are conceiued and borne vnder the power of the Deuyl and are his possessyon and kyngdome his captiues and bondmen and led at his wyll and he holdeth oure herâ—es so that it is impossible for vs to coÌ„sent to the wyl of God much more is it impossible for a man to fulfyll the law of his owne strength and power seyng that we are by byrth and of nature the heyres of eternal damnation As saith s. Paule Ephe ii We saythe he are by nature the chyldren of wrathe Whyche thyng the lawe doth but vtter onely and helpeth vs not yea she requireth impossi ble thynges of vs The law when it com maundeth that thou shalt not lust geueth the not power so to do but damneth the because thou canst not so do IF thou wylt therfore bee at peace wyth God loue hym thou muste turne to the promyses of God and to the Gospel whiche is called of Paule in the place before rehersed and to the Corin. the ministration of rightuous nes and of the spirit For fayth bryngeth pardon and forgeuenes freely purchased by Christes bloude and bringeth also the spiryte the spyrite loseth the bondes of the deuyll and setteth vs at lybertye For where the spirit of the Lorde is ther is lybertye sayeth Paule in the same place to the Corinthians that is to saye ther the herte is free and hath power to loue the wyll of God and ther the hert mourneth that he caÌ„ not loue ynough Now is that conseÌ„t of the hert vnto the lawe of God eternal lyfe yee though ther be no power yet in the membres to fulfyll it Let euery man therfore accordyng to Pauls councel in the. vi Cha. to the Ephe. arme hymselfe wyth the armour of God that is to vnderstaÌ„de with Goddes promyses and aboue al thyng sayeth he take vnto you the shylde of fayth wherwith ye maye be able to quenche all the fyry dartes of the wicked that ye maye be able to resiste in the euell daye of temptacyon and namely at the houre of death Se therfore thou haue Goddes promy ses in thyn hert and that thou beleue theÌ„ without wauerynge when temptacyon aryseth the deuel layth the law and thy dedes agaynst the answer hym with the promyses and turne to God and confesse thy selfe to hym and saye it is euen so or els howe coulde he be mercyfull but remembre that he is the God of mercy and of trueth and can not but fulfyl his promyses Also remembre that his sonnes bloude is stronger then al the synnes and wyckednesses of the whole worlde and therwyth quyet thy selfe and ther vnto commyt ' thy selfe and blesse thy selfe in all temptacyon namely at the houre of death with that holy candel Or els perishest thou though thou hast a thousande holy candels about the a hundred tonne of holy water a shipfull of pardons aclothsacke ful of freers coates and al the ceremonies in the world and all the good workes deseruinges and merytes of all men in the world be they or were they ne uer so holy Goddes worde onely lasteth for euer and that whiche he hath sworne doth abyde when all other thynges peryshe So longe as thou findest any con sent in thyne hert vnto y e lawe of God y t it is righteous and good and also disple sure that thou canst not fulfyl it dispayr not nether dout but that Gods sprite is in the that thou art choseÌ„ for Christes sake to the enheritaunce of eternall lyfe And agayne Ro. iii. We suppose that a manne is iustified thorow fayth without the dedes of the lawe And lykewyse Ro. iii. We saye that faith was rekened to Abraham for righteousnes Item Ro. v. Seyng that wee are iustified thorow fayth wee are at one with God IteÌ„ Ro. x. With the herte doth a man beleue to be made ryghteous Item Gal. iii. Receyued ye the spirit by the dedes of the lawe or by hearyng of the fayth He whiche ministreth the spirit vnto you and workeh miracles amonge you doeth he it by the deades of the Lawe or by hearynge of faythe Euen as Abraham beleued God and it was tekened to him for ryghteous nes UnderstaÌ„de therfore sayeth he that the chyldren of AbrahaÌ„ For the scripture sawe before that God woulde iustifi the heythen or gentyls by fayth and shewed before glad tydynges vnto Abraham in thy sede shal al nacious be blessed Wher fore they which are of fayth shalbe blessed that is to saye made ryghteous with the righteous Abraham For as many as are of the dedes of the law are vnder the curse For it is written sayth he curssed is euerye man that contynueth not in all thynges whiche are written in the boke of the lawe to fulfil them Item Gal. ii where he resisteth Peter in the face he sayeth We whiche are Iewes by nacion and not synners of the gentyls knowe that a man is not iustified by the dedes of the lawe but by the fayth of Iesus Christ and haue therfore beleued on Iesus Christe that we myght be iustfied by the faith of Christ and not by the dedes of the lawe for by the dedes of the lawe shall no fleshe be iustified Item in y e same place he sayth Toutchyng that Inow lyue I leue in y e fayth of the sonne of God whiche loued me and gaue hym â—elfe for me I despyse not the grace of God For yf ryghteousnes com by the lawe then is Christe dead in vayne And of such lyke ensamples are al the epistles of Paul full Marke how Paule laboureth with hym selfe to expresse the exceadyng mysteryes of fayth in the epistle to the Ephesians and in the Gpistle to the Collossians By this and many such like textes are we sure that the forgeuenes of sinnes and iustifienge is appropriate vnto faith onely with out the adding of the workes Take for the also the lykenes that Christ maketh Mat. vii A good tree bringeth forth good fruite And a bad tre bringeth forth bad fruit Ther seyst thou that y e fruite maketh not the tre good but the tre the fruit and that the tree must afore hande bee good or be made good eâ— it can bryng forth good fruite As he also sayeth Mat. xii ether make the tree good and his fruyte good also et her make the tree bad and his fruit bad also How can ye speake well whyle ye youre selues are euill So lykewyse is this true and nothinge more true that a man before all good workes must fyrst be good and that it is impossible that workes should make hym good yf he were not good before eâ— he dyd good workes For this is Christes prynciple and as we saye a general rule Howe can ye speake well whyle ye are euel So lykewise howe can ye do good whyle ye are euel Thys is therfore a playne and a sure couclusion not to be dowted of that ther must be firste in the hert of a man before he doeth any good workes greater
and a preciouser thinge then all the good workes in the world to reconcyle him to God to brynge the loue and fauour of God to hym to make hym loue God agayne to mak him righteous and good in the sight of God to do awaye hys synne to delyuer hym and loose hym out of that captiuite wherein he was conceâ—ued borne in whiche he coulde nether loue God nor the wil of God Or else how can he work any good work that shoulde please God if there wer not some supernatural good nes in hym geuen of God frely wherof the good worke must sprynge euen as a syck man muste fyrste be healed or made whole eâ— he can do the dedes of an whole man and as the blynde man muste fyrste haue sighte geuen hym er he can se and he that hath his fete in fetters giues or stockes muste first be loused or he can go walke or runne and euen as they whiche thou readest of in the Gospell that were possessed of the deuyls coulde not laude God tyll the deuyls were caste out That precious thynge whiche must be in the herte er a man caÌ„ worke any good worke is the worde of God which in the Gospel precheth profereth and bringeth vnto all them that repent and beleue the fauoure of God in Christ. Whosoeuer heareth the word beleueth it that same is therby righteous and therby is geuen hym the spirite of God whyche leadeth hym vnto all that is the will of God and is loused from the captiuite and bondage of the deucll and his herte is fre to loue God and hath lust to do the wyl of God Therfore it is called the word of lyfe the worde of grace the worde of health the word of redeÌ„pcion the word of forgeuenes and the worde of peace He that heareth it not or beleueth it not can by nomeanes be made ryghteous before God This confirmth S. Peter in the xv chapter of the actes sayng that God tho row fayth doth purifie the hertes For of what nature soeuer the word of God is of the same nature muste the hertes be whiche beleue theron and cleue ther vnto Now is the worde lyuynge pure ryghteous and true and euen so maketh it the hertes of them that beleue theron If it be sayde that Paule when he saith Roma the. iii. No fleshe shall be or can be iustified by the dedes of the lawe meaneth it of the ceremonies or sacrifices it is a lye verelye For it foloweth immediatly by the lawe commeth the knowleg of sinne Now are they not the ceremonies that vtter synne but the law of commaundementes In the. iiii he sayth the law causeth wrath whiche can not be vnderstaÌ„de of the ceremonies for they were geuen to reconcyle the people to God agayne after they had synned If as they say the ceremonies which were geuen to purge sinne and to reconcile iustifie not nether blesse but temporallye only much more the law of cammaundementes iustifieth not For that whiche proueth a man sike healeth hym not nether doth the cause of wrath bryng hym to fauour nether caÌ„ y t which damneth saue a man When the mother coÌ„maundith hyr chylde but euen to rocke the cradell it grudgeth this commaundement doth but vtter the poyson that laye hyd and setteth hym at debat wyth hys mother and maketh him beleue she loueth hym not These commaundementes also thou shalte not couet thy neyghboures house thou shalt not lust desier or wishe after thâ— neybours wyfe seruauÌ„t mayde oxe or asse or what soeuer pertayneth vn to thy neyghboure geue not me power so to do but vtter that poyson that is in me and dampne me because I can not so do proue that God is wrath wyth me seynge that his wyll and myne are so coÌ„trary Therfore sayth Paul Gala iii. If ther had ben geuen suche a law that could haue geuen lyfe theÌ„ no doubte ryghteous nes had come by the lawe but the scrypture dyd conclude all vnder synne sayth he that the promyse myght be geueÌ„ vnto them that beleue thorow the faith that is in Iesus Christe The promyses when they are beleued are they that iustyfie for they brynge the spirite which louseth the hert geueth lust to the law and certyfieth vs of that good wyll of God vnto vs ward If wee submytte oure selues vnto God and desyre hym to heale vs he wyl do it and wyll in the meane tyme because of the consente of the herte vnto the lawe count vs for full whole and wyll nomore hate vs but pytie vs cherish vs be tender herted to vs and loue vs as he doth Christe hym selfe Christe is oure redemer sauioure peace attonement and satisfaction and hath made ameÌ„des or satisfactioÌ„ to God ward for all the synne whyche they that repent consentinge to the lawe and felelynge the promyses doe haue done â—r shall do So that if thâ—rowe fragâ—â—â—e we fall a thousand â–ª tymes in a daye yet if we do repeÌ„t agayn we haue al waye mer cy layed vp for vs in stoare in Iesus Christe oure Lorde WHat shal we say then to those criptures whyche go so fore vpon good workes As wee rede Math xxv I was as huÌ„ gred and ye gaue me meat c. And suche lyke Whyche all sounde as though we shoulde be iustified and accep ted vnto the fauoure of God in Christe thorowe good workes Thys wyse answere I. Many ther are whych when they heare or rede of fayth at once they coÌ„seÌ„t ther vnto and haue a certayne ymaginacion or opinion of the faith as when aman telleth a storye or a thynge done in a strauÌ„ge lande that pertayneth not to theÌ„ at all Whiche yet they beleue and tell as a true thinge And thys ymaginacyon or opinion they call fayth They thinke no farther then that fayth is a thyng which standeth in their owne power to haue as do other naturall workes whyche men worke but they fele no maner workynge of that spirit neyther the terrible senteÌ„ce of the lawe the fearfull iudgementes of God the horrible damnacion and captiuite vnder Satan Therfore as sone as they haue this opinion or imaginacion in their hertes that sayth verely thys doctryne semeth true I beleue it is euen so Then they thynke that the right fayth is ther. But afterwarde when they fele in them selues and also se in other that ther is none alteracion and that the workes folowe not but that they are altogether euen as before and abide in thir olde estate then thynke they that fayth is not sufficient but that it muste be some greater thyng then fayth that shoulde iustifie a man So fall they away from fayth againe and crye sainge faith only iustifyeth not a man and maketh hym acceptable to God If thou aske them wherfore Thei answere se how many ther ar that beleue and yet do nomore then they dyd befor These ar they which Iudas in his epystle caleth dreamers which deceiue theÌ„ selfes with their own faÌ„tasies
and the same spirite thou cowldest neuer consent to their deades and healpe them But thy deades testifye what thow art and certyfye thy conscience that thou art receyued to mercy saÌ„tyfied in Christes passions and sufferynges and shallt here after wythe all them that folowe God receyue the reward of eternall lyfe â–ª Of thy wordes thou shalt be iustified and of thy wordes thou shalt be condemned Math. xii That is thy wordes as wel as other deades shall testifye with the or agaynst y e at the daye of iudgemente Many ther are which abstaine from the vtte warde deades of fornicacioÌ„ and adulteri neuer the lasse reioice to talke ther of and laugh their wordes and laughter testifie agaynste them that theyr herte is vnpur and they Adulterers and Fornicatours in the syght of God The tonge other signes oft times vtter y e malice of y e hert though a man for many causes abstayne his haÌ„de froÌ„ the outwarde deade or acte IF thou wylt enter in to lyfe kepe the commaundementes Maâ—hei xix Fyrste remeÌ„bre that wheÌ„ God coÌ„maundeth vs to do anie thinge he dothe it not therfore because that wee of oure selues are able to do that he com mauÌ„deth but that by the lawe we myght se and knowe oure horryble damnacion and captiuite vnder sinne and shoulde repent and come to Christe receyue mercye and the scripture of God to loose vs strengh vs to make vs able to do gods wil which is the law Now when he say eth if thou wylt enter in to lyfe kepe the conmaundementes is as much to say as he that kepeth the commaundementes is intred in to life for except a maÌ„ haue first the spirit of life in him by Christes pourcheasinge it is impossible for him to kepe the commaundementes or that his herte shoulde be loose or at libertie to lust after theÌ„ â–ª for of nature wee are enemyes to the lawe of God As toutchinge that Christe saieth after ward if thou wilt be perfect goe and sell thy substance and geue it to the pore he saieth it not as who shoulde saye that ther were any greater perfectioÌ„ then to kepe the lawe of God for that is all perfection but to showe the other his blindnes which saw â—not that the law is spiritual and requireth the herte But because he was not knowinge that he hade hurt any man with the outwarde deade he supposed that he loued his neyghbour as hym selfe But when he was bade to shewe the deades of loue and geue of his abundance to them that neaded he depar ted morninge Whiche is an euident tokeÌ„ that he loued not his neyboure as well as hym selfe For if he had nede him selfe it woulde not haue greaued him to haue receyued succour of an other man Moreduer he sawe not â–ª that it was morder and thefte that a man shoulde haue oboÌ„dauÌ„ce of ryches lyinge by him and not succoure hys neiboures neade God hath geueÌ„ one maÌ„ riches to healpe an other at neade Yf thi neighbour neade and thou healpe him not beinge able y u with holdist hys dutye from him and art a thefe before God That also that Christ saieth how that it is harder for a rich man whiche loueth his riches so y t he can not find in his hert liberally and frely to healpe the pore and nedy to enter in to the kingdoÌ„ of heaueÌ„ then a camell to go thorowe the eye of an nedle declareth that he was not intred in to the kingdoÌ„ of heaueÌ„ that is to saye eternall life But he that kepeth the commauÌ„ demeÌ„tes is intred in to life yea hath life and the spirite of life in him THis kinde of deuils goth not out but by prayere fastinge Math. xxvii Not that the deuill is caste out by merites of fasting or pray inge For he sayeth before that for there vnbelefes sake they coulde not cast hym out It is fayeth no doute that casteth out the deuils and fayth it is that fasteth and praieth Fayth hath the promyses of God where vnto she cleaueth and in all thinges thristeth the honour of god She fasteth subdueth y e body vnto y e spirite y t the prayer be not let and that the spirite maye quietly talke wyth God she also when so euer oportunitie is geueÌ„ prayeth god to fulfil his promises vnto his praise and glorye And God whiche is mercyful in promysinge and true to fulfyll ' them casteth out the deuils doth all that faith desyreth and satisfieth hyr thurst COme ye blessed of my father enherete the kyngdome prepared for you from the begynnynge of the world For I was a thurst and ye gaue me drinke c. Mat. xxv Not that a man with workes deserueth 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 beginnge of the worlde And we are blessed and sanctified In Christes bloude are we blessed from that bitter cruse and damnable captiuite vnder synne where in we were borne and conceyued And Christes spirit is poured into vs to bring forth good workes and oure workes are the fruites of the spirit and the kingdom is thr deseruinge of Christes bloude and so is fayth and the spiryte and good wor kes also Not withstandinge the kingdoÌ„e foloweth good workes good workes testifie that we are heyres therof and at the daye of Iudgement shall they testifie for y e electe vnto theyr comforth and glorye And to the confucion of the vngodâ—ie vnbeleuynge faythlesse synners whiche had not truste in the worde of Goddes promyses nor lust to the wil of God but were caryed of the spirite of theyr father the deuill vnto al ab hominacioÌ„ to worke wyckednes with all luste delectacion and gredâ—nes MAny sinnes are forgeuen hir for she loueth moche Lu. vii Not y t loue was cause of forgeuenes of sinnes But coÌ„ trary wise the forgeuenes of synnes caused loue as it foloueth to whom lesse was forgeueÌ„ the same loueth lesse And afore he coÌ„mended the iudgement of Symon whiche answered that he loueth most to whoÌ„ moste was forgeuen and also sayde at the last thy fayth hath saued the or made y e safe go in peace We can not loue except wee se some benefite and kyndnes As longe as we loke on the law of god only where we se but sinne and damnacion and the wrath of God vpon vs yea where wee were damned afore we were borne wee can not loue God No wee can not but hate him as a ryrante vnrightuous and vniust and fle from hym as dyd Cayn But when the Gospel that glad tidinges and ioâ—full promises are preached howe that in Christe God loueth vs fyrst forgeueth vs and hath mercye on vs then loue we again and the deades of our loue declare oure fayth This is the maner of speakyng As we saye Somer is nye for the trees blosome Nowe is the blosome
wee knowledge our synnes he is faithfull and rightuous to forgeue vs our synnes Now if we be all synners none fulfyleth the lawe For he that fulfileth the lawe is no sinner In the lawe maye nother Peter nor Paul ner any other creature saue Christ only reioise In the bloude of Christ which fulfilled the lawe for vs maye euery parsone that repenteth beleueth loueth the lawe and morneth for strengh to fulfyll it reioyse be he neuer so weake a sinner The two pence therfore and the credens that he left behind him to bestowe more if neade were signifith that he was euery where mercyfull both present and absent with out fayninge cloking complayninge or excusinge and forsoke not his neyboure as loÌ„ge as he had neade Which exemple I praye God men maye folowe and let opera superrogationis a lone MAry hath chosen a good parte whiche shall not be taken from her Lucc x. She was fyrst chosen of God and called by grace both to knowe hir sinne also to heare the worde of fayth health gladtidiges of mercy in Christe and faith was gyuen hyr to beleue and the spirite of God losed hyr hert from the boundage of sinne Then consented she to the will of God agayne and agayne and a boue all thinges had delectacioÌ„ to heare that worde wherin she had obtayned euerlastinge health and namly of his mouth whiche hade purchased so grate mercy for hyr God choseth vs first and loued vs fyrst and optneth our eyes to se his exceadinge abundaunt loue to vs in Christ and theÌ„ loue we againe and accepte hys wyll aboue all thynges and serue him that office where vnto he hath chosen vs. Selle that ye haue and giue almes And make you bagges whyche wax not old and treasure which faileth not in heaueÌ„ Lu. xii This and souch lyke are not spoken that we shoulde worke as hyrelinges in respecte of reward and as though we should obtayne heauen with merite For he saith a litle afore feare not litel flocke for it is youre fathers pleasure to geue you a kingdome The kingdome cometh then of the good will of Almyghty God thorowe Christ. And souche thinges are spoken partlye to put vs in remenbrauÌ„ce of our dutye to be kinde agayne As is that sainge let your light so shine before men that they se your good workes and gloryefye your father which is in heaueÌ„ As who shoulde saye if God haue geuen you so greate gyftes bee not vnthankefull but bestowe them vnto hys prayse Some thinges are spoken to moue vs to put our trust in God as are thes Beholde the bryddes of the ayre If youre childerne aske you bred will ye profer theÌ„ a stoon and many souch lyke Some are spoken to put vs in remembraunce to be sober to whatche and praye and to prepare our selfes against temptacions and that we shoulde vnderstande and know howe that tentacions and occasion of euil come then most when they are lest loked for lest we shoulde be carelesse and sure of oure selues necligent and vnprepared Some thinges ar spoken that we shoulde feare the wonderfull and incoÌ„pre heÌ„â—ible iudgmeÌ„tes of God lest we should presume Some to confort vs y t we despayre not And for lyke causes are all the ensamples of the olde testament â–ª In conclusioÌ„ y e scripture speaketh mani thinges as the worlde speaketh But they maye not be worldly vnderstande but goostlye and spirituallie yea the spirite of God only vnderstandeth them and where he is not ther is not the vnderstandinge of the scripture But vnfrutefull disputynge and braulinge about wordes The scripture saith God seeth God heareth God smelleth God walketh God is with theÌ„ God is not with them God is angrie God is pleased God sendeth his spirite God taketh his spirite a way and a thousande suche like And yet is none of them true after the wordly ma ner and as y e words sowne Rede the secound Chapter of Paul to the Corinthi ans the naturall man vnderstandeth not the thinges of God but y e spirite of god only and we saieth he haue receyued the spirite which is of God to vnderstande the thinges which are geuen vs of God For without the spirite it is inpossible to vnderstande them Rede also the. viii to the Romains They that are led with the spirite of God are the soÌ„nes of God Now the soÌ„ne knoweth his fathers wilâ— and the seruant not He that hath not the spirite of Christ saieth Paul is none of his Likewise he that hath not the spirite of God is none of Gods for it is bothe one spirite as thou mayste se the same place Now he that is of God hereth the worde of God Io. viii who is of God but he that hath the spirite of God For ther more saieth he ye here it not because ye are not of God that is ye haue no lust in the worde of God for ye vnderstaÌ„de it not and that because his spirite is not in you For as muche then as the scripture is no thinge els but that whiche the spirite of God hath spoken by the Prophetes and Apostls and can not be vnderstande but of the same spirite Let euery man praye to God to send him his spirit to loose vs from oure naturall blindnes and ignoraunce and to geue vs vnderstaÌ„ ding and fealinge of the thinges of God and of y e speakinge of y e spirite of God And marke this processe First we are daÌ„ned of nature so conceyued and borne as a serpeÌ„t is a serpeÌ„t and a tode a tode a snake a snake bi nature And as thou seest a yonge chylde which hath pleasure in mani thinges wherin is present death as in fire water and so forth wolde sleâ— hym selfe with a thowsande deathes if he were not wayted opon and kept therfroe Euen so we if we shoulde lyue this thousand yeares coulde in all that tyme delite in no other thinge nor yet seke any other thinge but that where in is death 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 and grace in Christe to them sendeth he his spirit whiche openeth their eies showeth theÌ„ theyr meserye and bringeth them vnto the knoledge of theÌ„ selues so that they hate and abhorre theÌ„ selues are astonyed and amased and at ther wittes endes nether wote what to do or where to seke health Then leâ—t they shoulde â—â—ie from God by despetacion he conforteth them agayne with his swete promises in Christe and certifieth ther hertes that for Christes sake they are receyued to mercye theyr sinnes for geuen and they electe and made y e sonnes of God and heyres with Christe of eternal lyfe and thys thorowe fayth are they set at peace with God Now maye not we are why God choseth one and not another other thynke that God is vniust to daÌ„me vs afore we do any actuall deade
to do ether of both and what thankes oughte to be geueÌ„ to God therefore More ouer put no difference betwene workes but what so euer cometh in to thy handes that do as tyme place and occasion geueth and as God hath put the in degre hye or lowe For as toutching to please God ther is no worke better then an other God loketh not fyrste on thy worke as the world doeth as though the bewtifulnes of the worke pleased him as it doeth the world or as though he had neade of them But God loketh fyrst on thy hert what faith thou hast to hys wordes how thou beleuest hym trustest hym and how thou louest him for his mercie y t he hath shewed the he loketh with what hert thou workest and not what thou workest howe thou acceptest the degre that he hath put the in and not of what degre y u art whether y u be an Apostle or a showe maker Set thys ensample before thyne eyes Thou arte a ketchin page washeste thy masters dyshes an other is an Apostle and preacheth the worde of God of thys Apostle herke what Paule sayth in the secoÌ„de to y e Corinthians ix If I preach sayeth he I haue nought to reioyse in for necessite is put vnto me as who shuld say God hath made me so Woe is vnto me if I preache not If I do it wylingly sayth he then haue I my rewarde that is theÌ„ am I sure that goddes spirite is in me and that I am electe to eternall lyfe Yf I do it agaynste my wyll an offyce is coÌ„mitted vnto me that is if I do it not of loue to God but to gete aliuing ther by and for a worldli put pose and had leuer other ways lyue then do I that office which God hath put me in and yet please not God my selfe Note now if thys Apostle preach not as many do not whiche only make them selues Apostles but also compell men to take theÌ„ for greatter then Apostles yea for great ter then Christ hym selfe then wo is vnto hym that is his damnacion is iust If he preach and hys hert not right yet mynistreth he the office that God hath put hym in and they that haue the spirite of God here the voyce of God yea though he speake in an Asse â–ª More ouer howe so euer he preacheth he hath not to reioyse in that he preacheth But and if he preach willyngly wyth 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 spirite of God in hym And as he fealeth Gods goodnes and mercye so be thou sure he fealeth his owne infir mite weaknes and vnworthynes and morneth and knowledgeth hys synne in that y e hert wyll not arise to worke with that full luste and loue that is in Christe oure Lorde And neuerthelesse is yet at peace with God thorowe faith and trust in Christ Iesu. For the ernest of the spirite that worketh in hym testyfyeth and beareth wytnes vnto hys hert â–ª that God hath chosen hym and that hys grace shal suffiâ—e hym which grace is now not ydle in hym In hys workes putteth he no trust Nowe thou that ministerest in the â—â—tcheÌ„ and art but a kecheÌ„page receyuest al thinge of y e hand of God knowest that God hath put the in that office submittest thy selfe to his will and serueste thy master not as a man but as Christe hym selfe with a pure hert acordinge as Paul teacheth vs puttest thi trust in God and with hym seekest thy rewarde More ouer ther is not a good deade done but thi hert reioyseth therin yea when thou hereste that the worde of God is preached by this Apostle and seest the people trune to God thou consentest vnto the deade thine hert breaketh out in ioye springeth and leapeth in thy brest that God is honoured And in thyne hert doist the same that the Apostle doeth and happly wyth greate delectacion and a more ferueÌ„t spirit Now he that receyueth a prophete in the name of a prophete shal receiue the re warde of aprophete Math. x. that is he conceÌ„teth to y e dede of a prophete main teineth it the same hath the same spirite and ernest of euerlastinge life whiche the prophete hath and is electe as y e prophete is Now if thou compare deade to deade ther is difference betwixt washing of dis ches and preaching of the worde of God But as toutchinge to plaise God none at all For nother that nor this pleaseth but as ferforth as God hath choseÌ„ a maÌ„ hath put his spirite in hym and purified his hert by fayth and trust in Christe Let euery man therfore wayte on the office wherin Christe hath put hym and therin serue hys bretherue If he be of lowe degre lette hym paciently therein abyde tyll God promote hym and eâ—alte hym hier Let kinges hed officers seke Christe in ther â–ª offices and ministre peace and quietnes vnto y e bretherne punyshe synne and that wyth mercye â–ª euen wyth the same sorowe and grefe of minde as they woulde cutt of a fynger or ioynte a legge or arme of their own bodie if theyr were such disease in theÌ„ that either they must be cutte of or else all the body must perish Let euery maÌ„ of what soeur craft or occupacioÌ„ he be of whether bruer baker tailer vitailer marchauÌ„t or husbaÌ„de man refer hys craft and occupacion vnto the commune wealth and serue hys bretherne as he woulde do Christe hym slefe Let hym bye and sell truely and not set dice on hys bretherne and so showeth he mercy hys occupacion pleaseth God And when thou receyuest mony for thy laboure or ware thou receiuest thy dutie For wherin so euer thou minister to thy bretherne thy brether are detters to geue the where with to maintene thâ— selfe and thy houshold And let your superfâ—uites succoure the poore of whyche sort shall euer be some in al townes cityes and vil lages and that I suppose the greatest nombre Remembre that wee are membres of one bodye and oughte to minyster one to an other mercyfully And remembre that what so euer we haue it is geuen vs of God to bestowe it on oure bretherne Let hym that eatethe eate and gyue God thankes onely lette not thy meate pulle thine hert from God And let hym that drynketh do lyke wyse Let him that hath a wife gyue God thankes for hys libertie only let not thy wife wyth drawe thyne hert from God and then ple sest thou God and hast the worde of god for the. And in al thinges loke on y e word of God and there in put thy truste and not in a visure in a disgysed garmeÌ„t and â— cutte shoâ— Seke the worde of God in all thinges and wyth out the worde of God do nothinge though it appere neuer so gloryouse What so euer is done with out the