A compendious introduction/ prologue or preface unto the pïstle of Paul to the romans.  
By William tindal.   

To the romans.  
FOr as much as this pistle is the principal and most excellent part of the new testament/ and most pure evangelion/ that is to say glad tidings and that we call gospel/ and also a light and a way in unto the whole scripture/ I think it meet/ that every christian man not only know it by root and with out the book/ but also exercise hym sylfe therein evermore continually/ as with the daily bred of the soul. Noman verily can reed it to oft or study it to well for the moar it is studied the easier it is/ the more it is chewed the pleasander it is/ and the more groundly it is sherched the preciouser things are found in it/ so great treasure of spiritual things lieth hid therein.  
I will therefore bestow my labour and diligence/ thorough this little preface or prologue/ to prepare a way in their unto/ so farforth as God shall give me grace/ that it may be the better understand of every man/ for it hath been hitherto evil darkened with glooses and wonderful dreams of sophisters/ that noman could spy out the intent and meaning of it/ which nevertheless of it sylfe/ is a bright light/ and sufficient to give light unto all the scripture.  
first we must mark diligently the manner of speaking of the apostle/ and above all thing know what Paul meaneth by these words/ the Law/ Sin/ Grace/ faith/ righteousness Flesh/ Spirit/ and such like/ or else read thou it never so oft/ thou shalt but lose thy labour. This word Law may not be understand here after the common manner/ and to use Paul's term/ after the manner of men or after man's ways/ that thou wouldest say the law here in this place were nothing butt learning which teacheth what ought to be done and what ought not to be done/ as it goeth with man's law/ where the law is fulfilled with outward works only/ though the heart be never so far of. But god judgeth after the ground of the heart/ ye and the thoughts and the secret movinges of the mind/ therefore his law requireth the ground of the heart and love from the bottom there of/ and is not content with the outward work only/ but rebuketh those works most of all which springe not of love from the ground and low bottom of the heart/ though they appear outward never so honest and good/ as Christ in the gospel rebuketh the Pharisees above all wodyr that were open sinners/ and calleth them Yprocites/ that is to say Simulars/ and painted Sepulchres/ which Pharisees yet lived no men so pure/ as pertaining to the outward deeds and works of the law/ ye and Paul in the third chapter of his Pistell unto the Philippians confesseth of himself/ that as twitching the law he was such a won as noman could complain on/ and not withstanding was yet a murderar of the Christian/ persecuted them/ and tormented them/ so sore/ that he compelled them to blaspheme christ/ and was all together merciless/ as many which now fain outward good works are.  
For this cause the cxv. psalm calleth all men liars/ because that noman keepeth the law from the ground of the heart/ neither can keep it. For all men are naturally inclined unto evil/ and hate the law/ we find in ourselves unlust and tediousness to do good/ but lust and delectation to do evil. Now where no free lust is to do good/ there the bottom of the heart fulfilleth not the law/ and there no doubt is also sin and wrath deserved before god/ though their be never so many out ward good works/ or never so glorious an outward show and appearance of honestliving.  
For this cause concludeth sencte Paul in the second Chapter that the jews all are sinners and transgressor's of the law/ though they make men believe/ thorough ypocrisi of outward works/ how that they fulfil the law/ and saith that he only which doth the law is ryghtewes before God/ meaning thereby that noman with outward works fulfilleth the law. Thou (saith he to the jew) teachest a man sulde not break wedelocke/ and yet breakest wedelocke thyself. Wherein thou judgest another man/ therein condemnest thou thyself/ for thou thyself doestevyn the very same things which thou judgest. As though he would say/ thou livest outwardly well in the works of the law/ and judgest them that live not so/ thou teachest other men/ and seest a moot in another man's eye/ but art not ware of the beam that is in thine own eye. For though thou keep the law outwardly with works/ for fear of rebuke/ shame/ and punishment/ other for love of reward/ vantage/ and vain glory/ yet dost thou all with out lust and love to the law ward/ and hadst levyr a great deal wodyr wise do/ if thou feareddest not the law/ ye inwardly in thine heart/ thou wouldest that their were no law/ no nor yet God/ the auctor and vangear of the law/ if it were possible/ so painful it is unto the to have thine apperytes refrained and to be kept down.  
Wherefore then it is a plain conclusion/ that thou from the ground and bottom of thine heart arte an enemy to the law. Whatt prevaileth it now/ that thou teachest another man not to steal/ when thou thine thine self art a these in thine heart/ and outwardly wouldest fain steal if thou durst? though that the outward deeds abide not alway be hind with socheypocrites and dissimulars/ but break forth among/ even as an evil stab or a pocke can not all ways be keep in with violence of medicine. Thou teachest another man/ but teachest not thyself/ ye thou wottest not what thou teachest/ for thou understandest not the law a right/ how that it can not be fulfilled and satisfied/ but with in ward love and affection/ so greatly it can not be fulfilled with outward deeds and works only. Moore ovyr the law increaseth sin/ as he saith in the fift chapter/ because that man is an enemy to the law/ for as much as it requireth so many things clean contrary to his nature/ where of he is not able to fulfil one point or title/ as the law requireth it. And therefore are we more provoked/ and have greater lust to break it.  
For which causes sake he sayeth in the seventh Chapter/ that the law is spiritual/ as though he would say/ if the law were fleshly and but man's doctrine/ it might be fulfilled/ satisfied/ and stilled with outward deeds. Butt now is the law ghostly/ and noman fulfilleth it/ except that all that he doth springe of love from the bottom of the heart. Soche a new heart and lusty courage unto the law ward/ canst thou nevyr cumby of thine own strength and enforcement/ but by the operation and working of the spirit. For the spirit of God only maketh a man spiritual and like unto the law/ so that now henceforth he doth nothing of fear or for lucre or vantages sake or of vain glory/ but of a free heart and of inward lust. The law is spiritual and willbe both loved and fulfilled of a spiritual heart/ and therefore of necessity requireth is the spirit that maketh a man's heart fire/ and giveth him lust and courage unto the law ward. Where such a spirit is not there remaineth sin grudging/ and hatred agenft the law/ which law nevertheless is good/ ryghtewes and holy.  
Accoynte thyself therefore with the manner of speaking of the apostle/ and let this now steke fast in thine heart/ that it is not both one/ to do to deeds and works of the law/ and to fulfil the law. The work of the law is/ whatsoevyr a man doth or can do of his own free-will/ off his own propyr strength/ and enforcing. Not with standing though there be nevyr so great working/ yet as long as their remaineth in the heart unlust/ tediousness/ grudging/ gryffe/ pain/ lothsomeness and compulsion to the law ward/ so long are all the works unprofitable/ lost/ ye and damnable in the sight of God. This meaneth Paul in the thread chapter/ where he sayeth/ by the deeds of the law shall no flesh be justified in the sight of God. Here by perceavest thou/ that those sophisters are but disceavers/ which teach that a man may and must prepare hym sylfe to grace and to the favour of God/ with good works. How can they prepare themsylves unto the favour of God/ and to that which is good/ which themsilves can do no good/ no can not once thick a good thought or consent to do good/ the devil possessing their hearts/ minds/ and thoughts captyve at his pleasure? Can those works please God/ thinkest thou/ which are done with gryfe/ pain/ and tediousness/ with an evil will/ with a contrary and grudging mind? O holy sancte Prosperus/ how mightily/ with the scripture of Paul confoundedest thou this heresy/ about (I trow) a twelve hundred years ago or there upon.  
To fulfil the law is/ to do the works there of/ and whatsumever the law commandeth myth love/ lust/ and inward affection and delectation/ and to live godly and well/ freely/ willingly/ and with out compulsion of the law/ even as though there were no law at all. Soche lust and frelyberte to love the law/ cometh only by the working of the spirit in the heart/ as he saith in the fystte chapter.  
Now is the spirit no nodyr wise given/ then by faith only in that we believe the promises of God/ with out wavering/ how that God is true/ and will fulfil all his good promises to usward for the blood of Christ's sake/ as it is plain in the first chapter/ I am not ashamed (sayeth Paul) of Christ's glad tidings/ for it is the power of God/ un to salvation to as many as believe/ for at once and togedder even as we believe the gladtydinges preached to us/ the holy ghost entereth in to our hearts and looseth the bonds of the Devil/ which before possessed our hearts in captivity and held them/ that we could have no lust to the will of god in the law. And as the spirit cometh by faith only/ even so saith cometh by hearing the word or glad tidings of God/ when Christ is preached/ how that he is Godis son and man also/ deed and risen again for our sakes/ as he sayeth in the thread/ fourth/ and tenth chapters. All our justifying then cometh of faith/ and faith and the spirit come of God and not of us.  
Hereof cometh it/ that faith only justifieth/ maketh ryghtewes/ and fulfilleth the law/ for it bringeth the spirit thorough Christ's deservings/ the spirit bringeth lust/ looseth the heart/ maketh him free/ setteth him at liberty/ and giveth him strength to work the deeds of the law with love/ even as the law requireth/ then at the last out of the same faith so working in the hearth/ spring all good works by there own accord. That meaneth he in the thread chapter/ for after he hath cast away the works of the law/ so that he soundeth as though he would break and disannul the law thorough faith/ he answereth to that might be laid against/ saying/ we destroy not the law thorough faith/ but maynetene/ further or stableshe the law thorough faith/ that is to say/ we fulfil the law thorough faith.  
Sin in the scripture is not called that outward work only committed by the body/ but all the whole business and whatsumever accompanieth/ moveth or steereth unto the out ward deed/ and that whence the works spring/ as unhelefe/ prones and readiness unto the deed in the ground of the heart/ with all the powers/ affections and appetites where with we can but sin/ so that we say/ that a man then sinneth/ when he ys carried away hedelonge in to sin/ all togedyr as much as he ys/ of that poison inclination and corrupt nature where in he was conceived and borne. For there is no outward sin committed/ except a man be carried a way all togedyr/ with life/ soul/ heart/ body/ lust and mind there unto. The scripture looketh singularly unto the heart/ and unto the rote and original fountain of all sin/ which is unbelief in the bottom of the heart. For as faith only justifieth and bringeth the spirit and lust unto the uttewarde good works. Even so unbelief only damneth and keepeth out the spirit/ provoketh the flesh/ and steereth up lust unto the evil utteward works as it fortuned to Adam and Eve in paradise/ Genesis iij.  
For this cause Christ calleth sin unbelief and that notably in the xuj. chapter of John/ the spirit (saith he) shall rebuke the world of sin because they believe not in me. Wherefore then before all good works as good fruits/ there must needs be faith in the hearth whence they springe and before all bad deeds/ as bad fruits/ there must needs be unbelief in the heart/ as the rote fountain/ pith/ and strength of all sin/ which unbelief is called the heed of the serpent and of the old dragon/ which the woman's seed Christ must tread underfote/ as it was promised unto Adam.  
Grace and gift have this difference/ Grace propyrly is Gods favour/ benivolence or kind mind/ which of his own self/ with out deserving of us/ he beareth to us/ where by he was moved and inclined to give Christ unto us/ with all his mother gifts of grace. Gift is the wholly ghost and his working/ whom he poureth in to the hearts of them/ on whom he hath mercy and whom he favereth. Though the gifts and the spirit increase in us daily/ and have not yet there full perfection/ ye and though there remain in us yet evil lusts and sin/ which fight a genst the spirit/ as he saith here in the seven. chapter/ and in the fift to the Galathians/ and as it was spoke before Genesis iij. of the debate between the woman's seed/ and the seed of the serpent: yet nevertheless/ Godis favour is so great and so strong over us for Christ's safe/ that we are counted for full whole and perfect before God. For Godis favour to us ward devydeth not hyrsilfe/ increasing a little and a little/ as do the gifts/ but receiveth us whole and altogether in full love for Christ's sake our intercessor and mediator/ and because that the gifts of the spirit and battle between the spirit and evil lusts are begun in us all ready.  
of this now understandest thou the seven. chapter where Paul accuseth himself as a sinner and yet in the viii. sayeth there is no damnation to them that are in Christ/ and that be cause of the spirit/ and because the gifts of the spirit are begun in us. Sinners we are be cause the flesh is not full killed and mortified. Nevertheless in as much as we believe in Christ/ and have the earnest and beginning of the spirit/ God is so loving and favoureable unto us/ that he will not look on such sin/ neither will count it as sin/ but will deal with us according/ to our belief in Christ/ and according to his promises which he hath sworn to us/ until the sin be full slain and mortified by death.  
Faith is not man's opinion and dream/ as some imagion and fain when they hear the story of the Gospel/ butt when they see that there follow no good works ner mendment of living/ though they hear/ ye and can babble many things of faith/ then they fall from the right way and say/ faith only justifieth not/ a man must have good works also/ if he will be rightewes and safe. The cause is when they hear the Gospel or glad tidings/ they fain of there own strength certain imaginations and thoughts in their hearts saying: I have herd the Gospel/ I remember the story/ lo I believe and that they count right faith/ which nevertheless as it is but man's imagination and feigning/ even so profiteth it not neither follow there any good works or mendment of living.  
But right faith is a thing wrought by the holy ghost in us/ which changeth us/ turneth us in to a new nature/ and begeateth us a new in God/ and maketh us the sons of God/ as thou readest in the first of John/ and killeth the old Adam/ and maketh us all togedyr new in the heart/ mind/ will/ lust/ and in all our affections and powers of the soul/ and bringeth the holy ghost with her. Faith is a lyvely thing/ mighty in working/ valiant and strong/ evyr doing/ evyrfrutefull/ so that it is unpossible/ that he which is endued there with/ should not work all ways good works with out ceasing heareth not whether good works are to be done or not/ but hath done them already/ yet mention be made of them/ and is all way doing/ for such is his nature now/ quick faith in his heart and lyvely moving of the spirit dryve him and steer him their unto. Whosoever doth not good works/ is an unbeleving person and faithless/ and looketh round a bout him groping after faith and good works/ and woteth not what faith or good works mean/ though he babble never so many things of faith and good works.  
Faith is then a lyvely and a steadfast trustei the favour of God/ where with we commit oureselves all togedyr unto God/ and that trust is so surely grounded and steketh so fast in our hearts/ that a man would not once doubt of it/ though he should die a thousand times therefore And soche trust wrought by the holy ghost through faith/ maketh a man glad/ lusty/ cheerful/ and true hearted unto God/ and unto all creatures. By the means whereof/ willingly and with out compulsion he is glad and ready to do good to everyman/ to do service to everyman/ to suffer all things/ that God may be loved and praised/ which hath given him such grace/ so that it is impossible to separate good works from faith/ even as it is impossible to separate heat/ and burning from fire. Therefore take heed to thyself/ and beware of thine own fantasies and imaginations/ which to judge of faith and good works will seem wise/ when in dead they are sterke blind and of all things most foolish. Pray God that he will wite safe to work faith in thine heart/ or else shalt thou remain ever more faythelesse/ fain thou/ imagine thou/ enforce thou/ wrastill with thyself/ and do what thou wilt or canst.  
righteousness is even such faith/ and is called Gods righteousness/ or righteousness that is of valour before God. For it is Gods gift/ and it altereth a man and changeth him in to a new spiritual nature/ and maketh him free and liberal to pay every man his duty. For thorough forth in a man purged of his sins/ and obtaineth lust unto the law of God/ where by he giveth God his honour and payeth him that he oweth him/ and unto men he doth serves willingly where with soever he can/ and payeth every man his duty. Soche righteousness can nature/ free-will/ and our own strength never bring to pass/ for as noman can give himself faith/ so can he not take away unbelief/ how then can he take away any sin at all? Wherefore is all false/ hypocrisy and sin/ whatsoever is done with outte faith or in unbeleve/ as it is evident in the xiv. unto the romans/ though it appear never so glorious or beautiful outwards.  
Flesh and spirit mayst thou not here undstond/ as though flesh were only that which pertaineth unto unchastyte/ and the spirit that which inwardly pertaineth to the heart/ but Paul calleth flesh here/ as christ doth Ihon. iij. all that is borne of flesh/ that is to wete/ the whole man/ with life/ soul/ body/ wit/ will reason/ and whatsoever he is both with in and with out/ because that these all/ and all that is in man study after the world and the flesh. Call flesh therefore whatsoever (as long as we are with out the spirit of God) we think or spke of God/ of faith/ of good works and of spiritual matters, Call flesh also all works which are done with out grace and with out the working of the spirit/ how soever good/ holy/ and spiritual they seem to be/ as thou mayst prove by the u chapter unto the galathians/ where Paul numbereth worsheping of idols/ witchcraft/ envy and hate among the deeds of the flesh and by the viii. unto the romans/ where he sayeth/ that the law be the reason of the flesh is weak/ which is not understand of unchastity only/ but of all sins/ and most specially/ of unbelefe/ which is a vice most spiritual/ and ground of all sins.  
And as thou callest him/ which is not renewed with the spirit and borne again in Christ flesh and all his deeds/ even the very motions of his heart and mind/ his learning doctrine and contemplation of high rhynges/ his preaching teaching and study in the scripture/ building of churches/ founding of abbeys/ giving of alms/ mass/ matence/ and whatsoever he doth/ though it seem spiritual and after the laws of god. So contrary wise call him spiritual which is renewed in Christ/ and all his deeds which springe of faith/ seem they nevyr so gross/ as the washing of the disciples feet done by christ and Peter's fishing after the resurrection/ ye and all the deeds of matrimony are pure spiritual/ if they proceed of faith/ and whatsoever is done within the laws of God/ though it be wrought by the body/ as the very wiping of shwes and such like/ howsoever gross they appear outward. With out such understondyg of these words/ canst thou never understand this pistle of Paul/ neither any other place in the holy scripture. Take heed therefore/ for whosoever understandeth these words wodwyse/ the same undstondeth not Paul/ whatsoever he be. Now will we prepare our sylves unto the pistle.  
For as much as it becometh the preacher of Christ's glad tidings/ first thorough opining of the law/ to rebuke all things/ and to prove all things sin/ that proceed not of the spirit and of faith in christ/ and to prove all men sinners and chylderen of wrath by inheritance/ and how that to sin is there nature/ and that by nature they can no nodyr wise do than to sin/ and therewith to abate the pride of man and to bring him unto the knowledge of himself/ and of his misery and wretchedness/ that he might desire help. Evyn so doth sancte Paul and beginneth in the first chapter to rebuke unto and gross sins which all men see/ as the idolatry and as the gross sins of the heathen were/ and as the sins now are of all them which live in ignorance/ with out faith/ and with out the favour of God/ and saith. The wrath of God of heaven appeareth thorough the gospel upon all men/ for their ungodly and unholy living. For though it be known and daily understand by the creatures/ that their is but one God/ yet is nature of her selven/ with out the spirit and grace/ so corrupt and so poisoned/ that men neither can thank him/ neither worshepe him/ neither give him his due honore/ but blind themselves and fall with out ceasing in to worse case/ even until they come unto worshepinge of images and working of shame full sins which are abominable and against nature/ and moreover suffer the same unrebuked in other/ having delectation and pleasure therein.  
In the second chapter he proceedeth farther/ and rebuketh all those wholly people also which without lust and love to the law live well outwardly in the face of the world/ and condemn other gladly/ as the nature of all yprocrites is/ to think themselves pure in respect of open sinners/ and yet hate the law inwardly and are full of covetousness and envy and of all uncleanness mathe, twenty-three. These are they which despice the goodness of God/ and according to the hardness of their hearts/ heap together for themselves the wrath of God. Furthermore sancte Paul/ as a true expounder of the law/ sofreth noman to be with out sin/ but declareth that all they are under sin which of free-will and of nature will live well/ and sofreth them not to be better than the open sinners/ ye he calleth them hard hearted and such as can not repent.  
In the thread chapter he mingleth both together/ both the jews and the gentiles/ and sayeth that the one is as the other/ both sinners/ and no difference between them/ save in this only/ that the jews had the word of God committed unto them. And though many of them believed not thereon/ yet is godis truth and promise there by neither hustener minushed. And he taketh in his way and alegeth the saying of the l psalm that god might abide true in his words and overcome when he is judged. After that he returneth to his purpose again/ and proveth by the scripture/ that all men with out difference or exception are sinners/ and that by the works of the law noman is justified/ butt that the law was given to uttur and to declare sin only. Then he beginneth and showeth the right way unto righteousness/ by what means men must be made ryghtewes and safe/ and sayeth. They are all sinners and with out praise before god/ and must with out there own deserving be made ryghtewes thorough faith in Christ/ which hath deserved such righteousness for us/ and is become unto us gods mercistole/ for the remission of sinnens that are passed/ thereby proving/ that Christ's righteousness/ which cometh on us thorough faith/ helpeth us only/ which righteousness (saith he) is now declared thorough the gospel/ and was testified of before by the law and the prophets. Furthermore (saith he) the law is holp and furthered thorough faith/ though that the works there of with all their boast are brought to naught.  
In the iiij chapter (after that now by the iij. first chapters/ the sins are opened/ and the way of faith unto righteousness laid) he beginneth to answer unto certain objections and cavillations. And first putteth forth those blind reasons/ which commuly they that willbe justified by their own works are wont to make/ when they hear that faith only with out works justifieth/ saying/ shall men do no good works/ ye and if faith only justifieth/ what needeth a man to study for to do good works? He putteth forth therefore Abraham for an ensample/ saying/ what dead Abraham with his works? was all in vain? were his works to no profit? And so concludeth that Abraham with out and before all works was justified and made ryghtewes/ In so mooche that before the work of circumcision he was praised of the scripture and called/ righteous by his faith only/ genesis. xv. So that he deed not the work of circumcision for to be holp there by unto righteousness/ which yet God commanded him to do/ and was a good work of obedience. So in like wise no doubt no other works help any thing are all unto ryghtwesnes and unto a man's justifying/ but as Abraham's circumcision was an outward sign whereby he declared his righteousness which he had by faith/ and his obedience and readiness unto the will of god/ even so are all other good works outward signs and outward fruits of faith and of the spirit/ which justify a man not/ but that a man is justified already before God inwardly in the heart/ thorough faith and thorough the spirit purchesed by Christ's blood.  
herewith now stablissheth sancte Paul his doctrine of faith afore rehearsed in the thread chapter/ and bringeth also testimony of David in the xiij psalm/ which calleth amam blessed/ not of works/ but in that his sin is not reckoned and in that faith is imputed for ryghtwesnes/ though he abide not afterward with out good works/ when he is once justified. For we are justified and receve the spirit for to do good works/ neither were it wotherwyse possible to do good works/ except we had first the spirit.  
For how is it possible to do any thing well in the sight of God/ while we are yet in captivike and bondage under the devil/ and the devil possesseth is alltogeder and holdeth our hearts/ so that we can not once consent unto the will of God. No man therefore can prevent the spirit in doing good/ the spirit must first come and wake him out of his sleep with the thunder of the law and fear him/ and show him his miserable estate and wretchedness/ and make him abhor and hate himself and to desire help/ and than comfort him agyne with the pleasant rain of the Gospel/ that is to say/ with the sweet promises of God in Christ/ and steer up faith in him to believe the promises/ them when he believeth the promises/ as god was merciful to promise/ soys' he true to fulfil them and will give him the spirit and strength both to love the will of Gog and to work theraster. So see we that god only (which according to the scripture worketh all in all things) worketh a man's iustifiing salvation and health/ ye and poureth faith to believe/ lust to love gods will and strength to fulfil the same in to us/ even as water is poured into a vessel and that of his good will and purpose and not of our deservinges and merits/ Godis mercy in promising and truth in fulfilling his promises save us and not we ourselves/ and therefore is all laud praise and glory to be given unto God for his mercy and truth and not unto us for our merits and deservinges. after that he stretcheth his ensample out against all other good works of the law/ and concludeth that the jews can not be Abraham's heirs because of blood and kindred only/ and moche less by the works of the law/ but must enheret Abraham's faith/ if they willbe the right heirs of Abraham/ for as much as Abraham before the law/ both of Moses and also of circumcision/ was thorough faith made rightewes and called the father of all them that believe/ and not of them that work. Moreover the law causeth wrath/ in as much as no man can fulfil it with love and lust/ and aslong as such grudging/ hate/ and indignation against the law remaineth in the heart and is not taken away by the spirit that cometh by faith/ so long no doubt the works of the law declare evydently that the wrath of God is upon us and not his favour/ wherefore doth faith only receve the grace promised unto Abraham. And these ensamples were not written for Abraham's sake only (saith he) but for ours also/ to whom/ if we believe/ faith shallbe reckoned likewise for rygthewesnes/ as he saith in the end of the chapter.  
In the .v. chapter he commendeth the fruits and works of faith as are peace/ rejoicing in the conscience/ inward love to god and man moreover boldness/ trust/ confidence/ and a strong and a lusty mind and a steadfast hope in tribulation and sofering. For all such follow/ where the right faith is/ for the abundant graces sake and gystes of the spirit/ which God hath given us in Christ/ in that he sofred him to die for us yet his enemies. Now have we then that faith only before all works iustyfieth/ and that it followeth not yet therefore that a man should do no good works/ but that the right shapen works abide not behind/ but accompany faith evyn as brightness doth the sun/ and are called of. S. Paul the fruits of the spirit. Where the spirit is/ there is all way somere and there are all ways good fruits/ that is to say good works. This is Paul's order/ that good worhes springe of the spirit/ the spirit cometh by faith/ and faith cometh by hearing the word of God/ when the Hip tydynges and promises which God hath made unto us in Christ are preached truly and received in the ground of the heart with our wavering or dowering/ after that the law hath passed upon us and hath damned our consciences. Where the word of god is preached purely and received in the heart/ thereys' faith/ the spirit of God/ and there are also good works of necessity/ whensoever occasion is gevyn. Where gods word is not purely preached/ but men's dreams/ tradintions/ ymaginasion/ inventions/ ceremonies and superstition there is no faith and consequently no spirit that cometh of God/ and where Godis spirit is not/ there can be no good wortes/ even as where an appeltre is not/ there can grow no appell/ but there is unbelief/ the devil's spirit/ and evil works. of this godis spirit/ and his fruits/ have our holy hypocrites not once known/ neither yet tasted home sweet they are/ though they fain many good works of there own imagination to be justified with all/ in which is not one croine of true faith/ or spiritual love/ or of inward joy peace and quietness of conscience/ for as much as they have not the word of God for them/ that such works please God/ but they are even the rotten fruits of a rotten tree.  
After that he breaketh forth/ and runneth at large/ and showeth whence both sin and righteousness/ death and life come. And he compareth Adam and Chrisre together/ thus wise reasoning and disputing/ that christ must needs come as a second Adam/ to make us heirs of his righteousness/ thorough a new spiritual birth/ with out our deservinges/ Evyn as the first Adam made us heirs of sin/ thorough the bodily generation/ with out our deserving. Whereby it is evidently known and proved to the uttemoste/ that no man can bring himself out of sin unto righteousness/ no more than he could have with stand that he was borne bodily And that is proved here with/ for as moche as the very law of God/ which of right should have holp/ if any thing could have holp/ not only came and browghte no help with her/ but also increased sin/ because that the evil and poisoned nature is offended and utterly displeased with the law/ and the more she is forbid by the law/ the more is she provoked and set a fire to fulfil and satisfy her lusts. By the law than we see clearly that we must needs have Christ to justify us with his grace and to help nature.  
In the vi. he setteth forth the chief and principal work of faith/ the battle of the spirit against the flesh/ how the spirit laboureth and enforceth to kill the remnant of sin and lust which/ remain in the flesh/ after our justifying. And this chapter teacheth us/ that we are not so free from sin thorough faith/ that we should henceforth go up and down idle/ careless/ and sure of ourselves/ as though there were now no more sin in us. Yes there is sin remaining in us/ but it is not reckoned/ be cause of faith and of the spirit/ which fight against it. Wherefore we have enough to do all our lives long/ to tame our bodies/ and to compel the members to obey the spirit/ and not the appetites/ that thereby we might be life unto christs death and resurrection/ and might fulfil our baptim/ which signifieth the mortifying of sins and the new life of grace. For this battle ceaseth not in us until the last breath/ and until that sin be utterly slain by the death of the body.  
This thing (I mean to tame the body and so forth) we are able to do (saith he) saying we are under grace and not under the law/ which thing he him srife erpoundeth. For to be with out the law/ is not so to be understand/ that a man shall have no law and that every man may do what him lusteth/ but to be under the law is/ to deal with the works of the law/ and to work with out the spirit and grace/ for so long no doubt sin raineth in us thorough the law/ that is to say/ the law declareth that we are under sin/ and that sin hath power and dominion over us/ seeing we can not fulfil the law/ namely within in the heart/ for as much as noman of nature favereth the law/ consenteth there unto/ and delighteth therein/ which same is exceeding great sin/ that we can not consent to the law/ which law is nothing else save the will of god. And not to be under the law is/ to have a fire heart renewed with the spirit/ so that thou haste lust inwardly of thine own accord to do that which the law commandeth/ with our compulsion/ ye though there were no law. For grace/ that is to say/ Godis favour bringeth us the spirit/ and maketh us love the law/ soys' there now no more sin/ neither is the law now any more against us/ but at one with us and we with it.  
This is the right freedom and liberty from sin and from the law/ where of he writeth unto the end of this chapter/ that it is a freedom to do good only with list/ and to live well with out compulsion of the law. Wherefore this freedom is a spiritual freedom/ which destroyeth not the law but ministereth that which the law requireth/ and where with the law is fulfilled/ that is to understand/ lust and love/ where with the laweys stilled/ and accuseth us no more compelleth us no more/ neither hath ought to crave of us any more. Evyn as though thou were in debt to another man/ and were not able to pay/ two manner ways mightest thou beloosed. One way/ if he would require nothing of the and break thine obligation. An oath way/ if some other good man would pay for thee/ and give the as moche as thou mightest satisfy thine obligation with all. Of this wise ha' Christ made us free from the law/ therefore is this no wild fleshly liberty/ that should do nought/ but that doth all things/ and is free from the craving and debt of the law.  
In the vii he confirmeth the same with a similitude of the state of marrimony. As when the husband dieth/ the wife is at her liberty/ and the one loosed and departed from the other/ not that the woman should not have power to marry unto another man/ but rather now first of all is she free and hath power to marry unto another man which she could not do before/ till she was loosed from her first husband. Even so are our consefences bound and in danger to the law under old Adam/ as long as he liveth in us/ for the law declareth that our hearts are bound/ and that we cannot disconsent from him/ but when he is mortified and filled by the spirit/ then is the conscience free and at liberty/ not so that the conscience shall now nought do/ but now first of all cleaveth unto another/ that is to wet Christ/ and bringeth forth the fruits of life. So now to be under the laweys not to be able to fulfil the law/ but to be debtor to it/ and not able to pay that which the law requireth. And to be lose from the laweys/ to fulfil it/ and to pay that which the law demandeth/ so that it can now henceforth are the nought.  
Consequently Paul declareth more largely the nature of sin and of the law/ how that thorough the law sin reviveth/ moveth her selven/ and gathereth strength. For the old man and corrupt nature/ the more he is forbedden and kept under of the law/ is the more offended and displeased throweth/ for as much as he cannot pay that which is required of the law. For sin is his nature and of himself he can not but sin. Therefore is the law death to him/ torment and martyrdom. Not that the law is evil/ but because that the evil nature can not so free that which is good/ can not abide that the law should require of him any good thing. Like as a sick man can not so free that a man should desire of him to run/ to leppe/ and to do other deeds of an whole man.  
For which cause sancte Paul concludeth/ that where the law is understand and perceived of the best wise/ there it doth no more but utter sin/ and bring us unto the knowledge of our sylves/ and there by kill us and make us bond unto eternal damnation and debtors of the everlasting wrath of god/ even as he well feeleth and understandeth whose conscience is truly twitched of the law. In such danger were we year the law came/ but we knew not what sin meant/ neither yet knew we the wrath of God a 'pon sinners/ till the law had uttered it. So seest thou that a man must have some other thing/ ye and a greater and a more mighty thing them the law/ to make him ryghtewes and safe. They that understand not the law on this wise/ be blind/ and go to work presumptuously/ supposing to satisfy the law with works. For they know not that the law requireth a free/ a mylling/ a lusty and a love heart. Therefore they see not moses ryghtis the face/ the wail hangeth between/ and hideth his face/ so that they can not behold the glory of his countenance/ how that the law is spiritual/ and requireth the heart. I may of mine own strength refrain that I do mine enemy no hurt/ but to love him with all mine heart/ and to put a way wrath clean out of my mind can I not of mine own strength. I may refuse money of mine own strength/ but to put a way love unto riches out of mine heart can I not do of mine own strength. To abstain from adultery as concerning the uttewarde deed can I do of mine own strength/ but not to desire in mine heart is as unpossible unto me as is to choose whether I will hongyr or thirst/ and yet so the law requireth. Wherefore of a man's own strength is the law never fullfilled/ we must have there unto Godis favour and his spirit/ purchesed by Christ's blood.  
Nevertheless when I say a man may do many things uttewardly clean against his heart/ we must understand that a man is but dreven of divers appetites and the greatest appetite overcometh the less and carrieth the man away violently with her.  
As when I desire vengeance and fear also the inconvenience that is like to follow/ if fear be greater I abstain/ if the appetite that desireth vengeance be greater/ I can not but prosecute the deed as we see by experience in many murderers and thieves/ which though they be brought in to never so great peril of death/ yet after they have esscaped do even the same again. And common women prosecute there lusts because fear and shame are a way/ when other which have the same appetites in their hearts abstain at the least way uttewardly or work secretly being overcome of fear and of shame/ and so likewise is it of all other appetites.  
Further more he declareth/ how the spirit and the flesh fight together in one man/ and maketh an ensample of himself/ that we might learn to know that work a right/ I mean to kill sin in our sylves. He calleth both the spirit and also the flesh a law/ because that like as the nature of godis law is to drive/ to compel/ and to crave/ even so the flesh dryveth/ compelleth/ craveth and rageth against the spirit/ and will have her lusts satisfied. On the other side dryveth the spirit/ crieth and fighteth against the flesh/ and will have his lust satisfied. And this strife dureth in us/ a long as we leave/ in some more and in some less/ as the spirit or te flesh is stronger/ and the very man his own self is both the spirit and the flesh/ which fygreth with his own self/ until sin be utterly slain and he alltogedyr spiritual.  
In the viii. chapter he comforteth such fyhters/ that they despair not because of such flesh/ other think that they are less in favour with god. And he showeth how that the sin remaining in us hurteth not/ for there is no danger to them that are in christ which walk not after the flesh/ but fighten against it. and he expoundeth more largely what the nature of the flesh and of the spirit is/ and how the spirit cometh by Christ/ which spirit maketh us spiritual/ tameth/ subdueth/ and mortifieth the flesh/ and certifieth us that we are never the less the sons of god and also beloved/ though that sinner age never so much in us/ so long as we follow the spirit/ and fight against sin/ to kill and mortify it. And be 'cause the chastising of the flesh/ the cross and soferinge are nothing pleasant/ he comforteth us in our passions and afflictions/ by the assistens of the spirit which maketh intercession to God for us mightily with groanings that pass man's utterance/ man's speech can not comprehend them/ and the creatures morn also with us of great desire that they have/ that we were loosed from sin and corruption of the flesh. So see we that these three chapters/ the vj. seven viii. do no other thing so much as they do drive us unto the right work of faith/ which is to kill the old man and mortify the flesh.  
In the ix x. and xj chapters he treateth of Godis predestination/ whence it springeth all together/ whether we shall believe or not believe/ be loosed from sin or not be loosed. By which predestination our justifying and salvation are clean taken out of our haildes'/ and put in the hands of god only/ which thing is most necessary of all. For we are so week and so uncertain/ that if it stood in us/ there would of a truth no man be saved/ the devil no doubt would deceive us. But now is god sure/ that his predestination can not deceive him/ neither can any man withstand or let him/ and therefore have we hope and trust against sin.  
But here must a mark be set unto those unquiett/ busy and high climbing spirits how far they shall go/ which first of all bring hither there high reasons and pregnant wits/ and begin first from an high to sherdse the bottomless secrets of Godis predestination/ whether they be predestinate or not. These must needs other cast themsilves down hedelonge in to desperation or else commit themselves to free chance careless But follow thou the order of this pistill/ and no cell thyself with christ/ and learn to understand what the law and the Gospel mean/ and the office of both two/ that thou mayst in the one know thyself and how that thou hast of the self no strength but to sin/ and in the other the grace of christ/ and than see thou fight against sin and the flesh/ as the seven. first chapters teach the. after that when thou art come to the viii. chapter/ and art under the cross and soferinge of tribulation/ the necessity of predestination will wax sweet and thou shalt well feel how precious a thing it is. For except thou have borne the cross of adversite and temptation/ and hast felt thyself brought unto the very bryme of desperation/ ye and unto heel gates/ thou canst never meadle with the sentence of predestination/ with out thine own harm/ and with out secret wrath and grudgying inwardly against God/ for other wise it shall not be possible for the to thick that God is rightewes and just. Therefore must Adam be well mortified and the fleshly wite brought utterly to nought/ yet that thou mayst away with this thing/ and drink so strong wine. Take heed therefore unto thyself/ that thou drink not wine/ wile thou art yet but a suckling. For every learning hath her time mesasure and age/ and in Christ is there a certain childhood/ in which a man must be content with milk for a reason/ until he war strong/ and grow up/ unto a perfect man in christ/ and be able to eat of more strong meat.  
In the xii. he gevyth exhortations. For this manner observeth Paul in all his pistles/ first he teacheth Christ and the faith/ them exhorteth he to goog works/ and unto continual mortifying of the flesh. So here teacheth he good works in dead/ and the true serving of God/ and maketh all men priests/ to offer up/ not money and beasts/ as the manner was in the rhyme of the law butt there own bodies with killing and mortifying the lusts of the flesh. after that he describeth the outward conversation of Christian men/ how they ought to behave themselves in spiritual things/ how to teach/ preach and rule in the congregation of christ/ to serve one another/ to suffer all things pacienly and to commit wreak and vengeance to God/ in conclusion how a Christian man ought to behave himself unto all men/ to friend/ foe or what soever he be. These are the right works of a Christian man which springe out of faith. For faith keepeth not holiday/ neither sofreth any man to be idle/ wheresoever she dwelleth.  
In the xii. he reacheth to honour the worldly and temporal sword. For though that man's law and ordinance make not a man good before God/ neither justify him in the heart/ yet are they ordained for the furtherance of the communewelth/ to maynetene peace/ to puneshe the evil/ and to defend the good. Therefore ought the good to honour the temporal sword and to have it in reveraunce/ though as concerning themselves they need it not/ butt would abstain from evil of there own accord/ ye and do good with our man's law/ but by the law of the spirit which governeth the heart and grdeth it unto all that is the will of god. Finally he comprehendeth and knetteth up all in love. Love of her own nature bestoweth all that she hath and even her own self on that which is loved. Thou neadeste not to bid a kind mother to be love unto her only son/ moche less spiritual love/ which hath eyes given her of god/ needeth man's law to teach her to do her duty. And as in the beginning he did put forth Christ as the cause and auctor of our righteousness and salvation/ even so here setteth he him forth as an ensample to counterfeit/ that as he hath done to us/ even so should we do one to another.  
In the xiv. chapter he teacheth to deal soberly with the consciences of the week in the faith/ which yet understand not the liberty of christ perfectly enough and to faver them of christian love/ and not to use the liberty of the faith unto hindrance/ butt unto the furtherance and edifying of the weak. For where soche consideration is not/ there followeth debate and despising of the gospel. It is better therefore to forbear the weak a while/ until they wax strong/ then that the learning of the gospel should come allogedre under foot. And such work is a singular work of love/ ye and where love is perfect there must needs be such a respect unto the weak/ a thing that Christ commanded and charged to be had above all things.  
In the xv. he setteth forth christ again to be counterfeited/ that we also by his ensample should suffer other that are yet weak/ as them that are frail/ open sinners/ unlearned/ unexpert/ and of loathsome manners/ and not to cast them away forthwith/ but to suffer them till they wax better and exhort them in the mean tyme. For so dealt Christ in the gospel and now dealeth with us daily/ sofering our unperfetnes/ weakness/ conversation and manners not yet fassioned after the doctrine of the Gospel/ butt smell of the flesh/ ye and sometime break-forth into the outward deeds.  
After that to conclude with all he wisheth them increase of faith peace and of joy of conscience/ praiseth them and committeth them to God and magnifieth his office and administration in the Gospel/ and sobirly and with great discretion desireth succour and aid of them for the power saints at hierusalem/ and it is all pure lore that he speaketh or dealeth with all. So find we in this pistle plenteously unto the uttenioste/ whatsoever a Christian man or woman ought to know/ that is to weet/ what the law/ the gospel/ sin/ grace/ faith righteousness/ christ/ God/ good works/ love/ hope/ and the cross are/ and even where in the pith of all that pertaineth to the Christian faith standeth/ and how a Christian man ought to behave himself unto every man be he perfect or a sinner/ good or bad/ strong or week/ friend or foe/ and in conclusion how to behave ourselves both toward god and toward oureselves also. And all things are profoundly grounded in the scriptures and declared with ensamples of himself/ of the fathers and of the prophets/ that a man can here desire no more. Wherefore it appeareth evidently that Paul'S mind was to comprehend briefly in this pistle all the whole learning of Christ's Gospel/ and to prepare an introduction unto all the old testament. For with out doubt whosoever hath this pistle perfectly this heart/ the same hath the light and the effect of the old testamemte with him. Wherefore let every man with out exception exercise himself therein diligently and record it night and day continually/ until he be full acoynted therewith.  
The last chapter is a chapter of recommendation/ wherein he yet mingleth a good monition/ that we should be ware of the traditions and doctrine of men/ which beguile the simple with sophestry and learning that is not after the gospel/ and draw them from Christ/ and nuzzle them in week and feeble and (as paul calleth them in the pistle to the galathians) in bedgerly ceremonies/ for the intent that they would live in fat pastures/ and be in authority/ and be taken as christ/ ye and above christ/ and sit in the temple of God/ that is to wit in the consciences of men/ where god only/ his word/ and his christ ought to sit. Compare therefore all manner doctrine of men unto the scripture/ and se whether they agree or not. And commit thyself whole and all togedre unto Christ/ and so shall he with his holy spirit and with all his fullness devil in thy soul Amen.  
Here followeth a treats (to fill up the lief with all) of the pater noster/ very necessary and profitable/ wherein (if thou mark) thou shalt perceive what prayer is and all that belongeth to prayer. The sinner prayeth the petitions of the pater noster/ and God answereth by the law/ as though he would put him from his desire. The sinner knowledgeth that he is worthy to be put back/ nevertheless faith cleveth fast to godis promises/ and compelleth him/ for his truths sake/ to hear her petition. Mark this well and take it for a sure conclusion/ when god commandeth us in the law to do any thing/ he commandeth not therefore/ that we are able to do it/ but to bring us unto the knowledge of ourselves/ that we might see what we are and in what miserable state we are in/ and to know our lack/ that thereby we should torn to god and to knowledge our wretchedness unto him/ and to desire him that of his mercy he would make us that he biddeth us be/ and to give us strength and power to do that which the law requireth of us. Noote this also/ that prayer is nothing else save a morning of the spirit/ a desire/ and a longing for that which she lacketh/ as the sick mourneth and sorroweth in his heart longing after health. And unto prayer is requered the law and also the gospel/ that is to say the promises of God. The office of the law is only to utter sin and to declare in what miserable damnation and captivity we are in. Is it not a miserable/ yea fearful and an horrible damnation and captivity that we are in/ when our very hearts are so fast bound and locked under the power of the devil/ that we can not once as much as consent unto the will of almighty God/ our father/ creator/ and maker? ye and yet see not this so great/ so sharp/ so cruel/ and terrible vengeance of God upon us/ until the law come. The law than bringeth a man unto the knowledge of himself/ and compelleth him to morn/ to complain/ to sorrow/ to confess and knowledge his sin and misery/ and to seek help. The gospel enticeth draweth and showeth from whence to fetch help/ and coupleth us to God thorough faith. Faith is the anchor of all health and keepeth us fast unto the promises of God which are the sure haven or port of all quietness of the conscience. Nothing/ neither the law neither works neither yet any other thing can quiette a man's conscience save only faith and trust in the promises of God. faith sofreth no wind no storm no tempest of adversite or temptation/ no threatenings of the law/ no crafty sotylte of the devil to seperatt us from the love of God in Christ jesus/ that is to say/ to make us believe that god loveth us not in Christ and for Christ's sake. Prayar is the effect and work of faith/ and the spirit thorough faith prayeth continually with mornings passing all utterance of speech/ confessing and knowledging her grievous bondage/ her lack and weakness/ and desiring help and succre. Now sayest thou that their is not so great distance between heaven and earth/ as between prayer and mombling a pair of matenses or numbering pater nosters and honouring God with the lips/ I pass over with silence/ how with out all fruit/ ye with how tereble ignorance the lay and unlearned people say the pater noster and also the creed in the latin tongue. Moreover they never pray which feel not the working of the law in their hearts/ and have their consciences shaken and broysed and as it were beaten to powder with the thunderbolt their of. Consider and behold thyself their fore in the law diligently as in a glass/ and then come and confess thy sin/ thy lack and poverty unto god with out all manner feigning and hypocrisy/ morning and complaining over thine horrible damnation/ bondage and captivity and with a strong faith pray god to have mercy on the for Christ's sake/ to fulfil his promises/ to give the his spirit/ to lose thee/ to strength thee/ to fulfil all his godly will in thee/ to pour the riches and treasure of his spiritual gystes in to thee/ and to make the such a won as his heart hath pleasure and delectation in. And above all things desire him to increase thy faith/ and pray after the manner and ensample of this treats here following.   
The Sinner 
O our father which art in heaven/ what a great space is between the and us? How therefore shall we thy children here on earth/ baneshed and exiled from the in this vale of misery and wretchedness/ come home to the into our natural country?  God 
The child honoureth his his father/ and the servant his master. If I be your father where is mine honour. If I be your lord where is my fear. Malachias. j For my name thorough you and by your means is blasphemen railed upon and evil spoken of Esaias, lij.  The Sinner. 
Alas O father that is truth/ we knowledge our sin and treaspace/ nevertheless yet be thou a merciful father/ and deal not with us according to our deservings/ neither judge us by the rigorousness of thy law/ but give us grace that we may so live/ that thy holy name may be hallowed and sanctified in us. And keep our hearts/ that we neither do nerspeake/ no/ that we not once think or purpose any thing/ but that which is to thine honour and praise/ and above all things make thy name and honour to be sought of us and not our own name and vain glory. And of thy mighty power bring to pass in us/ that we may love and fear the as a son his father.  God 
Sow can mine honour and name be hallowed among you/ when your hearts and thoughts are all ways inclined to evil/ and ye in bondage and captivity under sin/ more over seeing that noman can sing my laud and praise in a strange countrepsal. cxxxuj.  The Sinner. 
O father that is truth/ we feel our members ye and also the very hearts of us prove and ready to sine and that the world/ the flesh/ and the devil rule in us/ and expel the due honour of thine holy name. Wherefore we beseech the most mercy full father/ for the love that thou hast unto thy son christ/ help us out of this miserable bondage/ and latt thy kingdom come/ to drive out the sin/ to lose the bonds of satan/ to tame the flesh/ to make us righteous and perfect/ and to cleve unto thee/ that thou only mayst reign in us/ and that we may be thy kingdom and possession/ and the obey with all our power and strength/ both with in and with out.  God 
Whom I help them I destroy. And whom I make living/ safe/ rich and good/ them I kill condemn and cast them away/ make them bedgers and bring them to nought. But so to be cured of meye will not suffer psalm lxxvij How then shall I heal you/ ye and what can I do more? jesaias. u  The Sinner. 
That is to us great sorrow and grief/ that we can neither understand nor suffer thy wholesome hand/ Wherefore help dear father/ open our eyes/ and work patience in us/ that we may understand thy wholesome hand/ and also patiently suffer thy Godly will to be fulfilled in us. Furthermore though thy most wholesome cure be never so painful unto us/ yet go forward therewith/ punish/ beat/ cut/ burn/ destroy/ bring to nought/ damn/ caste down unto hell/ and do whatsoever thou wilt/ that thy will only may be fulfilled and not ours. forbid dear father and in no wise suffer us to follow our own good thoughts and imaginations/ neither to prosecute our own will/ meaning and purpose. For thy will and ours are clean contrary one to the other/ thine only good/ though it other wise appear unto our blind reason/ and ours evil/ though our blindness see it not.  God 
I am well served and dalte with all/ that men love me with their lips and their hearts are far from me/ and when I take them in hand to make them better and to amend them/ then run they backward/ and in the myddis of there curing/ while their health is a working/ they withdraw themselves from me/ as thou readest psalm lxxvij conversi sunt in die belli. they are turned back in the day of battle/ that is to say/ they which began well and committed themselves unto me/ that I should take them in hand and cure them are gone back from me in time of temptation and killing of the flesh/ and are returned to sin and unto dishonouring of me again.  The sinner 
O father it is true/ no man can be strong in his own strength/ in the second chapter of the first of the kings. You and who is able to suffer and abide before thine hand/ if thou the self strength and comfort us not. Wherefore most merciful father thake us unto thy cure/ fulfil thy will in us/ that we may be thy kingdom and inheritance/ un to thy land and praising. Also dear father strength and comfort us in such business with thy holy word/ give us our daily breed/ grave and print thy dear son jesus in our hearts/ that we strengthened thorough him may cheerfully and gladly suffer and endure the destroying and killing of our will/ and the fulfilling of thy william. You and shed out thy grace upon all christente and sand learned priests and preachers/ to reach us thy son jesus purely/ and to feed us with the word of thy holy gospel/ and not with the dreeggꝭ and chaff of fabelles and men's doctrine.  God 
Hit is not good to cast pearls before swine/ neither to give holy things and the children's breed unto the dogs and bounds. You sin continually with out ceasing/ and though I let my word be preached a 'mong you never so much/ yet ye follow not/ neither obey/ but despice it.  The sinner 
O father have mercy on us/ and deny us not that breed of love/ it greveth us sore/ even at the very heart roots of us/ that we can not satisfy thy word and follow it/ we desire the therefore to have patience with us thy power and wretched cheldrens/ and to forgive us our treaspace and guilt/ and judge us not after thy law/ for noman is rightewes in thy presence. Look on thy promises/ we forgive our treaspasers and that with all our hearts/ and unto such haste thou promised forgevenes/ not that we thorough such forgevenes are worthy of thy forgevenes'/ but that at thou art true/ and of thy grace and mercy haste promised forgevens unto all them that forgive their neighbours/ in this thy promise therefore is all our hope and trust.  God 
I forgive you oft and lose you oft/ and ye never abide steadfast. Children of little faith are ye. You can not watch and endure with me a little while/ but at once foul again in to temptation/ Matthew xxuj.  The sinner 
Weak are we oh father and feeble/ and the temptation great and many fold/ in the flesh and in the world. Keep us father with thy mighty power/ and let us not fall in to temptation and sin again/ butt give us grace that we may abide standing/ and fight manfully unto the end/ for with out thy grace we can do nothing.  God 
I am righteous and right is my judgement and therefore sin may not be unpunished/ ye and ye must suffer evil and affliction/ and as wytchinge that ye have temptation thereby/ that is your sins fault only/ which compelleth me their unto/ to kill it and to heal you/ For sin can with no nother medicine be drawn out of you/ but thorough adversite and sofering of evil.  The sinner 
For as much then as adversite tribulation affliction and evil which fight against sin give us temptation/ deliver us out of them/ finish thy cure and make us thorough whole/ that we loosed from sin and evil may be unto the a kingdom/ to land/ to praise and to sanctify thee/ amen. And seeing thou hast taught us thus to pray/ and hast promised also to hear us/ we hope and are sure that thou wilt graciously and mercifully grant us our petitions/ for thy verities sake/ and to the honouring of thy truth/ Amen.  
Finally some man will say haply/ what and if I can not believe that my prayer is heard. I answer. Then do as the father of the possessed did in the ix of mark/ when Christ said unto him/ if thou couldest believe/ all things are possible unto him that believeth. The father answered I believe lord/ help mine unbelief/ that is to say/ heal mine unbelief and give me perfect belief and strength the weakness of my faith and increase it.