¶
Faythe
.
ABOVTE
THYS
VOcable
and
worde
of
faythe
:
many
do
make
much
a
do
agynst
vs
,
whiche
maketh
vs
to
meruayle
that
there
hath
bene
and
is
so
greate
darkenesse
in
the
churche
,
that
the
very
naturall
signification
of
thys
worde
,
which
is
in
euery
mannes
mouthe
,
that
all
mennes
eares
are
full
of
it
,
is
so
loste
,
forgotten
,
and
vnknowen
,
that
fewe
do
vnderstande
it
aright
.
The
whiche
losse
of
the
ryghte
meanynge
of
faythe
beynge
much
to
be
lamented
:
hathe
associated
to
it
another
greater
and
more
euyll
:
that
it
is
harde
and
almost
vnpossible
,
to
plucke
the
enueterate
and
olde
erronyous
opinion
out
of
mennes
heades
.
The
which
certayne
raylers
,
as
Cocleus
and
certayne
other
(
which
do
shewe
them selfe
to
be
of
a
more
sadde
and
demure
sort
)
do
most
styfly
and
stronglye
defende
and
mayntayne
,
with
whom
bycause
they
seke
nat
for
the
knowledge
of
the
truth
,
but
how
they
may
serue
theyr
owne
apetyte
and
foolyshe
blynde
disease
:
we
entende
nat
for
to
brawle
and
scolde
:
referrynge
vs
to
the
iudgement
of
vertuouse
and
learned
men
.
For
the
Prophettes
and
the
Apostle
do
declare
and
shewe
so
plainly
the
verye
true
signification
of
faythe
,
that
of
no
man
which
hathe
hys
ryghte
wyttes
it
can
be
denyed
.
Fayth
therfore
is
nat
only
a
knowledge
of
the
hystorye
of
Chryst
:
but
it
is
a
stedfast
trust
also
in
the
mercye
of
God
promysed
to
vs
for
Chryst
sake
.
❧
LYKEWISE
as
these
wordes
folowinge
are
to
be
taken
respectiuely
.
The
confidence
of
his
treasure
,
maketh
the
ryche
man
in
tyme
of
de●th
&
scarsty
to
be
of
a
quyet
mynd
,
and
stomake
,
that
is
to
say
.
Thorow
his
treasure
the
riche
man
is
quyet
.
So
when
we
saye
that
by
faythe
we
are
iustified
,
streyghte
waye
thou
doeste
remembre
the
correllatyue
,
beynge
thorowe
mercy
for
Christ
sake
promysed
we
are
made
iust
.
I
remembre
that
I
haue
bene
sometyme
demaunded
and
asked
thys
question
:
Wherfore
we
must
say
.
By
faythe
we
are
made
iust
,
yf
we
wyl
that
man
shal
be
iust
by
the
mercye
promised
for
Chryst
.
Wherto
I
answere
sayinge
,
that
these
wordes
ar
correllatiue
that
one
hauynge
respecte
to
that
other
.
By
faythe
we
are
iust
,
and
by
mercy
we
are
iust
.
There
must
nedes
be
mention
made
of
faythe
,
for
as
much
as
by
some
motion
and
meane
we
muste
receyue
thys
gyft
of
mercy
applienge
it
to
oure
commodities
.
And
when
we
do
speake
of
faythe
,
our
mynde
doethe
loke
streyght
way
on
Chryst
,
beholdynge
the
mercy
which
is
frely
promised
for
him
,
beinge
thorowly
persuaded
that
we
are
made
iust
,
nat
for
our
owne
vertues
and
dedes
:
but
for
some
thynge
elles
whiche
is
without
vs
and
nothinge
of
our self
:
that
is
for
Christ
,
the
mediator
,
which
sytteth
on
the
ryght
hande
of
the
father
callynge
and
intreatynge
for
vs
.
Thys
fayth
being
in
our
mindes
is
nat
a
phantasy
or
an
idel
cogitacion
,
but
it
is
a
thing
which
stryueth
and
wrasteleth
with
the
terrors
and
tormentes
of
our
conscience
,
with
sinne
,
with
deathe
,
and
with
the
Deuyl
,
whiche
by
huge
and
wonderous
craftes
doeth
besege
our
sycke
myndes
:
to
dryue
them
if
he
mighte
into
the
contempt
of
God
,
whiche
contempte
,
vtter
and
most
to
be
wailed
,
desperation
doth
folowe
.
As
Cayn
,
Saull
,
Iudas
,
with
a
great
many
mo
,
whiche
rekenyng
them selfes
abiect
from
God
:
did
incontinent
lye
with
all
furyous
and
outragyous
madnes
begyn
to
hate
and
dispise
God
.
There
be
an
other
sort
whiche
passinge
nat
for
God
do
thynke
that
there
is
no
God
at
al
,
lyuing
lyke
epicures
as
Pharao
,
which
when
they
be
in
the
stormysh
and
troublous
brontes
and
daungers
,
do
nat
regarde
,
naye
they
do
dispise
the
worde
of
God
,
and
the
heauenlye
comfort
,
nat
aydinge
them selfe
with
fayth
,
but
beynge
as
men
broken
and
clene
ouercome
,
do
gyue
place
to
the
Deuyll
,
which
sayeth
to
them
,
there
is
no
God
whiche
hathe
any
power
,
and
that
the
worlde
with
al
the
contentes
thereof
is
not
gouerned
by
God
,
but
that
al
thynges
doeth
liue
and
dye
agayne
,
come
and
go
again
naturally
.
Contrary
wise
they
which
do
gyue
eare
to
the
Gospel
,
that
,
to
be
cast
downe
into
the
extreame
calamities
and
miseries
,
as
it
were
into
the
bottom
of
Hel
,
and
to
be
thence
brought
out
and
restored
agayne
,
are
the
verye
workes
and
ordynance
of
God
.
Those
men
do
staye
and
comforte
them selfes
with
faythe
,
they
haue
theyr
refuge
vnto
theyr
captayne
Christe
.
Hym
they
knowe
to
be
the
conquerer
:
which
breaketh
the
heade
of
the
Serpent
,
whiche
(
as
is
before
sayde
)
doeth
distroye
the
workes
of
the
Deuyl
,
beyng
and
continuing
alway
from
the
begynnyng
with
hys
faythfull
louers
.
For
they
which
be
holpen
of
the
sonne
of
God
,
are
they
which
do
vanquisshe
and
ouercome
the
Deuyl
,
nat
forsakynge
the
Lorde
.
And
thys
is
the
thynge
,
for
the
which
the
Deuyll
doethe
make
all
thys
styrrynge
and
great
romble
,
striuing
with
vs
to
make
vs
to
deny
the
Lorde
,
our
fayth
stedfastly
withstanding
,
and
commaundyng
vs
to
stycke
and
to
cleue
fast
to
him
,
which
is
our
captayne
,
teachynge
vs
also
that
there
is
a
Lorde
,
which
though
he
doth
punyshe
sometyme
,
yet
be
gyuethe
also
a
fre
promise
of
mercy
for
hys
sonne
sake
whom
he
hathe
gyuen
to
vs
to
be
oure
helper
,
and
promisinge
to
hys
beloued
euerlastinge
lyfe
and
felicitie
.
God
therfore
is
both
sene
and
knowen
in
and
by
hys
words
:
wheron
mannes
mynde
stedfastly
with
a
perfect
fayth
fyred
,
doethe
nat
forsake
God
but
knowledgyng
hys
mercy
,
doeth
cal
on
hym
lokyng
for
deliuerance
,
submyttyng
hym selfe
all
togyther
to
the
wyl
of
God
.
Who
hath
the
prayse
of
the
victory
but
onely
Christe
,
which
saieth
without
me
you
can
do
nothyng
.
Those
men
which
haue
proued
thys
by
experience
in
theyr
owne
lyuing
and
inuocation
maye
vnderstande
thys
doctryne
of
faythe
,
and
also
iudge
that
we
are
iuste
,
that
is
to
saye
accepted
for
Christ
sake
only
.
❧
NOWE
wyll
I
declare
to
you
bryngynge
forthe
the
testimonie
of
the
Scriptures
,
testifieng
and
teachyng
vs
that
faythe
doeth
nat
signifie
onely
the
knowledge
of
Christe
hystorycally
,
but
also
a
sure
and
stedfast
confidence
of
mercye
,
whiche
doeth
striue
continually
agaynste
desperation
and
contempte
of
God
.
☞
THVS
for
to
thynke
that
the
merites
of
Christ
perteineth
to
none
but
to
them
,
whiche
of
them selfe
haue
sufficiently
merited
,
doeth
nat
minishe
the
terrors
of
our
conscience
,
but
increasethe
them
.
Ergo
,
¶
Romaynes
.x.
cap.
❧
FOR
as
much
as
the
condicion
of
the
lawe
maye
nat
be
added
thereto
(
for
Faythe
can
nat
be
parte
on
Christe
,
and
part
on
the
Lawe
)
we
must
of
necessitie
take
Fayth
to
be
a
confydence
,
wherby
we
ac●
persuaded
that
thorowe
the
son
of
God
we
are
deliuered
frome
sinne
and
tyranny
of
the
Deuyll
.
☞
THE
seconde
of
the
Paralip
.
and
xx
.
cap.
Truste
you
to
your
Lorde
God
,
and
you
shall
nat
fayle
but
be
safe
.
The
army
was
commaunded
to
call
and
to
trust
certaynly
for
helpe
from
the
Lorde
In
the
which
place
there
is
no
speking
of
the
historical
knowledge
:
but
we
are
commaunded
to
haue
confidence
,
which
doeth
both
cal
and
also
loke
for
helpe
of
God
.
These
testimonies
I
thynke
do
sufficiently
declare
that
Faythe
doethe
signifie
confidence
or
trust
in
the
mercye
of
God
.
And
many
mo
exaumples
,
they
which
wyl
rede
may
fynd
.
❧
SVCHE
is
the
wanton
ydlenes
nowe
a
dayes
of
wittes
,
that
some
ambiciouslye
in
hope
of
prayse
and
honoure
,
and
gapynge
for
promotion
,
some
maliciously
for
euyl
wyl
,
and
some
for
mere
hatred
agaynst
the
truth
wyl
after
theyr
corrupt
,
malieiouse
,
and
enuiouse
iugementes
,
●eprehende
and
falsefye
these
and
all
other
testimonies
of
the
Scripture
,
be
they
neuer
so
manyfeste
.
But
ones
agayne
,
for
Christe
sake
:
I
desyre
and
pray
al
gentyl
and
good
reders
that
they
wolde
ponder
and
wey
with
all
diligence
this
interpretacion
:
and
to
consider
what
great
inconuenyence
and
danger
wold
insue
and
folow
to
our
soules
yf
we
shulde
admytte
the
contrarye
,
and
wrong
sence
therof
:
that
therby
al
hope
and
comfort
is
clene
taken
from
our
consciences
:
al
true
inuocation
clene
abolyshed
:
and
Christ
his
most
profytable
benefite
,
nat
darkned
only
:
but
also
pluckt
away
.
Wherefore
we
muste
wipe
and
with
moste
sharpe
pikes
put
of
frome
al
our
lyfe
,
&
in
specyally
from
the
church
all
Sophisticall
delusions
and
cauylations
,
and
nat
to
suffre
euery
man
:
nay
no
man
to
phantasye
otherwise
of
this
vocable
Fayth
than
we
haue
declared
,
as
they
do
now
at
theyr
owne
libertie
and
pleasure
,
lyke
to
paynters
with
theyr
colours
,
some
thys
waye
,
some
that
waye
.
Lette
the
simple
and
playn
veritie
most
necessary
for
the
church
be
maynteyned
and
delyuered
interly
,
whole
,
and
pure
,
to
our
posteritie
.
Thys
duety
doth
God
requyre
and
demaunde
of
al
men
:
but
in
specyallye
of
them
whiche
be
the
welles
and
heades
of
learninge
and
gouernors
of
the
common
welth
:
most
due
of
right
to
the
church
of
God
.
Beyng
certaynly
assured
that
there
is
no
seruyce
or
worshyppynge
more
pleasaunte
and
acceptable
to
God
:
than
is
this
.
For
after
this
maner
are
the
sentences
of
Paull
to
be
vnderstande
.
Abraham
dyd
gyue
confydence
to
the
Lord
his
promyse
,
and
therfore
he
was
reputed
iust
.
As
who
shulde
say
,
Abraham
knowledged
that
he
was
nat
iust
for
the
lawe
sake
,
or
his
owne
vertues
,
consyderynge
his
owne
naturall
infirmities
,
which
is
the
mother
of
many
vices
,
that
is
to
say
,
of
mistrust
of
Goddes
promyse
,
of
many
wanderynge
and
wauerynge
desyres
and
lustes
.
He
remembred
the
offences
commytted
by
hym
,
when
he
was
amonge
the
Calde
is
defylynge
hym selfe
with
most
vngodly
worshyppinges
.
But
after
that
he
herde
of
the
sede
that
was
promysed
(
the
lorde
sayinge
to
hym
)
I
wyl
be
thy
protector
and
defender
:
then
he
beleued
that
thorowe
the
fauour
and
mercy
promised
of
God
he
shuld
obteine
remission
of
sinnes
and
to
haue
God
a
mercyfull
defender
and
sauyour
.
By
that
meanes
was
Abraham
pronounced
iust
by
Faythe
,
that
is
by
the
confydence
and
trust
in
the
mercye
of
God
,
althoughe
he
perceyued
hys
nature
,
to
be
corrupt
,
weake
,
noughtye
,
and
vicious
.
Fayth
also
doeth
nat
onely
pertayne
to
remission
of
sinne
,
and
free
acceptation
of
God
:
but
also
sometyme
it
hathe
his
outwarde
obiectes
,
beynge
about
externe
thinges
.
¶
Bernarde
also
is
no
lesse
worthye
of
commendation
:
¶
I
HAVE
spoken
sufficiently
(
I
thynke
)
of
thys
worde
Fayth
,
which
to
them
that
be
louers
of
the
truthe
were
sufficiente
,
Therefore
nowe
I
entende
some
thynge
to
touche
the
Sophisticall
clusion
of
Origen
,
and
many
other
,
whiche
do
thynke
that
thys
saying
and
proposition
(
by
Fayth
we
are
iustified
)
is
spoken
figuratiuely
by
a
figure
whiche
is
called
Synechdoche
,
meanynge
that
we
be
by
the
knowledge
of
the
hystorye
of
Christ
iustified
Thus
they
do
vnderstande
Fayth
,
thynking
that
Paul
doth
only
commende
our
profession
(
that
we
be
called
Christians
)
bicause
that
the
name
of
our
profession
(
whiche
is
common
to
the
euil
persons
as
wel
as
good
)
causeth
(
as
they
thinke
)
oure
vertues
to
be
plesaunt
and
acceptable
to
God
,
whiche
vertues
in
the
Turkes
and
Infidels
shulde
nat
be
pleasaunt
nor
acceptable
.
Thus
this
figure
doth
transforme
and
transpose
the
Gospel
into
the
Lawe
,
turnynge
the
glorye
and
prayse
of
Christe
into
our
vertues
and
that
thinge
which
is
the
comfort
of
our
conscience
:
to
our
greate
discomforte
and
sorowfulnesse
,
lere
abolyshynge
the
doctryne
of
Faith
which
is
the
trust
or
confydence
of
mercye
.
And
wherfore
do
they
doubt
in
this
article
of
remission
of
sinne
?
bycause
they
do
perceaue
and
fele
that
our
nature
is
weke
,
feble
,
and
ful
of
all
doubtfulnesse
and
mistrust
of
the
wyl
of
God
.
Therefore
they
do
confyrme
thys
doctryne
of
dubytation
,
bicause
they
do
persuade
them selfes
,
that
the
blindnes
and
darknes
which
we
do
brynge
naturally
from
Adam
with
vs
into
the
worlde
:
to
be
no
vice
nor
sinne
.
As
the
Academical
questioners
:
Philosophers
which
other
haue
done
.
The
which
figure
beinge
all
togyther
contrarye
to
that
doctrine
of
Paull
in
the
exposition
of
thys
Epystle
to
the
Romaynes
.
I
wyl
refute
and
take
awai
:
with
so
manifest
argumentes
and
and
profes
:
that
they
theyr
owne
selfe
shal
se
and
also
say
that
all
togyther
is
a
wrye
and
amysse
.
We
wyll
byde
by
the
wordes
of
Paull
,
which
sayeth
that
we
be
iustified
by
Faythe
frely
,
that
is
that
we
do
obteine
remission
of
our
sinne
,
beynge
reputed
iuste
before
God
nat
for
any
of
our
merites
,
but
by
Fayth
,
which
is
the
trust
of
mercye
promised
to
vs
for
Christ
sake
only
.
We
wil
nat
make
Paul
speakynge
here
in
figures
:
we
do
nat
chaunge
his
wordes
,
but
we
do
lerne
of
him
to
take
the
true
meanynge
,
as
the
nature
of
the
worde
,
and
the
matter
whiche
the
Apostle
takethe
in
hande
to
dyspute
,
doth
requyre
.
It
is
very
profitable
and
necessary
to
al
good
men
to
haue
certayne
sure
testimonies
of
the
Scripture
wi●h
the
confirmations
of
this
proposition
,
alway
redy
and
at
hande
:
bothe
to
instructe
other
and
also
to
styrre
vp
true
Fayth
and
perfecte
prayer
The
whiche
vocables
by
vs
declared
and
perceyued
of
you
.
I
trust
in
the
Lorde
that
this
proposition
.
(
By
Faith
we
are
iustified
)
is
easy
and
lyght
for
euery
man
to
vnderstande
.
For
the
which
cause
at
other
tymes
we
haue
gathered
togyther
forthe
of
Paull
many
places
for
this
purpose
.
Wherfore
at
this
present
it
shal
be
sufficient
to
haue
touched
the
principall
.
In
the
ende
of
the
thyrde
chapiter
to
the
Romaynes
.
Paull
mooste
lyke
a
cunninge
clerke
,
propoundynge
this
proposition
:
By
Faythe
we
are
iustified
freely
:
vseth
weyghtye
and
clerkly
confyrmations
,
whiche
moost
of
all
are
to
be
printed
in
mennes
myndes
to
kyndle
vp
our
Faith
that
in
al
our
perylles
and
dangers
they
may
be
alway
before
our
eyes
.
¶
THVS
muche
haue
I
spoken
of
Iustification
and
of
Faythe
.
TO
THE
FIRST
QVEstion
,
what
workes
are
to
be
done
,
wherin
it
is
right
that
we
do
lede
the
mindes
of
men
to
the
worde
of
God
,
that
they
may
know
that
al
theyr
life
as
wel
concerninge
the
conflicte
of
conscience
as
their
outwarde
dedes
must
be
gouerned
and
ruled
by
the
worde
of
God
,
as
witnesseth
the
Prophete
,
saienge
.
The
candle
or
lanterne
to
my
fete
is
the
worde
of
God
.
I
do
aunswere
therfore
to
thys
question
,
¶
THERFORE
the
Prophete
sayeth
.
I
wyll
gyue
and
put
my
lawe
into
theyr
hertes
.
Faythe
of
necessitie
muste
nedes
go
before
this
newe
life
,
the
whiche
life
must
also
folow
as
necessarily
.
Many
sentences
in
the
Scriptures
bearynge
therto
witnes
.
Example
.
If
thou
wylt
entre
into
heuen
kepe
the
commandementes
Also
.
Excepte
the
iustice
of
you
do
abounde
aboue
.
&c.
Fornicators
and
adulterers
shal
nat
possesse
the
kingdom
of
God
.
And.
The
holye
Ghoste
doeth
moue
and
styre
the
hertes
of
men
by
the
worde
of
God
:
to
the
which
worde
we
muste
gyue
all
our
obedience
.
As
Paull
witnesseth
,
we
are
detters
,
that
we
doo
nat
lyue
after
the
fleshe
.
For
Fayth
can
nat
stande
in
vs
withoute
repentaunce
.
For
by
Faythe
we
muste
receyue
the
remission
of
sinne
.
And
that
man
doth
nat
in
dede
aske
and
call
for
remission
of
sinne
,
whiche
agaynst
his
owne
conscience
deliteth
in
mischiefe
.
It
is
nat
the
outwarde
discipline
only
whiche
is
requyred
of
vs
.
But
the
beginninge
of
the
inwarde
obedience
,
that
is
to
saye
,
the
godly
motions
of
our
herte
agreable
to
the
lawe
of
God
.
A
man
may
se
that
the
aduersaries
of
the
truth
,
when
they
doo
crye
and
barke
good
workes
:
they
doo
play
as
though
they
shulde
teache
chyldren
how
they
shuld
behaue
them selfes
in
modest
and
honest
wearinge
of
their
garmentes
,
in
theyr
eating
&
drinking
.
Nowe
and
then
peraduenture
they
doo
speke
of
almes
dede
.
But
touchyng
the
workes
commaunded
in
the
fyrst
table
:
they
do
playe
mum
:
nat
one
worde
for
a
good
pounde
:
beynge
as
dum
as
a
fishe
.
Wherfore
is
the
:
but
bicause
they
knowe
nat
the
doctrine
of
Fayth
:
therfore
they
can
gyue
no
good
instruction
.
But
God
commaundethe
and
requyreth
of
vs
the
workes
of
both
the
tables
.
❧
HE
wyllethe
that
we
do
feare
and
drede
the
angre
and
wrathe
of
God
agaynst
oure
infyrmities
&
innumerable
offences
.
He
wylleth
also
that
we
being
reconciled
by
the
sonne
of
God
do
beleue
that
he
hath
receyued
vs
to
hys
fauour
,
that
he
wyll
saue
vs
,
that
he
wyll
helpe
vs
.
With
this
Faythe
wyll
he
be
called
on
.
He
wyllethe
that
with
thys
Faythe
we
do
bothe
call
and
surelye
to
loke
and
trust
after
helpe
,
as
the
psalme
.
Call
on
me
.
&c.
He
wyllethe
with
this
Fayth
,
that
we
do
depende
and
hang
on
him
,
and
nat
to
seke
other
aides
&
helpes
contrary
to
his
worde
and
wyll
.
These
are
the
secrete
and
moste
propre
workes
of
a
christian
man
which
we
must
nedes
vnderstande
.
The
examples
whereof
are
sene
in
those
Godlye
men
whiche
God
hath
sette
before
vs
as
maysters
and
teachers
.
In
Abraham
,
Isaack
,
Iacob
,
Ioseph
,
Samu●l
.
Dauid
,
Ieremy
,
Danyel
,
and
such
lyke
.
He
commaundeth
vs
also
that
we
haue
a
whote
and
an
ardent
desyre
:
both
to
knowe
and
also
to
set
forth
abrode
to
all
men
the
Gospell
.
This
is
the
worshyppynge
whiche
he
teacheth
:
for
the
whiche
we
are
al
chefely
ordeyned
,
created
,
regenerated
and
called
.
As
Peter
writeth
.
Being
called
from
darknesse
,
to
shewe
and
sette
forth
to
all
men
the
benefites
of
God
,
and
the
psalme
.34
I
wyl
confesse
to
the
&c.
and
psalme
.95
I
wyl
rendre
and
perfourme
to
the
lord
before
all
the
people
my
vowes
:
in
the
porches
of
the
house
of
our
god
.
He
willeth
,
that
in
the
profession
of
the
gospel
we
be
constant
,
and
in
afflictions
obedient
,
callinge
and
trusting
for
helpe
and
succour
from
him
.
He
willeth
vs
to
take
hede
,
that
with
our
yll
examples
of
lyfe
we
do
gyue
none
occasion
of
sclaunder
.
He
commaundeth
vs
to
refute
,
hate
and
abhorre
al
wicked
doctrines
:
and
nat
to
corry
fauell
with
the
instrumentes
and
membres
of
the
Deuyl
:
whiche
do
go
aboute
to
obscure
and
darken
the
mooste
clere
,
pure
,
and
holsome
doctrine
of
the
Gospell
.
I
go
nat
about
nowe
to
make
none
exposition
of
the
commaundementes
:
but
yet
I
wolde
councel
all
men
always
,
to
loke
earnestly
on
them
,
and
to
considre
howe
many
,
greate
,
and
harde
matters
they
do
comprehende
.
¶
Howe
workes
may
be
done
.
TO
the
seconde
question
:
by
what
reason
and
howe
maye
so
greate
workes
:
both
the
inward
and
the
outwarde
workes
be
perfourmed
and
done
,
our
weakenes
being
so
great
as
it
is
.
Although
that
the
outwarde
workes
by
mannes
power
and
diligence
may
be
somewha●
likely
,
and
skant
so
so
performed
,
yet
the
inwarde
discipline
&
worke
being
in
the
spiritual
motions
agreing
to
the
worde
of
God
:
without
the
working
of
the
holy
Ghost
can
by
no
meanes
be
done
as
they
ought
to
be
.
Therefore
when
that
with
Fayth
the
hertes
of
men
are
erected
and
lifte
vp
with
comforte
,
then
is
giuen
the
holye
Ghost
to
kindle
in
the
mindes
of
men
godly
motions
respondent
to
th●
lawe
of
God
,
according
to
the
sayinge
of
Paul
,
that
we
may
receyue
the
promise
of
the
spirite
by
faith
Zachary
the
.iiii.
cap.
I
wyl
poure
oute
vpon
the
dwellers
of
Ierusalem
the
spirite
of
my
grace
,
fauoure
,
and
pardone
.
Very
godly
forsothe
did
this
Prophete
set
forth
and
declare
,
the
office
&
workes
of
the
holye
Ghoste
in
the
hertes
of
the
vertuouse
,
and
also
the
righte
worshippinges
that
we
oughte
to
do
.
He
doethe
name
the
spirite
of
Grace
bicause
that
when
by
Fayth
we
are
lyfte
vp
:
then
we
are
holpen
of
the
holy
Ghoste
,
whereby
we
are
persuaded
that
God
is
mercifull
to
vs
,
and
againe
that
we
are
acceptable
to
him
.
❧
FIRST
therfore
he
doth
declare
and
signifie
to
vs
that
Faythe
is
styrred
vp
in
vs
by
the
holy
Ghost
,
in
the
which
motion
and
styrrynge
the
holye
ghoste
doth
giue
vs
testimonie
and
witnes
.
As
Paul
sayeth
.
For
as
much
(
saieth
he
)
as
by
faythe
we
do
knowledge
the
mercye
and
presence
of
god
,
we
do
th●n
also
cal
on
him
,
we
do
submit
our selfes
to
hym
beginning
al
other
true
worshippinges
which
vnder
the
name
of
pra●e●
the
prophete
doeth
comprehend
.
For
this
is
the
chefe
honour
that
can
be
done
and
exhibited
to
god
.
It
is
therfore
easy
ynough
to
be
perceyued
,
that
Fayth
of
the
whiche
we
do
speake
,
is
the
beginninge
of
the
inwarde
obedience
,
good
purpose
or
intentes
,
(
as
men
vse
to
call
it
)
.
Neyther
can
the
fyrst
precept
which
techeth
of
the
wrath
of
God
agaynst
sinne
,
and
also
of
his
free
pardon
,
haue
any
roote
or
beginninge
in
vs
,
except
thorowe
the
hearing
of
the
worde
of
God
,
whiche
is
the
Gospel
with
a
strong
Fayth
we
doo
certaine
our selfes
that
for
Christ
sake
.
we
do
obteyne
remission
of
our
sinne
.
For
Fayth
doeth
beholde
the
son
of
god
in
his
kingdome
,
knowinge
perfectly
that
he
is
nat
idle
:
but
alway
giuing
bat
tayle
to
the
Deuyl
,
whiche
continually
ragynge
ouer
mankynde
:
neuer
ceasseth
with
his
cautels
and
giles
to
illure
and
prouoke
him
to
sinne
,
and
other
misfortunes
,
for
none
other
cause
but
to
draw
him
into
desperation
,
with
diuers
kindes
of
errors
and
other
epicuris
opinions
,
whiche
doo
flatter
and
deceyue
gentyll
and
soft
wittes
.
On
that
other
side
he
styrreth
vp
tyrantes
for
to
putte
downe
and
to
suppresse
withal
crueltie
the
name
of
Christe
.
For
as
muche
therfore
that
it
is
manifest
that
the
nature
of
man
is
so
weake
and
feble
,
that
without
the
heuenly
helpe
it
is
nat
able
to
vanquish
and
ouercome
so
cruel
&
fierce
an
enmy
,
whiche
neuer
slepeth
.
Therfore
Faith
calleth
to
remembrance
the
kingdom
of
Christ
,
beleuyng
stedfastly
that
he
hathe
ben
contynually
with
his
faythful
euen
from
the
tyme
of
his
fyrst
promise
,
whiche
was
,
☞
BVT
to
good
men
these
battailes
are
well
inoughe
knowen
:
which
in
the
tymes
of
perylles
and
daungers
muste
practyse
thys
Fayth
:
knowledging
and
callyng
on
Christ
theyr
captaine
:
and
so
hauing
confidence
in
him
to
fight
with
the
Deuyl
,
remembringe
the
wordes
of
Iohn
.
Christ
came
downe
among
vs
to
distroy
the
workes
of
the
Deuyli
.
By
thys
,
men
maye
se
that
Faythe
is
nat
an
ydle
speculation
or
phantasy
,
but
that
it
is
a
lyght
which
gouernethe
all
oure
actes
,
ye
and
al
our
perylles
and
daungers
.
We
may
therfore
by
the
helpe
of
the
sonne
of
God
,
which
reygneth
,
begyn
this
newe
obedience
,
which
lyke
a
valiaunt
captayne
neuer
forsaketh
hys
beloued
,
puttynge
into
them
his
holye
spirite
.
We
may
nat
thynke
that
Christ
lyueth
and
reygneth
in
Heauen
ydelly
,
as
the
Poetes
fayned
Iupiter
to
banket
and
to
make
mery
in
Heauen
,
nothinge
regardinge
what
is
done
in
earth
.
Such
darknes
is
in
the
mynd
of
men
,
contemnynge
and
settynge
lyght
by
God
.
The
which
errors
by
the
lyght
of
the
Gospell
and
by
Fayth
must
be
redressed
.
Of
this
practise
and
exercise
of
Fayth
with
true
inuocation
of
God
:
what
can
the
aduersaries
of
god
say
,
and
speke
,
which
in
the
steade
of
the
Gospel
and
of
Faith
doeth
inculcate
and
teache
vs
the
Pirrhonious
Phylosophye
of
dubitation
and
mystrust
.
¶
Nowe
foloweth
the
thyrde
question
which
the
olde
writers
haue
nat
spoken
of
,
so
largely
and
playnly
as
they
haue
of
that
other
twayne
,
beynge
no
lesse
,
nay
more
necessary
¶
Howe
our
workes
may
please
God
.
FOR
as
muche
as
in
them
which
he
regenerated
remayneth
yet
greate
imbecillitie
and
weaknes
,
nat
hauynge
the
feare
(
which
they
oughte
to
haue
)
of
God
:
nat
brennynge
in
Faythe
and
loue
,
seketh
the
helpe
of
man
,
more
than
the
worde
of
God
permitteth
,
beynge
seducted
with
errors
,
and
neglygent
in
doynge
theyr
duetye
and
offyce
,
beynge
proude
and
puffed
vp
with
immoderat
affections
of
loue
and
hatred
,
courtynge
vnhonest
and
vnlawful
pleasures
:
and
in
theyr
afflictions
&
troubles
bendyng
theyr
browes
agaynst
the
lord
,
doubtynge
,
or
rather
dispayryng
of
his
mercy
,
are
inflamed
with
vniust
desyre
of
vengeaunce
,
doeth
nat
with
herte
declare
them selfe
to
God
gentyll
and
louyng
:
nat
thankyng
him
hertely
for
his
great
benefytes
,
passyng
nat
much
whether
the
Gospel
doth
go
backewarde
or
forward
,
nat
bewaylyng
the
calamities
and
miserable
state
of
the
churche
,
and
of
the
common
welth
,
nat
prayenge
for
the
churche
,
and
for
princes
:
but
beynge
set
a
fyer
with
vniust
desyre
of
gathering
togither
of
richesse
,
honours
,
and
of
power
,
hatynge
them
which
do
shyne
in
godly
vertues
and
godlye
gyftes
,
or
rather
caysyng
vp
sclaunders
on
them
:
as
the
contention
of
superioritie
betwene
the
sister
of
Moyses
and
Aaron
did
cause
stubburnesse
.
¶
FOR
as
much
I
say
as
these
greate
●yces
do
yet
reygne
in
them
:
ye
whiche
are
borne
againe
in
a
newe
byrth
,
vices
I
say
much
contrary
and
repugnante
to
the
lawe
of
God
,
worthy
deathe
euerlastinge
,
spryngynge
from
the
most
pesty●ent
well
and
fountayne
of
al
mischefe
.
I
say
Originall
sinne
,
that
is
the
ignorance
and
want
of
the
knowlege
of
god
,
and
frowarde
turnynge
thy selfe
awaye
from
the
wyl
of
God
,
(
of
the
whiche
vyces
Paul
speakinge
discribeth
no
small
deformite
:
but
a
great
and
monstruouse
euyll
,
saying
,
the
sence
,
felyng
,
and
pricking
of
the
fleshe
is
mortall
enemye
to
God
)
,
it
is
manifest
therfore
that
no
man
can
performe
and
satisfie
the
Lawe
but
only
Christ
,
and
that
in
the
newe
borne
by
Fayth
,
there
doth
remaine
sinne
contrary
to
the
Lawe
of
god
,
and
worthy
euerlastynge
death
without
they
be
forgyuen
.
Syth
that
this
is
true
:
nat
onely
in
the
scholes
,
but
also
in
mens
mindes
thꝭ
question
being
resoned
causeth
no
sma●
perylles
and
contention
within
man
,
resonyng
with
other
,
yea
,
and
with
theyr
owne
selfes
,
whether
they
please
God
ye
or
nay
:
secondly
howe
this
impure
,
and
imperfect
newe
lyfe
can
please
God
beynge
so
full
of
vnclennesse
.
☞
IT
is
necessary
therfore
that
men
be
taughte
to
vnderstande
and
perceyue
both
of
these
doubtes
.
For
the
hypocritis
(
so
feble
and
weake
is
theyr
nature
)
d●
stande
muche
in
theyr
owne
conceyt
regardynge
and
settynge
muche
by
they●
owne
vertues
,
thynkyng
that
they
b●
strong
ynough
of
them selfe
,
makynge
the
naturall
vicious
inclination
of
the
flesshe
no
sinne
or
very
small
:
do
thynke
them selfes
without
sinne
,
that
they
be
able
of
theyr
owne
strength
to
perform
the
lawe
of
God
,
and
worthy
to
obteine
the
lyfe
euerlastyng
for
theyr
owne
desertes
and
merites
.
This
is
the
mynde
nat
only
of
Hipocrites
,
but
also
of
those
which
in
theyr
iudgementes
do
folowe
theyr
owne
blynde
reasons
and
phantasies
.
Such
was
the
reasonyng
of
Plato
and
of
Tullye
of
the
immortalitie
of
soules
,
sayinge
that
those
soules
which
departed
forth
of
the
bodies
most
purist
hauing
least
part
of
the
dregges
and
filthynesse
of
the
bodies
did
flye
vp
to
the
ayre
.
Contrary
wise
:
those
soules
,
whiche
departynge
,
were
full
of
all
fylthye
lustes
and
foule
desyres
of
the
fleshly
bodies
,
did
continue
styll
on
the
earth
beynge
about
the
sepulchres
and
graues
where
theyr
bodies
were
layde
and
buryed
.
Is
nat
al
one
matter
that
our
religious
fathers
,
bosting
and
setting
vn
of
theyr
merites
semeth
for
to
do
Do
they
any
thynge
els
than
Plato
or
Tully
.
Although
that
the
reason
of
man
by
his
owne
lyght
and
knowledge
of
him self
can
none
otherwise
iudge
,
yet
the
word
of
God
doth
testify
,
that
no
man
can
satisfy
the
lawe
,
accusyng
al
men
,
and
settyng
before
vs
our
mediatur
,
the
only
son
of
God
.
It
is
necessary
therfore
that
those
proud
,
arrogant
,
and
carkles
stomakꝭ
of
Hipocrites
be
rebuked
,
as
much
as
it
is
requisite
,
that
the
fearful
consciences
and
weake
myndes
are
to
be
comforted
with
the
true
comfort
nat
to
mystrust
the
mercy
of
God
(
for
that
he
hateth
)
but
to
haue
a
stedfast
Fayth
:
and
to
learne
howe
the
lyfe
,
maners
,
&
workes
may
please
God
.
Peter
:
when
he
was
in
the
bote
,
beyng
affrayde
,
sayde
:
go
from
me
Lorde
,
for
I
am
a
sinner
.
Thoughe
that
Peter
beyng
in
great
feare
did
nat
marke
what
he
sayde
his
selfe
,
yet
as
it
doeth
happen
often
tymes
vnwares
to
a
man
being
sodenly
moued
,
he
did
simpelly
declare
with
his
mouth
what
his
hert
thought
.
For
he
fledde
from
God
,
beholdyng
and
considering
his
owne
vnworthynesse
.
Lykewise
all
men
beholdinge
theyr
owne
vnworthynes
,
do
flye
from
God
,
thynkyng
that
in
so
doing
they
do
well
to
go
from
him
,
bicause
they
do
seme
to
theyr selfes
vnworthy
.
The
whiche
erroure
beinge
fyxed
in
mennes
myndes
,
the
gospel
doth
reprehend
,
commaundinge
all
men
though
they
be
vnworthy
,
to
come
boldlye
vnto
hym
,
trustyng
stedfastly
on
the
mediator
,
which
is
the
sonne
of
God
.
¶
AND
although
as
I
haue
declared
a
new
obedience
,
(
which
is
the
iustice
,
in
declaration
of
a
good
conscience
)
is
very
necessary
,
yet
for
al
that
they
whiche
be
regenerated
and
newe
borne
agayne
in
Christ
in
a
newe
lyfe
by
Faythe
and
inspiration
of
the
holy
Ghost
,
neyther
do
nor
can
fulfyll
al
that
the
lawe
doth
requyre
.
For
in
them
(
for
al
theyr
newe
byrth
)
remayneth
our
fyrst
and
original
disease
:
nat
to
be
set
lyght
by
,
bredinge
and
causyng
innumerable
ill
affections
in
vs
.
Considering
then
that
these
vices
are
worthye
and
deserue
euerlastinge
death
,
ye
those
whiche
be
newe
borne
agayne
are
nat
iust
,
that
is
to
say
accepted
or
pleasaunt
to
god
for
theyr
owne
propre
vertues
,
but
thorowe
mercy
,
and
that
frely
:
by
a
ful
trust
in
the
mediator
Christ
.
Also
they
do
nat
merite
eternall
felicitie
by
theyr
owne
workes
and
vertues
:
but
they
muste
be
of
thys
opinion
that
they
be
heyres
of
euerlastinge
lyfe
by
Christ
,
frely
by
Fayth
:
although
they
haue
the
newe
obedience
,
or
the
good
workes
which
consequently
must
folow
this
Fayth
.
¶
TO
proue
that
none
of
al
the
godly
and
most
vertuous
men
that
euer
were
,
can
nat
perfourme
the
request
of
the
lawe
and
that
there
doeth
remayne
in
them
sinne
:
ye
after
theyr
regeneratyon
thys
sentence
folowinge
doeth
proue
.
¶
Psalme
.
143.
Thou
shalt
nat
enter
in
to
iudgement
with
thy
seruauntes
,
for
no
liuing
creature
shall
be
iustified
in
thy
syght
.
The
fyrst
epistle
of
Iohn
,
and
fyrst
cap.
If
we
shulde
say
that
we
haue
no
sinne
,
we
do
begyle
our felfes
,
and
the
truth
is
nat
in
vs
.
¶
ALSO
Romaynes
.
7.
cap.
I
do
se
and
fele
another
Lawe
in
my
members
striuing
agaynst
the
Lawe
of
my
mynde
makynge
me
bonde
vnder
the
Lawe
of
sinne
.
And
often
times
Paul
doth
repete
the
worde
of
sinne
,
signifieng
to
vs
that
it
striueth
in
vs
alway
against
the
Lawe
of
God
,
❧
PAVL
to
the
Corinthes
the
fyrst
Epystle
.
4.
❧
CHRIST
also
biddeth
his
holye
ones
to
cal
for
remission
of
sinne
with
these
wordes
,
and
forgiue
vs
our
dettes
&c.
commaunding
them
also
to
say
:
We
be
vnprofitable
seruantes
.
Also
the
129
psalm̄
.
If
thou
woldest
marke
&
obserue
our
iniquities
(
good
Lord
)
.
Lord
what
man
shulde
be
able
to
withstande
them
:
he
knowledged
that
he
was
burdened
with
sinne
,
yet
for
all
that
he
persuaded
him self
that
he
was
pleasant
and
acceptable
to
God
by
mercy
,
and
so
did
truste
and
loke
after
helpe
and
helth
,
sayinge
these
wordes
.
My
soule
hath
stande
fast
and
continued
in
his
worde
,
that
is
to
say
,
by
the
heuenly
promise
I
do
susteyn
and
hold
vp
my selfe
.
I
do
go
to
no
creature
but
to
him
:
I
loke
for
helth
of
none
but
of
him
:
I
do
rest
altogither
in
hym
,
trustinge
in
his
goodnes
that
he
wyll
saue
me
.
Also
.
Psalme
.
18.
Who
doethe
knowe
mine
offences
and
faultes
?
from
my
secret
and
priuie
hid
filthines
make
me
cleane
.
It
doeth
appeare
nat
only
by
this
place
of
the
Scripture
,
but
also
by
many
other
places
of
the
said
prophete
,
that
he
spake
nat
these
woordes
in
hys
owne
person
only
,
but
in
the
name
of
al
sayntes
,
faythful
and
Godly
men
.
Naye
those
men
theyr
own
selfꝭ
whom
he
calleth
the
seruauntes
of
God
,
sanctified
by
the
holy
Ghost
,
replenished
with
excellent
giftes
continuyng
in
exercise
of
Fayth
,
hauing
gouernance
and
rule
ouer
great
matters
(
As
Abraham
,
Ioseph
,
Moyses
Samuel
,
Dauid
,
Esay
)
al
togyther
with
one
voyce
they
do
crye
(
I
saye
)
these
wordes
.
What
man
doth
knowe
all
our
offences
:
from
our
secrete
and
priuie
vices
make
vs
pure
and
cleane
,
good
lord
.
Wherfore
the
arrogant
and
proud
boldnesse
of
the
hipocrites
,
is
much
to
be
detested
,
whiche
do
boste
and
cracke
that
they
do
deserue
eternal
felicitie
by
their
owne
merites
and
workes
,
and
as
they
do
say
,
both
worthyly
and
of
duety
.
¶
Psalme
.
31.
I
haue
sayde
.
I
wyl
confesse
and
knowledge
againste
my selfe
(
Lorde
)
mine
iniquitie
and
vnrightwisnes
,
and
thou
shalt
remitte
and
forgiue
my
sin
.
For
this
shal
all
men
make
theyr
inuocation
and
praier
,
they
shal
cal
and
crye
(
for
remission
of
theyr
sinne
)
vnto
the
,
in
tyme
conuenient
.
Which
wordes
witnesseth
that
al
men
of
what
perfectnes
soeuer
they
be
,
must
call
for
pardon
of
theyr
vices
and
offences
.
Iob.
4.
cap.
sayeth
.
I
mistrusted
and
feared
all
my
workes
.
Exodus
33.
The
innocent
before
the
is
nat
innocente
,
that
is
to
say
.
Although
by
mannes
reason
he
hath
nat
deserued
to
be
accused
,
yet
thou
mayste
accuse
him
.
¶
TO
the
Lorde
be
al
rightwisnes
:
to
vs
perteyneth
confusion
and
vtter
shame
,
that
we
are
nat
able
to
shewe
abrode
our
faces
,
which
is
as
much
to
say
.
I
knowledge
that
we
haue
sinned
,
and
that
we
are
iustly
punished
of
the
:
it
folowethe
.
Confusion
to
vs
is
proper
,
to
the
truely
belongeth
mercy
and
pitie
,
that
is
to
say
.
I
knowledge
that
we
are
sinners
,
but
thou
for
thy
mercy
sake
,
whiche
is
promised
here
ones
agayne
to
our
praier
and
deliuer
vs
.
The
which
sentence
,
the
Prophete
afterwarde
repeting
,
sayeth
.
We
pray
the
nat
for
oure
rightwisnesse
sake
,
but
for
thy
great
mercy
.
These
maner
of
teachynges
and
preachinges
are
repeted
to
vs
with
one
consent
of
al
the
olde
fathers
in
the
scriptures
.
Our
wekenes
is
alway
accused
,
we
are
commaunded
by
Fayth
to
flye
to
mercy
,
thorowe
the
sonne
of
God
,
promised
whiche
is
our
mediator
.
Likewise
Paul
doeth
nat
accuse
one
certayne
kinde
and
sorte
of
men
,
but
without
any
exception
he
affyrmeth
al
men
to
be
gylty
of
sinne
,
only
Christ
excepted
,
before
god
,
sayinge
these
wordes
,
that
all
mennes
mouthes
may
be
stopt
,
and
al
the
whole
world
giltie
before
God
.
He
concluded
al
men
to
be
vnder
sinne
,
to
the
entent
that
al
men
shulde
knowe
them selfe
nedy
of
mercy
.
Also
Paul
sayeth
He
that
is
proud
and
reioyseth
:
let
him
be
proud
in
the
lorde
.
These
and
such
other
lyke
sentences
set
good
men
set
before
them
,
that
they
may
learne
to
knowe
theyr
infyrmyties
to
be
sinne
without
doubte
,
and
that
they
may
feare
the
wrath
of
God
,
whiche
is
against
sinne
,
and
so
let
repentance
grow
in
vs
.
It
is
sayde
in
the
Genesis
concerning
the
latter
iudgement
.
Sinne
shal
be
at
rest
tyll
it
be
reueled
and
made
open
.
Wherin
the
carklesnes
of
mankinde
is
described
,
which
doth
neither
feare
nor
regard
the
iudgement
of
god
.
He
saieth
sinne
shal
be
at
rest
,
that
bicause
the
lord
which
doeth
prolong
and
differ
his
punishmentes
:
all
men
wyll
be
slogardes
without
care
:
dispising
the
threteningꝭ
of
god
,
but
at
the
last
theyr
sinne
shal
be
layd
forth
and
set
abrode
that
it
can
nat
be
hyd
.
There
it
shal
nat
rest
,
but
it
shal
bring
to
mannes
mind
euerlasting
terror
and
feare
with
horrible
and
soore
paynes
.
¶
TO
make
our
newe
obedience
and
good
life
acceptable
to
God
,
❧
THIS
Apostle
setteth
forth
good
workes
goodly
calling
them
sacrifices
that
is
to
say
,
¶
THVS
must
Christian
hertes
be
instructed
and
styrred
vp
to
good
workes
God
made
and
created
man
to
be
as
a
felowshyppe
and
company
togyther
,
to
the
entente
that
he
wolde
be
knowen
amonge
men
,
and
to
teache
one
an
other
the
doctryne
and
knowledge
of
god
and
of
the
sonne
of
God
,
as
wytnesseth
Stigellius
in
his
verse
as
foloweth
.
Vtque
alios
alii
,
de
religione
docerent
Contiguas
pietas
,
iussit
habere
domos
.
GOD
also
for
man
hathe
ordeyned
diuers
kindes
of
degrees
&
orders
as
some
to
be
the
heades
and
rulers
of
the
churches
,
some
of
vniuersities
and
scholes
,
and
so
forth
in
al
other
kind
of
rulers
and
offices
.
He
ordeyned
Matrimony
for
the
bringing
vp
of
chyldren
.
The
guvernaunce
of
the
common
welthes
,
and
the
kinges
to
be
the
heades
and
chief
rulers
:
he
hath
ordeined
wares
and
bying
and
selling
betwene
man
and
man
.
He
hath
ordeyned
the
church
to
be
subiect
to
great
afflictions
and
troubles
.
For
what
intent
was
so
great
a
diuersitie
of
thinges
ordeyned
,
but
that
oure
Fayth
might
shine
bright
in
al
our
dangers
&
perilles
,
ye
and
then
to
increase
most
,
and
that
we
shulde
beleue
that
we
are
nat
made
to
be
distroied
,
but
to
be
receyued
of
him
and
saued
by
Christ
.
To
cal
on
him
:
to
beleue
that
Christ
is
oure
captaine
,
which
putteth
away
the
brontes
and
assaultes
of
the
Deuyl
,
helping
vs
,
both
in
our
priuate
and
publike
busines
He
that
is
a
Bysshop
,
¶
TO
be
short
likewise
as
inuocation
and
prayer
:
so
muste
Faythe
glister
and
shine
in
al
our
workis
&
dedes
.
Although
that
the
vertues
and
workes
of
good
men
do
nat
deserue
and
merite
eternal
felicitie
,
and
remission
of
sinne
,
being
nat
able
to
bye
and
to
purchace
euerlastinge
life
(
for
no
man
can
fulfyl
the
Lawe
,
beinge
contrary
to
al
reason
,
that
the
merytes
of
Christ
shuld
be
referred
to
our
workis
and
merites
,
making
the
promise
vncertayne
if
it
shulde
depende
on
the
condicion
of
our
worthines
)
neuerthelesse
a
newe
obedience
otherwise
called
good
workes
must
necessaryly
folowe
Fayth
,
¶
FOR
as
much
therfore
as
our
newe
obedience
is
pleasante
and
acceptable
to
God
as
I
haue
shewed
you
:
althoughe
that
the
lyfe
euerlasting
is
giuen
freely
for
Christ
his
sake
,
yet
he
doeth
recompence
our
labours
,
dedes
,
¶
LET
vs
praye
therefore
vnto
God
for
our
lorde
Iesu
Christe
sake
,
whiche
doeth
pray
for
vs
,
to
styrre
vp
vertue
in
vs
,
to
teach
and
gouerne
vs
in
his
holy
spirite
,
euen
as
he
promised
to
giue
the
holye
Ghoste
to
them
that
wolde
aske
and
call
for
it
.
¶
The
fourth
question
.
AS
concerninge
the
diuersitie
of
sinne
:
when
we
say
that
the
dregges
of
the
olde
sinne
remayneth
in
vs
after
our
newe
byrth
,
and
Fayth
also
,
it
is
necessary
that
we
make
a
distinction
of
sinne
,
bycause
that
no
man
shall
thinke
that
aduoutry
and
such
other
deuelyshe
abhominations
can
be
in
place
where
Faith
is
.
In
my
boke
of
common
places
I
haue
written
large
,
as
touchinge
deadly
and
denial
sinne
.
Wherefore
nowe
brefely
I
wyl
shewe
&
teach
the
reder
therof
.
When
we
be
ones
iustified
by
Faythe
:
then
muste
the
iustice
of
our
good
conscience
in
good
workes
folowe
and
appeare
of
necessitie
.
Thys
thynge
doth
the
teachinge
and
doctryne
of
Christe
teache
and
commaunde
often
tymes
openly
,
and
Paul
the
fyrst
epistle
and
fyrste
chapiter
to
Timothie
.
The
whole
summe
of
the
commaundemente
is
a
perfect
loue
frome
a
pure
herte
,
and
from
a
good
conscience
,
and
from
a
faith
nat
fayned
.
It
foloweth
in
the
sayde
chapiter
,
se
that
thou
doest
fyghte
a
good
fyght
,
hauyng
Fayth
and
a
good
conscience
.
Also
the
seconde
epistle
to
the
Corinthians
and
the
fyrste
chapiter
.
Thys
is
our
glory
and
reioyce
the
witnes
and
testimonye
of
our
conscience
.
And
the
fyrst
epistle
of
Iohn
the
.iii.
chapiter
.
If
our
hert
doth
nat
condempne
vs
,
we
haue
a
good
trust
and
confidence
to
god
warde
Whereby
we
are
taughte
that
they
can
nat
call
and
make
theyr
inuocation
on
God
,
which
haue
theyr
intent
to
breake
his
commaundement
against
theyr
conscience
.
Also
the
fyrste
Epistle
of
Peter
and
.iii.
chapiter
.
With
al
sobernes
and
feare
,
hauing
a
good
conscience
.
And
to
the
Galathians
the
.v.
chapiter
.
The
workes
of
the
fleshe
are
manifest
,
aduoutry
,
whore
huntinge
,
worshippinge
of
forbyd
thinges
,
which
is
Idolatry
.
They
which
so
do
shal
nat
enherite
the
kyngdome
of
heuen
.
Therfore
he
calleth
them
manifest
,
bicause
he
condempnethe
al
the
weting
and
with
their
knowlege
do
commit
any
thing
of
these
against
theyr
conscience
.
Wherfore
Paul
to
the
Romaynes
viii
.
chapiter
doethe
make
a
distinction
of
sinne
saying
.
If
you
do
lyue
after
the
flesshe
you
shall
perishe
and
dye
.
If
you
mortifie
the
dedes
of
the
fleshe
with
the
spirite
you
shal
lyue
.
There
be
in
godly
men
operations
and
dedes
of
the
fleshe
whiche
are
corrupt
affections
agaynste
the
which
when
we
do
fighte
in
spirite
that
is
to
say
,
nat
faynyng
and
in
Hipocrisie
,
but
refreyninge
them
with
the
true
feare
of
God
,
and
a
perfecte
Faythe
we
do
abide
styl
in
Grace
,
hauinge
styl
in
vs
the
holy
Ghoste
and
Faythe
,
whiche
thinge
can
nat
be
withoute
greate
Fayth
in
the
mynde
,
so
manifold
are
the
enticementes
and
troubles
of
the
world
and
soden
motions
of
the
flesshe
.
¶
THE
Deuyl
is
alway
seking
occasions
,
wherewith
he
maye
entice
oure
mindes
and
drawe
them
to
him
.
Wherefore
we
hadde
nede
be
alway
watchynge
contynuynge
in
Faythe
and
inuocation
For
the
victory
of
thꝭ
battayle
is
Christ
which
doth
ouercome
the
Deuyll
in
vs
.
¶
BVT
for
all
that
our
discipline
and
obedience
must
be
present
and
redy
callinge
for
helpe
by
Fayth
.
As
Peter
sayeth
.
Be
you
wakinge
for
the
Deuyl
goeth
styl
about
lyke
a
raueninge
Lion
sekinge
whome
he
maye
deuoure
.
And
as
touchinge
our
discipline
it
is
sayd
.
I
do
chasten
my
body
bringinge
it
into
bondage
.
Let
the
feare
of
God
continuallye
resyst
our
desyres
and
temptations
.
Let
Fayth
call
for
helpe
and
pardon
of
oure
infyrmitie
.
Let
vs
marke
the
examples
which
do
declare
the
greatnes
of
sinne
.
and
the
paynes
both
perpetuall
and
also
present
in
this
lyfe
therefore
.
As
Ioseph
being
tempted
and
moued
by
the
tentation
of
his
Lady
and
maistres
:
nat
with
out
great
battayle
and
fyght
of
mynde
did
resist
the
fury
of
the
woman
and
the
crafty
assaultes
of
the
Deuyl
,
he
perceyued
that
the
Deuyl
went
about
fyrst
to
pollute
him
with
sinne
,
and
so
to
plucke
him
from
God
:
to
spyl
and
robbe
him
of
the
gift
of
prophecie
,
to
make
him
naked
of
al
heuenly
ornamentes
and
gyftes
to
rayse
vp
a
sclander
wherby
the
doctrine
of
Ioseph
shulde
be
had
in
lesse
estimation
and
regarde
,
that
God
shulde
be
euil
spoken
by
,
and
finally
that
the
true
religion
,
whiche
was
but
newe
spronge
vp
shulde
be
vtterly
extinguished
and
putte
out
of
memory
.
¶
SO
great
a
ruine
and
decay
shulde
so
lytle
,
so
small
,
and
so
folysshe
a
pleasure
haue
broughte
with
it
.
For
the
Deuyll
doethe
se
a
farre
of
,
workinge
snares
to
oure
distruction
,
which
be
inextrycable
and
vnpossible
that
thou
shuldest
euer
come
forthe
of
them
,
if
thou
doest
ones
fall
into
them
.
As
Dauyd
&
many
other
vertuouse
men
haue
had
the
experience
therof
.
Ioseph
considering
al
this
matter
what
wolde
folowe
,
didde
stande
vp
strongly
with
Fayth
against
these
entycementes
and
perilles
vsinge
this
outwarde
discipline
,
and
callinge
for
the
helpe
of
God
.
So
our
captayne
the
son
of
God
by
Ioseph
did
ouercome
&
breke
the
purpose
of
the
Deuyl
.
¶
OTHER
sinnes
there
be
committed
against
our
conscience
,
which
we
do
commyt
for
the
nones
wyllyngly
.
And
Paull
sayeth
.
The
workes
of
the
fleshe
are
manifest
,
that
is
when
a
man
againste
hys
conscience
willingly
doth
breake
the
commaundementes
of
God
:
nat
resistinge
temptation
,
but
flatteringe
with
his
owne
vices
and
noughty
desyres
.
Pryuely
,
as
Saull
hatinge
Dauid
,
or
elles
openly
and
outwardly
in
outward
actes
and
deds
.
As
Dauid
in
taking
away
the
wife
of
an
other
man
.
They
whiche
offende
on
this
maner
do
lese
Grace
,
they
shake
of
the
holy
Ghost
from
them
.
They
do
cast
away
theyr
Fayth
from
them
,
in
so
muche
that
without
they
do
repente
,
turninge
againe
to
Faythe
,
departinge
forth
of
this
lyfe
beinge
in
that
miserable
case
,
they
shal
perishe
for
euer
.
¶
WE
nede
nat
in
this
place
reason
and
dispute
of
predestination
,
We
wyll
iudge
and
pronounce
of
our
dedes
,
and
of
the
wyl
and
iudgement
of
God
,
as
the
worde
of
God
expressely
doth
teache
.
If
Dauyd
had
nat
repented
he
had
ben
cast
into
euerlastinge
tormente
,
as
Saull
.
Mannes
mynde
is
so
ydle
and
negligent
that
it
regardeth
&
passeth
for
nothing
.
Wherfore
we
must
take
good
hede
that
we
do
nat
flatter
with
that
euyl
,
which
may
be
couered
with
many
colours
and
clokes
,
to
make
it
appere
to
be
good
,
honest
and
vertuouse
.
Let
vs
set
before
our
eyes
the
word
of
God
,
as
he
saieth
.
The
lanterne
to
my
fete
is
the
word
of
God
.
The
which
word
beareth
wytnes
,
that
for
such
sinne
committed
:
grace
is
gone
away
,
and
the
holye
Ghost
cast
of
,
as
to
the
Romaynes
viii
.
If
ye
lyue
after
the
flesshe
ye
shall
dye
.
Example
we
haue
in
Mathewe
.xii.
The
Deuyll
returnynge
backe
agayne
to
them
frome
whom
he
was
caste
out
.
doeth
bringe
.vii.
spirites
with
him
of
a
more
mischeuous
nature
then
himself
,
and
so
entring
in
,
causeth
the
later
parte
of
theyr
lyfe
to
be
muche
worse
than
that
which
was
past
.
Mathewe
also
in
the
.xiii.
chap.
speaking
of
the
sede
which
was
suffocated
and
strangled
with
the
enticementes
of
the
world
and
Paul
the
fyrst
Epistle
and
.vi.
chap.
to
the
Corinthians
.
Go
nat
out
of
the
way
,
for
whormongers
,
Idolaters
,
Theues
.
&c.
shall
nat
possesse
the
kyngdom
of
God
.
Where
he
wytnesseth
that
he
precheth
to
them
,
which
before
hadde
receyued
the
benefites
of
Christe
.
Than
he
warneth
nat
to
lese
those
benefytes
.
Also
the
fyrst
Epistle
to
the
Corinthians
.
x.
chapiter
.
Be
you
nat
ydolaters
,
let
nat
vs
be
whormongers
,
as
some
of
them
were
,
and
perysshed
in
one
day
.xxiii.
thousand
men
.
And
the
.v.
cap.
to
the
Galathians
.
They
which
so
do
shal
nat
attayne
to
the
kingdom
of
God
.
It
foloweth
.
He
that
soweth
in
flesshe
,
shall
repe
distruction
,
he
that
soweth
in
spirite
shal
repe
euerlasting
lyfe
.
And
the
fyrste
Epystle
to
Timothe
.v.
cap.
He
that
taketh
no
care
and
charge
for
his
owne
familie
,
doth
deny
hys
fayth
and
is
worse
than
an
infydel
.
To
the
Hebrewes
.xiii
Aduouterous
persons
,
and
whoremongers
the
lorde
shal
iudge
,
and
the
second
Epystle
of
Peter
and
seconde
chapiter
.
If
,
when
they
haue
receyued
the
knowledge
of
God
,
and
of
theyr
sauiour
Iesu
Christ
,
they
haue
ones
escaped
&
fledde
from
the
fylthynes
of
this
world
,
and
afterwarde
agayne
do
suffer
them selfe
with
the
same
vices
to
be
entangled
and
ouercome
,
theyr
latter
tyme
is
made
much
worse
than
the
fyrst
.
Mathewe
.x.
He
that
denieth
me
before
men
.
I
wyll
denye
him
before
my
father
in
Heauen
,
Mathewe
.xxiiii.
He
that
continueth
til
the
ende
shal
be
saued
.
Mathew
.xxv.
Go
you
from
me
ye
cursed
into
fyer
euerlastinge
.
I
hungred
and
you
gaue
me
no
meat
.
&c.
and
.i.
Corinth
.
xiii
.
And
I
had
al
Fayth
and
nat
Loue
,
I
were
nothing
Although
that
for
our
own
vertues
and
workes
we
are
nat
iust
,
that
is
to
say
accepted
before
God
,
yet
must
we
haue
a
newe
obedience
in
vs
(
though
it
be
nat
perfect
)
as
men
which
be
ruled
and
led
with
the
spirite
of
God
,
as
the
sonnes
and
chyldren
of
God
.
As
the
fyrst
epistle
of
Iohn
.iii.
cap.
In
this
are
knowen
the
sonnes
of
God
,
and
the
sonnes
of
the
Deuyl
.
He
that
doth
nat
iust
is
nat
of
God
.
He
that
loueth
nat
his
brother
abideth
in
death
.
My
litle
babes
,
let
no
man
deceyue
you
:
He
that
doth
iustly
,
is
iuste
:
be
that
worketh
sinne
is
of
the
Deuyll
.
The
nature
of
man
is
so
weake
and
redy
to
euyl
,
that
it
doth
alway
extenuate
and
make
smal
the
greatnes
of
theyr
offences
,
makinge
them
eyther
to
be
none
(
as
they
do
flatter
with
them selfes
)
or
els
if
they
be
offences
,
to
be
very
small
.
But
marke
what
bytter
threateninges
these
be
.
What
might
be
sayde
more
sore
more
terrible
than
these
wordis
.
He
that
worketh
sinne
,
is
of
the
Deuyll
,
that
is
to
say
,
he
is
bonde
to
the
Deuil
:
he
is
led
and
gouerned
by
the
Deuyl
:
being
forsaken
of
the
holy
Ghost
,
and
out
cast
from
God
:
as
the
ende
of
him
doth
testyfy
.
¶
WHAT
a
great
heape
of
sinnes
,
calamities
and
miseries
did
the
on
fall
of
Dauyd
cause
.
After
that
the
noughty
desyre
and
fylthy
luste
hadde
ones
got
the
vpper
hande
in
him
,
then
he
toke
an
other
mannes
wife
.
He
commaunded
her
husbande
to
by
kylled
,
and
with
him
many
Citezins
good
,
godly
,
and
vertuouse
men
were
also
destroyed
.
The
name
of
God
susteynynge
and
sufferynge
great
blasphemy
.
Then
nat
longe
after
the
son
moueth
sedition
agaynst
his
father
.
He
taketh
&
vseth
his
fathers
wyfe
in
whordome
:
so
consequently
folowing
a
most
lamentable
and
pyteous
distruction
of
many
thousandes
of
the
Citezins
.
To
be
short
,
sedition
is
the
mother
of
many
euyls
.
¶
THE
kingdom
of
Israel
was
torne
a sonder
,
¶
THIS
is
the
mynde
of
the
Deuyl
to
worke
suche
craftes
for
vs
when
he
perceiueth
that
we
make
light
of
sinne
,
flattering
our
owne
affections
,
giuinge
to
them
the
brydle
and
reyne
at
large
,
wherby
Fayth
is
extinguished
.
For
Faythe
which
asketh
remission
of
sinne
can
nat
be
in
them
whiche
haue
theyr
delyte
in
sinne
,
nat
being
sory
,
nor
repenting
them selfes
as
witnesseth
this
saying
.
Where
shal
God
dwel
.
In
a
contrite
hert
which
fearethe
my
wordes
.
They
wyl
nat
be
deliuered
from
sinne
,
which
wyllyngly
delyteth
therin
.
The
teachinge
of
Iohn
warneth
vs
from
whens
sinne
commeth
howe
great
an
enmy
we
haue
,
declaring
what
is
the
entente
and
purpose
of
oure
aduersary
:
that
we
may
learne
to
practice
Fayth
,
and
that
Christe
,
in
vs
maye
ouercome
this
great
and
cruel
enmy
.
¶
Hytherto
haue
I
declared
to
you
the
whole
summe
of
the
teachinges
of
the
prophetes
,
and
the
doctryne
of
the
Gospell
,
concerning
iustification
or
Grace
,
concerning
our
reconciliation
,
concerning
Faith
and
good
Workes
.
Wherfore
for
as
much
as
this
is
playne
and
open
,
hauing
no
darknes
or
perplexitie
,
without
Sophistical
cauilations
,
when
it
speaketh
of
the
motions
and
stirringes
which
be
knowen
to
vertuouse
mindes
in
the
church
of
God
,
conteynyng
no
maner
of
folyshe
questions
,
but
settyng
forth
the
glory
of
Christ
,
and
makynge
open
the
great
infyrmitie
and
weaknes
of
man
,
being
in
al
pointes
agreable
to
the
scripture
,
both
of
the
olde
and
newe
Testament
,
and
for
as
muche
(
I
say
)
as
in
all
ages
in
the
churche
,
all
godly
disposed
people
do
find
by
experience
this
consolation
and
comfort
to
be
trewe
,
most
necessary
and
expedient
.
I
meruayle
greatly
that
our
aduersaries
be
so
blynd
,
that
they
can
nat
fynd
in
theyr
hert
to
alowe
it
,
and
muche
more
that
they
be
full
of
furye
and
madnes
,
that
with
toothe
and
nayle
they
do
openly
resist
it
.
But
the
Deuyll
is
in
the
cause
,
whiche
diuers
wayes
doth
poure
in
errors
into
mannes
mynde
,
to
the
entent
that
the
glory
of
Christ
myght
be
obscured
&
made
darke
❧
LET
godly
men
therefore
praye
that
it
wold
please
the
Lord
to
preserue
his
owne
worde
and
Gospel
,
that
he
do
nat
suffer
it
to
be
forsaken
,
and
put
oute
of
the
waye
,
that
it
wolde
please
hym
to
gouerne
vs
with
his
lyght
,
and
that
in
settynge
and
shewynge
forth
his
truthe
and
veritie
vnto
al
men
,
the
foule
darke
cloudes
which
the
Deuyl
hath
brought
in
,
maye
by
the
bryghte
clearenes
of
his
worde
be
vtterly
expulsed
.
Finally
that
the
contagious
and
stinkynge
myste
of
his
traditions
full
of
rotte
and
all
infection
,
with
this
brennynge
heate
may
be
dryed
vp
frome
the
face
of
the
earth
.
❧
LET
our
industry
and
diligence
prouoke
and
styrre
vp
Christ
towarde
vs
.
Let
lerned
men
endeuor
them selfes
to
set
forth
this
great
cause
and
matter
,
plainly
,
openly
,
and
diligently
,
that
our
posteritie
maye
haue
at
oure
handes
without
knottes
or
knorres
,
withoute
Sophisticall
and
deuelysshe
elusions
,
let
them
nat
refuse
neyther
payne
nor
labour
in
lerning
therof
,
nor
yet
no
kinde
of
punishment
in
professing
and
confessing
therof
.
For
without
lerninge
thys
matter
can
not
be
made
playne
.
And
to
beare
the
hatred
and
displesure
of
great
heades
,
and
wordly
wyse
men
,
which
do
resist
the
word
,
some
for
one
cause
,
some
for
an
other
cause
,
improuing
and
condempning
this
matter
.
it
is
requisite
to
haue
a
manly
herte
and
a
good
stomake
.
Good
and
godly
men
must
contende
and
fyght
spiritually
vnder
the
banner
and
standerd
of
the
Gospel
,
as
Christ
witnesseth
.
In
this
my
father
heuenly
is
glorified
,
if
ye
be
my
disciples
bringing
forth
fruite
bounteously
.
Wherfore
lette
vs
set
forthe
this
doctryne
faythfullye
and
truly
,
with
al
simplicitie
and
plainnesse
making
our
inuocation
to
the
Lord
that
it
wold
please
him
to
gyue
to
vs
his
holy
spirite
and
graunt
vs
increase
therof
¶
TO
this
matter
we
wyll
adde
and
ioyne
certayne
argumentes
and
obiections
wherwith
the
aduersaries
of
God
doth
impunge
this
our
iudgemente
and
mynde
.
¶
THE
fyrst
&
principal
of
theyr
obiections
,
is
borowed
forth
of
the
epistle
of
Iames
,
nat
takinge
him
as
he
mente
:
but
to
make
him
for
theyr
dogged
&
stubborne
proude
stomakes
,
purposes
and
intentes
.
❧
NAT
by
Faith
only
but
by
workes
&c.
Wherto
it
is
very
easy
and
lyght
to
make
answere
being
no
great
difficultie
to
him
which
doeth
vnderstande
Iames
aright
.
❧
HE
meaneth
nat
that
Abraham
for
his
workes
is
reconciled
,
but
that
the
workis
of
Abraham
being
by
Fayth
reconciled
to
God
,
ar
after
his
reconciliation
pleasant
and
acceptable
to
God
.
For
the
workes
are
a
certayne
outwarde
iustice
of
the
Lawe
,
and
are
acceptable
in
them
which
be
reconcyled
,
but
they
deserue
nat
remission
of
sinne
,
or
acceptation
to
eternal
life
.
Therfore
he
sayd
that
Abraham
by
his
workes
is
iustified
,
that
is
as
much
to
say
,
as
the
workes
of
Abraham
are
pronounced
iuste
,
the
which
is
true
in
Abraham
being
iust
and
reconcyled
and
beleuing
.
And
truly
it
is
necessary
that
workes
do
folowe
,
in
the
whiche
our
Fayth
may
be
lyuely
and
put
in
practyce
.
Let
vs
go
vpright
in
this
matter
and
handle
it
in
his
owne
kind
with
out
Sophistical
bablinge
.
Iames
doeth
nat
treat
and
medle
with
that
argument
that
Paul
speaketh
of
,
but
of
that
fayth
whiche
is
the
belefe
of
the
hystory
of
Christ
,
whiche
the
Deuyll
as
wel
as
the
faythful
had
.
Wherefore
the
wordes
of
Iames
are
nat
contrary
to
the
wordes
of
Paul
,
nor
yet
to
be
alledged
agaynste
him
,
or
agaynste
any
other
parte
of
the
Scripture
.
¶
An
other
obiection
.
☞
IF
thou
wylt
enter
into
lyfe
,
kepe
the
commaundementes
.
Ergo
,
then
for
our
workes
is
gyuen
lyfe
euerlastinge
,
and
nat
frely
to
him
which
beleueth
,
you
must
marke
distinction
betwene
the
wordes
of
the
Lawe
and
the
wordes
of
the
Gospell
.
☞
THESE
be
wordes
of
the
Lawe
which
must
nedes
be
expounded
by
the
Gospel
,
for
no
man
shulde
be
saued
yf
he
shuld
be
iudged
by
the
Lawe
,
as
by
thys
reason
folowing
appeareth
.
The
keper
of
the
commaundemente
shall
enter
into
lyfe
:
but
no
man
kepeth
the
commaundement
and
Law
:
being
therfore
nat
with
out
sinne
(
and
so
no
man
which
is
without
sinne
shal
be
saued
)
bicause
he
can
nat
kepe
the
commaundement
as
he
oughte
to
do
.
¶
IF
I
hadde
in
me
all
Fayth
,
¶
Loue
is
the
pryncipall
and
chifest
of
all
vertuse
.
Ergo.
¶
Bycause
that
Faythe
doeth
make
vs
certayne
that
God
is
merciful
to
vs
we
do
call
and
loke
for
the
other
benefytes
promised
to
vs
.
¶
They
do
lay
for
them
this
word
and
vocable
(
Rewarde
)
,
sayinge
.
The
lyfe
euerlasting
is
called
a
rewarde
.
Ergo
,
¶
The
psalmist
sayeth
:
Enter
nat
into
iudgement
with
thy
seruant
,
for
in
thy
sight
,
no
liuing
creature
shal
be
iustified
Also
what
man
doth
knowe
and
vnder
stand
our
offences
,
which
declareth
that
by
our
vertues
we
canne
nat
merite
lyfe
euerlasting
,
making
them
to
be
the
price
and
rewarde
of
the
same
lyfe
.
Before
I
gathered
togyther
many
testimonyes
whiche
do
teache
vs
that
in
those
men
whiche
be
regenerated
a
newe
by
the
spirite
of
God
there
doeth
remayne
synne
.
which
testimonies
in
this
place
we
must
lay
before
our
eyes
.
And
let
euery
man
examine
his
owne
conscience
,
whether
he
had
rather
that
lyfe
eternal
shulde
be
giuen
to
him
for
Christe
sake
,
or
to
be
payed
to
him
as
a
rewarde
for
his
merites
.
Thou
wolde
peraduenture
say
to
me
.
¶
If
so
be
that
lyfe
eternal
shulde
be
giuen
to
him
for
Christ
sake
,
them
men
wold
nat
care
muche
howe
lytle
good
dedes
they
did
.
Wherto
I
answere
.
That
contrarywise
desperation
doth
cause
greate
negligence
in
doinge
well
.
And
verely
they
must
nedes
dispayre
,
which
do
ymagin
that
lyfe
euerlastinge
is
giuen
after
our
deseruynge
.
¶
The
which
daungerous
peryl
our
fathers
were
wel
ware
of
.
Therfore
Augustine
and
Bernarde
agreinge
to
the
Apostle
his
wrytyng
,
sayde
that
frely
for
Christ
sake
is
giuen
lyfe
euerlasting
to
him
that
beleueth
,
and
as
Paul
forther
more
doth
testyfy
with
these
wordes
.
The
gyft
of
God
,
is
lyfe
euerlastinge
thorowe
Christ
Iesu
our
Lorde
.
Thys
is
no
vncertayne
gyfte
,
the
Lorde
commaundinge
that
we
do
beleue
,
and
that
we
shall
receyue
lyfe
euerlastinge
for
Christ
sake
alone
,
as
Iohn
the
.vi.
chap.
This
is
the
wyll
of
the
father
:
that
all
men
which
beleueth
in
the
son
shal
haue
lyfe
euerlasting
.
This
Fayth
doeth
nat
consist
without
repentance
,
but
it
doth
consyder
and
beholde
both
partes
of
the
sayinge
of
Christe
,
whiche
is
.
I
lyue
,
I
wyl
nat
the
death
of
a
sinner
,
but
I
wyl
that
he
repenteth
and
haue
lyfe
.
But
by
which
way
?
by
the
sonne
,
as
he
sayethe
:
this
is
the
wyl
of
the
father
,
that
al
men
that
beleueth
in
the
sonne
shal
be
saued
,
and
haue
lyfe
euerlastinge
.
¶
Wherfore
natwithstanding
that
repentaunce
is
requyred
at
our
hande
,
we
maye
nat
thynke
that
the
condicion
of
oure
worthynes
is
to
be
admitted
.
❧
But
clene
contrary
,
repentance
and
trust
of
our
owne
merites
,
are
repugnant
and
of
contrary
effectes
,
and
ende
,
as
it
is
written
.
He
that
reioyseth
,
let
hym
reioyse
in
the
Lorde
.
Thou
wylt
say
to
me
agayne
.
Wherfore
is
it
called
a
rewarde
I
say
that
although
that
lyfe
euerlasting
is
gyuen
frely
for
Christ
sake
:
yea
after
that
it
is
gyuen
,
it
doth
recompence
our
labours
and
troubles
.
I
wyl
make
the
to
vnderstande
it
more
playnly
.
This
is
the
maner
of
speakyng
of
the
Lawe
.
He
shall
gyue
to
euery
man
after
his
workes
.
Also
theyr
rewarde
shal
be
plentiful
in
Heuen
.
The
scripture
speketh
after
the
maner
of
the
Lawe
,
concerning
iustice
,
as
though
it
shulde
be
of
our
worthynes
,
and
likewise
of
Faith
as
though
it
were
our
vertues
,
saying
the
rewarde
is
gyuen
to
our
vertues
.
But
for
all
that
,
the
Gospel
teacheth
vs
,
that
we
are
nat
iust
for
our
worthynes
:
but
by
free
acceptation
,
and
that
by
fayth
the
benefytes
of
Christ
are
to
be
receiued
,
nat
for
the
worthynes
of
fayth
,
bycause
it
is
a
vertue
:
but
bycause
it
doth
depende
of
an
other
which
is
Christ
.
This
is
the
most
ryght
and
playne
aunswere
,
that
can
be
made
,
without
any
Sophisticall
cauilation
.
¶
I
wyll
to
these
obiections
of
our
aduersaries
,
adde
and
ioyne
certayne
of
theyr
croked
and
sophistical
argumentes
whiche
beinge
opened
and
made
playne
shal
gyue
much
lyght
to
this
disputation
and
matter
that
we
haue
in
hande
.
¶
The
fyrst
argument
of
the
Sophisters
.
Iustice
is
an
obedience
to
the
hole
law
Oure
good
workes
be
obedience
to
the
whole
lawe
.
Ergo.
By
good
workes
we
be
iustified
.
¶
Wherin
the
maysters
of
the
sentence
haue
ben
so
foule
begiled
,
which
lerninge
in
Aristotle
that
iustice
doth
signifie
an
vniuersal
obedience
,
¶
An
other
argument
Sophisticall
.
-
Workes
which
be
againste
the
lawe
of
God
,
are
sinne
.
-
Ergo.
Good
workes
are
iustice
.
☞
This
consequent
must
be
true
(
saye
they
)
for
they
be
contraries
:
bad
workes
and
good
workes
.
And
the
knowlege
of
the
one
contrary
,
☞
This
is
very
lyghte
and
easy
to
be
answered
.
It
is
true
as
they
say
,
if
that
good
workes
were
a
perfect
obedience
.
But
bycause
they
be
farre
frome
a
perfect
obedience
,
you
maye
soone
perceyue
that
the
argument
is
nat
good
,
bycause
they
be
nat
right
contrary
For
noughty
workes
are
right
nought
in
dede
:
but
our
good
workes
,
are
nat
perfectly
good
workes
,
for
as
much
as
they
haue
much
fylthynes
and
corrupcion
in
them
,
wher
with
they
be
corrupted
.
As
by
example
.
Pomponius
Artycus
:
was
both
modeste
and
iust
to
the
Citezins
.
But
he
douteth
of
the
gouernance
and
prouision
of
god
:
he
is
without
the
feare
of
God
,
whiche
marreth
the
rest
of
his
vertues
.
¶
The
whiche
argumente
may
sone
begyle
and
deceyue
them
whiche
are
nat
warned
and
taughte
the
subtyltie
therof
.
Therefore
the
consequent
of
thys
argument
is
false
bicause
they
be
nat
clene
and
directly
contrary
.
Lyke
answere
shall
you
make
to
thys
argumente
that
foloweth
.
☞
An
other
.
-
Ill
workes
do
condempne
vs
.
-
Ergo.
Good
workes
do
saue
vs
.
¶
I
do
deny
your
consequent
,
affyrminge
that
it
is
no
ryghte
contrarietie
.
For
yll
woorkes
are
thorowly
euyll
:
oure
good
workes
are
nat
thorowly
good
,
beynge
bothe
corrupte
and
vnperfect
.
Example
.
Dauyd
hath
many
good
workes
,
and
yet
he
hath
many
vicious
affections
,
as
somt●me
in
doubting
of
the
goodnes
of
God
.
The
which
darknes
a
greate
heape
of
vices
doth
accompany
:
as
to
be
without
care
of
God
:
to
haue
confidence
in
thyne
owne
wysdome
and
iustice
,
to
be
without
the
feare
and
loue
of
God
:
nat
to
be
in
Fayth
so
ardent
as
he
ought
to
be
.
I
do
knowe
men
whiche
haue
made
theyr
bost
,
that
with
this
argument
they
haue
broken
down
the
walles
of
thꝭ
opinion
of
iustification
.
But
how
folish
&
childish
a
thing
it
is
,
ther
is
none
which
hath
eyther
eyes
to
se
,
or
eares
to
heare
,
but
can
perceyue
,
and
iudge
this
matter
.
¶
An
other
.
-
Synne
is
the
hatred
of
God
.
-
Ergo.
Loue
is
the
iustice
of
God
.
¶
With
this
argument
Eccius
thought
to
bynde
Beares
,
and
to
proue
that
by
fayth
only
we
are
nat
iustified
,
¶
An
other
.
-
Iustice
is
in
our
wyll
.
-
But
fayth
is
in
vnderstandynge
.
-
Ergo
Fayth
is
nat
iustice
.
¶
The
fyrst
part
which
is
called
the
Maior
is
true
,
concernyng
the
iustyce
of
the
lawe
,
which
iustice
doeth
signifie
oure
owne
qualities
and
vertues
which
are
in
our
wyll
.
But
when
that
Paull
doeth
speake
of
the
iustyce
of
fayth
,
he
dotth
nat
meane
our
vertues
or
qualities
,
but
our
free
acceptation
&
imputation
of
iustice
,
that
is
to
say
,
that
we
be
made
right
wise
by
fayth
,
which
are
in
dede
vnright
wise
.
For
he
teacheth
that
men
are
reputed
iust
,
that
is
accepted
to
God
,
nat
for
our
owne
qualities
,
but
for
an
other
thyng
without
vs
,
and
that
is
our
mediator
the
sonne
of
God
,
only
by
mercye
.
The
which
mercy
must
be
receyued
by
fayth
The
which
faythe
is
nat
onely
a
knowledge
of
the
minde
,
but
it
is
also
a
consentment
and
agrement
to
the
promise
,
beleuing
the
promise
to
be
true
:
wherto
is
requyred
the
motion
and
styrryng
of
the
wyl
,
as
lerned
men
doth
knowe
,
whiche
motion
is
both
to
wyl
and
also
to
receiue
the
promise
&
so
to
rest
in
it
.
¶
This
fayth
to
conceyued
when
we
do
assent
to
the
promise
of
the
Gospell
wherwith
when
the
trobled
conscience
doth
comfort
it selfe
,
in
the
selfe
same
moment
the
holy
Ghost
by
the
word
moueth
the
hert
to
beleue
.
¶
Another
.
-
By
Fayth
we
are
iust
.
-
Fayth
is
a
worke
.
-
Ergo.
By
workes
we
are
iust
.
¶
By
fayth
we
are
iustified
:
nat
bicause
fayth
is
a
worke
,
qualitie
,
inuert
in
vs
,
but
bicause
it
doth
take
holde
of
mercy
:
cleauinge
faste
to
Christe
:
but
to
make
it
playne
,
you
must
turne
this
sayinge
,
by
fayth
we
are
iustified
to
his
correllatiue
,
that
is
to
say
.
By
the
mercy
of
God
for
Christ
we
are
iust
,
but
yet
by
faythe
we
must
certyfy
our selfes
that
the
same
mercy
perteyneth
vnto
vs
.
And
to
the
seconde
part
of
this
argument
,
called
in
latin
the
minor
,
I
grant
it
true
.
For
fayth
is
a
worke
,
as
other
vertues
be
workes
as
loue
,
pacience
,
chastitie
,
and
lykewise
as
al
other
vertues
be
vnperfect
:
so
faith
also
sometyme
is
weke
and
feble
.
Wherfore
we
are
nat
iust
for
the
worthynes
of
the
vertue
fayth
,
as
for
a
worke
,
but
bycause
it
doth
apprehend
and
receyue
the
mercy
of
God
.
It
is
necessary
that
there
be
some
instrument
and
meane
,
whereby
the
mercy
of
God
must
be
trusted
after
wherby
Christ
must
be
loked
on
with
the
inwarde
eyes
,
wherby
also
we
must
certayne
our selfes
,
that
Christ
wil
forgiue
vs
.
Therfore
we
must
aunswere
to
the
minor
,
that
faith
is
a
worke
,
for
the
whiche
worke
sake
,
being
taken
as
a
worke
,
we
are
nat
iust
,
but
bycause
it
doth
take
hold
on
the
mercy
of
God
.
Therfore
it
doth
nat
folowe
that
for
our
workes
we
are
iustified
.
It
may
also
be
aunswered
that
this
argument
is
nat
good
,
bicause
there
is
more
concluded
in
the
consequent
or
conclusion
than
is
conteyned
in
the
premises
.
For
it
maketh
conclusion
of
iustification
,
wherof
is
no
mention
made
neyther
in
the
fyrst
nor
seconde
parte
of
the
argument
,
that
is
neyther
in
the
maior
nor
in
the
minor
.
¶
An
other
argument
.
-
By
Grace
we
are
iust
.
-
Grace
is
a
loue
poured
into
our
mindis
-
Ergo.
By
loue
we
are
iust
.
¶
To
the
seconde
part
I
answere
,
that
the
ryght
and
chiefest
signification
of
Grace
,
is
to
be
taken
respectiuely
,
signifieng
the
fauor
or
mercy
,
or
free
acceptation
for
Christ
,
with
the
which
free
acceptation
is
ioyned
the
gyft
of
the
holy
Ghost
,
which
is
the
moost
propre
and
right
interpretation
of
this
vocable
Grace
.
And
therfore
they
which
expounde
by
Grace
we
are
iust
,
that
is
,
for
the
vertues
which
be
in
vs
we
are
iust
,
they
make
an
exposition
cleane
contrary
to
Paul
,
takinge
away
from
our
syght
the
true
comfort
and
consolation
of
our
sycke
mynde●●●d
consciences
.
If
when
we
do
make
our
inuocation
and
prayer
:
we
do
beholde
our
owne
selfe
,
thinking
that
the
●●we
shall
come
to
God
:
when
we
are
f●ll
of
godly
vertues
,
we
muste
nat
loke
for
the
kingdome
of
Heuen
before
we
do
se
these
great
vertues
and
perfectnes
in
vs
.
Truly
our
myndes
wolde
abhorre
our
impurytie
and
fylthynesse
,
and
dispayre
of
the
helpe
of
God
.
And
the
more
that
our
myndes
are
vexed
and
troubled
,
¶
These
refutations
I
haue
nowe
ioyned
to
the
matter
of
iustification
,
that
they
which
do
reason
and
dispute
of
the
propre
signification
and
meaning
of
this
proposition
(
by
fayth
we
are
iustified
)
may
hereby
be
sufficiently
instructed
.
For
I
entende
alway
(
God
is
my
recorde
)
nothinge
more
than
to
speake
and
declare
that
thynge
which
is
both
true
and
ryght
,
voydynge
al
maner
of
subtyl
reasonynge
,
to
instruct
them
whiche
be
learners
howe
they
maye
the
better
put
away
these
crafty
cauilations
,
whiche
they
do
vse
in
the
scholes
.
¶
Therfore
I
wysshe
and
desyre
,
that
these
examples
may
be
profitable
to
many
,
both
that
the
matter
which
we
haue
handeled
and
spoken
of
,
may
be
the
playner
,
and
that
they
whiche
be
studious
of
knowledge
,
may
with
the
better
wyl
gyue
them selfe
,
and
theyr
whole
mindis
therto
.
For
these
refutacions
do
declare
that
those
men
which
shulde
open
these
controuersies
,
beinge
so
intrycate
and
doubtful
,
had
nede
both
to
be
lerned
,
and
also
wel
exercised
in
suche
matters
.
¶
Let
nat
those
men
which
do
take
on
them
the
office
of
true
opening
and
settinge
forthe
of
the
doctryne
of
Christe
,
thynke
that
they
haue
taken
a
smal
matter
in
hande
.
Therfore
I
pray
God
that
it
wolde
please
him
to
gouerne
the
studyes
of
the
vertuosly
dysposed
,
and
nat
to
suffre
in
his
church
the
true
knowledge
of
Christ
and
the
lyght
of
his
Gospel
to
be
obscured
and
made
darke
,
to
the
glory
and
prayse
of
him
for
euer
.