A compendious introduccion, prologe or preface vn to the pistle off Paul to the Romayns

To the Romayns .

FOr as moche as this pistle ys the principal and most excellent part off the newe testament / and most pure evangelion / that is to saye gladde tydinges and that we call gospel / and also a lyghte and a waye in vnto the whole scripture / I thinke it mete / that every christen man not only knowe it by roote and with oute the boke / but also exercice hym sylfe therein evermore continually / as with the dayly bredde of the soule . Noman verely can reede it to ofte or studie it to well for the moar it ys studied the easier it is / the moare it is cheued the pleasander it is / and the moare grundely it is sherched the precioser thynges ar found in it / so greate treasure of spiritual thinges lyeth hyd therein .

I will theirfore bestowe my laboure and diligence / thorowe this lytyll preface or prologe / to prepare a waye in their vn to / so ferforth as God shall geve me grace / that it maye be the better vnderstonde of every man / for it hath bene hetherto evyll darkened with glooses and wonderfull dreames off sophisters / that noman cowde spye oute the entente and meaning off it / which neverthelesse of it sylfe / is a bryghte lyghte / and sufficient to geve lyghte vn to all the scripture .

Fyrst we must marke diligently the maner off speakynge of the Apostel / and above all thynge knowe what Paul meaneth by thes wordes / the Lawe / Synne / Grace / Fayth / Ryghtewesnes Fleshe / Sprite / and soche lyke / or else rede thou it never so ofte / thou shalt but loose thy laboure . This word Lawe maye not be vnderstonde here after the commune maner / and to vse Pauls terme / after the maner of men or after mans wayes / that thou woldest saye the lawe here in this place were nothinge butt lernynge which teacheth what oughte to be done and what oughte not to be done / as it goeth with mans lawe / where the lawe is fulfylled with outewarde workes only / though the hert be never so ferre off . But god iudgeth after the grounde of the herte / ye and the thoughtes and the secret movīges of the mynde / therefore hys lawe requireth the grounde off the hert and love from the botome there of / and is not content with the outeward werke only / but rebuketh thos workes most off all which springe not of love from the ground and lowe botome of the herte / though they appere outwarde never so honest and good / as Christ in the gospell rebuketh the Phareses above all wodyr thatt were open synners / and calleth them Yprocites / that is to saye Simulars / and paynted Sepulchres / which Phareses yet lyved no men so pure / as perteynyng to the outewarde dedes and workes off the lawe / ye and Paul in the thrid chapter of his Pistell vnto the Philippians confesseth of hym sylfe / thatt as twytchynge the lawe he was soche a wone as noman cowde complayne on / and nott withstondynge was yet a murderar of the Christen / persecuted them / and tormented them / so soore / that he compelled them to blaspheme Christe / and was all to gedyr mercylesse / as many which nowe fayne outward good werkes are .

For this cause the cxv . psalme calleth all men lyars / because that noman kepeth the lawe from the grounde off the herte / nether canne kepe it . For all men ar naturally enclyned vnto evyll / and hate the lawe / we fynde in oure silves vnlust and tediousnes to do good / but lust and delectacion to doo evill . Nowe where no fre lust ys to doo good / there the botome of the hert fulfylleth not the lawe / and there no doute ys also synne and wrath deserved before god / though their be never so many oute warde good workes / or never so glorious an outewarde shewe and apperance off honeste lyvynge .

For this cause concludeth sencte Paul in the secunde Chapter that the iewes all ar synners and transgressors of the lawe / though they make men beleve / thorowe ypocrisi off outward workes / how that they fulfyll the lawe / and saith that he only which doeth the lawe ys ryghtewes before God / meanynge therby that noman with outewarde workes fulfylleth the lawe . Thou ( saieth he to the Iewe ) teachest a man sulde not breake wedelocke / and yet breakest wedelocke thy sylfe . Wherin thou iudgest another man / therin condemnest thou thy sylfe / for thou thy sylfe doestevyn the very same thynges whych thou iudgest . As though he wolde saye / thou lyvest outewardly well in the werkes off the lawe / and iudgest them that lyve not so / thou teachest wother men / and seest a moote in a nother mans eye / but art not ware of the beame that is in thyn awne eye . For though thou kepe the lawe outewardly wyth werkes / for feare of rebuke / shame / and punyshement / other for love off rewarde / vantage / and vayne glory / yet doest thou all wyth out lust and love to the lawe warde / and haddest levyr a greate deale wodyr wyse doo / yf thou feareddest not the lawe / ye inwardly in thyne hert / thou woldest thatt their were no lawe / no nor yett God / the auctor and vangear of the lawe / yff it were possible / so paynefull it ys vnto the to have thyne apperytes refrayned and to be kepte doune .

Wherfore then it is a playne conclusion / that thou from the grounde and botome of thyne herte arte an ennimye to the lawe . Whatt prevayleth it nowe / that thou teachest another man not to steale / when thou thyne awne sylfe arte a these in thyne hert / and outwardly woldest fayne steale yff thou durst ? though that the outwarde dedes abyde not allwaye be hynde with socheypocrites and dissimulars / but breake forth amonge / evyn as an evyll stabbe or a pocke can not all wayes be kepe in with violence off medicine . Thou teachest another man / but teachest not thy sylfe / ye thou wotest not what thou teachest / for thou vnderstondest not the lawe a right / how that it can not be fulfylled and satisfied / but with in warde love and affeccion / so greately it can not be fulfilled with outeward dedes and werkes only . More ovyr the lawe encreaseth synne / as he sayth in the fyfte chapter / because that man ys an enymy to the lawe / for as moch as it requireth so many thynges clene contrarie to hys nature / where off he ys not able to fulfill one poynte or title / as the lawe requireth it . And therfore ar we moare provokede / and have greatter lust to breake it .

For which causes sake he sayeth in the seventh Chapter / that the lawe ys spirituall / as though he wold saye / yff the lawe were flesshely and but mans doctrine / it myght be fulfylled / satisfied / and stilled with outwarde dedes . Butt nowe is the lawe gostely / and noman fulfylleth it / excepte that all that he doeth springe off love from the botome of the hert . Soche a newe hert and lusty corage vnto the lawe warde / canst thou nevyr cumby of thyne awne strenght and enforcemente / but by the operacion and workynge of the sprite . For the sprite off God only maketh a man spirituall and lyke vnto the lawe / so thatt nowe henceforth he doeth nothinge of feare or for lucre or vantages sake or of vayne glorie / but of a fre hert and off inward lust . The lawe ys spirituall and wyl be bothe loved and fulfylled of a spirituall hert / and therfore of necessite requireth ys the sprete that maketh a mans herte fre / and geveth hym lust and corage vnto the lawe warde . Where soche a sprite ys not there remayneth synne grudgynge / and hatered agēft the lawe / which lawe neverthelesse is good / ryghtewes and holy .

Accoynte thy silfe therfore with the maner of speakynge of the Apostell / and let this nowe steke faste in thyne hert / that yt is not bothe one / to doo to dedes and workis of the lawe / and to fullfill the lawe . The worke off the lawe ys / whatsoevyr a man doeth or can doo off his awne frewill / off his awne propyr strengthe / and enforsynge . Not with stondynge though there be nevyr so greate workynge / yet as longe as their remayneth in the herte vnlust / tediousnes / grudgynge / gryffe / payne / lothsumnes and compulcion to the lawe ward / so longe ar all the workes vnprofitable / lost / ye and damnable in the syght of God . This meaneth Paul in the threde chapter / where he sayeth / by the dedes of the lawe shall no flesshe be iustified in the syghte off God . Here by perceavest thou / that thoose sophisters ar but disceavers / which teache that a man may and must prepare hym sylfe to grace and to the favoure of God / with good workes . Howe can they prepare themsylves vnto the favoure off God / and to that which is good / which themsilves can doo no good / no can not once thike a good thoughte or consent to doo good / the devyll possessinge their hertes / myndes / and thoughtes captyve at hys pleasure ? Can thoose werkes please God / thynkest thou / which ar done with gryfe / payne / and tediousnes / with an evyl will / with a contrarie and grudgynge minde ? O holy sancte Prosperus / howe myghtely / with the scripture of Paule confoundedest thou this heresy / aboute ( I trowe ) a twelve hundred yeares agoo or there apon .

To fulfyll the lawe is / to doo the workes there of / and whatsumever the lawe commaundeth myth love / lust / and inward affeccion and delectacion / and to lyve godly and well / frely / willingly / and with oute compulcion of the lawe / even as though there were no lawe at all . Soche luste and frelyberte to love the lawe / cometh only by the workynge off the sprite in the herte / as he sayth in the fystte chapter .

Nowe is the sprite no nodyr wyse geven / then by fayth only in that we beleve the promyses of God / with oute waverynge / howe that God ys trewe / and will fulfyll all his good promises to vsward for the bloude of Christes sake / as yt is playne in the fyrst chapter / I am not asshamed ( sayeth Paul ) of Christes gladde tydynges / for it is the power of God / vn to salvacion to as many as beleve / for attonce and togedder even as we beleve the gladtydinges preached to vs / the holy gost entreth in to oure hertes and looseth the bondes of the Devill / which before possessed oure hertes in captivite and held them / that we coulde have no lust to the wyll of god in the lawe . And as the sprite cometh by fayth only / even so sayth cometh by hearynge the worde or glad tydinges of God / when Christ is preached / how that he is Godis sonne and man also / deede and rysen agayne for oure sakes / as he sayeth in the thred / fourth / and tenthe chapters . All oure iustifyinge then cometh of fayth / and fayth and the sprite come of God and not of vs .

Herof cometh it / that fayth only iustifyeth / maketh ryghtewes / and fulfylleth the lawe / for it bringeth the sprete thorowe Christes deservyngs / the sprite bringeth lust / looseth the hert / maketh hym fre / setteth hym at lyberte / and geveth hym strengthe to worke the dedes of the lawe with love / even as the lawe requireth / then at the last out off the same fayth so workynge in the herth / springe all good workes by there awne acorde . That meaneth he in the threde chapter / for after he hath cast awaye the workes off the lawe / so that he soundeth as though he wold breake and disanulle the lawe thorowe fayth / he answereth to that myghte be layde agenst / sayinge / we destroye not the lawe thorowe fayth / but maynetene / furder or stableshe the lawe thorowe faythe / that ys to saye / we fulfyll the lawe thorowe fayth .

Synne in the scripture ys not called that outewarde werke onli committed by the body / but all the whole busynes and whatsumever accompanieth / moveth or stereth vn to the oute ward dede / and that whence the workes springe / as vnhelefe / prones and redynes vnto the dede in the grounde of the herte / with all the powers / affeccions and appetytes where with we can but synne / so that we saye / that a man then synneth / when he ys caryed awaye hedelonge in to synne / all togedyr as moche as he ys / of that poyson inclinacion and corrupte nature where in he was concevyd and borne . For there ys no outward synne committed / excepte a man be caried a waye all togedyr / wyth lyfe / soule / herte / bodie / luste and mynde there vnto . The scripture loketh singularly vnto the hert / and vn to the rote and originall fountayne of all sinne / which is vnbelefe in the botome of the hert . For as fayth only iustifyeth and bringeth the sprite and lust vn to the vttewarde good workes . Even so vnbelefe only damneth and kepeth oute the sprite / provoketh the flesshe / and stereth vppe luste vnto the evyll vtteward workes as it fortuned to Adam and Eve in paradise / Genesis iij.

For this cause Christe calleth synne vnbelefe and that notably in the xvj . chapter of Ihon / the sprete ( sayth he ) shall rebuke the world of sinne because they beleve not in me . Wherfore then before all good workes as good frutes / there must nedes be fayth in the herth whence they springe and before all bad dedes / as bad frutes / there must neades be vnbelefe in the hert / as the rote fountayne / pyth / and strengthe off all sinne / which vnbelefe is called the heed of the serpent and of the olde dragon / which the womans seed Christe must treade vnderfote / as it was promysed vnto Adam .

Grace and gyfte have this difference / Grace propyrly is Godes favoure / benivolence or kynd mynd / which of his awne silfe / with oute deservyng of vs / he beareth to vs / where by he was moved and enclyned to geve Christe vn to vs / with all his mother gyftes of grace . Gyfte is the wholy goste and his workynge / whom he poureth in to the hertes off them / on whom he hath mercy and whom he favereth . Though the gyftes and the sprite encreace in vs dayly / and have not yet there full perfeccion / ye and though there remayne in vs yet evyll lustes and sinne / which fyghte a genst the sprite / as he sayth here in the vij . chapter / and in the fyfte to the Galathians / and as it was spoke before Genesis iij. of the debate betwene the womans seed / and the seed off the serpent : yet neverthelesse / Godis favoure ys so grette and so stronge over vs for Christes safe / that we ar counted for full whole and perfecte before God . For Godis favoure to vs ward devydeth not hyrsilfe / encreasynge a lytell and a lytell / as doo the gyftes / but receaveth vs whole and altogedder in full love for Christes sake oure intercessor and mediator / and because thatt the gyftes off the sprite and batayle betwene the sprite and evyll lustes ar begonne in vs all ready .

Off this nowe vnderstondest thou the vij . chapter where Paul accuseth hym sylfe as a synner and yet in the viij . sayeth there ys no damnacion to them that are in Christe / and that be cause of the sprite / and because the gyftes of the sprite are begonne in vs . Synners we are be cause the flesshe ys not full kylled and mortifyed . Neverthelesse in as moche as we beleve in Christe / and have the erneste and begynninge off the sprite / God is so lovynge and favoureable vnto vs / that he wyll not loke on soche synne / nether will counte it as synne / but wyll deale with vs accordynge / to oure belefe in Christe / and accordynge to his promises which he hath sworne to vs / vntyll the synne be full slayne and mortified by deth .

Fayth is not mans opinion and dreame / as some imagion and fayne when they heare the storie of the Gospell / butt when they se that there folowe no good workes ner mendement off lyvynge / though they heare / ye and can babyll many thinges of fayth / then they faule from the righte waye and saye / fayth only iustifieth not / a man must have good workes also / yf he will be rightewes and safe . The cause ys when they heare the Gospell or glade tydinges / they fayne of there awne strengthe certayne ymaginacions and thoughtes in their hertes sayinge : I have herd the Gospel / I remember the storie / lo I beleve and that they counte ryghte fayth / which neverthelesse as it is but mans ymaginacion and faynynge / even so profyteth it not nether folowe there any good workes or mendement of livinge .

But ryghte fayth is a thing wroughte by the holy goste in vs / which chaungeth vs / turneth vs in to a newe nature / and begeateth vs a newe in God / and maketh vs the sonnes of God / as thou redest in the fyrste off Ihon / and kylleth the olde Adam / and maketh vs all togedyr newe in the hert / mynd / will / lust / and in all oure affeccions and powers of the soule / and bringeth the holy gost with hyr . Fayth is a lyvely thing / myghty in workinge / valiaunte and stronge / evyr doynge / evyrfrutefull / so that it is vnpossible / that he which is endued there with / shulde not worke all wayes good workes with oute ceasing heareth nott whether good workes ar to be done or not / but hath done them allredy / yer mencion be made off them / and is all waye doynge / for soche is his nature nowe / quicke fayth in hys herte and lyvely movinge of the sprite dryve hym and stere hym their vnto . Whosoever doeth not good workes / is an vnbelevynge person and faythlesse / and loketh rounde a boute hym gropynge aftir fayth and good workes / and woteth not what fayth or good workes meane / though he babyll never so many thynges off fayth and good workes .

Fayth is then a lyvely and a stedfaste trustei the favoure off God / where with we committe oureselves all togedyr vn to God / and that truste is so surely grounded and steketh so fast in oure hertes / that a man wolde not once doute of it / though he shulde dye a thousand tymes therfore And soche truste wrought by the holy gooste through fayth / maketh a man glad / lusty / cherefull / and true herted vnto God / and vn to all creatures . By the meanes whereof / willyngly and with oute compulcion he is glad and redy to do good to everyman / to do servyce to everyman / to sofre all thynges / that God maye be loved and praysed / which hath geven hym soche grace / so that it is impossible to separat good workes from fayth / even as it is impossible to separat heete / and burninge from fyre . Therefore take hede to thy silfe / and beware of thyne awne phantasies and ymaginacions / which to iudge of fayth and good workes will seme wyse / when in deade they are sterke blind and of all thinges most folyshe . Praye God that he will wyte safe to worke fayth in thyne herte / or else shalt thou remayne ever more faythelesse / fayne thou / ymagin thou / enforce thou / wrastill with thy silfe / and doo what thou wilte or canst .

Rightewesnes is even soche fayth / and is called Godes rightewesnes / or rightewesnes that is off valoure before God . For it is Godes gifte / and it altereth a man and chaungeth hym in to a new spirituall nature / and maketh hym fre and liberall to paye every man his dutie . For thorowe farth in a man purged off his synnes / and obteyneth luste vn to the lawe off God / where by he geveth God his honoure and payeth him that he oweth hym / and vnto men he doeth serves willingly where with soever he can / and payeth every man his dutie . Soche rightewesnes can nature / frewill / and oure awne strengthe never bringe to passe / for as noman can geve him silfe fayth / so can he not take awaye vnbelefe / how then can he take awaye any synne at all ? Wherefore is all false / ypocrisy and synne / whatsoever ys done with outte fayth or in unbeleve / as it is evydent in the xiiij . vnto the Romayns / though hit appere never so glorious or beautifull outwardes .

Flesshe and spirite mayste thou not here vndstond / as though flesshe were only that which perteyneth vnto vnchastyte / and the spirite that which inwardly perteyneth to the herte / but Paule calleth flesshe here / as Christe doth Ihon. iij. all that ys borne off flesshe / that ys to wete / the whole man / wyth lyfe / soule / body / wytte / wyll reason / and whatsoever he is both wyth in and with oute / because that these all / and all that ys in man study aftir the worlde and the flesshe . Call flesshe therefore whatsoever ( as longe as we are wyth oute the sprite of God ) we thynke or spke of God / of fayth / of good workes and off spirituall maters , Call flesshe also all workes which are done wyth oute grace and wyth oute the workyng of the sprite / howe soever good / holy / and spiritual they seme to be / as thou maist prove by the v. chapter vnto the galathians / where Paul numbreth worshepynge of ydols / witchecrafte / envy and hate amonge the dedes of the flessh and by the viij . vnto the romayns / where he sayeth / that the lawe be the reason of the flesshe ys weake / which ys not vnderstond off vnchastite only / but of all synnes / and most specially / of unbelefe / which ys a vice most spirituall / and grounde off all sinnes .

And as thou callest hym / which ys not renewed wyth the sprite and borne agayne in Christ flesshe and all hys dedes / even the very mocions of hys hert and mynd / hys lernynge doctrine and contemplacion off hie rhynges / hys preachynge teachynge and study in the scripture / byldynge of churches / foundinge of abbeyes / gevynge of almes / masse / matence / and whatsoever he doeth / though it seme spirituall and aftyr the lawes of god . So contrary wyse call hym spirituall which ys renewed in Christe / and all hys deades whych springe of fayth / seme they nevyr so grose / as the wasshynge of the disciples fete done by christ and Peters fysshynge aftyr the resurreccion / ye and all the dedes of matrimony ar pure spirituall / yf they procede of faith / and whatsoever ys done wythin the lawes of God / though it be wroughte by the body / as the very wypynge off shwes and soche lyke / howsoever grosse they appere outewarde . Wyth oute soche vnderstondyg of these wordes / canst thou never vnderstond this pistyl off Paull / nether any wother place in the holy scripture . Take hede therefore / for whosoever vnderstondeth these wordes wodwyse / the same vndstondeth not Paul / whatsoever he be . Nowe wyll we prepare oure sylves vnto the pistell .

For as moche as yt becommeth the preacher of Christes glade tydinges / fyrst thorowe opining of the lawe / to rebuke all thynges / and to prove all thynges synne / that procede not off the sprite and off fayth in Christe / and to prove all men synners and chylderen off wrath by enherytance / and how that to synne ys there nature / and that by nature they can no nodyr wyse do than to synne / and therewyth to abate the pryde of man and to brynge hym vnto the knowlege of hym sylfe / and of hys myserie and wretchednes / that he myght desyre helpe . Evyn so doeth sancte Paul and begynneth in the fyrst chapter to rebuke vn to and grosse synnes which all men se / as the ydolatrie and as the grosse synnes of the hethen were / and as the synnes now ar of all them which lyve in ignorance / wyth oute fayth / and wyth oute the favoure of God / and sayth . The wrath of God of heven appereth thorowe the Gospell apon all men / for their vngodly and vnholy lyvynge . For though it be knowen and dayly vnderstond by the creatures / that their ys but one God / yet ys nature of hyr sylfe / wyth oute the sprite and grace / so corrupte and so poysoned / that men nether can thanke hym / nether worshepe hym / nether geve hym hys due honore / but blynde them silves and faule wyth oute ceasynge in to worse case / even vntyll they come vnto worshepinge of images and workinge of shame full sinnes which are abhominable and agenst nature / and moreover sofre the same vnrebuked in wother / havinge delectacion and pleasure therein .

In the secunde chapter he proceadeth farther / and rebuketh all thoose wholy people also which withoute luste and love to the lawe live well outwardly in the face of the world / and condem wother gladly / as the nature off all yprocrites ys / to thinke them selves pure in respecte of open synners / and yet hate the lawe inwardly and ar full of coveteousnes and envy and of all vnclenes mathe , xxiij . These ar they which despice the goodnes of God / and accordynge to the hardenes of their hertes / heepe togeder for them sylves the wrath of God . Furthermore sancte Paule / as a true expounder of the lawe / sofreth noman to be wyth oute synne / but declareth that all they ar vnder synne whych of frewyll and off nature wyll lyue well / and sofreth them not to be better then the open synners / ye he calleth them harde herted and soche as can not repente .

In the threde chapter he myngleth both to geder / both the Iewes and the gentyles / and sayeth that the one ys as the other / both synners / and no difference betwene them / save in this only / that the Iewes had the worde off God committed vnto them . And though many of them beleved not thereon / yet is godis truth and promyse ther by nether hustener minushed . Ande he taketh in his waye and alegeth the saying of the .l. psalme that god might abyde true in hys wordes and overcome when he is iudged . After that he returneth to hys purpose agayne / and proveth by the scripture / that all men with out difference or excepcion are synners / ande that by the workes off the lawe noman ys iustified / butt that the lawe was geven to vttur ande to declare synne only . Then he beginneth and sheweth the right waye vn to ryghtewesnes / by what meanes men must be made ryghtewes and safe / and sayeth . They ar all synners and with oute prayse before god / and must with oute there awne deservynge be made ryghtewes thorowe faythe in Christe / which hath deserved soche ryghtewesnes for vs / and ys become vnto vs gods mercistole / for the remission of sinnens that are paste / thereby provinge / that Christes rightewesnes / which commeth on vs thorowe fayth / helpeth vs only / which rightewesnes ( saith he ) ys nowe declared thorowe the gospell / and was testified of before by the lawe and the prophetes . Furthermore ( saith he ) the lawe ys holpe and furdered thorowe fayth / though that the workis there of wyth all their boste ar broughte to nought .

In the .iiij chapter ( after that nowe by the iij. fyrst chapters / the sinnes are opened / and the waye of fayth vn to ryghtewesnes layde ) he begynneth to answere vn to certayne obiections and cavillacions . And firste putteth forth those blynd reasons / which commuly they that wyl be iustified by their awne werkes ar wont to make / when they heare that faith only wyth out werkes iustifieth / sayinge / shall men do no good workes / ye and yf fayth only iustifieth / what nedeth a man to study for to doo good workes ? He putteth forth therefore Abraham for an ensample / sayinge / what ded Abraham with his workis ? was all in vayne ? were hys werkes to no profett ? And so concludeth that Abraham wyth oute and before all werkes was iustified and made ryghtewes / In so mooche that before the werke of circumcision he was praysed off the scripture and called / ryghteous by hys fayth only / genesis . xv . So that he ded nott the worke off circumcision for to be holpe there by vn to ryghtewesnes / which yet God commaunded hym to doo / and was a good werke off obedience . So yn lyke wyse no dowte no other workes helpe any thynge ar all vn to ryghtwesnes and vn to a mans iustifiynge / but as Abrahams circuncision was an outeward sygne whereby he declared hys ryghtewesnes which he had by fayth / and hys obedience and redines vnto the wyll of god / even so ar all wother good workes outeward sygnes and outeward frutes off fayth and off the sprite / which iustifie a man not / but that a man ys iustified allredy before God inwardly in the hert / thorowe fayth and thorowe the sprite purchesed by christes bloude .

Herewyth nowe stablissheth sancte Paule hys doctrine off fayth afore rehersed in the thred chapter / and bringeth also testimony off David in the .xiij. psalme / which calleth amam blessed / not off workes / but in that hys synne ys not rekened and in that fayth ys imputed for ryghtwesnes / though he abide not afterwarde with oute good workes / when he ys once iustified . For we ar iustified and receve the sprite for to do good workes / nether were it wotherwyse possible to do good workes / excepte we had first the sprite .

For howe ys it possible to do any thynge well in the syghte off God / whyll we are yet in captivike and bondage vnder the devyll / and the devyll possesseth ys alltogeder and holdeth oure hertes / so that we can not once consent vn to the will off God . No man therefore can prevent the sprite in doynge good / the sprite must first come and wake hym out off hys slepe wyth the thunder off the lawe and feare hym / and shewe hym hys miserable estate and wretchednes / and make hym abhorre and hate hym sylfe and to desyre helpe / and then conforte hym agyne wyth the pleasant rayne off the Gospell / that ys to saye / wyth the swete promyses of God in Christe / and stere vppe fayth in hym to beleve the promises / them when he beleveth the promyses / as god was mercifull to promyse / soys he true to fulfill them and wyll geve hym the sprite and streyngth both to love the will of Gog and to worke theraster . So se we that god only ( whych acordynge to the scripture worketh all in all thynges ) worketh a mans iustifiynge salvacion and healthe / ye and poureth fayth to beleve / luste to love gods wyll and strength to fulfill the same in to vs / even as water is poured ito a vesell and that of hys good wyll and purpose and not of oure deservinges and merites / Godis mercy in promysyng and trueth in fulfyllyng hys promyses save vs and not we oure selves / and theirfore ys all laude prayse and glory to be geven vnto God for hys mercy and trueth and not vnto vs for oure merites and deservinges . Aftyr that he stretcheth hys ensample oute agenst all wother good workes off the lawe / and concludeth that the Iewes can not be Abrahams heyres because of bloud and kynred only / and moche lesse by the workes of the lawe / but must ēheret Abrahams fayth / yf they wyl be the ryght heyrs of Abraham / for as moch as Abraham before the lawe / both of Moses and also of circumcision / was thorowe fayth made rightewes and called the father of all them that beleve / and not of them that worke . Moreover the lawe causeth wrath / in as moch as no man can fulfyll it wyth love and luste / and aslong as soch grudginge / hate / and īdignacion agenste the lawe remayneth in the herte and ys not taken away by the sprite that commeth by fayth / so longe no doute the workes of the lawe declare evydently that the wrath of God ys apon vs and not hys favoure / wherefore doeth fayth only receve the grace promysed vn to Abraham . And these ensamples were not written for Abrahams sake only ( sayth he ) but for oures also / to whom / yf we beleve / fayth shal be rekened lykewyse for rygthewesnes / as he sayth in the ende of the chapter .

In the .v. chapter he commendeth the frutes and workes of fayth as ar peace / reioysynge in the conscience / inwarde love to god and man moreover boldnes / trust / confidence / and a strong and a lusty mynd and a stedfaste hope in tribulacion and soferynge . For all soche folowe / where the ryghte fayth ys / for the aboundante graces sake and gystes off the sprite / whych God hath geven vs in Christe / in that he sofred hym to dye for vs yet hys enymyes . Nowe have we then that fayth only before all workes iustyfieth / and that it foloweth not yet therfore that a man shulde doo no good workes / but that the ryghte shapen workes abyde not behynd / but accompanye fayth evyn as bryghtenes doth the sunne / and ar called of . S. Paule the frutes of the sprite . Where the sprite ys / there ys all waye somere and there are all wayes good frutes / that is to saye good workes . This ys Pauls ordyr / that good worhes springe off the sprite / the sprite cometh by fayth / and faith cometh by hearynge the worde of God / when the Glad tydynges and promyses whych God hath made vnto vs in Christe are preached truly and receavyd in the grounde off the herte wyth oure waveryng or dowrynge / after that the lawe hath passed apon vs and hath damned oure consciences . Where the word of god is preached purely and receaved in the herte / thereys fayth / the sprite of God / and there are also good workes off necessite / whensoever occasion ys gevyn . Where godes worde ys not purely preached / but mens dreames / tradīcions / ymaginasion / invencions / ceremonies and supersticion there ys no fayth and consequently no sprite that cometh off God / and where Godis sprite ys not / there can be no good wortes / evyn as where an appeltre ys not / there can growe no appell / but there is vnbelefe / the devels sprite / and evill workes . Off this godis sprite / and hys frutes / have oure holy ypocrites not once knowen / nether yet tasted home swete they are / though they fayne many good workes off there awne ymaginacion to be instified with all / in which ys not one croine off true fayth / or spirituall love / or of inward ioye peace and quietnes of conscience / for as moch as they have not the word of God for them / that soche werkes please God / but they are even the roten frutes of a roten tre .

After that he breaketh forth / and runneth at large / and sheweth whence both synne and ryghtewesnes / deth and lyfe come . And he compareth Adam and Chrisre together / thus wyse reasoninge and disputynge / that Christe must neades come as a seconde Adam / to make vs heyres of his rightewesnes / thorowe a newe spirituall birth / with oute oure deservinges / Evyn as the fyrst Adam made vs heyres of sinne / thorowe the bodily generacion / with oute oure deservynge . Whereby it is evidently knowen and proved to the vttemoste / that no man can bringe him silfe oute of sinne vn to rightewesnes / no more than he coude have with stonde that he was borne bodily And that is proved here with / for as moche as the very lawe of God / which of righte shulde have holpe / if any thing could have holp / not only came and browghte no helpe with hyr / but also encreased sinne / because that the evyll and poysoned nature is offended and vtterly displesed with the lawe / and the more she is forbed by the lawe / the more is she provoked and sett a fyre to fulfyll and satisfie hir lustes . By the lawe then we se clerely that we muste neades have Christe to iustifie vs with his grace and to helpe nature .

In the vi . he setteth forth the chefe and pricipall worke of fayth / the batayl of the sprit agenst the flesshe / howe the sprite laboureth and enforceth to kill the remnaunte of sinne and luste which / remayne in the flesshe / after oure iustifīge . And this chapter teacheth vs / thatt we are not so fre from sinne thorowe fayth / that we shuld henceforth goo vppe and doune ydle / carlesse / and sure of oure selves / as though there were nowe no more sinne in vs . Yes there is sinne remayning in vs / but it is not rekened / be cause of feyth and of the sprite / which fighte agenste it . Wherefore we have ynowe to doo all oure lyves longe / to tame oure bodies / and to compell the members to obeye the sprite / and not the appetites / that therby we mighte be life vnto christs deeth and resurreccion / and mighte fulfill oure baptim / which signifieth the mortifyinge of sinnes and the newe life of grace . For this batayle ceaseth not in vs vntill the laste breth / and vntill that sinne be vtterly slayne by the deeth of the bodie .

This thyng ( I meane to tame the body and so forth ) we are able to doo ( sayth he ) seynge we are vnder grace and not vnder the lawe / whych thynge he hym srife erpoundeth . For to be wyth oute the lawe / ys not so to be vnderstond / that a man shall have no lawe and that every man may doo what hym lusteth / but to be vnder the lawe is / to deale with the werkes off the lawe / ande to worke with oute the sprit and grace / for so longe no dowte synne rayneth in vs thorowe the lawe / that ys to saye / the lawe declareth that we are vnder synne / and that synne hath power and dominion over vs / seinge we can not fulfyll the lawe / namely wythin in the herte / for as moche as noman of nature favereth the lawe / consenteth there vnto / and delyteth therein / which same ys exceadynge greate synne / that we can not consent to the lawe / which lawe ys nothynge else save the wyll of god . And not to be vnder the lawe ys / to have a fre herte renewed wyth the sprite / so that thou haste luste inwardly of thyne awne acorde to doo that which the lawe commaundeth / wyth oure compulcion / ye though there were no lawe . For grace / that ys to saye / Godis favoure bringeth vs the sprite / and maketh vs love the lawe / soys there nowe no moare sinne / nether ys the lawe nowe any moare agenste vs / but at one wyth vs and we wyth it .

This ys the ryght fredome and liberte from sinne and from the lawe / where of he wryteth vn to the ende off this chapter / that yt ys a fredome to doo good only with lyste / and to lyve well with oute compulcion of the lawe . Wherefore this fredome ys a spiritual fredom / which destroyeth not the lawe but ministreth that which the lawe requireth / and where wyth the lawe ys fulfylled / that ys to vnderstond / luste and love / where with the laweys stylled / and accuseth vs no moare compelleth vs no moare / nether hath oughte to crave off vs any moare . Evyn as though thou were in dette to a nother man / and were not able to paye / two maner wayes mighteste thou beloosed . One waye / yf he wold require nothynge off the and breke thine obligacion . An othe waye / yf some wother good man wold paye for the / and geve the as moche as thou mightest satisfie thyne obligacion wyth all . Of this wise hath Christe made vs fre from the lawe / therefore ys this no wilde flesshely liberte / that shuld doo noughte / but that doeth all thinges / and ys fre from the cravinge and dette of the lawe .

In the .vii. he confirmeth the same wyth a similitude of the state of marrimony . As when the husbond dyeth / the wife ys at hyr liberte / and the one loosed and departed from the wother / not that the woman shulde not have power to marie vnto a nother man / but rather nowe firste of all ys she fre and hath power to marie vnto a nother man which she coulde not do before / till she was loosed from hyr fyrst husbond . Even so are oure cōsefēces bound and in daunger to the lawe vnder olde Adam / as longe as he lyveth in vs / for the lawe declareth thatt oure hertes are bounde / and that we cannot disconsent from hym / but when he ys mortified and filled by the sprite / then ys the conscience fre and at liberte / not so that the conscience shall nowe noughte doo / but nowe first of all clevyth vn to a nother / that ys to wette Christe / and bringeth forth the frutes of lyfe . So nowe to be vnder the laweys not to be able to fulfyll the lawe / but to be detter to it / and not able to paye that which the lawe requireth . And to be loose from the laweys / to fullfyll it / and to paye that which the lawe demaundeth / so that yt can nowe henceforth are the noughte .

Consequently Paule declareth more largely the nature of synne and off the lawe / howe that thorowe the lawe synne reviveth / moveth hyr silfe / and gadereth strength . For the old man and corrupte nature / the moare he ys forbedden and kepte vnder off the lawe / ys the moare offended and displeased threwyth / for as moche as he cannot paye that whych ys required of the lawe . For synne ys hys nature and of hym sylfe he can not but synne . Therefore ys the lawe deeth to hym / tormente and marterdome . Not that the lawe ys evyll / but because that the evyll nature can not so fre that which ys good / can not abyde that the lawe shulde require of hym any good thynge . Like as a sicke man can not so fre that a man shulde desyre of hym to runne / to leppe / and to doo wother dedes off an whole man .

For which cause sancte Paule concludeth / that where the lawe ys vnderstonde and perceaved of the beste wyse / there it doeth no moare but vtter synne / and bringe vs vnto the knowlege off oure sylves / and there by kylle vs and make vs bonde vn to eternall damnacion and detters of the everlastynge wrath of god / even as he well fealeth and vnderstondeth whos conscience ys truely twitched of the lawe . In soch daunger were we yer the lawe came / but we knew not what synne meante / nether yet knewe we the wrath of God a pon synners / tyll the lawe had vttered it . So seest thou that a man must have some wother thyng / ye and a gretter and a moare myghty thynge them the lawe / to make hym ryghtewes and safe . They that vnderstonde not the lawe on this wyse / are blynd / and goo to werke presumptuously / supposynge to satisfie the lawe wyth workes . For they knowe not that the lawe requireth a fre / a myllynge / a lusty and a lovynge herte . Therefore they se not moses ryghti the face / the wayle hangeth betwene / and hydeth hys face / so that they can not behold the glorie of hys countenaunce / howe that the lawe ys spirituall / and requireth the herte . I maye off myne awne strength refrayne thatt I doo myne enymye no hurte / but to love hym wyth all myne herte / and to put a waye wrath clene oute of my mind can I not of myne awne strengthe . I maye refuse money off myne awne strength / but to put a waye love vnto ryches oute of myne herte can I not do off myne awne strength . To abstayne from advltery as concernynge the vttewarde dede can I do of myne awne strength / but not to desyre in myne herte ys as vnpossyble vnto me as is to chose whether I wyll hongyr or thrist / and yet so the lawe requireth . Wherefore of a mans awne strength is the lawe never fullfilled / we must have there vnto Godis favoure and hys sprite / purchesed by Christes bloude .

Neverthelesse when I saye a man maye do many thynges vttewardly clene agenst hys hert / we must vnderstond that a man ys but dreven off dyvers appetites and the greattest appetite overcommeth the lesse and caryeth the man awaye violently wyth hyr .

As when I desyre vengeance and feare also the inconvenience that ys lyke to folowe / yf feare be greatter I absteyn / yf the appetite that desyreth vengeaunce be greter / I can not but prosecute the dede as we se by experience in many murtherars and theves / which though they be broughte in to never so great perel of deeth / yet after they have esscaped do even the same agayne . And commune wemen prosecute there lustes because feare and shame are a waye / when wother which have the same appetites in their hertes abstayne at the leest waye vttewardly or worke secretly beynge overcome of feare and of shame / and so lykewyse ys it of all wother appetites .

Further moare he declareth / howe the sprite and the flesshe fyghte together in one man / and maketh an ensample of hym sylfe / that we myghte lern to knowe that wercke a ryghte / I meane to kyll synne in oure sylves . He calleth both the sprite and also the flesshe a lawe / because that lyke as the nature of godis lawe ys to dryve / to compell / and to crave / evyn so the flesshe dryveth / compelleth / craveth and rageth agenst the sprite / and will have her lustes satisfied . On the wother syde dryveth the sprite / crieth and fyghteth agenst the flesshe / and wyll have hys luste satisfied . And this strife dureth in vs / a longe as we leve / in some moare and in some lesse / as the sprite or te flesshe ys stronger / and the very man hys awne sylfe ys both the sprite and the flesshe / whych fygreth wyth hys awne sylfe / vntyl synne be vtterly slayne and he alltogedyr spirituall .

In the viij . chapter he comforteth soch fyhters / that they dispere not because of soch flesshe / other thynke that they are lesse in favoure wyth god . And he sheweth howe that the sinne remayninge in vs hurteth not / for there is no daunger to them that are in christe which walke not after the flesshe / but fighten agenst it . and he expoundeth more largely what the nature of the flesshe and off the sprite is / and howe the sprite commeth by Christe / whiche sprite maketh vs sprituall / tameth / subdueth / and mortifieth the flesshe / and certifyeth vs that we ar never the lesse the sonnes of god and also beloved / though that sinner age never so moche in vs / so longe as we folowe the sprite / and fyghte agenste synne / to kyll and mortify it . And be cause the chastising of the flesshe / the crosse and soferinge are nothing plesant / he comforteth vs in oure passions and affliccions / by the assistens of the sprite whych maketh intercession to God for vs mightely with groninges that passe mans vtteraunce / mans speache can not comprehend them / and the creatures morne also with vs of greate desyre that they have / that we were loosed from synne and corrupcion off the flesshe . So se we that thes thre chapters / the vj. vij viij . doo no other thinge so moch as they doo dryve vs vn to the ryghte werke of fayth / which ys to kill the olde man and mortifie the flesshe .

In the .ix. x. and .xj chapters he treateth of Godis predestinacion / whence it springeth all to geder / whether we shall beleve or not beleve / be loosed from sinne or not be loosed . By which predestinacion oure iustifieng and salvacion are clene taken oute off oure haildes / and put in the handes off god only / which thynge ys most necessary of all . For we are so weke and so vncertayne / that yff it stode in vs / there wolde of a trueth no man be saved / the devell no dowte wolde deceave vs . But now ys god sure / that hys predestinacion can not deceave him / nether can any man withstond or lett hym / and there fore have we hope and truste agenste sinne .

But here muste a marke be sett vn to those vnquiett / busie and hye climyng sprites howe ferre they shall goo / which fyrste of all bringe hether there hye reasons and pregnant wittes / and beginne fyrst from an hye to sherdse the botomlesse secretes of Godis predestinacion / whether they be predestinat or not . These must neades other cast themsilves downe hedelonge in to desperacion or else committ them selves to fre chaunce carelesse But folowe thou the ordyr of this pistill / and noo sell thy silfe with christe / and lerne to vnderstond what the lawe and the Gospell meane / and the office of both two / that thou mayst in the one knowe thy silfe and how thatt thou hast of the silfe no strength but to sinne / and in the other the grace of christe / and then se thou fighte agenst sinne and the flesshe / as the vij . fyrst chapters teache the. Aftyr that when thou arte come to the viij . chapter / and arte vnder the crosse and soferinge of tribulacion / the necessite of predestinacion will waxe swete and thou shalt well fele how preciouse a thinge it is . For excepte thou have borne the crosse of adversite and temptacion / and hast felte thy silfe broughte vnto the very bryme of desperacion / ye and vn to heel gates / thou canst never meadle with the sentance of predestinacion / with oute thine awne harme / and with oute secrett wrath and grudgying inwardly agenst God / for other wise it shall not be possible for the to thike that God is rightewes and iuste . Therefore must Adam be well mortified and the flesshely wyte broughte vtterly to noughte / yer that thou mayst awaye with this thinge / and drinke so stronge wyne . Take hede therefore vnto thy silfe / that thou drinke not wyne / wile thou art yet but a sucklinge . For every lerninge hath hyr tyme mesasure and age / and in Christ is there a certayne childhod / in which a man must be content with milke for a reason / vntill he war strong / and growe vppe / vnto a perfecte man in christe / and be able to eate of moare stronge meate .

In the xij . he gevyth exhortacions . For this maner observeth Paule in all his pistles / first he teacheth Christe and the fayth / them exhorteth he to goog workis / and vn to continuall mortifying of the flesshe . So here teacheth he good workes in deade / and the true servynge of God / and maketh all men prestes / to offer vppe / not money and bestes / as the maner was in the ryme of the lawe butt there awne bodies with killinge and mortifying the lustes of the flesshe . Aftyr that he describeth the outewarde conversacion off Christen men / how they oughte to behave them silves in spirituall thinges / how to teache / preache and rule in the congregacion off Christe / to serve one another / to sofre all things pacienly and to committe wreke and vengeaunce to God / in conclusion how a Christen man oughte to behave hym silfe vnto all men / to frend / fooe or what soever he be . These are the righte workes of a Christen man which springe oute of faythe . For fayth kepeth not holydaye / nether sofreth any man to be ydle / whersoever she dwelleth .

In the xij . he reacheth to honoure the worldely and temperall swerde . For though that mans lawe and ordinaunce make nott a man good before God / nether iustifie hym in the herte / yet are they ordeyned for the furderaunce off the communewelth / to maynetene peace / to puneshe the evyll / and to defende the good . Therefore oughte the good to honoure the temperall swerde and to have it in reveraunce / though as concerning themselves they neade it not / butt wolde absteyne from evyll of there owne acord / ye and doo good with oure mans lawe / but by the lawe of the sprite which governeth the herte and grdeth it vnto all that is the will of god . Finaly he comprehendeth and knetteth vppe all in love . Love off her awne nature bestoweth all thatt she hath and even her awne selfe on thatt whych is loved . Thou neadeste not to bid a kinde mother to be lovynge vn to her only sonne / moche lesse spirituall love / wich hath eyes geven her off god / neadeth mans lawe to teache her to do her dutie . And as in the beginninge he did putt forth Christ as the cause and auctor off oure rightewesnes and salvacion / even so here setteth he hym forth as an ensample to counterfayte / that as he hath done to vs / even so shulde we doo one to another .

In the xiiij . chapter he teacheth to deale soberly with the consciences of the weke in the fayth / wich yet vnderstond not the liberte of christ perfectly ynough and to faver them of christen love / and not to vse the liberte of the fayth vnto hinderaunce / butt vnto the furderaunce and edifiynge off the weake . For where soche consyderacion is not / there foloweth debate and despising of the gospell . It is better threfore to forbeare the weake a while / vntill they waxe stronge / then that the learninge of the gospell shuld come allogedre vnder foote . And soche werke is a singular worke of love / ye and where love is perfecte ther muste neades be soche a respecte vnto the weake / a thynge that Christe commaunded and charged to be had above all thinges .

In the xv . he setteth forth christ agayne to be counterfeted / that we also by his ensample shulde sofre wother that are yet weake / as them that are frayle / open synners / vnlerned / vnexperte / and of lothesome maners / and nott to cast them away forthwith / but to sofre them till they wax better and exhorte them in the meane tyme . For so dealte Christ in the gospell and nowe dealeth with vs dayly / soferynge oure vnperfetnes / wekenes / conversacion and maners not yet fassioned after the doctrine of the Gospell / butt smell of the flesshe / ye and sometyme breakeforth into the outeward dedes .

After that to conclude with all he wissheth them encreace of fayth peace and of ioye of conscience / prayseth them and committeth them to God and magnifieth his office and administracion in the Gospell / and sobirly and with greate discrecion desyreth succur and ayde of them for the povre sanctes at hierusalem / and it ys all pure lore that he speketh or dealeth with all . So fynde we in this pistell plenteously vnto the vttenioste / whatsoever a Christen man or woman oughte to knowe / that is to wete / what the lawe / the Gospell / synne / grace / fayth rightewesnes / christ / God / good werkes / love / hope / and the crosse are / and even where in the pythe of all thatt pertayneth to the Christen fayth stondeth / and howe a Christen man oughte to behave hym silfe vnto every man be he perfet or a sinner / good or bad / stronge or weke / frend or fooe / and in conclusion howe to behave oure selves both toward god and toward oureselves also . And all thynges are profoundely grounded in the scriptures and declared wyth ensamples of him silfe / of the fathers and off the prophetes / that a man can here desyre no moare . Wherefore it apereth evidently that pauls mynde was to comprehend brevely in thys pistle all the whole lernynge of Christs Gospell / and to prepare an introduccion vnto all the olde testament . For with out doute whosoever hath this pistle perfectly this hert / the same hath the lighte and the effecte of the olde testamemte with hym . Wherefore lett every man with oute excepcion exercice hym selfe therein diligently and recorde yt nyghte and daye continually / vntyll he be full acoynted therewith .

The laste chapter is a chapter of recommendacion / wherein he yet myngleth a good monicion / that we shuld be ware of the tradicions and doctrine of men / which begyle the simple with sophestry and lerninge that is not after the gospell / and drawe them from Christ / and noosell them in weke and feble and ( as paull calleth them in the pistle to the galathians ) in bedgerly cerimonies / for the entent that they wolde lyve in fatte pastures / and be in auctorite / and be taken as Christe / ye and above christe / and sytt in the temple of God / that is to witte in the consciences off men / where god only / his worde / and his christe oughte to sytte . Compare therefore all manner doctrine of men vnto the scripture / and se whether they agre or not . And committe thy selfe whole and all togedre vnto Christ / and so shall he with his holy sprite and with all his fulnes dwell in thi soule Amen .

Here foloweth a treates ( to fill vpp the leefe with all ) of the pater noster / very necessary and profitable / wherein ( yff thou marke ) thou shalt perceave what prayer is and all that belongeth to prayar . The sinner prayeth the peticions off the pater noster / and God answereth by the lawe / as though he wolde putt hym from hys desyre . The sinner knowlegeth that he is worthy to be put backe / neverthelesse fayth cleveth fast to godis promises / and compelleth hym / for his truethes sake / to heare her peticion . Marke this well and take it for a sure conclusion / when god commaundeth vs in the lawe to doo any thinge / he commaundeth not therefore / that we are able to do yt / but to bryng vs vnto the knowlege of oure selves / that we might se what we are and in what miserable state we are in / and to knowe oure lack / that thereby we shuld torne to god and to knowlege oure wretchednes vn to hym / and to desyre him that of his mercy he wold make vs that he biddeth vs be / and to geve vs strength and power to doo that which the lawe requireth of vs . Noote this also / that prayar is nothinge else save a morninge of the sprite / a desyre / and a longyng for that which she lacketh / as the sick morneth and soroweth in his hert longynge after health . And vnto prayar ys requered the lawe and also the gospell / that is to saye the promyses of God . The office off the lawe is only to vtter sinne and to declare in what miserable damnacion and captivite we are in . Is it not a miserable / yea fearefull and an horrible damnacion and captivite that we are in / when oure very hertes are so fast bound and locked vnder the power off the devill / that we can not once as moch as consent vn to the will of allmyghty God / oure father / creator / and maker ? ye and yet se not this so greate / so sharpe / so cruel / and terrible vengeance of God apon vs / vntyll the lawe come . The law then bringeth a man vnto the knowlege of him selfe / and compelleth him to morne / to complayne / to sorowe / to confesse and knowledge hys synne and miserie / and to seke helpe . The gospell entyseth draweth and sheweth from whence to fetche helpe / and coupleth vs to God thorowe fayth . Fayth ys the ancre of all health and kepeth vs fast vn to the promyses of God which are the sure haven or porte of all quietnes of the conscience . Nothyng / nether the lawe nether workes nether yet any other thynge can quiette a mans conscience save only fayth and trust in the promyses of God . Fayth sofreth no wynde no storme no tempest of adversite or temptacion / no threatenynges of the lawe / no crafty sotylte off the devyll to seperatt vs from the love of God in Christe Iesu / that ys to saye / to make vs beleve that god loveth vs not in Christe and for Christes sake . Prayar ys the effecte and worke off fayth / and the sprite thorowe fayth prayeth continually wyth mornynges passynge all vtterance of speache / confessinge and knowleginge hir grevous bondage / hir lacke and wekenes / and desyringe helpe and succre . Nowe seiste thou that their is not so greate distaunce betwene heven and erth / as betwene prayar and momblynge a payre of matenses or numbryng pater nosters and honourynge God wyth the lyppes / I passe over wyth sylence / howe wyth oute all frute / ye wyth howe tereble ignoraunce the laye and vnlerned people saye the pater noster and also the crede in the latyne tonge . Moreover they never praye which fele not the workynge of the lawe in their hertes / and have their consciences shaken and broysed and as it were beaten to pouder wyth the thunderbolte their of . Consyder and beholde thi sylfe their fore in the lawe diligently as in a glasse / and then come and confesse thi synne / thi lack and poverte vnto god wyth out all maner faynynge and ypocrisy / morninge and complaynynge over thine horrible damnacion / bondage and captivite and wyth a stronge fayth praye god to have mercy on the for Christs sake / to fulfyll hys promyses / to geve the hys sprite / to loose the / to strengthe the / to fullfyll all hys Godely wyll in the / to poure the ryches and treasure off hys spirituall gystes in to the / and to make the soche a wone as hys herte hath pleasure and delectacion in . And above all thynges desyre hym to encrease thy fayth / and praye after the maner and ensample of this treates here folowynge .