonly, & ſo farforth are they to be kept holy frō all maner workes that may be conueniently ſpared for the tyme till this be done and no further, but then lawfully to worke.
And that it is right that we obey father and mother, Maſter, Lord, Prince and Kyng and all the ordinaunces of the world bodely and ghoſtly by which God ruleth vsus and miniſtreth frely his benefites vntounto vsus all. And that we louelove them for the benefites that we receaue by them, and feare them for the power they hauehave ouer vsus to puniſh vsus if we treſpaſſe the law and good order. So farre yet are the worldly powers or rulers to be obeyed onelyonly, as their Worldly rulers to be obayed ſo far forth a… their lawes impugne not Gods lawes.commaūdements repugne not againſt the commaundement of God, and thē hoo. Wherefore we muſt hauehave Gods commaundement euer in our hartes, and by the hygher law interpret the inferiour: that we obey nothyng agaynſt the belefe of one God, or agaynſt the fayth, hope and truſt that is him onelyonly, or agaynſt the louelove of God, wherby we doe or leaue vndone all thyng for his ſake, & that we do nothyng for any mans cōmaundement agaynſt the reuerence of the name of God, to make it deſpiſed and the leſſe feared & ſet by: and that we obey nothyng to the hynderaunce of the knowledge of the bleſſed doctrine of God whoſe ſeruaūt the holy day is.
Notwithſtandyng though the rulers which God hath ſet ouer vsus commaunde Though rulers appointed of God oppreſſe vsus, yet we may not auenge they being in Gods roome.vsus agaynſt God, or do vsus open wrong and oppreſſe vsus with cruel tyranny, yet becauſe they are in Gods rowme, we may not auēge our ſelues, but by the proceſſe and order of Gods law, and lawes of mā made by the authoritie of Gods law, whiche is alſo Gods law, euer by an hygher power, and remittyng the vengeaunce vntounto God, and in the meane ſeaſō ſuffer vntill the houre be come.
And on the other ſide to know that a man ought to louelove his neighbour equally We muſt louelove our neighbour as our ſelf.and fully as well as hym ſelfe, becauſe his neighbour (be he neuer ſo ſimple) is equally created of God and as full redemed by the bloud of our ſauiour Ieſu Chriſt. Out of which commaundement of louelove ſpring theſe: Kill not thy neighbour: defile not his wife: beare no falſe witneſſe agaynſt hym, & finally, not onelyonly do not theſe thynges in deede but couete not in thyne harte, his houſe, his wife, his manſeruaunt, maydeſeruaunt, oxe, aſſe or what ſoeuer is his. So that theſe lawes pertaynyng vntounto our neighboure are not fulfilled in the ſight of God ſaue with louelove. He that loueth not hys neighbour kepeth not this commaundemēt, defile not thy neighbours wife, though hee neuer touch her or neuer ſee her or thinke vponupon her. For the commaundement is, though thy neighbours wife be neuer ſo fayre, & thou hauehave neuer ſo great oportunitie geuen thee, and ſhe contēt, or happly prouoke thee as Putiphers wife did Ioſeph, yet ſee thou louelove thy neighbor ſo well, that for very louelove thou can not finde in thine hart to do yt wickednes. And euē ſo he that truſteth in any thing ſaue in God onelyonly & in his ſonne Ieſus Chriſt, kepeth no cō maundemēt at all in the ſight of God.
For he that hath truſt in any creature whether in heauen or in earth, ſaue in God & his ſonne Ieſus, cā ſee no cauſe to louelove God with all his hart &c. neither to abſteine from diſhonoryng his name nor to keepe the holy day for the louelove of his doctrine, nor to obey louing ly yt rulers of this world nor any cauſe to louelove his neighbour as him ſelfe & to abſteine from hurtyng hym, where he may get profite by hym & ſaue him ſelfe harmeles. And in likewiſe againſt this law, louelove thy neighbour as thy ſelfe. I may obey no worldly power, to do ought at any mans cōmaundemēt vntounto the hurt of my neighbour that hath not deſerued it, though he be a Turke.
And to know how cōtrary this law is vntounto our nature, & how it is dānation not to hauehave this law writtē in our hartes, though we neuer committe the dedes: & how there is no other meanes to bee ſaued from this damnation then through repentaūce toward the law & fayth in Chriſtes bloud which are the very inward baptiſme of our ſoules, & the waſhyng & the dippyng of our bodyes in yt water is the outward ſigne. The plungyng of the body vnderunder the Our baptiſme ſignifieth that we repent and profeſſe a new life.water ſignifieth that we repent & profeſſe to fight againſt ſinne and luſtes, & to kill them eueryevery day more and more, with the helpe of God & our diligence in folowyng the doctrine of Chriſt and the leadyng of his ſpirite, and that we beleue to be waſhed from our naturall damnation in which we are borne, and from all the wrath of the law, and frō all the infirmities & weakeneſſes that remayne in vsus, after we hauehave geuen our conſent vntounto the law, and yelded oure ſelfe to be ſcholers thereof, and from all the imperfectneſſe of all our deedes done with cold louelove, and from all actuall ſinne which ſhall chaunce on vsus while we enforce the contrary and euer fight thereagaynſt and hope to ſinne no more. And thus, repentaunce and fayth begyn at our Baptiſme and firſt profeſſing the lawes of God, and cōtinue vntounto our liues end, and grow as we grow in the ſpirite. For the perfecter we be, the greater is our repentaūce & the ſtrōger our faith. And thus, as the ſpirit & doctrine on Gods part, & repentaūce & fayth in our part beget vsus a new in Chriſt: euen ſo they make vsus grow & waxe perfect & ſaue vsus vntounto the ende, & neuer leaue vsus vntill all The perfecter we are, the greter is our repentante and the ſtronger is our fayth.ſinne be put of and we cleane purified and full formed & faſhioned after the ſimilitude & lickenes of the perfectnes of our Sauiour Ieſus, whoſe gift all is.
And finally to know yt what ſoeuer good thyng is in vsus, that ſame is yt gift of grace and therfore not of deſeruyng, though many things be geuen of God through our diligence in workyng his lawes & chaſtiſing our bodyes and in praying for thē & beleuyng his promiſes, which els ſhould not be geuen vsus: yet our working deſerueth not y• gifts, Our workes deſerue not yt giftes of grace.no more thē the diligēce of a marchaūt in ſeekyng a good ſhyppe bringeth the goods ſafe to lād, though ſuch diligēce doth now & thē helpe therto. But whē we beleue in God and then do all that is in our might & not tempt him, then is God true to abyde by his promiſe & to helpe vsus and performe alone when our ſtrength is paſt.
Theſe thynges I ſay to know, is to hauehave all the ſcripture vnlocked & opened before thee, ſo that if thou wilt go in & read thou canſt not but vnderſtād. And in theſe thinges to be ignoraūt, is to hauehave all the Scripture locked vp, ſo that ye more thou readeſt it, the blinder thou art, & the more contrarietie thou findeſt in it, & the more tāgled art thou The principles of ſcripture perfectly learned, a… y• reſt is more eaſie.therin & canſt no where through. For if thou adde a gloſe in one place, in an other it will not ſerue. And therfore becauſe we be neuer taught the profeſſion of our Baptiſme, we remaine alwayes vnlearned, as well the ſpiritualtie for all their great clergy & high ſcholes, as we ſay, as the lay people. And now becauſe the lay and vnlearned people are taught theſe firſt principles of our profeſſiō therfore they read the ſcripture & vnderſtand and delite therin. And our gret pillers of holy church, which hauehave nailed a vaile of falſe gloſes on Moſes face, to corrupt the true vnderſtanding of his law, can not come in. And therfore barke & ſay yt ſcripture maketh heretickes & it is not poſſible for them to vnderſtand it in the Engliſh, becauſe they thē ſelues do not in Latin. And of pure malice that they cā not hauehave their will, they ſlea their brethren for their faith they hauehave in our ſauiour, & therwt vtter their bloudy woluiſh tyrāny, and what they be within & whoſe diſciples. Herewith, reader, be cōmitted vntounto the grace of our ſauiour Ieſus, vntounto whō and God our father thorough hym be prayſe for euer and for euer.
Amen.
The expoſition of the firſt Epiſtle of S. Iohn, ſet forth by M. William Tyndall in the yeare of our Lord. 1531. Septemb.
Except a man hauehave the profeſsion of his baptiſme in his hart, he can not vnderſtand the Scripture.