THE
ARGVMENT
OF
the
Epystle
of
Sayncte
PAVLE
to
the
Ephesyans
.
✚
IN
THYS
EPYstel
the
Apostle
Sayncte
Paule
sheweth
the
aboundaunt
goodnes
of
God
the
Father
to
all
men
/
howe
he
hathe
created
and
made
all
men
and
all
thynges
necessarye
for
them
/
chosen
and
elected
them
to
etarnall
lyfe
and
glory
/
and
to
be
heyres
of
the
celestyall
kyngedome
/
onely
of
hys
mere
mercy
and
grace
/
and
nat
of
the
workes
merites
or
deseruynges
of
any
man
or
of
any
saynt
in
Heauen
/
or
in
earthe
/
but
by
Iesus
Chryste
onely
by
whome
he
hathe
restored
man
agayne
to
lyfe
/
whiche
by
the
synne
of
Adam
loste
the
fauour
of
almightye
God
lyfe
&
the
celesteal
kyngedome
to
the
whiche
he
was
created
and
made
/
but
by
Chryste
was
restored
ageyne
to
the
fauoure
of
God
/
to
lyfe
and
to
heauen
all
men
both
Iewes
/
and
Gentyles
theyr
synnes
clerely
forgyuen
for
Christes
sake
alone
/
and
be
made
dere
beloued
and
holy
in
the
syght
of
the
father
and
ryght
heyres
of
the
Heauenly
inheritaunce
through
fayth
in
chryste
Iesus
whyche
faythe
is
receyued
by
the
worde
of
God
preched
vnto
them
.
❧
:
Secondely
the
Apostle
teacheth
what
all
men
be
of
them
sealues
of
theyr
owne
nature
/
myghtes
and
powers
/
surely
nothynge
els
but
the
chyldren
of
the
Ire
/
wrath
and
indygnacyon
of
god
/
chyldren
of
darkenes
/
of
synne
/
death
and
of
hel
.
And
what
they
are
made
by
Christ
agayne
/
that
is
that
they
be
made
dere
beloued
to
god
/
chyldren
of
loue
/
of
lyfe
/
of
iustice
and
of
eternal
saluacyon
/
and
that
onely
by
the
mercy
and
grace
of
god
and
nat
of
the
merytes
of
man
/
but
by
the
merytes
of
chryst
alone
.
¶
Thyrdly
here
is
shewed
howe
both
the
Iewes
and
the
Gentyles
be
made
at
one
with
God
the
father
and
amonges
them selues
by
Christ
that
suffered
death
to
make
them
at
one
.
Also
what
is
there
offyce
nowe
iustified
throughe
grace
by
fayth
in
Christ
Iesus
/
that
is
to
forsake
theyr
olde
lyfe
/
and
to
walke
in
a
newe
lyfe
nat
to
be
idle
/
but
to
do
good
/
to
do
good
workis
/
nat
suche
as
man
thynketh
godd
/
but
suche
as
god
hathe
appoynted
to
be
done
in
holye
scripture
that
men
shulde
walke
in
/
and
to
go
from
one
good
worke
to
another
/
to
fle
al
maner
of
vice
&
sinne
/
if
nat
for
the
loue
of
God
/
yet
for
feare
of
the
plage
of
God
.
¶
Fourthly
here
is
declared
the
offices
&
deuties
of
dyuers
states
of
men
/
as
of
these
that
be
maryed
/
of
Chyldren
to
theyr
parentes
of
seruauntes
to
theyr
Maysters
/
of
euery
ones
deutie
to
another
in
theyre
states
of
leuynge
/
as
you
may
reade
in
the
v.
and
.vi.
chapiters
of
this
Epystle
/
wher
it
is
shewed
playnly
the
offyce
of
the
wyfe
to
the
husbande
/
and
of
the
husbande
to
the
wyfe
/
let
the
wyfe
loke
on
her
deutye
to
her
husbande
/
learne
yt
/
knowe
and
do
it
.
Also
let
the
man
loke
on
hys
deuty
and
howe
he
shulde
order
hym selfe
towardes
his
wyfe
/
and
howe
he
shulde
intrate
her
that
both
of
them
knowynge
theyr
deuty
accordynge
to
Goddes
lawe
/
maye
more
wyllyngely
and
gladly
do
that
thynge
that
God
requyreth
of
them
/
and
they
to
please
God
better
and
lyue
in
more
peace
/
vnite
/
concorde
and
/
quietnes
.
Also
the
chyldren
maye
here
learne
theyr
deutye
/
and
wherfore
that
it
becommeth
them
to
be
obedyent
to
theyr
parentes
/
because
it
is
Goddes
commaundement
and
the
wyll
of
God
that
Chyldren
shulde
obey
theyr
parentes
.
And
also
what
is
the
deutye
of
seruauntes
to
theyre
maysters
/
and
of
masters
to
theyr
seruauntes
/
euery
one
loke
on
his
deutye
/
and
do
it
gladly
and
wyllyngely
/
for
in
so
doynge
they
do
serue
God
.
Fynally
here
is
shewed
the
armoure
of
chrysten
men
to
fyght
agaynste
the
deuyl
and
his
temtacyons
/
Last
of
all
the
Apostle
desyreth
these
Ephesians
to
praye
for
hym
/
commendynge
to
them
Tychicum
by
whome
he
sense
thys
Epystle
to
these
Ephesyans
¶
The
fyrste
chapiter
of
the
Epistle
to
the
Ephesians
.
PAVLE
an
Apostle
of
IESVS
CHRIST
by
the
wyll
of
God
to
the
sayntes
whiche
are
at
Ephesus
/
&
to
them
that
beleue
on
Iesus
Chryste
.
Grace
be
with
you
and
peas
from
god
our
father
and
trom
the
lorde
Iesus
Chryste
.
SAynte
Paule
out
of
prison
wrote
this
Epistle
to
these
Ephesians
/
whom
he
fyrste
saluteth
with
a
christiane
salutacyon
/
and
after
the
salutacyon
he
sheweth
the
causes
wherfore
he
wrote
this
Epistle
Saynte
Paule
in
his
Epystles
vseth
one
christiane
salutacyon
of
the
whiche
we
christians
may
learne
howe
we
shulde
one
salute
and
grete
another
/
And
what
thynges
we
oughte
one
to
desyre
and
wyshe
to
another
.
In
this
salutacion
is
wryten
the
name
of
him
that
wryteth
the
Epystle
/
&
the
name
of
them
to
whom
it
was
wryten
.
In
the
begynnyng
saynte
Paule
setteth
his
owne
name
that
they
myght
knowe
this
Epystle
to
be
wryten
of
Paule
/
that
this
Epystle
myghte
be
better
loued
and
more
estemed
amonges
the
Ephesyans
/
when
they
shulde
knowe
the
apostle
Paule
to
haue
wryten
this
Epistle
to
them
.
Whom
they
knewe
surely
wolde
wryte
no
thyng
to
them
but
that
shulde
be
bothe
for
theyr
comfort
and
profyte
of
theyr
soules
/
&
also
to
the
glory
of
god
.
What
man
was
saynt
Paule
before
he
was
conuerted
and
turned
to
the
faythe
of
Christe
Iesu
/
it
is
wryten
in
the
Actes
of
the
apostles
.9
.
22.
and
Philip.
3.
Where
it
is
euident
that
he
was
a
persecuter
of
Christes
churche
/
but
of
a
persecutour
god
made
him
to
be
a
defender
and
a
sure
pyller
of
Christis
gospel
.
Which
thynge
god
wrought
nat
for
the
merytes
of
Paule
/
but
of
his
mere
mercy
and
goodnes
/
that
we
shulde
dispayre
of
no
man
/
as
longe
as
he
lyueth
/
but
god
may
call
hym
agayne
to
his
grace
and
fauour
and
of
an
euyll
man
may
make
him
a
good
man
/
as
he
made
Paule
of
a
persecutour
of
Christis
churche
a
faythfull
preacher
and
a
defender
of
the
gospell
of
Christe
that
we
shulde
gloryfy
god
.
Whiche
maketh
good
men
of
the
euyl
/
and
faythful
preachers
of
Christis
gospel
of
persecuters
.
Example
in
Paule
.
But
if
synners
wyll
be
made
good
men
of
euyll
men
they
muste
folowe
Paule
/
they
may
nat
tary
nor
contynue
in
their
noughty
lyfe
/
but
leue
it
/
be
sory
for
it
/
desyre
mercy
and
pardon
of
god
/
folowe
god
when
he
calleth
to
amendement
of
lyfe
to
truste
in
the
mercy
of
god
/
that
god
wyll
be
mercyfull
to
all
penitent
synners
that
wyll
trust
in
his
mercy
that
do
beleue
faythfully
that
Christe
came
to
saue
synners
of
the
which
I
am
one
.
And
to
be
redy
to
do
the
wyll
of
god
/
what
his
pleasure
is
/
without
al
fear
of
losse
of
goodis
of
the
worlde
/
of
honours
or
dignities
/
or
of
this
present
lyfe
/
after
the
example
of
Paule
actes
.9
.
And
so
to
walke
al
our
lyfe
tyme
to
goddes
pleasure
in
our
callynge
.2
.
An
apostle
of
Iesus
Christe
.
Paule
was
an
Apostle
nat
of
men
:
but
of
Christe
Iesus
/
he
was
sente
nat
to
be
a
man
pleaser
but
to
please
god
/
of
whom
he
was
sent
nat
to
please
men
/
but
god
/
to
preache
the
wyll
and
pleasure
of
god
and
nat
of
man
/
excepte
the
wyll
of
man
be
accordyng
to
the
wyl
of
god
.
And
as
he
was
sent
of
god
to
preache
his
wyll
and
pleasure
and
nat
the
pleasure
of
man
/
nor
to
synge
to
men
Placebo
and
commendacion
so
he
dyd
/
he
preached
goddes
wyll
boldly
without
all
feare
with
muche
hatred
and
enuy
of
men
of
thys
worlde
and
with
muche
persecucyon
and
affliction
/
as
it
appereth
thoroughout
the
actes
of
the
apostles
.3
.
in
that
Paule
was
an
apostle
.
Apostolus
is
a
Greke
worde
and
betokenyth
one
that
is
sent
furth
of
another
to
do
a
message
.
So
Paule
dyd
nat
sende
him selfe
to
preache
the
gospell
of
Christe
/
but
he
was
sent
of
god
&
appointed
to
that
offyce
by
Ananias
/
as
is
wryten
in
the
actes
.9
.
so
it
be
commyth
other
to
be
called
of
god
and
by
man
that
shal
be
preachers
.
There
is
.iiii.
maners
of
apostles
as
saynt
Hierome
sheweth
Gala.
.1
.
Fyrste
be
they
whiche
be
sende
of
god
only
/
as
the
prophetes
were
.
Secondly
be
they
which
be
called
of
god
&
sende
also
by
man
.
As
Paule
/
Titus
/
&
Timotheus
was
.
Thirdly
be
they
whiche
be
nat
called
of
god
but
sende
by
man
by
fauour
/
loue
/
money
/
seruyce
/
flatery
and
suche
lyke
.
Fourthly
be
they
whiche
be
nother
called
of
god
nor
of
man
/
but
they
thruste
them selues
in
that
comon
offyce
sekyng
theyr
owne
auantage
/
lucre
/
profyte
/
glory
/
ease
/
reste
/
and
suche
lyke
.
In
this
place
saynte
Paule
reproueth
all
them
that
wyll
take
on
hande
this
comon
offyce
as
to
be
the
minister
of
god
/
and
to
be
his
legate
/
whiche
be
nat
called
of
god
to
that
offyce
whiche
seke
rather
the
glory
of
men
and
theyr
owne
lucre
them
the
glory
of
god
or
the
profyte
of
theyr
neyghbour
,
what
maner
of
men
they
shulde
be
/
and
what
qualites
they
shulde
haue
that
shulde
be
byshoppes
saynte
Paule
declareth
.
1.
Timo.
3.
ad
Titum
.
1.
men
well
lerned
in
the
scriptures
of
god
/
able
for
to
teache
holsome
doctryne
/
and
by
the
same
to
ouercome
all
them
that
wyll
speake
agaynste
the
truthe
.
Titum
.
1.
men
that
be
sober
/
sad
/
&
descrete
that
seke
onely
the
glory
of
god
/
&
the
saluacyon
of
other
.
Therfore
it
becommeth
euery
man
to
tary
hys
vocacion
be
he
neuer
so
well
learned
/
leaste
he
for
hys
hastynes
renne
into
dampnacyon
/
takyng
vpon
him
and
vsurpyng
a
comen
power
before
he
be
called
to
it
by
the
superior
power
to
whom
the
vocacion
as
touchynge
the
outwarde
vocacyon
belongeth
.
And
if
it
be
so
that
the
hye
powers
in
this
behalfe
be
necligente
to
seke
for
true
ministers
of
goddes
worde
/
&
wolde
nat
haue
faythfull
preachers
of
the
gospell
/
or
care
nat
for
them
or
care
n
t
whether
the
people
be
fed
with
gods
worde
or
no.
Which
thyng
principally
they
shulde
loke
for
/
&
prouyde
that
the
people
be
fed
with
the
worde
of
lyfe
.
That
then
he
that
is
called
of
god
/
beyng
well
learned
in
the
holy
scriptures
/
intendyng
nothyng
els
but
goddes
glory
and
the
peoples
saluacyon
/
may
&
ought
to
offer
hym selfe
to
the
hye
powers
and
desyre
theyr
authorite
and
lycence
to
preache
the
gospell
/
as
saynte
Paule
sayth
.1
.
Timo.
3.
He
that
desyreth
the
offyce
of
a
bishop
he
desyreth
an
honest
labour
.
If
the
superior
powers
wyl
nat
gyue
hym
lycence
in
whom
they
fynde
no
faute
/
then
may
he
whiche
is
called
of
god
/
walke
in
his
callynge
/
&
do
the
offyce
that
he
is
called
to
of
god
/
for
a
man
is
more
bounde
to
obey
god
then
man
.
Act.
4.
wherfore
I
wolde
no
man
of
his
priuate
authorite
shulde
take
vpon
hym
this
hye
offyce
of
god
/
as
to
preache
his
worde
openly
before
he
be
called
of
god
and
by
man
/
or
at
the
leaste
of
god
/
and
attempted
by
lawful
meanes
the
vocacion
of
man
/
shewyng
him selfe
alway
obediente
to
the
laufull
cyuill
ordinaunces
.
4.
The
Apostle
of
Iesus
Christ
/
Paule
was
the
apostle
nat
of
man
but
of
Iesus
Christe
to
preache
Christes
wyll
and
pleasure
/
and
nat
to
please
hym selfe
or
to
be
a
man
pleaser
/
nor
to
preache
mennes
phantasies
and
dreames
/
mannes
inuencion
or
mannes
doctrines
.
And
here
in
these
wordes
he
reproueth
all
pseudo
apostles
whiche
study
more
to
please
men
then
God
/
whiche
preache
nat
Goddes
worde
puerly
and
sincerly
/
but
myxyng
it
with
mannes
fantasies
and
dreames
seking
lucre
/
honour
/
&
profyte
of
men
/
all
such
S.
Paule
in
these
wordes
reproueth
and
wylleth
theym
onely
to
be
the
messengers
of
Christe
Iesus
and
to
seke
his
wyll
&
pleasure
only
.
5.
By
the
wyll
of
god
/
here
he
sheweth
howe
he
was
made
the
apostle
of
Christe
/
nat
by
hys
wyll
nor
yet
by
the
wyll
of
men
/
or
for
fauour
of
any
man
/
but
by
the
wyll
of
god
onely
.
Of
these
wordes
two
thynges
we
maye
learne
.
Firste
that
synners
do
repente
and
leaue
theyr
synful
lyfe
/
nat
of
them selfe
by
theyr
free
wyll
/
but
by
the
grace
and
wyll
of
god
/
example
here
in
Paule
/
that
synners
shulde
gyue
al
laude
and
prayse
to
God
only
/
for
the
retourninge
from
synne
/
to
vertue
/
and
nothinge
to
them selues
.
The
seconde
that
we
shulde
knowe
trewe
and
faithful
preachers
/
as
Paule
was
to
come
to
vs
onely
by
the
wyll
of
God
/
and
nat
of
man
/
or
by
the
prouisyon
of
man
/
althoughe
mannes
dilygence
as
muche
as
may
be
in
this
behalfe
is
to
be
requyred
/
whiche
thinge
yf
some
men
wolde
consyder
/
and
with
them selfe
deapely
waye
the
matter
/
that
trewe
preachers
come
by
the
wyll
of
God
/
and
nat
of
man
/
and
whan
it
pleaseth
god
/
and
nat
whan
man
wylleth
/
they
wolde
nat
merueyle
why
God
sendes
nowe
in
oure
tyme
more
trewer
preachers
of
the
gospel
than
in
our
fathers
tyme
/
to
whome
the
truthe
was
nat
so
puerly
&
syncerly
shewed
as
nowe
to
vs
in
our
daies
by
the
goodnes
of
god
of
whome
it
commeth
and
nat
of
our
merytes
or
deseruynges
/
or
at
the
wyll
of
man
/
to
god
we
shulde
gyue
thankes
for
his
truth
shewed
to
vs
more
plainly
then
it
was
to
our
fathers
/
&
to
except
it
with
all
gladnes
/
&
to
folowe
the
true
doctryne
of
Chryst
/
&
expresse
it
in
our
lyuyng
nothynge
meruaylynge
that
goddes
wyll
shewed
.6
.
To
Saynctes
at
Ephesus
that
beleue
in
Chryste
Iesus
.
These
wordes
sheweth
to
whome
this
Epystle
was
wrytten
to
the
saynctes
that
were
at
Ephesus
/
and
to
the
faythfull
in
Chryste
the
wordes
that
folowe
expounde
theym
that
go
before
/
that
is
to
saye
/
sayntes
be
the
faithfull
in
Chryst
that
lyue
at
Ephesus
/
so
the
scryptures
oftymes
expounde
them selfe
/
of
this
place
we
maye
learne
that
saintes
in
the
scripture
be
nat
alway
taken
for
sainctes
departid
that
be
deade
/
for
saynt
Paule
wrote
nat
this
Epistle
to
dead
men
but
to
men
that
be
lyuing
whome
he
calleth
saintes
/
whiche
were
faythfull
men
beleuyng
in
Christ
Iesus
/
to
whome
he
dedicated
this
Epystle
of
the
which
we
may
learne
saintes
in
the
scrypture
oftimes
to
be
taken
for
the
faythful
lyuing
Christianes
/
as
here
in
this
place
.
Also
me
thinke
this
place
maketh
agaynst
them
/
that
wolde
nat
haue
the
scripture
to
be
giuen
to
the
lay
people
in
theyr
commen
tonge
/
for
S.
Paule
wrote
this
Epystle
to
the
faithful
christyans
at
Ephesus
/
aswel
to
the
lay
people
as
to
the
preestes
and
bishops
/
&
wold
this
Epistle
to
be
red
equally
to
them
all
/
that
euery
one
might
haue
profit
of
it
red
/
heard
or
shewed
/
yf
it
shulde
be
red
onely
in
laten
to
them
/
what
profyte
shulde
the
symple
ignorant
people
haue
had
by
it
that
doth
nat
vnderstande
laten
/
saynt
Paule
wolde
it
shuld
be
red
and
shewid
to
al
in
that
langage
/
that
euery
one
myght
knowe
what
he
wrote
to
them
/
and
haue
profyte
by
his
wrytynge
/
and
God
the
more
gloryfyed
.
7.
Grace
be
with
you
/
and
peace
from
god
our
father
/
&
from
the
lorde
Iesus
Chryst
Nowe
he
sheweth
what
thynges
he
desyreth
and
wyssheth
to
these
Ephesyans
/
he
desyreth
and
wyssheth
them
nat
honors
/
nat
hye
dygnities
in
this
worlde
/
nor
yet
plesures
/
or
wordly
riches
/
no
benefice
/
no
bysshopryke
/
no
impyre
/
no
kyngedome
/
no
corruptible
goodes
/
as
carnal
men
doth
wysshe
to
their
chyldren
&
frendes
/
but
he
wisheth
the
grace
of
god
&
peace
of
conscyence
with
god
/
which
peas
only
haue
they
that
be
iustifyed
by
faithe
.
Ro.
v.
And
this
grace
/
fauoure
/
and
peace
with
god
/
it
commeth
nat
of
our selfe
/
of
our
mightes
powers
/
or
of
free
wyll
/
but
it
is
of
god
the
father
and
of
our
lorde
Iesus
Christe
.
This
place
checketh
all
them
that
desyreth
euyl
to
other
/
as
the
pestylence
fallynge
syckenesse
/
frenche
pockes
/
palseye
/
phranseye
/
soden
death
/
or
any
suche
lyke
mysfortune
it
checketh
also
all
them
that
wyssheth
to
them selues
/
theyr
chyldren
/
or
theyr
frendes
worldely
thynges
rather
than
heuenly
thynges
.
Also
he
reproueth
them
that
thinketh
the
grace
of
god
to
come
to
them
(
ex
merito
congruo
vel
condigno
)
that
is
to
saye
of
theyr
iuste
or
deseruyd
merytes
/
and
nat
of
god
the
father
frely
by
Chryste
Iesus
.
¶
Blessed
be
God
and
the
father
of
our
Lorde
Iesus
Chryste
which
hath
blessyd
vs
/
with
all
maner
of
spirituall
blessyng
in
heuenly
thinges
by
Christ
according
as
he
had
chosen
vs
in
hym
or
euer
the
foundacyon
of
the
worlde
was
layde
/
that
we
shulde
be
holy
&
without
blame
before
hym
in
loue
.
Nowe
beginneth
he
the
narracion
and
sheweth
the
cause
of
this
Epystle
/
and
begynneth
of
thankes
and
prayse
of
god
for
his
benefytes
specyally
for
his
spyrytuall
benefytes
gyuen
to
vs
for
Iesus
Christes
sake
.
In
this
he
teacheth
vs
in
euery
begynning
to
laude
god
/
and
gyue
hym
thankes
for
his
spirytuall
benefytes
/
as
for
our
creacyon
/
and
for
the
creacyon
of
all
creatours
in
heauen
and
in
earth
necessary
or
profytable
for
man
.
And
also
that
we
shulde
giue
God
thankes
for
our
redempcyon
from
syn
/
death
/
hell
/
and
the
deuyll
/
and
delyuerance
from
al
thraldome
of
the
deuyles
powre
/
whiche
benefytes
we
haue
nat
of
our
deseruinges
/
whiche
deserued
eternall
dampnacyon
/
nor
yet
of
the
merytes
of
angelles
/
archangels
/
patryarkes
/
or
prophetes
/
or
by
the
merytes
of
any
man
/
but
only
by
the
merytes
of
Chryst
and
for
Christes
sake
.
This
place
commaundeth
vs
to
kepe
alwaye
in
memory
the
benefytes
of
god
/
nat
to
forget
them
/
to
laude
and
thanke
god
for
them
.
This
place
checketh
those
that
forget
god
and
his
benefytes
/
or
thynke
they
haue
of
them selfe
of
theyr
laboures
/
paynes
/
merytes
/
these
gooddes
they
haue
/
or
thynke
they
haue
some
thynges
of
God
/
and
other
parte
of
sainctes
/
of
all
Images
/
&
so
deuyde
goddes
glory
/
parte
to
God
/
and
parte
to
an
Image
of
wode
or
of
stone
made
by
mannes
hande
/
as
some
ignorant
persons
hath
done
in
times
paste
/
thanked
god
for
their
healthe
and
the
blessed
Lady
of
walsynggame
/
of
Ippyswiche
/
saint
Edmonde
of
Bury
/
Etheldrede
of
Ely
/
the
lady
of
Red
bowne
/
the
holy
bloude
of
hayles
/
the
holy
Roode
of
Begles
/
of
Chester
/
&
so
of
other
Images
in
this
Realme
/
to
the
whiche
hath
bene
muche
pylgrymage
/
and
muche
Idolatrye
/
supposyng
the
deade
Images
coulde
haue
healed
them
/
or
haue
done
sōethyng
for
them
to
god
/
for
the
whiche
the
ignorant
hathe
crowched
/
kneled
/
kyssed
/
bobbed
/
and
lycked
the
Images
/
gyuynge
them
cotes
of
clothe
of
golde
/
syluer
/
and
of
tysshu
/
veluet
/
damaske
/
and
saten
/
&
suffred
the
lyuely
membre
of
Chryst
to
be
without
a
russet
cote
/
or
a
sacke
cloth
to
kepe
hym
warme
/
from
the
colde
/
leste
for
coulde
he
shulde
perysshe
/
so
we
haue
clothed
stockes
and
stones
/
and
suffered
Chryst
to
perysshe
for
colde
&
dye
without
the
house
:
and
buyldeth
goodly
houses
for
an
olde
Idolle
/
a
stocke
or
a
stone
/
carued
/
and
paynted
for
lucre
sake
.2
.
we
may
learne
that
we
haue
receyued
nat
one
spirytuall
blessynge
/
but
all
spyrytuall
blessinges
:
as
our
creacion
/
redempcion
:
iustifycacion
/
forgyuenes
of
syn
/
lyfe
euerlasting
of
no
other
but
of
Christ
Iesus
/
and
by
no
other
meanes
but
for
Christes
sake
throughe
faythe
/
that
we
shulde
gyue
all
prayse
and
thanke
onely
to
god
/
and
offer
vp
our selues
thankfull
sacryfyce
/
redy
to
obeye
godes
wyll
aboue
all
thynges
/
redy
to
suffer
with
pacience
all
iniuryes
/
wronges
and
affliccyons
for
god
&
his
worde
.
And
this
is
the
true
sacrifyce
of
christians
dayly
and
hourely
to
be
offered
vp
to
god
for
his
benefytes
of
all
christyanes
.
3.
As
he
hath
chosen
vs
before
the
foundacion
of
the
world
was
layde
/
so
he
hath
blessyd
vs
with
al
spirituall
blessynges
before
the
foundacyon
of
the
world
layde
.
And
as
this
eleccyon
of
God
was
only
of
the
mere
grace
/
wyll
/
&
pleasure
of
god
/
so
was
all
his
blessynges
towarde
vs
intended
of
his
onely
goodnes
/
and
nat
of
our
merytes
or
deseruynges
/
what
thing
coulde
we
deserue
before
we
were
borne
that
prouoked
God
to
loue
vs
/
or
was
the
cause
why
that
god
loued
vs
:
nothynge
.
4.
That
we
shulde
be
holy
and
without
blame
before
hym
in
loue
.
Nowe
he
shewith
the
cause
why
god
elected
vs
in
hym
before
the
begynninge
of
the
worlde
/
that
we
shulde
be
holy
:
and
without
faute
or
blame
before
him
in
loue
We
thynketh
the
Apostle
dothe
speake
these
wordes
to
stoppe
the
vngodly
mouthes
of
carnall
men
/
whiche
saye
yf
we
be
elected
and
chosen
of
god
to
immortal
glorye
/
what
maketh
maier
what
we
do
/
do
what
we
wyll
we
shal
at
the
laste
come
to
that
glory
/
and
blysse
/
yf
we
be
nat
chosen
and
predestinat
to
be
saued
what
skylleth
of
our
workes
/
they
shall
nat
profyte
vs
to
optayne
lyfe
euerlastynge
in
ioye
/
yf
we
do
al
the
commaundementes
that
god
hath
commaunded
to
be
done
/
at
the
ende
we
shall
be
reiected
and
dampned
yf
we
be
nat
predestynate
of
god
to
be
saued
by
Chryst
Iesus
through
faythe
/
that
no
man
shuld
speake
so
vngodly
/
or
reason
with
hymselfe
on
this
maner
/
and
condemne
Good
workes
/
despyse
to
lyue
holyly
/
care
nat
howe
he
lyue
/
whether
he
kepe
godes
commaundementes
or
no
/
saynt
Paule
sayth
that
god
hath
elected
and
chosen
vs
to
be
holy
before
hym
in
loue
/
that
is
to
saye
who
so
euer
wyll
be
holy
/
and
gyue
themselues
to
serue
god
/
to
kepe
his
commaundementes
/
to
lyue
a
lyfe
puer
and
cleane
from
all
vyce
and
synne
/
to
beleue
in
god
/
to
truste
Chryste
onely
to
be
his
sauyour
/
redemer
/
iustifyer
/
delyuerer
from
synne
/
deathe
/
hell
/
and
eternal
dampnacion
/
and
gyue
hym selfe
to
loue
god
aboue
al
thynges
in
this
worlde
/
preferryng
godes
glorye
aboue
all
earthely
thynges
/
and
to
deserue
good
to
euery
man
/
studyinge
alway
to
seke
the
glory
of
god
and
the
profyte
of
other
men
/
according
to
the
wyll
and
pleasure
of
god
for
whose
sake
only
good
workes
that
God
commaundeth
in
scrypture
are
to
be
done
/
which
workes
they
do
that
be
chosen
and
elected
of
god
to
eternall
saluacyon
/
who
be
elected
of
god
to
saluacyon
/
who
be
nat
/
we
can
nat
tell
by
the
outwarde
workes
that
they
do
.
Sygnes
of
godes
predestinacyon
is
these
.
Fyrste
god
of
his
goodnes
elected
/
electeth
and
choseth
whome
he
wyl
only
of
his
mere
mercye
and
goodnes
withoute
all
the
deseruynges
of
man
/
whome
he
hathe
elected
he
calleth
them
for
the
most
part
by
preachynge
of
the
gospell
/
and
by
the
hearyng
of
the
worde
of
god
to
fayth
in
Chryst
Iesus
/
&
throughe
faithe
he
iustifyeth
them
/
forgyueth
synnes
/
and
maketh
them
obedyent
to
heare
his
worde
with
gladnes
/
to
do
that
thynge
that
Goddes
worde
commaundeth
them
to
do
in
theyr
state
and
callynge
/
wherfore
to
heare
the
worde
of
God
with
gladnes
/
to
beleue
it
/
to
knowe
that
it
is
the
meane
by
the
which
god
hath
ordeyned
to
bring
to
saluacyon
them
that
beleueth
to
order
theyr
liues
accordyng
to
the
commaundement
of
the
worde
of
god
to
do
all
good
workes
commaunded
in
the
scryptures
to
the
vttermoste
of
your
poure
these
be
the
sygnes
of
Saluacyon
/
of
the
contrarye
parte
who
so
euer
be
nat
glad
to
heare
the
worde
of
God
/
but
despyse
it
/
condemne
it
/
regarde
it
no
more
than
Esopes
fabules
:
or
thynke
the
worde
of
God
to
be
folysshenes
:
a
vayne
thing
/
of
no
profyte
ne
pleasure
/
a
thynge
to
be
hated
and
set
at
noughte
/
and
so
gyue
no
credence
to
it
/
care
nat
for
it
:
care
nat
to
kepe
Goddes
commaundementes
:
al
set
to
seke
the
pleasures
and
the
glorye
of
this
worlde
:
who
so
euer
is
so
affected
/
it
is
a
token
that
they
be
nat
the
chyldren
of
saluacion
but
of
perdition
and
eternall
dampnacyon
:
of
these
workes
that
folowe
we
maye
haue
a
coniecture
who
be
ordeyned
of
God
to
be
saued
and
who
to
be
damned
.
¶
And
ordynated
vs
before
to
receyue
vs
as
chyldren
throughe
Iesus
Chryst
/
accordyng
to
the
pleasure
of
his
wyll
/
vnto
the
promyse
of
the
glorye
of
his
grace
/
wherby
he
hathe
made
vs
accepted
in
the
beloued
in
whome
we
haue
redemcyon
/
throughe
his
blode
/
forgyuenes
of
synnes
accordyng
to
the
ryches
of
his
grace
/
whiche
he
hathe
shewed
vpon
vs
abondantly
in
al
wysdome
and
prudence
/
and
hath
opened
vnto
vs
the
mistery
of
his
wyll
accordynge
to
his
pleasure
/
whiche
he
hadde
purposed
in
hym selfe
/
that
it
shulde
be
preached
/
whan
the
tyme
was
ful
come
/
that
all
thynges
shulde
be
gathered
together
by
Chryst
both
the
thynges
which
are
in
heauen
/
&
also
the
thynges
that
are
vpon
earth
by
hym
.
Saynt
Paule
repeteth
here
with
many
playne
wordes
the
thynges
he
had
spoken
before
/
that
is
to
saye
that
we
were
elected
of
god
in
hym
to
be
saued
before
the
begynnynge
of
the
worlde
/
that
we
shulde
be
holy
and
without
blame
before
god
by
loue
/
the
same
thyng
is
repeted
agayne
in
other
wordes
:
whiche
thynge
the
Apostle
dothe
bycause
he
wolde
haue
this
thynge
surely
knowne
and
roted
in
euery
mannes
harte
and
minde
:
of
the
whiche
preachers
may
learne
to
repete
one
sentence
ones
or
twyse
/
whiche
they
wolde
haue
knowne
moste
chefely
and
moste
suerly
prynted
in
hart
.
2.
God
hathe
ordeyned
vs
that
we
shulde
be
his
chyldrenne
by
adopcyon
and
that
not
of
our
deseruynge
or
merytes
but
onely
by
his
mercye
and
grace
/
and
by
the
merytes
of
Chrystes
passyon
/
that
all
the
prayse
and
thanke
shulde
be
gyuen
onely
to
God
for
it
/
and
nothyng
to
our selfe
he
hathe
made
vs
his
chyldrenne
by
adopcyon
/
that
we
shulde
sue
our
father
in
all
holynes
of
lyfe
/
that
we
shulde
followe
hys
fotesteppes
in
our
lyfe
.
3.
accordyng
to
the
plesure
of
his
wyl
/
these
he
addeth
lest
any
shulde
saye
that
we
be
made
the
chyldren
of
God
by
adopcyon
for
our
merytes
/
or
for
the
merites
of
our
Lady
/
Peter
/
or
Paule
or
of
some
other
man
/
and
not
only
for
the
pleasure
of
god
of
whome
we
haue
al
thinges
that
be
good
/
and
his
wyll
only
alone
is
the
cause
of
them
and
no
other
cause
is
to
be
asked
why
god
hath
elected
and
chosen
vs
to
be
his
children
by
adopcyon
and
heyres
of
the
kyngdome
of
heauen
but
only
his
wyll
/
marcye
/
and
pleasure
/
that
all
prayse
and
thanke
myght
alone
be
giuen
to
hym
and
to
none
other
creature
/
worke
dede
nor
man
.
4.
Vnto
the
praise
of
the
glory
of
his
grace
/
here
he
declareth
for
what
ende
he
hath
elected
vs
to
be
his
chyldren
by
adopcyon
/
that
he
myght
be
praysed
/
glorifyed
of
all
men
/
whiche
hathe
made
vs
synners
his
welbeloued
chyldren
/
and
that
by
Iesus
Christe
alone
/
which
hath
pacifyed
the
ire
of
the
father
and
reconcyled
vs
to
his
fauour
to
whom
we
be
made
welbeloued
throughe
the
death
of
Christ
.
5.
In
whome
we
haue
redempcyon
thoroughe
his
bloude
:
forgyuenes
of
synnes
.
Two
thynges
is
here
declared
.
One
is
that
by
Cyryste
we
are
redemed
from
the
malediccyon
of
the
lawe
:
from
syn
:
deathe
hell
/
eternall
dampnacyon
:
and
from
all
captiuite
and
thraldome
of
the
deuyl
:
and
by
Christe
be
restored
to
the
lyberte
of
the
spiryte
of
god
.
The
other
that
we
haue
forgyuenes
of
our
synnes
onely
be
Chrystes
bloude
shed
for
vs
vpon
the
Crosse
.
Marke
the
remissyon
of
synnes
is
gyuen
to
vs
by
the
bloude
of
Christe
:
and
nat
by
the
popes
pardons
/
masses
and
Scala
celi
:
by
pylgrymages
to
Paule
/
Peter
:
Iohan
/
or
Iames
/
in
the
yere
of
Iubilei
:
by
the
brothered
or
fraternyte
of
Chrystoffor
of
yorke
/
or
of
our
Lady
of
Boston
:
nor
yet
by
saynte
Fraunces
coule
:
Benedictes
habyt
:
cope
or
cote
:
by
monkes
bootes
:
or
by
the
caruing
of
fryer
obseruates
shoyes
or
knotted
gyrdles
:
nor
by
Syon
beades
:
by
holy
water
:
ringynge
of
the
greate
holy
belle
/
or
by
any
suche
lyke
outwarde
ceremony
or
sacrifyce
:
who
so
by
these
thinges
thynketh
to
optayne
forgyuenes
of
their
sinnes
before
god
:
they
decieue
them selfe
:
they
blaspheme
Christ
:
they
be
iniuryous
to
his
bloudeshed
vpon
the
Crosse
to
take
away
our
synnes
to
optayne
pardon
of
God
for
our
synnes
:
and
to
wasshe
vs
clere
from
syn
:
as
saynt
Iohan
sayth
.
Apocalyp
.
1.
The
bloude
of
Christe
hath
wasshed
vs
from
our
synnes
:
and
Iohan
1.
Ioh.
1.
The
bloude
of
Christ
hath
pourged
vs
from
al
iniquyte
:
yf
forgyuenes
of
synne
be
by
the
bloude
of
Chryste
:
then
it
is
nat
by
the
Popes
bulles
/
or
pardons
:
masses
:
and
Scala
celi
:
and
suche
lyke
of
mannes
inuencyons
and
dreames
inuented
by
man
:
if
by
such
workes
sinnes
might
haue
bene
taken
awaye
then
dyed
Christ
in
vayne
.
Gaia
.
1
If
synnes
myght
haue
bene
pourged
by
suche
meanes
or
workes
of
man
:
than
was
Chryst
a
fole
that
suffered
so
sharpe
a
death
to
saue
vs
/
&
to
take
awaye
our
synnes
.
I
suppose
Chrystes
blessynge
to
haue
bene
as
good
as
the
byshoppe
of
Romes
blessynge
/
or
any
other
byshoppes
blessyng
/
but
Christ
taught
vs
nat
to
beleue
by
suche
meanes
our
synnes
to
be
purged
/
wherfore
they
be
starke
lyes
ye
blaspheme
to
Chryst
and
his
holy
blod
to
beleue
our
sinnes
to
be
taken
awaye
by
any
other
waye
or
meane
then
by
Chryst
and
his
holy
bloude
/
wherfor
they
ar
from
the
true
waye
that
thynke
by
theyr
workes
/
merites
of
sayntes
or
of
men
alyue
or
departed
/
by
the
vertue
of
the
masse
heard
or
sayde
thynkyng
the
masse
to
be
a
sacrifyce
to
god
to
take
awaye
the
synne
of
the
people
/
for
there
is
none
other
sacrifyce
to
take
awaye
synne
but
Christ
whiche
hath
satisfyed
for
our
synne
:
and
is
a
full
satysfaccyon
for
the
synnes
of
the
hole
worlde
.
Iohannis
.
2.
and
by
one
oblacyon
ones
offered
vp
for
vs
vpon
the
Crosse
he
hath
made
all
them
perfyte
that
shal
be
sanctifyed
for
euermore
.
Hebre.
10.
4.
Accordynge
to
the
ryches
of
his
grace
Redempcion
and
remissyon
of
sinne
hath
come
vnto
vs
al
by
the
ryche
grace
of
god
and
nat
by
our
merytes
/
dedes
/
or
workes
or
for
any
saynt
sake
liuynge
or
departed
but
alone
for
Christes
sake
frely
/
without
our
merytes
or
any
deseruynges
of
our
parte
that
all
laude
and
prayse
with
thankes
myght
onely
be
gyuen
to
God
as
the
auctor
of
al
goodnes
.
7.
whiche
hath
shed
vpon
vs
aboundantly
in
all
wysdome
/
also
we
haue
receyued
of
godes
goodnes
all
spirytuall
wysdome
/
as
touchynge
the
knowledge
of
godly
thinges
and
all
other
knowledge
necessary
for
the
health
of
our
foule
.
This
place
somthynge
reproueth
them
that
say
there
is
many
thynges
necessarye
for
the
saluacyon
of
man
that
be
nat
wrytten
in
holy
scrypture
/
nor
yet
can
be
gathered
out
of
the
holy
scrypture
.
S.
Paule
.
Ro.
1.
sayth
that
the
gospell
is
the
power
of
god
that
workes
all
health
to
al
them
that
beleueth
.
This
place
shewith
all
learnynge
knowledge
and
godly
wysdome
to
come
of
god
&
nat
of
our
study
diligence
and
labour
/
althoughe
our
study
&
labour
is
required
as
lawfull
meanes
necessarye
by
the
whiche
god
gyueth
knowledge
/
learnynge
/
and
wysdome
/
to
them
that
with
a
pure
harte
requyreth
of
hym
.
This
reproueth
all
theym
that
thynketh
they
get
the
learnynge
they
haue
by
their
owne
labour
study
and
paynes
/
&
thynke
nat
that
it
commeth
of
god
/
which
giueth
these
gyftes
to
them
that
seke
and
labour
in
faythe
desyrynge
to
haue
learnynge
to
glorifye
god
to
profyte
them
and
other
accordynge
to
their
talentes
.8
.
whiche
hath
opened
vnto
vs
the
mystery
of
his
well
accordynge
to
his
wyll
&
pleasure
.
The
time
he
sheweth
when
god
gaue
to
vs
this
knowledge
/
and
wysdome
/
by
his
grace
/
he
dyd
gyue
it
when
it
pleased
hym
to
shewe
the
misterye
of
his
wyll
hyd
longe
from
the
worlde
/
but
at
the
last
shewed
by
his
word
declared
playnely
to
the
worlde
when
he
pleased
/
and
nat
at
the
pleasure
of
man
/
of
the
whiche
we
maye
learne
that
the
word
of
god
commeth
to
vs
and
is
clerly
shewed
at
the
wyll
of
God
/
&
nat
at
the
wyll
of
man
/
or
at
mannes
pleasure
/
althoughe
god
vse
man
as
an
Instrumente
to
shewe
his
wyll
for
our
helth
&
profyte
.
But
paraduenture
some
wyll
aske
/
what
was
this
mysterye
that
god
had
hyd
so
longe
from
the
worlde
in
hym selfe
/
&
nowe
had
shewed
it
when
the
fulnes
of
tyme
was
come
.
In
the
which
he
sendeth
his
sonne
Iesus
Chryst
to
this
worlde
to
be
incarnate
/
by
whome
he
hath
restored
all
thinges
in
heuen
and
in
earth
/
and
made
them
perfyte
/
to
this
saynt
Paule
maketh
answere
here
sayinge
this
mystery
was
the
misterye
of
the
Gospell
preached
nowe
openly
to
the
Gentiles
:
as
it
was
to
the
Iewes
/
that
the
Gentyles
shuld
be
saued
by
Chryst
as
the
Iewes
/
and
that
the
lyfe
and
the
inherytaunce
of
Heauen
parteyned
/
aswell
to
the
Gentyles
/
as
to
the
Iewes
/
whiche
mistery
was
hid
from
a
greate
part
of
the
Gentyles
to
Chrystes
commynge
/
to
the
preachynge
of
the
Apostles
after
Christes
ascencion
to
heuen
/
of
this
we
may
learne
that
God
doth
nat
gyue
all
knowledge
of
his
diuyne
wyll
at
one
tyme
:
or
all
together
/
but
one
thynge
after
an
other
after
longe
contynuaunce
of
tyme
/
as
here
you
may
se
that
the
gospell
was
longe
hyd
fro
the
gentyles
by
longe
tyme
and
many
yeres
/
that
we
shulde
nothynge
meruayle
at
goddes
wyll
and
pleasure
/
yf
god
do
shewe
nowe
in
our
tyme
his
gospell
more
clerely
and
open
it
more
playnely
to
vs
:
than
it
was
in
our
fathers
tyme
and
daies
of
this
we
shuld
not
muse
or
maruayle
/
but
rather
glorifye
god
that
gyueth
this
knowledge
thanke
hym
hartely
for
it
accepte
the
gospell
with
gladnes
/
gyue
credence
to
it
/
leue
our
olde
blyndnes
/
superstityousnes
:
false
trustes
/
backwarde
Iugementes
:
and
other
lyke
/
by
the
whiche
we
haue
bene
deceyued
for
lacke
of
true
knowledge
of
the
word
of
god
nowe
shewed
/
thanked
be
god
But
yf
any
wyll
be
more
curyouse
than
nedeth
to
aske
/
why
god
hath
hyd
this
mystery
of
his
wyll
so
longe
from
the
worlde
and
now
sheweth
it
in
these
laste
dayes
?
surely
I
haue
nat
to
answere
:
but
that
it
is
the
wyll
and
pleasure
of
God
so
to
do
:
whiche
hathe
alwayes
sene
what
thynge
was
most
profytable
for
the
Gentyles
/
or
elles
that
he
hathe
sene
that
the
gentyles
before
this
tyme
wolde
nat
haue
beleued
the
gospell
preached
:
that
they
shulde
be
lesse
punysshed
nat
knowynge
the
gospell
than
yf
they
shulde
haue
knowen
it
/
and
nat
folowed
it
/
or
els
that
he
knewe
they
wolde
haue
persecuted
the
preachers
of
the
Gospell
:
and
so
shulde
haue
deserued
more
greuouse
punyshmente
:
or
elles
that
it
was
decreed
of
God
that
all
thynges
shulde
be
shewed
of
god
by
Chryste
and
al
thynges
restored
&
made
perfit
by
Christ
.
¶
By
whome
also
we
are
come
to
the
inheritance
/
we
that
were
therto
predestynate
before
accordynge
to
the
purpose
of
hym
which
worketh
all
thynges
after
the
councel
of
his
owne
wyll
/
that
we
myghte
be
to
the
prayse
of
his
glorye
/
euen
we
that
there
before
beleued
on
Christ
on
whome
also
ye
beleued
/
after
that
ye
hearde
the
worde
of
truthe
namely
the
gospell
of
your
saluatyon
/
wherin
whan
ye
beleued
/
ye
were
sealed
with
the
holy
spirite
of
ꝓmes
/
whiche
is
the
earneste
of
our
inherytaunce
to
our
redemcyon
/
that
we
myght
be
his
owne
to
the
prayse
of
his
glory
.
Saynt
Paule
here
repeteth
these
thynges
that
he
hath
shewed
before
gathering
a
somme
of
them
all
:
that
is
to
saye
/
that
we
are
apoynted
of
God
to
eternall
lyfe
:
thoroughe
Iesus
Christ
/
and
he
made
the
chyldren
of
God
by
adopcyon
:
not
by
our
strengthe
or
merytes
:
or
by
the
merytes
of
any
man
/
but
only
by
the
grace
of
god
and
the
merytes
of
Chryst
.
And
that
by
the
deliberate
wyll
of
God
/
by
whose
myght
and
power
all
thynges
are
done
/
that
be
good
/
iuste
/
&
laufull
/
for
God
wylleth
none
iniquytie
/
or
synne
/
but
is
holy
and
iust
in
al
his
workes
/
and
he
wylleth
all
good
thynges
.2
.
That
none
shulde
thinke
our
heuenly
inheritance
to
come
to
vs
by
lote
or
by
chance
as
God
had
not
prepared
yt
for
vs
before
the
begynninge
of
the
worlde
/
he
saythe
this
heauenly
inherytaunce
to
haue
bene
ordeyned
for
vs
by
the
forewyll
of
god
alway
intended
of
the
father
towardes
vs
of
his
goodnes
/
by
whose
wyll
and
power
all
good
thynges
are
done
/
whose
wyll
no
man
can
resyste
or
stope
his
workes
/
that
they
be
not
done
/
as
he
hath
ordeined
them
to
be
done
/
whose
wyll
we
can
nat
attaine
vnto
/
and
what
shal
be
the
effectes
of
thinges
tyl
they
be
done
.3
.
And
althoughe
al
thynges
are
done
by
the
power
of
god
/
yet
god
is
nat
the
auctor
of
euyl
.
Ia.
1.
god
wylleth
no
syn
but
he
is
iust
in
al
his
waies
&
holy
in
al
his
workes
/
he
wyl
that
all
men
shal
be
saued
/
&
to
come
to
the
knowledge
of
the
truth
therfore
they
that
peryshe
&
shall
be
dampned
/
by
theyr
owne
faute
/
they
perysshe
and
be
dampned
/
and
nat
by
any
faute
in
God
/
whiche
wylleth
euery
man
to
be
saued
/
and
for
that
ende
be
commaundeth
the
Gospell
to
be
preached
vnto
al
creatures
/
that
they
shulde
beleue
/
&
folowe
the
Gospel
in
lyfe
and
be
saued
/
therfore
they
that
do
nat
beleue
it
:
but
contempne
and
despyse
it
and
thynke
it
a
folyshe
and
a
vayne
thinge
they
be
the
cause
of
their
owne
deathe
.4
.
that
we
myght
be
to
the
prayse
of
his
glorie
/
we
be
predestynate
of
god
made
and
created
nat
for
our selfe
:
but
for
the
laude
and
prayse
of
God
/
that
we
shulde
gyue
all
glory
to
god
for
al
goodnes
and
prouoke
all
other
to
glorifye
god
and
worshyp
hym
in
spirite
and
truth
as
it
is
our
offyce
and
dutye
to
do
.5
.
euen
we
that
before
beleued
after
that
we
heard
the
worde
of
truthe
the
gospell
of
health
:
as
who
shulde
saye
/
we
that
beleued
in
Christ
before
the
word
was
preached
to
the
Gentyles
our
offyce
is
nat
only
to
glorifie
god
in
our selues
/
but
to
bryng
all
other
to
glorifye
god
with
vs
as
muche
as
shall
lye
in
our
powre
.
This
place
reproueth
them
that
dyswadeth
men
from
the
worde
of
god
from
learnynge
of
it
/
from
readynge
of
it
/
from
sermondes
by
the
whiche
meanes
god
hath
ordeined
men
to
be
brought
to
glorify
god
in
spirite
and
in
meryte
/
as
he
wolde
be
gloryfyed
of
all
men
:
also
he
sayth
we
beleued
after
that
we
hearde
the
worde
of
truth
.
In
these
wordes
he
sheweth
howe
fayth
commeth
/
that
is
to
saye
by
hearynge
of
the
worde
of
truthe
accordynge
to
saynt
Paules
sayinge
.
Ro.
10.
Fayth
is
of
hearinge
/
and
hearyng
by
the
worde
of
god
also
he
shewith
here
what
is
the
word
of
truth
:
it
is
the
gospell
of
helth
and
so
it
is
called
:
bycause
it
bryngeth
euerlastinge
health
to
all
them
that
faythfully
beleueth
shewyng
their
faith
in
good
workes
.4
.
in
whome
whan
ye
beleued
/
ye
were
sealed
with
the
holy
spirite
of
promes
here
is
shewed
what
frute
dothe
come
of
hearyng
of
the
worde
of
truthe
that
by
it
is
gotten
faythe
/
without
the
whiche
no
man
can
please
God
/
and
hauynge
it
all
thynges
pleaseth
God
/
and
these
that
beleue
receyue
the
spirite
of
God
/
as
an
earnest
to
put
them
in
suretye
that
they
shall
receyue
and
haue
all
thynges
that
be
promysed
them
to
haue
by
goddes
word
/
that
is
to
saye
that
they
shall
haue
lyfe
euerlastynge
and
the
inherytaunce
of
heauen
/
and
for
a
suretye
of
that
promise
the
beleuers
receyue
the
holy
ghoste
as
an
oblygacyon
for
the
perfourmaunce
of
that
promyse
:
by
the
whiche
they
be
made
as
sure
to
haue
the
promyse
of
god
as
yf
they
had
receyued
it
all
ready
.
This
place
maketh
agayne
them
that
saye
no
man
can
know
whether
he
is
in
the
fauour
of
God
or
no
/
or
whether
they
be
worthy
hatred
or
loue
of
god
alledginge
for
them
the
sayenge
of
Ecclesyastes
.9
.
to
whome
this
aunswere
I
make
that
men
can
not
knowe
of
them selfe
whether
they
be
in
the
fauour
of
god
or
no
/
but
that
they
maye
knowe
by
the
holy
spirite
whome
they
haue
that
beleue
faythfully
/
yf
a
man
may
knowe
whether
he
hathe
fayth
or
no
/
he
may
knowe
whether
he
be
in
the
fauour
of
god
or
no
?
If
he
haue
true
fayth
God
fauoryth
hym
/
yf
he
lacke
faythe
god
fauoureth
hym
nat
/
so
a
man
maye
knowe
by
fayth
the
spirite
of
god
gyuen
to
glorifye
vs
of
goddes
fauour
and
loue
towardes
vs
/
and
that
god
fauoureth
vs
as
longe
as
we
shall
haue
fayth
&
the
spiryte
of
god
which
faythfull
beleuers
haue
and
possesse
/
so
a
man
may
knowe
whether
he
is
now
at
this
present
time
in
the
fauor
of
god
or
no
:
hated
or
beloued
/
but
what
he
shal
be
to
morowe
/
the
next
day
or
in
time
to
come
no
man
can
tel
Therfore
he
that
standeth
in
the
fauor
of
god
by
fayth
/
by
the
holy
ghoste
/
let
hym
loke
that
he
fal
nat
from
god
by
vnfaithfulnes
and
incrudelite
&
by
vnkindnes
/
contempnyng
of
godes
word
/
&
disobedient
to
goddes
commandementes
/
and
so
fall
from
the
fauour
of
god
/
lose
fayth
&
the
holy
spirite
of
god
/
lose
lyfe
eternal
.
As
for
the
wordes
of
Ecclesiastes
.9
.
where
it
is
written
that
no
man
can
knowe
whether
he
is
worthy
hatred
or
loue
/
the
wordes
are
to
be
vnderstande
thus
that
of
good
or
euil
that
chance
to
men
in
this
worlde
/
no
man
can
knowe
whether
he
is
worthy
hatred
or
loue
/
for
goodes
and
euyls
/
prosperyte
&
aduersyte
chaunce
equal
to
good
men
and
euyl
men
&
oftymes
it
chaunceth
that
euyl
men
haue
more
prosperite
then
good
men
/
euyl
haue
ryches
/
welth
/
&
pleasure
/
good
men
haue
pouertye
nede
/
payne
/
and
punysshmente
/
wherfore
of
prosperytie
or
aduersytie
in
this
worlde
is
no
man
to
be
estemed
more
or
lasse
in
the
fauour
of
God
/
seynge
these
thynges
chaunce
equally
to
the
good
and
the
euyl
/
in
this
worlde
/
I
wolde
that
euery
man
shulde
not
only
thynke
hym selfe
that
he
is
in
the
fauour
of
god
/
but
also
knowe
it
surely
that
god
fauoureth
hym
:
excepte
he
thinke
so
howe
can
he
fauour
god
for
loue
yf
he
dout
whether
god
loue
hym
or
no
/
or
in
this
thyng
be
waueryng
/
thynke
some
tyme
god
loue
hym
somtyme
he
loueth
him
nat
.
The
spirite
of
god
is
giuen
vs
to
put
vs
in
a
suretye
that
God
fauoureth
vs
/
and
yf
we
lacke
this
spirite
/
we
be
nat
of
Chryste
.
Ro.
8.
we
haue
also
receyued
the
spirite
of
adopcyon
:
by
whome
we
call
father
father
/
and
this
spirite
sheweth
to
our
spirite
that
we
are
the
chylden
of
god
.
Ro.
8
therfore
I
wolde
that
euery
man
shulde
certaynly
thynke
and
persuade
with
hym selfe
that
he
is
in
the
fauour
of
God
/
and
that
god
wyll
gyue
hym
euerlastynge
lyfe
ioye
&
blysse
in
the
worlde
to
come
/
which
they
that
beleue
nowe
haue
by
fayth
/
and
in
the
worlde
to
come
shal
possesse
in
dede
/
then
I
suppose
they
wolde
contynewe
in
fayth
and
shewe
theyr
faythe
by
all
good
workes
commaunded
in
the
Scrypture
.
Some
also
here
wyll
aske
howe
shall
we
knowe
whether
we
haue
faith
&
the
spirite
of
god
or
no
/
this
thyng
maye
be
knowen
by
the
frutes
/
&
by
the
wordes
:
mocyons
that
they
shal
perceyue
in
theyr
hartes
/
yf
they
perceyue
that
they
be
glad
to
heare
goddes
worde
/
to
reade
it
/
study
it
/
be
glad
it
goth
forwarde
for
Goddes
glory
onely
/
do
beleue
it
to
be
true
/
and
that
God
wyll
performe
and
brynge
to
passe
all
thynges
promysed
or
thretened
in
his
worde
/
that
he
wyll
rewarde
good
men
/
and
punysshe
euyll
men
in
the
worlde
to
come
/
yf
they
shall
perceyue
a
redynes
a
towardnes
to
be
obedyente
to
do
Goddes
commaundement
/
ye
to
do
it
in
dede
for
god
only
to
the
vttermost
of
theyr
power
/
if
these
thinges
they
perceyue
in
them selues
/
they
be
sure
sygnes
that
they
be
in
the
fauour
of
god
/
haue
faith
and
the
spyrite
of
god
/
and
shal
haue
lyfe
euerlasting
/
of
the
contrary
part
if
you
perceyue
in
your selfe
no
desyre
/
luste
/
or
wyll
to
heare
the
worde
of
god
/
to
reade
it
/
to
studye
it
/
ye
thynke
it
is
but
folysshenes
a
vayne
thing
/
an
vnprofytable
thing
or
that
you
care
nothynge
for
it
/
or
that
you
hate
it
and
enuy
it
and
the
professors
of
it
persecute
them
as
auctors
of
deuyles
doctryne
/
you
feele
your selfe
nothyng
redy
to
obey
the
commaundementes
of
god
but
ready
to
all
pleasure
of
the
flesshe
and
of
the
worlde
/
to
do
synne
and
noughtines
these
be
sure
tokens
that
you
be
out
of
the
fauour
of
god
/
lacke
fayth
and
the
spiryte
of
god
/
and
in
the
hie
displeasure
with
god
of
these
thynges
and
tokens
shewed
/
you
shall
knowe
whether
you
be
in
the
fauour
of
god
/
more
sure
than
by
the
fyght
of
the
holy
blode
of
hayles
/
or
by
the
goyng
thoroughe
saynt
wylfredes
nedle
/
and
also
yf
you
be
oute
of
Goddes
fauoure
/
you
lacke
faythe
and
the
spiryte
of
god
that
moueth
and
stereth
men
alwaye
to
all
good
workes
for
god
only
/
alone
regarding
his
wyl
and
pleasure
.
7.
That
we
might
be
his
owne
to
the
prayse
of
his
glory
/
for
what
ende
god
hath
chosen
vs
&
made
the
word
of
god
to
be
preached
to
vs
/
surely
for
this
ende
/
that
we
shuld
haue
faith
/
receiue
the
holy
spirite
/
&
be
made
sure
of
goddes
fauour
towardes
vs
and
that
he
loueth
vs
/
&
that
we
shulde
glorify
hym
agayn
/
by
faith
/
by
loue
to
hym
&
to
our
neyghbour
to
do
the
workes
of
god
commaunded
vs
to
do
in
the
holy
scrypture
in
our
vocacyon
and
callynge
and
that
only
for
god
/
&
haue
no
respecte
to
our selfe
.
Thus
we
maye
heare
/
knowe
what
frute
commeth
of
the
worde
of
god
preached
/
that
is
to
saye
/
throughe
the
holy
spirite
is
gyuen
/
certantye
of
goddes
fauour
/
knowledge
of
goddes
wyll
/
&
of
our
offyce
and
dutye
bothe
to
god
and
also
to
our
neighbour
and
lyfe
euerlasting
.
¶
Wherfore
also
in
so
muche
as
I
haue
hearde
of
the
fayth
whiche
ye
haue
in
the
lorde
Iesu
&
of
your
loue
vnto
the
sayntes
/
I
cease
nat
to
gyue
thankes
for
you
/
&
make
mentyon
of
you
in
my
prayers
/
that
the
god
of
our
lorde
Iesus
Christ
&
the
father
of
glory
may
gyue
vnto
you
the
spirite
of
wisdome
/
&
open
vnto
you
that
knowledge
of
hym selfe
and
lyghten
the
eyes
of
your
vnderstandynge
that
ye
may
knowe
what
is
the
hope
of
your
callynge
and
what
the
ryches
of
his
gloryous
inheritance
is
vpon
the
saintes
.
Saynt
Paule
here
sheweth
the
offyce
of
one
christen
man
toward
an
other
/
that
it
is
to
geue
thankes
to
god
for
fayth
/
hope
/
charyte
/
other
gyftes
spirytuall
geuen
to
other
of
god
.
And
in
this
he
teacheth
christen
men
what
they
shulde
do
when
they
heare
that
the
worde
of
god
is
puerly
&
truly
preached
without
all
dregges
of
mans
inuentyon
dreames
/
or
phantasyes
/
and
that
other
receyue
faythe
and
exercyse
the
workes
of
charyte
to
the
pore
people
/
that
they
shuld
gyue
laude
prayse
and
thankes
to
the
lorde
for
it
/
to
desyre
of
god
that
they
may
continue
in
the
truth
&
go
forward
in
it
/
and
encrease
euery
day
more
and
more
in
all
godly
knowlege
and
spirytual
wysdome
that
they
maye
knowe
what
is
the
hope
/
that
is
to
saye
the
thyng
that
they
hoped
for
/
whiche
is
the
heuenly
inherytaunce
whiche
they
hope
and
loke
for
,
to
the
whiche
god
hath
called
them
/
these
be
the
dutyes
of
a
chrysten
man
one
to
an
other
to
wysshe
and
desyre
of
god
/
and
nat
to
be
sory
that
so
muche
spirytuall
knowlege
of
God
be
shewed
to
the
rude
and
ignoraunt
people
as
is
nowe
shewed
in
our
tyme
.
And
here
Saynte
Paule
reproueth
those
that
be
sory
that
there
is
so
muche
knowledge
of
goddes
worde
shewed
and
opened
to
the
symple
people
as
is
/
it
checketh
also
all
them
that
dysswadeth
the
laye
people
vnlearned
/
from
the
hearynge
of
the
worde
of
god
from
the
readyng
of
it
/
from
the
study
of
it
.
22.
Vertue
can
nat
be
byd
where
someuer
it
is
but
it
wyll
be
knowen
although
they
wolde
it
shuld
nat
be
knowen
that
do
vertuously
to
auoyde
prayse
of
men
/
as
the
fayth
and
charyte
of
these
Ephesians
came
to
Paule
in
prison
/
for
the
whiche
Saynt
Paule
praysed
them
/
and
vertue
shal
not
lacke
his
prayse
or
reward
in
this
worlde
/
or
at
the
lesse
in
the
worlde
to
come
.
23.
Saynt
Paule
commendeth
these
Ephesians
/
nat
for
theyr
goodly
temple
/
nor
yet
for
their
noble
worshyppinge
of
Diane
/
nor
yet
for
their
religyouse
men
called
of
dyuers
sectes
/
and
of
dyuerse
habytes
/
for
theyr
goodly
syngynge
in
the
queare
/
or
theyr
orgaynes
and
playeng
in
their
churches
/
or
for
other
goodly
ceremonyes
/
nor
for
their
tapers
/
torches
/
carued
paynted
/
or
gylded
Images
/
or
for
theyr
goodly
greate
belles
or
multitude
of
masses
or
suche
lyke
/
but
for
theyr
fayth
in
Iesus
Christ
/
and
their
charyte
to
the
poore
people
that
hathe
nede
of
helpe
and
socour
.
And
Paule
commendeth
them
nat
bicause
he
wolde
make
them
proude
/
but
bicause
he
wolde
prouoke
them
to
go
forwarde
and
continue
in
faythe
and
charyte
/
and
encrease
them
euery
day
more
and
more
/
and
that
they
shulde
knowe
good
workes
nat
to
lacke
his
reward
with
god
in
the
world
to
come
.
4.
In
this
prayer
he
teacheth
vs
what
thynges
we
shulde
desyre
of
god
in
our
prayers
/
that
it
wolde
please
God
to
gyue
vs
the
spirite
of
spirytuall
wysdome
and
knowledge
/
that
we
myght
be
lyghtened
with
all
godly
knowledge
/
that
we
myght
knowe
howe
ryche
is
our
hope
in
the
thynge
we
hope
for
/
the
heauenly
inherytaunce
/
vnto
the
whiche
Christ
hath
bought
vs
with
his
preciouse
bloude
shed
for
vs
/
of
this
place
we
maye
learne
that
we
can
not
knowe
what
is
our
hope
/
glorye
/
and
inheritaunce
whiche
we
loke
for
after
this
present
lyfe
/
except
that
God
shewe
it
to
vs
by
his
spiryte
of
wysdome
and
knowledge
/
and
open
our
eyes
that
we
may
see
and
perceyue
it
.
And
to
optayne
this
spiryte
of
God
/
and
that
we
maye
euery
daye
encrease
more
and
more
in
this
diuyne
knowledge
/
saynt
Paule
moneth
vs
to
praye
to
god
which
alone
doth
geue
this
spiryte
.
This
place
maketh
agaynst
them
that
wolde
the
ignorant
symple
people
shulde
haue
no
furder
knowlege
of
god
then
be
conteyned
in
the
pater
noster
/
and
to
be
contented
with
that
knowledge
/
and
desyre
no
furder
/
but
to
leue
to
hie
dyuynes
the
furder
knowledge
in
the
scriptures
of
god
/
but
let
suche
blynde
gydes
and
ignorant
teachers
put
away
theyr
blyndnes
and
ignoraunce
/
and
learne
better
knowlege
of
god
/
desyre
it
in
faythe
by
prayer
/
by
study
/
by
hearyng
and
reading
of
holy
scriptures
/
that
they
may
encrease
in
more
knowledge
and
teache
other
better
to
seke
to
more
knowledge
/
that
they
may
come
to
the
more
knowledge
of
god
/
and
of
the
celestyall
kyngdome
/
whiche
thinges
they
know
better
the
more
knowledge
they
haue
in
the
holy
scryptures
of
god
.
Also
saynt
Paule
sheweth
here
that
faythe
/
charyte
/
knowledge
of
godly
wysdome
may
be
encreased
in
sayntes
lyuing
here
in
his
world
/
and
therfor
he
exorteth
euery
man
to
encrease
theyr
faythe
/
theyr
charite
/
theyr
knowledge
/
in
the
which
he
sheweth
that
there
is
no
man
so
good
but
that
he
maye
be
better
&
encrease
in
goodnes
/
in
the
whiche
he
exorteth
euery
one
to
encrease
/
&
euery
day
be
better
&
better
.
¶
And
what
is
the
excedyng
gretnes
of
his
power
toward
vs
which
beleue
accordynge
to
the
working
of
his
myghty
powre
whiche
he
wrought
in
Christ
when
he
raysed
him
vp
from
the
deade
and
set
him
on
his
ryght
hand
in
heuenly
thinges
aboue
al
rule
/
powre
/
&
might
and
domynation
and
aboue
al
that
maye
be
named
/
nat
onely
in
this
worlde
/
but
also
in
the
worlde
to
come
And
hathe
put
all
thynges
vnder
his
fete
/
&
hathe
made
hym
aboue
al
thinges
/
the
head
of
the
congregacyon
whiche
is
his
body
&
the
fulnes
of
hym
that
fylleth
all
in
all
.
The
Apostle
goeth
forth
with
his
prayer
for
these
Ephesyans
and
desyreth
God
that
they
myghte
knowe
by
the
spirite
of
wisdome
and
knowledge
of
god
that
they
myght
knowe
the
excellent
power
of
god
which
god
hath
declared
myghtely
in
the
raisynge
vp
his
sonne
Iesus
Chryst
from
deathe
to
lyfe
/
and
made
him
to
syt
on
his
ryghte
hande
aboue
all
heauenly
powers
In
Christ
was
shewed
the
excellent
power
of
god
/
aboue
all
thynges
/
whiche
power
god
wyl
shewe
to
them
that
beleueth
.
2.
He
sheweth
here
the
glory
of
Christ
to
be
aboue
all
the
powers
/
domynyons
/
or
potestates
in
heauen
that
we
shulde
put
our
truste
in
Christ
/
whiche
wyll
exalte
to
that
place
where
he
is
al
them
that
beleue
in
him
and
thynketh
to
come
there
where
Christ
is
on
the
right
hande
of
the
father
onely
by
Chryste
/
and
nat
by
theyr
owne
merytes
or
deseruinges
and
to
put
men
in
a
suretye
of
that
thynge
Christe
hym selfe
was
exalted
from
deathe
to
lyfe
eternal
.
3.
The
power
and
the
glory
of
Christ
is
shewed
in
that
he
sytteth
on
the
ryght
hande
of
the
father
in
heauen
aboue
all
powers
rule
/
dominyon
/
potestates
/
and
vertues
/
and
aboue
all
names
that
is
in
this
world
or
in
the
worlde
to
come
/
and
all
thynges
are
subiected
to
him
and
vnder
his
domynion
and
power
/
and
he
is
the
heade
of
the
congregatyon
whiche
is
his
body
.
Christ
is
the
heade
/
in
whome
consisteth
the
perfeccyon
of
the
hole
bodye
and
he
that
maketh
in
the
bodye
all
thynges
parfyte
.
4.
This
place
reproueth
the
Bysshoppe
of
Rome
and
all
his
decrees
that
maketh
hym
heade
of
the
Churche
of
Chryste
/
for
the
hed
of
the
churche
of
Christ
is
nat
the
bysshop
of
Rome
/
but
Christe
whiche
maketh
all
thynges
vnparfyte
parfite
/
&
princes
&
Kinges
in
their
kingdomes
worldely
/
be
as
heades
of
theyr
subiectes
vnder
Christ
to
se
euery
one
be
in
right
order
/
to
goddes
wyll
and
pleasure
/
and
that
euery
man
in
euery
state
and
degree
do
his
duty
after
his
calling
/
for
to
the
Kinges
/
Princes
/
and
other
superior
power
/
it
becommeth
euery
man
to
be
obedyent
/
and
from
their
power
can
no
man
exempte
any
of
these
subiectes
by
any
profession
of
man
/
wherfore
byshops
of
Rome
exemptyng
religyouse
men
from
due
obedience
to
their
kinges
and
Prynces
haue
done
against
goddes
lawe
and
saynt
Paules
doctrine
.
Ro.
13.
1.
Pe.
2.
Hebre.
13.
whiche
places
commaundeth
all
subiectes
to
be
obedient
vnto
the
hye
powers
/
for
they
that
resyste
powers
/
they
resyst
the
ordinance
of
God
and
these
that
resyste
the
ordynaunce
of
God
they
take
to
them selfe
Iudgemente
and
dampnacyon
.
Ro.
13.
¶
The
seconde
Chapyter
to
the
Ephesyans
.
ANd
quickened
you
also
when
ye
were
deade
throughe
trespacꝭ
and
synnes
/
in
the
whiche
in
time
past
ye
walked
accordynge
to
the
course
of
this
worlde
/
and
after
the
Prynce
that
ruleth
in
the
ayre
/
namely
/
after
the
spiryte
whiche
nowe
worketh
in
the
chyldren
of
vnbeleue
amonge
whome
we
also
had
our
conuersacyon
in
tyme
paste
in
the
lustes
of
our
fleshe
and
of
the
mynde
and
more
naturally
the
childrenne
of
wrath
euen
aswell
as
other
.
The
Apostell
compareth
the
state
of
these
Ephesyans
that
they
were
in
nowe
when
he
wrote
this
Epistle
to
them
/
with
the
state
&
condicion
of
lyfe
that
they
were
in
before
Chryst
had
called
them
to
fayth
by
his
word
preached
amonge
them
/
that
by
the
remembraunce
of
it
/
they
might
be
prouoked
with
more
gladnesse
and
harty
loue
to
prayse
and
laude
God
/
and
gyue
hym
harty
thankes
that
it
hathe
pleased
hym
to
call
them
from
darknes
to
lyghte
from
ignoraunce
to
knowledge
/
from
syn
to
iustyce
from
deathe
to
lyfe
/
he
saythe
whan
you
knewe
nat
Chryste
/
you
were
deade
by
trespaces
and
synnes
/
beholde
in
what
case
they
be
in
the
knowe
nat
Chryste
and
his
holy
worde
/
by
trespaces
and
synnes
he
vnderstandeth
all
manner
of
vyces
and
synnes
/
whether
they
be
in
thought
wyll
/
acte
/
or
in
outwarde
dede
/
when
they
knewe
nat
Chryste
they
were
deade
by
synnes
/
nowe
they
knowynge
Chryste
do
lyue
/
and
be
called
from
deathe
to
the
lyfe
of
grace
and
of
glorye
eternal
/
before
they
walked
in
vyce
and
in
synne
/
nowe
they
walke
in
grace
and
in
vertue
/
before
they
walked
after
the
maners
/
lustes
and
pleasures
of
this
worlde
/
that
is
to
saye
/
after
the
lustes
of
the
fleshe
/
the
lustes
of
the
eyes
/
and
proudnes
of
lyfe
.
1.
Ioh.
2.
Nowe
they
walke
after
the
good
wyll
of
god
and
after
godes
pleasure
/
before
they
folowed
the
prince
of
the
ayre
and
was
obedyente
to
his
wyll
(
this
Prynce
of
the
ayre
is
that
euyll
spiryte
that
worketh
in
sturdy
/
frowarde
/
and
disobedyent
personnes
to
goddes
wyll
and
that
doth
nat
beleue
God
)
but
nowe
they
walke
after
the
wyll
of
god
the
father
of
our
Lorde
Iesus
Chryste
lorde
of
heauen
and
earthe
whose
spiryte
bryngeth
and
leadeth
to
all
good
workes
of
God
who
is
he
that
knoweth
he
is
called
from
synne
/
death
/
hel
/
&
eternall
dampnacion
/
to
iustice
/
lyfe
/
heauen
/
&
eternal
ioy
and
blisse
/
&
wyll
nat
giue
thankes
laude
and
praise
to
him
that
brought
hym
to
this
ioye
and
felicyte
?
Truely
I
thynke
no
man
/
but
he
wolde
gyue
greate
thankes
whan
he
remembreth
the
benefytes
of
his
callynge
/
and
for
that
cause
saint
Paule
here
compareth
these
two
states
to gether
that
euery
one
of
vs
may
remember
in
what
case
we
were
in
before
Christe
called
vs
to
his
knowledge
by
his
worde
/
for
as
these
Ephesyans
were
/
so
were
we
/
and
the
same
thynge
he
wryteth
to
them
he
writeth
to
vs
/
it
agreith
aswel
to
vs
as
to
them
/
and
all
one
thynge
/
as
touchynge
our
state
.
2.
This
place
sheweth
that
al
men
that
came
of
Adam
to
be
subiecte
to
synne
/
and
for
synne
worthy
eternall
deathe
/
none
able
to
delyuer
them selfe
from
deathe
and
dampnacion
/
of
the
which
we
may
learne
that
no
man
by
his
owne
nature
/
myght
/
power
/
or
fre
wyll
/
can
saue
hym selfe
from
death
and
hell
/
but
who
someuer
be
saued
that
they
be
saued
by
the
only
grace
of
god
and
nat
by
theyr
owne
merytes
/
or
by
the
merytes
of
sayntes
departed
.
3.
You
see
what
foloweth
syn
/
deathe
/
&
punyshment
foloweth
syn
/
as
the
rewarde
for
synne
/
and
that
these
that
wante
the
grace
of
god
can
nat
but
fall
to
synne
/
and
go
from
one
synne
to
an
other
/
and
walke
after
the
lustes
of
the
fleshe
/
and
applye
them selues
to
the
wyll
of
the
deuyll
which
worketh
in
euyl
men
and
prouoketh
to
al
vnhappynes
vyce
/
&
syn
/
as
these
Ephesyans
dyd
before
they
were
called
by
the
worde
of
god
to
fayth
&
to
knowe
Christ
.
4.
In
euyll
men
worketh
the
prynce
of
the
ayre
whiche
is
the
deuyl
that
entyseth
alwaye
to
euyll
/
and
to
do
she
workes
of
the
deuyll
.
The
deuyll
is
called
the
prince
of
the
ayre
/
nat
bycause
he
hathe
dominyon
and
power
to
rule
the
ayre
at
his
pleasure
or
wyl
/
for
that
to
god
doth
pertayne
/
but
that
he
hathe
power
only
of
euyl
men
that
lyueth
here
in
the
ayre
&
gyue
them selfe
to
serue
the
deuyll
rather
then
God
/
and
many
mo
there
is
that
serue
the
deuil
then
god
/
for
there
is
many
mo
vnfaythfull
then
faythfull
/
mo
synners
then
good
lyuers
/
mo
that
folowe
the
honours
of
the
worlde
/
the
pleasures
of
the
flesshe
/
then
that
truely
serueth
god
by
true
fayth
and
faythfull
workes
of
charyte
commaunded
in
the
scrypture
/
mo
that
abuse
the
gooddes
of
the
worlde
then
that
vse
them
as
they
shulde
do
/
of
all
abusers
of
goodes
of
the
worlde
the
deuyll
is
the
Prynce
and
captayne
/
for
they
do
the
wyll
of
the
deuyl
so
we
maye
learne
of
whome
the
deuyll
is
prynce
/
&
what
he
maketh
his
seruauntes
to
do
/
workes
of
darcknes
/
and
deathe
/
and
where
he
vseth
his
power
/
here
in
the
ayre
where
as
euyl
men
lyueth
folowyng
the
lustes
of
the
flesshe
/
worldely
honours
/
and
pleasures
of
men
/
sekinge
theyr
owne
pleasure
more
then
goddes
glorye
/
or
the
profyte
of
theyr
neyghboure
.
5.
Amonge
whome
we
also
had
our
conuersation
/
as
he
shulde
say
/
nat
only
you
Gentiles
were
deade
by
syn
/
going
frome
one
synne
to
an
other
doynge
the
wyll
of
the
prince
of
the
ayre
/
but
also
all
we
Iewes
were
dead
by
sinne
/
&
had
deserued
euerlastyng
death
for
our
syn
&
worthye
to
haue
bene
for
euermore
excluded
the
kingdom
of
heauen
/
wherfore
insomuch
the
we
with
you
be
delyuered
from
syn
/
death
/
hel
/
&
eternal
dampnacyon
/
it
is
is
nat
to
be
imputed
to
our
merytes
or
deseruinges
but
only
to
the
goodnes
of
God
/
to
whome
we
Iewes
gyue
thankes
&
glorifye
god
for
it
/
as
you
Gentyles
/
for
God
by
his
sonne
Iesus
Christ
hathe
delyuered
vs
all
from
death
.
6.
Men
that
be
out
of
the
fauor
of
god
walke
frome
one
synne
to
an
other
/
do
the
lustes
of
theyr
flesshe
/
and
of
theyr
owne
wyll
contrary
to
the
wyll
of
god
/
here
we
maye
learne
what
we
can
do
of
our selfe
/
leste
to
our
owne
myghtes
and
powers
yf
we
lacke
the
grace
of
God
/
surely
we
can
do
nothing
elles
but
sinne
/
and
folowe
the
desyres
of
our
corrupte
fleshe
/
as
adultery
glotony
/
drunkennes
/
Enuy
/
malyce
/
tancor
hatred
/
pride
/
couitousnes
/
error
heresy
Idolatry
/
&
other
suche
lyke
of
the
which
commeth
death
&
eternal
dampnacion
.
7.
And
were
naturally
the
chyldren
of
wrath
aswell
as
other
.
Saint
Paule
extolethe
the
Iewes
nothynge
aboue
the
Gentyls
as
touchyng
health
iustifycacyon
and
lyfe
euerlastynge
/
but
maketh
the
Iewes
and
the
Gentyles
equall
shewing
them
doth
by
their
owne
nature
to
be
children
of
wrath
and
of
dampnacyon
that
al
prayse
and
glorye
myght
be
gyuen
onely
to
God
for
our
iustifycacyon
/
forgyuenes
of
synne
/
and
the
gyfte
of
lyfe
euerlastyng
in
ioye
and
blysse
:
and
no
parte
ascrybed
to
man
to
mannes
myght
or
power
merites
or
deseruynges
.
¶
But
god
which
is
ryche
in
mercy
throughe
his
greate
loue
wherwith
he
loued
vs
/
euen
whan
we
were
deade
in
synnes
hath
quyckened
vs
with
Christ
(
&
for
by
grace
are
ye
saued
)
and
hathe
raysed
vs
vp
with
hym
/
and
set
vs
vp
with
hym
in
heauenly
thinges
through
Chryst
Iesus
that
in
tymes
to
come
he
myght
shewe
the
excedynge
ryches
of
his
grace
in
kyndenes
to
vs
warde
in
Christ
Iesu
.
The
Apostle
nowe
sheweth
howe
that
bothe
the
Iewes
and
the
Gentyles
deade
by
synnes
haue
opteyned
lyfe
nat
by
their
owne
merites
/
but
onely
by
the
grace
of
god
/
and
that
whan
all
hope
of
lyfe
was
paste
after
mannes
iudgement
or
by
the
myghtꝭ
of
mannes
nature
:
for
howe
coulde
there
be
any
hope
of
lyfe
of
them
whiche
were
by
nature
the
chyldren
of
the
wrathe
of
god
/
and
condemned
to
deathe
.
But
then
god
whiche
is
by
nature
good
/
gentyl
and
mercyfull
/
&
ryche
in
mercy
.
Of
his
greate
charite
and
loue
towarde
vs
hathe
restored
vs
deade
by
synne
to
lyfe
agayne
by
Iesus
Christe
/
and
that
nat
of
our
good
workes
/
but
frely
and
for
Christes
sake
only
/
by
whome
is
our
lyfe
.
The
goodnes
of
god
in
this
poynt
is
more
to
be
noted
towarde
vs
.
That
he
hath
loued
vs
whan
we
were
his
enemies
euyll
&
wycked
synners
that
then
he
wolde
nat
suffre
vs
to
perysshe
in
our
synnes
/
but
hath
delyuered
vs
frome
deathe
to
lyfe
to
be
heyres
of
his
kyngdome
.
2.
And
that
he
wolde
make
vs
sure
of
perpetuall
healthe
and
lyfe
.
He
sayeth
that
god
hath
quyckened
vs
&
raysed
vs
agayne
with
Christe
and
made
vs
to
syt
amonge
the
heauenly
company
with
Christe
/
and
that
by
the
onely
mercy
&
grace
of
god
by
the
which
we
are
saued
.
Here
the
Apostle
speketh
in
the
tyme
past
for
the
tyme
to
come
/
for
the
certayntie
of
the
thynge
to
come
by
Christe
.
And
leaste
anye
shulde
be
wauerynge
in
hope
or
doubtefull
of
the
promysses
of
God
to
be
fulfylled
as
at
mannes
promysses
.
God
wylleth
that
men
shulde
be
as
sure
of
his
ꝓmisses
(
as
yf
they
were
receyued
in
dede
)
by
fayth
and
hope
of
them
/
whiche
hope
is
neuer
disceyued
.
3.
The
raysyng
vp
of
Christe
from
death
to
lyfe
maketh
vs
sure
that
we
shall
aryse
fromde
deathe
to
lyfe
.
Ye
we
whiche
are
in
this
laste
tymes
in
the
whiche
thynge
is
shewed
the
ryche
grace
of
god
/
and
his
myghty
power
to
all
the
worlde
and
for
all
tymes
.
❧
:
FOR
by
grace
are
ye
saued
throughe
fayth
&
that
nat
of
your selues
,
for
it
is
the
gyfte
of
god
,
nat
of
workes
,
lest
any
man
shulde
boste
hym
sealfe
.
For
we
are
his
workmanshype
created
in
Christe
Iesu
vnto
good
workes
,
to
the
whiche
god
ordeyned
vs
before
that
we
shulde
walke
in
them
.
♣
:
Here
we
may
lerne
of
Paule
oftymes
if
nede
be
to
repete
one
thynge
whiche
we
wolde
haue
surely
knowen
/
and
prynted
in
mennes
hertes
/
specially
this
thyng
/
that
our
saluation
commeth
nat
of
our selfe
/
of
our
workes
or
merites
of
man
/
but
onely
of
the
grace
of
god
throughe
faythe
.
In
the
which
wordes
saynt
Paule
reproueth
all
them
that
thynke
our
iustification
dothe
come
by
other
thynges
then
by
the
grace
of
god
&
by
Christe
:
as
by
prayers
/
beades
halowed
at
Syon
/
by
masses
of
Scala
celi
/
by
rosaryes
of
our
Lady
/
by
saint
Francis
gyrdle
/
cote
/
coule
or
habit
/
hose
/
shoes
or
botes
/
gyrdeles
/
purse
or
knyfe
/
matyns
masses
or
euen
songe
/
or
any
other
suche
lyke
without
the
grace
of
god
&
without
fayth
:
of
the
which
cometh
lyfe
euerlastyng
.
2.
To
fayth
in
the
scripture
is
attributed
our
iustification
/
nat
because
fayth
is
the
author
of
our
iustification
.
For
the
author
of
our
iustification
is
Christe
/
but
iustification
is
attributed
to
fayth
because
faythe
receyueth
the
mercy
of
god
&
beleueth
the
promysses
of
god
made
to
iuste
men
and
beleuers
to
be
fulfylled
.
So
faythe
is
the
organe
&
the
meane
by
the
whiche
we
perceyue
our
iustification
to
come
of
the
only
mercy
of
god
/
and
it
maketh
vs
to
beleue
the
scriptures
that
shewes
that
we
are
iustified
by
grace
throughe
faythe
without
all
workes
.
Good
workes
go
nat
before
fayth
/
but
they
folowe
fayth
and
our
iustification
by
the
faythe
&
maketh
vs
certayne
that
we
be
iustified
as
shal
be
(
god
willing
)
more
playnly
here
after
declared
.
3.
Al
be
it
that
we
be
iustified
by
faythe
&
knowe
we
haue
our
synnes
forgyuen
of
goddes
goodnes
throughe
faythe
/
yet
we
haue
no
cause
why
we
shulde
glory
in
our selfe
.
For
faythe
is
nat
of
vs
/
but
it
is
the
gyfte
of
god
&
nat
the
worke
of
our
power
as
sayth
saynt
Paule
.
2.
Corin.
3.
we
are
nat
able
of
our
sealfe
to
thynke
any
good
thought
/
as
of
our selfe
:
but
all
our
habilite
is
of
the
lorde
.
Also
saynt
Paule
to
the
Rom̄
.
2.
sayeth
.
Yf
by
grace
we
be
saued
nowe
it
is
nat
of
workes
/
for
grace
is
then
no
grace
:
but
yf
it
be
of
workes
nowe
it
is
no
grace
.
❧
:
⚹
:
❧
4.
Nat
of
workes
leaste
any
man
shulde
boste
hym
sealfe
.
Our
healthe
&
iustice
is
nat
of
any
workes
.
For
yf
it
were
of
workes
/
then
myght
men
boste
them
sealfe
in
theyr
workes
:
but
man
hath
nat
where
in
he
may
boste
hym
sealfe
.
For
what
haste
thou
o
man
that
thou
haste
nat
receyued
?
and
yf
thou
hast
receyued
/
why
doste
thou
glory
/
as
thoughe
thou
haddest
nat
receyued
it
Therfore
he
that
wyl
glory
let
hym
glory
in
god
/
of
whome
cometh
redemption
iustification
/
healthe
/
saluation
and
lyfe
euerlastynge
in
blysse
.
❧
:
❧
5.
But
some
parauenture
wyll
say
.
Yf
our
workes
do
nat
iustifye
vs
/
we
wyll
do
no
good
workes
/
or
what
shulde
it
profite
vs
to
do
good
workes
yf
by
workes
we
be
nat
iustified
?
To
this
saynte
Paule
here
maketh
answere
sayenge
/
that
we
are
the
creatures
of
god
made
to
do
good
workes
/
whiche
god
hath
prepared
that
we
shulde
walke
in
them
.
So
we
may
nat
ceasse
from
doynge
of
good
workes
/
althoughe
good
workes
do
nat
iustifye
vs
.
For
good
workes
are
to
be
done
to
the
glorye
of
god
/
&
without
blasphemye
of
god
.
It
is
blasphemye
to
god
to
attribute
to
workes
that
is
to
be
attributed
and
gyuen
onely
to
god
.
It
is
to
be
ascribed
onely
to
god
our
iustification
/
our
saluation
/
forgyuenes
of
synnes
ad
lyfe
euerlastynge
.
Wherefore
good
workes
are
nat
to
be
done
for
this
intent
that
they
shulde
iustifye
vs
/
deserue
the
grace
of
god
/
take
aware
synnes
&
brynge
lyfe
euerlastyng
by
reason
of
the
worke
in
it selfe
.
But
good
workes
are
to
be
done
of
christen
men
to
shewe
&
declare
our
fayth
to
vs
and
to
al
the
worlde
.
To
declare
our
loue
and
kyndenes
of
our
herte
towardes
god
for
his
benefites
geuen
to
vs
.
To
make
our
callynge
certayne
and
sure
so
that
we
myght
do
the
wyll
of
god
/
and
auoyde
his
displeasure
bothe
in
this
worlde
&
also
in
the
worlde
to
come
.
1.
Corin.
2.
That
we
myght
shewe
our
redynesse
to
do
the
wyll
of
god
that
we
myght
prouoke
other
men
to
glorifye
god
with
vs
.
Math.
5.
That
we
myght
agree
to
our
creacyon
/
&
profite
other
men
in
goodes
&
gyftes
gyuen
vs
of
god
for
that
ende
.
And
that
we
shulde
be
alwayes
to
the
glorye
of
god
with
out
faute
before
hym
by
loue
.
Ephe.
1.
For
these
causes
&
diuerse
other
/
good
workes
are
to
be
done
.
❧
:
❧
❧
:
❧
6.
Some
parauenture
wyl
say
.
If
good
workes
do
nat
iustifye
vs
/
take
nat
away
synne
&
geue
euerlastynge
lyfe
.
Wherfore
in
the
scriptures
is
iustification
/
forgiuenes
of
synne
and
lyfe
eternall
attributed
to
good
workes
so
ofte
?
To
thys
I
answere
that
scripture
oftymes
speaketh
after
the
maner
of
men
.
The
father
oftymes
entyseth
his
sonne
to
do
his
wyl
by
promyse
of
a
rewarde
.
So
the
scripture
speaketh
after
the
maner
of
fathers
or
of
men
where
as
it
promiseth
iustification
/
forgeuenes
of
sinne
/
&
lyfe
euerlastyng
to
them
that
kepe
the
commandementes
of
god
that
be
faythfull
:
as
Christe
sayeth
Math.
18.
If
thou
wyll
entre
in
to
lyfe
kepe
the
commaundementes
of
god
.
Here
the
scripture
speaketh
after
the
maner
of
men
entisynge
euery
man
to
kepe
goddes
commaundementes
/
promisyng
them
a
rewarde
/
if
they
kepe
goddes
commaundementes
.
He
meaneth
nat
here
that
the
kepynge
of
the
commaundementes
deserueth
lyfe
euerlastyng
:
but
rather
that
lyfe
euerlastyng
is
frely
geuen
to
them
that
kepe
the
commaundementes
of
god
/
and
they
may
be
sure
of
lyfe
in
ioye
&
blysse
to
come
that
kepe
the
commaundementes
.
And
they
that
kepe
nat
goddes
commaundementes
may
be
sure
they
shal
haue
no
lyfe
in
the
worlde
to
come
/
but
shal
be
dampned
perpetually
in
hel
.
Furthermore
where
as
the
scriptures
do
apere
to
geue
to
workes
forgeuenes
of
synnes
.
The
scriptures
speaketh
of
suche
workes
that
be
done
in
fayth
/
which
hath
alway
annexed
forgeuenes
of
synnes
/
nat
for
the
workis
sake
/
but
rather
for
the
fayth
that
they
were
done
in
/
bycause
they
that
worke
these
workes
were
iustified
before
god
through
fayth
before
they
dyd
worke
Fynally
sometyme
in
the
scripture
iustificacyon
is
attributed
to
workes
/
because
workes
declareth
men
to
them selues
and
to
other
that
they
haue
a
true
and
lyuely
saythe
by
the
whiche
they
be
iustified
before
god
.
And
so
iustification
of
workes
is
the
declaracyon
of
a
true
faythe
/
and
so
is
iustification
taken
some
tymes
in
the
scripture
as
in
Iames.
2.
&
Luce.
16.
where
Christe
sayeth
to
the
Phariseis
.
You
are
they
whiche
iustify
your selues
before
men
/
god
knoweth
your
hertes
.
7.
We
be
the
creatures
of
god
ordinated
to
do
good
workis
.
Here
in
these
wordes
two
thyngꝭ
we
be
taught
.
Fyrste
is
that
we
be
the
creatures
of
god
&
his
workemanshyp
made
of
him
.
Of
the
whiche
we
may
fully
persuade
to
vs
the
loue
of
god
/
for
no
man
hateth
his
owne
worke
but
loueth
it
and
wyll
nat
suffer
it
to
peryshe
/
and
if
we
be
the
worke
of
god
(
as
we
be
in
dede
)
We
may
nat
be
proude
agaynst
our
maker
or
be
displeased
with
hym
sayeng
why
haste
thou
made
me
after
this
fashyon
or
that
fashyon
it
is
nat
mete
that
the
pot
shuld
say
to
the
potter
/
why
hast
thou
made
me
to
this
vse
or
that
fylthy
vse
/
and
another
that
deserueth
no
better
then
I
to
be
had
in
honour
&
glory
/
of
this
thynge
there
is
none
other
cause
to
be
geuen
but
the
wyl
of
the
potter
/
and
it
is
conuenient
that
euery
pot
shulde
be
content
with
the
wyl
of
the
potter
/
and
nat
that
he
shulde
murmure
agaynste
the
potter
that
hathe
prefarred
another
before
hym
sythe
the
pote
is
in
nothers
det
/
and
both
pottes
haue
that
that
they
haue
only
of
the
wyll
of
the
potter
.
The
seconde
thyng
is
that
we
shulde
learne
to
knowe
for
what
ende
we
were
created
of
god
/
that
is
to
say
/
nat
that
we
shulde
be
ydle
or
lyue
euyl
and
folowe
the
pleasures
of
our
fleshe
or
of
the
worlde
/
but
that
we
be
created
to
do
good
workes
&
suche
workes
nat
as
we
thynke
good
to
vs
but
suche
as
god
hathe
ordynated
that
we
shulde
walke
in
them
.
And
here
he
exorteth
men
to
good
workes
leaste
any
shulde
thynke
faythe
sufficient
and
condemne
good
workes
/
good
workes
I
meane
suche
as
god
hathe
appoynted
vs
to
do
by
his
holy
worde
and
nat
suche
worke
as
men
leuynge
goddes
worde
hathe
appoynted
to
serue
and
please
god
with
all
.
And
here
in
thys
place
maye
fall
away
pylgrymages
/
offerynges
of
candels
/
gyldyng
of
ymages
/
and
religions
of
men
/
whiche
be
workis
nat
instituted
of
god
but
of
man
and
inuented
of
man
without
goddes
worde
/
for
the
whiche
voluntary
workes
many
haue
contempned
and
lefte
on
done
the
workes
commaunded
of
god
/
and
preferred
wyll
workes
aboue
them
.
8.
He
moueth
vs
here
nat
to
stande
styll
when
we
haue
done
one
good
worke
/
but
to
go
forwarde
from
one
good
worke
to
another
apoynted
of
god
and
nat
of
our selfe
of
our
good
intente
thought
of
vs
to
honour
&
please
god
with
all
/
when
we
can
nat
tell
whether
god
wyll
be
honoured
after
that
way
whiche
we
haue
ymagined
to
honour
him
.
For
hys
honour
do
the
nat
consyst
in
workes
founde
out
by
men
/
but
in
the
workes
appoynted
in
the
scripture
.
For
if
all
our
newe
founde
workes
were
taken
away
no
parte
of
the
workes
assygned
by
God
in
the
scriptures
shulde
be
taken
away
.
I
meane
if
al
pylgrimagꝭ
to
paynted
stockes
/
or
stones
/
all
gyltyng
of
ymages
/
all
offeryng
vp
of
candels
/
al
monkes
&
freers
/
al
masses
of
Scala
cesi
/
al
trental
masses
were
taken
away
/
no
parte
of
the
workes
commaunded
by
god
shulde
be
taken
away
/
no
parte
of
goddes
glory
shulde
be
mynyshed
/
but
rather
promoted
and
set
forwarde
.
For
these
workes
founde
by
man
hathe
hyndered
muche
the
true
honour
of
god
that
god
hathe
nat
bene
truely
honored
as
he
shulde
be
in
spirite
&
in
trewthe
/
these
wyll
workes
hathe
letted
many
to
do
theyr
charite
where
they
shulde
haue
done
to
the
pore
people
(
bought
by
the
precious
bloude
of
Christe
)
whiche
hathe
had
nede
of
the
helpe
of
man
.
Also
in
that
saynte
Paule
exhorteth
men
only
to
do
the
workes
that
god
hathe
commaunded
in
the
scriptures
and
wylleth
that
we
shall
walke
in
them
and
go
forwarde
in
them
&
encrease
more
&
more
/
me
thynke
in
these
wordis
he
teacheth
workes
commaunded
of
god
to
be
sufficient
to
opteyne
lyfe
euerlasting
if
none
of
our
newe
founde
holy
dayes
or
our
wyll
workes
inuented
of
our
good
zeales
onely
without
goddes
worde
be
put
to
the
workes
of
god
/
we
adde
to
the
workes
of
god
many
workes
of
mannes
inuencion
/
as
who
shulde
say
goddes
workes
were
nat
perfeit
excepte
man
shulde
put
to
some
thynge
to
make
them
perfeyt
/
as
god
coulde
nat
gyue
vs
healthe
and
lyfe
euerlastynge
/
excepte
that
we
of
our
blynde
zeales
shulde
put
to
some
thyng
of
our
addicion
.
I
do
nat
speke
here
agaynst
any
godly
cyuyll
ordynaunce
or
any
godly
ceremony
yet
vsed
or
may
be
vsed
in
tyme
to
come
that
be
made
to
set
furthe
goddes
glory
/
or
for
any
descent
or
comely
ordre
to
be
had
amonges
men
in
the
worlde
/
or
for
any
polytyke
ende
to
be
vsed
amonges
christen
men
as
charite
requyreth
the
glory
of
god
better
promoted
and
his
worde
more
regarded
and
set
by
/
and
the
charite
of
the
christians
more
encreased
to
the
commodyte
of
all
good
men
.
❧
Wherfore
remembre
that
ye
(
whiche
afore
tyme
were
Gentyles
after
the
fleshe
and
were
called
vncyrcumcision
of
them
that
are
called
circumcision
after
the
fleshe
whiche
circumcision
is
made
with
hande
)
that
ye
at
the
same
tyme
were
with
out
Christe
and
reputed
aliauntes
from
the
common
welthe
of
Israel
,
and
were
straungers
from
the
testament
of
promes
,
therfore
had
ye
no
hope
,
and
were
without
god
in
this
worlde
.
¶
To
this
place
saynt
Paule
hathe
spoken
generally
of
the
grace
gyuen
to
al
men
nowe
begynneth
he
to
speake
of
the
grace
of
god
gyuen
more
specially
to
the
gentyles
when
it
pleased
god
onely
of
his
goodnes
and
nat
of
the
merites
of
the
Gentyles
to
call
them
to
grace
&
to
fayth
whiche
iustifyeth
them
/
and
here
the
apostle
teachithe
all
preachers
after
that
they
haue
shewed
the
general
grace
of
god
gyuen
frely
to
al
men
to
apply
the
grace
or
the
benefites
of
god
more
specially
to
perticuler
men
/
as
to
them
to
whom
it
is
spoken
ti
bryng
them
to
the
remembrance
of
the
benefites
of
god
towardes
them
to
geue
god
thankes
for
them
by
the
knowledge
of
whom
came
al
goodnes
/
after
the
example
of
S.
Paule
here
in
thꝭ
place
which
applyeth
the
grace
of
god
gyuen
to
the
Gentyles
/
to
these
Ephesians
.
2.
He
moueth
these
Ephesians
to
cal
to
theyr
remembraunce
the
state
of
lyuynge
they
were
in
before
the
grace
of
god
/
and
the
state
they
be
in
nowe
after
the
grace
of
god
gyuen
them
/
whiche
thyng
if
they
do
they
wyll
with
gladnes
gyue
harty
thankes
to
god
and
gloryfy
hym
for
hys
goodnes
and
shewe
them selfe
thankful
to
god
by
all
redynes
to
obey
and
do
goddes
commaundementes
.
3.
He
sheweth
what
they
were
before
the
gospell
was
preached
to
them
/
and
before
they
had
receyued
faythe
in
Iesus
Christ
Fyrste
he
sayeth
that
they
had
an
odious
name
hated
of
al
good
men
/
that
is
to
say
/
they
were
called
Preputians
which
was
amongest
the
Iues
as
opprobrius
a
name
as
is
amongest
vs
christen
men
/
a
Turke
or
a
Sarazyn
or
vnchristeined
.
And
the
Iues
eschewed
the
company
of
the
Preputians
and
wolde
neyther
eate
dryncke
nor
speake
with
the
Preputians
and
abhorred
theyr
company
as
we
do
the
other
people
or
Pagans
/
and
he
that
wolde
vse
the
company
of
the
Preputians
was
abhorred
of
the
Iues
/
as
they
were
angry
with
Peter
that
had
preched
at
the
commaundement
of
god
to
the
Gentyles
.
Actes
.
1.
&
.2
.
but
nowe
you
haue
an
holy
name
landed
&
magnified
of
all
good
men
/
and
also
of
god
the
father
.
Also
before
you
were
without
Christ
/
that
is
nat
that
Christ
was
nat
your
sayuour
and
redemer
promysed
/
but
that
you
knewe
nat
Christe
to
be
your
sauyour
and
redemer
promysed
as
well
to
the
Gentyles
as
to
the
Iues
/
as
apereth
in
the
promyse
made
to
Abraham
/
that
in
his
sede
shulde
al
the
Gentyles
be
blessed
/
and
that
Christ
was
the
expectation
of
the
Gentyles
/
but
this
mystery
was
hyd
frome
the
worlde
vnto
Christes
incarnation
that
Christe
shulde
be
a
sauyour
to
all
men
bothe
to
the
Iues
and
to
the
Gentyles
.
This
mystery
was
knowen
to
some
bothe
of
the
Iewes
and
Gentyles
/
but
they
were
very
fewe
in
comparyson
to
them
that
were
ignorant
or
els
it
may
be
sayde
that
the
Iues
and
the
gentyles
that
were
faythefull
and
beleued
in
Christe
to
come
the
onely
sauyour
of
the
worlde
/
by
the
whiche
faythe
they
were
saued
that
they
knewe
nat
whan
Christe
shulde
come
/
after
what
maner
/
howe
/
and
by
what
meanes
he
shulde
redeme
&
saue
the
worlde
from
euerlastyng
deathe
/
so
the
Gentyles
was
counted
without
Christe
that
amongest
the
Gentyles
the
knoweledge
of
Christe
was
nat
so
comon
before
Christes
incarnation
as
it
was
after
.
Whan
the
gospell
was
preached
equally
to
the
Gentyles
as
to
the
Iues.
Also
the
Gentyles
was
counted
aliantes
from
the
comon
wealthe
of
Israel
/
that
is
to
say
they
were
as
foryners
hauyng
no
clayme
ne
tytle
to
any
prophet
or
commodyte
gyuen
or
ꝓmysed
of
god
to
the
Israeletes
that
they
had
or
professed
.
Here
he
taketh
his
similitude
of
auncetry
that
hathe
priuileges
and
greate
commodities
graunted
to
them
whiche
the
Cytizens
haue
enioye
and
possesse
/
straungers
and
foreners
haue
no
parte
of
these
commodities
that
the
cytizens
haue
/
this
priuilege
of
the
which
is
spoken
here
is
the
inheritaunce
of
the
kyngdome
of
heauen
whiche
was
promysed
to
the
faythfull
that
kepte
goddes
commaundementes
as
well
of
the
Gentyles
as
of
the
Iues
/
although
the
Gentyles
coulde
nat
chalenge
it
by
no
tytle
gyuen
to
them
as
yet
whan
the
gospell
was
hyd
from
them
.
4.
And
were
straungers
from
the
testament
of
promyse
/
as
who
shulde
saye
/
the
promyses
of
lyfe
euerlastyng
was
straunge
to
you
/
you
knew
nat
that
they
perteyned
to
you
/
you
coulde
clame
nothyng
of
the
lyfe
nor
inheritaunce
in
heauen
.
Also
you
were
without
hope
of
lyfe
to
come
and
wantyng
god
in
the
worlde
/
nat
that
they
wanted
God
/
or
though
there
was
no
God
/
but
that
they
beleued
nat
in
the
true
god
/
and
thought
the
god
of
heauen
nat
to
be
theyr
god
/
a
gentle
/
meke
good
/
and
a
mercyfull
god
/
theyr
sauyour
and
redemer
without
al
hope
of
lyfe
to
come
in
the
other
worlde
Thys
was
the
state
of
these
Ephesyans
before
the
gospell
was
preached
to
them
by
the
apostles
and
by
other
after
Christes
incarnation
.
5.
In
the
apostle
speaketh
of
the
cyrcumcision
of
the
fleshe
to
whom
the
name
of
prepution
was
odiouse
/
the
apostle
sheweth
two
maner
of
cyrcumcisions
/
one
is
in
the
fleshe
another
is
in
the
spirite
or
in
the
herte
/
all
the
Iewes
was
cyrcumcised
in
the
fleshe
/
but
nat
cyrcumcised
in
the
herte
/
for
there
was
many
vnfaythefull
Iues
rebelles
to
god
murmuring
against
him
disobedient
to
hys
commaundementes
whiche
althoughe
they
were
cyrcumcised
in
the
fleshe
yet
in
the
spirite
and
in
the
herte
they
were
nat
cyrcumcised
.
Amonge
the
Gentyles
that
neuer
harde
of
Christe
none
was
cyrcumcised
in
the
fleshe
/
but
dyuerse
was
circumcised
in
spirite
and
in
herte
/
as
all
they
of
the
Gentyles
that
beleued
in
god
&
was
obedient
to
hys
worde
as
was
Naaman
/
Cyrus
/
Abimelech
/
Ietro
father
in
lawe
to
Moyses
/
and
other
mo
of
the
Gentyles
/
That
some
of
the
Gentyles
vncircumcised
in
the
fleshe
but
cyrcumcised
in
spirite
&
in
herte
/
and
was
of
the
electe
people
of
god
to
saluacyon
/
we
may
gather
that
there
maye
be
of
the
electe
of
god
amongest
the
Turkes
&
Pagans
although
they
haue
nat
our
outwarde
christian
profession
as
was
amongest
these
Gentyles
some
bette
christians
then
was
many
amongest
the
Iewes
.
Also
me
thynke
the
apostle
in
these
wordis
that
he
sayeth
some
were
cyrcumcised
in
the
fleshe
checketh
some
of
the
Iewes
cyrcumcised
in
the
fleshe
but
nat
in
the
spirite
.
Whiche
was
nat
to
be
preferred
before
the
Gentyles
/
and
in
these
wordes
he
checketh
some
amongest
vs
that
be
worse
in
lyuynge
then
the
Turkes
or
Pagans
/
whiche
thyng
is
a
greate
shame
to
all
suche
euyl
and
vnfaythful
christians
.
¶
BVT
nowe
ye
that
be
in
Christ
Iesu
,
and
a
fore
tyme
were
farre
of
are
nowe
made
nye
by
the
bloude
of
Christe
.
¶
Before
these
the
apostle
hathe
shewed
the
state
of
thesed
Ephesians
&
of
all
Gentyles
before
they
receiued
fayth
/
that
they
had
an
odiouse
name
that
was
in
hatred
/
they
were
called
vncyrcumcised
Preputians
/
without
Christe
/
aleauntes
from
the
comon
wealthe
of
Israell
/
straungers
from
the
promyses
of
god
that
promysed
lyfe
/
without
hope
of
lyfe
/
wantyng
god
in
the
worlde
/
people
gyuen
to
ydolatry
/
folowyng
al
pleasures
of
the
fleshe
/
ygnorant
of
god
.
Nowe
he
sheweth
that
they
be
delyuered
from
that
vngodly
state
and
be
receyued
amongest
the
people
of
god
as
of
them
by
the
grace
of
god
only
/
through
fayth
in
Christ
.
2.
By
Christe
you
be
receyued
whiche
were
before
aleauntes
/
be
made
of
the
housholde
and
cytezins
by
the
bloude
of
Christ
shed
on
the
crosse
to
saue
all
them
that
were
loste
by
synne
/
and
that
wyll
beleue
truly
in
Christe
and
knowe
hym
to
be
an
hole
sauyour
/
&
no
botcher
/
or
a
parte
sauyour
/
but
an
hole
sauyor
/
as
I
haue
sayd
before
❧
FOR
he
is
our
peace
,
whiche
of
bothe
hathe
made
one
,
and
hath
broken
downe
the
wall
that
was
a
stop
by
twexte
vs
,
and
hathe
also
thorough
his
fleshe
put
away
the
cause
of
hatred
(
namely
the
lawe
of
the
commaundementes
conteyned
in
the
lawe
wrytten
)
that
of
twayne
he
myght
create
one
newe
man
in
him selfe
,
and
make
peace
,
and
to
reconcyle
bothe
vnto
God
in
one
body
thorough
the
crosse
,
and
so
he
slewe
the
hatred
thorough
his
owne
selfe
,
and
came
and
preached
peace
in
the
gospel
vnto
you
which
were
a
farre
of
,
and
to
them
that
were
nye
.
¶
Christe
is
our
peace
and
our
peace
maker
with
the
father
/
and
howe
he
was
our
peace
here
he
sheweth
.
Fyrste
in
that
he
made
of
two
people
the
Iues
and
the
Gentyles
one
people
to
hym
agreynge
in
one
thyng
.
s
.
in
the
true
worhsyp
of
god
and
healthe
by
Christe
.
Secondely
in
that
he
toke
away
the
wal
of
debate
/
that
is
to
say
the
causes
and
the
occasions
of
all
stryfe
and
controuersy
bytwene
the
Iewes
and
the
Gentyles
/
whiche
was
the
lawe
as
cyrcumcision
/
ceremonies
and
other
sacrifices
commaunded
in
the
lawe
to
be
kepte
for
a
tyme
to
Christes
comynge
/
whiche
the
Iues
styfly
defended
and
wolde
haue
them
kepte
after
Christe
as
they
were
before
/
or
els
they
sayde
no
man
coulde
be
saued
/
for
without
cyrcumcision
they
thought
no
man
coulde
be
saued
/
and
therfore
they
condemned
the
Gentyles
vncyrcumcised
/
and
thought
they
coulde
nat
be
saued
by
cause
they
were
nat
cyrcumcised
/
but
Christe
toke
away
this
contencion
and
shewed
that
cyrcumcision
was
nat
of
necessite
to
saluacion
of
the
soule
.
2.
Christe
hathe
taken
away
the
lawe
as
touchynge
the
ceremonials
and
iudiciall
lawes
.
Ye
and
the
morall
lawe
also
that
it
shal
be
done
no
more
for
feare
seruyll
and
bounde
feare
as
in
tyme
paste
/
but
that
it
shal
be
kepte
for
loue
onely
to
god
.
Christe
hathe
taken
away
the
lawe
as
touchyng
the
ceremonials
and
iudicials
that
it
is
nat
nowe
necessary
to
kepe
them
/
but
that
health
may
be
without
them
/
nor
yet
they
are
nat
to
be
kepte
vnder
the
payne
of
damnacyon
of
the
soule
.
For
lyfe
euerlastynge
may
be
without
cyrcumcision
and
other
suche
lyke
ceremonial
and
iudicial
lawes
whiche
be
abrogate
and
taken
away
/
that
it
is
in
a
mannes
liberty
to
kepe
them
or
nat
kepe
them
.
It
is
no
vertue
to
kepe
them
nor
synne
to
omytte
them
.
And
contrary
it
is
no
synne
to
do
them
excepte
any
shulde
haue
lyke
opynion
in
them
as
the
Iewes
had
/
that
they
thynke
they
muste
nedes
kepe
them
orels
they
can
nat
be
saued
/
to
thynke
they
be
iustified
by
the
keypynge
of
suche
ceremonial
and
iudiciall
lawes
and
shall
obtayne
by
the
meanes
of
them
forgyuenes
of
synne
and
eternall
lyfe
/
in
that
opinion
to
kepe
these
lawes
is
synne
after
the
gospell
preached
by
Christe
and
hys
apostles
/
as
touchynge
morall
preceptes
Christe
hathe
nat
taken
them
awaye
/
but
that
they
shall
nat
be
done
for
feare
of
the
lawe
/
for
feare
of
hell
/
and
the
punyshment
therof
/
but
for
the
loue
of
god
/
with
al
gladnes
of
herte
.
3.
That
of
twayne
he
myght
create
one
newe
man
in
hym selfe
.
For
what
ende
&
purpose
Christe
abrogated
the
ceremonials
and
iudicial
lawes
he
sheweth
/
that
is
that
he
shulde
make
of
two
people
one
people
eternall
to
him
/
that
the
one
shulde
nat
contemne
the
other
/
as
the
Iues
contemned
the
Gentyles
before
/
and
the
Gentyles
the
Iues
but
that
they
shulde
agree
in
one
god
Christe
Iesus
the
sauyour
of
all
/
and
in
the
true
worshyp
and
faythe
by
the
whiche
bothe
the
Iues
and
the
Gentyles
shulde
be
saued
&
iustified
before
God
and
nat
thorogh
any
obseruances
of
the
lawe
that
all
men
shulde
knowe
the
lyfe
and
healthe
of
man
nat
to
be
in
cyrcumcision
outwarde
/
in
ceremonies
/
in
sacrifices
in
inuencion
and
religyon
or
merites
of
men
nor
in
the
worshyp
of
ydoles
/
nor
in
supersticiousnes
of
mannes
religion
/
but
alone
in
Christe
that
no
man
shulde
reioyce
in
any
other
but
in
the
lorde
and
in
the
crosse
of
Iesu
Christe
.
Gala.
6.
So
Christe
hathe
reconcyled
the
Iues
and
the
Gentyles
takyng
from
them
bothe
/
parte
of
theyr
pleasure
/
from
the
Iues
cyrcumcision
/
ceremoniall
and
iudiciall
lawes
/
from
the
Gentyles
idolatry
and
lechery
.
In
the
whiche
thynges
bothe
partes
had
greate
pleasure
in
/
so
Christe
hathe
reconcyled
the
Iewes
and
the
Gentyles
in
that
he
toke
awaye
the
hatred
and
the
cause
of
theyr
hatred
.
So
I
thynke
amonges
vs
nowe
shall
hatred
cease
and
we
shall
all
be
made
one
/
sythe
the
cause
of
our
hatred
is
nowe
taken
away
by
the
kynges
magestyes
commaundement
.
The
hatred
that
was
amonges
vs
for
the
moste
parte
was
for
the
worshyppynge
of
stockes
/
stones
/
blockes
paynted
and
gylted
/
nowe
these
be
taken
away
I
soppose
a
greate
parte
of
our
hatred
to
cease
and
charite
to
encrease
to
the
glory
of
god
and
the
profite
of
many
.
4.
Howe
Christ
hath
reconciled
vs
synners
to
the
fauour
of
the
father
agayne
here
is
shewed
that
was
by
the
crosse
/
that
is
to
say
by
Christe
a
full
sacrifice
and
a
sufficient
oblacion
for
al
the
synnes
of
the
worlde
/
by
the
whiche
oblation
of
Christis
body
ones
offred
vp
for
all
synners
/
al
were
made
parfit
reconciled
/
had
forgeuenesse
of
synnes
&
made
beloued
to
god
the
father
and
heyres
of
his
kyndome
by
Christ
that
dyed
on
the
crosse
for
our
redemption
slauation
/
iustification
and
lyfe
eternall
.
5.
And
came
and
preached
peace
in
the
gospell
to
you
that
were
farre
of
/
that
is
Christe
preached
peace
and
quietnesse
in
the
hertes
of
the
Gentiles
whiche
was
counted
farre
frome
the
peace
/
fauour
and
loue
of
god
.
And
this
peace
was
wroghte
by
thre
outwarde
preachyng
of
the
gospell
and
the
inwardes
workynge
of
the
holy
goste
.
So
was
peace
broght
bothe
to
the
Iewes
and
the
Gentiles
throught
Christ
&
by
no
other
meanes
than
by
his
death
of
the
crosse
.
6.
If
Christe
hath
take
away
these
thynges
that
was
of
a
necessite
commaunded
of
god
to
be
kepte
because
they
were
no
more
profitable
for
the
people
.
Howe
muche
more
shuld
no
man
merueyle
nowe
if
some
institutions
and
religions
of
men
be
now
taken
awaye
by
goddes
worde
/
whiche
be
nat
profitable
to
man
/
nor
yet
to
the
glory
of
god
/
which
do
cause
muche
false
trustes
suꝑstitiousnes
/
erronious
opynions
/
false
iudgementes
/
backwarde
iudgementes
/
ydolatry
/
and
hyndereth
the
trewe
honour
of
god
and
faythe
in
Christe
Iesus
/
and
hathe
made
men
to
put
theyr
truste
of
healthe
&
saluation
in
other
then
in
Christe
/
and
so
brought
men
to
death
&
damnation
/
from
the
whiche
damnation
to
delyuer
vs
/
Christe
suffred
death
on
the
crosse
/
and
brought
to
all
beleuers
and
kepers
of
goddes
commaundementes
lyfe
euerlastyng
in
al
ioy
&
blysse
.
❧
For
by
hym
we
bothe
haue
entrance
in
one
spirite
vnto
the
father
¶
Of
these
thynges
that
go
before
saynte
Paule
nowe
sheweth
playnely
that
by
Christe
only
the
way
to
the
father
of
heauen
is
made
open
to
all
men
/
bothe
to
the
Iues
and
Gentyles
/
and
that
the
Gentyles
be
aswell
of
the
housholde
of
god
as
the
Iues
/
and
made
heyres
of
the
kyngedome
of
god
by
Christe
/
and
the
waye
to
the
father
open
to
the
Gentyles
as
to
the
Iewes
and
that
by
Christe
.
2.
In
that
the
waye
is
made
open
to
all
men
by
Christe
and
by
none
other
/
saynte
Paule
reproueth
those
that
wolde
men
shulde
go
and
desyre
sayntes
departed
to
praye
for
them
that
by
the
intercession
of
sayntes
departed
men
myght
come
to
the
father
without
Christe
.
We
thynke
it
is
folyshnes
to
leue
the
waye
to
the
father
of
heauen
appoynted
and
assygned
vs
in
the
scripture
and
to
seke
another
way
not
spoken
of
in
the
scripture
/
sythe
it
is
so
that
we
be
vncertayne
whether
that
sayntes
departed
be
in
that
state
that
they
wyll
or
be
meane
for
vs
to
the
father
or
no
?
Whether
they
here
vs
callynge
to
them
or
no
?
Whether
they
knowe
our
necessite
or
no
?
whether
they
be
hard
of
the
father
and
optayne
theyr
purpose
or
no
?
Of
these
thynges
we
haue
no
certaynty
by
the
scriptures
/
wherfore
I
thynke
it
mete
in
this
behalfe
to
be
content
with
teachynges
of
the
holy
scripture
which
teacheth
al
necessary
truthes
for
mannes
saluacion
/
and
nat
to
seke
another
waye
to
the
father
then
the
scripture
teacheth
.
Saynte
Paule
sayeth
here
that
the
waye
to
the
father
is
made
open
to
all
men
nat
by
Petre
/
Paule
/
Iohan
/
or
Iames
/
Mary
/
or
Magdelene
but
by
Christ
which
is
the
mediator
bytwene
god
and
man
.
1.
Timo.
2.
Saynte
Paule
sayeth
there
is
but
one
mediator
bytwene
vs
&
the
father
.
we
make
many
without
the
scriptures
howe
do
we
and
S.
Paule
agree
?
Howe
do
lyght
&
darcknes
agree
?
Forthermore
I
se
as
yet
no
cause
nor
necessyte
that
shulde
make
vs
to
go
to
the
sayntes
departed
and
desyre
them
to
be
mediatours
and
meanes
to
the
father
for
vs
sythe
there
is
no
commaundement
in
the
scripture
/
no
example
of
holy
men
lefte
vs
to
folowe
/
no
promyse
made
to
vs
that
we
shal
be
harde
of
these
sayntes
/
or
that
we
shall
optayne
our
request
the
soner
by
the
intercession
of
these
sayntis
departed
whom
we
call
on
and
desyre
to
praye
for
vs
.
why
shulde
we
leue
Christe
the
only
sonne
of
the
father
of
heauen
our
dayly
aduocate
and
mediatour
whiche
only
opteyneth
that
is
necessary
for
vs
and
go
to
other
whom
we
knowe
nat
whether
they
ge
in
that
state
of
lyuyng
that
they
may
heare
vs
callyng
to
them
or
no
/
or
whether
they
wyl
here
vs
.
Folyshnes
it
is
to
leue
the
certayne
for
the
vncertayne
.
Certayne
it
is
that
Christe
prayeth
contynually
to
the
father
for
vs
/
and
Christe
is
the
full
satisfaction
for
our
synnes
.
1.
Ioh.
1.
and
for
the
synnes
of
the
whole
worlde
.
If
Christe
be
our
aduocate
as
he
is
in
dede
and
optayne
of
the
father
that
is
necessary
for
vs
/
what
nede
haue
we
of
the
prayer
of
sayntes
nat
commaunded
in
the
scripture
/
that
were
as
who
shulde
say
/
that
god
wolde
nat
here
Christe
prayeng
for
vs
/
or
that
he
wolde
soner
here
the
sayntis
departed
prayeng
for
vs
then
Christ
his
sonne
/
or
that
the
prayer
of
Christ
were
nat
suffycient
to
opteyne
of
the
father
/
that
is
necessary
for
our
saluation
/
then
it
were
nede
for
vs
to
desyre
the
prayer
of
sayntes
departed
/
but
seyng
God
the
father
wyll
here
Christe
his
sonne
before
all
sayntes
/
and
Christes
prayer
is
sufficient
to
opteyne
all
that
we
haue
nede
of
for
our
saluation
.
I
thynke
we
haue
no
nede
that
sayntis
departed
shulde
pray
for
vs
.
But
peraduenture
some
wyll
here
obiecte
and
saye
that
this
reason
makes
agaynste
the
prayer
of
them
that
be
alyue
/
to
this
I
make
answere
that
it
is
the
wyl
of
god
that
these
that
be
alyue
shulde
one
pray
for
another
.
Iaco.
5
&
Rom.
15.
but
so
it
is
nat
certayne
by
the
scriptures
/
that
these
that
be
departed
shulde
pray
for
vs
/
or
that
they
may
or
wyll
pray
for
vs
.
Also
some
wyll
saye
that
they
dare
nat
be
so
bolde
as
to
go
to
Christe
at
the
fyrste
.
Therfore
they
saye
they
wyll
go
to
the
sayntes
that
be
in
fauour
with
Christ
that
by
theyr
intercission
they
may
come
the
soner
to
Christe
/
but
I
pray
you
/
what
opinion
haue
these
men
that
so
saythe
and
thynketh
of
Christe
/
do
these
thynke
that
Christe
is
more
mercyfull
/
more
gentle
/
more
ready
/
more
glad
to
heare
than
when
they
cal
then
the
sayntes
be
.
Is
there
any
of
the
sayntes
departed
more
mercyfull
then
Christe
?
more
louyng
then
Christe
?
is
there
any
of
the
sayntes
that
wyll
here
vs
before
Christe
?
that
loue
vs
better
than
Christ
?
that
caryth
more
for
vs
than
Christ
If
Christe
loue
vs
better
then
sayntes
for
he
hathe
bought
vs
more
deter
then
sayntes
/
he
hathe
bought
vs
by
no
corruptyble
thynges
as
golde
or
syluer
but
by
hys
precious
bloude
/
we
maye
be
sure
that
he
loueth
that
thyng
that
he
bought
so
dere
/
better
than
sayntes
that
knowe
nat
the
pryce
/
and
that
he
hathe
more
care
for
vs
then
sayntes
haue
/
therfore
let
vs
nat
be
afrayde
to
go
with
fayth
and
mekenes
to
Christe
so
kynde
/
so
louyng
/
so
gentyll
/
so
glad
/
so
ready
to
receyue
vs
/
ye
more
ready
to
receyue
vs
/
then
we
be
to
come
to
hym
.
A
praye
you
what
thynge
make
they
of
Christe
/
that
wyll
go
to
sayntes
departed
that
they
maye
come
to
Christe
and
so
by
Christe
to
the
father
/
but
Christe
to
be
as
a
harde
man
that
wyll
nat
suffer
peticioners
to
come
to
hym
without
meanes
/
to
be
as
a
cruel
man
vnmercyful
and
vngentyll
.
And
that
none
shulde
thynke
so
of
Christe
/
he
calleth
sayeng
come
vnto
me
all
you
that
labour
and
bere
heuy
burdens
and
I
wyll
refreshe
you
.
Math.
2.
He
calleth
all
men
to
him
/
as
wel
the
pore
as
the
ryche
/
the
subiecte
as
the
kynge
/
the
layman
as
the
preste
.
Saynte
Paule
oftymes
exhorteth
men
to
come
to
Christ
with
great
boldnes
.
Hebre.
4.
If
Christe
do
call
vs
and
byd
vs
come
to
him
/
why
shulde
we
be
affrayde
to
come
to
Christe
?
me
thynke
it
is
agaynst
good
maner
nat
to
come
when
we
be
called
/
ye
me
thynke
it
is
folyshenes
to
deny
to
come
to
hym
whom
we
desyre
to
speake
with
when
he
calleth
vs
and
say
we
are
nat
worthy
to
come
to
hys
presence
but
we
wyl
desyre
some
of
his
belouyd
seruauntes
that
we
may
come
to
his
speache
seyng
the
lorde
dothe
call
vs
and
wylleth
we
shall
come
to
him
without
spechemen
.
Seyng
that
Christe
is
the
way
to
the
father
and
that
there
is
none
other
way
nor
meanes
to
the
father
without
Christ
.
Io.
14.
They
labour
in
vayne
that
seke
another
waye
to
come
to
the
father
of
heauen
then
by
Christ
/
nor
yet
can
obteyne
of
the
father
that
that
is
necessary
for
vs
so
sone
as
Christe
to
whom
god
the
father
hathe
promysed
that
he
wyll
deny
vs
nothynge
that
we
shal
aske
of
him
worthely
in
fayth
for
Christes
sake
.
Iohan.
14.
Therfore
let
vs
ꝑferre
no
saynt
before
Christe
but
aske
of
the
father
thynges
mete
to
be
asked
for
Christes
sake
and
we
shal
obteyne
our
desyre
accordyng
to
the
promyse
of
god
.
Io.
14.
God
dothe
nat
promyse
to
graunt
our
petition
if
we
desyre
of
him
in
the
name
of
any
saynt
departed
/
therfore
me
thynke
it
is
folyshenes
to
forsake
that
is
certayne
&
folowe
that
is
vncertayne
/
certayne
it
is
that
we
shal
be
harde
of
the
father
if
we
aske
for
Christes
sake
&
in
Christes
name
.
but
whether
we
shal
be
harde
if
we
aske
in
the
name
of
any
other
saynte
departed
/
it
is
vncertayne
by
the
scriptures
/
ye
it
is
vnknowen
whether
the
sayntes
here
vs
calyng
to
them
or
no
?
whether
they
knowe
our
necessite
or
no
?
whether
they
be
in
the
state
that
they
do
praye
for
vs
or
no
?
or
can
or
may
by
theyr
prayer
obteyne
any
thing
of
the
father
for
vs
.
The
scripture
wyll
that
we
shulde
pray
to
god
.
Math.
6.
&
Iaco.
1.
in
the
name
of
Christe
.
Scripture
wylleth
that
we
shall
praye
to
them
in
whome
we
shulde
put
out
truste
.
Roma.
10.
and
haue
hope
to
obteyne
our
peticion
of
/
no
truste
nor
hope
is
to
be
put
in
sayntes
/
wherfore
me
thynke
prayer
is
nat
to
be
made
to
sayntes
departed
/
me
thynke
that
prayer
to
sayntis
be
a
sygne
of
diffidence
of
Christ
and
of
his
goodnes
/
and
therfore
men
run
to
sayntes
to
obteyne
theyr
fauour
and
helpe
/
and
yet
all
goodnes
commeth
of
god
Iaco.
1.
and
nat
of
sayntis
departed
/
of
an
euyll
parsuasion
of
Christe
I
thynke
men
leue
Christe
&
run
to
sayntes
parsuadyng
with
them selfe
that
Christe
wyl
heare
no
synners
/
therfore
they
run
to
the
sayntes
desyryng
theyr
healpe
as
who
shulde
saye
there
were
more
mercyfulnes
/
more
gentylnes
and
loue
in
sayntes
then
in
Christ
/
whiche
opinion
to
haue
in
Christe
is
euyl
and
damnable
.
Some
there
be
defenders
of
prayeng
to
sayntes
moued
by
dyuers
reasons
/
one
reason
is
this
/
they
saye
that
sayntes
departed
be
membres
of
the
same
body
of
Christe
that
we
be
of
/
and
al
membres
are
profitable
one
to
another
.
Sayntes
departed
can
nat
profite
vs
lyuynge
membres
nowe
but
by
theyr
prayers
/
wherfore
they
thynke
that
sayntes
departed
praye
for
vs
/
&
that
we
be
helped
by
theyr
prayer
/
to
this
reason
may
be
answered
thus
fyrste
to
the
maior
/
that
sayntes
departed
are
membres
of
the
same
body
that
we
be
of
to
obteyne
lyfe
and
glory
euerlasting
in
heauen
with
Christe
/
but
whether
they
be
membres
to
profite
other
membres
by
workes
of
charite
as
lyuyng
membres
shulde
profite
one
another
I
am
vncertayne
by
the
holy
scriptures
.
I
suppose
they
haue
done
theyr
worke
appoynted
them
to
do
of
god
/
and
this
sayeng
me
thynke
S.
Paule
dothe
confyrme
.
Ro.
12.
&
Ephe.
4.
Where
he
sheweth
the
workes
of
the
membres
/
&
also
Gala.
6.
sayeng
.
Whyle
we
haue
tyme
let
vs
worke
good
to
all
men
/
chefly
to
them
that
be
of
the
housholde
of
faythe
/
also
if
al
membres
be
profitable
one
to
another
.
I
wolde
gladly
knowe
howe
profitable
be
the
lyuyng
membres
to
the
holy
sayntes
in
heauen
that
nedes
nat
our
helpe
/
seyng
we
be
membres
of
the
same
body
of
Christe
that
they
be
of
/
or
howe
profitable
be
one
saynte
to
another
.
To
the
minor
/
they
say
that
sayntes
departed
can
nat
profyte
vs
but
by
theyr
prayer
/
thys
reason
may
be
denyed
/
for
sayntes
departed
other
waye
profyte
and
do
profyte
vs
/
they
confyrme
our
fayth
to
trust
surely
in
god
/
and
that
our
trust
shal
nat
be
deceaued
/
but
that
we
shall
haue
the
rewarde
that
we
truste
for
they
certifye
vs
of
the
goodnes
of
god
/
of
the
lyfe
and
glorye
to
come
after
this
lyfe
.
They
shewe
vs
the
merite
of
goddes
promysses
.
They
teache
vs
to
folowe
theyr
fote
stepes
to
haue
faythe
as
they
had
/
hope
&
charite
/
patience
/
nickenes
/
mercifulnes
and
other
vertues
/
in
the
whiche
they
gyue
vs
example
to
folowe
them
&
make
vs
sure
of
lyfe
and
glorye
after
this
lyfe
/
as
they
be
in
.
After
thꝭ
facion
I
thinke
the
sayntes
departed
profyte
vs
/
and
this
profyte
maye
be
gathered
oftymes
in
the
scriptures
/
but
that
they
profite
vs
nowe
by
theyr
prayer
I
haue
nat
redde
in
the
scriptures
:
I
knowe
nat
by
the
scriptures
that
they
pray
for
me
no
more
then
they
do
almosse
dedes
for
me
/
seynge
bothe
he
workes
of
charyte
.
Also
they
haue
an
other
reason
that
moueth
them
to
thynke
that
sayntes
departed
praye
for
them
/
whiche
is
this
.
They
saye
sayntes
departed
hath
lost
none
of
theyr
charite
that
they
had
in
this
worlde
/
but
rather
hath
theyr
charite
encrease
more
&
more
they
of
theyr
charite
prayed
for
vs
beyng
on
lyue
.
Muche
more
they
say
nowe
they
praye
for
vs
.
To
this
I
aunswere
that
theyr
loue
be
encreased
towardis
god
more
and
more
/
but
as
towardes
man
I
am
in
doubte
.
I
wolde
gladly
of
it
be
made
certayn
.
And
where
as
they
saye
that
they
lyuynge
of
theyr
charite
prayed
for
vs
/
muche
more
nowe
they
pray
for
vs
.
So
I
may
say
that
they
lyuyng
of
theyr
charite
preached
to
vs
the
worde
of
god
/
a
worke
of
charite
as
necessary
as
prayer
/
ergo
they
preache
to
vs
nowe
.
Heare
is
to
be
proued
what
workes
of
charite
sayntes
departed
nowe
in
theyr
state
may
do
or
do
The
holy
scriptures
sayth
that
workes
muste
be
done
in
faythe
that
please
god
/
saintes
haue
nat
fayth
/
wherfore
it
semeth
to
folowe
that
sayntes
do
nat
worke
after
this
present
lyfe
/
or
els
theyr
worke
shulde
be
done
in
faythe
that
they
myght
please
god
.
Also
scripture
promyseth
a
rewarde
for
euery
good
worke
/
prayer
is
a
good
worke
/
prayer
therfore
doth
nat
want
his
rewarde
before
god
.
But
for
the
prayer
of
sayntes
departed
I
reade
no
rewarde
promysed
of
god
/
but
euery
man
shall
haue
his
rewarde
for
workes
done
in
this
present
lyfe
&
in
the
body
.
Gal.
6.
&
2.
Cor.
5.
sayth
saynt
Paule
.
All
we
shall
stande
before
the
iustice
of
god
/
and
shall
euery
one
receyue
accordynge
to
his
doynges
the
tyme
he
was
in
his
bodye
/
shall
receyue
good
or
euyl
.
Finably
as
thuchinge
prayer
to
sayntes
departed
I
thynke
it
no
damnable
thynge
to
pray
to
them
/
nor
yet
no
neceessary
thyng
to
pray
to
them
.
I
thinke
it
shulde
be
more
for
the
glorye
of
god
to
kepe
sure
trust
and
true
confidence
in
god
:
and
to
knowe
that
all
goodnes
/
healthe
/
lyfe
/
saluacion
/
glorye
eternall
cometh
only
of
god
&
of
his
mere
mercy
towardes
vs
.
If
no
prayer
at
al
were
made
to
sayntes
departed
.
For
by
prayer
made
to
sayntes
goddes
honor
hath
ben
take
awaye
&
his
power
mynyshed
.
Honor
due
for
god
gyuen
to
sayntes
/
trust
&
confidence
taken
from
god
and
put
in
sayntes
/
&
the
blynde
ignoraunt
people
more
redy
to
go
to
sayntes
/
ye
to
the
Images
of
sayntes
then
to
god
and
desire
helthe
&
socoure
of
them
suche
hath
ben
our
blynde
ignoraunce
.
This
prayenge
to
sayntes
hath
ben
the
cause
of
muche
Idolatry
/
of
muche
false
trust
&
confidence
in
sayntes
and
in
Images
/
&
that
so
many
hath
desyred
healthe
of
sayntes
rather
then
of
god
for
theyr
dyseases
/
as
of
saynt
Loy
for
our
horse
/
of
saynt
Anthony
for
our
pyge
/
of
Roch
for
the
pestilence
/
of
Appoline
for
the
tothache
of
Iohan
Shorne
for
the
axes
:
and
in
a
maner
for
euery
sycknes
one
saint
or
other
was
the
helper
/
so
god
was
sette
a
syde
/
of
whome
all
healthe
doth
come
/
and
saintes
called
on
in
whome
is
no
healthe
nor
no
helpe
can
graunt
without
god
.
Therfore
if
all
prayer
to
sayntes
departed
were
set
a
syde
:
I
thynke
god
shulde
be
better
honored
/
more
trust
&
confidence
put
in
hym
/
al
helpe
/
socour
/
confort
/
and
all
goodnes
to
come
of
god
&
of
none
other
better
knowen
and
belyued
of
the
onlerned
people
/
that
haue
ben
longe
in
blyndnes
for
lacke
of
true
teachers
of
the
worde
of
god
.
One
thynge
in
this
matter
I
wolde
gladly
knowe
what
hurte
shulde
it
be
to
christen
men
/
if
men
shulde
nat
cal
&
desire
sayntes
departed
to
praye
for
them
:
But
of
saintis
shulde
lerne
to
folowe
theyr
fotestepes
in
fayth
/
hope
/
charite
/
patience
/
mekenes
/
contemnyng
of
honour
/
ryches
/
worldly
plesures
and
in
other
suche
lyke
vertues
/
for
the
whiche
thynges
scripture
putteth
vs
in
remembraunce
of
holy
men
departed
.
I
pray
you
what
necessary
thing
dyd
Christen
people
wante
before
Popes
ordeyned
the
Letanye
to
be
songe
and
sayde
in
the
Churches
/
but
as
for
prayenge
to
sayntes
departed
/
I
wyll
nat
muche
contende
in
this
matter
.
I
wyll
nat
condemne
them
that
do
desyre
theyr
prayers
/
nor
yet
commende
them
.
I
thynke
it
an
indifferente
thynge
/
that
may
be
done
well
and
omyttyd
/
and
nat
as
a
thyng
necessaryly
to
be
done
/
or
that
he
shulde
be
counted
as
an
heretyke
that
shulde
nat
pray
to
sayntes
/
or
he
a
good
christenman
for
that
worke
that
shulde
desyre
the
prayers
of
sayntes
departed
.
I
thinke
it
shuld
be
more
for
the
honour
of
god
/
&
for
the
true
fayth
to
be
had
amonges
christen
men
/
to
withstande
the
opynyon
of
Sayntes
nowe
had
/
that
no
prayers
shulde
be
made
to
sayntes
departed
.
Then
if
any
shulde
desyre
Sayntes
to
pray
with
them
/
and
for
them
.
Yf
this
my
mynde
do
agre
with
the
scriptures
take
it
/
Yf
nat
refuse
it
.
I
wyll
nat
be
obstinate
in
this
matter
/
I
wolde
be
glad
to
lerne
the
veryte
by
the
holy
scriptures
.
Whiche
in
al
doutes
is
able
to
try
out
the
trueth
.
yf
we
wyll
be
delygent
to
searche
/
and
leue
mannes
fantasyes
and
dreames
/
whiche
hathe
blynded
vs
longe
that
we
coulde
nat
se
the
trueth
.
But
nowe
let
vs
retourne
agayne
to
saynt
Paule
.
☞
Nowe
therfore
ye
are
no
more
gestes
and
straungers
/
but
citesyns
with
the
sayntes
and
of
the
householde
of
god
,
buylded
vpon
the
fundacion
of
the
Apostles
and
prophetes
,
where
Iesus
Christe
is
the
heade
corner
stone
in
whom
euery
buyldyng
coupled
together
groweth
to
an
holy
temple
in
the
Lorde
in
whome
ye
are
buylded
also
together
to
be
an
habytacion
of
god
in
the
spyryte
.
¶
Before
saynte
Paule
fayde
they
were
gestes
and
straungers
to
the
householde
of
God
/
nowe
he
sayeth
they
be
no
more
straungers
but
of
the
householde
of
god
&
cytesyns
of
sayntes
made
by
Christe
/
before
they
were
farre
frome
the
householde
of
Israel
/
nowe
they
be
receyued
to
be
of
the
householde
of
Israel
/
that
is
to
saye
they
be
made
felowes
of
sayntes
(
that
is
of
the
Iewes
whiche
counte
them selfes
sayntes
in
comparyson
to
the
Gentyles
)
and
parte
takers
of
the
heuenly
inherytaunce
and
of
euerlastyng
helth
by
Christ
buylded
vpon
the
fundation
of
the
Apostles
&
prophetes
/
that
is
to
say
vpon
Christ
vpon
whome
the
Apostles
and
prophetes
dyd
buylde
and
made
Christe
to
be
theyr
fundacion
for
as
Saynte
Paule
sayeth
.
1.
Corin.
3.
No
man
can
set
an
other
fundacion
besyde
that
fundacyon
set
whiche
is
Christe
Iesus
/
and
nat
the
Byshoppe
of
Rome
.
For
Christe
is
the
heade
of
the
Churche
and
of
all
them
that
beleueth
/
&
nat
the
byshoppe
of
Rome
/
and
Christe
is
the
corner
stone
that
kepethe
and
ioyneth
the
buyldynges
together
that
couples
the
Iewes
and
the
Gentyles
together
/
&
by
his
spyryte
kepeth
them
bothe
in
vnite
and
concorde
/
fayth
/
hope
/
and
charite
/
&
in
al
goodnes
.
Saynte
Paule
sayenge
the
Gentyles
beleuynge
to
be
buylded
vpon
Christe
the
fundation
of
the
Apostles
and
prophetes
/
reproueth
al
them
that
sayeth
or
thinketh
the
byshoppe
of
Rome
to
be
the
fundacion
vpon
whome
Christe
hathe
buylded
his
Churche
/
for
that
fundacion
is
Christe
&
none
other
.
Neyther
the
byshop
of
Rome
nor
yet
no
other
man
/
creature
/
nor
Angell
.
But
Christe
is
the
fundacyon
of
all
faythfull
byleuers
&
the
corner
stone
that
wyl
nat
be
remouid
with
no
blast
of
wind
3
Euery
buyldynge
vpon
Christe
dothe
growe
and
encrease
in
an
holy
temple
to
the
Lorde
.
Here
he
sheweth
the
difference
bytwene
the
buyldyng
buylded
vpon
christ
and
vpon
other
thynges
or
creatures
/
yf
it
be
buylded
vpon
Christe
/
it
wyll
stande
and
encrease
.
yf
it
be
buylded
vpon
man
/
or
vpon
mannes
inuentions
/
dreames
and
phantices
it
wyll
fall
and
decaye
at
euery
blaste
of
wynde
or
tempest
whiche
thyng
dothe
agre
with
Christes
saynge
.
Ma.
15.
Euery
grafte
that
my
father
of
heuen
hath
nat
grafted
shal
be
plucked
vp
by
the
rotes
Here
we
may
lerne
/
pylgrimage
/
pardon
/
payntyng
of
Images
to
be
honoured
/
nat
to
haue
bene
of
god
.
Monkes
/
Freers
Chanons
and
suche
lyke
religion
of
men
inuented
/
nat
to
haue
ben
of
god
/
for
they
decay
and
fall
awaye
/
and
theyr
fayned
religion
lytle
set
by
.
Also
all
these
that
go
nat
forwarde
frome
vertu
to
vertue
and
encrease
dayly
in
vertue
/
nat
to
be
buylded
of
god
.
For
the
buyldyng
of
Christ
encreaseth
dayly
and
be
made
more
and
more
the
habitacle
.
1.
dwellynge
place
of
God
by
the
holy
Ghoste
by
whome
they
encrease
/
whiche
wyll
nat
suffer
them
to
be
idle
/
vnprofitable
to
other
/
or
euyl
occupyed
/
but
moueth
and
styrryth
alwayes
to
do
the
wyll
and
pleasure
of
god
/
and
suffreth
nat
his
to
be
idle
or
euyll
occupyed
.
¶
The
thyrd
chapiter
to
the
Ephesyans
.
FOR
this
cause
I
Paule
am
a
prysoner
of
Iesus
Christe
,
for
you
hethen
accordyng
as
you
haue
harde
of
the
office
of
the
grace
of
god
which
is
gyuen
me
to
you
warde
.
For
by
reuelacion
was
thꝭ
mistery
shewed
vnto
me
,
as
I
wrote
aboue
in
few
wordes
,
wherby
whan
ye
rede
yt
/
ye
may
perceyue
myne
vnderstandynge
in
the
mystery
of
Christ
whiche
(
mysterye
)
in
tymes
paste
was
nat
opened
vnto
the
chyldren
of
men
,
as
it
is
nowe
declared
to
hys
holy
Apostles
and
Prophetes
by
the
spyrite
,
namely
that
the
hethen
shulde
be
inheritours
also
.
And
of
the
same
body
and
partakers
of
his
promes
in
Christe
by
the
Gospell
wherof
I
am
made
a
mynister
accordynge
to
the
gyfte
of
the
grace
of
god
,
whiche
is
gyuen
me
accordyng
to
the
workyng
of
his
power
.
SAynt
Paule
here
merueylously
doth
bryng
and
get
to
hym
the
fauour
and
the
beneuolence
of
these
Ephesyans
/
in
that
he
sayeth
and
truely
sayeth
that
he
suffered
prisonment
/
and
was
in
stockes
&
in
fetters
for
theyr
sakes
&
for
theyr
helth
and
saluacion
/
that
is
to
saye
because
he
preached
to
the
Ephesians
and
to
other
Gentyles
the
Gospell
of
Iesus
Christe
/
of
the
whiche
Gospell
preached
the
Ephesyans
and
the
other
Gentyles
receyued
fayth
in
Christ
Iesu
/
and
so
through
faith
came
to
lyfe
and
eternall
saluation
.
For
this
cause
and
for
none
other
Paule
was
caste
in
prison
in
cheynes
and
in
fetters
at
Rome
by
Nero
the
Emperour
wher
he
was
when
he
wrote
this
Epystle
/
and
in
pryson
/
and
therfore
he
sayeth
.
I
Paule
the
prisoner
of
Iesus
Christe
bounde
fast
inprisone
nat
for
myne
owne
sake
or
for
my
cause
/
but
for
Christe
sake
and
for
his
Gospell
/
whiche
was
the
helthe
of
the
Gentyles
.
When
these
Ephesyans
shulde
here
these
thynges
/
howe
coulde
it
be
but
they
muste
nedes
fauoure
and
loue
Paule
and
embrase
his
doctryne
whiche
for
Christes
sake
and
for
theyr
healthe
and
saluacyon
was
in
prison
and
suffred
paynes
for
their
cause
.
Kynde
men
can
nat
but
they
muste
loue
them
agayn
that
suffreth
for
theyr
sakes
&
for
theyr
helthe
.
Thus
saynt
Paule
opteyned
the
fauoure
of
these
Ephesyans
and
of
the
gentyles
.
2
Paule
caste
in
pryson
nat
for
his
synnes
or
any
notable
fautes
or
crymes
/
but
because
he
preached
to
the
Gentyles
the
Gospell
of
Christe
by
the
whiche
the
Gentyles
were
delyuered
from
synne
/
deathe
/
hell
and
eternall
damnation
and
made
good
/
iuste
/
and
opteyned
eternal
lyfe
and
partakers
of
the
heuenly
inheritaunce
/
this
Saynte
Paule
sheweth
that
it
is
no
newe
thynge
that
true
preachers
of
goddes
worde
to
be
caste
in
prisone
and
suffer
paynes
for
the
Gospels
sake
of
euyll
men
&
he
moueth
them
to
take
paciently
theyr
patnes
in
prysone
and
afflyccyons
that
they
may
be
with
Paule
the
prysoner
of
Christ
suffrynge
onely
for
the
Gospels
sake
and
nat
for
theyr
owne
fautes
crimes
/
or
deseruynges
.
3
Learne
here
that
a
good
and
an
holy
man
saynt
Paule
.
ye
an
apostle
of
Christ
was
caste
in
prisone
/
nat
for
no
euyll
/
but
for
good
for
preachynge
of
the
Gospel
to
the
saluacion
of
the
people
.
He
was
caste
in
prisone
of
an
euyll
man
and
of
a
cruell
tyrante
called
Nero
an
Emperour
of
Rome
.
At
whose
commaundement
saynt
Paul
was
caste
in
prison
and
leyd
in
fetters
/
so
the
good
Apostle
of
God
was
in
pryson
/
and
the
euyll
tyrante
Nero
at
libertie
/
so
god
suffereth
in
thys
worlde
the
euyll
man
to
haue
the
vpper
hande
of
the
good
man
ye
god
suffreth
that
the
good
is
punyshed
in
this
worlde
/
and
the
euyll
escapes
punyshemente
/
but
in
the
worlde
to
come
the
good
shal
be
in
ioye
/
and
the
euyll
in
payne
This
place
sheweth
playnly
that
saynte
Paule
was
in
pryson
when
he
wrote
this
Epistle
to
these
Ephesyans
/
whose
helthe
he
more
regarded
then
his
delyueraunce
out
of
prisone
.
4
These
that
put
saynte
Paule
in
pryson
/
peraduenture
they
thought
they
dyd
an
acceptable
worke
or
sacrifice
to
god
so
doynge
/
thynkynge
Paule
a
greate
malefactour
&
a
breker
of
ye●aw
they
thought
it
was
nat
laweful
that
the
Gospel
shulde
be
preached
to
the
Gentyles
/
ye
&
agayne
the
lawe
of
god
/
that
forbad
the
Iewes
to
haue
company
with
the
Gentyles
/
or
to
make
mariages
with
the
Gentiles
/
much
more
they
thought
it
was
nat
lawfull
to
preache
the
Gospell
to
the
Gentyles
/
whiche
was
a
thynge
hyd
from
the
worlde
/
&
neuer
herde
leson
before
/
therfore
they
castynge
Saynte
Paule
in
pryson
thought
they
dyd
an
hye
sacrifice
to
god
/
suche
men
full
of
theyr
good
zeales
but
without
goddes
worde
hath
ben
amonges
vs
that
hath
caste
men
in
prison
for
preachynge
that
it
was
lawfull
for
lay
men
or
lay
women
to
haue
the
new
Testamente
in
Englyshe
/
we
maye
se
what
blynde
zeales
without
goddes
worde
dothe
/
and
howe
it
hathe
euer
caste
the
true
seruantes
of
God
in
pryson
and
brought
to
trouble
/
payne
/
punyshement
&
infamy
in
the
worlde
/
although
they
were
the
newe
and
faythfull
seruantes
of
god
.
But
at
the
laste
god
delyuered
his
seruantes
/
and
punyshed
these
blynde
●eales
and
so
he
wyll
do
nowe
/
if
they
wyl
nat
repent
and
amende
.
5
Accordynge
as
you
haue
herde
of
the
office
of
the
grace
of
God
gyuen
to
me
towarde
you
.
Here
the
Apostle
sheweth
the
disposition
of
the
Gospel
was
commytted
to
him
/
nat
of
him selfe
/
nor
yet
of
his
wyl
mynde
/
merites
/
or
deseruynges
but
alone
of
the
mere
mercy
and
grace
of
god
/
and
that
when
it
pleased
god
to
cal
him
by
reuelacion
from
his
inquite
and
synne
as
is
wryten
Actes
.9
.
&
.22
.
that
the
hole
prayse
and
lawde
maye
be
gyuen
nat
to
man
/
but
to
god
alone
/
of
the
whiche
we
may
lerne
that
true
preachers
of
goddes
worde
be
sente
of
God
/
for
the
saluacyon
of
men
to
whome
the
Gospell
is
purely
preached
&
it
is
a
sure
token
that
god
wyll
saue
those
to
whome
he
sendes
true
preachers
of
his
worde
/
of
the
herers
part
is
requyred
that
they
shulde
dylygently
heare
the
worde
of
God
/
gyue
credence
to
it
/
and
lyue
accordynge
to
goddes
doctryne
/
or
elles
it
profiteth
them
nothynge
/
the
Gospell
truely
preached
of
faythful
men
sende
of
god
.
6
When
ye
rede
it
ye
may
perceyue
myn
vnderstande
in
the
mystery
of
Christe
/
as
he
shulde
saye
.
I
haue
shewed
you
before
●
I
was
called
to
be
the
minister
of
god
/
&
receyued
the
knowledge
of
the
Gospel
by
reuelacion
/
and
that
office
committed
to
me
of
God
to
preache
the
Gospell
of
Christe
Iesus
to
the
Gentiles
/
whiche
thyng
you
may
konwe
yf
you
wyll
rede
that
I
haue
wryten
before
in
these
wordes
he
gyueth
them
libertie
to
reade
this
Epistle
/
&
wyllyth
that
they
shuld
perfectly
knowe
what
thinges
he
had
writen
to
them
/
this
place
maketh
agaynst
them
that
wolde
nat
the
laye
people
shulde
reade
the
scriptures
in
there
vulgare
tonge
.
Saynt
Paule
wolde
haue
had
his
wrytinges
knowen
of
euery
one
/
bothe
prest
lay
man
and
lay
woman
/
that
euery
one
myght
haue
profyte
by
his
wrytynge
/
what
profyte
I
pray
you
shuld
the
lay
man
haue
of
it
if
it
were
nat
lawefull
for
hym
to
rede
it
in
the
language
he
vnderstandeth
.
7
In
tymes
paste
this
mistery
was
nat
opened
to
the
chyldren
of
men
.
What
was
this
mystery
that
was
hyd
from
the
chyldren
of
men
in
tymes
paste
?
It
was
the
open
preachynge
of
Christes
gospel
as
wel
to
the
Gentyles
as
to
the
Iewes
and
that
the
Gentyles
shulde
be
saued
by
/
Christe
as
the
Iewes
/
and
that
the
gentyles
perteyned
to
the
heuenly
inheritaunce
as
the
Iewes
/
this
mystery
was
nat
knowen
to
the
worlde
to
Christes
incarnacion
/
and
to
after
his
death
chefely
/
it
was
knowen
to
a
fewe
that
beleued
both
of
the
Iewes
and
also
of
the
Gentyles
whiche
was
saued
by
fayth
in
Christ
to
come
before
christes
incarnacion
/
but
they
were
sene
in
comparison
to
them
that
dyd
nat
know
it
/
and
therfore
it
was
counted
to
be
hyd
from
the
worlde
/
and
also
these
that
beleuyd
&
dyd
knowe
that
the
gospell
shulde
come
to
the
Gentyles
and
by
it
there
saluacyon
/
yet
they
knewe
it
nat
so
clerely
howe
it
shulde
come
/
and
by
what
meanes
/
as
these
that
were
after
Christes
incarnacion
and
beleued
in
Christe
/
nor
yet
there
was
nat
so
many
before
Christes
incarnacion
that
beleued
in
Christ
as
was
after
/
for
this
mistery
was
shewed
muche
more
playnlye
/
&
more
clerely
&
to
mo
after
Christes
passion
then
before
his
passion
/
for
as
Saynte
Hierome
sayeth
/
that
it
is
another
thyng
in
the
spirite
to
knowe
thynges
to
come
/
&
rose
them
fulfylled
in
dede
.
This
mystery
of
the
gospel
to
be
preached
to
the
gentiles
was
so
hyd
frome
men
/
that
the
Apostles
of
Christe
dyd
nat
knowe
it
at
the
begynnynge
/
and
dyd
doute
whether
it
were
lawfull
for
them
to
preache
the
gospell
to
the
Gentyles
or
no
/
and
to
call
Gentyles
to
saluacion
by
the
gospell
without
circumsion
and
other
ceremonies
necessary
to
be
obserued
/
to
instructe
the
Apostles
of
Christ
in
this
matter
was
the
holy
Ghoste
sente
to
them
and
gyuen
in
Pentecost
/
and
also
this
mysserye
was
opened
to
them
by
vysions
/
as
to
Peter
Actes
.
10.
and
that
by
the
wyll
of
God
/
and
of
goddes
goodnes
/
of
the
whiche
we
maye
learne
to
glorifie
god
nowe
as
the
Apostles
dyd
when
they
sawe
the
mystery
opened
that
was
hyd
from
the
begynnynge
of
the
worlde
to
theyr
tyme
.
So
let
vs
nowe
glorify
god
that
hath
now
in
our
tyme
opened
and
shewed
more
playnly
and
more
clerely
the
trueth
of
his
worde
longe
hyd
/
obserued
and
darkened
by
mannes
traditions
and
inuentyons
/
then
it
was
in
our
fathers
tyme
/
and
nothynge
meruayle
at
the
goodnes
of
God
/
but
shewe
oure selues
more
thankefull
to
god
gyuynge
him
thankes
for
his
benefites
and
prayse
to
hym
as
the
author
of
all
goodnes
/
and
knowe
surely
that
the
truth
comes
nat
to
lyght
/
nat
for
our
merites
or
deseruynges
/
but
of
the
goodnes
of
god
as
after
Christes
passion
came
to
the
Gēntyles
the
gospel
and
the
trueth
of
it
by
the
Apostles
.
yf
men
wolde
consydre
this
place
wel
/
and
deply
wey
it
/
they
shulde
se
clerely
howe
lytle
effecte
and
strength
be
reasons
made
of
carnall
men
by
the
whiche
some
as
yet
can
nat
thynke
or
be
persuaded
in
theyr
hertes
that
this
ys
the
trueth
that
is
nowe
adaies
preached
by
true
and
faithfull
preachers
in
this
realme
.
They
grounde
theyr
reasons
ofte
tymes
/
of
men
/
and
of
customes
/
sayeng
howe
can
it
be
thought
that
god
wolde
suffer
the
trueth
so
longe
to
be
hyd
from
his
people
/
and
suffer
men
so
longe
to
be
deceyued
with
falsed
.
To
this
I
aunswere
and
saye
/
the
Gentyles
might
so
haue
sayde
to
god
.
But
none
said
so
but
those
that
wolde
nat
receyue
the
gospel
/
beleue
it
and
be
saued
.
The
faythfull
asketh
no
cause
of
the
wyll
of
god
/
but
studye
to
knowe
goddes
wyll
and
to
do
it
.
Also
they
say
/
was
theyr
nat
as
holy
men
in
tymes
paste
as
is
nowe
/
aswell
learned
as
is
nowe
/
as
wyse
men
as
now
be
/
why
wolde
nat
god
shewe
to
them
his
trueth
/
as
nowe
.
Of
the
wyll
of
god
I
wyl
nat
dispute
/
I
can
gyue
no
cause
of
his
wyl
/
why
he
wyll
this
thinge
/
and
why
that
thynge
he
wylleth
all
thynges
to
the
beste
/
to
his
glory
and
to
our
profite
.
It
is
ynough
for
me
to
konwe
that
god
wylleth
this
thyng
and
that
he
gyueth
his
gyftes
of
his
mercye
and
goodnes
/
and
nat
for
the
merytes
of
men
.
The
knowledge
of
the
trueth
/
it
is
the
gyfte
of
god
gyuen
at
the
wyl
of
god
&
nat
of
man
/
and
gyuen
when
it
please
the
god
to
gyue
it
/
and
when
god
seyth
it
most
for
his
glory
and
for
the
profyte
of
man
/
So
the
w●…
of
god
is
the
cause
of
the
truth
now
shewed
to
the
worlde
and
nat
the
holynes
of
fathers
the
lerninge
or
wysdome
of
men
/
and
of
our
partye
is
receyued
that
we
shulde
take
the
truth
now
shewed
with
gladnes
gyuynge
to
god
herty
thankes
&
to
lyue
after
the
trueth
/
as
these
Ephesyans
that
was
faythfull
dyd
.
¶
Vnto
me
the
leaste
of
all
sayntes
/
is
thꝭ
grace
gyuen
that
I
shuld
preache
among
the
hethen
the
vnsearcheable
riches
of
Christe
,
and
to
make
all
men
se
what
is
the
felowshyppe
of
the
mystery
,
whiche
from
the
begynnyng
of
the
worlde
hath
ben
hyd
in
god
.
Which
made
al
thinges
throughe
Iesus
Christ
to
the
entente
,
that
nowe
vnto
rulers
and
powers
in
heauen
myght
be
knowen
by
the
congregacion
the
manyfolde
wysdome
of
god
accordynge
to
the
eternall
purpose
,
which
he
hath
shewed
in
Christ
Iesu
our
lorde
,
by
whom
we
haue
boldnesse
&
entraunce
in
all
confidence
throughe
fayth
on
hym
.
¶
The
Apostle
repeteth
the
same
thyng
he
hathe
spoken
before
/
but
in
other
wordes
/
of
the
whiche
he
teacheth
that
one
sentence
may
be
spoken
of
the
precher
diuers
tymes
without
a
faute
/
specyally
if
it
be
suche
a
sentence
as
is
mete
to
be
surely
fixed
and
rooted
in
the
hertes
of
the
hearers
and
be
for
theyr
profyte
to
be
knowen
surelye
.
2
Lerne
here
mekenes
and
lowlynes
of
harte
of
this
Apostle
saynt
Paule
.
Which
so
dyd
humble
him selfe
and
set
him
vnder
other
/
that
he
called
hym selfe
leaste
of
all
saitꝭ
or
Apostles
/
nat
worthy
be
to
callyd
an
Apostle
of
Iesus
Christe
/
because
he
dyd
persecute
the
Churche
of
Christe
/
as
he
sayth
.
1.
Corin
.
15.
But
yet
he
was
made
the
Apostle
of
Christe
/
althoughe
he
sumtyme
before
his
conuersion
dyd
persecute
Christis
churche
.
Of
the
whiche
we
maye
lerne
what
a
Lorde
is
god
/
whiche
of
hys
goodnes
doth
make
a
faythfull
preacher
and
defender
of
his
worde
/
of
a
persecuter
/
A
sure
pyller
of
his
Churche
/
of
a
plucker
downe
of
it
.
Of
the
whiche
we
maye
lerne
the
goodnes
of
god
towardes
sinners
/
his
power
/
nat
to
dyspayre
of
no
man
as
long
as
he
shall
lyue
here
in
this
worlde
.
But
God
maye
by
his
grace
tourne
him
from
his
synnes
and
noughtynes
/
and
brynge
him
to
goodnes
/
and
make
of
an
euyll
man
a
good
man
/
and
the
true
seruaunt
of
god
and
to
condempne
the
olde
sayenge
/
ones
euyll
alway
euyll
/
whiche
is
an
euyll
sayenge
and
worthy
to
be
condempned
/
and
abolyshed
.
3
The
Apostle
sayeth
/
it
was
gyuen
to
him
of
the
grace
of
god
that
he
shulde
preache
the
vnsearcheable
ryches
of
Christe
amongeste
the
hethen
.
And
these
vnsearcheable
ryches
was
the
mystery
of
the
gospell
that
Saynte
Paule
preached
to
the
Gentyles
by
whose
preachinge
the
Gentyles
receyued
fayth
/
and
was
brought
to
eternal
saluacion
.
Beholde
what
the
Apostle
calleth
the
mystery
that
was
hid
from
the
world
so
long
in
god
/
he
calleth
it
the
vnsearchable
ryches
of
Christe
.
They
be
called
vnsearcheable
ryches
bycause
no
man
can
come
to
the
true
knowledge
of
them
of
his
owne
myghtes
/
powers
/
workes
/
merites
/
or
deseruinges
without
the
grace
of
God
.
Or
elles
they
be
vnsercheable
bycause
no
man
opteineth
them
al
/
but
euery
one
that
beleueth
opteyne
one
parte
or
an
other
of
the
ryches
of
god
/
that
is
sufficient
for
his
saluacion
.
For
if
one
mortal
man
shulde
possesse
all
the
ryches
of
God
/
he
wolde
be
to
proude
/
he
wolde
condempne
euery
other
man
and
thynke
hym selfe
to
haue
nede
of
no
man
/
but
euery
man
to
haue
nede
of
his
helpe
/
and
he
:
of
no
man
/
nor
yet
of
goddes
helpe
/
&
wolde
make
him selfe
equall
with
Christe
and
with
God
the
father
.
Whiche
thinges
god
wolde
nat
/
therfore
he
gyueth
to
no
mortal
man
all
his
riches
as
he
dyd
to
Christe
Iesus
.
After
this
waye
the
ryches
of
god
be
called
vnsearcheable
/
for
no
man
can
haue
all
goddes
ryches
/
or
se
all
his
glory
/
ye
no
man
can
perceyue
the
glorye
that
god
hath
ordayned
for
them
that
loue
him
.
1.
Corin.
2.
4
Here
also
the
Apostle
teacheth
al
prechers
to
humylyate
them selues
and
to
exalte
the
worde
of
god
/
to
gloryfie
and
magfye
it
aboue
al
thingꝭ
in
this
worlde
/
aboue
al
ryches
/
honoures
/
pleasures
/
profytes
/
or
other
goodes
mortall
in
this
worlde
.
For
there
is
no
riches
worldly
/
worthy
to
be
compared
with
the
worde
of
God
/
and
be
they
reprouyd
that
preferreth
wordely
goodes
ryches
/
honoures
/
before
goddes
worde
/
and
in
this
manye
be
offenders
/
as
appereth
by
outwarde
tokens
and
sygnes
that
gyue
more
delygence
/
laboure
&
payne
/
and
more
applyeth
them selfes
to
the
studye
of
suche
sciences
that
maye
brynge
worldly
ryches
and
honoures
/
then
to
the
konwledge
of
goddes
worde
.
whiche
is
tokens
that
men
more
regardeth
worldly
ryches
then
goddes
worde
.
This
place
checketh
gentylmen
ryche
men
in
the
worlde
/
that
put
theyr
chyldren
to
the
temporall
lawe
that
they
may
get
worldly
riches
rather
then
to
the
study
of
goddes
worde
to
get
heuenly
ryches
/
theyr
factes
do
shewe
howe
vnkynde
they
be
to
God
of
whome
they
haue
theyr
worldly
ryches
/
and
also
it
pertayneth
to
gentilmen
to
knowe
goddes
lawe
/
that
they
might
rule
accordyng
to
goddes
wyll
.
Iosue
.
1.
I
wyll
nat
speke
of
them
whiche
openly
condemne
and
be
mockers
of
goddes
worde
/
thynkynge
no
thing
profitable
but
that
/
that
bryngeth
worldly
honoures
and
riches
.
5
The
mystery
of
god
that
was
hyd
from
the
worlde
/
ye
and
from
the
powers
in
heuen
/
nowe
God
hathe
made
it
open
to
all
men
/
and
Angels
in
heauen
/
whiche
other
dyd
nat
knowe
this
mistery
/
or
yf
they
did
knowe
it
/
they
knew
it
nat
so
perfectely
before
as
they
dyd
after
it
was
preched
by
the
Apostles
called
and
send
of
god
to
do
that
message
as
by
Paule
/
Peter
/
and
other
whiche
here
be
called
the
Church
because
they
were
as
the
chiefe
mynysters
in
the
Churche
.
6
In
that
he
sayeth
this
mysterye
was
opened
to
the
heuenly
powers
/
as
to
the
angels
archangels
and
other
in
heuen
/
by
the
Apostles
of
Chrste
/
I
thynke
the
Apostle
meaneth
nat
that
the
Apostles
taught
the
Angels
this
mystery
of
the
callyng
of
the
Gentyles
to
the
fayth
by
the
Gospell
preached
/
but
rather
the
contrary
/
that
the
Angels
taught
the
Apostles
/
and
brought
it
from
god
to
the
Apostles
/
for
the
angels
be
as
seruynge
spirites
.
Hebre.
1.
And
so
when
the
Apostles
dyd
preache
the
gospel
and
by
theyr
preaching
the
Gentyles
were
conuerted
from
theyr
infidelyte
to
the
faith
of
Christ
they
dyd
se
the
conuersion
of
the
Gentyles
that
they
dyd
nat
se
before
so
clerely
&
by
what
meanes
/
so
by
the
Apostles
this
mysterye
was
made
open
to
the
heauenly
powers
/
or
elles
this
speakynge
that
the
Apostle
here
vseth
/
is
a
maner
of
speakyng
by
the
whiche
he
meaneth
that
this
mystery
was
shewed
and
declared
openly
and
playnly
to
all
the
worlde
by
the
Apostles
/
to
whom
god
shewed
this
iuystery
when
his
pleasure
was
it
shuld
be
shewed
and
this
mystery
he
also
calleth
the
many
folde
wysdome
of
god
/
whiche
god
hathe
determyned
to
be
shewed
by
Christe
Iesus
by
whome
he
made
al
thinges
/
and
restored
to
their
perfytnes
when
it
was
the
wyll
of
the
father
they
shulde
be
made
perfyte
and
restored
to
theyr
perfitnesse
.
7
He
sheweth
also
that
by
Christe
we
haue
boldenes
and
sure
truste
wyth
al
confidence
to
come
to
the
father
and
to
be
partakers
of
his
kyngedome
and
glorye
/
and
that
nat
by
Peter
/
Paul
/
Iohan
/
Iames
or
by
our
workes
/
dedes
or
merytes
/
but
onely
by
Christe
Iesus
/
and
for
his
sake
alone
.
Wherfore
I
desyre
that
ye
faynte
nat
because
of
my
tribulacions
that
I
suffer
for
you
/
whyche
is
youre
prayse
,
¶
The
Apostle
semeth
in
these
wordes
to
make
answere
to
his
aduersaries
whiche
spake
euyll
of
him
/
and
slaundered
hym
/
&
by
theyr
slaunders
and
euyl
speakyng
did
plucke
many
from
his
doctrine
/
that
they
dyd
nat
gyue
credence
to
him
sayenge
/
yf
Paule
were
the
minyster
of
god
and
preached
purely
his
Gospel
/
he
shuld
nat
haue
ben
caste
in
pryson
and
in
bondes
/
his
bondes
and
prysonmente
dothe
proue
hym
to
be
euyll
/
and
a
deceyuer
of
the
people
/
and
that
god
is
angry
with
him
/
or
elles
who
wolde
haue
cast
him
in
prison
?
for
who
wold
caste
a
good
man
in
prison
?
as
who
shulde
saye
/
no
man
.
To
these
or
suche
lyke
euyll
speakynges
the
Apostle
maketh
answere
exortyng
these
Ephesyans
nat
to
shrynke
from
hym
or
forsake
his
doctrine
for
his
emprisonment
/
in
fetters
bondes
or
other
affliccions
whiche
he
suffered
/
not
for
his
fautes
/
but
for
these
Ephesians
&
for
their
sakes
/
and
for
their
helthe
and
saluacyon
that
he
preached
the
gospell
of
god
to
them
of
the
which
they
receiued
faith
and
helth
wherfore
he
sayeth
that
they
shulde
nat
be
asshamed
of
him
for
his
affliccions
/
but
rather
they
shuld
reioyse
for
his
afflicions
whiche
he
suffred
for
theyr
sakes
/
and
for
theyr
profyte
.
Of
these
we
maye
se
that
these
that
purely
preache
the
worde
of
god
that
they
suffer
oftimes
imprisonment
/
bondes
fetters
&
the
other
affliccions
/
nat
for
none
other
cause
/
but
that
they
preache
the
word
of
god
purely
and
sincerely
.
2
Men
shuld
nat
shrynke
from
the
word
of
god
or
esteme
it
the
worse
or
to
be
false
doctrine
because
they
that
haue
preached
it
haue
ben
persecuted
/
punyshed
/
caste
in
prison
and
put
to
deathe
of
the
worlde
as
malefactours
deceyuours
of
the
people
&
false
preachers
.
For
other
felycite
/
let
nat
true
preachers
loke
for
in
this
worlde
of
carnall
men
/
then
persecution
and
afflyccion
this
is
the
rewarde
that
they
shall
haue
here
where
as
carnall
men
do
rule
/
but
in
the
worlde
to
come
/
let
them
loke
for
an
other
rewarde
in
ioy
and
blysse
/
and
in
hope
of
it
may
be
theyr
comforte
which
hope
doth
take
awaye
the
greuousnes
of
theyr
myseries
and
paynfulnes
of
affliccions
here
.
3
Affliccion
or
persecution
prouyth
whether
men
trust
surely
in
god
&
stycke
to
his
word
or
no
/
for
many
there
be
that
for
feare
of
punyshemente
and
affliccyons
do
shrynke
from
god
and
his
worde
and
biddeth
them
farwell
/
whiche
beleued
as
longe
as
there
was
no
persecution
lyke
to
folow
as
Christ
sayeth
Math.
13.
Many
doth
beleue
for
a
tyme
/
but
in
tyme
of
tribulacyon
they
shrynke
fearyng
more
man
then
god
/
and
the
losse
of
goodes
of
this
worlde
then
the
losse
of
heuenly
ryches
/
fearinge
more
the
losse
of
this
presente
lyfe
then
the
losse
of
the
lyfe
to
come
/
but
let
all
suche
repente
and
amende
/
for
he
that
leseth
hys
lyfe
in
this
worlde
for
me
and
my
Gospel
fayth
Christe
.
Math.
16.
in
the
worlde
to
come
he
shall
fynde
euerlastynge
lyfe
in
ioy
and
blysse
.
♣
For
this
cause
I
bow
my
knees
vnto
the
father
of
our
Lorde
Iesus
Christe
.
Whiche
is
the
true
father
ouer
all
,
that
is
called
Father
in
heuen
and
in
earthe
,
that
he
graunt
you
(
accordynge
to
the
ryches
of
his
glorye
)
to
be
strengthed
with
power
by
his
spirite
in
the
inwarde
men
,
that
Christe
maye
dwell
in
youre
hertes
by
faythe
,
that
ye
beynge
rooted
and
grounded
in
loue
/
maye
be
able
to
comprehende
with
all
Sayntes
/
what
is
the
bredth
and
length
and
the
depth
,
and
the
heyght
,
&
to
knowe
the
loue
of
Christe
,
whiche
loue
yet
passeth
al
knowledge
that
ye
may
befylled
with
all
maner
of
fulnes
of
God
.
¶
Saynte
Paule
moueth
and
gyueth
example
to
al
Bishoppes
/
Pastoures
/
Curates
/
and
to
all
whome
cure
of
other
is
commytted
/
that
they
shulde
praye
for
their
flocke
committed
to
theyr
spirituall
charge
/
and
desyre
of
god
that
they
shrynk
nat
from
fayth
and
from
goddes
word
for
feare
of
persecution
and
affliction
/
or
for
loue
of
worldly
goodes
/
pleasuris
or
riches
/
whiche
oftymes
plucketh
men
from
god
&
from
his
worde
/
and
that
they
maye
haue
true
fayth
and
contynue
in
it
/
louynge
God
aboue
al
thinges
in
this
worlde
/
preferring
his
worde
aboue
all
worldely
ryches
/
honoures
/
or
pleasures
.
In
this
prayer
he
sheweth
that
Byshoppes
and
Pastoures
/
haue
nede
to
praye
thus
for
there
flocke
/
yee
euery
one
of
vs
to
pray
for
an
other
that
we
shrynke
nat
from
God
and
his
worde
by
infidelite
/
vnkyndnes
or
by
other
synnes
.
Also
in
this
prayer
he
sheweth
that
one
of
vs
shulde
desyre
an
other
to
praye
for
vs
/
and
to
whom
our
prayer
shulde
be
made
/
nat
to
Peter
or
Paule
Iohn
or
Iames
/
but
to
god
whiche
is
the
gyuer
of
all
goodnes
/
and
for
what
thynge
prayers
at
to
be
made
for
some
certayne
thynge
that
we
haue
nede
of
/
and
that
is
profitable
to
the
helth
of
the
soule
/
as
here
it
was
necessary
/
that
Paule
shulde
praye
that
they
myght
contynue
in
fayth
/
and
in
the
loue
of
god
&
nat
shrynke
from
fayth
for
feare
of
affliccions
/
or
for
loue
of
worldly
riches
or
pleasures
.
And
this
is
to
be
desyred
of
god
alway
/
and
euery
one
shulde
desyre
thꝭ
of
God
for
an
other
as
a
thynge
very
necessary
for
euery
one
.
So
was
the
comon
prayers
made
to
god
/
for
necessities
to
be
opteyned
by
prayer
of
god
/
to
put
awaye
euyls
that
appeared
to
approche
to
men
at
the
wyll
of
god
/
and
when
suche
necessitie
was
:
the
people
gathered
togyther
&
desyred
the
helpe
of
god
fastyng
that
ther
prayers
shulde
be
with
more
deuocion
and
more
feruent
/
that
they
myght
escape
the
euyll
that
was
lyke
to
come
and
fal
amonges
them
.
They
fasted
without
mete
or
drynke
that
theyr
prayer
myght
be
more
deuoute
/
but
nowe
is
true
prayers
&
true
fastynges
almoste
all
put
awaye
/
and
our
prayer
and
fastynge
at
full
of
superstition
and
fayned
holines
/
for
what
an
holy
fast
is
it
to
absteyne
frome
flesshe
/
and
fyll
theyr
bely
with
fysshe
for
flesshe
/
is
fysshe
more
holyer
then
flesshe
?
who
made
that
holynesse
?
yf
fysshe
be
more
holsome
for
mannes
body
then
flesshe
/
euery
man
can
iudge
/
I
thinke
that
ther
be
few
phesycyons
that
wyll
so
saye
.
Therfore
lette
vs
faste
a
true
fast
from
al
sinne
and
pray
in
fayth
askyng
thynges
mete
to
be
asked
for
Christes
sake
/
and
without
doute
we
shall
optayne
our
desyre
of
god
/
for
so
he
hath
promysed
the
performaunce
of
our
desyre
and
he
wyll
perfourme
his
promyse
.
2
In
that
Saynte
Paule
dyd
bowe
his
knees
to
God
/
he
sheweth
the
feruentnes
of
his
mynde
and
of
his
prayer
to
God
/
whiche
was
shewed
euer
by
this
exterior
gestour
/
of
the
whiche
we
maye
lerne
that
it
is
lawefull
to
shewe
our
inwarde
hertes
and
mynde
by
exterior
gesture
and
sygnes
whiche
of
tymes
sheweth
the
good
deuotion
of
the
herte
/
but
in
these
exterior
signes
in
prayenge
hipocrites
do
passe
muche
them
that
truely
pray
in
fayth
/
in
spirite
/
&
in
truth
Therfore
of
these
exterior
signes
is
nat
al
wayes
the
herte
to
be
Iudged
.
3
Here
we
may
lerne
/
that
we
haue
nede
of
feruente
prayer
to
God
in
fayth
that
we
may
continue
in
fayth
in
charite
in
the
fauoure
of
god
/
&
in
the
truth
of
his
worde
and
encrease
in
it
euery
day
more
and
more
whiche
thyng
we
can
nat
of
our selfe
with
out
the
grace
of
God
of
whome
we
haue
that
we
contynewe
in
fayth
/
in
charite
/
in
the
fauour
of
god
/
whiche
thinges
god
gyueth
for
the
moste
parte
by
faythful
prayer
.
Therfore
let
vs
faythfully
pray
and
oftymes
/
that
we
maye
contynewe
and
encrease
in
al
goodnes
/
but
we
be
slacke
and
dull
to
praye
faythfully
to
god
/
therfore
it
is
no
meruayle
yf
God
take
his
grace
from
&
leue
vs
to
oure selfes
and
suffer
vs
to
folowe
our
owne
carnall
and
sensuall
lustes
and
desyres
and
so
to
fall
to
all
noughtynes
and
synne
/
it
is
a
token
that
our
fayth
is
faynt
and
scarse
luke warme
/
ye
I
feare
me
it
is
colde
and
almoste
frosen
vp
hole
/
that
it
brynketh
fourth
no
mo
good
workes
/
specially
nowe
when
it
is
shewed
so
playnely
what
maner
of
workes
pleaseth
god
beste
/
and
howe
they
shulde
be
done
/
for
god
onely
.
4
In
that
he
mouyth
vs
to
pray
to
him
of
whome
all
thynges
was
made
and
are
ruled
and
gouerned
/
whiche
is
our
father
he
gyueth
vs
boldenes
&
maketh
vs
bolde
to
praye
to
hym
trustyng
our
father
wyll
nat
denye
to
vs
that
is
profytable
for
vs
/
but
wyll
be
muche
more
gladder
to
graunt
our
lawefull
petition
/
then
we
be
to
praye
and
desyre
of
him
that
is
for
our
helth
and
saluacyon
.
5
What
charite
sainte
Paul
had
/
is
here
playnely
shewed
in
that
he
desyred
that
these
Ephesians
myght
be
encreased
in
the
ryches
of
god
that
is
to
saye
in
fayth
/
hope
/
charite
/
patience
/
mekenes
in
the
truth
in
the
spirite
of
God
/
by
whome
they
shulde
be
made
stronge
in
fayth
/
that
they
refuse
no
persecution
no
affliccyon
so
that
they
myght
promote
goddes
glory
&
the
truth
of
his
gospel
/
to
the
saluacion
of
men
he
desyreth
also
that
they
myght
be
made
so
strong
by
the
spirite
in
the
inward
man
/
that
Christ
myght
dwell
in
theyre
inwarde
harte
by
fayth
roted
in
charite
that
bryngeth
forth
good
workes
of
the
spirite
of
god
at
all
occasion
gyuen
/
he
desireth
that
they
myght
know
the
length
the
bredth
/
the
heygth
/
the
deapnes
of
god
/
that
is
to
saye
that
they
myght
knowe
god
perfytely
/
as
men
knoweth
a
thynge
perfetly
when
they
knowe
the
length
/
the
bredth
/
the
heyth
/
and
the
deapnes
/
and
that
they
myght
haue
the
loue
of
god
/
whiche
passeth
al
knowledge
and
that
they
myght
be
fulfylled
with
all
goodnes
of
God
.
Suche
thynges
charite
wisheth
to
other
/
rather
then
any
worldly
goodes
/
and
they
be
wrytten
to
teache
vs
what
thinges
we
shulde
desire
in
our
faith
full
and
feruente
prayers
one
to
an
other
as
long
as
we
be
in
this
presente
lyfe
/
and
yf
we
do
nat
so
as
Paul
here
did
/
we
lacke
fayth
and
charite
/
&
be
out
of
the
fauoure
of
god
/
and
to
monyshe
vs
to
do
our
duetye
❧
Vnto
him
that
is
able
to
do
excedynge
abundatly
aboue
all
that
we
axe
or
vnderstande
accordynge
to
the
power
that
worketh
in
vs
be
prayse
in
the
congregacion
whiche
is
in
Christe
Iesu
at
all
tymes
for
euer
and
euer
.
Amen
,
☞
Least
any
man
shulde
thynke
god
nat
able
to
graunte
these
thynges
that
we
desyre
of
him
in
our
faythfull
prayers
.
He
sayeth
that
God
dothe
gyue
to
vs
aboue
all
thynges
that
we
aske
of
hym
/
and
mo
thynges
he
gyueth
to
vs
then
we
aske
of
him
/
or
yet
can
thynke
to
be
desyred
of
him
/
for
his
might
is
omnipotent
/
and
his
ryches
can
nat
be
wasted
or
spente
/
for
they
be
infinite
and
euer
doth
flowe
and
abunde
with
plentye
to
all
men
.
2
He
sheweth
also
that
god
worketh
in
al
good
men
by
his
myght
and
power
mouynge
them
to
good
workes
alwayes
/
as
in
euyll
men
the
deuyl
is
nat
idle
/
but
moueth
and
styrreth
them
to
euyll
dedes
and
deadly
workes
that
bringeth
death
.
3
The
Apostle
gyueth
God
thankes
for
his
gyftes
gyuen
to
hym
and
to
all
other
faythfull
christianes
.
In
the
whiche
he
moueth
vs
al
to
gyue
god
thankes
for
his
benefites
that
he
gyueth
to
vs
and
to
all
men
euery
day
/
&
that
we
shulde
nat
be
vnthankefull
or
forgetfull
of
the
goodnes
of
god
to
whom
be
glory
prayse
and
commendacion
for
euer
.
Amen
.
¶
The
fourth
chapiter
to
the
Ephesyans
.
❧
THERFORE
I
whiche
am
prysoner
in
the
Lord
,
exhorte
you
that
ye
walke
as
it
becommeth
youre
callynge
where
in
ye
are
called
with
al
humblenes
of
minde
and
mekenes
and
longe
sufferynge
,
forbearynge
one
another
in
loue
,
and
be
dilygente
to
kepe
the
vnitye
of
the
spyryte
throughe
the
bounde
of
peace
,
one
bodye
and
one
spirite
,
euen
as
ye
are
called
in
one
hope
of
your
callynge
,
one
lord
/
one
fayth
one
baptyme
,
one
God
,
and
father
of
vs
al
Whiche
is
aboue
all
and
thorowe
all
and
in
you
all
.
IN
Chapiters
before
this
chapiter
the
Apostle
hathe
exhorted
men
to
fayth
.
Nowe
he
desyreth
them
to
garnysshe
their
fayth
with
good
workes
/
and
fyrste
of
al
he
exhorteth
them
to
vnite
and
concorde
for
by
concorde
smal
thynges
do
encrease
/
&
by
discorde
greate
thynges
are
scatered
abrode
and
do
peryshe
/
for
in
the
congregation
of
christianes
nothynge
is
better
than
vnitie
and
concorde
/
nor
nothynge
worse
then
discorde
or
debaite
/
stryfe
or
contention
.
Therfore
it
becommeth
euery
man
to
eschewe
discorde
and
debate
/
and
all
vices
that
styrreth
vp
contention
/
and
to
seke
for
vnitie
yf
it
be
by
losse
of
temporall
profites
/
and
to
gette
all
vertues
that
brynge
vnitie
/
concorde
/
peace
/
and
quietnes
/
and
all
suche
be
blessed
/
and
shal
be
called
the
chyldren
of
god
.
Math.
5.
Sayeth
Christ
Blessed
be
you
peace
makers
for
you
shall
be
called
the
children
of
god
/
and
shal
haue
peace
with
god
.
2
The
maner
of
desyryng
helpeth
much
to
persuade
men
/
as
here
Paule
in
pryson
for
their
sake
and
their
health
by
his
praier
did
pearce
their
hertis
and
mouyd
them
muche
to
graunte
his
peticion
/
&
he
speaketh
to
them
after
this
maner
.
Yf
I
do
suffer
prisonment
and
greuouse
affliccion
for
your
sake
and
your
helth
.
I
can
nat
thynke
no
other
but
you
wyll
do
some
thynge
at
my
requeste
/
and
specially
syth
that
thing
I
require
of
you
/
is
nat
for
may
profite
/
but
for
your
profite
/
auauntage
/
glory
/
&
helth
and
for
the
glory
of
god
/
and
that
thynge
you
be
called
to
of
god
/
and
is
your
offyce
to
do
withal
diligence
.
Whiche
is
that
you
shulde
walke
as
it
becommeth
christianes
to
walke
/
that
is
nat
to
be
idle
but
to
go
forth
wardes
from
one
vertue
to
another
/
in
all
mekenes
of
herte
and
minde
/
no
man
thinkynge
of
him selfe
more
then
becommeth
hym
to
thynke
/
farre
from
pryde
and
hye
mynde
/
for
what
shulde
make
vs
proud
or
hye
mynded
/
thynkynge
our selfes
better
then
other
/
and
extolle
our selfes
aboue
other
/
or
thynke
no
man
to
be
compared
with
vs
/
what
haue
we
/
that
we
haue
nat
receiued
?
And
if
we
haue
receyued
?
why
do
we
glory
and
be
proude
as
we
had
nat
receyued
it
?
it
is
in
his
wyll
and
pleasure
howe
longe
we
shall
haue
it
/
of
whom
we
receyued
that
we
haue
/
and
when
he
pleaseth
he
may
take
it
away
from
vs
agayne
.
He
wylleth
also
that
we
shall
walke
in
mekenes
/
whiche
is
a
vertue
by
the
whiche
/
yre
angry
/
fury
/
malyce
/
enuye
/
and
other
lyke
passion
or
affection
of
the
myndes
is
quenched
and
put
away
from
the
hart
we
must
haue
also
patience
by
the
whiche
all
aduersitie
/
tribulation
/
affliccyon
howe
some
euer
they
come
they
be
patientely
suffred
/
without
murmure
or
grudge
agaynst
god
or
man
/
without
all
desyre
to
be
auenged
for
iniuries
done
/
but
remlite
the
matter
to
god
that
wyl
auenge
iniuries
and
pray
for
them
that
hathe
done
iniuries
that
they
might
amende
and
so
quenche
the
yre
of
god
towardes
them
whiche
god
wyll
powre
vpon
synners
that
wyll
nat
repent
and
amende
and
refourme
theyr
noughty
lyuyng
/
make
amendes
for
theyr
iniuries
3
The
Apostle
sheweth
wherfore
he
exhorteth
them
to
vnite
of
the
spirite
/
for
of
vnite
commeth
many
vertues
/
as
mekenes
patience
/
sobernes
▪
long
sufferaunce
with
other
many
mo
/
whiche
be
knyt
togyther
with
charite
the
bounde
of
peace
that
coupleth
and
knytteth
all
vertues
together
&
kepeth
them
that
one
shrynke
nat
from
another
.
Of
discorde
commeth
many
great
vyces
and
synnes
/
that
bryngeth
to
death
as
yre
/
hatred
/
enuye
/
malyce
/
furye
/
madhastynes
/
cauelnes
/
pryde
/
dyspysynge
of
other
/
stryfe
/
contencyon
and
/
debate
and
many
other
vices
mo
that
bringeth
death
Gal.
5.
Therfore
fle
discorde
/
seke
for
vnite
and
peace
/
if
it
be
to
losse
of
your
temporal
goodes
or
pleasures
.
So
doynge
you
shall
wynne
more
heuenly
riches
then
you
lese
temporall
goodes
/
sekynge
for
vnitie
and
peace
/
and
if
you
wil
haue
peace
and
other
vertues
/
se
that
you
studye
fyrste
to
gette
charite
and
haue
hyr
fauoure
/
whose
fauoure
yf
you
lacke
/
you
shall
lacke
peace
/
vnite
/
and
all
other
vertues
and
hauynge
her
fauour
/
you
shall
haue
all
vertues
/
and
the
spirite
of
god
that
moueth
alway
to
al
goodnes
to
workes
of
charite
and
mercy
.
4.
He
sheweth
the
reasons
why
he
hath
exhorteth
them
to
concorde
/
and
vntie
of
the
spirite
/
and
to
kepe
that
vnite
by
charite
the
bonde
of
peace
.
One
reason
is
this
.
It
becommeth
them
nat
to
be
at
discorde
to
whome
so
many
thynges
be
comon
/
yt
becommeth
them
nat
to
be
of
diuers
mindes
and
affections
/
at
debarte
and
stryfe
that
be
of
one
body
/
one
spyryte
one
callynge
/
one
hope
/
one
lorde
/
one
fayth
/
one
baptyme
/
one
God
and
father
/
whiche
maketh
al
/
in
all
/
as
who
shulde
say
/
it
is
nat
mete
that
there
shulde
be
variaunce
amongeste
them
that
be
membres
of
one
body
/
al
we
be
membres
of
Christes
body
.
Wherfore
it
is
nat
mete
that
amongeste
chrysten
men
shulde
be
discorde
and
debate
/
but
vnitie
&
concorde
and
euery
one
to
seke
as
well
for
the
profyte
of
another
as
membres
in
the
body
speketh
&
laboureth
one
for
another
howe
deadly
warre
amongest
christen
men
for
worldly
honoures
and
pleasures
/
doth
agree
with
saynt
Paule
here
in
this
place
I
wolde
lerne
of
other
.
Also
yf
we
haue
the
spirite
of
god
/
as
I
truste
we
haue
/
or
elles
we
be
nat
of
Christ
.
Roma
.
8.
There
shulde
be
no
debate
amongest
vs
/
for
thal
spirite
is
nat
the
spirite
of
contencion
/
but
of
peace
/
we
be
called
in
one
hope
of
the
heauenly
inheritaunce
/
where
as
there
shal
be
no
discorde
nor
contention
.
For
contentiouse
men
opteyne
nat
the
kyngedome
of
god
/
we
be
seruauntes
to
one
Lorde
/
it
becommeth
nat
seruantes
to
be
at
contention
amongest
them selfes
/
there
is
one
profession
of
al
christians
by
the
which
they
professe
to
be
seruauntes
of
god
alone
/
to
beleue
and
trust
in
him
to
be
obedient
to
his
wyll
alwaye
/
to
loke
for
al
necessary
thynges
/
lyfe
and
saluacion
of
hym
alone
/
and
one
baptyme
by
the
which
we
be
made
his
seruauntes
/
receyue
name
and
lyueray
by
the
whiche
we
be
knowen
to
be
seruantes
onely
to
god
/
whiche
is
our
Lorde
god
/
&
father
it
becommeth
nat
seruauntes
nor
brethren
to
stryfe
/
but
to
haue
all
loue
/
peace
vnitie
/
and
concorde
and
euery
one
for
his
parte
to
endeuer
him
selfe
with
all
his
power
myght
and
diligence
to
do
the
wyll
&
pleasure
of
his
lorde
&
father
/
that
he
may
receyue
the
heuenly
inheritaunce
promised
to
obediente
chyldren
.
♣
Vnto
euery
one
of
vs
is
giuen
grace
accordyng
to
the
measure
of
the
gyfte
of
Christe
.
Therfore
sayeth
he
/
he
is
gone
vp
an
hye
and
hath
led
awaye
captyuite
capptiue
,
and
hath
gyuen
gyftes
vnto
men
,
that
he
went
vp
,
what
is
it
,
but
he
first
came
downe
in
to
the
loweste
partes
of
the
earthe
?
he
that
came
downe
is
euen
the
same
whiche
is
gone
vp
aboue
all
heauens
to
fulfyll
all
.
⚹
Leaste
any
man
shulde
thynke
or
saye
that
the
diuers
gyftes
of
the
spirite
shulde
hurte
or
hynder
the
vnite
of
the
spiryte
&
be
cause
of
debate
/
and
sterre
vp
stryfe
or
contencion
for
the
diuersite
of
the
gyftes
of
god
/
the
Apostle
sayeth
that
these
gyftis
gyuen
frely
shulde
rather
be
cause
of
concorde
/
then
of
discorde
/
seynge
nat
al
gyftes
be
giuen
to
one
/
but
to
euery
one
after
suche
a
fashyon
and
measure
that
euerye
one
hathe
nede
of
the
helpe
of
another
.
Therefore
it
becommeth
euery
man
to
be
content
with
his
gyfte
and
nat
to
contemne
another
that
hathe
nat
so
muche
gyuen
to
him
he
that
hathe
muche
/
muche
shall
be
requyred
of
hym
/
and
he
that
hath
lesse
/
lesse
shal
be
requyred
of
hym
/
and
he
that
hath
moste
/
he
hath
nat
so
much
but
he
hathe
nede
in
some
thynges
the
helpe
of
other
/
that
none
shulde
contemne
another
.
2
The
distribution
of
the
gyftes
of
God
is
nat
at
mannes
wyll
/
but
at
the
wyl
and
pleasure
of
God
/
whiche
geueth
them
as
he
pleaseth
/
to
some
more
and
some
lesse
as
he
seyth
it
expedient
for
his
glorye
and
our
saluation
therfore
let
none
be
dispised
because
he
hath
lytle
/
nor
no
man
proude
because
he
hath
much
or
more
then
other
/
let
euery
one
exercise
and
vse
there
gyftes
gyuen
them
/
to
the
glory
of
god
and
to
the
profyte
of
other
and
so
be
thankefull
to
god
the
gyuer
of
all
goodnes
/
whiche
gyuethe
his
giftes
nat
al
to
one
man
least
he
shuld
contemne
all
other
men
/
and
abuse
the
gyftes
of
god
to
lucre
/
to
vayne
glorye
to
pryde
and
arrogancie
.
3
The
Apostle
proueth
by
the
testymonye
and
recorde
of
Dauyd
the
prophete
in
the
Psalme
67.
That
Christe
hath
ouercommen
his
enemyes
.
s
.
synne
/
death
/
hell
and
the
deuyll
/
and
hathe
ascended
to
heuen
and
hathe
gyuen
gyftes
to
men
/
as
appereth
more
playnly
.
Roma.
12.1
.
Cor̄
12.
Here
he
alludeth
and
foloweth
the
maner
of
conquerours
whiche
conquere
and
ouercome
theyr
enemye
&
get
spoyles
and
ryches
of
theyr
enymies
/
which
they
shew
and
blase
them
abrode
that
euery
man
may
se
them
/
and
then
dystrybute
them
to
the
people
in
a
triumphe
and
prayse
of
victorye
.
So
Christe
hauynge
victory
ouer
his
enemyes
/
synne
/
death
/
hell
and
the
deuyll
and
robbed
them
of
theyr
captyues
/
he
triumpheth
ouer
them
and
hath
ascended
to
heauen
and
gyuen
many
gyftes
of
the
holy
ghoste
to
men
/
in
laude
and
prayse
of
his
victory
ouer
his
enemyes
.
4
In
that
he
asketh
/
what
is
that
ascended
and
discended
in
to
lowe
partes
of
the
earthe
/
he
expoundeth
it
him selfe
sayenge
it
is
he
whiche
discended
before
and
ascended
aboue
all
to
fulfyll
all
/
that
is
to
saye
it
is
Christe
whiche
came
frome
heuen
in
to
the
earthe
and
toke
the
nature
of
man
vpon
hym
/
and
was
be
come
as
man
and
as
an
abiecte
persone
and
suffred
death
/
&
ascended
to
heauen
and
fulfylled
all
thynges
/
restored
al
thynges
/
and
made
al
thinges
perfyte
/
by
whome
we
haue
free
passage
to
the
father
&
be
made
heyres
of
the
celestiall
inheritaunce
.
☞
And
the
same
hathe
set
some
to
be
Apostles
,
some
to
be
Prohetes
/
some
to
be
Euangelystes
,
some
to
be
Shepherdes
&
teachers
/
wherby
the
Sayntes
might
be
coupled
togyther
throughe
comon
seruyce
to
the
edefyenge
of
the
bodye
of
Christe
tyll
we
all
come
vnto
one
maner
of
faythe
and
knoweledge
of
the
sonne
of
God
,
and
become
a
perfyte
man
in
to
the
measure
of
the
perfite
age
of
Christe
.
¶
Of
this
place
we
may
lerne
howe
god
hath
distributed
his
gyftes
and
set
in
hys
church
diuers
ministers
for
diuers
offices
and
wylleth
that
euery
one
shulde
vse
him selfe
in
his
office
accordynge
to
his
offyce
/
callynge
and
gyfte
.
Some
he
calleth
Apostles
/
some
Prohetes
/
some
Euangelystes
some
Doctoures
/
some
teachers
.
Apostles
they
were
called
whiche
were
nat
fixed
to
one
place
to
one
people
/
but
wente
frome
place
to
place
preachyng
the
Gospel
both
to
the
Iewes
and
the
Gentyles
.
Prophetes
were
they
that
opened
the
mysteries
of
the
scriptures
and
somtyme
shewed
thīnges
to
come
.
Euangelystes
were
they
that
were
deputed
to
teache
the
people
the
gospell
symply
and
and
playnely
.
Doctours
they
taught
the
people
the
worde
of
God
and
dyd
dryue
a
waye
the
wolfe
frome
the
flocke
of
Christe
/
and
so
did
Pastures
/
but
these
offyces
be
nat
so
deuyded
but
one
man
may
be
an
Apostle
/
a
Pprophete
/
an
Euangelyste
/
a
Pastoure
/
a
Doctour
/
they
haue
diuerse
names
for
the
diuersite
of
there
offyces
and
of
their
gyftes
.
2
In
that
God
hathe
in
his
Church
so
many
ministers
/
he
wolde
haue
some
to
be
heaters
and
nat
all
to
be
Pastoures
.
And
in
this
he
reproueth
them
that
wold
haue
euery
man
to
be
preachers
.
Some
muste
be
preachers
and
some
hearers
in
the
congregacion
.
The
ministers
in
the
Church
they
shulde
eyther
be
Apostles
/
Prophetes
or
Doctours
/
or
els
Leuites
decaynes
to
prouyde
for
the
pore
/
for
Purgatorye
prestes
or
popishe
prestes
that
can
do
nothing
elles
but
momble
or
patter
ouer
a
payre
of
popyshe
Mattyns
or
Masse
.
I
finde
no
place
in
the
scripture
/
ignorant
prestes
nat
lerned
in
the
scriptures
/
nat
able
to
teache
and
to
edyfye
other
by
holy
doctryne
ar
nat
alowed
of
saynte
Paule
to
be
counted
as
prestes
or
Byshoppes
/
as
appereth
.
1.
Timo.
3.
&
.
Titum
.
1.
3
For
what
ende
was
these
ministers
in
the
Church
ordayned
is
here
shewed
/
that
it
was
to
instruct
other
in
the
trueth
/
and
to
edyfye
other
by
holsome
doctrine
/
and
nat
that
they
shulde
deceyue
any
be
errours
/
heryses
/
superstitions
/
fayned
holynes
/
false
trustes
/
backwarde
or
peruerse
iudgmentes
/
the
Churche
is
edifyed
when
it
is
instructed
in
treu
fayth
&
good
workes
approued
by
god
/
al
erronious
opinions
/
superstitions
errours
&
heryses
put
awaye
/
it
is
distroyed
by
false
opynyons
/
superstitiousnes
/
euyl
iudgementes
errours
and
heresyes
of
minysters
in
the
Churche
that
serue
nat
for
the
edyfycatyon
of
the
bodye
of
Christe
I
can
nat
tell
for
what
purpose
they
serue
/
as
many
Purgatorye
popyshe
priestes
that
knowe
nat
Goddes
word
nor
wyl
nat
lerne
it
to
edifye
them selfe
&
other
in
the
trueth
/
but
wyl
hynder
and
let
is
as
much
as
they
can
/
and
speake
euyll
of
Goddes
worde
as
farre
as
they
dare
.
4.
Here
he
sheweth
howe
longe
it
is
necessarye
to
haue
Apostles
preachers
&
teachers
of
goddes
worde
in
the
Churche
of
god
/
they
be
necessarye
tyll
we
come
all
to
the
vnitie
of
fayth
and
ful
knoweledge
of
god
/
and
tyll
we
come
to
be
perfite
men
in
Christe
whiche
is
nat
in
this
worlde
/
but
in
the
worlde
to
come
/
for
nowe
we
haue
vnperfyte
knoweledge
/
then
we
shal
haue
perfyte
knowledge
/
nowe
we
knowe
by
fayth
/
then
we
shal
knowe
face
to
face
.
He
willeth
that
we
shal
encrease
dayly
more
&
more
in
the
knowlege
of
god
/
which
knowledge
encreaseth
as
our
fayth
encreaseth
as
there
is
encreasynge
in
age
/
so
there
is
encreasynge
in
fayth
/
of
the
whiche
encresynge
is
here
a
similitude
taken
.
And
he
wylleth
that
men
shulde
encrease
in
fayth
and
in
knoweledge
of
goddes
worde
/
and
go
forwarde
in
good
workes
/
as
men
do
encrease
in
age
/
and
this
encreasynge
in
fayth
is
by
the
preachynge
of
the
worde
of
God
whyche
maye
nat
ceasse
as
longe
as
we
shall
lyue
in
this
worlde
.
❧
That
we
be
no
more
chyldren
,
wauerynge
and
caryed
aboute
wyth
euerye
wynde
of
Doctryne
throughe
the
wyckednes
of
men
/
and
craftynes
/
wherby
they
laye
wayte
for
vs
to
deceyue
vs
,
but
let
vs
folowe
the
trueth
in
loue
and
in
all
thynges
growe
in
hym
,
whiche
is
the
heade
,
euen
Christe
/
in
whome
all
the
bodye
is
coupled
togyther
/
and
one
membre
hangeth
by
an
other
throughe
out
all
the
ioyntes
/
wherby
one
mynystereth
vnto
an
other
accordynge
to
the
operacyon
as
euery
membre
hath
hys
measure
/
and
makethe
that
the
body
groweth
to
the
edyfyeng
of
it selfe
in
loue
.
☞
The
Apostle
declareth
hym selfe
and
sheweth
when
they
shal
be
made
perfyte
men
&
howe
/
that
is
/
when
they
shall
nat
be
chyldren
and
wauerynge
with
euerye
blaste
of
doctryne
and
be
drawyng
this
way
and
that
way
he
wolde
nat
haue
them
chyldren
that
be
vnconstant
/
folyshe
/
mutable
and
wauerynge
hyther
and
thyther
/
but
he
wolde
haue
them
children
in
malice
and
in
knowledge
men
constante
in
the
doctrine
of
trueth
and
in
fayth
/
and
that
they
wolde
nat
suffer
them selfes
to
be
deceyued
by
any
doctryne
of
men
which
shulde
come
in
shepes
clothynge
and
vnder
pretence
of
holynes
and
vertue
/
whiche
shulde
be
inwardly
gredy
wolfes
.
Here
the
Apostle
reproueth
these
that
be
vnconstance
in
doctrine
and
in
fayth
/
and
lyght
of
credence
to
euery
doctryne
nowe
folowynge
this
waye
/
nowe
that
waye
.
Newe
rather
than
true
doctrine
pleaseth
better
for
a
time
and
suche
there
is
many
/
whiche
be
better
pleased
with
the
doctrine
of
falsed
/
then
with
the
olde
doctrine
of
trueth
/
and
therfore
they
get
them
newe
masters
of
errour
and
beleueth
them
and
contemneth
the
olde
trueth
.
Maysters
of
errour
be
they
that
hath
preached
pylgrimage
/
painting
of
blockes
and
stockes
offerynge
vp
of
candels
to
ymages
/
perdons
/
and
other
wyll
workes
neyther
commaunded
of
God
nor
of
man
/
leuynge
the
workes
of
God
commaunded
in
holy
scripture
.
And
also
these
anabaptistes
be
maisters
of
errour
&
haue
deceyued
some
by
theyr
newe
doctryne
of
falsed
errour
and
heresye
.
2
He
sheweth
howe
these
maysters
of
errour
haue
deceyued
men
and
broughte
from
the
reueth
of
holy
scripture
/
by
falsed
crafte
and
pretence
of
vertue
and
holynes
/
and
of
the
worshyp
of
God
,
but
these
by
there
pretensed
holynes
haue
deceyued
many
and
brought
from
the
trueth
to
errour
and
heresy
.
Suche
was
the
doctrine
of
them
that
wolde
haue
the
Byshoppe
of
Rome
to
be
the
heade
corner
of
the
Churche
of
Christe
in
earth
makynge
al
holynes
in
fastynge
prayeng
/
halowynge
/
ryngynge
/
fyngynge
/
relygiousnes
/
rites
/
ceremonies
/
customes
/
or
otherwaies
brought
in
by
the
byshoppe
of
Rome
/
and
nat
spokyng
of
in
scripture
.
Such
deceyuable
doctrine
was
the
doctrine
of
them
that
moued
men
to
put
theyr
truste
and
confidence
in
creatures
/
in
theyr
owne
workes
dedes
merites
/
in
sayntes
.
ye
incarued
and
grauen
ymages
/
in
pardons
/
to
pylgrimages
in
masses
ad
Scala
celi
/
in
cotes
/
coulles
/
habytes
/
voyse
/
showes
/
boutes
/
gyrldelles
purses
/
knyfes
/
and
in
other
such
lyke
bag
gashe
and
inuentions
of
man
inuented
for
lucre
sake
.
Whiche
inuentions
hathe
bene
profytable
so
Byshoppes
of
Rome
/
inuentours
and
makers
of
this
holines
from
al
suche
deceyuable
doctrine
the
Apostle
mouethe
men
to
be
waere
/
and
take
hede
of
theyr
wylye
craftynes
and
sleeth
●●glynge
/
by
the
whiche
they
haue
deceyued
simple
men
that
trusted
/
no
euyl
nor
falsed
and
wylleth
that
men
shall
take
that
truth
and
folowe
the
truthe
by
charite
/
and
do
forwardes
by
fayth
and
good
workes
approued
and
appointed
of
god
in
holy
scripture
and
nat
to
leue
these
workes
and
to
folowe
our
owne
dreames
or
fantases
inuention
of
man
without
goddes
worde
.
3
The
Apostle
here
goeth
furth
in
his
metaphore
of
buyldynge
/
by
the
whiche
he
wylleth
no
other
thynge
but
that
he
wolde
men
buyldyng
vpon
Christ
the
sure
fundacion
shulde
go
forth
in
true
fayth
in
true
knowledge
of
Christe
and
in
al
good
workes
in
charite
by
the
which
al
vertues
be
coupled
and
knyte
together
/
that
they
myght
be
a
perfyte
buyldynge
in
Christe
and
come
to
his
glorye
/
of
the
whiche
also
we
may
lerne
that
it
is
the
office
of
a
preacher
nat
onely
to
reproue
vyce
and
synne
/
but
also
to
shewe
the
remedye
for
them
/
how
men
shall
gette
true
vertue
to
moue
to
go
forwardes
in
vertue
and
in
all
good
workes
and
dedes
commaunded
in
scripture
/
after
the
example
of
saynt
Paule
.
¶
This
I
say
therfore
and
testify
in
the
Lord
that
ye
walke
no
more
as
the
other
heythen
walke
in
the
vanyte
of
theyr
mynde
,
blynded
in
theyr
owne
vnderstandynge
,
beynge
straungers
frome
the
lyfe
whiche
is
in
god
throughe
the
ignoraunce
that
is
in
them
because
of
the
blindnes
of
theyr
harte
,
whiche
beynge
past
repentaunce
haue
gyuen
them selfes
ouer
to
wantonnes
to
worke
all
maner
of
vnclennes
euen
with
gredynesse
.
¶
That
the
Apostle
maye
more
moue
vs
to
holy
lyfe
/
holy
maners
and
conditions
/
he
setteth
before
our
eyes
the
fylthye
and
abominable
lyfe
of
gentyles
that
knowe
nat
Christe
nor
his
doctrine
/
and
wylleth
that
we
shulde
walke
no
more
after
the
wayes
of
gentyls
which
walke
in
vanite
of
theyr
myndes
folowynge
theyr
owne
imaginacions
phantises
and
dreames
the
lustes
and
pleasures
of
theyr
owne
myndes
/
whiche
be
blynded
with
ignoraunce
of
the
trueth
/
full
of
superstitiousnes
/
vayne
holynes
false
trustes
and
vayne
hopes
corrupt
iudgementes
/
so
blinded
that
they
can
nat
or
wyll
nat
se
the
trueth
/
but
continewe
styll
in
blyndnes
/
in
ignoraunce
/
in
supersticion
and
in
al
vyces
vsed
before
and
condempned
by
the
holy
scripture
of
God
/
and
wyll
nat
admytte
the
trueth
to
entre
theyre
hartes
/
nor
walke
in
the
truth
of
goddes
worde
.
They
be
also
far
frome
god
/
frome
eternal
lyfe
with
god
for
ignoraunce
that
is
in
them
/
&
blyndnes
of
hert
by
the
whiche
they
knowe
nat
God
nor
yet
wyll
or
desyre
to
knowe
hym
/
whiche
is
moste
blyndnes
of
al
/
and
a
greate
token
that
god
hathe
vtterly
reyected
them
and
forsaken
them
/
from
the
which
ignorance
I
pray
god
saue
vs
/
and
from
theyr
ignorance
&
blyndnes
they
come
to
that
point
that
they
wyl
nat
repente
of
their
synnes
nat
leue
them
/
but
contynewe
styll
in
all
vnhappynes
and
myschefe
/
gyuynge
them selfes
to
all
vnclennes
pollutynge
them selues
with
al
fylthynes
/
with
vnsaciable
gredines
with
suche
degrees
and
steppes
goeth
euyl
men
to
all
wyckednes
/
impiete
and
vngracyousnes
/
by
the
which
we
may
knowe
in
what
state
they
be
in
that
know
nat
god
nor
his
worde
/
nor
wyl
nat
folow
goddes
worde
but
them selfes
in
vanite
of
mynde
ignoraunce
of
God
and
blyndnes
of
herte
without
repentaunce
gyue
them
selfes
to
all
vnclennes
.
2
The
Apostle
here
vseth
great
wysdome
in
that
he
setteth
the
fautes
of
other
before
theyr
face
and
make
them
abhomynable
in
theyr
fyght
and
worthy
to
be
reproued
and
condēmned
/
although
he
might
haue
layde
to
theyr
charge
and
haue
reproued
these
Ephesyans
for
them
that
they
seynge
theyr
fautes
condempned
in
other
muche
more
shulde
thynke
them
worthy
condempnatyon
in
them selfe
that
they
condemne
in
other
.
3
Marke
the
gentylnes
of
saynt
Paule
in
that
he
desyred
them
when
he
myght
haue
commaunded
them
/
and
his
wysdome
in
that
he
affraeth
them
from
synne
vsed
amonges
them
by
the
example
of
other
/
&
wylleth
they
shall
nat
folowe
the
vanite
of
theyr
owne
mynde
/
leaste
they
runne
in
darkenes
and
in
obstinate
blyndes
euer
desyrynge
to
synne
and
contynewe
in
siue
and
neuer
to
forsake
fynne
and
vnclennes
whiche
is
the
moste
perilous
vice
that
can
be
&
a
sure
sygne
that
all
suche
be
vtterlye
reiected
of
god
and
frome
his
fauoure
for
euermore
of
this
place
we
may
lerne
that
these
that
gyue
them selfe
to
vanitie
of
theyr
mynde
and
carnall
pleasure
and
wyll
do
what
fomeauer
carnall
luste
moneth
them
doth
go
from
one
synne
to
another
and
heape
vp
synne
vpon
synne
/
and
at
the
lastes
they
come
to
this
poynt
that
they
wolde
nat
forsake
synne
/
nor
be
sory
for
it
/
nor
repent
/
but
euer
contynewe
with
vnsaciable
luste
and
desyre
to
synne
.
Therfore
folow
nat
the
vanitie
of
your
owne
mynde
/
but
goddes
worde
.
Walke
nat
in
ignoraunce
but
in
the
lyght
of
the
gospell
that
so
clerely
shyneth
that
you
may
walke
surelye
/
and
in
the
truth
.
❧
But
ye
haue
nat
so
learned
Christe
.
yf
so
be
it
ye
haue
herde
of
hym
,
and
are
taught
of
hym
,
euen
as
the
trueth
is
in
Iesu
.
So
then
as
concernynge
the
conuersacion
in
tyme
paste
laye
frome
you
that
olde
man
,
whiche
marreth
him
selfe
throughe
deceyuable
lustes
,
but
be
ye
renued
in
the
spirite
of
youre
mynde
,
and
put
on
that
newe
man
whiche
is
shapen
after
God
in
true
ryghtuousnes
and
holynesse
.
¶
Before
he
sheweth
in
what
vyces
euyll
men
dyd
walke
in
/
as
in
vanite
of
theyr
myndes
in
ignorance
&
darkenes
in
blyndnes
of
harte
without
al
feare
of
god
/
without
sory
for
synne
or
any
repentaunce
/
but
in
luste
and
pleasure
euer
to
contynewe
in
synne
.
Nowe
he
sheweth
that
they
haue
nat
lerned
Christ
so
/
that
they
shulde
walke
in
sinne
but
that
they
shulde
forsake
sinne
repente
and
synne
no
more
/
nor
folowe
no
more
theyr
vanites
of
mynde
or
lustes
or
vnclennes
of
body
/
nor
other
vnlawful
desyres
of
the
olde
man
/
but
that
they
shulde
put
of
the
olde
man
and
put
on
the
newe
man
/
and
be
renued
with
the
spirite
of
god
whiche
moueth
to
all
vertu
/
as
to
fayth
hope
/
charite
/
patience
/
mekenes
/
long
sufferynge
/
vnite
/
concorde
/
peace
/
rightuousnes
/
equite
/
iustice
/
cleanes
/
and
to
all
holy
conuersacion
of
lyfe
in
al
trueth
.
2
This
place
sheweth
/
who
hath
truely
lerned
Christe
/
surely
all
they
whiche
be
taught
of
Christ
to
forsake
synne
/
to
mortyfye
theyr
carnall
affections
/
and
do
put
away
synne
and
the
olde
man
with
al
his
carnal
lustes
and
affections
/
and
mortifye
them
by
the
trueth
/
and
walke
in
the
trueth
accordynge
to
the
trueth
/
these
that
do
so
it
is
a
sygne
that
they
haue
lerned
Christe
and
put
awaye
the
olde
man
with
all
his
concupiscence
and
put
on
the
newe
man
which
is
made
after
god
by
iustice
and
holynes
of
the
whiche
we
maye
lerne
that
it
is
of
God
that
synners
repente
them
of
theyr
olde
euyl
and
nowe
take
a
newe
lyfe
and
leade
an
holy
conuersacion
.
3
The
true
knowledge
of
Christ
/
which
is
the
trueth
/
moueth
vs
to
forsake
synne
in
the
whiche
we
haue
walked
in
tymes
paste
for
lacke
of
knowledge
and
in
that
we
haue
obeyed
our
olde
man
and
his
concupiscence
to
muche
/
whiche
bryngeth
to
deathe
.
Gala.
5.
and.
Roma
.
8.
The
affeccion
of
the
flesshe
is
death
.
Therfore
let
vs
put
awaye
the
olde
man
with
all
his
carnall
desyres
or
lustes
alway
redy
to
synne
and
to
swarne
frome
the
trueth
of
goddes
worde
/
and
brynge
to
death
/
and
let
vs
be
renued
in
the
spyryte
and
put
on
a
newe
man
made
after
God
in
all
iustice
and
vertue
that
moueth
vs
al
alwaye
to
vertu
and
goodnes
.
By
the
putting
away
of
the
olde
man
he
vnderstandeth
the
puttynge
away
of
al
sinne
/
as
to
put
away
vanite
of
minde
darkenes
/
ignorance
of
god
/
blynde
obstynacye
of
harte
vnsorowfulnes
for
synne
/
vncleanes
and
al
other
vices
/
and
in
their
places
to
putte
on
vertues
/
and
desyre
to
folowe
goddes
worde
/
knowledge
of
it
/
redynesse
to
apply
him
selfe
to
do
goddes
wyll
and
pleasure
in
all
trueth
and
iustice
iustice
/
and
suche
doth
appere
to
be
renued
by
the
spirite
of
god
/
whose
olde
lyfe
in
sinne
doth
displease
and
a
newe
lyfe
in
vertue
doth
please
/
whose
mynde
is
wyllynge
and
glad
to
knowe
the
trueth
and
to
lyue
after
the
trueth
of
goddes
worde
in
al
vertue
and
goodnes
.
❧
Wherfore
put
awaye
lyenge
and
speake
euery
man
the
trueth
with
his
neyghbour
for
as
much
as
we
are
membres
one
of
another
.
Be
angrye
,
but
synne
nat
,
let
nat
the
sonne
go
downe
vpon
youre
wrathe
/
neyther
gyue
place
to
the
backebyter
/
he
that
hathe
stolen
/
let
hym
steale
no
more
/
but
let
him
laboure
rather
and
do
some
good
with
his
handes
that
he
may
haue
to
gyue
to
him
that
nedeth
.
☞
The
Apostle
here
exhortethe
men
to
to
put
awaye
certayne
vyces
and
to
take
in
theyr
places
vertue
.
Fyrst
he
exhorteth
men
to
put
away
lyenge
/
by
lyeng
he
vnderstandeth
all
crafte
/
sotteltye
/
falsed
/
deceyte
/
in
worde
or
in
dede
/
by
the
which
crafty
men
deceyueth
other
that
be
simple
or
osuche
as
feare
no
crafte
/
gyle
or
falsed
/
in
bargaynynge
/
as
in
seilynge
byenge
or
in
other
busynes
of
the
worlde
necessarely
to
be
vsed
amongeste
men
in
this
worlde
/
and
vnderlyenge
may
be
conteyned
delayenge
of
matters
to
deceyue
men
/
&
to
make
them
spende
more
monye
for
the
expedytion
of
their
matters
.
And
in
this
is
reproued
lawers
and
all
other
that
delaye
matters
for
lucre
sake
.
Here
is
also
reproued
all
them
that
falslye
accuse
and
sclaunder
other
/
that
go
aboute
to
deceyue
another
by
fayre
speakynge
/
goodly
wordes
or
ꝓmyses
when
they
intende
to
do
nothynge
Here
is
also
reproued
all
maner
of
flattery
or
dissemblynge
.
ye
all
periury
in
sellinge
of
theyr
wayre
/
whiche
vyce
is
so
comonly
vsed
vnponyshed
of
god
or
of
man
/
that
in
a
maner
it
is
counted
a
vertue
/
and
he
to
be
best
seruaunte
that
can
with
most
periurye
and
greateste
swerynge
deceyue
his
chapman
.
But
let
suche
repent
and
amende
them selues
/
for
god
wyll
nat
suffre
vnponyshed
his
holy
name
so
to
be
taken
in
vaine
/
so
vnreuerently
to
be
brought
for
a
testimony
in
a
false
matter
and
a
dissembled
purpose
/
God
wyll
nat
suffre
periurye
vnponished
/
but
he
wyl
eyther
punysh
it
here
in
this
world
/
or
els
in
the
worlde
to
come
or
in
both
/
in
this
worlde
/
and
also
in
the
worlde
to
come
.
And
in
this
worlde
suche
periured
persons
god
punysheth
ofte
with
corporall
punyshementes
/
as
with
pouertye
sickenes
/
diseases
/
and
with
vnfaythfulnes
that
they
be
leaste
beleued
/
that
be
moste
swerers
/
men
were
wonte
to
cry
out
of
them
that
dyd
eate
egges
butter
/
mylk
chese
/
and
other
lyke
white
meate
in
lente
seson
/
and
helde
their
peace
at
periurye
/
vnreuerente
takynge
the
name
of
God
in
vayne
/
and
bryngynge
in
it
to
be
wytnesse
or
recorde
in
a
false
matter
/
for
the
whiche
god
threateneth
punyshemente
Deulero
.
5.
Sayenge
he
that
taketh
the
nayme
of
God
in
vayne
shall
nat
be
vnpunyshed
/
at
the
breakynge
of
Goddes
lawe
/
we
holde
our
peace
/
at
the
breaken
of
mannes
lawe
we
crye
out
/
and
call
them
loosers
and
heretykes
that
eate
white
meate
in
lent
season
/
whiche
is
a
laweful
thyng
by
goddes
lawe
/
and
maye
lawfully
be
done
/
so
it
be
nat
done
with
contempte
of
the
authoryte
and
with
offendicle
of
wayke
persons
/
and
agaynste
their
conscience
/
thynkynge
that
thynge
vnlaweful
/
and
yet
eate
it
agaynste
conscyence
/
to
take
the
name
of
god
in
vayne
is
alway
vnlaweful
/
and
forbydden
by
goodes
lawe
.
2
Also
the
Apostle
nat
onely
forbyddeth
lyenge
/
but
he
commaundeth
that
men
shall
speake
the
trueth
/
and
that
symply
&
plainly
without
all
dissemblyng
in
wordes
and
in
dedes
/
and
to
kepe
the
profitable
trueth
towardes
all
men
alwaye
as
well
in
bargaynes
as
without
byenge
and
sellynge
choppynge
or
chanynge
.
And
here
the
Apostle
reachethe
that
it
is
the
offyce
of
a
faythfull
preachers
nat
onely
to
reproue
vyce
vsed
amongest
men
/
but
also
to
shewe
a
medsyne
for
euery
vice
/
and
to
heale
the
vyce
with
his
propre
medsyne
&
to
set
vertu
in
the
place
of
synne
/
synne
clerely
put
awaye
.
3
This
place
reproueth
them
that
go
aboute
to
deceyue
theyr
neyghboure
by
crafte
/
falsed
surelty
or
by
any
crafty
meanes
/
and
specially
these
that
be
symple
/
&
trusteth
no
falsed
,
beleuynge
that
no
man
wolde
deceyue
them
/
yf
they
myght
/
but
alacke
for
petie
/
that
crafte
/
falsed
/
and
periury
/
is
suffred
of
rulers
and
Magistrates
vnpunysshed
/
as
they
were
nat
forbyd
of
God
/
but
at
mannes
pleasure
and
wyll
/
so
synne
vnpunyshed
/
is
counted
oftymes
to
be
no
synne
/
or
small
synne
/
ye
peraduenture
a
vertue
a
worldely
wysdome
/
and
a
good
wordly
polycye
/
&
a
sygne
of
a
wyse
felowe
that
wylt
thryue
so
to
vse
crafte
/
&
falsed
is
reckened
to
be
thristey
but
howe
someuer
suche
shryue
before
the
worlde
/
they
thryue
nat
before
God
almyghtye
that
forbyddeth
suche
thryfte
/
and
condempneth
all
suche
thryuers
/
ye
ieyrers
&
brekers
of
his
lawe
.
4
He
sheweth
the
cause
why
we
shulde
nat
vse
crafte
or
falsed
one
to
deceyue
another
/
the
cause
is
that
we
be
membres
of
one
body
/
one
membre
doth
nat
decyue
another
/
nor
wyll
nat
hurte
another
/
but
laboureth
for
another
/
as
the
hande
dothe
nat
hurte
the
heade
the
legge
or
the
foote
but
wyll
laboure
for
them
and
prouyde
that
they
wante
nothynge
or
that
they
be
nat
hurte
/
or
any
other
wayes
nooed
/
and
wyll
in
no
wyse
deceyue
them
/
so
shuld
we
all
do
one
to
another
/
seynge
we
be
membres
of
Cstristes
bodye
/
and
one
labour
in
trueth
for
another
without
deceyte
/
crafte
or
falsed
as
membres
doth
.
6
Be
angry
but
synne
nat
.
The
Apostle
wolde
we
shulde
nat
be
angrye
at
all
/
but
yf
to
be
it
that
we
be
angry
/
as
we
be
men
obiecte
to
the
infirmities
of
the
flesshe
/
he
moueth
vs
to
pacyfie
and
put
awaye
this
angrye
/
least
it
brust
out
in
chidyngꝭ
/
hraulynges
/
contenciousnes
/
fyghtyngꝭ
in
hat
bytynge
/
or
detraction
of
other
/
or
lest
by
angry
nat
pacyfyed
/
it
bryng
to
wordes
/
&
from
wordes
multiplyed
to
fyghtynge
/
&
so
to
murdre
as
oftymes
we
do
se
to
come
to
passe
.
Therfore
the
Apostle
wolde
that
we
shulde
pacify
the
ire
/
&
put
away
anger
sterred
vp
by
occasion
or
infirmite
of
the
flesshe
:
clere
awaye
from
our
myndes
/
that
no
parte
of
yre
or
wrathe
shulde
remayne
in
herte
or
mynde
or
at
the
leaste
it
shulde
nat
remayne
tyll
sonne
set
/
or
go
downe
.
Therfore
he
sayeth
/
let
nat
the
sonne
go
downe
vpon
your
wrath
/
that
is
pacyfy
&
put
away
anger
and
wrath
as
sone
as
can
be
/
by
the
helpe
of
God
.
and
be
reconcyled
in
loue
with
hym
/
with
whome
you
were
angry
/
and
desyre
of
hym
no
vengeaunce
but
leue
all
vengeaunce
to
God
that
wyll
punyshe
al
malefactours
that
wyl
nat
repente
s.
gyue
no
place
to
the
backebyter
.
He
sheweth
why
we
shulde
pacify
that
yre
&
anger
of
mynde
/
leaste
the
deuyl
seyng
yre
and
anger
remaynge
in
mynde
or
harte
/
shulde
styrte
vp
men
to
auenge
them
felfes
or
moue
men
to
chydyng
/
brawlyng
fyghtynge
and
so
to
murdre
/
for
the
deuyl
doth
nat
ceasse
/
but
he
goeth
besylye
about
as
a
rampyng
lyon
searchynge
whom
he
may
deuoure
and
kyll
/
he
ceasseth
nat
/
but
he
diligently
labours
to
brynge
men
to
eternall
deathe
/
and
to
death
both
of
body
and
soule
/
therfore
pacifye
yre
or
wrath
/
leaste
yt
bruste
vp
and
brynge
mo
euyls
.
To
be
angry
some
tymes
it
is
lawfull
/
as
with
synne
and
euyll
doers
that
they
maye
resyst
from
euyll
doynge
/
repent
and
amende
ye
nat
to
be
anry
with
synne
is
vnlawefull
/
and
oftymes
cheresheth
euyl
doers
in
theyr
noughty
doynge
and
maketh
them
more
bolde
to
contynewe
in
euilnesse
/
and
so
wynkyng
at
mennes
fautes
is
as
it
were
approuynge
of
euyll
doynge
.
7
He
that
hath
stolen
/
let
hym
steale
no
more
.
He
mouyth
men
to
fle
thefte
or
taken
away
other
mennes
goodes
agaynst
the
wyll
of
the
mayster
.
Theues
be
they
nat
onely
that
steale
/
and
robbe
openly
by
hye
wayes
/
or
other
where
taken
away
other
mennes
goodes
/
but
also
al
they
whiche
by
crafte
/
falsed
/
vsury
/
myght
/
power
maystershyppe
take
awaye
other
mennes
goodes
/
the
maysters
of
these
goodes
nat
knowynge
or
elles
/
nat
wyllynge
/
and
although
all
these
be
nat
counted
for
theues
before
the
worlde
/
nor
be
nat
punyshed
of
the
worlde
for
theues
/
yet
before
god
they
be
theues
/
and
shal
be
punysshed
and
hanged
in
hell
if
they
do
nat
repent
&
amende
.
There
be
other
that
be
theues
before
god
all
they
that
be
idle
and
wyll
nat
laboure
in
their
callynge
/
but
take
the
profyte
and
pleasure
in
idylnes
fyllynge
their
belyes
/
whiche
god
wyl
punyshe
as
theues
if
they
do
nat
repent
and
amende
/
for
they
be
theues
before
god
/
although
they
be
counted
nat
theues
of
the
worlde
but
honeste
men
or
Goddes
feruantes
alwaye
occupyed
in
goddes
seruice
/
when
god
perauenture
neyther
knoweth
them
to
be
his
seruantes
/
nor
yet
their
seruice
/
to
be
his
seruyce
/
to
his
honoure
and
glorye
.
Many
suche
bely
beastes
hath
this
realme
founde
and
cherysshed
/
and
yet
dothe
.
And
theues
of
this
sorte
be
in
euery
contrey
/
in
euery
state
of
men
which
take
the
profyte
dewe
to
them
and
do
nat
theyr
deutye
agayne
to
them
to
whome
they
shulde
.
Therfore
let
euery
one
amende
/
and
be
no
more
theues
before
god
/
that
they
may
scape
punishment
due
for
theues
/
and
the
wrath
of
god
.
8
Let
euery
man
laboure
in
his
callyng
that
he
may
haue
to
gyue
to
them
that
nedeth
.
Here
is
shewed
one
cause
why
we
shuld
labour
/
that
we
might
haue
so
helpe
them
that
haue
nede
.
But
he
sheweth
nat
howe
we
shulde
laboure
/
in
what
workes
after
what
facion
/
he
wylleth
euery
one
to
worke
in
his
callynge
accordynge
to
hys
gyftes
giuen
him
of
god
.
Some
to
labour
with
hande
/
some
with
mynde
and
studye
or
counsel
or
any
other
way
occupie
them selfes
to
the
glorye
of
God
and
to
the
profyte
of
theyr
negyhbours
/
all
suche
do
laboure
.
There
is
some
that
thynke
no
man
doth
labour
but
they
that
do
occupy
handycraftes
or
workes
/
but
these
do
nat
thynke
well
of
workers
/
for
they
be
called
labourers
that
do
worke
to
the
glory
of
God
/
to
the
profyte
of
other
whether
it
be
by
hande
fote
/
tonge
/
mynde
/
studye
/
counsell
/
or
any
other
wayes
in
their
callynge
/
for
their
is
diuers
membres
in
the
body
/
and
to
euery
one
is
gyuen
his
gyfte
of
god
to
the
/
profit
of
other
/
and
to
Goddes
glorye
.
wherfore
me
thynke
it
is
nat
agaynste
goddes
lawe
that
prestes
shulde
laboure
with
hande
/
specially
such
as
can
nat
preche
goddes
worde
or
if
they
coulde
preache
/
it
is
nat
agaynst
goddes
commaundement
to
laboure
with
hande
after
the
example
of
Paule
whiche
laboured
with
his
handes
to
get
necessaries
for
hym selfe
&
for
other
/
least
he
shuld
be
paynful
to
other
/
or
be
slaunder
to
the
gospell
lest
any
shulde
thynke
be
preached
for
lucre
sake
/
or
for
to
get
him
a
lyuynge
rather
then
to
wynne
and
brynge
men
to
Christ
/
and
also
that
he
wolde
gyue
other
example
to
laboure
and
nat
to
be
idle
/
for
these
causes
&
other
Paule
laboured
with
his
hande
and
dyd
get
his
lyuynge
for
him
selfe
and
for
other
/
when
he
myght
iustely
haue
taken
it
of
them
to
whome
he
preached
/
but
of
his
gentylnes
and
for
other
causes
aboue
shewed
he
remytted
his
deutye
due
to
him
/
although
a
preest
/
ye
a
precher
of
goddes
worde
maye
laboure
with
his
hande
and
remytte
his
deuty
dewe
to
him
/
yet
the
specialll
labour
of
preestes
shulde
be
to
be
exercised
in
the
study
of
the
scripture
of
god
/
whiche
requireth
al
a
mannes
labour
and
diligence
that
they
may
haue
lernyng
/
wherby
they
maye
profyte
other
&
shewe
to
the
people
on
the
sabboth
day
.
The
study
of
the
scripture
is
requered
of
prestes
.
1.
Timo.
4.
rather
then
sayeng
or
mumblynge
vp
of
a
popyshe
payre
of
Mattyns
or
Euynsonge
without
edyfyeng
.
9
We
muste
laboure
that
we
may
haue
to
gyue
to
them
that
haue
nede
/
and
nat
onely
to
gette
necessaries
for
our selfes
/
or
to
get
vs
a
quyet
or
a
pleasante
lyfe
.
This
place
maketh
agaynst
them
that
say
they
wolde
neuer
labour
if
they
might
get
their
lyuynge
other
wayes
/
and
agaynst
all
them
that
forsake
laboure
and
giue
them selfe
to
ydlenes
/
&
wyl
nat
labour
when
they
may
labour
to
the
glory
of
god
&
to
the
profyte
of
other
.
For
what
purpose
and
ende
good
workes
are
to
be
done
it
is
shewed
Ephe.
2
Where
the
Apostle
sayeth
.
We
are
nat
iustifyed
of
workes
/
leaste
any
shulde
reioyse
but
by
grace
through
fayth
.
There
yf
you
please
you
may
se
my
mynde
.
❧
Let
no
fylthy
communication
procede
out
of
youre
mouthe
,
but
that
whiche
is
good
to
edifye
with
all
/
when
nede
is
/
that
it
be
gracious
to
heare
/
and
greue
nat
the
holy
spirite
of
God
/
wherwith
ye
are
sealed
vnto
the
daye
of
redemptyon
let
al
bitternes
and
fearfulnes
and
wrath
/
and
roryng
and
cursed
speakynge
be
farre
from
you
with
all
malyciousnes
/
but
be
ye
curteous
one
to
another
,
mercyfull
and
forgyue
one
another
euen
as
god
hathe
forgyuynge
you
in
Christe
.
❧
The
Apostle
exhorteth
men
to
flee
al
vncleane
spekynge
and
all
fylthy
communication
/
and
wylleth
them
to
speake
clenly
&
honest
wordes
to
the
edyfyenge
of
other
in
Christe
/
and
nat
to
make
sadde
the
holy
gooste
whiche
is
greued
at
fylthy
communication
and
vncleane
wordes
/
whiche
be
sygnes
of
a
fylthy
and
vnlceane
harte
/
for
of
abundaunce
of
harte
the
tonge
speaketh
.
The
Apostle
forbyddeth
all
fylthy
communication
or
vncleane
wordes
in
all
companyes
of
men
/
as
t
dyner
or
souper
or
any
other
bankettes
/
and
in
these
wordes
he
reproueth
mynstrels
/
gesters
or
raylers
/
that
vse
fylthy
or
vncleane
wordes
/
songes
/
raylynge
or
gestynge
to
delyte
the
eares
of
the
heaters
/
with
baudye
songes
or
rebaldry
wordes
/
ye
the
Apostle
reproueth
all
them
that
haue
pleasure
in
suche
vncleane
wordes
or
songes
/
in
the
whiche
many
haue
pleasure
and
can
nat
be
mery
without
they
haue
a
gester
that
can
make
hym
and
al
gestes
merye
with
fylthy
wordes
/
and
vncleane
communycation
/
with
the
whiche
great
mennes
rables
be
furnyshed
/
and
theyr
gestes
made
merye
&
glad
at
the
whiche
greate
men
do
laughe
.
So
the
breakynge
of
goddes
commaundemente
is
counted
a
pastyme
and
a
pleasure
.
But
let
all
suche
take
hede
/
for
it
wyl
be
no
pastyme
at
the
last
day
/
when
we
shall
make
answere
for
euery
idle
worde
.
Math.
12.
Muche
more
we
shall
make
aunswere
for
euery
noosome
worde
/
and
vnprofytable
/
therfore
let
euery
man
refrayne
his
longe
from
speakyng
of
fylthy
wordes
/
and
his
eares
from
hearynge
of
vncleane
commucacion
/
and
from
pleasure
in
the
same
/
&
in
this
poynt
we
shal
nat
prouoke
God
to
powre
his
vengeaunce
vpon
vs
/
nor
yet
feare
the
reckeynynge
at
the
laste
daye
for
nosome
and
vncleane
wordes
/
but
let
our
communication
be
to
the
glorye
of
god
/
&
to
the
edyfyeng
of
another
.
2
Fylthy
communycatyon
greueth
the
holy
ghost
gyuen
to
vs
to
be
as
surenes
of
the
heauenly
inheritaunce
promysed
to
vs
of
god
.
Yf
we
faythfully
beleue
&
walke
in
goddes
commaundementes
/
accordyng
to
his
pleasure
.
3
He
exhorteth
men
also
to
put
awaye
al
bytternes
/
yre
/
wrathe
/
malyce
/
enuye
/
hatred
/
raylyng
/
and
cursed
speakyng
one
of
another
and
al
blasphemy
agaynst
god
and
al
other
vices
with
the
affections
and
concupyscence
of
the
flesshe
/
and
wylleth
that
we
shulde
put
vertue
in
theyr
places
as
gentylnes
/
mekenes
/
mercifulnes
&
redynes
one
to
forgyue
another
/
that
they
might
opteyne
of
god
mutuall
mercy
&
forgyuenes
of
theyr
sinnes
.
¶
The
fyfthe
Chapiter
to
the
Ephesyans
.
❧
BE
YE
the
folowers
therfore
of
God
as
deare
chyldren
and
/
walke
in
loue
euen
as
Christe
loued
vs
/
and
gaue
hym selfe
for
vs
an
offeryng
and
sacryfyce
of
a
swete
sauoure
vnto
God
.
IN
the
ende
of
the
Chapiter
that
goeth
before
he
exhorteth
vs
to
mutuall
forgyuenes
by
the
example
of
god
the
father
.
Nowe
goeth
he
forwardes
with
the
same
exhortacion
mouyng
vs
to
be
folowers
/
nat
of
this
world
/
the
fleshe
or
the
deuyl
nat
of
sayntes
departed
but
in
these
thynges
that
they
were
folowers
of
God
/
but
that
we
shulde
be
folowers
of
God
and
to
folowe
his
fote
steppes
.
This
place
reproueth
al
them
that
wyll
nat
be
folowers
of
god
/
but
of
them selfe
/
of
theyr
owne
mind
wyl
and
pleasure
/
folowers
of
the
worlde
of
worldly
honoures
and
pleasures
/
and
gyue
them selfe
holy
to
the
worlde
and
to
worldely
facions
and
maners
/
or
wyll
folowe
theyr
sensual
pleasures
of
theyr
flesshe
and
the
lustes
or
desyres
of
it
.
This
place
reproueth
all
them
that
wyl
nat
folow
God
/
nor
his
holy
worde
/
but
wyl
folowe
them selfes
/
there
wyl
workes
/
there
owne
good
zeales
/
or
intentes
/
or
workes
inuented
of
them selfe
or
of
men
/
and
leue
the
workes
commaunded
of
God
vndone
/
as
many
hathe
done
prefertynge
pardons
/
pylgrimage
/
payntynge
of
stockes
or
stones
/
aboue
workes
commaunded
of
God
to
be
done
.
This
place
also
reproueth
all
them
that
wyll
nat
be
folowers
of
God
/
but
they
wyll
go
before
god
or
els
wyll
be
felowes
or
rhecinat
with
god
.
Some
their
is
that
go
before
god
/
that
preferreth
men
before
God
/
or
mennes
lawe
mennes
decrees
traditions
/
statutes
/
religiousnes
/
ceremonies
or
other
lyke
ordinaunces
inuented
by
man
preferrynge
these
thynges
aboue
goddes
lawe
/
or
goddes
commaundemente
/
and
wyll
punysshe
muche
more
greuously
the
breakyng
of
mannes
lawe
/
mannes
tradition
/
a
dum
ceremonye
brokyng
or
omitted
/
them
the
breakyng
of
goddes
cammaundement
/
all
suche
do
nat
folow
god
/
but
go
before
god
.
There
be
some
also
that
wyll
go
equall
with
god
and
be
checkmate
with
hym
/
whiche
he
they
that
make
mannes
traditions
/
lawes
or
ceremonies
inuented
of
man
equall
with
goddes
lawe
/
and
thynke
them selfe
as
well
bounde
to
kepe
mannes
traditions
or
ceremonies
as
goddes
lawe
/
suche
there
hath
ben
many
in
religion
/
and
I
feare
there
is
as
yet
that
so
thynke
/
that
thynk
it
is
deadly
sine
to
omytte
any
part
of
mannes
traditions
ceremonies
/
or
customes
vsed
/
this
thynge
maketh
me
so
to
beleue
/
because
theyr
is
more
punyshement
for
a
tradition
of
man
omytted
then
for
breakynge
of
goddes
commaundementes
/
and
more
cryeng
out
of
a
mannes
law
broken
:
then
for
the
breking
of
Goddes
lawe
/
and
many
that
thynke
mannes
lawe
byndeth
as
well
the
conscience
/
as
Goddes
lawe
/
and
all
one
thynge
to
omytte
the
one
as
the
other
.
All
suche
folowe
nat
god
/
but
go
cheke
by
cheke
with
god
and
make
man
equal
with
god
.
Al
suche
the
Apostle
here
reproueth
/
and
al
them
that
wyl
twyne
to
much
on
the
ryght
hand
or
left
hande
&
nat
folowe
Christe
streight
forthe
declynynge
to
nother
hande
.
2
He
wylleth
that
we
shulde
walke
in
loue
as
dere
beloued
children
/
yt
behoueth
chyldren
to
folowe
their
father
&
to
shewe
their
father
in
maners
/
conditions
&
in
al
goodnes
/
and
it
is
a
shame
for
the
sonne
to
shrynke
frome
the
vertue
of
his
father
/
in
loue
therfore
it
behoueth
vs
to
folowe
our
father
of
heauen
/
whiche
of
his
great
loue
to
vs
/
dyd
gyue
his
onely
sonne
for
vs
/
to
brynge
vs
to
euerlastynge
saluacyon
.
And
also
his
sonne
Christ
Iesus
dyd
shewe
the
loue
of
his
father
towardes
vs
which
was
obedyent
to
the
wyll
of
his
father
and
wyllyngly
dyd
suffer
death
to
delyuer
vs
from
death
/
hell
/
and
eternall
dampnacion
/
and
brought
lyfe
to
vs
.
And
this
same
Christe
did
gyue
him selfe
an
oblation
and
a
thankefull
sacrifice
for
vs
to
the
Lorde
/
by
the
which
one
sacrifice
he
reconciled
vs
to
the
father
and
made
vs
wel
beloued
to
hym
.
Here
is
allusion
to
the
sacrifices
of
the
olde
lawe
whiche
pacefied
the
yre
or
wrathe
of
god
as
Noe
pacyfied
the
wrath
of
a
god
by
an
oblation
or
sacrifyce
offered
vp
to
god
Gene.
8.
And
this
sacrifice
that
Christ
offered
vp
to
god
was
a
full
and
a
suffycians
sacrifice
to
pacyfie
the
wrath
of
God
and
to
take
awaye
all
the
synnes
of
the
worlde
ones
for
euer
/
as
saynte
Paule
sheweth
.
Hebre.
10.
By
one
ablation
he
hathe
made
them
perfyte
for
euer
that
are
sanctifyed
.
Therfore
they
offende
that
by
other
sacrifyces
then
by
Christe
Iesu
/
go
aboute
to
pacify
the
wrath
of
god
/
and
to
take
away
sinnes
as
by
Masses
and
Scala
celt
/
of
the
holy
ghost
/
of
the
fyue
woundes
/
of
requiem
or
other
lyke
wayes
or
meanes
/
or
by
any
workes
of
man
to
be
done
to
swage
the
wrath
of
god
to
deserue
the
grace
of
God
forgyuenes
of
synne
and
lyfe
euerlastynge
by
the
vertue
of
the
worke
in
it selfe
/
for
the
which
ende
good
workes
are
nat
to
be
done
/
as
I
haue
shewed
before
.
☞
:
As
for
whordome
and
all
vnclennes
or
couetousnes
/
let
it
nat
be
named
amongest
you
,
as
it
becommeth
Sayntes
.
Neyther
fylthynes
/
nor
folyshe
talkynge
/
neyther
iestynge
(
whiche
are
nat
comly
)
but
rather
gyuynge
of
thankes
for
be
ye
sure
that
no
whore
monger
or
vnclean
person
or
couetous
persone
(
whiche
is
a
worshypper
of
Images
)
hathe
inheritaunce
in
the
kyngedome
of
Christe
and
of
God
.
(
Let
no
man
deceyue
you
with
many
wordes
)
for
bycause
of
these
commeth
the
wrathe
of
god
vpon
the
chyldren
of
vnbeleue
,
be
nat
ye
therfore
companyons
with
them
.
¶
The
Apostle
sheweth
here
certayne
vyces
that
christiane
men
shulde
flee
and
eschewe
.
As
whoredome
/
vnclennes
/
and
couetousnes
/
whiche
be
vyces
nat
to
be
named
/
muche
lesse
to
be
done
amongest
christianes
/
that
shulde
be
sayntes
and
al
holy
in
conuersation
and
lyuyng
.
The
Apostle
wolde
haue
bothe
the
names
of
these
vyces
and
the
vyces
them selfe
clerely
abolyshed
and
put
away
/
that
no
man
shulde
do
them
/
nor
yet
so
muche
as
name
them
ones
for
the
vengeaunce
of
god
doth
come
vpon
all
fornicatours
/
vnlcennes
/
and
couetousnes
.
Example
in
them
that
perysshed
in
Noes
floude
/
and
at
Sodome
and
Gomorrhe
/
and
of
other
many
of
the
Israelytes
that
perysshed
in
the
wyldernes
for
these
synnes
.
Nume
.
25.
The
punyshement
of
them
may
affraye
all
other
frome
these
vices
/
lest
they
be
ponyshed
as
these
were
with
the
plage
of
god
.
2
He
requyreth
of
vs
an
holy
conuersation
of
lyfe
/
as
it
becommeth
Sayntes
.
1.
faythfull
men
in
Christe
Iesu
/
whome
it
becommeth
to
be
farre
frome
al
whoredome
/
fornication
/
auoutrye
or
vnclennes
in
worde
or
in
dede
.
And
here
the
Apostle
reproueth
all
them
that
hath
great
pleasure
to
talke
and
speake
them selfes
of
whoredome
/
fornycation
/
baundrye
/
or
that
delyteth
to
here
other
speake
/
talke
or
rayse
vnclensy
and
so
to
make
them
mery
and
there
gestes
to
laugh
at
fylthy
and
vnclean
wordes
or
songes
/
&
it
is
greatly
to
be
lamented
amongest
christen
men
/
that
suche
sause
displeasyng
god
/
shulde
please
christen
men
and
that
the
displeasure
of
god
/
shulde
be
a
laughter
amongest
christyans
.
But
these
that
haue
pleasure
in
fylthy
communycacion
and
delireth
therin
and
wyl
vse
it
or
suffer
it
to
be
vsed
where
they
maye
set
it
/
that
they
be
whoremongers
and
vnclean
in
theyr
hartes
before
God
.
Therfore
yf
they
wyl
nat
so
be
coōted
before
men
/
whoremongers
or
vncleane
/
and
laughers
at
goddes
displeasure
/
ye
and
auoyd
the
plage
and
punyshement
of
god
/
let
them
leue
al
fylthy
communication
&
filthy
deyng
/
amende
and
do
no
more
so
/
haue
pleasure
therin
no
more
/
suffer
these
vyces
in
no
other
/
reproue
them
/
studye
to
amende
youre selfe
and
other
/
that
you
maye
auoyde
the
plage
of
god
for
these
vyces
.
3
The
Apostle
wolde
christianes
shulde
auoyd
al
vncomely
behauer
both
in
word
and
in
gesture
that
none
shulde
be
prouoked
/
to
vncleane
doynges
by
vnclean
wordes
or
gestures
by
the
which
he
reprouith
many
vnclean
songes
/
louers
songes
called
/
that
sounde
and
prouoke
to
vncleane
loue
or
fylthy
pleasure
of
the
bodye
he
reproueth
also
vncomly
daunces
vsed
of
women
/
and
al
ther
indissolute
gestures
that
becommyth
nat
.
He
reproueth
all
folysshe
speakynge
/
ydle
talkynge
/
and
fayned
fables
of
the
whiche
commyth
no
profyte
/
nor
edifyeng
to
the
auditors
.
Also
he
reproueth
all
knauery
in
all
scoldynge
all
raylynge
/
al
vncomly
gestynge
and
al
vncomly
behauoure
/
that
be
nat
to
the
glorye
of
god
/
nor
yet
to
the
edyfyenge
of
the
hearers
nor
to
helpe
to
amende
euyll
doers
&
make
them
better
to
seke
goddes
glorye
/
and
the
profyte
of
other
.
4
He
dissuadeth
christians
from
whoredome
vnclennes
/
couetousnes
/
and
fromē
al
vice
that
folowe
of
these
/
yf
nat
for
loue
of
god
/
yet
for
feare
of
punyshementes
that
folowe
these
vices
/
that
they
shulde
abstayne
from
them
/
He
sayeth
that
no
whoremonger
/
no
fornicatours
no
vncleane
persons
/
no
couetous
men
shall
haue
the
kingdome
of
heauen
.
This
payne
thretened
whiche
without
doubte
wyll
fal
vpon
them
yf
they
do
nat
amende
this
payne
shewed
howe
great
synnes
before
god
be
fornicacion
/
whoredome
vnclennes
/
couetousnes
vncomely
raylynge
or
gestynge
for
the
whiche
synnes
men
be
excluded
from
the
kyngedume
of
Christe
&
of
god
/
they
must
nedes
be
great
synnes
/
that
shit
out
from
the
kyngdome
of
heauen
/
howe
some
euer
they
be
estemed
of
men
in
the
worlde
/
gret
or
small
.
5
The
couetous
man
is
called
a
worshypper
of
Images
or
Idolles
/
for
as
the
ydolater
do
whorshyppe
ydolles
for
God
/
&
put
hope
and
truste
in
ydoles
so
dothe
the
couetousman
worshyp
riches
for
his
God
/
making
more
of
ryches
/
then
of
God
louynge
ryches
better
then
god
/
settyng
his
harte
and
mynde
more
vpon
ryches
then
vpon
god
/
puttynge
truste
and
confidence
in
ryches
more
then
in
the
prouydence
of
of
god
/
extollyng
hym selfe
aboue
other
by
reason
of
his
ryches
/
substance
/
or
goodes
he
hath
aboue
other
.
6
After
that
he
had
monyshed
them
to
flee
vices
/
he
byddeth
them
beware
that
they
be
nat
deceyued
by
vayne
wordes
/
of
the
whiche
it
aperethe
that
there
was
amongest
the
Ephesyans
some
men
of
corrupt
myndes
and
iudgementes
blynded
with
synne
and
obdurated
in
the
same
.
As
perauenture
some
desperate
noughtye
felowes
be
amonges
vs
)
that
thought
whoredome
/
fornycation
/
adultery
/
fylthye
speakynge
and
vncomly
raylynge
/
vncomely
gesture
couetousnes
/
to
be
no
synnes
/
nor
no
displeasure
to
god
/
but
fornication
or
lechery
to
be
man
hed
or
propre
to
man
/
fylthy
raylynge
or
gestyng
to
be
good
pastyme
/
and
that
God
wolde
nat
be
greately
displeased
with
suche
lytyl
fautes
/
so
they
did
extenuat
and
make
lytle
or
no
fautes
these
crymes
and
synnes
that
God
called
great
fautes
and
obomynable
synnes
before
him
/
and
so
cared
nothynge
for
goddes
inhibition
of
these
synnes
/
but
played
it
awaye
/
laughynge
/
mockynge
and
scornynge
at
goddes
commaundemente
/
that
no
man
shulde
do
so
/
or
thynke
fornication
adulterye
whoredome
/
couytousnes
/
to
be
no
synnes
before
god
but
to
knowe
them
for
greate
synnes
for
the
whiche
God
threateneth
so
greuouse
punyshemente
as
expulsion
frome
heauen
and
that
none
shulde
thynke
these
vices
/
to
be
no
synne
before
God
.
The
Apostle
sayeth
that
the
vengeaunce
of
god
to
come
for
fornication
adulterye
/
whoredome
/
couetousnes
/
and
suche
lyke
vyces
aboue
rehersed
/
he
threateneth
payne
and
punishment
that
none
shulde
haue
pleasure
any
more
in
them
/
that
none
shulde
commyt
them
for
feare
of
punyshement
/
and
that
none
shulde
commyt
these
synnes
/
and
thynke
to
escape
vnpunysshed
/
or
that
God
wyll
wynke
at
these
fautes
and
suffer
them
vnpunysshed
.
And
nat
onely
the
vengeaunce
of
god
wyl
com
vpon
all
them
that
commyt
these
fautes
and
vyces
/
but
also
vpon
all
them
/
that
do
consente
or
approue
them
any
wayes
/
for
lucre
vantage
/
profyte
/
pleasure
/
or
for
feare
of
man
/
or
that
do
knowe
them
to
be
vsed
/
and
wyl
nat
correcte
and
reproue
/
and
studye
to
amende
them
that
in
these
damnable
synnes
offende
god
/
&
punyshemente
vpon
these
sinners
and
consenters
to
them
for
doers
and
consenters
are
worthy
lyke
payne
.
Roma.
1.
7
Let
vs
learne
here
for
what
thynges
commeth
the
wrath
of
god
vpon
disobedient
chyldren
.
Nat
for
egges
eatynge
vpon
the
fryday
/
for
eatyng
of
fleshe
vpon
same
Laurence
euen
/
for
breakyng
of
Thomas
Beckectes
daye
in
Christenmasse
/
nat
for
eatynge
whyte
meate
in
lent
/
but
for
fornication
adulterye
/
whoredome
/
vnclennes
/
couetousnes
fylthy
speakyng
/
and
folyshe
speakynge
whiche
often
tymes
be
cause
of
noughtye
maners
/
for
by
euyll
speakynge
the
good
is
corrupted
&
made
euyl
by
euyll
company
or
communication
of
euyl
.
❧
For
some
tyme
ye
were
darkenes
/
but
nowe
are
ye
lyghte
in
the
Lorde
,
walke
as
the
Chyldren
of
lyght
,
for
the
frute
of
the
spirite
is
all
maner
of
goodnes
and
ryghtuousnes
and
truth
,
and
proue
what
is
pleasynge
vnto
the
Lorde
/
and
haue
no
felowshyppe
with
the
vnfruitfull
workes
of
darkenes
,
but
rather
rebuke
them
,
for
it
is
shame
euen
to
name
those
thynges
,
whiche
are
done
of
them
in
secrete
.
But
all
thynges
are
manyfeste
,
when
they
are
rebuked
of
the
lyghte
,
for
what
soeuer
is
manifest
,
that
same
is
lyght
.
Therfore
sayth
he
.
Awake
thou
that
slepest
and
stande
vp
frome
the
deade
and
Christe
shall
gyue
the
lyght
.
¶
Of
the
vocation
of
men
/
nowe
he
exhorteth
them
to
holynes
of
lyfe
/
sayenge
you
were
some
tyme
darkenes
/
nowe
you
belyght
in
the
lorde
/
and
delyuered
frome
darkenes
and
from
synne
.
Walke
therfore
as
it
becommeth
children
of
lyght
to
walke
in
all
goodnes
/
iustice
/
equite
/
and
trueth
/
whiche
be
fruites
of
the
spirit
of
god
/
the
Apostle
willeth
alway
that
we
shuld
haue
before
our
eies
/
what
we
were
/
and
what
we
are
oure selfe
without
the
grace
of
God
/
that
we
are
darkenes
of
the
whiche
no
lyghte
dothe
come
but
by
the
grace
of
God
/
we
be
made
lyght
in
the
Lorde
and
nat
by
our
owne
merytes
or
deseruynges
that
we
shulde
brynge
furthe
workes
of
lyght
to
the
glorye
of
god
/
and
to
the
profyte
of
other
.
Math.
5.
2.
He
sheweth
howe
we
shulde
walke
as
chyldren
of
lyght
/
that
is
to
brynge
forth
fruites
of
the
spirite
/
in
al
goodnes
/
iustice
and
trueth
/
sekynge
alway
these
thynges
that
maye
please
god
/
hauynge
no
company
with
workes
of
darkenes
/
but
reprouyng
them
and
the
doers
of
euyl
that
they
may
repent
and
amende
.
3
He
sheweth
that
he
is
ashamed
to
tell
all
there
fautes
that
they
secretly
do
thinkynge
them
to
be
no
synne
/
but
after
warde
they
be
examined
by
the
lyghte
/
they
be
knowen
to
be
synne
/
and
these
that
hathe
done
them
are
ashamed
and
repent
&
study
to
refourme
and
amende
themselfes
.
4
He
moueth
men
to
arise
from
sleepe
and
from
synne
and
from
deadly
workes
by
repentaunce
and
amendemente
of
lyfe
and
he
promyseth
that
God
wyll
be
mercyfull
to
all
penytente
persons
and
that
wyll
amende
theyre
lyfe
and
lyue
a
newe
lyfe
.
❧
Take
hede
therfore
howe
you
walke
circumspectely
/
nat
as
the
vnwyse
/
but
as
the
wyse
/
and
redeme
the
tyme
/
for
it
is
a
myserable
tyme
/
wherefore
be
nat
ye
vnwyse
,
but
vnderstande
what
the
wyl
of
the
Lorde
is
.
⚹
The
Apostle
monisheth
men
to
take
hede
with
whome
hey
walke
/
with
whom
they
vse
company
or
be
conuersaunt
/
and
that
the
walke
circumspectely
nat
as
vnwyse
men
,
but
as
wysemen
/
and
as
it
becommeth
wyse
men
to
do
/
yf
they
wyl
reproue
men
/
loke
that
they
reproue
thinges
worthy
to
be
reproued
/
and
that
in
tyme
and
place
/
as
becommeth
wysemen
to
do
/
and
as
for
there
workes
/
loke
they
be
suche
as
please
God
/
nat
of
mannes
inuention
/
but
ordinated
of
god
for
vs
to
walke
in
.
2
Redemyng
the
tyme
/
that
is
watching
all
oportunite
of
tyme
to
do
good
/
to
reproue
synne
in
tyme
and
place
conuenient
/
or
elles
amendynge
tyme
paste
/
euyll
spente
in
idlenes
/
in
wyl
workes
omyttynge
goddes
workes
/
or
in
synnes
and
pleasures
of
the
flesshe
or
in
other
euyll
workes
to
the
whiche
moueth
/
the
worlde
/
the
fleshe
/
and
the
noughtye
tyme
/
whiche
moueth
men
to
euyll
.
3
For
the
dayes
be
euyl
/
the
dayes
be
called
euyll
/
because
of
the
malyce
of
man
whiche
is
done
vpon
dayes
/
for
the
dayes
are
good
for
they
are
the
creaturis
of
god
/
and
so
are
good
.
4
Therfore
be
nat
vnwyse
/
but
vnderstande
what
the
wyll
of
the
lorde
is
.
They
are
vnwyse
that
do
nat
seke
tyme
&
place
to
speake
well
and
to
do
good
/
that
seke
more
the
glory
of
man
then
of
God
/
that
desyre
to
knowe
the
wyl
of
man
more
than
of
god
.
This
place
sheweth
many
to
be
foles
that
thynke
them selfe
wyse
men
/
that
be
more
diligent
to
knowe
the
law
of
man
then
of
God
/
that
be
well
learned
in
mannes
lawe
/
and
ignoraunt
in
goddes
lawe
/
that
be
wysemen
in
mannes
lawe
/
&
ideote
fooles
in
goddes
lawe
.
This
place
reproueth
all
them
that
be
very
diligente
in
the
studye
and
knowledge
of
mannes
lawe
to
knowe
the
wyll
of
man
and
howe
they
shulde
come
to
ryches
and
goodes
in
the
worlde
/
but
to
knowe
the
wyll
of
god
/
and
his
lawe
they
be
nothyng
diligent
/
ye
nor
desyrous
of
yt
/
it
is
well
yf
they
be
nat
aduersaries
to
Goddes
worde
/
but
all
suche
shewe
them selues
what
they
be
/
perauenture
wyse
men
to
the
worlde
but
fooles
before
god
/
men
that
loue
more
this
presente
lyfe
than
the
lyfe
to
come
.
This
place
shulde
moue
al
lawyers
and
iudges
to
be
deligent
to
knowe
goddes
lawe
/
least
in
there
iudgementes
they
do
iudge
other
wayes
then
goddes
lawe
wyll
/
by
the
whiche
al
mannes
lawe
shulde
be
ruled
/
&
yf
goddes
lawe
shulde
be
the
rule
of
mannes
lawe
(
as
it
is
in
dede
)
howe
shall
they
rule
well
mannes
lawe
that
be
ignoraunce
in
Goddes
lawe
.
Surely
after
my
mynde
there
is
nothynge
more
to
the
hynderaunce
of
Goddes
worde
or
more
to
the
destructyon
of
men
soules
in
this
realme
them
that
the
nobilite
and
lawers
and
other
that
haue
rule
ouer
the
people
both
in
the
spiritualtye
&
in
the
temporalty
be
ignoraunte
in
goddes
lawe
/
in
the
whiche
it
becommeth
them
most
cheifely
to
be
lerned
/
that
they
might
ordre
all
causes
and
matters
accordynge
to
Goddes
lawe
/
geltylmen
and
a
greate
parte
of
lawyers
be
ignoraunt
in
Goddes
lawe
.
And
therefore
seldome
they
do
loue
goddes
worde
/
or
the
true
teachers
of
yt
/
and
the
laye
people
folowe
the
gentylmen
or
rulers
.
As
touchynge
the
spyrytualtye
vnder
the
Byshoppes
/
rulers
be
lawyers
brought
vp
in
the
Byshop
of
Romes
law
and
for
the
most
parte
suche
men
that
be
ignoraunt
in
goddes
worde
be
Chauncellours
/
Comysaries
/
Officials
/
which
oftymes
do
hate
Goddes
worde
and
the
true
preachers
of
it
/
and
fauoureth
as
muche
as
they
darre
the
byshop
of
Romes
lawes
and
his
waies
.
It
is
a
very
seldome
thing
to
haue
a
lawyer
a
Chancellour
/
a
Commyssary
/
a
Preacher
of
Goddes
worde
/
a
setter
forth
of
it
/
howe
by
them
that
be
ignoraunte
it
hathe
ben
hyndered
and
letted
we
haue
experience
enoughe
.
I
pray
God
that
all
Byshoppes
with
al
there
offycers
vnder
them
may
be
true
fauourers
of
goddes
worde
/
and
ernestly
set
forwardes
and
moue
and
exhorte
al
men
to
goddes
word
and
to
lyue
after
yt
that
God
may
more
&
more
be
glorified
of
al
men
.
Amen
.
❧
:
AND
be
nat
dronken
with
wyne
wherin
is
excesse
,
but
be
ful
of
the
spyryte
/
and
talke
amonge
youre selfes
of
Psalmes
and
Himnes
and
spyrytuall
songes
/
syngynge
and
makynge
melodye
vnto
the
Lorde
in
youre
hartes
/
gyuynge
thankes
alwaye
/
for
all
thynges
/
vnto
God
the
father
in
the
name
of
our
Lorde
Iesus
Christ
submyttynge
your selfes
one
to
another
in
the
fear
of
god
.
⚹
The
Apostle
here
forbiddeth
dronkennes
as
a
cause
of
fornication
or
adultry
/
he
monysheth
to
ware
of
drinkyng
wyne
whiche
prouoketh
to
adultery
or
fornication
.
In
these
wordes
he
forbyddeth
also
al
excesse
and
ryot
in
eatyng
and
drynkyng
or
other
bankettynge
of
the
whiche
commeth
many
incoueniences
and
greate
diseases
bothe
to
the
body
and
soule
/
of
vnreasonable
drynkynge
or
riotynge
we
se
daylye
greate
syckenes
to
come
to
the
bodye
/
as
the
goute
/
dropsy
/
palsey
/
&
other
diseases
many
of
the
body
.
Also
dronkennes
/
adultry
/
fornication
/
chydynge
/
fyghtyng
man
slaughter
dothe
come
of
greate
drynkyn-whiche
be
destructyon
and
deathe
of
the
soule
.
The
Apostle
here
nat
onely
forbyddeth
synne
and
vyce
/
but
also
he
forbyddeth
the
occasion
and
causes
of
them
.
2
Dronkennes
oughte
to
be
eschewed
for
many
causes
that
commeth
of
it
/
that
bryngeth
men
to
deathe
oftymes
bothe
of
the
body
and
of
the
soule
it
depriueth
men
of
wytte
wisdome
and
reason
and
maketh
them
worse
then
a
brute
beaste
/
yee
then
aswyne
that
walters
ouer
and
ouer
in
the
myre
.
Drokennes
it
causeth
many
deseases
in
the
body
/
it
bringeth
with
it
idelnes
chydynge
/
braulynge
/
fyghtyng
/
murder
/
ye
what
myscheife
doth
it
nat
bryng
with
it
/
death
both
to
body
&
soule
.
It
is
therfore
to
be
aborred
of
all
men
.
3
He
nat
onely
reproueth
vyce
but
he
sheweth
vertue
to
be
taken
in
the
place
of
vyce
/
as
here
he
reproueth
dronkennes
/
&
wylleth
me
not
be
fulfylled
with
the
holy
ghoste
and
to
synge
in
their
hertes
spiritual
Psalmes
and
Hymnes
/
gyuyng
thankes
to
god
alwayes
for
his
benefytis
/
these
spirituall
Psalmes
and
Hymnes
he
setteth
for
the
fruytes
of
dronkennes
.
And
in
this
me
thinke
the
Apostle
willeth
that
lay
men
and
lay
women
shulde
synge
spyritual
Pslames
and
Hymnes
as
preestes
and
spirituall
men
/
and
gyue
thankes
to
god
for
all
his
benefites
gyuen
to
them
and
and
in
this
he
sheweth
playnely
that
it
is
lawefull
for
laye
men
and
laye
women
to
reade
the
holy
scriptures
/
to
haue
them
by
harte
/
that
they
may
talke
of
them
/
speke
of
them
to
theyr
edyfieng
/
and
synge
spyrituall
Psalmes
and
Hymnes
gyuynge
thankes
to
the
Lorde
/
howe
shulde
they
synge
spirituall
Psalmes
and
Hympnes
excepte
that
they
knewe
them
before
/
and
had
redde
them
or
lerned
them
.
This
place
euidently
sheweth
that
it
is
lawfull
for
laymen
and
lay
women
to
rede
the
scriptures
of
god
/
to
talke
of
them
to
goddes
glorye
and
to
theyr
edyfienge
.
The
Apostle
dothe
nat
heare
speake
onelye
to
mynysters
in
the
Churche
/
but
to
all
men
/
to
whome
he
forbyddeth
dronkennes
and
his
fruites
/
and
for
them
the
holy
gooste
and
his
fruytes
to
be
receyued
with
spirituall
thankes
Psalmes
and
Hymnes
gloryfyenge
god
alwaye
.
4.
He
wylleth
that
euery
man
shall
be
obedient
one
to
another
in
his
state
and
degree
and
that
in
the
feare
of
God
/
that
none
shulde
contemne
another
thynkyng
hym selfe
better
then
other
/
but
euery
one
humyle
him
vnder
other
/
and
thynke
hym selfe
worse
in
his
owne
syght
/
and
in
this
he
reproueth
proude
hartes
and
stomakes
and
moueth
euerye
one
to
mekenes
and
lowlynes
in
them selfe
.
¶
Let
the
women
submytte
them selfes
vnto
their
husbandes
as
vnto
the
Lorde
/
for
the
husbande
is
the
wyues
heade
,
euen
as
Christe
also
is
the
heade
of
the
congregacion
/
and
he
is
the
sauyoure
of
his
bodye
.
Therfore
as
the
congregacion
is
in
subiection
to
Christe
/
lykewyse
let
the
wyues
be
in
subieccion
to
thei
husbandes
in
all
thinges
.
¶
Before
the
Apostle
hathe
vniuersally
taught
euery
man
.
Nowe
he
commeth
to
perticular
persons
as
to
the
wyfe
and
the
husbande
he
sheweth
ther
duetye
on
to
the
other
.
But
before
I
wyll
shewe
of
their
dewties
.
I
thynke
it
expedient
som
thing
so
entreate
of
matrymonye
by
the
whiche
the
man
and
the
wyfe
be
ioyned
togyther
and
the
one
bounde
to
the
other
by
the
law
of
god
/
and
that
with
suche
knottes
as
can
nat
be
lowsed
with
out
the
breakynge
of
goddes
law
and
displeasure
of
god
/
except
it
be
for
suche
causes
as
by
the
scriptures
may
lowse
the
bounde
of
matrymony
/
as
adultery
whiche
be
a
cause
of
deuource
/
as
sayeth
Christ
.
Math.
5.
Fyrste
it
is
to
be
shewed
for
what
causes
Matrimony
was
instituted
and
ordinated
of
god
.
One
cause
was
that
mankynde
shulde
be
multiplied
to
the
honour
and
glory
of
god
by
a
lawefull
meanes
bytwene
man
and
woman
/
thꝭ
mene
was
by
matrimony
ordinated
of
god
/
as
appereth
.
Gene.
1.
where
it
is
writen
/
that
after
god
made
man
to
his
symylitude
/
he
created
the
male
and
the
female
&
blessed
them
and
sayd
/
growe
and
be
multiplied
and
fyll
the
earthe
/
and
this
was
one
of
the
cheife
causes
of
matrymonye
.
Another
cause
wsa
to
auoyde
adulterye
&
fornication
/
and
that
matrymonye
shulde
be
a
lawefull
remedye
agaynste
adultery
forbodden
in
the
generall
commaundement
Thou
shalte
nat
commyt
aduoutry
.
Exo.
20
This
cause
saynt
Paule
sheweth
.
1.
Corin
7.
Sayeng
let
euery
man
haue
his
wyfe
to
auoyde
fornication
/
&
euery
woman
haue
hyr
husbande
.
Aduoutery
of
the
harte
is
as
well
forbodden
/
as
adultery
in
outwarde
dede
or
acte
/
to
auoyde
all
maner
of
adultery
both
of
the
harte
&
of
outwarde
acte
/
and
for
a
remedy
lawfull
for
the
same
it
is
commaunded
that
they
shall
marye
&
take
a
wyfe
/
that
haue
nat
the
gyfte
of
chastyte
and
of
continence
.
The
thyrde
cause
of
matrimony
is
the
charite
might
more
be
enlarged
and
amonge
straungers
more
dilated
and
scatered
/
&
that
these
that
were
straungers
shulde
be
more
couple
togyther
by
charite
/
as
the
frendes
of
the
wyfe
and
the
husbande
by
affinite
more
ioyned
togyther
in
loue
and
charite
/
and
for
that
cause
it
doth
appere
that
certaine
degrees
of
kinred
was
forbodden
to
mary
togither
amongest
whom
was
loue
all
redy
opteyned
&
commaundement
that
mariage
shulde
be
out
of
certayne
degrees
of
kynne
/
to
make
more
loue
and
to
dylate
charite
as
appereth
.
Leut.
18.
and
.10
.
And
also
this
thing
appereth
in
that
/
that
there
is
more
loue
commaunded
to
be
betwene
the
man
&
the
wyfe
/
then
bytwene
the
chyldren
and
the
father
.
As
it
is
wrytten
.
Gene.
2.
and
Nume
.
18.
For
this
(
saieth
god
)
let
the
man
forsake
his
father
and
mother
/
&
cleaue
to
his
wyfe
/
and
they
shal
be
two
in
one
fleshe
To
these
maye
be
added
many
other
causes
of
matrymony
/
that
the
wyfe
shulde
be
as
an
helper
to
the
husbande
/
and
the
husbande
to
the
wyfe
/
that
they
shulde
lobour
togyther
to
prouyde
necessaries
for
them
/
and
their
housholde
/
to
brynge
vp
theyr
chyldren
vertuously
in
loue
and
dreade
of
god
/
and
in
other
holsome
doctrene
or
craft
for
these
&
diuerse
other
causes
that
maye
be
gathered
of
scriptures
was
Matrymony
ordinated
of
god
/
and
nat
of
man
.
Therefore
he
that
speaketh
agaynst
Matrymony
/
or
condemneth
it
as
an
euyl
thyng
/
he
speaketh
agaynst
goddes
ordinaunce
/
and
condemneth
that
/
that
God
hym selfe
ordynated
.
2
Nowe
I
wyl
speake
sumthinge
of
the
duety
bytwene
the
man
&
the
wyfe
/
whose
dueties
Sayncte
Paule
here
declareth
.
Fyrste
the
duety
of
the
wyfe
towardes
hyr
husbande
he
sheweth
.
He
sayth
it
is
the
deutye
of
the
wyfe
to
be
obedient
to
hyr
husbande
in
all
lawfull
and
honest
thynges
/
and
to
be
redy
and
diligent
at
his
lawful
commaundement
/
and
in
no
wyse
disobedient
to
him
and
his
lawful
commaundementes
/
neyther
in
word
nor
yet
in
dede
/
nor
in
any
behauour
/
neyther
in
mynde
nor
thought
disobedient
to
hyr
husbande
.
And
here
he
ryproueth
all
women
that
be
disobedient
to
theyr
husbandes
/
and
wyll
nat
obey
them
but
wyll
haue
theyr
husbandes
obediente
to
them
/
eyther
for
the
nobylyte
of
theyr
stocke
they
come
of
/
or
els
for
theyr
riches
or
for
proudnes
of
harte
and
mynde
that
they
wyll
〈◊〉
the
rule
and
domynyon
ouer
theyr
husbandes
/
contrary
to
goddes
ordynaunce
●●…d
here
peraduenture
some
〈…〉
aske
/
why
shulde
the
woman
〈…〉
obedient
to
the
man
/
then
the
man
〈…〉
?
To
this
I
make
aunswere
&
say
that
the
wyfe
shulde
be
obedient
to
hyr
husbande
for
many
causes
/
&
nat
the
husbande
to
the
wyfe
.
The
fyrst
&
cheife
cause
is
/
for
the
ordinaunce
of
god
whiche
hath
ordinated
that
the
wyfe
shulde
be
obedyent
to
hyr
husbande
in
all
thynges
lawefull
.
Eph.
5.
And
they
that
resyst
the
ordinaunce
of
God
/
they
brynge
iudgemente
to
them self
.
Roma
.
13.
Wherfore
it
is
no
lytle
taut
the
wyfe
to
be
disobedient
to
hyr
husbande
vs
to
desyre
the
rule
/
domynion
/
or
maistery
ouer
hyr
husbande
/
althoughe
hyr
husband
wold
suffer
it
/
for
she
that
so
doth
/
she
doth
resyste
the
ordinaunce
of
god
/
and
taketh
to
hyr
selfe
dampnation
.
Therfore
let
women
beware
they
be
nat
disobedient
to
their
husbandes
/
nor
desyre
to
be
mayster
ouer
them
/
for
in
so
doyenge
they
bryng
iudgement
&
damnation
to
them self
/
although
that
faute
is
counted
but
a
lytle
faute
/
before
men
/
yet
before
god
it
is
a
great
faute
and
it
must
nedes
be
a
greate
faute
/
for
the
whiche
iudgement
and
damnation
doth
folowe
.
The
seconde
cause
why
that
wemen
shulde
be
obeidiente
to
men
/
is
for
the
transgressyon
of
Eue
/
whiche
was
punyshed
and
al
hyr
posteryte
after
hyr
/
that
is
to
saye
all
wemen
/
that
they
shulde
be
in
subiection
to
men
and
the
wyfe
in
obedience
to
the
husbande
/
for
Eues
thransgression
/
whiche
payne
remayneth
styll
in
wemen
&
shall
do
for
euer
/
in
a
sygne
of
Eues
transgressyon
as
a
payne
for
synne
.
The
thyrde
cause
is
/
for
the
infyrmite
of
wemen
/
whiche
for
the
moste
parte
be
nat
so
wyse
/
wyttye
/
constante
/
sobre
/
dyscrete
/
patient
/
sad
/
well
reasoned
/
stronge
in
body
and
for
other
suche
lyke
infirmities
of
wemen
/
whiche
be
foolyshe
/
lyght
/
vnconstant
/
hasty
/
angry
/
bablynge
/
full
or
wordes
lyght
/
of
conditions
/
mutable
/
vnlerned
&
other
suche
like
infirmities
which
for
the
most
parte
be
more
in
wemen
then
in
men
.
Therfore
it
becommeth
the
wemen
to
be
obedient
to
men
and
be
ruled
by
men
/
as
of
more
wytte
wysdome
learnynge
/
iudgement
/
sadnes
sobernes
/
and
other
good
qualities
/
whiche
for
the
mooste
parte
be
more
in
men
then
in
wemen
/
for
these
and
other
causes
it
becommeth
the
wyfe
to
be
obedient
to
hyr
husbande
/
&
for
a
decente
order
to
be
had
amongest
men
.
3
He
sheweth
howe
the
wyfe
shulde
be
obediente
to
hyr
husbande
/
euen
as
to
the
lorde
for
the
wyfes
seruynge
theyr
husbandes
in
al
harty
obedience
with
reuerence
/
do
serue
the
lord
god
/
and
do
goddes
seruyce
/
goddes
commaundemente
/
and
they
please
god
so
doyng
/
and
no
seruyce
of
the
wyfe
to
god
can
please
god
better
/
then
when
she
obeyth
hyr
husbande
lowely
in
harte
/
wyl
mynde
/
worde
and
in
dede
/
in
all
lawfull
thinges
.
Therfore
let
the
wyfe
be
obedyent
to
hyr
husbande
nat
onely
in
outward
thynges
/
but
also
in
all
inwarde
thynges
as
in
wyll
/
in
mynde
/
in
harte
/
in
thought
and
without
al
murmure
/
shewe
hyr
wyllynge
and
glad
obedience
to
hyr
husbande
/
as
the
wyll
&
commaundement
of
god
is
.
4
For
the
man
is
the
heade
of
the
woman
.
Here
he
sheweth
a
cause
why
the
woman
shulde
obeye
the
man
/
for
the
man
is
the
head
of
the
woman
/
it
becommeth
euery
one
to
be
obedient
to
his
heade
/
seyng
the
man
is
the
heade
of
the
woman
/
it
becommeth
the
woman
to
be
obedient
to
the
man
as
to
hyr
heade
/
the
man
is
called
the
heade
of
the
woman
/
for
as
out
of
the
head
doth
come
all
necessarye
thynges
to
feade
and
cherysshe
other
partes
of
the
bodye
wherby
they
lyue
/
so
it
perteyneth
to
the
man
to
prouyde
all
necessaryes
for
the
woman
that
shew
maye
lyue
/
the
heade
hath
nat
rule
ouer
the
other
partes
that
it
shulde
vse
any
tyranny
or
cruelnes
ouer
the
other
ꝓtes
.
So
the
man
is
the
heade
ouer
the
woman
/
nat
that
he
shulde
vse
tyranny
or
cruelnes
ouer
the
woman
or
vse
the
woman
as
they
lyste
/
other
wayes
then
becommeth
or
after
an
vngodly
facyon
or
maner
/
but
that
he
shulde
prouyde
all
necessaries
for
the
woman
/
defende
hyr
/
kepe
hyr
/
and
saue
hyr
.
5
As
the
congregacion
is
in
subiectyon
to
Christe
/
lykewyse
le
the
wyues
be
in
subiection
to
their
husbandes
in
all
thynges
.
The
wyues
must
be
obedient
to
their
husbandes
as
the
congregation
is
to
Christ
The
congregation
onely
cleaue
to
Christ
and
to
none
other
/
onely
loueth
Christe
/
heareth
Christe
and
seruyth
Christe
/
and
studyeth
to
please
Chrise
.
So
muste
the
wyfe
onely
cleaue
to
hyr
husbande
/
be
obedyent
to
hyr
husbande
/
serue
hyr
husbande
please
hyr
husbande
/
and
kepe
hyr
selfe
to
hyr
husbande
&
to
no
mo
.
This
place
reproueth
all
those
that
be
disobedient
/
to
their
husbandes
/
do
nat
serue
theyr
husbandes
wyllyngely
and
gladly
/
do
nat
loue
theyr
husbandes
/
but
other
better
then
them
/
or
as
well
as
them
/
that
be
complayners
of
their
husbandes
/
nor
kepe
them
onely
to
theyr
husbandes
/
but
wyll
haue
other
besydes
theyr
husbandes
.
All
suche
the
Apostle
here
reproueth
and
willeth
they
shuld
amende
.
❧
Ye
husbandes
loue
your
wyues
/
euen
as
Christe
loued
the
congregation
/
and
gaue
hym selfe
for
yt
/
to
sanctyfye
it
,
and
clensed
it
in
the
fontayne
of
water
by
the
word
to
make
it
vnto
hym selfe
a
gloryeous
congregation
,
hauyng
no
spot
nor
wrynkle
,
nor
any
suche
thynge
but
that
it
shulde
be
holy
,
and
without
blame
.
☞
:
Nowe
he
sheweth
the
duetye
of
the
husbande
to
his
wyfe
/
whose
deuty
is
nat
to
hapte
to
contemne
or
despise
his
wyfe
/
but
to
loue
hyr
as
his
owne
flesshe
and
as
his
selfe
to
make
of
hyr
/
and
cheryshe
hyr
/
kepe
hyr
honestly
and
se
that
she
want
no
thynge
necessary
.
The
Apostle
prescribeth
a
faction
or
a
fourme
howe
the
man
shulde
loue
his
wyfe
/
euen
as
Christe
hath
loued
his
Churche
/
for
the
whiche
wyllyngely
he
dyd
dye
/
that
he
myght
pourge
/
make
cleane
/
and
sanctyfie
it
to
hym self
/
&
make
it
a
glorious
&
an
holy
Churche
/
without
all
spot
or
wrykle
/
and
without
all
faute
or
blame
.
So
ought
the
man
to
loue
his
wyfe
euen
as
him selfe
/
and
so
with
loue
to
embrase
hyr
that
he
wolde
gladly
dye
/
yf
necessite
so
shulde
constrayne
hym
for
hyr
sake
rather
then
he
wolde
suffer
hyr
to
peryshe
/
he
wolde
put
his
lyfe
in
al
ieoperdie
and
peryll
.
And
if
he
shall
at
any
tyume
perceyue
his
wyfe
wrynkled
/
spotted
/
or
with
any
vices
poluted
with
syckenes
diseases
or
any
other
wayes
troubled
with
vyce
/
synne
/
or
syckenes
.
That
then
he
shuld
nat
set
at
lytle
or
contemne
his
wyfe
/
seke
to
be
ryd
of
hyr
/
and
dyuorsed
from
hyr
/
but
he
shulde
then
seke
all
wayes
and
meanes
for
remedy
for
hyr
/
yf
she
be
diseased
with
syckenesse
/
se
that
she
lacke
nothynge
necessarye
for
hyr
/
that
hs
is
able
eyther
by
labour
or
goodes
to
get
for
hyr
.
Prouyde
remedies
that
maye
be
gotten
by
mannes
helpe
/
conforte
hyr
in
wordes
and
dedes
/
and
say
she
shall
lacke
nothynge
that
may
do
hyr
good
as
longe
as
you
haue
one
peny
/
or
may
get
by
your
labour
/
yf
she
be
aged
/
wrinkled
or
nat
fayre
/
she
is
nat
to
be
dispised
for
hir
age
wrinckle
or
foulnes
/
but
to
be
made
of
and
cherysshed
/
because
she
is
your
wyfe
gyuen
to
you
of
God
/
to
be
loued
euen
as
you
do
loue
your
owne
bodye
/
be
she
yonge
or
aged
/
wrynkled
for
vnwrynkled
/
fayre
or
full
/
good
or
badde
.
No
man
despiseth
his
owne
body
/
be
yt
neuer
So
desformed
/
aged
/
wrynkled
/
foule
/
fat
/
wayke
syckly
or
any
other
wayes
deseased
so
man
may
nat
dispyse
his
wyfe
for
hyr
infirmities
or
diseases
/
but
study
to
remedye
them
yf
it
be
possible
.
yf
thy
wyfe
be
euyll
/
euyl
tonged
/
spotted
with
synne
and
noughty
lyuynge
other
wayes
then
goddes
lawe
wyll
/
it
is
the
deutye
of
the
husbande
to
correcte
refourme
and
amende
his
wyfe
by
alwayes
and
meanes
that
is
possible
/
&
nat
to
contemne
hir
for
hir
noughtines
/
to
forsake
hyr
and
leue
hyr
and
take
another
/
to
vpbrad
hyr
of
hyr
noughtines
to
blase
abrode
hyr
synnes
&
vyces
/
to
hyr
and
his
rebuke
and
shame
/
but
to
couer
&
hyde
hyr
synnes
and
fautes
as
muche
as
shall
lye
in
hym
/
to
studye
howe
&
by
what
meanes
he
maye
amende
hyr
and
make
of
on
euyll
woman
a
good
woman
/
whiche
thynge
may
be
by
gentle
exhortation
/
counsell
and
dissuasion
frome
synne
yf
nat
for
loue
of
god
/
yet
for
shame
rebuke
and
confusion
of
the
worlde
/
for
feare
of
punyshemente
of
God
eyther
in
this
worlde
or
at
leaste
in
the
worlde
to
come
/
or
els
in
both
So
it
is
the
offyce
of
the
husbande
yf
he
haue
an
euyll
wyfe
/
to
studye
by
his
wysedome
to
make
hyr
good
/
to
correcte
hyr
fautes
to
remedye
them
/
and
to
make
hyr
holy
and
vertuous
as
Christ
pourgeth
his
churche
spotted
and
polluted
with
synne
,
and
made
it
holy
and
fautles
in
his
syght
2
Here
is
shewed
howe
Christ
hath
purged
his
Churche
/
truely
in
the
fountayne
of
water
by
his
worde
/
althoughe
God
of
his
mere
mercy
and
goodnes
/
without
al
mannes
desertes
or
merites
/
onely
for
Christes
sake
hath
wasshed
and
pourged
man
frome
synne
/
yet
he
vseth
a
meane
by
the
whiche
he
clenseth
men
frome
sine
which
is
by
baptyme
in
water
by
the
worde
of
god
/
and
so
in
baptyme
is
our
sinnes
take
awaye
/
and
we
frome
synnes
purged
/
clensed
and
regenerated
in
a
new
man
/
to
lyue
an
holy
lyfe
accordynge
to
the
spirite
and
wyll
of
god
/
it
is
nat
the
water
that
wasshe
vs
frome
out
synnes
/
but
Christe
by
his
worde
and
his
spirite
gyuen
to
vs
in
baptyme
that
washeth
away
our
synnes
that
we
haue
of
Adam
by
carnall
nature
.
3
In
that
the
Apostle
sayth
that
Christ
hath
clenseth
his
Church
in
the
fountaine
of
water
by
the
worde
/
he
sheweth
playnely
that
baptyme
is
a
mene
wherby
Christ
taketh
away
origynall
synne
&
maketh
al
them
that
be
baptysed
in
the
name
of
the
father
/
the
sonne
/
and
the
holy
ghoste
/
accordynge
to
christes
institution
.
Math.
28.
to
be
clensed
frome
al
synne
of
Adam
and
yf
they
be
of
age
or
they
be
baptysed
throughe
fayth
in
the
promyse
of
God
by
his
worde
takyng
vpon
them
baptyme
as
was
many
in
the
Apostles
tyme
/
at
the
preachynge
of
the
Apostles
were
conuerted
frome
theyr
synnes
beleued
in
Christe
and
were
christened
/
and
so
deliuered
from
theyre
synnes
and
were
saued
.
This
place
of
sante
Paul
maketh
against
the
Anabaptystes
that
wolde
nat
haue
chyldren
to
be
christened
/
whiche
is
a
deuyllysshe
and
a
damnable
heresye
worthy
great
punyshement
.
yf
we
ve
christen
men
our
office
is
to
bryng
euery
man
as
much
as
in
vs
is
to
Christe
/
&
that
synners
may
be
clensed
from
theyr
synne
and
be
saued
.
Chyldren
be
borne
in
synne
and
shall
be
damned
yf
they
be
nat
clensed
from
theyr
synne
/
althoughe
god
do
pourge
vs
frome
synne
onely
/
yet
he
vseth
meanes
wherby
he
taketh
and
wassheth
away
our
synnes
that
meanes
sayeth
saynte
Paule
here
is
by
the
fountayne
of
water
in
the
worde
of
God
/
by
the
whiche
meanes
Christe
purgeth
his
Church
and
his
Congregacion
.
Chyldren
are
of
the
Churche
or
Congregation
of
God
.
Wherfore
chyldren
muste
nedes
be
christened
/
or
elles
they
are
nat
purged
of
theyr
synnes
/
nor
shall
nat
be
saued
without
baptyme
/
whiche
is
the
meane
to
purge
and
wasshe
them
frome
theyr
synnes
.
And
therfore
baptyme
is
counted
of
saynte
Paule
to
Tyt.
3.
the
fountayne
of
regeneration
and
renuynge
of
the
holy
ghoste
whiche
god
hathe
powred
vpon
vs
abundantly
by
Iesus
Christ
our
sauiour
.
This
saynge
of
saynt
Paul
proueth
that
chyldren
of
necessytie
muste
be
christened
or
elles
they
can
nat
be
pourged
of
theyr
synnes
/
nor
yet
saued
by
Christ
and
come
to
lyfe
euerlastynge
.
Wherfore
the
Anabaptistes
that
wolde
nat
haue
chyldren
to
be
christened
/
they
shewe
them selfes
that
they
wolde
nat
haue
chyldren
to
be
purged
from
their
sinne
and
be
saued
/
yf
they
wolde
haue
chyldren
saued
/
they
wold
nat
denye
to
them
the
meanes
wherby
Christ
purgeth
his
Churche
frome
synnes
and
saueth
it
/
which
is
by
baptyme
as
here
appereth
.
Secondly
/
yt
may
be
prouid
by
many
places
of
the
holy
scripture
that
chyldren
must
nedes
be
chrystened
/
or
elles
they
can
nat
be
saued
/
except
god
of
this
absolute
power
do
saue
them
.
Besides
these
places
of
Paul
all
redy
brought
whiche
hath
euydentely
proued
that
chyldren
muste
nedes
be
christened
/
it
also
proueth
sayncte
Iohan.
3.
sayenge
.
Excepte
a
man
be
borne
agayne
of
the
holye
ghost
and
of
water
/
he
can
nat
enter
into
the
kyngdome
of
heauen
.
To
be
borne
againe
of
the
holy
ghoste
and
of
water
/
it
is
to
be
christened
/
as
Paul
sheweth
to
Titum
.
3.
where
as
baptyme
is
called
the
fountaine
of
regeneration
and
of
renuyng
of
the
holy
ghost
.
Chryldren
therfore
must
be
christened
/
yf
they
shall
entre
in
to
the
kyngedome
of
heauen
/
and
be
partakers
of
lyfe
celestial
.
The
thyrde
reason
to
proue
this
same
thynge
as
there
was
none
saued
in
the
tyme
of
Noes
flode
/
that
was
out
of
the
shyppe
of
Noe
/
but
onely
those
that
w●●
within
the
shyp
/
so
in
our
tyme
none
is
sauyd
with
out
baptyme
/
this
symilitude
vseth
S.
Peter
.
1.
Pe.
3.
Therfore
chyldren
yf
they
shal
be
sauyd
must
be
baptised
.
The
fourth
reason
/
what
was
the
see
and
the
cloude
to
the
israelites
when
Moyses
was
theyr
captayne
and
passed
throughe
the
reade
see
/
the
same
thynge
to
vs
nowe
is
baptyme
/
as
sayeth
Paule
.
1.
Corin.
10.
thyse
was
a
figure
of
our
baptysme
/
but
none
of
the
isriaelites
was
saued
that
dyd
nat
goo
throughe
the
reade
se
and
entred
the
cloude
with
Moyses
/
so
shall
none
be
saued
nowe
that
haue
nat
ben
christened
/
it
pertayneth
therfore
to
the
saluacion
of
chyldren
that
they
shal
be
christened
.
The
fyfte
reason
he
that
hath
nat
the
spirite
of
god
he
is
nat
of
god
/
nor
of
Christe
Roman̄
.
3.
Chyldren
haue
the
spirite
of
Christe
/
yf
they
be
of
Christ
and
shal
be
saued
/
the
spirite
of
Christe
/
and
Christ
him selfe
they
receyue
by
baptyme
/
wytnessing
saynte
Paule
.
Gala.
3.
where
he
sayethe
.
Who
soeuer
are
chrystened
they
haue
put
on
Christe
fyrst
he
sayeth
ye
that
are
christened
/
and
then
ye
haue
put
on
Christe
so
that
christening
goeth
before
the
putting
on
of
Christ
/
chyldren
therfore
before
they
receyue
Christe
they
muste
be
christened
.
♣
The
syxt
reason
.
They
that
wyl
nat
be
obedient
to
the
ordinaunce
of
God
shal
be
damned
.
Roma
.
13.
Christe
hathe
ordinated
that
all
people
and
reasonable
creatures
shal
be
christened
.
Math.
28.
Marc.
16
chyldren
are
people
and
resonable
creatures
.
Wherefore
it
foloweth
that
children
muste
be
christened
or
elles
they
shall
be
damned
in
hel
for
euermore
.
But
that
children
shall
nat
damned
/
it
appereth
.
Mat
19.
where
Christe
reproueth
his
disciples
that
wolde
nat
suffer
chyldren
to
come
to
hym
/
where
he
sayeth
to
his
dysciples
/
let
nat
these
chyldren
to
come
to
me
/
he
toke
these
chyldren
in
his
armes
and
layde
his
hande
vpon
theyr
heades
and
blessed
than
and
sayde
/
of
suche
is
the
kyngedome
of
god
.
Here
is
tokens
that
god
loued
these
children
/
that
they
please
him
/
&
that
they
had
fayth
/
for
with
out
fayth
no
man
can
please
god
.
Hebru.
11.
❧
The
seuenth
reason
.
Circumcision
in
the
olde
law
as
a
necessary
ordinaunce
with
out
the
which
no
man
masculine
was
saued
Gene.
17.
baptyme
for
vs
in
the
newe
law
is
counted
in
the
steade
of
circumcision
/
&
as
no
man
chylde
was
saued
without
circumcision
/
so
none
amongest
vs
shal
be
saued
without
baptyme
.
Chyldren
therfore
must
of
necessitie
be
christened
/
that
baptysme
to
vs
in
the
lawe
is
in
the
stede
of
circumcision
/
it
appeareth
in
manye
places
of
scripture
/
as
Philippen
.
3.
where
S.
Paule
saythe
:
that
we
are
circumcision
/
which
worshyp
god
in
the
sprete
.
This
circumcision
is
that
outwarde
signe
/
whereby
we
shewe
our selues
to
all
the
worlde
that
we
be
seruauntes
of
god
/
and
that
we
wyll
serue
none
other
but
god
and
Christe
Iesus
/
whose
bagge
and
name
we
haue
/
and
promysed
in
baptysme
onely
to
serue
hym
.
The
eyght
reason
.
No
man
can
be
partaker
of
Christe
resurreccion
/
ascension
/
and
glory
/
except
he
dye
with
Christ
and
be
buryed
with
him
/
and
ryse
with
Christ
.
We
can
not
dye
with
Christ
/
excepte
we
be
fyrst
christened
in
Christ
/
as
sayth
Saynt
Paule
.
Roma
.
6.
Do
you
not
knowe
that
all
we
that
are
christened
in
Christe
Iesus
/
that
in
his
deathe
we
are
christened
/
buryed
with
Christe
by
baptysme
in
to
death
/
that
we
myght
aryse
with
Christ
/
and
be
partakers
of
his
glory
.
Marke
the
ordre
of
Saynte
Paule
/
and
then
se
howe
it
foloweth
consequently
/
that
we
must
be
christened
of
necessitie
/
yf
we
wyll
be
partakers
of
his
glorye
and
kyngdome
.
The
nynth
reason
.
The
Apostles
christened
hole
householdes
/
as
Paule
christened
nehushtan
a
seller
of
purple
and
hyr
hole
householde
.
Actu
.
18.
He
christened
Chripum
an
hye
ruler
of
the
Synagoge
/
with
his
hole
householde
.
Actu
.
19.
&
Stephe
householde
.
1.
Cor.
1.
It
is
very
lyke
that
amonges
these
hole
householdes
he
christened
chyldren
/
seynge
chyldren
be
of
the
householdes
.
The
Apostles
with
all
inwardes
instructions
and
outward
signes
dyd
brynge
men
to
Christe
/
as
moche
as
laye
in
them
/
and
wolde
that
euerye
man
shulde
knowe
them
that
were
the
seruauntes
of
God
/
and
that
seruauntes
shulde
be
made
certayne
/
that
they
were
the
seruauntes
of
Christe
by
some
outwarde
token
whiche
was
by
baptysme
.
And
therfore
the
Apostles
baptysed
all
them
that
wolde
become
the
seruauntes
of
Christe
/
and
beleue
in
Christ
/
and
take
Christe
for
theyr
Lorde
and
Mayster
/
whose
outwarde
bagge
was
baptysme
/
as
appereth
by
Saynte
Paule
.
Ephe.
4.
wher
he
moueth
men
to
vnitie
by
reason
of
baptysme
/
sayeng
:
One
god
/
one
fayth
/
one
baptyme
/
one
Lorde
god
and
father
of
all
that
worketh
all
in
all
.
The
tenth
reason
.
The
trouth
of
goddes
wordes
/
and
the
true
vse
of
them
hath
ben
alwayes
in
his
churche
/
and
in
the
congregacion
of
god
/
that
chyldren
shulde
be
christened
hath
euer
ben
vsed
in
Christes
church
sence
Christes
tyme
/
tyl
these
Anabaptistes
dyd
come
/
wherfore
these
Anabaptistes
denyenge
baptysme
to
chyldren
/
greatly
are
to
be
blamed
/
seynge
ther
be
so
many
scriptures
that
proueth
euydentely
that
chyldren
must
be
christened
/
as
I
haue
here
shewed
by
some
scripture
/
and
〈◊〉
places
maye
be
brought
for
the
purpose
to
proue
the
baptyme
of
children
.
Nowe
I
wyll
brynge
in
the
reasons
of
the
Anabaptistes
/
that
they
brynge
for
theyr
purpose
/
and
shewe
howe
weake
and
slender
reasons
they
be
/
&
how
farre
disagreynge
from
the
scriptures
/
that
no
man
shulde
be
ouer
come
and
broughte
in
an
erroure
or
heresy
by
such
reasons
/
that
be
of
no
weghtynes
and
withoute
scripture
/
ye
contrary
to
holy
scripture
.
They
say
that
these
that
shal
be
christened
must
fyrste
beleue
/
and
then
be
christened
.
Chyldren
they
saye
can
not
beleue
/
for
fayth
is
gotten
by
hearynge
/
and
hearynge
by
the
worde
of
god
.
So
chyldren
can
not
haue
fayth
/
sayth
these
Anabaptistes
/
wherfor
they
say
that
chyldren
shulde
not
be
christened
.
To
this
reason
I
answere
and
saye
/
that
chyldren
maye
haue
fayth
/
althoughe
they
haue
it
not
by
hearynge
/
yet
they
haue
faythe
by
infusion
of
the
holy
ghost
as
the
holy
prophetes
hadde
/
and
many
holy
men
in
the
olde
lawe
had
.
Also
saythe
is
the
gyfte
of
God
&
the
worke
of
the
holy
ghoste
.
Who
shulde
let
God
to
gyue
his
gyftes
where
he
wyll
/
seynge
faythe
is
the
gyft
of
God
.
Ephe.
2.
Philip.
1.
He
maye
gyue
fayth
aswell
to
chyldren
as
to
olde
men
.
Fayth
also
is
the
worke
of
God
.
Ihon.
6.
&
not
of
man
of
mannes
wyll
or
reason
.
Who
shall
let
god
to
worke
where
he
●yst
/
therfore
it
is
not
vnpossible
for
chyldren
to
haue
fayth
as
these
anabaptistes
falsely
suppose
.
Also
god
regardeth
no
persons
/
but
geueth
his
gyftes
withoute
all
regarde
of
perosonnes
/
to
be
a
chylde
or
olde
man
be
counted
as
personnes
in
scriptures
/
wherfore
it
foloweth
playnely
that
god
gyueth
not
fayth
to
an
olde
man
/
or
denyeth
fayth
to
a
chyld
/
because
he
is
a
chylde
/
for
then
god
shuld
regarde
personnes
/
which
he
doth
nat
.
And
where
they
say
that
they
must
expresse
their
fayth
before
they
be
christened
what
wyl
they
do
with
deie
and
domme
men
that
get
nat
fayth
by
hearinge
?
nor
can
nat
expresse
theyr
fayth
by
wordes
?
wyll
they
exclude
them
from
baptysme
/
&
condemne
them
to
hel
pyt
?
And
also
sum
aged
peraduenture
wyll
dissemble
and
say
they
haue
fayth
/
when
they
haue
nat
fayth
/
and
yf
they
wyl
christen
none
without
they
be
certayn
of
ther
fayth
/
then
shal
they
chrysten
none
/
neyther
yonge
nor
olde
/
seynge
that
olde
may
dissemble
/
and
saye
they
haue
faythe
when
they
haue
nat
fayth
.
And
where
they
say
there
is
no
example
in
scripture
by
expressed
wordes
that
children
shuld
be
christenned
.
To
this
I
answere
that
it
is
ynoughe
that
it
may
be
iustly
gathered
of
the
holy
scriptures
truely
vnderstanded
/
as
of
the
scriptures
I
haue
shewed
before
/
&
of
many
mo
/
as
of
that
the
Apostles
christened
hole
housoldes
that
they
chrystened
some
chyldren
I
suppose
the
Scripture
doth
nat
brynge
forth
example
of
chyldren
chrystened
/
nat
because
there
was
no
chyldren
chrystened
of
the
Apostles
/
but
because
the
scripture
dothe
nat
muche
speake
of
wemen
nor
of
chyldren
but
vnderstande
them
in
the
man
For
I
suppose
there
was
many
mo
women
christened
of
the
Apostles
then
is
mention
made
of
in
the
scripture
.
Wemen
and
chyldren
are
vnderstande
in
men
of
the
masculyne
kinde
/
as
Roma.
5.
He
sayth
sinne
came
vpon
all
men
by
Adam
/
and
by
christ
were
all
men
iustified
/
that
is
all
men
/
all
women
al
chyldren
/
were
deade
by
the
synne
of
Adam
/
And
all
men
/
all
women
/
all
chyldren
made
ryghtuous
and
iustified
by
Christe
although
it
is
spoken
after
the
Greke
tong
in
the
masculyne
gender
and
no
mention
made
of
the
femynyne
gender
/
nor
of
children
/
but
they
be
bothe
vnderstande
in
the
masculyne
gender
/
euen
as
well
as
mention
were
made
of
them
bothe
/
and
wemen
/
and
chyldren
be
as
wel
redemed
by
Christ
and
wasshed
from
sinnes
by
Christ
as
men
So
I
thinke
that
scripture
doth
nat
speke
of
chyldren
/
when
it
commaundeth
baptyme
but
includeth
all
men
of
the
masculyne
gendre
al
wemen
/
and
chyldren
to
be
christened
/
when
it
commaundeth
that
al
creatures
shuld
be
christened
/
chyldren
are
to
be
counted
amongest
creatures
/
and
people
of
God
.
These
thinges
I
haue
spoken
as
touchynge
the
baptyme
of
yonge
chyldren
/
whose
baptyme
the
scriptures
dothe
approue
and
allowe
and
codempneth
the
deuyllyshe
&
erronious
opinion
of
the
Anabaptistes
whiche
be
fallen
into
an
errour
and
an
heresie
/
and
hath
brought
other
to
theyr
errour
be
reasons
of
no
strength
nor
weyght
/
folyshe
and
contrary
to
the
scripture
/
whiche
at
the
fyrst
hath
peraduenture
semed
apparentet
to
the
ignoraunte
in
the
Scripture
/
but
to
them
that
be
learned
in
the
scripture
they
be
of
no
pythe
nor
effect
nor
proue
the
thing
they
go
about
/
therfore
let
euery
man
bewarre
of
these
Anabaptistes
and
flee
their
errours
/
heresyes
/
and
deceyuable
doctrine
/
that
bringeth
to
death
and
receyue
the
true
doctrine
of
Christe
that
bringeth
to
lyfe
.
Now
I
wyl
retourne
agayne
to
saynt
Paule
.
☞
:
So
oughte
men
also
to
loue
thyre
wyues
,
euen
as
theyr
owne
bodyes
he
that
loueth
his
wyfe
,
loueth
hym selfe
.
For
no
man
yet
euer
hated
his
owne
flesshe
,
but
norissheth
and
cherisseth
it
euen
as
the
Lorde
dothe
also
the
Congregacion
,
for
we
are
membres
of
his
bodye
/
of
his
flesshe
,
and
of
his
bones
.
❧
:
❧
♣
The
Apostles
here
sheweth
howe
the
man
shuld
loue
his
wife
euen
as
his
owne
body
/
for
the
man
and
the
wyfe
be
one
body
coupled
togyther
by
matrymony
a
knot
nat
to
be
lowsed
at
mannes
pleasure
/
who
hath
euer
ben
so
mad
/
of
so
lytle
wyth
that
hath
hated
hys
owne
body
/
were
it
neuer
so
deforme
or
out
of
facyon
/
so
wayke
/
so
lene
/
so
syckely
/
so
fylthy
/
and
so
full
of
noughtynes
/
but
hath
euer
cherished
&
norished
his
owne
bodye
and
hyd
the
fautes
of
it
/
and
redy
to
amende
it
/
so
shulde
a
man
be
affected
towardes
his
wyfe
/
as
towardes
his
owne
bodye
/
ye
euen
as
Christe
hathe
loued
his
Churche
/
whiche
hath
nat
put
it
away
when
it
was
a
brodel
and
polluted
with
fylthynes
and
synnes
/
but
hath
taken
it
to
him
and
hath
purged
it
and
made
it
cleane
holy
and
gay
/
and
hath
dissembled
many
thinges
in
it
/
and
at
the
laste
healed
all
hyr
sores
and
diseases
and
wasshed
clere
away
hyr
spottes
and
sinnes
.
After
the
example
of
Christe
towardes
his
churche
let
the
husbande
do
to
the
wyfe
/
and
euer
haue
before
his
eies
what
thyng
he
wolde
shulde
be
done
to
his
owne
body
/
&
the
same
thynge
let
him
do
to
his
wyfe
.
This
place
reproueth
those
husbandes
that
loue
nat
their
wifes
/
that
contemne
and
dispise
their
wyfes
/
when
they
are
sycke
/
nat
prouyding
for
them
necessaries
/
nat
comfortynge
them
with
all
comforte
they
can
/
ye
this
place
checketh
all
them
that
wyl
nat
couer
and
hyde
the
fautis
of
their
wyues
if
they
be
no
table
crimes
and
do
nat
study
to
refourme
and
amende
theyre
wyues
/
and
to
make
them
good
/
vertuouse
and
holy
.
2
For
we
are
membres
of
one
body
/
he
sheweth
why
he
called
the
wyfe
the
flesshe
of
the
man
/
it
was
because
the
woman
was
made
of
the
man
/
of
a
rybbe
taken
out
of
the
syde
of
Adam
/
and
the
womannes
bone
was
made
of
a
bone
of
Adam
as
it
is
wryten
.
Gene.
2.
to
the
whiche
place
saynte
Paule
dothe
allude
here
.
For
this
cause
that
the
man
shulde
nat
contemne
the
woman
as
a
creature
made
of
a
vyler
matter
then
he
was
of
and
to
certifie
the
man
that
he
shulde
nat
contemne
his
wyfe
excepte
he
shulde
contemne
hym selfe
&
his
owne
flesshe
this
thynge
he
sheweth
that
there
shulde
be
more
loue
bytwene
the
man
and
the
wyfe
/
no
stryfe
/
no
contention
/
no
debate
/
no
contemnynge
one
another
.
❧
:
For
this
cause
shall
a
man
leue
father
and
mother
,
and
cleaue
vnto
his
wyfe
,
and
they
two
shall
be
one
flesshe
.
This
is
a
greate
secrete
,
I
speake
of
Christe
and
the
Congregacyon
.
Neuerthelesse
do
ye
so
,
that
euery
one
of
you
loue
his
wyfe
/
euen
as
hym selfe
/
but
let
the
wyfe
feare
hyr
husbande
.
☞
Here
the
Apostle
wylleth
that
there
shulde
be
more
loue
bytwene
the
husbande
and
the
wyfe
/
then
bytwene
the
chyldren
and
the
parentes
he
wylleth
the
sonne
shall
preferre
the
loue
to
his
wyfe
aboue
the
loue
to
father
or
mother
.
2
The
Apostle
speaketh
here
onelye
of
the
loue
that
shulde
be
bytwene
the
man
&
the
wyfe
/
of
the
other
deuties
of
the
man
to
the
wyfe
it
is
spoken
in
other
place
of
scripture
/
as
Peter
.
1.
Pe.
3.
sheweth
that
it
is
the
offyce
of
the
man
to
dwell
with
his
wyfe
/
to
entreate
hyr
after
knowledge
and
to
liue
togither
as
perpetual
felowes
of
good
and
euyl
/
for
al
theyr
lyfe
tyme
/
in
peace
/
concorde
/
vnite
/
loue
/
and
dewe
obedience
accordynge
to
goddes
lawe
/
prouydynge
togyther
necessaryes
/
that
they
myght
lyue
holyly
and
godly
and
bringe
vp
their
children
vertuously
in
the
knowledge
of
god
in
loue
and
feare
of
god
/
to
order
and
rule
theyr
famylye
accordynge
to
goddes
wyll
gyuynge
them
example
of
al
goodnes
to
folowe
.
Peter
addeth
after
knowledge
/
that
is
that
the
man
shulde
order
his
wyfe
after
knowledge
&
wysedome
whiche
be
more
in
men
then
in
women
/
for
men
muste
beare
the
infirmitie
of
women
/
and
many
thinges
to
pardone
in
them
and
ouer
se
and
wynke
at
/
and
dyssemble
as
they
had
nat
knowen
or
elles
there
shal
be
lytle
agremente
betwene
the
man
and
the
wyfe
/
and
some
tyme
to
exhorte
gentylly
/
to
rebuke
sharpely
and
some
time
clerely
to
remyt
the
matter
as
he
for
his
wysedome
shall
se
mo
he
expedient
to
entreat
hyr
alway
endeuerynge
hym
to
make
his
wyfe
gentle
/
lowly
/
obedient
/
louynge
/
honest
/
good
/
holye
/
and
vertuouse
.
In
man
it
is
to
supply
that
lacketh
in
women
/
to
haue
more
wytte
/
wysedome
/
reason
/
prudence
/
counsell
/
lernyng
wayes
to
prouyde
necessaries
for
theyr
lyuynges
/
and
to
ordre
euery
thynge
well
.
Also
it
pertayneth
to
men
sayeth
Peter
there
/
to
gyue
to
wemen
deu
honour
/
that
is
that
the
man
shulde
nat
contemne
or
despyce
his
wyfe
/
or
vse
hyr
as
his
hande
mayde
or
seruaunte
/
but
to
take
hyr
as
felowe
of
his
perpetual
lyfe
and
as
ioynte
heyres
of
God
.
This
place
of
Peter
reproueth
those
men
that
contemne
and
dyspyse
there
wyfes
/
wyll
nat
vse
theyr
company
at
bed
or
at
borde
and
other
conuersacion
of
lyuynge
/
but
leue
than
forsake
them
/
put
them
away
from
them
/
Also
if
reproueth
all
them
that
vse
theyre
wyfe
as
theyr
hande
mayde
or
seruaunte
/
that
vse
muche
chydynge
or
brawlynge
or
fyghtynge
with
theyr
wyues
/
or
vse
do
bounch
beate
read
vnder
theyr
fote
their
wyues
as
dogges
or
swyne
/
or
any
other
vngodlye
wayes
do
entreate
are
their
wyfes
/
they
be
reproued
of
the
Apostle
.
Therfore
let
all
suche
frowarde
husbandes
amende
least
the
plage
of
god
fal
on
them
for
theyr
vngodly
entreatinge
of
their
wyues
/
whom
they
shulde
knowe
to
be
felowes
with
them
and
boughte
with
the
precyous
bloude
of
Chryste
/
and
called
to
be
partakers
of
the
heuenly
kyngedome
asswell
as
they
that
be
men
.
Fynally
it
is
the
offyce
of
husbandes
to
vse
the
company
of
theyr
wyues
&
to
paye
deuty
as
saynt
Paule
calleth
it
.
1.
Corin.
7.
sayeng
.
Let
the
man
gyue
deuty
to
his
wyfe
for
the
man
hathe
nat
power
of
his
bodye
/
but
the
wyfe
/
lykewyse
the
wyfe
hath
nat
power
of
hyr
body
/
but
the
husbande
/
Sayncte
Paule
reproueth
all
these
maryed
men
/
that
do
nat
theyr
deutye
to
theyr
wyfes
/
but
wyll
take
hoores
/
harlottes
/
and
drabbes
/
and
kepe
besydes
theyr
wyues
/
but
let
all
suche
aduiterers
take
hede
/
for
the
sworde
of
the
vengeaunce
of
god
hangeth
ouer
theyr
heades
/
&
god
wyll
smyte
peraduenture
soner
then
they
suppose
or
beleue
.
3
This
is
a
great
secrete
or
mystery
as
he
shulde
say
this
thinge
that
I
haue
here
spoken
of
/
is
a
great
mistery
/
and
more
than
can
be
shewed
/
by
wordes
/
that
is
that
the
loue
of
Christ
towardes
his
Churche
can
no
tonge
expresse
/
ne
harte
thinke
it
/
it
passeth
farre
al
eloquence
of
tong
or
thought
or
mannes
harte
/
euen
so
shulde
the
loue
bytwene
man
&
wyfe
be
more
then
any
tong
by
eloquence
were
able
to
expresse
.
4
The
Apostle
to
make
an
ende
of
the
deuties
bytwene
the
man
and
the
wyfe
/
he
sayeth
it
is
the
deutye
of
the
wyfe
to
be
obedient
to
hyr
husbande
/
to
feare
him
/
to
haue
him
in
honour
and
reuerence
/
&
esteme
him
as
hyr
lorde
&
mayster
/
as
Saray
called
Abraham
hyr
husbande
lorde
.
1.
Pe
3.
And
this
subiectyon
of
the
wyfe
to
the
husbande
muste
be
with
out
murmure
or
grudge
/
but
wyllyngly
and
with
gladnes
for
it
is
inflicted
to
wemen
of
god
/
for
the
transgression
of
Eue
as
a
payne
for
sinne
Therefore
let
nat
the
woman
loke
at
the
husbande
or
at
his
deuties
to
hyr
or
whether
he
be
good
or
euyll
/
a
Iewe
or
a
Gentyle
/
a
Scot
or
an
Englysheman
/
a
French
man
or
Ducheman
/
a
fre
man
/
a
bondeman
ryche
or
pore
/
a
gentylman
borne
or
yoman
gentle
or
vngentle
/
meke
or
frowarde
/
but
do
hyr
deuty
to
hyr
husbande
that
god
requireth
of
hyr
handes
/
let
hyr
be
obedient
to
him
in
all
lawefull
thynges
/
loue
hym
/
feare
him
/
haue
him
in
honour
and
reuerence
/
be
he
neuer
so
euyl
vnkinde
/
noughty
and
pore
/
let
the
wyfe
be
of
honest
conuersacion
and
lyuing
/
that
the
husbande
may
espye
in
hyr
nothynge
but
that
is
chaste
/
womanly
/
good
/
iuste
/
vertuous
/
holy
and
godly
/
no
finders
of
fautes
with
theyr
husbandes
maners
&
conditions
/
but
yf
they
fynde
any
thing
to
be
reproued
with
their
husbandes
/
to
monyshe
them
of
it
secretly
bytwene
them
alone
/
bearynge
with
patience
the
infyrmities
of
theyr
husbandes
/
nat
wanton
or
lyght
in
wordes
or
condicions
/
no
bablers
or
strayers
abrode
/
but
of
fewe
wordes
/
kepers
of
theyre
houses
at
home
/
sobre
/
sad
/
&
constant
louers
of
theyr
husbandes
studyeng
alway
to
please
their
husbandes
&
none
other
/
that
by
this
holy
and
chaste
conuersacion
/
they
myght
bring
theyr
husbandes
that
were
heythen
to
the
fayth
of
Christe
/
and
by
their
goodnes
refourme
and
amende
the
euylnes
of
euyll
husbandes
.
And
so
gyue
no
place
to
the
deuyl
that
moueth
them
meruaylously
that
be
maryed
/
to
contention
stryfe
and
debate
/
the
one
to
contemne
/
dispise
and
abhorre
the
other
and
can
nat
beare
the
maners
of
the
other
/
ne
loue
the
other
/
nor
do
theyr
deuties
one
to
another
/
and
so
the
wyfe
desyreth
another
husbande
/
and
the
husbande
another
wife
/
for
the
man
in
his
owne
wife
he
seyth
nothyng
that
pleaseth
him
.
So
that
the
deuyll
blyndeth
his
eies
and
setteth
before
the
eies
of
the
man
al
the
spottes
and
fautes
of
his
wyfe
(
as
theyr
is
no
man
/
ne
woman
without
all
fautes
)
and
at
his
wyues
vertue
/
goodnes
and
good
proptetes
worthy
commendation
he
neuer
remembres
/
this
thynge
worketh
the
deuyl
in
the
state
of
mariage
oftymes
bothe
in
the
man
and
in
the
woman
/
and
happy
are
they
that
do
nat
obey
to
the
deuyll
,
nor
gyue
no
place
to
thꝭ
the
deuyls
worke
/
which
thyng
the
deuyl
worketh
to
make
them
that
be
maried
to
breake
goddes
commaundemente
and
so
to
offende
and
displease
God
Also
to
this
helpeth
the
nature
of
man
whiche
is
neuer
consent
with
his
state
or
lotte
/
whiche
setteth
lytle
by
the
thyng
it
hath
at
pleasure
and
desyreth
euer
the
thynge
it
hath
nat
/
or
is
nat
lawfull
to
haue
.
Therfore
it
oftymes
chaunces
/
that
in
the
eye
of
the
man
euery
woman
is
more
fayrer
/
better
/
more
pleasaunt
then
his
owne
wyfe
.
And
oftymes
it
chaunceth
that
the
man
is
so
blynded
/
that
he
forsaketh
his
owne
lawefull
wyfe
gyuen
him
of
god
/
for
whom
he
shulde
forsake
al
other
/
and
despyseth
hyr
/
and
loueth
an
harlot
a
drabe
that
is
foule
and
euyll
fauoured
and
huglye
/
so
the
noughty
nature
of
man
despiseth
that
it
hathe
and
desyreth
that
it
hath
nat
/
whiche
to
haue
is
vnlawfull
/
and
against
goddes
lawe
/
so
laboureth
the
deuyll
to
kyll
men
in
euery
state
/
and
no
man
or
woman
is
sure
from
the
temptation
of
the
deuyll
/
but
gyue
no
place
nor
consent
to
the
deuyls
temtation
&
then
his
temtacion
shal
nat
noy
or
hurte
you
.
yf
the
deuyll
shal
tempte
any
man
or
woman
as
I
haue
sayde
before
/
let
him
giue
no
consent
to
the
deuyll
/
let
the
man
haue
euer
before
his
eies
nat
the
fautes
but
the
vertues
of
his
wyfe
/
&
hyr
goodnes
/
what
he
is
bounde
to
hyr
by
the
law
of
god
by
reason
of
matrymony
/
let
hym
thynke
euerye
thing
in
his
wyfe
worthy
to
be
commended
Let
hym
thinke
his
wyfe
aboue
all
other
both
better
/
fayrer
/
for
so
she
is
to
him
/
by
the
ordinaunce
of
god
.
Whiche
hath
bounde
him
to
his
wyfe
alone
/
that
for
hyr
he
shuld
forsake
al
other
as
long
as
she
lyueth
/
that
he
shulde
loue
none
aboue
hyr
/
or
so
wel
/
&
put
hyr
away
from
him
for
none
/
or
shuld
kepe
non
other
besides
hir
/
the
same
thing
the
wife
must
thinke
&
do
.
The
husbande
may
vse
vꝭ
laufull
wyfe
with
a
clere
conscience
as
a
lawfull
remedye
agaynste
adulterye
and
fornycation
/
to
vse
other
women
then
hys
owne
wyfe
he
can
nat
with
a
cleane
and
a
clere
conscience
/
for
it
is
agaynst
Goddes
lawe
and
he
that
dothe
so
offendeth
God
/
displeaseth
God
/
his
conscience
is
spotted
/
for
he
commyt●eth
deadely
synne
.
Therfore
let
the
man
thynke
of
his
wyfe
thus
.
This
woman
is
she
whiche
God
hathe
gyuen
to
me
/
that
I
shulde
embrase
alone
/
that
I
shulde
loue
hyr
as
longe
as
we
shall
lyue
togyther
/
that
I
shulde
thynke
hyr
to
me
moste
fayrest
of
all
women
/
better
and
alone
mete
for
me
/
gyuen
of
God
to
brynge
forthe
chyldren
to
contynewe
the
worlde
to
Goddes
honoure
and
glorye
/
for
a
lawefull
remedye
agaynste
adulterye
and
all
kynde
of
adultery
/
to
dylate
charytie
bytwene
hyr
and
me
/
hyr
frendes
and
my
frendes
/
hyr
consanquinitye
and
mynde
.
And
lykewyse
the
wyfe
shulde
thynke
of
hyr
husbande
/
that
he
is
gyuen
to
hyr
of
God
that
she
shulde
haue
an
eye
nat
to
hys
fautes
/
but
to
his
vertues
/
to
hyr
deutye
towardes
him
/
that
she
shulde
loue
hym
aboue
all
other
/
onely
shulde
to
please
hym
/
to
make
hyr
bodye
free
to
none
other
/
but
to
hyr
husbande
alone
/
to
be
obedyente
to
hym
with
all
lowelynes
and
gentylnes
to
haue
him
in
feare
/
honour
/
and
reuerence
Thus
I
haue
shewed
accordyng
to
the
doctryne
of
S.
Paule
part
of
the
deuty
of
the
man
towardes
his
wife
/
&
of
the
wife
towardes
hyr
husbande
.
¶
The
syxte
Chapyter
to
the
Ephesyans
.
YE
CHYLDREN
Obey
youre
elders
in
the
Lorde
for
that
is
right
,
honour
thy
father
and
the
mother
that
is
the
fyrste
commaundemente
that
hathe
any
promyses
,
that
thou
mayst
prospere
and
lyue
longe
vpon
earthe
.
And
ye
fathers
prouoke
nat
youre
chyldren
vnto
wrathe
,
but
brynge
them
vp
in
nurtour
and
informacion
of
the
Lorde
.
NOwe
the
Apostle
sheweth
of
the
deutye
of
chyldren
to
theyr
father
and
mother
/
it
helpeth
muche
to
obtayne
godly
vertues
/
that
chyldren
from
their
cradel
and
from
their
yonge
age
be
vertuously
brought
vp
in
nortoure
in
good
/
vertues
and
godlye
learnynge
/
in
loue
and
feare
of
god
/
in
deu
obedience
to
their
parentes
in
gentil
and
lowly
maners
/
for
as
the
olde
sayenge
is
.
The
botell
wyll
kepe
the
smel
or
sauour
/
of
that
liquore
that
it
first
receyued
.
So
men
for
the
moste
part
smell
euer
of
that
facyon
and
maners
/
and
loue
waye
that
they
haue
bene
brought
vp
in
theyr
yonge
age
.
Therfore
it
is
necessary
that
chyldren
in
their
yonge
age
shulde
be
put
to
good
scole
maysters
that
may
and
wyll
bryng
them
vp
in
good
holy
and
vertuous
doctryne
/
and
godly
maners
that
chyldren
may
learne
to
knowe
God
theyr
creature
and
maker
/
of
whom
al
goodnes
doth
come
/
to
knowe
the
goodnes
and
benefites
of
god
towardes
them
to
laude
and
prayse
God
/
to
gyue
hym
thankes
for
his
benefites
to
be
obedient
to
father
and
mother
/
to
gyue
to
them
al
honour
/
nat
onely
with
outwarde
gesture
as
bowynge
their
knees
/
puttynge
of
theyr
cappe
to
their
patentes
/
or
askynge
theyr
blessynges
or
doynge
theyr
laufull
commaundementes
/
and
beynge
obedient
with
al
glad
diligence
to
do
theyr
parentes
commaundementes
but
also
that
they
shulde
honour
theire
parentes
with
all
due
honoure
in
gyuynge
and
prouydyng
for
them
al
necessaries
yf
they
nede
/
or
be
pore
/
or
haue
nede
of
the
helpe
of
theyr
chyldren
/
for
so
this
word
honour
is
taken
in
the
scripture
nat
onely
for
outwarde
reuerence
/
but
also
for
helpe
or
sufficience
of
liuing
as
Paul
sheweth
.
1.
Timo
5.
where
he
sayeth
.
The
elders
that
rule
well
are
worthy
double
honoure
/
cheyflye
they
that
laboure
in
the
worde
of
god
.
2
In
the
lord
.
This
worde
sheweth
how
chyldren
shulde
be
obediente
to
theyr
elders
and
to
their
fathers
and
mothers
/
that
is
to
say
in
the
lorde
/
because
the
lorde
hathe
so
commaunded
/
and
it
is
the
wyll
of
the
lorde
that
chyldren
shall
obey
to
theyr
parentes
/
or
elles
in
the
lorde
/
that
is
to
say
in
all
thynges
that
pleseth
the
lorde
/
that
is
in
al
lawful
thinges
.
So
chyldren
obeing
theyr
parentes
gyuyng
them
deu
honour
doth
serue
and
please
the
lorde
/
and
these
chyldren
that
be
disobedient
to
theyr
parentes
do
dysplease
and
offende
god
.
3
For
this
is
iuste
/
that
the
chyldren
shulde
obey
theyre
parentes
/
helpe
and
socour
their
necessite
gyuynge
deu
honoure
to
them
seynge
chyldren
hathe
receyued
of
theyr
parentes
theyr
beynge
/
fode
and
coste
of
bryngyng
vp
when
they
were
nat
able
to
helpe
them selfe
.
Therfore
it
is
equite
that
they
shuld
helpe
ther
parentes
4
This
is
the
fyrste
commaundemente
in
promyse
/
to
the
whiche
promyse
of
rewarde
is
made
of
longe
lyfe
eyther
in
this
lyfe
/
or
in
the
lyfe
to
come
/
or
in
bothe
/
as
oftymes
chaunceth
to
them
that
honoure
their
parentes
in
this
worlde
/
and
the
contrarye
is
oftymes
shewed
/
that
these
children
that
do
nat
honoure
theyr
parentes
in
this
worlde
but
be
disobedient
to
them
contemne
/
dispise
and
wyl
nat
acknowledge
theire
father
and
mother
/
or
kynsfolke
/
or
be
so
vnkynde
&
vnnaturall
chyldren
that
desyre
the
●●th
of
their
parentes
for
their
profyte
/
goodes
/
landes
/
or
riches
/
it
is
oftymes
sene
that
these
chyldren
be
of
shorte
lyfe
in
this
worlde
/
or
dye
some
euyl
death
by
some
myschaunce
or
euyll
fortune
called
of
man
/
when
it
is
the
secrete
wyl
and
workynge
of
God
/
whiche
wyll
nat
suffre
the
contempte
of
parentes
to
be
vnpunysshed
in
this
world
/
that
al
chyldren
might
learne
to
be
obedient
to
their
parentes
/
to
honoure
them
/
and
nat
to
contemne
or
dispise
them
or
to
wysshe
theyr
death
for
any
lucre
sake
/
for
any
honoure
or
promotion
or
suche
lyke
thynge
.
The
Apostle
promyseth
two
thynges
to
these
chyldren
that
honoure
their
parentes
/
the
one
is
/
that
all
thynges
shal
be
wel
to
them
/
and
al
thynges
prosperous
.
The
other
length
of
lyfe
/
&
contrary
to
them
that
dishonoureth
there
parentes
thretteth
two
thynges
/
that
all
thynges
shal
be
euyl
to
them
/
and
shortnes
of
lyfe
/
which
thinges
yf
they
chaunce
nat
alway
in
this
lyfe
/
yet
surely
in
the
lyfe
to
come
they
wyl
chaunce
/
&
god
wyl
perfourme
his
promyse
/
for
god
is
true
in
his
promyses
and
wyll
perfourme
them
/
eyther
in
this
worlde
/
or
in
the
worlde
to
come
or
elles
to
bothe
.
And
although
it
is
red
of
some
chyldren
that
disobeyed
their
parentes
/
that
had
great
ryches
or
felicite
in
this
worlde
and
of
longe
lyfe
in
whome
this
threte
of
god
had
no
place
in
this
worlde
/
yet
with
out
doubte
it
had
place
after
this
lyfe
in
them
/
or
elles
such
disobedient
chyldren
to
theyr
parentes
was
without
all
felicite
&
of
shorte
lyfe
before
god
.
Chyldren
that
do
nat
obey
their
parentes
they
offend
against
the
lawe
of
nature
/
of
equite
and
iustice
&
againste
goddes
lawe
wryten
/
whiche
all
require
that
children
shulde
gyue
deu
honoure
to
their
fathers
and
mothers
.
5
And
ye
fathers
prouoke
nat
your
children
to
wrathe
.
Nowe
he
commeth
to
parērentes
&
sheweth
what
is
their
deutye
towardes
their
chyldren
.
Fathers
and
mothers
for
the
mooste
parte
eyther
they
are
to
tender
/
softe
/
gentle
/
or
make
to
muche
on
them
/
or
elles
they
are
to
harde
/
fel
/
cruel
sharpe
/
or
frowarde
with
them
.
Fewe
or
none
of
theyr
parentes
do
knowe
how
they
shulde
order
or
brynge
vp
their
chyldren
/
but
eyther
nature
moueth
them
to
be
to
tender
ouer
them
/
and
so
they
make
the
chyldren
to
wantonne
/
selfe
wylly
/
frowarde
,
nat
carynge
for
father
or
mother
/
ye
disobedient
to
father
and
mother
and
so
oftymes
it
is
true
that
Mantuane
sayeth
.
Blanda
patrum
segnes
facit
indulgentia
gnatos
.
To
muche
pamperynge
of
rathers
maketh
slowe
and
disobedient
chyldren
.
Therfore
it
is
trewe
that
Salomon
saythe
.
He
that
spareth
the
rod
,
he
hateth
the
child
And
of
the
contrary
part
there
is
some
parentes
that
kepe
theyr
chyldren
in
to
much
awe
or
feare
of
them
/
by
whose
fiersnes
&
hastynes
/
the
chyldren
be
almoste
marred
and
broughte
to
suche
feare
that
they
be
without
al
sence
and
for
feare
they
can
nat
tell
what
they
shulde
answere
or
do
/
ye
for
feare
they
can
nat
speake
one
worde
right
this
thynge
causeth
the
fiersnes
or
rygorousnes
of
some
to
muche
seuere
fathers
towardes
theyr
chyldren
whom
by
awe
&
feare
they
thynke
to
make
wyse
/
&
by
that
meanes
they
make
them
starke
foles
/
and
without
senses
/
as
they
be
that
be
angry
or
in
a
fury
/
whiche
be
paste
them selfe
for
ire
or
fury
/
that
for
a
tyme
they
can
nat
tel
what
they
say
or
do
/
or
what
is
spoken
to
them
/
to
whose
madnes
or
furye
the
Apostle
doth
appere
to
allude
here
when
he
saith
Ye
fathers
prouoke
nat
youre
chyldren
to
wrath
/
as
he
wolde
say
/
Ye
fathers
by
your
hardnes
or
rigorusnes
prouoke
nat
youre
chyldren
to
be
without
sense
or
in
such
fere
that
they
can
nat
tell
what
to
say
or
do
for
feare
.
Therfore
let
parentes
take
hede
as
they
bryng
vp
theyr
children
/
&
let
them
nat
vse
to
muche
tendernes
nor
yet
to
much
rigorousnes
ouer
theyr
chyldren
/
brynge
them
vp
in
the
knowledge
of
god
/
in
loue
and
feare
of
God
/
in
feare
to
breake
Goddes
commaundementes
/
in
the
loue
of
goddes
worde
/
of
the
whiche
the
chyldren
may
learne
what
is
the
true
worshyppe
of
god
howe
they
shall
truely
honoure
and
worshyppe
god
/
what
is
true
vertue
and
holynes
/
what
workes
please
god
best
&
what
please
him
nat
/
it
pertayneth
to
the
parentes
to
teache
their
chyldren
to
loue
vertu
/
and
to
hate
vyce
/
to
walke
in
vertu
&
go
forwardes
&
encrease
in
vertu
euery
daye
also
to
gyue
to
their
chyldren
holy
examples
of
lyuynge
/
that
the
children
maye
se
in
the
parentes
no
fylthynes
/
vnclennes
/
nor
euylnes
to
folowe
.
And
also
the
chyldren
may
nat
all
togyther
be
without
correction
/
but
the
rod
must
be
had
somtimes
to
correcte
the
wantonnes
of
children
and
there
negligence
to
make
them
obediente
to
holsome
admonitions
and
teachynges
nor
yet
the
rode
of
correctnon
may
nat
be
vsed
to
muche
/
leaste
by
to
muche
betynge
the
children
be
dulled
and
care
nat
for
betynge
.
Therfore
chyldren
must
be
ordered
somtyme
by
fayre
meanes
/
&
somtyme
by
correctyon
.
And
it
chaunceth
oftymes
that
a
man
shal
do
more
amongest
chyldren
with
an
apple
then
with
a
rod
/
so
it
becommeth
the
parentes
to
brynge
vp
theyr
children
in
learnynge
and
in
correction
of
the
lorde
/
yf
they
can
by
them selfe
/
yf
they
can
nat
or
wyl
nat
take
the
payne
/
then
let
them
put
theyr
chyldren
to
good
scolemaysters
that
can
and
wyll
brynge
them
vp
vertuously
in
good
learnynge
and
in
correction
as
nede
shall
require
to
correcte
theyr
wantonnes
or
neglygence
.
The
cause
and
the
fountayne
of
all
euyl
is
that
chyldren
and
the
youth
are
nat
wel
brought
vp
in
learnynge
and
sufficient
chastmente
/
chyldren
are
brought
vp
in
to
muche
tendernes
/
sofnes
/
slouggyshenes
/
ydlenes
/
wantonnes
/
pryde
of
mynde
/
and
elecion
of
harte
/
and
in
arrogancy
/
they
are
taught
nat
to
know
god
but
them selfes
/
to
know
them selues
nat
euyll
the
chyldren
of
ire
and
of
darkenes
by
nature
/
but
ot
be
gentylmen
&
lordes
to
be
preferred
before
other
/
and
to
ꝓferre
them selues
before
other
/
and
to
contemne
other
.
Children
are
nat
brought
vp
in
the
learnynge
of
the
lorde
/
as
in
the
readynge
of
the
holy
scripture
/
&
in
the
knowledge
of
god
and
of
our
lorde
Iesus
Christ
/
but
if
they
be
brought
vp
in
learning
they
are
for
the
moste
parte
brought
vp
in
prophane
learnynge
and
in
the
readynge
of
prophane
authors
/
of
the
whiche
they
maye
learne
eloquence
and
worldely
wysdome
&
for
the
ende
prophane
authors
do
serue
/
and
nat
to
reache
Christian
fayth
or
maners
/
and
as
chyldren
be
brought
vp
in
prophane
learnynge
and
of
them
lernes
prophane
maners
/
so
they
walke
in
prophane
maners
and
conditions
/
and
so
contynewe
&
shewe
in
theyr
leuynge
prophan
maners
and
conditions
/
and
be
so
affected
as
the
gentyle
authors
be
that
they
haue
red
/
and
forme
theyr
iudgementes
after
them
examples
there
be
to
many
.
Therfore
let
chyldren
learne
eloquence
&
worldly
wisedome
of
gentile
authors
if
they
wyl
/
and
a
christian
fayth
and
godly
maners
to
order
theyr
lyuynge
accordynge
to
the
doctryne
of
Christ
and
of
the
holy
scripture
which
alone
teacheth
fayth
/
true
iudgementes
&
good
maners
.
I
wyll
nat
speake
of
them
that
be
so
brought
vp
in
learnynge
/
that
nat
onely
they
do
nat
rede
the
holy
scriptures
/
but
rather
teache
other
to
be
ware
of
holye
scriptures
/
nat
to
loke
on
them
/
nat
to
study
them
/
as
thynges
vnmete
to
loke
on
for
chyldren
.
I
wyll
nat
saye
that
to
contemne
dispise
and
set
holy
scripture
at
nought
/
or
to
regarde
it
nat
so
much
as
a
prophane
author
/
ye
to
haue
a
naturall
hatred
agaynste
it
/
in
so
muche
that
they
wyl
nat
ones
vouchesafe
to
rede
it
themself
nor
yet
suffer
other
to
rede
it
/
and
this
euyl
bryngyng
vp
hath
bene
the
cause
/
why
so
many
be
so
loth
to
receyue
holy
scripture
/
and
why
they
be
so
euyl
affected
in
iudgementes
towardes
the
holy
scripture
that
as
yet
scarse
they
can
bere
one
to
haue
the
newe
Testamente
in
Englyshe
to
rede
it
/
to
theyr
comforte
and
edyfyeng
/
and
may
nat
here
the
trueth
to
be
preached
to
them
suche
hath
bene
theyr
euyll
bryngynge
vp
and
the
smel
of
the
liqoure
that
was
fyrst
put
in
their
newe
Botelles
.
Therfore
loke
diligentely
ye
fathers
and
mothers
what
liquor
ye
put
in
the
newe
Bottels
/
that
is
in
your
chyldren
in
their
youthe
for
they
wyll
smell
of
the
same
liquor
in
theyr
age
Therfore
yf
you
wyll
haue
them
good
/
holy
/
vertuouse
&
obediente
to
you
/
loke
they
be
brought
vp
in
the
lernyng
of
holy
scripture
which
alone
teacheth
all
goodnes
/
true
holynes
/
true
vertue
/
and
due
obedyence
to
God
and
his
commaundementes
to
father
and
mother
and
to
all
other
accordynge
.
I
wyll
nat
speake
of
Gentylmennes
children
that
be
brought
vp
in
ydelnes
wantonnes
/
in
/
playe
/
in
pastyme
/
in
huntynge
and
haukyng
/
rydynge
/
in
kepyng
of
horses
and
dogges
/
in
syngyng
daunsynge
/
lepynge
/
riottynge
and
reuellynge
/
in
hearynge
vnclenly
songes
or
balettes
/
other
wayes
called
mery
songes
mete
for
a
gentylman
:
as
who
shulde
say
the
offyce
of
Gentylmen
or
noble
men
is
nothynge
elles
but
to
hunt
and
hauke
/
to
be
idle
/
to
take
pastyme
and
pleasure
:
as
who
shulde
say
theyr
landes
&
possessyons
was
gyuen
for
that
ende
.
Let
them
rede
the
scriptures
and
they
shal
fynde
that
they
be
appoynted
to
other
offices
whiche
requireth
great
labous
&
paynes
/
and
great
knoweledge
yf
they
shall
do
theyr
deuties
as
they
shulde
do
/
let
them
loke
what
thynges
perteyneth
to
the
offyce
of
powers
and
of
magistrates
/
and
the
same
thynge
gentylmen
or
noble
men
shulde
thynke
it
pertayneth
to
them
for
they
be
Magistrates
or
rulers
vnder
the
Kynge
or
Prince
/
to
se
Goddes
lawe
fulfilled
to
se
peace
equite
&
iustice
be
kepte
/
synne
/
and
vyce
clerely
put
awaye
.
❧
Ye
seruauntes
obey
your
body
lye
maysters
with
feare
and
tremblynge
in
synglenes
of
your
harte
euen
as
to
Christ
,
nat
with
seruyce
onely
in
the
eye
syght
as
men
pleasers
:
but
as
the
seruantes
of
God
doynge
the
wyll
of
God
from
the
hart
with
good
wyl
.
Thynke
that
ye
serue
the
Lorde
and
nat
men
/
and
be
sure
,
that
what
good
so
euer
a
man
dothe
,
he
shall
receyue
it
agayne
of
the
Lorde
whether
he
be
bonde
or
fre
.
❧
Nowe
he
teacheth
the
offyce
of
seruantes
/
whose
office
is
to
be
obediente
to
his
maister
whom
he
serueth
here
in
the
worlde
to
haue
meate
drynke
/
clothe
and
wages
/
or
whome
they
serue
for
to
learne
an
handye
crafte
to
get
theyr
lyuynge
iustly
and
truely
after
the
tyme
of
their
prentysshyp
he
commaundeth
all
seruauntes
to
be
obediente
to
theyr
maister
in
all
lawefull
thynges
and
lawfull
seruyce
/
and
to
do
his
maisters
commaundement
iustly
and
truely
without
al
murmurynge
or
grudgynge
in
harte
or
mynde
agaynste
god
or
his
maister
and
to
refuse
no
lawful
worke
or
labour
that
his
Mayster
wyll
put
hym
to
/
yf
it
be
suche
a
worke
as
seruantes
hath
nat
ben
wont
to
do
/
it
is
no
shame
for
the
seruante
to
do
it
/
but
rather
dishonesty
to
the
mayster
to
commaunde
it
/
when
it
maye
be
done
by
an
other
seruaunte
accustomed
with
the
same
as
theyr
is
dyuerse
workes
more
accustomed
to
be
done
by
men
seruauntes
/
then
wemen
seruauntes
and
some
other
by
wemen
seruauntes
rather
then
by
men
seruantes
.
The
Apostle
wylleth
also
that
seruantes
shal
haue
theyr
maister
in
honour
/
and
reuerence
/
and
haue
a
lowely
feare
towardes
them
/
by
the
whiche
feare
they
shulde
be
affrayed
to
displease
their
maisters
nat
onely
to
auoyde
betynge
and
punyshement
of
their
maisters
/
but
for
loue
to
their
maisters
whom
for
loue
they
wolde
nat
dysplease
.
Here
we
may
lerne
that
it
is
nat
agaynst
the
lyberty
of
the
Gospell
to
serue
carnal
maysters
&
men
here
in
the
worlde
for
his
seruyce
is
the
lyberty
of
the
Lorde
and
those
that
do
serue
theyr
maysters
as
they
shulde
do
/
they
seruynge
theyr
maysters
and
doyenge
theyr
maysters
lawfull
commaundement
do
serue
God
/
and
do
the
commaundement
of
god
/
as
he
sheweth
here
after
as
ye
may
rede
.
2
In
symplenes
of
your
harte
/
he
commaundeth
the
seruantes
to
serue
their
maysters
in
all
symplenes
of
harte
/
without
al
crafte
/
falsed
/
gyle
/
desayte
/
fraude
/
theft
or
dissemblynge
in
worde
or
in
dede
/
in
the
whiche
fautes
seruantes
be
oftymes
gylti
This
place
reproueth
al
those
seruauntes
that
deceyue
theyr
maysters
by
any
gyle
/
crafte
/
or
false
/
by
dissemblynge
or
thefte
by
brybynge
or
stealynge
awaye
pryuely
his
maysters
goodes
.
This
place
requireth
that
the
seruaunte
be
faythfull
and
trusty
to
their
maisters
/
and
that
in
no
wise
they
deceyue
theyr
maysters
eyther
in
worde
/
worke
or
dede
.
3
Euen
as
to
Christe
nat
with
seruyce
onely
in
the
eye
syght
as
men
pleasers
/
but
as
seruantes
of
Christ
he
wylleth
that
seruauntes
serue
their
maysters
with
faythfulnes
/
trueth
/
dylygence
/
and
gladnes
as
they
shulde
serue
God
/
and
Iesu
Christe
/
for
seruantes
seruyng
their
maisters
they
serue
Iesu
Christ
and
do
the
worke
of
god
&
are
occupied
in
goddes
seruyce
/
no
lesse
/
ye
peraduenture
better
then
they
that
contynually
be
occupied
in
goddes
seruyce
as
it
is
called
/
for
seruantes
obeyng
theyr
maysters
and
doynge
their
maysters
commaundement
hath
for
them
the
worde
of
god
that
they
worke
the
worke
of
god
/
howe
someuer
it
be
counted
of
men
/
as
if
they
shulde
make
clene
the
kytchyng
or
keynel
or
any
other
suche
vyle
office
counted
at
theyr
maisters
commaundement
they
worke
the
worke
of
god
.
Therfore
let
nat
seruauntes
consider
the
vylnes
of
the
worke
they
be
commaunded
to
do
/
but
the
commaundement
of
god
that
hath
commaunded
them
to
do
their
maisters
commaundement
/
and
so
the
lawfull
commaundement
of
the
maisters
/
is
the
commaundement
of
god
/
and
seruauntes
that
do
there
commaundement
do
the
work
of
god
/
and
obey
god
so
doynge
.
Yf
seruantes
knewe
that
they
serued
our
lorde
god
and
dyd
the
worke
of
god
/
when
they
obey
their
maisters
and
doth
their
maisters
commaundemente
/
surely
with
more
gladnes
they
wolde
here
and
sufire
payne
and
wheresomnes
of
their
greate
labours
&
pain-they
suffer
beynge
seruauntes
/
&
with
more
glad
hart
they
wolde
do
their
maisters
labours
and
busines
were
the
labours
neuer
so
paynful
.
Also
seruantes
may
nat
be
as
eye
pleasers
onely
/
that
is
in
the
presence
of
their
maisters
to
be
dyligent
profytable
and
do
the
worke
of
their
maysters
faythfully
and
so
please
their
maysters
well
in
their
presence
and
in
there
absence
neyther
to
be
faythfull
profytable
ne
diligente
or
care
nat
howe
theyr
maysters
worke
go
forwarde
to
theyre
maysters
profyte
/
but
good
seruantes
it
becommeth
to
be
dyligent
faythful
and
profytable
in
their
maysters
absence
as
presence
/
&
to
serue
their
maysters
as
they
shulde
serue
Iesus
Christe
/
which
loketh
vpon
them
alway
and
seith
all
that
they
do
/
by
theire
gyle
/
crafte
/
or
falsed
they
go
aboute
to
deceyue
theyre
maisters
/
all
vnfaythfulnes
and
negligence
in
seruauntes
is
here
reproued
and
condemned
of
the
Apostle
.
4
Doyng
the
wyll
of
god
from
the
hart
with
a
good
wyl
/
it
becommeth
seruantes
wyllyngly
and
gladly
with
a
free
harte
&
mynde
to
serue
theyr
maysters
and
to
do
those
thinges
that
god
wylleth
.
Wherfore
seruantes
may
nat
do
euyl
at
the
wyl
of
their
maisters
for
God
wylleth
no
euyll
.
And
also
seruauntes
maye
nat
grudge
or
murmure
agaynste
their
maysters
when
they
commaunde
them
to
do
payneful
labours
busynes
/
or
to
wyshe
them
euyll
/
to
curse
them
or
banne
them
/
or
to
go
with
a
dogges
Pater
noster
humpyng
or
mumpynge
at
the
matter
nat
wyllynge
to
do
theyr
maisters
commaundement
/
or
be
such
that
haue
nede
to
be
prycked
forwarde
with
betyng
/
whyppyng
/
or
other
punyshment
for
the
seruaunte
shulde
do
his
maysters
lawfull
commaundement
frely
/
wyllyngly
and
with
gladnes
.
5
Thynkynge
that
ye
serue
the
Lorde
&
nat
men
.
This
thynge
maye
conforte
the
seruaunte
and
in
this
seruantes
may
conforte
them selfes
and
reioyce
/
that
they
doynge
the
lawful
commaundementes
of
their
maisters
do
serue
nat
man
but
God
/
and
this
comfort
may
take
away
the
paynfulnes
of
theyr
great
labours
/
whiche
paynefulnes
also
maye
swage
the
rewarde
that
god
hath
promysed
to
gyue
to
faythful
seruantes
.
And
feare
vnfaythfull
and
euyll
seruantes
the
payne
thretned
to
euyl
seruantes
/
so
theyr
is
a
rewarde
promysed
to
good
seruantes
and
a
payne
to
euyll
seruauntes
/
whiche
god
wyll
gyue
when
he
seyth
his
tyme
.
☞
And
ye
maysters
do
euen
the
same
vnto
them
puttynge
awaye
threatnynges
,
and
know
that
euen
your
mayster
also
is
in
heuen
,
neyrher
is
there
any
respecte
of
personnes
with
hym
.
❧
Here
he
sheweth
the
office
of
maisters
to
theyr
seruauntes
/
sayeng
.
It
is
the
offyce
of
the
mayster
to
shewe
hīselffe
meke
and
gentle
to
his
seruantes
whome
they
suffer
nat
to
wante
necessaries
neyther
to
wante
meate
ne
clothe
/
nat
to
entreate
them
with
great
hardnes
/
fearsnes
or
cruelnes
nat
to
lay
great
burdinges
vpon
theyr
backes
/
or
to
put
them
to
intollerable
labours
and
paynes
/
but
that
the
maysters
shulde
thynke
their
seruantes
to
be
men
made
to
the
symilitude
of
god
/
redemed
by
the
preciouse
bloude
of
Christe
to
be
heyres
and
inheritoures
of
the
kyngdome
of
heauen
as
wel
as
they
.
Fynally
let
maysters
so
order
them selfes
towardes
theyr
seruantes
and
be
so
louyng
/
so
kynde
/
so
gentle
/
that
of
theyr
seruantes
they
may
be
more
loued
then
dred
/
do
more
for
theyr
loue
then
for
feare
/
or
for
profyte
.
2
Puttynge
awaye
threatnynges
/
the
lorde
commaundeth
the
maysters
nat
onely
to
put
away
betynges
/
and
punysshementes
/
but
also
all
cruel
threatnynges
fears
and
fell
wordes
whiche
maketh
the
seruantes
oftymes
to
runne
awaye
and
forsake
his
maister
contrary
to
the
lawe
of
God
This
place
reproueth
fears
/
fell
and
cruel
maysters
&
frowarde
to
theyr
seruauntes
/
that
threate
great
and
greuous
plages
/
&
punysshementes
thynkynge
they
shall
do
more
with
rhough
&
rygorouse
meanes
than
with
louynge
wordes
and
gentle
facyons
but
such
frowarde
maisters
deceyueth
them selfe
/
for
gentylnes
wyll
do
more
with
an
honest
seruant
and
with
hym
that
feareth
god
then
any
rough
wordes
or
rygorous
maners
/
for
there
be
fewe
seruauntes
that
be
amended
by
bunchynge
beatyng
or
other
greuouse
punyshement
.
yf
he
nede
muche
punysshement
it
is
a
token
he
is
an
euyll
seruant
and
lytyl
regardeth
his
profyce
or
his
Maysters
profyte
honestye
or
worshyppe
.
3
And
knowe
that
your
Mayster
is
in
heuen
/
he
sheweth
the
cause
why
maysters
shulde
entreat
theyr
seruauntes
gently
&
remyt
to
them
plages
/
punyshemenentes
and
threatnynges
/
because
god
the
father
which
is
in
heauen
is
the
Lorde
of
the
seruauntes
as
well
as
he
is
of
the
maysters
and
wyll
make
the
seruauntis
equal
with
the
maysters
in
Heauen
/
for
God
dothe
nat
regarde
personnes
of
men
/
whether
they
be
maysters
or
seruauntes
/
but
loketh
at
euery
mannes
office
and
deuty
/
and
whom
he
fyndeth
hath
done
theyr
offyce
&
deuty
well
he
wyll
rewarde
them
with
a
greate
rewarde
and
whom
he
fyndeth
negligent
in
his
offyce
&
not
done
his
deutye
/
he
wyl
punyshe
whether
they
be
maysters
or
serseruauntes
.
☞
Fynally
my
brethren
be
strong
in
the
Lorde
and
in
the
power
of
his
myght
/
put
on
the
armoure
of
God
/
that
ye
maye
stande
stedfaste
agaynst
the
crafty
assaultes
of
the
deuyll
/
for
we
wrestle
nat
agaynst
flesshe
and
bloude
/
but
agaynst
rule
agaynst
power
,
namely
agaynst
the
rulers
of
the
worlde
of
the
darkenes
of
thys
worlde
/
agaynste
the
spyrytes
of
wyckednes
vnder
the
Heauen
.
☞
The
Apostle
here
before
hathe
exhorted
men
to
the
vnite
of
the
spirite
/
to
peace
to
concorde
and
hath
shewed
certayne
degrees
howe
they
shall
lyue
in
their
state
&
to
their
deuty
/
as
what
is
the
duety
of
the
wyfe
to
the
husbande
/
and
of
the
husbande
to
the
wyfe
/
of
the
chyldren
to
their
parentes
/
and
of
the
parentes
to
theyr
chyldren
of
the
seruantes
to
theire
maysters
/
and
of
maisters
to
their
seruauntes
.
Nowe
he
sheweth
that
these
that
wyl
lyue
after
the
rule
dyscribed
to
them
of
Paule
/
that
sometyme
they
shall
haue
enymies
and
temptacions
of
the
deuyl
whome
they
muste
resyst
and
ouercome
/
and
here
he
sheweth
what
armoure
they
muste
haue
to
fyght
agaynste
enemyes
/
and
by
what
weapons
they
shal
ouer
come
enemyes
.
Therfore
he
commaundeth
them
to
be
strong
nat
in
them selfe
in
their
owne
myghtes
or
powers
/
but
in
the
lorde
and
in
the
powers
of
the
lorde
by
the
whiche
the
enemyes
shal
be
ouercommed
.
yf
we
be
stronge
in
the
Lorde
we
nede
nat
to
feare
enemyes
/
for
the
Lorde
is
stronge
ynoughe
to
ouercome
enemyes
and
all
aduersaries
/
and
we
by
him
/
for
he
hath
cure
of
vs
and
wyll
defende
vs
from
enemyes
.
yf
we
truste
in
him
.
2
Put
on
the
armoure
of
God
/
that
ye
may
stande
stedfaste
agaynste
the
craftye
assaultes
of
the
deuyl
.
In
these
wordes
he
sheweth
with
what
weapons
we
shal
be
armed
that
we
maye
stande
stedfast
and
sure
agaynste
the
assaultes
and
craftes
of
the
deuyll
and
to
ouercome
him
and
his
temtations
put
away
/
by
the
whiche
he
temteth
vs
/
as
by
carnal
pleasure
of
the
fleshe
by
couetousnes
of
ryches
or
of
desyres
of
worldly
/
honoures
by
threatnyng
or
feare
of
the
worlde
/
or
losse
of
goodes
fauour
or
promotyon
by
the
whiche
meanes
the
deuyll
vseth
to
plucke
men
from
god
and
from
his
worde
.
This
armour
by
the
which
we
shall
resyste
the
deuyll
and
his
temtation
/
is
nat
by
the
lyght
of
the
holy
candle
halowed
of
candlemesse
day
/
by
strynklynge
of
holy
water
/
by
the
ryngynge
of
the
halowed
great
bell
/
by
hauyng
on
their
body
a
crosse
made
on
Palsonday
ane
Agnus
dei
called
.
Etheldrede
lace
aboute
their
necke
by
goyng
to
religion
inuented
by
man
/
by
takynge
this
habyte
or
that
habyte
of
religion
in
this
place
or
in
that
place
/
by
shiftyng
vp
within
walles
and
neuer
to
come
out
agayne
as
the
deuyll
coulde
nat
come
within
suche
walles
/
or
by
catyng
of
fyshe
alway
and
neuer
flesshe
.
These
be
nat
the
armoure
that
the
Apostle
byddeth
to
put
on
to
resyste
the
Deuyll
/
but
he
byddeth
put
on
the
armoure
of
god
/
that
is
the
worde
of
god
by
the
whiche
the
deuyl
is
resisted
&
ouercommed
/
and
al
his
craftes
&
tentacions
be
made
vayne
.
By
this
armour
Christe
ouer
came
the
deuyll
.
Math.
4.
to
teache
vs
with
what
armour
we
shulde
fyght
agaynste
the
deuyll
/
and
howe
to
ouercome
hym
and
all
his
temtatyons
&
kepe
vs
safe
from
all
hurte
/
or
peryll
of
the
temptations
of
the
deuyll
.
3
For
we
wrestle
nat
againste
fleshe
and
bloude
/
and
so
furth
as
he
shulde
saye
we
must
nat
onely
fyght
againste
the
temtations
of
the
flasshe
and
of
the
worlde
/
but
also
againste
more
cruel
aduersaries
then
these
be
as
agaynst
the
deuyl
/
wycked
spirites
and
all
other
powers
.
And
here
the
Apostle
lyke
a
valyant
and
a
prudent
captayne
of
warre
exhorteth
his
sogers
to
be
of
good
chere
and
to
feare
nothynge
theyr
enemyes
althoughe
they
be
fears
/
cruel
/
&
crafty
in
fyghtyng
/
haue
great
polycy
/
in
ingynes
&
experience
in
fyghtynge
/
he
openeth
all
their
crafte
and
soteltye
/
theyr
fears
cruelnes
/
and
theyr
bolde
assaultes
/
that
his
sogers
might
knowe
theyr
aduersaries
crafte
/
and
kyll
them
in
theyr
owne
turne
/
and
beware
of
theyr
malyce
/
he
incourages
them
to
fyght
against
the
deuyl
and
gyueth
them
armour
to
fyght
against
him
/
and
moueth
them
to
fyght
lyke
valiante
sogers
/
and
in
no
wyse
to
shrynke
or
gyue
place
/
&
he
sheweth
them
their
enemyes
agaynst
whom
they
shuld
fight
theyr
might
and
power
/
their
fearsnes
and
cruelnes
yf
they
be
nat
resysted
manfully
with
the
worde
and
helpe
of
god
/
by
the
whiche
all
these
aduersaries
be
sone
ouercommed
.
And
he
speaketh
after
this
maner
/
stronge
enemyes
to
man
is
flesshe
and
bloude
/
carnall
concupiscences
and
lustes
/
tyranny
of
euyll
men
persecution
of
the
trueth
/
and
the
malice
of
men
styrred
vp
by
the
deuyll
to
bryng
men
from
god
to
deny
his
trueth
but
these
enemyes
be
nothynge
yf
they
be
compared
with
the
deuyl
and
his
powers
/
wycked
spirites
and
fyndes
whiche
as
it
appereth
hath
here
diuerse
names
of
the
diuersite
of
their
offices
that
they
do
here
in
the
ayre
to
hurte
men
/
they
be
called
powers
/
rulers
of
darkenes
/
of
this
worlde
/
spirites
of
wyckednes
/
by
the
whiche
he
meaneth
nothynge
elles
but
that
Peter
sayeth
.
1.
Pe.
5.
Our
aduersary
the
deuyll
goeth
aboute
as
a
rampynge
lion
sekyng
whom
he
may
kyll
and
deuoure
by
al
meanes
and
craftes
/
but
resyste
hym
with
the
armoure
of
god
/
and
he
shall
be
ouercommed
.
❧
:
For
this
cause
take
ye
the
armoure
of
god
that
ye
maye
be
able
to
resyste
in
the
euyl
day
and
stande
perfyte
in
all
thynges
.
Stande
therfore
,
and
your
loynes
gyrded
aboute
with
the
trueth
hauyng
on
the
brest
plate
of
ryghteousnes
/
&
shode
vpon
your
fete
with
the
gospell
of
peace
/
that
ye
maye
be
prepayred
.
Aboue
all
thynges
take
holde
of
the
shelde
of
fayth
wherewith
ye
may
quenche
the
fyre
dartes
of
the
wycked
,
and
take
the
Helmet
of
saluacyon
/
and
the
swerde
of
the
spirite
/
whiche
is
the
worde
of
God
-
☞
The
Apostle
moueth
euery
christiane
man
to
take
the
armour
of
god
vpon
him
and
to
fyght
strongly
agaynste
the
deuyl
or
elles
he
shall
be
kylled
and
deuoured
of
the
deuyl
/
whiche
is
so
cruel
a
tyrant
that
he
saueth
none
whome
he
maye
ouercom
/
kyll
/
and
deuoure
/
there
is
no
mercy
at
his
hande
/
and
he
wyl
kyll
all
that
do
nat
resyst
hym
/
if
helpeth
nat
to
submyt
hymselfe
to
the
deuyls
gentilnes
&
he
take
prisoner
with
the
deuyls
magesty
.
But
all
suche
cowardes
he
wyll
boucherlye
kyll
&
deuoure
.
Therfore
the
Apostle
exhorteth
euery
one
to
fyght
manfully
agaynste
the
deuyll
/
and
gyue
no
place
to
hym
/
and
to
do
as
valyante
sogers
that
thynke
nat
to
be
ouercommed
but
to
ouercome
/
they
put
on
their
armour
/
they
are
redy
to
fyght
/
with
boldenes
they
shewe
them selues
before
their
enemyes
redy
to
fyght
and
nat
to
gyue
place
to
theyr
aduersaries
/
they
wyl
do
al
thyngꝭ
that
they
may
to
affray
theyr
enemyes
/
and
make
them
to
fle
and
gyue
backe
/
to
ouercome
them
that
they
may
haue
victory
ouer
their
enemyes
and
laude
and
prayse
of
the
victory
/
and
triumphe
in
gladnes
.
2
Before
the
Apostle
vsed
a
metaphore
of
sogers
for
to
fyght
/
nowe
he
goeth
for
wardes
in
the
same
similitude
&
teacheth
what
armour
christyan
men
muste
haue
to
resyst
the
deuyll
and
his
temptations
/
carnall
concupiscences
lustes
/
and
desyres
of
the
worlde
.
And
fyrste
he
shewed
that
a
christiane
man
may
nat
be
ydle
/
or
sure
in
himselfe
/
but
to
be
alwayes
as
a
soger
redy
to
fyght
against
the
deuyll
and
carnal
lustes
/
and
neuer
to
gyue
place
to
the
deuyll
but
resyst
him
alwayes
in
the
daye
of
euyll
/
that
is
when
the
deuyl
moueth
to
euyll
by
his
temtations
by
carnall
lustes
&
worldly
desyres
/
and
stande
sure
&
be
nat
ouercomed
by
no
temtation
.
They
can
nat
stande
sure
vnouercōmed
/
whiche
do
nat
resyst
the
deuyll
nor
fyght
with
him
/
but
wyll
be
ouerthrowne
at
the
fyrst
meating
or
temtation
/
and
gyue
place
to
the
deuyl
and
obey
him
/
suche
the
deuyl
kylleth
and
deuoureth
/
for
he
is
a
rampynge
lyon
and
seketh
whom
he
may
deuoure
.
3
He
sheweth
howe
men
shulde
stande
agaynste
the
deuyll
without
peryll
/
&
howe
they
shulde
arme
them selfe
/
and
what
armour
is
to
be
put
on
euery
parte
that
the
deuyl
may
finde
no
parte
naked
or
vnarmed
/
where
he
may
pearce
with
his
dart
.
These
that
go
to
battel
they
haue
thre
maner
of
weapons
/
or
armour
/
some
armour
they
haue
to
couer
theyr
bodye
/
some
to
fyght
with
all
/
and
some
to
beare
of
strokes
far
from
the
body
.
Sogers
were
wont
in
batell
to
arme
them
seses
with
a
gyrdle
of
mayle
about
their
bely
and
loynes
/
and
a
breste
plate
an
Helmet
and
armoure
on
theyr
legges
/
so
that
no
parte
was
vnarmed
/
no
place
coulde
be
hurte
by
weapons
So
in
a
christianes
warre
agaynst
the
deuyll
and
his
temptations
it
becommeth
a
christiane
man
to
be
armed
with
lyke
armour
/
to
kepe
of
strokes
&
woundes
.
Fyrst
it
becommeth
chrysten
men
to
be
gyrded
with
the
gyrdle
of
truth
/
that
is
to
quenche
the
lustes
and
desyres
of
the
flesshe
by
the
trueth
and
to
mortifie
them
/
as
saynte
Paule
doth
exhorte
.
Collo.
3.
sayeng
.
Mortifie
your
earthly
membres
/
that
is
adultery
/
fornication
/
vnclennes
/
carnal
lustes
of
the
flesshe
/
couetousnes
/
and
suche
lyke
that
brynge
to
death
.
They
are
called
in
Scripture
to
haue
their
loynes
gyrded
by
the
trueth
/
that
hath
truly
&
vnfaynedly
quenched
and
mortified
the
concupiscence
of
the
fleshe
whiche
reigneth
in
the
loynes
(
as
authors
do
wrytte
)
and
nat
after
the
maner
of
hypocrytes
/
whiche
fayne
them selfes
to
be
chaste
outwardely
/
&
be
in
hart
and
minde
fylthy
and
foul
adulterers
/
onely
absteynynge
from
outwarde
adulterye
for
feare
of
punyshement
and
shame
of
the
worlde
/
and
suche
theire
is
many
in
the
worlde
God
knoweth
of
the
spyrytualtye
whiche
rather
for
shame
of
the
worlde
and
worldly
punyshement
/
then
for
feare
of
displesure
of
god
of
eternal
paine
&
damnation
doth
absteyne
from
the
outward
acte
or
dede
of
adultery
which
be
no
lesse
adulterers
before
god
/
than
be
these
that
commit
actual
adultery
.
Also
here
is
to
be
noted
the
fyrste
he
wolde
we
shuld
put
away
adultery
&
carnal
lustes
and
desyres
/
&
after
them
other
vyces
that
be
nat
so
nye
vs
.
For
firste
is
the
enemy
to
be
put
awaye
and
eschewed
that
is
moste
nye
to
vs
.
Therfore
concupiscence
of
the
fleshe
is
to
be
put
away
and
mortified
before
al
other
vices
and
sinnes
4
Take
on
the
brest
plate
of
ryghteousnes
/
the
brest
muste
be
armed
with
iustice
/
whiche
is
the
brest
plate
of
a
christiane
by
the
which
that
is
right
is
gyuen
to
euery
man
/
and
to
god
that
is
deu
to
God
/
true
iustice
gyueth
onely
to
Christe
our
reconciliation
/
redemption
/
iustification
/
forgyuenes
of
synne
/
and
our
lyfe
euerlastynge
/
and
all
that
is
good
/
it
gyueth
to
God
as
to
the
author
of
al
goodnes
/
and
nat
to
vs
to
our
workes
or
meritis
/
true
iustice
seketh
nat
other
mennes
goodes
/
nor
kepeth
thinges
that
be
nat
his
/
but
gyueth
to
euery
one
that
is
iuste
and
right
.
And
as
a
brest
plate
do
couer
and
defende
the
breste
so
dothe
iustice
kepe
and
defende
the
harte
from
all
daunger
and
peryl
of
the
deuyl
&
suffereth
no
euyll
to
entre
the
harte
.
This
iustice
putteth
away
all
gyle
/
fraude
/
theft
lyeng
/
stealyng
/
crafte
/
deceyte
and
all
other
crafty
wayes
and
dissemblynges
wherby
other
be
deceyued
this
iustice
wyll
nat
suffer
vs
to
ascribe
to
our selfe
these
thynges
that
be
nat
ours
/
or
to
attribute
to
vs
that
pertayneth
to
Iesu
Christe
.
5
He
wolde
we
shulde
be
shode
with
the
gospel
of
peace
/
he
wolde
we
shuld
be
redy
to
receyue
the
gospell
that
bryngeth
peace
ioy
/
and
quietnes
to
our
conscience
/
and
to
haue
on
shooes
as
armoure
for
our
legges
and
fete
which
signify
that
we
shulde
mortifie
our
carnall
affections
and
desyres
/
&
that
we
shall
nat
desyre
carnall
thinges
/
but
heuenly
thinges
as
the
gospel
of
peace
the
kyngedome
of
heauen
and
ioy
euerlastynge
.
These
be
armour
to
defende
the
body
/
that
no
darte
wounde
it
.
6
Aboue
all
thynges
take
the
shelde
of
fayth
.
Fayth
is
the
armour
that
defendeth
nat
onely
the
heade
/
but
also
it
defendeth
the
hole
body
/
as
a
buckeler
defendeth
men
from
dartes
of
their
enemies
/
so
fayth
defendeth
men
from
temtations
of
the
deuyl
and
his
assaultes
.
The
deuyll
casteth
his
fyre
brandes
and
dartes
againste
vs
intendynge
to
pearce
and
wounde
vs
with
them
/
he
throweth
at
vs
his
fyry
dartes
of
diffydence
/
of
carnall
desyres
and
pleasures
/
when
he
casteth
before
our
eyes
sinne
and
the
pleasure
in
sinne
/
and
by
such
pleasing
baytes
draweth
vs
to
synne
/
but
all
the
deuyls
fyry
dartes
/
by
the
which
we
be
moued
and
set
on
fyre
to
synne
/
true
fayth
do
quenche
and
put
them
clere
out
/
and
maketh
vs
safe
without
hurt
of
them
/
of
such
vertu
is
fayth
/
which
is
a
sure
armoure
to
beare
of
strokes
&
wyl
nat
suffer
any
dart
of
the
deuyll
to
wounde
vs
.
7
Take
the
helmet
of
saluacion
that
is
take
Iesus
Christ
your
heade
for
your
helmet
to
defende
you
/
and
haue
true
hope
in
him
&
put
all
your
care
in
god
/
for
he
hath
care
for
you
/
and
these
that
beleue
in
hym
he
wyll
defende
and
saue
them
and
make
them
to
ouer
come
the
deuyll
and
all
his
tentatyons
/
so
by
true
fayth
and
sure
hope
in
god
/
is
our
enemy
the
deuyll
put
away
and
his
temptations
do
nat
noye
or
hurte
vs
.
♣
♣
8
Take
also
the
Swerde
of
the
spirite
/
whiche
is
the
worde
of
god
/
&
the
armour
to
inuade
our
enemy
the
deuyl
/
by
the
whiche
the
deuyll
is
put
awaye
and
expelled
/
wounded
and
kylled
.
Here
we
may
learne
how
necessary
is
the
worde
of
god
to
fight
agaynst
the
deuyll
to
inuade
hym
/
and
to
expelle
him
/
ye
the
word
of
god
is
so
necessary
to
fyght
againste
the
deuyll
/
that
the
deuyl
is
nat
ouercommed
nor
ouer
throwne
but
by
the
worde
of
god
/
at
the
whiche
he
is
nat
able
to
stande
/
but
it
ouer
throweth
hym
at
the
fyrste
/
and
all
the
temtatyons
of
the
deuyl
is
expulsed
by
the
word
of
god
onely
.
yf
the
worde
of
god
be
so
necessary
a
thynge
to
expelle
the
deuyll
and
all
his
tentations
/
and
by
no
other
way
the
deuyl
is
expelled
/
nor
his
temtations
put
away
.
I
pray
you
what
haue
they
done
that
haue
dissuaded
lay
men
and
laye
women
frome
the
worde
of
God
/
and
kept
them
so
longe
from
it
/
persuading
to
the
vnlearned
/
that
it
was
nat
lawfull
ne
expediente
for
them
to
reade
the
holy
scripture
to
haue
the
word
of
god
to
fyght
agaynst
the
deuyll
and
by
it
to
dryue
away
the
deuyll
/
and
to
resyste
vtterly
the
deuylles
temtations
.
I
praye
you
.
Iudge
you
now
/
of
whose
partly
haue
these
men
ben
of
goddes
partye
/
or
of
the
deuyls
party
?
that
hath
depryued
christians
of
their
armoure
by
the
whiche
they
shulde
resyste
and
ouer
come
the
deuyll
/
it
was
no
great
meruail
yf
we
were
brought
in
greate
darkenes
and
blyndnes
and
the
deuyll
to
haue
hade
greate
rule
and
power
ouer
vs
and
vs
sure
bounde
in
his
chynes
/
when
we
had
no
weapons
to
fyght
against
him
/
neither
to
kepe
out
his
fire
dattes
/
nor
yet
weapons
to
smyte
him
again
.
And
yet
these
that
did
take
away
from
vs
out
lawfull
armoure
that
is
the
holy
scripture
/
by
the
whiche
onely
the
deuyll
is
ouercommed
/
they
dyd
persuade
them
to
be
our
frendes
/
&
to
spoyle
vs
of
our
armoure
to
be
for
our
profyte
/
as
who
shuld
say
the
deuyll
wyll
nat
tempt
laymen
or
lay
women
to
synne
/
&
so
to
brynge
them
to
death
/
but
be
mercyful
lorde
to
them
/
which
is
againste
the
nature
of
the
deuyls
magestye
/
but
yf
lay
men
and
lay
wemen
do
nat
fyght
against
the
deuyll
and
by
the
worde
of
god
do
nat
dryue
him
awaye
but
gyue
place
to
hym
they
shal
be
kylled
and
deuoured
&
brought
to
eternall
death
.
Therfore
le
nat
christians
be
spoyled
of
their
armour
/
that
is
the
holy
scripture
/
that
they
may
resyst
/
and
ouercome
the
deuyll
and
all
his
temtatyons
/
it
is
as
necessary
for
lay
men
and
lay
women
to
haue
theyr
armour
/
as
for
spiritual
men
called
/
seyng
the
deuyl
doth
tempt
to
sinne
as
well
lay
men
as
spirituall
men
.
Thus
the
Apostle
hathe
gyuen
vs
weapons
to
fyght
agaynst
the
deuyll
and
his
temtations
and
wylleth
vs
to
take
chastite
for
a
gyrdle
/
iustice
for
a
breste
plate
/
denyenge
of
our
affection
&
gladnes
to
receyue
the
gospell
for
leg
harnesse
/
Christe
for
an
helmet
/
fayth
for
a
bucler
and
for
a
swerde
the
worde
of
God
/
that
ouercommeth
and
kylleth
the
deuyll
/
and
these
be
the
weapons
wherby
christenmen
shulde
fyght
agaynste
the
deuyll
and
ouercome
hym
.
These
weapons
gyuen
to
christianes
to
fyght
agaynste
the
deuyll
do
nat
take
away
from
christen
prynces
and
rulers
the
secular
or
temporall
swerde
as
the
Anabaptystes
thynke
/
and
say
/
whiche
so
thynkynge
and
sayeng
/
do
both
thynke
euyll
&
say
euyll
.
For
christiane
prynces
and
kynges
and
rulers
may
vse
the
temporal
swerde
vpon
malefactors
and
euyll
doers
/
to
correcte
them
/
to
punyshe
them
/
yet
to
punyshe
them
with
temporall
death
to
feare
other
frome
doynge
euyll
/
yf
nat
for
loue
of
god
and
of
heauenly
rewarde
yet
for
feare
of
punyshment
/
as
saynt
Paule
playnely
sheweth
to
the
Romayns
.
13.
sayenge
.
The
rulers
beare
nat
the
swerde
without
a
cause
and
that
princes
are
to
be
feared
of
them
that
do
euyll
.
The
Anabaptystes
are
worthy
to
be
reproued
that
abuse
this
place
of
Paule
to
proue
their
errour
and
herysye
/
sayenge
that
christen
men
shulde
vse
none
other
swerde
then
the
worde
of
God
/
and
that
it
is
nat
lawfull
for
christen
prynces
to
vse
a
seculer
or
a
temporall
swerde
by
the
whiche
errour
they
denye
powers
and
lawfull
rulers
ordinated
of
God
to
punyshe
malefactours
and
euyll
doers
as
manyfestly
is
wryten
.
Rom̄
.
13.
1.
Pe.
2.
These
Anabaptistes
in
this
poynte
shewe
theyr
blindnes
and
ignoraunce
in
scripture
/
and
taketh
away
al
order
al
common
wealthes
&
quietnes
in
the
worlde
.
In
that
they
deny
hye
powers
/
and
lawfull
rulers
ordinated
of
god
/
for
the
common
welth
/
and
take
from
them
authorite
to
punysshe
by
the
temporall
swerde
malefactours
/
and
troublers
of
the
common
wealth
and
pace
/
what
mischeife
shulde
nat
be
yf
there
were
no
rulers
none
to
punyshe
malefactours
?
what
peace
?
what
quietnes
shulde
be
?
surely
〈◊〉
〈◊〉
all
?
who
shulde
lye
in
his
house
sure
from
theues
and
murderers
?
who
shulde
kepe
his
goodes
in
sauegard
?
who
shulde
walke
by
the
waye
or
by
the
strete
sure
of
his
lyfe
?
ye
who
shulde
nat
be
kylled
at
hys
owne
dore
/
within
his
owne
house
?
yf
ther
were
no
rulers
to
punysshe
malefactoures
with
the
temporall
Swerde
?
surely
none
shulde
be
in
peace
/
quietnes
/
saffe
of
his
lyfe
.
Therfore
let
these
Anabaptystes
reade
the
.13
.
Chapiter
to
the
Romaines
/
&
they
shall
clerely
se
that
saynte
Paule
condemneth
their
heresy
as
a
damnable
heresy
/
&
very
hurteful
for
the
common
wealth
/
peace
&
quietnes
.
And
as
for
this
place
/
of
saynt
Paule
maketh
nothynge
for
the
Anabaptistes
.
For
saynte
Paule
here
speaketh
of
weapons
that
christians
shulde
vse
to
fyght
against
the
deuyl
/
and
his
temtations
and
nat
of
weapons
whereby
seculer
rulers
shuld
punyshe
malefactors
/
euyll
doers
or
euyll
sayers
to
feare
al
other
from
euyll
doynge
and
euyll
sayenge
.
❧
And
pray
alwayes
with
al
manes
of
prayer
and
supplycacyon
in
the
spirite
,
and
watche
thereunto
〈◊〉
instaunce
and
supply
caty●●…
for
all
sayntes
and
for
me
,
that
〈◊〉
worde
maye
be
gyuen
me
,
that
I
maye
open
my
mouth
boldly
to
vtter
the
secrets
of
the
Gospell
whereof
I
am
a
messenger
in
boundes
,
that
I
may
speake
therein
frely
,
as
it
becommeth
me
to
speake
.
❧
The
Apostel
hathe
shewed
them
with
what
armour
they
shulde
fyght
agaynste
the
deuyll
.
Nowe
he
sheweth
/
howe
they
shulde
get
this
spirituall
armour
/
and
of
whome
it
muste
be
required
and
gotten
&
by
what
meanes
/
he
sayeth
it
muste
be
desired
of
god
the
father
and
optayned
of
him
by
meke
supplycation
and
prayer
for
Iesus
Christes
sake
/
and
for
none
other
sake
that
all
prayse
and
thanke
myght
be
gyuen
to
god
alone
for
it
/
and
he
sheweth
that
we
muste
oftymes
pray
in
the
spyryte
for
this
armour
&
be
diligent
&
feruent
in
prayer
feruently
desyrynge
of
god
this
armoure
2
He
desyreth
all
sayntes
that
is
al
faythful
christen
liuers
to
pray
for
him
.
In
the
which
he
teacheth
vs
to
desyre
them
that
be
on
lyue
to
pray
to
god
for
vs
/
as
he
desyred
these
Ephesians
to
pray
for
him
to
god
3
For
what
thinge
Paule
dyd
pray
and
desired
these
Ephesyans
to
pray
for
him
/
he
sheweth
that
it
was
/
that
god
wolde
open
his
mouth
that
he
myght
speake
the
worde
of
god
frely
with
boldenes
&
with
our
all
feare
/
and
that
he
myghte
make
open
to
all
men
the
gospell
whiche
he
preached
for
whose
sake
he
was
in
pryson
and
in
cheynes
as
apppereth
.
Fynally
he
desyred
that
he
myght
speake
the
gospell
as
it
dyd
be
come
hym
to
speake
/
and
in
thys
saynt
Paule
gyueth
exsample
to
all
preachers
ernestely
and
feruentely
to
desyre
of
god
these
thynges
/
that
God
wolde
open
their
mouth
/
that
they
myght
speake
frely
the
worde
nat
of
man
but
of
god
/
&
that
they
might
speake
goddes
worde
frely
frankely
&
without
al
feare
of
man
contemning
al
effecsyon
or
persecucyon
for
goddes
worde
/
that
they
might
nat
dissemble
in
the
word
of
god
for
pleasure
or
dyspleasure
of
man
.
Also
learne
in
Paule
that
he
preferred
the
fre
preachynge
of
Goddes
worde
aboue
his
deliueraunce
out
of
prisone
/
to
teach
vs
to
do
suche
lyke
/
&
nat
to
care
for
our selfe
so
by
vs
goddes
worde
be
promoted
.
❧
But
that
ye
maye
also
knowe
what
case
I
am
in
,
and
what
I
do
Tichicus
my
dere
brother
and
faythfull
mynyster
in
the
Lorde
shall
shewe
you
all
.
Whom
I
haue
sent
vnto
you
for
the
same
cause
that
ye
myght
knowe
what
case
I
stand
in
and
that
ye
might
comfort
your
hart
♣
These
thinges
that
was
for
the
eternall
saluacion
of
these
Ephesians
/
the
Apostle
sent
them
by
wryting
.
These
thingꝭ
that
ꝑteined
to
him selfe
&
his
case
he
was
in
/
he
wrote
nat
then
/
but
left
them
to
be
shewed
by
a
faythful
messenger
called
Tichicus
a
faythful
ministre
to
Paul
in
person
/
which
shuld
certify
these
Ephesians
of
al
thinges
concerning
Paul
/
which
shulde
conforte
their
hartis
he
rynge
the
lorde
to
be
presente
with
Paule
in
preson
/
&
glad
in
the
lorde
/
patiently
takyng
his
affection
/
&
also
that
more
glory
was
gyuen
to
god
and
the
worde
of
God
more
promoted
by
Paules
prisonment
/
than
yf
he
shulde
haue
ben
out
of
prison
/
&
tha
,
fewe
or
none
dyd
shrynke
from
the
gospel
by
reason
of
his
affliction
or
imprisonment
ye
that
many
did
receyue
the
gospel
vnfainedly
seing
hys
patience
&
constancy
in
his
affliccyons
/
these
thinges
with
dyuerse
other
he
lefte
to
be
shewed
by
Tichicus
a
faythfull
messenger
whom
he
greatly
commendeth
/
by
whom
he
sent
this
Epestle
to
these
Ephesians
Peace
be
vnto
the
brethren
,
&
loue
with
fayth
from
god
the
father
&
from
the
lorde
Iesu
Christ
.
Grace
be
with
all
them
that
loue
oure
Lorde
Iesus
Christ
vnfaynedly
.
Amen
.
♣
Nowe
he
makes
and
ende
of
his
Epestle
&
desireth
peace
/
charyte
/
faith
grace
&
the
fauer
of
god
to
al
them
that
loue
our
lord
Iesus
christ
vnfaynedly
/
to
god
be
al
honour
&
glory
worlde
without
ende
.
Amen
.
¶
FINIS
.
¶
Sent
from
.
Rome
to
the
Ephesians
by
tychicus
.