For as muche as thys Epistle is the principall and most excellent part of the newe testamente, and moste pure Euangelion, that is to saye, glad tydynges, and that we call Gospell, and also a light and a waye in, vnto the whole scripture: I thynke it meete, that euery Christen man, not onely knowe it by hert and wythout the boke: but also exercyse hym selfe therin euermore continuallye, as wyth the daylye breade of the soule. No man verelye can reade it to ofte, or study it to wel, for the more it is studyed the easyar it is, the more it is shewed, the plasa&ubar;ter it is, and the more groundlye it is searched, the precioser thinges are founde in it, so greate treasure of spyrytuall thynges lyed hyd therin.

I wyll therfore bestowe my labour and dylygence, thorow thys lytle preface or Prologe, to prepare a waye in therunto, so farfurth as God shall geue me grace, that it may be vnderstande of euery man, For it hath ben hitherto euil darckened wyth gloses and wonderfull dreames of Sophisters, that no man could spye out the entent and meaning of it, whyche neuertheles yet of it selfe, is a bryght light, and sufficient to geue lyght vnto all the scripture. Fyrst we must marke diligentlye the maner of speakinge of the Apostle, and about al thinge know, what Paule

meaneth by these wordes, the Lawe, Synne, Grace, Fayeth, Ryghtuousnesse, Fleshe, Spyryte, and suche lyke, or els reade thou it neuer so ofte, thou shalt but lose thy laboure. This word Lawe muste not be vnderstande here, after the commune maner, and to vse Paules terme, after the maner of men or after mannes wayes: that thou wouldeste say, the lawe here in thys place were nothinge, but learninge, whyche teacheth what ought to be done, and what ought not to be done, as it goeth wyth mannes lawe where the law is fulfilled with outward workes onely though the herte be neuer so farre of. ^noteBut God iudgeth the ground of the herte, ye and the thoughtes and the secrete mouynges of the mynde, and therfore hys lawe requyreth the grounde of the herte and loue from the botome thereof, and is not contente wyth the outewarde worke onelye: but rebukethe those workes most of all, which spryng not of loue from the gro&ubar;d and lowe botome of the herte, though they appere outwarde, neuer so honeste and good as Christe in the Gospel rebuketh the Pharises aboue all other that were open synners, and calleth them hypocrytes, that is to saye: Symulars and paynted Sepulchers: Which Pharises yet lyued no men so pure, as pertaynynge to the outward dedes and workes of the lawe. Yea and Paul in the thirde Chapter of hys Epistle vnto the Phylippians confesseth of him selfe, that as touchinge the lawe he was suche a one as no man could complaine on, and notwithstandynge was yet a murderer of the Christen, persecuted them and tormented them, so sore, that he compelled them to blaspheme Christe, and was altogether mercylesse, as manye whyche nowe fayne outwarde good workes, are.

For thys cause the .cxv. Psal calleth al men liars, because that no man kepeth the lawe from the gro&ubar;d of the hert, neyther can kepe it, though he appere outwarde ful of good workes.

For al men are naturallye enclined vnto euyll and hate the lawe, we fynde in oure selues vnlust and tediousnes to do good, but luste and delectacyon to do euyll. Nowe where no free luste is to do good, there the bottome of the herte fulfylleth not the law, and there no doubte is also synne, and wrath is deserued before God, though there be neuer so greate an outwarde shewe and apperaunce of honeste lyuynge.

For thys cause concludeth saynct Paul in the seconde chapter, that the Iewes are all synners and transgressors of the lawe, though they make men beleue thorough Hypocresy of outwarde workes, howe that they fulfyll the lawe, and sayeth that he onelye which doeth the law is ryghtuous before God meaninge thereby, that no man wythout warde workes, fulfylleth the lawe.

Thou (sayeth he to the Iewe) teachest that a man shoulde not breake wedlocke, and yet breakest wedlocke thy selfe, wherin thou iudgeste an other man therin condempnest thou thy selfe, for thou thy selfe doest euen the very same thynges, whyche thou iudgest. As though he woulde say, thou lyuest outwardly well in the workes of the law, and iudgest them that lyue not so. Thou teacheste other men, and seeste a mote in an other m&abar;nes eye, but art not ware of the beame, that is in thyne owne eye. For though thou kepe the law outwardely wyth workes, for feare of rebuke, shame and punishemente: other for loue of rewarde, vauntage, and vayne glorye: yet doeste thou all wythoute luste and loue towarde the lawe, and haddest leuer a great deale otherwise do, yf thou dyddeste not feare the lawe. Yea inwardelye in thyne herte thou wouldeste that there were no lawe, no nor yet GOD, the author and vengear of the lawe, yf it were possyble, so paynfull it is vnto the, to haue thyne appetites refrayned, and to be kepte doune.

Wherfore then it is a playne conclusyon, that thou from the grounde and bottome of thyn herte arte and enemye to the law. What preuaileth it now that thou teachest another man not to steale, when thou thyne owne selfe arte a thefe in thyne herte, and outwardely wouldeste fayne steale yf thou durste? though that the outwarde dedes abyde not alwaye behynde wyth suche Hypocrites and dissymulars, but breake forthe amonge euen as an euyl scabbe or a pocke can not alwayes be kept in wyth violence of medicine.

Thou teacheste another man but teacheste not thy selfe, yea thou woteste not what thou teacheste, for thou vnderstandest not the lawe a ryght, how that it can not be fulfylled and satisfyed, but wyth an vnfayned loue and affeccyon, so greatlye it can not be fulfylled wyth outwarde dedes and workes onelye. ^noteMoreouer the lawe encreaseth synne, as he sayeth in the .v. chapter, because that man is an enemye to the lawe, for as muche as it requyreth so manye thynges cleane contrarye to hys nature, wherof he is not able to fulfyll one poynte or tytle as the law requyreth it. And therfore are we more prouoked, and haue greater lust to breake it.

^noteFor whych causes sake he sayeth in the seuenth Chapter that the lawe is spyrytuall: as thoughe he would saye, yf the lawe were fleshlye and but mans doctryne, it myght be fulfylled, satisfyed, and stylled wyth outward dedes. But nowe is the law ghostly, and no man fulfylleth it, excepteth it al that he doeth spryng of loue from the botome of the herte. Suche a newe herte and lustye courage vnto the lawe worde, canste thou neuer come by of thyne owne strength and enforcemente, but by the operacyon and workynge of the spyryte.

For the spyryte of God onely maketh a man spyritual, and lyke vnto the lawe, so that now henceforth he doeth nothinge of feare, or for lucre, or vantage sake, or of vayne glorye, but of a fre herte and of inwarde luste. The law is spyrytuall, and wylbe both loued and fulfylled of a spyrytuall herte, and therfore of necessytye requyreth it the spyryte that maketh a mannes herte free, and geueth hym lust and courage vnto the law warde, where suche a spyryte is not, there remaineth synne grudging, and hatered against the lawe, whych lawe neuerthelesse is good, ryghtuous and holye.

Acquaynte thy selfe therfore wyth the maner of speakynge of the Apostell, and let thys nowe sticke faste in thyne herte, that it is not both our: to do the dedes and workes of the law, and to fulfyll the law. The workes of the lawe is whatsoeuer a man doeth, or can do of hys owne free wyll, of hys owne propre strength and enforsynge.

^noteNotwythstandynge though there be neuer so greate workynge, yet as longe as there remayneth in the herte vnluste, tedyousnes, grudgynge, gryffe, payne, lothsumnes, and compassyon towarde the lawe, so longe are all the workes vnprofytable loste, yea and dampnable in the syghte of GOD. Thys meaneth Paule in the .iij. Chapter, where he sayeth by the deades of the lawe shall no fleshe be iustyfyed in the syghte of GOD. Heare by perceyue thou, that those Sophysters are but deceyuers, whyche teache that a man maye and muste prepare hym selfe to grace, and to the fauoure of GOD wyth good workes, before he haue the spyryte and true fayth of Christe. Howe can they prepare them selues vnto the fauour of GOD, and to that whyche is good: when they them selues can do no good, no can not ones thynke a good thought or consente to do good, the deuyll possessynge theyr hertes, myndes and thoughtes captyue at hys pleasure. Can those workes please GOD thynkeste thou, whyche are done wyth gryefe, payne and tediousnes wyth an euyll wyll, wyth a contrary and grudgynge mynde? ^noteO holy S. Prosperus, how mightyly wyth the scrypture of Paule dyddeste thou confounde thys heresye, aboute (I trowe) xij. hundred yeres ago, or ther vpon, ^note To fulfyll the lawe, to do the workes therof, ∧ whatsoeuer the lawe commaundeth wyth loue, lust, and inwarde affeccyon, and delectacyon, and to lyue Godly and wel, frely, wyllyngly, and without compulsyon of the law, euen as though there were no lawe at all: suche luste and free lybertye to the lawe, cometh onely by the workynge of the spyryte in the herte, as he sayth in the fyrst Chapter.

^noteNow is the spyryte none otherwyse geuen then by fayth onely, in that we beleue the promyses of God wythout waueryng, howe that God is true and wyl fulfyl all hys good promyses towarde vs for Christes bloudes sake, as it is playne in the fyrste Chapter. I am not ashamed (sayth Paul) of Christes glad tydynges, for it is the power of God vnto saluacyon, to as many as beleue. For at ones together, euen as we beleue the glad tydynges preached to vs, the holy ghost entreth into oure hertes, and louseth the bondes of the deuyl, whyche before possessed oure hertes in captyuytye, and held them that we coulde haue no lust to the wyll of God in the lawe. ^noteAnd as the spyryte cometh by fayth onely, euen so fayth cometh by hearynge the worde of God, when Christe is preached, howe that he is Gods sonne and man also, dead and rysen agayne for our sakes, as he saith in the thyrd .iiij. and .x. Chapter. All oure iustifyinge then cometh by fayth, and fayth and the spyryte come of God, and not of vs. When we say, fayth bryngeth the spyryte, it is not to be vnderstand, that faith deserueth the spyryte or that the spyryte is not presente in vs before fayeth. For the spyryte is euer in vs, and fayth is the gyfte and workynge of the spyryte. But thorowe praychinge, the spyryte begynneth to worke in vs.

And as by preachynge the lawe, he worketh the feare of God: so by preachynge the glad tydynges, he worketh fayeth. And nowe when we beleue, and

are come vnder the couenaunte of GOD, there are we sure of the spyryte by the promyse of God, and then the spyryte, accompanyeth fayeth inseparably, and we begyn to fele hys workynge. And so fayeth certyfyeth vs of the spyryte, and also bryngeth the spyryte wyth her, vnto the workynge of all other gyftes of grace, and to the workynge oute of the reste of oure saluacyon, vntyll we haue altogether ouercome syn, death, hell, and Sathan, and are come vnto the euerlastynge lyfe of glorye, And for thys cause saye we fayeth bryngeth the spyryte.

^noteHereof cometh it that fayeth onelye iustyfyeth, maketh ryghtuous, and fulfylleth the lawe, for it bryngeth the spyryte thorough Chrystes deseruynges, the spyryte bryngeth luste, loseth the herte, maketh hym fre, setteth hym at lybertye, and geueth hym strength to worke the deades of the lotus wyth loue, euen as the lawe requyreth. ^noteThen at the laste oute of the same fayeth so workynge in the herte, sprynge all good workes by theyr owne accorde. That meaneth he in the thyrde chapter, for after he hath caste awaye the workes of the lawe, so that he soundeth as though he woulde breake and disanull the lawe thorowe fayeth: he aunswereth to that myght be layd agaynste hym, sayinge: we destroye not the lawe thorough fayth but mayntayne, furder or stablyshe the lawe thorough fayeth. That is to saye, we fulfyll the lawe thorough fayeth.

Syune in the scrypture is not called that outwarde worke onelye committed by the bodelye but all the whole busyness and whatsoeuer accompanyeth, moueth or styrreth vnto the outwarde dede and that whence the workes sprynge as vnbelefe, pronenes and redynes vnto the dede in the grounde of the herte, wyth all the powers, affeccyons and appetytes, wherewyth we can but synne. So that we saye, that a man then synneth, when he is caryed awaye headlyng into synne, altogether as muche as he is, of that poyson inclinacion and corrupt nature wherin he was conceyued and borne.

For there is none outwarde synne commytted, excepte a man be caryed awaye alltogether, wyth lyfe, soule, herte, bodye, luste and mynde therevnto. The scrypture loketh syngularlye vnto the herte, and vnto the rote and orygynall fountayne of all synne, whyche is vnbelyefe in the botome of the herte. For as fayth onelye iustifyeth and bryngeth the spyryte and luste vnto the outwarde good workes, euen so vnbelefe onelye dampneth and kepeth oute the spyryte, prouoketh the fleshe, and sterreth vp luste vnto the euyll outwarde workes, as happened to Adam and Eua in paradyse. Genesis. iij.

For thys cause Christe calleth synne vnbelefe, and that notably in the .xvi. chapter of S. Iohn. The spyryte sayeth: he shall rebuke the worlde of synne, because they beleue not in me. And Iohn.viij. I am the lyghte of the worlde. And therfore in the xij. of Iohn he byddeth them whyle they haue lyghte to beleue in the lyghte, that ye maye be the chyldren of lyghte: for he that walketh in darcknes woteth not whether he goeth. Nowe as Christe is the lyghte, so is the ignoraunce of Christe that darcknes where of he speaketh, in whyche he that walketh woteth not whether he goeth: that is he knoweth not howe to worke a good worke in the syghte of GOD, or what a good worke is. And therefore in the .ix. he sayeth, as longe as I am in the world, I am the lighte of the worlde: but there commeth nyghte when no man can worke, whyche nyghte is but the ignoraunce of Christe in whyche no man can se to do anye worke to please GOD. And Paule exhorteth Ephe. iiij that they walke not as other heathen, whyche are strayngers from the lyfe of GOD, thorough the ignoraunce that is in them. And agayne in the same Chapter. Put of (sayeth he) the olde man. whyche is corrupt thorowe the lustes of errour that is to say ignoraunce. And Roma.xiij. Let vs coste awaye the deades of darkenes, that is to saye of ignoraunce and vnbelefe. And .i.Petri.i, Fassyon not youre selues vnto youre olde lustes of ignoraunce. And .i.Iohn.ij. He that loueth hys brother dwelleth in lyghte, and he that heareth hys brother walketh in darcknes, and woteth not whether he goeth for darcknes hath blynded hys eyes. By lyghte he meaneth the knowledge of Chryste, and by darcknes the ignoraunce of Christe. For it is impossyble that he that knoweth Christe truelye, shoulde hate hys brother. Forthermore, to perceyue thys thynge more clearlye thou shalt vnderstande, that it is not possyble to syn anye synne at all, excepte a man breake the fyrste commaundemente before. Nowe is the fyrste commaundemente deuyded into two verses: Thy Lorde GOD is one God, and thou shalte loue they Lorde GOD wyth all thyne herte, wyth all thy soule, wyth all thy power, and wyth all thy myghte. And the whole cause why I syn agaynste anye inferioure precepte, is that thys loue is not in myne herte, for were thys lawe wryten in myne herte, and were full and perfecte in my soule: it woulde kepe myne herte from consentynge vnto anye synne. And the whole and onelye cause why thys loue is not wrytten in oure hertes, is that we beleue not the fyrste parte, that oure Lorde GOD is one God. For wyste I what these wordes, one Lorde and one God meaneth that is to saye, yf I vnderstonde that he made all and ruleth all, and that whatsoeuer is done to me, whether it be good or bad, is yet hys wyll, and that he onelye is the Lorde that ruleth and doeth it. And wyste thereto what thys worde myne meaneth: that is to saye: yf myne herte beleued and felt the infynyte benefytes and kyndenes of GOD to me warde, and vnderstode and earnestlye beleueth the manyfolde couenauntes of mercye, wherwyth, GOD hath bounde hym selfe, to be myne wholy and alltogether wyth all hys power, loue, mercye, and myghte, then shoulde I loue hym wyth all myne herte soule, power, and myghte, and of that loue euer kepe hys commaundementes. So se ye nowe, that as fayeth is the mother of all goodnes and of all good workes: so is vnbelefe the grounde and rote of all euyll, and all euyl workes. Fynally, yf any man that hath forsaken synne, and is conuerted to put his trust in Christe, and to kepe the lawe of God, do fall at a tyme: the cause is, that the fleshe thorough negligence hath choked the spyryte and oppressed her, and taken from her the fode of her strength, whyche fode is her medytacyon in GOD, and in hys wounderfull deedes, and in the manyfolde couenauntes of hys mercye. Wherfore then before all good workes (as good fruytes) there muste nedes be fayeth in the herte whence they sprynge. And before all bad dedes (as bad fruites) there muste nedes be vnbeliefe in the herte, as in the rote, fountayne, pyth and strength of all synne, whyche vnbeliefe and ignoraunce is called the head of the serpente and of the olde dragon, whyche the womans sede Christe muste treade vnder fote, as it was promysed vnto Adam.

^noteGrace and gyfte haue thys difference, Grace properlye is Gods fauour, beneuolence or kynde mynde. whyche of hys owne selfe, wythoute deseruynge of vs, he beareth to vs, whereby he was moued and enclined to geue Christe vnto vs, wyth all hys other gyftes of grace. Gyfte is the holye ghoste and hys workynge whom he poureth into the hertes of them, on whom he hath mercye, and whom he fauoureth. Though the gyftes of the spyryte encrease in vs dayly, and haue not yet theyr full perfeccyon, yea and though there remayne in vs yet euyll lustes and synne, whyche fyghte agaynste the spyryte, as he sayeth here in the seuenth Chapter, and in the fyft to the Gala. and as it was spoken before in the thyrd chapter of Genesis, of the debate betwene the womans sede, and the sede of the serpente: yet neuerthelesse Goddes fauoure is so greate, and so strong ouer vs for Christes sake that we are counted for full, hole, and perfecte before GOD. For Goddes fauoure towarde vs deuydeth not her selfe, encreasynge a lytell and a lytell, as do the gyftes, but receyueth vs hole altogether in full loue for Christes sake oure intercessor and mediatour, and because that the gyftes of the spyryte and the battayle betwene the spyryte and euyll lustes, are begun in vs already.

Of thys nowe vnderstandeste thou the seuenth Chapter, where Paule accuseth hym selfe as a synner, and yet in the .viij. Chapter sayeth, there is no dampnacyon to them that are in Christe, and that because of the spyryte and because the gyftes of the spyryte are begonne in vs. Synners we are because the fleshe is not full kylled and mortyfyed. Neuerthelesse in as muche as we beleue in Christe, and haue the erneste and begynnynge of the spyryte, and woulde fayne be perfecte: GOD is so louynge and fauourable vnto vs that he wyll not loke no suche synne, neyther wyll counte it as synne, but wyll deale wyth vs accordynge to oure belefe in Christe, and accordynge to hys promyses, whyche he hath sworne to vs, vntyll the synne be full slayne and mortyfyed by death. ^noteFayeth is not mans opynyon and dreame, as some: ymagyn and fayne, when they heare the storye of the Gospel. But when they se that they folowe no good workes nor mendemente of lyuynge, though they heare, and can babyll manye thynges of fayeth: yet then they fall from the ryghte waye, and saye, fayeth onelye iustyfyeth not, a man muste haue

good workes also, yf he wyll be ryghtuous and safe. The cause is when they heare the gospell or glad tidinges they fayne of their owne strength certayne imaginacions and thoughetes in their hertes saiyng I haue hearde the Gospell, I remember the storye, lo I beleue. And that they counte ryght fayth which neuerthelesse as it is but mans ymaginacion and faynyng, euen so profiteth it not neyther foloweth there any mendmente of liuynge.

^noteBut ryghte fayth is a thinge wrought by the holye ghoste in vs, whiche chaungeth vs into a newe nature and begetteh vs a newe in God, and maketh vs the sonnes of God, as thou readeste in the fyrst of Iohn, and killeth the olde Adam, and maketh vs altogether new in the herte, mynde, wyll, lust and in al other affections ∧ power of the soule the holye ghost euer accompaniynge her and rulinge the hert. Fayth is a liuely thinge, mightye in workinge, valiaunte and stronge, euer doinge, euer fruitfull, so that it is vnpossible that he whiche is endued there with, shoulde not worke al waies good workes without ceasynge. He axeth not whether good workes are to be done or not, but hath done them alredye yer mencion be made of them and is alway doinge, for suche is his nature: now quycke fayeth in his herte and liuely mouinge of the spirite driue and stere him therunto. Whosoeuer doeth not good workes is an vnbeleuynge person and faythlesse and loketh round about gropynge after fayth and good workes, and woteth not what fayth or good workes meane, though he babyll neuer so many thinges of fayth and good workes. ^noteFayth is them a liuely and stedfast trust in the fauour of God, wherwyth we commit oure selues all together vnto God, and that truste is so surely groundet and steketh so fast in oure hertes, that a man woulde not ones doubt of yt, though he shoulde dye a thousande tymes therefore. And such trust wrought by the holye ghost through fayth maketh a man glad, lusty, chereful, and true herted vnto God and to al creatures. By the meanes wherof, willynglye and without compulsion he is glad and redy to do good to euery m&abar; to suffer al things that God maye be loued and praysed, whiche hath geuen hym suche grace so that it is impossible to separate good workes from fayth, euen as it is impossible to separat heat and burninge from fyre. Therfore take hede, and beware of thine owne fantasie whiche to iudge of fayth and good workes, wyll seme wyse, when in dede they are starke blinde and of all thinges most folysh. Praye God that he wyll witesafe to worke faith in thine herte: or else shalt thou remayne euermore faythles, fayne thou, imagin thou, enforce thou, wrastil wyth thy selfe, and do what thou wilt.

^noteRightuousnes is euen suche fayeth, and is called Goddes ryghtuousnes, or ryghtuousnes that is of valure before God. For it is Goddes gyfte and it altereth a man and chaungeth hym to a new spirituall nature, and maketh hym fre and liberall to paye euery man his dutie. For thorowe fayeth is a man purged of his synnes, and obtayneth lust vnto the law of God, wherby he geueth God hys honoure and payeth hym that he oweth hym, and vnto men he doeth seruyce willingly wherwith so euer he can, and payeth euery man his dutie. Suche ryghtuousnes can nature, fre wyll, and our owne strength neuer brynge to passe. For as no man can geue him selfe fayeth: so can he not take away vnbelefe, how then can he take away any thynge at al? Wherefore al is false hypocrisy and synne whatsoeuer is done without fayth or in vnbelefe, as it is euident in the fourth chapter vnto the Romayns, though it appere neuer so glorious, or bewtifull outwardes.

Flesh and spirite maiest thou not here vnderstand as though fleshe were only that whyche pertayneth vnto vnchastitie: and the spirite that whiche inwardlye pertayneth to the herte, but Paule calleth fleshe here as Christe doeth. Iohn iii. All that is borne of fleshe, that is to wytte, the whole man wyth lyfe soule bodie, wyt, wyll, reason, and what so euer he is or doth wyth in and wythout, because that these all and all that is in man, studye after the world and the fleshe. Call fleshe therfore whatsoeuer (as longe as we are wythout the spyrite of God) we thynke or speake, of God, of fayeth, of good workes, and of spiritual matter. Call fleshe also all worckes whyche are done wythout grace and wythout the workynge of the spirite, how soeuer good holye and spirituall they seme to be: as thou mayeste proue by the .v. Chapter to the Galat. where Paule numbreth, worshyppynge of Idols, whychcrafte, Enuye, and hate, amonge the dedes of the fleshe, and by the .vii. chapter to the Roma. Where he sayth that the lawe by the reason of the fleshe is weake, whyche is not vnderstande of vnchastitie onely, but of al synnes, and moste specially of vnbelefe, whych is a vyce most spiritual, and grounde of all synnes.

^noteAnd as thou calleste hym whyche is not renued wyth the spiryte, and borne agayne in Christe, fleshe, and all hys dedes, euen the verye mocions of hys herte and mynde, hys learnynge, doctrine, and contemplation of hys thynges, hys preaching teachynge, and studye in the scrypture, buildynge of churches, foundynge of abbais, geuynge of almes masse, mattens, and whatsoeuer he doth, though it seme spiritual and after the lawes of God, fleshly: so contrarye wyse call hym spirituall, whych is renued in Christe, and all hys dedes whyche sprynge of fayeth, seme they neuer so grosse, as the washynge of the disciples feete done by Christe, and Peters fyshinge after the resurrection, yea and al the dedes of matrimonye are pure spirituall, yf they procede of fayth and whatsoeuer is done with in the lawes of God, thought it be wrought by the bodye, as the verye wipynge of shewes and suche lyke, howsoeuer grose they appere outwarde. Without vnderstandinge of these wordes, canst thou neuer vnderstand this epistle of Paule, neyther any other place in the holye scripture. Take hede therfore, for whosoeuer vnderstandeth these wordes other wyse, the same vnderstandeth not Paule, whatsoeuer he be. Now wyll we prepare oure selues to the Epistle.

^note¶ For as muche as it becommeth the preacher of Christes glad tydinges, fyrst thorowe openynge of the law: to rebuke al thinges, and to proue al thinges synne, that procede not of the spirite and of fayeth in Christe, and to proue all men synners and chyldren of wrath by inheritaunce, and howe that to synne is their nature, and that by nature they can none other wyse do than synne, and there wyth to abate the pryde of man, and to brynge hym vnto the knowledge of hym selfe, and of hys miserye and wretchednes, that he myght desyre helpe. Euen so doeth S. Paul, and beginneth in the fyrste chapter to rebuke vnbelefe and grosse synnes whyche all men se, as Idolatrye, and as the grosse synnes of the heathen were, and as the synnes now are of all them whiche liue in ignoraunce wythout fayeth and without the fauour of God. The wrath of God of heauen appereth thorowe the Gospel vpon al men for their vngodlynes and vnholye liuynge. For though it be knowen, and daylye vnderstande by the creatures that their is but one God: yet is nature of her selfe without the spirit and grace, so corrupte and so poysoned, that men neyther can thanke hym neyther worshippe hym neyther geue hym hys due honoure, but blynde them selues and faule wythout ceasynge into worse case, euen vntyll they come vnto worshyppynge of Images and workynge of shamefull sinnes whych are abhominable agaynste nature, and more ouer suffer the same vnrebuked in othere hauynge delectacion and pleasure therin.

^noteIn the seconde Chapter he proceadeth further and rebuketh all those holye people also whych wythoute luste and loue to the lawe, lyue well outwardlye in the face of the worlde, and condemne other gladlye as the nature of all hypocrites is to thyncke them selues pure in respecte of open synners, and yet hate the lawe inwardlye, and are ful of couetuousnes and enuy and of all vncleannes Ma. in the .xxiij. chapter. These are they whych despise the goodnes of God, and accordinge to the hardnes of their hertes heape together for them selues the wrath of god. Furthermore. S. Paul as a true expounder of the lawe, suffereth no man to be wythoute synne but declareth that all they are vnder synne, whyche of fre wyll and of nature, will liue well, and suffereth them not to be better then the open synners yea he calleth them hard herted, and suche as can not repente.

^noteIn the .iij. Chapter he mingleth both together both the Iewes and the gentyls, and sayeth that the one is as the other, both synners and no difference betwene them saue in this onely that the Iewes had the worde of God committed vnto them. ^noteAnd though many of them beleued not thereon, yet is Gods trueth and promise therby neither hurte nor minished: and he taketh in hys waie and aledgeth the sayinge of the .l.Psal. that God myghte abyde true in his wordes and ouercome when he is iudged. After that he returneth to hys purpose agayne and proueth by the scripture, that al men wythout difference or exception are sinners, and that by the worckes of the lawe no man is iustified: but that

the lawe was geuen to vtter and to declare synne onely. Then he begynneth and sheweth the ryghte waye vnto ryghtuousnes by what meanes men muste be made ryghtuouse and safe, and sayeth. They are all synners and wythoute prayse before God, and muste wythout theyr owne deseruynges be made ryghtuousse thorowe fayeth in Christe, whyche hath deserued suche ryghtuousnes for vs and is become vnto vs Goddes mercye stol&ebar; for the remission of synnes that are passe thereby prouynge that Christes ryghtuousnesse whyche commeth on vs thorowe fayeth, helpeth vs onelye. Whyche ryghtuousnes, fayeth, he is nowe declared thorowe the Gospell, and was testified of before by the lawe and the Prophetes. Further more (sayth he) the lawe is holye and furthered thorowe fayth, though that the worckes thereof wyth al theyr boste are brought to nought ∧ proued not to iustifye.

^noteIn the fourthe Chapter (after that nowe by the thre fyrste Chapters, the synnes are opende, and the waye of fayth vnto ryghtuousnes layde) he begynneth to answer to certain obiections and cauillations. And fyrste he putteth forthe those blynde reasons, whyche communelye they that wyll be iustified by theyr own worckes are wonte to make when they heare that fayeth onelye wythout worckes iustifieth, sayinge: shall men do no good workes, yea and yf fayth onely iustifie, what nedeth a man to studye for to do good worckes? He putteth forth therefore Abraham for an ensample sayinge: what did Abraham wyth hys workes? Was al in vayne? Came hys workes to no profite? And so concludeth that Abraham wythout and before al workes was iustified and made rightuouse. In so muche that before the worke of circuncision he was praysed of the scripture and called rightuous by his fayth onlye Gene. in the .xv. So that he dyd not the worke of circumsicion for to be holpe therby vnto ryghtuousnes, which yet God commaunded hym to do, and was a good worke of obedience.

^noteSo in likewise no doubt none other workes helpe any thinge at al to a mans iustifiynge. But as Abrah&abar;s circuncision was an outwarde signe where by he declared his rightuousnes whyche he had by fayth and his obedience and redines vnto wyll of God euen so are al other good workes outward fruites of fayth and of the spirite, whiche iustifye not a man, but shew that a man is iustified already before god inwardly in the herte, thorow fayth and thorow the spirite purchased by Christes bloud.

^noteHere with nowe stablyshed S. Paule hys doctrine of fayth afore rehersed in the .iii. Chapter and bringeth also testimony of Dauid in the .xiij. Psal. whiche calleth a man blessed not of workes, but in that his synne is not rekened, and in that fayth is imputed for rightuousnes, though he abide not afterwarde without good workes, when he is ones iustifyed. For we are iustifyed and receyue the spirite for to do good worckes, neyther were it other wyse possible to do good worckes excepte we had fyrste the spirite.

For how is yt possible to do anye thynge well in the syght of God, while we are yet in captiuitie and bondage and the Deuile possesseth vs all together and holdeth oure hertes, so that we can not ones consent vnto the wyll of God. No man therefore can preuent the spirite in doing good but the spirite must firste come, and wake hym out of hys slepe and with the thunder of the lawe feare hym, and shewe hym hys miserable estate and wretchednes, and make hym abhore and hate hym selfe and to desyre helpe, and then comforte hym agayne wyth the pleasaunt rayne of the Gospell, that is to saye, with the swete promyses of God in Christe, and stere vp fayth in hym to beleue the promyses. Then when he beleueth the promises, as God was merciful to promyse, so is he true to fulfyll them, and wyll geue hym the spirite and strength, both to loue the wyll of GOD and to worke there after. So se we that God onelye whyche accordynge to the scripture worketh all in all thynges, worketh a mannes iustifiynge, saluation and healthe, yea and poureth fayeth and beleue, luste to loue Goddes wyll and strenght to fulfyll the same into vs, euen as water is poured into a vessell, and that of his good wyll and purpose and not of our deseruinges and merites, goddes mercye in promysinge, and truth in fulfillinge hys promyses saueth vs, and not we oure selues. And therfore is al laude, prayse and glorye, to be geuen vnto GOD for hys mercye and trueth, and not vnto vs for oure merites. After that he stretcheth hys ensample out agaynste all other good worckes of the lawe and c&obar;cludeth that the Iewes can not be Abraham heyres, because of bloude and kynred onlye and muche lesse by the workes of the lawe, but muste inherete Abrahams fayeth, yf they wyll be the ryghte heyres of Abraham: for as muche as Abraham before the lawe, both of Moyses and of circumcysyon was thorow fayeth made ryghtuous, and called the father of all them that beleue, and not of them that worke. Moreouer the lawe causeth wrath, in as muche as no man can fulfyll it wyth loue and luste. And as longe as suche grudgynge, hate, and indignacyon agaynste the lawe remayneth in the hert: and is not taken awaye by the spyryte that cometh by fayeth, so longe (no doubte) the workes of the lawe, declare euydently that the wrath of GOD is vpon vs and not fauoure. Wherefore fayeth onelye receyueth the grace promysed vnto Abraham. And these ensamples were not wrytten for Abrahams sake onely (sayeth he) but for oures also, to whom yf we beleue, fayeth shall be rekened lykewyse for ryghtuousnes as he sayth in the ende of the Chapter.

In the fyfte chapter he commaundeth the fruytes and workes of fayeth, as are peace, reioysynge in the conscience, inwarde loue to God and man: moreouer, boldnes, truste, confydence and a stronge and a lusty mynde, and stedfaste hope in tribulacion and sufferynge. For all suche folowe where the ryghte fayth is, for the aboundance graces sake and gyftes of the spyryte, whyche God hath geuen vs in Iesu Christe, in that he gaue hym to dye for vs, yet hys enemyes. Nowe haue we then, that fayth onelye before all workes iustyfyeth, and that it foloweth not yet therfore that a man shoulde do no good workes, but that the ryghte shapen workes abyde not behynde, but accompanye fayeth euen as bryghtnes doeth the sunne, and are called of Paul the fruytes of the spyryte. ^noteWhere the spyryte is, there it is alwayes somer, and there are alwayes good fruytes, that is to saye: good workes. Thys is Paules order, that good workes sprynge of the spyryte, the spyryte cometh by fayeth and fayeth commeth by hearynge the worde of GOD, when the glad tydynges and promyses, whyche God had made to vs in Christe, are preached truelye, and receyued in the grounde of the herte wythoute wauerynge or doubtynge after that the lawe hath passed vpon vs, and hath dampned oure consciences. Where the worde of GOD is preached purelye and receyued in the herte, there is fayeth and the spyryte of GOD, and there are also good workes of necessytye whensoeuer occasyon is geuen.

Where Goddes worde is not purelye preached, but mens dreames, tradycyons, Imagynacyons, inuencyons, ceremonyes and superstycyon, there is no fayth and consequently no spyryte that cometh of God. And where Gods spyryte is not, there can be no good workes, euen as where an appel tre is not, there can growe no appels, but there is vnbelefe, the deuyls spyryte and euyll workes. Of thys Goddes spyryte and hys fruytes, haue oure holye hypocrytes not ones knowen, neyther yet tasted howe swete they are, though they fayne manye good workes of theyr owne Imagynacions, to be iustyfyed wyth all, in whych is not one croume of true fayth or spyrytuall loue: or of inwarde ioye, peace and quyetnes of conscyence, for as muche as they haue not the worde of God for them, that suche workes please God, but they are euen the roten fruites of a roten tre.

After that he breaketh forth, and rounneth at large, and sheweth whence both synne, and rightuousnes, death and lyfe come. And he compareth Adam and Christe together, thus wyse reasonynge and disputynge, that Christe must nedes come as a seconde Adam to make vs heyres of hys rightuousnes thorow a newe spyrytuall byrth, wythoute oure deseruynges: euen as the fyrste Adam made vs heyres of synne, thorowe the bodely generacion, wythoute oure deseruynge. Wherby is euidently knowen and proued to the vttermoste, that no man can brynge hym selfe oute of synne vnto ryghtuousnes no more then he coulde haue wythstande that he was borne bodelye. And that is proued herewyth for as muche as the verye lawe of God, whyche of ryghte shoulde haue holpe, yf anye thynge coulde haue holpe, not onelye came and broughte no helpe wyth her but also encreased synne, because that the euyll and poysoned nature is offended and vtterlye displeased wyth the lawe, and the more she is forbed by the lawe, the more is she prouoked, and

sette a fyre to fulfyll and satisfye her lustes. By the lawe then we see clerelye that we muste nedes haue Christe to iustifye vs wyth hys grace, and to helpe nature.

^noteIn the .vi. chap. he setteth forth the chiefe and principal worke of fayth, the batayll of the spirit agaynst the fleshe, how the spirite laboureth and enforceth to kyll the remnaunte of synne and luste whyche remayneth in the flesh, after our iustifiyng. And this chapter teacheth vs, that we are not so fre from synne thorowe fayth, that we shoulde henceforth go vp and downe ydle carlesse and sure of oure selues, as though there were nowe no more synne in vs, yes there is synne remaynynge in vs, but it is not rekened, because of fayth, and of the spirite which fyghte agaynst it.

^noteWherfore we haue inough to do al our liues long to tame oure bodyes, and to compell the membres to obey the spirite, and not the appetites, that therby we myghte be lyke vnto Christes death and resurrection, and myght fulfyll oure baptisme, which signifieth the mortifiynge of synnes, and the newe lyfe of grace. For thys battel ceaseth not in vs vntyll the laste breath, and vntyll that synne be vtterlye slayne by the death of the bodye.

Thys thynge (I meane to tame the bodye and so forthe) we are able to do (sayeth he) sayinge we are vnder grace and not vnder the lawe, what yt 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 man may do what hym lusteth. But not to be vnder the lawe, is to haue a fre herte renued wyth the spirite, so that thou hast luste inwardely of thyne owne accorde to do that whyche the lawe commaundeth, wythout compulsion, yea thoughe there were no lawe. For grace that is to saye Goddes fauoure bryngeth vs the spirite, and maketh vs loue the lawe, so is there nowe no more synne neyther is the lawe now any more agaynste vs, but at one, and agreed wyth vs and we wyth yt.

^noteBut to be vnder the lawe, is to deale wyth the worcken of the lawe, and to worcke wythout the spirite and grace: for so longe no doubt synne reygneth 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 can not fulfyll the lawe, namely wyth in the herte, for as muche as no man of nature fauoureth the lawe consenteth there vnto and delyteth therin. Which thynge is exceadynge greate synne, that we cannot consent to the lawe which lawe is nothyng else saue the wil of God.

This is the right fredome and libertie from synne and from the lawe where of he wryteth vnto the ende of thys Chapter that yt is a fredome to do good onely wyth luste, and to lyue well wythout compulcion of the lawe: where fore this fredome is spirituall fredome, whyche destroyeth not the lawe, but ministreth that whiche yt requireth, and where wyth the lawe is fulfilled, that is to vnderstande, lust and loue, wherewith the lawe is stilled and accuseth vs no more compelleth vs no more neyther hath oughte to craue of vs any more. Eu&ebar; as though thou were in det to another man and were not able to paye, two maner wayes mighteste thou be loused. One way, yf he woulde require nothynge of the, and breake thyne obligacion. Another waye, yf some other good man woulde paye for the, and geue the as muche as thou myghteste satisfye thyne obligacion wythall. Of thys wyse hath Christ made vs free from the lawe and therfore is thys no wylde fleshely libertye, that shoulde do nought, but that doeth all thynges, and is fre frome the crauynge and det of the lawe.

^noteIn the .vij. chap. he confirmeth the same with a similitude of the state of matrimonye. As when the husbande dieth the wyfe is at her libertye, and the one loused and departed from the other, not that the woman shoulde not haue power to marye vnto another man, but rather nowe firste of al is the free, and hath power to marye vnto another man, whyche she coulde not do before, tyll she was lowsed frome her fyrste husbande. Euen so are oure consciences bounde and in daunger to the law vnder olde Adame the fleshe as longe as he liueth in vs. For the lawe declareth that oure hertes are bounde and that we can not disconsente from hym. But when he is mortified and killed by the spirit then is the conscience fre and at libertye: not so that the conscience shall nowe nought do, but now firste of al cleaueth vnto another, that is to wytte Christe and bringeth fourth the fruites of lyfe. ^noteSo nowe to be vnder the lawe, is not to be able to fulfyll the lawe, but to be detter to yt and not to be able to pay that whiche the lawe requireth. And to be lowse from the lawe, is to fulfyll, and to paye that which the lawe demaundeth, so that ye can dowe hence furth axe the nought.

Consequentlye Paule declareth more largelye the nature of synne and of the lawe, howe that thorowe the lawe synne reuyueth, moueth her selfe, and gathereth strength. For the olde man and corrupte nature, the more he is forboden and kepte vnder of the lawe, is the more offended and displeased therwyth, for as muche as he can not paye that whyche is requyred of the lawe. For synne is hys nature, and of hym selfe he can not but synne. Therfore is the law death to hym, tormente and martyrdome. Not that the lawe is euyll, but because that the euyll nature can not suffre that whyche is good, can not abyde that the lawe shoulde requyre of hym anye good thynge. Lyke as a sycke man can not suffre that a man shoulde desyre of hym to runne, to leape and to do other deedes of an whole man.

For whyche cause Sainct Paule concludeth, that where the lawe is vnderstande and perceyued of the beste wyse, there it doeth no more but vtter syn, and brynge vs vnto the knowledge of oure selues, and thereby kyll vs, and make vs bounde vnto eternall dampnacyon, and detters of the euerlastynge wrath of God, euen as he well sealed and vnderstandeth whose conscience is truely touched of the lawe. In suche daunger were we yer the lawe came, that we knewe not what synne mente, neyther yet knewe we the wrath of GOD vpon synners tyll the lawe had vttered it. So seest thou that a man muste haue some other thynge, yea and a greater, and a more myghtye thynge, then the lawe, to make hym ryghtuous and safe. They that vnderstande not the lawe on thys wyse, are blynde, and go to worke presumptuously, supposynge to satysfye the lawe wyth workes. For they knowe not that the lawe requyreth a free, a wyllynge: a lusty, and a louynge herte. Therfore they se not Moises ryghte in the face: the vayle hangeth betwene and hydeth hys face, so that they can not beholde the glorye of hys countenaunce, howe that the lawe is spyrytuall and requyreth the herte. I maye of myne owne strength refrayne that I do myne enemye no hurte, but to loue hym wyth all myne herte, and to put awaye wrath cleane oute of my mynde, can I not of myne owne strength, I maye refuce money of myne owne strength, but to put awaye loue vnto rychesse oute of myne herte, can I not do of myne owne strength. To abstayne from adultery, as concernynge the outwarde deede, can I do of myne owne strength, but not to desyre in myne herte, is as vnpossyble vnto me, as to chose whether I wyll hunger or thurste, and yet so the lawe requyreth. Wherfore of a mannes owne strength, is the lawe neuer fulfylled, we muste haue therevnto Goddes fauoure and hys spyryte, purchased by Christes bloude. Neuerthelesse when I saye a man maye do manye thynges outwarde cleane agaynste hys herte, we muste vnderstande that man is but dryuen of diuerse appetytes, and the greateste appetyte ouercometh the lesse, and caryeth the man awaye vyolently wyth her.

As when I desyre vengeaunce, and feare also the inconuenience that is lyke to folowe, yf feare be greater, I abstayne, yf the appetite that desyreth vengeaunce be greater. I can not but prosecute the deede, as we se by experyence in manye murtherers and theues, whyche though they be broughte into neuer so greate perell of death, yet after they haue escaped, do euen the same agayne. And commune women prosecute theyr lustes, because feare and shame are awaye, when other whyche haue the same appetytes in theyr hertes, abstayne at the least waye outwardely or worcke secretelye beynge ouercome of freare and of shame, and so lykewyse is it of all other appetites.

^noteFurthermore he declareth, howe the spyryte and the fleshe fyghte together in one man, and maketh an ensample of hym selfe, that we myghte learne to knowe the worke a ryght. I meane to kyll syn in our selues. He calleth both the spyryte and also the fleshe a lawe, because that lyke as the nature of Goddes lawe is to dryue, to compell, and to craue, euen so the fleshe dryueth, compelleth, craueth and rageth agaynste the spyryte, and wyll haue her lustes satysfyed. On the other syde dryueth the spyryte, cryeth and fyghteth agaynste the fleshe, and wyll haue hys luste satysfyed. And thys stryfe dureth in vs as longe as we lyue in some more and in some lesse, as the spyryte or the fleshe is stronger, and the verye man hys owne selfe is both the spyryte and the fleshe, whyche fyghteth wyth hys

owne selfe vntyll synne be vtterly slayne and we altogether spyrytuall.

In the .viij. Chapter, he comforteth suche fyghters, that thy despeare not because of suche fleshe other thynke that they are lesse in fauoure wyth God. And he sheweth howe that synne remayneyng in vs hurteth not: for there is no daunger for them that are in Christe, whyche walke not after the fleshe but fyghte agaynste it. And he expoundeth more largely, what the nature of the fleshe and of the spyryte is, and howe the spyryte commeth by Christe, whyche spyryte maketh vs spyrytuall, tameth, subdueth and mortyfyeth the fleshe, and certyfyeth vs that we are neuerthelesse the sonnes of God, and also beloued though that synne reygne neuer so muche in vs, so longe as we folowe the spyryte and fyghte agaynste syn to kyll and mortyfye it. And because nothynge is so good to the mortyfiynge of the fleshe as the crosse and trybulacyon: he comforteth vs in oure passyons and affliccions, by the assistens of the spyryte, whyche maketh intercession to God for vs, myghtely wyth groninges that passe mannes vtteraunce, so that mans speache can not comprehende them, and wyth the mourninge also of the creatures wyth vs of greate desyre that they haue, that we were loused from syn and corruption of the fleshe. So se we that these .iij. Chap. vi. vij. viij. do none other thyng so much as to drue vs vnto the ryghte worke of fayth, whych is to kyl the olde man, and mortifye the fleshe.

^noteIn the .ix.x. and .xj. Chapter he treateth of Gods predestinacyon, whence it spryngeth altogether, whether we shal beleue or not, be loused from syn or not. By whych predestynacyon, oure iustifiynge and saluacyon are cleane taken oute of oure handes and put in the handes of God onely, whyche thynge is moste necessary of all. For we are so weake and vncertayne that yf it stode in vs, there woulde of a trueth no man be saued, the deuyll no doubte would deceyue vs. But nowe is God sure, that hys predestitatyon can not deceyue hym, neyther can any man wythstande or let hym, and therfore haue we hope and truste agaynste synne. But here muste a marke be set vnto those vnquyet, busy and hygh clymynge spyrytes, howe farre they shall go: whyche fyrste of all brynge hether theyr hygh reasons and pregnant wyttes, and begynne fyrste from an hygh, to searche the bottomles secretes of Gods predestinacion, whether they predestynate or not. These muste nedes eyther caste them selues doune headlonge into desperacyon, or els commit them selues to fre chaunge careles. But folowe thou the order of thys Epystle, and nosel thy selfe wyth Chryste, and learne to vnderstande what the lawe and the Gospell meane, and the offyce of both two, that thou mayest in the one knowe thy selfe, and howe that thou haste of thy selfe no strength, but to synne: and in the other the grace of Christe. ^noteAnd then se thou fyghte agaynste synne, and the fleshe, as the .vij. fyrste Chapter teache the. After that when thou arte come to the .viij. Chapter, and arte vnder the crosse and sufferinge of tribulacyon, the necessytye of predestynacyon wyll waxe swete, and thou shalt well fele howe precyouse a thynge it is. For excepte thou haue borne the crosse of aduersyte and temptacyon, and haste felte thy selfe broughte vnto the verye brymme of desperacyon, yea and vnto hell gates: thou canst neuer medle wyth the sentence of predestynacyon wythoute thyne owne harme, and wythoute secrete wrath and grudgynge inwardly against God for otherwyse it shall not be possyble for the to thynke that God is ryghtuous and iuste. Therfore must Adam be well mortyfyed and the fleshly wytte brought vtterly to nought, yer that thou mayeste awaye wyth thys thynge, and dryncke so stronge wyne. Take hede therfore vnto thy selfe, that thou dryncke not wyne, whyle thou arte yet but a sucklynge. For euery learnynge hath her tyme, measure and age and in Christ is there a certayne chyldehod, in whych a man muste be content wyth milke for a season, vntyl he waxe stronge and grow vp vnto a perfect man in Christe, and be able to eate of more stronge meate.

^noteIn the twelfte Chapter he geueth exhortacions. For thys maner obserueth Paule in all hys Epystles, fyrste he reacheth Christ and the fayeth, then exhorteth he to good workes, and vnto contynuall mortifyinge of the fleshe. So heare teacheth he good workes in deede, and the true seruynge of God, and maketh all men Pryestes, to offer by, not mony and beastes, as the maner was in the tyme of the lawe, but theyr owne bodyes, wyth kyllynge and mortyfiynge of the lustes of the fleshe. After that he descrybeth the outwarde conuersacyon of Chrysten men, howe they oughte to be haue them selues in spyrytual thynges, howe to teache, preache and rule in the congregacyon of Christe, to serue one another to suffer all thynges pacyentely, and to commit the wreake and v&ebar;geaunce to God. In conclusion how a Christen man ought to behaue hym selfe vnto all men, to frend, foe, or whatsoeuer he be. These are the ryghte workes of a Christen man, whyche sprynge out of fayth. For fayeth kepeth not holye daye, neyther suffereth anye man to be ydle, wheresoeuer he dwelleth.

In the .xiij. Chap. he teacheth to honoure the temporall swearde. For thoughe that mans lawe and ordinaunce make not a man good before God, yet are they ordeined for to maintaine peace to punishe the euyll and to defende the good. Therefore ought the good to honoure the temporall swearde and to haue yt in reuerence, though as concernynge them selues they nede yt not, but woulde abstayne from euyll of their owne accord, yea and do good without mans lawe, but by the lawe of the spiryte whiche gouerneth the herte and guideth yt vnto all that is the wyll of God. ^noteFinallye he comprehendeth and knetteth vp all in loue. Loue of her owne nature bestoweth all that she hath, and euen her owne selfe on that whiche is loued. Thou nedest not to byde a kinde mother to be louynge vnto her onelye son. Muche lesse spirituall loue whiche hath eyes geuen her of God, nedeth mans law to teache her to do her dutie. And as in the beginninge he did put forth Christ as the cause and authoure of oure ryghtuousnes, eu&ebar; so here setteth he hym forth as an ensample to counterfayte, that as he hath done to vs, euen so shoulde we do one to another.

In the .xiiij. Chap. he teacheth to deale soberlye wyth the consciences of the weake in the fayeth, whyche vnderstande not yet the libertye of Christe perfectelye inough, and to fauer them of Christen loue, and not to vse the libertye of the fayeth vnto hyndraunce but vnto the furderaunce and edifiynge of the weake. For where suche consideracion is not there foloweth debate and despysinge of the Gospell. It is better therfore to forbeare the weake a whyle, vntyll they waxe stronge, then that the learnynge of the Gospell shoulde come vnder fote. And suche worke is the syngular worke of loue: ∧ where loue is perfecte, there muste neades be such a respecte vnto the weake. A thinge that Christe commaunded and charged to be had aboue al thynges.

^noteIn the .xv. Chap. he setteth forth Christe agayne to be folowed, that we also by hys ensample shoulde suffre other that are yet weake, as th&ebar; that are frayle open synners, vnlearned, vnexperte and of lothsome maners, and not to caste them awaye forth wyth, but to suffer them tyll they waxe better: and exhorte them in the meane tyme. For so dealte Christe in the Gospell and nowe dealeth wyth vs dayely, suffringe oure vnperfectnes and weakenes, not yet fashioned after the doctrine of the Gospell, but smell of the fleshe, yea and sometyme breake forth into outward dedes. After that to conclude wyth al he wysheth them encleace of fayeth peace and ioye of conscience, prayseth them and committeth them to God, and magnifyeth hys office, and administration in the Gospell and soberlye and wyth greate discrecion desireth succoure ∧ ayde of them for the poore sayntes of Ierusalem, and yt is all pure loue that he speaketh or dealeth wyth all.

^noteSo fynde we in this epistle plentiously vnto the vtmoste, what so euer a Christen man or woman ought to knowe, that is to wyt, what the lawe, the Gospell, synne, grace, fayth, ryghtousnes, Christ, God, good worckes, loue, hope, and the crosse, are: and euen where in the pyth of all that partayneth to the Christen fayeth standeth, and howe a Christen man oughte to behaue hym selfe vnto euerye man, be he perfecte or a synner, good or bad, stronge or weake, frende or fo, and in conclusion howe to behaue oure selues boeth towarde God and towarde oure selues also. And all thinges are profoundlye grounded in the scriptures, and declared wyth ensamples of hym selfe, of the fathers and of the prophetes, that a man can heare desyre no more.

Wherfore yt appereth euidentlye that Paules mynde was to comprehende briefelye in this epistle all the hole learnynge of Christes gospell, and to prepare an introduction vnto all the olde testament. For wythout doubt whosoeuer hath thys epistle perfectlye in hys herte, the same hath the lyght and the effecte of the olde testamente wyth hym: wherfore let euerye man wythout excepcion exercise hym selfe therin dilygentlye, and recorde yt nyght and daye continuallye, vntyll she be full acquaynted therwyth.

The laste Chapter is a Chapter of rec&obar;mendacion wherein he yet mingleth a good monicion that we should be ware of the tradicions and doctrine of m&ebar;, whyche begyle the symple wyth sophystrye, and learnynge that is not after the Gospell, and drawe them from Christe. and nosell them in weake and feable, and (as Paule calleth them in the epistle to the Galathians) in bedgerly ceremonies for the entente, that they woulde lyue in fatte pastoures and be in authorytye, and be taken as Christ, yea and aboue Christ, and syt in the temple of God, that is to wite in the c&obar;sciences of men, where God onely hys word, and hys Christ ought to sette. Compare therfore all maner doctryne of men vnto the scrypture, and se wether they agree or not. And committe thy selfe whole and all together vnto Christe, and shall he wyth hys holye spyryte, and wyth all hys fulnes dwel in thy soule.

The summe and hole cause of the writyng of thys epistle, is to proue that a man is iustifyed by fayth onely, whyche proposycyon who so denyeth to hym is not onely thys epystle and all that Paul wryteth, but also the whole scrypture so locked vp, that he shal neuer vnderstande it to hys soules health. And to bringe a man to the vnderstandynge and felynge that fayth onely iustyfeth: Paule proueth that the whole nature of man is so poysoned and so corrupt, yea and so dead concerning Godly lyuing or Godly thynkyng, that is impossyble for her to kepe the lawe in the sight of God: that is to saye, to loue it, and of loue and luste to do it as naturally as a man eateth or drynketh, vntyll she be quyckened agayne and healed thoroughe fayth.

And by iustifiynge, vnderstande none other thinge then to be reconcylled to God and to be restored vnto hys fauoure, and to haue thy synnes forgeuen the. As when I saye, God iustifyeth vs, vnderstande therby, that God for Christes sake, merites and deseruinges onely, receyueth vs vnto hys mercye, fauoure and grace, and forgeueth vs oure synnes. And when I saye Christe iustifyeth, vnderstande therby that Christ onely hath redemed vs, brought and deliuered vs out of the wrath of God and damnacion, and hath wyth hys workes onely purchased vs the mercy, the fauoure and grace of God, and the forgeuenes of oure synnes. And when I saye that fayth iustifyeth, vnderstand therby that fayth and truste in the truth of God and in the mercy promysed vs for Christes sake, and for his deseruinge and workes onely, doth quiete the conscience and certifye her that oure synnes be forgeuen, and we in the full fauoure of God.

Further more, set before thyne eyes Christes workes and thyne owne workes. Christes workes onely iustifye the and make satisfaccion for thy synne and thyne owne workes not. That is to say, quieteth thy conscience, and make the sure that thy synnes are forgeuen the, and not thyne owne workes. For the promyse of mercy is made the for Christes workes sake, and not for thyne owne workes sake. Wherfore saiynge God hath not promysed that thyne owne workes shall saue the, therfore fayth in thyne owne workes can neuer quyete thy conscience, nor certyfye the before God) when God commeth to iudge and to take a rec&obar;nynge) that thy synnes are forgeuen the. Beyonde all thys, myne owne workes can neuer satisfye the lawe, or paye her that I owe her. For I owe the lawe to loue her wyth all myne herte, soule, powre and myght. Whyche thynge to paye I am neuer able whyle I am compassed wyth fleshe. No I can not ones begynne to loue the lawe, excepte I be fyrst sure by fayth that God loueth me and forgeueth me. Fynallye that we saye fayth onely iustyfyeth, ought to offende no man. For if thys be true that Christe onely redemed vs, Christe onely beare oure synnes, made satisfaccion for them, and purchased vs the fauoure of God, th&ebar; must it nedes be true that the truste onely in Christes deseruinge and in the promises of God the father made vs for Christes sake, doth onelye quiet the conscience and certyfye her that the synnes are forgeuen. And when they saye a man muste repente, forsake synne, and haue a purpose to synne no more as nye as he can, and loue the lawe of God: Ergo fayth alone iustifyeth not. I aunswere that and all lyke argumentes are nought, and lyke to thys. I must repent and be sory, the gospell muste be preached me, and I must beleue, or else I can not be partaker of mercye, whyche Christ hath deserued for me. Ergo Christ onely iustifyeth me not, or Christ onlye hath not made satisfaccion for my synnes. As thys is a naughtie argument, so is the other.

Nowe go to reader, and accordynge to the order of Paules wrytyng, euen so do thou. Fyrst behold thy selfe diligentlye in the lawe of God, and se there thy iuste damnacyon. Secondarely turne thyne eyes to Christe, and se there the excedinge mercy of thy moste kynde and louinge father. Thyrdely remembre that Christe made not thys attonement that thou shouldest anger God againe: neither dyed he for thy synnes, that thou shouldest lyue styl in th&ebar;, neither cleansed he the that thou shouldest returne (as a swyne) vnto thyne olde puddle agayne: but that thou shouldest be a newe creature, and lyue a newe lyfe after the wyl of God, and not of the fleshe. And be diligente leste thorowe thyne owne negligence and vnthankefulnes thou lose this fauor and mercy again. Fare wel. The Epistle of the Apostle S. Paule to the Romaynes.

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