¶
The
parable
of
the
wicked
mammon
.
THere
was
a
certayne
rich
man
/
which
had
a
stewarde
that
was
acused
vnto
him
that
he
had
wasted
his
goodes
And
he
called
him
and
sayd
vnto
hym
.
Howe
is
it
that
I
heare
this
of
the
?
Geve
acomptes
off
thy
stewardshippe
.
For
thou
mayste
be
nolonger
my
stewarde
.
The
stewarde
said
with
in
him
silfe
.
what
shall
I
do
?
for
my
master
will
take
awaye
from
me
my
stewardeshippe
.
I
can
not
digge
/
and
to
begge
/
I
am
a
shamed
.
I
woote
what
to
do
/
that
when
I
am
put
out
of
my
stewardshippe
/
they
maye
receave
me
in
to
there
houses
.
Then
called
he
all
his
masters
detters
/
and
said
vnto
the
fyrst
/
howe
moche
owest
thou
vnto
my
master
?
And
he
said
/
an
hondred
tonnes
of
oyle
/
and
he
sayd
to
him
.
take
thy
bill
/
and
sitt
doune
quickly
/
and
write
fiftie
.
Then
sayd
he
to
another
/
what
owest
thou
?
And
he
sayde
.
an
hondred
quarters
of
wheate
.
He
sayd
to
him
.
Take
thy
bill
/
and
write
foure
scoore
.
And
the
lorde
commended
the
vniust
stewarde
/
because
he
had
done
wysly
.
For
the
chyldren
of
this
worlde
/
are
in
their
kynde
/
wyser
then
the
chyldren
off
light
.
And
I
saie
also
unto
you
/
make
you
frendes
of
the
wicked
mammon
/
that
when
ye
shall
have
nede
/
they
may
receave
you
into
everlastinge
habitacions
.
Luke
xvj
.
Chapter
.
Foras
moch
as
with
this
and
divers
soch
other
textes
/
many
have
ēforsed
to
drawe
the
people
from
the
true
fayth
and
from
puttinge
their
/
truft
in
the
trueth
of
Goddes
promyses
and
in
the
merites
and
deservinge
of
his
Christe
oure
lordes
and
have
also
brought
it
to
passe
(
for
many
false
prophetes
shall
aryse
and
deceave
many
and
moch
wekednes
must
also
be
/
saith
Christe
Mat.
xxiiij
.
And
Paul
saith
ij
.
Timoth.
iij.
Evell
men
and
deceavers
shall
preuayle
in
evell
while
they
deceave
and
are
deceaved
them selves
)
and
have
taughte
them
to
put
there
truste
in
their
owen
merites
and
brought
them
in
belefe
that
they
shal
be
instified
in
the
sight
of
god
by
the
goodnesse
of
there
own
workes
and
have
corrupte
the
pure
worde
of
god
to
confirme
their
Aristotell
with
all
.
For
though
that
the
philosophers
and
wordly
wise
men
were
enemies
above
all
enemies
to
the
gospell
of
God
/
and
though
the
wordly
wisdome
can
not
comprehende
the
wisdome
of
god
as
thou
mayst
see
.j.
Corinthi
.
j.
and
.
ij
And
though
wordly
ryghteousnes
can
not
be
obedient
vnto
the
righteousnes
of
god
Ro.
x.
yet
what
so
ever
the
reade
in
Aristo
.
that
must
be
firste
true
.
And
to
mayntene
that
they
rente
&
tere
the
scriptures
with
there
distinccions
and
expon̄de
them
violently
contrarie
to
the
meaninge
of
the
texte
/
&
to
the
circumstances
that
goe
before
&
after
&
to
a
thousande
clere
&
evidente
textes
.
Werefore
I
have
taken
in
hande
to
expon̄de
this
gospel
&
certaine
other
places
of
the
newe
testamente
&
(
as
fer
forth
as
god
shall
lende
me
grace
)
to
bringe
the
scripture
vnto
the
right
sence
&
to
digge
againe
the
welles
of
Abraham
&
to
purge
&
clense
them
of
the
erth
of
wordly
wisdome
/
where
with
these
philistenes
have
stepped
them
.
Which
grace
graunt
me
God
/
for
the
love
that
he
hath
unto
his
sonne
Jesus
dure
lorde
/
unto
the
glorie
of
his
name
.
Amen
.
THat
fayth
only
before
allwerfes
and
whith
out
all
merites
/
but
Christes
only
iustifieth
&
settith
vs
at
peace
with
god
ys
provid
by
Paule
in
the
first
chapter
to
the
Ro.
I
Am
not
ashamed
(
saith
he
)
of
the
gospell
/
that
is
to
saie
/
of
the
glad
tithinges
&
promises
which
god
hath
made
&
sworne
to
vs
in
Christ
.
For
it
(
that
is
to
saye
the
gospell
)
ys
the
power
of
god
vnto
salvacyon
/
to
all
that
beleve
.
And
it
foloweth
in
the
forsaid
chapter
/
the
Just
or
rightewes
must
live
by
faith
.
¶
For
in
the
faith
which
we
have
in
Christ
and
in
godes
promises
finde
we
mercye
/
lyfe
/
favoure
/
and
peace
.
In
the
law
we
find
deth
/
damnation
/
&
wrath
:
more
over
the
curse
&
vengeaunce
of
god
apon
vs
.
And
it
(
that
is
to
saye
the
lawe
)
ys
called
of
Paule
.ij.
Cor.
iij.
the
ministracion
of
deth
and
damnacion
.
In
the
lawe
we
are
proovid
to
be
the
enimies
of
god
/
and
that
we
hate
him
.
For
how
can
we
be
at
peace
with
god
and
love
him
/
seinge
we
are
conceaved
and
borne
vnder
the
power
of
the
devill
and
are
his
possession
and
kingdome
/
his
captives
and
bondmen
/
and
leade
at
his
will
/
and
he
holdith
oure
hertis
/
so
that
it
is
impossible
for
vs
to
consent
to
the
will
of
god
/
moch
more
is
it
impossible
for
a
man
to
fufill
the
lawe
/
of
his
awne
strnegth
and
power
seynge
that
we
are
by
byrth
and
of
nature
the
heires
of
eternall
damnacyon
.
As
sayth
Paule
Ephe.
ij
.
We
(
saith
he
)
are
by
nature
the
chylder
of
waath
.
Which
thing
the
lawe
doth
but
vtter
only
and
helpyth
vs
not
/
yee
requiryth
impossyble
thinges
of
vs
.
The
law
when
it
commaundeth
that
thou
shalt
not
lust
/
geveth
thee
not
power
so
to
do
/
but
damnenith
thee
/
because
thou
canst
not
so
doo
.
IFF
thou
wylt
therfore
be
at
peace
with
God
and
love
him
/
thou
muste
turne
to
the
promyses
of
God
and
to
the
Gospel
which
is
called
of
Paul
in
the
place
before
rehersed
to
the
Corinthians
/
the
mynistracion
of
ryghtwesnes
and
of
the
spyryte
.
For
fayth
bryngeth
pardon
and
forgyvenes
frely
purchased
by
Christes
bloud
and
bringeth
also
the
spryte
/
the
spryte
loeseth
the
bondes
of
the
devyll
and
setteth
vs
at
lybertye
.
For
where
the
spryte
of
the
lorde
is
there
is
libertie
saith
Paul
in
the
same
place
to
the
Corinhtiās
/
that
is
to
saye
/
there
the
hert
is
fre
and
hath
power
to
love
the
wyl
of
God
/
and
there
the
hert
morneth
that
he
can
not
love
ynough
.
Now
is
that
consent
of
the
hert
vnto
the
law
of
God
eternall
lyfe
/
yee
though
there
be
no
power
yet
in
the
membres
to
sulfyll
it
.
Lat
every
man
therfore
(
according
to
Pauls
councell
in
the
.vj.
ch.
to
the
ephes.
)
are
me
himselfe
with
the
armoure
of
God
/
that
is
to
vnderstand
/
wyth
Godes
promyses
/
and
above
all
thing
(
sayth
he
)
take
vnto
you
the
shyld
of
faythe
/
where
wyth
ye
maye
be
able
to
quench
all
the
f●rey
dartes
of
the
wicked
/
that
ye
maye
be
able
to
resyst
in
the
evyll
daye
of
rētaciō
/
and
namelye
at
the
houre
of
death
.
Se
therfore
thou
have
Godes
promyses
in
thyne
herte
and
that
thou
beleve
them
wyth
out
waveringe
:
and
when
rētacyon
arriseth
/
and
the
devyll
layeth
the
lawe
and
thi
deades
agaynst
the
/
answare
him
wyth
the
promyses
and
turne
to
God
and
confesse
thy selfe
to
hym
and
say
it
is
even
so
/
or
else
how
coude
he
be
mercyfull
?
but
remember
that
he
is
the
God
of
mercye
and
of
truth
and
can
not
but
fulfyll
hys
promyses
.
Also
remembre
that
hys
sonnes
bloud
is
stronger
than
all
the
synnes
and
wyefydnes
of
the
whole
worlde
and
there
wyth
quiet
thy selfe
and
there
vnto
commit
thi
selfe
and
blesse
thi
self
in
all
temtatyon
(
nameli
at
the
houre
of
death
)
with
that
holy
candle
.
Oelse
perishist
thou
though
thou
hast
a
thousande
holy
candles
aboute
the
/
a
hundred
ton
of
holy
water
/
a
shipfull
of
pardones
/
a
cloth
sack
full
of
freres
coetes
and
all
the
ceremonyes
in
the
world
and
all
the
good
workes
/
deservynges
and
merytes
of
all
the
men
in
the
world
/
be
they
or
were
they
never
so
holy
.
Godes
word
only
lasteth
for
ever
and
that
which
he
hath
sworne
doth
abide
/
when
all
other
thinges
perishe
.
So
longe
as
thou
findist
ani
consent
in
thine
hert
vnto
the
lawe
of
God
/
that
it
is
righteous
and
Good
/
&
also
displeasure
that
thou
canst
not
fulfill
it
/
despere
not
/
nether
doute
/
but
that
Godes
sprite
is
in
the
/
and
that
thou
art
chosen
for
Christes
sake
/
to
the
enherytaunce
of
eternall
life
.
And
again
Ro.
iij.
We
suppose
that
amam
is
iustified
thorow
faith
with
out
the
deades
of
the
lawe
.
And
like
wise
Ro.
iiij
.
we
saie
that
faith
was
rekened
to
Abraham
for
rightwesnes
.
Item
Ro.
v.
seing
that
we
ar
iustified
thorowe
faith
/
we
are
at
peace
with
God
.
Item
Ro.
x.
With
the
hert
doth
a
man
beleve
/
to
be
made
righteous
.
Item
Galat.
iij.
Receavid
ye
the
spirite
by
the
deades
of
the
lawe
or
by
hearinge
of
the
faithe
?
Doth
he
wihich
ministreth
the
sprite
vnto
you
and
worketh
miracles
amonge
you
/
do
it
of
the
deades
of
the
law
or
by
heringe
of
fayth
?
Even
as
Abraham
beleved
God
and
it
was
rekened
hym
for
righteousnes
.
Vnderstande
therfore
(
saith
he
)
that
the
chyldern
of
fayth
are
the
chyldern
of
Abraham
.
For
the
scripture
sawe
before
/
that
God
wold
iustifye
the
hethen
or
gentyls
by
fayth
and
shewed
before
Glatydinges
vnto
Abraham
/
in
thy
sede
shall
all
nacions
be
blessed
.
Wherfore
they
which
are
of
fayth
are
blessed
/
that
is
to
were
made
rightewes
with
righteous
Hbrahā
For
as
many
as
are
of
the
deades
of
the
lawe
are
vnder
curse
.
For
it
is
written
/
sayth
he
cursed
is
every
man
that
contynueth
not
in
all
thinges
which
are
written
in
the
boke
of
the
lawe
to
fulfyll
them
.
Item
Gala.
ij
.
where
he
resysted
peter
in
the
face
he
sayth
.
We
which
ar
Jewes
by
nacion
and
not
synners
of
the
gentyls
/
knowe
that
a
man
is
not
iustyfyed
by
the
deades
of
the
lawe
/
but
by
the
fayth
of
Jesus
Christ
and
have
therefor
beleved
on
Jesus
Christe
/
that
we
might
be
Justified
by
the
faith
of
Christ
/
and
not
by
the
deades
of
the
lawe
:
for
by
the
deades
of
the
lawe
:
shall
no
flesh
be
iustyfyed
.
Item
in
the
same
place
he
sayth
/
twiching
that
I
now
lyve
I
lyve
in
the
fayth
of
the
sonne
of
God
/
which
loved
me
and
gave
him selfe
for
me
I
despice
not
the
grace
of
God
.
For
if
righteousnes
come
by
the
lawe
/
them
is
Christ
deade
in
vayne
.
And
of
soch
like
ensamples
are
all
the
epistles
of
Paull
full
.
Marke
howe
Paull
laborith
with
himselfe
to
expresse
the
exceadinge
misteryes
of
faith
in
the
epistle
to
the
ephesians
/
and
in
the
epystle
to
the
Collossyans
.
Off
thes
and
many
soch
like
textes
are
we
sure
that
the
forgivenes
of
synnes
and
iustyfyinge
ys
appropriate
vnto
fayth
only
wythout
the
addinge
to
of
workes
.
Take
for
the
also
the
sicknes
that
Christ
maketh
▪
Mathei
.
vij
.
A
good
tree
bringeth
forth
good
frute
.
And
a
bad
tree
bringeth
forth
bad
frute
.
There
seist
thou
that
the
frute
maketh
not
the
tree
good
/
but
the
tree
the
frute
/
and
that
the
tree
must
afore
hand
be
good
or
be
made
good
:
yer
it
can
bringe
forth
good
frute
As
he
also
sayth
Math.
xij
.
ether
make
the
tree
good
and
hys
frute
good
also
/
ether
make
the
tree
bad
and
his
frute
bad
also
.
How
can
ye
speake
well
while
ye
youre selfes
ar
evill
?
So
lyke
wise
ys
this
true
and
no
thing
more
true
/
that
a
man
before
all
good
workes
must
fyrst
be
good
/
&
that
it
is
impossible
that
workes
shuld
make
hym
good
/
if
he
were
not
good
before
/
yer
he
did
good
workes
.
For
this
ys
Christes
principle
&
(
as
we
say
)
a
generall
rule
.
How
can
ye
speake
well
/
while
ye
are
evyll
?
so
like
wise
how
can
ye
doe
good
/
while
ye
are
evil
.
This
is
therfore
a
playne
/
&
a
sure
conclusion
not
to
be
dowred
of
/
that
there
must
be
fyrst
in
the
hert
of
a
man
before
he
doe
any
good
worke
/
a
gretter
&
a
preciouser
thing
them
all
the
good
workes
in
the
world
to
reconsile
him
to
God
to
bringe
that
love
&
favoure
of
God
to
him
/
to
make
him
love
God
again
/
to
make
him
righteous
&
good
in
the
sight
of
god
/
to
do
a
maye
his
sinne
/
to
deliver
him
&
loose
him
/
out
of
that
captivite
where
in
he
was
cōceavid
and
borne
/
in
which
he
coude
nether
love
God
nether
the
wyll
of
God
.
Or
else
how
can
he
worke
any
good
werke
that
shuld
please
God
/
if
there
were
not
some
supernaturall
goodnes
in
him
given
of
god
frely
where
of
the
good
worke
must
spring
?
even
as
a
sick
man
must
first
be
healed
or
made
whole
/
ye●
he
can
doe
the
deades
of
an
whole
man
/
&
as
the
blinde
man
must
first
have
sight
givin
him
yer
he
can
see
:
&
he
that
hath
his
feete
in
fetters
gives
or
stockes
must
first
be
loosid
or
he
can
goe
/
walke
or
runne
/
&
even
as
they
which
thou
readist
of
in
the
gospell
that
they
were
possessed
of
the
devils
/
could
not
laude
God
til
the
devils
were
cast
out
.
That
preciouse
thinge
which
must
be
in
the
herte
yer
a
man
can
worke
any
good
worke
is
the
word
of
god
/
which
in
the
gospel
praecheth
profereth
&
bringeth
vnto
all
that
repent
&
beleve
/
the
favoure
of
God
in
Christ
.
Who
so
ever
herith
the
word
and
belevith
it
/
the
same
is
there
by
righteouse
and
there
by
is
geven
hym
the
sprite
of
God
/
which
leadith
hym
vnto
all
that
is
the
wylll
of
God
and
is
loosed
from
the
captyvyte
and
bondage
of
the
devyll
/
and
hys
hert
is
free
to
love
God
/
and
hath
lust
to
doe
the
will
of
God
.
Therefore
it
is
called
the
worde
of
lyse
/
the
word
of
grace
/
the
worde
of
health
/
the
worde
of
redemcion
/
the
word
of
forgevenes
/
&
the
worde
of
peace
/
he
that
hereth
it
not
or
belevith
it
not
/
can
by
no
meanes
be
made
rightous
before
god
.
This
cōfermith
Peter
i
the
xv
.
of
the
actes
/
seyng
that
God
through
fayth
doth
purifie
the
hertes
.
For
of
what
nature
so
ever
the
worde
of
God
is
/
of
the
same
nature
must
the
hertes
be
which
beleve
theron
and
cleave
thervnto
.
Now
is
the
worde
lyvinge
/
pure
/
righteouse
and
true
/
and
even
soe
maketh
it
the
hertes
of
them
that
beleue
theron
.
IFF
it
be
said
that
Paul
(
when
he
saith
in
the
.iij.
to
the
Romains
/
no
flesh
shal
be
or
canbe
iustyfied
bi
the
deades
of
the
law
)
meaneth
it
of
the
ceremonies
or
sacrifices
/
it
is
a
lye
verilye
.
For
it
foloweth
immediatly
/
by
the
lawe
commeth
the
knowleage
of
sinne
.
Now
are
they
not
the
ceremonies
that
vtture
sinne
/
but
the
lawe
of
commandementes
.
In
the
.iiij.
(
he
saith
)
the
lawe
causeth
wrath
which
can
not
be
vnderstond
of
the
ceremonies
for
they
were
geven
to
reconsyle
the
people
to
god
againe
after
they
had
sinned
.
If
as
they
saye
the
ceremonies
which
were
geven
to
purge
sinne
and
to
reconsile
/
iustifye
not
nether
blesse
/
but
temporallie
onlye
/
moch
more
the
lawe
of
commaundmentes
instifyeth
not
.
For
that
which
provith
a
man
sicke
healith
him
not
/
nether
doth
the
cause
of
wrath
bringe
to
favour
/
nether
can
that
which
damneth
save
a
man
.
When
the
mother
commaundith
her
childe
/
but
even
to
rocke
the
cradell
/
it
grudgith
▪
the
commaundement
doth
but
vttur
the
Poyson
that
laye
hidd
/
and
settith
him
at
ba●e
with
his
mother
and
makith
him
beleve
she
lovith
him
not
.
Thes
commaundmentes
also
(
thou
schalt
not
covet
thy
neigbours
house
thou
shalt
not
lust
desire
or
wisshe
after
thi
neighbours
wife
servant
/
maide
oxe
or
asse
/
or
what
so
ever
pertainith
vnto
thi
neighboure
)
geve
me
not
power
so
to
doo
/
but
vtter
the
poison
that
is
in
me
&
dampne
me
/
because
I
can
not
soe
doo
/
and
prove
that
god
is
wrathe
with
me
/
seinge
that
his
wil
and
mine
are
so
contrary
.
Therfore
sayth
Paul
Gal.
iij.
If
there
had
bin
geve
soch
a
lawe
that
coulde
have
geven
life
/
then
no
doute
righteousnes
had
come
by
the
lawe
but
the
scripture
concluded
all
vnder
sinne
(
saith
he
)
that
the
promise
might
be
geven
vnto
them
that
beleve
thorow
the
faith
that
is
in
Jesus
Christ
.
The
promises
when
the
are
beleved
/
are
they
that
iustifie
/
for
they
bringe
the
spirite
which
Ioesith
the
hert
giveth
lust
to
the
law
and
certifieth
vs
of
the
good
will
of
god
vnto
vs
warde
.
Iff
we
submitte
our selfes
vnto
god
and
desire
him
to
heale
vs
/
he
will
do
it
/
and
will
in
the
meane
time
(
because
of
the
consent
of
the
hert
vnto
the
law
)
count
vs
for
full
hole
and
will
no
more
hate
vs
/
but
pitie
vs
/
cherish
vs
be
tender
hertid
to
vs
and
love
vs
as
he
doth
Christ
him selfe
▪
Christ
is
our
redemer
savar
/
peace
/
attonement
/
and
satisfaction
/
and
hath
made
amendes
or
satisfactyon
to
Godwarde
for
all
the
synne
which
they
that
repent
(
consentinge
to
the
lawe
and
beleving
the
promyses
)
doo
/
have
done
or
shall
doo
.
So
that
if
thorow
fragylite
we
fall
a
thousand
tymes
in
a
daye
/
yet
if
we
doo
repent
agayn
/
we
have
all
waye
mercy
layd
vp
for
vs
in
store
in
Jesus
Christ
our
lorde
.
WHat
shall
we
sayethen
to
those
scriptures
which
goo
so
sore
apon
good
workes
?
As
we
rede
Math.
xxv
.
I
was
an
hongred
and
ye
gave
me
meate
&c.
And
soch
lyke
.
Which
all
sownd
as
though
we
shuld
be
i●styfied
and
accepted
vnto
the
favoure
of
God
in
Christ
thorow
good
workes
.
This
wise
answare
I.
Many
there
are
which
when
they
heare
or
rede
of
fayth
/
at
tonce
they
consent
there
vnto
and
have
a
certayne
ymaginacion
or
opinion
of
the
●ayth
/
as
when
a
man
tellith
a
storye
or
a
thinge
done
in
astraunge
lande
/
that
pertayneth
not
to
them
at
all
.
Which
yet
they
beleve
&
tell
as
a
true
thinge
.
And
this
imaginacion
or
opinion
they
call
faith
.
They
thinke
no
forther
then
yt●ayth
ys
a
thinge
which
stondith
in
there
awne
power
to
have
/
as
do
other
naturall
workes
which
men
worke
:
but
they
fele
no
maner
workinge
of
the
spirite
nether
the
terrible
sentence
of
the
lawe
/
the
fearfull
iudgementes
of
God
/
the
horrible
damnacion
and
captivite
vnder
satan
.
Therefore
as
sone
as
they
have
this
opinion
or
ymaginacion
in
there
hertis
:
that
sayth
/
verely
this
doctrine
semeth
true
/
I
beleve
it
is
even
so
.
Then
they
thinke
that
the
rigtht
faith
is
there
.
But
afterward
when
they
fele
in
themselves
/
&
also
se
in
other
that
there
is
none
alteracion
/
and
that
the
workes
folowe
not
but
that
they
are
altogether
even
as
before
/
and
abide
in
there
olde
estate
:
them
thinke
they
that
fayth
is
not
sufficient
/
but
that
it
must
be
some
gretter
thinge
them
fayth
that
shuld
iustifie
a
man
.
So
fa●le
they
a
waye
from
faith
again
/
&
crye
sayinge
faith
only
iustifieth
not
a
man
/
and
maketh
him
acceptable
to
God
.
Iff
thou
aske
them
wherefore
.
They
answere
/
se
how
many
there
are
that
beleve
and
yet
do
no
moare
them
they
did
before
.
Thes
ar
they
which
Judas
in
his
epistle
callith
dreamers
which
deceave
them selfes
with
there
owne
fantasi●s
.
For
what
other
thinge
ys
ther
ymaginacion
which
they
call
faith
/
them
a
dreaminge
of
the
fayth
/
and
an
opinion
of
there
owne
ymaginacion
wrought
with
out
the
grace
of
god
?
These
must
ne●des
beworse
at
the
later
ende
than
at
the
biginninge
.
These
ar
the
olde
vessels
/
that
rent
when
new
wine
y●
powred
in
to
them
Mat.
ix
that
is
/
they
heare
Godes
word
but
holde
it
not
/
and
therfore
waxe
worse
than
they
were
before
.
But
the
right
faith
springeth
not
of
mans
fantes
▪
nether
ys
it
in
any
mans
power
to
obtayne
it
/
but
is
all
to gether
the
pure
gift
of
God
poured
in
to
vs
frelye
with
out
all
maner
doinge
of
vs
with
out
deservinge
and
merites
/
yee
&
without
sekinge
for
of
vs
.
And
is
(
as
saith
Paull
in
the
seconde
to
the
Ephesians
)
even
godes
gift
and
grace
purchasid
thorou
Christ
.
Therfore
is
it
mighty
in
operation
/
full
of
vertue
and
ever
workinge
/
which
also
renueth
a
man
and
begettith
him
a
freshe
/
alterith
him
chaungeth
him
/
and
turneth
him
all
togedre
in
to
a
new
nature
and
conversacion
:
so
that
a
man
feareth
his
hert
all
togedre
altered
and
chaunged
&
ferre
oderwise
desposed
them
before
/
and
hath
power
to
love
that
which
before
he
could
not
but
hate
/
&
deliteth
in
that
which
before
he
abhorred
/
and
hateth
that
which
before
he
coulde
not
but
love
.
And
it
setteth
the
soule
at
libertie
and
maketh
hyr
free
to
folowe
the
will
of
god
/
and
doth
to
the
soule
even
as
health
doth
vnto
the
bodie
/
after
that
a
man
is
pined
and
wasted
a
waye
with
a
longe
soekinge
disease
.
The
legges
can
not
beare
hym
/
he
can
not
lift
op
his
handes
to
helpe
him self
/
his
tast
is
corrupte
/
suger
is
bitter
in
his
mouth
/
his
stomake
abhorrith
longinge
after
sibbersause
and
shashe
/
at
which
a
whole
stomake
ys
ready
to
cast
his
gorge
.
When
health
commith
/
she
chaungeth
&
altereth
hym
cleane
/
gevith
hym
strength
in
all
hys
membres
and
lust
to
doe
of
hys
owne
accorde
that
which
before
he
could
not
doe
neder
could
suffer
that
any
man
exhorted
hym
to
doe
/
and
hath
now
lust
in
holsome
thinges
/
and
his
membres
ar
fre
and
at
libertie
and
have
power
to
doe
of
ther
owne
accorde
all
thinges
which
belonge
to
an
whole
man
to
doe
/
which
afore
they
had
no
power
to
doo
/
but
were
in
captivitie
&
bondage
So
like
wise
in
all
thing
doth
right
faith
to
the
soule
.
¶
The
sprite
of
god
acompanieth
faith
/
&
bringith
with
her
light
where
with
a
man
beholdith
him
selfe
in
the
law
of
god
/
&
seith
hys
miserable
boundage
and
captiuite
/
&
humbleth
him selfe
/
and
abhorreth
him
selfe
:
she
bringeth
Godes
promises
of
all
good
thiges
in
Christe
God
worketh
with
his
worde
/
&
in
his
worde
And
as
his
worde
is
preached
/
faith
wroteth
her selfe
in
the
hertes
of
the
electe
:
and
as
faith
entreth
&
the
worde
of
god
is
beleved
/
the
power
of
god
loeseth
the
hert
from
the
captiuite
&
bondage
vnder
sinne
/
and
kni●teh
and
coupleth
hym
to
god
and
to
the
will
of
god
/
altereth
hym
and
chaungeth
hym
clene
/
facyoneth
and
forgeth
hym
a
new
/
gevith
him
power
to
love
and
to
doe
that
which
before
was
vnpossible
for
him
ether
to
love
or
doe
/
and
turneth
him
in
to
a
new
nature
:
so
that
he
loveth
that
which
he
before
hated
/
and
hateth
that
which
he
before
loued
/
and
is
cleane
altered
and
chaunged
and
contrarie
desposed
/
and
is
knyt
and
coupled
fast
to
Gods
wyll
/
and
naturally
bringeth
forth
good
workes
/
that
is
to
say
/
that
which
God
commaundeth
to
doo
/
and
not
thinges
of
his
owne
ymagynacyon
.
And
that
doth
he
of
hys
owne
accorde
as
a
tree
bringeth
forth
frute
of
hyr
owne
accorde
.
And
as
thou
neadist
not
to
byd
a
tree
to
bringe
forth
fruyte
/
so
is
ther
no
lawe
put
vnto
him
that
beleveth
&
is
iustified
thorou
faith
(
as
saith
Paule
in
the
fyrst
pistle
to
Timothe
the
fyrst
Chapter
)
Nether
is
it
neadfull
.
For
the
lawe
of
God
is
written
and
graved
in
his
herte
/
●o
his
pleasure
is
therein
.
And
as
wyth
out
commaundement
but
even
of
his
owne
nature
/
he
eateth
drinketh
/
seeth
/
hereth
/
talketh
/
and
goeth
:
even
so
of
hys
owne
nature
/
wyth
out
coaccion
or
compulsyon
of
the
lawe
/
bryngeth
he
forth
good
workes
.
And
as
a
whole
man
when
he
is
a
thurst
/
taryeth
but
for
drinke
/
and
when
he
hongreth
abideth
but
for
meate
/
and
then
drinketh
and
eateth
naturally
:
even
so
ys
the
faythfull
ever
a
thurst
and
an
hongred
after
the
wyll
of
God
/
and
taryeth
but
for
occasyon
.
And
when
so
ever
an
occasyon
is
geven
/
he
worketh
naturally
the
wyll
of
God
.
For
thys
blessinge
ys
geven
to
all
them
that
trust
in
Christes
bloude
/
that
they
thrust
and
hongre
to
doo
Gods
wyll
.
He
that
hath
not
thys
fayth
/
ys
but
an
vnprofytable
babler
of
fayth
and
workes
/
and
wotteth
nother
what
he
bableth
nor
what
he
meaneth
or
where
vnto
hys
wordes
pertayne
.
For
he
fealeth
not
the
power
of
fayth
nor
the
workynge
of
the
spirite
in
his
herte
/
but
enterpreteth
the
scriptures
which
speake
of
fayth
and
workes
/
after
his
owne
blynd
reason
and
folysh
phantasies
and
not
of
any
fealinge
that
he
hath
in
hys
herte
:
as
a
man
reherseth
a
tale
of
an
other
manes
mouth
and
wotteth
not
wether
it
be
soe
or
noe
as
he
sayth
/
nor
hath
any
experyence
of
the
thinge
selfe
.
Now
doth
the
scripture
ascrybe
both
fayth
and
workes
not
to
vs
/
but
to
god
only
/
to
whom
they
belonge
only
/
and
to
whom
they
are
appropiate
/
whose
gyft
they
are
and
the
proper
worke
of
his
spirite
.
Is
yt
not
a
froward
and
perverse
blindnes
?
they
reach
how
a
man
can
do
nothinge
of
hys
owne
selfe
/
and
yet
presumtuously
take
apon
them
the
greatyst
and
hyest
worke
of
God
/
even
to
make
fayth
in
them selfes
of
theyr
owne
power
and
of
ther
owne
false
ymaginacion
and
thoughtes
.
Therfore
I
saye
/
we
muste
despere
of
our selfes
/
and
pray
God
(
as
Christes
Apostels
dyd
)
to
geve
vs
fayth
/
and
to
encrease
our
fayth
.
When
we
have
that
/
we
neade
no
other
thinge
moare
.
For
she
bringeth
the
spirite
with
her
/
&
he
not
only
teacheth
vs
all
thinges
/
but
workes
them
also
mightly
in
vs
and
carieth
vs
thorou
aduersite
/
persecution
/
deeth
and
hell
/
vnto
heven
and
everlastinge
life
.
MArke
diligently
therfore
seinge
we
are
come
to
answare
.
The
scripture
because
of
soch
dreamers
and
fained
faithes
sake
/
vseth
soch
maner
of
speakinges
of
werkes
/
not
that
a
man
shuld
thereby
be
made
good
to
Godwarde
or
iustified
/
but
to
declare
vnto
other
/
and
to
take
of
other
the
difference
betwene
false
fained
faith
and
right
faith
.
For
where
right
faith
ys
/
there
bringeth
she
forth
good
workes
/
yf
ther
folowe
not
good
workes
/
it
is
no
doute
but
a
dreame
&
an
opinion
or
fained
faith
.
Where fore
loke
as
the
frute
maketh
not
the
tree
good
/
but
declarith
and
testifieth
outewardly
that
the
tree
is
good
(
as
Christ
saith
)
every
tree
ys
knowen
by
his
frute
:
even
so
shall
ye
knowe
the
right
faith
by
hir
frute
.
Take
for
an
ensample
mary
that
annoynted
Christes
feete
/
Luke
.vij.
When
Simon
which
bade
Christe
to
his
house
had
condemned
hir
/
Christ
defended
hir
and
iustified
hir
sainge
:
Simon
I
have
a
certaine
thinge
to
say
vnto
the.
And
he
said
master
saie
on
.
There
was
a
certayne
lender
which
had
two
detters
/
the
one
oug●te
five
hundret
pense
/
and
the
other
fiftie
.
When
they
had
nothinge
to
paie
he
for
gave
bothe
.
Which
of
them
tell
me
/
will
love
him
most
?
Simon
answered
&
said
:
I
suppose
that
he
to
whom
he
forgave
most
.
And
he
said
to
him
/
thou
hast
truly
iudged
.
And
he
turned
him
to
the
woman
/
&
said
vnto
Simon
Seist
thou
this
woman
?
I
entred
in
to
thine
howse
/
and
thou
gavest
me
no
water
to
my
feete
/
but
she
hath
weshed
my
feete
with
teares
/
&
wipte
them
with
the
heeres
of
hir
heed
Thou
gavest
me
no
kisse
/
but
shesens
the
time
I
came
in
/
hath
not
ceased
to
kisse
my
feete
.
My
heed
with
oyle
(
which
is
but
a
vile
thing
)
thou
hast
not
annoynted
.
And
she
hath
annoynted
my
feete
with
costlie
&
preciouse
oyntement
.
Wherefore
I
say
vnto
the
/
many
sinnes
ar
forgeven
her
for
she
loveth
moch
.
To
whom
lesse
is
forgeven
/
the
same
doth
love
lesse
&c.
Hereby
se
we
that
deades
and
workes
are
but
outward
signes
of
the
inwarde
grace
of
the
bounteous
and
plenteous
mercy
of
god
frely
receaved
/
with
out
all
merites
of
deades
/
yee
and
before
all
deades
.
Christ
teacheth
to
knowe
the
inwarde
fayth
and
love
/
by
the
outwarde
deades
.
Deades
are
the
frutes
of
love
/
and
love
ys
the
frute
of
faith
.
Love
and
also
the
deades
are
great
or
small
accordinge
to
the
proporcion
of
fayth
.
Where
fayth
is
mighty
&
strong
there
is
love
fervent
and
deades
plentuouse
and
done
with
excedinge
mekenes
Where
fayth
is
weake
/
theris
love
colde
and
the
deades
fewe
and
fadith
as
flowres
&
blosomes
in
winter
.
Simon
beleved
and
had
fayth
/
yet
but
weaklie
/
and
according
to
the
proporcyon
of
his
fayth
loved
coldlye
/
and
had
deades
therafter
:
he
bade
Christe
vnto
a
simple
and
a
bare
feest
only
/
and
receaued
him
not
with
ony
great
humanite
.
But
Mari
had
a
stronge
fayth
/
and
therfore
burninge
love
/
and
notable
deades
done
with
exceadinge
profounde
and
deape
mekenes
.
On
the
on
syde
shesawe
her selfe
clerely
in
the
lawe
/
both
in
what
daunger
she
was
in
/
and
her
cruell
bondage
vnder
sinne
/
hyr
horryble
damnacyon
and
also
the
fearfull
sentence
and
iudgement
of
God
apon
synners
.
On
the
odersyde
she
herd
the
gospell
of
Christ
preached
/
and
in
the
promysses
she
sawe
wyth
egles
eyes
the
exceadinge
abundaunt
mercye
of
God
/
that
passeth
all
vtteraunce
of
speach
/
which
is
set
forth
in
Christ
for
all
meke
synners
.
Which
knowleage
ther
synnes
.
And
she
beleved
the
word
of
God
myghtylye
and
glorifyed
God
over
his
mercye
and
truth
/
and
being
overcome
and
overwhelmed
with
the
vnspeakeable
yee
and
incomprehensyble
aboundante
ryches
of
the
kyndnes
of
God
/
dyd
enflame
and
burne
in
love
/
yee
was
so
swolne
in
love
/
that
she
cowld
not
abyde
nor
hold
/
but
must
breake
out
/
and
was
so
dronke
in
love
that
she
regarded
no
thinge
/
but
evyn
to
vtter
the
fervent
and
burnynge
love
of
hyr
hert
only
.
She
h●d
no
respecte
to
hyr
selfe
/
though
she
was
never
so
greate
and
notable
a
synner
/
nethther
to
the
curyouse
ypocrysye
of
the
phareses
which
ever
dysdayne
weke
sinners
/
nether
the
costlynes
of
hyr
oyntement
/
but
wyth
all
humblenes
dyd
runne
vnto
his
fete
.
Weshed
them
with
the
teares
of
hyr
eyes
/
and
wypyd
them
wyth
the
heyrys
of
her
hede
/
and
anoynted
them
wyth
hyr
precyous
oyntement
/
yee
and
wold
nodow●e
have
runne
in
to
the
grounde
vnder
hys
fete
to
have
vtt●ered
hyr
love
towarde
him
/
yee
wold
have
descended
downe
in
to
hell
/
if
it
had
byn
possyble
.
Even
as
Paule
in
the
neynth
Chapter
of
his
pystle
to
the
Romyans
was
dronke
in
love
and
overwhelmed
wyth
the
plentuousnes
of
the
infinyte
mercye
of
god
(
which
he
had
receaved
in
Chryste
vnsought
fore
)
wyshed
hym self
baneshy●
from
Christe
and
damned
/
to
save
the
Iewes
/
if
it
myght
have
bene
.
For
as
a
man
fealeth
God
in
hym selfe
/
so
ys
he
to
hys
neghboure
.
Marke
an
oderihinge
also
.
We
for
the
most
part
because
of
our
grossenes
/
in
all
oure
knouwleage
proceade
from
that
which
is
last
and
hinmost
vnto
that
which
is
first
/
beginninge
at
the
later
ende
/
disputinge
and
making
our
argumentes
backwarde
.
We
beginne
at
the
effecte
and
worke
and
procede
vnto
the
naturall
cause
.
As
because
of
an
ensample
we
first
se
the
mone
derke
/
and
then
sherch
the
cause
/
and
find
that
the
puttinge
of
th
erth
betwene
the
sone
and
the
mone
is
the
naturall
cause
of
the
darknes
and
that
the
erth
stoppeth
the
light
.
Then
dispute
we
backewarde
sayinge
:
the
mone
is
darknede
/
therfore
is
the
erth
directli
betwene
the
sone
&
the
mone
.
Now
yet
is
not
the
derknes
of
the
mone
the
natural
cause
that
th
erth
is
betwene
the
sone
and
the
mone
/
but
the
effecte
therof
and
cause
declarative
/
declaringe
and
leadinge
vs
vnto
the
knowleage
/
how
that
the
erth
ys
betwene
the
sone
and
the
mone
directlye
and
causeth
the
derknes
/
stopping
the
light
of
the
sonne
from
the
mone
.
And
contrar●e
wise
the
beinge
of
the
erthe
directelye
betwene
the
sone
and
the
mone
is
the
naturall
cause
of
the
derknes
.
Lyfe
wise
he
hath
a
sone
therfore
is
he
a
father
/
and
yet
the
sone
is
not
cause
of
the
father
/
but
contrarie
wise
.
Not
with
stondinge
the
sonne
is
the
cause
declarative
/
where
bye
we
knowe
that
the
other
ys
a
father
.
After
the
same
maner
here
/
many
synnes
ar
forgeven
her
/
for
she
lovethe
moch
/
thou
mayst
not
onderstand
by
the
worde
for
/
that
love
is
the
naturall
cause
of
the
forgeuinge
of
synnes
/
but
declareth
it
onli
/
and
contrary
wise
the
forgevenes
of
synes
ys
the
naturall
cause
of
love
.
¶
The
workes
declare
love
.
And
love
declareth
that
ther
is
some
benefite
&
kindnes
shewed
or
els
wold
ther
be
no
love
.
Whi
worketh
one
and
an
other
not
?
Or
one
more
then
an
other
?
Because
that
one
lovyth
and
the
other
not
/
or
that
the
one
loveth
more
then
thother
.
Whilovyth
one
and
an
other
not
/
or
one
more
then
an
other
?
Bycause
that
one
fealeth
the
excedinge
kyndnes
of
god
in
hys
herte
and
an
other
not
/
or
that
on
fealeth
it
more
than
an
other
.
Scripture
spaeketh
after
the
most
grossest
maner
.
Be
dilygent
therfore
that
thou
be
not
deceaved
wyth
curyousnes
.
For
men
of
no
small
reputacyon
have
bene
dceeaved
wyth
ther
owne
sophistrye
.
HEreby
nowe
seist
thou
/
that
ther
is
great
difference
betwene
beinge
righteous
&
good
in
a
mans
self
/
&
declaringe
and
vtteringe
righteousnes
and
goodnes
.
The
faith
only
maketh
a
man
safe
/
good
/
righteouse
and
the
frend
of
god
/
yee
and
the
sonne
and
the
heire
of
God
and
of
all
hys
goodnes
and
possesseth
vs
wyth
the
spyryte
of
God
.
The
worke
declareth
the
self
fayth
&
goodnes
.
Now
vseth
the
scripture
the
commune
manner
of
fpeatinge
/
and
the
very
same
that
is
amonge
the
people
.
As
when
a
father
sayth
to
hys
chyld
/
go
and
be
loving
mercyfull
and
good
/
to
soch
or
soch
a
pore
man
/
he
byddyth
hym
not
/
there
with
to
be
made
mercyful
/
fynd
and
good
:
but
to
testyfye
and
declare
the
goodnes
that
is
in
hym
all
redie
wyth
the
outward
deade
:
that
it
maye
breake
out
to
the
profet
of
other
/
and
that
other
maye
fele
it
which
have
neade
ther
of
.
After
the
same
maner
shalt
thou
enterprete
the
scriptures
which
make
mencyon
of
workes
:
that
God
therby
wyll
that
we
shewe
forth
that
goodnes
which
we
have
receaved
by
fayth
/
and
let
it
breake
forth
and
come
to
the
profet
of
other
that
the
false
fayth
may
be
knowen
and
weded
oute
by
the
roetes
.
For
God
geveth
no
man
hys
grace
/
that
he
shuld
let
it
lye
styll
and
doe
noo
good
wyth
all
:
but
that
he
shuld
encreace
it
and
multyplye
it
wyth
lendinge
it
to
other
/
and
wyth
opynly
declaringe
of
it
wyth
the
outward
workes
/
provoke
and
drawe
other
to
God
/
As
Christ
sayth
in
Mathew
the
fyft
Chapter
let
youre
lyght
so
shyne
in
the
syght
of
men
that
they
maye
se
youre
good
workes
/
and
gloryfye
your
father
which
is
in
heven
.
Or
els
were
it
as
a
treasure
dygged
in
the
ground
and
hyd
wysdome
/
in
which
what
profett
is
ther
?
More
over
ther
wyth
the
goodnes
/
favour
/
and
gystes
of
God
which
are
in
the
/
not
only
shal
be
knowen
vnto
other
/
but
also
vnto
▪
thyne
awne
self
/
and
thou
shal
be
sure
that
thy
fayth
is
right
/
and
that
the
true
spyryte
of
God
is
in
the
/
and
that
thou
art
called
and
chosen
of
God
vnto
eternall
lyfe
/
and
loosed
from
the
bondes
of
Sathan
whos
captyve
thou
wast
/
as
Peter
exhorteth
in
the
fyrst
of
hys
seconde
epystle
/
thorow
good
workes
to
make
oure
callinge
and
elecetyon
(
where
wyth
we●ar
called
and
chosen
of
God
)
sure
.
For
how
dare
a
man
presume
to
thynke
/
that
hys
fayth
is
right
/
and
that
Godes
favoure
is
on
hym
/
and
that
Godes
spryte
is
in
hym
(
when
he
fealeth
not
the
workynge
of
the
spyryte
/
nether
hym self
desposed
to
any
godly
thinge
.
Thou
canst
never
knowe
or
be
sure
of
thy
fayth
/
but
by
the
workes
/
yf
workes
folowe
not
yee
and
that
of
love
/
with
out
lokinge
/
after
any
rewarde
/
thou
maist
be
sure
that
thy
faith
is
but
a
dreame
and
not
right
/
and
even
the
same
that
James
called
in
his
pistel
the
.ij.
Chapter
deed
fayth
and
not
iustifienge
.
Abraham
thorow
workes
Genesis
.xxij.
was
sure
of
hys
fayth
to
be
ryght
/
and
that
the
true
feare
of
God
was
in
hym
/
when
he
had
off
ered
hys
sonne
(
as
the
scripture
saith
)
Now
knowe
I
that
thou
fearest
god
/
that
is
to
saie
Now
is
it
open
&
manyfest
that
thou
fearest
God
/
in
as
much
as
thou
hast
not
spared
thy
only
sonne
for
my
safe
.
SO
now
by
this
abyde
sure
and
fast
that
a
man
inwardly
in
the
hert
&
before
God
is
ryghteons
and
good
thorow
faith
only
before
all
werfys
.
Not
wyth
standinge
yet
outwardly
&
openly
before
the
people
/
ye
&
before
him self
/
is
he
righteons
throw
the
worke
/
that
is
/
he
fuowith
and
is
sure
throw
the
outwarde
worke
that
he
is
a
true
belever
and
in
the
favure
of
God
and
righteous
and
good
thorow
the
mercy
of
God
/
that
thou
mayst
call
the
one
an
opyn
and
an
owtward
rightwesnes
/
and
the
other
an
inwarde
righteousnes
of
the
hert
(
so
yet
)
that
thou
vndersiond
by
the
outward
righteousnes
/
no
oder
thinge
save
the
frute
that
foloweth
/
and
a
derclaringe
of
the
inward
Justyfyinge
&
righteousnes
of
the
hert
/
and
not
that
it
maketh
a
man
righteous
before
God
/
but
that
he
must
fyrst
berighteons
before
him
in
the
hert
.
Even
as
thou
maist
call
the
frute
of
the
tree
/
the
outward
goodnes
of
the
tree
which
folowith
&
v●●erth
the
inwarde
natur
all
goodnes
of
the
tree
.
This
meaneth
James
in
hys
pystle
where
he
saith
/
fayth
wythout
worfes
is
deed
thes
ye
/
if
workes
folowe
not
/
is
a
sure
and
an
evydent
sygne
/
that
there
is
no
fayth
in
the
hert
/
but
a
deed
ymagynacyon
and
dreame
which
they
falssly
call
fayth
.
Off
the
same
wyse
ys
this
sainge
of
Christ
to
be
vnderstande
.
Make
you
frendes
of
the
vnrighteous
mammon
/
that
ys
showe
youre
fayth
openly
and
what
ye
are
within
in
the
hert
/
with
outwarde
geving
and
bestowinge
youre
good
is
on
the
pore
/
that
ye
maye
obtayne
frendes
/
that
is
/
that
the
pore
on
whom
thou
hast
shewede
mercy
maye
at
the
daye
of
Judgement
testyfye
and
witnesse
of
thy
good
workes
.
That
thy
faith
&
what
thou
wast
wythin
in
the
hert
before
God
maye
there
apre
by
thy
frutes
openly
vnto
all
men
.
For
vnto
the
right
belevinge
shall
all
thinges
be
confortable
and
vnto
consolacyon
at
that
terryble
daye
.
And
contrary
wyse
vnto
the
vnbelevinge
/
all
thynge
shal
be
vnto
desperacyon
/
and
confucyon
/
and
every
man
shal
be
iudged
openly
and
outwarly
in
the
presens
of
all
men
/
acordinge
to
ther
deades
and
workes
.
So
that
not
wyth
oute
a
cause
thou
mayst
call
them
thy
frendes
/
which
testyfie
at
that
daye
of
the
/
that
thou
levedst
as
a
true
and
a
right
Christen
man
and
folowedst
the
steppes
of
Christ
in
shewinge
mercy
/
as
no
donte
he
doth
which
fealeth
God
mercyfull
in
hys
herte
.
And
bythe
workes
ys
the
fayth
knowen
/
that
it
was
right
and
perfect
.
For
the
outwarde
workes
can
never
please
God
nor
make
frende
/
except
they
springe
of
fayth
.
For
as
moch
as
Christ
hym selfe
Maith
.
in
the
.vi.
and
.vij.
Chapter
dysaloweth
and
casteth
awaye
the
workes
of
the
phareseys
:
yee
prophesyenge
and
workinge
of
miracles
and
castynge
out
of
devyls
/
whych
we
counte
and
esteme
for
veray
excellent
vertues
.
Yet
make
they
no
frendes
with
there
workes
/
whyle
ther
hertes
are
false
and
vnpure
and
ther
eye
double
.
Now
wyth
out
fayth
is
no
herte
true
or
eye
syngle
:
so
that
we
ar
compelled
to
confesse
that
the
workes
make
not
a
man
righteous
or
good
but
that
the
hert
must
fyrst
/
be
righteous
and
good
yer
any
good
worke
procede
thense
.
Secondarily
all
good
workes
must
be
done
free
with
a
syngle
eye
with
out
respecte
of
any
thinge
/
and
that
no
profet
be
sought
thereby
.
That
commaundeth
Christ
/
where
he
sayth
Mar.
x
fre
have
ye
receaved
/
fre
geve
agayne
.
For
loke
as
Christ
with
all
his
workes
did
not
deserve
heven
/
for
that
was
his
all
redye
/
but
dyd
vs
servyce
therwith
/
and
nether
loked
nor
soughte
his
awne
profit●
/
but
our
profit
/
&
the
honoure
of
God
the
father
only
.
Even
so
we
with
all
oure
workes
maye
not
sefe
oure
awne
profit
/
nether
in
this
world
nor
in
heven
/
but
must
and
ought
frely
to
worke
/
to
honour
God
wyth
all
/
and
without
all
maner
respecte
/
sefe
oure
neyghbours
profit
and
do
hym
service
.
That
meaneth
Paul
Philip.
ij
.
sayng
.
Bemynded
as
Christ
was
which
beinge
in
the
shappe
of
God
/
equall
vnto
God
and
even
very
God
/
laid
that
a
part
/
that
is
to
saie
/
hyd
it
.
And
to●e
on
him
the
forme
and
faseyon
of
a
servaunt
.
That
is
/
as
concerninge
hym selfe
he
had
ynough
/
that
he
was
full
/
&
had
all
plentuousnes
of
the
Godhed
/
and
in
all
his
workes
sought
our
profit
and
became
our
servant
.
The
cause
is
.
For
as
moch
as
faith
instifieth
and
putteth
a
waye
synne
in
the
sight
of
God
/
bringeth
lyfe
/
helth
and
the
favoure
of
God
/
maketh
vs
the
heyres
of
God
/
powreth
the
spryte
of
God
in
to
oure
soules
and
fylleth
vs
with
all
godlifulnes
in
Christ
/
it
were
to
great
a
shame
/
rebuke
and
wronge
vnto
the
faith
/
yee
to
Christes
bloud
/
iff
a
man
wolde
worke
any
thinge
to
purches
that
where
wyth
fayth
hath
indued
him
allredye
/
and
God
hath
geven
hym
frely
.
Even
as
Christ
had
done
rebuke
and
shame
vnto
hym selfe
/
yff
he
wolde
have
done
good
workes
and
wrought
to
have
bin
made
therby
Gods
sonne
&
heire
over
all
/
which
thing
he
was
allredie
.
Now
doth
fayth
make
vs
the
sonnes
or
chyldern
of
God
.
Johan
.
i.
he
gave
them
myght
or
power
to
be
they
sonnes
of
God
/
in
that
they
beleved
on
his
name
.
Iff
we
be
sonnes
/
so
are
we
also
heires
Ro.
viij
.
and
Gala.
iiij
.
How
can
or
ought
we
them
to
worke
/
for
to
purches
that
entherytaunce
with
all
where
of
we
are
heyres
all
redye
by
fayth
?
What
shall
we
saye
then
to
those
scriptures
which
sownde
as
though
a
man
shuld
do
good
workes
and
lyve
well
for
hevens
sake
or
eternall
rewarde
?
As
these
are
/
make
you
frendes
of
the
vnrighteous
mammon
.
And
Mat.
vij
.
Gather
you
treasure
together
in
heven
.
Also
Mat.
xix
.
If
thou
wilte
enter
in
to
lyfe
kepe
the
commaundementes
and
soch
lyke
.
Thys
saye
I
/
that
they
which
vnderstonde
nor
/
nether
fele
in
ther
hertes
what
fayth
meaneth
/
talke
and
thinke
of
the
rewarde
even
as
they
do
of
the
worke
/
nether
suppose
they
that
a
man
ought
to
worke
but
in
a
respecte
to
the
rewarde
.
For
they
ymagen
that
it
is
in
the
kingdome
of
Christ
/
as
it
is
in
the
worlde
amonge
men
/
that
they
must
deserve
heven
with
there
good
workes
.
How
be
it
there
thoughtes
are
but
dreames
and
false
ymaginacions
.
Off
these
men
speaketh
Malachias
Chap.
i.
who
is
it
amonge
you
that
shutteth
a
doere
for
my
pleasure
for
nought
?
that
is
/
with
out
respecte
of
rewarde
.
These
are
servantes
/
that
seke
gaynes
and
vauntage
/
hyrelinges
and
day
labourers
which
here
on
erth
receave
there
rewardes
/
as
the
phareses
with
there
prayers
:
and
fasiīges
Matth.
v.
But
on
this
wise
goeth
it
with
heven
/
with
evirlasting
lyfe
and
eternall
rewarde
/
like
wise
as
good
workes
naturally
folowe
fayth
(
as
it
ys
above
rethersed
)
so
that
thou
neadest
not
to
commannde
a
true
belever
to
worke
or
to
compell
hym
with
any
lawe
/
for
it
is
vnpossible
that
he
shuld
not
worke
/
he
taryeth
but
for
an
occasion
/
he
is
ever
desposed
of
hym selfe
/
thou
neadest
but
to
put
him
in
remembrauuce
/
and
that
to
knowe
the
false
fayth
from
the
true
.
Even
so
naturally
doth
eternall
lyfe
folowe
fayth
and
good
lyvinge
/
without
sekingfor
/
and
is
impossible
that
it
shulde
not
come
/
though
no
man
thought
there
on
.
Yet
ys
it
rether
sed
in
the
scripture
/
alleged
and
promised
to
knowe
the
difference
betwene
a
fals
belever
and
a
true
belever
/
&
that
every
man
maye
knowe
what
foloweth
good
lyuinge
naturally
and
of
it selfe
with
out
takinge●
thought
for
it
.
Take
a
grosse
ensample
.
Hell
that
is
/
everlastinge
deth
is
threatned
vnto
synners
/
and
yet
folowith
it
synne
naturally
without
sekinge
for
.
For
no
man
doth
evell
to
bedāned
therfore
/
but
had
lever
avoyde
it
.
Yet
there
the
one
foloweth
the
other
naturally
/
and
though
no
man
tolde
or
warned
hym
of
it
/
yet
shuld
the
synner
fynde
it
/
and
feale
it
.
Neverthelesse
it
is
therfore
thretened
/
that
men
maye
knowe
what
folowyth
evyll
lyvinge
.
Now
then
as
after
evell
levinge
folowyth
his
rewarde
vnsought
for
/
even
so
after
good
levinge
foloweth
his
reward
naturally
vnsought
for
or
vnthought
apon
.
Even
as
when
thou
drinkest
wine
/
be
it
good
or
badde
/
the
tast
foloweth
of
it selfe
/
though
thou
therfore
drinke
yt
not
.
Yet
testyfieth
the
scripture
/
and
it
is
true
/
that
we
are
by
enheritance
heyres
of
damnatyon
/
and
that
yer
we
be
borne
/
we
are
vessels
of
the
wrath
of
God
and
full
of
that
poyson
whence
naturallye
all
synnes
springe
/
and
where
wyth
we
can
not
but
synne
/
which
thinge
the
deades
that
folowe
(
when
we
be
holde
oure selves
in
the
glasse
of
the
lawe
of
God
)
do
declare
and
vtter
/
kyll
oure
consciences
and
showe
vs
what
we
were
and
wist
not
of
it
and
certyfieth
vs
that
we
are
heyres
of
damnacyon
.
For
iff
we
were
of
God
we
shulde
cleve
to
God
and
lust
after
the
wyll
of
God
.
But
now
our
deades
compared
to
the
lawe
declare
the
contrarie
and
by
our
deades
we
se
our selfes
/
both
what
we
be
&
what
our
ende
shall
be
Go
now
thou
seyst
that
lyfe
eternall
and
all
good
thynges
are
promysed
vnto
fayth
and
belefe
:
so
that
he
that
beleveth
on
Christ
/
shal
be
safe
.
Christes
bloude
hath
purcheasyd
lyfe
for
vs
and
hath
made
vs
the
heyres
of
God
:
so
that
heven
cometh
by
Christes
bloud
.
Iff
thou
woldist
obtayne
heven
with
the
merytes
and
deservinges
of
thyne
awne
workes
/
so
dyddist
thou
wronge
/
yee
and
shamedist
the
bloud
of
Christ
/
and
vnto
the
were
Christ
deade
in
vayne
.
Now
is
the
true
belever
heyre
of
God
by
Christes
deservinges
/
yee
and
in
Christ
was
predestynate
and
ordened
vnto
eternall
lyfe
/
before
the
world
began
.
And
when
the
Gospell
is
preached
vnto
vs
we
beleve
the
mercye
of
God
/
and
in
belevinge
we
receave
the
spryte
of
God
/
which
is
the
ernyst
of
eternall
lyfe
/
and
we
are
in
eternall
lyfe
allready
/
and
feale
allready
in
oure
hertes
the
swetnes
therof
/
and
are
overcome
wyth
the
kyndnes
of
God
and
Christ
and
therefore
love
the
wyl
of
God
/
and
of
love
are
ready
to
worke
frely
/
and
not
to
optayne
that
which
is
gevyn
vs
frely
and
where
of
we
are
heyres
allready
.
Now
when
Christ
sayth
.
Make
you
frendes
of
vrighteous
mammon
.
Geder
you
treasure
together
in
heven
&
soch
lyke
.
Thou
scist
that
the
meaninge
and
entent
is
no
nother
/
but
that
thou
shuldest
do
good
/
and
so
wyll
it
folowe
of
it selfe
naturally
/
without
seking
&
takinge
of
thought
/
that
thou
shalt
fynde
frendes
and
treasure
in
heven
and
receave
a
rewarde
.
So
late
thyne
eye
be
single
/
and
loke
vnto
good
livinge
only
and
take
no
thought
for
the
rewarde
:
But
be
content
.
For
as
moch
as
thou
knowist
and
art
sure
that
the
rewarde
&
all
thinge
contayned
in
Gods
promises
folowe
good
lyvingenaturally
/
and
thy
good
workes
do
but
testifie
only
and
certyfie
the
that
the
spryte
of
God
is
in
the
/
whom
thou
hast
receaved
in
ernest
of
Gods
truth
/
and
that
thou
art
heyre
of
all
the
goodnes
of
God
/
&
that
all
good
thinges
are
thine
all
readye
purcheased
by
Christes
bloude
and
leid
vppe
in
stoere
agaynst
that
daye
when
every
man
shall
receave
accordinge
to
his
deades
/
that
is
/
accordinge
as
hys
deades
declare
and
testifie
/
what
he
is
or
was
For
they
that
loke
vnto
the
rewarde
/
are
slowe
false
/
suttell
and
crafty
workers
/
and
love
the
rewarde
moare
then
the
worke
/
yee
hate
the
laboure
/
yee
hate
God
whych
commaundeth
the
laboure
/
and
are
wery
both
of
the
commaundement
and
also
of
the
commaunder
/
and
worke
wyth
tediousnes
.
But
he
that
worketh
of
pure
love
wyth
oute
sekinge
of
rewarde
/
worketh
truly
.
Thrydly
that
not
the
Sayntes
/
but
God
only
receaveth
vs
in
to
eternall
tabernacles
/
ys
so
playne
and
evident
/
that
it
neadeth
not
to
decleare
or
prove
it
.
How
shall
the
Sayntes
receave
vs
in
to
heven
/
when
every
man
hath
neade
for
hym self
/
that
God
only
receave
him
to
heven
/
and
every
man
hath
scace
for
hym self
:
As
it
appereth
by
the
fyve
wyse
vyrgyns
Matth.
xxv
.
which
wold
not
geve
of
there
oyle
vnto
the
onwyse
vyrgyns
.
And
Peter
sayth
in
the
.iiij.
of
hys
fyrst
pistle
that
the
righteous
ys
with
difficultye
saved
.
So
seyst
thou
that
the
sayenge
of
Christ
/
make
you
frendes
and
so
forth
/
that
they
may
receyve
you
in
to
everlastinge
tabernacles
/
pertayneth
not
vnto
the
sayntes
which
are
in
heven
/
but
is
spoken
of
the
pore
and
neady
which
are
here
present
with
vs
on
Erihe
/
as
though
he
wold
saye
.
What
byldyft
thou
churches
/
foundest
Abbays
/
chauntryes
/
and
colleages
in
the
honor
of
sayntes
/
to
my
Mother
/
saynt
Peter
/
Paule
and
sayntes
that
be
deed
to
make
of
them
thy
frendes
?
They
neade
it
not
/
yee
they
are
not
thy
frendes
but
thers
.
Which
lyved
them
when
they
dyd
/
of
whom
they
were
helpen
.
Thy
frendes
are
the
pore
which
are
now
in
thy
tyme
and
lyve
wyth
the
/
thy
pore
neybours
which
neade
thy
help
and
succoure
.
Them
make
thy
frendes
wyth
thy
vnrighteous
mammon
/
that
they
maye
testyfye
of
thy
fayth
/
and
thou
mayst
knowe
and
fele
that
thy
fayth
is
right
and
not
fayned
.
UNto
the
seconde
/
soche
receavinge
in
to
everlastinge
habitacions
is
not
to
be
vnderstonde
/
that
men
shall
do
it
.
For
many
to
whom
we
shew
mercye
and
doe
good
shall
not
comme
there
/
nether
skylleth
it
/
so
we
mekely
and
lovingly
do
our
dutye
/
yee
it
is
a
signe
of
stronge
fayth
/
and
fervent
love
/
if
we
doe
well
to
the
evyll
/
and
studye
to
drawe
them
to
Chryst
in
all
that
lyeth
in
vs
.
But
the
pore
geve
vs
an
occasyon
to
exercyce
oure
fayth
/
and
the
deades
make
vs
feale
our
fayth
and
certyfye
vs
and
make
vs
sure
that
we
are
safe
/
and
are
escaped
and
translated
from
death
vnto
lyfe
/
and
that
we
are
delyvered
and
redemed
from
the
captyvyte
and
boundage
of
Saran
/
and
brought
in
to
the
lybertye
of
the
sonnes
of
God
in
that
we
fele
lust
and
strength
in
our
herte
/
to
worke
the
wyll
of
God
.
And
at
that
daye
shall
our
deades
appere
and
comfort
our
hertes
/
witnese
our
faith
and
truft
which
we
now
have
in
Chryste
which
fayth
shall
then
kepe
vs
from
shame
/
as
it
ys
wryttryn
.
None
that
beleveth
in
hym
shal
be
ashamed
Rom.
ix
.
So
that
good
workes
helpe
our
fayth
/
and
make
vs
sure
in
oure
consciences
and
make
vs
feale
the
mercy
of
God
.
Not
withstandinge
heven
/
everlastinge
lyfe
/
Joye
eternall
/
fayth
the
favoure
of
God
the
spyryte
of
God
lust
and
strength
vnto
the
wyll
of
God
/
are
geven
vs
frely
/
of
the
bountoeus
and
plenteous
riches
of
God
purehasede
by
Christe
/
with
out
our
deservinges
/
that
no
man
shulde
reioyse
/
but
in
the
lord
only
.
FOr
a
forder
vnderstandinge
of
thys
Gospell
/
may
here
be
made
.iij.
questions
.
What
māmonis
/
whi
it
ys
called
vnrighteous
/
and
after
what
maner
Christ
byddyth
vs
counterfet
and
folowe
the
vniust
and
wycked
stuard
which
wyth
his
lordes
damage
provyded
for
his
awne
profit
and
vantage
/
which
thing
no
doute
is
vnrighteous
and
synne
.
Fyrst
Mammon
ys
an
Ebrewe
worde
and
signifyeth
riches
or
temporall
goodes
/
and
namelye
all
superfluyte
/
and
all
that
ys
above
necessyte
and
that
which
is
requyred
vnto
our
necessarie
vses
/
where
wyth
a
man
maye
helpe
an
other
/
with
out
vndoinge
or
hurtinge
himselfe
.
For
hamon
in
the
Ebrewe
speach
signifieth
a
multytude
or
abundaunce
or
many
.
And
therehence
commeth
mahamon
or
mammon
aboundaunce
or
plenteousnes
of
goodes
or
riches
Secundaryly
/
it
is
called
vnrichteous
mammon
/
not
because
it
ys
goten
vnrighteously
or
with
vsury
.
For
of
vnrighteous
goten
good
●s
can
no
man
doo
good
workes
/
but
ought
to
restore
them
whom
agayne
.
As
it
ys
sayd
Ysaias
.lxj.
I
am
a
god
that
hateth
offeringe
that
commeth
of
robbery
.
And
Galo
.
pro.
iij.
sayth
/
honoure
the
Lorde
of
thine
awne
good
.
But
therfore
is
it
called
vnrighteous
/
because
it
is
in
vnrighteous
vse
.
As
Paule
speaketh
vnto
the
Ephesians
.v.
how
that
the
dayes
are
evill
thoughe
that
God
hath
made
them
/
and
they
are
a
good
worke
of
Goddes
makynge
.
How
be
it
they
are
yet
called
evill
/
because
that
evyll
men
vse
them
amisse
/
and
moche
synne
/
occasyons
of
evill
/
perrell
of
soulis
are
wroughte
in
them
.
Even
so
is
riches
called
evill
because
that
evill
men
bestowe
it
amisse
and
misvse
them
.
For
where
ryches
ys
there
goeth
it
after
the
commen
proverbe
.
Be
that
hath
money
hath
what
him
lysteth
.
And
they
cause
fyghtinge
/
stelinge
/
leynge
a
wayte
/
lyinge
/
flatteringe
and
all
vnhappynes
agaynst
a
mans
neyghboure
.
For
all
men
holde
on
ryches
parte
.
But
singularly
before
God
is
it
callled
vnrighteous
mammon
/
because
it
is
not
bestowed
and
mynistred
vnto
oure
neibours
neade
For
if
my
neybour
nede
and
I
geve
hym
nor
/
nether
depart
lyberally
with
hym
/
of
that
which
I
have
:
than
wythhold
I
from
hym
vnrighteously
that
which
is
hys
awne
.
For
as
moch
as
I
am
bownden
to
helpe
hym
by
the
lawe
of
nature
/
which
is
/
what
so
ever
thou
woldest
that
a nother
dyd
to
the
that
do
thou
also
to
hym
.
And
Christ
Mathei
.
v.
Geve
to
every
man
that
desireth
the.
And
John
in
hys
first
pystle
/
yf
a
man
have
this
worldes
good
and
se
hys
brother
neade
/
how
is
the
love
of
God
in
hym
?
And
thys
vnrighteousnes
in
oure
mammon
se
very
fewe
men
.
Because
it
is
sprituall
/
and
in
those
goodes
which
argoren
most
truly
and
iustlye
/
which
begyle
men
.
For
they
suppose
they
do
no
man
wronge
in
kepinge
them
/
in
that
they
gott
them
not
wyth
stelinge
/
Robbinge
/
oppression
/
and
vsury
/
nether
hurt
any
man
now
wyth
them
.
Thrydly
many
have
busyed
them selfes
instudyēge
what
or
who
this
vnrighteous
steward
ys
/
because
that
Christ
so
praiseth
hym
.
But
shortely
and
playnely
this
is
the
answere
.
That
Christ
prayseth
not
the
vnrighteotus
stuard
/
nether
setteth
hym
forth
to
vs
to
counterfett
/
because
of
hys
vnrighteousnes
but
because
of
his
wisdome
only
in
that
he
with
vnright
so
wisely
provid●d
for
hi
selfe
As
I
if
I
wolde
provoke
a nother
to
praie
or
studie
saie
.
The
theves
watche
all
nighte
to
robbe
&
stele
:
why
canst
not
thou
watche
to
praye
&
to
studie
?
Here
prayse
not
I
the
thefe
and
murderer
for
there
evyll
doinge
/
but
for
there
wysdome
/
that
they
so
wisely
and
diligently
waite
on
ther
vnrighteousnes
.
Like
wise
when
I
saye
misse
women
tyre
them selfes
wyth
gold
and
sylke
to
please
ther
lovers
.
What
wylt
not
thou
garnysh
thy
soule
wyth
fayth
to
please
Christ
?
here
prayse
I
not
whordome
/
but
the
diligence
which
the
whore
mysvseth
.
Off
this
wyse
Paule
also
Roma
.
v.
likeneth
Adam
and
Christ
together
/
sayenge
that
Adam
was
a
fygure
of
Christe
.
And
yet
of
Adam
have
we
but
pure
synne
/
and
of
Christ
grace
only
/
which
are
out
of
measure
contrarie
.
But
the
symylytude
or
lyknes
stondeth
in
the
origynall
byrth
/
and
not
in
the
vertue
and
vice
of
the
birth
.
So
that
as
Adam
is
father
of
all
synne
/
so
is
Christ
father
of
all
righteousnes
.
And
as
all
synners
springe
of
Adam
.
Euen
so
all
righteous
men
and
women
springe
of
Christ
.
After
the
same
maner
is
here
the
vnrighteous
stuarde
an
ensample
vnto
vs
in
hys
wysdome
and
dylygence
only
/
in
that
he
provided
so
wysely
for
hym selfe
/
that
we
wyth
righteousnes
shulde
be
as
dylygente
to
provyde
for
our
soules
/
as
he
wyth
vnrighteousnes
provided
for
hys
body
.
Lyke
wyse
mayst
thou
soyle
all
other
textes
which
sounde
as
though
it
were
betwene
vs
and
God
as
it
is
in
the
worlde
where
the
rewarde
ys
moare
loked
apon
/
then
the
laboure
:
yee
where
men
hate
the
laboure
and
worke
falsly
wyth
the
bodye
/
and
not
with
the
hert
and
no
longer
than
they
are
loked
apon
/
that
the
laboure
may
appere
outwarde
only
.
When
Christ
sayth
Mathe.
v.
Blessyd
are
ye
when
they
rayle
on
you
/
and
persecute
you
/
and
saye
all
manerevyll
sayinges
agaynst
you
/
and
yet
lye
/
and
that
for
my
sa●e
/
reioyse
&
be
glad
/
for
youre
rewarde
ys
great
in
heven
.
Thou
maist
not
ymagen
that
our
deades
deserve
the
Joye
&
glorie
that
shal
be
geven
vnto
vs
.
For
then
(
paul
.
sayth
Ro.
xi
.
)
favoure
were
not
favour
I
can
not
receare
it
of
favour
&
of
the
bounteous
goodnes
of
God
frely
/
&
by
deservig
of
deades
also
.
But
beleve
as
the
gospell
/
glad
tythynges
and
promyses
of
god
saie
vnto
the
that
for
Christes
bloudes
sake
only
thorowe
faith
/
god
ys
at
one
wyth
y●
and
thou
receaved
to
mercie
&
art
become
the
sonne
of
god
&
heire
annexed
with
Christ
of
all
the
goodnes
of
god
the
ernest
where
of
y●
the
sprite
of
god
poured
i
to
our
hertes
.
Of
which
thiges
the
deades
are
wittenesses
&
certifie
oure
consciences
that
our
faith
ys
vnfained
&
that
the
right
sprite
of
god
is
i
vs
.
For
if
I
paciently
suffer
adversite
&
tribulation
for
conscience
of
god
only
that
ys
to
say
/
by
cause
I
knowe
god
&
testifie
the
treuth
.
Than
am
I
sure
that
god
hath
chosen
me
in
Christ
and
for
Christes
sake
/
and
hath
put
in
me
hys
spryte
/
as
an
erneste
of
hys
promyses
/
whose
workyng
I
feale
in
mine
hert
/
the
deades
beringe
wittenes
vnto
thei
same
.
Now
is
it
Christes
bloud
only
that
deserved
all
the
promises
of
God
and
that
which
/
I
soffre
&
do
is
partly
the
curinge
healinge
and
mortyfienge
of
my
membres
&
killinge
of
that
originall
poison
/
where
with
I
was
conceaved
&
borne
/
that
I
might
be
altogedre
lyke
Christ
/
&
partly
the
doinge
of
my
durye
to
my
neighboure
/
whos
detter
I
am
of
all
that
I
have
receavid
of
God
/
to
drawe
him
to
Christ
with
all
suffringe
/
with
all
paciens
&
even
with
shedinge
my
bloud
for
him
/
not
as
an
offeringe
or
merite
for
his
sinnes
/
but
as
an
ensample
to
prouoke
hym
.
Christes
bloude
only
putteth
awaye
all
the
sinne
that
ever
was
/
is
or
shal
be
from
them
that
are
electe
and
repent
belevinge
the
Gospell
that
is
to
saye
gods
promises
in
Christe
.
AGayn
in
the
same
.v.
chaprer
love
youre
enemyes
/
blesse
than
that
cursse
you
do
wel
to
them
that
hate
you
&
persecute
you
/
that
ye
may
be
the
sonnes
of
your
father
which
is
in
hevin
.
For
▪
he
maketh
his
sonne
shyne
apon
evyll
&
on
good
/
&
sendeth
hys
rayne
apon
Just
&
vniust
.
Not
that
our
workes
make
vs
the
sonnes
of
God
/
but
testifie
only
&
certifie
our
consciences
that
we
are
the
sonnes
of
God
&
that
God
hath
chosen
vs
&
weshed
vs
in
Christes
bloude
/
and
hath
putt
his
spryte
in
vs
.
And
it
foloweth
/
if
ye
love
them
that
love
you
/
what
reward
have
ye
?
doo
not
the
publicanes
even
the
same
?
&
if
ye
shall
have
favure
to
your
frendes
only
what
synguler
thinge
do
ye
?
do
not
the
publicanes
even
the
same
?
ye
shal
be
perfect
therfore
as
your
father
which
ys
in
heven
is
perfect
.
That
ys
to
say
if
that
ye
do
no
thinge
but
that
the
world
doth
/
and
they
which
have
the
spirite
of
the
worlde
/
wherebye
shall
ye
knowe
that
ye
are
the
sonnes
of
God
&
beloved
of
God
/
more
than
the
world
?
But
&
if
ye
counterfette
and
folowe
God
in
well
doinge
them
no
doute
it
ys
a
sygne
that
the
spyrite
of
God
ys
in
you
&
also
the
favoure
of
God
/
which
ys
not
in
the
worlde
&
that
ye
are
enheretours
of
all
the
promyses
of
God
/
&
elect
vnto
the
felowshippe
of
the
bloude
of
Christ
.
ITem
Math.
vi
.
Take
hede
to
your
Almes
/
that
ye
do
it
not
in
the
sight
of
men
to
the
entent
that
ye
wold
be
sene
of
them
/
or
els
have
ye
no
rewarde
with
your
father
which
is
in
heven
.
Nether
cause
a
trompet
to
be
blowen
a
fore
the
when
thou
doest
thine
Almes
/
as
the
ypocrytes
doe
yn
the
synagoges
&
in
the
stretes
to
be
gloryfyed
of
the
worlde
.
but
when
thou
doist
thine
Almes
let
not
thy
lyft
hand
knowe
what
thy
right
hond
doth
/
that
thy
Almes
may
be
in
secret
/
and
thy
sather
which
seith
in
secret
shall
rewarde
the
openly
.
Thys
putteth
vs
in
remembraunce
of
our
dutye
/
and
sheweth
what
foloweth
good
workes
/
not
that
workes
deserve
it
/
but
that
the
reward
is
leyd
vp
fo●
vs
in
store
/
and
we
ther
vnto
elect
thorowe
Christes
bloude
/
which
the
workes
testyfye
.
For
if
we
be
worldly
mynded
and
doe
our
workes
as
the
world
doth
/
howe
shall
we
knowe
that
god
hath
chosen
vs
oute
of
the
worlde
?
But
and
if
we
worke
frely
/
wyth
out
all
maner
worldly
respect
/
to
shewe
mercye
/
&
to
doe
our
dutie
to
our
neighboure
/
&
to
be
vnto
him
as
God
is
to
vs
/
them
are
we
sure
that
the
favour
&
mercie
of
God
is
apon
vs
and
that
we
shall
enioy
all
the
good
promises
of
God
thorow
Christ
which
hath
made
vs
heyres
therof
ITem
in
the
same
chapter
it
folowyth
.
When
thou
prayst
be
not
as
the
ypocrytes
/
which
love
to
stond
and
praye
in
the
synagoges
and
in
the
corners
of
the
stretes
/
for
to
be
sene
of
men
.
But
when
thou
prayest
enter
in
to
thy
chamber
and
shutte
thy
dore
to
/
and
praye
to
thy
father
whych
is
in
secret
/
and
thy
father
which
seith
in
secret
shall
rewarde
the
openlye
.
And
lyke
wyse
when
we
fast
(
teacheth
Christ
in
the
same
place
)
that
we
shuld
behave
our selfes
that
it
appere
not
vnto
men
how
that
we
fast
/
but
vnto
our
father
which
is
in
secret
/
and
our
father
which
seith
in
secret
shall
reward
vs
openly
.
These
.ij.
textes
doe
but
declare
what
foloweth
good
workes
/
for
eternall
lyse
commeth
not
by
the
deservinge
of
workes
but
is
(
sayth
Paule
in
the
.vj.
to
the
Romayns
)
the
gyft
of
God
thorowe
Jesus
Christ
.
Nether
do
oure
workes
iustyfye
vs
.
For
except
we
were
iustyfyed
by
fayth
which
is
our
righteousnes
and
had
the
spryte
of
God
in
vs
to
teach
vs
/
we
could
do
no
good
worke
frely
wyth
out
respecte
of
some
profit
/
other
in
this
world
or
in
the
worlde
to
come
/
nether
could
we
have
spyrituall
Joy
in
oure
hertes
in
tyme
of
affliction
and
mortyfyinge
of
the
fleshe
Good
workes
are
called
the
frutes
of
the
sprite
/
Gal●
.
v.
Cap.
for
the
sprite
worketh
them
in
vs
/
and
some
tyme
frutes
of
righteousnes
/
as
in
the
seconde
pystle
to
the
Corrynthyans
.ix.
Chapter
.
before
all
workes
therfore
we
must
have
a
righteousnes
wythin
in
the
herte
/
the
mother
of
all
workes
/
and
from
whence
they
springe
.
The
righteousnes
of
the
scribes
and
Pphareses
/
&
of
them
that
have
the
spirite
of
this
world
/
ys
the
glorious
showe
&
outwarde
shininge
of
workes
.
But
Christ
sayth
to
vs
Mat.
v.
except
your
righteousnes
excede
the
righteousnes
of
the
scrybes
&
pharises
/
ye
can
not
enter
in
to
the
kingdome
of
heven
.
It
is
righteousnes
in
the
world
/
if
a
man
kyll
not
.
But
a
Christen
perceaveth
rihhteousnes
if
he
love
hys
enemye
/
evyn
when
he
suffreth
persecuc●ō
and
tormente
of
hym
/
and
the
paynes
of
death
/
and
morneth
more
for
his
adversaries
blindnes
than
for
hys
awne
payne
/
and
prayeth
God
to
open
his
eyes
and
to
forgeve
hym
his
synnes
/
as
dyd
Steven
in
the
Actes
of
the
Apostles
the
.vij.
Chap.
and
Christ
Luc.
xxiij
.
A
christen
considereth
him self
in
the
lawe
of
God
/
and
there
putteth
of
him
all
maner
ryghteousnes
.
For
the
lawe
suffereth
no
merites
no
deservinges
/
no
ryghteousnes
/
nether
any
man
to
be
iustifyed
in
the
sight
of
God
.
The
lawe
is
spirituall
and
requireth
the
herte
and
commaundementes
to
be
fullfillyd
with
soch
love
and
obedience
as
was
in
Christe
.
If
any
fulfyll
all
that
is
the
will
of
God
with
soch
love
and
obedience
/
the
same
may
be
bold
to
sell
pardons
of
his
merites
/
and
els
not
.
A
Chrysten
therfore
(
when
he
beholdeth
hym sylfe
in
the
lawe
)
putteth
of
all
maner
righteousnes
/
deservinges
and
merites
/
and
mekely
and
vnfaynedly
knowleageth
his
sinne
and
mysery
/
hys
captyvite
and
bondage
in
the
flesh
/
his
trespasse
and
gylte
/
and
is
there
biblessede
wyth
the
poure
in
spyrite
Math.
v.
Cha.
Then
he
morneth
in
his
hert
/
be
cause
he
is
in
soch
bondage
that
he
can
not
do
the
wyll
of
God
/
and
ys
an
hongred
and
a
thrust
after
righteousnes
.
For
righteousnes
(
I
meane
)
which
springeth
oute
of
Chrystes
bloud
/
for
strength
to
do
the
wyll
of
God
.
And
turneth
him self
to
the
promyses
of
God
/
and
desyreth
hym
for
hys
great
mercie
and
trueth
/
and
for
the
bloud
of
hys
sonne
Chryst
to
fulfyll
hys
promyses
/
and
to
geve
hym
strength
.
And
thus
his
spryte
ever
prayeth
wythin
hym
.
Be
fasteth
also
not
one
day
for
a
weke
/
or
a
lente
for
an
whole
yeare
/
but
professeth
in
hys
hert
a
perpetuall
sobyrnes
/
to
tame
the
flesh
and
to
subdue
the
body
to
the
spyryte
/
vntyll
he
wax
stronge
in
the
spyrite
and
growe
rype
in
to
a
full
ryghteousnes
after
the
fulnes
of
Christe
.
And
be
cause
thys
fulnes
happeneth
not
tyll
the
body
be
slayne
by
deeth
/
a
Christen
ys
ever
a
synner
in
the
lawe
/
and
therfore
fasteth
and
prayeth
to
God
in
the
spyryte
/
the
world
seinge
it
not
.
Yet
in
the
promyses
he
ys
ever
righteous
/
thorow
fayth
in
Christe
and
ys
sure
that
he
ys
heyre
of
all
goddes
promyses
/
the
spryte
which
he
hath
receaved
in
ernest
/
bering
hym
wittenes
/
his
herte
also
and
his
deades
testifyenge
the
same
.
Marke
this
then
.
To
se
inwardlye
that
the
lawe
of
God
ys
so
spirituall
/
that
no
slesh
can
fulfyll
it
.
And
then
for
to
morne
and
sorrowe
&
to
desyre
/
yee
to
honger
and
thurst
aftyr
strength
to
do
the
will
of
God
from
the
grounde
of
the
herte
/
and
(
not
withstandinge
all
the
soutelty
of
the
devlis
/
wekenes
and
feblenes
of
the
flesh
/
&
wondringe
of
the
worlde
)
to
cleve
yet
to
the
promises
of
God
/
&
to
beleve
that
for
Christes
bloude
sake
thou
art
receaved
to
the
entherytaunce
of
eternall
lyfe
/
ys
a
wonderfull
thinge
/
and
a
thinge
that
the
world
knoweth
not
of
:
but
who
so
ever
fealeth
that
(
though
he
fall
a
thousande
times
in
a
day
)
doth
yet
ryse
agayne
a
thousande
times
/
and
ys
sure
that
the
mercye
of
God
is
apon
hym
.
IFF
ye
forgeve
othermen
there
trespases
/
your
hevenlye
father
shall
forgeve
you
youres
/
Matth.
in
the
.vi.
Chapter
yff
I
forgeve
/
God
shall
forgeve
me
/
not
for
my
deades
sake
/
but
for
his
promises
sake
/
for
his
mercie
and
trueth
/
and
for
the
bloude
of
his
sonne
Christe
our
lorde
.
And
mi
forgeving
certifieth
my
sprite
that
God
shall
forgeve
me
/
ye
that
he
hath
forgeven
me
all
redye
For
if
I
consent
to
the
will
of
God
in
my
hert
/
though
thorowe
infirmite
and
wekenes
I
can
not
doo
the
will
of
God
at
all
times
/
more
over
though
I
can
not
doo
the
wyll
of
God
so
purelye
as
the
lawe
requireth
it
of
me
/
yet
if
I
se
my
faute
and
mekely
knowleage
my
sinne
/
wepinge
in
mine
herte
because
I
can
not
do
the
will
of
God
/
and
thurst
after
strength
/
I
am
sure
that
the
sprete
of
God
is
in
me
/
and
his
favoure
apon
me
.
For
the
world
lusteth
not
to
doo
the
will
of
God
/
nether
soroweth
because
he
can
not
/
though
he
sorrowe
some
time
for
feare
of
the
payne
that
he
beleleveth
shall
folowe
.
He
that
hath
the
sprite
of
this
world
can
not
forgeve
with
out
amendes
making
or
a
greater
vauntage
.
If
I
forgeve
now
howe
cometh
it
?
veryly
because
I
feale
the
mercie
of
God
in
me
.
For
as
a
man
fealeth
god
to
hym selfe
/
so
is
he
to
his
neyghboure
I
know
by
mine
owne
experience
that
all
fleshe
is
in
bondage
vnder
sinne
and
can
not
but
sinne
/
therfore
am
I
mercyfull
and
desyre
God
to
loose
the
bondes
of
sinne
even
in
mine
enimye
.
OEther
not
treasure
to gether
in
erth
&c.
Matth.
vi
.
But
gather
you
treasure
in
heven
&c.
Let
not
your
hertes
be
glued
to
worldy
thinges
studie
not
to
heape
treasure
apon
treasure
&
riches
apon
riches
/
but
studie
to
bestowe
well
that
which
is
goten
allready
/
and
let
your
habundance
succore
the
lacke
and
neade
of
the
po●r
which
have
not
.
Have
an
eye
to
good
workes
/
to
which
if
ye
have
lust
&
also
power
to
do
them
/
then
ar
ye
sure
that
the
sprite
of
God
is
in
you
/
and
ye
in
Christ
electe
to
the
rewarde
of
eternall
lyfe
which
foloweth
good
workes
.
But
loke
that
thine
eye
be
single
&
robbe
not
Christ
of
his
honoure
ascribe
not
that
to
the
deservinge
of
thy
workes
which
is
geven
the
frely
by
the
merites
of
his
bloude
.
In
Christ
we
ar
sonnes
In
Christ
we
are
heires
/
In
Christ
God
chose
vs
and
elected
vs
before
the
beginninge
of
the
world
/
created
vs
anewe
by
the
worde
of
the
Gospell
/
and
put
his
sprite
in
vs
/
for
because
we
shuld
do
good
workes
.
A
Christen
man
worketh
bi
cause
it
is
the
will
of
his
father
only
.
Iff
we
doo
no
good
worke
nor
be
mercyfull
/
howe
is
our
lust
therin
?
Iff
we
have
no
lust
to
do
good
workes
/
how
is
Gods
sprite
in
vs
?
If
the
sprite
of
God
be
not
in
vs
/
howe
ar
we
his
sonnes
?
How
ar
we
his
heyres
/
and
heyres
annexed
with
Christ
of
the
eternall
life
which
is
promysed
to
all
them
that
beleve
in
hym
?
Now
do
our
workes
testifie
and
wittenes
what
we
are
/
and
what
treasure
is
leade
vp
for
vs
in
heven
/
so
that
our
eye
be
syngle
and
loke
apon
the
commaundement
with
out
respecte
of
any
thinge
/
save
because
it
ys
Gods
wyll
/
and
that
God
desyreth
it
of
vs
/
and
Christ
hath
deserved
that
we
do
it
.
Math.
vii
.
Not
all
they
that
saye
vnto
me
lorde
/
lorde
/
shall
entre
in
to
the
kyngedome
of
heven
/
but
he
that
doth
the
wyll
of
my
father
which
is
in
heven
.
Though
thou
canst
laude
God
wyth
thy
lippes
/
and
call
Christ
lorde
/
and
canst
bable
and
talke
of
the
scripture
/
and
knowest
all
the
storyes
of
the
byble
.
Yet
shalt
thou
there
by
never
knowe
thine
election
or
whether
thy
fayth
be
right
.
But
and
if
thou
feale
lust
in
thyne
hert
to
the
wyll
of
God
/
and
bringest
forth
the
frutes
therof
/
then
hast
thou
confedence
and
hope
/
and
thy
deades
and
also
the
sprite
whence
thy
deades
springe
certyfye
th●●
▪
Hert
that
thou
shall
enter
/
yee
art
all
ready
entred
in
to
the
kingdome
of
heven
.
For
it
foloweth
/
he
that
heareth
the
worde
and
doth
it
/
/
byldeth
hys
howse
apon
a
rocke
/
and
no
tempest
of
temptacyons
can
over
thorowe
it
.
For
the
sprite
of
God
is
in
his
hert
and
conforteth
hym
/
and
holdeth
hym
fast
to
the
rocke
of
the
merites
of
Christes
bloude
/
in
whom
he
is
electe
.
Nothing
ys
able
to
pluck
hym
out
of
the
hondes
of
God
/
God
is
stronger
then
all
thinges
.
And
contrary
wyse
he
that
heareth
the
worde
and
doth
it
not
/
byldeth
on
the
sonde
of
his
owne
ymaginacion
and
every
rempest
over
throweth
his
byldinge
.
The
cause
is
/
he
hath
not
Gods
spyrite
in
hym
/
and
therfore
vnderstondeth
it
not
a
right
nother
worketh
a
ryght
.
For
no
man
knoweth
the
thinges
of
god
(
sayeth
Paule
in
the
.i.
pistle
to
the
Corinthians
in
the
seconde
Chapter
)
save
the
sprite
of
God
:
as
no
man
knoweth
what
is
in
a
man
/
but
a
mans
sprite
which
is
in
hym
.
So
then
if
the
sprite
be
not
in
a
man
/
he
worketh
not
the
wyll
of
God
nether
vnderstondeth
it
though
he
bable
never
so
moch
of
the
scriptures
.
Neverthelesse
soch
a
man
may
worke
after
his
owne
ymaginacion
/
but
Gods
will
can
he
not
worke
/
he
maye
offer
sacrifice
/
but
to
do
mercye
knoweth
he
not
.
It
is
casye
to
saye
vnto
Christ
Lorde
/
Lorde
:
but
therby
shalt
thou
never
feale
or
be
sure
of
the
kingdone
of
heven
.
But
&
if
thou
do
the
will
of
God
then
art
thou
sure
that
Christ
is
thy
lorde
in
deade
/
&
that
thou
in
him
art
also
a
lorde
/
in
that
thou
fealest
thy selfe
loosed
and
free
from
the
bondage
of
synne
/
and
lusty
and
of
power
to
do
the
will
of
God
.
Where
the
spryte
is
there
ys
fealinge
.
For
the
spryte
maketh
vs
feale
all
thinges
.
Where
the
spryte
ys
not
there
ys
no
fealinge
/
but
a
vayne
opynion
or
ymaginacyon
.
A
physycian
serveth
but
for
syck
men
/
and
that
for
soch
sycke
men
as
feale
ther
sekeneses
and
morne
therfore
/
&
longe
for
health
.
Christ
like
wise
serveth
but
for
sinners
only
as
feales
there
synne
&
that
for
soch
sinners
/
that
sorrowe
and
morne
in
there
hertes
for
health
.
Health
is
power
or
strength
to
fulfyll
the
lawe
or
to
kepe
the
commandementes
.
Now
he
that
longeth
for
that
health
that
ys
to
saye
/
for
to
do
the
lawe
of
God
is
blessed
in
Christe
/
and
hath
a
promyse
that
hys
lust
shal
be
fulsylled
and
that
he
shal
be
made
hole
.
Math.
v.
blessed
ar
they
which
hongre
and
thurst
for
rightwesnes
sake
(
that
is
to
fulfyll
the
lawe
)
for
there
lust
shal
be
fulfylled
.
This
longyng
and
consent
of
the
hert
vnto
the
lawe
of
God
/
is
the
workynge
of
the
spryte
which
God
hath
poured
in
to
thine
hert
in
ernest
that
thou
myghtyst
be
sure
that
God
wyll
fulfyll
all
hys
promyses
that
he
hath
made
thee
.
It
is
also
the
seale
&
marke
which
God
putteth
on
all
men
that
he
choseth
vnto
everlastinge
lyfe
.
So
longe
as
thou
seist
thy
sinne
/
&
mornest
/
&
consentest
to
the
lawe
&
longest
(
thoughe
thou
be
never
so
weke
)
yet
the
spyryte
shall
kepe
the
in
all
temptacions
from
desperacion
&
certyfye
thine
herte
/
that
God
for
hys
trouth
/
shall
delyver
the
&
save
y●
/
yee
&
by
thy
good
deades
shalt
thou
be
saved
/
not
which
thou
hast
done
/
but
which
Christ
hath
done
for
the.
For
Christ
is
thine
/
and
all
hys
deades
are
thy
deades
.
Christ
is
in
the
and
thou
in
him
knyt
to gether
inseparably
.
Nether
canst
thou
be
damned
except
Chryst
be
damned
wyth
the.
Nether
can
Christ
be
saved
except
thou
be
saved
wyth
him
.
Moreover
thy
hert
is
good
/
right
/
holy
and
Just
.
For
thy
hert
is
no
enymye
to
the
law
but
a
frend
&
a
lover
.
The
lawe
and
thy
hert
ar
agreyd
and
at
one
/
and
therfore
is
God
at
one
wyth
the.
The
consent
of
the
hert
vnto
the
law
/
ys
vnite
and
peace
betwene
God
and
man
.
For
he
ys
not
myne
enemye
which
wold
fayne
do
me
playsure
and
morneth
be
cause
he
hath
not
where
with
.
Now
he
that
opened
thy
dysease
vnto
the
and
made
the
longe
for
health
/
shall
as
he
hath
promysed
heal
y●
/
and
he
that
hath
loosed
thy
herte
shall
/
at
hys
Godly
laysur
/
loese
thy
membres
.
He
that
hath
not
the
sprite
hath
no
fealing
/
nether
lusteth
or
longeth
after
power
to
fulfill
the
lawe
/
nether
abhorreth
the
pleasures
of
synne
/
nether
hath
any
moare
certente
of
the
promyses
of
God
/
than
I
have
of
a
tale
of
Robin
hode
/
or
of
some
test
that
a
man
telleth
me
was
done
at
Rome
Another
man
maye
lightely
make
me
doute
or
beleve
the
contrarye
/
seing
I
have
no
experience
thereof
mi self
.
So
ys
it
of
them
that
feale
not
the
workyng
of
the
spyryte
/
and
ther●ore
in
tyme
of
tem●acyon
the
byldinges
of
there
ymagynacyons
fall
.
MAthei
.
x.
He
that
recceavith
a
prophete
in
the
name
of
a
prophete
/
that
ys
because
he
is
a
prophete
shall
receave
therewarde
of
a
prophete
and
he
that
geveth
one
of
thes
lytleons
a
cuppe
of
colde
water
to
drinke
/
in
the
name
of
a
dyscyple
/
shall
not
lose
hys
rewarde
.
Note
this
that
a
prophete
signifyeth
as
well
hym
that
enterpreteth
the
harde
places
of
scripture
/
as
hym
that
prophisies
thinges
to
come
.
Nowe
he
that
receaveth
a
prophete
/
a
iust
man
/
or
a
disciple
/
shal
have
the
same
or
lyke
rewarde
/
that
ys
to
saye
/
shall
have
the
same
eternalllyfe
/
which
is
appoynted
for
them
in
Christes
bloude
and
merytes
.
For
except
thou
were
electe
to
the
same
eternalllyfe
/
and
haddest
the
same
fayth
and
trust
in
God
/
and
the
same
sprite
/
thou
cowldest
never
consent
to
ther
deades
and
helpe
them
.
But
thy
deades
testyfye
what
thow
art
and
certyfye
thy
conscyence
that
thou
art
receaved
to
mercy
/
and
santyfyed
in
Christes
passyons
and
sofferinges
/
and
shallt
here
after
whyth
all
them
that
folowe
God
/
receave
the
reward
of
erernalllyfe
Of
thy
wordes
thou
shalt
be
iustyfyed
and
of
thy
wordes
thou
shalt
be
condemned
.
Math.
xij
.
That
ys
thy
wordes
as
well
as
other
deades
shall
testifye
wyth
the
or
agaynst
the
at
the
day
of
iudgemente
.
Many
ther
are
which
abstaine
from
the
vttewarde
deades
of
fornicacion
and
adulterie
/
never
the
lasse
re●oise
to
tal●e
ther
of
&
laugh
ther
wordes
&
laughter
restifie
against
them
/
that
there
harte
is
vnpure
/
&
they
advlterers
and
fornicatours
in
the
syght
of
God
▪
The
tonge
&
oder
signes
of
times
vtter
the
malice
of
the
hert
/
though
a
man
for
many
causes
abstayne
his
honde
/
from
the
owteward
deade
or
acte
.
Iff
thou
wylt
enter
in
to
lyfe
kepe
the
commaundementes
Mathei
.
xix
.
Fyrst
remember
that
when
God
commaundeth
vs
to
doo
onie
thing
/
he
doth
it
not
therfore
/
because
that
we
of
ourselves
are
able
to
doe
that
he
commandeth
/
but
that
be
the
lawe
we
myghtse
and
knowe
our
horrible
damnacion
&
captiuite
vnder
sinne
&
shuld
/
repent
&
come
to
Christe
/
&
receave
mercye
&
the
spryte
of
god
to
loose
vs
/
strengh
vs
&
to
make
vs
able
to
do
goddes
wyll
which
ys
the
law
.
Now
when
he
sayeth
if
thou
wilt
enter
in
to
life
kepe
the
commandementes
/
is
as
moch
to
say
/
as
he
that
kepeth
the
commandementes
ys
intred
in
to
life
/
for
except
a
man
have
fyrst
the
sprite
of
lyfe
in
hym
by
Christes
purcheasinge
/
it
is
impossible
for
hym
to
keape
the
commandementes
/
or
that
hys
hert
shuld
be
loose
or
at
lybertye
to
lust
after
them
/
for
of
nature
we
ar
enemyes
to
the
law
of
God
.
As
towching
that
Christ
sayeth
after
warde
if
thou
wilt
be
perfect
/
goe
and
sell
thy
substance
and
geve
it
to
the
pore
he
saieth
it
not
as
who
shuld
saie
that
there
were
any
gretter
perfection
them
to
kepe
the
lawe
of
God
(
for
that
ys
all
perfection
)
but
to
showe
that
other
his
blindnes
which
sawe
not
that
the
law
is
sprituall
and
requireth
the
hert
.
But
because
he
was
not
knowing
that
he
had
hurt
any
man
with
the
outwarde
deade
/
he
supposed
that
he
loved
his
neyghboure
as
him selfe
.
But
when
he
was
bade
to
shewe
the
deades
of
love
/
&
geve
of
hys
abundance
to
them
that
neaded
/
he
departed
morninge
.
Which
is
an
evident
token
that
he
loved
not
his
neyboure
as
well
as
hym selfe
.
For
if
he
had
nede
hym selfe
/
it
wold
not
have
greaved
hym
to
have
receaved
succour
of
an
other
man
▪
Moreover
he
sawe
not
that
it
was
morther
and
thef●e
that
a
man
shulde
have
abondaunce
of
ryches
lying
by
hym
and
not
to
showe
mercye
therwith
/
and
kindly
to
succoure
his
neibours
neade
.
God
hath
ge●en
one
man
riches
to
helpe
an
other
at
neade
.
Yf
thi
neighboure
neade
and
thou
helpe
him
not
being
able
thou
wyth
holdyst
his
dutye
from
him
and
art
a
thefe
before
God
.
That
also
that
Christ
saieth
/
how
that
it
is
harder
for
a
rich
man
(
which
loveth
his
riches
so
that
he
can
not
finde
in
his
hert
liberally
and
frely
to
help
the
pore
and
neady
)
to
enter
in
to
the
kingdome
of
heven
/
then
a
camell
to
goo
thorowe
the
eye
of
an
nedle
/
declareth
that
he
was
not
intred
in
to
the
kingdome
of
heven
/
that
is
to
saye
/
eternall
life
.
But
he
that
kepeth
the
commaundementes
is
intred
in
to
life
/
ye
hath
life
and
the
sprite
of
life
in
him
THis
kinde
of
devyls
goeth
not
out
but
by
prayere
and
fastinge
.
Math.
xxvij
.
Not
that
the
devill
is
cast
out
by
merytes
of
fasting
or
prayinge
.
For
he
saieth
before
that
for
ther
vnbelefes
sake
they
coulde
not
cast
him
out
.
It
is
fayeth
no
doute
that
casteth
out
the
devils
&
faith
it
ys
that
fasteth
&
praieth
.
Fayth
hath
the
promyses
of
God
where
vnto
she
cleveth
/
and
in
all
thinges
thursteth
the
honour
of
God
She
fasteth
to
suddue
the
bodie
vnto
the
●prite
that
the
prayer
be
not
let
/
and
that
the
sprite
maye
quyetly
talke
wyth
God
:
she
also
when
so
ever
oportunyte
ys
geven
prayeth
god
to
fulsyll
hys
promyses
vnto
hys
prayse
and
glorye
.
And
God
which
ys
mercifull
in
promysinge
and
true
to
fulfill
them
/
casteth
out
the
devils
and
doth
all
that
fayth
des●reth
and
satysfyeth
hyr
thurst
.
●Ome
ye
blessed
of
my
father
/
enhrere
the
kingdome
prepared
for
you
/
from
the
beginnyng
of
the
world
.
For
I
was
a
thurst
and
ye
gave
me
drinke
&cet
.
Mat.
xxv
.
Not
that
a
man
wyth
workes
deserveth
eternall
lyfe
as
a
worke
man
or
labourer
his
hyre
or
wages
.
Thou
readest
in
the
text
that
the
kingdome
was
prepared
for
vs
from
the
beginninge
of
the
world
.
And
we
are
blessed
&
santyfyed
.
In
Christes
bloud
are
we
blessed
from
that
bitter
curse
&
damnable
captyuyte
vnder
sinne
/
where
in
we
were
borne
&
conceaved
.
And
Christes
spryte
is
poured
in
to
vs
/
to
brynge
forth
good
workes
/
and
our
workes
a●
the
frutes
of
the
sprite
/
and
the
kingdome
ys
the
deservinge
of
Christes
bloude
/
and
so
is
fayth
and
the
spyrite
and
good
workes
also
.
Not
wythstondinge
the
kingdome
foloethw
good
workes
/
&
good
workes
testyfye
that
we
ar
heyres
ther
of
/
and
at
the
day
of
Indgement
shall
they
testyfye
for
the
electe
vnto
theyr
confort
and
glorye
/
And
to
the
confucyon
of
the
vngodlie
vnbelevyng
&
faythlesse
synners
/
which
had
not
trust
in
the
worde
of
Goddes
promyses
nor
lust
to
the
wyll
of
God
:
but
were
caryed
of
the
sprite
of
there
father
the
devill
vnto
all
abhominacion
/
to
worke
wy●kednes
with
all
lust
delectacion
and
gredines
.
MAny
sinnes
ar
forgeven
hir
for
she
loveth
moch
Lu.
vij
.
Not
that
love
was
cause
of
forgevenes
of
sinnes
.
But
contrary
wise
the
forgevenes
of
sinnes
caused
love
/
as
it
foloveth
/
to
whom
lesse
was
forgeven
/
that
sameloveth
lesse
.
And
afore
he
commended
the
iudgement
of
Symon
/
which
answared
that
he
loveth
most
to
whom
most
was
forgeuyn
:
and
also
said
at
the
last
/
thy
faith
hath
saved
the
or
made
the
safe
/
go
in
peace
.
We
can
not
love
except
we
se
some
benefete
and
kyndnes
.
As
longe
as
we
loke
on
the
lawe
of
God
only
where
we
se
but
sinne
and
damnacyon
and
the
wrath
of
God
apon
vs
/
yee
where
we
were
damned
afore
we
were
borne
/
we
can
not
love
God
:
No
we
can
not
but
hate
him
as
a
tyrante
vnrighteous
and
vniust
/
and
fle
from
hym
as
dyd
Cayn
.
But
when
the
Gospell
that
glad
tidinges
&
ioifull
promises
are
preached
how
that
in
Christe
god
loveth
vs
first
/
forgeveth
vs
/
&
hath
mercie
on
vs
/
them
love
we
againe
&
the
deades
of
our
love
declare
our
fayth
.
This
ys
the
maner
of
speakyng
/
As
we
saye
.
Somer
is
nye
/
for
the
treys
blosome
.
Now
is
the
blosominge
of
the
treys
nor
the
cause
that
somer
draweth
nye
/
but
the
drawynge
nye
of
somer
cause
of
the
blosomes
/
and
the
blosomes
put
vs
in
remembraunce
that
somer
ys
at
hand
.
So
Christe
here
teacheth
Simon
by
the
ferventnes
of
love
in
the
outewarde
deades
●o
se
a
stronge
fayth
within
whence
soe
greate
love
springeth
.
As
the
maner
ys
to
save
doe
your
charyte
/
showe
your
charyte
/
doe
a
deade
of
charite
/
showe
your
mercye
do
a
deade
of
mercye
/
meaninge
there
by
/
that
our
deades
declare
howe
we
love
our
neyghbours
and
how
moch
we
have
compastion
on
them
at
ther
neade
.
Moreover
it
is
not
possyble
to
love
except
we
se
a
cause
.
Except
we
se
in
our
hertes
the
love
and
kyndnes
of
God
to
vs
warde
in
Christe
our
lorde
/
it
is
not
possible
to
love
God
a
right
.
We
saye
also
he
that
loveth
not
my
dogge
loveth
not
me
.
Nor
that
a
man
shuld
love
my
dogge
fyrst
.
But
if
a
man
loved
me
the
love
where
with
he
loveth
me
/
wold
compell
him
to
love
my
dogge
/
though
the
dogge
deserved
it
not
/
yee
though
the
dogge
had
done
him
a
displaisure
.
yet
if
he
loved
me
/
the
same
love
wold
refrayne
him
from
venging
him selfe
/
and
eause
him
to
refer
the
vengeaunce
vnto
me
.
Soch
sp●akinges
finde
we
in
scripture
.
Ihon
in
the
forth
of
hys
fyrst
pistle
sayth
/
he
that
saith
.
I
love
God
/
and
yet
hateth
his
brother
is
a
lyar
.
For
how
can
he
that
loveth
not
his
brother
whom
he
seith
/
love
god
whom
he
seyth
not
?
T
is
is
not
spoken
that
a
man
shuld
fyrst
lore
hys
brother
and
then
God
/
but
as
it
folowith
.
For
this
commaundement
have
we
of
hym
/
that
he
which
loveth
God
shulde
love
hys
brother
also
.
To
love
my
neyghboure
is
the
commanndement
/
which
commaundement
he
that
loveth
not
/
loveth
not
God
.
They
kepinge
of
the
commaundement
declareth
what
love
I
have
to
God
.
Iff
I
loved
God
purely
/
no
thinge
that
my
neyghboure
cowld
do
were
able
to
make
me
eyther
to
hate
hym
eyther
to
take
vengeaunee
on
hym
my selfe
/
seing
that
god
hath
commaunded
me
to
love
him
/
and
to
remitte
all
vengeaunce
vnto
hym
.
Marke
now
how
moch
I
love
the
commaundement
/
so
moch
I
love
God
how
moch
I
love
God
/
so
moch
beleve
I
that
he
is
mercyfull
/
kind
and
good
/
yee
and
a
father
vnto
me
for
Christes
sake
/
how
moch
I
beleve
that
God
y●
mercyfull
vnto
me
/
and
that
he
woll
for
Christes
sake
fulfyll
all
his
promises
vnto
me
:
so
moch
I
se
my
sinnes
/
so
moch
do
my
sinnes
greve
me
/
so
moch
do
I
repent
and
sorrow
that
I
sinne
/
so
moch
displeaseth
me
that
poyson
that
moveth
me
to
sinne
/
and
so
greatly
desyre
I
to
be
healede
.
So
now
by
the
naturall
order
fyrst
I
se
my
sinne
.
Then
I
repent
and
sorrowe
.
Then
beleve
I
Gods
promises
/
that
he
is
mercyfull
vnto
me
and
forgeveth
me
/
and
will
heale
me
at
the
last
:
then
love
I
and
then
I
prepare
my selfe
to
the
commaundement
.
THis
do
and
thou
shalt
lyve
Luc.
x.
that
is
to
say
/
love
thy
lorde
God
with
all
thy
hert
/
with
all
thy
soule
/
and
with
all
thy
strengh
/
and
with
all
thy
mynde
/
and
thy
neighboure
as
thy selfe
.
As
who
shuld
saie
/
if
thou
do
this
/
or
though
thou
canst
not
do
it
/
yet
if
thou
fealest
lust
ther
vnto
/
&
thy
sprite
sigheth
morneth
/
and
longeth
after
strength
to
do
it
/
take
a
signe
and
evident
token
thereby
that
the
sprite
of
lyfe
is
in
the
/
and
that
thou
art
electe
●o
life
everlastinge
by
Christes
bloude
/
whos
gift
and
purchase
is
thy
fayth
and
that
sprite
that
worketh
the
wyll
of
God
in
the
/
whos
gift
also
are
thy
deades
or
rather
the
deades
of
the
spirite
of
Christ
and
not
thine
/
and
whos
gift
is
the
rewarde
of
eternall
lyfe
which
foloweth
good
workes
.
It
foloweth
also
in
the
same
place
of
luc.
when
he
shuld
depert
/
he
plucked
ou●
.ij.
pence
/
and
gave
them
to
the
host
/
and
sayd
vnto
hym
Take
the
charge
or
cure
of
hym
/
and
whatsoever
thou
spendest
more
I
will
recompense
it
the
at
my
cominge
agayne
.
Remember
this
is
a
parable
/
and
a
parable
maye
not
be
expounded
word
by
worde
.
But
the
entent
of
the
similitude
must
be
sought
out
only
in
the
whole
parable
.
The
entent
of
the
similitude
is
to
showe
to
whom
a
man
is
a
neighboure
or
who
is
a
mans
neyghboure
(
which
is
both
one
)
and
what
it
is
to
love
a
mans
neyghboure
as
hym selfe
.
The
Samaritane
holpe
him
and
shewed
mercy
as
longe
as
he
was
present
/
and
when
he
cowld
be
no
lenger
present
/
he
left
his
monye
behinde
him
.
And
if
that
were
not
sufficient
/
he
left
his
credens
to
make
good
the
rest
/
and
forsoke
him
not
/
as
longe
as
the
other
had
neade
Then
said
Christ
go
thou
and
do
like
wise
/
that
is
/
without
difference
or
respection
of
persons
who
so
ever
neadeth
thy
helpe
/
him
count
thy
neighboure
/
and
his
neyboure
be
thou
and
shewe
merci
on
him
as
longe
as
he
neadeth
thy
soccoure
/
and
that
is
to
love
a
mans
neyboure
as
him selfe
.
Neyghboure
is
a
worde
of
love
and
signefieth
that
a
man
shuld
be
ever
nye
and
at
hand
and
readie
to
helpe
in
time
of
neade
.
They
that
will
enterpret
parables
worde
for
worde
fall
in
to
straytes
oft
times
/
whence
they
can
not
rid
them selfes
.
And
preach
lies
in
steade
of
the
trueth
.
As
do
they
which
enterpret
by
the
twoo
pence
the
old
testament
and
the
newe
/
&
by
that
wich
is
bestowed
/
Opera
supereroga●ionis
.
How
be
it
superarogancia
were
a
meter
terme
.
That
is
to
saye
/
deades
which
are
moare
then
the
lawe
requireth
/
deades
of
perfection
&
of
liberalite
/
which
a
man
is
not
bownde
to
doo
/
but
of
hys
fre
will
.
And
for
them
he
shall
have
Turrian
heyer
place
in
heven
/
&
may
give
to
other
of
his
merites
:
or
of
which
the
pope
after
his
death
maye
gyve
pardons
▪
from
the
paynes
of
purgatorye
.
Against
which
exposicion
I
answere
.
Fyrst
a
gretter
perfection
than
the
lawe
/
is
there
not
.
A
gretter
perfection
them
to
love
God
and
his
will
/
which
is
the
commaundementes
/
with
all
thine
hert
/
with
all
thy
soule
/
with
all
thy
strength
/
with
all
thy
minde
/
is
there
none
.
And
to
love
a
mans
neiboure
as
him
self
/
is
like
the
same
.
It
is
a
wonderfull
love
where
with
a
man
loveth
hym selfe
.
As
glad
as
I
wold
be
to
receave
pardon
of
mine
awne
life
(
if
I
had
deserved
deeth
)
so
glad
ought
I
to
be
to
defend
my
neybours
life
whith
out
respect
of
my
life
/
or
of
my
good
.
A
man
ought
nether
to
spare
his
goodes
nor
yet
him
sylf
for
his
brothers
sake
/
after
the
ensample
of
Christ
.i.
Iohn
.
iij.
Here
in
sayeth
he
/
perceave
we
love
/
in
that
he
(
that
is
to
saye
Christ
)
gave
his
lyfe
for
vs
.
We
ought
therfore
to
bestowe
our
lives
for
the
bretherne
.
Now
sayth
Christ
Iohan
.xv.
there
is
no
gretter
love
than
that
a
man
bestowe
his
lyfe
for
hys
frende
.
More
over
no
man
can
fulfyll
the
lawe
.
For
(
Ihon
sayth
.i.
Chapter
of
the
sayd
pistle
)
if
we
saye
/
we
have
no
sinne
/
we
deceave
our selves
&
trueth
is
not
in
vs
.
if
we
knowleage
our
sinnes
he
is
faithfull
&
righteous
to
forgeve
vs
our
sinnes
/
&
to
purge
vs
from
all
iniquite
.
And
in
the
pater
noster
also
we
say
father
forgeve
vs
oure
sinnes
.
Now
if
we
be
all
sinners
/
none
fulfilleth
the
lawe
.
For
he
that
fulfilleth
the
law
is
no
sinner
.
In
the
lawe
maye
nother
Peter
nor
Paulener
any
other
creature
save
Christ
only
reioyse
.
In
the
bloude
of
Christe
which
fulfylled
the
lawe
for
vs
maye
every
parson
that
repenteth
bileveth
/
loveth
the
lawe
and
morneth
for
strengh
to
fulfyll
it
reioyse
/
be
he
never
so
weake
a
synner
.
The
two
pence
therfore
and
the
crede
n●
that
he
left
behynde
hym
/
to
bestowe
more
if
neade
were
/
signefieth
that
he
was
every
where
mercyfull
/
both
present
and
absent
/
with
our
fayninge
/
cloking
/
cōplaynīge
/
or
excusinge
and
forsoke
not
his
neyboure
as
longe
as
he
had
neade
.
Which
exemple
I
praye
God
men
maye
folowe
&
let
/
opera
superrogationis
a
lone
MAry
hath
chosen
a
good
parte
which
shall
not
be
taken
from
her
.
Lucc
.
x.
She
was
fyrst
chosen
of
God
&
called
by
grace
/
both
to
knowe
hyr
sinne
/
&
also
to
heare
the
worde
of
faith
health
&
gladtidinges
of
merci
in
Christ
&
faith
was
gyven
hyr
to
beleve
&
the
sprite
of
God
loosed
hyr
hert
from
the
boundage
of
sinne
.
Then
consented
she
to
the
wyll
of
God
agayne
/
and
above
all
thinges
had
delectacyon
to
heare
that
worde
wherin
she
had
obtayned
everlasting
health
/
&
namely
of
his
mouth
which
had
purchased
so
grete
mercy
for
hyr
God
choseth
vs
fyrst
and
loved
vs
fyrst
&
opineth
our
eyes
to
se
hys
eyceading
abundaunt
love
to
vs
in
Christe
/
&
then
love
we
agayne
&
accepte
hys
wyll
above
all
thinges
/
and
serve
him
in
that
offyce
where
vnto
he
hath
chosen
vs
.
Selle
that
ye
have
and
gyve
almes
.
And
make
you
bagges
which
wax
not
old
/
&
treasure
which
faileth
not
/
in
heven
Lu.
xij
.
This
&
soch
lyke
are
not
spoken
that
we
shuld
work
as
hyrelinges
in
respecte
of
rewarde
/
&
as
though
we
shuld
obtayne
heven
with
merite
.
For
he
sayth
a
litle
afore
/
feare
not
litle
flocke
for
it
ys
your
fathers
playsure
to
gyve
you
a
kingdome
.
The
kingdome
cometh
then
of
the
good
wyll
of
Almyghty
God
thorove
Christ
.
And
soch
thinges
are
spoken
partlie
to
put
vs
in
remembrance
of
our
dutye
to
be
kinde
agayne
.
As
is
that
sayenge
lat
your
lyght
so
shine
before
men
that
they
se
your
good
workes
and
gloryefye
your
father
which
is
in
heven
.
As
who
shuld
seye
/
if
God
hath
geven
you
so
great
gyftes
se
ye
be
not
vnthankfull
/
but
bestowe
them
vnto
hys
prayse
.
Some
thinges
ar
spoken
to
move
vs
to
put
our
trust
in
God
/
as
ar
thes
.
Behold
the
lyllyes
of
the
feld
.
Behold
the
briddes
of
the
heyre
.
If
your
childerne
aske
you
bred
wyll
ye
profer
them
a
stoon
?
and
many
soch
lyke
.
Some
ar
spoken
to
put
vs
in
remembraunce
to
be
sober
/
to
wache
and
pray
/
&
to
prepare
our selfes
agaynst
temptatyons
/
&
that
we
shuld
vnderstonde
&
knowe
/
how
that
tentacions
&
occasyon
of
evell
come
then
most
/
when
they
are
lest
loked
for
:
lest
we
shuld
be
carelesse
and
sure
of
ourselves
/
neclygent
/
&
vnprepared
.
Some
thinges
ar
spoken
/
that
we
shuld
feare
the
wonderfull
and
incomprehensible
iudgementes
of
God
lest
we
shuld
presume
.
Some
to
confort
vs
that
we
despayre
not
.
And
for
lyke
causes
ar
all
the
ensamples
of
the
old
testament
.
In
conclusion
the
scripture
speaketh
many
thinges
as
the
world
speaketh
.
But
they
may
not
be
worldly
vnderstonde
/
but
goostlye
&
spirituallie
/
yee
the
spryte
of
God
only
vnderstondeth
them
/
and
where
he
is
not
there
is
not
the
vnderstondinge
of
the
scripture
.
But
vnfrutefull
disputynge
&
braulinge
abowt
wordes
.
The
scripture
sayeth
/
God
seeth
/
God
hereth
God
smelleth
/
God
walketh
/
God
is
with
them
God
is
not
with
them
/
God
is
angrye
/
God
is
pleased
/
God
sendeth
hys
spirite
/
God
taketh
his
sprite
away
/
&
a
thousand
soch
lyke
.
And
yet
is
non
of
them
true
after
the
worldly
maner
&
as
the
wordes
sounde
.
Rede
the
seconde
Chapter
of
Paule
to
the
Corinthians
/
the
naturall
man
vnderstondeth
not
the
thinges
of
God
/
but
the
sprite
of
god
only
and
we
(
sayeth
he
)
have
receaved
the
sprite
which
is
of
God
/
to
vnderstonde
the
thinges
which
ar
geven
vs
of
god
.
For
without
the
sprite
it
is
impossible
to
vnderstonde
them
.
Rede
also
the
.viij.
to
the
Romayns
They
that
are
leed
with
the
sprite
of
God
/
are
the
sonnes
of
God
.
Now
the
sonne
knoweth
his
fathers
will
&
the
servant
not
he
that
hath
not
the
sprite
of
Christe
(
sayeth
Paule
)
is
none
of
his
.
Likewise
he
that
hath
not
the
sprite
of
God
is
none
of
Gods
/
for
it
is
bothe
one
sprite
/
as
thou
mayst
se
in
the
same
place
.
Now
he
that
is
of
God
/
hereth
the
worde
of
God
Jo.
viij
.
and
who
is
of
God
but
he
that
hath
the
sprite
of
God
.
Forther
more
/
sayeth
he
ye
heare
it
not
/
because
ye
ar
not
of
God
/
that
is
/
ye
have
no
lust
in
the
worde
of
God
/
for
ye
vnderstond
it
not
/
and
that
because
his
sprite
is
not
in
you
.
For
as
moch
then
as
the
scripture
is
no
thige
els
but
that
which
the
sprite
of
God
hath
spoken
bithe
Prophetes
&
Apostles
/
and
can
not
be
vnderstande
but
of
the
same
sprite
:
Let
every
man
pray
to
God
to
send
hym
his
sprite
to
loose
vs
from
our
naturall
blindnes
and
ignorance
/
and
to
geve
vs
vnderstonding
and
fealinge
of
the
thinges
of
God
and
of
the
speakinge
of
the
sprite
of
God
.
And
marke
this
processe
.
First
we
ar
damned
of
nature
/
so
conceaved
&
borne
/
as
a
serpent
is
a
serpent
/
and
a
tode
a
tode
and
a
snake
a
snake
bi
nature
.
And
as
thou
seyst
a
yong
chyld
/
which
hath
playsure
in
many
thinges
where
in
is
present
deeth
/
as
io
fire
/
water
and
so
forth
/
wold
slee
hym selfe
with
a
thowsande
dethes
/
if
he
were
not
wayted
apon
and
kept
therfro
.
Even
so
we
/
if
we
shuld
lyve
this
thousande
yeres
could
in
all
that
time
delite
in
no
other
thinge
nor
yet
seke
any
other
thing
/
but
that
where
in
is
deeth
of
the
soule
.
Secundarily
of
the
hole
multitude
of
the
nature
of
man
/
whom
God
hath
electe
and
chosen
and
to
whom
he
hath
apointed
mercy
&
grace
in
Christ
/
to
them
sendeth
he
his
sprite
/
which
openeth
ther
eyes
/
showeth
them
ther
miserye
/
&
bringeth
them
vnto
the
knowleage
of
them selves
/
so
that
they
hate
and
abhorre
themselves
/
are
a
stonyed
and
amased
and
at
ther
wittes
endes
/
nether
wott
what
to
do
or
where
to
seke
helth
.
Then
lest
they
shuld
flee
from
God
bi
desperacion
/
he
conforteth
them
agayne
with
his
swete
promises
in
Christe
and
certifyeth
there
hertes
that
for
Christes
sake
they
ar
receaved
to
mercye
and
ther
sinnes
forgeven
and
they
electe
&
made
the
sonnes
of
god
and
heyres
with
Christe
of
eternall
life
:
and
this
thorowe
fayth
ar
they
set
at
peace
with
God
.
Now
maye
not
we
axe
why
god
choseth
one
&
not
Turrian
other
/
other
thinke
that
God
is
vniust
to
damme
vs
afore
we
do
any
actuall
deade
/
seing
that
God
hath
power
over
all
his
creatures
of
right
/
to
do
with
them
what
he
lyst
or
to
make
of
every
one
of
them
as
he
listeth
.
Oure
darknes
cannot
perceave
his
light
.
God
wil
be
fered
and
not
have
his
secret
iudgementes
knowen
.
More
over
we
bi
the
light
of
faith
se
a
thousande
thinges
which
are
impossible
to
an
infidle
to
se
.
So
like
wise
no
doute
in
the
light
of
the
clear
vision
of
God
we
shall
se
thinges
which
now
God
wyll
not
have
knowen
.
For
payde
ever
accompanyeth
hye
knowleage
but
grace
accompanyeth
mekenes
.
Let
vs
therfore
gyve
dylygence
rather
to
do
the
wyll
of
God
/
then
to
search
hys
secrettes
which
ar
not
profytable
for
vs
to
knowe
.
When
we
ar
thus
reconsyled
to
God
/
made
the
frendes
of
God
and
heyres
of
eternall
lyfe
/
the
sprite
that
God
hath
powred
in
to
vs
testyfyeth
that
we
may
not
lyve
after
our
olde
deades
of
ignorance
.
For
how
is
it
possyble
/
that
we
shulde
repente
and
abhorre
them
/
and
yet
have
lust
to
lyve
in
them
.
We
ar
sure
therfore
that
God
hath
created
and
made
vs
newe
in
Christ
/
and
put
hys
spryte
in
vs
that
we
shuld
lyve
a
newe
lyfe
/
which
ys
the
lyfe
of
good
workes
.
That
thou
maist
knowe
what
are
good
workes
/
or
what
workes
are
good
&
the
ende
&
entente
of
good
workes
/
or
wherfore
good
workes
serve
/
marke
this
that
foloveth
.
The
lyfe
of
a
Christen
man
ys
inwarde
betwene
hym
and
God
/
and
properly
ys
the
consente
of
the
sprite
to
the
wyll
of
God
/
and
to
the
honour
of
god
.
And
godes
honour
ys
the
fynall
ende
of
all
good
workes
.
Good
workes
ar
all
thinges
that
are
done
wyth
in
the
lawes
of
God
/
in
which
God
is
honoured
&
for
which
thankes
are
geven
to
God
.
Fastinge
ys
to
absteine
from
surfetinge
or
over
moch
eatinge
/
from
dronkenes
&
care
of
the
worlde
(
as
thou
maist
reede
Lu.
xxj
.
)
&
the
ende
of
fasting
is
to
●ame
the
bodie
/
that
the
sprite
may
have
a
free
course
to
God
/
&
may
quyetly
talke
wyth
God
.
For
over
moch
eatinge
and
drinkinge
and
care
of
worldly
busines
presse
downe
the
sprite
/
choeke
hyr
and
tangle
hyr
that
she
can
not
lyft
vp
hyr
selfe
to
God
.
Now
he
that
fasteth
for
any
other
entenre
than
to
subdue
the
bodye
/
that
the
sprite
may
wayre
on
God
/
and
frely
exercice
hyr
self
in
the
thinges
of
God
:
the
same
ys
blinde
&
worteth
nor
whit
he
doth
/
erreth
and
shoteth
at
a
wronge
marke
/
and
hys
entente
and
vinagynacyō
ys
abho
mynable
in
the
syght
of
God
.
When
thou
fastest
from
mea●●
and
druikest
all
day
/
is
that
a
Christen
fast
▪
eyther
to
eate
at
one
meale
that
were
sufficient
for
foure
.
A
man
at
foure
tymes
maye
beare
that
he
can
not
at
ones
.
Some
fast
from
meate
and
drinke
/
and
yet
so
tangle
themselves
in
worldly
busynes
that
they
can
not
ones
thinke
on
God
.
Some
abstayne
from
butter
/
some
from
egges
/
some
from
all
manner
whitte
meate
/
some
this
day
/
some
that
day
/
some
in
the
honour
of
this
saynt
/
some
of
that
/
and
every
man
for
a
sondry
purpose
.
Some
for
the
toth
ache
/
some
for
the
hed
ache
/
for
fevers
/
pestelence
/
for
soden
death
/
for
hanginge
/
drounding
/
and
to
be
delyverde
from
the
paynes
of
hell
.
Some
are
so
mad
that
the
fast
one
of
the
thursdayes
betwene
the
two
saynt
marye
dayes
in
the
worship
of
that
saynt
whos
day
ys
halowed
betwene
cristenmas
and
candelmas
/
and
that
to
be
delyverd
from
the
pestilence
.
All
those
men
fast
without
conscience
of
God
/
and
without
knowleage
of
the
true
entente
of
fastinge
/
and
do
no
other
than
honour
sayntes
as
the
gentyles
and
heathen
worshiped
/
ther
ydolles
/
and
ar
drowned
in
blyndnes
and
knowe
not
of
the
testament
that
God
hath
made
to
manwarde
in
Christes
bloude
.
In
God
have
they
nother
hope
nor
confydence
/
nether
beleve
hys
promyses
nether
know
hys
wyll
/
but
ar
yet
in
captyvyte
vnder
they
prince
of
darkenes
.
Watche
ys
not
only
to
absteyne
from
slepe
/
but
also
to
be
circumspect
&
to
cast
all
perels
:
as
a
man
shuld
watch
a
toure
or
a
castell
.
we
must
remember
that
the
snares
of
the
devill
ar
infinite
&
innumerable
/
&
that
every
moment
arise
new
temptacions
&
that
in
all
places
mere
vs
fresh
occasions
.
Against
which
we
must
prepare
ourselves
/
and
turne
to
God
/
and
complayne
to
hym
/
and
make
out
mone
/
and
desyre
hym
of
hys
mercye
to
be
our
shylde
/
our
toure
/
our
castell
and
defence
from
alle
vill
/
to
put
hys
strength
in
vs
(
for
wythout
him
we
can
do
nought
)
and
above
all
thinges
we
must
call
to
mynde
what
promises
God
hath
made
/
and
what
he
hath
sworne
that
he
will
doo
to
vs
for
Christes
fake
/
and
with
stronge
fayth
cleve
vnto
them
/
and
desyre
him
of
hys
mercye
and
for
the
love
that
he
hath
to
Christe
/
and
for
hys
truthes
fake
to
fulfyll
hys
promyses
.
If
we
thus
cleve
to
God
wyth
stronge
fayth
/
and
beleve
hys
words
:
then
(
as
sayth
Paule
.j.
Corint
.
x.
)
God
ys
faythfull
/
that
he
wyll
not
suffer
vs
to
be
tempted
above
that
we
ar
able
or
a
above
our
myght
that
ys
to
say
/
yf
we
cleve
to
hys
promyses
&
nor
to
our
fantasyes
and
ymagynacyons
/
he
wyll
put
myght
and
power
in
to
vs
/
that
shall
be
stronger
than
all
the
temptacyon
which
he
shall
suffre
to
be
agenst
vs
.
PRayer
ys
amornynge
a
longinge
&
a
desyre
of
the
sprite
to
godward
for
that
which
she
lacketh
/
as
a
sick
morneth
&
foroweth
in
his
hert
longinge
for
health
.
Faith
ever
praieth
.
For
after
that
by
faith
we
are
reconsiled
to
god
&
have
receaved
mercie
&
forgivenes
of
god
the
sprite
longeth
&
thursteth
for
strength
to
do
the
will
of
God
/
&
that
god
may
be
honoured
/
his
name
halowede
/
&
his
pleasure
&
will
fulfilled
.
The
sprite
waiteth
&
watcheh
on
the
will
of
god
and
ever
hath
hir
awen
fragilite
&
weaknes
bifore
hir
eies
/
and
when
she
seeth
tentacion
&
perell
drawe
nie
/
she
torneth
to
God
&
to
the
testamente
that
God
hath
made
to
all
that
beleve
&
trust
●
Christes
bloud
&
desireth
God
for
his
mercy
/
trueth
and
for
the
love
he
hath
to
Christ
/
that
he
woll
fulfill
his
promise
/
that
he
will
soc●re
&
helpe
&
give
vs
strength
/
and
that
he
woll
sanctifie
his
name
in
vs
&
fulfill
his
godly
will
in
vs
/
and
that
he
will
not
loke
on
our
sinne
&
iniquite
/
but
on
his
mercy
/
on
his
trueth
/
&
on
the
love
that
he
oweth
to
his
sone
Christ
&
for
his
sake
to
kepe
vs
from
tentacion
/
that
we
be
not
overcomme
and
that
he
delyver
vs
from
evill
/
&
what
so
ever
moveth
vs
contrary
to
his
Godly
wyll
.
More
over
of
his
awne
experience
he
fealeth
other
mens
neade
/
&
no
lesse
commendeth
to
God
the
infirmites
of
other
than
his
awne
knowinge
that
ther
ys
no
strength
/
no
helpe
/
no
succure
but
of
God
only
.
And
as
mercifull
as
he
fealeth
god
in
his
hert
to
him
selfe
warde
/
so
mercyfull
ys
he
to
other
/
&
as
greatly
as
he
fealyth
his
awne
misery
/
so
gretre
compassion
hath
he
on
other
.
His
neiboure
ys
no
lesse
care
to
bin
then
him
selfe
.
He
fealeth
his
neibours
greffe
no
lesse
than
his
awne
.
And
when
so
euer
he
seeth
occasion
he
can
not
but
pray
for
his
neyboure
as
wel
as
for
him
selfe
:
his
nature
ys
to
seke
the
honore
of
god
in
all
men
/
&
to
drawe
(
as
moch
as
in
him
ys
)
all
men
vnto
god
.
This
is
the
lawe
of
love
which
sprigeth
out
of
Christes
bloude
in
to
the
hertes
of
all
them
that
have
ther
trust
in
him
.
No
man
neadeth
to
bid
a
cresten
man
to
pray
if
he
se
his
neybours
neade
:
if
he
se
it
not
put
him
in
remembraunce
only
/
&
then
he
can
not
but
do
hys
dutye
.
Now
as
towchinge
we
desire
one
another
to
pray
for
vs
/
that
doo
we
to
put
our
neibour
in
remembraunce
of
his
dutie
&
not
that
we
trust
in
his
holines
.
Oure
trust
ys
in
god
/
in
Christ
and
in
the
trueth
of
goddes
promises
/
we
have
also
a
promise
that
when
.ij.
02.
iij.
or
moe
agre
together
in
ony
thing
acordinge
to
the
will
of
god
/
god
heareth
vs
.
Not
withstanding
as
god
heareth
many
so
heareth
he
few
/
and
so
heareth
he
one
/
if
he
pray
after
the
will
of
god
&
desire
the
honour
of
god
.
He
that
desireth
mercie
/
the
same
fealeth
hys
▪
awne
miseri
/
&
sine
&
morneth
in
his
hert
for
to
be
delyverd
/
that
he
myght
honour
God
and
God
for
his
trueth
must
heare
him
/
which
sayeth
by
he
mouth
of
Christ
Mat.
v.
Belssed
ar
they
that
honger
&
thurst
after
righteousnes
/
for
they
shal
be
fufylled
.
God
for
his
truethes
sake
must
put
the
righteousnes
of
Christ
in
him
&
was
he
his
vnrighteousnes
awaie
in
the
bloude
of
Christe
.
And
be
the
sinner
never
so
weke
/
never
so
feable
&
frayle
/
sinne
he
never
so
oft
&
so
grevous
/
yet
so
longe
as
this
lust
desire
&
inorninge
to
be
delyuerd
remaineth
in
him
.
God
seeth
not
his
sinnes
/
rekeneth
them
not
/
for
his
truethes
sake
&
love
to
Christe
.
He
is
not
a
sinner
in
the
syght
of
God
/
that
wold
be
no
sinner
.
He
that
wold
be
delyuerd
hath
his
hert
loose
all
readi
.
His
hert
sinneth
not
/
but
morneth
repenteth
/
&
consenteth
vnto
the
law
&
will
of
God
and
iustyfieth
God
/
that
is
/
beareth
recorde
that
God
which
made
the
lawe
/
is
righteous
&
iust
.
And
soch
an
hert
trustinge
in
Christes
bloud
/
is
accepted
for
full
righteous
.
And
his
weaknes
/
infirmite
&
fraylte
is
pardoned
&
his
sinnes
not
lokede
apon
:
vntyll
God
put
moare
strength
in
him
and
fulfyll
his
lust
.
When
the
weake
in
the
fayth
&
vnexpert
in
the
misteries
of
Christ
desire
vs
to
pray
for
them
them
ought
we
to
leade
them
to
the
trueth
&
promyses
of
God
/
and
teach
them
to
put
ther
trust
in
the
promises
of
God
/
in
love
that
God
hath
to
Christe
and
to
vs
for
his
sake
/
and
to
strength
ther
weke
conscrences
/
shewinge
&
proving
by
the
scripture
/
that
as
longe
as
they
folowe
the
sprite
and
resiste
sinne
it
is
impossible
they
shuld
faule
so
depethat
God
shall
not
pulle
them
vp
againe
/
if
they
hold
fast
by
the
anker
of
faith
hauinge
trust
and
confidence
in
Christ
.
The
love
that
God
hath
to
Christ
is
infinite
/
&
Christ
dyd
and
suffered
all
thinges
/
not
for
him
selfe
/
to
optaine
favoure
or
ought
else
:
for
he
had
ever
the
full
favoure
of
God
and
was
ever
lorde
over
all
thinges
/
but
to
reconsile
vs
to
God
&
to
make
vs●heyres
with
him
of
his
fathers
kyngdome
.
And
God
hath
promised
/
that
who
so
ever
calleth
on
his
name
shall
never
be
confounded
or
ashamed
Ro.
ij
.
yf
the
rightwes
fall
(
sayth
the
scripture
)
he
shall
not
be
broysed
/
the
lord
shall
put
his
hande
vnder
him
.
Who
is
righteous
but
he
that
trusteth
in
Christes
bloude
/
be
he
never
so
weke
?
Christ
is
oure
righteousnes
and
in
him
ought
we
to
teach
all
men
to
trust
/
and
to
expounde
vnto
all
men
the
testament
that
God
hath
made
to
vs
sinners
in
Christes
bloude
.
This
ought
we
to
do
&
not
make
a
praye
of
them
to
leade
them
captyve
/
to
sit●e
in
ther
conscyences
and
to
teach
them
to
trust
in
our
holynes
/
good
deades
and
prayers
/
to
the
entent
that
we
wold
f●de
our
ydle
and
slowe
belyes
of
ther
great
labour
and
sweate
/
and
so
to
make
ourselves
Christes
and
saviours
.
For
if
I
take
on
me
to
save
other
bi
mi
merites
/
make
I
not
my selfe
a
Christe
&
a
savioure
/
&
am
in
deade
a
false
prophete
&
a
true
antichrist
/
&
exalt
my self
and
sytt
in
the
temple
of
God
/
that
ys
to
were
the
consciences
of
mē●
Amonge
Christen
men
love
maketh
all
thinges
commune
:
every
man
ys
others
detter
&
every
man
is
bounde
to
minister
to
his
neighboure
/
&
to
supplie
his
neyghbours
lacke
/
of
that
where
with
God
hath
endued
him
.
As
thou
seyst
in
the
world
how
the
lordes
&
offycers
minister
peace
in
the
commune
wealth
/
punnysh
murderers
/
theves
&
evyll
doers
/
&
to
maynttene
there
ordre
&
ese
ate
doo
the
communes
minister
to
them
againe
rent
/
tribute
/
tolle
&
custome
So
in
the
Gospell
the
curates
which
in
every
parish
preach
the
Gospell
ought
of
duety
to
receave
an
honest
living
for
them
&
theyr
howfholdes
and
even
so
ought
that
other
officers
which
ar
necessarilye
required
in
the
commune
wealth
of
Christe
.
We
neade
not
to
vse
filthy
lucre
in
the
Gospell
/
to
chope
&
chaunge
&
to
playe
the
tavernars
/
alteringe
the
word
of
God
/
as
they
do
there
mines
to
theyr
most
avauntage
/
&
to
fascion
Goddes
worde
aftyr
every
mans
mouth
/
or
to
abuse
the
name
of
Christ
to
obtayne
thereby
autorite
and
power
/
to
fede
our
flowe
belyes
.
Now
seyst
thou
what
prayerys
/
the
ende
therof
and
wherfore
it
seruyth
.
Iff
thou
give
me
a
thousand
pownde
to
pray
for
the
I
am
no
more
bounde
then
I
was
before
.
Mans
ymaginacion
can
makethe
commaundement
of
god
nether
greater
nor
smaller
nether
can
to
the
lawe
of
God
exther
adde
or
minishe
.
Goddes
commaundement
is
as
great
as
him self
.
I
am
bownde
to
love
the
Turke
with
all
my
might
&
power
/
yet
and
above
my
power
even
from
the
grounde
of
my
hert
/
aftyr
the
ensample
that
Christe
loved
me
/
nether
to
sp●re
goodes
/
bodye
or
life
to
win
him
to
Christe
.
And
what
can
I
do
moare
for
that
if
thou
gavest
me
all
the
world
?
Where
I
se
neade
ther
can
I
not
but
pray
if
Goddes
sprite
be
in
me
.
Almes
is
a
greake
worde
&
signifieth
mercy
One
Christen
is
detter
to
an
other
at
his
neade
of
all
that
he
is
able
to
do
for
him
vntill
'
his
neade
be
suffised
.
Every
Christen
man
ought
to
have
Christ
all
ways
before
his
eyes
/
as
an
ensample
to
counterfaite
&
folowe
/
&
to
do
to
his
neyboure
as
Christ
hath
done
to
him
/
as
Paulteacheth
in
all
his
pistles
and
Peter
in
his
fyrst
&
John
in
his
first
also
.
This
order
vseth
Paule
in
all
his
pistles
.
First
he
preacheth
the
lawe
and
proveth
that
the
whole
nature
of
man
is
damnyd
in
that
the
hert
lusteth
contrary
to
the
will
of
God
.
For
if
we
were
of
God
/
no
dowe
we
shuld
have
/
lust
in
his
will
.
Then
preacheth
he
Christ
/
the
Gospel
the
promises
/
&
the
mercie
that
God
hath
set
forth
ton
all
men
in
Christes
bloude
.
Which
they
that
beleve
&
take
it
for
an
ernest
thynge
/
turne
themselves
to
God
/
beginne
to
love
God
agayne
/
&
to
prepare
themselves
to
his
wyll
by
the
working
of
the
sprite
of
God
in
them
.
Last
of
all
exorteth
he
to
vnite
/
peace
and
sobernes
/
to
avoyde
beaulīges
/
sectes
/
opinions
/
disputinge
and
arguinge
abowt
wordes
/
and
to
walke
in
the
playne
and
syngle
fayth
and
fealinge
of
the
sprite
/
&
to
love
one
an
other
after
the
ensample
of
Christ
/
even
as
Christ
loved
vs
&
to
be
thankfull
/
&
to
walke
worthy
of
the
Gospell
and
as
it
becometh
Christ
and
with
the
ensample
of
pure
living
to
drawe
all
to
Christe
.
Christ
is
lorde
over
all
/
&
every
cristen
is
heyre
annexed
with
Christ
and
therfore
lorde
of
all
/
and
every
one
lorde
of
what
so
ever
an
other
hath
.
Yf
thy
brother
on
neiboure
therfore
neade
and
thou
have
to
helpe
him
and
yet
showest
not
mercy
but
with
drawest
thy
handes
from
him
:
then
robbest
thou
him
of
his
owne
and
art
a
these
.
A
Christen
man
hath
Christes
sprite
.
Now
is
Christ
a
mercifull
thinge
:
if
therefore
thou
be
not
mercyfull
after
the
ensample
of
Christe
then
hast
thou
not
his
sprite
.
Yf
thou
have
not
Christes
sprite
/
then
art
thou
none
of
his
Ro.
viij
.
nor
hast
any
parte
with
him
.
More
over
though
thou
shewe
mercye
vnto
thy
neibour
/
yet
if
thou
do
it
not
with
soch
burning
love
as
Christ
did
vnto
y●
/
so
must
thou
knowleage
thy
sinne
and
desyre
mercy
in
Christ
.
A
cristen
man
hath
nought
to
reioyse
in
/
as
concerninge
his
deades
.
His
reioysinge
is
that
Christ
died
for
him
/
and
that
he
is
washed
in
Christes
bloude
.
Of
hys
deades
reioyseth
he
not
/
nether
counteth
his
merites
/
nether
giveth
pardone
of
them
/
nether
seketh
Turrian
hyer
place
in
even
of
them
/
nether
maketh
him
self
a
savoure
of
other
men
/
thorowe
his
good
workes
.
But
geveth
all
honour
to
god
/
&
in
his
greatist
deades
of
mercy
knowleageth
him
self
a
sinner
vnfainedly
/
&
is
abundantly
content
with
the
place
that
is
prepared
for
him
of
Christ
.
and
his
good
deades
ar
to
him
a
signe
only
that
Christes
sprite
is
in
him
/
and
he
in
Christe
/
and
thorowe
Christe
electe
to
eternall
lyfe
.
The
order
of
love
or
charite
which
some
dreame
/
the
Gospell
of
Christ
knoweth
not
of
/
that
a
man
shuld
beginne
at
him
self
&
serve
him
selfe
fyrste
&
then
descende
I
wot
not
by
what
steppes
.
Love
seketh
not
hyr
own
profer
.ij.
Cor.
xij
.
but
maketh
a
man
to
forgette
him
self
/
&
to
turne
his
profet
to
Turrian
other
man
/
as
Christe
sought
not
him
selfe
or
hys
own
profet
but
oures
.
This
terme
my self
is
not
in
the
Gospell
/
nether
yet
father
/
mother
sister
/
brother
/
kinsman
/
that
one
shuld
be
preferred
in
love
above
Turrian
other
.
But
Christe
is
all
in
all
thinges
.
Every
christen
man
to
an
other
is
Christe
hym self
/
and
thy
neigbours
neade
hath
as
good
ryght
in
thy
goodes
as
hath
christe
hym
self
which
is
heyre
and
lorde
over
all
.
And
loke
what
thou
owest
to
Christe
that
thou
owest
to
thy
neybours
neade
.
To
thy
neybour
owest
thou
thine
herte
/
thy selfe
and
all
that
thou
hast
&
canst
do
.
The
love
that
springeth
out
of
Christ
excludeth
●o
man
nether
putteth
difference
betwene
one
and
an
other
.
In
Christe
we
ar
all
of
one
degree
without
respect
of
persons
.
Not
withstonding
though
a
Christen
mans
hert
be
open
to
all
men
/
and
receaveth
all
men
.
Yet
be
cause
that
his
abilite
of
goodes
extendeth
not
so
ferre
/
this
provisionis
made
/
that
every
man
shall
care
for
his
own
howsehold
/
as
father
&
mother
and
thine
elders
that
have
holpen
the
/
wife
chyldern
and
servantes
.
If
thou
shuldest
not
care
and
provide
for
thine
howseholde
/
them
were
thou
an
infidele
/
seinge
thou
hast
taken
on
the
so
to
do
/
and
for
as
moch
as
that
is
thy
part
committed
to
the
of
the
congregacion
.
When
thou
hast
done
thy
dutie
to
thine
howsehold
/
and
yet
hast
forder
aboundance
of
the
blessinge
of
God
/
that
owest
thou
to
the
pore
that
can
not
labre
/
or
wold
labre
and
can
gett
no
worke
/
and
are
destitute
of
frendes
/
to
the
pore
I
meane
which
thou
knowest
/
to
them
of
thine
own
parysh
.
For
that
provision
ought
to
be
had
in
the
congregacion
/
that
every
parysh
ca●e
for
there
pore
.
If
thy
neibours
which
thou
knowest
be
served
/
and
thou
yet
have
superfluyte
/
and
hearest
▪
necessite
to
be
amonge
the
bretherne
a
thousand
myle
of
/
to
them
art
thou
detter
.
Yee
to
the
very
infidels
we
be
detters
/
if
they
neade
/
as
ferforth
as
we
mayntene
them
not
agaynst
Christ
or
to
blasfeme
Christ
.
Thus
ys
every
man
that
neadeth
thy
helpe
/
thy
father
/
mother
/
syster
/
and
brother
in
Christ
:
even
as
every
man
that
doth
the
wyll
of
the
father
/
is
father
/
mother
/
sister
/
and
brother
vnto
Christe
.
More
over
if
any
be
an
infidele
and
a
fals
Christen
and
forsake
his
houshold
/
hys
wyfe
/
chylder
and
soch
as
can
not
helpe
them selves
/
then
art
thou
bound
&
thou
have
where
with
/
even
as
moch
as
to
thine
own
houshold
.
And
they
have
as
good
right
in
thy
goodes
/
as
thou
thy selfe
.
And
if
thou
with
drawe
mercye
from
them
/
and
hast
where
with
to
helpe
them
:
then
art
thou
a
thefe
.
Yf
thou
showe
mercy
/
so
doyst
thou
thy
dutie
and
art
a
faythfull
minister
in
the
houshold
of
Christe
/
and
of
Christ
shalt
thou
have
thy
rewarde
and
thanke
.
Yff
the
whole
world
were
thine
/
yet
hath
every
brother
his
right
in
thy
goodes
and
is
heyre
with
the
/
as
we
are
all
heyres
with
Christe
.
More
over
the
rich
and
they
that
have
wisdome
with
them
must
se
the
pore
set
a
worke
/
that
as
many
as
are
able
maye
fede
them selves
with
the
laboure
of
there
owne
handes
/
according
to
the
scripture
and
commaundement
of
God
.
Now
seyst
thou
what
almes
deade
meaneth
and
wherefore
it
servith
.
Be
that
seleth
with
his
almes
moare
than
to
be
mercyfull
/
to
be
a
neybour
/
to
succour
his
brothers
neade
/
to
do
his
dutye
to
his
brother
/
to
give
his
brother
that
he
oweth
hym
/
the
same
is
blind
and
seeth
not
what
it
is
to
be
a
christen
man
/
and
to
have
felowship
in
Christes
bloude
.
As
partayning
to
good
workes
/
vnderstand
that
all
workes
ar
good
which
are
done
wyth
in
the
lawe
of
God
in
fayth
and
with
thankes
gevinge
to
god
/
and
vnderstonde
that
thou
in
doinge
them
pleasest
God
/
what
so
ever
thou
doist
with
in
that
lawe
of
God
/
as
when
thou
makest
water
.
And
trust
me
if
other
wind
or
water
were
stopped
thou
shuldest
feale
what
a
preciouse
thing
it
were
to
do
ether
of
both
/
and
what
thankes
ought
to
be
geven
God
therfore
.
More
over
put
no
difference
betwene
workes
/
but
what
so
ever
cemeth
in
to
thy
handes
that
do
as
time
/
place
and
occasion
geveth
/
and
as
God
hath
put
the
in
degre
hye
or
lowe
.
For
as
●witching
to
please
God
/
ther
is
no
worke
better
then
an
other
.
God
loketh
not
fyrst
on
thy
worke
as
the
world
doth
/
as
though
the
bewtysulnes
of
the
worke
pleased
hym
/
as
it
doeth
the
worlde
or
as
though
he
had
neade
of
them
.
But
God
loketh
fyrst
on
thy
hert
/
what
fayth
thou
hast
to
hys
wordes
/
how
thou
belevest
him
/
trustest
hym
and
how
thou
lovest
hym
for
hys
mercie
that
he
hath
showed
the
he
loketh
with
what
hert
thou
workest
/
and
not
what
thou
workest
/
how
thou
acceptest
the
degre
that
he
hath
put
the
in
and
not
of
what
degree
thou
art
/
whether
thou
be
an
Apostle
or
a
shew
maker
.
Get
this
ensample
before
thine
eyes
.
Thou
art
a
kehinpage
and
washest
thy
masters
dyshes
/
an
other
ys
an
Apostle
and
preacheth
the
worde
of
God
.
of
this
Apostle
herfe
what
Paule
saith
in
the
seconde
to
the
Corinthians
.ix.
If
I
preach
(
sayeth
he
)
I
have
nought
to
reioyse
in
/
for
necessite
ys
put
unto
me
as
who
shuld
say
/
God
hath
made
me
soe
.
Woe
is
vnto
me
if
I
preach
not
.
If
I
do
it
wyllingly
(
sayth
he
)
then
have
I
my
rewarde
that
ys
/
them
am
I
sure
that
Goddes
spirite
ys
in
me
and
that
I
am
electe
to
eternall
lyfe
.
Yf
I
do
it
against
my
will
an
office
is
committed
vnto
me
/
that
is
/
if
I
do
it
not
of
love
to
God
/
but
to
gete
a
living
ther
by
&
for
a
worldly
purpos
&
had
lever
other
ways
lyve
/
then
do
I
that
office
which
God
hath
put
me
in
&
yet
please
not
God
my selfe
.
No●e
now
if
this
Apostle
preach
not
as
many
do
not
/
which
not
only
m●fe
themselves
Apostles
/
but
also
compell
men
to
●afe
them
for
gretter
than
apostles
/
yee
for
gretter
than
Christ
him
selfe
)
then
wo
ys
vnto
him
/
that
is
/
his
damnacion
is
iust
.
If
he
preach
&
his
hert
no●
right
/
yet
mim●treth
he
the
office
that
God
hath
put
hym
in
/
and
they
that
have
the
spirite
of
god
heare
the
voyce
of
God
/
yee
though
he
speake
in
an
Asse
.
More
over
how
so
ever
he
preacheth
he
hath
not
to
reioyse
/
in
that
he
preacheth
.
But
&
if
he
preach
willyngly
/
with
a
true
hert
and
of
conscience
to
God
:
then
hath
he
his
rewarde
/
that
is
/
then
fealeth
he
the
ernest
of
eternall
lyfe
and
the
workinge
of
the
sprite
of
god
in
hym
.
And
as
he
fealeth
Gods
goodnes
and
mercy
/
so
be
thou
sure
he
fealeth
hys
own
infir
mite
/
weaknes
and
vnworthines
/
and
morneth
&
knowleageth
hys
sinne
/
in
that
the
hert
will
not
arrise
to
worke
with
that
full
lust
and
lone
that
is
in
Christ
our
lorde
.
And
neverthelesse
is
yet
at
peace
with
God
thorowe
fayth
and
trust
in
Christ
Iesu
.
For
the
ernest
of
the
sprite
that
worketh
in
hym
testifieth
&
beareth
witnes
vnto
his
hert
that
God
hath
chosen
him
/
&
that
his
grace
shall
suffice
hym
/
which
grace
is
now
not
ydle
in
hym
.
In
hys
workes
putteth
he
no
trust
.
Now
thou
that
miuistrest
in
the
kechen
&
art
but
a
kechen
age
receavist
all
thinge
of
the
hond
of
God
/
knowest
that
God
hath
put
the
in
that
office
/
submutest
thy selfe
to
hye
will
and
servest
thy
master
/
not
as
a
man
/
but
as
Christe
hym self
with
a
pure
hert
/
accordinge
as
Panle
teacheth
vs
/
puttest
thy
trust
in
God
/
and
▪
wyth
him
seakest
thi
rewarde
.
More
over
ther
ys
not
a
good
deade
done
/
but
thi
hert
reioyseth
therin
/
yee
when
thou
heareste
that
the
word
of
God
ys
preached
by
this
Apostle
&
seyst
the
people
turne
to
God
/
thou
consentest
vnto
the
deade
/
thine
hert
breaketh
out
in
ioye
/
springeth
and
leapeth
in
thi
brest
/
that
God
is
honoured
And
in
thine
hert
doist
the
same
that
the
Apostle
doth
&
happly
wyth
greater
delecracion
&
a
moare
fervent
sprite
.
Now
he
that
receaveth
a
prophere
in
the
name
of
a
prophete
shall
receave
the
reward
of
a
prophet
.
Math.
x.
that
is
/
he
that
consenteth
to
the
dede
of
a
prophete
&
mainteneth
it
/
the
same
hath
the
same
sprite
&
ernest
of
everlasting
lyfe
which
the
prophete
hath
&
ys
electe
as
the
prophete
is
.
Now
if
thou
compare
deade
to
deade
ther
ys
difference
bitwixt
/
wasshinge
of
disches
and
preaching
of
the
worde
of
God
.
But
as
twitehinge
to
plaise
God
none
at
all
.
For
nother
that
nor
this
pleaseth
/
but
as
ferforth
as
God
hath
chosen
a
man
/
hath
put
his
sprite
in
him
and
purifyed
his
hert
by
fayth
and
trust
in
Christe
.
Let
every
man
therfore
wayte
on
the
offyce
wherin
Christ
hath
put
him
&
therin
serve
his
bretherne
.
If
he
be
of
lowe
degre
let
him
pacyently
therein
abide
tyll
God
promote
him
&
exalte
hym
hier
.
Let
kinges
&
hed
officers
seke
Christe
in
ther
offices
&
ministre
peace
&
quietres
vnto
the
bretherne
/
punnish
sinne
/
&
that
with
mercy
/
even
with
the
same
sorowe
&
grefe
of
minde
as
they
wold
cutt
of
a
finger
or
ioynte
a
legge
or
harme
of
there
own
bodie
/
if
there
were
soch
dysease
in
them
/
that
ether
they
must
be
cutte
of
or
else
all
the
body
must
pereshe
.
Let
every
man
of
what
so
ever
craft
or
occupacion
he
be
of
/
whether
bruer
baker
tailer
vitailer
marchaunt
or
husbande
man
refer
his
craft
&
occupacion
vnto
the
commune
wealth
/
&
serve
his
bretherne
as
he
wold
do
Christ
him
selfe
.
Let
him
bye
&
sell
truely
&
not
set
dice
on
his
brether
ne
/
&
so
showeth
he
merci
/
&
his
occupacion
pleaseth
God
.
And
when
thou
receavest
money
for
thi
laboure
or
ware
thou
receavest
thi
dutie
.
For
wherin
so
ever
thou
minster
to
thi
bretherne
/
thi
brether
are
dettours
to
geve
the
where
with
to
maintene
thi
selfe
&
thi
houshold
.
And
let
your
superfluires
succoure
the
pore
/
of
which
sort
shall
ever
be
some
in
all
townes
cityes
/
&
villages
/
&
that
I
suppose
the
greayest
nowmbre
.
Remember
that
we
ar
membres
of
one
bodie
&
ought
to
minister
one
to
an
other
mercifully
.
And
remember
that
what
so
ever
we
have
/
it
is
gyven
vs
of
God
to
bestowe
it
on
our
bretherne
.
Let
him
that
eateth
eate
&
give
God
thankes
/
only
let
not
thy
meate
poele
thine
hert
from
God
.
And
let
him
that
drinketh
do
like
wise
.
Let
him
that
hath
a
wife
gyve
God
thankes
for
his
libertie
/
only
let
not
thi
wife
wyth
drawe
thyne
hert
from
god
&
then
pleasest
thou
God
&
hast
the
worde
of
God
for
the.
And
in
all
thinges
loke
on
the
worde
of
God
&
there
in
put
thi
trust
/
and
not
in
a
visure
/
in
a
dysgysed
garment
and
a
cutte
shwee
.
Seke
the
worde
of
God
in
all
thinges
/
&
with
out
the
worde
of
God
do
nothinge
/
though
it
appere
never
so
gloriouse
.
What
so
ever
is
done
with
out
the
worde
of
God
/
that
count
ydolatrie
.
The
kingdome
of
heven
is
with
in
vs
.
Luc.
xvij
.
Wonder
therfore
at
no
monstrous
shapp
ner
at
any
outwarde
thing
with
out
the
worde
.
For
the
world
was
nerver
drawn
from
God
/
but
with
an
outwarde
showe
&
glorious
apperaunce
and
shininge
of
ypocrysie
&
of
fained
&
visured
fastinge
/
prainge
/
watchinge
/
singing
/
offeringe
sacryfycinge
/
halowinge
of
supersticious
ceremonies
and
monstrouse
dysgysinge
.
Take
this
for
an
ensample
.
Iohn
baptist
which
had
testimonie
of
Christ
&
of
the
Gospel
/
that
there
never
rose
a
gretter
amonge
wīmens
childern
/
with
his
fasting
/
watching
/
praing
/
raiment
&
straite
lyuinge
deceaved
the
iewes
&
brought
them
in
doute
/
whether
Iohn
were
very
Christ
or
not
&
yet
no
scripture
or
miracle
testifying
it
/
so
greatly
the
blind
nature
of
man
loketh
on
the
outeward
shining
of
workes
/
&
regardeth
not
the
inwarde
worde
which
speaketh
to
the
herte
.
when
thei
sent
to
Iohn
axige
him
whether
he
ware
Christe
/
he
denied
it
.
when
thei
axed
him
what
he
was
&
what
he
said
of
him
self
.
he
answared
not
/
I
am
he
that
watcheth
/
praieth
/
drinketh
no
wyne
nor
stronge
drinke
/
eateh
nother
fysh
nor
flesh
/
but
lyve
with
wild
hony
and
grasshopers
and
weare
a
cote
of
camels
heare
&
a
girdle
of
a
stinne
:
but
said
I
am
a
voice
of
a
criar
.
My
voice
only
pertaineth
to
you
.
those
outeward
thinges
which
ye
wonder
at
/
partaine
to
my self
only
vnto
the
taminge
of
my
bodie
.
To
you
am
I
a
voyce
only
&
that
which
I
preache
.
My
preaching
(
if
it
be
receaved
in
to
a
penitent
or
repērīge
hert
)
shall
teach
you
how
to
live
&
please
god
/
accordinge
as
god
shall
shede
out
his
grace
on
every
man
.
John
preached
repentaunce
/
saynge
prepare
the
lordes
waie
&
make
his
pathes
straight
The
lordes
waie
ys
repentaunce
&
not
ypocrisie
of
mans
ymaginacion
&
invēcion
.
It
is
not
possible
y●
the
lorde
Christ
shuld
come
to
a
man
/
eycept
he
knowe
him
selfe
&
his
sinne
&
truely
repent
.
Make
his
pathes
streight
:
the
pathes
are
the
lawe
/
if
thou
understonde
it
a
right
as
god
hath
given
it
.
Christ
saieth
in
.xvij.
of
Mat.
Helias
shall
first
come
/
that
is
shall
come
before
Christ
&
restore
all
thinges
meaninge
of
Io.
bap.
Io.
ba.
did
restore
the
lawe
&
the
scripture
vnto
the
right
sence
and
vnderstondinge
/
which
the
phariseis
partly
had
darkned
&
made
of
none
effecte
/
thorowe
ther
owne
tradicions
Matth.
xv
.
where
Christ
rebuketh
them
saynge
:
whi
transgresse
ye
the
commaundementes
of
god
thorou
your
tradicions
:
and
partly
had
corrupt
it
with
gloses
and
falfe
interpretacions
/
that
no
man
coude
vnderstonde
it
.
Wherefore
Christe
rebuketh
them
Math.
xxiij
.
sainge
:
wo
be
to
you
pharises
ypocrites
which
shut
vppe
the
kingdome
of
heven
before
men
:
ye
enter
not
your selves
/
nether
suffer
them
that
come
/
to
enter
in
:
and
partly
did
begile
the
people
&
blinde
ther
eyes
in
disgisinge
them
selves
/
as
thou
readest
in
the
same
.xxiij.
Cha.
how
they
made
brode
&
large
philateries
/
&
ded
all
ther
workes
to
be
sene
of
men
/
that
the
people
shuld
wonder
at
ther
disgisinges
&
risurīge
of
them
selves
other
wise
than
god
had
made
than
:
&
partly
mocked
them
with
ypocrisie
of
f●lse
holines
in
fastinge
/
prainge
&
almes
giuing
Mat.
vj.
&
this
did
they
for
lu●re
to
be
in
authorite
/
to
sitte
in
the
consciences
of
people
/
&
to
be
counted
as
god
him
selfe
/
that
the
people
shulde
truste
in
ther
holines
&
not
in
god
/
as
thou
readest
in
the
place
above
rehersed
Mat.
xxiij
.
wo
be
to
you
phareses
ypocrites
which
devoure
widowes
howses
vnder
a
color
of
longe
praier
.
Counterfette
therfore
no
thing
without
the
worde
of
god
when
thou
vnderstondest
that
/
it
shall
teach
the
all
thinges
how
to
applie
outwarde
thinges
/
&
where
vnto
to
referre
them
.
Bewarre
of
thy
good
entent
/
good
minde
/
good
affection
or
zele
as
they
call
it
.
Peter
of
a
good
minde
&
of
a
good
affection
or
zele
chode
Christ
Math.
xvj
.
be
cause
he
sayde
that
he
must
goe
to
Hierusalem
&
there
be
slaine
.
But
Christ
called
hym
satan
for
hys
laboure
a
name
that
belongeth
to
the
devyll
.
And
said
that
he
perceaved
not
godly
thinges
but
worldly
.
Of
a
good
entent
&
of
a
fervent
affection
to
Christ
the
sonnes
of
Zebedei
wold
have
had
fyre
to
come
downe
from
heven
to
cōsune
the
Samaritanes
Lu.
jx
.
But
Christ
rebuked
them
saienge
that
they
wist
not
of
what
sprite
thei
were
:
that
is
/
that
they
vnderstode
not
how
that
they
were
altogedre
worldly
&
fleshly
mynded
.
Peter
smote
malchus
of
a
good
zele
:
but
Christ
codemned
his
deade
.
the
very
Jewes
of
a
good
ent●●e
&
of
a
good
zele
slew
Christ
&
persecuted
the
apostles
as
Paull
berith
them
recorde
Ro.
x.
I
beare
them
recorde
(
saith
he
)
that
they
have
a
fervente
minde
to
god
warde
but
not
accordinge
to
knowelege
.
It
is
a nother
thing
than
/
to
do
of
a
good
minde
&
to
do
of
knowlege
:
Labour
for
knowlege
that
thou
maist
know
goddes
will
&
what
he
wold
have
y●
to
doe
Oure
minde
entente
&
affection
or
zele
are
blinde
&
all
that
we
do
of
them
is
damned
of
god
/
&
for
the
cause
hath
god
made
a
testamente
betwene
him
&
vs
where
in
in
contayned
bothe
what
he
wold
have
vs
to
do
/
&
what
he
wold
have
vs
to
axe
of
him
.
Se
therfore
that
thou
do
no
thinge
to
plaise
god
with
all
but
that
he
commaundeth
/
nether
axe
any
thinge
of
him
but
that
he
hath
promised
the.
The
Jewes
also
(
as
it
appereth
Act.
vij
)
slewe
Steven
of
a
good
zele
.
Because
he
proved
by
the
scripture
/
that
God
dwelleth
not
in
churches
or
temples
made
with
handes
.
The
churches
at
the
beginnynge
were
ordeyned
/
that
the
people
shulde
thider
resorte
to
here
the
worde
of
God
there
preached
only
/
&
not
for
the
vse
where
in
they
now
are
.
The
temple
wherein
God
wil
be
worshipped
is
the
herte
of
man
.
For
God
is
a
sprite
(
sayth
Christ
Io.
iiij
.
)
&
will
be
worsheped
in
the
sprite
&
in
trueth
:
That
is
/
when
a
penitente
herte
consenteth
vnto
the
lawe
of
god
/
&
with
a
stronge
fayth
longeth
for
the
promises
of
God
.
So
is
God
honored
on
all
sydes
in
that
we
counte
him
righteous
in
all
hys
lawes
and
ordinaunces
and
also
true
in
all
his
promyses
.
Other
worshepinge
of
God
is
there
none
/
excepte
we
make
an
ydole
of
him
.
IT
shal
be
recompensed
that
at
the
risinge
againe
of
the
rightewes
Lu.
xiiij
.
Rede
the
texte
before
&
thou
shalt
perceave
that
Christ
doeth
here
that
same
that
he
doeth
Mathe.
v.
that
ys
he
putteth
vs
in
remembraunce
of
our
dutie
/
that
we
be
to
the
pore
as
Christ
is
to
vs
/
&
also
teacheth
vs
how
that
we
can
never
knowe
wether
our
love
be
right
/
and
whether
it
springe
of
Christ
or
no
as
longe
as
we
are
but
kinde
to
them
only
which
doe
as
moch
for
vs
againe
.
But
&
we
bemercifull
to
the
pore
/
for
coscience
to
God
and
of
compassion
&
hertily
love
/
which
compassion
&
love
springe
of
the
love
we
have
to
God
in
Christ
for
the
p●●e
mercy
and
love
that
he
hath
showed
on
vs
:
then
have
we
a
sure
token
/
that
we
are
be
loved
of
God
&
waschen
in
Christes
bloude
&
electe
by
Christes
deservinge
vnto
eternall
life
.
The
scripture
speaketh
as
a
father
doeth
to
his
younge
sonne
/
do
this
or
that
&
then
will
I
love
y●
/
yet
the
father
loveth
his
sonne
first
&
studieth
with
all
his
power
and
witte
to
overcome
his
childe
with
love
&
with
kindnes
to
make
him
do
that
which
is
comly
honeste
&
good
for
it selfe
/
A
kinde
father
&
mother
love
ther
chylder
even
when
they
are
evyll
/
that
they
wolde
shede
there
own
bloude
to
make
them
better
/
and
to
bringe
than
in
to
the
right
waye
.
And
a
naturall
childe
studieth
not
to
obtayne
his
fathers
love
with
workes
/
but
considereth
with
what
love
his
father
loveth
him
with
all
/
&
therfore
loveth
agayne
/
is
glad
to
do
his
fathers
will
and
studieth
to
be
thankefull
.
The
sprite
of
the
worlde
vnderstondeth
not
the
speakinge
of
God
/
nether
the
sprite
of
the
wise
of
this
worlde
/
nether
the
sprite
of
Philophers
nether
the
sprite
of
Soerates
/
of
Plato
or
of
Aristoles
Ethikes
/
as
thou
maist
se
in
the
fyrst
&
seconde
chapter
of
the
first
to
the
Corint
.
Thoughe
that
many
are
not
ashamed
to
rayle
and
blaspheme
sainge
/
how
shuld
he
vnderstonde
the
scripture
seinge
he
is
no
philosopher
nether
hath
sene
his
metaphisike
?
More
over
they
blaspheme
saienge
how
can
he
be
a
devine
&
wotteth
not
what
is
subiectum
in
theologia
?
Never
the
lesse
as
a
man
with
oute
the
sprite
of
Aristotell
or
philosophie
/
may
by
the
sprite
of
God
vnderstonde
scripture
:
Even
so
by
the
sprite
of
God
vnderstondeth
he
that
God
is
to
be
sought
in
all
the
scripture
/
and
in
all
thinges
&
yet
wotteth
not
what
meaneth
Subiectum
in
theologia
/
because
it
is
a
terme
of
ther
own
makinge
.
If
thou
shuldest
saie
to
him
that
hath
the
sprite
of
God
/
the
love
of
God
is
the
kepinge
of
the
commaundementes
/
&
to
love
a
mans
neyboure
is
to
showe
mercie
/
he
wold
with
oute
arguinge
or
disputinge
vnderstonde
/
how
that
of
the
love
of
God
springeth
the
kepinge
of
his
commaundementes
&
of
the
love
to
thy
neiboure
springeth
mercie
.
Now
wold
aristotell
denie
soch
speakinge
/
&
a
Duns
man
wold
make
.xx.
distintiōs
.
If
thou
shuldest
say
(
as
sayeth
sainte
John
in
the
fourth
of
his
pistle
)
how
can
he
that
loveth
not
his
neyboure
whom
he
seith
love
God
whom
he
seyth
not
?
Aristotell
wold
saye
loo
a
man
must
first
love
his
neyboure
and
then
God
and
out
of
the
love
to
thi
neyboure
springeth
the
love
to
God
.
But
he
that
fealeth
the
workinge
of
the
sprite
of
God
/
and
also
from
what
ve●igeaunce
the
bloude
of
Christ
hath
delyverid
him
/
vnderstondeth
how
that
it
is
impossible
to
love
other
father
or
mother
/
syster
/
brother
/
neiboure
/
or
his
own
sylfe
a
right
/
except
it
springe
out
of
the
love
to
God
/
and
perceaveth
that
the
love
to
a
mans
neyboure
is
a
signe
of
the
love
to
God
/
as
good
frute
declareth
a
good
tree
/
and
that
the
love
to
a
mans
neyboure
accompanieth
and
foloweth
the
love
of
God
as
heete
accompanieth
and
foloweth
fyre
.
Lyke
wyse
when
the
scripture
sayeth
.
Christ
shall
rewarde
every
man
at
the
resurrection
or
vprisinge
againe
accordinge
to
his
deades
/
the
sprite
of
Aristotles
ethikes
wold
saye
/
loo
with
the
multitude
of
good
workes
mayst
thou
/
&
must
thou
obtayne
everlastinge
life
/
&
also
a
place
in
heven
hye
or
lowe
accordinge
as
thou
hast
many
or
few
good
workes
/
&
yet
wotteth
not
what
a
good
worke
meaneth
as
Christ
speaketh
of
good
workes
/
as
he
that
seyth
not
the
hert
/
but
outewarde
thinges
only
.
But
he
that
hath
gods
sprite
understondeth
it
.
he
fealeth
that
good
workes
ar
no
thinge
but
frutes
of
love
/
compassion
/
mercyfulnes
/
&
of
a
tendernes
of
herte
which
a
Christen
hath
to
his
neiboure
/
&
that
love
springeth
of
that
love
which
he
hath
to
God
/
to
his
will
&
commaundementes
/
&
vnderstondeth
also
that
the
love
which
man
hath
to
God
springeth
of
the
infinite
love
&
botomelesse
mercy
which
God
in
Christe
shewed
first
to
vs
/
as
sayth
John
in
the
pistle
and
Chap.
above
rehersed
.
In
this
(
saieth
he
)
appered
the
love
of
God
to
vs
warde
/
bicause
that
god
sent
his
only
begoten
sonne
in
to
the
worlde
that
we
might
live
thorowe
hym
.
here
in
is
love
/
not
that
we
loved
god
/
but
that
he
loved
vs
/
&
sent●e
his
sonne
to
make
a
gremente
for
oure
sinnes
.
In
conclusion
a
Christen
man
fealeth
that
that
unspeakeable
love
&
mercy
which
God
hath
to
vs
/
&
that
sprite
which
worketh
all
thinges
that
are
wroght
accordinge
to
the
will
of
god
/
&
that
love
where
with
we
love
god
/
and
that
love
which
we
have
to
oure
neiboure
/
and
that
mercy
and
compassion
which
we
showe
on
him
/
&
also
that
eternall
life
which
is
laid
vp
in
stoere
for
vs
in
Christ
are
all
togeder
the
gift
of
God
thorowe
Christes
purchasinge
.
Iff
the
scripture
said
alwaies
Christ
shall
rewarde
that
accordinge
to
thy
faith
/
or
accordinge
to
thy
hope
&
truste
thou
hast
in
god
/
or
accordinge
to
the
love
thou
hast
to
god
&
thy
neiboure
so
were
it
true
also
as
thou
seist
.
●
.
Pe.
i.
receavinge
the
ende
or
rewarde
of
your
fayth
/
the
helth
or
salvacion
of
your
soules
.
But
the
spirituall
thinges
coude
not
be
knowen
save
by
ther
workes
/
as
a
tree
can
not
be
knowen
/
but
by
hyr
frute
.
how
coude
I
knowe
that
I
loved
my
neiboure
/
if
never
occasion
were
given
me
to
showe
mercy
vnto
him
?
how
shulde
I
knowe
that
I
loved
god
/
if
I
never
suffered
for
his
sake
?
how
shulde
I
knowe
that
god
loved
me
/
if
ther
were
no
infirmite
/
temptacion
/
perell
and
Ieoperdye
whence
God
shuld
delyver
me
.
THere
is
no
man
that
forsaketh
house
/
other
father
/
or
mother
/
other
bretherne
or
sisterne
/
or
wife
/
or
chylderne
for
the
kingedome
of
hevens
sake
/
which
shall
not
receave
moch
moare
in
this
worlde
/
and
in
the
worlde
to
come
everlastinge
lyfe
.
Luc.
xviij
.
Here
seyst
thou
that
a
Christen
man
in
all
his
workes
hath
respecte
to
nothinge
/
but
vnto
the
glorie
of
God
only
and
to
the
maynteninge
of
the
trueth
of
God
/
and
doeth
and
leveth
ondone
all
thinges
of
love
to
the
glorie
and
honor
of
god
only
/
as
Christe
reacheth
in
the
pater
noster
.
Moare
over
when
he
sayeth
he
shall
receave
moch
moare
in
thys
world
/
of
a
trueth
yee
/
he
hath
receaved
moch
moare
all
ready
.
For
excepte
he
had
felte
the
infinite
mercy
/
goodnes
/
love
and
kindnes
of
God
and
the
feloweshippe
of
the
bloude
of
Christe
and
the
conforte
of
the
spirite
of
Christe
in
his
herte
/
he
coude
never
have
forsaken
anythynge
for
Gods
sake
.
Notwithstondinge
(
as
seyth
Marke
in
the
.x.
Chapter
)
Who
so
ever
for
Christes
sake
and
the
Gospels
forsaketh
house
/
bretherne
or
systers
etc.
He
shall
receave
an
hundrede
folde
houses
/
bretherne
etc.
that
is
spiritually
.
For
Christe
shal
be
all
thinges
vnto
the.
The
angels
/
all
Christen
and
who
so
ever
doth
the
will
of
the
father
/
shall
be
father
/
mother
/
sister
and
brother
vnto
the
/
and
all
there
shall
be
thine
.
And
god
shall
take
the
care
of
the
and
minister
all
thinges
vnto
the
/
as
longe
as
thou
sekyste
but
his
honor
only
.
Moare
over
if
thou
were
lorde
over
all
the
worlde
/
yee
of
ten
worldes
byfore
thou
knewiste
God
:
yet
was
not
thine
appetite
quenched
/
thou
thurstodeste
for
more
.
But
if
thou
seke
hys
honoure
only
/
them
shall
he
flake
thy
thurste
and
thou
shall●e
have
all
that
thou
desyrest
/
&
shall
be
contente
:
yee
if
thou
dwell
amonge
infideles
/
and
emonge
the
mooste
cruelst
nacion
of
the
worlde
/
yet
shall
he
be
a
father
vnto
the
and
shall
defende
the
/
as
he
did
Abraham
/
Isaac
and
Jacob
&
all
sayntes
whos
lives
thou
readest
in
the
scripture
.
For
all
that
are
past
&
gone
before
are
but
ensamples
to
strength
oure
fayth
and
trufte
in
the
worde
of
God
.
It
is
the
same
God
and
hath
sworne
to
vs
all
that
he
sware
vnto
them
/
and
is
as
true
as
ever
he
was
and
therfore
can
not
but
fulfyll
his
promises
to
vs
as
well
as
he
dyd
to
them
/
if
we
beleve
as
they
dyd
.
The
honre
shall
come
when
all
they
that
are
in
the
graves
shall
heare
his
voyce
/
that
is
to
say
Christes
voyce
/
and
shall
come
forth
/
they
that
have
done
good
in
to
the
resurtection
of
lyfe
and
they
that
have
done
evyll
in
to
the
resurrection
of
damnacion
/
Jhon
.v.
Thys
&
all
like
textes
declare
what
foloweth
good
workes
/
&
that
oure
deades
shall
testifie
with
vs
or
agaynste
vs
at
that
daye
/
and
putteth
vs
in
remembraunce
to
be
diligente
and
rervente
in
doynge
good
.
Here
by
mayste
thou
not
vnderstonde
that
we
obtayne
the
favoure
of
God
and
the
enheritannce
of
lyfe
thorowe
the
merites
of
good
workes
/
as
hyrelinges
ther
wages
.
For
then
shuldest
thou
robbe
Christe
/
of
whose
fulnes
we
have
receaved
favoure
for
favoure
Jo.
i.
that
is
Gods
favoure
was
so
full
in
Christe
that
for
hys
sake
he
geveth
vs
his
favoure
/
as
affirmeth
also
Paule
Ephe.
i.
he
loved
vs
in
his
beloved
by
whom
we
have
(
sayth
Paule
)
redencion
thorowe
his
bloude
/
and
forgevenes
of
sinnes
.
The
forgevenes
of
sinnes
then
is
oure
redemcion
in
Christe
/
&
not
the
rewarde
of
workes
.
In
whom
(
sayth
he
in
the
same
place
)
he
chose
vs
before
the
makinge
of
the
worlde
/
that
is
longe
before
we
dyd
good
workes
.
Thorowe
fayth
in
Christe
ar
we
also
the
sonnes
of
god
/
as
thou
readist
Jo.
i.
in
that
they
beleved
on
his
name
he
gave
them
powere
to
be
the
sonnes
of
God
.
God
with
all
his
fullnes
and
ryches
dwelleth
in
Christe
/
&
out
of
Christe
must
we
feach
all
thinges
.
Thou
readist
also
Jo.
iij.
he
that
beleveth
on
the
sonne
hath
eternall
life
.
And
he
that
beleveth
not
shall
se
no
lyfe
/
but
the
wrath
of
god
abideth
apon
him
.
Here
seist
thou
that
the
wrath
&
vengeaunce
of
god
possesseth
every
man
till
fayth
come
.
Faith
&
trust
in
Christe
expelleth
the
wrath
of
god
/
and
bringeth
favoure
the
sprite
/
powere
to
do
good
&
everlasting
lyfe
.
More
over
vntill
Christ
have
geven
the
light
thou
knoweste
not
where
in
stondeth
the
goodnes
of
thy
workes
/
&
till
his
sprite
hath
lo
●sed
thine
herte
thou
canste
not
consent
vnto
good
workes
.
All
that
is
good
in
vs
both
wyll
and
workes
cometh
of
the
favoure
of
God
thorowe
Christe
to
whom
be
the
lawde
Amen
.
IF
any
man
will
doe
his
will
(
he
meaneth
the
will
of
the
father
)
he
shall
knowe
of
the
doctrine
whether
it
be
of
God
or
whether
I
speake
of
my selfe
.
Jo.
vij
.
This
text
meaneth
not
that
any
man
of
his
own
strength
powere
&
fre
will
(
as
they
call
it
)
can
doe
the
will
of
God
/
before
he
hath
receaved
the
sprite
&
strength
of
Christe
thorowe
faith
.
But
here
is
ment
that
which
is
spoken
in
the
thred
of
John
when
●ecodemus
marveled
howe
it
were
possible
that
a
man
shulde
be
borne
againe
.
Christe
answered
/
that
which
is
borne
of
the
fleshe
is
fleshe
and
that
which
is
borne
of
the
spryte
is
spryte
as
who
shulde
saye
/
he
that
hath
the
sprite
thorowe
fayth
and
is
borne
againe
and
made
a
new
in
Christe
/
vnderstondeth
the
thinges
of
the
sprite
and
what
he
that
is
spirituall
meaneth
.
But
he
that
is
flesh
&
as
Paule
saith
.j.
Corin.
ij
.
a
naturall
man
&
leed
of
his
blinde
reasou
only
/
can
never
ascend
to
the
capacite
of
the
sprite
.
And
he
geveth
an
ensample
sainge
/
the
wind
bloweth
where
he
lysteth
and
thou
hearest
his
voyce
and
wottest
not
whence
he
cometh
nor
whyder
he
wyll
.
So
is
every
man
that
is
borne
of
the
sprite
/
he
that
speaketh
of
the
sprite
can
never
be
vnderstonde
of
the
naturall
man
which
is
but
flesh
and
savereth
no
more
then
thinges
of
the
flesh
.
So
here
meaneth
Christ
if
any
man
have
the
sprite
/
&
consenteth
vnto
the
wyll
of
God
/
this
same
at
ones
wotteth
what
I
meane
.
IFF
ye
vnderstonde
thes
thinges
/
happie
are
ye
if
ye
do
them
Joan
.
xiij
.
A
cristen
mans
herte
is
with
the
will
of
God
/
wyth
the
lawe
&
commanndementes
of
God
/
and
hongreth
and
thursteth
after
strength
to
fullfyll
them
and
morneth
daye
and
night
desyringe
god
accordinge
to
hys
promises
/
for
to
geve
hym
power
to
fullfyll
the
will
of
God
with
love
and
luste
:
then
testifyeth
hys
deade
that
he
is
blessed
and
that
the
sprite
whych
blesseth
vs
in
Christe
is
in
hym
and
ministreth
soch
strength
.
The
outewarde
deade
testifieth
what
is
with
in
vs
/
as
thou
readest
Joan.
v.
The
deades
whych
I
do
/
testifie
of
me
sayth
Christ
.
And
Joan
.
xiij
.
hereby
shall
all
men
knowe
that
ye
are
my
disciples
/
if
ye
love
one
an
other
.
And
Joan
.
xiiij
.
he
that
hath
my
commaundementes
&
keapeth
them
the
same
it
is
that
loveth
me
.
And
agayne
/
he
that
loveth
me
kepeth
my
commaundementes
/
and
he
that
loveth
me
not
kepeth
not
my
commaundementes
/
the
outwarde
deade
testifyinge
of
the
inwarde
herte
.
And
John
.xv.
Yf
ye
shall
kepe
my
commaundementes
ye
shall
continue
in
my
love
/
as
I
kepe
my
fathers
commaundemente
and
continue
in
his
love
.
That
is
/
as
ye
se
the
love
that
I
have
to
my
father
in
that
I
kepe
his
commaundementes
/
so
shall
ye
se
the
love
that
ye
have
to
me
in
that
ye
kepe
my
commaundementes
.
Thou
mayst
not
thinke
that
oure
deades
blesse
vs
fyrst
and
that
we
prevent
God
and
his
grace
in
Christe
/
as
though
we
in
oure
naturall
gyftes
and
beinge
as
we
were
borne
in
Adam
/
loked
on
the
lawe
of
God
and
of
oure
owne
strength
fulfylled
it
and
so
became
rightewes
/
and
then
with
that
rightewesnes
obtayned
the
favoure
of
God
.
As
philosophers
write
of
rightewesnes
/
&
as
the
rightewesnes
of
temporall
lawe
is
/
where
the
lawe
is
satisfied
with
the
ypocresie
of
the
outwarde
deade
.
For
contrarie
to
that
readeste
thou
John
.xv.
Ye
have
not
chosen
me
(
sayth
Christ
)
but
I
have
chosen
you
/
that
ye
goo
&
bringe
forth
frute
/
and
that
youre
frute
remayne
.
And
in
the
same
chapter
.
I
am
a
vine
and
ye
the
braunches
and
with
oute
me
can
ye
do
no
thinge
.
With
vs
therfore
so
goeth
it
.
In
Adam
ar
we
all
as
it
were
wilde
crabtres
/
of
which
God
choseth
whom
he
wyll
and
plucketh
them
oute
of
Adam
and
planteth
them
in
the
garden
of
hys
mercye
and
stocketh
them
and
graffeth
the
sprite
of
Christe
in
them
/
which
bryngeth
forth
the
frute
of
the
wyll
of
God
/
which
frute
testifyeth
that
God
hath
blessed
vs
in
Christe
.
Note
this
also
/
that
as
longe
as
we
lyve
we
are
yet
partly
carnall
and
fleshly
(
notwithstondinge
that
we
are
in
Christe
&
though
it
be
not
imputed
vnto
vs
for
Christes
sake
)
for
there
abydeth
and
remayneth
in
vs
yet
of
the
old
Adam
as
it
were
the
stooke
of
the
crabtree
/
and
ever
emonge
when
occasion
is
gyven
him
/
shoteth
forth
hys
/
braunches
and
leves
/
buddde
/
blosome
and
frute
.
Agaynst
whom
we
muste
fyght
and
subdue
hym
and
chaunge
all
hys
nature
by
a
lytle
and
a
lytle
/
wyth
prayer
fastinge
/
watchinge
/
with
vertnose
meditacion
and
holy
workes
/
vntyll
we
be
all
together
spryte
.
The
kingdome
of
heven
sayth
Christ
Math.
xiij
.
ys
▪
lyke
leven
which
a
woman
taketh
and
hydeth
in
.iij.
peckes
of
meale
tyll
all
belevended
.
The
leven
is
the
sprite
and
we
the
meale
which
must
be
seasoned
with
the
sprite
a
litle
and
a
lytle
tyll
we
be
thorowe
owre
sprytuall
.
Wich
shall
rewarde
every
man
accordinge
to
his
deade
.
Rom.
ij
.
that
is
accordinge
as
the
deades
are
/
so
shall
every
mans
rewar
be
/
the
deades
declare
what
we
are
/
as
the
frute
the
tree
/
accordinge
to
the
frute
shall
the
tree
be
praysed
.
The
rewarde
is
gyven
of
the
mercy
and
trueth
of
God
/
and
by
the
deservinge
and
merytes
of
Christe
.
Whosoever
repenteth
/
beleveth
the
Gospell
/
and
putteth
hys
truste
in
Christes
merytes
/
the
same
ye
heyre
with
Christe
of
eternall
lyfe
/
for
assuraunce
where
of
the
sprite
of
God
is
powred
in
to
his
herte
as
an
erneste
/
which
louseth
hym
from
the
bondes
of
Sathan
/
and
gyveth
hym
luste
and
strength
every
day
more
and
more
accordinge
as
he
is
diligente
to
axe
of
God
for
Christes
sake
.
And
eternall
lyfe
foloweth
good
lyvinge
.
I
suppose
(
sayth
saynte
Paule
in
the
same
pystle
the
.viij.
Chapter
)
that
the
afflictyons
of
thys
worlde
are
not
worthye
of
the
glorye
which
shal
be
showed
on
vs
/
that
is
to
say
/
that
which
we
here
suffer
can
never
deserve
that
rewarde
which
there
/
shal
be
gyven
vs
.
Moare
over
yf
the
rewarde
shulde
depend
and
hange
of
the
werkes
/
no
man
shulde
be
saved
.
For
as
moch
as
our
best
deades
/
compared
to
the
lawe
/
are
damnable
synne
.
By
the
deades
of
the
lawe
is
no
flesh
iustyfyed
/
as
it
ys
wrytten
in
the
thrid
Chapter
to
y●
Rom.
The
lawe
iustifieth
not
/
but
vttereth
the
sinne
only
&
compelleth
&
dryveth
the
penitent
or
repentinge
sinner
to
fle
vnto
the
seyntory
of
mercy
in
the
bloude
of
Christe
.
Also
repente
we
never
so
moch
/
be
we
never
so
well
willinge
vnto
the
lawe
of
God
.
Yet
are
we
so
weake
/
and
the
snares
and
occasions
so
in
numerable
that
we
falle
dayly
&
hourely
.
So
that
we
coude
not
but
dispere
/
if
the
rewarde
hanged
of
the
worke
.
Whosoever
ascribeth
eternall
lyfe
vnto
the
deservinge
and
merite
of
workes
/
must
faule
in
one
of
two
inconvenientes
/
ether
must
he
be
a
blinde
pharisey
not
seinge
that
the
law
ys
sprituall
and
he
carnall
/
and
loke
and
reioyse
in
the
outewarde
shinynge
of
his
deades
/
despysynge
the
weke
and
in
respecte
of
them
Justifie
him selfe
.
Or
else
(
if
he
se
how
that
the
lawe
is
sprituall
and
he
never
able
to
ascende
vnto
that
which
the
lawe
requyreth
)
he
must
neades
despere
.
Let
every
Christen
man
therfore
reioyse
in
Christe
oure
hope
/
trust
and
rightewesnes
/
in
whom
we
are
loved
/
chosen
and
accepte
vnto
the
enheritaunce
of
eternall
lyfe
/
nether
presumynge
in
oure
perfectnes
/
nether
desperinge
in
oure
weaknes
.
The
perfecter
a
man
is
/
the
clerer
is
his
sight
/
and
seyth
a
thousande
thinges
which
desplease
him
and
also
perfectenes
that
can
not
be
obtayned
in
this
lyfe
.
And
therfore
desyreth
to
be
with
Christe
/
where
is
no
moare
synne
.
Let
hym
tharis
weake
and
can
not
doe
that
he
wolde
fayne
doe
not
despeare
/
but
turne
to
him
that
ys
stronge
and
hath
promysed
to
geve
strength
to
all
that
axe
of
him
in
Christes
name
/
and
complaine
to
God
and
desyre
him
to
fullfill
his
promises
/
and
to
God
committe
him selfe
.
And
he
shall
of
his
mercye
and
trueth
strength
him
and
make
him
feale
/
with
what
love
he
is
beloved
for
Christes
sake
/
though
he
be
never
so
weake
.
THey
are
not
righteous
before
God
which
heare
the
lawe
/
but
they
which
do
the
lawe
shall
be
iustyfyed
.
Romano
.
ij
.
This
rexte
ys
playner
than
that
it
neadeth
to
be
expouned
.
In
the
chapter
before
Paule
proveth
that
the
lawe
naturall
holpe
not
the
gentyles
.
For
the
lawe
of
God
was
written
in
the
hertes
of
the
gentyles
(
as
it
appereth
by
the
lawes
/
statutes
and
ordinaunces
which
they
made
inther
cytes
)
yet
kepte
they
them
not
.
The
grete
kepe
the
smalle
vnder
forther
owne
profette
with
the
violence
of
the
lawe
.
Every
man
prayseth
the
lawe
as
fer
forth
as
it
is
profitable
and
pleasaunte
vnto
him selfe
.
But
when
his
awn
appetites
shulde
be
refrayned
/
then
grudgeth
he
agaynst
the
lawe
.
More
over
he
proveth
that
no
knowleage
holpe
the
gentyles
.
For
though
the
lerned
men
(
as
the
philosophers
)
came
to
the
knowleage
of
God
/
by
the
creatures
of
the
worlde
/
yet
had
they
no
power
to
worsheppe
God
.
In
thys
seconde
chapter
proveth
he
that
the
Iewes
(
though
they
had
the
lawe
written
)
yet
is
holpe
them
not
:
they
coude
not
kepe
it
/
but
were
ydolaters
and
were
also
murtherers
/
adulters
and
what
so
ever
the
lawe
forbade
.
He
concludeth
therefore
that
the
Iewe
is
as
well
damned
as
the
gentyle
.
Iff
hearinge
of
the
lawe
only
myght
have
iustifyed
/
then
had
the
Iewes
bin
ryghteous
.
But
it
required
that
a
man
do
the
lawe
/
if
he
will
be
ryghteous
.
Which
because
the
Iewe
did
not
/
he
is
no
lesse
damned
then
the
gentyle
.
The
publishinge
and
declaringe
of
the
lawe
doth
but
vtter
a
mans
sinne
/
and
geveth
nether
strength
nor
helpe
to
fullfylle
the
lawe
.
The
lawe
kylleth
thy
consciens
and
geveth
the
no
lust
to
fullfyll
the
lawe
.
Fayth
in
Christ
geveth
lust
and
power
to
doo
the
lawe
.
Now
is
it
true
that
he
which
doeth
the
lawe
is
righteous
/
but
that
doth
no
man
save
he
that
beleveth
and
putteth
hys
trust
in
Christe
.
IFF
any
mans
worke
that
he
hath
bylde
apon
abyde
/
he
shall
receave
a
rewarde
.i.
Corint
.
ij
.
The
circumstance
of
the
same
Chapter
/
that
is
to
were
/
that
which
goeth
before
&
that
which
foloweth
/
declareth
playnly
what
is
mente
.
Paule
talketh
of
lerninge
doctrine
or
peachinge
.
He
sayth
that
he
hym selfe
hath
layd
the
fundacion
/
which
is
Jesus
Christe
:
and
that
no
man
can
laye
any
other
.
He
exhorteth
therfore
every
man
to
take
heade
what
he
byldeth
apon
/
and
boroweth
a
similitude
of
the
goldsmyth
which
trieth
hys
metalles
with
fyre
sayenge
that
the
fyre
(
that
ys
)
the
iudgemente
of
the
scripture
/
shall
trye
every
mans
worke
/
that
is
every
mans
preachinge
and
doctrine
.
Yf
any
byld
vpon
the
fundaeyon
layd
of
Paule
/
I
meane
Jesus
Christ
/
gold
sylver
or
precious
stoone
/
which
are
all
one
thynge
and
signifye
true
doctrine
/
which
when
it
is
examined
the
scripture
aloweth
/
then
shall
he
have
hys
rewarde
/
that
ys
he
shall
be
sure
that
his
lernynge
is
of
God
/
and
that
Goddes
spryt
ys
in
hym
and
that
he
shall
have
the
rewarde
that
Christe
hath
purchased
for
hym
.
On
the
other
syde
yf
any
man
bylde
ther
on
tymbre
/
heye
or
stubble
/
which
are
all
one
and
sygnyfye
doctrine
of
mans
ymagenacyon
/
tradicyons
and
fantasyes
which
stonde
not
wyth
Christe
when
they
are
examyned
and
iudged
by
the
scripture
/
he
shall
sofre
damage
/
but
shal
be
saved
hym selfe
/
yet
as
yt
were
thorowe
fyre
/
that
ys
/
it
shal
be
paynesull
vnto
him
/
that
he
hath
lost
hys
laboure
/
and
to
se
hys
byldinge
perishe
/
not
wythstondinge
yf
he
repente
and
enbrace
the
truth
in
Christe
/
he
shall
obteyne
mercy
&
be
saved
.
But
if
Paule
were
now
a
live
&
wolde
defende
his
awne
lerninge
/
he
shulde
be
tried
thorowe
fyre
/
not
thorowe
fyre
of
the
iudgement
of
scripture
(
for
that
lyght
men
now
vtterly
refuse
)
but
by
the
popes
lawe
and
with
fyre
of
fagottes
/
WE
must
all
appere
before
the
iudgemente
seate
of
Christe
/
for
to
receave
every
man
acordinge
to
the
deades
of
his
body
.ij.
Corin.
v.
As
thi
deades
testifie
of
the
so
shall
thi
rewarde
be
.
Thy
deades
be
evyll
/
then
is
the
wrath
of
God
apon
the
/
and
thine
herte
is
evill
and
so
shall
thi
rewarde
be
iff
thou
repente
not
.
Feare
therfore
and
crye
to
God
for
grace
/
that
thou
mayst
love
hys
lawes
.
And
when
thou
lovest
them
cease
not
tyll
thou
have
optayned
power
of
God
to
fullfyll
them
:
so
shalt
thou
besure
that
a
good
rewarde
shall
folowe
.
Which
rewarde
not
thye
deades
/
but
Christes
have
purchased
for
the
/
whose
purchasinge
also
is
that
lust
which
thow
hast
to
Goddes
lawe
/
and
that
mighte
where
wyth
thou
●ullfyllest
them
Remembre
also
/
that
a
rewarde
ys
rather
called
that
whych
is
gyven
frely
/
then
that
which
is
deserved
.
That
which
is
deserved
/
is
called
(
if
thou
wilt
gyve
hym
hys
right
name
)
hyre
or
wages
.
A
rewarde
is
gyven
frely
to
provoke
vnto
love
and
to
make
frendes
.
Remember
that
what
so
ever
good
thinge
any
man
doeth
/
that
shall
he
receave
of
the
lorde
.
Ephesy
.
vj.
Remembringe
that
ye
shall
receave
of
the
lorde
the
rewarde
of
enheritance
.
Collossens
.
iij.
These
two
textes
are
exceadingeplayne
.
Paul.
meaneth
as
Peter
doeth
.j.
Petr.
ij
.
that
servauntes
shuld
obey
ther
masters
with
all
ther
hertes
and
with
good
will
though
they
were
never
so
e●ill
.
Yee
he
will
that
all
that
are
vnder
powere
obeye
/
even
of
herte
and
of
conscience
to
God
/
be
cause
God
will
have
it
so
/
be
the
rulers
never
so
wicked
.
The
chylderne
must
obeve
father
and
mother
be
they
never
so
cruell
or
vnkynde
/
lyfe
wyse
the
wyfe
hyr
husbonde
/
the
servaunte
his
master
/
the
subiectes
and
communes
their
lorde
or
kynge
.
Why
?
For
●e
serve
the
lorde
sayth
he
in
the
thryd
to
the
Coll.
Wear
Christes
and
Christe
hath
boughte
vs
/
as
thou
readest
Ro.
xiiij
.
j.
Cori.
vj.
j.
Peter
.
j.
Christe
is
oure
lorde
and
we
hys
possessyon
/
and
hys
also
is
the
commaundemente
.
Now
ought
not
the
crueluesse
and
churleshnesse
of
father
and
mother
/
of
husbonde
/
master
/
lorde
or
kinge
/
cause
vs
to
hate
the
commaundemente
of
oureso
kynde
a
lorde
Christe
.
Which
spared
not
his
bloude
for
oure
sales
which
also
hath
purchased
for
vs
with
his
bloude
/
that
rewarde
of
eternall
life
which
life
shal
folowe
the
pacience
of
good
leving
&
where
vnto
oure
good
deades
testifie
that
we
are
chosen
,
Forthermoare
we
are
so
carnall
/
that
if
the
rulers
be
good
/
we
can
not
knowe
whether
we
kepe
the
commaundemente
for
the
love
that
we
have
to
Christ
and
to
God
thorowe
him
or
no.
But
and
if
thou
canst
fynde
in
thine
herte
to
doe
good
vnto
him
that
rewardeth
the
evyll
agayne
/
then
art
thou
sure
that
the
same
spirite
is
in
the
that
is
in
Christe
.
And
it
foloweth
in
the
same
chapter
to
the
Collossiens
.
He
that
doeth
wronge
shall
receave
for
the
wronge
that
he
hath
done
.
That
is
God
shall
avenge
the
aboundantly
/
which
seyth
what
wronge
is
done
vnto
the
and
yet
sofereth
it
for
a
tyme
/
that
thou
myghtest
feale
thy
pacyence
and
the
workynge
of
hys
sprite
in
the
/
and
be
made
perfecte
.
Therfore
se
that
thou
not
once
desyre
vengeaunce
but
remitte
all
vengeaunce
vnto
God
as
Christ
dyd
.
Whych
(
Sayth
Peter
.i.
Petri.
ij
.
)
when
he
was
revyled
/
revyled
not
agayne
/
nether
thretned
when
he
sofered
.
Vnto
such
obedience
/
vnto
such
pacyence
/
vnto
such
a
pore
herte
/
and
vnto
such
fealinge
/
is
Pauls
meanynge
to
bringe
all
men
/
and
not
vnto
the
vayne
dysputynge
of
them
that
ascrybe
so
hye
a
place
in
heven
vnto
there
pylde
merytes
.
Whych
as
they
feale
not
the
workynge
of
Goddes
spryte
/
so
obey
they
no
man
.
Yf
the
fynge
do
vnto
them
but
ryghte
/
they
wyll
interdyte
the
hole
realme
/
curse
/
excomunycate
and
sende
downe
fer
beneth
the
botome
of
hell
/
as
they
have
brought
the
people
oute
of
there
wyttes
/
and
made
them
madd
to
beleve
.
THy
prayers
and
almes
ar
come
vp
in
to
remembraunce
in
the
presens
of
God
.
(
in
the
tenth
Chapter
of
the
Actes
)
That
is
God
forgetteth
the
not
/
though
he
come
not
at
the
fyrst
callynge
/
he
loketh
on
and
beholdeth
thy
prayers
and
almes
.
Prayer
cometh
from
the
herte
.
God
loketh
first
on
the
herte
/
and
then
on
the
deade
.
As
thou
readist
Genesis
.iiij.
God
be
helde
▪
loked
fyrst
on
Abell
/
and
then
on
hys
offerynge
.
Yf
the
hert
be
vnpure
/
the
deade
veryly
playseth
not
/
as
thou
seyst
in
Cayn
.
Marke
the
order
.
In
the
begynnynge
of
the
chapter
thou
readest
/
there
was
a
certayne
man
named
Cornelius
which
feared
God
/
gave
moch
almes
/
and
praied
God
alwaye
.
He
feared
God
/
that
is
he
tremblede
and
quakede
to
breake
the
commaundementes
of
God
.
Then
praied
he
allwaie
.
Prayer
is
the
frute
effecte
/
deade
or
acte
of
faith
&
is
no
thige
but
the
lōgige
of
the
herte
for
tho
thinges
which
a
man
lacketh
and
which
God
hath
promised
to
geve
him
.
He
doeth
also
almes
.
Almes
is
the
frute
/
effecte
or
deade
of
compassion
and
pitie
which
we
have
to
our
neyboure
.
Oh
a
gloryouse
fayth
and
a
ryght
which
so
tru●eth
God
and
beleveth
his
promises
/
that
she
feareth
to
breake
his
cōmaundemenres
and
is
also
mercyfull
vnto
hyr
neyboure
.
This
is
that
fayth
where
of
thou
readest
namely
in
Peter
/
Paule
and
John
/
that
we
are
there
by
both
iustifyed
and
saved
.
And
who
so
ever
ymageneth
any
other
fayth
/
deceaveth
hym selfe
and
is
a
vayne
disputer
and
a
b●auler
a
boute
wordes
/
and
hath
no
fealinge
in
his
herte
.
Though
thou
consent
to
the
lawe
/
that
it
is
good
righteous
and
holy
/
soroweste
and
repentest
because
thou
hast
broken
it
/
mornest
because
thou
hast
no
strength
to
fullfill
it
:
yet
art
not
thou
there
by
at
one
with
God
.
Yee
thou
shuldest
shortly
despayre
and
blaspheme
God
if
the
promises
of
forgevenes
and
of
helpe
were
not
there
by
/
and
fayth
in
thine
herte
to
beleve
them
.
Fayth
therfore
setteth
the
at
one
wyth
God
.
Fayth
prayeth
allwaye
.
For
she
hath
allwaye
hyr
infirmites
and
weakneses
before
hir
eyes
/
and
also
Gods
promises
/
for
which
she
alwaye
longeth
and
in
all
places
.
But
blinde
vnbelefe
prayeth
not
alwaye
nor
in
all
places
/
but
in
the
church
only
/
and
that
in
soch
a
church
/
where
it
is
not
lawfull
to
preach
gods
promises
/
nether
to
teach
men
to
truste
there
in
.
Faith
when
she
prayeth
setteth
not
hyr
good
deades
before
hyrsayng
:
Lorde
for
my
good
deades
do
this
or
that
.
Nor
bargeneth
with
God
sayinge
lorde
graunte
me
this
or
do
this
or
that
/
and
I
will
do
thys
or
that
for
the
/
as
mumble
so
moch
daily
/
goo
so
ferre
or
fast
this
or
that
fast
/
entre
in
thys
religyon
or
that
/
wyth
soch
other
poyntes
of
infidelyte
/
yee
rather
ydolatrye
.
But
she
setteth
hyr
infirmities
and
hyr
lacke
before
hyr
face
and
Gods
promyses
sayinge
:
Lorde
for
thy
mercye
and
trueth
which
thou
hast
sworne
be
mercyfull
vnto
me
/
and
plucke
me
oute
of
thys
pryson
and
oute
of
this
hell
.
And
loose
the
bondes
of
Satan
and
gyve
me
power
to
glorifye
thy
name
.
Fayth
therfore
iustifyeth
in
the
herte
and
before
God
/
and
the
deades
iustifye
outewardly
before
the
worlde
/
that
is
/
testifye
only
before
men
/
what
we
are
inwardly
before
God
.
Who
so
ever
lokes
in
the
perfecte
lawe
of
libertye
and
continueth
ther
in
(
Yf
he
be
not
a
forgetfull
hearer
but
a
do●r
of
the
worke
)
he
shal
be
happye
in
his
deade
.
James
.i.
The
lawe
of
libertye
/
that
is
/
which
requyreth
a
fre
hart
/
or
(
if
thou
fullfyll
it
)
declareth
afre
harte
lowesed
from
the
bondes
of
satan
.
The
preachinge
of
the
lawe
maketh
no
man
fre
/
but
byn
deth
.
For
it
is
the
keye
that
byndeth
all
consciences
vnto
eternall
damnacion
/
when
it
is
preached
:
as
the
promyses
or
Gospell
is
the
keye
●
lowseth
all
consciences
that
repe●t
when
they
are
bound
thorowe
preachinge
of
the
lawe
.
He
shal
be
happye
in
his
deade
/
that
is
/
by
his
deade
shall
he
knowe
that
he
is
happye
and
blessed
of
God
which
hath
geven
him
a
good
harte
&
power
to
fullfyll
the
lawe
.
By
hearinge
the
lawe
thou
shalt
not
knowe
that
thou
art
blessed
but
if
thou
do
it
/
yt
declareth
that
thou
art
happye
and
blessed
.
WAs
not
Abraham
iustifyed
of
his
deades
/
when
he
offered
his
sonne
Isaac
apon
the
altar
?
James
.iij.
his
deade
iustifyed
hym
before
the
worlde
/
that
is
/
yt
declared
and
vttered
the
fayth
which
both
instifyeth
hym
before
God
/
and
wrought
that
won
derfull
worke
as
James
also
affermeth
.
Was
not
Raab
the
harlo●t
iustyfied
when
she
receaved
the
messingers
and
sent
them
on●e
an
other
waye
?
Jam
.iij.
that
is
lyke
wyse
outewardly
/
but
before
God
she
was
iustified
by
fayth
which
wrought
that
outewarde
deade
/
as
thou
mayste
se
Josue
.ij.
She
had
herde
what
God
had
done
in
Egypte
/
in
the
redd
see
/
in
the
deserte
/
and
vnto
the
two
kinges
of
the
Amorreans
/
Seon
/
and
Og.
And
she
confessed
seynge
:
youre
lorde
God
/
he
is
God
in
heven
/
above
and
in
erth
benethe
.
She
also
beleved
that
god
as
he
had
promised
the
chylderne
of
Israell
wold
gyve
them
the
londe
where
in
she
dwelt
/
&
consented
there
vnto
/
submitted
hyr
selfe
vnto
the
will
of
God
/
&
holpe
God
(
as
moch
as
in
hyr
was
)
and
saved
his
spies
&
messingers
.
The
other
feared
the
which
she
beleved
/
but
resysted
God
with
all
ther
might
and
had
no
power
to
submitte
them selfe
vnto
the
will
of
God
.
And
therfore
perished
they
/
and
she
was
saved
&
that
thorowe
fayth
/
as
we
reade
Hebre.
xi
.
where
thou
maist
se
how
the
holy
fathers
were
saved
thorowe
fayth
/
and
how
faith
wrought
in
them
.
Faith
is
the
goodnes
of
all
the
deades
that
are
done
with
in
the
lawe
of
god
&
maketh
them
good
and
gloriouse
/
seme
thei
never
so
vile
&
vnbelefe
maketh
them
damnable
seme
they
never
so
glorious
.
AS
pertaninge
to
that
which
James
in
this
.iij.
Ch.
saith
.
What
avayleth
though
a
man
say
that
he
hath
fayth
/
if
he
have
no
deades
?
can
fayth
save
him
?
and
agayne
.
faith
withoute
deades
is
dead
in
it selfe
.
And
the
devils
beleve
&
tremble
.
And
as
the
body
withoute
the
spryte
is
deed
/
even
so
faith
withoute
deades
is
deed
.
It
is
manifest
and
cleare
that
he
meaneth
not
of
the
faith
where
of
Peter
and
Paule
speake
in
there
pistles
/
John
in
his
Gospell
and
first
pistle
/
and
Christe
in
the
Gospell
when
he
saith
/
thy
fayth
hath
made
the
safe
/
be
it
to
the
accordinge
to
thy
faith
/
or
greate
is
thy
faith
&
so
forth
/
&
of
which
James
hym selfe
speaketh
in
the
fyrste
Chapter
sayinge
:
of
hys
own
will
begate
he
vs
whith
the
worde
of
lyfe
/
that
is
in
belevinge
the
promyses
where
in
is
lyfe
/
are
we
made
the
sonnes
of
God
.
Whych
thinge
I
also
thys
wise
prove
.
Paul
sayth
/
how
shall
or
can
they
beleve
wythoute
a
preacher
?
how
shulde
they
preach
/
excepte
they
were
sente
?
Now
I
pray
you
when
was
it
hearde
that
God
sent
any
man
to
preach
vnto
the
devyls
/
or
that
he
made
them
any
good
promes
?
He
threatneth
them
oft
/
but
never
sent
embassadours
to
preach
any
atonement
betwene
hym
and
them
.
Take
an
ensample
that
thou
mayst
vnderstonde
.
Let
there
be
two
pore
men
both
destitute
of
raymente
in
a
colde
winter
/
the
one
stronge
that
he
fealeth
no
grefe
the
other
grevously
/
morninge
for
payne
of
the
colde
.
I
then
come
by
and
moved
with
pitye
and
compassion
saye
vnto
hym
that
fealeth
his
dysease
/
come
to
soch
a
place
and
I
will
gyve
the
raymente
sufficiente
.
he
beleveth
/
cometh
/
and
obtayneth
that
which
I
have
promised
.
That
other
seeth
all
thys
and
knoweth
it
/
but
is
partaker
of
noughte
.
For
he
hath
no
fayth
/
and
that
is
because
ther
is
no
promise
made
him
.
So
is
i●
of
the
devyls
The
devyls
have
no
fayth
▪
For
fayth
is
but
ernest
belevinge
of
Gods
promyses
.
Now
are
there
no
promyses
made
vnto
the
devyls
/
but
sore
thretninges
.
The
olde
Philosophers
knewe
that
there
was
one
God
/
but
yet
had
no
fayth
/
for
they
had
no
powere
to
seke
his
will
nether
to
worshippe
hym
.
The
turkes
and
the
saresons
knowe
that
there
is
one
God
/
but
yet
have
no
fayth
.
For
they
have
no
power
to
worshippe
God
in
sprite
to
seke
his
playsure
and
to
submytte
them
vnto
hys
will
.
They
made
an
ydolle
of
God
(
as
we
do
for
the
most
parte
)
and
worshipped
him
every
man
after
hys
owne
ymagination
and
for
a
sundry
purpose
.
What
we
will
have
done
/
that
must
God
do
/
and
to
do
oure
will
worshippe
we
hym
and
praye
vnto
him
:
but
what
God
will
have
done
that
will
nother
turke
nor
sareson
nor
the
most
parte
of
vs
do
.
what
so
ever
we
ymagyon
rightheous
/
that
must
God
admitte
.
But
Goddes
righteousnes
/
will
not
oure
hartes
admitte
Take
an
other
ensample
.
Let
there
be
two
soch
as
I
speake
of
before
&
I
promise
both
/
and
the
one
because
he
fealeth
not
hys
dysease
cometh
not
.
So
is
it
of
Goddes
promyses
.
No
man
is
holpe
by
them
but
synners
that
feale
ther
synnes
/
morne
and
sorrowe
for
them
and
repente
with
all
ther
hertes
.
For
John
Baptiste
wente
before
Christe
&
preached
repentaunce
/
that
is
/
he
preached
the
lawe
of
God
righte
/
and
brought
the
people
in
to
knowleage
of
themselves
/
&
vnto
the
feare
of
God
/
and
then
sente
them
vnto
Christe
to
be
healed
.
For
in
Christe
&
for
his
sake
only
hath
God
promised
to
receave
/
vs
vnto
mercye
/
to
forgyve
vs
&
to
give
vs
power
to
resiste
sinne
How
shall
god
save
the
/
when
thou
knowest
not
thye
damnacion
?
How
shall
Christe
deliver
the
from
synne
/
when
thou
wilt
not
knoweleage
thy
synne
?
Now
I
pray
the
how
many
thowsandes
are
there
of
them
that
saye
I
beleve
that
Christe
was
borne
of
a
virgin
/
that
he
dyed
/
that
he
rose
agayn
&
so
forth
/
and
thou
canste
not
bringe
them
in
belefe
/
that
they
have
any
sinne
at
all
?
How
many
are
there
of
the
same
sorte
which
thou
canst
not
make
beleve
that
a
thousande
thinges
are
sinne
which
god
damneth
for
sinne
all
the
scripture
thorowe
oute
?
As
to
bye
as
good
chepe
as
he
can
/
&
to
sell
as
deare
as
he
can
/
to
rayse
the
marker
of
corne
and
vitaile
/
for
his
owne
vauntage
/
withoute
respecte
of
his
neyboure
or
of
the
poere
or
of
the
commune
wealeh
and
soch
lyke
.
Moreover
how
many
hundrede
thousandes
are
there
which
when
they
have
sinned
/
&
knowleage
ther
sinnes
:
yet
trust
in
a
bald
ceremonye
or
in
a
lowf●e
freris
coete
&
merites
or
in
the
praiers
of
them
that
devoure
widowes
howses
&
eateth
the
pore
oute
of
howse
&
herboure
/
in
a
thinge
of
his
owne
ymaginacion
/
in
a
folishe
dreme
and
a
false
vision
/
&
not
in
Christes
bloude
&
in
the
trueth
that
god
hath
sworne
?
All
these
are
fayth●lesse
/
for
they
folowe
ther
owne
righteousnes
&
are
disobediente
vnto
all
maner
righteousnes
of
god
:
both
vnto
the
righteousnes
of
gods
lawe
where
with
he
damneth
all
oure
deades
(
sor
though
some
of
them
se
ther
sinnes
for
feare
of
payne
/
yet
had
the
lever
that
soch
deades
were
no
sinne
)
&
also
vnto
the
righteousnes
of
the
trueth
of
god
in
his
promises
where
by
he
sayeth
all
the
repente
&
beleve
them
.
For
though
the
beleve
that
Christe
dyed
/
yet
beleve
that
not
that
he
dyed
for
there
sinnes
&
that
his
deeth
is
a
sufficiente
satisfaccion
for
there
sinnes
/
and
that
God
for
his
sake
wil
be
a
father
vnto
them
and
gere
them
powere
to
resiste
sinne
.
Paule
saieth
(
to
the
Romains
in
the
.x.
Chap.
)
iff
thou
confesse
with
thy
mouth
that
Jesus
is
the
lorde
and
beleve
with
hyne
herte
that
God
raysed
hym
vp
from
death
/
thou
shalte
be
safe
.
That
is
if
it
thou
beleve
he
reysed
him
vp
againe
for
thy
salvacion
.
Many
beleve
that
God
is
rich
and
almyghtye
/
but
not
vnto
them selves
and
that
he
wil
be
good
to
them
and
defende
them
and
be
there
God
.
Pharao
for
payne
of
the
plage
was
compellede
to
confesse
his
sinnes
/
but
had
yet
no
power
to
submitte
him
selfe
vnto
the
will
of
god
and
to
lette
the
childer
of
Israell
goo
and
to
loose
so
grette
profet
for
Gods
playsure
.
As
oure
prelates
confesse
there
sinnes
sayenge
:
though
we
be
never
so
evyll
/
yet
have
we
the
power
.
And
agayne
/
the
scribes
and
the
phareses
(
say
they
)
sate
in
Moyses
se
ate
/
do
as
they
teach
but
not
as
they
doo
/
thus
confesse
they
that
thei
are
abhominabile
.
But
to
the
seconde
I
answere
/
yf
they
sate
on
Christes
se
are
they
wolde
preach
Christes
doctrine
/
nowe
preach
they
theyre
owne
tradicions
and
therfore
not
to
be
herde
.
If
they
preached
Christe
we
ought
to
here
them
though
they
were
never
so
abhominable
/
as
they
of
them selves
confesse
and
have
yet
no
power
to
amende
nether
to
let
lowese
Christes
flocfe
to
serve
God
in
the
sprite
whych
they
holde
captyve
compellinge
them
to
serve
theyre
false
lyes
.
The
devils
felte
the
power
of
Christe
and
were
compelled
agaynst
there
willes
to
confesse
that
he
was
the
sonne
of
God
/
but
had
no
power
to
be
contente
there
with
nether
to
consent
vnto
the
ordinaunce
&
eternall
cowncell
of
the
everlastinge
God
/
as
oure
prelates
feale
the
pover
of
God
againste
them
but
yet
have
no
grace
to
geve
rowme
vnto
Christe
/
because
that
they
(
as
the
devils
nature
ys
)
wyll
themselves
sitt
in
his
holy
temple
/
that
ys
to
wete
/
the
consciences
of
men
.
¶
Simon
magus
beleved
/
Actes
.viij.
with
soch
a
sayth
as
the
devils
confessed
Christe
/
but
had
no
righte
fayth
/
as
thou
seyst
in
the
sayd
chapter
.
For
he
repented
not
consentinge
vnto
the
lawe
of
God
.
Nether
beleved
the
promisto
or
longed
for
them
/
but
wondred
only
at
the
my
racles
which
Philippe
wroughte
and
because
that
he
him self
in
Philippes
presence
had
no
power
to
vse
his
wicheraste
/
sorcery
and
art
magyte
/
wherewith
he
mocted
and
deluded
the
wittes
of
the
peeple
.
he
wold
have
bought
the
gyft
of
God
to
have
sold
it
much
dearer
/
as
his
successours
now
do
and
not
the
succestoures
of
Simon
peter
.
For
were
they
Symon
Peters
successours
/
they
wold
preach
Christe
as
hedyd
/
but
they
are
Simon
magusses
successours
of
which
Simon
Peter
well
prophesied
in
the
seconde
Chapter
of
his
seconde
Pistle
sayenge
/
there
were
fals
prophetes
amonge
the
people
(
meaninge
of
the
Jeves
)
even
as
there
shal
be
false
teachers
or
doctours
amonge
you
/
which
pryvely
shall
bringe
in
sectes
damnable
(
sectes
is
partetakinge
as
one
holdeth
of
fraunces
another
of
dominyct
which
thinge
also
Paul
rebuketh
.i.
Corinthi
.
i.
and
.iij.
)
even
denienge
the
lorde
that
bought
them
(
for
they
wyll
not
be
saved
be
Christe
nether
so
fre
any
man
to
preach
hym
to
other
)
And
many
shall
folowe
there
damnable
wayes
(
thou
wilt
say
shall
God
so
fre
so
many
to
goo
oute
of
the
right
wayes
so
longe
?
I
answere
many
must
folowe
theyre
damnable
wayes
or
else
must
Peter
be
a
fals
prophete
)
by
which
the
waye
of
trueth
shal
be
evyll
spoken
of
(
as
it
is
nowe
at
this
presente
tyme
.
For
it
is
heresye
to
preach
the
trueth
)
and
thorowe
co●etousnes
shall
they
with
fayned
wordes
make
merchaundyse
of
you
/
of
theyre
merchaundyse
and
covetousnes
it
neadeth
not
to
make
rehersall
/
for
they
that
be
blinde
se
it
evidently
.
Thus
seyst
thou
that
James
when
he
sayth
(
fayth
withoute
deades
is
deed
/
and
as
the
body
withoute
the
sprite
is
deed
/
so
is
fayth
withoute
deades
/
and
the
devyls
beleve
)
that
he
meaneth
not
of
the
fayth
and
trust
that
we
have
in
the
trueth
of
Gods
promises
and
in
hys
holy
testamente
made
vnto
vs
in
Christes
bloude
/
which
fayth
foloweth
repentaunce
and
the
consente
of
the
herte
/
vnto
the
lawe
of
God
/
&
maketh
a
man
safe
/
&
setteth
hym
a●peace
with
God
.
But
speaketh
of
that
false
opinion
and
ymaginacion
where
with
some
saye
/
I
beleve
that
Christe
was
borne
of
a
virgine
/
and
that
he
deed
and
so
forth
.
That
beleve
they
veryly
/
&
so
strongely
that
they
are
readie
to
sley
whosoever
wolde
saye
the
contrarye
.
But
they
beleve
not
that
Christe
deed
for
theyre
sinnes
/
and
that
his
death
hath
peased
the
wrath
of
God
and
hath
obtained
for
them
all
that
God
hath
promised
in
the
scripture
.
For
how
can
they
beleve
that
Christe
deed
for
theyre
sinnes
/
and
that
he
is
there
only
and
sufficiente
savioure
/
seynge
that
they
sefe
other
saviours
of
ther
owne
ymaginacion
/
and
seynge
that
they
feale
not
theyre
sinnes
neyther
repente
/
excepte
that
some
repente
(
as
I
above
sayd
)
for
feare
of
paine
/
but
for
no
love
nor
consente
vnto
the
lawe
of
God
nor
longinge
that
they
have
for
those
good
promyses
which
he
hath
made
them
in
Christes
bloude
Yff
they
repented
and
loved
the
lawe
of
God
&
longed
for
that
helpe
which
God
hath
promised
to
gyve
to
all
that
call
on
hym
for
Christes
sake
/
then
veryly
must
Gods
trueth
gy●e
them
power
and
strength
to
doo
good
workes
when
so
ever
occasion
were
given
/
eyther
must
God
be
a
fals
God
.
But
let
God
be
true
and
every
man
a
lyer
as
scripture
sayth
.
For
the
trueth
of
god
lasteth
ever
/
to
whom
only
be
all
honor
and
glorie
forever
.
Amen
.