The Newe Testament dylygently corrected and compared with the Greke by Willyam Tindale, and fynesshed in the yere of our Lorde God A.M.D. & xxxiiij. in the moneth of Nouember.

¶ A prologe to the Epistle of Paule to the Romayns.

FOr as moche as this pistle is the principall and most excel∣lent part of the new etestam••t / and most pure Euangelion / that is to saye gladde tydinges & that we call gospell / & also a lyghte & a waye in vnto the ho¦le scripture / I thynke it mete / that euery Christen man not only knowe it by rote and with oute the boke / but also exercise him selfe therin euermore continually / as with the dayly brede of the soule. No man verely can rede it to ofte or studie it to well: for the moare it is studyed the easier it is / the moare it is chewed the plesander it is / and the moare groundely it is serched the precio set thinges are found in it / so greate treasure of spirituall thinges lyeth hyd therin.

I will therfore bestowe my laboure and dili∣gence / thorowe this lytell preface or prologe / to prepare awaye in ther vnto / so farforth as god shall geue me grace / that it maye be the bet¦ter vnderstonde of euery man / for it hath bene hetherto euyll darkened with gloses & wonder full dreames of sophisters / that noman cowde spye oute the entente & meanynge of it / which neuerthelesse of it selfe / is a bryght lyghte / & sufficient to geue lyght vnto all the scripture.

Fyrst we must marke diligently the maner of speakynge of the Apostel / and aboue all thinge knowe what Paul meaneth by these wordes / * 1.1 the Lawe / Synne / Grace / Fayth / Ryghteous∣nes / Flesshe / Sprite and soche lyke / or els rede thou it neuer so ofte / thou shalt but loose thy laboure. This word Lawe maye not be vnder∣stonde here after the cōmune maner / and to vse Paules terme / after the maner of men or after

mannes wayes / that thou woldest saye the la∣we here in this place were nothinge but lernyn¦ge whiche teacheth what ought to be done and what oughte not to be done / as it goeth with mannes lawe where the lawe is fulfilled with outewarde workes only / though the hert be ne ver so farre of. But God iudgeth the grounde of the herte / ye and the thoughtes and the secret mouynges of the mynde / & therefore his lawe requireth the grounde of the hert & loue from the botome▪ there of / & is not content with the outeward worke only: but rebuketh those wor¦kes most of all which springe not of loue from the ground & lowe botome of the herte / though they appere outwarde neuer so honest & good / as Christ in the gospell rebuketh the Pharises aboue all other that were open synners / & cal∣leth them ypocrites / that is to saye Simulars / and paynted Sepulchres. Which Pharises yet lyued no men so pure / as perteynynge to the ou∣tewarde dedes & workes of the lawe. Ye & Paul in the thyrd chapter of his Pistel vnto the Phi¦lippians confesseth of him selfe / that as tou∣chynge the lawe he was suche a one as no man cowde complayne on / and notwithstondynge was yet a murderer of the Christen / persecu∣ted them / and tormented them / so soore / that he compelled thē to blaspheme Christe / & was all to gether mercylesse / as many which now fayne outward good workes are.

For this cause the .c.xv. Psalme calleth all men lyars / because that noman kepeth the la∣we from the grounde of the herte / nether can ke¦pe it / though he appeare outward full of good workes.

For all mē are naturally enclyned vnto euyll and hate the lawe. We fynde in oure selues vn∣lust and tediousnes to do good / but lust and de∣lectacyon to do euyll. Nowe where no fre lust

is to do good / there the botome of the hert ful∣filleth not the lawe / and there no doute is also synne / & wrath is deserued before God / though there be neuer so grete an outwarde shewe and apearaunce of honeste lyuinge.

For this cause concludeth saynte Paul in the seconde Chapter / that the Iewes are all syn∣ners & transgressors of the lawe / though they make men beleue / thorowe ypocrisy of outwar¦de workes / howe that they fulfyll the lawe / and sayth that he only which doeth the lawe / is ryghteous before God / meanynge therby that no man with outwarde workes / fulfilleth the lawe.

Thou (sayeth he to the Iewe) teachest / a man shulde not breake wedlocke / & yet breakest wed∣locke thy selfe. Wherin thou iudgest an other man / therin condemnest thou thy selfe / for thou thy selfe doest euen the very same thinges whi∣che thou iudgest. As though he wolde saye / thou lyuest outewardly well in the workes of the lawe / and indgest them that lyue not so. Thou teachest other men: and seest a moote in an other mans eye / but art not ware of the bea¦me that is in thyn awne eye. For though thou kepe the lawe outewardly with workes for fea¦re of rebuke / shame and punysshement / other for loue of rewarde / vauntage and▪ vayne glo∣ry / yet doest thou all with out lust and loue to∣warde the lawe / and haddest leuer a greate dea∣le other wyse do / yf thou dydest not feare the la∣we▪ ye inwardly in thyne herte / thou woldest that ther were no lawe / no nor yet God / the au∣ctor and vengear of the lawe / yf it were pos∣sible: so paynefull it is vnto the to have thyne appetytes refrayned / and to be kepte doune.

Wherfore then it is a playne conclusion / that thou from the grounde and botome of thyne herte / arte an ennymye to the lawe. What pre∣vayseth

it nowe / that thou teachest an other man not to steale / hen thou thyne awne sel∣fe arte a thefe in thyne hert / & outwardly wol∣dest fayne steale yf thou durst? though that the outwarde dedes abyde not alwaye behynde with soch ypocrites & dissimulars / but breake forth amonge / euen as an euyll scabbe or a pocke can not all wayes be kepte in with violence of me∣dicine.

Thou teachest an other man / but teachest not thy selfe / ye thou wotest not what thou tea¦chest / for thou vnderstondest not the lawe a ryght / how that it cannot be fulfylled and sa∣tisfyed / but with an vnfayned loue and af∣fecyon / so greately it can not be fulfylled with outeward dedes and workes only. Moreouer the lawe encreaseth synne / as he sayth in the fyfte Chapter / because that man is an enymy* 1.2 to the lawe / for as moche as it requireth so ma∣ny thynges clene contrarye to his nature / whe∣re of he is not able to fulfyll one poynte or tyt∣le / as the lawe requireth it. And therfore are we moare prouoked / and haue greater lust to breake it.

For which causes sake he sayeth in the se∣venth Chapter / that the lawe is spirituall: as though he wold saye / yf the lawe were flesshe∣ly and but mans doctrine / it myght be fulfylled / satisfyed and stylled with outwarde dedes. But nowe is the lawe goost••ye / and no man fulfylleth it / excepte that all that he doeth / springe of loue from the botome of the hert. Suche anewe hert a lusty corage vnto the la∣we* 1.3 warde / canst thou neuyr come by of thyne awne strenght and enforcemente / but by the ope racy on & workynge of the spirite.

For the spirite of God only maketh a man spi¦rituall & lyke vnto the lawe / so that nowe hen∣ceforth he doeth nothinge of feare or for lucre

or vantages sake or of vayne glory / but of a fre hert / and of inward iust. The lawe is spiri∣tuall & wilbe bothe loued and fulfylled of a spi¦rituall hert / and therfore of necessite requireth it the sprete that maketh a mannes hert fre / and geueth him lust & courage vnto the lawe war¦de. Where soche▪ a sprite is not / there remay∣neth synne / grudgynge & hatered ageynst the lawe / which lawe neuerthelesse is good / rygh∣tewes and holy..

Acquaynte thy selfe therfore with the maner of speakynge of the Apostel / & let this nowe sty¦ke faste in thyne hert / that it is not bothe one / * 1.4 to do the dedes & workes of the lawe / & to ful∣fyll the lawe. The worke of the lawe is / what soeuer a man doeth or can do of his awne fre∣will / of his awne proper strengthe & enforsyn∣ge. Not withstondynge though there be neuyr so greate workynge / yet as longe as ther re∣mayneth in the herte vnlust / tediousnes / grud∣gyng / grief / payne / lothsumnes & compulsion toward the lawe / so longe are all the workes vnprofitable / lost / ye and damnable in the sigh∣te of God. This meaneth Paul in the thryde chapter where he sayeth / by the dedes of y^• lawe shall no flesshe be iustified in the syghte of god. Here by perceauest thou / that those sophisters are but disceauers / whiche teache that a man maye / and must prepare him selfe to grace & to the fauoure of God / with good workes. Howe can they prepare them selues vnto the fauoure of god / & to that which is good / when they thē selues can do no good / no can not once thinke a good thought or consent to do good / the deuyll possessinge their hertes / myndes & thoughtes captiue at his pleasure? Can those workes plea¦se God thinkest thou / which are done with gri¦fe / payne and tediousnes / with an euyll will / with a contrarye and grudgynge mynde?

O holy saynte prosperus / how mightely with the scripture of Paul / dydest thou confounde* 1.5 this heresye / aboute (I trowe) a twelue hondred yeares a goo / or therapon.

To fulfill the lawe is / to do the workes ther¦of* 1.6 & what soeuer the lawe commaundeth / with loue / lust & inward affeccion & delectacion: and to lyue godly & well / frely / willingly / and with oute compulcion of the lawe / euen as though there were no lawe at all. Suche luste & fre li∣berte to loue the lawe / cometh only by the wor¦kinge of the sprite in the herte / as he saith in the fyrste Chapter.

Nowe is the sprite none otherwise geuen / then by faith only / in that we beleue the promy¦ses of God / with oute wauering / how that God is true / & will fulfill all his good promyses to∣ward* 1.7 vs / for Christes bloudes sake / as it ys playne in the fyrste chapter. I am not assha∣med sayeth Paul / of Christes gladde tydinges / for it is the power of God / vnto saluaciō to as many as beleue. For attōce & to gedder▪ euen as we beleue the glad tydinges preached to vs / the holy goost entreth in to oure hertes / & lowseth the bondes of the deuyll / which before posses∣sed* 1.8 oure hertes in captiuite / & held thē that we could haue no lust to the will of God in the la∣we. And as the sprite cōmeth by faith only / euē so faith cometh by hearinge the worde or glad tydinges of God / whē Christ is preached / how that he is goddes sonne & man also / ded & rysen agayne for oure sakes / as he sayeth in the .iii. iii••. & .x. Chapters. All oure iustifyinge then cometh of fayth / and fayth and the sprite co∣me of God and not of vs.* 1.9

Here of cometh it / that fayth only iustifieth / maketh rightewes / & fulfilleth the lawe / for it bringeth the sprete thorowe Christes deseruin¦ges / the sprite bringeth lust / looseth the hert /

maketh him fre / setteth him at liberte / & geueth him strength to worke the dedes of the lawe with loue / euen as the lawe requyreth. Then at the last out of the same faith so workinge in* 1.10 the herte / springe all good workes by there aw∣ne accorde. That meaneth he in the thyrde chap¦ter: for after he hath cast awaye the workes of the lawe / so that he soundeth as though he wolde breake & disanull the lawe thorow faith: he answereth to that mighte be layde agaynst / sayinge▪ wedestroye not the lawe thorow faith but maintayne / furder or stablisshe the lawe thorowe faith. That is to faye / we fulfill the lawe thorowe faith.

Synne in the scripture is not called that ou∣teward* 1.11 worke only cōmitted by the body / but all the whole busynes & what soeuer accompa∣nieth / moueth or stereth vnto the outeward de∣de / & that whence the workes springe: as vnbe∣lefe / pronenes & redynes vnto the dede in the grounde of the herte / with all the powers / affec¦cions & appetites where with we can but synne. So that we saye / that a man then synneth / whē he is caried awaye hedlonge in to synne / all to geder as moche as he is / of that poyson inclina¦cion & corrupte nature wherin he was concey∣ued & borne. For there is none outward synne cōmitted / excepte a man be caried awaye all to gedyr / with lyfe / soule / herte / bodie / luste & myn¦de ther••to. The scripture loketh singularly vn¦to the hert / & vnto the role & originall fountay¦ne of all synne / which is vnbelefe in the botome of the herte. For as faith only iustifieth & brin¦geth* 1.12 the sprite & lust vnto the outewarde good workes / euē so vnbelefe only dāneth & kepeth oute the sprite / prouoketh the f••esshe & stereth vppe luste vnto the cuyll outeward workes / as happened to Adā & ••ua in Paradise. Gene. ii••.

For this cause Christ calleth synne vnbelefe / and that notably in ••. xvj. chap. of Iohn. The

sprete / saith he / shall rebuke the worlde of syn∣ne / because they beleue not in me. And Iohn viij. he sayth: I am the light of the worlde. And therfore in the .xij. of Iohn he byddeth them / whyle they haue light / to beleue in the light / that ye maye be the chyldrē of light: for he that walketh in darcknes wotteth not whether he goeth. Now as Christ is the light / so is the ignoraunce of Christ that darcknes wherof he speaketh / in which he that walketh wotteth not whether he goeth: that is / he knoweth not how to worke a good worke in the syght of God / or what a good worke is. And therfore in the .ix. he sayth: as longe as I am in the worlde / I am the light of the worlde: but there cōmeth night when no man can worke. Which nyght is but the ignoraūce of Christ in which no mā can se to do anyeworke that pleaseth God. And Paul exhorteth Ephesi. iiii. that they walke not as other hethen which are straūgers frō thelyfe of God / thorow the ygnoraūce that is in thē. And agayne in the same chap. Put of (sayth he) the olde mā which is corrupt thorowe the lustes of erroure / that is to saye ignoraūce. And Ro. xii•• Let vs cast awaye the dedes of darcknes: that is to saye of ignoraūce & vnbelefe. And .j. Pet. j Fassion not youre selues vnto youre olde lustes of ignoraūce. And .j. Io. ij. He that loueth his brother dwelleth in light: and he that hateth his brother walketh in darcknes / & woteth no•• whether he goeth / for darckenes hath blynded his▪ eyes. By light he meaneth the knowled∣ge of Christ / and by darcknes / the ignoraunce of Christ. For it is impossible that he that knoweth Christ truly / shulde hate his brother.

Furthermore / to perceaue this thinge more clearlye / thou shalt vnderstonde / that it is im∣possible to synne anye synne at all except a man breake the fyrst commaundement before. Now is the fyrst commaundement deuyed into

two verses. Thy Lorde God is one God: and thou shalt loue thy Lorde God with all thyne heart / with all thy soule / with all thy power and with all thy myght. And the whole cause why I synne agaynst anye inferioure precept / is that this loue is not in myne heart: for were this la∣we wrytten in my harte & were full & perfect in my soule / it wolde kepe myne hearet frō consen¦tynge vnto anye synne. And the whoale & on∣lye cause why this loue is not written in oure heartes / is that we beleue not the fyrste parte / that oure Lorde God is one God. For wyst I what these wordes / one Lorde & one God mea¦neth: that is to saye / if I vnderstode that he ma¦de all / & ruleth all / & that whatsoeuer is done to me / whether it be good or bad / is yet his will / & that he onlye is the Lorde that ruleth & dothe it: & wist I therto what this worde myne mea¦neth▪ that is to saye / if myne heart beleued & fel¦te the infinite benefites & kyndenes of God to me warde / & vnderstode & ernestlye beleued the many folde couenauntes of mercie wherwith God hath bounde him selfe to be myne wholie & altogether / with all his power / loue / mercie & myght / then shuld I loue him with all myne heart / soule / power & might / & of that loue euer kepe his cōmaundementes. So seye now that as fayth is the mother of all goodnes & of all good workes / so is vnbelefe the grounde & ro∣te of all euell and all euell workes.

Finallie / if anye man hath forsaken synne & is cōuerted to put his trust in Christ & to kepe the lawe of God / do the fall at a tyme: the cause is / that the flesshe thorow neegligēce hath cho¦ked the sprite & oppressed hir & taken from hir the fode of hir strēgth. which fode is hir medi∣tacion in God & in his wonderfull dedes / & in the manyfolde couenauntes of his mercie.

Wherfore then before all good workes as

good frutes / there must nedes be fayth in the her¦te whence they spring. And before all bad dedes as bad frutes / there must nedes be vnbelefe in the hert as in the rote / foūtayne / pith & strēght of all synne. Which vnbelefe & ignoraūce is cal¦led the heed of the serpēt & of the olde dragon / which the womans seed Christ / must treade vn∣der fote / as it was promysed vnto Adam.

Grace & gifte haue this differēce. Grace pro¦perly* 1.13 is Goddes fauoure / beniuolence or kynd mynd / which of his awne selfe / with oute deser∣uing of vs / he beareth to vs / wherby he was mo¦ued & enclined to geue Christe vnto vs / with all his other giftes of grace. Gifte is the holy go∣ste & his workinge whom he poureth in to the hertes of them / on whom he hath mercy / and whō he fauoreth. Though the giftes of the spri¦te encreace in vs dayly / & haue not yet their full perfeccion: ye & though there remayne in vs yet euill lustes & sinne which fight agaynst the spri¦te / as he sayth here in the .vij. Chapter / & in the v. to the Galathiās / & as it was spokē before in the thride Chapter of Genesis of the debate betwene the womans seed & the seed of the ser∣pēt: yet neuerthelesse goddis fauoure is so grea¦te / & so strōge ouer vs for christes sake / that we are coūted for full hole & perfecte before God. For Goddis fauoure toward vs / deuydeth not hyr selfe / encreasinge a lyttell & a lytell / as doo the gyftes / but receaueth vs hole & all to gether in full loue for Christes sake oure intercessor & mediator / & because that the gyftes of the spri¦te & the batayle betwene the sprite and euyll lu∣stes / are begonne in vs all ready.

Of this nowe vnderstondest thou the .vij. chapter where Paul accuseth him selfe as a syn¦ner & yet in the .viij. Chapter sayeth / there is no damnacion to them that are in Christe / and that because of the sprite / & because the gyftes

of the sprite are begōne in vs. Synners we are because the flesshe is not full kylled & morti∣fied. Neuerthelesse in as moche as we beleue in Christ / & haue the ernest & begynninge of the sprite / and wold fayne be perfecte / God is so lo¦uinge & fauourable vnto vs that he will not lo¦ke on soche synne / nether will counte it as syn∣ne / but will deale with vs accordinge to oure belefe in Christe / & accordinge to his promises which he hath sworne to vs / vntyll the synne be full slayne & mortified by dethe.

Faith is not mās opinion & dreame / as some ymagin & fayne when they heare the storie of* 1.14 the Gospell: but when they se that there folowe no good workes nor mendement of lyuinge / though they heare / & yet can babyll many thin¦ges of faith / then they fall from the righte waye & saye / fayth only iustifieth not / a man must haue good workes also / if he will be righ∣tewes & safe. The cause is when they heare the Gospell or glad tydinges / they fayne of their awne strength certayne imaginaciōs & though¦tes in their hertes sayinge: I haue heard the Go¦spell / I remēber the storie / lo I beleue. And that they counte righte fayth / which neuerthelesse as it is but mās imaginaciō & fayninge / euē so profiteth it not / nether folowe there any good workes or mendement of lyuinge.

But righte faith is a thinge wroughte by the* 1.15 holy goost in vs / which chaungeth vs / turneth vs in to a newe nature & begetteth vs a newe in God / and maketh vs the sonnes of God / as thou redest in the fyrste of Iohn / a killeth the olde Adam / & maketh vs all to gethyr newe in the hert / mynd / will / lust & in all oure affecciōs and powers of the soule / and bringeth the holy goost with hyr. Faith is a liuely thinge / migh¦ty in workinge / valiaunte & stronge / euer doin¦ge / euer frutefull / so that it is vnpossible that

he which is endued therewith / shulde not wor∣ke all wayes good workes with oute ceasinge. He axeth not whether good workes are to be done or not / but hath done thē all redy / yet men¦ciō be made of them / & is all waye doynge / for soche is his nature nowe: quicke faithe in his herte & lyuely mouinge of the sprite driue him & stere him therūto. Who soeuer doeth not good workes / is an vnbeleuinge person & faithlesse / & loketh rounde aboute gropinge after faith & good workes / and wot not what faith or good* 1.16 workes meane / though he babill neuer so ma∣ny thinges of fayth and good workes.

Fayth is then a liuely & sted faste truste in the fauoure of God / wherewith we cōmitte oure selues all to gedyr vnto God / & that truste is so surely groūded & steketh so fast in oure hertes / that a mā wolde not once doute of it / though he shuld dye a thousand tymes therfore. And su¦che truste wrought by the holy goost through fayth / maketh a man glad / ••u••••y / cherefull & true herted vnto God & to all creatures. By the meanes where of / willingly & withoute cōpul¦sion he his glad & redy to do good to euery man / to do seruice to euery mā / to soffre all thinges / that God maye be loued & praysed / which hath geuen him suche grace: so that it is impossible to separat good workes frō faith / euen as it is impossible to separat heete & burnīge frō fyre.

Therfore take hede to thy silfe / and beware of thyne owne fantasies and ymaginacions / which to iudge of fayth and good workes will semewyse / when in deade they are sterke blind and of all thinges most folysshe. Praye God that he will witesafe to worke fayth in thyne herte / or else shalt thou remayne euermore faythlesse / fayne thou / ymagin thou: enforce thou / wrastyll with thy selfe / and do what thou wilte or canst.

Righteousnes is euē suche faith / & is called Godes righteousnes / or righteousnes that▪ is of valoure before God. For it is Goddis gifte / & it altereth a man & chaūgeth him to a newe spri¦tuall* 1.17 nature / & maketh him fre & liberall to paye euery man his dutie. For thorow fayth is a man purged of his synnes / & obteyneth luste vn¦to the lawe of God / whereby he geueth God his honoure & payeth him that he oweth him / & vn∣to mē he doeth seruis willingly wherwithsoe∣uer he can / & payeth euery man his dutie. ••u∣the righteousnes can nature / frewill / and oure awne strēgthe neuer bringe to passe. For as no man can geue him silfe fayth / so can he not take awaye vnbelefe / how then can he take awaye eny synne at all. Wherfore all is false ypocri∣sy and synne / whatsoeuer is done with oute fayth or in vnbeleue / as it is euydēt in the. xiiij Chapter vnto the Romayns / though it appere neuer so glorious or beautyfull outwardes.

Flesshe and sprite mayste thou not here vn∣derstōd / as though flesshe were only that which perteyneth vnto vnchastite and the sprite that which inwardly pertayneth to the herte: but Paule calleth flesshe here as Christe doth Iohn* 1.18 iij. All that is borne of flesshe / that is to wete / the whole mā withlife / soule / body / witte / will / reason & what soeuer he is or doth with in and withe oute / because that these all / & all that is in man / study after the worlde & the flesshe. Call flesshe therfore whatsoeuer (as longe as we are with oute the sprite of God) we thinke or speke of God / of faith of good workes & of spi∣rituall matters. Call flesshe also all workes which are done with oute grace & with oute the workinge of the sprite / how soeuer good / holy and spirituall they seme to be / as thou mayst proue by the .v. Chapter vnto the Galathy ās / where Paul numbreth worshepinge of ydols /

witchecrafte / enuy and hate amonge the dedes of the flesh / & by the .viij. vnto the Romayns / where he sayth that the lawe by the reason of the flesshe is weake which is not vnderstond of vnchastite only / but of all synnes / & most speci∣ally / of vnbelefe which is a vyce most spirituall and grounde of all synnes.

And as thou callese him: which is not rene∣wed with the sprite & borne agayne in Christ / flesshe / and all his dedes / euen the very mocyōs of his hert and mynd / his lerninge / doctrine and contemplacyon of hye thinges / his preachinge teachinge and study in the scripture / bildinge of churches / foundinge of abbeyes / geuinge of al∣mes / masse / matence and whatsoeuer he doeth / though it seme spirituall and aftyr the lawes of god. So cōtrary wyse call him spirituall which* 1.19 is renewed in Christe / and all his dedes which springe of fayth / seme they neuer so grose as the wasshinge of the disciples fete / done by Christ and Peters fisshinge aftyr the resurrec¦cion / ye and all the dedes of matrimony are pu∣re spirituall / yf they procede of faith / & what so¦euer is done with in the lawes of God / though it be wrought by the body / as the very wipin∣ge of shewes and soche lyke / how soeuer grose they appere outewarde. Withoute suche vnder¦stōdinge of these wordes cāst thou neuer vnder¦stond this epistell of Paull / nether any other place in the holy scripture. Take hede therfore / for whosoeuer vnderstondeth these wordes o∣ther wyse / the same vnderstondeth not Paul / what soeuer he be. Now will we prepare oure selues vnto the pistle.

For as moche as it becōmeth the precher of* 1.20 Christes glad tydinges / first thorow opening of the lawe / to rebuke all thinges & to proue all thinges synne / that procede not of the sprit and of faith in Christe / & to proue all men synners

& chyldren of wrath by inheritaunce / and howe that to synne is their nature / & that by nature they can none other wyse do than to synne / and therwith to abate the pryde of man / and to brin¦ge him vnto the knowledge of him selfe / and of his miserye and wretchednes / that he myght de¦syre helpe. Euen so doeth saynet Paul and be∣ginneth in the fyrst Chapter to rebuke vnbele∣fe and grose synnes which all men se / as the ydo latrie / and as the grose synnes of the hethen we¦re & as the synnes nowe are of all them which lyue in ignorance without fayth / & without the fauoure of God: & sayth. The wrath of God of heuen appereth thorowe the Gospell vpon all men for their vngodly & vnholy lyvinge. For though it be knowē & dayly vnderstond by the creatures / that ther is but one God yet is natu¦re of hyr selfe without the sprite & grace so cor¦rupte & so poysoned / that men nether can thanke him / neder worshippe him / nether geue him his due honoure / but blinde them selues and faule withoute ceasinge in to worse case / euen vntyll they come vnto worshippinge of ymages and workinge of shamefull synnes which are abho∣minable and agaynst nature / and moreouer so∣fre the same vnrebuked in other / hauinge delec¦tacion and pleasure therin.

In the seconde Chapter he proceadeth fur∣ther* 1.21 and rebuketh all those holy people also which withoute luste and loue to the lawe / lyue well outwardly in the face of the worlde & con∣dempne other gladly / as the nature of all ypo∣crites is / to thinke them selues pure in respecte of open synners / & yet hate the lawe inwardly & are full of couetousnes a enuye & of all vn∣clennes / Mat. xxiij. These are they which de¦spise the goodnes of God / & accordinge to the hardenes of their hertes / hepe to geder for them¦selues the wrath of God. Furthermore saynet Paule as a true expou••der of the lawe / suf∣freth

no mā to be withoute synne / but declaret & that all they are vnder snne which of frewill of nature / will liue well / & suffreth them not to be better then the open synners / ye he calleth them harde herted and seche as cānot repente.

In the thyrde Chap. he myngleth both to ge¦der / both* 1.22 the Iewes & the gētyles & sayeth that the one is as the other / both synners / & no diffe¦rence betwene thē / saue in this only / that the Ie∣wes had the worde of God cōmitted vnto thē. And though many of them beleued not thereon / yet is goddis truth and promyse therby nether hurte ner minisshed: And he taketh in his waye & allegeth the sayinge of the .l. Psal. that God myght abyde true in his wordes & ouercome when he is iudged. After that he returneth to* 1.23 his purpose agayne & proueth by the scripture / that all men without differēce or excepcion are synners / and that by the workes of the lawe no man is iustified: but that the lawe was geuē to vtter & to declare synne only. Then he begin∣neth & sheweth the rightwaye vnto rightewes∣nes / by what meanes men must be made righte∣ous and safe / and sayeth. They are all synners & without prayse before God / & must without their awne oeseruinge be made righteous tho∣rowe fayth in Christ / which hath deserued so∣che righteousnes for vs / & is become vnto vs goddis mercy stole for the remission of synnes that are past / therby prouing that Christes righ¦teousnes which cōmeth on vs thorowe fayth / helpeth vs only. Which righteousnes / sayeh he is now declared thorowe the gospell & was te∣stified of before by the lawe & the Prophetes. Furthermore (sayth he) the lawe is holpe & for dered thorowe fayth / though that the wor∣kes therof with all their ••oste are brought to nought & proued not to iustifie.

In the .iiij. Chapter (after that nowe by the* 1.24 iij. fyrst Chapters / the synnes are opened and

the waye of fayth vnto righteousnes layde) he beginneth to answere vnto certayne obiecciōs and cauillacyōs. And first he putteth forth tho¦se blynd reasons / which commenly they that wylbe iustified by their awne workes / are wōt to make whē they heare that faith only with out workes iustifieth / sayinge / shall men do no good workes / ye & yf faith only iustifieth / what nedeth a man to stody for to do good workes? He putteth forth therfore Abraham for an en sample / sayinge: what did Abraham with his workes? was all in vayne? came his workes to no profet? And so concludeth that Abrahā with oute and before all workes was iustified & ma∣de righteous. In so moche that before the wor∣ke of circumcision he was praysed of the scri∣pture and called righteous by his faith only / Genesis .xv. So that he did not the worke of circumcision for to be holpe therby vnto righ¦teousnes / which yet God commaunded him to doo / and was a good worke of obedience / So in lyke wise no doute none other workes helpe a∣ny thinge at all vnto a mās iustifiynge: but as* 1.25 Abrahams circumcision was an outeward si∣gne whereby he declared his righteousnes whi¦che he had by faith / and his obedience and redy¦nes vnto the will of god / euen so are all other good workes outeward signes and outeward frutes of faith and of the sprite / which iustifie not a man / but that a mā is iustified all redy be¦fore God inwardly in the hert / thorowe fayth & thorowe y^e sprite purchased by christes bloud.

Here with now establissheth saynt Paul his doctrine of faith afore rehersed in the thrid cha¦pter / and* 1.26 bringeth also testimony of Dauid in the .xiij. psalme / whiche calleth / a man blessed not of workes / but in that his sinne is not reke¦ned & in that fayth is imputed for•• righteousnes / though he abyde not afterwarde withoute go∣od

workes / when he is once iustified.

For we are iustified and receaue the sprite for to doo good workes / nether were it other∣wyse possible to do good workes / excepte we had first the sprite.

For how is it possible to do any thynge wel in the sight of god / while we are yet in captiui¦te & bondage vnder the deuill / & the deuill pos∣sesseth vs all to geder & holdeth our hertes / so that we cānot once cōsent vnto the will of god. No man therfore can preuent the sprite in do∣inge good: but the sprite must first come and wake him out of his slepe & with the thunder of the lawe feare him / and shewe him his mise¦rable estate and wretchednes / & make him ab∣hore / and hate him silfe and to desyre helpe / & then cōforte him agayne with the pleasant ray¦ne of the Gospell / that is to saye / with the swe¦te promyses of God in Christ / and stere vppe fayth in him to beleue the promises. Then whē he beleueth the promyses / as God was mercy full to promyse / so is he true to fulfill them / & will geue him the sprite and strength / both to loue the will of god & to worke ther after. So se we that God only (which accordinge to the scripture worketh all in all thinges) worketh a mans iustifiynge / saluacion and healthe / ye and powreth fayth and beleue / luste to loue goddis will / and strength to fulfill the same / in to vs / euen as water is powred into a vessell / & that of his good will and purpose / and not of ourede seruinges and merites. Goddis mercy in pro∣mysinge and trueth in fulfilling his promyses saueth vs and not we oure selues. And therfo∣re is all laude / prayse and glory / to be geuen vn to God for his mercy and trueth / and not vnto vs for ouremerites & deseruinges. After that / he stretcheth his ensample oute agaynste all other good workes of the lawe / and concludeth

that the Iewes cānot be Abrahams heyres be∣cause of bloud & kynred only / & moche lesse by the workes of the lawe / but must enheret Abra¦hams fayth / yf they wilbe the right heyres of Abraham for as moche as Abraham before the lawe / bothe of Moses & also of circ••••cision / was thorowe fayth made righteous & called the fa∣ther of all them that beleue / & not of them that worke. Moreouer the lawe causeth wrath / in as mocheas no man can fulfill it with loue and fuste / & as longe as suche grudginge / hate & in dignacion agaynst the lawe remayneth in the herte / & is not takē awaye by the sprite that cō∣meth by fayth / so longe (no doute) the workes of the lawe / declare euidētly that the wrathe of God is vpō vs & not fauoure. Wherfore fayth only receyueth the grace promysed vnto Abra∣ham. And these ensamples were not writtē for Abrahās sake only (sayth he) but for oures al∣so to whom yf we beleue / fayth shalbe rekened lykewyse for righteousnes / as he sayth in the ende of the Chapter.

In the .v. Chapter he cōmendeth the frutes* 1.27 & workes of fayth / as are peace / reioysinge in the conscience inwarde loue to God & man: mo¦reouer / boldnes trust / confidence & astrōge & a lusty mynd & stedfaste hope in tribulacion and sufferinge. For all suche folowe / where the righ¦te fayth is / for the abundāte graces sake & gyf¦tes of the sprite / which God hath geuen vs in Christe / in that he gaue him to dye for vs yet his enymies. Now haue we then that fayth on¦ly before all workes iustifieth & that it folo∣weth not yet therfore that a man shulde do no good workes but that the righte shapen wor∣kes* 1.28 abide not behind / but accōpanye fayth / euē as brightenes doth the sunne / and are called of Paul the frutes of the sprite. Where the sprite is / therit is alwayes somer & ther are alwayes

good frutes / that is to saye: good workes. This is Pauls order / that good workes springe of the sprite / the sprite cometh by fayth & fayth cō¦meth by hearinge the worde of God / when the glad tydinges & promises which god hath made to vs in Christe / are preached truly / & receaued in the groūde of the herte without waueringe or doutinge aftir that the lawe hath passed vpō vs & hath dāned oure cōsciēces. Where the wor¦de of God is preached purely & receaued in the herte / thereis fayth & the sprite of God / & ther are also good workes of necessite when soeuer occasion is geuē. Where Goddis worde is not purely preached / but mens dreames / tradiciōs •• ymaginaciōs inuēcions / ceremonies & supersti¦cion / there is no fayth & consequētly no sprite that cometh of God. And where Goddis sprite is not / there can be no good workes / euē as whe¦re an appell treis not / there can growe no ap∣pels / but; there is vnbelefe / the deuels sprite & euyll workes. Of this goddis sprite & his fru∣tes / haue oure holy ypocrites not once knowē / nether yet tasted how swete they are / though they fayne many good workes of their awne ymaginacion / to be iustified with all / in which is not one crome of true fayth or spirituall lo∣ue / or of inward ioye / peace and quyetnes of con¦science / for as moche as they haue not the wor¦de of God for them / that suche workes plea∣se God / but they are euen the roten frutes of a roten tre.

After that he breaketh forth / & ritneth at lar∣ge / & sheweth whence both synne & righteous∣nes / deeth & lyfe come. And he cōpareth Adā & Christ to gether / thus wyse reasoninge & dispu¦tinge / that Christ must neades come as a secōd Adā to make vs heyres of his rightewesnes / thorow a neme spirituall birth / without ourede seruiges: euē as the first Adā made vs heyres of

synne / thorowe the bodely generacion / withou∣te oure deseruinge. Whereby is euydently kno∣wen and proued to the vttermoste / that no mā can bringe him selfe oute of synne vnto righ∣tewesnes / nomore then he coulde haue withston¦de that he was borne bodely. And that is pro∣ued herewith / for as moche as the very lawe of God / which of righte shulde haue holpe / yf any thinge coulde haue holpe / not only came and brought no helpe with hyr / but also encreased synne / because that the euill & poysoned nature is offended and vtterly displeased with thela∣we / and the more she is forbed by the lawe / the more is she prouoked and set a fyre to fulfill and satisfie hyr lustes. By the lawe then we se clerely that we muste nedes haue Christe to iu¦stifie vs with his grace / and to helpe nature.

In the .vj. he setteth forth the chefe and prin∣cipall* 1.29 worke of fayth / the batayll of the sprite agaynst the flesshe / how the sprite laboureth & enforseth to kyll the remenaunte of synne and luste which remayne in the flesshe / after oure iustifyinge. And this chapter teacheth vs / that we are not so frefrō synne thorowe fayth / that we shulde henceforth goo vp and doune ydle carlesse & sure of oure selues / as though there* 1.30 were nowe no more synne in vs. yes there is synne remayninge in vs / but it is not rekened / because of fayth and of the sprite / which figh∣te agaynst it. Wherfore we haue ynough to do all oure syues longe / to tame oure bodies / and to compell the members to obeye the sprite and not the appetites / that therby we myghte be ly¦ke vnto Christes deeth and resurrecciō / & migh¦te fulfill oure baptyme / which signifieth the mortifiynge of synnes / & the newe life of grace. For this batayle ceaseth not in vs vntill the la¦ste breth / and vntyll that synne be vtterly slay∣ne by the deeth of the bodye.

This thinge (I meane to tame the body and so forth) we are able to do (sayth he) seynge we are vnder grace & not vnder the lawe / what it is / not to be vnder the lawe / he him selfe expo•••• deth. For not to be vnder the lawe is not so to be vnderstond / that euery mā may do what him* 1.31 lusteth. But not to be vnder the lawe / is to ha¦ue a fre herte renewed with the sprite / so that thou haste luste inwardly of thyne awne accor∣de to do that which the lawe cōmaundeth / with oute cōpulcion / ye though there were no lawe. For grace▪ that is to saye Goddis fauoure brin¦geth vs the sprite / and maketh vs loue the la∣we / so vs there nowe no moare synne / nether is the lawe nowe any moare agaynst vs / but at one and agreed with vs & we with it.

But to be vnder the lawe / is to deale with* 1.32 the workes of the lawe / and to worke without the sprite and grace: for so longe no doute synne ••ayneth in vs thorowe the lawe / that is to saye / the lawe declareth that we are vnder synne and and that synne hath power & dominiō ouer vs / seynge we cannot fulfill the lawe / namely with in in the hert / for as moche as no mā of nature fauoureth the lawe / consenteth there vnto and desyteth therin. Which thinge is exceadinge greate synne / that we cānot consent to the lawe which lawe is nothīge else saue the will of god.

This is the right fredome & liberte frō syn∣ne and from the lawe where of hewryteth vn∣to the ende of this Chapter / that it is a fredome to doo good only with luste / & to lyue well with oute compulciō of the lawe. Wherfore this fre¦dome is a spirituall fredome / which destroyeth not the lawe / but ministreth that which the la∣we requyreth / and where with the lawe is ful∣filled that is to vnderstond / luste & loue / where with the lawe is stilled & accuseth vs no moare / compelleth vs no moare▪ nether hath oughte to

craue of vs any moare. Euen as though thou were in dette to an other mā / & were not able to paye / two maner wayes mightest thou be losed. One waye / if he wold requyre nothinge of the / and breke thyne obligaciō. An other waye / yf so me other good man wolde paye for the / & geue the as moche as thou mightest satisfie thine ob¦ligaciō with all. Of this wyse hath Christe ma¦de vs frefrō the lawe: & therfore is this no wil▪ de flesshely liberte / that shulde doo nought / but that doeth all thinges / & is fre from the cra¦uinge and dette of the lawe.

In the .vij. he cōfirmeth the same with a si∣militude* 1.33 of the state of matrimony. As whē the husbonde dyeth the wyfe is at hyr liberte / and the one lowsed & departed frō the other / not that the womā shulde not haue power to marie vnto an other mā / but rather now fyrste of all is she fre and hath power to marie vnto an other man which she coulde not do before / till she was low¦sed frō hyr fyrst husbond. Euen so are oure con¦sciences bound & in daūger to the lawe vnder ol¦de Adam the flesh / as longe as he lyueth in vs. For the lawe declareth that oure hertes are boū¦de & that we cānot disconsent frō him. But whē he is mortified & kylled by the sprite / then is the conscience fre & at liberte: not so that the consciē¦ce shall nowe nought do / but now fyrst of all eleuyth vnto an other / that is to wote Christ / & bringeth forth the frutes of lyfe. So nowe to* 1.34 be vnder the lawe / is not to be able to fulfill the lawe / but to be detter to it and not able to paye that which the lawe requyreth. And to below∣se from the lawe / is to fulfill it & to paye that which the lawe demaundeth / so that it can now henceforth axe the nought.

Consequently Paul declareth more largely the nature of synne & of the lawe / how that tho rowe the lawe synne reuyueth / moueth hyrsel∣fe

/ & gadereth strēght. For the old mā & c••rrup∣te nature / the moare he is forboden & kepte vn¦der of the lawe / is the moare offended & displea¦sed there with / for as moche as he cannot paye that which is requyred of the lawe. For synne is his nature & of him selfe / he cānot but synne. Therfore is the lawe deeth to him / tormente & marterdome. Not that the lawe is euyll / but be¦cause that the euyll nature cannot soffre that which is good / cānot abide that the lawe shulde requyre of him any good thinge. Lyke as a sic¦ke man cannot suffre that a man shulde desy∣re of him to runne / to lepe and to doo other de∣des of an wholeman.

For which cause saynt Paul concludeth that where the lawe is vnderstonde & perceaued of the beste wyse / there it doeth no moare but vtter synne / & bringe vs vnto the knowledge of oure selues / & therby kylle vs & make vs bonde vnto eternall damnacion ••detters of the euerlastin∣ge wrath of God / euē as he well fealeth & vnder¦stondeth whos consciēce is truely touched of the lawe. In suche daūger were we yer the lawe ca∣me / that we knewe not what synne mēte / nether yet knowe we the wrath of God apō synners / tyll the lawe had vttered it. So seest thou that a man must haue some other thinge / ye & a gret¦ter & a moare myghty thinge then the lawe / to make him righteous & safe. They that vnderstō¦de not the lawe on this wyse / are blind & goo to worke presumptuously / supposinge to satisfie the lawe with workes. For they knowe not that the lawe requyreth a fre / a willinge / a lusty and a louinge herte. Therfore they se not Moses ryght in the face / the vay••e han∣geth betwene & hydeth his face so that they can not behold the glorye of his co••tena••ce / how that the lawe is spirituall & requyreth the hert.

I maye of myne awne strength refrayne that I boo myne enimye no hurte / but to loue him with all myne herte / & to put awaye wrathe clene ou¦te of my mynde can I not of myne awne strēgth. I maye refuse money of myne awne strength / but to put awaye loue vnto riches oute of my∣ne herte can I not do of myne awne strength. To abstayne from adultery as concerninge the vttewarde dede can I do of myne awne strēgth / but not to desyre in myne hert is as vnpossible vnto me as is to chose whether I will hōgyr or thrust / and yet so the lawe requireth. Wherfore of a mans awne strength is the lawe neuer ful¦filled / we must haue thereunto goddis fauoure and his sprite / purchased by Christes bloude.

Neuerthelesse when I saye a man maye do many thinges vttewardly clene agaynst his her¦te / we must vnderstonde that man is but dreuen of diuers appetites / and the greatest appetite ouercōmeth the lesse & caryeth the man awaye violently with hyr.

As when I desyre vengeaunce / & feare also the inconuenience that is lyke to folowe yf fea¦re be greatter / I abstayner yf the appetite that desyreth vengeaūce be gretter / I cānot but pro¦secute the dede / as we se by experience in many murtherars and theues / which though they be brought in to neuer so great perell of deeth / yet after they haue escaped / do euen / the same a∣gayne. And cōmen wemen prosecute their lu∣stes because feare & shame are awaye / whē other which haue the same appetites in their hertes / abstayne at the leest waye vtwardly or wor∣ke secretly beynge ouercome of feare & of sha∣me & so lykewyse is it of all other appetites.

Further moare he declareth / how the sprite &* 1.35 the flesshe fighte to gether in one man / and ma¦keth an ensample of him selfe / that we myghte lerne to knowe that worke a righte / I meane to

kyll synne in oure selues. He calleth both the sprite and also the flesshe a lawe / because that lyke as the nature of Goddis lawe is to dryue / to compell / and to craue euen so the flesshe dry¦ueth / compelleth / craueth and rageth / agaynst the sprite / and will haue her lustes satisfied. On the other syde dryueth the sprite / cryeth and fighteth agaynst the flesshe / and will haue his luste satisfied. And this strife dureth in vs / as longe as we liue: in some moare and in some selfe as the sprite or the flesshe is stronger and the very man his awne selfe is both the sprite and the flesshe / which fighteth with his awne selfe vntyll synne be vtterly slayne and he all together spirituall.

In the .viij. Chapter he cōforteth suche figh¦ters* 1.36 that they dispere not because of suche fles∣she / other thinke that they ar lesse in fauoure with God. And he sheweth how that the synne remayninge in vs / hurteth not / for there is no daūger to them that are in Christ which walke not after the flesshe / but fight agaynst it. And he expoūdeth more largely what the nature of the flesshe & of the sprite is / and how the spri∣te commeth by Christ / which sprite maketh vs spirituall / tameth / subdueth and mortifieth the flesshe / and certifieth vs that we are neuerthe∣lesse the sonnes of God & also beloued though that synne rage neuer so moche in vs / so longe as we folowe the sprite and fighte agaynst syn¦ne to kyll & mortife it. And because the chasty∣singe of the crosse and sufferinge are nothinge plesant / he comforteth vs in oure passions and affliccions by the assistens of the sprite which maketh intercession to God for vs / mightely with groninges that passe mans vtteraūce / so that mans speche cānot comprehende them / and the creatures morne also with vs of greate de∣syre that they haue / that we were lowsed from

synne & corrupciō of the flesshe. So se we that these thre Chapters / the .vj. vij. viij. doo none other thinge so moche as to dryue vs vnto the right worke of fayth / which is to kyll the olde man and mortifie the flesshe.

In the .ix. x. & .xj. Chapters he treateth of* 1.37 Goddis predestinacion / whence it springeth all together / whether we shall beleue or not bele∣ue / be lowsed from synne or not be lowsed. By which predestinaciō oure iustifiynge and salua¦cion are clene takē oute of oure hādes / and put in the hādes of God only / which thinge is most necessary of all. For we are so weke & so vncer∣tayne / that yf it stode in vs / there wolde of a tru¦eth no mā be saued / the deuell no doute wolde de¦ceaue vs. But now is God sure that his prede¦stinaciō cānot deceaue him / nether can eny man withstand or set him and therfore haue we ho∣pe and trust agaynste synne.

But here muste a marke be set vnto those vn quyet / busye & hye clyming sprites howe ferre they shall goo / which fyrst of all bringe hether there hye reasons & pregnāt wittes / & begynne fyrst frō an hye to serche the botomlesse secretes of Goddis predestinaciō / whether they be pre∣destinat or not. These must nedes ether cast thē selues doune hedelong in to desperaciō or else cō¦mit them selues to fre chaūce carelesse. But fo¦lowe thou the order of this pistle / & noosell thy* 1.38 selfe with Christ / & lerne to vnderstonde what the lawe and the gospell meane / and the office of both two / that thou marst in the one knowe thy selfe / & how that thou hast of thy selfe no strēgth / but to synne: & in the other the grace of Christ. And then se thou fyghte agaynst synne & the flesshe as the .vii. fyrst chapters teache y^e. After that whē thou arte come to the .viii. chap¦ter / and arte vnder the crosse and sufferinge of

tribulacion / the necessite of predestinacion will waxe swete & thou shalt well fele how precyou¦se a thinge it is. For excepte thou haue borne y^• crosse of aduersite and temptaciō / and hast felte thy selfe brought vnto the very brymme of de∣speracion / ye and vnto hell go tes / thou canst ne¦uer medle with the sentence of predestinacion without thyne awne harme / and without secret wrath and grudginge inwardly agaynst God / for otherwyse it shall not be possible for the to thinke that God is righteous & iuste. Therfore must Adam▪ be well mortified and the flesshe∣ly wytte brought vtterly to nought / yer that thou mayst awaye with this thinge / & drinke so stronge wyne. Take hede therfore vnto thy selfe / that thou drinke not wyne / while thou art yet but asucklinge. For euery lerninge hath hyr tyme / measure and age / and in Christ is there acertayne childhod / in which a mā must be content with mylke for a ceason / vntyll he waxe stronge and growe vp vnto a perfecte man in Christ / and be able to eate of moare strō¦ge meate.

In the .xij. Chapter he geueth exhortaciōs.* 1.39 For this maner obserueth Paul in all his pist∣les / fyrst he teacheth Christ and the fayth / then exhorteth he to good workes / and vnto conti∣nuall mortifyinge of the flesshe. So here tea∣cheth he good workes in deade / and the true ser¦uinge of God / and maketh all men Prestes / to offer vp not money and beastes / as the maner was in the tyme of the lawe / but their awne bodyes / with killinge and mortifyinge of the lustes of the flesshe. After that he describeth the outwarde conuersacion of Christen men / how they oughte to behaue thē selues in sprituall thinges how to teache / preache & rule in the cō¦gregacion of Christ / to serue one another to

suffre all thinges paciently / and to commit the wreke and vengeaunce to God / in conclusion how a Christen man oughte to behaue him sel∣fe vnto all men / to frend / foo or whatsoeuer he be. These are the righte workes of a Christen man which springe oute of fayth. For fayth ke¦peth not holye daye nether suffereth any man to be ydle / whersoeuer she dwelleth.

In the .xiij. he teacheth to honoure the word¦ly* 1.40 and tēporall swerde. For though that mās lawe and ordinaunce make not a man good befo¦re God / nether iustifie him in the herte / yet are they ordeyned for the furderaunce of the cōmu∣ne welth / to mayntene peace / to punisshe the euyll and to ••efende the good. Therfore ought the good to honoure the temporall swerde and to haue it in reuerence / though as concerninge themselues they nede it not / but wolde abstay∣ne from euyll of their awne accorde / ye and do good without mans lawe / but by the lawe of the sprite which gouerneth the harte / & gydeth* 1.41 it vnto all that is the will of God. Finally he cō¦prehendeth and knetteth vp all in loue. Loue of her awne nature bestoweth all that she hath and euē her awne se••se on that which is loued. Thou neadest not to byd a kind mother to be lo¦uinge vnto her only sonne. Moche lesse spiritu∣all loue. Which hath eyes geuē her of God / nea¦deth mans lawe to teache her to do hir dutie. And as in the begynninge he dyd put forth Christe as the cause and auctor of oure righte∣wesnes & saluacion / euen so here setteth he him forth as an ensample to coūterfayte that as he hath done to vs / euen so shulde we do one to another.

In the .xiiij. Chapter he teacheth to deale so berly with the consciences of the weke in the fayth / which yet vnderstond not the libertie of* 1.42 Christ perfectly ynough and to fauer them

of Christen loue / & not to vse the liberte of the fayth vnto hinderaūce. But vnto the furderaū¦ce & edifyinge of the weake. For where suche cō¦sideracion is not / there foloweth debate and de∣spisinge of the Gospell. It is better therfore to forbere the weke a while / vntyll they waxe strō¦ge / then that the learninge of the Gospell shuld come all to geder vnderfoote. And suche worke is singular worke of loue / & where loue is per∣fecte / there muste nedes be suche a respecte vnto the weake / a thinge that Christ cōmaunded and charged to be had aboue all thinges.

In the .xv. Chapter he setteth forth Christ* 1.43 agayne to be folowed / that we also by his en¦sample▪ / shulde suffre other that are yet wea∣ke / as them that are frayle / open synners / vn∣lerned / vnexperte / and of lothesome maners / & not to cast thē awaye forthwith / but to suffre them tyll they wax better & exhorte them in the meane tyme. For so dealte christ in the gospell & now dealeth with vs dayly / soffering our vnper¦fetnes / wekenes / conuersacion and maners / not yet fassioned after the doctrine of the Gospell / but smell of the flesshe / ye and sometyme brea∣ke forth in to outward dedes.

After that to conclude with all he wyssheth them encreace of fayth / peace / and ioye of cō¦science / pray seth them and committeth thē to god and magnifieth his office and administra∣cion in the gospell / and so berly and with grete discrecion desyreth succur and ayde of them for the poore saynctes of Ierusalem / and it is all pure loue that he speketh or dealeth with all So fynde we in this pistle plentuously / vnto the vttmoste / whatsoeuer a Christen man or woman ought to knowe that vs to wete what the lawe / the Gospell / synne / Grace / Fayth / Ri¦ghteousnes / Christ / God / Good workes / Loue

suffre all thinges paciently / and to commit the wreke and vengeaunce to God / in conclusion how a Christen man oughte to behaue him sel∣fe vnto all men / to frend / foo or whatsoeuer he be. These are the righte workes of a Christen man which springe oute of fayth. For fayth ke¦peth not holye daye nether suffereth any man to be ydle / whersoeuer she dwelleth.

In the .xiij. he teacheth to honoure the word¦ly* 1.44 and tēporall swerde. For though that mās lawe and ordinaunce make not a man good befo¦re God / nether iustifie him in the herte / yet are they ordeyned for the furderaunce of the cōmu∣ne welth / to mayntene peace / to punisshe the euyll and to ••efende the good. Therfore ought the good to honoure the temporall swerde and to haue it in reuerence / though as concerninge themselues they nede it not / but wolde abstay∣ne from euyll of their awne accorde / ye and do good without mans lawe / but by the lawe of the sprite which gouerneth the harte / & gydeth* 1.45 it vnto all that is the will of God. Finally he cō¦prehendeth and knetteth vp all in loue. Loue of her awne nature bestoweth all that she hath and euē her awne se••se on that which is loued. Thou neadest not to byd a kind mother to be lo¦uinge vnto her only sonne. Moche lesse spiritu∣all loue. Which hath eyes geuē her of God / nea¦deth mans lawe to teache her to do hir dutie. And as in the begynninge he dyd put forth Christe as the cause and auctor of oure righte∣wesnes & saluacion / euen so here setteth he him forth as an ensample to coūterfayte that as he hath done to vs / euen so shulde we do one to another.

In the .xiiij. Chapter he teacheth to deale so berly with the consciences of the weke in the fayth / which yet vnderstond not the libertie of* 1.46 Christ perfectly ynough and to fauer them

of Christen loue / & not to vse the liberte of the fayth vnto hinderaūce. But vnto the furderaū¦ce & edifyinge of the weake. For where suche cō¦sideracion is not / there foloweth debate and de∣spisinge of the Gospell. It is better therfore to forbere the weke a while / vntyll they waxe strō¦ge / then that the learninge of the Gospell shuld come all to geder vnderfoote. And suche worke is singular worke of loue / & where loue is per∣fecte / there muste nedes be suche a respecte vnto the weake / a thinge that Christ cōmaunded and charged to be had aboue all thinges.

In the .xv. Chapter he setteth forth Christ* 1.47 agayne to be folowed / that we also by his en¦sample▪ / shulde suffre other that are yet wea∣ke / as them that are frayle / open synners / vn∣lerned / vnexperte / and of lothesome maners / & not to cast thē awaye forthwith / but to suffre them tyll they wax better & exhorte them in the meane tyme. For so dealte christ in the gospell & now dealeth with vs dayly / soffering our vnper¦fetnes / wekenes / conuersacion and maners / not yet fassioned after the doctrine of the Gospell / but smell of the flesshe / ye and sometyme brea∣ke forth in to outward dedes.

After that to conclude with all he wyssheth them encreace of fayth / peace / and ioye of cō¦science / pray seth them and committeth thē to god and magnifieth his office and administra∣cion in the gospell / and so berly and with grete discrecion desyreth succur and ayde of them for the poore saynctes of Ierusalem / and it is all pure loue that he speketh or dealeth with all So fynde we in this pistle plentuously / vnto the vttmoste / whatsoeuer a Christen man or woman ought to knowe that vs to wete what the lawe / the Gospell / synne / Grace / Fayth / Ri¦ghteousnes / Christ / God / Good workes / Loue

Hope / and the Crosse are / and euē where in the pyth of all that pertayneth to the christē fayth stondeth and howe a christen man oughte to be haue him silfe vnto euery man / be he perfect or a synner / good or bad / stronge or weke / frēd or foo / and in concsusion howe to behaue oure sel¦ues both toward god and toward oure selues also. And all thynges are profoundely groun∣ded in the scriptures / and declared with ensam∣ples of himsilfe / of the fathers and of the pro∣phetes / that a man can here desyre no moare.

Wherfore it appereth euidently / that Pauls* 1.48 mynde was to comprehende breuely in this pi∣stle all the hole lernynge of Christes Gospell / and to prepare an introduccion vnto all the ol∣de testament. For without doute whosoeuer hath this Pistle perfectly in his herte / the same hath the lyght and the effecte of the olde testa∣mente with him. Wherfore let euery man with oute excepcyon exercyse him selfe therin diligē¦ly / and recorde it nyght and daye continually / vntyll he be full acquaynted therewith.

* 1.49The last chapter is a chapter of recommen∣dacyon / Wherin he yet myngleth a good mony¦cyon / that we shulde beware of the tradicyons and doctryne of men whyche begyle the simple with sophistry and lernynge that is not after the gospell / and drawe thē from Christ / and noo sell the in weke & feble & (as Paul calleth thē in the pistle to the Galathyans) in bedgerly ceri∣monyes for the entent that they wolde lyue in fatte pastures and be in auctoryte / and be taken as Christ / ye and aboue christ / and sit in the temple of god / that is to witt in the conscien∣ces of men / where God only / his worde / & hys christ ought to sitte. Cōpare therfore all ma∣ner doctryne of men vnto the scripture and se whether they agre or not. And committe thy sil¦fe

whole and all to gether vnto Christ / and so shall he with his holy sprite and with all hys fulnes dwell in thy soule.

The somme and hole cause of the wrytinge of this epistle / is / to proue that a man is iustifi∣eth by sayth onlye: which proposicion whoso de¦nieth / to him is not only this epistle and all that Paul wryteth / but also the hole scripture so loc∣ked vp / that he shall neu•••• vnderstonde it to his soules healthe. And to bringe a man to the vn∣derstondinge and felynge that fayth onlye iusti fieth: Paule proueh that the hole nature of m•• is so poysoned and so corrupte / ye and so deed concerninge Godly lyuinge or Godly thinkin∣ge / that it is impossible for hir to kepe the lawe in the sight of God: that is to saye / to loue it / & of loue and lust to do it as naturally as a man eateth or drinketh / vntill she be quyckened agay¦ne and healed thorow fayth.

And by iustifyinge / vnderstonde none other thinge then to be reconciled to God and to be re¦stored vnto his fauoure / & to haue thy synnes forgeuē the. As when I saye God iustifieth vs / vnderstōde therby / that God for Christes sake / merites and deseruinges only receaueth vs vn¦to his mercie / fauoure and grace / and forgeueth vs oure synnes. And when I saye Christ iusti∣fieth vs / vnderstonde therby that Christ onlye hath redemed vs / bought and delyuered vs ou∣te of the wrath of God and damnacion / & hath with his workes onlye / purchased vs the mer∣cie the fauoure and grace of God / and the for∣geuenes of oure synnes. And when I saye that fayth onlye iustifieth / vnderstonde therby that fayth and trust in the truthe of God and in the mercye promysed vs for Christes sake / and for his deseruinge and workes onlye / doth quyet the conscience and certifie hir that oure synnes

be forgeuen and we in the full fauoure of God.

Furthermore / set before thyne eyes Christes workes and thyne awne workes. Christes wor¦kes onlye iustifiethe and make satisfaccion for thy synne / and thyne awne workes not: that is to saye / queyeteth thy consciēce and make the su¦re that thy synnes are forgeuen the / and not thy¦ne awne workes. For the promyse of mercie is made the for Christes workes sake / and not for thyne awne workes sake. Wherfore seinge God hath not promysed that thyne awne workes shall saue the / therfore fayth in thine awne wor¦kes can neuer quyet thy conscience ner certifie the before God (When god commeth to iudge and to take a recōnynge) that thy synnes are for geuen the. Beyonde all this / myne awne wor∣kes can neuer satisfie the lawe or paye hir that I owe hir. For I owe the lawe to loue hir with all myne heart / sowle / power & myght. Which thynge to paye I am neuer able whyle I am cō¦pased with flesshe. No / I cannot once begynne to loue the lawe / except I be fyrst sure by fayth that God loueth me and forgeueth me.

Finallie that we saye fayth onlye iustifyeth / ought to offende no man. For if this be true / that Christ onlye redemed vs / Christ onlye bare oure synnes / made satisfaccion for them & pur∣chased vs the fauoure of God / then must it ne∣des be true / that the trust onlye in Christes de∣seruinge and in the promises of God the father made vs for Christes sake / doth onlye quyet the conscience and certifie hir that the synnes are forgeuen. And when they saye / a man must repent / for sake synne / and haue a purpose to syn¦ne no more as nyeas he can and loue the lawe of God: Ergo fayth alone iustifieth not. I an∣swere / that & all lyke argumentes are nought / and lyke to this. I must repent and be••orie / the

Gospell must be preached me / and I must bele∣ue it or else I cannot be partaker of the mer∣cie which Christ hath deserued for me / Ergo Christ onlye iustifieth me not▪ or Christ onlye hath not made satisfaccion for my synnes. As this is a naughtie argument so is the other.

Now go to reader / and accordinge to the or∣der of Pauls wrytinge / euen so do thou. Fyrst beholde thy selfe dyligentlye in the lawe of God / and se there thy iust damnacion. Seconda rely turne thyne eyes to Christ / & se there y^• ex∣ceadinge mercie of thy moost kynde and louinge father. Thirdly remeber that Christ made not this atonement that thou shuldest anger God agayne: nether dyed he for thy sinnes / that thou shuldest lyue still in them: nether clensed he the / that thou shuldest retourne (as a swyne) vn¦to thyne olde podell agayne: but that thou shul¦des•• be a new creature and lyue a new lyfe after the will of God & not of the fles∣she. And bediligent least thorow thyne awne necgligence & vn thankfulnes thou lo¦se this fauoure and mercie agay∣ne.

Farewell. W. T.

Notes

• * 1.1

  How pau¦le vseth ce••tē wor¦des / must be diligēt lie vnder∣stonde.
• * 1.2

  The la∣we encrea▪ seth synne
• * 1.3

  The spiri¦te is requi¦red / yer we •••••• ke¦pe the la∣we before God.
• * 1.4

  To do the dedes of y^e lawe / & to fulfill the lawe / are two thin∣ges.
• * 1.5

  Prospe∣rous.
• * 1.6

  To full∣fill the la¦we what it is.
• * 1.7

  The spiri¦te cometh by faith.
• * 1.8

  Faith cō∣meth by he arynge the glad tydinges.
• * 1.9

  Fayth on¦lye iustifi¦eth.
• * 1.10

  Workes springe of fayth.
• * 1.11

  Synne
• * 1.12

  Fayth is the mot∣her of all good wor¦kes / & vn belefe of euell.
• * 1.13

  Grace. Gyfte.
• * 1.14

  Fayth is not the worke of man.
• * 1.15

  Ryght fayth is of the workinge of the spi¦rite of God.
• * 1.16

  Fayth what it is
• * 1.17

  Fayth is ryghte¦ousnes.
• * 1.18

  Fleshe what it is
• * 1.19

  Spiritu∣all.
• * 1.20

  The fyrst Chapter.
• * 1.21

  Seconde Chapter.
• * 1.22

  Thyrde Chapter.
• * 1.23

  The la∣we ius••ifi¦eth not: but vtte∣reth the synne on∣lye & con∣demneth.
• * 1.24

  Fourthe Chapter.
• * 1.25

  Outwa∣rd wor∣kes are si¦gnes and witnesses of the in∣warde fa∣yth.
• * 1.26

  Blessed is he that hath his sinnes for geuē him.
• * 1.27

  The .v. Chapter.
• * 1.28

  Good wo¦rkes are the frutes of the spri¦te.
• * 1.29

  The .vj. Chapter.
• * 1.30

  Baptyme is a wyt∣nesse be∣twene god & vs that we haue promised to morti∣fie the lu∣stes & syn¦ne that re¦mayneth in the fles¦she. &c.
• * 1.31

  Not to be vnder the lawe wh∣at it mea∣neth
• * 1.32

  To be vn¦der the la¦we what it is.
• * 1.33

  The .vij. Chapter.
• * 1.34

  To be vn¦der the la¦we. To belo∣wse from the lawe.
• * 1.35

  Flesshe & spirite fi∣ght to ge gether.
• * 1.36

  The. viij Chapter.
• * 1.37

  The .ix. x. and. xj chapters.
• * 1.38

  This do yf thou wilt vn∣derstonde
• * 1.39

  The .xij. Chapter
• * 1.40

  The. xiij Chapter.
• * 1.41

  Loue is the fulfil ••••••••••e of the lawe.
• * 1.42

  The. xiiij Chapter.
• * 1.43

  The .xv. Chapter.
• * 1.44

  The. xiij Chapter.
• * 1.45

  Loue is the fulfil ••••••••••e of the lawe.
• * 1.46

  The. xiiij Chapter.
• * 1.47

  The .xv. Chapter.
• * 1.48

  This pis¦tle to the Romay∣nes is the dore into all the scr¦ipture: ye and the ke¦ye that o∣peneth it and bryn∣geth men to the true vnderstō∣dynge of it.
• * 1.49

  The last Chapter.