LET TYNDALE SPEAK
The five hundredth anniversary of the birth of William Tyndale is being remembered this year. His life and work is well known and has been recorded in many biographies. There is no need to repeat what has been so well said by others and readers are encouraged to obtain or borrow and read such books as God’s Outlaw by Brian wards (Evangelical Press), or the much older book, William Tindale, A Biography by Robert Demaus (Religious Tract Society).
It seems right to let this godly man speak for himself by extracting a series of quotations from his own writings with hardly a note or comment except to say that all quotations and page numbers are taken from the Parker Society edition of the Doctrinal Treatises by William Tyndale published in 1848.
The Bible in the Mother Tongue of England
God is not man’s imagination; but that only which he saith of himself. God is nothing but his law and his promises; that is to say, that which he biddeth thee to do, and that which he biddeth thee believe and hope. God is but his word, as Christ saith, John 8. “I am that I say unto you;” that is to say. That which I preach am I; my words are spirit and life. God is that only which he testifieth of himself; and to imagine any other thing of God than that, is damnable idolatry. Therefore saith the hundred and eighteenth psalm, “Happy are they which search the testimonies of the Lord;” that is to say, that which God testifieth and witnesseth unto us. But how shall I that do, when ye will not let me have his testimonies, or witnesses, in a tongue which I understand? Will ye resist God? Will ye forbid him to give his Spirit unto the day as well as unto you? Hath he not made the English tongue? Why forbid ye him to speak in the English tongue then, as well as in the Latin?
Finally, that this threatening and forbidding the lay people to read the scripture is not for the love of your souls (which they care for as the fox doth for the geese), is evident, and clearer than the sun; inasmuch as they permit and suffer you to read Robin Hood, and Bevis of Hampton, Hercules, Hector and Troilus, with a thousand histories and fables of love and wantonness, and of ribaldry, as filthy as heart can think, to corrupt the minds of youth withal, clean contrary to the doctrine of Christ and of his
apostles: for Paul saith, “See that fornication, and all uncleanness, or covetousness, be not once named among you, as it becometh saints; neither filthiness, neither foolish talking nor jesting, which are not comely: for this ye know, that no whoremonger, either unclean person, or covetous person, which is the worshipper of images, hath any inheritance in the kingdom of Christ and of God.” And after saith he, “Through such things cometh the wrath of God upon the children of unbelief.” Now seeing they permit you freely to read those things which corrupt your minds and rob you of the kingdom of God and Christ, and bring the wrath of God upon you, how is this forbidding for love of your souls?
Which thing only moved me to translate the New Testament. Because I had perceived by experience, how that it was impossible to establish the lay-people in any truth, except the scripture were plainly laid before their eyes in their mother-tongue, that they might see the process, order, and meaning of the text: for else, whatsoever truth is taught them, these enemies of all truth quench it again, partly with the smoke of their bottomless pit, whereof thou readest in Apocalypse, chap. 9. (that is, with apparent reasons of sophistry, and traditions of their own making, founded without ground of scripture) and partly in juggling with the text, expounding it in such a sense as is impossible to gather of the text, if thou see the process, order, and meaning thereof.
And even in the bishop of London’s house I intended to have done it. For when I was so turmoiled in the country where I was, that I could no longer dwell there, (the process whereof were too long here to rehearse) I this-wise thought in myself: This I suffer because the priests of the country be unlearned; as God it knoweth, there are a full ignorant sort, which have seen no more Latin than that they read in their portesses and missals, which yet many of them can scarcely read, ….
They will say happly, the scripture requireth a pure mind and a quiet mind: and therefore the lay-man, because he is altogether cumbered with worldly business, cannot understand them. If that be the cause, then it is a plain case that our prelates understand not the scriptures themselves: for no lay-man is so tangled with worldly business as they are. The great things of the world are ministered by them; neither do the lay-people any great thing, but at their assignment.
‘If the scripture were in the mother tongue,’ they will say, ‘then would the lay-people understand it, every man after his own ways.’ Wherefore serveth the curate, but to teach him the right way? Wherefore were the holy days made, but that the people should come and learn? Are ye not abominable schoolmasters, in that ye take so great wages, if ye will not teach? If ye would teach, how could ye do it so well, and with so great profit, as when the lay-people have the scripture before them in their mother tongue? For then should they see, by the order of the text, whether thou jugglest or not: and then would they believe it, because it is the scripture of God, though thy living be never so abominable. Where now, because your living and your preaching are so contrary, and because they grope out in every sermon your open and manifest lies, and smell your unsatiable covetousness, they believe you not when you preach truth. But, alas! the curates themselves (for the most part) wot no more what the new, or old Testament meaneth, than do the Turks: neither know they of any more than that they read at mass, matins, and evensong, which yet they understand not: neither care they, but even to mumble up so much every day, as the pie and popinjay speak, they wot not what, to fill their bellies withal. If they will not let the lay-man have the word of God in his mother tongue, yet let the priests have it; which for a great part of them do understand no Latin at all, but sing, and say, and patter all day, with the lips only, that which the heart understandeth not.
As an indication of the way in which the mother tongue of England, changed in the last five hundred years there follows a introduction of and extract from Tyndale’s translation of Genesis 3 with the spelling unchanged.
From the Pentateuch of 1530
But the serpent was sotyller than all the beastes of the felde which ye LORde God had made and sayd vnto the woman. Ah ,yr that God hath sayd ye shall not eate of all maner trees in the garden. And the woman sayd vnto the serpent of the frute of the trees in the garden we may eate but of the frute of the tree yt is in the myddes of the garden (sayd God) se that ye eate not and see that ye touch it not: lest ye dye.
Then sayd the serpent vnto the woman: tush ye shall not dye:
But God doth knowe that whensoever ye shulde eate of it youre eyes shuld be opened and ye shulde be as God and knowe both good and evell. And the woman sawe that it was a good tree to eate of and lustie vnto the eyes and a pleasant tre for to make
wyse. And toke of the frute of it and ate and gaue vnto her husband also with her and he ate. And the eyes of both them were opened that they vnderstode how that they were naked. Than they sowed fygge leves togedder and made them apurns.
And they herd the voyce of the LORde God as he walked in the garden in the coole of the daye. And Adam hyd hymseife and his wyfe also from the face of the LORde God amonge the trees of the garden. And the LORde God called Adam and sayd vnto him where art thou? And he answered. Thy voyce I harde in the garden but I was afrayd because I was naked and therfore hyd myselfe. And he sayd: who told the that thou wast naked? hast thou eaten of the tree of which I bade the that thou shuldest not eate? And Adam answered. The woman which thou gavest to bere me company she toke me of the tree and I ate. And the Lorde God sayd vnto the woman: wherfore didest thou so? And the woman answered the serpent deceaved me and I ate.
And the LORde God sayd vnto the serpent because thou haste so done moste cursed be thou of all catell and of all beastes of the feld: vppon thy bely shalt thou goo: and erth shalt thou eate all days of thy lyfe. Morover I will put hatred betwene the and the woman and betwene thy seed and hyr seed. And that seed shall tread the on the heed and thou shalt tread hit on the hele.
His Great Concerns in Bible Translation
When I had translated the New Testament, I added an epistle unto the latter end, in which I desired them that were learned to amend if ought were found amiss. But our malicious and wily hypocrites, which are so stubborn and hard-hearted in their wicked abominations, that it is not possible for them to amend any thing at all, (as we see by daily experience, when both their livings and doings are rebuked with the truth) say, some of them, that it is impossible to translate the scripture into English; some, that it is not lawful for the lay-people to have it in their mother-tongue; some, that it would make them all heretics; as it would, no doubt, from many things which they of long time have falsely taught; and that is the whole cause wherefore they forbid it, though they other cloaks pretend: and some, or rather every one, say that it would make them rise against the king, whom they themselves (unto their damnation) never yet obeyed. And lest the temporal rulers should see their falsehood, if the scripture came to light, causeth them so to lie.
And as for my translation, in which they affirm unto the lay-people (as I have heard say) to be I wot not how many thousand heresies, so that it cannot be mended or correct; they have yet taken so great pain to examine it, and to compare it unto that
they would fain have it, and to their own imaginations and juggling terms, and to have somewhat to rail at, and under that cloak to blaspheme the truth; that they might with as little labour as I suppose) have translated the most part of the bible. For they which in times past were wont to look on no more scripture than they found in their Duns, or such like devilish doctrine, have yet now so narrowly looked on my translation, that there is not so much as one i therein, if it lack a tittle over his head, but they have noted it, and number it unto the ignorant people for an heresy. Finally, in this they be all agreed, to drive you from the knowledge of the scripture, and that ye shall not have the text hereof in the mother-tongue, and to keep the world still in darkness, to the intent they might sit in the consciences of the people, through vain superstition and false doctrine, to satisfy their filthy lusts, their proud ambition, and unsatiable covetousness, and to exalt their own honour above king and emperor, yea, and above God himself.
On page 100 in the book by Brian Edwards we read,
‘In 1532, when Tyndale wrote to John Frith who lay in the Tower of London under threat of death, he spoke of his overiding principle in translation: “I call God to record, against the day we shall appear before our Lord Jesus, to give a reckoning of our doings, that I never altered one syllable of God’s Word against my conscience, nor would this day, if all that is in the earth, whether it be pleasure, honour, or riches, might be given me”.
The Right Approach to Scripture when it is Translated
Though a man had a precious jewel and a rich, yet if he wist not the value thereof, nor wherefore it served, he were neither the better nor richer of a straw. Even so, though we read the scripture, and babble of it never so much, yet if we know not the use of it, and wherefore it was given, and what is therein to be .ought, it profiteth us nothing at all. It is not enough, therefore, to read and talk of it only, but we must also desire God, day and night instantly, to open our eyes, and to make us understand and feel wherefore the scripture was given, that we may apply the medicine of the scripture, every man to his own sores; unless that we intend to be idle disputers, and brawlers about vain words, ever gnawing upon the bitter bark without, and never attaining unto the sweet pith within, and persecuting one another in defending of lewd imaginations and fantasies of our own invention.
Paul, in the third of the second epistle to Timothy, saith, “that
the scripture is good to teach,” (for that ought men to teach, and not dreams of their own making, as the pope doth) “and also to improve;” for the scripture is the touchstone that trieth all doctrines, and by that we know the false from the true. And in the 6th to the Ephesians he calleth it “the sword of the Spirit,” because it killeth hypocrites, and uttereth and improveth their false inventions. And in the 15th to the Romans he saith, “All that are written are written for our learning; that we through patience and comfort of the scripture might have hope:” that is, the ensamples that are in the scripture comfort us in all our tribulations, and make us to put our trust in God, and patiently to abide his leisure. And in the 10th of the first to the Corinthians he bringeth in examples of the scripture to fear us, and to bridle the flesh, that we cast not the yoke of the law of God from off our necks, and fall to lusting and doing of evil.
So now the scripture is a light, and sheweth us the true way, both what to do and what to hope for; and a defence from all error, and a comfort in adversity that we despair not, and feareth us in prosperity that we sin not. Seek therefore in the scripture as thou readest it, first the law, what God commandeth us to do;
and secondarily, the promises, which God promiseth us again, namely in Christ Jesus our Lord. Then seek ensamples, first of comfort, how God purgeth all them, that submit themselves to walk in his ways, in the purgatory of tribulation, delivering them yet at the latter end, and never suffering any of them to perish that cleave fast to his promises. And, finally, note the ensamples which are written to fear the flesh, that we sin not: that is, how God suffereth the ungodly and wicked sinners that resist God, and refuse to follow him, to continue in their wickedness; ever waxing worse and worse, until their sin be so sore increased, and so abominable, that if they should longer endure they would corrupt the very elect. But for the elect’s sake God sendeth them preachers. Nevertheless they harden their hearts against the truth, and God destroyeth them utterly, and beginneth the world anew.
This comfort shall thou evermore find in the plain text and literal sense.
Give diligence, reader, I exhort thee, that thou come with a pure mind, and, as the scripture saith, with a single eye, unto the words of health and of eternal life; by the which, if we repent and believe them, we are born anew, created afresh, and enjoy the fruits of the blood of Christ: which blood crieth not for vengeance, as the blood of Abel, but hath purchased life, love,
favour, grace, blessing, and whatsoever is promised in the scriptures to them that believe and obey God; and standeth between us and wrath, vengeance, curse, and whatsoever the scripture threateneth against the unbelievers and disobedient, which resist and consent not in their hearts to the law of God, that it is right, holy, just, and ought so to be. Mark the plain and manifest places of the scriptures, and in doubtful places see thou add no interpretations contrary to them; but (as Paul saith) let all be conformable and agreeing to the faith. Note the difference of the law and of the gospel. The one asketh and requireth, the other pardoneth and forgiveth. The one threateneth, the other promiseth all good things to them that set their trust in Christ only. The gospel signifieth glad tidings, and is nothing but the promises of good things. All is not gospel that is written in the gospel-book: for if the law were away, thou couldest not see pardon and grace, except the law rebuked thee, and declared unto thee thy sin, misdeed, and trespass. Repent and believe the gospel, as saith Christ…
In conclusion, the scripture speaketh many things as the world speaketh; but they may not be worldly understood, but ghostly and spiritually: yea, the Spirit of God only understandeth them;
and where he is not, there is not the understanding of the scripture, but unfruitful disputing and brawling about words.
The scripture saith. God seeth. God heareth, God smelleth, God walketh. God is with them. God is not with them. God is angry. God is pleased. God sendeth his Spirit, God taketh his Spirit away, and a thousand such like: and yet is none of them true after the worldly manner, and as the words sound. Read the second chapter of Paul to the Corinthians: “The natural man understandeth not the things of God, but the Spirit of God only. And we,” saith he, “have received the Spirit which is of God, to understand the things which are given us of God.” For without the Spirit it is impossible to understand them. Read also the 8th to the Romans: “They that are led with the Spirit of God, are the sons of God:” now the son knoweth his father’s will, and the servant not. “He that hath not the Spirit of Christ, (saith Paul) is none of his:” likewise, he that hath not the Spirit of God, is none of God’s; for it is both one Spirit, as thou mayest see in the same place.
Now “he that is of God heareth the word of God.” John 8. And who is of God, but he that hath the Spirit of God? Furthermore, saith he, “Ye hear it not, because ye are not of God;” that is, ye have no lust in the word of God, for ye understand it not; and that because his Spirit is not in you.
Forasmuch then as the scripture is nothing else but that which he Spirit of God hath spoken by the prophets and apostles, and cannot be understand but of the same Spirit; let every man pray to God to send him his Spirit, to loose him from his natural blindness and ignorance, and to give him understanding and feeling of the things of God, and of the speaking of the Spirit of God. And mark this process: first, we are damned of nature; so conceived, and born; as a serpent is a serpent, and a toad a toad, and a snake a snake by nature. And as thou seest a young child, which hath pleasure in many things wherein is present death, as in fire, water, and so forth, would slay himself with a thousand deaths, if he were not waited upon and kept therefrom; even so we, if we should live these thousand years, could in all that time delight in no other thing, nor yet seek any other thing, but that wherein is death of the soul.
Secondarily, of the whole multitude of the nature of man, whom God hath elect and chosen, and to whom he hath appointed mercy and grace in Christ, to them sendeth he his Spirit; which openeth their eyes, sheweth them their misery, and bringeth them unto the knowledge of themselves; so that they hate and abhor themselves, are astonied and amazed, and at their wit’s ends, neither wot what to do, or where to seek health. Then, lest they should flee from God by desperation, he comforteth them again with his sweet promises in Christ; and certifieth their hearts that, for Christ’s sake, they are received to mercy, and their sins forgiven, and they elect and made the sons of God, and heirs with Christ of eternal life: and thus through faith are they set at peace with God.
Tyndale and Salvation by Grace
Mark this then: To see inwardly that the law of God is so spiritual, that no flesh can fulfil it; and then for to mourn and sorrow, and to desire, yea, to hunger and thirst after strength to do the will of God from the ground of the heart, and (notwithstanding all the subtilty of the devil, weakness and feebleness of the flesh, and wondering of the world) to cleave yet to the promises of God, and to believe that for Christ’s blood sake thou art received to the inheritance of eternal life, is a wonderful thing, and a thing that the world knoweth not of; but whosoever feeleth that, though he fall a thousand times in a day, doth yet rise again a thousand times, and is sure that the mercy of God is upon him.
That faith only before all works and without all merits, but Christ’s only, justifieth and setteth us at peace with God, is
proved by Paul in the first chapter to the Romans. “I am not ashamed (saith he) of the gospel,” that is to say, of the glad tidings and promises which God hath made and sworn to us in Christ: “for it (that is to say the gospel) is the power of God unto salvation to all that believe.” And it followeth in the foresaid chapter, “the just or righteous must live by faith.”
For in the faith which we have in Christ and in God’s promises find we mercy, life, favour, and peace. In the law we find death, damnation, and wrath; moreover, the curse and vengeance of God upon us. And it (that is to say, the law) is called of Paul the ministration of death and damnation. In the law we are proved to be the enemies of God, and that we hate him. For how can we be at peace with God and love him, seeing we are conceived and born under the power of the devil, and are his possession and kingdom, his captives and bondmen, and led at his will, and he holdeth our hearts, so that it is impossible for us to consent to the will of God, much more is it impossible for a man to fulfil the law of his own strength and power, seeing that we are by birth and of nature the heirs of eternal damnation, as saith Paul, Eph.2? We (saith he) “are by nature the children of wrath;” which thing the law doth but utter only, and helpeth us not, yea, requireth impossible things of us. The law when it commandeth that thou shalt not lust, giveth thee not power so to do, but damneth thee, because thou canst not so do.
If thou wilt therefore be at peace with God, and love him, thou must turn to the promises of God, and to the gospel, which is called of Paul, in the place before rehearsed to the Corinthians, the ministration of righteousness, and of the Spirit. For faith bringeth pardon and forgiveness freely purchased by Christ’s blood, and bringeth also the Spirit; the Spirit looseth the bonds of the devil, and setteth us at liberty. For “where the Spirit of the Lord is, there is liberty,” saith Paul in the same place to the Corinthians: that is to say, there the heart is free, and hath power to love the will of God; and there the heart mourneth that he cannot love enough. Now is that consent of the heart unto the law of God eternal life; yea, though there be no power yet in the members to fulfil it. Let every man therefore (according to Paul’s counsel in the sixth chapter to the Ephesians) arm himself with the armour of God; that is to understand, with God’s promises. And “above all things (saith he) take unto you the shield of faith, wherewith ye may be able to quench all the fiery darts of the wicked, that ye may be able to resist in the evil day of temptation,” and namely at the hour of death.
See therefore thou have God’s promises in thine heart, and that thou believe them without wavering: and when temptation
ariseth, and the devil layeth the law and thy deeds against thee, answer him with the promises; and turn to God, and confess thyself to him, and say it is even so, or else how could he be merciful? But remember that he is the God of mercy and of truth, and cannot but fulfil his promises. Also remember, that his Son’s blood is stronger than all the sins and wickedness of the whole world; and therewith quiet thyself, and thereunto commit thyself, and bless thyself in all temptation (namely at the hour of death) with that holy candle. Or else perishest thou, though thou hast a thousand holy candles about thee, a hundred ton of holy water, a shipfull of pardons, a cloth-sack full of friars’ coats, and all the ceremonies in the world, and all the good works, deservings, and merits of all the men in the world, be they, or were they, never so holy. God’s word only lasteth for ever; and that which he hath sworn doth abide, when all other things perish. So long as thou findest any consent in thine heart unto the law of God, that it is righteous and good, and also displeasure that thou canst not fulfil it, despair not; neither doubt but that God’s Spirit is in thee, and that thou art chosen for Christ’s sake to the inheritance of eternal life.
The Precious Blood Of Christ
So now thou seest that life eternal and all good things are promised unto faith and belief; so that he that believeth on Christ shall be safe. Christ’s blood hath purchased life for us, and hath made us the heirs of God; so that heaven cometh by Christ’s blood. If thou wouldest obtain heaven with the merits and deservings of thine own works, so didst thou wrong, yea, and shamedst, the blood of Christ; and unto thee were Christ dead in vain. Now is the true believer heir of God by Christ’s deservings;
yea, and in Christ was predestinate, and ordained unto eternal life, before the world began. And when the gospel is preached unto us, we believe the mercy of God; and in believing we receive the Spirit of God, which is the earnest of eternal life, and we are in eternal life already, and feel already in our hearts the sweetness thereof, and are overcome with the kindness of God and Christ; and therefore love the will of God, and of love are ready to work freely; and not to obtain that which is given us freely, and whereof we are heirs already.
Justification by Faith
Faith, the mother of all good works, justifieth us, before we
can bring forth any good work: as the husband marrieth his wife, before he can have any lawful children by her. Furthermore, as the husband marrieth not his wife that she should continue unfruitful as before, and as she was in the state of virginity, (wherein it was impossible for her to bear fruit,) but contariwise to make her fruitful; even so faith justifieth us not, that is to say, marrieth us not to God, that we should continue unfruitful as before, but that he should put the seed of his holy Spirit in us, (as St John in his first epistle calleth it) and to make us fruitful. For, saith Paul, (Eph. 2): “By grace are ye made safe through faith, and that not of yourselves: for it is the gift of God, and cometh not of the works, lest any man should boast himself. For we are his workmanship, created in Christ Jesus unto good works, which God hath ordained that we should walk in them.” Amen.
Faith and Works
For how dare a man presume to think that his faith is right, and that God’s favour is on him, and that God’s Spirit is in him, when he feeleth not the working of the Spirit, neither himself disposed to any godly thing? Thou canst never know or be sure of thy faith, but by thy works: if works follow not, yea, and that of love, without looking after any reward, thou mayest be sure that thy faith is but a dream, and not right, and even the same that James calleth in his epistle, the second chapter, dead faith, and not justifying.
Abraham through works was sure of his faith to be right, and that the true fear of God was in him, when he had offered his son:
as the scripture saith, “Now know I that thou fearest God;” that is to say, Now is it open and manifest that thou fearest God, inasmuch as thou hast not spared thy only son for my sake.
And to know how contrary this law is unto our nature, and how it is damnation not to have this law written in our hearts, though we never commit the deeds; and how there is no other means to be saved from this damnation, than through repentance toward the law, and faith in Christ’s blood; which are the very inward baptism of our souls, and the washing and the dipping of our bodies in the water is the outward sign. The plunging of the body under the water signifieth that we repent and profess to fight against sin and lusts, and to kill them every day more and more, with the help of God, and our diligence in following the doctrine of Christ and the leading of his Spirit; and that we believe to be
washed from our natural damnation in which we are born, and from all the wrath of the law, and from all the infirmities and weaknesses that remain in us after we have given our consent unto the law, and yielded yourself to be scholars thereof; and from all the imperfectness of all our deeds done with cold love, and from all actual sin which shall chance on us, while we enforce the contrary and ever fight there against, and hope to sin no more;
And thus repentance and faith begin at our baptism, and first professing the laws of God; and continue unto our lives’ end, and grow as we grow in the Spirit: for the perfecter we be, the greater is our repentance, and the stronger our faith. And thus, as the Spirit and doctrine on God’s part, and repentance and faith on our part, beget us anew in Christ, even so they make us grow, and wax perfect, and save us unto the end; and never leave us until all sin be put off, and we clean purified, and full formed, and fashioned after the similitude and likeness of the perfectness of our Saviour Jesus, whose gift all is:
On Temptation and Prayer
Watch, is not only to abstain from sleep, but also to be circumspect and to cast all perils; as a man should watch a tower or a castle. We must remember that the snares of the devil are infinite and innumerable, and that every moment arise new temptations, and that in all places meet us fresh occasions;
against which we must prepare ourselves and turn to God and complain to him, and make our moan, and desire him of his mercy to be our shield, our tower, our castle, and defence from all evil, to put his strength in us, for without him we can do nought; and above all things we must call to mind what promises God hath made, and what he hath sworn that he will do to us for Christ’s sake, and with strong faith cleave unto him and desire hirn of his mercy and for the love that he hath to Christ, and for His truth’s sake, to fulfil his promises. If we thus cleave to God with strong faith and believe his words, then, as saith Paul, “God is faithful that he will not suffer us to be tempted above that we are able,” or above our might; that is to say, if we cleave to his promises and not to our own fantasies and imaginations, he will put might and power into us, that shall be stronger than all the temptation which he shall suffer to be against us.
Prayer is a mourning, a longing, and a desire of the spirit to God-ward, for that which she lacketh; as a sick man mourneth and sorroweth in his heart, longing for health. Faith ever prayeth. For after that by faith we are reconciled to God, and have received mercy and forgiveness of God, the spirit longeth
and thirsteth for strength to do the will of God, and that God may be honoured, his name hallowed, and his pleasure and will fulfilled. The spirit waiteth and watcheth on the will of God, and ever hath her own fragility and weakness before her eyes; and when she seeth temptation and peril draw nigh, she turneth to God, and to the testament that God hath made to all that believe and trust in Christ’s blood; and desireth God for his mercy and truth, and for the love he hath to Christ, that he will fulfil his promise, and that he will succour, and help, and give us strength, and that he will sanctify his name in us, and fulfil his godly will in us, and that he will not look on our sin and iniquity, but on his mercy, on his truth, and on the love that he oweth to his Son Christ; and for his sake to keep us from temptation, that we be not overcome; and that he deliver us from evil, and whatsoever moveth us contrary to his godly will.
The final comments are from the book by R. Demaus:
This English Bible