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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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