That faith the mother of all good works justifieth us/ before we can bringeforth any good work: as the husband marrieth his wife before he can have any lawful children by her. furthermore as the husband marrieth not his wife/ that she should continue unfruitful as before/ & as she was in the state of virginire (where in it was impossible for her to bear fruit) but contrary wife to make her fruitful: even so faith justifieth us not/ that is to say/ marrieth us not to God/ that we should continued unfruitful as before/ but that he should put the seed of his holy spirit in us (as saint John in his first pistle calleth it) and to make us fruitful. For saith Paul Ephes. ij. By grace are ye made safe thorough faith/ and that not of yourselves: for it is the gift of God and cometh nor of the works/ jest any man should boast himself. For we are his workemanshipp created in Christ Jesus unto good works/ which God hath ordained that we should walk in them.   

William Tyndale otherwise called hychins to the reader.  
GRace and peace with all manner spiritual feeling and living worthy of the kindness of Christ/ be with the reader and with all that thirst the will of God Amen. The cause why I set my name before this little treatise and have not rather done it in the new testament is that then I followed the cownself of Christ which exhorteth men Matth. vj. to do their good deeds secretly and to be content with the conscience of well doing/ and that God seethe us/ and patiently to abide the reward of the last day which Christ hath purchased for us and now would fain have done like wise/ but am compelled other wise to do.  
While I abode a faithful companion which now hath taken another viage upon him/ to preach Christ where (I suppose) he was never yet preached (God which put in his heart thither to go send his spirit with him/ comfort him and bring his purpose to good effect) one William Roye a man somewhat crafty when he cometh unto new accoyntaunce and before he be thorough known and namely when all is spent/ came unto me and offered his help. As long as he had no money/ somewhat I could rule him. but as soon as he had gotten him money/ he become like himself again. Nevertheless I suffered all things fill that was ended which I could nor do alone without one both to writ & to helpeme to compare the texts together. When that was ended I took my leve and bode him farewell for our two lyves/ and as men say a day longer. After we were departed he went/ and gate him new friends which thing to do he passeth all that ever I yet knew. And there when he had stored him of money he got him to Argentine where he professeth wonderful faculties and maketh boast of no small things. A year after that and now twelve months before the printing of this work/ came one jeron a brother of Greenwich also/ thorough worms to Argentine/ saying that he intended to be Christ's disciple another while and to keep (as nigh as God would give him grace) the profession of his baptim/ and to get his living with his hands/ and to live no longer idly and of the sweet and labour of those captives which they had taught/ not to believe in Christ: but in cut shows and russet coetes. Which jerom with all diligence I warned of Royes' boldness and exhorted him to beware of him and to walk quietly and with all patience and long sofferinge according as we have Christ & his Apostles for an ensample/ which thing he also promised me. Nevertheless when he was comen to Argentine william Roye (whose tongue is able not only to make fools sterke mad/ but also to disceave the wisest that is at the first sight and accoyntaunce) gate him to him and sert him a work to make times/ while he himself translated a dialogue out of latin in to english/ in whose prologue he promiseth more a great deal than I fear me he will ever pay. Paul saith the second epistle to Thimothe the second Chapitter▪ the servant of the lord must not stryve/ but be peaceable unto all men and ready to teach/ & one that can suffer the evel with meekness/ and that can inform them that resist. if god at any time will give them repentance for to know the throuth. It becometh not then the lords servant to use railing rhymes/ but God's words which is the right weapon to slay sin/ vice and all iniquity. The scripture of God is good to teach and to improve. ij. Thim. iij. and two Thes. ij. Paul speaking of Antichrist saith/ whom the lord shall destroy with the spirit or breath of his mouth that is/ with the word of God. And two Corinthians ten The weapons of our war are not Carnal things (saith he) but mighty in God to cast down strong holds and so forth/ that is/ to destroy high buildings of false doctrine. The word of God is that day where of Paul speaketh i Corint. iij.) which shall declare all thing/ and that fire which shall try every man's work and consume false doctrine: with that sword aught men sharply to fight/ and not to rail with foolish rhymes. Let it not offend the that some walk inordinately let not the wickedness of judas cause the to despice the doctrine of his fellows. No man aught to think that Steven was a false preacher be cause that Nicolas which was chosen fellow with him (Act. vj.) to minister unto the widows fell after in to great heresies as histories make mention. Good and evil go always together/ one can not be known with out the other. Mark this also above allthings that Antichrist is not an outward thing that is to say aman that should sodenli appear with wonders as our fathers talked of him. Not verily for Antichrist is a spiritual thing And is as much to say as agaynft Christ/ that is one that preaches false doctrine contrary to Christ. Antichrist was in the old Testament and fought with the Prophets/ he was also in the rhyme of Christ and of the Apostles as thou readist in the Pistles of John and of Paul to the Corinthians and Galathians/ and other Pistles. Antichrist is now and shall (I doubt not) endure till the worlds end. But his nature is (when he is uttered and overcome with the word of god) to go out of the Play for a season and to disgyse himself and then to come in again with a new name and new raiment. As thou seist how Christ rebuketh the scribes and the Pharisees in the Gospel (which were very Antichristes) saying woe be to you Pharisees for ye rob widows houses ye pray long prayers under a colour/ ye sheet up the kingdom of heaven and sofre not them that would to enter in/ ye have take away the faith of knowledge/ ye make men break gods commandments with your traditions/ ye beguile the people with hypocrisy and such like. Which things all our prelate's do: but have yet gotten them new names and other garments/ and are other wise disguised/ There is difference in the names between a pope/ a Cardinal/ a Bisshope/ and so forth/ and to say a scribe/ a pharisee/ a senior and so forth: but the thing is all one. Even so now when we have uttered him/ he will change himself ones more and turn himself in to an angel of light two Corinth. xi. Read the place I exhort thee/ what so ever thou art that readest this and note it well. The Jews look for Christ and he is come fyftyne hundred years a go and they not ware: we also have looked for Antychriste and he hath reigned as long and we not ware: and that because either of us looked carnally for him and not in the places where we aught to have sought. The Jews had found Christ verily if they had sought him in the law and the prophets/ whither christ sendeth them to seek. Jhohn .v. We also had spied our Antichrist long a go if we had looked in the doctrive of Christ and his Apostles/ where be 'cause the be'st seethe him self now to be sought for/ he roereth & seeketh new holes to hide himself in & changeth him self in to a thousand fafcionis with a●●inaner wilenes falsehood suttelte and craft. Because that his excommunycations are come to light he maketh it treason unto the king/ to be acointed with Christ. If Christ & they may not reign together/ one hope we have that Christ shall live ever. The old Antichristes brought Christ unto Pilate seeing/ by our law he aught to die/ and when Pilate bade them Judge him after there law they answarad it is not lawful for us to kill any man which they did to the intent that they which regarded not the shame of there false excommunications/ should yet fere to confess Christ because that the temporal sword had condemned him. They do all thing of a good zeal they say/ they love you so well that they had liefer brunne you then that you schuld have feloweshippe with Christ. They are gelowese over you a miss (as saith saint Paul Gal. iiij.) They would divide you from Christ and his holy testament/ and join you to the pope to believe in his testament and promises. Some man will ask peraventure why Itake the labour to make this work in as much as they will brunne it seeing they brunt the Gospel I answare in brunninge the new testament they did none other thing than that I looked for/ no more shall they do if the brunne me also if it be gods will it shall so be. Nevertheless in translating the new testament I did my durye/ and so do I now/ and will do as much more as god hath ordained me to do. And as I offered that to all men to correct it/ who so ever could even so do I this Who so ever therefore readest this/ compare it unto the scripture. If gods word bear record unto it and thou also feelest in thine heart that it is so be of good comfort and give god thanks. if gods word condemn it/ then hold it a cursrd/ and so do all other doctrines As Paul counseleth his galathiens. Believe not every spirit suddenly/ but judge them by the word of god which is the trial of all doctrine and lasteth for ever Amen.   

¶ The parable of the wicked mammon.  
THere was a certain rich man/ which had a steward that was acused unto him that he had wasted his goods And he called him and said unto him. How is it that I hear this of thee? give accounts of thy stewardship. For thou mayst be nolonger my steward. The steward said with in him self. what shall I do? for my master will take away from me my stewardeshippe. I can not dig/ and to beg/ I am a shamed. I wot what to do/ that when I am put out of my stewardship/ they may receive me in to there houses.  
Then called he all his master's debtors/ and said unto the first/ how moche owest thou unto my master? And he said/ an hundred tons of oil/ and he said to him. take thy bill/ and sit down quickly/ and writ fifty. Then said he to another/ what owest thou? And he said. an hundred quarters of wheat. He said to him. Take thy bill/ and writ four score. And the lord commended the unjust steward/ because he had done wisely. For the children of this world/ be in their kind/ wiser than the children of light. And I say also unto you/ make you friends of the wicked mammon/ that when ye shall have need/ they may receive you into everlasting habitations. Luke xuj. Chapter.  
Foras much as with this and diverse such other texts/ many have enforced to draw the people from the true faith and from putting their/ truft in the truth of God's promises and in the merits and deserving of his Christ our lords and have also brought it to pass (for many false prophets shall arise and deceive many and much wekednes must also be/ saith christ Mat. xxiv. And Paul saith ij. Timoth. iij. evil men and deceavers shall prevail in evil while they deceive and are deceived themselves) and have taught them to put there trust in their owen merits and brought them in belief that they shall be justified in the sight of god by the goodness of there own works and have corrupt the pure word of god to confirm their Aristotell with all. For though that the philosophers and worldly wise men were enemies above all enemies to the gospel of God/ and though the worldly wisdom can not comprehend the wisdom of god as thou mayst see i Corinthi. j and. ij And though worldly righteousness can not be obedient unto the righteousness of god Ro. x. yet what so ever the read in Aristo. that must be first true. And to maintain that they rent & tear the scriptures with there distinctions and exponnde them violently contrary to the meaning of the text/ & to the circumstances that go before & after & to a thousand clear & evident texts. Werefore I have taken in hand to exponnde this gospel & certain other places of the new testament & (as far forth as god shall lend me grace) to bring the scripture unto the right sense & to dig again the wells of Abraham & to purge & cleanse them of the earth of worldly wisdom/ where with these philistenes have stepped them. Which grace grant me God/ for the love that he hath unto his son Jesus dure lord/ unto the glory of his name. Amen.  

THat faith only before allwerfes and whith out all merits/ but Christ's only justifieth & setteth us at peace with god is proved by Paul in the first chapter to the Ro. I Am not ashamed (saith he) of the gospel/ that is to say/ of the glad tithinges & promises which god hath made & sworn to us in Christ. For it (that is to say the gospel) is the power of god unto salvation/ to all that believe. And it followeth in the foresaid chapter/ the Just or rightewes must live by faith. ¶ For in the faith which we have in Christ and in gods promises find we mercy/ life/ favour/ and peace. In the law we found death/ damnation/ & wrath: more over the curse & vengeance of god upon us. And it (that is to say the law) is called of Paul two Cor. iij. the ministration of death and damnation. In the law we are proovid to be the enemies of god/ and that we hate him. For how can we be at peace with god and love him/ seeing we are conceived and borne under the power of the devil and are his possession and kingdom/ his captives and bondmen/ and lead at his will/ and he holdeth our hearts/ so that it is impossible for us to consent to the will of god/ much more is it impossible for a man to fulfil the law/ of his own strnegth and power saying that we are by birth and of nature the heirs of eternal damnation. As saith Paul Ephe. ij. We (saith he) are by nature the childer of waath. Which thing the law doth but utter only and helpeth us not/ ye requireth impossible things of us. The law when it commandeth that thou shalt not lust/ giveth thee not power so to do/ but damnenith thee/ because thou canst not so do.   

if thou wilt therefore be at peace with God and love him/ thou must turn to the promises of God and to the Gospel which is called of Paul in the place before rehearsed to the Corinthians/ the ministration of ryghtwesnes and of the spirit. For faith bringeth pardon and forgyvenes freely purchased by Christ's blood and bringeth also the sprite/ the sprite loeseth the bonds of the devyll and setteth us at liberty. For where the sprite of the lord is there is liberty saith Paul in the same place to the Corinhtians/ that is to say/ there the heart is free and hath power to love the will of God/ and there the heart mourneth that he can not love enough. Now is that consent of the heart unto the law of God eternal life/ ye though there be no power yet in the members to sulfyll it. let every man therefore (according to Paul's council in the uj ch. to the ephes.) are me himself with the armour of God/ that is to understand/ with Gods promises/ and above all thing (saith he) take unto you the shield of faith/ where with ye may be able to quench all the furey darts of the wicked/ that ye may be able to resist in the evil day of rentation/ and namely at the hour of death.  
See therefore thou have Gods promises in thine heart and that thou believe them with out wavering: and when rentacyon arriseth/ and the devyll layeth the law and thy deeds against thee/ answare him with the promises and turn to God and confess thyself to him and say it is even so/ or else how could he be merciful? but remember that he is the God of mercy and of truth and can not but fulfil his promises. Also remember that his sons blood is stronger than all the sins and wyefydnes of the whole world and there with quiet thyself and there unto commit thy self and bless thy self in all temtatyon (nameli at the hour of death) with that holy candle. Oelse perishist thou though thou hast a thousand holy candles about thee/ a hundred ton of holy water/ a shipfull of pardons/ a cloth sack full of freres coetes and all the ceremonies in the world and all the good works/ deservynges and merits of all the men in the world/ be they or were they never so holy. Gods word only lasteth for ever and that which he hath sworn doth abide/ when all other things perish. So long as thou findist any consent in thine heart unto the law of God/ that it is righteous and Good/ & also displeasure that thou canst not fulfil it/ despair not/ neither doubt/ but that Gods spirit is in thee/ and that thou art chosen for Christ's sake/ to the inheritance of eternal life.  
And again Ro. iij. We suppose that amam is justified thorough faith with out the deeds of the law. And like wise Ro. iiij. we say that faith was reckoned to Abraham for righteousness. Iten Ro. u seeing that we are justified thorough faith/ we are at peace with God. Iten Ro. x. With the heart doth a man believe/ to be made righteous. Item Galat. iij. Receavid ye the spirit by the deeds of the law or by hearing of the faith? Doth he wihich ministereth the spirit unto you and worketh miracles among you/ do it of the deeds of the law or by hearing of faith? Even as Abraham believed God and it was reckoned him for righteousness. Understand therefore (saith he) that the children of faith are the children of Abraham. For the scripture saw before/ that God would justify the heathen or gentiles by faith and showed before Glatydinges unto Abraham/ in thy seed shall all nations be blessed. Wherefore they which are of faith are blessed/ that is to were made rightewes with righteous Hbrahan For as many as are of the deeds of the law are under curse. For it is written/ saith he cursed is every man that continueth not in all things which are written in the book of the law to fulfil them.  
Iten Gala. ij. where he resisted peter in the face he saith. We which are Jew's by nation and not sinners of the gentles/ know that a man is not justified by the deeds of the law/ but by the faith of Jesus Christ and have therefore believed on Jesus christ/ that we might be Justified by the faith of Christ/ and not by the deeds of the law: for by the deeds of the law: shall no flesh be justified. Iten in the same place he saith/ twiching that I now live I live in the faith of the son of God/ which loved me and gave himself for me I despice not the grace of God. For if righteousness come by the law/ them is Christ dead in vain. And of such like ensamples are all the epistles of Paul full. Mark how Paul laborith with himself to express the exceadinge mysteries of faith in the epistle to the ephesians/ and in the epistle to the Collossyans. of these and many such like texts are we sure that the forgiveness of sins and iustyfyinge is appropriate unto faith only without the adding to of works.  
Take for the also the sickness that Christ maketh▪ Mathei. seven. A good tree bringeth forth good fruit. And a bad tree bringeth forth bad fruit. There seist thou that the fruit maketh not the tree good/ but the tree the fruit/ and that the tree must afore hand be good or be made good: year it can bring forth good fruit As he also saith Math. xii. either make the tree good and his fruit good also/ either make the tree bad and his fruit bade also. How can ye speak well while ye yourselves are evil? So like wise is this true and no thing more true/ that a man before all good works must first be good/ & that it is impossible that works should make him good/ if he were not good before/ yet he did good works. For this is Christ's principle & (as we say) a general rule. How can ye speak well/ while ye are evil? so like wise how can ye do good/ while ye are evil.  
This is therefore a plain/ & a sure conclusion not to be dowred of/ that there must be first in the heart of a man before he do any good work/ a greater & a preciouser thing them all the good works in the world to reconsile him to God to bring that love & favour of God to him/ to make him love God again/ to make him righteous & good in the sight of god/ to do a may his sin/ to deliver him & lose him/ out of that captivity where in he was conceavid and borne/ in which he could neither love God neither the will of God. Or else how can he work any good work that should please God/ if there were not some supernatural goodness in him given of god freely where of the good work must spring? even as a sick man must first be healed or made whole/ ye● he can do the deeds of an whole man/ & as the blind man must first have sight givin him year he can see: & he that hath his feet in fetters gives or stocks must first be loosid or he can go/ walk or run/ & even as they which thou readist of in the gospel that they were possessed of the devils/ could not laud God till the devils were cast out.  
That precious thing which must be in the heart year a man can work any good work is the word of god/ which in the gospel praecheth proffereth & bringeth unto all that repent & believe/ the favour of God in Christ. Who so ever heareth the word and belevith it/ the same is there by righteous and there by is given him the spirit of God/ which leadith him unto all that is the wylll of God and is loosed from the captyvyte and bondage of the devyll/ and his heart is free to love God/ and hath lust to do the will of God. Therefore it is called the word of lice/ the word of grace/ the word of health/ the word of redemption/ the word of forgevenes/ & the word of peace/ he that heareth it not or belevith it not/ can by no means be made righteous before god. This confermith Peter i the xv. of the acts/ seeing that God through faith doth purify the hearts. For of what nature so ever the word of God is/ of the same nature must the hearts be which believe thereon and cleave thereunto. Now is the word living/ pure/ righteous and true/ and even so maketh it the hearts of them that believe thereon.   

if it be said that Paul (when he saith in the three to the Romans/ no flesh shallbe or canbe justified by the deeds of the law) meaneth it of the ceremonies or sacrifices/ it is a lie verily. For it followeth immediately/ by the law cometh the knowledge of sin. Now are they not the ceremonies that utture sin/ but the law of commandements. In the four (he saith) the law causeth wrath which can not be understand of the ceremonies for they were given to reconcile the people to god again after they had sinned. If as they say the ceremonies which were given to purge sin and to reconsile/ justify not neither bless/ but temporally only/ much more the law of commandments instifyeth not. For that which provith a man sick healeth him not/ neither doth the cause of wrath bring to favour/ neither can that which damneth save a man. When the mother commandeth her child/ but even to rock the cradle/ it grudgith▪ the commandment doth but uttur the Poison that lay hid/ and settith him at ba●e with his mother and maketh him believe she lovith him not.  
These commandments also (thou schalt not covet thy neighbours house thou shalt not lust desire or wish after thy neighbour's wife servant/ maid ox or ass/ or what so ever pertainith unto thy neighbour) give me not power so to do/ but utter the poison that is in me & damn me/ because I can not so do/ and prove that god is wrath with me/ seeing that his will and mine are so contrary. Therefore saith Paul Gal. iij. If there had been give such a law that could have given life/ then no doubt righteousness had come by the law but the scripture concluded all under sin (saith he) that the promise might be given unto them that believe thorough the faith that is in Jesus Christ.  
The promises when the are believed/ be they that justify/ for they bring the spirit which joesith the heart giveth lust to the law and certifieth us of the good will of god unto us ward. if we submit ourselves unto god and desire him to heal us/ he will do it/ and will in the mean time (because of the consent of the heart unto the law) count us for full hole and will no more hate us/ but pity us/ cherish us be tender hertid to us and love us as he doth Christ himself▪ Christ is our redeemer savar/ peace/ atonement/ and satisfaction/ and hath made amendss or satisfaction to Godward for all the sin which they that repent (consenting to the law and beleving the promises) do/ have done or shall do. So that if thorough fragylite we fall a thousand times in a day/ yet if we do repent again/ we have all way mercy laid up for us in store in Jesus Christ our lord.   

WHat shall we sayethen to those scriptures which go so sore upon good works? As we read Math. xxv. I was an hungered and ye gave me meat etc. And such like. Which all sound as though we should be i●styfied and accepted unto the favour of God in Christ thorough good works. This wise answare I Many there are which when they hear or read of faith/ at tonce they consent there unto and have a certain imagination or opinion of the ●ayth/ as when a man telleth a story or a thing done in astraunge land/ that pertaineth not to them at all. Which yet they believe & tell as a true thing. And this imagination or opinion they call faith. They think no further than yt●ayth is a thing which standeth in there own power to have/ as do other natural works which men work: but they feel no manner working of the spirit neither the terrible sentence of the law/ the fearful judgements of God/ the horrible damnation and captivity under satan. Therefore as soon as they have this opinion or imagination in there hearts: that saith/ verily this doctrine seemeth true/ I believe it is even so. Then they think that the rigtht faith is there. But afterward when they feel in themselves/ & also see in other that there is none alteration/ and that the works follow not but that they are altogether even as before/ and abide in there old estate: them think they that faith is not sufficient/ but that it must be some greater thing them faith that should justify a man.  
So fa●le they a way from faith again/ & cry saying faith only justifieth not a man/ and maketh him acceptable to God. Iff thou ask them wherefore. They answer/ se how many there are that believe and yet do no more them they did before. These are they which Judas in his epistle calleth dreamers which deceive themselves with there own fantasies. For what other thing is their imagination which they call faith/ them a dreaming of the faith/ and an opinion of there own imagination wrought with out the grace of god? These must ne●des beworse at the later end than at the biginninge. These are the old vessels/ that rend when new wine y● powered in to them Mat. ix that is/ they hear Gods word but hold it not/ and therefore wax worse than they were before. But the right faith springeth not of man's fantes▪ neither is it in any man's power to obtain it/ but is all to gether the pure gift of God poured in to us freely with out all manner doing of us with out deserving and merits/ ye & without seeking for of us. And is (as saith Paul in the second to the Ephesians) even gods gift and grace purchasid through Christ. Therefore is it mighty in operation/ full of virtue and ever working/ which also reneweth a man and begettith him a fresh/ alterith him changeth him/ and turneth him all togedre in to a new nature and conversation: so that a man feareth his heart all togedre altered and changed & far oderwise disposed them before/ and hath power to love that which before he could not but hate/ & delighteth in that which before he abhorred/ and hateth that which before he could not but love. And it setteth the soul at liberty and maketh her free to follow the will of god/ and doth to the soul even as health doth unto the body/ after that a man is pined and wasted a way with a long soekinge disease. The legs can not bear him/ he can not lift op his hands to help himself/ his taste is corrupt/ sugar is bitter in his mouth/ his stomach abhorrith longing after sibbersause and shashe/ at which a whole stomach is ready to cast his gorge. When health cometh/ she changeth & altereth him clean/ gevith him strength in all his membres and lust to do of his own accord that which before he could not do neither could suffer that any man exhorted him to do/ and hath now lust in wholesome things/ and his members are free and at liberty and have power to do of there own accord all things which belong to an whole man to do/ which afore they had no power to do/ but were in captivity & bondage So like wise in all thing doth right faith to the soul.  
¶ The spirit of god acompanieth faith/ & bringith with her light where with a man beholdith him self in the law of god/ & saith his miserable boundage and captivity/ & humbleth himself/ and abhorreth him self: she bringeth Gods promises of all good things in Christ God worketh with his word/ & in his word And as his word is preached/ faith wroteth herself in the hearts of the elect: and as faith entereth & the word of god is believed/ the power of god loeseth the heart from the captivity & bondage under sin/ and kni●teh and coupleth him to god and to the will of god/ altereth him and changeth him clean/ fashion and forgeth him a new/ gevith him power to love and to do that which before was unpossible for him either to love or do/ and turneth him in to a new nature: so that he loveth that which he before hated/ and hateth that which he before loved/ and is clean altered and changed and contrary disposed/ and is knit and coupled fast to Gods will/ and naturally bringeth forth good works/ that is to say/ that which God commandeth to do/ and not things of his own imagination. And that doth he of his own accord as a tree bringeth forth fruit of her own accord. And as thou neadist not to bid a tree to bring forth fruit/ so is there no law put unto him that believeth & is justified through faith (as saith Paul in the first pistle to Timothe the first Chapter) Neither is it needful. For the law of God is written and graved in his heart/ ●o his pleasure is therein. And as with out commandment but even of his own nature/ he eateth drinketh/ seethe/ heareth/ talketh/ and goeth: even so of his own nature/ with out coaction or compulsion of the law/ bringeth he forth good works. And as a whole man when he is a thirst/ tarrieth but for drink/ and when he hungereth abideth but for meat/ and than drinketh and eateth naturally: even so is the faithful ever a thirst and an hungered after the will of God/ and tarrieth but for occasion. And when so ever an occasion is given/ he worketh naturally the will of God. For this blessing is given to all them that trust in Christ's blood/ that they thrust and hunger to do God's will. He that hath not this faith/ is but an unprofitable babbler of faith and works/ and wotteth nother what he babbleth nor what he meaneth or where unto his words pertain. For he fealeth not the power of faith nor the working of the spirit in his heart/ but interpreteth the scriptures which speak of faith and works/ after his own blind reason and foolish fantasies and not of any feeling that he hath in his heart: as a man rehearseth a tale of an other manes mouth and wotteth not weather it be so or no as he saith/ nor hath any experience of the thing self. Now doth the scripture ascribe both faith and works not to us/ but to god only/ to whom they belong only/ and to whom they are appropiate/ whose gift they are and the proper work of his spirit.  
Is it not a froward and perverse blindness? they reach how a man can do nothing of his own self/ and yet presumptuously take upon them the greatyst and highest work of God/ even to make faith in themselves of their own power and of their own false imagination and thoughts. Therefore I say/ we must endeavour of ourselves/ and pray God (as Christ's apostles did) to give us faith/ and to increase our faith. When we have that/ we need no other thing more. For she bringeth the spirit with her/ & he not only teacheth us all things/ but works them also mightily in us and carrieth us through adversity/ persecution/ death and hell/ unto heaven and everlasting life.   

Mark diligently therefore seeing we are come to answare. The scripture because of such dreamers and feigned faiths sake/ useth soch manner of speakings of works/ not that a man should thereby be made good to Godward or justified/ but to declare unto other/ and to take of other the difference between false feigned faith and right faith. For where right faith is/ there bringeth she forth good works/ if there follow not good works/ it is no doubt but a dream & an opinion or feigned faith.  
Where fore look as the fruit maketh not the tree good/ but declareth and testifieth outewardly that the tree is good (as Christ saith) every tree is known by his fruit: even so shall ye know the right faith by her fruit.  
Take for an ensample marry that anointed Christ's feet/ Luke vij When Simon which bade Christ to his house had condemned her/ Christ defended her and justified her saying: Simon I have a certain thing to say unto the. And he said master say on. There was a certain lender which had two debtors/ the one ought five hundret pennies/ and the other fifty. When they had nothing to pay he for gave both. 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 judged. And he turned him to the woman/ & said unto Simon Seist thou this woman? I entered in to thine house/ and thou gavest me no water to my feet/ but she hath weshed my feet with tears/ & wiped them with the hairs of her heed Thou gavest me no kiss/ but shesens the time I came in/ hath not ceased to kiss my feet. My heed with oil (which is but a vile thing) thou hast not anointed. And she hath anointed my feet with costly & precious ointment. Wherefore I say unto thee/ many sins are forgiven her for she loveth much. To whom less is forgiven/ the same doth love less etc. Hereby see we that deeds and works are but outward signs of the inward grace of the bounteous and plenteous mercy of god freely received/ with out all merits of deeds/ ye and before all deeds. Christ teacheth to know the inward faith and love/ by the outward deeds. Deades are the fruits of love/ and love is the fruit of faith. Love and also the deeds are great or small according to the proportion of faith. Where faith is mighty & strong there is love fervent and deeds plenteous and done with exceeding meekness Where faith is weak/ theris love cold and the deeds few and fadith as flowers & blosomes in winter. Simon believed and had faith/ yet but weakly/ and according to the proportion of his faith loved coldly/ and had deeds thereafter: he bade Christ unto a simple and a bore feast only/ and received him not with any great humanity. But Mari had a strong faith/ and therefore burning love/ and notable deeds done with exceeding profound and deep meekness. On the on side shesawe herself clearly in the law/ both in what danger she was in/ and her cruel bondage under sin/ her horrible damnation and also the fearful sentence and judgement of God upon sinners. On the odersyde she herd the gospel of Christ preached/ and in the promises she saw with eagles eyes the exceeding abundant mercy of God/ that passeth all utterance of speech/ which is set forth in Christ for all meek sinners. Which knowleage their sins. And she believed the word of God myghtylye and glorified God over his mercy and truth/ and being overcome and overwhelmed with the unspeakable ye and incomprehensible aboundante riches of the kindness of God/ did inflame and burn in love/ ye was so swollen in love/ that she cold not abide nor hold/ but must break out/ and was so drunk in love that she regarded no thing/ but evyn to utter the fervent and burning love of her heart only. She h●d no respect to her self/ though she was never so great and notable a sinner/ nethther to the curious hypocrisy of the Pharisees which ever disdain week sinners/ neither the costliness of her ointment/ but with all humbleness did run unto his feet. Weshed them with the tears of her eyes/ and wiped them with the heirs of her heed/ and anointed them with her precious ointment/ ye and would nodow●e have run in to the ground under his feet to have vtt●ered her love toward him/ ye would have descended down in to hell/ if it had been possible. Even as Paul in the neynth Chapter of his pistle to the Romyans was drunk in love and overwhelmed with the plenteousness of the infinite mercy of god (which he had received in christ unsought fore) wished himself baneshy● from Christ and damned/ to save the jews/ if it might have been. For as a man fealeth God in himself/ so is he to his neighbour.  
Mark an oderihinge also. We for the most part because of our grossness/ in all our knouwleage proceed from that which is last and hindmost unto that which is first/ beginning at the later end/ disputing and making our arguments backward. We begin at the effect and work and proceed unto the natural cause. As because of an ensample we first see the moan dark/ and then sherch the cause/ and found that the putting of th'earth between the son and the moan is the natural cause of the darkness and that the earth stoppeth the light. Then dispute we backward saying: the moan is darknede/ therefore is the earth directli between the son & the moan. Now yet is not the darkness of the moan the natural cause that th'earth is between the son and the moan/ but the effect thereof and 'cause declarative/ declaring and leading us unto the knowledge/ how that the earth is between the son and the moan directly and causeth the darkness/ stopping the light of the son from the moan. And contrary wise the being of the earth directelye between the son and the moan is the natural cause of the darkness. Life wise he hath a son therefore is he a father/ and yet the son is not cause of the father/ but contrary wise. Not with standing the son is the cause declarative/ where buy we know that the other is a father. After the same manner here/ many sins are forgiven her/ for she lovethe much/ thou mayst not understand by the word for/ that love is the natural cause of the forgiving of sins/ but declareth it onli/ and contrary wise the forgevenes of synes is the natural cause of love.  
¶ The works declare love. And love declareth that there is some benefit & kindness showed or else would there be no love. why worketh one and an other not? Or one more than an other? Because that one lovyth and the other not/ or that the one loveth more than tother. Whilovyth one and an other not/ or one more than an other? Because that one fealeth the exceeding kindness of god in his heart and an other not/ or that on fealeth it more than an other. Scripture spaeketh after the most grossest manner. Be diligent therefore that thou be not deceived with curyousnes. For men of no small reputation have been dceeaved with there own sophistry.   

HEreby now seist thou/ that there is great difference between being righteous & good in a man's self/ & declaring and utteringe righteousness and goodness. The faith only maketh a man safe/ good/ righteous and the friend of god/ ye and the son and the heir of God and of all his goodness and possesseth us with the spirit of God. The work declareth the self faith & goodness. Now useth the scripture the common manner of fpeatinge/ and the very same that is among the people. As when a father saith to his child/ go and be loving merciful and good/ to such or such a poor man/ he byddyth him not/ there with to be made merciful/ find and good: but to testify and declare the goodness that is in him all ready with the outward dead: that it may break out to the profit of other/ and that other may feel it which have need there of.  
After the same manner shalt thou interpret the scriptures which make mention of works: that God thereby will that we show forth that goodness which we have received by faith/ and let it break forth and come to the profit of other that the false faith may be known and wedded out by the roetes. For God giveth no man his grace/ that he should let it lie still and do no good with all: but that he should increase it and multiply it with lending it to other/ and with opynly declaring of it with the outward works/ provoke and draw other to God/ As Christ saith in Matthew the fift Chapter let your light so shine in the sight of men that they may see your good works/ and glorify your father which is in heaven. Or else were it as a treasure digged in the ground and hid wisdom/ in which what profit is there?  
Moore over there with the goodness/ favour/ and gystes of God which are in thee/ not only shallbe known unto other/ but also unto▪ thine own self/ and thou shallbe sure that thy faith is right/ and that the true spirit of God is in thee/ and that thou art called and chosen of God unto eternal life/ and loosed from the bonds of Satan whose captyve thou wast/ as Peter exhorteth in the first of his second epistle/ thorough good works to make our calling and elecetyon (where with we●ar called and chosen of God) sure. For how dare a man presume to think/ that his faith is right/ and that Gods favour is on him/ and that Gods sprite is in him (when he fealeth not the working of the spirit/ neither himself disposed to any godly thing. Thou canst never know or be sure of thy faith/ but by the works/ if works follow not ye and that of love/ with out looking/ after any reward/ thou mayst be sure that thy faith is but a dream and not right/ and even the same that James called in his pistle the two Chapter deed faith and not iustifienge.  
Abraham thorough works Genesis xxij was sure of his faith to be right/ and that the true fear of God was in him/ when he had of ered his son (as the scripture saith) Now know I that thou fearest god/ that is to say Now is it open & manifest that thou fearest God/ in as much as thou hast not spared thy only son for my safe.   

SO now by this abide sure and fast that a man inwardly in the heart & before God is ryghteons and good thorough faith only before all werfies. Not with standing yet outwardly & openly before the people/ ye & before himself/ is he righteons throw the work/ that is/ he fuowith and is sure throw the outward work that he is a true belever and in the favure of God and righteous and good thorough the mercy of God/ that thou mayst call the one an opyn and an outward righteousness/ and the other an inward righteousness of the heart (so yet) that thou undersiond by the outward righteousness/ no oder thing save the fruit that followeth/ and a derclaringe of the inward Justyfyinge & righteousness of the heart/ and not that it maketh a man righteous before God/ but that he must first berighteons before him in the heart. Even as thou mayst call the fruit of the tree/ the outward goodness of the tree which followeth & v●●erth the inward nature all goodness of the tree.  
This meaneth James in his pistle where he saith/ faith without worfes is deed these ye/ if works follow not/ is a sure and an evydent sign/ that there is no faith in the heart/ but a deed imagination and dream which they falssly call faith.  
of the same wise is this saying of Christ to be understand. Make you friends of the unrighteous mammon/ that is show your faith openly and what ye are within in the heart/ with outward geving and bestowing your good is on the poor/ that ye may obtain friends/ that is/ that the poor on whom thou hast shewede mercy may at the day of Judgement testify and witness of thy good works. That thy faith & what thou wast within in the heart before God may there apre by thy fruits openly unto all men. For unto the right belevinge shall all things be comfortable and unto consolation at that terrible day. And contrary wise unto the unbelieving/ all thing shallbe unto desperation/ and confusion/ and every man shallbe judged openly and outwarly in the presence of all men/ according to their deeds and works. So that not with out a cause thou mayst call them thy friends/ which testify at that day of thee/ that thou levedst as a true and a right Christian man and followedst the steps of Christ in shewing mercy/ as no donte he doth which fealeth God merciful in his heart. And bythe works is the faith known/ that it was right and perfect. For the outward works can never please God nor make friend/ except they springe of faith. For as much as Christ himself Maith. in the vi and vij Chapter dysaloweth and casteth away the works of the lindsays: ye prophesyenge and working of miracles and casting out of devyls/ which we count and esteem for very excellent virtues. Yet make they no friends with there works/ while their hearts are false and unpure and there eye double. Now with out faith is no heart true or eye single: so that we are compelled to confess that the works make not a man righteous or good but that the heart must first/ be righteous and good year any good work proceed thence.   

Secondarily all good works must be done free with a single eye with out respect of any thing/ and that no profit be sought thereby.  
That commandeth Christ/ where he saith Mar. x fire have ye received/ free give again. For look as Christ with all his works did not deserve heaven/ for that was his all ready/ but did us servyce therewith/ and neither looked nor sought his own profit●/ but our profit/ & the honour of God the father only. Even so we with all our works may not sefe our own profit/ neither in this world nor in heaven/ but must and aught freely to work/ to honour God with all/ and without all manner respect/ sefe our neighbours profit and do him service. That meaneth Paul Philip. ij. saying. Bemynded as Christ was which being in the shape of God/ equal unto God and even very God/ laid that a part/ that is to say/ hid it. And to●e on him the form and faseyon of a servaunt. That is/ as concerning himself he had enough/ that he was full/ & had all plenteousness of the Godhead/ and in all his works sought our profit and become our servant.  
The cause is. For as much as faith instifieth and putteth a way sin in the sight of God/ bringeth life/ health and the favour of God/ maketh us the heirs of God/ poureth the sprite of God in to our souls and filleth us with all godlifulnes in Christ/ it were to great a shame/ rebuke and wrong unto the faith/ ye to Christ's blood/ iff a man would work any thing to purches that where with faith hath endued him allredye/ and God hath given him freely. Even as Christ had done rebuke and shame unto himself/ if he would have done good works and wrought to have bin made thereby God's son & heir over all/ which thing he was already. Now doth faith make us the sons or children of God. Johan. i. he gave them might or power to be they sons of God/ in that they believed on his name. if we be sons/ so are we also heirs Ro. viii. and Gala. iiij. How can or aught we them to work/ for to purches that entherytaunce with all where of we are heirs all ready by faith?  
What shall we say then to those scriptures which sound as though a man should do good works and live well for heavens' sake or eternal reward? As these are/ make you friends of the unrighteous mammon. And Mat. seven. Gather you treasure together in heaven. Also Mat. xix. If thou wilt enter in to life keep the commandments and such like. This say I/ that they which understand nor/ neither feel in their hearts what faith meaneth/ talk and think of the reward even as they do of the work/ neither suppose they that a man aught to work but in a respect to the reward. For they imagine that it is in the kingdom of Christ/ as it is in the world among men/ that they must deserve heaven with there good works. How be it there thoughts are but dreams and false imaginations. of these men speaketh Malachias Chap. i who is it among you that shutteth a doere for my pleasure for naught? that is/ with out respect of reward. These are servants/ that seek gains and vantage/ hirelings and day labourers which here on earth receive there rewards/ as the Pharisees with there prayers: and fasiinges Matth. v.  
But on this wise goeth it with heaven/ with evirlasting life and eternal reward/ like wise as good works naturally follow faith (as it is above rethersed) so that thou neadest not to commannde a true belever to work or to compel him with any law/ for it is unpossible that he should not work/ he tarrieth but for an occasion/ he is ever disposed of himself/ thou neadest but to put him in remembrance/ and that to know the false faith from the true. Even so naturally doth eternal life follow faith and good living/ without sekingfor/ and is impossible that it should not come/ though no man thought there on. Yet is it rether said in the scripture/ alleged and promised to know the difference between a false belever and a true belever/ & that every man may know what followeth good living naturally and of itself with out takinge● thought for it.  
Take a gross ensample. Hell that is/ everlasting death is threatened unto sinners/ and yet followeth it sin naturally without seeking for. For no man doth evil to bedamned therefore/ but had liefer avoid it. Yet there the one followeth the other naturally/ and though no man told or warned him of it/ yet should the sinner find it/ and feal it. Nevertheless it is therefore threatened/ that men may know what followeth evil living. Now then as after evil levinge followeth his reward unsought for/ even so after good levinge followeth his reward naturally unsought for or unthought upon. Even as when thou drinkest wine/ be it good or bad/ the taste followeth of itself/ though thou therefore drink it not. Yet testifieth the scripture/ and it is true/ that we are by inheritance heirs of damnation/ and that year we be borne/ we are vessels of the wrath of God and full of that poison whence naturally all sins spring/ and where with we can not but sin/ which thing the deeds that follow (when we be hold ourselves in the glass of the law of God) do declare and utter/ kill our consciences and show us what we were and witted not of it and certyfieth us that we are heirs of damnation. For if we were of God we should cleve to God and lust after the will of God. But now our deeds compared to the law declare the contrary and by our deeds we see ourselves/ both what we be & what our end shall be  
Go now thou sayst that life eternal and all good things are promised unto faith and belief: so that he that believeth on Christ/ shallbe safe. Christ's blood hath purchased life for us and hath made us the heirs of God: so that heaven cometh by Christ's blood. if thou woldist obtain heaven with the merits and deservinges of thine own works/ so dyddist thou wrong/ ye and shamedist the blood of Christ/ and unto the were Christ dead in vain. Now is the true belever heir of God by Christ's deservinges/ ye and in Christ was predestinate and ordained unto eternal life/ before the world began. And when the Gospel is preached unto us we believe the mercy of God/ and in belevinge we receive the sprite of God/ which is the ernyst of eternal life/ and we are in eternal life already/ and feel already in our hearts the sweetness thereof/ and are overcome with the kindness of God and Christ and therefore love the will of God/ and of love are ready to work freely/ and not to obtain that which is gevyn us freely and where of we are heirs already.  
Now when Christ saith. Make you friends of urighteous mammon. Geder you treasure together in heaven & such like. Thou scist that the meaning and intent is no nother/ but that thou shouldest do good/ and so will it follow of itself naturally/ without seeking & taking of thought/ that thou shalt find friends and treasure in heaven and receive a reward. So late thine eye be single/ and look unto good living only and take no thought for the reward: But be content. For as much as thou knowist and art sure that the reward & all thing contained in God's promises follow good lyvingenaturally/ and thy good works do but testify only and certify the that the sprite of God is in thee/ whom thou hast received in earnest of God's truth/ and that thou art heir of all the goodness of God/ & that all good things are thine all ready purcheased by Christ's blood and leid up in stoere against that day when every man shall receive according to his deeds/ that is/ according as his deeds declare and testify/ what he is or was For they that look unto the reward/ be slow false/ subtle and crafty workers/ and love the reward more then the work/ ye hate the labour/ ye hate God which commandeth the labour/ and are weary both of the commandment and also of the commander/ and work with tediousness. But he that worketh of pure love with out seeking of reward/ worketh truly.  
Thirdly that not the Saints/ but God only receiveth us in to eternal tabernacles/ is so plain and evident/ that it needeth not to decleare or prove it. How shall the Saints receive us in to heaven/ when every man hath need for himself/ that God only receive him to heaven/ and every man hath scace for himself: As it appeareth by the five wise virgins Matth. xxv. which would not give of there oil unto the onwyse virgins. And Peter saith in the four of his first pistle that the righteous is with difficulty saved. So sayst thou that the saying of Christ/ make you friends and so forth/ that they may receyve you in to everlasting tabernacles/ pertaineth not unto the saints which are in heaven/ but is spoken of the poor and needy which are here present with us on Erihe/ as though he would say. What byldyft thou churches/ foundest Abbays/ chauntryes/ and colleages in the honour of saints/ to my Mother/ saint Peter/ Paul and saints that be deed to make of them thy friends? They need it not/ ye they are not thy friends but there's. Which lived them when they did/ of whom they were helpen. Thy friends are the poor which are now in thy time and live with thee/ thy poor neighbours which need thy help and succour. Them make thy friends with thy unrighteous mammon/ that they may testify of thy faith/ and thou mayst know and feel that thy faith is right and not feigned.   

UNto the second/ such receavinge in to everlasting habitations is not to be understand/ that men shall do it. For many to whom we show mercy and do good shall not come there/ neither skilleth it/ so we meekly and lovingly do our duty/ ye it is a sign of strong faith/ and fervent love/ if we do well to the evil/ and study to draw them to Chryst in all that lieth in us. But the poor give us an occasion to exercyce our faith/ and the deeds make us feal our faith and certify us and make us sure that we are safe/ and are escaped and translated from death unto life/ and that we are delivered and redeemed from the captyvyte and boundage of Saran/ and brought in to the liberty of the sons of God in that we feel lust and strength in our heart/ to work the will of God. And at that day shall our deeds appear and comfort our hearts/ witnese our faith and truft which we now have in christ which faith shall then keep us from shame/ as it is wryttryn. None that believeth in him shallbe ashamed Rom. ix. So that good works help our faith/ and make us sure in our consciences and make us feal the mercy of God. Not withstanding heaven/ everlasting life/ joy eternal/ faith the favour of God the spirit of God lust and strength unto the will of God/ are given us freely/ of the bountoeus and plenteous riches of God purehasede by Christ/ with out our deservinges/ that no man should rejoice/ but in the lord only.   

FOr a further understanding of this gospel/ may here be made three questions. What mammonis/ why it is called unrighteous/ and after what manner Christ byddyth us counterfeit and follow the unjust and wicked steward which with his lords damage provided for his own profit and vantage/ which thing no doubt is unrighteous and sin.  
first Mammon is an Hebrew word and signifieth riches or temporal goods/ and namely all superfluity/ and all that is above necessity and that which is required unto our necessary uses/ where with a man may help an other/ with out undoinge or hurting himself. For hamon in the Hebrew speech signifieth a multitude or abundance or many. And therehence cometh mahamon or mammon abundance or plenteousness of goods or riches  
Secundaryly/ it is called unrichteous mammon/ not because it is gotten unrighteously or with usury. For of unrighteous gotten good ●s can no man do good works/ but aught to restore them whom again. As it is said Ysaias lxj I am a god that hateth offering that cometh of robbery. And Galo. pro. iij. saith/ honour the Lord of thine own good. But therefore is it called unrighteous/ because it is in unrighteous use. As Paul speaketh unto the Ephesians .v. how that the days are evil though that God hath made them/ and they are a good work of Gods making. How be it they are yet called evil/ because that evil men use them amiss/ and moche sin/ occasions of evil/ peril of soulis are wrought in them. Even so is riches called evil because that evil men bestow it amiss and misuse them. For where riches is there goeth it after the comen proverb. Be that hath money hath what him listeth. And they cause fighting/ stelinge/ laying a wait/ lying/ flattering and all unhappiness against a man's neighbour. For all men hold on riches part.  
But singularly before God is it called unrighteous mammon/ because it is not bestowed and ministered unto our neighbours' need For if my neighbour need and I give him nor/ neither departed liberally with him/ of that which I have: than wythhold I from him unrighteously that which is his own. For as much as I am bounden to help him by the law of nature/ which is/ what so ever thou wouldest that another did to the that do thou also to him. And Christ Mathei. u give to every man that desireth the. And John in his first pistle/ if a man have this worlds good and see his brother need/ how is the love of God in him? And this unrighteousness in our mammon see very few men. Because it is spiritual/ and in those goods which argorens most truly and justly/ which beguile men. For they suppose they do no man wrong in keeping them/ in that they got them not with stelinge/ robbing/ oppression/ and usury/ neither hurt any man now with them.  
Thirdly many have busied themselves instudyenge what or who this unrighteous steward is/ because that Christ so praiseth him. But shortly and plainly this is the answer. That Christ praiseth not the unrighteotus steward/ neither setteth him forth to us to counterfeit/ because of his unrighteousness but because of his wisdom only in that he with unright so wisely provided for high self As I if I would provoke another to pray or study say. The theves watch all night to rob & steel: why canst not thou watch to pray & to study? Here praise not I the thief and murderer for there evil doing/ but for there wisdom/ that they so wisely and diligently wait on their unrighteousness. Like wise when I say miss women tire themselves with gold and silk to please their lovers. What wilt not thou garnish thy soul with faith to please Christ? here praise I not whoredom/ but the diligence which the whore mysuseth.  
of this wise Paul also Roma. u likeneth Adam and Christ together/ saying that Adam was a figure of Christ. And yet of Adam have we but pure sin/ and of Christ grace only/ which are out of measure contrary. But the similitude or likeness standeth in the original birth/ and not in the virtue and vice of the birth. So that as Adam is father of all sin/ so is Christ father of all righteousness. And as all sinners springe of Adam. Even so all righteous men and women springe of Christ. After the same manner is here the unrighteous steward an ensample unto us in his wisdom and diligence only/ in that he provided so wisely for himself/ that we with righteousness should be as diligent to provide for our soul's/ as he with unrighteousness provided for his body.  
Like wise mayst thou soil all other texts which sound as though it were between us and God as it is in the world where the reward is more looked upon/ then the labour: ye where men hate the labour and work falsely with the body/ and not with the heart and no longer than they are looked upon/ that the labour may appear outward only.   

When Christ saith Mathe. v. blessed are ye when they rail on you/ and persecute you/ and say all manerevyll sayings against you/ and yet lie/ and that for my sa●e/ rejoice & be glad/ for your reward is great in heaven. Thou mayst not imagine that our deeds deserve the joy & glory that shallbe given unto us. For then (paul. saith Ro. xi.) favour were not favour I can not receare it of favour & of the bounteous goodness of God freely/ & by deservig of deeds also. But believe as the gospel/ glad tithings and promises of god say unto the that for Christ's bloods sake only thorough faith/ god is at one with y● and thou received to mercy & art become the son of god & heir annexed with Christ of all the goodness of god the earnest where of y● the spirit of god poured i to our hearts. Of which things the deeds are wittenesses & certify our consciences that our faith is unfeigned & that the right spirit of god is i us. For if I patiently suffer adversite & tribulation for conscience of god only that is to say/ by cause I know god & testify the truth. Than am I sure that god hath chosen me in Christ and for Christ's sake/ and hath put in me his sprite/ as an earnest of his promises/ whose working I feal in mine heart/ the deeds bearing wittenes unto they same. Now is it Christ's blood only that deserved all the promises of God and that which/ I soffre & do is partly the curing healing and mortyfienge of my members & killing of that original poison/ where with I was conceived & borne/ that I might be altogedre like Christ/ & partly the doing of my durye to my neighbour/ whose debtor I am of all that I have receavid of God/ to draw him to Christ with all suffering/ with all paciens & even with shedinge my blood for him/ not as an offering or merit for his sins/ but as an ensample to provoke him. Christ's blood only putteth away all the sin that ever was/ is or shallbe from them that are elect and repent belevinge the Gospel that is to say gods promises in Christ.   

Again in the same .v. chaprer love your enemies/ bless than that curse you do well to them that hate you & persecute you/ that ye may be the sons of your father which is in hevin. For▪ he maketh his son shine upon evil & on good/ & sendeth his rain upon Just & unjust. Not that our works make us the sons of God/ but testify only & certify our consciences that we are the sons of God & that God hath chosen us & weshed us in Christ's blood/ and hath put his sprite in us. And it followeth/ if ye love them that love you/ what reward have ye? do not the publicans even the same? & if ye shall have favure to your friends only what singular thing do ye? do not the publicans even the same? ye shallbe perfect therefore as your father which is in heaven is perfect. That is to say if that ye do no thing but that the world doth/ and they which have the spirit of the world/ whereby shall ye know that ye are the sons of God & beloved of God/ more than the world? But & if ye counterfette and follow God in well doing them no doubt it is a sign that the spirit of God is in you & also the favour of God/ which is not in the world & that ye are enheretours of all the promises of God/ & elect unto the fellowship of the blood of Christ.   

ITem Math. vi. Take heed to your Alms/ that ye do it not in the sight of men to the intent that ye would be seen of them/ or else have ye no reward with your father which is in heaven. Neither cause a trumpet to be blown a fore the when thou dost thine Alms/ as the hypocrites do yn the synagogues & in the streets to be glorified of the world. but when thou dost thine Alms let not thy life hand know what thy right hand doth/ that thy Alms may be in secret/ and thy sather which saith in secret shall reward the openly. This putteth us in remembrance of our duty/ and showeth what followeth good works/ not that works deserve it/ but that the reward is laid up fo● us in store/ and we there unto elect thorough Christ's blood/ which the works testify. For if we be worldly minded and do our works as the world doth/ how shall we know that god hath chosen us out of the world? But and if we work freely/ with out all manner worldly respect/ to show mercy/ & to do our duty to our neighbour/ & to be unto him as God is to us/ them are we sure that the favour & mercy of God is upon us and that we shall enjoy all the good promises of God thorough Christ which hath made us heirs thereof   

ITem in the same chapter it followeth. When thou pray'st be not as the hypocrites/ which love to stand and pray in the synagogues and in the corners of the streets/ for to be seen of men. But when thou prayest enter in to thy chamber and shut thy door to/ and pray to thy father which is in secret/ and thy father which saith in secret shall reward the openly. And like wise when we fast (teacheth Christ in the same place) that we should behave ourselves that it appear not unto men how that we fast/ but unto our father which is in secret/ and our father which saith in secret shall reward us openly. These two texts do but declare what followeth good works/ for eternal lice cometh not by the deserving of works but is (saith Paul in the uj to the romans) the gift of God thorough Jesus Christ. Neither do our works iustyfye us. For except we were justified by faith which is our righteousness and had the sprite of God in us to teach us/ we could do no good work freely with out respect of some profit/ other in this world or in the world to come/ neither could we have spiritual Joy in our hearts in time of affliction and mortyfyinge of the flesh  
Good works are called the fruits of the spirit/ Gal●. u Cap. for the spirit worketh them in us/ and some time fruits of righteousness/ as in the second pistle to the Corrynthyans' ix Chapter. before all works therefore we must have a righteousness within in the heart/ the mother of all works/ and from whence they springe. The righteousness of the scribes and Ppharese/ & of them that have the spirit of this world/ is the glorious show & outward shining of works. But Christ saith to us Mat. v. except your righteousness exceed the righteousness of the scribes & Pharisees/ ye can not enter in to the kingdom of heaven. It is righteousness in the world/ if a man kill not. But a Christian perceaveth rihhteousnes if he love his enemy/ evyn when he suffereth persecuc●ō and torment of him/ and the pains of death/ and mourneth more for his adversaries blindness than for his own pain/ and prayeth God to open his eyes and to forgeve him his sins/ as did Steven in the Acts of the Apostles the vij Chap. and Christ Luc. twenty-three.  
A christian considereth himself in the law of God/ and there putteth of him all manner righteousness. For the law suffereth no merits no deservinges/ no righteousness/ neither any man to be justified in the sight of God. The law is spiritual and requireth the heart and commandments to be fulfilled with such love and obedience as was in Christ. If any fulfil all that is the will of God with such love and obedience/ the same may be bold to cell pardons of his merits/ and else not.  
A christian therefore (when he beholdeth hym sylfe in the law) putteth of all manner righteousness/ deservinges and merits/ and meekly and unfeignedly knowleageth his sin and misery/ his captyvite and bondage in the flesh/ his trespass and guilt/ and is there biblessede with the power in spirit Math. u Cham Then he mourneth in his heart/ be cause he is in such bondage that he can not do the will of God/ and is an hungered and a thrust after righteousness. For righteousness (I mean) which springeth out of Christ'S blood/ for strength to do the will of God. And turneth himself to the promises of God/ and desireth him for his great mercy and truth/ and for the blood of his son Chryst to fulfil his promises/ and to give him strength. And thus his sprite ever prayeth within him. Be fasteth also not one day for a week/ or a lente for an whole year/ but professeth in his heart a perpetual sobyrnes/ to tame the flesh and to subdue the body to the spirit/ until he wax strong in the spirit and grow ripe in to a full righteousness after the fullness of Christ. And be 'cause this fullness happeneth not till the body be slain by death/ a Christian is ever a sinner in the law/ and therefore fasteth and prayeth to God in the spirit/ the world seeing it not. Yet in the promises he is ever righteous/ thorough faith in Christ and is sure that he is heir of all god's promises/ the sprite which he hath received in earnest/ bearing him wittenes/ his heart also and his deeds testifyenge the same.  
Mark this then. To see inwardly that the law of God is so spiritual/ that no flesh can fulfil it. And then for to morn and sorrow & to desire/ ye to hunger and thirst after strength to do the will of God from the ground of the heart/ and (not withstanding all the soutelty of the deulis/ weakness and feebleness of the flesh/ & wondringe of the world) to cleve yet to the promises of God/ & to believe that for Christ's blood sake thou art received to the entherytaunce of eternal life/ is a wonderful thing/ and a thing that the world knoweth not of: but who so ever fealeth that (though he fall a thousand times in a day) doth yet rise again a thousand times/ and is sure that the mercy of God is upon him.   

if ye forgeve othermen there trespases/ your hevenlye father shall forgeve you yours/ Matth. in the vi Chapter if I forgeve/ God shall forgeve me/ not for my deeds sake/ but for his promises sake/ for his mercy and truth/ and for the blood of his son Christ our lord. And my forgeving certifieth my spirit that God shall forgeve me/ ye that he hath forgiven me all ready For if I consent to the will of God in my heart/ though thorough infirmity and weakness I can not do the will of God at all times/ more over though I can not do the will of God so purely as the law requireth it of me/ yet if I see my fault and meekly knowledge my sin/ weeping in mine heart because I can not do the will of God/ and thirst after strength/ I am sure that the spirit of God is in me/ and his favour upon me. For the world lusteth not to do the will of God/ neither sorroweth because he can not/ though he sorrow some time for fear of the pain that he beleleveth shall follow. He that hath the spirit of this world can not forgeve with out amendss making or a greater vantage. If I forgeve now how cometh it? verily because I feal the mercy of God in me. For as a man fealeth god to himself/ so is he to his neighbour I know by mine own experience that all flesh is in bondage under sin and can not but sin/ therefore am I merciful and desire God to loose the bonds of sin even in mine enemy.   

OEther not treasure to gether in earth etc. Matth. vi. But gather you treasure in heaven etc. Let not your hearts be glued to worldy things study not to heap treasure upon treasure & riches upon riches/ but study to bestow well that which is gotten already/ and let your abundance succore the lack and need of the po●r which have not. Have an eye to good works/ to which if ye have lust & also power to do them/ then are ye sure that the spirit of God is in you/ and ye in Christ elect to the reward of eternal life which followeth good works. But look that thine eye be single & rob not Christ of his honour ascribe not that to the deserving of thy works which is given the freely by the merits of his blood. In Christ we are sons In Christ we are heirs/ In Christ God chose us and elected us before the beginning of the world/ created us anew by the word of the Gospel/ and put his spirit in us/ for because we should do good works. A Christian man worketh by cause it is the will of his father only. if we do no good work nor be merciful/ how is our lust therein? if we have no lust to do good works/ how is God's spirit in us? If the spirit of God be not in us/ how are we his sons? How are we his heirs/ and heirs annexed with Christ of the eternal life which is promised to all them that believe in him? Now do our works testify and wittenes what we are/ and what treasure is lead up for us in heaven/ so that our eye be single and look upon the commandment with out respect of any thing/ save because it is Gods will/ and that God desireth it of us/ and Christ hath deserved that we do it.  
Math. seven. Not all they that say unto me lord/ lord/ shall enter in to the kingdom of heaven/ but he that doth the will of my father which is in heaven. Though thou canst laud God with thy lips/ and call Christ lord/ and canst babble and talk of the scripture/ and knowest all the stories of the bible. Yet shalt thou there by never know thine election or whether thy faith be right. But and if thou feal lust in thine heart to the will of God/ and bringest forth the fruits thereof/ then hast thou confedence and hope/ and thy deeds and also the spirit whence thy deeds springe certify th●●▪ Heart that thou shall enter/ ye art all ready entered in to the kingdom of heaven. For it followeth/ he that heareth the word and doth it// buildeth his house upon a rock/ and no tempest of temptations can over thorough it. For the spirit of God is in his heart and comforteth him/ and holdeth him fast to the rock of the merits of Christ's blood/ in whom he is elect. Nothing is able to pluck him out of the hands of God/ God is stronger than all things. And contrary wise he that heareth the word and doth it not/ buildeth on the sonde of his own imagination and every rempest over throweth his byldinge. The cause is/ he hath not God's spirit in him/ and therefore understandeth it not a right nother worketh a right. For no man knoweth the things of god (sayeth Paul in the i pistle to the Corinthians in the second Chapter) save the spirit of God: as no man knoweth what is in a man/ but a man's spirit which is in him. So than if the spirit be not in a man/ he worketh not the will of God neither understandeth it though he babble never so much of the scriptures. Nevertheless such a man may work after his own imagination/ but God's will can he not work/ he may offer sacrifice/ but to do mercy knoweth he not. It is casye to say unto Christ Lord/ Lord: but thereby shalt thou never feal or be sure of the kingdone of heaven. But & if thou do the will of God then art thou sure that Christ is thy lord in dead/ & that thou in him art also a lord/ in that thou feelest thyself loosed and free from the bondage of sin/ and lusty and of power to do the will of God.  
Where the sprite is there is feeling. For the sprite maketh us feal all things. Where the sprite is not there is no feeling/ but a vain opinion or imagination. A physycian serveth but for sick men/ and that for such sick men as feal their sekenese and morn therefore/ & long for health. Christ like wise serveth but for sinners only as feales there sin & that for such sinners/ that sorrow and morn in there hearts for health. Health is power or strength to fulfil the law or to keep the commandements. Now he that longeth for that health that is to say/ for to do the law of God is blessed in Christ/ and hath a promise that his lust shallbe fulsylled and that he shallbe made hole. Math. v. blessed are they which hunger and thirst for righteousness sake (that is to fulfil the law) for there lust shallbe fulfilled. This longing and consent of the heart unto the law of God/ is the working of the sprite which God hath poured in to thine heart in earnest that thou myghtyst be sure that God will fulfil all his promises that he hath made thee. It is also the seal & mark which God putteth on all men that he chooseth unto everlasting life. So long as thou seist thy sin/ & mornest/ & consentest to the law & longest (though thou be never so week) yet the spirit shall keep the in all temptations from desperation & certify thine heart/ that God for his troth/ shall delyver the & save y●/ ye & by thy good deeds shalt thou be saved/ not which thou hast done/ but which Christ hath done for the. For Christ is thine/ and all his deeds are thy deeds. Christ is in the and thou in him knit to gether inseparably. Neither canst thou be damned except Chryst be damned with the. Neither can Christ be saved except thou be saved with him. Moreover thy heart is good/ right/ holy and Just. For thy heart is no enemy to the law but a friend & a lover. The law and thy heart are agreed and at one/ and therefore is God at one with the. The consent of the heart unto the law/ is unite and peace between God and man. For he is not mine enemy which would fain do me pleasure and mourneth be cause he hath not where with. Now he that opened thy disease unto the and made the long for health/ shall as he hath promised heal y●/ and he that hath loosed thy heart shall/ at his Godly laysur / loese thy members. He that hath not the spirit hath no feeling/ neither lusteth or longeth after power to fulfil the law/ neither abhorreth the pleasures of sin/ neither hath any more certente of the promises of God/ than I have of a tale of Robin hood/ or of some test that a man telleth me was done at Rome Another man may lightly make me doubt or believe the contrary/ seeing I have no experience thereof mi self. So is it of them that feal not the working of the spirit/ and therefore in time of temptation the buildings of there imaginations fall.   

MAthei. x. He that recceavith a prophet in the name of a prophet/ that is because he is a prophet shall receive therewarde of a prophet and he that giveth one of these lytleons a cup of cold water to drink/ in the name of a disciple/ shall not loose his reward. Note this that a prophet signifieth as well him that interpreteth the hard places of scripture/ as him that prophisies things to come. Now he that receiveth a prophet/ a just man/ or a disciple/ shall have the same or like reward/ that is to say/ shall have the same eternalllyfe/ which is appointed for them in Christ's blood and merits. For except thou were elect to the same eternalllyfe/ and hadst the same faith and trust in God/ and the same spirit/ thou cowldest never consent to their deeds and help them. But thy deeds testify what thou art and certify thy conscience that thou art received to mercy/ and santyfyed in Christ's passions and sofferinges/ and shalt here after with all them that follow God/ receive the reward of erernalllyfe  
Of thy words thou shalt be justified and of thy words thou shalt be condemned. Math. xii. That is thy words as well as other deeds shall testify with the or against the at the day of judgement. Many there are which abstain from the uttewarde deeds of fornication and adultery/ never the lass rejoise to tal●e there of & laugh their words & laughter testify against them/ that there heart is unpure/ & they adulterers and fornicators in the sight of God▪ The tongue & oder signs of times utter the malice of the heart/ though a man for many causes abstain his hand/ from the owteward dead or act.   

if thou wilt enter in to life keep the commandments Mathei. xix. first remember that when God commandeth us to do onie thing/ he doth it not therefore/ because that we of ourselves are able to do that he commandeth/ but that be the law we myghtses and know our horrible damnation & captivity under sin & should/ repent & come to christ/ & receive mercy & the sprite of god to loose us/ strength us & to make us able to do gods will which is the law. Now when he sayeth if thou wilt enter in to life keep the commandements/ is as much to say/ as he that keepeth the commandements is intred in to life/ for except a man have first the spirit of life in him by Christ's purcheasinge/ it is impossible for him to keep the commandements/ or that his heart should be lose or at liberty to lust after them/ for of nature we are enemies to the law of God.  
As touching that Christ sayeth after ward if thou wilt be perfect/ go and cell thy substance and give it to the poor he saith it not as who should say that there were any greater perfection them to keep the law of God (for that is all perfection) but to show that other his blindness which saw not that the law is spiritual and requireth the heart. But because he was not knowing that he had hurt any man with the outward dead/ he supposed that he loved his neighbour as himself. But when he was bade to show the deeds of love/ & give of his abundance to them that needed/ he departed morning. Which is an evident token that he loved not his neighbour as well as himself. For if he had need himself/ it would not have greaved him to have received succour of an other man▪ Moreover he saw not that it was murder and theft that a man should have abundance of riches lying by him and not to show mercy therewith/ and kindly to succour his neighbours' need. God hath ge●en one man riches to help an other at need. If thy neighbour need and thou help him not being able thou with holdyst his duty from him and art a thief before God.  
That also that Christ saith/ how that it is harder for a rich man (which loveth his riches so that he can not find in his heart liberally and freely to help the poor and needy) to enter in to the kingdom of heaven/ then a camel to go thorough the eye of an needle/ declareth that he was not intred in to the kingdom of heaven/ that is to say/ eternal life. But he that keepeth the commandments is intred in to life/ ye hath life and the spirit of life in him   

THis kind of devyls goeth not out but by prayer and fasting. Math. xxvij. Not that the devil is cast out by merits of fasting or praying. For he saith before that for their unbelefes' sake they could not cast him out. It is faith no doubt that casteth out the devils & faith it is that fasteth & prayeth. Faith hath the promises of God where unto she cleveth/ and in all things thirsteth the honour of God She fasteth to subdue the body unto the spirit that the prayer be not let/ and that the spirit may quietly talk with God: she also when so ever opportunity is given prayeth god to fulsyll his promises unto his praise and glory. And God which is merciful in promising and true to fulfil them/ casteth out the devils and doth all that faith desireth and satysfyeth her thirst.   

●Ome ye blessed of my father/ enhrere the kingdom prepared for you/ from the beginning of the world. For I was a thirst and ye gave me drink etc. Mat. xxv. Not that a man with works deserveth eternal life as a work man or labourer his hire or wages. Thou readest in the text that the kingdom was prepared for us from the beginning of the world. And we are blessed & santyfyed. In Christ's blood are we blessed from that bitter curse & damnable captivity under sin/ where in we were borne & conceived. And Christ's sprite is poured in to us/ to bring forth good works/ and our works a● the fruits of the spirit/ and the kingdom is the deserving of Christ's blood/ and so is faith and the spirit and good works also. Not wythstondinge the kingdom foloethw good works/ & good works testify that we are heirs there of/ and at the day of Judgement shall they testify for the elect unto their comfort and glory/ And to the confusion of the ungodly unbeleving & faithless sinners/ which had not trust in the word of God's promises nor lust to the will of God: but were carried of the spirit of there father the devil unto all abomination/ to work wickedness with all lust delectation and greediness.   

MAny sins are forgiven her for she loveth much Lu. seven. Not that love was cause of forgevenes of sins. But contrary wise the forgevenes of sins caused love/ as it foloveth/ to whom less was forgiven/ that sameloveth less. And afore he commended the judgement of Simon/ which answared that he loveth most to whom most was forgevyn: and also said at the last/ thy faith hath saved the or made the safe/ go in peace. We can not love except we see some benefete and kindness. As long as we look on the law of God only where we see but sin and damnation and the wrath of God upon us/ ye where we were damned afore we were borne/ we can not love God: Not we can not but hate him as a tyrant unrighteous and unjust/ and i'll from him as did Cayn. But when the Gospel that glad tidings & joyful promises are preached how that in Christ god loveth us first/ forgeveth us/ & hath mercy on us/ them love we again & the deeds of our love declare our faith. This is the manner of speaking/ As we say. Summer is nigh/ for the treys blossom. Now is the blosominge of the treys nor the cause that summer draweth nigh/ but the drawing nigh of summer cause of the blosomes/ and the blosomes put us in remembrance that summer is at hand. So Christ here teacheth Simon by the ferventnes of love in the outward deeds ●o see a strong faith within whence so great love springeth. As the manner is to save do your charity/ show your charity/ do a dead of charity/ show your mercy do a dead of mercy/ meaning there by/ that our deeds declare how we love our neighbours and how much we have compastion on them at their need. Moreover it is not possible to love except we see a cause. Except we see in our hearts the love and kindness of God to us ward in Christ our lord/ it is not possible to love God a right.  
We say also he that loveth not my dog loveth not me. Nor that a man should love my dog first. But if a man loved me the love where with he loveth me/ would compel him to love my dog/ though the dog deserved it not/ ye though the dog had done him a displaisure. yet if he loved me/ the same love would refrain him from venging himself/ and eause him to refer the vengeance unto me. Soch sp●akinges find we in scripture. John in the forth of his first pistle saith/ he that saith. I love God/ and yet hateth his brother is a liar. For how can he that loveth not his brother whom he saith/ love god whom he saith not? 'tis is not spoken that a man should first lore his brother and then God/ but as it followeth. For this commandment have we of him/ that he which loveth God should love his brother also. To love my neighbour is the commandment/ which commandment he that loveth not/ loveth not God. They keeping of the commandment declareth what love I have to God. Iff I loved God purely/ no thing that my neighbour cold do were able to make me either to hate him either to take vengeaunee on him myself/ seeing that god hath commanded me to love him/ and to remit all vengeance unto him. Mark now how much I love the commandment/ so much I love God how much I love God/ so much believe I that he is merciful/ kind and good/ ye and a father unto me for Christ's sake/ how much I believe that God y● merciful unto me/ and that he will for Christ's sake fulfil all his promises unto me: so much I see my sins/ so much do my sins grieve me/ so much do I repent and sorrow that I sin/ so much displeaseth me that poison that moveth me to sin/ and so greatly desire I to be healed. So now by the natural order first I see my sin. Then I repent and sorrow. Then believe I God's promises/ that he is merciful unto me and forgeveth me/ and will heal me at the last: then love I and then I prepare myself to the commandment.   

THis do and thou shalt live Luc. x. that is to say/ love thy lord God with all thy heart/ with all thy soul/ and with all thy strength/ and with all thy mind/ and thy neighbour as thyself. As who should say/ if thou do this/ or though thou canst not do it/ yet if thou feelest lust there unto/ & thy spirit sigheth mourneth/ and longeth after strength to do it/ take a sign and evident token thereby that the spirit of life is in thee/ and that thou art elect ●o life everlasting by Christ's blood/ whose gift and purchase is thy faith and that spirit that worketh the will of God in thee/ whose gift also are thy deeds or rather the deeds of the spirit of Christ and not thine/ and whose gift is the reward of eternal life which followeth good works.  
It followeth also in the same place of luc. when he should depert/ he plucked ou● two pennies/ and gave them to the host/ and said unto him Take the charge or cure of him/ and whatsoever thou spendest more I will recompense it the at my coming again. Remember this is a parable/ and a parable may not be expounded word by word. But the intent of the similitude must be sought out only in the whole parable. The intent of the similitude is to show to whom a man is a neighbour or who is a man's neighbour (which is both one) and what it is to love a man's neighbour as himself. The Samaritane holp him and showed mercy as long as he was present/ and when he cold be no longer present/ he left his money behind him. And if that were not sufficient/ he left his credence to make good the rest/ and forsook him not/ as long as the other had need Then said Christ go thou and do like wise/ that is/ without difference or respection of persons who so ever needeth thy help/ him count thy neighbour/ and his neighbour be thou and show merci on him as long as he needeth thy succour/ and that is to love a man's neighbour as himself. Neighbour is a word of love and signefieth that a man should be ever nigh and at hand and ready to help in time of need.  
They that will interpret parables word for word fall in to straits often times/ whence they can not rid themselves. And preach lies in stead of the truth. As do they which interpret by the two pence the old testament and the new/ & by that which is bestowed/ Opera supereroga●ionis. How beit superarogancia were a meeter term. That is to say/ deeds which are more then the law requireth/ deeds of perfection & of liberality/ which a man is not bound to do/ but of his fire william. And for them he shall have Turrian heyer place in heaven/ & may give to other of his merits: or of which the pope after his death may give pardons▪ from the pains of purgatory.  
Against which exposition I answer. first a greater perfection than the law/ is there not. A greater perfection them to love God and his will/ which is the commandments/ with all thine heart/ with all thy soul/ with all thy strength/ with all thy mind/ is there none. And to love a man's neiboure as him self/ is like the same. It is a wonderful love where with a man loveth himself. As glad as I would be to receive pardon of mine own life (if I had deserved death) so glad aught I to be to defend my neighbours life whith out respect of my life/ or of my good. A man aught neither to spare his goods nor yet him sylf for his brother's sake/ after the ensample of Christ i john. iij. Here in sayeth he/ perceive we love/ in that he (that is to say Christ) gave his life for us. We aught therefore to bestow our lives for the brethren. Now saith Christ johan xu there is no greater love than that a man bestow his life for his friend.  
Moore over no man can fulfil the law. For (John saith i Chapter of the said pistle) if we say/ we have no sin/ we deceive ourselves & truth is not in us. if we knowleage our sins he is faithful & righteous to forgeve us our sins/ & to purge us from all iniquity. And in the pater noster also we say father forgeve us our sins. Now if we be all sinners/ none fulfilleth the law. For he that fulfilleth the law is no sinner. In the law may nother Peter nor Paulener any other creature save Christ only rejoice. In the blood of Christ which fulfilled the law for us may every parson that repenteth bileveth/ loveth the law and mourneth for strength to fulfil it rejoice/ be he never so weak a sinner. The two pence therefore and the creed n● that he left behind him/ to bestow more if need were/ signefieth that he was every where merciful/ both present and absent/ with our feigning/ cloaking/ complayninge/ or excusing and forsook not his neighbour as long as he had need. Which example I pray God men may follow & let/ opera superrogationis a lone   

MAry hath chosen a good part which shall not be taken from her. Lucc. x. She was first chosen of God & called by grace/ both to know her sin/ & also to hear the word of faith health & gladtidinges of merci in Christ & faith was given her to believe & the spirit of God loosed her heart from the boundage of sin. Then consented she to the will of God again/ and above all things had delectation to hear that word wherein she had obtained everlasting health/ & namely of his mouth which had purchased so great mercy for her God chooseth us first and loved us first & opineth our eyes to see his eyceading abundant love to us in Christ/ & then love we again & accept his will above all things/ and serve him in that office where unto he hath chosen us.  
Selle that ye have and give alms. And make you bags which wax not old/ & treasure which faileth not/ in heaven Lu. xii. This & such like are not spoken that we should work as hirelings in respect of reward/ & as though we should obtain heaven with merit. For he saith a little afore/ fear not little flock for it is your father's pleasure to give you a kingdom. The kingdom cometh then of the good will of almighty God thorove Christ. And such things are spoken partly to put us in remembrance of our duty to be kind again. As is that saying let your light so shine before men that they see your good works and gloryefye your father which is in heaven. As who should say/ if God hath given you so great gifts see ye be not unthankful/ but bestow them unto his praise. Some things are spoken to move us to put our trust in God/ as are these. Behold the lilies of the field. Behold the birds of the heir. If your children ask you bred will ye proffer them a stoon? and many such like. Some are spoken to put us in remembrance to be sober/ to wache and pray/ & to prepare ourselves against temptatyons'/ & that we should understand & know/ how that tentations & occasion of evil come then most/ when they are jest looked for: jest we should be careless and sure of ourselves/ negligent/ & unprepared. Some things are spoken/ that we should fear the wonderful and incomprehensible judgements of God jest we should presume. Some to comfort us that we despair not. And for like causes are all the ensamples of the old testament. In conclusion the scripture speaketh many things as the world speaketh. But they may not be worldly understand/ but ghostly & spiritually/ ye the sprite of God only understandeth them/ and where he is not there is not the understanding of the scripture. But unfruitful disputing & brawling about words.  
The scripture sayeth/ God seethe/ God heareth God smelleth/ God walketh/ God is with them God is not with them/ God is angry/ God is pleased/ God sendeth his spirit/ God taketh his spirit away/ & a thousand such like. And yet is none of them true after the worldly manner & as the words sound. Reed the second Chapter of Paul to the Corinthians/ the natural man understandeth not the things of God/ but the spirit of god only and we (sayeth he) have received the spirit which is of God/ to understand the things which are given us of god. For without the spirit it is impossible to understand them. Reed also the eight to the romans They that are lead with the spirit of God/ are the sons of God. Now the son knoweth his father's will & the servant not he that hath not the spirit of Christ (sayeth Paul) is none of his. Likewise he that hath not the spirit of God is none of Gods/ for it is both one spirit/ as thou mayst see in the same place.  
Now he that is of God/ heareth the word of God Jo. viii. and who is of God but he that hath the spirit of God. Forther more/ sayeth he ye hear it not/ because ye are not of God/ that is/ ye have no lust in the word of God/ for ye understand it not/ and that because his spirit is not in you.  
For as much then as the scripture is no thige else but that which the spirit of God hath spoken bithe Prophets & Apostles/ and can not be understand but of the same spirit: Let every man pray to God to sand him his spirit to lose us from our natural blindness and ignorance/ and to give us understanding and feeling of the things of God and of the speaking of the spirit of God. And mark this process. First we are damned of nature/ so conceived & borne/ as a serpent is a serpent/ and a toad a toad and a snake a snake by nature. And as thou sayst a young child/ which hath pleasure in many things where in is present death/ as io fire/ water and so forth/ would slay himself with a thousand deaths/ if he were not waited upon and kept therefro. Even so we/ if we should live this thousand years could in all that time delight in no other thing nor yet seek any other thing/ but that where in is death of the soul.  
Secondarily of the hole multitude of the nature of man/ whom God hath elect and chosen and to whom he hath appointed mercy & grace in Christ/ to them sendeth he his spirit/ which openeth their eyes/ showeth them their misery/ & bringeth them unto the knowledge of themselves/ so that they hate and abhor themselves/ are a stonyed and amazed and at their wits ends/ neither wot what to do or where to seek health. Then jest they should flee from God by desperation/ he comforteth them again with his sweet promises in Christ and certifyeth there hearts that for Christ's sake they are received to mercy and their sins forgiven and they elect & made the sons of god and heirs with Christ of eternal life: and this thorough faith are they set at peace with God.  
Now may not we axe why god chooseth one & not Turrian other/ other think that God is unjust to dam us afore we do any actual dead/ seeing that God hath power over all his creatures of right/ to do with them what he list or to make of every one of them as he listeth. Our darkness cannot perceive his light. God willbe feared and not have his secret judgements known. Moore over we by the light of faith see a thousand things which are impossible to an infidle to see. So like wise no doubt in the light of the clear vision of God we shall see things which now God will not have known. For paid ever accompanieth high knowledge but grace accompanieth meekness. Let us therefore give diligence rather to do the will of God/ then to search his secrettes which are not profitable for us to know.  
When we are thus reconciled to God/ made the friends of God and heirs of eternal life/ the spirit that God hath powered in to us testifieth that we may not live after our old deeds of ignorance. For how is it possible/ that we should repent and abhor them/ and yet have lust to live in them. We are sure therefore that God hath created and made us new in Christ/ and put his sprite in us that we should live a new life/ which is the life of good works.  
That thou mayst know what are good works/ or what works are good & the end & intent of good works/ or wherefore good works serve/ mark this that foloveth.  
The life of a Christian man is inward between him and God/ and properly is the consent of the spirit to the will of God/ and to the honour of god. And gods honour is the final end of all good works.  
Good works are all things that are done with in the laws of God/ in which God is honoured & for which thanks are given to God.  
fasting is to abstain from surfetinge or over much eating/ from drunkenness & care of the world (as thou mayst reed Lu. xxj.) & the end of fasting is to ●ame the body/ that the spirit may have a free course to God/ & may quietly talk with God. For over much eating and drinking and care of worldly business press down the spirit/ choeke her and tangle her that she can not life up her self to God. Now he that fasteth for any other entenre than to subdue the body/ that the spirit may wayre on God/ and freely exercise her self in the things of God: the same is blind & worteth nor whit he doth/ erreth and shooteth at a wrong mark/ and his intent and vinagynacyon is abho mynable in the sight of God. When thou fastest from mea●● and druikest all day/ is that a Christian fast▪ either to eat at one meal that were sufficient for four. A man at four times may bear that he can not at ones. Some fast from meat and drink/ and yet so tangle themselves in worldly business that they can not once think on God. Some abstain from butter/ some from eggs/ some from all manner whit meat/ some this day/ some that day/ some in the honour of this saint/ some of that/ and every man for a sundry purpose. Some for the tooth ache/ some for the head ache/ for fevers/ pestilence/ for sudden death/ for hanging/ drounding/ and to be delyverde from the pains of hell. Some are so mad that the fast one of the thursdays between the two saint mary days in the worship of that saint whose day is hallowed between cristenmas and candelmas/ and that to be delyverd from the pestilence. All those men fast without conscience of God/ and without knowledge of the true intent of fasting/ and do no other than honour saints as the gentiles and heathen worshipped/ there idols/ and are drowned in blindness and know not of the testament that God hath made to manwarde in Christ's blood. In God have they nother hope nor confidence/ neither believe his promises neither know his will/ but are yet in captyvyte under they prince of darkness.   

Watch is not only to abstain from sleep/ but also to be circumspect & to cast all perils: as a man should watch a tour or a castle. we must remember that the snares of the devil are infinite & innumerable/ & that every moment arise new temptations & that in all places mere us fresh occasions. Against which we must prepare ourselves/ and turn to God/ and complain to him/ and make out moon/ and desire him of his mercy to be our shield/ our tour/ our castle and defence from all vill/ to put his strength in us (for without him we can do naught) and above all things we must call to mind what promises God hath made/ and what he hath sworn that he will do to us for Christ's fake/ and with strong faith cleve unto them/ and desire him of his mercy and for the love that he hath to christ/ and for his truths fake to fulfil his promises. If we thus cleve to God with strong faith/ and believe his words: then (as saith Paul i Corint. x.) God is faithful/ that he will not suffer us to be tempted above that we are able or a above our might that is to say/ if we cleve to his promises & nor to our fantasies and imaginations/ he will put might and power in to us/ that shall be stronger than all the temptation which he shall suffer to be against us.   

PRayer is amorning a longing & a desire of the spirit to godward for that which she lacketh/ as a sick mourneth & foroweth in his heart longing for health. Faith ever prayeth. For after that by faith we are reconciled to god & have received mercy & forgiveness of god the spirit longeth & thirsteth for strength to do the will of God/ & that god may be honoured/ his name halowede/ & his pleasure & will fulfilled. The spirit waiteth & watcheh on the will of god and ever hath her awen fragility & weakness bifore her eyes/ and when she seethe tentacion & peril draw nigh/ she turneth to God & to the testament that God hath made to all that believe & trust ● Christ's blood & desireth God for his mercy/ truth and for the love he hath to Christ/ that he will fulfil his promise/ that he will soc●re & help & give us strength/ and that he will sanctify his name in us & fulfil his godly will in us/ and that he will not look on our sin & iniquity/ but on his mercy/ on his truth/ & on the love that he oweth to his son Christ & for his sake to keep us from tentation/ that we be not overcomme and that he delyver us from evil/ & what so ever moveth us contrary to his Godly will.  
Moore over of his own experience he fealeth other men's need/ & no less commendeth to God the infirmities of other than his own knowing that there is no strength/ no help/ no succure but of God only. And as merciful as he fealeth god in his heart to him self ward/ so merciful is he to other/ & as greatly as he fealyth his own misery/ so gretre compassion hath he on other. His neiboure is no less care to bin then him self. He fealeth his neighbours' grief no less than his own. And when so ever he seeth occasion he can not but pray for his neighbour as well as for him self: his nature is to seek the honore of god in all men/ & to draw (as much as in him is) all men unto god. This is the law of love which sprigeth out of Christ's blood in to the hearts of all them that have there trust in him. No man needeth to bid a cresten man to pray if he see his neighbours need: if he see it not put him in remembrance only/ & then he can not but do his duty.  
Now as touching we desire one another to pray for us/ that do we to put our neighbour in remembrance of his duty & not that we trust in his holiness. Our trust is in god/ in Christ and in the truth of gods promises/ we have also a promise that when two 02. iij. or more agree together in any thing according to the will of god/ god heareth us. 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 mercy/ the same fealeth his▪ own miseri/ & sine & mourneth in his heart for to be delyverd/ that he might honour God and God for his truth must hear him/ which sayeth by he mouth of Christ Mat. v. Belssed are they that hunger & thirst after righteousness/ for they shallbe fufylled. God for his truths sake must put the righteousness of Christ in him & was he his unrighteousness away in the blood of Christ. And be the sinner never so week/ never so feeble & frail/ sin he never so often & so grevous/ yet so long as this lust desire & inorninge to be delivered remaineth in him. God seethe not his sins/ reckoneth them not/ for his truths sake & love to Christ. He is not a sinner in the sight of God/ that would be no sinner. He that would be delivered hath his heart loose all readi. His heart sinneth not/ but mourneth repenteth/ & consenteth unto the law & will of God and iustyfieth God/ that is/ beareth record that God which made the law/ is righteous & just. And such an heart trusting in Christ's blood/ is accepted for full righteous. And his weakness/ infirmity & frailty is pardoned & his sins not lokede upon: until God put more strength in him and fulfil his lust.  
When the weak in the faith & unexpert in the mysteries of Christ desire us to pray for them them aught we to lead them to the truth & promises of God/ and teach them to put their trust in the promises of God/ in love that God hath to Christ and to us for his sake/ and to strength their week conscrences/ shewing & proving by the scripture/ that as long as they follow the spirit and resist sin it is impossible they should fall so depethat God shall not pull them up again/ if they hold fast by the anchor of faith having trust and confidence in Christ. The love that God hath to Christ is infinite/ & Christ did and suffered all things/ not for him self/ to obtain favour or aught else: for he had ever the full favour of God and was ever lord over all things/ but to reconsile us to God & to make vs●heyres with him of his father's kingdom. And God hath promised/ that who so ever calleth on his name shall never be confounded or ashamed Ro. ij. if the rightwes fall (saith the scripture) he shall not be broysed/ the lord shall put his hand under him. Who is righteous but he that trusteth in Christ's blood/ be he never so week? Christ is our righteousness and in him aught we to teach all men to trust/ and to expound unto all men the testament that God hath made to us sinners in Christ's blood. This aught we to do & not make a pray of them to lead them captyve/ to sit●e in their consciences and to teach them to trust in our holiness/ good deades and prayers/ to the intent that we would f●de our idle and slow belies of their great labour and sweat/ and so to make ourselves Christ's and saviours. For if I take on me to save other by my merits/ make I not myself a Christ & a saviour/ & am in dead a false prophet & a true antichrist/ & exalt myself and sytt in the temple of God/ that is to were the consciences of mē●  
Among Christian men love maketh all things common: every man is others debtor & every man is bound to minister to his neighbour/ & to supply his neighbours lack/ of that where with God hath endued him. As thou sayst in the world how the lords & officers minister peace in the common wealth/ punnysh murderer's/ thieves & evil doers/ & to maynttene there order & ease ate do the communes minister to them again rend/ tribute/ tolle & custom So in the Gospel the curates which in every parish preach the gospel aught of duty to receive an honest living for them & their howfholdes and even so aught that other officers which are necessarily required in the common wealth of Christ. We need not to use filthy lucre in the Gospel/ to chop & change & to play the tavernars/ altering the word of God/ as they do there mines to their most advantage/ & to fashion God's word after every man's mouth/ or to abuse the name of Christ to obtain thereby authority and power/ to fede our flow belies. Now sayst thou what prayeries/ the end thereof and wherefore it serveth.  
if thou give me a thousand pound to pray for the I am no more bound than I was before. Man's imagination can maketh commandment of god neither greater nor smaller neither can to the law of God exther add or minish. God's commandment is as great as himself. I am bound to love the Turk with all my might & power/ yet and above my power even from the ground of my heart/ after the ensample that christ loved me/ neither to sp●re goods/ body or life to win him to Christ. And what can I do more for that if thou gavest me all the world? Where I see need there can I not but pray if God's spirit be in me.  
Alms is a greek word & signifieth mercy One Christian is debtor to an other at his need of all that he is able to do for him until ' his need be sufficed. Every Christian man aught to have Christ all ways before his eyes/ as an ensample to counterfeit & follow/ & to do to his neighbour as Christ hath done to him/ as Paulteacheth in all his pistles and Peter in his first & John in his first also. This order useth Paul in all his pistles. First he preacheth the law and proveth that the whole nature of man is damned in that the heart lusteth contrary to the will of God. For if we were of God/ no dow we should ha'/ lust in his william. Then preacheth he Christ/ the Gospel the promises/ & the mercy that God hath set forth to all men in Christ's blood. Which they that believe & take it for an earnest thing/ turn themselves to God/ begin to love God again/ & to prepare themselves to his will by the working of the spirit of God in them. Last of all exhorteth he to unite/ peace and soberness/ to avoid beaulinges/ sects/ opinions/ disputing and arguing about words/ and to walk in the plain and single faith and feeling of the spirit/ & to love one an other after the ensample of Christ/ even as Christ loved us & to be thankful/ & to walk worthy of the gospel and as it becometh Christ and with the ensample of pure living to draw all to Christ.  
Christ is lord over all/ & every christen is heir annexed with Christ and therefore lord of all/ and every one lord of what so ever an other hath. If thy brother on neiboure therefore need and thou have to help him and yet showest not mercy but with drawest thy hands from him: then robbest thou him of his own and art a these. A Christian man hath Christ's spirit. Now is Christ a merciful thing: if therefore thou be not merciful after the ensample of Christ then hast thou not his spirit. If thou have not Christ's spirit/ then art thou none of his Ro. viii. nor hast any part with him. Moore over though thou show mercy unto thy neighbour/ yet if thou do it not with such burning love as Christ did unto y●/ so must thou knowledge thy sin and desire mercy in Christ. A christen man hath naught to rejoice in/ as concerning his deeds. His rejoicing is that Christ died for him/ and that he is washed in Christ's blood. Of his deeds rejoiceth he not/ neither counteth his merits/ neither giveth pardon of them/ neither seeketh Turrian higher place in even of them/ neither maketh him self a savour of other men/ thorough his good works. But giveth all honour to god/ & in his greatest deeds of mercy knowleageth him self a sinner unfeignedly/ & is abundantly content with the place that is prepared for him of Christ. and his good deeds are to him a sign only that Christ's spirit is in him/ and he in Christ/ and thorough Christ elect to eternal life.  
The order of love or charity which some dream/ the gospel of Christ knoweth not of/ that a man should begin at him self & serve him self first & then descend I wots not by what steps. Love seeketh not her own proffer two Cor. xii. but maketh a man to forget him self/ & to turn his profit to Turrian other man/ as christ sought not him self or his own profit but ours. This term myself is not in the gospel/ neither yet father/ mother sister/ brother/ kinsman/ that one should be preferred in love above Turrian other. But Christ is all in all things. Every christian man to an other is Christ himself/ and thy neighbours need hath as good right in thy goods as hath christ him self which is heir and lord over all. And look what thou owest to Christ that thou owest to thy neighbours need. To thy neighbour owest thou thine heart/ thyself and all that thou hast & canst do. The love that springeth out of Christ excludeth ●o man neither putteth difference between one and an other. In Christ we are all of one degree without respect of persons. Not withstanding though a Christian man's heart be open to all men/ and receiveth all men. Yet be cause that his ability of goods extendeth not so far/ this provisionis made/ that every man shall care for his own howsehold/ as father & mother and thine elders that have holpen thee/ wife children and servantes. If thou shouldest not care and provide for thine household/ them were thou an infidel/ seeing thou hast taken on the so to do/ and for as much as that is thy part committed to the of the congregation. When thou hast done thy duty to thine howsehold/ and yet hast further abundance of the blessing of God/ that owest thou to the poor that can not labre/ or would labre and can get no work/ and are destitute of friends/ to the poor I mean which thou knowest/ to them of thine own parysh. For that provision aught to be had in the congregation/ that every parysh ca●e for there poor. If thy neighbours which thou knowest be served/ and thou yet have superfluity/ and hearest▪ necessity to be among the brethren a thousand mile of/ to them art thou debtor. Ye to the very infidels we be debtors/ if they need/ as farforth as we maintain them not against Christ or to blasfeme Christ. Thus is every man that needeth thy help/ thy father/ mother/ sister/ and brother in Christ: even as every man that doth the will of the father/ is father/ mother/ sister/ and brother unto Christ.  
Moore over if any be an infidel and a falls Christian and forsake his household/ his wife/ children and such as can not help themselves/ then art thou bound & thou have where with/ even as much as to thine own household. And they have as good right in thy goods/ as thou thyself. And if thou with draw mercy from them/ and hast where with to help them: then art thou a thief. If thou show mercy/ so doyst thou thy duty and art a faithful minister in the household of Christ/ and of Christ shalt thou have thy reward and thank. if the whole world were thine/ yet hath every brother his right in thy goods and is heir with thee/ as we are all heirs with Christ. Moore over the rich and they that have wisdom with them must see the poor set a work/ that as many as are able may feed themselves with the labour of there own hands/ according to the scripture and commandment of God.  
Now sayst thou what alms dead meaneth and wherefore it servith. Be that seleth with his alms more than to be merciful/ to be a neighbour/ to secure his brother's need/ to do his duty to his brother/ to give his brother that he oweth him/ the same is blind and seethe not what it is to be a christian man/ and to have fellowship in Christ's blood.  
As pertaining to good works/ understand that all works are good which are done with in the law of God in faith and with thanks giving to god/ and understand that thou in doing them pleasest God/ what so ever thou dost with in that law of God/ as when thou makest water. And trust me if other wind or water were stopped thou shouldest feal what a precious thing it were to do either of both/ and what thanks aught to be given God therefore. Moore over put no difference between works/ but what so ever cemeth in to thy hands that do as time/ place and occasion giveth/ and as God hath put the in degree high or low. For as ●witching to please God/ theridamas is no work better than an other. God looketh not first on thy work as the world doth/ as though the bewtysulnes of the work pleased him/ as it doth the world or as though he had need of them. But God looketh first on thy heart/ what faith thou hast to his words/ how thou belevest him/ trustest him and how thou lovest him for his mercy that he hath showed the he looketh with what heart thou workest/ and not what thou workest/ how thou acceptest the degree that he hath put the in and not of what degree thou art/ whether thou be an Apostle or a show maker. Get this ensample before thine eyes. Thou art a kehinpage and washest thy master's dishes/ an other is an Apostle and preacheth the word of God. of this Apostle herfe what Paul saith in the second to the Corinthians ix If I preach (sayeth he) I have naught to rejoice in/ for necessity is put unto me as who should say/ God hath made me so. Woe is unto me if I preach not. If I do it willingly (saith he) then have I my reward that is/ them am I sure that God's spirit is in me and that I am elect to eternal life. If I do it against my will an office is committed unto me/ that is/ if I do it not of love to God/ but to get a living there by & for a worldly purpose & had liefer other ways live/ then do I that office which God hath put me in & yet please not God myself. No●e now if this Apostle preach not as many do not/ which not only mofe themselves Apostles/ but also compel men to ●afe them for greater than apostles/ ye for greater than Christ him self) then woe is unto him/ that is/ his damnation is just. If he preach & his heart no● right/ yet mim●treth he the office that God hath put him in/ and they that have the spirit of god hear the voice of God/ ye though he speak in an Ass. Moore over how so ever he preacheth he hath not to rejoice/ in that he preacheth. But & if he preach willingly/ with a true heart and of conscience to God: then hath he his reward/ that is/ then fealeth he the earnest of eternal life and the working of the spirit of god in him. And as he fealeth God's goodness and mercy/ so be thou sure he fealeth his own infir mite/ weakness and unworthiness/ and mourneth & knowleageth his sin/ in that the heart will not arise to work with that full lust and lone that is in Christ our lord. And nevertheless is yet at peace with God thorough faith and trust in Christ jesus. For the earnest of the spirit that worketh in him testifieth & beareth witness unto his heart that God hath chosen him/ & that his grace shall suffice him/ which grace is now not idle in him. In his works putteth he no trust.  
Now thou that mivistrest in the kechen & art but a kechen age receavist all thing of the hand of God/ knowest that God hath put the in that office/ submutest thyself to high will and servest thy master/ not as a man/ but as Christ himself with a pure heart/ according as Panle teacheth us/ puttest thy trust in God/ and▪ with him seekest thy reward. Moore over there is not a good dead done/ but thy heart rejoiceth therein/ ye when thou hearest that the word of God is preached by this Apostle & sayst the people turn to God/ thou consentest unto the dead/ thine heart breaketh out in joy/ springeth and leapeth in thy breast/ that God is honoured And in thine heart doist the same that the Apostle doth & haply with greater delectation & a more fervent spirit. Now he that receiveth a prophet in the name of a prophet shall receive the reward of a prophet. Math. x. that is/ he that consenteth to the deed of a prophet & mainteneth it/ the same hath the same spirit & earnest of everlasting life which the prophet hath & is elect as the prophet is.  
Now if thou compare dead to dead there is difference betwixt/ washing of disches and preaching of the word of God. But as twitehinge to plaise God none at all. For nother that nor this pleaseth/ but as farforth as God hath chosen a man/ hath put his spirit in him and purified his heart by faith and trust in Christ.  
Let every man therefore wait on the office wherein Christ hath put him & therein serve his brethren. If he be of low degree let him patiently therein abide till God promote him & exalt him hire. Let kings & head officers seek Christ in their offices & minister peace & quietres unto the brethren/ punish sin/ & that with mercy/ even with the same sorrow & grief of mind as they would cut of a finger or joint a leg or harm of there own body/ if there were such disease in them/ that either they must be cut of or else all the body must pereshe.  
Let every man of what so ever craft or occupation he be of/ whether brewer baker tailor vitailer merchant or husband man refer his craft & occupation unto the common wealth/ & serve his brethren as he would do Christ him self. Let him buy & cell truly & not set dice on his brother ne/ & so showeth he merci/ & his occupation pleaseth God. And when thou receavest money for thy labour or ware thou receavest thy duty. For wherein so ever thou minster to thy brethren/ thy brother are debtors to give the where with to maintene thy self & thy household. And let your superfluires' succour the poor/ of which sort shall ever be some in all towns cities/ & villages/ & that I suppose the greayest nowmbre. Remember that we are members of one body & aught to minister one to an other mercifully. And remember that what so ever we have/ it is given us of God to bestow it on our brethren. Let him that eateth eat & give God thanks/ only let not thy meat poele thine heart from God. And let him that drinketh do like wise. Let him that hath a wife give God thanks for his liberty/ only let not thy wife with draw thine heart from god & then pleasest thou God & haste the word of God for the. And in all things look on the word of God & there in put thy trust/ and not in a visure/ in a disguised garment and a cut shwee.  
Seek the word of God in all things/ & with out the word of God do nothing/ though it appear never so glorious. What so ever is done with out the word of God/ that count idolatry. The kingdom of heaven is with in us. Luc. xvij. Wonder therefore at no monstrous shapp ner at any outward thing with out the word. For the world was nerver drawn from God/ but with an outward show & glorious appearance and shining of hypocrisy & of feigned & visured fasting/ prainge/ watching/ singing/ offering sacryfycinge/ halowinge of superstitious ceremonies and monstrous dysgysinge.  
Take this for an ensample. john baptist which had testimony of Christ & of the Gospel/ that there never rose a greater among wimmens children/ with his fasting/ watching/ praing/ raiment & strait living deceived the jews & brought them in doubt/ whether john were very Christ or not & yet no scripture or miracle testifying it/ so greatly the blind nature of man looketh on the ouward shining of works/ & regardeth not the inward word which speaketh to the heart. when they sent to john axige him whether he ware Christ/ he denied it. when they axed him what he was & what he said of him self. he answared not/ I am he that watcheth/ prayeth/ drinketh no wine nor strong drink/ eateh nother fish nor flesh/ but live with wild honey and grasshopers and wear a cote of camels hear & a girdle of a stinne: but said I am a voice of a criar. My voice only pertaineth to you. those ouward things which ye wonder at/ pertain to myself only unto the taming of my body. To you am I a voice only & that which I preach. My preaching (if it be received in to a penitent or repenringe heart) shall teach you how to live & please god/ according as god shall shed out his grace on every man. John preached repentance/ saying prepare the lords way & make his paths strait The lords way is repentance & not hypocrisy of man's imagination & invention. It is not possible y● the lord Christ should come to a man/ eycept he know him self & his sin & truly repent. Make his paths straight: the paths are the law/ if thou understonde it a right as god hath given it. Christ saith in xvij of Mat. Helias shall first come/ that is shall come before Christ & restore all things meaning of Io. bap. Io. ba. did restore the law & the scripture unto the right sense and vnderstondinge/ which the Pharisees partly had darkened & made of none effect/ thorough there own traditions Matth. xv. where Christ rebuketh them saying: why transgress ye the commandments of god through your traditions: and partly had corrupt it with gloss and false interpretations/ that no man could understand it. Wherefore Christ rebuketh them Math. twenty-three. saying: woe be to you Pharisees hypocrites which shut up the kingdom of heaven before men: ye enter not yourselves/ neither suffer them that come/ to enter in: and partly did beguile the people & blind their eyes in disgisinge them selves/ as thou readest in the same xxiij Cham how they made broad & large philateries/ & dead all there works to be seen of men/ that the people should wonder at their disgisinges & risuringe of them selves other wise than god had made than: & partly mocked them with hypocrisy of f●lse holiness in fasting/ prainge & alms giving Mat. vj. & this did they for lucre to be in authority/ to sit in the consciences of people/ & to be counted as god him self/ that the people should trust in their holiness & not in god/ as thou readest in the place above rehearsed Mat. twenty-three. woe be to you Pharisees hypocrites which devour widows houses under a colour of long prayer. Counterfette therefore no thing without the word of god when thou understandest that/ it shall teach the all things how to apply outward things/ & where unto to refer them. beware of thy good intent/ good mind/ good affection or zeal as they call it. Peter of a good mind & of a good affection or zeal chode Christ Math. xuj. be cause he said that he must go to Jerusalem & there be slain. But Christ called him satan for his labour a name that belongeth to the devyll. And said that he perceived not godly things but worldly. Of a good intent & of a fervent affection to Christ the sons of Zebedei would have had fire to come down from heaven to consune the Samaritans Lu. jx. But Christ rebuked them saienge that they witted not of what spirit they were: that is/ that they understood not how that they were altogedre worldly & fleshly minded. Peter smote malchus of a good zeal: but Christ condemned his dead. the very Jews of a good ent●●e & of a good zeal slew Christ & persecuted the apostles as Paul beareth them record Ro. x. I bear them record (saith he) that they have a fervent mind to god ward but not according to knowledge. It is another thing than/ to do of a good mind & to do of knowledge: Labour for knowledge that thou mayst know gods will & what he would have y● to do Our mind intent & affection or zeal are blind & all that we do of them is damned of god/ & for the cause hath god made a testament between him & us where in in contained both what he would have us to do/ & what he would have us to axe of him. See therefore that thou do no thing to plaise god with all but that he commandeth/ neither axe any thing of him but that he hath promised the. The Jews also (as it appeareth Act. seven) slew Steven of a good zeal. Because he proved by the scripture/ that God dwelleth not in churches or temples made with hands. The churches at the beginning were ordained/ that the people should thither resort to here the word of God there preached only/ & not for the use where in they now are. The temple wherein God willbe worshipped is the heart of man. For God is a spirit (saith Christ Io. iiij.) & will be worsheped in the spirit & in truth: That is/ when a penitent heart consenteth unto the law of god/ & with a strong faith longeth for the promises of God. So is God honoured on all sides in that we count him righteous in all his laws and ordinances and also true in all his promises. Other worshepinge of God is there none/ except we make an idol of him.   

IT shallbe recompensed that at the rising again of the rightewes Lu. xiv. Reed the text before & thou shalt perceive that Christ doth here that same that he doth Mathe. v. that is he putteth us in remembrance of our duty/ that we be to the poor as Christ is to us/ & also teacheth us how that we can never know weather our love be right/ and whether it springe of Christ or no as long as we are but kind to them only which do as much for us again. But & we bemercifull to the poor/ for conscience 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 us: then have we a sure token/ that we are be loved of God & waschen in Christ's blood & elect by Christ's deserving unto eternal life.  
The scripture speaketh as a father doth to his young son/ do this or that & then will I love y●/ yet the father loveth his son first & studieth with all his power and wit to overcome his child with love & with kindness to make him do that which is comely honest & good for itself/ A kind father & mother love their childer even when they are evil/ that they would shed there own blood to make them better/ and to bring than in to the right way. And a natural child studieth not to obtain his father's love with works/ but considereth with what love his father loveth him with all/ & therefore loveth again/ is glad to do his father's will and studieth to be thankful.  
The spirit of the world understandeth not the speaking of God/ neither the spirit of the wise of this world/ neither the spirit of Philophers neither the spirit of Soerates/ of Plato or of Aristoles ethics/ as thou mayst see in the first & second chapter of the first to the corinth. Though that many are not ashamed to rail and blaspheme saying/ how should he understand the scripture seeing he is no philosopher neither hath seen his metaphisike? Moore over they blaspheme saying how can he be a divine & wotteth not what is subiectum in theologia? Never the less as a man with out the spirit of Aristotell or philosophy/ may by the spirit of God understand scripture: Even so by the spirit of God understandeth he that God is to be sought in all the scripture/ and in all things & yet wotteth not what meaneth Subiectum in theologia/ because it is a term of their own making. If thou shouldest say to him that hath the spirit of God/ the love of God is the keeping of the commandments/ & to love a man's neighbour is to show mercy/ he would with out arguing or disputing understand/ how that of the love of God springeth the keeping of his commandments & of the love to thy neiboure springeth mercy. Now would aristotell deny such speaking/ & a Duns man would make twenty distintions. If thou shouldest say (as sayeth saint John in the fourth of his pistle) how can he that loveth not his neighbour whom he saith love God whom he saith not? Aristotell would say loo a man must first love his neighbour and then God and out of the love to thy neighbour springeth the love to God. But he that fealeth the working of the spirit of God/ and also from what ve●igeaunce the blood of Christ hath delyverid him/ understandeth how that it is impossible to love other father or mother/ sister/ brother/ neiboure/ or his own self a right/ except it springe out of the love to God/ and perceaveth that the love to a man's neighbour is a sign of the love to God/ as good fruit declareth a good tree/ and that the love to a man's neighbour accompanieth and followeth the love of God as heat accompanieth and followeth fire.  
Like wise when the scripture sayeth. Christ shall reward every man at the resurrection or uprising again according to his deeds/ the spirit of Aristotle's ethics would say/ loo with the multitude of good works mayst thou/ & must thou obtain everlasting life/ & also a place in heaven high or low according as thou hast many or few good works/ & yet wotteth not what a good work meaneth as Christ speaketh of good works/ as he that saith not the heart/ but outward things only. But he that hath gods spirit understondeth it. he fealeth that good works are no thing but fruits of love/ compassion/ mercifulness/ & of a tenderness of heart which a Christian hath to his neiboure/ & that love springeth of that love which he hath to God/ to his will & commandments/ & understandeth also that the love which man hath to God springeth of the infinite love & bottomless mercy which God in Christ showed first to us/ as saith John in the pistle and Chap. above rehearsed. In this (saith he) appeared the love of God to us ward/ because that god sent his only begotten son in to the world that we might live thorough him. here in is love/ not that we loved god/ but that he loved us/ & sentre his son to make a grement for our sins. In conclusion a Christian man fealeth that that unspeakable love & mercy which God hath to us/ & that spirit which worketh all things that are wrought according to the will of god/ & that love where with we love god/ and that love which we have to our neiboure/ and that mercy and compassion which we show on him/ & also that eternal life which is laid up in stoere for us in Christ are all together the gift of God thorough Christ's purchasinge.  
Iff the scripture said always Christ shall reward that according to thy faith/ or according to thy hope & trust thou hast in god/ or according to the love thou hast to god & thy neiboure so were it true also as thou seist. ●. Pe. i. receavinge the end or reward of your faith/ the health or salvation of your souls. But the spiritual things could not be known save by their works/ as a tree can not be known/ but by her fruit. how could I know that I loved my neiboure/ if never occasion were given me to show mercy unto him? how should I know that I loved god/ if I never suffered for his sake? how should I know that god loved me/ if their were no infirmity/ temptation/ peril and jeopardy whence God should delyver me.   

THere is no man that forsaketh house/ other father/ or mother/ other brethren or sistern/ or wife/ or children for the kingdom of heavens' sake/ which shall not receive much more in this world/ and in the world to come everlasting life. Luc. xviij.  
Here sayst thou that a Christian man in all his works hath respect to nothing/ but unto the glory of God only and to the maynteninge of the truth of God/ and doth and leveth ondone all things of love to the glory and honour of god only/ as christ reacheth in the pater noster. Moare over when he sayeth he shall receive much more in this world/ of a truth ye/ he hath received much more all ready. For except he had felt the infinite mercy/ goodness/ love and kindness of God and the feloweshippe of the blood of Christ and the comfort of the spirit of Christ in his heart/ he could never have forsaken anything for God's sake. notwithstanding (as saith Mark in the ten Chapter) Who so ever for Christ's sake and the Gospels forsaketh house/ brethren or sisters etc. He shall receive an hundred fold houses/ brethren etc. that is spiritually. For Christ shallbe all things unto the. The angels/ all Christian and who so ever doth the will of the father/ shallbe father/ mother/ sister and brother unto thee/ and all there shall be thine. And god shall take the care of the and minister all things unto thee/ as long as thou sekyste but his honour only. Moare over if thou were lord over all the world/ ye of ten worlds before thou knewiste God: yet was not thine appetite quenched/ thou thurstodeste for more. But if thou seek his honour only/ them shall he flake thy thirst and thou shall●e have all that thou desirest/ & shall be content: ye if thou devil among infideles/ and among the most cruelest nation of the world/ yet shall he be a father unto the and shall defend thee/ as he did Abraham/ Isaac and Jacob & all saints whose lives thou readest in the scripture. For all that are past & go before are but ensamples to strength our faith and trufte in the word of God. It is the same God and hath sworn to us all that he swore unto them/ and is as true as ever he was and therefore can not but fulfil his promises to us as well as he did to them/ if we believe as they did.  
The honre shall come when all they that are in the graves shall hear his voice/ that is to say Christ's voice/ and shall come forth/ they that have done good in to the resurtection of life and they that have done evil in to the resurrection of damnation/ John .v. This & all like texts declare what followeth good works/ & that our deeds shall testify with us or against us at that day/ and putteth us in remembrance to be diligent and rervente in doing good. Here by mayst thou not understand that we obtain the favour of God and the enheritannce of life thorough the merit's of good works/ as hirelings their wages. For then shouldest thou rob Christ/ of whose fullness we have received favour for favour Jo. i that is God's favour was so full in Christ that for his sake he giveth us his favour/ as affirmeth also Paul Ephe. i he loved us in his beloved by whom we have (saith Paul) redention thorough his blood/ and forgevenes of sins. The forgevenes of sins then is our redemption in christ/ & not the reward of works. In whom (saith he in the same place) he chose us before the making of the world/ that is long before we did good works. Thorough faith in Christ are we also the sons of god/ as thou readist Jo. i in that they believed on his name he gave them power to be the sons of God. God with all his fullness and riches dwelleth in Christ/ & out of Christ must we fetch all things. Thou readist also Jo. iij. he that believeth on the son hath eternal life. And he that believeth not shall see no life/ but the wrath of god abideth upon him. Here seist thou that the wrath & vengeance of god possesseth every man till faith come. Faith & trust in Christ expelleth the wrath of god/ and bringeth favour the spirit/ power to do good & everlasting life. Moore over until Christ have given the light thou knowest not where in standeth the goodness of thy works/ & till his spirit hath loveless used thine heart thou canst not consent unto good works. All that is good in us both will and works cometh of the favour of God thorough Christ to whom be the laud Amen.   

IF any man will do his will (he meaneth the will of the father) he shall know of the doctrine whether it be of God or whether I speak of myself. Jo. seven. This text meaneth not that any man of his own strength power & fire will (as they call it) can do the will of God/ before he hath received the spirit & strength of Christ thorough faith. But here is meant that which is spoken in the thread of John when ●ecodemus marveled how it were possible that a man should be borne again. Christ answered/ that which is borne of the flesh is flesh and that which is borne of the sprite is sprite as who should say/ he that hath the spirit thorough faith and is borne again and made a new in Christ/ understandeth the things of the spirit and what he that is spiritual meaneth. But he that is flesh & as Paul saith i Corin. ij. a natural man & lead of his blind reasou only/ can never ascend to the capacity of the spirit. And he giveth an ensample sainge/ the wound bloweth where he listeth and thou hearest his voice and wottest not whence he cometh nor whither he will. So is every man that is borne of the spirit/ he that speaketh of the spirit can never be understand of the natural man which is but flesh and savereth no more than things of the flesh. So here meaneth Christ if any man have the spirit/ & consenteth unto the will of God/ this same at once wotteth what I mean.   

if ye understand these things/ happy are ye if ye do them Joan. xiii. A christen man's heart is with the will of God/ with the law & commandments of God/ and hongreth and thirsteth after strength to fulfil them and mourneth day and night desiring god according to his promises/ for to give him power to fulfil the will of God with love and lust: then testifieth his dead that he is blessed and that the spirit which blesseth us in Christ is in him and ministereth such strength. The outward dead testifieth what is with in us/ as thou readest Joan. u The deeds which I do/ testify of me saith Christ. And Joan. xiii. hereby shall all men know that ye are my disciples/ if ye love one an other. And Joan. xiv. he that hath my commandments & keepeth them the same it is that loveth me. And again/ he that loveth me keepeth my commandments/ and he that loveth me not keepeth not my commandments/ the outward dead testifying of the inward heart. And John xu If ye shall keep my commandments ye shall continued in my love/ as I keep my father's commandment and continued in his love. That is/ as ye see the love that I have to my father in that I keep his commandments/ so shall ye see the love that ye have to me in that ye keep my commandments.  
Thou mayst not think that our deeds bless us first and that we prevent God and his grace in Christ/ as though we in our natural gifts and being as we were borne in Adam/ looked on the law of God and of our own strength fulfilled it and so become rightewes/ and then with that righteousness obtained the favour of God. As philosophers writ of righteousness/ & as the righteousness of temporal law is/ where the law is satisfied with the ypocresie of the outward dead. For contrary to that readest thou John xu You have not chosen me (saith Christ) but I have chosen you/ that ye go & bring forth fruit/ and that your fruit remain. And in the same chapter. I am a vine and ye the branches and with out me can ye do no thing. With us therefore so goeth it. In Adam are we all as it were wild crabtres/ of which God chooseth whom he will and plucketh them out of Adam and planteth them in the garden of his mercy and stocketh them and graffeth the spirit of Christ in them/ which bringeth forth the fruit of the will of God/ which fruit testifieth that God hath blessed us in Christ. Note this also/ that as long as we live we are yet partly carnal and fleshly (notwithstanding that we are in Christ & though it be not imputed unto us for Christ's sake) for there abideth and remaineth in us yet of the old Adam as it were the stock of the crabtree/ and ever among when occasion is given him/ shooteth forth his/ branches and leves/ buddde/ blossom and fruit. Against whom we must fight and subdue him and change all his nature by a little and a little/ with prayer fasting/ watching/ with vertnose meditation and holy works/ until we be all together sprite. The kingdom of heaven saith Christ Math. xiii. is▪ like leven which a woman taketh and hideth in three pecks of meal till all belevended. The leven is the spirit and we the meal which must be seasoned with the spirit a little and a little till we be thorough hour spiritual.  
Which shall reward every man according to his dead. Rom. ij. that is according as the deeds are/ so shall every man's rewar be/ the deeds declare what we are/ as the fruit the tree/ according to the fruit shall the tree be praised. The reward is given of the mercy and truth of God/ and by the deserving and merits of Christ. Whosoever repenteth/ believeth the Gospel/ and putteth his trust in Christ's merits/ the same ye heir with Christ of eternal life/ for assurance where of the spirit of God is powered in to his heart as an earnest/ which looseth him from the bonds of Satan/ and giveth him lust and strength every day more and more according as he is diligent to axe of God for Christ's sake. And eternal life followeth good living. I suppose (saith saint Paul in the same pistle the eight Chapter) that the afflictyons of this world are not worthy of the glory which shallbe showed on us/ that is to say/ that which we here suffer can never deserve that reward which there/ shallbe given us.  
Moare over if the reward should depend and hang of the works/ no man should be saved. For as much as our best deeds/ compared to the law/ be damnable sin. By the deeds of the law is no flesh justified/ as it is written in the third Chapter to y● Rom. The law justifieth not/ but uttereth the sin only & compelleth & dryveth the penitent or repenting sinner to i'll unto the seyntory of mercy in the blood of Christ. Also repent we never so much/ be we never so well willing unto the law of God. Yet are we so weak/ and the snares and occasions so in numerable that we fall daily & hourly. So that we could not but despair/ if the reward hanged of the work. Whosoever ascribeth eternal life unto the deserving and merit of works/ must fall in one of two inconvenientes/ either must he be a blind pharisee not seeing that the law is spiritual and he carnal/ and look and rejoice in the outward shining of his deeds/ despising the week and in respect of them Justify himself. Or else (if he see how that the law is spiritual and he never able to ascend unto that which the law requireth) he must needs despair. Let every Christian man therefore rejoice in Christ our hope/ trust and righteousness/ in whom we are loved/ chosen and accept unto the inheritance of eternal life/ neither presuming in our perfectness/ neither desperinge in our weakness. The perfecter a man is/ the clearer is his sight/ and saith a thousand things which desplease him and also perfectenes that can not be obtained in this life. And therefore desireth to be with christ/ where is no more sin. Let him tharis weak and can not do that he would fain do not despair/ but turn to him that is strong and hath promised to give strength to all that axe of him in Christ's name/ and complain to God and desire him to fulfil his promises/ and to God commit himself. And he shall of his mercy and truth strength him and make him feel/ with what love he is beloved for Christ's sake/ though he be never so weak.   

THey are not righteous before God which hear the law/ but they which do the law shall be justified. Romano. ij. This rexte is plainer than that it needeth to be expounded. In the chapter before Paul proveth that the law natural holp not the gentiles. For the law of God was written in the hearts of the gentiles (as it appeareth by the laws/ statutes and ordinances which they made inther cities) yet kept they them not. The great keep the small under further own profit with the violence of the law. Every man praiseth the law as fer forth as it is profitable and pleasant unto himself. But when his own appetites should be refrained/ then grudgeth he against the law. Moore over he proveth that no knowledge holp the gentiles. For though the learned men (as the philosophers) came to the knowledge of God/ by the creatures of the world/ yet had they no power to worsheppe God. In this second chapter proveth he that the jews (though they had the law written) yet is holp them not: they could not keep it/ but were idolaters and were also murderers/ adulters' and what so ever the law forbade. He concludeth therefore that the jew is as well damned as the gentle. if hearing of the law only might have justified/ then had the jews been righteous. But it required that a man do the law/ if he will be righteous. Which because the jew did not/ he is no less damned than the gentle. The publishing and declaring of the law doth but utter a man's sin/ and giveth neither strength nor help to fullfylle the law. The law killeth thy consciens and giveth the no lust to fulfil the law. faith in Christ giveth lust and power to do the law. Now is it true that he which doth the law is righteous/ but that doth no man save he that believeth and putteth his trust in Christ.   

IFF any man's work that he hath build upon abide/ he shall receive a reward i Corint. ij. The circumstance of the same Chapter/ that is to were/ that which goeth before & that which followeth/ declareth plainly what is meant. Paul talketh of learning doctrine or peachinge. He saith that he himself hath laid the foundation/ which is Jesus Christ: and that no man can say any other. He exhorteth therefore every man to take head what he buildeth upon/ and borroweth a similitude of the goldsmith which trieth his metals with fire saying that the fire (that is) the judgement of the scripture/ shall try every man's work/ that is every man's preaching and doctrine. If any byld upon the fundaeyon laid of Paul/ I mean Jesus Christ/ gold sylver or precious stone/ which are all one thing and signify true doctrine/ which when it is examined the scripture alloweth/ then shall he have his reward/ that is he shall be sure that his learning is of God/ and that God's sprit is in him and that he shall have the reward that Christ hath purchased for him. On the other side if any man build there on timber/ hay or stubble/ which are all one and signify doctrine of man's imagination/ traditions and fantasies which stand not with Christ when they are examined and judged by the scripture/ he shall sofre damage/ but shallbe saved himself/ yet as it were thorough fire/ that is/ it shallbe paynesull unto him/ that he hath lost his labour/ and to see his byldinge perish/ not wythstondinge if he repent and embrace the truth in Christ/ he shall obtain mercy & be saved. But if Paul were now a live & would defend his own learning/ he should be tried thorough fire/ not thorough fire of the judgement of scripture (for that light men now utterly refuse) but by the pope's law and with fire of faggots/   

WE must all appear before the judgement seat of Christ/ for to receive every man according to the deeds of his body two Corin. u As thy deeds testify of the so shall thy reward be. Thy deeds be evil/ then is the wrath of God upon thee/ and thine heart is evil and so shall thy reward be if thou repent not. Fear therefore and cry to God for grace/ that thou mayst love his laws. And when thou lovest them cease not till thou have obtained power of God to fulfil them: so shalt thou besure that a good reward shall follow. Which reward not thy deeds/ but Christ's have purchased for thee/ whose purchasing also is that lust which thou hast to God's law/ and that might where with thou ●ullfyllest them Remember also/ that a reward is rather called that which is given freely/ then that which is deserved. That which is deserved/ is called (if thou wilt give him his right name) hire or wages. A reward is given freely to provoke unto love and to make friends.  
Remember that what so ever good thing any man doth/ that shall he receive of the lord. Ephesy. vj. remembering that ye shall receive of the lord the reward of inheritance. Collossens. iij. These two texts are exceadingeplayne. Paul meaneth as Peter doth i Petr. ij. that servants should obey their masters with all their hearts and with good will though they were never so e●ill. Ye he will that all that are under power obey/ even of heart and of conscience to God/ be 'cause God will have it so/ be the rulers never so wicked. The children must obeve father and mother be they never so cruel or unkind/ life wise the wife her husband/ the servaunte his master/ the subjects and communes their lord or king. Why? For ●e serve the lord saith he in the third to the Coll. Wear Christ's and Christ hath bought us/ as thou readest Ro. xiv. j Cori. vj. j Peter. j Christ is our lord and we his possession/ and his also is the commandment. Now aught not the crueluesse and churleshnesse of father and mother/ of husband/ master/ lord or king/ cause us to hate the commandment of oureso kind a lord Christ. Which spared not his blood for our sales which also hath purchased for us with his blood/ that reward of eternal life which life shall follow the patience of good leving & where unto our good deeds testify that we are chosen, Forthermoare we are so carnal/ that if the rulers be good/ we can not know whether we keep the commandment for the love that we have to Christ and to God thorough him or no. But and if thou canst find in thine heart to do good unto him that rewardeth the evil again/ then art thou sure that the same spirit is in the that is in Christ. And it followeth in the same chapter to the Collossiens'. He that doth wrong shall receive for the wrong that he hath done. That is God shall avenge the abundantly/ which saith what wrong is done unto the and yet sofereth it for a time/ that thou mightest feal thy patience and the working of his spirit in thee/ and be made perfect. Therefore see that thou not once desire vengeance but remit all vengeance unto God as Christ did. Which (Saith Peter i Petri. ij.) when he was revyled/ revyled not again/ neither threatened when he sofered. Unto such obedience/ unto such patience/ unto such a poor heart/ and unto such feeling/ is Paul's meaning to bring all men/ and not unto the vain disputing of them that ascribe so high a place in heaven unto there pilled merits. Which as they feal not the working of God's sprite/ so obey they no man. If the fing do unto them but right/ they will interdyte the hole realm/ curse/ excomunicate and send down far beneath the bottom of hell/ as they have brought the people out of there wits/ and made them mad to believe.   

THy prayers and alms are come up in to remembrance in the presence of God. (in the tenth Chapter of the Acts) That is God forgetteth the not/ though he come not at the first calling/ he looketh on and beholdeth thy prayers and alms. Prayer cometh from the heart. God looketh first on the heart/ and then on the dead. As thou readist Genesis four God be held▪ looked first on Abel/ and then on his offering. If the heart be unpure/ the dead verily pleaseth not/ as thou sayst in Cayn. Mark the order. In the beginning of the chapter thou readest/ there was a certain man named Cornelius which feared God/ gave much alms/ and prayed God alway. He feared God/ that is he trembled and quaked to break the commandments of God. Then prayed he always. Prayer is the fruit effect/ dead or act of faith & is no thige but the longige of the heart for though things which a man lacketh and which God hath promised to give him. He doth also alms. Alms is the fruit/ effect or dead of compassion and pity which we have to our neighbour. O a glorious faith and a right which so tru●eth God and believeth his promises/ that she feareth to break his commaundemenres and is also merciful unto her neighbour. This is that faith where of thou readest namely in Peter/ Paul and John/ that we are there by both justified and saved. And who so ever ymageneth any other faith/ deceaveth himself and is a vain disputer and a b●auler a bout words/ and hath no feeling in his heart.  
Though thou consent to the law/ that it is good righteous and holy/ soroweste and repentest because thou hast broken it/ mornest because thou hast no strength to fulfil it: yet art not thou there by at one with God. Ye thou shouldest shortly despair and blaspheme God if the promises of forgevenes and of help were not there by/ and faith in thine heart to believe them. faith therefore setteth the at one with God.  
Faith prayeth allway. For she hath allway her infirmities and weaknese before her eyes/ and also God's promises/ for which she alway longeth and in all places. But blind unbelief prayeth not alway nor in all places/ but in the church only/ and that in such a church/ where it is not lawful to preach gods promises/ neither to teach men to trust there in. Faith when she prayeth setteth not her good deeds before hyrsaing: Lord for my good deeds do this or that. Nor bargeneth with God saying lord grant me this or do this or that/ and I will do this or that for thee/ as mumble so much daily/ go so far or fast this or that fast/ enter in this religion or that/ with such other points of infidelity/ ye rather idolatry. But she setteth her infirmities and her lack before her face and Gods promises saying: Lord for thy mercy and truth which thou hast sworn be merciful unto me/ and pluck me out of this prison and out of this hell. And lose the bonds of Satan and give me power to glorify thy name. faith therefore justifieth in the heart and before God/ and the deeds justify outewardly before the world/ that is/ testify only before men/ what we are inwardly before God.  
Who so ever looks in the perfect law of liberty and continueth there in (If he be not a forgetful hearer but a do●r of the work) he shallbe happy in his dead. James i The law of liberty/ that is/ which requireth a free heart/ or (if thou fulfil it) declareth afre heart lowesed from the bonds of satan. The preaching of the law maketh no man free/ but been death. For it is the key that bindeth all consciences unto eternal damnation/ when it is preached: as the promises or Gospel is the key ● looseth all consciences that repe●t when they are bound thorough preaching of the law. He shallbe happy in his dead/ that is/ by his dead shall he know that he is happy and blessed of God which hath given him a good heart & power to fulfil the law. By hearing the law thou shalt not know that thou art blessed but if thou do it/ it declareth that thou art happy and blessed.   

WAs not Abraham justified of his deeds/ when he offered his son Isaac upon the altar? James three his dead justified him before the world/ that is/ it declared and uttered the faith which both instifyeth him before God/ and wrought that won derfull work as James also affirmeth.  
Was not Raab the harlo●t justified when she received the messengers and sent them on●e an other way? Jam three that is like wise outewardly/ but before God she was justified by faith which wrought that outward dead/ as thou mayst see Josue two She had herd what God had done in Egypte/ in the red see/ in the desert/ and unto the two kings of the Amorreans/ Seon/ and Og. And she confessed saying: your lord God/ he is God in heaven/ above and in earth beneath. She also believed that god as he had promised the children of Israel would give them the land where in she dwelled/ & consented there unto/ submitted her self unto the will of God/ & holp God (as much as in her was) and saved his spies & messengers. The other feared the which she believed/ but resisted God with all their might and had no power to submit themself unto the will of God. And therefore perished they/ and she was saved & that thorough faith/ as we read Hebre. xi. where thou mayst see how the holy fathers were saved thorough faith/ and how faith wrought in them. Faith is the goodness of all the deeds that are done with in the law of god & maketh them good and glorious/ seem they never so vile & unbelief maketh them damnable seem they never so glorious.   

AS pertaninge to that which James in this three Ch. saith. What availeth though a man say that he hath faith/ if he have no deeds? can faith save him? and again. faith without deeds is dead in itself. And the devils believe & tremble. And as the body without the sprite is deed/ even so faith without deeds is deed. It is manifest and clear that he meaneth not of the faith where of Peter and Paul speak in there pistles/ John in his Gospel and first pistle/ and christ in the Gospel when he saith/ thy faith hath made the safe/ be it to the according to thy faith/ or great is thy faith & so forth/ & of which James himself speaketh in the first Chapter saying: of his own will begat he us whith the word of life/ that is in belevinge the promises where in is life/ be we made the sons of God.  
Which thing I also this wise prove. Paul saith/ how shall or can they believe without a preacher? how should they preach/ except they were sent? Now I pray you when was it heard that God sent any man to preach unto the devyls/ or that he made them any good promise? He threateneth them often/ but never sent ambassadors to preach any atonement between him and them. Take an ensample that thou mayst understand. Let there be two poor men both destitute of raiment in a cold winter/ the one strong that he fealeth no grief the other grevously/ morning for pain of the cold. I then come by and moved with pity and compassion say unto him that fealeth his disease/ come to such a place and I will give the raiment sufficient. he believeth/ cometh/ and obtaineth that which I have promised. That other seethe all this and knoweth it/ but is partaker of nought. For he hath no faith/ and that is because there is no promise made him. So is i● of the devyls The devyls have no faith▪ For faith is but earnest belevinge of God's promises. Now are there no promises made unto the devyls/ but sore threatenings. The old Philosophers knew that there was one God/ but yet had no faith/ for they had no power to seek his will neither to worship him. The turks and the saresons know that there is one God/ but yet have no faith. For they have no power to worship God in spirit to seek his pleasure and to submit them unto his william. They made an idol of God (as we do for the most part) and worshipped him every man after his own imagination and for a sundry purpose. What we will have done/ that must God do/ and to do our will worship we him and pray unto him: but what God will have done that will nother turk nor sareson nor the most part of us do. what so ever we ymagyon rightheous/ that must God admit. But God's righteousness/ will not our hearts admit Take an other ensample. Let there be two such as I speak of before & I promise' both/ and the one because he fealeth not his disease cometh not. So is it of God's promises. No man is holp by them but sinners that feal their sins/ morn and sorrow for them and repent with all their hearts. For John baptist went before Christ & preached repentance/ that is/ he preached the law of God right/ and brought the people in to knowledge of themselves/ & unto the fear of God/ and then sent them unto Christ to be healed. For in Christ & for his sake only hath God promised to receive/ us unto mercy/ to forgyve us & to give us power to resist sin How shall god save thee/ when thou knowest not thy damnation? How shall Christ deliver the from sin/ when thou wilt not knoweleage thy sin? Now I pray the how many thousands are there of them that say I believe that Christ was borne of a virgin/ that he died/ that he rose again & so forth/ and thou canst not bring them in belief/ that they have any sin at all? How many are there of the same sort which thou canst not make believe that a thousand things are sin which god damneth for sin all the scripture thorough out? As to buy as good cheap as he can/ & to cell as dear as he can/ to raise the marker of corn and victual/ for his own vantage/ without respect of his neighbour or of the poere or of the common wealeh and such like. Moreover how many hundred thousands are there which when they have sinned/ & knowledge their sins: yet trust in a bald ceremony or in a lowf●e freris coete & merits or in the prayers of them that devour widows houses & eateth the poor out of house & herboure/ in a thing of his own imagination/ in a foolish dream and a false vision/ & not in Christ's blood & in the truth that god hath sworn? All these are fayth●lesse/ for they follow there own righteousness & are disobedient unto all manner righteousness of god: both unto the righteousness of god's law where with he damneth all our deeds (sore though some of them see there sins for fear of pain/ yet had the liefer that soch deeds were no sin) & also unto the righteousness of the truth of god in his promises where by he sayeth all the repent & believe them. For though the believe that Christ died/ yet believe that not that he died for there sins & that his death is a sufficient satisfaction for there sins/ and that God for his sake willbe a father unto them and gear them power to resist sin.  
Paul saith (to the Romans in the ten Chap.) iff thou confess with thy mouth that Jesus is the lord and believe with hyne heart that God raised him up from death/ thou shalt be safe. That is if it thou believe he raised him up again for thy salvation. Many believe that God is rich and almighty/ but not unto themselves and that he willbe good to them and defend them and be there God.  
Pharaoh for pain of the plague was compelled to confess his sins/ but had yet no power to submit him self unto the will of god and to let the children of Israel go and to lose so great profit for God's pleasure. As our prelate's confess there sins saying: though we be never so evil/ yet have we the power. And again/ the scribes and the Pharisees (say they) sat in Moses se ate/ do as they teach but not as they do/ thus confess they that they are abhominabile. But to the second I answer/ if they sat on Christ's see are they would preach Christ's doctrine/ now preach they their own traditions and therefore not to be herd. If they preached Christ we aught to hear them though they were never so abominable/ as they of themselves confess and have yet no power to amend neither to let lowese Christ's flocfe to serve God in the spirit which they hold captyve compelling them to serve their false lies. The devils felt the power of Christ and were compelled against there wills to confess that he was the son of God/ but had no power to be content there with neither to consent unto the ordinance & eternal council of the everlasting God/ as our prelate's feal the power of God against them but yet have no grace to give room unto Christ/ because that they (as the devil's nature is) will themselves sit in his holy temple/ that is to wete/ the consciences of men.  
¶ Simon magus believed/ Acts eight with such a saith as the devils confessed christ/ but had no right faith/ as thou sayst in the said chapter. For he repented not consenting unto the law of God. Neither believed the promisto or longed for them/ but wondered only at the my racles which Philippe wrought and because that he himself in Philip'S presence had no power to use his wicheraste/ sorcery and art magyte/ wherewith he mocted and deluded the wits of the people. he would have bought the gift of God to have sold it much dearer/ as his successors now do and not the succestoures of Simon peter. For were they Simon Peter'S successors/ they would preach Christ as heeded/ but they are Simon magusses successors of which Simon Peter well prophesied in the second Chapter of his second Pistol saying/ there were false prophets among the people (meaning of the Jeves) even as there shall be false teachers or doctors among you/ which pryvely shall bring in sects damnable (sects is partetakinge as one holdeth of Frances another of dominyct which thing also Paul rebuketh i Corinthi. i and three) even denienge the lord that bought them (for they will not be saved be Christ neither so free any man to preach him to other) And many shall follow there damnable ways (thou wilt say shall God so free so many to go out of the right ways so long? I answer many must follow their damnable ways or else must Peter be a falls prophet) by which the way of truth shall be evil spoken of (as it is now at this present tyme. For it is heresy to preach the truth) and thorough co●etousnes shall they with feigned words make merchandise of you/ of their merchandise and covetousness it needeth not to make rehearsal/ for they that be blind see it evidently.  
Thus sayst thou that James when he saith (faith without deeds is deed/ and as the body without the spirit is deed/ so is faith without deeds/ and the devyls believe) that he meaneth not of the faith and trust that we have in the truth of God's promises and in his holy testament made unto us in Christ's blood/ which faith followeth repentance and the consent of the heart/ unto the law of God/ & maketh a man safe/ & setteth him appease with God. But speaketh of that false opinion and imagination where with some say/ I believe that Christ was borne of a virgin/ and that he deed and so forth. That believe they verily/ & so strongly that they are ready to slay whosoever would say the contrary. But they believe not that Christ deed for their sins/ 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 believe that Christ deed for their sins/ and that he is there only and sufficient saviour/ saying that they sefe other saviours of their own imagination/ and saying that they feal not their sins neither repent/ except that some repent (as I above said) for fear of pain/ but for no love nor consent unto the law of God nor longing that they have for those good promises which he hath made them in Christ's blood if they repented and loved the law of God & longed for that help which God hath promised to give to all that call on him for Christ's sake/ then verily must Gods truth gy●e them power and strength to do good works when so ever occasion were given/ either must God be a falls God. But let God be true and every man a liar as scripture saith. For the truth of god lasteth ever/ to whom only be all honour and glory forever.  
Amen.    

¶ Printed at Malborowe in the land off hesse/ by Hans luft the eight day of May. Anno M. D. xxviij.   

BE not offended most dear Reader that diverse things are overse ne thorough negligence in this little treatise. For verily the chance was such/ that I marvayle that it is so well as it is Moareover it becometh the book even so to come as a morner and in vile apparel to wait on his master which showeth himself now again not in honour and glory/ as between Moses and Helias: but in rebuke and shame as between two mortherars/ to try his true friends and to prove whether there be any faith on the earth.  
¶ In the ten leaf two side .v. line/ for few and fadeth read few and sealden.  
¶ In the xxxix leaf/ first side/ xv. line/ for Roma. ij. read Roma. ix.   

¶ The principal notes of the book.  
With god's word ought a man to rebuke wekednes and false doctrine and not with railing rhymes. 
iij. leaf in the prologue.  Antichrist is as much to say/ as against Christ and is no thing but a preacher of false doctrine/ 
the three in the prologue.  Antichrist was ever. 
iij. in the prologue.  Antichrist when he is spied goeth out of the play and disgyseth himself and then cometh in again, 
iiij. in the prologue.  Antichrist is a spiritual thing and can not beseen but in the light of god's word four prolo. The prelate's have a burning zeal to there ghostly children. 
iiij. in the prologue.  Try all doctrine by God's word .v. prologue. Believe no thing except that God's word bear reacord that it is true. 
u in the prologue.  They give more faith to Aristoteles than to Christ 
fo. i.  The law is death and the promises life 
fo. ij.  The law when it is preached giveth no power to fulfil the law 
fo. ij.  Faith when it is preached bringeth the spirit and power to fulfil the law 
fo. ij.  The consenting of the heart to the law is eternal life 
fo. ij  A man must have some goodness in his heart before he bring forth good works 
fo. iiij  The law uttereth sin and setteth us at bate with God 
fo. u and. vi  The promises justify 
fo. vi  As hell followeth evil deeds naturally unsoughtefore: so doth heaven follow good works unsoughtefore 
fo. xuj  We be heirs of damnation thorough Adam and heirs of salvation thorough Christ 
fo. xuj  All evil springeth of Adam and all goodness of Christ. 
fo. xx  A christian man doth all his deeds to tame his body & to do his duty unto his neiboure. 
xxi.  He that fulfilleth the law with such love as Christ did may be bold to have pardons of his merit's 
fo. twenty-three.  Every man is a sinner in the law/ be he never so perfeyt/ & every man is righteous in the promises/ be he never so weak 
fo. xxiv.  A Christian worketh be cause it is gods will only and not for reward 
f. xxv.  He that consenteth in his heart unto God's law is no more an enemy/ but a friend. 
xxvij  The manner of the speaking of scripture. 
fo. thirty. and fol. xxxiij. and xxxiiij  What a neighbour signifieth and who is a neighbour 
fo. xxxij  Opera supererogationis 
fo. xxxij.  No man understandeth the things of God save he that hath the spirit of God 
fo. xxxiiij  Good works 
fo. xxxxvi.  Fasting 
fo. xxxvi.  Watching 
fol. xxxvij.  Prayar 
fol. xxxvij.  Aas every man fealyth God unto himself so is he unto his neighbour 
fo. xxxviij.  We ought to reach the weak in the faith and not to make a pray of them 
fo. xxxix.  A man is as much bond to pray for him that giveth him naught/ as for him that giveth him a thousand pound 
fo. xl.  Alms deeds 
fo. xl.  Whosoever is able and helpeth not his neighbour at his need is a thief 
fo. ●l  A Christian man rejoiceth in Christ and not in his deeds 
fo. xlj.  The order of love or charity 
fo. xlj.  Thy neighbours need hath as good right in thy goods as Christ or God himself 
fo. xlj.  Good works are all things which a Christian doth within the law of God 
fo. xlij.  Not good dead is better than another to please God with all 
fo. xlij.  How every man should use his office and every man his craft and his liberty. 
fo. xliiij.  What so ever is not God's word that count idolatry 
fo. xlv.  The word which the saints preached pertaineth unto us only/ their garments & their private living pertaineth unto themselves. 
xlv.  Christ serveth but for them that repent 
fo. xlv.  Beware of thy good intent imagination & zeal without God's word 
fo. xluj.  A good intent is one and knowledge is an other 
fo. xlvi.  why Steven was slain 
fo. xlvij.  The use of Churches at the beginntnge 
fo. xlvij.  In what Church god is worshipped & how. 
eo  Aristoteles and Plato can not understand the scripture 
xlvij.  No work is good in the sight of God/ but that which springeth of the love which we have to God for the kindness that Christ hath showed us 
fo. xlviij  All goodness that God giveth us/ all goodness that isin us/ all the good that we do & all that we shall receive of god are the gift of God freely given thorough Christ's purchasinge 
fo. xljx.  Why the scripture saith thou shalt be rewarded after thy works oftener than after thy faith or love 
fo. xlix.  The final cause why a Christian doth or leveth undone any thing is god's honour only. 
xljx.  God hath sworn as much to us as to the saints of the old time/ and is as true now to fulfil his promise as he was then/ if we believe as they did 
fo. l.  faith only expelleth the wrath of God 
fo. l.  No man understandeth the speaking of God save he that hath the spirit of God 
fo. lj.  Worldly righteousness springeth of deeds/ Gods righteousness springeth of Christ thorough faith 
fo. lij  though the reward depended of the work there could no man be saved 
fo. liij.  He that willbe saved by his works must other presume or despere 
fo. liij.  Why evil rulers must be obeyed/ & how profitable the be to a christian man 
fo. luj.  Faith prayeth all ways and in all places/ and unbelief only in the church 
fo. lvij  Faith maketh all thing good and unbelief all thing evil 
fo. lix  The devil's have none of Paul's faith 
fo. lix  Not man hath power to submit himself to the will of God but he that believeth 
fo. lx  Our imagination must God accept/ but his ordinance we will not admit 
fo. lx  All our worshipping of God is that he should do our will/ but we will not obey his will. 
lx  Not man is holpen by God's promise but sinners that feal their sin 
fo. lx  Oder we feal no sin at all/ or count sin after our own imaginations/ or if we count all thing sin that God hath made sin/ then run we to our own fantasies for succour & not to the remedy that God hath ordained 
fo. lx.  The unhelefe followeth his own righteousness and resisteth God's 
fo. lxj.  The confession of Pharaoh 
fo. lxj.  The confession of our prelate's 
fo. lxj.  The confession of the devyls 
fo. lxj.  The faith of Simon magus 
fo. lxj.  Whether our prelate's be Simon Peter's successors or Simon magusses 
fo. lxij.  Peter's prophesy is true or he a falls prophet though it be never so fearful or terrible 
f. lxij