❧A prologe vpon the Epistle of Sainct Paule to the Romaynes.

FOr as much as thys epistle is the principall and moste excellente parte of the newe testament, and moste pure Euangelion: that is to saye, glad tydinges and that we call Gospell: and also a light and a waye in vnto the whole scripture: I thinke it mete, that eue∣ry Christen man not only know it by rote and without the boke: but also exercyse hym selfe therein euermore continually, as with the dayly breade of the soule. No man verely can rede it to ofte, or studye it to well: for the more it is studyed the easier it is, the more it is shewed, the pleasanter it is, and the more groundely it is serched, the precyouser thynges are founde in it, so greate treasure of spirituall thynges lyeth hyd therin.

I will therfore bestowe my laboure and diligence thorow this lytel pre∣face or Prologue, to prepare a waye in there vnto, so farforth as God shal geue me grace, that it maye be the better vnderstande of euery man. For it hathe bene hetherto euyll darckened with gloses and wonderfull dreames of Sophisters, that no man coulde spie out the entent and meaning of it. Which neuerthelesse yet of it selfe is a bryght lyght, and sufficient to geue light vnto all the scripture.

Fyrst we muste marke diligentlie the maner of speaking of the Apostle, and aboue all thing know what Paul meaneth by these wordes, the Law, Syn, Grace, Faith, Righteousnes, Flesh, sprite, & such like, or els rede thou it neuer so ofte, thou shalt but lose thy labour. This word Law may not be vnderstand here after the cōmune maner, & to vse Paules terme, after the maner of men or after mans waies: that thou wouldest say the law here in this place wer nothing but learning which teacheth what ought to be done & what ought not to be done: as it goeth with mans lawe where the law is fulfilled with outward workes only, though the herte be neuer so farre of. But God iudgeth the grounde of the heart, yea and the thoughtes and the secret monynges of the mynde, & therfore his lawe requyreth the grounde of the herte & loue from the botome therof, & is not contente with the out∣warde worke onely: but rebuketh those workes most of all whiche spring not of loue, from the ground and low botome of the herte: though they ap∣pere outward neuer so honest and good. As Christ in the Gospel rebuketh the Pharises aboue al other that were open sinners, and calleth them ypo∣crites, that is to saye simulars and painted sepulcres. Which Pharises yet lyued no men so pure, as perteyning to the outewarde dedes and workes of the lawe: yea and Paul in the thyrd Chapter of hys epistle vnto the Philippians confesseth of hym selfe, that as touchynge the lawe he was suche a one as no man coulde complayne on, and not withstanding was yet a murderer of the Christen, persecuted them, and formented them so sore, that he compelled them to blaspheme Christ, & was all together mercilesse, as many which now fayne outwarde good workes, are.

For this cause the .cxv. Psalme calleth all men lyars, because that no Page  [unnumbered] in anne kepeth the lawe from the grounde of the herte, nether can kepe it, though he appeare outward full of good workes.

For all men are naturally enclyned vnto euyll, and hate the lawe. We fynde in oure selues vnlust and tediousnes to do good, but lust and delecra∣cion to do euyll: Nowe where no fre lust is to do good, there the botome of the hert fulfilleth not the lawe, and there no doubte is also sinne, and wrath is deferued before God, though there be neuer so greate an outwarde shew and appearaunce of honest liuinge.

For this cause concludeth saynte Paule in the seconde Chapter, that the Iewes are al sinners and transgressors of the lawe, though thei make men beleue, thorow ypocrisy of outwarde workes, how that they fulfil the law, and sayeth that he onely whiche doeth the lawe, is righteous before God, meanyng therby that no man with outward workes fulfilleth the lawe.

Thou (•ayeth he to the Iewe) teachest, a mā should not breake wedlocke, & yet breakest wedlocke thy selfe. Wherin thou iudgest an other man, therin condemnest thou thy selfe, for thou thy self doest euen the very same thinges which thou iudgest. As though he woulde saye, thou liuest outwardly well in the workes of the lawe, and iudgest them that liue not so. Thou teachest other menne, and seest a moote in an other mannes eye, but art not ware of the beame that is in thyne owne eye. For though thou kepe the lawe out∣wardly with workes, for feare of rebuke, shame and punnyshment, eyther for loue of rewarde, vauntage and vayne glory: yet doest thou all without luste and loue towarde the lawe, and haddest leuer a greate deale other∣wise do, yf thou diddest not feare the lawe, yea inwardly in thine hert thou wouldest that there were no lawe, no nor yet God, the auctor and vengear of the lawe, yf it were possible: so paynefull it is vnto the to haue thyne ap∣petites refrayned, and to be kepte downe.

Wherfore then it is a plaine conclusion, that thou from the ground and bo•ome of thine hearte, arte an enemy to the lawe: what preuayleth it now, that thou teacheste an other man not to steale, when thou thyne owne selfe arte a thefe in thyne hert, & outwardly wouldest faine steale yf thou durst? though that the outward dedes abyde not alwaye behinde with suche ipo∣crites and dissimulars, but breake forth amonge euen as an euyll scabbe or a pocke cannot allwayes be kepte in with violence of medicine.

Thou teachest an other man, but teachest not thy selfe, yea thou woteste not what thou teachest, for thou vnderstandest not the lawe a right, howe that it cannot be fulfilled & satisfyed, but with an vnfained loue & affeccion, so greately it cannot be fulfylled with outwarde dedes and workes onely. Moreouer the lawe encreaseth synne, as he sayeth in the fyfte Chapter, be∣cause that man is an enemye to the lawe, for as muche as it requyreth so many thynges clene contrarie to his nature, whereof he is not able to ful∣fyll one pointe or title, as the lawe requireth it. And therfore are we more prouoked, and haue greater lust to breake it.

For whiche causes sake he sayeth in the seuenth Chapter, that the law is spirituall: as though he woulde saye, yf the lawe were fleshlye and but mans doctrine, it myght be fulfylled, satysfyed and stylled with outwarde dedes. But nowe is the lawe gostly, and no man fulfilleth it, excepte that all that he doeth, springe of loue from the botome of the hert. Suche a newe Page  [unnumbered] herte and lusty corage vnto the lawe warde, canste thou neuer come by of thyne owne strength and enforcement, but by the operacion and workinge of the spirite.

For the spirite of God only maketh a manne spiritual and lyke vnto the lawe, so that now henceforth he doeth nothinge of feare or for lucre or van∣tages sake, or of vayne glory, but of a fre hert, and of inwarde lust. The law is spirituall and wil be bothe loued and fulfylled of a spirituall hearte, and therfore of necessitie requireth it the spirite that maketh a mannes her fre, and geueth him lust and courage vnto the lawe ward. Where such a spirite is not, there remayneth synne, grudginge and hatred agaynste the lawe, which lawe neuerthelesse is good, righteous and holy.

Acquaynte thy selfe therfore with the maner of speaking of the Apostle, and let this now sticke faste in thyne herte, that it is not bothe one, to do the dedes and workes of the lawe, and to fulfyll the lawe. The worke of the lawe is, what so euer a manne doeth or can do of his owne free wyll, of his owne proper strength and enforsyng. Not withstandyng though there bee neuer •o greate workinge, yet as longe as there remayneth in the hearte, vnluste, tediousnes, grudgynge, grife, payne, lothsumnes, and compulsion toward the law, so long are all the workes vnprofitable, lost, yea and dam∣nable in the sight of God. This meaneth Paul in the thirde Chapter where he sayeth, by the dedes of the lawe shall no fleshe bee iustyfyed in the sight of God. Hereby perceauest thou that those sophisters are but deceauers, which teache that a manne maye, and muste prepare him selfe to grace and to the fauoure of God with good workes, before he haue the spirite and true faithe of Christe. Howe can they prepare them selues vnto the fauoure of God, and to that whiche is good, when they them selues can do no good, nor cannot once thinke a good thought or consent to do good, the deuyl pos∣sessing their hertes, myndes and thoughtes captiue at his pleasure? Canne those workes please God thynkest thou, whiche are done with gryfe, payne and tediousnes, with an euyll wyll, with a contrary and grudgyng mynde? O holy sayncte Prosperus, how myghtely with the scripture of Paul, dyd∣dest thou confound this heresie, aboute (I trowe) a twelue hundred yeares a goo, or there vpon.

To fulfill the lawe, to do the workes therof, and what soeuer the lawe commaundeth, with loue, lust, and inwarde affeccion and delectacion: and to lyue godly and wel, frely, wyllingly, and without compulsyon of the lawe, euen as though there were no lawe at all: Such lust and free libertie to the lawe, cometh onlye by the workynge of the spirite in the herte, as he saieth in the fyrst Chapter.

Nowe is the spirite none other wise geuen then by faithe onely, in that we beleue the promises of God, without wauering, how that God is true, and wyll fulfyll all his good promyses towarde vs for Christes bloudes sake, as it is playne in the .i. Chapter. I am not ashamed (sayeth Paul) of Christes gladde tydynges, for it is the power of God vnto saluacion to as many as beleue. For attonce and together euen as we beleue the glad ty∣dynges preached to vs, the holy goste entreth into our hertes, and lowseth the bondes of the deuyl, whiche before possessed o••e hertes in captiuitie, & helde them that we coulde haue no lust to the will of God in the lawe. And as the spirite commeth by fayth only, euen so faythe commeth by hearygne Page  [unnumbered] 〈1 page duplicate〉 Page  [unnumbered] 〈1 page duplicate〉 Page  [unnumbered] the worde or glad tydynges of God, when Christe is preached how that he is Gods sonne and man also, dead and risen again for our sakes: as he sai∣eth in the .iii.iiii. and .x. Chapters. All our iustifying then commeth of fayth, and fayth and the spirite come of God and not of vs.

When we saye, faythe bringeth the spirite, it is not to bee vnderstande, that faith deserueth the spirite, or that the spirite is not present in vs before fayth. For the spirite is euer in vs, and faythe is the gyfte and workyng of the spirite. But thorow preaching the spirite beginneth to worke in vs. And as by preachinge the lawe, he worketh the feare of God, so by preachynge the glad tydinges, he worketh faythe. And nowe when we beleue and are come vnder the couenaunt of God, thē are we sure of the spirite, by the pro∣myse of God, and then the spirite accompaineth fayth inseperablie: and we begynne to fele his workinge. And so faythe certifyeth vs of the spirite, and also bringeth the spirite with her, vnto the workynge of all other gyftes of grace, and to the working oure of the rest of oure saluacion, vntill we haue all to gether ouercome synne, death, hell and Satan: and are come vnto the euerlastynge lyfe of glory. And for thys cause saye we: faythe bryngeth the spirite.

Hereof commeth it, that faythe onely iustifieth, maketh righteous, and fulfilleth the law: for it bryngeth the spirite thorow Christes deseruynges, the spirite bryngeth luste, looceth the hert, maketh him free, setteth him at libertie, and geueth him strength to worke the dedes of the lawe with loue, euen as the lawe requireth. Then at the last out of the same faythe so wor∣kynge in the herte, springe all good workes by their owne accorde. That meaneth he in the thyrde Chapter: for after he hath cast awaye the workes of the lawe, so that he soundeth as though he woulde breake and disanull the lawe thorow faythe: he aunswereth to that myght be layde agaynste, saying: we destroy not the lawe thorow faythe: but mayntyene, further, or stablyshe the lawe thorow faythe. That is to saye, we fulfyll the lawe tho∣row faythe.

Synne in the scripture is not called that outwarde worke onely com∣mitted by the body, but all the whole busynes and what soeuer accompa∣nieth, moueth or stereth vnto the outwarde dede, and that whence the wor∣kes springe: as vnbelefe, pronenes and redines vnto the dede in the ground of the herte, with all the powers, affeccions and appetytes, wherwith we can but synne. So that we saye, that a man then sumeth, when he is caried awaye hedlonge into synne, all to gether as muche as he is of that poy∣son, inclynacion and corrupte nature, wherin he was conceyued and borne. For there is none outwarde synne committed, excepte a manne be caryed a∣waye all together, with lyfe, soule, herte, bodye, luste and mynde therunto. The scripture loketh singularly vnto the herte and vnto the rote and origi∣nall fountayne of all synne, whiche is vnbelefe in the botome of the herte. For as faythe onely iustifieth and bryngeth the spirite and luste vnto the outwarde good workes, euen so vnbelefe only damneth and kepeth out the spirite, prouoketh the fleshe, and stereth vp luste vnto the euyll outwarde workes, as happened to Adam and Eua in Paradise. Genesis .iii.

For this cause Christ calleth synne vnbelefe, and that notably in the .xvi. Chapter of sainct Iohn. The spirite sayeth he, shall rebuke the worlde of Page  [unnumbered] synne, because they beleue not in me. And Iohn .viii. he sayeth: I am the lyght of the world. And therfore in the .xii. of Iohn he byddeth them while they haue light, to beleue in the light, that ye may be the chyldren of light: for he that walketh in darkenes woteth not whither he goeth. Nowe as Christ is the light, so is the ignoraunce of Christ that darkenes wherof he speaketh: in whiche he that walketh, woteth not whither he goeth: that is, he knoweth not howe to worke a good worke in the syght of god, or what a good worke is. And therefore in the .ix. he sayeth, as longe as I am in the worlde, I am the lyght of the worlde: but there cometh nyght when no manne can worke: which nyght is but the ignoraunce of Christ, in which no man can se to do any worke that pleaseth God. And Paul exhorteth, E∣phesi .iiii. that they walke not as other hethen whiche are straungers from the lyfe of god, thorow the ignoraunce that is in them. And agayne in the same Chapter. Put of (saieth he) the olde man whiche is corrupt thorowe the lustes of erroure, that is to saye ignoraunce. And Rom .xiii. Let vs caste away the dedes of darckenes: that is to say, of ignoraunce & vnbeleue. And i. Pet .i. Fassion not your selues vnto youre olde lustes of ignoraunce. And .i. Iohn .ii. He y^• loueth his brother dwelleth in light: & he that hateth his bro∣ther walketh in darckenes, and woteth not whither he goeth, for darcknes hathe blynded his eyes. By lyght he meaneth the knowledge of Christ, and by darckenes, the ignoraunce of Christe. For it is impossyble that he that knoweth Christe truly, shoulde hate his brother.

Furthermore, to perceaue this thing more clearly, thou shalt vnderstande, that it is impossible to sinne any synne at all, excepte a man breake the first commaundemente before. Nowe is the first commaundement deuyded in∣to two verses: Thy Lorde God is one God, and thou shalt loue thy Lorde God with al thine heart, with al thy soule, with al thy power, & with al thy might. And the whole cause why I synne against any inferiour precepte, is that this loue is not in mine hearte: for wer this loue wrytten in my heart, and were full and perfecte in my soule, it would kepe mine heart from con∣sentinge vnto any synne. And the whole and onely cause why thys loue is not wrytten in our heartes, is that we beleue not the fyrste parte, that our Lorde God is one God. For wist I what these wordes, one Lorde and one God meaneth: that is to saye, yf I vnderstode that he made all, and ruleth all, and that what soeuer is done to me, whether it bee good or bad, is yet his will, and that he onely is the Lorde that ruleth and doeth it: and wist thereto what this worde myne meaneth: that is to saye, yf myne heart be∣leued and felte the infinite benefytes and kyndenes of God to me warde, and vnderstode and ernestly beleued the manyfolde couenauntes of mercy, wherwith God hathe bounde him selfe to be mine, wholy and all together, with all his power, loue, mercye, and might, then shoulde I loue him with all myne heart, soule, power, and myght, and of that loue euer kepe his commaundementes. So se ye now that as faythe is the mother of al good∣nes and of al good workes, so is vnbelefe the grounde and rote of all euyll, and all euyll workes.

Finally, yf any man, that hath forsaken sinne and is conuerted to put hys trust in Christe, and to kepe the lawe of god, doth fall at a time: the cause is, that the fleshe thorowe negligence hathe choked the spirite, and oppressed Page  [unnumbered] her, and taken from her the foode of her strength: whiche fode is her medi∣tacion in God and in his wonderfull dedes, and in the manyfolde couenaū∣tes of his mercye.

Wherfore then before all good workes, as good frutes, there muste ne∣des be faythe in the heart whence they springe. And before al bad dedes, as bad frutes, there muste be vnbelefe in the hearte, as in the ro•e, fountayne, pith and strength of all synne. Which vnbelefe and ignoraunce is called the head of the serpent and of the olde dragon, which the womans seed Christ, must treade vnder fote, as it was promysed vnto Adam.

Grace and gyft haue this difference. Grace properly is Goddes fauoure, beneuolence or kinde mind, which of his owne selfe, without desecuyng of vs, he beareth to vs: wherby he was moued and enclined to geue Christ vn∣to vs, with all his other gyftes of grace. Gyfte is the holy goost & his wor∣king whome he powreth in to the heartes of them, on whome he hath mer∣cy, and whome he fauoureth. Though the gyftes of the spirite encrease in vs daylye, and haue not yet their full perfeccion: yea and though there re∣mayne in vs yet euyil lustes and synne whiche fight against the spirite, as he sayeth here in the .vii. Chapter, and in the .v. to the Galathians, and as it was spoken before in the .iii. Chapter. of Gene. of the debate betwene the womans seed, and the sede of the serpent: yet neuerthelesse Gods fauoure is so great, and •o strong ouer vs for Christes sake, that we are counted for full whole and perfecte before God. For Goddes fauour towardes vs, de∣uydeth not her selfe, encreasinge a lytell and a lytell, as do the gyftes, but receaueth vs whole and al together in full loue for Christes sake, our inter∣cessor and mediatour, and because that the gyftes of the spirite and the ba∣tayle betwene the spirite and euyll lustes, are begonne in vs al ready.

Of this now vnderstandest thou the .vii. Chapter. where Paul accuseth him selfe as a synner, and yet in the .viii. Chapter sayeth, there is no damna∣ciō to them that are in Christ, and that because of the spirite, and because the giftes of the spirite are begonne in vs. Sinners we are because the fleshe is not full kylled and mortified. Neuerthelesse in as muche as we beleue in Christ, and haue the earnest and beginning of the spirite, and woulde fayne be perfecte, God is so louinge and fauourable vnto vs, that he will not loke on suche synne, nether will counte it as sinne, but will deale with vs accor∣ding to oure belefe in Christ, and according to his promyses, which he hath sworne to vs, vntyll the synne be full slaine and mortified by deathe.

Faythe is not mans opynyon and dreame, as some ymagin and fayne, when they heare the storie of the gospell. Which when they se that there fo∣low no good workes nor mendement of liuing, though they heare, & yet can bable many thinges of fayth, then they fall from the right waye and saye, fayth only iustifyeth not, a manne must haue good workes also, yf he will be righteous and safe. The cause is, when they heare the Gospell or glad tydinges, they fayne of theyr owne strength certayne ymagynacyons and thoughtes in theyr hertes, saying: I haue hearde the Gospell, I remembre the storie, •o I beleue. And that they counte righte faythe, which neuerthe∣lesse as it is but mans ymaginacion and faininge, euen so profiteth it not, ne∣ther folow there any good workes or mendement of liuyng.

But right fayth is a thinge wroughte by the holy gooste in vs, whiche Page  [unnumbered] chaungeth vs, turneth vs in to a newe nature, and begetteth vs a newe in God, and maketh vs the sonnes of God, as thou redest in the fyrst of Iohn, and killeth the olde Adam, and maketh vs altogether newe in the hearte, mynde, will, lust and in al oure affeccions and powers of the soule, the holy gost euer accompanying her and rulinge the hearte. Faith is a liuely thing, mightie in working, valiaunt and stronge, euer doing, euer frutefull, so that it is vnpossible that he whiche is endued therewith, shoulde not worke al∣wayes good workes without ceasing. He axeth not whether good workes are to be done or not, but hathe done them all redy, ye• mencion be made of them, and is all waye doinge, for suche is his nature: nowe quicke faithe in his herte and liuely mouinge of the spirite driue him and stere him there∣vnto. Whosoeuer doeth not good workes, is an vnbeleuynge person and faythlesse, and loketh round about, gropinge after fayth and good workes, & wotteh not what fayth or good workes meane, though he babil neuer so many thinges of fayth and good workes.

Faithe is then a liuely and stedfast truste in the fauoure of God, where∣with we committe oure selues all together vnto God: and that truste is so surely grounded and stycketh so faste in our heartes, that a manne woulde not once doute of it, though he shoulde dye a thousande tymes therfore. And suche trust wrought by the hooly goost throughe faith, maketh a man glad, lusty, cherefull and true herted vnto God and to all creatures. By the meanes whereof, willingly and without compulcion he is glad and redy to do good to euery man, to do seruice to euery man, to suffer all thinges, that God may be loued and praysed, which hathe geuen him suche grace: so that it is impossible to separat good workes from faithe, euen as it is im∣possible to seperate heere and burninge from fyre.

Therfore take hede to thy selfe, and beware of thine owne fantasies and ymaginacions, whiche to iudge of faith and good workes will s•me wyse, when in dede they are starke blinde and of al thinges most folysshe. Praye God that he wyll witesafe to worke faith in thyne herte, for else shalt thou remaine euermore faithlesse, fayne thou, ymagin thou, enforce thou, wrastle with thy selfe, and do what thou wilt or canst.

Righteousnes is euen suche fayth, and is called Goddes righteousnes, or righteousnes that is of valoure before God. For it is Goddes gyfte, and it altereth a man and chaungeth him to a newe spirituall nature, and ma∣keth him fre and liberall to paye euery manne his duetie. For thorow faith is a manne purged of his sinnes, and obteineth luste vnto the lawe of God, wherby he geueth God his honour, and paieth him that he oweth him, and vnto men he doeth seruice willingly wherwith soeuer he can, and payeth euery man his dutie. Such righteousnes can nature, fre will and our owne strength neuer bring to passe. For as no mā can geue him selfe fayth, so can he not take away vnbelefe: howe then can he take awaye any thyng at all? Wherfore all is false ypocrisy & syn, what soeuer is done without faith, or in vnbelefe, as it is euident in the .xiii•. Chap. vnto y^• Romains, though it ap∣pere neuer so glorious or beautifull outwardes. Flesh & spirite mayst thou not here vnderstand, as though flesh were only that which pertaineth vnto vnchastitie, & the spirite that whiche inwardly pertaineth to the hearte: but Paul calleth flesh here, as Christ doth Iohn .iii. Al y^t is borne of flesh, y^e is to Page  [unnumbered] were, the whole man with life, soule, body, witte, wil, reason, & whatsoeuer he is or doth within & without: because that these al, and all that is in man, study after the worlde and the fleshe. Call fleshe therfore whatsoeuer (as longe as we are without the spirite of God) we thinke or speake, of God, of fayth, of good workes, and of spirituall matters. Call fleshe also all wor∣kes whiche are done withoute grace, and without the workynge of the spi∣rite, howsoeuer good, holy and spirituall they seme to bee, as thou mayest proue by the .v. Chap. vnto the Galathians, wher Paul numbreth worship∣ping of ydols, witchecrafte, enuy and hate, amonge the dedes of the fleshe: and by the .viii. vnto the Romaynes, where he sayeth that the lawe by the reason of the fleshe is weake. Whiche is not vnderstande of vnchastitie one∣ly, but of all sinnes, and moste specially, of vnbelefe whiche is a vice moste spirituall, and ground of all sinnes.

And as thou callest him, which is not renewed with the spirite and borne againe in Christ, flesh, and all his dedes, euen the very mocions of his heart and minde, his learning, doctrine & contemplacion of hie thinges, his prea∣chinge, teaching and study in the scripture, bildinge of churches, foundinge of abbeys, geuyng of almes, masse, mattence & whatsoeuer he doth, though it seme spirituall & after the lawes of God: So contrary wyse call him spi∣rituall which is renewed in Christ, and al his dedes which springe of faith, seme they neuer so grosse, as the washynge of the disciples fete, done by Christ, and Peters fishing after the resurreccion, yea and all the dedes of matrimony are pure, spirituall, yf they proceade of fayth, and whatsoeuer is done with ī the lawes of God, though it be wrought by the body, as the very wiping of shoes & such lyke, how soeuer grosse they appeare outward. Without suche vnderstandyng of these wordes, canste thou neuer vnder∣stande this epistell of Paul, nether any other place in the holy scripture. Take hede therfore, for whosoeuer vnderstandeth these wordes other∣wise, the same vnderstandeth not Paul, whatsoeuer he bee. Nowe will we prepare oure selues vnto the epistle.

For as muche as it becometh the preacher of Christes glad tydynges, fyrst thorowe openinge of the lawe to rebuke all thinges, and to proue all thinges synne, that procede not of the spirite and of fayth in Christ, and to proue all men sinners and children of wrath by inheritaunce, and how that to synne is theyr nature, and that by nature they cannot otherwise do then to synne, and therwith to abate the pryde of man and to brynge hym vnto the knowledge of him selfe, and of his miserye and wretchednes, that he might desyre helpe: Euen so doeth saynct Paul, and beginneth in the fyrst Chapter to rebuke vnbelefe and grosse synnes whiche all men se, as ydola∣trye, and as the grosse synnes of the hethen were, and as the synnes nowe are of all them whiche liue in ignorance without fayth, and without the fa∣uoure of God, and sayeth: The wrathe of God of heauen appereth thorow the Gospell vpon all men for their vngodlynes and vnholye liuynge. For though it be knowen and dayly vnderstande by the creatures, that there is but one God, yet is nature of her selfe, without the spirite & grace, so cor∣rupt & so poisoned, that men nether can thanke him, nether worshippe him, Page  [unnumbered] nether geue him his due honour, but blinde them selues & fall without cea∣sing into worse case, euen vntyll they come vnto worshyppyng of ymages, and workyng of shamefull synnes which are abominable and agaynst na∣ture, and moreouer suffre the same vnrebuked in other, hauing delectacion and pleasure therin.

In the .ii. Chapter he proceadeth further, and rebuketh all those holye people also whiche without luste and loue to the lawe, lyue well outward∣ly in the face of the worlde, and condemne other gladly, as the nature of al ypocrites is, to thinke them selues pure in respecte of open sinners, and yet hate the lawe inwardly, and are full of couetousnes and enuye, and of all vnclennes, Mat .xxiij. These are they whiche despise the goodnes of God, and according to the hardenes of theyr heartes, heape together for them selues the wrathe of God. Furthermore saynct Paul as a true expounder of the lawe, suffreth no man to be without sinne, but declareth that al they are vnder synne whiche of fre wil and of nature will liue well, and suffreth them not •o be better then the open synners, yea he calleth them harde her∣ted and suche as cannot repente.

In the .iii. Chapter he mingleth both together, both the Iewes and the gentiles, and sayth that the one is as the other, both sinners: & no difference betwene them, saue in this onelye, that the Iewes had the worde of God committed vnto them. And though many of them beleued not theron, yet is goddes trueth and promise thereby nether hurte nor minished: and he ta∣keth in hys waye and allegeth the sayinge of the .L. Psal. that God myght abyde true in hys woordes and ouercome when he is iudged. After that he returneth to hys purpose agayne, and proueth by the scripture that all men without difference or excepcion are synners, and that by the workes of the lawe no man is iustified: but that the lawe was geuen to vtter and to declare synne onely. Then he beginneth and sheweth the righte waye vnto rightewesnes, by what meanes men must be made righteous and safe, and sayeth: They are all synners and without prayse before God, and muste without their own deseruinges be made righteous thorow faith in Christ, whiche hathe deserued suche ryghteousnes for vs, and is become vnto vs Goddes mercy stole for the remission of synnes that are paste, therby pro∣uing that Christes righteousnes which commeth on vs thorowe fayth, hel∣peth vs onely. Whiche righteousnes sayeth he is now declared thorow the gospell, and was testified of before by the lawe and the Prophetes. Fur∣thermore (sayeth he) the lawe is holpe and furdered thorow faithe, though that the workes therof with al theyr boste are brought to nought, and pro∣ued not to iustifye.

In the .iiii. Chapter (after that now by the .iii. fyrste Chapters, the sin∣nes are opened, and the waye of faythe vnto rigteousnes layde) he begin∣neth to aunswere vnto certayne obieccions and cauillacions. And fyrste he putteth forthe those blynde reasons, whiche commonlye they that wilbe iustifyed by their owne woorkes, are wont to make when they heare that faythe onelye without woorkes iustifyeth, sayinge: shall menne do no good woorkes: yea and yf faythe onelye iustyfye, what nedeth a manne to studye for to do good workes? He putteth forthe therfore Abra∣ham for an ensample, sayinge: What dyd Abraham with hys woorkes? Page  [unnumbered] was al in vaine? came hys workes to no profyte? And so cōcludeth that A∣braham without & before all workes was iustified and made ryghteous. In so muche that before the worke of circumcysion he was praysed of the scripture and called ryghteous by his fayth onely, Genelis .xv. So that he dyd not the worke of circumcision for to be holpe therby vnto ryghteous∣nes, which yet God cōmaunded him to do, and was a good worke of obedi∣ence: So in lyke wyse no doute none other workes help any thing at all vn∣to a mans iustifyinge: but as Abrahams circumcysion was an outewarde signe whereby he declared his righteousnes which he had by faith, and his obedience and redynes vnto the wyll of God, euen so are all other good workes outwarde signes and outewarde frutes of fayth and of the spirit, which iustifye not a man, but that a man is iustifyed alredy before God in∣wardly in the herte, thorowe faythe, and thorowe the spirite purchased by Chrstes bloud.

Herewith nowe stablysheth Sayncte Paul his doctryne of fayth afore rehearsed in the .iij. Chapters, and bringeth also testimony of Dauid in the xiij. Psalme, whiche calleth a manne blessed, not of workes, but in that hys synne is not reckened, and in that faythe is imputed for ryghteousnes, though he abyde not afterwarde without good workes, when he is once iustifyed.

For we are iustifyed, and receaue the spirite for to do good workes, ne∣ther were it otherwyse possible to do good workes, except we had fyrste the spirite.

For how is it possible to do any thynge well in the sight of God, while we are yet in captiuitie and bondage vnder the deuyll, and the deuyll pos∣sesseth vs all together and holdeth our hertes, so that we cannot ones con∣sent vnto the wil of God. No man therfore can preuent the spirite in doing good: but the spirite must fyrste come and wake hym out of hys slepe, and with the thunder of the lawe feare him, and shewe him hys miserable es∣tate and wretchednes, and make him abhorre and hate him selfe, and to de∣syre helpe: and then comforte hym againe with the pleasant rayne of the Gospell, that is to saye, with the swete promyses of God in Christe, and stiere vp faithe in hym to beleue the promises. Then when he beleueth the promises, as God was mercifull to promyse, so is he true to fulfyll them, and will geue hym the spirite and strength, bothe to loue the will of God, and to worke thereafter. So se we that God onelye (whiche according to the scripture worketh all in all thinges) worketh a mans iustifyinge, sal∣uacion and healthe, yea and powreth faithe and belefe, lust to loue goddes will, and strength to fulfill the same, into vs, euen as water is powred into a vessell, and that of his good will and purpose, and not of our deseruinges and merites. Goddes mercy in promisinge, and trueth in fulfilling his pro∣mises saueth vs, and not we our selues. And therfore is al laude, praise and glory, to bee geuen vnto God for hys mercy and trueth, and not vnto vs for oure merites and deseruinges. After that he stretcheth hys ensample out agaynste all other good workes of the lawe, and concludeth that the Iewes cannot be Abrahams heyres because of bloude and kynred onely, & much lesse by the workes of the law, but must inheryt Abrahams fayth, if they wilbe the right heires of Abrahā: for as much as Abrahā before the Page  [unnumbered] law, both of Moses and also of circumcisiō, was thorow faith made righ∣teous, & called the father of all them that beleue, & not of them that worke. Moreouer the law causeth wrathe, in as much as no man can fulfil it with loue and usie. And as longe as suche grudgynge, hate and indignacyon a∣gaynst the lawe remayneth in the herte, and is not taken awaye by the spi∣rite that commeth by fayth, so longe (no doute) the workes of the lawe, de∣clare euidently that the wrath of God is vpon vs, and not fauoure. Wher∣fore faythe onely receyueth the grace promysed vnto Abraham. And these ensamples were not written for Abrahams sake onely (sayeth he) but for ou•es also, to whom yf we beleue, faythe shalbe rekened lykewyse for righ∣teousnes, as he sayth in the ende of the Chapter.

In the .v. Chapter he commendeth the frutes and workes of faythe, as are peace, reioysing in the conscience, inwarde loue to God and man: more∣ouer boldnes, trust, confydence and a strong and a lusty mynde and stedfast hope in tribulacion and sufferynge. For all suche folowe, where the ryghte fayth is, for the aboundaunte graces sake and gyftes of the spirite, whiche God hathe geuen vs in Iesu Christe, in that he gaue him to dye for vs yet his enemyes. Nowe haue we then, that faythe only before al workes iusti∣fyeth: and that it foloweth not yet therfore that a man shoulde do no good workes: but that the righte shapen workes abyde not behynde, but accom∣panye faythe, euen as bryghtnes doth the sunne, and are called of Paul the frutes of the spirite: where the spirite is, there it is alwaies somer, and there are alwaies good frutes: that is to say, good workes. This is Pauls order, that good workes springe of the spirite, the spirit commeth by faith, and fayth commeth by hearing the worde of God, when the glad tydinges and promises which God hath made to vs ī Christ, are preached truly, and receaued in the grounde of the hearte without wauering or doutynge, af∣ter that the law hath passed vpō vs & hath damned oure consciences, where the word of God is preached purely and receaued in the hert, there is faith and the spirite of God, and there are also good workes of necessitie when soeuer occasion is geuen: where goddes worde is not purely preached, but mens dreames, tradicions, ymaginacions, inuencions, ceremonies and su∣persticion, there is no faythe, and consequentlye no spirite that commeth of God. And where Goddes spirite is not, there can be no good workes, euen as where an apple tre is not, there can growe no apples, but there is vnbe∣lefe, the deuels spirite and euyll workes. Of thys Goddes spirite and hys frutes haue oure holy ypocrites not once knowen, nether yet tasted howe swete they are, though they fayne many good workes of theyr owne yma∣ginacions, to be iustyfied with all, in whiche is not one crum of true faythe or spirituall loue, or of inwarde ioye, peace and quyetnes of conscience, for as muche as they haue not the worde of God for them, that such woorkes please God, but they are euen the rotten frutes of a rotten tre.

After that he breaketh forth, and runneth at large, and sheweth whence bothe synne and righteousnes, deathe and lyfe come. And he compareth A∣dam, and Christe together, thus wyse reasonynge and dysputynge, that Christe muste neades comme as a seconde Adam, to make vs heyres of hys ryghtewesnes, thorowe a newe spyrytuall byrthe, without oure deseruynges: euen as the fyrste Adam made vs heyres of synne, thorowe Page  [unnumbered] the bodely generacyon, without oure deseruing. Whereby is euidently knowen and proued to the vttermost, that no man can bring him self out of synne vnto righteousnes, nomore then he coulde haue withstande that he was borne bodely. And that is proued herewith, for as muche as the very lawe of God, whiche of right shoulde haue holpe, yf any thinge could haue holpen, not onely came and brought no helpe with her, but also encreased synne, because that the euyll and poysoned nature is offended and vtterly displeased with the lawe, and the more she is forbyd by the lawe, the more is she prouoked and set a fyer to fulfill and satisfye her lustes. By the lawe then we se clerely that we must nedes haue Christe to iustifye vs with his grace, and to helpe nature.

In the .vi. Chapter he setteth forth the chiefe and principal worke of faith, the battaill of the spirite against the fleshe, howe the spirite laboreth and enforseth to kyll the remnaunt of syn and ••• whiche remaine in the fleshe, after our iustifiyng. And this chapter teacheth vs, that we are not so free from synne thorowe faythe, that we shoulde hence forth go vp and downe ydle, carelesse, and sure of our selues, as though there were nowe no more synne in vs: yes ther is sin remaining in vs, but it is not rekened, because of faith, & of the spirite which fight against it. Wherfore we haue ynough to do all oure lifes longe, to tame our bodies, and to compell the membres to obey the spirite, and not the appetites, that thereby we myght be like vnto Christes death & refurrecciō, and might fulfil our baptisme, which signifi∣eth the mortifyinge of synnes, and the newe life of grace. For this battayle ceaseth not in vs vntill the last birthe, and vntill that sinne be vtterly staine by the death of the bodye.

This thing (I meane to tame the body and so forth) we are able to do (sayeth he) seyng we are vnder grace, and not vnder the lawe: what it is, not to be vnder the lawe, he hym selfe expoundeth. For not to be vnder the lawe is not so to be vnderstande, that euery manne maye do what him lus∣teth. But not to be vnder the lawe, is to haue a free hearte renewed with the spirite, so that thou hast lust inwardly of thyne own accorde to do that which the law commaundeth, without compulsion, yea though there were no lawe. For grace, that is to saye Goddes fauoure, bryngeth vs the spirit, and maketh vs to loue the lawe: so is there now no more synne, neyther is the lawe nowe any more agaynst vs, but at one, and agreed with vs, and we with it.

But to be vnder the lawe, is to deale with the workes of the lawe, and to worke without the spirite and grace▪ for so longe no doubte synne rayg∣neth in vs thorow the lawe, that is to saye, the lawe declareth that we are vnder synne, and that synne hath power and dominion ouer vs, seynge we cannot fulfyll the lawe, namely within the hearte, for as muche as no man of nature fauoreth the lawe, consenteth there vnto, and delyteth therein. Which thyng is exceading great synne, that we cannot consent to the law, which lawe is nothyng els saue the will of God.

This is the ryght fredome and libertie from sinne, and from the lawe wherof he writeth vnto the ende of thys Chapter, that is a fredome to do good onelye with luste, and to lyue well without compulcyon of the lawe: wherfore thys fredome is a spirituall fredome, whiche destoyeth Page  [unnumbered] not the lawe, but ministreth that whiche the lawe requyreth, and where▪ with the lawe is fulfylled: that is to vnderstande, luste and loue, wherwith the lawe is stylled and accuseth vs no more, compelleth vs no more, nether hathe ought to craue of vs any more. Euen as though thou were in dette to an other man, and were not able to paye, two maner wayes myghtest thou be lowsed. One waye, yf he woulde require nothyng of the, and breke thyne obligacion. An other waye, yf some other good man woulde paye for the, and geue the as much as thou myghtest •ar•s•ie thyne obligacion with all. Of this wyse hathe Christe made vs fre from the lawe, and therfore is this no wylde fleshely libertie, that shoulde do nought, but that doeth all thinges, and is fre from the crauyng and decre of the lawe.

In the .vij. Chapter he confyrmeth the same with a similytude of the state of matrimony. As when the husband dyeth, the wyfe is at her liber∣tie, and the one looced and departed from the other, not that the woman should not haue power to mary vnto an other man, but rather now fyrst of all is she fre, and hath power to mary vnto an other man, which she coulde not do before, tyll she was looced from her fyrst housband: Euen so are our consciences bound and in daunger to the law vnder old Adam the flesh, as long as he liueth in vs. For the law declareth that our hertes are bounde & that we cannot disconsent from him. But when he is mortifyed and kylled by the spirite, then is the conscience fre and at lybertye▪ not so that the con∣science shall nowe nought do, but now fyrst of al cleueth vnto another, that is to were Christ, and bringeth forthe the frutes of lyfe. So •ow to be vn∣der the lawe, is not to be able to fulfyll the lawe, but to be detter to it, and not able to paye that whiche the lawe requyreth. And to be looce from the lawe, is to fulfyll it and to pay that which the lawe demaundeth, so that it can nowe hence forth are thee nought.

Consequently Paul declareth more largely the nature of synne and of the lawe, how that thorow the lawe synne reuiueth, moueth hir selfe, and gathereth strength. For the old man and corrupt nature, the more he is for∣boden and kepte vnder of the lawe, is the more offended and dyspleased therewith, for as muche as he cannot paye that whiche is requyred of the lawe. For synne is his nature, and of hym selfe he cannot but synne. There∣fore is the lawe death to him, torment and martyrdome. Not that the law is euill, but because that the euyll nature cannot suffre that which is good, cannot abyde that the law should require of him any good thinge. Lyke as a sicke man cannot suffre that a man should desire of him to run, to lepe, and to do other dedes of an whole manne.

For whiche cause. S. Paul concludeth, that where the lawe is vn∣derstande and perceaued of the beste wise, there it doeth no more but vtter synne, and bring vs vnto the knowledge of our selues, and thereby kyll vs and make vs bonde vnto eternall damnacion, and detters of the euerlasting wrathe of god, euen as he wel fealeth and vnderstandeth whose conscience is truely touched of the lawe. In such daunger were we yer the law came, that we knewe not what synne ment, nether yet knewe we the wrathe of God vpon synners, tyll the lawe had vttered it. So seest thou that a man must haue some other thing, yea and a greater and a more myghty thinge then the lawe, to make hym ryghteous and safe. They that vnderstande Page  [unnumbered] not the lawe on this wise, are blinde, and go to worke presumptuously, sup∣posyng to satisfie the lawe with workes. For they knowe not that the lawe requireth a fre, a willinge, a lusty and a louynge hearte. Therfore they see not Moses ryght in the face, the vayle hangeth betwene and hydeth hys face, so that they cannot beholde the glorye of hys countenaunce, how that the lawe is spirituall & requyreth the hearte. I may of myne owne strength refraine that I do mine enemy no hurte, but to loue hī with al mine heart, and to put awaye wrathe cleane out of my mynde, can I not of myne owne strength. I maye refuse money of myne owne strength, but to put awaye loue vnto riches out of myne hearte, can I not do of mine own strength. To abstayne from adultery as concerning the outward dede, can I do of myne owne strength, but not to desyre in mine hearte is as vnpossible vnto me as is to chose whether I will honger or thurst, and yet so the lawe requyreth. Wherfore of a mans owne strength is the lawe neuer fulfilled, we muste haue thereunto goddes fauoure, and hys spyryte, purchased by Christes bloude.

Neuerthelesse when I saye a man maye do many thynges outwardly clene againste his hearte, we muste vnderstande that man is but dryuen of diuers appetites, and the greatest appetite ouercommeth the lesse and ca∣rieth the man awaye violently with her.

As when I desire vengeaunce, and feare also the inconuenience that is lyke to folowe: yf feare be greater, I absteyne, yf the appetite that desireth vengeaunce be greater, I cannot but prosecute the dede, as we se by experi∣ence in many murtherers and theues: which though they bee brought into neuer so great perill of death, yet after they haue escaped, do euen the same againe. And commen wemen prosecute their lustes, because fear and shame are awaye, when other whiche haue the same appetites in theyr heartes, abstayne at the lestewaye outwardly, or worke secretly being ouercome of feare and of shame, and so lykewyse is it of al other appetites.

Furthermore he declareth, how the spirite and the flesh fight together in one manne, and maketh an ensample of him selfe, that we myght lerne to knowe that worke aright, I meane to kyll synne in oure selues. He calleth both the spirite and also the flesh a lawe, because that lyke as the nature of Goddes lawe is to dryue, to compell, and to craue, euen so the fleshe dry∣ueth compelleth, craueth, and rageth agaynste the spirite, and will haue her lustes satisfied. On the other syde dryueth the spirite, cryeth, and figh∣teth agaynste the fleshe, and wyl haue his luste satisfied. And this strife du∣•eth in vs, as longe as we lyue: in some more and in some lesse, as the spi∣rite or the fleshe is stronger, and the very man his owne selfe is both spirite and the flesh, which fyghteth with his owne selfe vntyll synne bee vtterly slaine and we all together spirituall.

In the .viij. Chapter he comforteth such fighters that they dispaire not because of suche flesh, either thinke y^• they are lesse in fauour with God. And he sheweth how that the synne remaining in vs, hurteth not, for there is no daunger to them that are in Christe whiche walke not after the fleshe, but fyght agaynste it. And he expoundeth more largely what the nature of the flesh and of the spirite is, and how the spirite cometh by Christe, which spi∣rite maketh vs spyrituall, tameth, subdueth, and mortifieth the fleshe, and Page  [unnumbered] certyfieth vs that we are neuerthelesse the sonnes of God, and also beloued though that synne rage neuer so moche in vs, so long as we folowe the spi∣rite and fyght against synne to kyll and mortifye it. And because nothynge is so good to the mortifiynge of the fleshe, as the crosse and tribulacion, he comforteth vs in our passions and affliccions, by the assistens of the spirite which maketh intercession to God for vs myghtely, with gronynges that passe mans vtteraunce, so that mans speche cannot comprehende them, and with the mourning also of the creatures with vs, of greate desire that they haue, that we were looced from synne and corrupcion of the fleshe. So se we that these thre chapters, the .vj.vii.viij. do none other thing so muche as to dryue vs vnto the right worke of faithe, which is to kil the olde man and mortify the fleshe.

In the .ix.x. and .xi. Chapter he treateth of Goddes predestinacion: whence it springeth all together, whether we shall beleue or not beleue, be looced from synne or not bee looced. By whiche predestinacion oure iustifying and saluacion are clene taken out of oure handes, and put in the handes of God only, which thinge is moste necessary of al. For we are so weake and so vn∣certaine, that if it stode in vs, there would of a truth no manne be saued: the deuyll no doute would deceaue vs. But now is God sure that his predesti∣nacion cannot deceaue him, nether can any man withstande or let him, and therefore haue we hope and trust agaynst synne.

But here must a marke be set vnto those vnquyet, busye, and hie clyming spirites howe farre they shall go, whiche fyrste of al bringe hither their hye reasons and pregnant wyttes, and begyn fyrst from an hye to serch the bo∣tomlesse secretes of Goddes predestinacion, whether they bee predestinate or not. These muste nedes ether caste them selues doune headlong into des∣peracion, or else cōmit them selues to fre chaunce carelesse. But folow thou the order of this epistle, and noosell thy selfe with Christe, and lerne to vn∣derstande what the lawe and the gospell meane, and the office of both two, that thou mayest in the one knowe thy selfe, and how that thou hast of thy selfe no strength, but to sinne: and in the other the grace of Christ. And then se thou fight agaynste sinne, and the fleshe, as the .vii. fyrst Chapters teache the. After that when thou art come to the .viij. Chapter, and arte vnder the crosse and suffring of tribulacion, the necessitie of predestinacion will waxe swete, and thou shalt well fele how preciouse a thinge it is. For except thou haue borne the crosse of aduersitie and temptacion, and haste felte thy selfe brought vnto the very brymme of desperacion, yea & vnto hell gates, thou canst neuer medle with the sentence of predestinacion without thine owne harme, and without secret wrathe and grudging inwardly agaynst God, for otherwise it shal not be possible for the to thinke that God is righteous and iuste. Therfore muste Adam be well mortifyed and the fleshely witte brought vtterly to nought, yer that thou mayest awaye with this thinge, and drynke so stronge wyne. Take hede therfore vnto thy selfe, that thou drinke not wyne, whyle thou art yet but a suklinge. For euery learnynge hath her tyme, measure and age, and in Christ is there a certayne chylde∣hod, in which a man must be content with mylke for a season, vntil he waxe stronge, and growe vp vnto a perfecte manne in Christ, and be able to eate of more strong meate.

Page  [unnumbered]In the .xii. Chap. he geueth exhortacion. For this maner obserueth Paul in all his epistles, fyrst he teacheth Christ and the faythe, then exhorteth he to good workes, and vnto contynuall mortifyinge of the fleshe. So here teacheth he good workes in dede, and the true seruynge of God, and ma∣keth al mē Priestes, to offre vp, not money, and beastes, as the maner was in the tyme of the lawe, but their owne bodyes, with kyllynge and morti∣fyinge of the lustes of the flesh. After that he describeth the out warde con∣uersacion of Christen men, how they ought to behaue them selues in spi∣rituall thinges, how to teache, preach & rule in the congregacion of Christ, to serue one another, to suffre all thinges pacientlye, and to commyt the wr•ke and vengeaunce to God, in conclusyō how a Christen man ought to behaue him selfe vnto al men, to frende, to foo, or what soeuer he be. These are the right workes of a Christen man whiche springe out of faithe. For faythe kepeth not holy daye, nether suffereth anye man to be yd•e, wherso∣euer she dwelleth.

In the .xiii. he teacheth to honour the worldly and temporall swearde. For though that mans lawe and ordinaunce make nor a man good before God, nether iustify hi in the hert, yet are they ordeyned for the furtheraūce of the commune welth, to mayntene peace, to punish the euyl and to defend the good. Therfore ought the good to honoure the temporall swerde, and to haue it in reuerence, though as concerning them selues, they nede it not, but woulde absteyne from euyll of theyr owne accorde: yea and do good with out mās law, but by the law of the spirite which gouerneth the herte, and gideth it vnto all that is the wyll of God. Fynally he comprehendeth & knitteth vp all in loue. Loue of her owne nature bestoweth al that she hath, and euen her owne selfe on that whiche is loued. Thou nedest not to byd a kynd mother to be louyng vnto her only sonne. Moche lesse spirituall loue which hath eyes geuen her of God, neadeth mans lawe to teache her to do her dutye. And as in the begynnynge he dyd put forthe Christe as the cause and auctor of our ryghtewesnes and saluacion, euen so here setteth he him forth as an ensample to counterfayte, that as he hathe done to vs, euen so shulde we do one to another.

In the .xiiii. chapter he teacheth to deale soberly with the consciences of the weake in the fayth, whiche vnderstand not yet the libertye of Christe perfectly ynough, and to fauer them of Christen loue, and not to vse the li∣bertie of the fayth vnto hynderaunce, but vnto the furderaunce and edify∣inge of the weake. For where suche consyderacion is not, ther foloweth de∣bate & despising of the Go•pell. It is better therfore to forbeare the weake a whyle, vntyll they waxe stronge, then that the learnynge of the Gospell should come al together vnderfote. And such worke is the singular worke of loue, and where loue is perfecte, there must nedes be such a respecte vn∣to the weake, a thynge that Christe commaunded and charged to be had a∣boue all thinges.

In the .xv. Chapter he setteth forthe Christe againe to be folowed, that we also by hys ensample, shoulde suffre other that are yet weake, as them that are fraile, open sinners, vnlerned, vnexperte, and of lothesome maners, and not to caste them awaye forthwith: but to suffre them tyll they ware better: and exhorte them in the meane time. For so dealte Christ in the Gos∣pell Page  [unnumbered] and now dealeth with vs dayly, sufferyng our vnperfectnes, weaknes, conuersacion and maners, not yet fassioned after the doctryne of the Gos∣pel, but smel of the fleshe, yea & sometime breake forth into outward dedes.

After that to conclude withal, he wysheth them encreace of faith, peace, and ioye of conscience, prayseth them and committeth them to God, and magnifyeth his office and admynistracyon in the Gospell, and soberly and with greate discrecion desyreth succoure and ayde of them for the poore saynctes of Ierusalem, and it is al pure loue that he speaketh or dealeth with al. So fynde we in this epistle plenteously, vnto the vttermost, what∣soeuer a Christen man or woman ought to know, that is to were, what the Lawe, the Gospell, Synne, Grace, Faith, Righteousnes, Christ, God, good workes, Loue, Hope, and the crosse are, and euen wherein the pythe of all that pertayneth to the Christen fayth standeth, and how a Christen manne ought to behaue him selfe vnto euery man, be he perfect or a synner, good or bad, stronge or weake, frende or foo, and in conclusion how to behaue oure selues both toward God and toward our selues also. And all thinges are profoundely groūded in the scriptures, and declared with ensamples of hī self, of the fathers, & of the prophetes, that a man can here desyre nomore.

Wherfore it appereth euydently, that Pauls mynde was to compre∣hende brefely in thys Epistle all the whole learnyng of Christes Gospell, and to prepare an introduccion vnto all the olde testamente. For without doute whosoeuer hath this pistle perfectly in his herte, the same hath the lyght and the effecte of the olde testamente with him: wherefore let euery man without excepcion exercyse him selfe therin diligently, and recorde it nyght and daye continually, vntyll he be full acquaynted therwith.

The last Chapter is a chapter of recōmendaciō, wherin he yet mingleth a good monicion, that we shulde beware of the tradicions and doctryne of men, which begyle the simple with sophistry, and lernynge that is not after the Gospel, and drawe them from Christ, and noosell them in weake and feble, and (as Paul calleth them in the pistle to the Galathyans) in begger∣ly ceremonyes, for the entent that they would lyue in fatte pastures and be in auctoritie, and be taken as Christ, yea and aboue Christe, and syt in the temple of God, that is to wit in the consciences of mē, where God only, his worde, and his Christ ought to sytte. Compare therfore all maner doctrine of men vnto the scripture, and se whether they agre or not. And commytte thy selfe whole and all together vnto Christe, and so shall he with his holy spirite and with all his fulnes dwell in thy soule.

The summe and whole cause of the wrytynge of thys epystle, is, to proue that a man is iustified by fayth onely: which proposicion who soeuer denyeth, to him is not onely this epistle and al that Paul wryteth, but also the whole scripture so locked vp, that he shall neuer vnderstande it to hys soules health. And to bringe a man to the vnderstandinge and felynge that faith onely iustifyeth: Paul proueth that the whole nature of manne is so poisoned and so corrupte, yea and so dead, concerning godly liuing or godly thinkinge, that it is impossible for her to kepe the lawe in the sight of God: that it to saye, to loue it, and of loue and lust to do it as naturally as a man eateth or drincketh: vntill she be quickened again and healed thorow faith.

And by iustifying, vnderstand none other thing then to be reconciled to Page  [unnumbered] God, & to be restored vnto his fauour, & to haue thy sinnes forgeuen the. As whē I say God iustifieth vs, vnderstād therby, that God for Christes sake, merites & deseruinges only, receaueth vs vnto hys mercy, fauour & grace, & forgeueth vs our sinnes. And when I say, Christ iustifieth vs, vnderstand therby that Christ onely hath redemed vs, bought & deliuered vs out of the wrath of God & damnaciō, & hath with his workes only purchased vs the mercy, the fauour & grace of God, & the forgeuenes of our sinnes. And whē I say that faith onely iustifieth, vnderstand therby that faith & trust in the truth of God & in the mercy promysed vs for Christes sake, & for his deser∣uing & workes only, doth quiet the cōscience & certify her that our sinnes be forgeuen & we in the fauour of God. Furthermore, set before thyne eyes Christes workes & thine owne workes. Christes workes only iustifie the, & make satisfaccion for thy sinne, and thyne owne workes not: that is to say, quieteth thy conscyence, and make the sure that thy synnes are forgeuen the, and not thine owne workes. For the promise of mercye is made the for Christes workes sake, & not for thine owne workes sake. Wherfore seinge God hathe not promysed that thyne owne workes shall saue the, therfore faithe in thine owne workes can neuer quyet thy conscience nor certifie the before God (whē God cōmeth to iudge & to take a reconing) y^• thy sinnes are forgeuen the. Beyond all this, mine owne workes cā neuer satisfie the law or pay her that I owe her. For I owe the law to loue her w^t all mine heart, soule, power & might. Whiche thing to paye I am neuer able whyle I am compassed with fleshe. No, I cannot once beginne to loue the lawe, excepte I be fyrste sure by fayth that God loueth me and forgeueth me.

Finallye that we saye fayth only iustifieth, ought to offende no man. For if this be trewe, that Christ only redemed vs, Christ only bare our synnes, made satisfaccion for them & purchased vs the fauour of God, then must it nedes be true, that the trust only in Christes deferning & in the promyses of God the father made vs for Christes sake, doth onely quiet the conscience, & certifie her that the sinnes are forgeuen. And when they say, a man must repent, forsake sin, & haue a purpose to sin no more as nye as he can, & loue the lawe of God: Ergo fayth alone iustifieth not. I aunswere: that, & al like argumentes are nought, & like to this. I must repent & be forye, the Gospel must be preached me, & I must beleue it, or els I cannot be partaker of the mercye which Christe hath deserued for me: Ergo Christ only iustifieth me or not, Christ onely hathe not made satisfaccion for my sinnes. As this is a naughty argumēt, so is the other. Now go to reader, & according to the or∣der of Paules wryting, euē so do thou. Fyrst behold thy selfe diligētly in the lawe of God, & se there thy iust damnacion. Secondarely turne thyne eyes to Christe, and se there the exceading mercy of thy most kynde and louinge father. Thirdly remembre that Christe made not thys attonement that thou shouldest anger God againe: nether dyed he for thy synnes, that thou shouldest lyue styll in them: nether clensed he the, that thou shouldest re∣tourne (as a swyne) vnto thyne olde puddell againe: but that thou shouldest be a newe creature, and lyue a newe lyfe after the will of God, and not of the fleshe. And be diligent least thorowe thine own negligence and vnthank∣fulnes, thou lose this fauoure and mercy againe.