Whole Works, Biblical prologues · New Testament – Tract 1

Whole Works · Biblical prologues · New Testament – Tract 1

p. 32The Prologue vppon the Goſpell of S. Mathew, by M. William Tyndall.

HEre haſt thou (moſtdere reader) the new Teſtamēt, or couenaunt made with vsus of GOD in Chriſtes bloud. Whiche I hauehave looked ouer agayne (now at the laſt) with all diligence, & compared it vntounto the Greke, & hauehave weeded out of it many fautes, which lacke of helpe at the begynning and ouerſight, did ſow therein. If ought ſeme chaunged, or not altogether agreyng with the Greeke, let the finder of the faute conſider the Hebrue phraſe, or maner of ſpeache left in the Greeke wordes. Whoſe preterperfectence and preſentence is oft both one, & the futuretence is the optatiue mode alſo, & the futuretence oft y^t imperatiue mode in the actiue voyce, & in the paſſiue euer. Likewiſe perſon for perſon, number for number, and interrogatiō for a cōditionall, and ſuch lyke is with the Hebruesa common vſage.

I hauehave alſo in many places ſet light in the margent to vnderſtand the text by. If any mā finde fautes either with the tranſlation or ought beſide (which is eaſier for many to do, then ſo well to hauehave tranſlated, it thē ſelues of their owne pregnante wittes, at the beginnyng without an enſāple) to the ſame it ſhalbe lawfull to trāſlate it them ſelues, and to put what they luſt thereto. It I ſhall perceaue either by my ſelfe, or by information of other, y^t ought be eſcaped me, or might more playnly be tranſlated: I will ſhortly after cauſe it to be amended. Howbeit, in many places, me thinketh it better to put a declaration in the margent, then to runne to farre from the text. And in many places where the text ſemeth at the firſt choppe hard to be vnderſtād, yet the circumſtaunces before and after, and often readyng together, make it plaine inough.

p. 33Moreouer, becauſe the kyngdome of heauen, which is the Scripture and word of GOD, may be ſo locked vp, that he which readeth or heareth it, can not vnderſtand it: as Chriſt teſtifieth how that the Scribes, and Phariſeis had ſo ſhut it vp Math. xxiij. and had taken awaye the keye of knowledge. Luke. xj. that y^t Iewes which thought The Zewes to this day ar locked out from the vnderſtanding of the ſcriptures.them ſelues within, were yet ſo locked out, and are to this day, that they can vnderſtand no ſentence of the Scripture. vntounto their ſaluation though they cā rehearſe the textes eueryevery where and diſpute therof, as ſubtely as the Popiſh Doctours of Dunces darke learnyng, whiche with their ſophiſtry ſerned vsus, as the Phariſeis did y^t Iewes. Therfore, that I might be found faith full to my father, and Lord in diſtributyng vntounto my brethren and felowes of one faith, their due and neceſſary fode: ſo dreſſing it and ſeaſonyng it, that the weake ſtomackes may receiue it alſo, and be the better for it: I thought it my dutie (moſt deare reader) to warne thee before, and to ſhew thee, the right way in, and to geue thee, the true keye to open it with all, and to arme thee agaynſt falſe Prophetes, and malicious hypocrites, whoſe perpetuall ſtudie is to blind the ſcripture with gloſes, and there to locke it vp, where it ſhould ſaue thee ſoule, & to make vsus ſhoote at a wrōg marke, to put our truſt in thoſe thinges that profite their bellyes onelyonly, and ſlea our ſoules.

The right way (yea, and the onelyonly The right way into the vnderſtanding of the Scritures.way) to vnderſtand the Scripture vntounto ſaluation is, that we earneſtly and aboue all thyng ſearch for the profeſſiō of our Baptiſme, or couenantes made betwene GOD and vsus. As for an enſample. Chriſt ſayth Mat. v. Happy are the mercifull, for they ſhall obtayne mercy. Lo, here GOD hath made a couenaunt with vsus, to be mercyfull vntounto vsus, if we will be mercyfull one to an other, ſo that the man whiche ſheweth mercy vntounto his neighbour: may be bold to truſt in GOD for mercy, at all needes. And contrarywiſe, iudgement without mercy, ſhalbe to him that Iaco. 1.ſheweth not mercy. So now, if he that ſheweth no mercy, truſt in GOD for mercy, his faith is carnall and worldly, and but vayne preſumption. For God hath promiſed mercy onelyonly to the mercyfull.

And therfore the mercyles hauehave not Gods word that they ſhall hauehave mercy: but contrarywiſe that they ſhall hauehave iudgement without mercy. And Math. vi. If ye ſhall forgeue then theyr fautes, your heauenly father ſhall forgeue you: but and if ye ſhall not forgeue men their faultes: no more ſhall your father forgeue you, your faultes.

Here alſo by the vertue and ſtrēgth of this couenaunt, wherewith God of his mercy, hath bounde him ſelfe to vsus vnworthy: he that forgeueth his neighbour may be bold, when he returneth and amendeth, to beleue and truſt in GOD for remiſſion of what ſoeuer he hath done amiſſe. And contrarywiſe, he that will not forgeue, can not but diſpayre of forgeueneſſe in the end, and feare iudgement without mercy.

The generall couenaunt wherin all The generall couenaunt that God hath made with vsus.other are comprehended & included, is this. If we meke our ſelues to god, to kepe all his lawes, after the enſample of Chriſt: then God hath bounde him ſelfe vntounto vsus, to kepe and make good all y^t mercies promiſed in Chriſt, thoroughout all the Scripture.

All the whole law, which was geuē Lawe.to vtter our corrupt nature, is comprehended in the tenne commaundementes. In theſe commaundemento is contayned tee whole law.And the ten commaundemēts are comprehended in theſe two: louelove God, and thy neighbour. And he that loueth his neighbour in GOD, and Chriſt, fulfilleth theſe two, and conſequently the ten, and finally all the other. Now if we louelove our neighbours in God and Chriſt, that is to witte, if we be louyng, kynde and mercyfull to them, becauſe God hath created them vntounto his likenes, and Chriſt hath redemed them, and bought them with his bloud: thē may we be bold to truſt in God through Chriſt and his deſeruing, for all mercy. For God hath promiſed and bounde him ſelfe to vsus, to ſhew vsus all mercy, and to be a father almighty to vsus, ſo that we ſhall not neede to feare the power of all our aduerſaries.

Now if any mā that ſubmitteth not him ſelfe to kepe the cōmaundements, Where no good…are, there the fayth is vayne.doe thinke that hee hath any faith in God: the ſame mans fayth is vayne, worldly, damnable, diueliſh, & playne preſumption as is aboue ſayd, and is no fayth that can iuſtify, or be accepted before God. And that is it that Iames meaneth in his Epiſtle. For how can a man beleue (ſayth Paule) without a preacher, Rom. 10. Now read all the ſcripture, and ſee where God ſent any to preach mercy to any, ſaue vntounto them onelyonly that repente, and turne to God p. 34with all their hartes, to kepe his commaundementes. Ʋnto the diſobedient that wil not turne, is threatned wrath, vengeance, and damnation, according to all the terrible actes, and fearful enſamples of the Bible.

Faith now in God y^t father through What fayth it is that ſaueth.our Lord Ieſus Chriſt, accordyng to the couenauntes & appointment made betwene God and vsus, is our ſaluatiō. Wherfore I hauehave euer noted the couenantes in the margents, & alſo y^t promiſes. Moreouer, where thou findeſt a promiſe, and no couenaunt expreſſed therwith: there muſt thou vnderſtand a couenaunt, that we when we be receyued to grace, know it to be our duty to kepe the law. As for an enſample when the ſcripture ſaith, Mat. 7. Aſke, and it ſhall be geuen you, ſeeke and ye ſhall fynde, knocke and it ſhall be opened vntounto you. It is to be vnderſtand, if that when thy neighbour aſketh, ſeketh or knocketh to thee, thou thē ſhew hym the ſame mercy which thou deſireſt of God, then hath god bound him ſelfe to helpe thee agayne, and els not.

Alſo ye ſee that two thynges are required to be in a chriſten mā. The firſt is a ſtedfaſt fayth, and truſt in almighty Two thinges are required to be in a chriſtian man.God, to obtayne all the mercy that he hath promiſed vsus, through y^t deſeruyng and merites of Chriſtes bloude onelyonly, without all reſpect to our owne workes.

And the other is, that we forſake euill, and turne to GOD to kepe hys lawes, and to fight agaynſt our ſelues and our corrupt nature perpetually, that we may do the will of God eueryevery day better and better.

Thys hauehave I ſayd (moſt deare reader) to warne thee, leaſt thou ſhouldſt be deceyued, and ſhouldeſt not onelyonly read the ſcriptures in vayne, and to no What the nature of gods word is.profite, but alſo vntounto thy greater damnation. For the nature of gods worde is, that whoſoeuer read it, or heare it reaſoned and diſputed before hym, it wyll begin immediately to make hym eueryevery day better and better, till he be grown into a perfect man in y^t knowledge of Chriſt, and louelove of the law of God, or els make hym worſe & worſe, till he be hardened, that he openly reſiſt the ſpirit of god, & then blaſpheme, after the enſample of Pharao, Coran, Abiron, Balam, Iudas, Symon Magus and ſuch other.

This to bee euen ſo, the woordes of Chriſt, Iohn. 3. do well confirme. This is condemnation (ſayth he) the light is come into the world, but the men loued darkenes more then light, for their deedes were euill. Behold, when the light of Gods worde commeth to a man, whether he reade it, or heare it preached or teſtified, and he yet hauehave no louelove therto, to faſhion his lyfe therafter, but conſenteth ſtill vntounto hys olde dedes of ignoraunce: then beginneth When we heare gods will and do it not, then God withdraweth his mercy and fauour from vsus.hys iuſt damnation immediatly, and he is henceforth without excuſe, in that he refuſed mercy offered hym, for God offreth mercy vponupon the conditiō that he will mende hys liuing: but he wyll not come vnderunder the couenaunte. And from that houre forward he waxech worſe and worſe, God taking hys ſpirit of mercy and grace from him, for his vnthankfulnes ſake.

And Paul writeth Rom. 1. that the heathen, becauſe whē they knew god, they had no luſt to honour hym wyth godly liuing, therfore God poured his wrath vponupon them, and tooke hys ſpirit from them, and gaue thē vp to their hartes luſtes to ſerue ſinne, from iniquitie to iniquitie, till they were thorowly hardened, and paſt repentance.

And Pharao becauſe when y^e word of God was in his countrey, & Gods people ſcattred throughout all his lād, & yet he neither loued thē, nor it, therfore God gaue hym vp, and in takyng hys ſpirit of grace from hym, ſo hardened hys hart with couetouſnes, that afterward no myracle could conuerte hym.

Hereunto pertaineth y^t parable of the talentes. Mat. 25. The Lord commaū deth He that harkeneth to the word of God & doth it, the ſame ſhalbe bleſſed in his deede.the talent to be taken away from the euill and ſlouthfull ſeruant, and to bynde hym hand and foote, and to caſt hym into vtter darkenes, and to geue the talent vntounto hym that had ten, ſaying: to all that hauehave, more ſhall be geuen: but from hym that hath not, that he hath, ſhal be taken from hym. That is to ſay, he that hath a good harte toward the word of god, and to garniſh it with godly liuyng, and to teſtify it to other, y^e ſame ſhall increaſe daily more and more in the grace of Chriſt. But he that loueth it not, to lyue therafter, and to edify other, the ſame ſhall looſe the grace of true knowledge, & be blinded agayne, and eueryevery day wax worſe and worſe, and blynder and blynder, tyll he be an vtter enemy of the worde of God, and hys hart ſo hardened, that it ſhall be impoſſible to conuert hym.

And Luke xij. The ſeruaunte that knoweth hys maiſters wyll and prepareth p. 35not hymſelfe, ſhall be beaten wyth many ſtripes? That is, ſhall hauehave greater damnation. And Mat. 7. All that heare the worde of God, and do not therafter, build on ſande: that is, as the foundation laid on ſand, can not reſiſt violence of water, but is vndermyned and ouerthrowne, euen ſo the fayth of them that hauehave no luſt, nor What it is to build vppon …and.louelove to the law of God, builded vponupon y^t ſand of their owne imaginatiōs, and not on the rocke of Gods word, accordyng to hys couenauntes: turneth to deſperation in tyme of tribulatiō, and when God commeth to iudge.

And the vineyard Mat. 21. planted and hyred out to the huſbandmen that would not render to the Lorde of the fruit in due tyme, and therfore was takē from them, and hyred out to other, doth confirme the ſame. For Chriſte ſayth to the Iewes, the kingdome of heauē ſhalbe taken from you, and geuen to a nation that wyll bring forthe y^t frutes therof, as it is come to paſſe. For the Iewes hauehave loſt the ſpirituall knowledge of God, & of his cōmaundementes, and alſo of all the ſcripture, ſo that they can vnderſtand nothyng godly. And the dore is ſo locked vppe, that all their knockyng is in vayne, though many of them take great payn for gods ſake. And Luke 13. The figge tree that beareth no fruite, is cōmaunded to be plucked vp.

And finally, hereto pertayneth with infinyte other, the terrible parable of the vncleane ſpirite (Luke. 11.) which after hee is caſt out, when hee commeth, The vncleane ſpirit that returneth in worſe ſort, thē he was when hee was caſt forth.and findeth hys houſe ſwept and garniſhed, taketh to hym 7. worſe then hymſelfe, and commeth & entreth in, and dwelleth there, and ſo is y^t ende of the man worſe then the beginnyng. The Iewes, they had cleanſed themſelues with gods word, from all outward idolatry, and worſhipping of idols. But their hartes remayned ſtyll faythleſſe to godward, and toward his mercy and truth, and therfore without louelove alſo, & luſt to his law, & to their neighbours for hys ſake, and through falſe truſt in their owne woorkes (to which hereſy, the chylde of perdition, the wicked biſhop of Rome with hys lawyers, hath broughte vsus chriſten) were more abhominable idolaters thē before, and become ten tymes worſe in the end, then at the beginning. For the firſt idolatry was ſoone ſpyed and eaſie to be rebuked of the Prophets by the Scripture. But the latter is more ſubtill to beguile withall, and an hundreth tymes of more difficultie, to bee weeded out of mens hartes.

This alſo is a concluſion, nothyng more certayne, or more proued by the teſtimony, and enſamples of the ſcripture: that if any that fauoureth the worde of God, be ſo weake that he can Such … are profeſ ſours of the worde … God, and will not tame and ſcourge thē ſelues, thē will God plague … ſcourge.not chaſte hys fleſh, hym wyll the lord chaſtice and ſcourge eueryevery day ſharper and ſharper with tribulation, and miſfortune, that nothyng ſhall proſper with him, but all ſhall go againſt him, what ſoeuer he taketh in hand, & will viſite him with pouertie, with ſickeneſſes and diſeaſes, and ſhall plague him, with plague vponupon plague, eche more lothſome, terrible and fearefull then other, till he be at vtter deſiaunce with his fleſh.

Let vsus therefore that hauehave now at this tyme our eyes opened agayne, through the tender mercy of GOD, kepe a meane. Let vsus ſo put our truſt in the mercy of GOD through Chriſt, that we know it our duetie to kepe the law of GOD, and to louelove our neighbours, for their fathers ſake whiche created them, and for their Lords ſake which redemed them, and bought thē ſo dearely with his bloud. Lette vsus walke in y^t feare of God, and hauehave our eyes open vntounto both partes of Gods couenaunts, beyng certified that none ſhalbe partaker of the mercy, ſaue hee that will fight againſt the fleſh to kepe the lawe. And let vsus arme our ſelues with this remembraunce, y^t as Chriſts workes iuſtifie from ſinne, and ſet vsus Chriſtes deedes …et vsus in the fauour of God: & our owne, helpe vsus to continue in his fauour.in the fauour of GOD: ſo our owne dedes through workyng of the ſpirite of God, helpe vsus to continue in the fauour and the grace, into which Chriſt hath brought vsus, and that we can no longer continue in fauour and grace, then our hartes are to kepe the law.

Furthermore concernyng the lawe of God, this is a generall concluſion, that the whole lawe, whether they be ceremonies, ſacrifices, yea, or Sacramentes either, or preceptes of equitie betwene man and man, throughout al degrees of the world, all were geuē for our profite and neceſſitie onelyonly, & not for any nede that God hath of our keping thē, or y^t his ioy is encreaſed therby: or that the dede, for the dede it ſelfe doth pleaſe him. That is, all that God requireth of vsus, whē we be at one with him, and doe put our truſt in him, and louelove him, is that we louelove, eueryevery man his neighbour to pity hym, & to hauehave p. 36compaſſion on him in all his needes, and to be mercyfull vntounto him. This to be euen ſo Chriſt teſtifieth, in the. vij. of Math: This is the lawe, and the Prophetes. That is, to do as thou wouldſt be done to (accordyng I meane to the doctrine of the Scripture) and not to do that thou wouldeſt not hauehave done to thee, is all that the law requireth & the Prophets. LoueLove is the fulfilling of the law.And Paul to the Rom. xiij. affirmeth alſo y^t louelove is that fulfillyng of the law, and that he which loueth, doth of his owne accorde all that the law requireth. And. i. Tim. i. Paul ſayth, that the louelove of a pure hart and good conſcience and faith vnfayned, is the end and fulfillyng of the law. For faith vnfained in Chriſtes bloud, cauſeth y^e to louelove for Chriſtes ſake, which louelove is the pure louelove onelyonly, & the onelyonly Faith is cauſe of louelove.cauſe of a good conſcience. For then is the conſcience pure, whē the eye looketh to Chriſt in all her deedes, to doe them for his ſake, and not for her owne ſingular aduaūtage, or any other wicked purpoſe. And Iohn, both in hys Goſpel and alſo Epiſtles, ſpeaketh neuer of any other law, then to louelove one an other purely, affirmyng that we hauehave God him ſelfe dwellyng in vsus, & all that GOD deſireth, if we louelove one the other.

Seyng then, that fayth to God and louelove, and mercyfulneſſe to our neighbours, is all that y^e law requireth, therfore of neceſſitie the lawe muſt be vnderſtand and interprete by them. So that all inferiour lawes are to be kept & obſerued, as lōg as they be ſeruaūts to faith and louelove: and then to be brokē immediatly, if thorough any occaſion, they hurt either the fayth whiche we ſhould hauehave to Godward, in the confidence of Chriſtes bloud, or the louelove whiche we owe to our neighbours for Chriſtes ſake.

And therfore when the blinde Phariſeis murmured, and grudged at him and his Diſciples, that they brake the Sabboth day, and traditions of the elders, and that he him ſelf did eate with Publicanes, and ſinners, he aunſwered. Math. ix. allegyng Eſayas y^e Prophet: Go rather and learne what this meaneth, I require mercy, and not ſacrifice. God requireth merciemercy and not ſacrifice.And Math. xij. Oh that ye wiſt what this meaneth, I require mercy and not ſacrifice. For onelyonly louelove and mercyfulneſſe vnderſtandeth the law: and els nothyng. And he that hath not that writtē in his hart, ſhall neuer vnderſtand the law: no, though al the angels of heauen went about to teache him. And he that hath that grauen in OnelyOnly louelove vnderſtandeth the law.his hart, ſhal not onelyonly vnderſtand the law, but alſo ſhall do of his owne inclinatiō all that is required of the law, though neuer law had bene geuen: as all mothers do of them ſelues without law vntounto their children, all that can be required by any law, louelove ouercommyng all payne, grief, tediouſneſſe or lothſomneſſe: and euen ſo no doubt if we had continued in our firſt ſtate of innocencie, we ſhould euer hauehave fulfilled the law, without compulſion of the law.

And bicauſe the law (which is a doctrine throughe teachyng eueryevery man his duetie, doth vtter our corrupt nature) is ſufficiently deſcribed by Moſes, therfore is litle mention made therof in the new Teſtament, ſaue of louelove onelyonly, wherin all the law is included, as ſeldome mētion is made of the new Teſtament in the old law, ſaue here & there are promiſes made vntounto thē, that Chriſt ſhould come and bleſſe them, & deliuer them, and that the Goſpel, and new Teſtamēt ſhould be preached and publiſhed vntounto all nations.

Goſpell.The Goſpell is glad tidynges of mercy and grace, and that our corrupt nature ſhalbe healed again for chriſtes ſake, and for the merites of his deſeruynges onelyonly. Yet on that condition that we will turne to God, to learne to keepe his lawes ſpiritually, that is to ſay, of louelove for his ſake, & will alſo ſuffer the curyng of our infirmities.

New Teſtament.The new Teſtament is as much to ſay as a new couenaunt. The old Teſtamēt is an old temporall couenaunt, made betwene GOD, and the carnall children of Abraham, Iſaac, and Iacob, otherwiſe called Iſraell, vponupon the deedes, and the obſeruing of a temporall law: where the reward of the kepyng is temporall life, and proſperitie in the land of Canaan, and the breaking is rewarded with tēporall death, and puniſhment. But the new Teſtamēt is an euerlaſtyng couenaūt, made vntounto the children of GOD thorough faith in Chriſt, vponupon the deſeruynges of Chriſt: where eternall life is promiſed to all that beleue, and death to all that are vnbeleuyng. My deedes, if I kepe the law, are rewarded with temporall promiſes of this lyfe. But if I beleue in Chriſt, Chriſtes deedes hauehave purchaſed for me the eternall promiſe of the euerlaſtyng lyfe. If I cōmit nothyng worthy of death: I deſerue to p. 37my reward that no man kill me: if I hurt no man, I am worthy that no mā hurt me. If I helpe my neighbour, I am worthy that he helpe me agayn. &c. So that with outward deedes with whiche I ſerue other men, I deſerue Our workes extend no farther then to our neighbour.that other men doe like to me in this world: and they extēd no further. But Chriſtes dedes extende to lyfe euerlaſting vntounto all that beleue. &c. Theſe be ſufficient in this place concernyng the law and the Goſpell, new Teſtament & old: ſo that as there is but one God, one Chriſt, one faith, & one Baptiſme, euen ſo vnderſtand thou that there is but one Goſpell, thoughe many write it, and many preach it. For all preache the ſame Chriſt, & bryng the ſame glad tidinges. And therto Paules Epiſtles with the Goſpell of Iohn and his firſt Epiſtle, and the firſt Epiſtle of S. Peter, are moſt pure Goſpell: and moſt playnly, and richely deſcribe the glory of the grace of Chriſte. If ye require more of the law, ſeke in the Prologue to the Romaines, and in other places where it is ſufficiently entreated of.

¶ Repentaunce.

COncerning this word repētaunce, Why Tyndall vſed this worde repētaūce, rather then penaunce.or (as they vſed) penaunce, the Hebrue hath in the old Teſtament generally (Sob) turne, or be conuerted. For which the tranſlation that we take for S. Ieromes, hath moſt part (Conuerti) to turne, to be conuerted, and ſomtime (Agere poenitentiam) And the Greeke in the newe Teſtament hath perpetually (Metanoeo) to turne in the hart, and foreign.minde, and to come to the right knowledge, and to a mans right wit agayn. For which (Metanoeo) ſ. Ieromes trāſlation foreign.hath ſometime (Ago poenitentiam) I do repent: ſometime (Poeniteo) I repent, ſometime (Poeniteor) I am repentaunt: ſometyme (Habeo poenitentiam) I hauehave repentaunce: ſometyme (Poenitet me) it repenteth me. And Eraſmus vſeth much this worde (Reſipiſco) I come to my ſelfe, or to my right mynde againe. And the very ſence and ſignification both of the Hebrue, & alſo of the Greke word is: to be conuerted and to turne to God with all the hart, to know hys will, & to liue accordyng to his lawes, and to be cured of our corrupt nature with the oyle of his ſpirite, and wyne of obedience to his doctrine. Whiche conuerſion or turnyng if it be vnfayned, theſe foure do accompany it, and are included therin. Confeſſion, not in the Prieſtes eare, for that is but mans inuention, but to God in the hart, and The foure partes of repentan̄ce.before all the congregation of GOD, how that we be ſinners and ſinnefull, and that our whole nature is corrupt, and inclined to ſinne and all vnrighteouſnes, and therfore euill, wicked, and damnable, and his law holy and iuſt, by which our ſinnefull nature is rebuked. And alſo to our neighbours, if we hauehave offended any perſon particularly. Then contrition, ſorowfulnes that we be ſuch damnable ſinners, and not only hauehave ſinned, but are wholy enclined to ſinne ſtill.

Thirdly, fayth (of which our old… doctours hauehave made no mention at all in the deſcription of their penaunce) that God for Chriſtes ſake doth forgeue, vsus and receyue vsus to mercy, and is at one with vsus, and will heale our corrupt nature. And fourthly, ſatiſfaction What maner of ſatiſfaction we… ought to make.or amendes makyng, not to god, with holy workes, but to my neighbour whom I hauehave hurt, and the congregation of God whome I hauehave offended (if any open crime be found in me) and ſubmittyng of a mans ſelfe vntounto the congregation or churche of Chriſt, and to the officers of the ſame, to hauehave his lyfe corrected and gouerned henceforth of them, accordyng to the true doctrine of y^t church of Chriſt. And note this, that as ſatiſfaction or amēdes makyng, is counted righteouſneſſe before the world, and a purgyng of ſinne: ſo that the world whē I hauehave made a full mendes, hath no further to complayne. Euen ſo fayth in Chriſtes bloud is counted righteouſneſſe, and a purging of all ſinne before God.

Moreouer, he that ſinneth agaynſt his brother, ſinneth alſo againſt his father almighty God, and as the ſynne committed agaynſt his brother, is purged before the world with makyng amendes, or aſking forgeuenes: euen ſo is the ſinne committed agaynſt God, purged thorow fayth in chriſtes bloud onelyonly. For Chriſt ſayth, Iohn. 8. Except ye beleue that I am be, ye ſhal die in your ſinnes. That is to ſay, if ye thinke that there is any other ſacrifice, or ſatiſfaction to Godward, than me, ye remayne euer in ſinne before God, howſoeuer righteous ye appeare before the worlde. Wherfore now, whether ye call this (Metonoia) repētance foreign.conuerſion or turning agayne to god, either amendyng, &c. or whether ye ſay, repent, be conuerted, turne to god, amend your liuing, or what ye luſt, I p. 38…n content, ſo ye vnderſtande what is ment therby, as I hauehave now declared.

¶ Elders.

IN the olde teſtament, the temporall Why hee nameth thē Elders, & not prieſts.heads & rulers of the Iewes, which had the gouernaunce ouer the laye, or common people, are called Elders, as ye may ſee in the foure Euangeliſtes. Out of which cuſtome, Paule in his epiſtle, and alſo Peter, call the prelates, and ſpirituall gouernours whiche are Biſhops and prieſtes, Elders. Nowe whether ye call them elders or prieſts, it is to me all one: ſo that ye vnderſtād that they be officers, and ſeruaunts of the worde of God: vntounto the which all men both hie and lowe, that will not rebell againſt Chriſt muſt obey, as lōg as they preach and rule truely, and no longer.

A Prologue made vppon the Goſpell of S. Marke, by M. William Tyndall.

OF Marke read (Act. 12.) how William Tyndals Prologue vponupon the Goſpell of Marke.Peter (after he was looſed out of priſon by the Angell) came to Markes mothers houſe, where many of the Diſciples were praying for hys deliueraunce. And Paul and Barnabas tooke hym with them from Ieruſalem, & brought hym to Antioche, Act. 12. and Acts. 13. Paule and Barnabas tooke Marke with them, when they were ſente to preach, from whome he alſo departed, (as it appeareth in y^t ſaid chapter,) and returned to Ieruſalem agayne. And Act. 15. Paule and Barnabas were at variaunce about hym, Paule not willing to take hym with them, becauſe he forſoke them in their firſt iorney. Notwithſtanding yet, when Paule wrote the epiſtle to the Colloſſians, Marke was with hym, as he ſayth in y^t fourth Chapter: of whō Paule alſo teſtifieth, both that hee was Barnabas ſiſters ſonne, and alſo his fellowe worker in the kyngdome of God.

And 2. Timothie 4. Paul cōmaundeth Timothie to bring Marke wyth hym, affirmyng that he was needefull to hym, to miniſter to hym. Finally, he was alſo with Peter when he wrote hys firſt Epiſtle, and ſo familiar, that Peter calleth hym hys ſonne, whereof ye ſee, of whom he learned hys goſpel, euen of the very apoſtles, with whom he had hys continuall conuerſation, & alſo of what authoritie his writing is, and how worthy of credence.

A Prologue made vppon the Goſpell of S. Luke, by M. William Tyndall.

LVcas was Paules companion, at the leaſt way The Prologue of W. Tyndall vponupon the Goſpell of Luke.from the 16. of the Actes forth, and with hym in all his tribulation, and he went with Paule at hys laſt goyng vp to Ieruſalem. And from thence he followed Paul to Ceſarea, where he lay two yere in priſon. And from Ceſarea he went with Paul to Rome, where he lay ij. other yeares in priſon. And he was with Paul whē he wrote to the Coloſſians, as he teſtifieth in the fourth chapter, ſaying: The beloued Lucas the Phiſitian ſaluteth you. And he was with Paul when he wrote the ſecond epiſtle to Timothie, as he ſayeth in the 4. chapter, ſaying: OnelyOnly Lucas is with me: Wherby ye ſee the autoritie of the man, & of what credence and reuerence hys writing is worthy of, and thereto of whome he learned the ſtory of his Goſpell, as he hymſelfe ſayth, how that he learned it, and ſearched it out with all diligence of them that ſaw it, and were alſo partakers at the doyng. And as for the Actes of the Apoſtles, he himſelfe was at the doyng of them (at the leaſt) of the moſt parte, and had his part therin, and therefore wrote of hys owne experience.

A Prologue made vppon the Goſpell of S. Iohn, by William Tyndall.

The Prologue of W. Tyndall vponupon the Goſpell of Iohn.IOhn, what he was, is manifeſt by the thre firſt euangeliſtes. Firſt chriſtes Apoſtle, and y^t one of the chiefe. Then chriſtes nie kinſman, and for his ſyngular innocency and ſofteneſſe, ſingularly beloued, and of ſingular familiaritie with Chriſt, and euer one of y^t thre witneſſes of moſt ſecret things. The cauſe of his writing was certaine hereſies that aroſe in his tyme, namely, ij. of which one denyed Chriſt to be very God, and the other to be very man, and to become in the very fleſhe, & nature of man. Agaynſt the whiche ij. hereſies, he wrote both his Goſpell and alſo his firſt epiſtle, and in the beginnyng p. 39of his goſpell ſayth: That the worde or thing was at the beginning, and was with God, and was alſo very God, and that all thinges were created by it, and that it was alſo made fleſh: that is to ſay, became very man, and he dwelt among vsus (ſayth he) and we ſaw his glory.

And in the beginnyng of hys epiſtle he ſayth: we ſhewe you of the thyng that was from the beginnyng, whiche alſo we heard, ſaw with our eyes and our handes handled. And agayne, we ſhewe you euerlaſtyng lyfe, that was with the father and appeared to vsus, & we heard and ſaw, &c.

In that he ſayeth, that it was from the beginning, and that it was eternal lyfe, and that it was with God, he affirmeth hym to be very God. And that he ſaith, we heard, ſaw, and felt, he witneſſeth y^• he was very man alſo. Iohn alſo wrote laſt, and therefore touched not the ſtory that the other had compiled. But writeth moſt of faith, and promiſes, and of the Sermons of Chriſte. This be ſufficiēt concernyng the foure Euangeliſtes and their authoritie, and worthines to be beleued.

A Prologue vponupon the Epiſtle of S. Paule to the Romaines, by M. William Tyndall.

FOraſmuch as this epiſtle is the principal, The epiſtle to the Romaynes to the excellenteſt part of the new Teſtament.and moſt excellent part of the new teſtament, and moſt pure Euangelion, that is to ſay, glad ridings, and that we call goſpell, and alſo a light and a way in, vntounto the whole ſcripture. I thinke it meete that eueryevery chriſten man not onelyonly know it, by roate and without the boke, but alſo exerciſe himſelf therin euermore continually, as with the daily bread of the ſoule. No man verily can read it to oft, or ſtudy it to well, for the more it is ſtudied, the eaſier it is, the more it is chewed, the pleaſanter it is, and the more groundly it is ſearched, the precioſer thynges are found in it, ſo great treaſure of ſpirituall thinges lyeth hid therin.

I will therfore beſtow my labour & diligence, thorow this little preface or prologue, to prepare a way in, therunto, ſo farreforth as God ſhall geue me grace, that it may be the better vnderſtand of eueryevery man, for it hath ben hitherto euill darkened with gloſes, and wonderful dreames of ſophiſters, that no man could ſpy out the intent, and meanyng of it, which neuertheleſſe of it ſelfe, is a bright lyght, and ſufficient to geue light vntounto all the ſcripture.

Firſt we muſt marke diligently the Here you muſt note theſe wordes, law, ſinne, &c. Law, how it is to be vnderſtandmaner of ſpeakyng of the Apoſtle, and aboue all thing, know what Paul meaneth by theſe wordes the Law, ſinne, grace, fayth, righteouſnes, fleſh, ſprite, and ſuch lyke, or els read thou it neuer ſo ofte, thou ſhalt but looſe thy labor. This word Lawe may not be vnderſtand here, after the common manner, and to vſe Pauls terme, after the maner of men, or after mans wayes: that thou wouldeſt ſay the law here in this place were nothyng but learnyng, which techeth what ought to be done, and what ought not to be done, as it goeth with mans law, where the law is fulfilled with outward workes only, though the harte be neuer ſo far of, but God iudgeth after the grounde of the harte, ye and the thoughtes and the ſecret mouinges of the mynde, therfore hys law requireth the grounde of the hart, and louelove from the bottome therof, The law of God requireth the bottom of our hartesand is not content with the outward worke onelyonly, but rebuketh thoſe workes moſt of all, which ſpryng not of louelove from the ground, and low bottome of the hart, though they appeare outward, neuer ſo honeſt and good, as Chriſt in the goſpell rebuketh the phariſes aboue all other that were open ſinners, and calleth them hipocrites, that is to ſay, Simulars, and paynted Sepulchers, which Phariſes yet liued no men ſo pure, as pertayning to the outward dedes, and workes of y^t law, ye, and Paul in the third chapter of his epiſtle vntounto the Philippiās confeſſeth of himſelfe, that as touching the lawe, he was ſuch a one, as no man coulde complayne on, and notwithſtandyng was yet a murderer of the chriſten, per S. Paul was a great perſecutor of the chriſtians.ſecuted them, and tormented them ſo ſore, that he compelled them to blaſpheme Chriſt, & was altogether mercileſſe, as many which now fayne outward good workes, are.

For this cauſe the 115. pſalme calleth all men lyers, becauſe that no man kepeth the law from the ground of the harte, neither can kepe it.

For all men are naturally inclyned vntounto euill, and hate the law, we fynde in our ſelues vnluſt, and tediouſnes to do good, but luſt and delectation to do euill. Now where no free luſt is to do p. 40good, there the bottom of the hart fulfilleth not the law, and there no doute If we be not willing to do good, then doth ſinne raign in vsus.is alſo ſinne and wrathe deſerued before GOD, though there be neuer ſo great outwarde ſhew, and apparance of honeſt liuing.

For this cauſe concludeth S. Paule in the ſecond chapter, that the Iewes all are ſinners and tranſgreſſors of the law, thoughe they make men beleue thorow hipocriſie of outward works, how that they fulfill the law, & ſayth, that he onelyonly whiche doth the law is righteous before God, meanyng therby No man can fulfill the law, but Chriſt onelyonly.that no mā with outward workes, fulfilleth the law.

Thou (ſaith he to the Iewe) teacheſt a mā ſhould not breake wedlocke, and yet breakeſt wedlocke thy ſelfe. Wherin thou iudgeſt an other man, therein condemneſt thou thy ſelfe, for thou thy ſelfe doeſt euen the very ſame thynges whiche thou iudgeſt. As thoughe hee would ſay, thou liueſt outwardly well in the workes of the law, and iudgeſt them that liue not ſo: thou teacheſt other men: and ſeeſt a mote in an other, mās eie, but art not ware of the beame that is in thyne owne eye. For though thou keepe the lawe outwardly with works, for feare of rebuke, ſhame, and puniſhment, either for louelove of reward, vantage, & vayne glory, yet doeſt thou all without luſt and louelove toward the law, and haddeſt leuer a great deale otherwiſe do, if thou diddeſt not feare the lawe, ye inwardly in thine harte thou wouldeſt that there were no law, The p…e and perfect kepyng of the law is to do the …a…e of ….no nor yet God, the author and venger of the lawe (if it were poſſible) ſo paynefull it is vntounto thee, to hauehave thyne appetites refrayned, and to bee kepte downe.

Wherfore then it is a playne concluſion, that thou from the grounde and bottome of thyne hart art an enemy to the law. What preuayleth it now, that thou teacheſt an other man not to ſteale, when thou thyne owne ſelfe art a thefe in thyne hart, and outwardly wouldeſt fayne ſteale if thou durſt? though that the outward dedes abyde not alway behind with ſuch hypocrites and diſſimulers, but breake forth among, euen as an euill ſcabbe, or a pocke can not alwayes be kept in with violence of medicine. Thou teacheſt an other man, but teacheſt not thy ſelfe, ye … but o… inward louelove.thou w…eſt not what thou teacheſt, for thou vnderſtadeſt not the law a right, how that it can not be fulfilled and ſatiſfied, but with inward louelove and affection, much leſſe can it be fulfilled with outward deedes, and workes onelyonly. The law encreaſeth ſinne.Moreouer the law encreaſeth ſinne, as he ſayth in the fift Chapter, becauſe that mā is an enemie to the law, for as much as it requireth ſo many thinges cleane contrarie to his nature, wherof he is not able to fulfill one pointe or title, as the law requireth it. And therfore are we more prouoked, and hauehave greater luſt to breake it.

For whiche cauſes ſake he ſayth in the ſeuenth Chapter, that the lawe is The law is ſpiritualſpirituall, as though he would ſay, if the law wer fleſhly, and but mans doctrine, it might be fulfilled, ſatiſfied, and ſtilled with outward deedes. But now is the law ghoſtly and no man fulfilleth it, except that all that he doth ſpryng of louelove from the bottome of the hart. Such a new hart and luſty courage vntounto the law ward canſt thou neuer come by of thyne owne ſtrength & enforcement, but by the operation and workyng of the ſpirite. For the ſpirite of God onelyonly maketh a man ſpirituall The ſpirite of god maketh a mā ſpirituall.& like vntounto the law, ſo that now hence forth hee doth nothyng of feare, or for lucre or vantages ſake, or of vaine glory, but of a free hart, and of inward luſt. The law is ſpirituall, and wilbe both loued, and fulfilled of a ſpirituall hart, and therefore of neceſſitie requireth it the ſpirit, that maketh a mans hart free, and geueth him luſt and courage vntounto the law ward. Where ſuch The law is good, righteous and holy.a ſpirite is not, there remaineth ſinne, grudging, and hatred againſt the law, which law neuertheleſſe is good, righteous, and holy.

Acquaint thy ſelfe therfore with the maner of ſpeakyng of the Apoſtle, and let this now ſticke faſt in thyne hart, that it is not both one, to do the dedes and workes of the law, and to fulfill the law. The worke of y^t law is, what Workes of the law & the fulfilling of the law, are two thingsſoeuer a man doth, or can doe of his owne free will, of his owne proper ſtrength, and enforcing. Notwithſtandyng thoughe there be neuer ſo great workyng, yet as long as their remaineth in the hart, vnluſt, tediouſnes, grudgyng, grief, payne, lothſ…nnes, & compulſion toward the law, ſo long are all the workes vnprofitable, loſt, ye and damnable in the ſight of God. This meaneth Paule in the iij. Chapter, where he ſayth, by the dedes of the lawe ſhall no fleſhe be iuſtified in the ſight of God. Hereby perceaueſt thou, that thoſe ſophiſters are but diſceauers, whiche teach that a man may and p. 41muſt prepare him ſelfe to grace and to the fauour of god, with good workes. By the workes of the law no man can be iuſtified.How cā they prepare them ſelues vntounto the fauour of God, & to that whiche is good, when them ſelues can do no good, no can not once thinke a good thought, or conſent to do good, the deuill poſſeſſing their hartes, myndes, & thoughtes captiue at his pleaſure? Cā thoſe workes pleaſe GOD, thinkeſt thou, whiche are done with grief, payne, and tediouſnes, with an euill will, with a contrary and a grudgyng mynde? O holy ſaint Proſperous, how mightely, with the Scripture of Paule diddeſt thou confound this hereſie, twelue hundred yeares a goe or therupon.

To fulfill the law is, to do y^t workes therof, and what ſoeuer the lawe commaundeth As the law is ſpiritual ſo it muſt be fulfilled ſpiritually.with louelove, luſt, and inward affection and delectation, and to lyue godly and well, freely, willyngly, and without compulſion of the lawe, euen as thoughe there were no lawe at all. Such luſt and free libertie to louelove the law, commeth onelyonly by the workyng of the ſpirite in the hart, as hee ſayth in the firſt Chapter.

Now is the ſpirite none otherwiſe geuen, then by fayth onelyonly, in that we beleue the promiſes of God, without waueryng how that God is true, and will fulfill all hys good promiſes toward vsus for Chriſtes blondes ſake, as it is playne in the firſt Chapter, I am not aſhamed, ſayth Paule, of Chriſtes Where true fayth is, there is the ſpirit of God.glad tydynges, for it is the power of GOD vntounto ſaluation to as many as beleue, for at once and together euen as we beleue the glad tydynges preached to vsus, the holy ghoſt entreth into our hartes, and looſeth the bondes of the deuill, whiche before poſſeſſed our hartes in captiuitie, and held them that we could hauehave no luſt to y^t will of God in the law, and as the ſpirite commeth by fayth onelyonly, euen ſo fayth commeth by hearyng the word, or glad tidynges of God, when Chriſt is preached how that hee is Gods ſonne and man alſo, dead and riſen againe for our ſakes, as Our iuſtification is by fayth in Chriſt.he ſayth in the thyrd, fourth, and tenth Chapters. All our iuſtifying then commeth of faith, and faith and the ſpirite come of God, and not of vsus.

Hereof commeth it, that fayth onelyonly iuſtifieth, maketh righteous, and fulfilleth the law, for it bringeth the ſpirit through Chriſtes deſeruinges, the ſpirite bringeth luſt, looſeth the hart, maketh him free, ſetteth hym at libertie, and geueth him ſtrength to worke the deedes of the lawe with louelove, euen as the law requireth, then at the laſt out of the ſame fayth, ſo workyng in the hart, ſpryng all good workes by their owne accorde. That meaneth he in the thyrd Chapter, for after he hath caſt away Out of true fayth ſpringeth all good worke….the workes of the law, ſo that he ſoundeth as though he would breake, and diſanulle the law through fayth, he aunſwereth to that might bee layd agaynſt, ſaying, we deſtroy not the law through fayth, but mayntaine, further, or ſtabliſh the law through fayth, that is to ſay, we fulfill the law thorough fayth.

Sinne in the Scripture is not called O…ſynne.that outward worke onelyonly committed by the body, but all the whole buſines, and what ſo euer accompanyeth, moueth or ſtirreth vntounto the outward Sinne what it is?deede, and that whence the workes ſpring, as vnbelefe, pronenes and readynes vntounto the deede in the grounde of the hart, with all the powers, affections and appetites, wherwith we can but ſinne, ſo that we ſay, that a man then ſinneth when he is caried awaye headlong into ſinne, all together as much as he is, of that poyſon inclination and corrupt nature, wherein hee was conceiued and borne: For there is none outward ſinne committed, except a mā be caried away all together, with life, ſoule, hart, body, luſt and mynde thereunto. The Scripture loketh ſingularly vntounto the hart, & vntounto the roote and originall fountaine of all ſynne, which is vnbelefe in the bottom of the hart. For as fayth onelyonly iuſtifieth and bryngeth the ſpirit, and luſt vntounto the outward good workes. Euen ſo vnbelefe onelyonly damneth and keepeth out the ſpirit, prouoketh the fleſh, and ſtyrreth vp luſt vntounto the euill outwarde works, as it fortuned to Adam & Eu… in Paradiſe. Gene. 3.

For this cauſe Chriſt calleth ſynne vnbelefe, and that notablie in the. 16. Sinne in y^• ſcripture is chiefly called vnbe liefe.of Iohn, the ſpirite (ſayth he) ſhall rebuke the world of ſinne, becauſe they beleue not in me. Wherefore then before all good workes as good frutes, there muſt needes be fayth in the hart whence they ſpryng, and before all bad deedes as bad frutes, there muſt nedes be vnbelief in the hart, as in the roote, fountain, pith, and ſtrēgth of all ſinne, whiche vnbelefe is called the head of the Serpent, and of the old Dragon, which the womans ſeede Chriſt, muſt treade vnderfoote, as it was promiſed p. 42vntounto Adam.

Grace and gift hauehave this difference. Grace properly is Gods fauour, beneuolence or kynd minde, which of his Grace, how it is vnderſtand in the ſcriptures.owne ſelfe, without deſeruyng of vsus, he beareth to vsus, whereby he was moued, and inclined to geue Chriſt vntounto vsus, with all his other giftes of grace. Gift is y^t holy ghoſt, and his working Gift, what it is.which hee poureth into the hartes of them, on whō he hath mercy, and whō he fauoureth. Though the giftes & the ſpirit encreaſe in vsus dayly, & hauehave not yet their ful perfection, ye and though there remaine in vsus yet euill luſtes & ſynne, which fight agaynſt the ſprite, as he ſayth here in the 7. chapter, and in the 5. to the Galath. and as it was ſpoken before in the 3. chapter of Gen. of the debate betwene y^• womans ſede, & the ſeed of y^t ſerpent, yet neuertheles gods fauour is ſo great, and ſo ſtrong ouer vsus for Chriſtes ſake, that we are counted for full whole, and perfect before God. For Gods fauour towarde vsus, deuideth not her ſelfe, encreaſyng a little and a little, as do the giftes, but receiueth vsus whole, & altogether in ful louelove for Chriſtes ſake our interceſſour God for Chriſtes ſake receaueth vsus.and mediator, and becauſe y^t the giftes of the ſprite, & the battell, betwene the ſprite and euill luſtes, are begonne in vsus already.

Of this now vnderſtandeſt thou the 7. chapter, where Paul accuſeth hymſelfe as a ſinner, and yet in the 8. chapter, There is no damnation to thē that are in Chriſt.ſayeth: there is no damnation to them that are in Chriſt, and that becauſe of the ſpirite, and becauſe the giftes of the ſprite are begonne in vsus. Sinners we are, becauſe the fleſhe is not full killed, and mortified. Neuertheles, in as muche as we beleue in Chriſt, and hauehave the earneſt and beginning of the ſprite, God is ſo louyng & fauourable vntounto vsus, that he will not looke on ſuch ſinne, neither wil counte it as ſinne, but will deale with vsus accordyng to our belief in Chriſt, and according to his promiſes which he hath ſworne to vsus, vntyll the ſinne be full ſlayne and mortified by death.

Faythe is not mans opinion and dreame, as ſome imagine and fayne, Faith, what it is?when they heare the ſtory of the Goſpell: but when they ſee that there follow no good workes, nor amendment of liuyng, though they heare, ye, & can bable many thyngs of fayth, then they fall from the right way, and ſay, fayth onelyonly iuſtifieth not, a man muſt hauehave good workes alſo, if he will be righteous and ſafe. The cauſe is when they heare the goſpell or glad tidinges, they fayne of their owne ſtrength certaine imaginations and thoughtes in their hartes, ſaying: I hauehave heard the goſpell, Falſe and fained faithI remember the ſtory, loe, I beleue, and that they counte right fayth, which neuertheleſſe as it is but mans imagination and faining, euen ſo profiteth it not, neither followe there any good workes, or amendmēt of liuing.

But right fayth is a thing wrought by the holy ghoſt in vsus, which chaungeth vsus, turneth vsus into a new nature and begetteth vsus a new in God, and maketh vsus the ſonnes of god, as thou readeſt in the firſt of Iohn, and killeth the olde Adam, and maketh vsus altogether new in the hart, mynde, wyll, luſt, and in all our affectiōs and powers of the ſoule, and bringeth the holye goſt with her. Fayth is a liuely thing, True faith is liuely.mighty in working, valiant & ſtrong, euer doyng, euer fruitfull, ſo that it is vnpoſſible, that he whiche is endued therwith, ſhould not worke alwayes good workes without ceaſing. He aſketh Fayth is not idle.not whether good workes are to be done or not, but hath done them already, ere mention be made of them, & is alway doing, for ſuch is his nature, for quicke fayth in hys hart and liuely mouyng of the ſprite, driue hym and ſtirre hym therunto. Whoſoeuer doth not good woorkes, is an vnbeleuyng perſon & faithles, & loketh roūd about him, groping after faith & good works & woteth not what faith or good workes meane, though he bable neuer ſo many thinges of faith & good workes.

Fayth is then a liuely and a ſtedfaſt truſt in the fauour of God, wherewith The true definition of fayth.we commit our ſelues altogether vntounto god, & that truſt is ſo ſurely grounded, and ſticketh ſo faſt in our hartes, that a mā would not once doubt of it, though he ſhould die a thouſand tymes therefore. And ſuche truſt wrought by the holy goſt through faith, maketh a man glad luſty, chereful, & true harted vntounto God, and vntounto all creatures. By the meanes wherof, willingly and without compulſion he is glad, and redy to do good to eueryevery man, to do ſeruice to eueryevery man, to ſuffer all thinges, y^t god may be loued and prayſed, which hath geuen hym ſuch grace, ſo that it is impoſſible to ſeparate good workes from Good worke… cannot be ſeparate from true fayth.fayth, euen as it is impoſſible to ſeparate heat and burning, from fire. Therfore take hede to thy ſelfe, and beware of thyne owne fantaſies and imaginations, p. 43which to iudge of fayth & good workes wyll ſeme wyſe, when in dede they are ſtarke blind, and of all things moſt fooliſh. Pray God that he wyll vouchſafe to worke faith in thine hart, or els ſhalte thou remayne euermore faythleſſe: fayne thou, imagine thou, enforce thou, wraſtle with thy ſelf, and do what thou wilt or canſt.

Righteouſnes is euen ſuch faythe, Righteouſnes & how it is to be vnderſtād.and is called Gods righteouſneſſe, or righteouſnes that is of value before God. For it is gods gift, and it altereth a man, and chaungeth him into a new ſpiritual nature, and maketh him free and liberall, to pay eueryevery man his duety. For through fayth a mā is purged of his ſinnes, and obteyneth luſte vntounto the law of God, whereby he geueth God hys honor, and payeth hym that he oweth hym, and vntounto men he doth ſeruice willingly, wherwith ſoeuer he can, and payeth eueryevery man his duety. Such righteouſnes can nature, freewill, and our owne ſtrength neuer bring to paſſe: for as no man can geue himſelfe faith, ſo can he not take away vnbeliefe, how then can he take away any ſinne at all? Wherefore all is falſe hipocriſie & ſinne, whatſoeuer is done without fayth, or in vnbeliefe, as it is euident in the 14. chapter vntounto the Romains, though it appeare neuer ſo glorious, or beautiful outwardes.

Fleſhe and ſprite mayeſt thou not Fleſh & ſpirite what they are, & …ow to vnderſtand? them.here vnderſtand, as though fleſh were onelyonly that which pertayneth vntounto vnchaſtitie, and the ſpirite that which inwardly pertayneth to the harte: but Paul calleth fleſh here as Chriſt doth, Iohn. 3. All that is borne of fleſhe, that is to witte, the whole man, with lyfe, ſoule, body, wit, will, reaſon, & whatſoeuer he is, or doth within and without, becauſe that theſe all, and all that is in man ſtudy after the worlde, and the fleſh. Call fleſhe therfore whatſoeuer (as long as we are without y^t ſpirite of GOD) we thinke or ſpeake of God, of fayth, of good workes, and of ſpirituall matters. Call fleſhe alſo all How this word fleſhe is to be vnderſtand in the Scripture.works which are done without grace, and without the working of the ſprite, howſoeuer good, holy, and ſpirituall they ſeeme to be, as thou mayeſt proue by the 5. chapter vntounto the Galathians, where Paule numbreth worſhipping of idoles, witchcraft, enuy and hate among the dedes of the fleſh, and by the 8. vntounto the Romaines, where he ſayth, that the law by the reaſon of the fleſhe is weake, which is not vnderſtand of vnchaſtitie onelyonly, but of all ſinnes, and Incredu… tie is the chief of all ſinnes.moſt ſpecially, of vnbeliefe, which is a vice moſt ſpirituall, and grounde of all ſynnes.

And as thou calleſt him whiche is not renewed with the ſpirit, and borne Fleſhe is here well deſcribed.agayne in Chriſt, fleſh, & all his dedes, euen the very motions of his hart, and minde, his learning, doctrine and contemplation of hye thinges, his preaching, teaching, and ſtudy in the Scripture, buildyng of Churches, foundyng of Abbeyes, geuing of almes, Maſſe, mattēs, & what ſoeuer he doth, though it ſeme ſpiritual, and after the lawes of God: So contrarywiſe call him ſpirituall which is renewed in Chriſt, and all his deedes whiche ſpryng of fayth, ſeme they neuer ſo groſe, as the waſhyng of the Diſciples feete done by Chriſt, and Peters fiſhing after the reſurrection, yea and al the dedes of matrimony What ſo… euer procedeth of faith is ſpirituall.are pure ſpiritual, if they procede of faith, and what ſoeuer is done with in the lawes of God, though it be wrought by the body, as the very wiping of ſhooes, and ſuch like, how ſoeuer groſe they appeare outward. With out ſuch vnderſtādyng of theſe wordes canſt thou neuer vnderſtand this Epiſtle of Paule, neither any other place in the holy Scripture. Take hede therfore, for who ſoeuer vnderſtādeth theſe wordes otherwiſe, the ſame vnderſtā deth not Paule, what ſoeuer he be. Now will we prepare our ſelues vntounto the Epiſtle.

For as much as it becommeth the preacher of Chriſtes glad tydings, firſt A neceſſary and profitable inſtruction for all preachers.through openyng of the law, to rebuke all thinges, and to proue all thynges ſinne, that procede not of the ſpirite, & of faith in Chriſt, and to proue all men ſinners, and children of wrath by inheritaunce, and howe that to ſinne is their nature, and that by nature they can no otherwiſe doe then ſinne, and therewith to abate the pride of man, and to bring him vntounto the knowledge of him ſelfe, and of his miſerie & wretchednes, that he might deſire helpe. Euen ſo doth S. Paule, and beginneth in the firſt Chapter to rebuke vnbelefe The maner of S. Paūles doctrine.and groſe ſinnes, which all men ſee as the Idolatrie, and as the groſe ſinnes of the heathen were, and as the ſinnes now are of all them, whiche liue in ignoraunce without fayth, and without the fauour of GOD, and ſayth. The wrath of GOD of heauen appeareth through the Goſpell vponupon all men, for their vngodly, & vnholy lyuyng. For p. 44though it be knowē, and dayly vnderſtād Nature is ſo blinde that we cā not ſee nor vnderſtand the goodnes of God & hys mercy ſhewed vntounto vsus in Chriſt Ieſu hys …owne.by the creatures, that there is but one God, yet is nature of herſelf, with out the ſpirit and grace, ſo corrupt and ſo poyſoned, that men neither can thanke him, neither worſhip him, neither geue him his due honor, but blind thē ſelues, and faule without ceaſyng into worſe caſe, euen vntill they come vntounto worſhipping of Images, & workyng of ſhamefull ſinnes whiche are abhominable and agaynſt nature, and moreuer ſuffer the ſhame vnrebuked in other, hauing delectation and pleaſure therein.

In the ſecond Chapter he procedeth further, and rebuketh all thoſe holy people alſo whiche without luſt, and louelove to the law, liue wel outwardly in S. Paule cōdemneth all hipocriſi….the face of the world, and condemne other gladly, as the nature of all hypocrites is, to thinke them ſelues pure in reſpect of open ſinners, and yet hate the law inwardly, and are full of couetouſnes and enuy, and of all vnclēnes. Math. xxiij. Theſe are they whiche deſpiſe the goodnes of GOD, and accordyng to the hardenes of their hartes, heape together for thē ſelues the wrath of God. Furthermore S. Paule as a How S. Paul rebuketh hypocrites.true expounder of the law, ſuffreth no man to be without ſinne, but declareth that all they are vnderunder ſinne, whiche of freewill, and of nature will liue well, & ſuffreth them not to be better thē the open ſinners, yea he calleth them hard harted, and ſuch as can not repent.

In the thyrd Chapter he mingleth both together, both the Iewes and the Gentiles and ſayth, that the one is as The difference betwene the Iewe & the Gentile.the other, both ſinners, & no difference betwene them, ſaue in this onelyonly, that the Iewes had the word of God committed vntounto them. And though many of them beleued not thereon; yet is Gods truth and promiſe thereby neither hurt, nor miniſhed: And he taketh in his way, and allegeth the ſaying of the 50. Pſalme, that God might abyde true in his wordes, & ouercome when he is iudged. After that he returneth to his purpoſe agayn, and proueth by the All men are ſinners.Scripture, that all men without difference, or exceptiō are ſinners, and that by the workes of the law no mā is iuſtified: but that the law was geuen to vtter, and to declare ſinne onelyonly. Thē hee begynneth, and ſheweth the right way vntounto righteouſnes, by what meanes The waye howe wee muſt bee made righteous.mē muſt be made righteous and ſafe, and ſayth. They are all ſinners & without prayſe before God, and muſt without their own deſeruyng be made righteous throughe fayth in Chriſte, which hath deſerued ſuch righteouſnes for vsus, and is become vntounto vsus Gods mercyſtole, for the remiſſion of ſinnes that are paſt: thereby prouyng that chriſtes righteouſnes which commeth on vsus through fayth, helpeth vsus onelyonly: whiche righteouſnes (ſayth he) is now declared through the Goſpell, & was teſtified of before, by the lawe of the Prophetes. Furthermore (ſayth Faith obteineth the fulfillyng of the law.he) the law is holpē and furthered thorough fayth, thoughe that the workes therof, with all their boaſt are brought to nought.

In the iiij. Chapter (after that now by the 3. firſt Chapters the ſinnes are opened, and the way of faith vntounto rightuouſnes layd) he begynneth to aunſwere vntounto certain obiections and cauillations. And firſt putteth forth thoſe blinde reaſons, whiche commonly they that wilbe iuſtified by their owne workes are wont to make, when they heare that faith onelyonly without workes iuſtifieth, ſaying, ſhall men do no good S. Paule aūſwereth to the caueling queſtion that our Papiſtes vſe agaynſt iuſtificatiō of faith onelyonly.workes, yea, and if fayth onelyonly iuſtifieth, what nedeth a man to ſtudie for to do good workes? He putteth forth therfore Abraham for an enſample, ſaying, what did Abraham with his workes, was all in vayne, came his workes to no profite? And ſo concludeth that Abraham without, and before al workes was iuſtified and made righteous. In ſo much that before the worke of Circumciſiō he was prayſed of the Scripture, and called righteous by his fayth onelyonly. Gene. xv. So that he did not the worke of Circumciſion, for to bee holpen there by vntounto righteouſneſſe, whiche yet God commaunded hym to do, & was a good worke of obedience. So in likewiſe no doubt none other workes helpe any thyng at all vntounto a mās iuſtifiyng, but as Abrahams Circumciſiō was an outward ſigne wherby he declared his righteouſnes which he had by fayth, and his obedience and readynes vntounto the will of God, euen ſo are all other good workes outward ſignes and outward frutes of fayth, & Good workes are ou… ward ſignes of true fayth.of the ſpirite, which iuſtifie not a man, but that a man is iuſtified already before god inwardly in the hart, through faith, and through the ſpirite purchaſed by Chriſtes bloud.

Herewith now ſtabliſheth S. Paul his doctrine of faith, afore rehearſed in the thyrd Chapter, and bringeth alſo teſtimony of Dauid in the xij. Pſalme, p. 45whiche calleth a man bleſſed, not of workes, in that his ſinne is not rekened, and in that fayth is imputed for righteouſnes, though he abide not afterward without good workes, when he is once iuſtified. For we are iuſtified, Wee are firſt iuſtified, thē foloweth good workes.& receiue the ſpirite for to do good workes, neither were it otherwiſe poſſible to do good workes, except we had firſt the ſpirite.

For howe is it poſſible to doe any thyng well in the ſight of God, while we are yet in captiuitie and bondage vnderunder the deuill, and the deuill poſſeſſeth vsus all together, and holdeth our hartes, ſo that we can not once conſent vntounto the will of God? No man therfore can preuent the ſpirite in doyng good, the ſpirite muſt firſt come, and wake him out of his ſleepe, with the thunder of the law and feare him, and ſhew him his miſerable eſtate & wretchednes, and make him abhorre & hate him ſelfe, and to deſire helpe, and then comfort him agayne with the pleaſaūt rayne of the Goſpell, that is to ſay, with the ſweete promiſes of God in Chriſt, and ſtirre vp faith in him to beleue the promiſes: then when he beleueth Gods mercy moueth vsus to fayth in his promiſes, ſo that God in al things worketh our iuſtification.the promiſes, as God was mercyfull to promiſe, ſo is he true to fulfill them, and wil geue him the ſpirite and ſtrength, both to louelove the will of God, & to worke there after. So ſee we that God onelyonly (whiche accordyng to the Scripture worketh all in all thinges) woorketh a mans iuſtifiyng, ſaluation and health, yea, & poureth fayth & belefe, luſt to louelove Gods will, & ſtrength to fulfill the ſame into vsus, euen as water is poured into a veſſell, and that of his good will and purpoſe, and not of our deſeruynges and merites: Gods Gods mercy ſaueth vsus, and not we our ſelues.mercy in promiſing, and truth in fulfilling his promiſes ſaueth vsus, and not we ourſelues, and therfore is al laude prayſe & glory, to be geuen vntounto God for his mercy and truth, and not vntounto vsus, for our merites and deſeruynges. After that he ſtretcheth hys example out agaynſt all other good workes of the law, and cōcludeth that the Iewes can not be Arahams heyres, becauſe of bloud and kinred onelyonly, and much leſſe by the workes of the law, but muſt inherite If we lack Abrahams fayth, we cannot be Abrahams children.Abrahams fayth, if they wilbe the right heyres of Abraham, for as much as Abraham before the law, both of Moſes, & alſo of Circumciſion, was through faith made righteous, and called the father of all them that beleue, & not of them that worke. Moreouer the law cauſeth wrath, in as much as no mā can fulfill it with louelove and luſt, and as longe as ſuch grudgyng, hate and indignation agaynſt the law remayneth in the hart, and is not takē away by the ſprite that commeth by fayth, ſo long no doubt the workes of the law, Fayth onelyonly receaueth the grace that cōmeth by Abraham.declare euidētly that the wrath of god is vponupon vsus, and not fauour: wherfore fayth only receyueth the grace promiſed vntounto Abraham. And theſe enſamples were not written for Abrahams ſake onelyonly (ſayth he) but for oures alſo, to whom if we beleue, fayth ſhallbe reckened lykewiſe for ryghteouſneſſe, as he ſayth in the end of the chapter.

In the 5. chapter he commendeth the The frutes & workes of fayth.fruit and workes of faith, as are peace, reioycing in the conſcience, inwarde louelove to God, and mā, moreouer boldneſſe, truſt, confidence, and a ſtrong & a luſty mynd, and ſtedfaſt hope in tribulation, and ſuffering. For all ſuch follow, where the right fayth is, for the aboundant graces ſake, and giftes of the ſprite, which god hath geuen vsus in Chriſt, in that he ſuffred hym to die for vsus yet his enemies.

Now hauehave we then that fayth only before all workes iuſtifieth, and that it Fayth before all workes iuſtifieth.followeth not yet therfore, that a man ſhould do no good workes, but that y^t right ſhapē workes abide not behind, but accompany fayth, euen as brightneſſe doth the ſunne, and are called of Paul the fruites of the ſprite. Where y^t ſpirite is, there it is alwayes ſommer, Good workes are the fruites of fayth.and there are alwayes good fruites, that is to ſay good workes. This is Paules order, that good works ſpring of the ſprite, y^e ſpirit commeth by fayth, and faythe commeth by hearyng the worde of God, when the glad tidings and promiſes which God hath made vntounto vsus in Chriſt are preached truely, and receiued in the ground of the hart, with out waueryng or doub…ing, after that the law hath paſſed vponupon vsus, and hath damned our conſciences. Where the worde of God is preached purely, Where true fayth is there are good workes.and receiued in the hart, there is faith, the ſpirit of God, & there are alſo good workes of neceſſitie, whenſoeuer occaſiō is geuē. Where Gods word is not purely preached, but mens dreames, traditions, imaginations, inuentiōs, ceremonies, & ſuperſtition, there is no fayth, and conſequently no ſpirite that commeth of GOD, and where Gods ſpirite is not, there can bee no good workes, euen as where an apple tree is not, there can grow no apples, but p. 46there is vnbeliefe the diuels ſprite, and euill workes. Of this Gods ſprite and hys fruites, hauehave our holy hipocrites not once knowen, neither yet taſted how ſwete they are, though they fayne many good workes of their own imaginatiō to be iuſtified withal, in which is not one cromme of true fayth, or ſpiritual Where fayth lacketh there is all euill workes.louelove, or of inward ioy, peace and quietnes of conſcience, for as much as they hauehave not the worde of GOD for them, that ſuch workes pleaſe GOD, but they are euen the rotten fruites of a rotten tree.

After that he breaketh forth, and runneth at large, & ſheweth, whence both ſinne and righteouſneſſe, death and life come. And he compareth Adam and Chriſt together, thus wiſe reaſonyng and diſputyng, that Chriſt muſt nedes come as a ſeconde Adam, to make vsus heyres of his righteouſneſſe, through a new ſpiritual birth, without our deſeruinges. Euen as the firſt Adam made vsus heyres of ſynne, through the bodily generation without oure deſeruyng. Wherby it is euidently knowne, and As by …ā came ſinne, ſo by Chriſt came ſaluation.proued to the vttermoſt, that no man can bryng himſelfe out of ſynne vntounto righteouſneſſe, no more then he could hauehave withſtād, that he was borne bodily. And y^t is proued herewith, for as much as y^t very law of God, which of right ſhould hauehave helped, if any thyng could hauehave holpē, not onelyonly came and brought no helpe with her, but alſo encreaſed ſynne, becauſe that the euil and poiſoned nature is offēded, and vtterly diſpleaſed with the law, and y^t more ſhe is forbid by the lawe, the more is ſhe prouoked, and ſet a fyre to fulfill & ſatiſfie her luſtes. By the law then we ſee clearely, that we muſt needes hauehave Chriſt to iuſtify vsus, with his grace, & to helpe nature.

In the vi. he ſetteth forthe the chiefe and principall worke of fayth, the battayle The principall work of faith, and the battaile betwen the ſpirite and the fleſh.of the ſprite agaynſt the fleſhe, how the ſprite laboureth and enforceth to kyll the remnaunt of ſinne and luſt: which remayne in the fleſhe, after our iuſtifiyng. And this chapiter teacheth vsus, that we are not ſo free from ſinne through fayth, that we ſhould henceforth go vp and down, idle, careleſſe, & ſure of our ſelues, as thoughe there were now no more ſynne in vsus. Yes, there is ſinne remayning in vsus, but it is not reckoned, becauſe of fayth and of the ſprite, which fyght agaynſte it. Wherefore we hauehave inough to doe all our lyues long, to tame our bodies, & and to compell the members to obey the ſprite, and not the appetites: that therby we myght be like vntounto chriſtes death and reſurrection, and might fulfill our baptiſme, which ſignifieth the mortifiyng of ſinnes, and the new lyfe of grace. For this battayle ceaſeth not in vsus vntill the laſt breath, and vntyll that ſinne be vtterly ſlayne by the deth of the body.

This thyng (I meane to tame the body, and ſo forth) we are able to doe (ſayth he) ſeyng we are vnderunder grace, & not vnderunder the lawe. What it is, not to be vnderunder the lawe he himſelfe expoundeth. For not to be vnderunder the lawe, is not ſo to be vnderſtand, that eueryevery mā may do what hym luſteth. But not to be vnderunder the law is, to hauehave a fre hart What it is not to be vnderunder the law.renewed with the ſprite, ſo that thou haſt luſt inwardly of thine owne accorde, to do that which the lawe commaundeth, without compulſion, yea, though there were no law. For grace that is to ſay gods fauour, bringeth vsus the ſprite, & maketh vsus louelove the lawe, ſo is there now no more ſinne, neither is the law now any more agaynſt vsus, but at one, & agreed with vsus, and we with it. But to be vnderunder the law, is to What it is to be vnderunder the lawe.deale with the workes of the law, and to worke without the ſprite and grace, for ſo long no doubt ſinne raigneth in vsus through the law, that is to ſay, the lawe declareth y^t wee are vnderunder ſinne, and that ſinne hath power and dominion ouer vsus, ſeyng we can not fulfill the law, namely within in the hart, for as much as no man of nature fauoureth the law, conſenteth therunto, and deliteth therein, which thyng is exceedyng great ſynne, that we cannot conſent to the law, which law is nothyng els ſaue the will of God.

This is the right freedome and libertie The right fredome, & libertie frō ſinne, and from the law.from ſinne, and from the lawe, whereof he writeth vntounto the ende of this chapter, that it is a freedom to do good onelyonly with luſt, and to liue well without compulſion of the law. Wherfore this freedome is a ſpirituall freedome, which deſtroyeth not the lawe, but miniſtreth that which the law requireth, and wherwith the law is fulfilled, that is to vnderſtand, luſte and louelove, wherewith the law is ſtilled, and accuſeth vsus no more, compelleth vsus no more, neither hath ought to craue of vsus any more. Euen as thoughe thou were in debt to an other man, and wer Example.not able to pay, two maner of wayes mighteſt thou be loſed. One way, if he p. 47would require nothyng of thee, and break thine obligation. An other way, if ſome other good man woulde paye for thee, and geue thee as muche as thou mighteſt ſatiſfie thyne obligation with all. On this wyſe hath Chriſte made vsus fre from the law, & therfore is this no wylde fleſhly libertie, y^t ſhould do nought, but that doth all thynges, and is free from the crauyng and debt of the law.

In the ſeuenth he confirmeth y^t ſame, with a ſimilitude of the ſtate of matrimony. As whē the huſband dyeth, the wyfe is at her libertie, and the one loſed and departed from the other, not that the woman ſhould not hauehave power to mary vntounto an other man, but rather now firſt of all is ſhe free, & hath power to mary vntounto an other man, which ſhe could not do before, till ſhe was looſed from her firſt huſband. Euen Our conſciences bound, and in daunger to the lawe by olde Adam, ſo lōg as he liueth in vsus.ſo are our conſciences bound, and in daunger to the law vnderunder olde Adam, as long as he liueth in vsus, for the law declareth y^t our hartes are bound, and that we cannot diſconſent from hym, but when he is mortified & killed by the ſprite: then is the conſcience free and at libertie, not ſo that the conſcience ſhall now nought doe, but nowe firſt of all cleaueth vntounto an other, that is to witte, Chriſt, and bringeth forth the fruites of lyfe. So now to be vnderunder the lawe, is not to be able to fulfill the law, but to be detter to it, and not able to pay that, which the lawe requireth. And to be loſe from the lawe, is to fulfill it, and to pay that which the lawe demaundeth, ſo that it can now henceforth aſke thee nought.

Conſequently Paul declareth more largely the nature of ſynne, and of the The law requireth of vsus that which we cannot pay.law, how that through the law, ſynne reuiueth, moueth her ſelfe, and gathereth ſtrength. For the olde man and corrupt nature, the more he is forbidden, and kept vnderunder of the law, is the more offended and diſpleſed therwith, for as much as he cannot pay y^t which is required of the lawe. For ſynne is his nature, and of himſelfe, he cannot but ſinne. Therefore is the law death to hym, torment and martirdom. Not that the lawe is euill, but becauſe that the euill nature can not ſuffer y^t which is good, & cannot abyde that the law ſhould require of him any good thing: like as a ſicke mā cannot ſuffer that a man ſhould deſire of hym to runne, to leape, and to doe other deedes of an whole man.

For which cauſe S. Paule concludeth, that where the law is vnderſtand and perceiued in the beſt wiſe, there it doth no more, but vtter ſynne, & bryng vsus vntounto the knowledge of our ſelues, and therby kyl vsus, and make vsus bond vntounto eternall damnation, and detters of the euerlaſtyng wrath of God, euen as he well feeleth and vnderſtandeth whoſe conſcience is truely touched of the law. In ſuch daunger were we ere The law doth vtter and declare what ſinne is.the law came, that we knew not what ſinne ment, neither yet knowe we the wrath of God, vppon ſinners, tyll the law had vttered it. So ſeeſt thou that a man muſt hauehave ſome other thyng, ye & a greater and a more mighty thing the the law, to make hym righteous & ſafe. They that vnderſtand not the law on this wiſe, are blinde, and go to worke preſumptuouſly, ſuppoſing to ſatiſfie the law with workes. For they know not that the law requireth a free, a willing, a luſty and a louing hart. Therfore they ſee not Moſes right in y^t face, the vayle hangeth betwene, and hideth his face, ſo that they can not behold the glorie of his countenaunce, how that the law is ſpiritual, and requireth the hart. I may of myne own ſtrength refraine that I do myne enemy no hurt, but to louelove him with all myne hart, & to put awaye wrath cleane out of my What w… may do of our ſelues, and what we may not do.mind, cā I not of mine own ſtrength. I maye refuſe money of myne owne ſtrength, but to put away louelove vntounto riches out of myne hart, can I not do of myne owne ſtrength. To abſtaine from adultery (as concernyng the outward dede) can I doe of myne owne ſtrēgth, but not to deſire in mine hart, is as vnpoſſible vntounto me, as is to choſe whether I will hungre or thruſt, and yet ſo the law requireth. Wherfore of a mans owne ſtrength is the law neuer fulfilled, we muſt hauehave therunto Gods fauour and his ſpirite, purchaſed by Chriſtes bloud.

Neuertheleſſe when I ſaye a man may do many things outwardly clean agaynſt his hart, we muſt vnderſtand y^• mā is but driuen of diuers appetites, and the greateſt appetite ouercōmeth the leſſe, and carieth the mā away violently with her.

As when I deſire vengeaunce, and feare alſo the incōuenience that is like to folowe, if feare bee greater I abſtaine, if the appetite that deſireth vengeaunce be greater, I can not but proſecute the dede, as we ſee by experiēce in many murtherers & theeues, which p. 48though they be brought into neuer ſo great perill of death, yet after they hauehave Where feare and ſhame is away, there all wickednes is committed.eſcaped, do euen the ſame agayne. And common women proſecute their luſtes becauſe feare & ſhame are away, when other whiche hauehave the ſame appetites in their hartes, abſtaine at the leſt way outwardly, or worke ſecretly beyng ouercome of feare and of ſhame, and ſo likewiſe is it of all other appetites.

Furthermore he declared, how the ſpirite, and the fleſh fight together in one man, and maketh an enſample of him ſelf, that we might learne to know that worke a right, I meane to kill ſinne in our ſelues. He calleth both the ſpirit, and alſo the fleſh a law, becauſe that like as the nature of Gods law is The fleſhe is contrary to the ſpriteto driue, to compell, and to craue, euen ſo the fleſh driueth, compelleth, craueth and rageth, agaynſt the ſpirite, and wil hauehave her luſtes ſatiſfied. On the other ſide driueth the ſpirite, crieth and fighteth againſt the fleſh, and will hauehave his luſt ſatiſfied. And this ſtrife dureth in The ſprite luſteth contrary to the fleſh.vsus, as long as we liue, in ſome more & in ſome leſſe, as the ſpirite or the fleſh is ſtronger, & the very man his owne ſelfe is both the ſpirite and the fleſhe, which fighteth with his owne ſelf, vntil ſinne be vtterly ſlayne, and he all together ſpirituall.

In the viij. Chapter he comforteth ſuch fighters, that they diſpayre not be cauſe of ſuch fleſhe, either thinke that they are leſſe in fauour with God. And he ſhewed how that the ſinne remaynyng in vsus hurteth not, for there is no There is no daunger to thē that are in Chriſt.daunger to them, that are in Chriſt whiche walke not after the fleſh, but fight agaynſt it. And he expoundeth more largely what the nature of the fleſh, and of the ſpirit is, and how the ſpirite commeth by Chriſt, whiche ſpirite maketh vsus ſpirituall, tameth, ſubdueth, and mortifieth the fleſh, and certifieth vsus that we are neuertheleſſe the ſonnes of God, & alſo beloued, though that ſinne rage neuer ſo much in vsus, ſo long as we folow the ſpirite, and fight agaynſt ſinne to kill and mortifie it. And becauſe the chaſtiſyng of the fleſh, the croſſe, and ſufferyng are nothyng pleaſaūt, he comforteth vsus in our paſſions and afflictions, by the aſſiſtance of the ſpirite, which maketh interceſſiō to GOD for vsus mightely with gronynges that paſſe mans vtteraunce, mans ſpeach can not comprehēd them, and the creatures morne alſo with vsus of great deſire that they hauehave, that we were looſed from ſinne, and corruption of the fleſh. So ſee we that theſe three Chapters, the vj. vij. viij. do none othyng The right worke of fayth, is to mortify the fleſh.ſo much as to driue vsus vntounto the right worke of faith, whiche is to kill the old man, and mortifie the fleſh.

In the. ix. x. and. xj. Chapters he treateth of Gods predeſtinatiō, whēce it ſpringeth all together, whether we ſhall beleue or not beleue, be looſed frō ſinne, or not be looſed. By whiche predeſtinatiō our iuſtifiyng, and ſaluatiō, are cleane taken out of our hands, and put in the hands of God onelyonly, which thyng is moſt neceſſary of all. For we Predeſti… cion is in the handes of God.are ſo weake and ſo vncertaine, that if it ſtode in vsus, there would of a truth no man be ſaued, the deuill no doubt would deceaue vsus. But now is God ſure, that his predeſtinatiō can not deceaue him, neither can any man withſtand or let him, and therefore hauehave we hope and truſt agaynſt ſinne.

But here muſt a marke be ſet vntounto thoſe vnquiet, buſie, and hye climyng ſpirites, how farre they ſhall go: which firſt of all bryng hether their hye reaſons and pregnaunt wittes, and begyn firſt from an hye to ſearch the bottomleſſe ſecretes of Gods predeſtination, whether they bee predeſtinate or not. Theſe muſt nedes either caſt them ſelues down headlong into deſperation, or els commit thē ſelues to fre chaunce careleſſe. But folow thou the order of How farre we may proceede in predeſtination.this Epiſtle, and nooſell thy ſelfe with Chriſt, and learne to vnderſtand what the law and y^t Goſpell meane, and the office of both two, that thou mayeſt in the one know thy ſelfe, and how that thou haſt of thy ſelfe no ſtrength but to ſinne, & in the other the grace of Chriſt, and then ſee thou fight agaynſt ſinne, and the fleſh as the. vij. firſt Chapters teach thee. After that when thou art come to the viij. Chapter, & art vnderunder the croſſe, and ſuffryng of tribulation, the neceſſitie of preſtination will waxe ſweete, and thou ſhalt well feele how precious a thyng it is. For except thou hauehave borne the croſſe of aduerſitie, and temptation, & haſt felt thy ſelfe brought vntounto the very brimme of deſperation, yea and vntounto hell gates, thou canſt neuer medle with the ſentēce of predeſtination, without thyne owne harme, & without ſecret wrath and grudgyng in wardly agaynſt God, for otherwiſe it ſhall not be poſſible for thee to thinke that God is righteous, & iuſt. Therefore Predeſtin… tion is not raſhly to be diſputed of.muſt Adam be well mortified, and the fleſhely wytte brought vtterly to nought, yet that thou mayeſt awaye p. 49with this thyng, and drinke ſo ſtrong wyne. Take hede therefore vntounto thy ſelfe, that thou drinke not wyne, while thou art yet but a ſucklyng. For eueryevery learning hath her tyme meaſure & age, and in Chriſt is there a certaine childhode, in whiche a man muſt be content with milke for a ſeaſon, vntill he waxe ſtronge, and growe vp, vntounto a perfect man in Chriſt, and be able to eate of more ſtrong meate.

In the xij. Chapter, he geueth exhortations. For this maner obſerueth Paul in all his Epiſtles, firſt he teacheth Chriſt, and the fayth, then exhorteth he to good workes, and vntounto continuall mortifiyng of the fleſh. So here teacheth he good workes in deede, and the true ſeruyng of God, and maketh all men Prieſtes, to offer vp, not money and beaſtes, as the maner was in the tyme of the law, but their own bodies Which are good workes mete to be done.with killyng, and mortifiyng the luſtes of the fleſhe. After that he deſcribeth the outward conuerſation of Chriſten men, how they ought to behaue them ſelues in ſpirituall thinges, how to teach, preach and rule in the cō gregation of Chriſt, to ſerue one an other, to ſuffer all things patiently, and to commit wreake and vengeaunce to God: in concluſion how a Chriſten mā ought to behaue him ſelfe vntounto all men to frend, foe, or whatſoeuer he be. Theſe are the right workes of a Chriſten mā whiche ſpryng out of fayth. For fayth keepeth not holy day, neither ſuffreth any man to be idle, whereſoeuer ſhe dwelleth.

In the. xiij. he teacheth to honour the worldly and temporall ſword. For though that mans law, and ordinaūce make not a man good before God, neither iuſtifie him in the hart, yet are they ordeined for the furtheraunce of the cō mon wealth, to mainteine peace, to puniſh the euill, and to defend the good. Therfore ought the good to honor the temporal ſword, and to hauehave it in reuerence, though as concernyng them ſelues they neede it not, but would abſtaine from euill of their owne accord, yea, and do good without mans lawe, but by the law of the ſpirite which gouerneth the hart, and guideth it vntounto all that is the will of God. Finally he comprehendeth and knitteth vp all in louelove. LoueLove of her own nature beſtoweth all that ſhe hath, and euen her own ſelfe on that whiche is loued. Thou LoueLove is y^• fulfilling of the law.nedeſt not to bid a kynd mother to belouyng vntounto her onelyonly ſonne, much leſſe ſpiritual louelove which hath eyes geuen her of GOD, nedeth mans law to teach her to do her duetie. And as in y^t begynnyng he did put forth Chriſt as the cauſe, and author of our righteouſnes and ſaluation, euen ſo here ſetteth he hym forth, as an enſample to counterfaite that as he hath done to vsus, euē ſo ſhould we do one to an other.

In the xiiij. Chapter he teacheth to deale ſoberly with the conſciences of the weake in the fayth, whiche yet vnderſtand not the libertie of Chriſt perfectly enough, and to fauour them of We muſt deale louingly with our weake brethren.Chriſten louelove, and not to vſe the libertie of the faith vntounto hinderāce, but vntounto the furtheraunce and edifiyng of the weake. For where ſuch conſideratiō is not, there foloweth debate, and deſpiſing of the Goſpell. It is better there to forbeare the weake a while, vntill they waxe ſtrong, then that the learnyng ſhould come altogether vnderunder fote. And ſuch worke is ſingular work of louelove, ye, and where louelove is perfecte, there muſt nedes be ſuch a reſpect vntounto the weake, a thing that Chriſt commaunded and charged to be had aboue all thinges.

In the 15. Chapter he ſetteth forthe Chriſt agayne to be counterfaited, that we alſo by hys enſample ſhould ſuffer other that are yet weake, as them that The weaknes of our brethren is to be conſidered.are fraile, open ſinners, vnlearned, vnexpert, and of lotheſome maners, and not to caſt thē away forthwith, but to ſuffer thē, til they waxe better & exhort them in the meane tyme. For ſo delte Chriſt in the goſpel, and now dealeth with vsus dayly ſuffering our vnperfectnes, weaknes, conuerſation & maners, not yet faſhioned after the doctrine of the Goſpell, but ſmell of the fleſh, ye and ſometyme breake forth into outward deedes.

After that to conclude withall, he wiſheth them encreaſe of fayth, peace, and ioye of conſcience, prayſeth them and committeth them to God and magnifieth his office and adminiſtration in the goſpell, and ſoberly and with great diſcretion deſireth ſuccour, and ayde of them for the poore ſayntes of Ieruſalem, and it is all pure louelove that he ſpeketh or dealeth withall. So fynde we In the epiſtle to the Romaines is conteyned a ſufficient doctrine for a Chriſten man.in this Epiſtle plentuouſly, vntounto the vttermoſt, whatſoeuer a chriſten man or woman ought to know, that is to witte, what the law, the goſpell, ſume, grace, fayth, righteouſnes, Chriſt, god, good workes, louelove, hope, hope, and the croſſe are, and euen wherin the pith of p. 50of all that pertayneth to the Chriſten fayth ſtandeth, and how a chriſten mā ought to behaue himſelfe vntounto eueryevery man, be he perfect, or a ſinner, good or bad, ſtrong or weake, frend or foe, and in concluſiō, how to behaue our ſelues both towarde God, and toward oure ſelues alſo. And all thynges are profoundly grounded in the Scriptures, and declared with enſamples of hymſelfe, of the fathers and of the prohets, that a man can here deſire no more.

Wherfore it appeareth euidently, that Paules mynde was to comprehende brieflye in hys Epiſtle, all the whole learnyng of Chriſtes goſpell, and to prepare an introduction vntounto all the olde teſtament. For without doubte, whoſoeuer hath this Epiſtle perfectly in hys harte, the ſame hath the light, & the effect of the olde Teſtament wyth hym. Wherfore let eueryevery man without exception, exerciſe himſelfe therein diligently, and recorde it night and day continually, vntill he be full acquainted therwith.

The laſt chapter is a chapiter of recommendation, wherein he yet mingleth a good monition, that we ſhould beware of the traditions and doctrine of men, which beguile the ſimple with Beware of the traditious of menſophiſtry, and learnyng that is not after the Goſpell, and draw them from Chriſt, and nooſell them in weake and feble, and (as Paul calleth them in the epiſtle to the Gallathians) in beggerly ceremonies, for the entent, that they would lyue in fat paſtures, and be in authoritie, and be taken as Chriſt, ye and aboue Chriſt, and ſitte in the temple of God, that is to witte, in the conſciences of men, where God onelyonly, his worde & his Chriſt ought to ſit. Compare therfore all maner doctrine of mē vntounto y^t ſcripture, and ſee whether they agree or not. And commit thy ſelfe whole, and all together vntounto Chriſte, and ſo ſhal he with his holy ſprite, and withal his fulnes dwell in thy ſoule.

Amen.

The Prologue vppon the firſt Epiſtle of S. Paule to the Corinthians, by William Tyndall.

THis Epiſtle declareth it ſelfe from chapter to chapter, that it nedeth This epiſtle declareth it ſelf.no Prologue, or introduction to declare it, When Paul had conuerted a great number at Corinthum, as ye read, Act. 18. and was departed, there came immediatly falſe Apoſtels, and ſectmakers, and drew eueryevery mans diſciples after hym, ſo that the people were whole vnquieted, deuided, and at variaunce among themſelues, eueryevery man for the zeale of hys doctour, thoſe newe Apoſtles, not regardyng what diuiſion, what vncleanneſſe of liuing, or what falſe opinions were amonge the people, as long as they might bee in authoritie, and well at eaſe in theyr bellies. But Paul in the firſt foure chapiters with great wiſdom, and ſoberneſſe rebuked, firſt the diuiſion & the authors therof, and calleth the people to Chriſt agayne, and teacheth howe, and for what the preacher is to be takē.

In the 5. he rebuketh the vncleanes that was amongſt them.

In he 6. he rebuketh the debate and goyng to law together, pletyng their cauſes before the heathen.

In the 7. he reformeth them concernyng chaſtitie and mariage.

In the 8. 9. 10. and 11. he teacheth y^• Weake and yong conſciences as to be ſtubborne, for the laſt ſhal receiue the equall reward with the firſt.ſtrong to forbeare the weake, that yet vnderſtand not the libertie of the goſpell, and that with the enſample of him ſelf, which though he were an apoſtle, and had authoritie, yet of louelove he abſtayned to winner other. And he feareth them with the enſamples of the olde Teſtament, and rebuketh diuers diſorders that were among them concernyng the Sacrament, and the goyng barehedded of maried women.

In the 12. 13. and 14. he teacheth of the manifold gyftes of the ſpirite, and proueth by a ſimilitude of the bodye, that all giftes are geuen y^t eche ſhould helpe other, and through louelove do ſeruice LoueLove fulfilleth the law.to other, and proueth that where louelove is not, there is nothing that pleaſeth God. For that one ſhould louelove an other, is all that God requireth of vsus: and therfore if we deſire ſpiritual gifts he teacheth thoſe giftes to bee deſired that helpe our neighbours.

In the 15. he teacheth of the reſurrection of the body. And in the laſt he exhorteth to helpe the poore ſayntes.

p. 51A Prologue vpō the ſecond Epiſtle of S. Paul to the Corinthians, by W. Tyndall.

AS in the firſt epiſtle he rebuketh the Corinthians ſharpely, ſo in this he comforteth them and prayſeth them, and commaūdeth him that was excommunicate, to be receiued louingly into the congregation agayne.

And in the 1. and 2. chapiters, hee It is the parte of a good ſhepherd to vē ture hys lyfe for hys ſheepe.ſheweth his louelove to them warde, how that all that he ſpake, did, or ſuffered, was for their ſakes, and for their ſaluation.

Then in the 3. 4. and 5. he prayſeth the office of preaching the goſpell, aboue y^t preaching of the law, & ſheweth that the Goſpel groweth through perſecution, & throughe the croſſe, whiche maketh a man ſure of eternall lyfe: and tribulatiō for the Goſpell ſake maketh vsus ſure of eternall lyfe.here and there he toucheth y^t falſe prophetes, which ſtudied to turne the faith of the people from Chriſte vntounto the workes of the law.

In the 6. and 7. chapters, he exhorteth thē to ſuffer with the goſpell, & to lyue as it becommeth the Goſpell, and prayſeth hym in the latter ende.

In the 8. and 9. chapters, he exhorteth thē to helpe the poore ſaintes that were at Ieruſalem.

In the 10. 11. and 12. he inueyegth againſt the falſe prophetes.

And in the laſt Chapter he threateneth them that had ſinned, and not amended themſelues.

A Prologue vponupon the Epiſtle of S. Paule to the Gallathians, by W. Tyndall.

AS ye read Act. 15. how certaine came from Ieruſalem to Antioche, & vexed y^t diſciples there, affirming y^t they coulde not be ſaued except they were circumciſed. Euen ſo, after Paul had conuerted the Galathians, & coupled them to Chriſt, to truſt in him only for the remiſſion of ſynne, and hope of grace and ſaluation, and was departed, there came falſe apoſtles vntounto thē, (as vntounto the Corinthiās, and vntounto all places where Paul had preached) and that in the name of Peter, Iames, and Iohn, whom they called the hye Apoſtles, and preached circumciſion, and the kepyng of the law to be ſaued by, and miniſhed Paules authoritie.

To the confounding of thoſe, Paul magnifieth hys office and Apoſtleſhip All that repent, are iuſtified thorough ſaith by Chriſt, and not by workes.in the two firſt chapiters, and maketh hymſelfe equall vntounto the hie Apoſtles, and concludeth that eueryevery man muſte be iuſtified without deſeruyngs, without workes, and without helpe of the law: but alone by Chriſt.

And in the 3. and 4. he proueth the ſame with Scripture, examples and ſimilitudes, and ſheweth that the law is cauſe of more ſinne, and bryngeth the curſe of God vponupon vsus: and iuſtifieth The law condēneth, but the beleuyng of Gods promiſes iuſtifieth.vsus not, but that iuſtifiyng commeth of grace promiſed vsus of GOD, through the deſeruyng of Chriſte, by whome (if we beleue) we are iuſtified without helpe of the woorkes of the lawe.

And in the 5. and 6. he exhorteth vntounto the workes of louelove, which folow fayth and iuſtifiyng. So that in all his Epiſtle, he obſerueth this order. Firſt he preacheth the damnatiō of the law: then the iuſtifiyng of fayth: and thyrdly the workes of louelove. For on that cō dition that wee louelove henceforth and worke, is the mercy giuen vsus, or els if we will not worke the will of GOD henceforward, we fall from fauour, & grace: and the inheritance that is freely geuen vsus for Chriſtes ſake, through our owne fault, we loſe agayne.

A Prologue vponupon the Epiſtle of Saint Paule to the Epheſians.

IN this Epiſtle, and namely in the three firſte Chapters, Paul ſheweth that the Goſpell & grace therof was foreſene and predeſtmate of God, from before the begynnyng, and deſerued through Chriſt, & now at the laſt ſent forth, that all men ſhould beleue thereon, thereby to be iuſtified, made righteous, liuyng and happy, and to bee deliuered from vnderunder the damnation of the law, and captiuitie of ceremonies.

And in the fourth he teacheth to auoyde In ſekyng any other ſatiſfaction thē Chriſt, we beceau… our ſelues.traditions, and mens doctrine, and to beware of puttyng truſt in any thyng ſaue Chriſt, affirmyng that he onelyonly is ſufficient, and that in him we hauehave all thynges, and beſide him neede nothyng.

In the v. and vj. he exhorteth to exerciſe p. 52the faith, and to declare it abroad through good workes, and to auoyde ſinne, and to arme them with ſpiritual armour agaynſt the deuill, that they might ſtand faſt in time of tribulation, and vnderunder the croſſe.

The Prologue vponupon the Epiſtle of Saint Paule to the Philippians, by W. Tyndall.

PAule prayſeth the Philippians, and exhorteth them to ſtād faſt in the true faith, and to encreaſe in louelove. And becauſe that falſe Prophetes ſtudy alwayes to impugne, and deſtroy y^• true Hereby are we warned that workes ſaue vsus not, but the word, that is the promiſe.fayth, he warneth them of ſuch worke learners or teachers of woorkes, and prayſeth Epaphroditus. And all this doth hee, in the firſt and ſeconde Chapters.

In the thyrd he reproueth faythles, and mans righteouſnes, whiche falſe Prophetes teach and mainteyne. And he ſetteth him for an enſample, howe Mannes righteouſnes zeale or imagination without Gods worde is odious.that he him ſelfe had liued in ſuch falſe righteouſnes, and holineſſe vnrebukeable, that was ſo, that no man could complaine on him, and yet now ſetteth nought therby, for Chriſtes righteouſnes ſake. And finally he affirmeth that ſuch falſe Prophetes are the enemyes of the croſſe, & make their bellyes their GOD, for further then they may ſafely and without all perill and ſufferyng, will they not preach Chriſt.

A Prologue vponupon the Epiſtle of Saint Paule to the Coloſsians, by W. Tyndall.

AS the Epiſtle to y^t Galathians holdeth the maner and faſhion of the Epiſtle to the Romains, briefly comprehendyng all that is therein at length diſputed. Euen ſo this Epiſtle foloweth the enſample of the Epiſtle to the Epheſians, conteynyng the tenour of the ſame Epiſtle with fewer wordes.

In the firſt Chapter he praiſeth thē, and wiſheth that they continue in the For fayth when it is preached bringeth y^e ſpirite and power to fulfill the law.fayth, and grow perfecter therin, & thē deſcribeth he the Goſpell, how that it is a wiſedome that confeſſeth Chriſt to be the Lord and God, crucified for vsus, and a wiſedome that hath bene hyd in Chriſt, ſence afore the beginning of the world, and now firſt begon to be opened throughe the preachyng of the Apoſtles.

In the ij. he warneth them of mens doctrine, and deſcribeth the falſe Prophetes to the vttermoſt, and rebuketh them accordyng.

In y^t thyrd, he exhorteth to be frutefull Who ſo hath a pure fayth, can not but aboūd with good workes.in the pure fayth, with all maner of good workes one to an other, and deſcribeth al degrees, and what their duties are.

In the fourth he exhorteth to pray, and alſo to pray for him, and ſaluteth them.

A Prologue vponupon the firſt Epiſtle of S. Paul to the Theſſalonians, by W. Tyndall.

THis Epiſtle did Paule write of exceeding louelove and care, and prayſeth them in the two firſte chapters, becauſe they did receiue the Goſpell earneſtly, and had in tribulation and Not the receauyng of the Goſpel, but the cō tinuaunce to the latter ende, maketh vsus bleſſed.perſecution, continued therin ſtedfaſtly, and were become an enſample vntounto all congregations, and had thereto ſuffred of their own kinſmē, as Chriſt and his apoſtles did of y^e Iewes, puttyng them therto in mynde, how purely and godly he had lyued among thē to their enſample, and thanketh God, that hys goſpel had brought forth ſuch fruite among them.

In the third chapter he ſheweth his He meaneth therby leſt they ſhould fall from the worde, they had already receaued.diligence and care, leaſt hys ſo greate labor, and their ſo bleſſed a beginning ſhould hauehave bene in vayne, Sathan & his apoſtles vexyng them with perſecution, and deſtroying their faith with mens doctrine. And therefore he ſente Tymothie to them to comforte them, and ſtrengthen them in the fayth, and thanketh GOD, that they had ſo conſtantly endured, and deſireth God to encreaſe them.

In the fourth, he exhorteth them to kepe themſelues from ſinne, and to do good one to another. And thereto he informeth them concernyng the reſurrection.

In the fift, he writeth of the laſt day, that it ſhould come ſodenly, exhortyng to prepare them ſelues thereafter, and to kepe a good order concernyng obedience and rule.

p. 53The Prologue vponupon the ſecond Epiſtle of S. Paule to the Theſſalonians, by W. Tyndall.

BEcauſe in the fore epiſtle he had ſaid y^t the laſt day ſhould come ſodenly, the Theſſalonians thought that it ſhould come ſhortly. Wherefore in this Epiſtle he declareth hymſelfe.

And in the firſt chapter he comforteth Patiēce in perſecution for Chriſts ſake rewarded with y^• crowne of euerlaſting ioy and felicitie.them with euerlaſting reward of their fayth and patience, in ſufferyng for the Goſpell, and with the puniſhment of their perſecutours in euerlaſtyng payne.

In the ſecond he ſheweth that y^t laſt day ſhoulde not come till there were firſt a departing (as ſome men thinke) Hereby hauehave we euident ſignes, that the latter day is at hand.frō vnderunder y^e obedience of y^t Emperour of Rome, and that Antichriſt ſhoulde ſet vp himſelfe in y^e ſame place as god, and deceyue the vnthankefull worlde with falſe doctrine, and with falſe and lying myracles, wrought by the workyng of Sathan, vntill Chriſt ſhoulde come, and ſlay hym with his glorious commyng, and ſpirituall preachyng of the worde of God,

In the third, he geueth them exhortation, and warneth them to rebuke y^t idle that would not labour with their handes, and auoyde their company, if they would not amende.

A Prologue vponupon the firſt Epiſtle of S. Paule to Tymothe, by W. Tyndall.

THis epiſtle writeth S. Paul to be an enſample to all Biſhoppes what they ſhoulde teache, and how they ſhould teache, and how they ſhould gouerne the congregation of Chriſte in all degrees, that it ſhould be no nede to gouerne chriſtes flocke with the doctrine of their owne good meanynges.

In the firſt Chapiter he commaundeth The office of a biſhop.that the biſhop ſhall maynetayne y^t right fayth and louelove, and reſiſt falſe preachers, which make the lawe and woorkes equall with Chriſt and hys Goſpell. And he maketh a ſhorte concluſion of all Chriſtes learning, wherto the law ſerueth, and what the ende therof is, alſo what the Goſpell is, and ſetteth himſelfe for a comfortable enſample vntounto all ſinners, and troubled conſciences.

In the ſecond, he commaundeth to pray for all degrees, and chargeth that women ſhall not preache nor weare coſtly apparell, but to be obedient vntounto the men.

In the thyrd he deſcribeth, what maner perſons the Byſhop or Prieſt and their wyues ſhould be, & alſo the Deacons and their wiues, and commēdeth it, if any man deſire to be a Byſhop after that maner.

In the fourth hee propheſieth, and The Pope & his Prelates are here playnly ſet forth, for what Chriſt looſed freely, the Pope did bynd it to loſe it agayne for money.ſheweth before of the falſe Byſhops & ſpirituall officers, that ſhould aryſe among the Chriſten people, and be, do, and preach cleane contrary to the fore deſcribed enſample, and ſhould depart from the fayth in Chriſt, and forbyd to marye, and to eate certain meates, teachyng to put truſt therin, both of iuſtifiyng and forgiueneſſe of ſinnes, & alſo of deſeruyng of eternall life.

In the fift he teacheth howe a Byſhop ſhould vſe him ſelf toward yong and old, & concernyng widowes what is to be done, & which ſhould be found of the common coſt, and teacheth alſo Vertuous Byſhops are worthy double honor.how men ſhould honour the vertuous Biſhops and Prieſtes, and how to rebuke the euill.

In the ſixt he exhorteth y^t Byſhops to cleaue to the Goſpell of Chriſt, and true doctrine, & to auoyde vayne queſtions, and ſuperfluous diſputynges which gēdre ſtrife, & quench the truth, and by which alſo the falſe Prophetes get them authoritie, and ſeke to ſatiſfie their inſatiable couetouſneſſe.

The Prologue vponupon the ſecond Epiſtle of Saint Paule vntounto Timothe. W. Tyndall.

IN this Epiſtle Paul exhorteth Timothe to go forward as he had begō, & to preach y^t Goſpel with all diligence, as it neede was, ſeyng many were fallen away, and many falſe ſpirites and teachers were ſprong vp already. Wherfore Byſhops muſt be vigilant in their vocation…a Byſhops part is euer to watche and to labour in the Goſpell.

In the third and fourth he ſheweth before and that notablie, of the ieoperdous tyme toward the end of y^t world, in which a falſe ſpiritual liuing ſhould diſceine y^e whole world, with outward hypocri…ie, and apparance of holineſſe, vnderunder which all abhominatiōs ſhould This hath already ben fulfilled in, our ſpiritualtie.hauehave their free paſſage and courſe, as we (alas) hauehave ſene this propheſie of S. Paule fulfilled in our ſpiritualtie p. 54vntounto the vttermoſt iote.

The Prologue vponupon the Epiſtle of S. Paul to Titus.

THis is a ſhort Epiſtle, wherin yet is conteyned all that is needefull for a Chriſten to know.

In the firſt Chapter, he ſheweth what maner a man a Byſhop or Curate What maner a man, a Byſhop or Curate ought to be.ought to be, that is to witte, vertuous and learned, to preach and defende the Goſpell, & to confounde the doctrine of truſtyng in woorkes and mens traditions, whiche euer fight agaynſt the faith, and cary away the cō ſcience captiue from the fredome that is in Chriſt, into the bondage of their owne imaginations and inuentions, as though the thynges ſhould make a man good in the light of God, whiche are to no profite at all.

In the ſecōd he teacheth all degrees, old, young, men, womē, maiſters and ſeruauntes, how to behaue thē ſelues, as they which Chriſt bought with his bloud, to be his proper, or peculiar people, to glorifie god with good workes.

In the thyrd, he teacheth to honour temporall rulers, and to obey thē, and Good deedes pleaſe god, ſo farre foorth as they are applied to the kepyng of the commaundements, but Chriſt onelyonly iuſtifiethyet bryngeth to Chriſt agayne, and to the grace that hee hath purchaſed for vsus, that no man ſhould thinke that the obedience of Princes lawes, or any other woorke, ſhould iuſtifie vsus before God. And laſt of all he chargeth to auoyde the company of the ſtubburne, and of the heretickes.

A Prologue vponupon the Epiſtle of Saint Paule vntounto Philemon, by W. Tyndall.

IN this Epiſtle S. Paule ſheweth a godly enſample of Chriſten louelove. Here in we ſee how Paule taketh poore Oneſimos vntounto him, and maketh interceſſiō for him vntounto his maſter, and helpeth him with all that he may, and behaueth him ſelfe none otherwiſe then as though he him ſelfe were the ſayd Oneſimos, whiche thyng yet he doth not with power and authoritie, as hee well might hauehave done: but putteth of all authoritie, and whatſoeuer he might of right do, that Philemon might do likewiſe toward Oneſimos, and with great mekeneſſe and wiſedome, teacheth Philemon to ſee his dutie in Chriſt Ieſu.

The Prologue vponupon the firſt Epiſtle of Saint Peter, by William Tyndall.

THis Epiſtle dyd S. Peter write to the heathen that were conuerted, and exhorteth them to ſtād faſt in the faith, to grow therein, and waxe perfect through all maner of ſufferyng, and alſo good workes.

In the firſt he declareth the iuſtifiyng of fayth through Chriſtes bloud, and comforteth them with the hope of the lyfe to come, and ſheweth that we hauehave not deſerued it, but that the prophetes propheſied it ſhoulde be geuen vsus, & as Chriſt which redemed vsus out of ſynne, and all vncleanneſſe is holy, ſo he exhorteth to lead an holy conuerſation, & becauſe we be richly bought, and made heyres of a riche inheritāce, to take hede that we loſe it not agayn, through our owne negligence.

In the 2. Chapter, he ſheweth that Chriſt is all to a Chriſten man.Chriſt is the foundation, and hed corner ſtone, wheron al are built through fayth, whether it be Iew or Gentile, & how that in Chriſt they are made prieſtes, to offer themſelues to GOD (as Chriſt dyd hymſelfe) and to ſlea the luſtes of the fleſhe, that fyght againſte the ſoule. And firſt he teacheth them in generall to obey the worldly rulers, & than in ſpecial he teacheth y^t ſeruantes to obey their maiſters be they good or badde, and to ſuffer wrong of them, as Chriſt ſuffred wrong for vsus.

In the 3. he teacheth the wiues to obey their huſbandes, ye, though they be vnbeleuers, and to apparell themſelues godly, and as it becommeth holynes. And therto that the huſbandes ſuffer, and beare the infirmity of their Mē ought to rule theyr wiues with god… word.wyues, and lyue accordyng to knowledge with them. And than in generall he exhorteth them to be ſoft, curteous, patient, and frendly one to an other, and to ſuffer for righteouſneſſe, after the enſample of Chriſt.

In the 4. he exhorteth to flye ſynne, and to tame the fleſh with ſoberneſſe, To watch is not onelyonly to abſtaine from ſlepe, but alſo to auoyde all, occaſions that may drawe vsus to ſinne.watching, and prayer, & to louelove ech other, and to know that all good giftes are of God, & eueryevery man to helpe hys neighbour, with ſuch as he hath receiued of God, and finally not to wonder, but to reioyce though they muſte ſuffer for Chriſtes names ſake, ſeeyng as they be here partakers of hys afflictions, ſo ſhall they be partakers of his glory to come.

p. 55In the 5. he teacheth the biſhops & prieſtes how they ſhould lyue and fede Chriſtes flocke, and warneth vsus of the deuil, whiche on eueryevery ſide lyeth in wayte for vsus.

A Prologue vppon the ſecond Epiſtle of S. Peter, by William Tyndall.

THis Epiſtle was written agaynſt thē whiche As god reioyceth not in the dede it ſelfe▪ ſo doth he not in …dle faith without worksthought y^t thriſten faith might be idle, and with out workes, when yet the promiſe of Chriſt is made vsus vponupon that condition, that we henceforth worke the will of God, and not of the fleſh. Therefore he exhorteth them to exerciſe themſelues diligently in vertue and all good workes, therby to be ſure that they hauehave the true faith, Good workes are a ſhew of our fayth, as the fruit, is of the tree.as a man knoweth the goodnes of a tree by hys fruite. Then he commendeth and magnifieth the goſpel, & willeth that men harken to that only, and to mens doctrine not at all. For as he ſayth, there came no prophetical ſcripture by the will of man, but by the wil of the holy ghoſt, which onelyonly knoweth the will of God: neither is any ſcripture of priuate interpretatiō, that is to ſay, may be otherwiſe expounded them agreyng to the open places, and generall articles, & to the couenantes of god, and all the reſt of the ſcripture.

And therfore in the ſecond, he warneth them of falſe teachers, that ſhould come, and throughe preachyng confidence in falſe workes, to ſatiſfie their couetouſneſſe withall, ſhoulde denye Chriſt, Which he threatneth with thre terrible examples. With the fall of toe angels, the floude of Noe, and ouerthrowyng of Sodome and Gomorre, and ſo deſcribeth them with their inſatiable couetouſnes, pryde, ſtubbornnes He propheſieth of the popes ſpiritualtie.and diſobedience to all temporall rule and authoritie, with their abhominable whoredome, and hipocriſie, that a blinde man may ſee, that he prophecied it of the Popes holy ſpiritualtie, which deuoured the whole worlde with their couetouſnes, liuyng in all luſt and pleaſure, and raigning as temporall tyrantes.

In the third he ſheweth that in the latter dayes, the people through vnbeliefe, and lacke of feare of the iudgement of the laſt day, ſhall be euen as Epicures, wholy geuen to the fleſhe. Which laſt day ſhall yet ſurely & ſhortly come ſayth he: for a thouſand yeres, and one day is with God all one. And he ſheweth alſo how terrible that day ſhall be, & how ſodenly it ſhall come, & therfore exhorteth all men to loke earneſtly for it, and to prepare themſelues agaynſt it with holy conuerſation, and godly liuyng.

Finally, the firſt chapiter ſheweth how it ſhold go in the tyme of the pure The condition of the worlde ſhall waxe worſe and worſe.and true Goſpell. The ſecond, how it ſhould go in the tyme of the Pope and mens doctrine. The third, how at the laſt men ſhoulde beleue nothyng, nor feare God at all.

The Prologue vppon the three Epiſtles of S. Iohn, by William Tyndall.

IN this firſt Epiſtle of Saint Iohn, is contayned the doctrine of a verye Apoſtle of Chriſt, and ought of right to follow hys Goſpel. For as in his goſpell he ſetteth out the true faythe, and teacheth by it only all men to be ſaued, and reſtored vntounto the fauour of God agayne, euen ſo here in this Epiſtle, he goeth agaynſt them, that boaſte themſelues of fayth, and yet continue without Where … true fayth is, there are alſo good workes.good workes, and teacheth many wayes, that where true fayth is, there the workes tary not behinde, and contrary that where the workes followe not, there is no true fayth, but a falſe imagination and vtter darkenes.

And he writeth ſore agaynſt a ſecte of heretikes, which then began to deny that Chriſt was come in the fleſhe, and calleth thē very Antichriſts, which ſect goeth now in her full ſwinge. For though they deny not openly with the mouth, y^t Chriſt is come in y^• fleſhe, yet they deny it in y^t hart w^t their doctrine & liuing. For he that wil be iuſtified, & Chriſtes bloud purchaſeth forgeuenes of ſinnes, and not mans workes.ſaued through his owne workes, the ſame doth as much as he that denyed Chriſt to be come in fleſhe, ſeyng that Chriſt came only therfore in the fleſh, that he ſhould iuſtifye vsus, or purchaſe vsus pardon of our ſynnes, bryng vsus in the fauour of God agayne, and make vsus heyres of eternal life, with his workes only, and with his bloudſhedyng, without, and before all our workes.

So fighteth this epiſtle both againſt them that will be ſaued by their owne good workes, and alſo agaynſt them that wyll be ſaued by a fayth, that hath p. 56no luſt to do workes at all, and kepeth vsus in y^t middle way, that we beleue in Chriſt to be ſaued by his workes onelyonly, and then to know that it is our duty for that kyndnes, to prepare oure ſelues to doe the commaundement of God, and to louelove eueryevery man his neighbor, as Chriſt loued hym, ſekyng with our owne workes Gods honour and our neighbours wealth only: and truſtyng for eternall lyfe, and for all that God hath promiſed vsus for Chriſtes ſake.

The two laſt Epiſtles though they be ſhort, yet are goodly enſamples of louelove and fayth, and do ſauour of the ſpirite of a true Apoſtle.

A Prologue vponupon the Epiſtle of Saint Paule to the Hebrues, by William Tyndall.

About this epiſtle hatheuer ben much doubting Whether this were Paules epiſtle or no great learned men hauehave doubted.& that amōg great learned men, who ſhould be the authour thereof diuers affirmyng that it was not Paules, partly becauſe the ſtyle ſo diſagreeth, and is ſo vnlike hys other Epiſtles, and partly bicauſe it ſtandeth in the ſecond Chapter, this learnyng was confirmed to vsus ward: that is to ſay, taught vsus by them that heard it them ſelues of the Lord. Now Paule teſtifieth Gala. 1. that he receyued not his Goſpell of man, nor by mā, but immediatly of Chriſt, and that by reuelation. Wherfore ſay they, ſeing this man confeſſeth that hee receiued his doctrine of the Apoſtles, it can not be Paules, but ſome Diſciple of the Apoſtles. Now whether it were Pauls or no I ſay not, but permit it to other mens iudgementes, neither thinke I it to be an Article of any mans fayth, but that a man may doubt of the authour.

Moreouer, many there hath bene which not onelyonly hauehave denyed this Epiſtle Some deny it to hauehave bene written by anye Apoſtle, and refuſe it as not Catholike.to hauehave bene written by any of the Apoſtles, but hauehave alſo refuſed it all together as no Catholicke or godly epiſtle, bicauſe of certaine textes written therin. For firſt he ſayth in the ſixt it is impoſſible that they whiche were once lighted, and hauehave taſted of the heauēly gift, and were become partakers of the holye ghoſte, and hauehave taſted of the good worde of GOD, and of the power of the worlde to come, if they fall, ſhoulde bee renewed agayne to repentaunce or conuerſion. And in the tenth it ſayth: if we ſinne willingly after we hauehave receiued the knowledge of the truth, there remaineth no more ſacrifice for ſinnes, but a fearefull lookyng for iudgement, and violent fyre whiche ſhall deſtroy the aduerſaries. And in the xij. it ſaith, that Eſau found no way to repentaunce or conuerſion, no, thoughe he ſought it with teares. Whiche textes ſay they, ſound: that if a man ſinne any more after he is once Baptiſed, he can be no more forgeuen, and that is contrary to all the Scripture, and therefore to be refuſed to be Catholicke and godly.

VntoUnto whiche I aunſwere: if we ſhould denye this Epiſtle for thoſe textes ſakes, ſo ſhould we deny firſt A ſolution of the former doubtsMathew, which in his xij. Chapter affirmeth that he which blaſphemeth the holy Ghoſt, ſhall neither be forgiuen here, nor in the world to come. And then Marke, which in his thyrd Chapiter ſayth, that he that blaſphemeth the holy Ghoſt, ſhal neuer hauehave forgiueneſſe, but ſhalbe in daunger of eternall damnation. And thirdly Luke, which ſaith there ſhall be no remiſſion to him that blaſphemeth the ſpirite of God. Moreouer Iohn in his firſt Epiſtle ſaith, there is a ſinne vntounto death, for which a man ſhould not pray. And ij. Pet. ij. ſaith if a man be fled from the vncleaneſſe of the world through the knowledge of our Sauiour Ieſus Chriſt, and then be wrapt in agayne, his ende is worſe then the beginnyng, and that it had better for him neuer to hauehave knowen the truth. And Paule ij, Ti. iij. curſeth Alexander the Copperſmith, deſiring the lord to reward him accordyng to his deedes. Whiche is a ſigne that either y^t Epiſtle ſhould not be good, or that Alexander had ſinned paſt forgiueneſſe, no more to be prayed for. Wherfore, ſeyng no Scripture is of priuate interpretation, but muſt be expounded accordyng to the generall Articles of our fayth, and agreable to other open and euident textes, & confirmed This not to be denied to be Paules Epiſtle.or compared to lyke ſentences, why ſhould we not vnderſtand theſe places with like reuerēce as we do the other, namely when all the remnaunt of the Epiſtle is ſo godly, & of ſo great learnyng?

The firſt place in the vj. Chapiter, will no more then that they whiche know the truth, and yet willingly refuſe the light, and chuſe rather to dwell in darkenes, and refuſe Chriſt, & make p. 57a mocke of him (as y^• Phariſies, which whē they were ouercome with Scripture & miracles, y^• Chriſt was the very Meſſias, yet had they ſuch luſt in iniquitie that they forſoke him, perſecuted him, ſlewe him, and did all the ſhame that could be imagined to him) can not bee renued (foreign) ſayth the Greeke, to be conuerted: that is to ſay, ſuch malicious vnkyndneſſe, which is none other, then the blaſphemyng of the holy Ghoſt, deſerueth that the ſpirite ſhall neuer come more at them to conuerte them, whiche I beleue to be as true, as any other text in all the Scripture.

And what is ment by that place in the tenth Chapter, where he ſayth, if we ſinne willingly after we hauehave receiued y^t knowledge of the truth, there remaineth no more ſacrifice, for ſinne is declared immediatly after. For he maketh a compariſon betwene Moſes and Chriſt, ſaying: if he which deſpiſed Moſes law dyed without mercy, how much worſe puniſhment is he worthy of, that treadeth the ſonne of God vnderfoote, and counteth the bloud of the couenaunt, by whiche bloud he was ſanctified, as an vnholy thyng, & blaſphemeth the ſpirite of grace? By which wordes it is manifeſt that he meaneth none other by the fore wordes, then the ſinne of blaſphemy of the ſpirite.

For them that ſinne of ignoraunce or infirmitie, there is remedy, but for him that knoweth the truthe, and yet willingly yeldeth him ſelfe to ſinne, & conſenteth vntounto the lyfe of ſinne with ſoule and body, & had rather lye in ſin, then hauehave his poyſoned nature healed, Mercy is locked vp from hym which wilfully yeldeth his body … ſoule to ſinne.by the helpe of the ſpirite of grace, and maliciouſly perſecuteth the truth, for him I ſay there is no remedy, the way to mercy is locked vp, and the ſpirite is taken from him, for his vnthankefulneſſe ſake no more to be geuen him. Truthe it is, if a mā can turne to God and beleue in Chriſt, he muſt be forgiuen how deepe ſoeuer he hath ſinned: but that wil not be without the ſpirite, and ſuch blaſphemers ſhall no more hauehave the ſpirite offred them. Let eueryevery man therefore feare God, and beware that he yeld not him ſelf to ſerue ſinne, but how oft ſoeuer he ſinne, let him be gyn agayne and fight a freſhe, and no doubt he ſhal at the laſt ouercome, and in the meane tyme, yet be vnderunder mercy for Chriſtes ſake, becauſe his hart worketh, and would fayne be louſed from vnderunder the bondage of ſinne.

And there it ſayth in the. xij. Eſau founde no way (foreign) to bee conuerted and reconciled vntounto God, and reſtored vntounto his byrth right agayn, though he ſought it with teares, that text muſt hauehave a ſpirituall eye. For Eſau in ſellyng his byrthright, deſpiſed not onelyonly that temporall promotion, that he ſhould hauehave bene Lord ouer all his brethren, and kyng of that countrey: but he alſo refuſed the grace and mercy of GOD, and the ſpirituall bleſſyng of Abrahā and Iſaac, and all y^t mercy that is promiſed vsus in Chriſt: which ſhould hauehave bene his ſeede. Of this ye ſee that this Epiſtle ought no more to be refuſed for holy, godly, and Catholicke, then the other autentike Scriptures.

Now therfore to come to our purpoſe agayne, though this Epiſtle (as it ſayth in the ſixt) lay not the grounde of the fayth of Chriſt, yet it buildeth cunnyngly thereon pure gold, ſiluer, and precious ſtones, & proueth the Prieſthode of Chriſt with Scriptures ineuitable. Moreouer, there is no worke in No place in the ſcripture, ſo plainly deſcribeth the ſignifications & figures of the olde teſtament, as this epiſtle doth.all the Scripture, that ſo playnly declareth the meanyng and ſignificatiōs of the ſacrifices, ceremonies, and figures of the old Teſtament, as this Epiſtle: in ſo much that if wilful blindnes, & malicious malice were not the cauſe, this Epiſtle onelyonly were enoughe to wede out of the hartes of the papiſtes, that cankred hereſie of iuſtifiyng of workes, cōcernyng our Sacraments, ceremonies, and all maner traditions of their owne inuention.

And finally in that ye ſee in the tenth that he had bene in bondes, and priſon for Chriſtes ſake, & in y^t he ſo mightely driueth all to Chriſt to be ſaued thorough him, and ſo cared for the flocke of Chriſt that he both wrote and ſent, where hee heard that they begon to faynte, to comforte, courage, & ſtrength them with the word of GOD, and in that alſo that he ſent Timothe, Paules Diſciple, both vertuous, well learned, and had in great reuerence, it is eaſy to ſee that he was a faythfull ſeruaunt of Chriſtes, and of the ſame doctrine that Timothe was of, yea, and Paule hym This epiſtle for that it agreeth with the reſt of the ſcripture ought to be of equal authoritie with the other.ſelfe was of, and y^• he was an Apoſtle or in the Apoſtles tyme, or nere thereunto. And ſeyng the Epiſtle agreeth to all the reſt of the Scripture (if it be indifferently looked on) why ſhould it not bee authoritie and taken for holy Scripture?

p. 58The Prologue vponupon the Epiſtle of S. Iames, by W. Tyndall.

THoughe this Epiſtle were refuſed in the old tyme, and denyed of many to be the epiſtle of a very Apoſtle, and though alſo it laye not the foundation of the fayth of Chriſte, but ſpeaketh of a general fayth in god, neyther preacheth his death and reſurrection, either the mercy that is layde vp in ſtore for vsus in him, or euerlaſting couenant made vsus in his bloud, which is the office, and duety of a very apoſtle, as Chriſt ſayeth: Iohn 15. ye ſhall teſtifye of me: yet becauſe it ſetteth vp no mans doctrine, but cryeth to keepe the law of God, & maketh louelove which This epiſtle is to be taken as holy ſcripture.is without parcialitie the fulfillyng of the law, as Chriſt and all the Apoſtles did, and hath thereto many good and godly ſentēces in it: and hath alſo nothing that is agreable to the reſt of the ſcripture: if it be loked indifferētly on, me thinketh it ought of rigt to be takē for holy ſcripture. For as for that place for which happely it was at the beginnyng refuſed of holy men (as it ought, if it had meant as they toke it, and for The papiſtes alleage this text for their purpoſe, thorough miſunderſtandyng the ſame.which place onelyonly, for the falſe vnderſtandyng, it hath bene chiefly receiued of the Papiſtes) yet if the circumſtances be well pondered, it wyll appeare that the authors entent was farre otherwiſe then they toke for.

For where he ſaith in the 2. chapter, fayth without deedes is dead in it ſelf, he meaneth none other thyng, then all the ſcripture doth: how that that fayth which hath no good dedes following, is a falſe fayth, and none of that fayth iuſtifieth, or receyueth forgeueneſſe of ſins. For God promiſed thē only forgeuenes of theyr ſinnes onelyonly, whiche turne to GOD to keepe his lawes. Wherfore they that purpoſe to cōtinue ſtill in ſynne, hauehave no part in that promiſe, but deceyue themſelues if they beleue that GOD hath forgeuen them their olde ſynnes for Chriſtes ſake. And after when he ſayth, that a man is iuſtified by deedes, and not of faith only, he will no more, then that faith doth not iuſtify eueryevery where, that nothyng iuſtifieth ſaue fayth. For dedes alſo do iuſtify. And as fayth only iuſtifieth before God, ſo do dedes onelyonly iuſtify before the world, whereof is inough ſpoken, partly in y^t Prologue on Paul to the Romaynes, and alſo in other places. For as Paule affirmeth, Rom. 2. that Abraham was not iuſtified by workes before God, but by fayth only as Gen. beareth record, ſo wil Iames that deedes onelyonly iuſtified hym before Fayth only iuſtifieththe world, and faith wrought with his deedes: that is to ſay, fāyth wherwith he was righteous before God in the hart, did cauſe hym to worke the wyll of God outwardly, whereby he was righteous before the worlde, and whereby the worlde perceiued that he beleued in God, loued and feared God. And as Hebr. 11. y^t ſcripture affirmeth that Raab was iuſtified before God through faith, ſo doth Iames affirme that through workes, by whiche ſhe ſheweth her fayth, ſhe was iuſtified before the world, and it is true.

And as for the Epiſtle of Iudas, though men hauehave, and yet do doubt of the authour, and thoughe it ſeeme alſo to be drawne out of the ſecond Epiſtle of S. Peter, and thereto alleageth ſcripture that is no where founde, yet ſeyng the matter is ſo godly, and agreeyng to holy Scripture, I ſee not but that it ought to hauehave the authoritie of holy Scripture.

An expoſition vpō certaine wordes, and phraſes of the new Teſtament.

INfernus and Gehenna differ much in ſignificatiō, though we hauehave none interpretatiō for either of thē, thē this engliſh word Hell: for Gehenna ſignifieth a place of puniſhment: but Infernus is taken for any maner of place beneth in the earth, as a graue, ſepulchre, or a caue.

Hell it is called in Hebrue the valley of Hennon, a place by Ieruſalem, where they brent their children in fyre, vntounto the Idoll Moloch, and is vſurped, and taken now for a place where the wicked, and vngodly ſhalbe tormented both ſoule and body, after the generall iudgement.

Geue roume to the wrath of God: Rom. 12. Wrath is there taken for vē geaunce, and the meanyng is: let God auenge either by himſelfe, or by the officers that beare hys roume.

There tary and abide till ye go out. It is Marke the 6. chap. wherſoeuer ye enter into an houſe, there abide tyll p. 59ye go out thence: And Luke. 9. it is. Into whatſoeuer houſe ye enter, there tary, and go not out thence, that is to ſay, whoſoeuer receiueth you, there abyde as long as you are in the citie, or towne: and go not ſhamefully a begging from houſe to houſe, as Friers doe.

Duſt, ſhake of the duſt of your feete. Math. 10. Why are they commaunded to ſhake of the duſt? for a witnes ſayth Luke, that that deede may teſtifye againſt them, in the day of iudgement, that the doctrine of ſaluation was offred for them, but they would not receyue thē: ye ſee alſo that ſuch ieſtures and ceremonies, hauehave greater power with them, thē hauehave bare wordes onelyonly, to moue the harte, and to ſtirre vp fayth, as do the laying on of handes, & annointyng with oyle, &c.

Hipocrites can ye diſcerne the face of heauen, and not diſcerne the ſigne of the tymes? that is to ſay, they could iudge by the ſignes of the ſkye what weather ſhould follow, but they could not know Chriſte by the ſignes of the Scripture, and yet other ſignes might not be geuen them.

He that ſayth he knoweth Chriſt, & kepeth not his commaundementes is a lyar. To know Chriſt is to beleue in Chriſt: Ergo, he that keepeth not the commaundementes, beleueth not in Chriſt.

¶ The end of ſuch Prologues of the old Teſtament, and new Teſtament, as were made by William Tyndall.

The parable of the wicked Mammon, publiſhed in the yeare 1527. the 8. of May,

by William Tyndall.

¶ That fayth the mother of all good workes iuſtifieth vsus, before we can bryng forth any good worke: as the huſband marieth his wyfe before he can hauehave any lawfull children by her. Furthermore, as the huſbande marieth not hys wyfe, that ſhe ſhoulde continue vnfruitefull as before, and as ſhe was in the ſtate of virginitie (wherin it was impoſſible for her to beare fruite) but contrariwiſe to make her fruitefull: euen ſo fayth iuſtifieth vsus not, that is to ſay, marieth vsus not to God, that we ſhould continue vnfruitfull as before, but that he ſhould put the ſeede of his holy ſprite in vsus (as S. Iohn in his firſt Epiſtle calleth it) and to make vsus fruitfull. For ſayth Paul, Ephe. 2. By grace are ye made ſafe through fayth, and that not of your ſelues: for it is the gifte of God, and commeth not of the workes, leaſt any man ſhould boaſt himſelfe. For we are his workemanſhip created in Chriſt Ieſu vntounto good workes, which God hath ordeyned that we ſhould walke in them.