The first Chapter.

I Paul, whom men here­tofore haue called Saule, Act. 8.9.26. that is to say, one which is now become of a busie and troublesome felow, or of a very tyrant and persecuter, a well stayed, peaceable, and quiet man: and was bound many yeres agone vnder the law of Moyses, strayghtly to serue and obey him: Act. 13. but now at this tyme [...]n made frée from him, set at libertie, and pref [...]rred to the highe fréedome, seruice, and dignitie of the great God our Lorde Iesus Chryst: yet notwithstanding, I am not thereby falne into the corrupte state of Apostacie, or a cleane forsaker of Moyses institutions: but am called to be Chrystes true messanger, and therefore now more highly aduaunced, than when I was one of the stoute and mightie d [...]ders of the Pharisies secte against Moyses. For the cause thereof was, that béeing then not truely godly, nor ledde by the spirite of truthe: and although learned, yet not rightly learned, but a wanderer in darkenesse and error, I missed very farre from the veritie, and from the true vnder­standing of the holy law of God. But now I may rightly be called a true Pharisie, that is, one which by grace am cho­sen, separated, and put aparte by the Lorde Iesus Chryst him selfe, who hath endued me with the spirite of truth, Act. 13. to preach and teache the Gospell of his eternall father, which is not any new Gospell, of lately inuented, but the same that was [Page] promised long before by the holy Prophets vppon the sonne of man, Deut. 18. Act. 3. which at hys tyme appoynted, was borne of the stocke of Dauid, as touching the fleshe, and was also de­clared of the holy Ghoste to bée the eternall Sonne of the euerlasting God, Math. 1. 2. Timo. 3. as moste truely appeareth: bycause after hys bodily death and buriall in the Sepulchre, he trium­phantly rose agayne, Act. 9. euen with the same very flesh. In which mightie and notable mysterie, he dyd not only teache vs the resurrection also to come of our fleshe: but also him selfe to be the beginner and onely author of the same. By whom I am appoynted to the function and high office of an Apostle, that like as the Gospell of God hath ben promulgate and taught among the nation of the Iewes, so it might also by me be declared vnto the Gentiles. Not to any suche intente that they should be burdened with the mightinesse and char­ges of the law: but rather that they shoulde submitte them selues to the onely true fayth in Iesus Chryste, and to be brought herevnto not by the vayne gloses of Philosophers (of the which sort all you be that are Gentiles) but by recei­uing the name of Chryst in holy baptisme, and so made the children of God by adoption, to refrayne your selues from al vayne and fantasticall persuasions, paynted, and damnable opinions as be now, and long hath ben amongst you: inas­muche as the adoption it selfe is through grace in Chryst Iesus generally offered to all men. Therfore I say to al you that be at Rome, (the faythfull louers of God, and forsakers of your olde iniquities) I wish the grace, 1. Cor. 1. Gala. 1. mercy and peace of God: not such peace verily as the world giueth, but the ve­ry true, perfect and new peace, which onely procéedeth from the father & almightie God of heauen. And first of all things I thanke the same father of heauen for you, that it hath plea­sed him (by his sonne Iesus Chryst) to giue this inestimable benefite vnto you. Which, although you haue ben heretofore al infidels, miscreants and idolaters, & deserued by Gods iu­stice to be eternally damned: yet now, he wil that your fayth and profession shuld in such sort be changed, made [...] strong in him, that it may most happily redounde to your [...] ­noume [Page 2] and speciall commendation throughout all the whole world. The which thing, (considering my deare & tender loue towards you) can not be but most ioyfull and comfortable to me, for God the father is my recorde, whom I now serue, not in vayne and dead Ceremonies, 2. Tit. 1. but in the powre of his spi­rite, preaching the glad tidings of his deare sonne, that al­ways (from time to time) I haue you in my thought & remem­braunce, The cause whi Paule desireth to be at Rome praying continually to God (that if it be possible) I might once come vnto you, and sée you at Rome, for I thinke very long there to sée you, and to be made ioyfull of your god­ly companies. Not séeking therby mine owne profite or sin­guler aduauntage, but most hartily desirous to bestow vpon you some healthsome frute of my Apostleship, and to exhibite vnto you, not the grosse seruice or dead Ceremonies of Mo­ses, but the very delectable, yea most swete and spiritual good taste of the sauiour Iesus Christ, and to speake vnto you after mine affection & familiaritie togither, to the ende that one of vs may comfort another in the onely true fayth, which wée now haue in our Lord Iesus, and to the confirmation & esta­blishing one another in the same heauenly gifte. All whiche, though they be not yet hitherto done as moste rightly beho­ueth, surely for my parte I am in no faulte thereof: Paule excu­seth himselfe and shewith the cause of his going to Rome. for I haue most earnestly wished to haue ben among you, but alas I haue had many impediments and lets to the contrary. And for this cause specially I haue desired to sée you, that it might bée my lotte and good happe, aswell to profite you and to doo you good, as I haue doone vnto other Nations. For as God him selfe is an vniuersall God, and Lorde of mercy to all men: euen so (by his mercy) is the Gospell vniuersall, and in time to be vttered to all nations. The gospell of Christ is offe­red vnto al mē without exception. Wherefore in déede I confesse it my duetie, not onely to declare the holy Gospell to the Iew, but also to the Gentile not onely to the wise and learned, but also to the most barbarous, rude & vnlearned: yea to euery man whatsoeuer he be without exception, onlesse he most wickedly, and with fixed will withstande and resist the same. For which consideration (in the zeale of my Lorde Chryst, & to do you good) mine hart melteth within me, vntil [Page] I preache the Gospell also vnto you that be at Rome. Paules bolde­nesse in prea­ching the gos­pell. And you shall vnderstande, that as I feare not at all the state of your great, mighty, famouse and pompouse Empire: so am I not ashamed of the humble and base state or appearaunce of Chrysts kingdome, nor of the preaching of his holy Gos­pell, in the simplicitie and plainenesse therof: which although it bée to the vnfaythfull but a scoffe, a mocke or scorne: yet is the same to all the faythfull the moste high, mightie, and puissaunt vertue of GOD, through which onely they bée brought to the hauen of felicitie, and to eternall saluation. The excellencie of whiche precious and inestimable trea­sure, neyther the lawes of the Iewes, neyther the precepts of your Philosophie or fantasticall imaginations, could once possibly attayne or bring to passe. Ignoraunce of the soules sick­nesse. Howbeit it was first prea­ched to the Iewe, and after to the Gentile. In myne opini­on he is very far frō healthfull state, which in sickenesse nei­ther knoweth what his disease is, neyther woteth where to séeke redresse for y ^e same. Many heretofore (in the blindnesse of their hearts) haue thoght that their iustification or state to saluation, dyd stande in the superstitious worshipping of vayne images, or else in the outwarde obseruaunce of Moy­ses lawe: From whence our sure iusti­fication flow­eth. but the onely true and sure iustification floweth méerely and simply out of the fayth which we haue in our Lorde Iesus Chryst. For if men will confesse that God hath already truly perfourmed vnto vs (through his deare sonne) all such things as was before promised of him in the Bookes of the Prophets: vndoubtedly the certayntie of that fayth and true trust, sufficiently iustifieth all men vnto eternall saluation. Abac. 2. Hebr. 10. The iuste man (sayth Abacuc) shall liue by hys fayth. But whereas in tymes passed God hath séemed to winke, or rather in déede to sléepe at the sinnes and iniqui­ties of men: now he earnestly sheweth him selfe to be brode waking, and declareth to the worlde the issue of his iuste furie and anger, aswell agaynst the Iewe and all them that be vnder the lawe, The iust cause of Gods fury after the kno­wen light of the Gospell. as agaynst the Gentile and them that haue not the law. And specially bycause they now knowing the truth of God, doo not truely apply it to pietie and godly [Page 3] liuing, but still doo continue in the beastlynesse of their former iniquitie, to heape iustly vpon them selues the fierce wrath of God. And further, bicause they now perceiuing and knowing more and more the secrets and high mysteries of the kingdome and grace of God, Act. 18. than the multitude of the common people doth, yet they doo no lesse vnthankfully re­ceiue it, and giue it their carelesse and negligent flippe, than though they knew nothing thereof at all. And though it be impossible wholly and throughly to know the high maiestie of the immortall God, yet as muche as is possible and suffi­cient for man to know, the Iewes of all other nations haue had the grace offered of true instructions, for the which they should moste highly haue thanked and praysed their God: In asmuche as it was his owne teaching in the Bookes of the Prophets, wherein he spake onely to the Iewes, to the great admiration of all the whole worlde besides: yea and although God him selfe be an inuisible God, and not to bée rightly comprehended of flesh and bloud, One way how to knowe al­mighty God. The workes of God. yet he is not alto­gither aboue our godly imagination and vnderstanding, but dothe appeare wonderfully vnto vs by the same vnder­standing, as it were by a figure or in a glasse, and that by the mightie, straunge, and maruellous workmanshippe of thys present worke, and by the gouernement of the same: The world hath his beginning and en­ding. of the which, although there were a beginning, and shall also haue an ending, yet notwithstanding the wonderfull making and direction thereof declareth moste playnely the vertue and great maiestie of the Maker, not to be as his creatures, but sheweth him selfe thereby neither to haue had begin­ning, neither yet to haue any ending. God without beginning or ending. In all which God hath opened the state of his eternall deitie vnto them, to the ende they should (of all others) haue nothing to lay for their ex­cuse agaynst him: but they knowing him, and béeing well assured thereby that he was God, yet they would not take him as God, Psalm. 106. Iere. 2. neither giue him therefore their due and hartie thanks, but wholly abandoning them selues, and giuen ouer to pride and vanitie, were deceiued in their blinde imagina­tions of their hearts, and brought thereby into vtter forget­fulnesse [Page] of God, ignoraunce and damnable darknesse. And where they so muche boasted themselues of their owne wise­dome, they playnely became before him starke idiotes, or ve­ry fooles. Beholde (I pray you) and sée into what blindnesse and madde foolishnesse they fell into. They forsooke the very Maiestie of the true God, that is onely almightie, immor­tall and mercifull, Eze. 14. and gaue his glory vnto the images of moste frayle, mortall, and wicked men: and not onely of men, but also of brute beasts and foules, and that more abho­minable is, of venimous Serpents, créeping and noysome vermine of the earth. In suche sorte of prodigiouse and most monstruouse idolatrie, God giuing them ouer, suffered them to fall, and to wallow like moste filthy Swine, in all suche vnclenlinesse, Great abhomi­nation. and most abhominable filthinesse, that they in continuance of time, defiled their owne bodies with the most vncleane sinne and horrible filthe of the Sodomites, and moste beastly dooings agaynst nature. 2. Reg. 11. Ezechi. 14. Certaynely God did suffer them to fall into these abhominations, not without great cause, which for their pride sake, stoutnesse, and vayne-glorie, A grosse sinne yet remaining among the professors of Christ. made of the almightie, true, and euerliuing God, a counterfeted, most miserable & dead Idol, wrought with the hand of wretched man, & al that they did was vtterly against the heare, peruerse, most monstruouse, and cleane out of all order. For they honored (I say) the creatures in stéede of the creator him selfe, which is onely to be exalted, blessed, and worshipped for euer and euer, Amen. Also God did not suffer the men of the Iewes, Leuit. 18. thus agaynst nature, and most wret­chedly to abuse their owne flesh, but also their wiues (in the vncleannesse of their hearts) to relinquish the naturall vse of their husbands, and to become moste miserable and filthy sinners agaynst nature: that is, as the men dyd, so they also did most filthely accomplish (like monsters) their stinking luste one with an other. All which they committed, be­cause they hauing the lighte and truthe of God shyning vn­to them before their eyes, Prouerb. 1. Act. 7. woulde not receyue the lighte, but chose rather vaynely to lyue in the darkenesse of their dreames, in superstition, and in moste damnable idolatrie. [Page 4] And the common enormities that were dayly amongst them (besides other abhominable wickednesses, Greate are the abhominations of manne where the grace of God is withdravvē. which are not héere named) were these: they were full of vnrighteouse dooing, giuen to fornication, wickednesse, couetousnesse, ma­liciousnesse, full of enuie, murther, debate, deceite, euill con­ditioned, whisperers, backebiters, haters of God, dooers of wrong, proude, boasters, bringers vp of euill things, disobe­dient to father and mother, without vnderstanding, coue­naunt breakers, vnlouing, truce breakers, and mercylesse. They therefore which knowe that there is a God, God terribly plageth after his grace once offered and vnthankfully taken or wil­fully neglected and haue the lighte of hys grace offered vnto them, and will not thankefully recoyue it & practise it in conuersation, but turne their hearts to wickednesse and abhomination. Let them also assuredly knowe, that the same God is also moste iuste, and wyll suffer all those to fall into suche lyke accursed and sem­blable myseries, that forsake hys holy doctrine, for their owne foolish imaginations or deuyses of men, Ose. 7. not onely all the workers thereof themselues, but also all the whole filthy hande of all the like sinnefull consenters.

The .ij. Chapter. The rebuking of the Iewes, which as touching sinne, are like or worse than the heathen.

HOw be it, notwithstanding all this, it beho­ueth a godly and true Chrystian man, to take héede and bée fearefull howe he iudge hys neyghbour and condemne hys brother in all hys faultes, or in suche as he thynketh him selfe blame worthy, least he iudge that nought which God accepteth & taketh for good, or that for good which of it selfe is starke nought. Math 7. 2. Reg. 12. Therfore O thou vaine mā what soeuer thou be, y ^e bostest thy self in the actes & holinesse of thine [Page] owne lyfe, and condemnest another man in his dooings, thou verily art to rashe in iudgement, and in great danger of Gods indignation. For in that thou condemnest another man, thou iustely also condemnest thy selfe, bycause thou doest euen the same which thou condemnest in the other. And thus thou béeing guiltie with him whom thou iudgest of the same cryme, thou giuest sentence vtterly agaynst thyne owne selfe. Some one man may soone be beguyled, and an­other may peraduenture easily anoyde his condemnation among men, which giue their iudgement onely vppon con­iectures, but no man may anoyde the iuste iudgements of God, who séeth in secrete all things, whose iudgement is true, and whose sentence is pronounced, not vppon coniec­tures or doubtfull cases, but according to truthe and moste certayne knowledge, as he is almightie, and a God of truth. Therefore O thou Gentile (for euen thée do [...] I meane al this whyle, An exhortati­on to auoid rashe condem­nation and iudgement. and speake vnto thée euen in the vowels of Chryst) that thou diligently take héede, least through pride in thy selfe thou ouer rashly condemnest the poore and vnhappie Iewe, which is now falne into the aforesayde abhominable vices. For assure thy selfe, in condemning the Iewe thou doest not onely giue sentence agaynst thine owne selfe, by­cause thou comittest euen the same faults, but shalte be sure also to abide the iudgement of God agaynst thée, as it was agaynst the Iewes. For thinkest thou to auoyde the punish­ment of God which finnest agaynst him, and canst not a­uoyde the displeasure of him in this world, and in the world to come (who respecteth no persons) and whom thou haste to gréeuously offended? Or doest thou thinke it conuenient to auoyde the iuste iudgement of God, séeing thou wilte suf­fer no man to auoyde thy iudgement which offendeth thée? Or doth the softenesse of our Lorde (in leauing thée vnpu­nished for a tyme) giue thée occasion to contemne and des­pise him, as though he dyd winke at thy sinnes, or fauour thée in the dooings of them? Thou shouldest rather reuolue with thy selfe, that his softnesse, mercifull lenitie, long suffering, and great gentlenesse doth not put away frō thée his iustice, [Page 5] sharpe iudgement and punishment. Esay. 30. Act. 17. But méekely and gentle­ly allureth thée vnto himselfe, and draweth thée thereby to hartie and true repentance: and vseth vnto thée first his gen­tlenesse, to the end, that for his sake againe with like vertue, thou shouldest begin to hate and reforme thy selfe. But thou doest all to the contrary: for thou makest of his gentlenesse towardes thy selfe, The lenitie of God abused. an occasion of thine owne damnation: bi­cause thou wouldest not by gentlenesse and méekenesse, be orderly brought into the right seruice of God. Wherfore, the more that God stirreth thée héereby, to perfect pietie and true godlinesse, the more thou heapest vpon thy selfe, the treasure of condemnation and the ire of God, if thou doest not as a Christian, conforme thine actes thereunto. Which, although he do not now hastily appear [...] vnto thée with the swiftnesse of his fury: yet hath he his time of iudgement ouer thée, Psalm. 61. & wil most iustly be reuenged vpon thée, at the terrible and moste dreadful day of dome, God by his loue and long suffering, stir­reth man to repentaunce. and to flye therby the terror of his vēgeāce. when he shall put apart his clemencie and softnesse, and giue more sharpe and bitter punishment, bothe vnto thée, and to all suche, as before were more stirred to repentance, by his great mildnesse, vnspeakeable loue and gentlenesse. At which great and terrible day, he will giue his iudgement, not according to the māner and custome of men, sometime fauouring one partie more than another: or like suche a one which is often deceiued in the truth of his iudge­ment: but as a God almightie, Psalm 61. most vprightly & truely kno­wing all things, will rewarde euery man moste vprightly, according to his due desertes. To some, he will giue euerla­sting life: that is, to all those, which perseuering in godly life and conuersation, do not hunte after the corrupt, fraile, and vaine pleasures of this world, but doe séeke after the true glory, honor of God, & immortalitie. And to some, which (in their pride and statelinesse) had rather obey to iniustice, than to true rightuousnesse, to lying, vntruth & superstition, Thessa. 1. than to the truthe and holinesse of Gods commaundements, shall be giuen the reward of indignation, the ire of God, the affliction and tormenting of the deuil, and of a gnawing and damned conscience: which punishment, abideth indifferently [Page] all men, that carelesly liue to offend. But first of al the Iew, and then the Gentile: that the Iew may haue the first plages and punishment, which (firste of all other) had the goodnesse of God offered vnto him. Contrariwise, glory, honor, peace and immortalitie, shall be giuen indifferently vnto all men, that embrace Gods will and liue well: but firste vnto Abra­ham and to the Iewe, Act. 10. Ephe. 6. Gala 2. and after to the Gentile: for God hath no respecte to persones, as other iudges of the world haue: but he is perfectly iust, vpright, and truely indifferent to all men. Therefore, what so euer they be that offend, hauing no lawe, shall so perishe without lawe. And who so euer haue receiued the lawe and offende therein, shall also be condemned by the lawe. Math. 7. Luc. 6. Iac. 1. Neither shall it be inoughe for the Iewe to haue heard the lawe, and so to thinke himselfe the rather iust before God: but they which (in Christ) do the actes and déedes of the law, shall be before him iustified and imputed rightuous. God on­ly him selfe is all goodnesse, and therefore he moste alloweth and approueth the good woorkes of men, thoughe there be a­mong them, Gods lavve knovven and practised re­quireth sharpe punishment. no lawe at all written. And the displeasure of God is so muche the more ouer them which haue a lawe, bi­cause they frame not their liues according to the lawe. Howe be it, it cannot be truely saide, that there be men, which liue to them selues without lawe: for all nations that be, thoughe they haue not the written lawe of Moses: yet they do in effect the works of Moses law, bicause they haue the law of nature grafted in their hartes. And what so euer thing is commaun­ded and done vnder the lawe, by them that haue it written in bookes and tables, the same do they also, which haue the lawe of nature grafted in their hartes. For all suche, theyr owne conscience doth secretely saue or condemne them: they hauing cogitations and thoughtes within them selues, Math. 25. that daily doth bothe accuse and excuse them. God shall iudge all these, accor­ding to the same secrete lawe of nature: which thoughe it be not nowe openly knowne to men, yet God which knoweth all things, and séeth all things in secreate, shal giue his iudge­ment thereafter. But this iudgement shall be done of God by his deare sonne, which is now our Lord and moste rightuous [Page 6] sauioure, and shall be at the iudgement day, the iudge of al the worlde: which thing, is the true saying of the Gospell, least it be taken of some for a fable or dreame, whereof I now moste reuerently speake. Therfore, O thou Iew, y ^t standest so much in thine owne conceit, and arte proud that arte called a Iewe, Iohn. 8. making thy reckening vpon the priuiledge of the lawe, which was giuen of God only vnto thée, and doest vaunt and boaste God to be the author of thy religion: whose minde and plea­sure thou knowest by the Scriptures that came from him, and arte brought vp and taught in the misteries of the lawe, whereby thou doest not only knowe what things are to be a­uoided, and what to be folowed, and of all good things what be the best: but also thinkest thy selfe able, to be a guide vnto the blinde, and to shine before them which be in darkenesse: that is, to be a teacher of them that be rude, and to be an in­structor of them which haue no knowledge: all which things, though God haue shewed them vnto thée, in giuing the lawe only vnto thée, shalt thou therefore thinke thy selfe better than the Gentile? No verily: The lawe what it wor­keth. but the lawe which God hath giuen thée for good, maketh thy cause and matter woorse, before the iudgement seat of God, except thou directest thy life and con­uersation according to the lawe, in which thou doest so muche glorie and make thy boaste: else, the knowledge of the lawe, whereof thou so greatly makest thine accompt, To trust to the lawe is daungerouse. shall be a very snare to take thée withall, to thine vtter ouerthrowe and con­fusion. Therfore O thou vaine man, which bostest of the law, why doest thou aduance thy selfe on this maner? why teachest thou another, and leauest thy selfe vntaught? Math. 7. why doest thou preache that theft shoulde not be committed, and yet thou thy self art a théefe? why dost thou commaund other to forsake ad­ultry, and thou thy self art defiled therwith? why dost thou ba­nish idolatrie in another, and art thy selfe polluted with wor­shipping of images? And in conclusion, why dost thou glory a­mongs men, in that thou hast receiued the law at Gods hāds, and in transgressing the fame, doest dishonoure God? For in that thou séekest praise and honoure of men (by reason of the lawe) thou arte become a vessell of muche dishonoure to God, [Page] which should by thée only, haue all the honor and glory. And although no mannes iniquitie can in déede dishonor God: yet thou doest as muche as in thée lieth, to dishonor him. Of the like sort of men, Esay 52. Ezechi 36. the holy Prophets héertofore haue spoken, as it is wrytten in Esay and Ezechiel: The name of the Lord (saye they) is slaundered by you, and hath through your fault an euill report among the nations, that are inclined to idola­trie: in as muche, as you proudly glory in the only title of the law, and yet among your selues, do liue most sinnefully and wretchedly against the lawe. Neither is it sufficient for thée to be a Jews borne, or to be of the Jewes religion; for then shall Circumcision only profite thée, so farre foorth as thou perfor­mest the things, for whose cause Circumcision was first gi­uen: and also accomplishing suche things in thy life, which thou professest in thy Ceremonies. Otherwise, if thou trans­gresse the lawe, it shal no more profit thée to be Circumcised, before the face of the iust God, than though thou werte neuer Circumcised. Wherefore, like as Circumcision is turned to vncircumcision, vnlesse thou also performe the other déedes of the law (which appertaineth to good manners and vpright conuersation:) euen so, vncircumcision shal not hurt the Gen­tile, but shall be accepted for circumcision, if be leaue and for­sake the Ceremonies of the law, and performe those things, that be in déede the whole summe of the law: which is, a pure and a cleane life, and shall also obey Christ, which is the end of all lawes. Therefore thou Jewe, the Gentile shall be made equall with thée in this behalfe: yea, he shall be preferred be­fore thée, and be better taken than thou, bicause he knoweth no Circumcision; and his innocencie and cleane life, shall make thine iniquitie more damnable, bicause he not profes­sing the lawe, dothe yet declare the ende of the lawe, in the actes of his good and godly life: where thou glorying in the wordes and sillables of the lawe, and professing Circumcisi­on, doest violate that, which is the chéefe of the lawe. God, which iudgeth not after the outwarde appearance of the bo­dy, but after the godlinesse of the spirite, taketh no man for a Jewe, except he performe in dede, the profession of a Iewe. And [Page 7] him name not I a Jewe, Iohn. 8. that hathe the manifest note & marke of the Jewe, neither is he Circumcised, that hathe his priuie skin cutte: but he is a very Jewe that is rightly a Jewe, Roma. 9. Collos. 2. and circumcised in his hart: which God only beholdeth, and ther­after iudgeth all men. To conclude therfore, he is Circumci­sed, which rather hath his harte circumcised, than he which hath his priuie membre circumcised: which also dothe not re­ioyce in the markes and notes made with a stone, as the cir­cumcision of the Iewes was: but reioyceth in the spirite and minde of the lawe: for he that hath only his fleshe Circumci­sed, may goe for a Iewe amongst men: but him worthily God taketh for a Iewe, whose hart is purged and clensed from the filthe of vice and sinne, and is prest and readie to the loue of Iesus Christ: of whome only to be allowed, is the most high and chiefe felicitie.

The third Chapter. ¶Paule shevveth vvhat preferment the Ievves haue, and that bothe the Ievves and Gentiles are vnder sinne, and are only iustified by the grace of God in Christe.

BVt héere will some men say: séeing the summe of the lawe, dependeth vppon godlinesse and innocencie of life, and vpon the only faithe in Iesus Christ: what preheminence then hath the Iewe more than the Gentile? Or what preuailed it the Iewe to be circumcised, séeing that godlinesse and faithe, maketh the vncircumcised as good with God, as the circumcised? [...]ea, and that also more is, sée­ing the circumcision of a Iewe that offendeth, maketh his cause worse? yes verily, the Iewe hath great preheminence. First, he may reioyce, in that he is by nature called a Iewe, to whome properly the woorde of God is committed: Rom. 2. 2. Timo. or else bicause that only the lawe and the Prophets were caught to that nation: either for this cause, that God vouchsaued to be [Page] their instructor and teacher him selfe. Surely, it is an honou­rable thing, to be of that nation, which God so highly estée­med. And further, the Iewe hathe preheminence, bicause the same, by reason of the saide instructors goodnesse, may be the readier to the true faith in Iesus Christe. For as he is more neare the truthe, that knoweth some parte therof, so may the Iewes be, which haue Moses and the Prophets amongste them, who were the proper traders and directors of them, to come to y ^e light in Iesus Christ. Neither shall it be any dout­fulnesse to the faithfull, for them to be pertakers of the good­nesse of God, that the Iewes notwithstanding their law, be­léeued not in Christ: for shall their vnfaithfulnesse make the promise of God frustrate and of none effecte. Or thinke you that God (in vnconstancie) wil breake his fidelitie and pro­misse as mē do, and not performe that in déede, which he hath vniuersally promised to all men? God forbid: but rather he wil kéepe his fidelitie to all men, vnlesse it be to such, as will not take it at his hands. Verily, men shall haue none occasion to reproue God, Iohn. 3. of his fidelitie and promisse, which shall ap­peare alwayes true, and will paie that which he promised, bi­cause he is Faithfull and true. All lies come of men, which through their owne corruption, are most deceitfull and false in their promisses. But as God him selfe cannot be deceiued: so is it also farre from him, to be a deceiuer of other: although euery man may be a deceiuer, and he him selfe also deceiued. The Prophet Dauid doeth assure all men, in the certitude of Gods promises, which sayeth: Thou Lord shalt appeare iust and true, Psalm. 115. Psalme. 50. and with veritie stoppe the mouthes of them, that will iudge thée a breaker of thy promisse: either of suche as will furmise that thou wilt not kéepe thy promisse, made to the stocke of thy seruaunt Dauid, for the vngodly demenors sake of others. Vndoubtedly, many in their blindnesse, do not discerne the true kéeping of Gods promisses with them: ne­uerthelesse, through their owne very faulte and corruption, Gods veritie and truthe is made muche more manifest and commendable amongst men. All which, shall (in time) well sée, that God, notwithstanding the great offences done daily [Page 8] against him, will not alter nor chaunge the constancie and sure determination of his full fixed minde and sentence. And héere I am nowe sure, that some buste headed body, will step foorthe his foote, and say: If the iustice then and truth of God, be made more manifest and commendable, through the iniu­stice and faultie dooings of men: then God is vniust him self, which will that sinne should be amongest men, to the ende his iustice shuld be the better apparant and knowne to men. But God forbid that any suche thought shoulde enter into a­ny mannes heart. Also vngodlily they will say: howe should God be the righfull iudge of this worlde, if he be vniust him selfe? For if it be prouided of God that I be a lier, to the ende, that through my lie, his veritie shoulde be made more renou­med, and my shame redounde to his honoure and glory: then, why shoulde I haue my sinne laide to my charge? Or why shoulde not all men thinke rather within them selues, and interpretate this place (as some certaine slanderous felowes say:) Let vs doe things that be euill, that the rather by their euill appearance, good things may happely come, in as much as by oure sinne and vnrightuousnesse, the rightuousnesse of God is made more excellent? But God defend all men from suche curious Questions, vaine cogitations and wycked thoughtes. For all these by the iustice of God, in their owne pride and vanitie, be woorthily damned, for suche their con­tempte, hatred, incredulitie and vnfaithfulnesse: all which, as they can not lay to Gods charge, the cause that they thus doe sinne, (which in déede commeth onely of them selues) euen so they shall haue no mercie nor grace shewed vnto them, althoughe their naughtinesse and sinne, be openly tourned into the publike shewe of hys onely prayse and glorye.

But to come to our purpose, what shal we say? Are not the Iewes better than the Gentiles? No verily as touching the grace of the gospell: although they seeme to be better, by the prerogatiue of the law of Moses: for I proued it before, that bothe the Iewe and the Gentile, be offenders againste God. [Page] Wherin, as touching the Gentile, the case is more euidente than any man can denie. Psalme. 14. Psalme 53. And as touching the Iewes, their owne Psalmes do declare what they are. For thus it is writ­ten in the. 14. and. 3. Psalmes againste them: There is none rightuous, no not one: there is none that vnderstādeth: there is none that séeketh after God: they are all gone oute of the way: they are all vnprofitable: there is none that doth good, no not one. Aspis is a smal serpent and greatly vene­mouse bredd in Affricke. Their throte is an open sepulchre: with their tongues they haue deceiued: the poysone of Aspis is vnder their lippes: whose mouthes are full of curssing and bitter­nesse: their féete are swift to shedde bloude: destruction and wretchednesse are in their wayes, and the way of peace haue they not knowne: there is no feare of God before their eyes. Neither can the Iewes say, Psalm. 35. but that all this is spoken of thē. For this is euident and true, what so euer the lawe sayeth, it toucheth most principally them that be vnder it, and are sub­iect vnto it. But to this ende chaunced these īnconueniences amongst the Iewes, that all mennes mouths might be stop­ped, and that it be euidently knowne, that euery mannes sal­uation depēdeth only vpon the grace of God in Iesus Christ: and that the lawe of Moses though it be obserued and kepte, yet it iustifieth no man before God. Then one will say vnto me: Gala. 3. what profiteth the lawe, if it doe not iustifie: yes verily: for by meanes of the lawe, euery man knoweth his sinne. It is a readie way and degrée vnto health, Hebr. 7. for a man to knowe his disease. Furthermore, as the office of the law was to de­clare mennes offences, that before were vnknown to them: so doth now the Gospell declare vnto man his iustification, which was before vnknowne, or impertinent to the lawe. Therfore mannes iustification commeth not of the lawe, but of God only. Esay. 53. And that not for the circumcisions sake, or Iu­daicall Ceremonies, but by the only faith in Iesus Christe: by whome the true iustification is wrought, not only to the Iewe, to this or that nation: but without partialitie, vniuer­sally to all men, which beléeue in him. For, in so much as all men were brought into sinne, and fallen into suche kinde of iniquitie, that they could not be iustified before God: it was [Page 9] necessarie, that al mens iustification should he had from God, which is onely cleare and without all imperfection. Whych iustification is not giuen to man, as a rewarde for the due kéeping of the law of Moyses, or of the law of Nature: but it is fréely giuen of Gods owne good will towards vs: Exod. 25. and not by Moyses, but by Iesus Chryst, by whose onely bloud wée are redéemed from the tyrannie and tormente of the diuell, from sinne, and frō troublesomnesse of conscience. The Iewes had in times paste their mercy seate, which was the shadowe and figure of Chryst to come. But it is nowe euidently kno­wen, Hebr. 5. that the true mercy seate and substaunce it selfe is come amongst vs: through which, though before wée were worthi­ly hated of God for our sinnes, yet now wée bée reconciled a­gayne vnto him, Our reconcili­ation vnto god the father cō ­meth not by ceremonies by figures or by workes of the lawe, but only by the innocēt bloud of christ shed vppon the crosse. not by the bloud of beasts (as the fashion was among the Iewes) but by the onely and moste pure in­nocente bloud of the Lambe Iesus Chryst, washing away therewithall the sinnes of all men: and thereby declareth truely vnto them their sauing health, preciouse redemption, iustification and eternall saluation: which forgiueth (in suche sorte) the offences of the former lyfe, that in any wise he will not haue them fall agayne into the lyke sinnefull and moste damnable state. Neyther hath he hitherto suffered men to of­fende, as though he were ignoraunt of their offence: or else in knowing their sinnefulnesse, hath at any time allowed the same, but onely to this ende, bycause at his time appoynted he shall then manyfestly and truely declare vnto men the vertue of their iustification, to the ende it should appeare, that he is of him selfe naturally true and righteous, and the onely Author of righteousnesse to euery suche as constantly wyll beléeue in the Gospell of our Lorde Iesus Chryst. Therfore O thou Iewe, where is now thy glory become? Verily it is taken from thée, séeing that Gods pleasure is to make all na­tions equall with thée in the fayth of the Gospell. The Gen­tiles haue their health and saluation giuen vnto them: but by what lawe I pray you? Is it by the olde lawe of Moyses, which appoynteth vnto vs Ceremonies? No forsooth, Gala [...]. but by a new law, which requireth nothing but fayth. For we suppose [Page] (as the truthe is) that euery man may obteyne hys iusti­fication, although the prescriptes of the law of Moyses be not obserued. The Lawe was onely appropriate vnto the Iewes, but thys benefite commeth onely from God the fa­ther, in and by Iesus Chryst, to all men. And is God the God of the Iewes onely? is not he God also as well to the Gentiles as to the Iewes? Verily he is God euen vnto them bothe. Wherefore séeing he is God vnto all men, it is expe­dient that his benefite also be common to all men. He is ther­fore none other that iustifieth the Circumcised (drawyng men from the confidence of the Lawe, vnto the fayth of the Gospell) than he that iustifieth the vncircumcised, callyng them from the worshipping of Idolles, vnto the same true seruice and perfecte fayth in Chryst. But héere wyll one of the Iewes say vnto me: what sayest thou Paule? if it bée true that thou sayest, that all things muste bée done by fayth, then thou makest the Lawe of Moyses to be vayne and vn­profitable vnto the Iewes. God forbidde that, for wée doo not onely not disalowe nor despise the lawe, but wée doo also con­firme and establish the Lawe: declaring nowe that thyng truely and iustely to bée doone and fulfilled, which the Lawe heretofore hath promysed to come to passe: shewyng foorth also him, in whom onely the summe of the Lawe is wholly and altogither comprehended. Neither can a man say, that to bée cleane abolyshed and put away, which is rather re­paired and brought into a better state: but it chaun­ceth in this behalfe, as in a Trée that beareth frute, which when the blossomes thereof doo vanishe and fall away, then (in their stede) dothe follow the pleasant frute it self: or as in the stéede of the vanishing sha­dow, doth follow the very perfect and liuely body.

The .iiij. Chapter. He declareth by the example of Abraham, that fayth only iustifieth, and not the Law, nor the workes thereof.

ANd if there be any amongs the Iewes, that so stifly will holde the ceremonies of Moyses law (which are grosse & carnal) and by confi­dence in them, promise vnto others hope of saluation: to him wil I obiect & lay agaynst, not one of the least of the Iewes, Esay. 51. but Abraham him self the author of their circumcision: of whose stocke to haue descen­ded they greatly vaunt and boast them selues throughout all Iewry. Which, althogh that he be the father of al the Iewes (as touching his flesh) yet notwithstanding the same is father to al men, which do represent him in the similitude of fayth: Gene. 15. Gala. 3. Iaco. 2. and do declare him in the image of his minde, and not of his body: for circumcision, which (as I sayd before) was first gi­uen vnto Abraham, as an earnest and a seale, and (as one would say) a priuie badge or token of the law of Moyses, by which onely badge the Iewes were called Iewes: yet let vs consider with our selues what this mightie father did obtein: for the scriptures do gretly prayse and commend him, which commendation & prayse, if it came vnto him by circumcision, or else by the obseruance of other things appointed in Moses law, I can not deny but he hath occasion to glory, but y ^e glory is not with god, but with men. And why with men? verily bi­cause he hath the bodily signe & note, whereby he was onely knowen to be a Iewe. And why not with God? bicause the prayse commeth not through the excellencie of fayth, Whether they be Iewes or Gentiles they be all only the children of A­braham that haue the faith of Abraham. which is the very onely thing that commendeth all men to the perfecte clerenesse of the face of God. But Abraham (to speake more of hym) obtayned the prayse of iustification with God him selfe. Therefore it came not to him by the obseruation of the law, but onely by the true fayth, which all the Iewes, and also all Gentiles shoulde diligently searche for, as the louing chyldren of faythfull Abraham. [Page] And let this which I now say be taken to none effect, onlesse the holy Scriptures do truely approue the same. For thus ye shall read in the Booke of Genesis the .xv. Chapter. Abraham beléeued in God, Gene. 15. Gala. 3. Iaco. 2. and his beléefe was imputed vnto him for his iustification. God promised him, that his posteritie should bée in number equall to the starres of heauen, at suche tyme as his wife was barren and had no childe. Yet for all that he doubting nothing at all, trusted to the promise of almigh­tie God. Neither marked he what it was that was promised vnto him, but who was the promiser therof; and so forthwith he was reputed righteous, not by Circumcision (at whiche time he had not receiued it) but by his onely faith, which was not testified of men, but of God him selfe, with whom onely Abraham wrought this mysterie at that time: and God dyd impute vnto him his iustification, when he had not perfour­med the prescriptes of the lawe of Moyses. Wherefore if A­braham the holy Patriarche did not obtayne his iustification by the merite of Circumcision, but before Circumcision, by the commendation and dignitie of fayth: I wonder howe it chaunceth that the Iewes trust so muche in the Ceremonies of Moyses lawe, vnto whom it was giuen but for a tyme. Also I greatly maruell why the Gentiles vse so many su­persticiouse Ceremonies, séeing they had no law at all giuen vnto them. And if the Iewe receiue any rewarde for kéeping of the lawe, it séemeth to bée of duetie (vpon the couenaunts that God made with them) and not of the sauour of him who giueth rewards. Agayne, if they haue any punishment for not kéeping of the lawe, they duely suffer it for their iust de­serts. In which things they bée likened to a dayly worke­man, which if he worke and make an ende of his charge and appoynted taske, he hath his wages therefore: but if he loy­ter, and [...]outhfully driue the day away with idlenesse, he is then duely punished for it. But the Gentiles, which knowe not the Ceremonies of the law, and the Iewes that forsake the sayde Ceremonies, turning to the fayth in Chryst, and worke not according to the couenaunts of the law, but [...] ­ly and wholly beléeue in him, whiche giueth iustification of [Page 11] his owne frée motion and fauour: in all suche the fayth of Abraham is an occasion that they be iustified. Which procée­deth not of the dignitie of the lawe, but of onely fayth: to the which no man is enforced or constrayned, but is gently desi­red and allured therevnto, through the ioyfull and swéete promises of God, and the deseruings of his deare sonne Ie­sus Chryst, to the ende that the sayde fayth should be volun­tarie, and not seruile or bond, by which we beléeue in Chryst. And that it may come of the grace of God, and not of any co­uenaunt, that we be numbred among the iuste by him, the kingly Prophete Dauid (the highest glory among all the Iewes after Abraham, in whom was promised vnto vs Chryst, the onely fountayne of our iustification) maketh muche for our parte in this poynt. For he describeth vnto vs in the .xxxij. Psalme, our iustification not to come of the wor­kes of the Law (as due vnto vs) but onely of the goodnesse of God, as it is declared in the Gospell: Psalm. 32. Blessed are they (sayth he) whose offences be forgiuen, and whose sinnes are couered. And blessed is that man vnto whom the Lorde im­puteth no sinne. Héere you perceiue that the sinnes be forgi­uen, which are done agaynst the lawe of Moyses. Also you perceiue those offences to be forgiuen, that are done agaynst the law of Nature. And you perceiue also, that no kynde of sinne is imputed vnto him, that hath obteyned his blessed­nesse by Chryst, and that without any mention making of kéeping the law. Therefore the Iewes haue no good ground to say that the blessednesse described of Dauid, and the prayse of iustification that was imputed to Abraham, appertayneth onely to them, and not also vnto the Gentiles: let them an­swere me, and tell me, whether this blessednesse that is here promised, Gene. 15. doth onely appertayne to them that be circumcised and kéepe the custome of the law, and not also to the vncir­cumcised, which know not the ceremonies thereof: I doubte not but they will say, that iustification was imputed to A­braham before circumcision: which considering he was the head and the beginning of all the Iewish nation, it is neces­sarie that all the [...] be so ordered. For the children [Page] can chalenge none other right than their fathers had before. It is openly knowē that Abraham was called righteous, but they can not say that it was for circumcisiō sake, but only for his faith, without any mention of circūcision. And al y ^e Iewes do know, that his iustification could not come to him throgh his circumcision, séeing that at the present time whē he was called righteous, he was neither circumcised nor cōmaunded to be circumcised. And yet he beleued long before, that Christ shold be borne of his posteritie, by whō they shold al obteine this blessednesse, & all nations else: and for this cause Abra­ham was pronounced righteous. Then after that he was cir­cūcised, not to the ende it should iustifie him, but that it should be a certaine badge or note amongst men, Gene. 17. and not with God: by which all men should be knowen to be his children and of his posteritie, aswell they that were circumcised as not cir­cumcised, so that they onely beléeued in Iesus Chryst. If the circumcised had beléeued, and had ben onely called righteous, it might peraduenture haue ben thought, that saluation per­teined onely vnto the Iewes. Abraham was coūted righte­ouse before the deedes of the lawe through the only dig­nitie of his faith. But before Abraham was com­maunded to be circūcised, he was called righteous through the dignitie of his faith: for which cause y ^e Gentiles (through their faith in christ) are become the children of Abraham. Yet notwithstanding it was necessarie for him to be circumcised, not for that it should iustifie him (which was alredy fulfilled) but that it should be a certayne figure of the true circumcisi­on to come: that is, of an innocent and chast life to be in all such as should beléeue in Iesus Chryst. Which maner of cir­cumcision is not wrought with a flint stone, Circumcision what it mea­neth. to cut therwith the priuie mēbers, but with the spirit to cut away all y ^e vaine thoughts of the hart. And further, circumcision was giuen to Abrahā, that it might be a sure testimonie vnto him, that the promise of god for his posterity shold not immediatly be per­fourmed in his sonne Isaac, but at the time appoynted to be accomplished in the sonne of God. And after this sort béeing the example of fayth, Abraham the father of all the faithfull. be is vnderstanded the father of al nati­ons, which imitating & folowing him, beleue in Iesus Christ without al carnal circumcision: & therfore like as iustification [Page 12] was imputed to Abrahā without circūcisiō, As Abraham was iustified without the deedes of the lawe, so shal al nations that haue the faith of Abraham. so it shalbe impu­ted to al other natiōs for their iustification y ^e beleue in christ, as the true begotten children of Abrahā. Howbeit, Abrahā is the father of all natiōs after such a sort, that the Iewes be not secluded from him, so that they glory not in their circūcision, and proudly boast that they come onely of the stock of Abra­ham, béeing his kinsmen by lyneall descente: but rather doo expresse his fayth, by which he was pronounced iuste before circumcision. How to know the true childe of the father from a bastard Neither is there any stronger argument to proue that a childe is no bastarde, than by folowing the very steppes of his fathers vertues. And wheras it is a custome a­mongst men, not to take thē for their children, which do not only not resemble their complexions and conditions, but also do degenerate from them in their conuersation of life: muche rather wil God make a difference betwixte his lawful child, and a bastarde. Furthermore Abraham deserued not to be pronounced righteous by kéeping of the lawe of Moyses, which was not at that time declared: neither by the merit of circumcision, neither yet had he deserued any suche thing of God, that he shoulde promise to hym so noble a gyfte, as was to be the father of all Nations, and that the Lorde of all the worlde shoulde descende from him vnto his poste­ritie, as by inheritaunce: but it was onely through the dig­nitie of his fayth, by vertue whereof he was called iuste: Euen so the Iewes shoulde suppose, that the goodnesse and frute of his promise, commeth not to them for their circum­cision, or for the names sake of their law, but that it commeth to the posteritie in such sort, as it began first in the head. Gala. 3. For if all whiche be borne vnder the Lawe of Moyses, should haue the promise of god pertaine only vnto thē as their inhe­ritaunce, then it should seeme that the promise of God were vayne & of none effect. Forasmuchas it is euidently knowen, that the benefit of God cōmeth to no man for the lawes sake: yea, so farre the lawe is from iustification, and the giuing of thys so high a benefyte, that it rather threateneth vs with the yre and indignation of god: whereas contrarywise fayth ma­keth the vngodly righteous. Neither can there be any inheri­taunce [Page] of peace and reste for the children to haue, The lawe what it wor­keth. where as nothing else is ministred but sinne and indignation. And if you demaunde of me how it chaunceth, that the law rather ministreth yre than righteousnesse, I will declare thus vnto you: you can make no man gyltie of any crime, onlesse in laying the law agaynst him you open his fault vnto him: the knowledge of which faulte the lawe ministreth and decla­reth. Also the lawe of Moyses prescribeth many things, of circumcision, of the Saboth dayes, of the feast of the new Moone, of the difference of meates, of mortuaries, of the strangled, of bloud, of washing: all which be of that condi­tion, that though they be obserued, yet they do not make a man righteouse, but he that transgresseth them is gyltie and subiect to punishment by meanes of the law. But the law of Moyses, seeing it chargeth no body but onely the Iewes: and agayne, séeing the inheritaunce of all nations is geuen of God vnto Abraham to be their father, it is impossible that the promise of God shoulde appertayne vnto all Nations, through the benefite of the Law, which is onely giuen to the Nation of the Iewes. It concludeth therefore, that the inheritaunce commeth by fayth, that our iustification may be séene to procéede of the onely grace and fauour of God, and not of any couenant or obseruation of the law. And thus it is knowen how the goodnesse of Gods promise descendeth to Abrahams posteritie. And I doo not meane all them onely to be of Abrahams posteritie, which be eyther of his kinred, or else ioyned with him in the law: but much rather all such as expresseth Abrahams fayth. For it is muche more expedi­ent, that the alliaunce and similitude of fayth shoulde be of more efficacie, by which he deserueth to receiue the promise of God, than the alliaunce and coniunction of the law, which engendreth offences, and maketh men gyltie of them. Ther­fore the Iewes are deceiued to boast so muche of Abraham, The Iewes de­ceiued. as of their only and proper father, seeing he is the father of al such Nations, and of all men (of what countrey so euer they be) that beleeue in our Lorde Iesus Chryst: Esay. 51. which thing appeareth by God him selfe in the .xvij. Chapter of Genesis, [Page 13] when God chaunged Abrahams name, and sayd: Gene. 17. I haue ap­poynted thée to be the father of many nations: surely, it must néedes be true that God him salfe sayeth. But howe (I pray you) shal he be the father of many nations, if he only belong vnto the Iewes? wherefore, Luc. 13. [...]. Iohn. 2. Gala. 17. Gene. 17. as the Lord is vniuersall to all men that beléeue in him: so he will, that Abraham, which is a figure of God, and as Isaac is also of Christ, should be the v­niuersall father of all men, that do represent him in the affi­nitie of his faithe. The accep­table faith of Abraham and the sure trust in him of the promise of God. And Abraham could not be deceiued of his beleefe, which trusted to the promisse of him, that did not on­ly giue fertilitie to the barraine, but also life to the deade. Which, being commaunded to kill his onely swéete & deare sonne Isaac, in whome was all his ioy and comfort, did with­out any tarying or once questioning at all, beléeue the words of the promiser, and knewe that he could reuiue him againe, and make them that be not, to be againe at his will and plea­sure. The Iewes do glory in them selues, and accompt them selues woorthy men, and abhorre the Gentiles as nothing woorth at all: but yet the goodnesse of God standeth in better steade to the Gentiles, than Abrahams kinred dothe to the Iewes. Truely, the faith of Abraham was notable, and ther­fore God fauoured him, which doubted not in him, neither mistrusted his truthe, in suche things as (by nature) were to be dispaired of a in which, be did not only declare the suretie and constancie of the promiser, but also his mightinesse and omnipotencie. Neither did he mistrust, thoughe he him selfe was past the strengthe and power to beget a childe, and his wife also barraine, to be (for al that) the father of many nati­ons? and to be the aucthor & beginner of so great a multitude of people, as God shewed him the same time, starres in the firmament. For God brought him into the field, & let him sée an innumerable multitude of starres round about the whole world, and saide: Gene. 15. As it is impossible for thee to number those starres that thou seest: so it shall be impossible for thée to number them that shall come of thy séede. Which thing, though it séemed not of reason to be true (partly for the debi­litie of his body being an hundreth yeares of age: and partly [Page] for that his wife was very olde, and past the bearing of chil­dren:) yet all this notwithstanding; he asked no question, howe, or what way it mighte come to passe, but constantly beléeued the truth of God. Abraham as strong in fayth as weake in bodye. And thus Abraham mistrusted no­thing, neither was doutfull in any thing, but with al his hart beléeued the promisse of God, and was made as strong in his faith, as he was weake in his bodie: which though he dispai­red in his owne vertue and strengthe: yet he toke moste sure holde through hope in the only vertue of the promiser. And thus vsurping nothing in this poynte to his owne renoume, he referred all to the glorie and laude of God: whom he testi­fied by this his great faith, to be both true (which will deceiue no man: Psalm. 114.) and also almightie, which can performe what so e­uer he promiseth, though it passeth neuer so much the strēgth of men. With this sorte of Sacrifice, is God pleased, which standeth in néede of no mannes helpe, neither of his cunning or handie wor [...]e. And for this cause the scriptures saithe, that Abraham was imputed rightuous. Roman. 15. Yet this thing was not written only for Abrahams sake, that his faithe was imputed vnto him for his iustification: neither doth scripture affirme, that it was done only for Abrahams praise & commendation: but that it mighte be an example vnto vs that be Abrahams nephewes, to do & haue the like: and that it might be knowne to all men, that like as Abraham obtained to be called of God rightuous, without the helpe of the lawe: so shoulde we also obtaine of God to be called rightuous for our only faith, with out kéeping of the lawe. We sée héere that Abraham was cal­led rightuous, only bicause he beléeued God. Wherefore, we sée none other way to come to iustification & to be saued, 1. Tim. 1. Gala. 1. but to beleeue in the same God: throughe which, what so euer he promised vnto Abraham in his posteritie he hath performed it vnto vs, Christ onely is to bee thanked for our iustifi­cation, and not the lawe of Moyses. in Iesus Christ our Lord, whom he restored again from death to life: declaring therby, that Abraham did not be­léeue amisse, which trusted that he could giue life to the dead, and to make the things that were not, for to be. We oughte not therfore to giue our thāks vnto the law of Moses for our iustification, but wholely & altogither to Christ: which [...]ly [Page 14] yelded himselfe to death to put away our sinnes without our desertes: and the same rose againe from death, to the end we should abstaine from deadly things, and neuer after commyt such enormities and sinnes as Christ dyed for. I say therfore, that Christ died to kill our sinnes in vs: and the same rose a­gain from death, that we by meanes of him (being made dead to our sinnes) should also rise againe with him vnto newnesse of life, and to liue according to rightuousnesse; which, by the benefite of his death, we haue most amplie receiued.

The fifth Chapter. The povver of faith, hope, and loue, and hovv death raig­ned from Adam vnto Christ: by vvhome only vve haue forgeeuenesse of our sinnes.

THerefore, Esay. 26. we be made rightuous from oure sinnes, not by the lawe of Moses (which aug­menteth rather our offences:) neither by the merite of our good woorkes: but euen as Abra­ham was: so be we also reconciled vnto God, Iohn. 6. through the onely dignitie of our faithe. Vnto whome also Abraham was counted righteous for his faithe, and that not by the lawe of Moses; but by the onely sonne of God, oure Lorde Iesus Christe: which washing away oure sinnes in his bloude, and by his deathe reconciling vs againe vnto God (which before was offended with oure sinnes) o­pened vnto vs the way: wherby, we (through our faith with­out the helpe of our Circumcision) might be drought into the gra [...]e of the Gospell: In which Gospell, Hebr. 3. all that be the chil­dren of God, stand stedfastly in faithe. Neither stand they all only with light and mercie harts, but also reioyce and glory, as well for that they be atone with God, as also to haue sure hope shewed vnto them, y ^t for y ^e continuāce of their faith, they shal once come to the eternal glory of God. And as we enuie not y ^e Iewes, though they glory in their circūcision: so it repē ­teth vs not of our faithe, which bringeth to vs so great frute: [Page] neither yet [...]e we for thinke our reioysing: by hope whereof, we be most happily comforted & set at a sure stay. The which though it doe not yet appeare, but moste suffer many things before we come vnto it: A man may not think that the troubles which we here suffer wil bring vs to sal­uatiō or els be helpers there­vnto, for the thing belōgeth only vnto Christes death. But they secretly witnes vnto euery mā that he which suf­fereth any such troubles for Christes sake and the truth of the Gospell is one of the beloued chil­dren of God which saith he chastiseth eue­ry childe that he receiueth, and euen for the same cause, suffering our troubles pati­ently heere in this world the same mi­nistreth vnto vs, a certain in­ward tast of our acceptatiō to God and further to de­clare vnto vs all, as it were the way to come vnto the folowing of the Gospell. yet we accompt our afflictions and troubles of great glory and praise, which we suffer in the meane time, and shall open the way for vs into immortali­tie: for we haue receiued this example and mightie doctrine of Christe himselfe: that in suffering afflictions, patiente is made strong: and by patience we are rendred vnto God, and proued daily amongst men. Againe, the more that we be pro­ued by perplexities and troubles: so much the more strong is our hope of rewarde. Neither shal we doubt or feare that our hope will deceiue vs and forsake vs: or be once ashamed that we haue beléeued: in as muche as we haue a sure earnest or gage, that it is his wonderfull loue towards vs: which is not shewed only without forth: but also moste aboundantly it is imprinted in our hartes, which also worketh oure loue to­wardes him. It God had not wonderfully loued vs, his only deare sonne shoulde not haue bene suffered to descende into this miserable world, and to receiue mortal fleshe vpon him, and therein to suffer death, yea, the moste cruel and shameful death for vs: which were abandoned and giuen ouer, to all filthie and dissolute liuing. This notwithstanding, he loued vs in suche manner, that he willingly and fréely suffered such crueltie for vs. Amongst men, one man cannot be founde so frendly, y ^t wil suffer death for his felow. And though perad­uenture there be some men that wil die for some of their spe­ciall friendes, which haue deserued it by benefites or giuing of gifts: yet the frendship and loue of God, excéedeth all kinde of loue, which deliuered his onely deare Sonne, [...] be moste [...]e [...] tormented and cruellie wounded to the death; for moste accursed and wretched sinners: which benefite & loue, séeing he hath shewed to the very wicked and most gracelesse offenders: how muche more wi [...] he shewe it to the penitent harted, and his deare louers? Christ died for vs for a while, & [...]ase againe from death to liue for euermore. By whose on­ly puissant and triumphant death, séeing we be now reconci­led [Page 15] vnto God, which before was greuously offended with vs, to the ende we should afterwardes haue him beneuolent and mercifull: then muche rather shall his life performe this: foreséeing that we fall not againe into oure olde filthie ini­quities. His death tooke away our offences, and his life shall guide our innocencie. His death bought vs from the bōdage of the diuell, and his life shall maintaine the louely fréedome of his father towardes vs. These be suche euident tokens of Gods almightie loue towardes vs, that we may not onely vs sure, with firme hope and confidence, that we be safe from his ire to come: but also they liuely encourage vs to reioyce in the same: not vaunting or extolling our good woorkes, but wholly giuing thankes to God, to whose only goodnesse, we may euer referre all our perfecte felicitie which he hath pre­pared for vs, not by the lawe, nor by Circumcision or other Ceremonies, but only by his sonne Iesus Christ. And it was moste secretely prouided by the highe Councell of God, that the way to restore vs againe to health, should agrée in fashi­on, vnto the way that brought vs to destruction. Gene. [...]. For like as by one (the first Adam which gaue the first onset to the trās­gressing of Gods lawe) sinne came into the world, and death also by the meanes of sinne, which deathe is the ende and re­warde of sinne, and the forcible venome and poison of the soule: also, as it chaunced that sinne began at the head of mā ­kinde, throughe whome it also came vnto all his posteritie: Euen so, by Christ the seconde Adam (in whome we be new borne by faithe) innocencie was broughte amongste vs, and life folowed innocencie. And so this felicitie which procéedeth of the newe beginner of mankinde, is deriued vnto all men, which by faithe appertaine vnto Christe, and leade an inno­cent and cleane life. Further, after that sinne was broughte into this worlde, and inuaded all men, it would not be put a­way, neither by the lawe of Moses, nor yet by the lawe of nature, but only the lawe testified, that they which offended, did onely deserue punishment. Howe beit, the Gentiles had no punishment appointed vnto them for their offences: but [...] infantes, which by season of their tender youthe, haue not [Page] the vse of the lawe of nature, neither yet can rightly discerne the good from the bad, are not (amongste men) coumpted sin­ners, as men are sinful, neither so corrected for their offences: euen so it chanced vnto the Gentiles, which did sinne contra­ry to the lawe of Moses, hauing no knowledge thereof. Yet sinne was not absent from the Gentile, before that the lawe was giuen, as dothe witnesse against him the lawe of nature. But they did fauor & pardon them selues in their sinnes, & stil offended God (as though they had ben priuiledged persons) bi­cause they had not amongst thē the law of Moses. Therfore; at y ^e tune he was not come, y ^t should take away the sinnes of the worlde, and put away the tirannie of deathe and sinne, which through Adam entred into the world, & raigned amongst men vnpunished: as in Adam, which brake the commaundement of God. Notwithstanding the same did long before prefigure the comming of Christ, which shuld be after him. Not that Adam was like in all things vnto Christe: but that in some speciall things, he represented y ^e image of him. And in this point was Adam like vnto Christ, bicause that both of them were y ^e first beginners of the generations. But Adam of the earthie gene­ration, and Christ of the heauenly. Furthermore, bicause that from either of them (as from a beginning) came certaine pro­céedings vnto all men: But from the earthie Adam, came the originall and beginning of vnrightuousnesse and deathe: And from Christ the heauenly Adam, came the beginning of inno­cencie and euerlasting life. Which bothe, though in some part they be like: Iohn. 4. yet in equalitie they very much differ. For as in this speciall pointe, to saue, is a thing of more might and puis­sance, than to kill: so is Christ much more mightie, which sa­ueth, than Adam that killeth. And the obedience of Christ was of greater efficacie, with god his heauenly father (to bring vn­to men their life) than was the trāsgression of Adam, to bring vnto them their death. Wherfore the goodnesse of Christ, doth muche excéede the offence of Adam, least a man should fall in­to despaire of his healthe, when he remembreth the sinne of his first father. For if it be reason, that the sinne of oure firste father Adam, Iohn. 1. shoulde condemne suche an infinite numbre of [Page 16] men: by greater reason, the benefite of Christe should restore them vnto life againe, whome God hath appointed the author of our innocencie: and hath graunted vnto him, that his death, should not only take away the spot and tirannie of oure sinne and deathe: but hath giuen to the handes of the same, to dispose vnto all men the power of rightuousnesse, in steade of theyr sinnes: and the heauenly kingdome, for the tirannie of their death. Therfore, as the fall of Adam, was no great hurt to the faithfull: so the goodnesse of our Lord Christ, maketh vs at one with his heauēly and mercifull father. Also, as Adam through his offence, was the occasion, that all his posteritie doe stande, as in the state of damnation: so the mightie benefite of Iesus Christe towardes vs, hath put away all our offences: In wit­nesse wherof, he hathe sealed it with his moste precious bodie vppon the crosse, as [...] moste [...]u [...]e testimonie of the same. But to come againe vnto that, wherof we haue spoken before: If it were so prouided of God from the beginning, What commoditie we do re­ceyue by the lawe. to take away from man his sinne, and to restore againe vnto him his life af­ter this sorte: what did it then preuaile to make a lawe, which did profit nothing at all to saluation? yes verily, the lawe did profit muche, that by the knowledge thereof, the benefite of Christe, mighte the more cleerely and euidently appeare vnto vs. For the more that our sinnes menaced and cruelly threat­ned vs: so muche the more manifest was the benefit of Christ which alwayes cheareth vs, land deliuereth vs from sinne. The lawe plainly laide open vnto all men, the death of sinne: Galat. 5. which though some went about with striuing to ouercome it: yet, the tirannie therof was so sharp, so stout and valiant, that it was impossible to be vanquished But the goodnesse of Christ was much [...]nightie than it, & put all t [...]ra [...]e of death to slight, from al such, as would beléeue only in him. This pro [...]t therfore we g [...] by the law; that we perceiue truely therby, the magnitude & greatnesse of Christes benefit towards all men: Gene. 17. by which it commeth to passe, that like as the diuel (through y ^e tirannie of sinne) brought death vnto all meniso the goodnesse of almighty God giueth life vnto all men, throughe his owne dea [...]e sonne Iesus in which our only [...]ord & Prince I reioyce, [Page] being now made frée from the bondage of death: vnder which not long héeretofore, I haue most wofully liued.

The sixth Chapter. For so muche as vve be deliuered thorovve Christe from sinne, vve must fashion our selues to liue as the ser­uauntes of God: and not after oure ovvne lustes. The vnlike revvard of righ­tuousnesse and sinne.

AND whereas I haue saide before, that sinne by the lawe was manifest, and made muche more abundant, and did greatly profite, to the ende that the goodnesse and mercie of God, shuld be more euident vnto vs: yet let as man héreby take occasion to continue in his sinne, and say in this manner within him selfe: Séeing that sinne setteth forthe the goodnesse of God towards men, it shall be expedient alwayes to sinne: to the end the goodnesse of God may be alwayes the more euident and knowne. But God defend from the hartes of Christen men, all suche wicked thoughtes. For I doe héere meane the sinnes of the olde and former life, which God (by his mercie) tourned vnto oure profite and commoditie. And God forbid also, that after we be once made frée from sinne, & conuerted into the state of innocencie, we shuld forsake our deliuerer from thence, and fall headlong againe into our olde noisome trade. Deathe and life be so farre at oddes, that they can neuer agrée the one with the other. Wherfore, assone as we begin to liue vnto Christe, we be then deade to sinne and to the Diuell. But if we liue to sinne and to the Deuill, [...]e are damnablie deade, euen in that we liue. And in liuing to Christ, we alwayes liue, and are dead to sinne: which he only put away, Gala. 3. Collos 2. 1. Pet 5. through his most precious and bitter death. And in receiuing the baptisme of Christe, we exercise the same mi­sterie continually amongste vs. For when we be Baptised in the name of Christe, we doe [...]is with him to oure olde [Page 17] sinnes, which by vertue of his Passion were putte away. And we doe not onely die with him, but also be buried wyth him, and that through the same Baptisme. That lyke as he which neuer liued to sinne, yet dyed for our offences, and was restored agayne to euerlasting lyfe (not by the strength of any man, but by the powe [...] of God his almightie father: Ephe. 4. Collos. 2. 1. Pet 3.) euen so wée béeing stirred vp by him from the death of sinne and filth of our olde offences, doo now liue a new life in pietic and god­linesse, daylie profiting and encreasing therein: not through our owne power, but through the euerlasting power of the mightie spirite of God. For séeing by Baptisme we be grafted into the body of Chryst, and the maner transfourmed in him, whatsoeuer we sée done in him which is our head: the same by all congruitie we ought to expresse, and to auoyde in vs all things to the contrarie, which are before him his sanctified members. He rose from death to lyfe, he ascended into hea­uen, and sitteth on the right hande of his almightie father. All these are done and fulfilled in Chryst. 1. Pet. 4. 2 Timo. 2. Wherfore wée muste also endeuer our selues to accomplish the same. Then béeing dead to our olde sinnes through Baptisme, if wée represente thereby the death of Chryst: it shall bée necessarie, Reuels. 6. that in a­uoyding all kinde of sinne and filthy liuing, and continually exercising our selues in godly operations, A man must imagin to be in him selfe, two sorts of men, the one olde and ear­thy, the other new and hea­uenly. Our olde man must be slayne and crucified with christ ac­cording to the mysterie of holy baptisme. to pretende also his resurrection. Howbeit we shall represente Chrystes death in suche maner (not that wée should destroy our bodies and dye in déede) but in that wée shall so muche quake and shrinke at our sinnes and filthy life, that wée may bée thought to dye to them. Inasmuche therefore as all men haue in them (as it were) a double originall and beginning of them selues, as is declared before, wée must also imagine to be in vs, as it were, two men, the one of them to be olde and grosse, and to beare the similitude of Adam: and the other to be new and amia­ble, and desirous alwayes of heauenly things, representing Chryst. Our olde man therefore, by the mysterie of baptisme, muste be slayne and crucified with Chryst vppon the crosse: with which also muste be exiled and vtterly banished all con­cupiscence and worldly delectation, which is the very body [Page] of sinne: and it dyeth truely in all men, when they haue their sensuall lustes in detestation, and obey no longer vnto them. Who soeuer then dyeth with Chryst in this maner, is grafted into the number of the righteous, and ceaseth any more to be thrall and subiect to sinne: from the tyrannie whereof he is deliuered by Chrystes passion. The true trust of the mortifi­ed christian. Béeing therfore dead in Christ to our olde sinnes by baptisme, we trust by his onely benefite and deseruings (leading a Christian life) to reigne also with him aliue. And so we ought to leade our liues, that we do not fall agayne into our olde iniquities: but alwayes to haue be­fore our eyes the vertue of Chrystes death, The example of Christ. which he suffered for the sinnes of the worlde, geuing vs example to follow, and to dye dayly vnto the same. For Chryst did not so rise agayne from death to lyfe, that he would afterwards geue any place to death or corruption: but he rose to be immortall, and neuer to giue place agayne to corruption. Therefore all men muste thinke, that by the mysterie of baptisme, they be once dead to their sinnes, and from thencefoorth to be made new creatures, and (to be truely sayde) reuiued agayne vnto an immortall lyfe, What it is to liue vnto God. leading it in all innocencie and godly conuersation. For he liueth to God, that liueth to godlynesse, to righteousnesse, and to all other vertues. And inasmuche as we be incorporate into the body of Iesus Chryst, and made one with him. It is therfore most conuenient, that we do confourme our selues to him in all godly exercise. Which we shal easily bring to passe, if we shall not consent to our olde lothsome impurities, wher­with the diuell (by watchfull oportunitie) laboreth and sear­cheth to defile vs. Iohn. 8.2. Pet. 2. Neither shall we suffer our members, be­yn [...] once consecrate into the body of Chryst, serue the diuell any more: whose hellie stoutenesse, and haught arrogancie, Chryst our head hath spurned vnder his féete for our sakes. But suche we muste exhibite our selues before his heauenly presence, that it may appeare vnto him throughout our whole lyfe and conuersation, that we with him haue clerely relin­quished and forsaken all the deserts of death, and to be tran­sposed (as newe menne) into newe kynde of lyuing. All which, wée may easily attayne and compasse, if wée gladly [Page 18] intende to directe our members, and the thoughtes of our hearts, not to vyce to serue the diuell, but to righteousnesse to serue the immortall God. And wée muste thinke it our bounden duetie, and a case of strayght charge, The due con­sideration of a godly christiā. wholly and al­togither without exception to serue God: inasmuche as wée haue bound our selues so to doo, by our promise made vnto him at our firste entring to him by baptisme. Neither shall wée feare the mightie temptation of sinne, that it shall bring vs agayne into the bondage of the diuell (which at this time are not bounde to the lawe, that alwayes dyd caste sinne in our téeth, rather than qualifie his rage agaynst vs,) but all wée be now vnder the grace of God: which, as it was able to delyuer vs from the burden of sinne: The power of gods grace vn­der which on­ly all godly christians are stayed. euen so it can defende vs from the falling into it agayne. How be it I woulde not so bée taken héere, because I say: wée be not bounde to the Lawe, that therefore wée may fréely sinne without offence: or because the grace of God hathe pardo­ned our olde enormities, that therfore it giueth vs licence to sinne agayne vnpunished: no veryly, but wee ought muche rather to flée from vyce and sinne at this time, because wée bée not dryuen to doe it by force of the Lawe, but onely by the deseruings, moste vehemente loue, and gentle pro­uocations of GOD towards vs in hys Sonne. The ma­ner and fashion of our seruyce is chaunged, The lawe for­sakē and why. but not vtter­ly abolyshed and put away. Wée haue so forsaken the ser­uice of the law, that we do serue chryst and his gospel: whom if we do serue, we serue not in bondage, but reigne in hys moste glorious libertie and freedome. Both Christ and the lawe together can­not be serued. Wherefore it is part­ly in our arbitremente to serue which we luste, but bothe of them we can not serue. Neither the law, nor yet the Gospell wil enforce vs to yeld our seruice vnto thē: but if we promise our seruice either to the one or to the other, we ought of al cō ­gruitie to obey the same, with whō we couenant our seruice. Wherfore he that couenaunteth with sinne to serue it, The frute of our obedience what cōmeth therof must receiue the reward of sinne which is death. Contrariwise, he that serueth Chryst, must obey him, & shal receiue the reward of life & saluation. For the frute of our obedience purchaseth [Page] [...] [Page 19] [...] [Page] nothing to the augmentation of Chrysts aduauntage: but it redoundeth vnto our owne proper acceptation in him. And in this poynt I gratifie you, & thanke Chryst for you: which although heretofore you haue led a moste miserable lyfe, in seruing dead Idolles, and in filthy concupiscence: yet nowe béeing set at libertie from them, ye wholly yéelde your selues constante to the fayth of the Gospell, willing to liue hereaf­ter, not as constrayned by the commaundement of the Law, but according to the heauenly fréedome, and the new doctrine of the Gospell of Chryst. Into the which you be insinuate and engraffed after suche a sorte, as though ye were wholly transformed and chaunged into an other nature, redéemed from the prison of sinne, to the ende you shoulde obey vnto righteousnesse, Of sinne and innocencie. and doo the prescriptes thereof. And surely it is not an impossibilitie, or else a thing harde for you to obey vnto vertue. And as the nature of sinne doth gretly differ frō the nature of innocencie: euen so the rewardes also of them bothe be much vnlike. By meanes wherof, waying the thing as it is, we haue much more occasion to serue God than the deuill. Yet whosoeuer obeyeth vnto vice, serueth the diuell: but he that serueth God obeyeth vnto innocencie. Howbeit I thinke it best to temper my communication in this case, ac­cording to the infirmitie and weakenesse of some of you: in whom the spirite of God is not yet perfectly setled. But this thing I earnestly require of you all, that righteousnesse may haue (at the least wise) as good entertaynement among you, as sinne. And whereas before you haue exhibited your mem­bers to serue vnto vice and filthynesse (continually fallyng from one vice vnto another, to your owne confusions) euen so it is now required, that you exhibite your members vnto righteousnesse and for your profites, and to ascende from one vertue to another, vnto your moste worthy and highe com­mendation. The great shame of a christian what it is. Surely it shal be a great shame for you, if chryst haue not as great roome and place in you now at this tyme, as had the diuell in times paste: or else that you doo not as­well obey vnto righteousnesse, as you haue heretofore done vnto sinne. And to say, as the matter partely occasioneth, yée [Page 19] may peraduenture haue somewhat to lay for your excuse, for that in times past, being then but Paynims, ye did obey vnto sinne, and thought your selues not subiect to this new righ­teousnesse of the Gospell to obey vnto it, inasmuche as yée knew not the Law. But now yée haue no maner of thing to lay for your defense. Therefore, if that the nature of vertue shall not be sufficient of it selfe to moue you to this obedi­ence: yet at the least wyse yée shoulde reuolue with your selues the great diuersitie of the rewarde for the seruices: bothe the which ye haue already sufficiently put in practise. Call to remembraunce (I pray you) what rewarde ye recei­ued at such time as ye became bounde to serue vnto the filthe of sinne and vnclenlynesse. Verily your vices which ye then exercised, brought you vnto suche abhomination and beastly filthynesse, that after the putting away thereof, ye worthily became ashamed, and lothesome vnto your owne selues. And not this onely chaunced vnto you through the working of vice and wickednesse: Gene. 2. Roma. 5. but also the diuell was alwayes ready at hande with death, to pay it vnto you for your rewarde, which he duely ought vnto you, for your ser­uice done vnto him. Wherefore, considering the life that yée ledde before, was not rightly to be called life, but rather very death it selfe: ye haue now great occasion to say, that the ex­chaunge of your seruice is worthy all acceptation: by which beeing made frée from the power of sinne, yée are become ser­uaunts of Iesus Chryst. I doo not doubt, but ye well perceiue the diuersitie of these two masters: the wages and rewards of whom also, if ye well consider with your selues, I feare not but ye will confesse, that of very wretched sinners, ye are become and made the pure and cleane seruaunts of the almightie God. All which, after you haue finished the fewe yeres of your seruice, ye shall receiue at the hands of your master, immortalitie, for your salarie and wages. Two masters. The rewardes of them bo [...]. I woulde wishe therefore, ye shoulde compare togither the two ma­sters, the one with the other, God and the diuell: godlynesse and filthynesse: and life euerlasting, to the eternall death of hell: and ye shall euidently discerne the profite and frute [Page] that procéedeth from them all. For as I sayde before, the re­warde of sinne is death (which the diuell payeth for all such seruice as is doone in fylthinesse and sinne:) so contrarywise, he that serueth God, hath payde vnto him euerlasting lyfe: not as due vnto him for his seruice, but it procéedeth onely vnto him from the speciall mercy and goodnesse of God, and that not by Moyses, but through Iesus Chryst our Lorde: vnto whom God the father woulde we shoulde render our thanks for all suche graces, blessings, and benefites, as we receiue of him, and not vnto the Lawe or Circumcision: that is, not through keping of the Law, or through the digni­tie of our works.

The .vij. Chapter. Chryst hath deliuered vs from the Law and death. Paule sheweth what the flesh and outwarde man is, and calleth it the law of the members.

BIcause Chryst hath not onely redéemed vs from the tyrannie of sinne, but also from the bondage of the lawe: and that, not the Gen­tiles onely (which were not obediente to the Lawe) but also the Iewes them selues, that were all vnder the prescriptes and appoynt­ments thereof: vnto whom, euen now at this present do I speake. For all you know well inough, who soeuer he be that is bounde vnder a Lawe (as you were not long since vnder the Lawe of Moyses) that so long tyme yée were bounde to serue and kéepe it, vntill it be fully expired and lose the strength therof: the which, after it be once abrogate and dissolued, they bée sette at lybertie, and become frée from the further obseruing of it. For as the maner of the Lawe is, betwixte the marryed wyfe and hir husbande: [Page 20] euen suche also it is touching the Lawe of Moyses. For the marryed woman is no longer bounde vnto the com­maundemente of hir husbande, 2. Corin. 7. but so long as he lyueth with hir: whiche when he is deade, shée is sette frée, and at lybertie from hym, and is then made hir owne woman, to doo what she lysteth. But the same woman, if shée would disorderly séeke hir fréedome from hym, Math. 5. and become wyfe to an other man, during the lyfe of hir firste husbande, shée ought to bée taken for an harlotte, and a committer of adul­terie in hir dooyng. Notwithstanding, if shée continue iuste to him, through all his lyfe time, and willingly beare hir selfe in subiection vntyll he dye from hir, then shée may well mar­rie with an other man. You muste know, that the state of mariage is not lyke to the state of Inheritaunce, which des­cendeth from one to another of the same lyne and kindred. Neither is it lyke the case of a bondeman, which when hys master dyeth, dothe not then chaunge his state and condi­tion, but onely his master. But the state of mariage altereth assoone as the husbande dyeth. Euen so it fareth with the Lawe of Moyses, which was giuen to the Iewes for a while, and did with hir Rites and Ceremonies prefigure Chryst to come, and to that onely respect. But when the true light of Chrystes presence was come, then all the shadowes and ceremonies ceassed, and stoode no longer in effecte. For in stéede of the shadow, we then receiued the body it selfe. This is then to be considered, in asmuche as the Lawe of Moy­ses was mortall, as is the husbande to the wife: it can be no wonder to the true christian man, to heare that it is dead: which so long as it was aliue had full strength and power ouer them, that were in subiection to it. How be it at thys tyme (you Iewes) you haue no matter to doo wyth the Lawe, in as muche as it is nowe deade to you, By the com­ming of christ the lawe tou­ching the ce­remonies ther­of was of no effect. or (at the least wyse) you deade to it, thoughe it were still aliue. For after that Chryst (which is the onely truthe) came a­mongest vs, all the Lawe of Moyses was abrogate, fru­strate, and of none effecte, as touchyng the Letter and Ceremonies thereof. Considering therefore, you bee [Page] all now incorporate into the body of Chryst, and maried vn­to him, as a wife vnto hir husbande, béeing set at libertie from hir olde husbande, by the death of the lawe: and fur­ther, The duty of the Churche towardes Christ. séeing your husbande now at these dayes is liuing and immortall, bicause he dyed for your sakes, and rose agayne from death to life, and so euermore afterwards to continue aliue: it shall be now your parte to compose and confourme your selues a louing and a continuall wife, to suche an im­mortall husbande, and neuer afterwards to caste any one tytle or iote of your loue, to the remembraunce of your olde good man: for so dooing it can not be chosen, but offence must be committed, to the great sorow and grefe of this your so louing Espouse. But alwayes haue in your minds, that like as heretofore you shewed your selues seruiseable vnto your firste husbande, and to accomplish with good will al his commaundements: euen so now you ought to enforce your selues to yéelde suche obedience and seruice at this time, that it may be acceptable to God your father, and pleasaunte to Chryst, What the dis­commodity is to be in bon­dage to the lawe. your moste deare and swéete spouse. For so long as we were vnder the law (as vnder our husbande) it had go­uernement ouer vs: which by reason of the many requestes that it made, (euer charging vs with disobedience and lacke of good seruice) was an occasion that we found our selues al­wayes distressed, alwayes in displeasure agaynst him, and neuer to satisfie and fulfill his commaundement: by occa­sion whereof, our seruice was euer vnperfect, gréeuous, and subiect to correction and punishment. Therefore now at this time béeing set at libertie from his iurisdiction: vnder which bicause we liued alwayes in sinne and displeasure, we dyd not liue, but were rather all dead vnder the same, vntill our time appoynted: it shall therefore now well become vs, to be no longer obedient to our olde husbande, which was car­nall and mortall: but wholly vnto our new spouse, which is heauenly and spirituall. And from hencefoorth to yéelde our seruice, not to the law, in the letter and ceremonies, but vn­to Iesus Chryst in the spirite of God: which spirite we haue receiued from the hande of our spouse for a wedding ring: [Page 21] to put vs alwais in remēbrance, of our hartie dutie & good wil towards him. But I stand in dout, least some man héere will obiecte against me and say: Séeing then, that in seruing the lawe, we were euer founde in sinne of the same, and also sub­iecte to deathe, it shall seeme to conclude, that the lawe was sinne, and broughte vs to deathe: for as it is the propertie of rightuousnesse to bring men to life: euen so is it the propertie of sinne to bring men to deathe. Wherefore, considering the law brought vs to death, it may be called sinne, or (at the least wise) ioyned patente to sinne. But God forbid that any man shuld thinke so: for verily, the law is not the author of sinne, The lawe is not sinnefull but it is the heraulde and messenger of him. but the Herauld & messenger of sinne: which was vnknowne to vs, before the lawe was proclaimed: at which time, euery man folowing his owne sensualitie and lust, thought that he might lawfully doe, what so euer his hart corruptly desired: and thought it also lawfull to desire that, which séemed plea­sant in his owne conceit. For which cause, pardoning and fla­tering my selfe in this behalfe, I thoughte it none offence at all, to couet that, which did belong to another man: Exod. 20. Deut. 5. if the law had not saide vnto me: Thou shalt not lust. And no man can denie but that the lawe was declared, for the coercion and re­straint of sinne, though the thing it selfe hapned all contrarie vnto vs, throughe oure owne vice and imperfection. For, at what time the lawe did open vnto vs our sinnes, The law ope­neth sinne but it geeueth no power to resist sinne. and gaue vs not thereto might and strength to resist them: it came to passe that our luste to sinne, was made the more quicke and readie to it: bicause the nature of man is such, that it most lusteth af­ter that thing, which is moste forbidden it. How be it, before the knowledge of the law came many of our sinnes we knew not: and some of them we knewe after suche a sorte, that we persuaded our selues, they were not forbidden vs. Throughe which reason, all we had the lesse regarde to consider what was lust to sinne: in as muche, as all we by nature, set small store by suche things, as we thinke we may haue at our will and commaundement. Wherefore, after the lawe had once set forthe the multitude of sinnes to oure faces, and did forbid them to vs: then we were the more gréedie, to spot and defile [Page] our selues with the committing of them. By which occasion, sinne toke to himself strength and encoragement in vs: which before the comming of the lawe, lay and slept, & was as dead. At which time, I my selfe, when I knewe not the lawe, I led my life like an outlawe: Through the lawe sinne and the true record of conscience, man feeleth in him selfe no life but death. and thoughte within my selfe, that I might sinne, withoute the committing of any offence to God. But when I perceiued the law, that did forbid me to sinne: thē my sinne began to waxe stout and to aboūd in me, and to take the bridle in his téethe. Which, faring thus foule with me, wheras before I thought I liued, I became in mine owne cō ­science starke dead: bicause (by the law) I perceiued my dead­ly wound, and yet could not abstaine from sinning. Whereby it came to passe, that the thing which was prouided me of God for my helth, was made to me an occasion of my death. Which thing, was not through any iniurie of the law, but it was only through mine owne vice, weakenesse & imperfection. For ha­uing in me a certain promptnesse and readinesse to sinne, and my lust also taking some occasion by the lawe it selfe, bicause (as I said before) men do most cōmonly lust after that which is forbidden them, I was then euen full of all gréedinesse to sinne. And thus the diuel vsing that wickedly, which of it selfe was good, enticed me vnto sinne, by occasion of the law: and by occasion of sinne, vnto death: to the end I should acknowledge my selfe guiltie therof, and to be thrall vnto him for the same. Therfore thus you sée then, that there is no cause why any mā should contemne or depraue the lawe: which as it was giuen of God, who is alwayes perfectely good of him selfe: so it pro­poned and set foorthe vnto al men, good and holesome ensigne­ments. Esay. 48. 1. Tim. 2. For it cannot be chosen, but that the thing must néedes be good and godly, that hateth and forbiddeth sinne and naugh­tinesse. And héer another will say vnto me: then, séeing the law which is good, bringeth with him that which is also good, why then shuld I say that it brought death vnto men, which is very naught, and hath alwais his beginning of sinne and wretched­nesse? Certesse a mā might safely say thus vnto me. If in case the law should engender sinne, but the truthe is not so: for the law truly is not the author of death, but the cause of our death [Page 22] is sinne, which is in vs: who of it selfe is so wicked, that it tur­neth that thing which is very good, into naughte & destruction. Yet notwithstanding, that thing which is good and pure of his owne nature, openeth vnto vs howe filthie and vnseemely a thing it is, which is naught and vitious: for that verily the law wrought, & declared vnto vs the abhomination of our sinnes, and was not the author and cause of them: for all men knowe that the lawe is spirituall, and alwayes stirreth men to honest things and spirituall actions: the which, bicause the law dothe not bring to effect that, which so much it desireth to do: surely, to speake of my self, I am in the fault therof, and not the law. For in as much, as I am carnal and prone to sinne, and by oc­casion of the long continuance in it, Esay. 5 21. am made as bond therun­to, as a bond man vnto his master: and am so blinde & drouned in vice and filthinesse, that I cannot tel what I ought to do: for I doe not that thing, which knowledge and reason declareth vnto me to be honest (though I my self do couet the same:) but I rather commit that thing, which is vnresonable & dishonest: the which though I hate & detest it: yet I do commit the same, The power of sinne in our earthly bodies. bicause the vice and power of concupiscence that is in me, vio­lently compelleth and draweth me therunto: by which reason, the offenders them selues, will in no case that any fault shuld be imputed vnto the lawe, but to our owne fragilitie, weake­nesse and great imperfection. For in as muche, as we in oure weakenesse, being so compelled to doe that thing (through con­cupiscence) which knowledge and reason detesteth, escheweth and damneth. I do therfore consent to the law, that it is holy & good, bicause it dothe of it selfe forbid the same thing, which the inward and spiritual part of my body grudgeth at, disaloweth and vtterly dāneth. Wherefore, the law which so straitly for­biddeth all things that be euill, muste néedes be counted holy, precious and good. Which, althoughe I commit suche euill, in obeying the motions of my fraile and corrupted fleshe,) the outwarde parte and moste grose substaunce of man,) yet I wel perceiue them to be wicked and abhominable, & that also in mine inwarde man, I hate and abhorre them. Héere will one then say vnto me: why dost thou not then obey to thy spirit [Page] and inward man, which so consenteth to the law that is good, and also stirreth thée to honestie and godly operations. I an­swere: For this same cause, we must imagine to be in eache one of vs two men: Two men are possessed of e­uery man, and how they are called accor­ding to the scripture. the one of them grose and carnall, and the other more pure and of lesse corruption. The first may be cal­led the outward man, and the seconde, the inward man. The first is procliue and ready to sinne: the second, hauing in him, as it were certaine séedes of honesty, is more appliant to em­brace vertue: And according to his possibilitie and power, he gladly shunneth and striueth againste all corrupted motions and the filthie desires of sinne. Howe be it, that parte of vs is most properly called the man, which of it selfe is moste pure and cleane, and best inclined. Therefore, as often as mine in­warde man consenting to the goodnesse of the lawe, is stirred, and so consenteth to honestie, and yet doth the contrarie: it sée­meth then, that it is not I that doth it: For what is he, which doth the thing that he hateth, and wanteth will to doe it? But héere is adioyned to mine outwarde man, a certaine prompt­nesse and readinesse to sinne: by meanes wherof, it chaunceth ofte, that when I desire to doe the thing which is honest and good, I am constrained to do that, which is hurtfull & naught. In which grose part of me, Gene. 6. I confesse to be no goodnesse at al. For althoughe I desire to doe that thing, which (according to reason and knowledge) is honest: yet I finde in me no power or strength to worke that, which I moste gladly estéeme and commend. But, in as much as this corrupted and carnal con­cupiscence, is in me of much more strength and force, to driue me to offend, than is reason, which calleth me to the estimati­on of vertue: I am forcibly drawne from the good vse thereof, which I most specially desire, and do daily commit the sinne and iniquitie, which I inwardly hate and moste iustly con­demne. Considering therfore, that a man in doing euill, dothe it not voluntarily or with glad consent, but by enforcement and againste his will: then, when that thing is committed, which mine inward man most gladly repugneth and striueth against: it is not truely and properly said, that I am the com­mitter of the euill: but rather more aptly to be applied, to the [Page 23] grose desire, promptnesse and readinesse of the outward man: Sinne alwayes resident in the outward man. in whome alwayes sinne is resident, and beareth most dead­ly sway. Which promptnesse to euill, the lawe cannot take away from me: but so ofte as I yéelde and obay to euill, then the lawe openeth and layeth plainely before me, by the testi­monie of my conscience, the iust iudgement of God ouer me, and perpetuall condemnation to my soule. The good nature of reason and honestie (throughe the grace of God in the in­ward man) draweth me to the estimation of loue and vertue: wherunto, I am truely taught by the law: but I finde also an other law in the mēbers of mine outward mā, which is clene contrary to the lawe of my inward mā, and violently stirreth me to the gréedie embracement of euill. Therefore, The conflicte betwixt reason and concupis­cence. abiding thus alwayes in this case of conflict, that reason draweth me one way, and concupiscence an other way: it commonly thus fortuneth, that the woorse parte preuaileth, and reason ouer mastred and laid on the ground. For the promptnesse (I say) and readinesse to sinne, so muche aboundeth in me, as also the accustomed vse thereof, through the vsual familiaritie & great felowship which it euer hathe with my weake and fraile na­ture, that I am still haled by constrainte like a bonde slaue or prisoner, vnto filthinesse and sinne, whether I will or will not. O miserable wretche that I am, which am thus in thral­dome to suche filthie slauerie and moste bitter state of bon­dage: who shall deliuer me, and make me frée from this flesh, The cōplaint of the holy a­postle & why? or from this body of death, which is thus subiecte to so many miseries, to so many prouocations, enticementes to naughti­nesse, encombred with so many vices, and wel nigh confoun­ded with these daily conflictes, that alwayes haleth me, pul­leth me downe, and draweth me forcibly to destruction and death. Think not you, that he hath iust cause, thus to bewaile his state and to crie out, that in this manner is daily beséeged, assaulted and troubled with so many mischéeues, cruell and deadly aduersaries? But the remedie heereof considered, and the most happie meanes remembred for our deliuerance: The cause of the apostles re­ioicing. O what cause of great thankfulnesse, by bounden duetie and all humblenesse, haue we to giue vnto our God, which merciful­ly [Page] hath set vs in moste happie state and safetie, and deliuered vs from these noysom miseries, euen for the onely loues sake he bare vnto vs: not through the lawe of Moses or Circumci­sion, but by his onely and moste deare sonne our Lorde Iesus Christ: the which, if by him it had not so ben ended and done, I my selfe, being but one man among others, shuld haue bene a runner but in an vnconstant race, and drawne in such sorte hither and thither, with the impious cordes of inconstancie & vanitie: that happily now and then, I should with ioyfulnesse haue serued the lawe of my God with my spirite, in desiring the things that be honest and godly, but with my faultie flesh, the lawe of sinne in coueting corruptly the things that bée dishonest: and by the deadly force thereof, my pore spirite al­wayes preuailed against, and turmoiled with miserie.

The eight Chapter. The lavve of the spirite giueth lyfe. The spirite of God maketh vs Gods children and heires with Christ, The abundant loue of God can not be separated.

BVt now, although there be yet many blots and stumbling blocks of the old bōdage, stil remai­ning among christen men, ther is yet no dout, but through their godly study & christen ende­uer, they may easily passe by them, and not be so violently drawn vnto such horrible sinnes: for they are now entred into the heauenly fréedom of Christ, vnited and made one with him through their lyuely faith and true promise made at baptism. All whiche by this chaunge, haue now cessed to liue again, after the illectation or wanton enticing of the sensuall lustes of their flesh: in asmuch as the lawe of Christ, which is heauenly, spiritual, and the author of lyfe (béeing also strong and full of might) hath fréely deli­uered them all from the bondage and lawe of sinne, Iohn. 8. Gala. 4. from death, the famyliar companion of sinne, and the iust reward [Page 24] of the same. Whiche thing, bycause the lawe of Moyses was carnall, and in consideration thereof, very weake of it selfe, Hebr. 7. God did foresée and prouide for the saluation of man, after an other sorte and fashion. And lyke as I haue sayde before, that in one man there was two menne, (one carnall, and an other spirituall) euen so within the precinct of Moses lawe, there are two lawes: the one grosse and carnall, Two lawes. and the o­ther holy and spirituall. The fyrst of these two lawes, haue Moyses for his auctour and beginner: whiche as it was not perpetuall, euen so it was not of vertue to giue any salua­tion to man. The seconde lawe is spirituall, straunge, full of efficacie, and immortall: whiche Chryste himselfe hath con­summate and fulfilled, to all suche as beléeue in him. How­beit, it was very expedient, that one fleshe shoulde abolishe and put awaye an other: one sacrifice to preuayle before an other: and one death moste mightily to suppresse an other. The great mercy of God. Therfore God the father hungring and thirsting (in his mer­cie) after mans saluation, sent his onely deare sonne: whiche though he were frée from all contagion of sinne: yet he toke vpon hym the same fleshe that all other sinners had, and be­came conuersant amongst the wicked (as one of them him­self) for the most precious redemption of man, vnto the same saluation. And yet verily, so vnkyndely he was entreated a­mongst the sinners, so despitefully and cruelly handled, that they put him to the moste shamefull death, and crucified him among the synfull, moste vyle and false théeues. Which for mannes sake tooke vpon hym our very body of synne, that he might vnder the same fourme and similitude of sinne, 2. Corin. 5. ouer­come sinne, and after that abolishe it, and putte it cleane a­waye. Hée was made a sacrifise for oure trespasses, and so dy­ing in the fleshe whiche he tooke amongst vs, broughte death to subiection and bondage, whiche before bare rule ouer vs thorough the lawe, and the corrupt affections of our bodies: whiche also brought all things to suche a passe, that conside­ring the putting away of the grosse and fleshely parte of the Ceremoniall lawe, wée shoulde thencefoorthe embrace the seconde part of the lawe, whiche is heauenly and spirituall. [Page] And that ministreth not ire and threatnings, as doth the olde parte of the lawe: but very rightuousnesse to all suche, as doe not leade their liues after the letter and Ceremonies of the Iewes, but after the spirite and inwarde minde of the lawe, as men regenerate and newe borne againe in Iesus Christ. The Iewes in their Ceremonies had (as it were) but the deade picture and image of rightuousnesse: but we haue the ver [...]e, liuing and quicke rightuousnesse it selfe, and the very perfecte rule of all godlinesse: which Christ by his spirit hath wrought in vs. Wherfore, the true change of our state, conditions and fashions of religion, declareth the manner of a newe life in vs. And we perceiue very euidently, that all such of the Iewes, which still continue in the rottennesse of their olde forme of religion, Esay. 55. and in the fleshe or grosenesse of the lawe, are delighted and pleased with all suche things, as are grose, carnall and fleshly. Contrariwise, all suche as are en­grafted into Christ, are become spirituall and precise in righ­tuousnesse, vtterly banishing from them all such olde things, as appertaine to the fleshe, and are constantly rapte in their mindes, to all suche things as are spirituall: For truely, euen suche as the state, condition and nature of the man is: suche is his desire and common inclination to worke. As touching our fleshe, we be all mortall: but Christe that is immortall, hathe nowe called vs to a life in him, which is immortall. Againe, the carnall lawe of the Iewes, is alwayes againste Christe, and calleth vs from him: which (for the same cause) bringeth death with it: in as muche, as it contendeth and stri­ueth againste him which is the only author of life. By reason whereof, the Iewes being stricken with the zeale and loue of the same lawe, did put to death the author of their life and iu­stification. But cōtrariwise, they that set the grosenesse of the lawe at naught, and folowe the spirite, doe finde most plentu­ous life in Christe Iesus. Neither doe they argue vppon the barren and hungrie obseruances of the lawe: but hauing in their hartes the pleasant sauor and taste of charitie, Superstition contentious a­gainst God. be well stayed in them selues, liue ioyfully, and be at peace with all creatures. Superstition of it selfe is contentious and full of [Page 25] debate, but the true worshipping of God is full of tran­quillitie, peace, and quyetnesse. Neyther can it bée any maruell at all, to sée so muche contention amongest men, for kéeping of suche superstition of the Lawe, considering the same is neuer at one with God him selfe: for it is none other thing, but to adhere and sticke faste to the carnall and grosse lawe: which God rather would to be made adnichilate and of none effecte amongest men, and that by his sonne Iesus Chryst (to the ende, that in the place thereof shoulde succeede the law Spirituall) than to be by suche contention at defiance with God. What it is to be affectionate by the lawe. For he that is affectionate to the lawe (whiche so muche dissenteth from the mynde and will of God) can not be but cleane repugnaunt and contrary to him: for so muche as his onely will and pleasure is, wée should altogither folow the contrary. Wherfore let no chrystian man thinke it a try­fle or small faulte, to wedde him selfe, or to be besotted to the kéeping of the lawe, and to continue in the same. It shall bée founde to be but a fryuolous and vnfruitefull thing to please the will of man, and to displease the good will of God. The obseruation of the carnall and ceremoniall lawe of Moyses, may well please the affections of carnall men: but truely the God of all holynesse and truthe, will take it in euill parte and very displeasauntly, onlesse the same shall ouerpasse the letter of the grosse Lawe, and become the follower of the Lawe that is spirituall. Therefore let the Iewes, to the vt­termoste of their mighte and power, holde vp and mayntayne if they may, their Ceremonies (as in example) the Ceremo­nies of the Booke of Moyses called Leuiticus, their feastes of the new Moone, their washings, with all suche lyke: of whose sort also be now the garments of the Priests and their fleshly Sacrifices, expiations, or pourgings, consecrations, their halowings & cursings, the difference of meats, holydays, vowes, créepings, knéelings, knockings, kyssings, crossings, with all the rest that they doo extremely vse in their temples: Ceremonies carieth with thē no righte­ousenesse.) yet for all that, through the obseruation of all these, or any of them, they shall neuer be made righteouse, although they glo­ry neuer so muche among them selues ouer them. All which [Page] things therefore appertayne nothing vnto you, that are now become spirituall, and suche maner of men as Chryst dothe vouchsafe to dwell in, euen in the temples of your hearts: for he that is but externely or onely baptised in the flesh, re­mayneth yet still in the fleshe, onlesse the same be inwardly washed, moysted, and tempered with the swéete taste and moysture of the spirite of God. Wée be not made méete tem­p [...]s for Chryst through our ceremonies, We are not made the tem­ples of Christ by ceremones, but by Gods spirit. but by vertue and power of the spirite: which whosoeuer hath not within him, is yet carnall and very farre from Chryst. And if it so be that Chryst dwell in our hearts, then inasmuche as Chryst is nothing else but charitie, truthe, temperaunce, and all o­ther vertues: how shoulde there then be any place lefte in a Christian man, He that pos­sesseth Christ expresseth him in his works. for the receiuing of any vice into him? It beste becommeth him to expresse Chryst in his works, that hath him inhabiting within his heart. Chryst did once dye in his flesh (as is before sayd) but now he liueth euerlasting­ly: whom we oughte to expresse in our selues in suche ma­ner, that our earthly body, that is, our carnall and outwarde man, which always prouoketh vs to disobedience and sin­fulnesse, be dead in vs, and to forsake all vayne pleasure that offendeth God: that the spirite, that is, our spirituall and in­warde man may liue in vs, which alwayes stirreth vs to all honestie, The spirit of God what it worketh in the godly, that possesseth it. to iust and godly things. Furthermore, if the spirite of God be within vs, which restored Chryst from death vnto life, it is so frendly and frutefull vnto vs, that it will not be idle and vnoccupied in vs: for the spirite is louely, liuely, quicke, full of efficacie and vertue. Wherefore the same spi­rite, according to our godly natures and inclination, will worke with mercy that thing in vs, which did most mightily worke in the Lord and sauiour Iesus Christ. It restored him agayne from death vnto life, and will suffer him to dye no more: euen so it will call vs backe agayne from our sinnes (which be the grounde of our death) and giue vs lighte to a­uoyde all wickednesse, and to lyue hencefoorth a deuoute and moste godly life. Therefore all wée liuing to this spirite, are bounde to this spirite, and owe due obedience therevnto, [Page 26] and not to our flesh, vnto which wée are already deade. If we liue to Gods spirit, we are in all things bound to obey it. For after wée became to bée made one with Iesus Chryste, wée became to bée no more debtors to the fleshe. God for­bidde therefore, that wée shoulde hencefoorth leade our lyues after the corrupte desire of our flesh: which, with all duetie should obey and serue it selfe vnto the spirite, and be­come (with all constancie) bound vnto it. Moreouer, al you be called vnto the state of life: but if you shal frame your conuer­sation according to your flesh, you shall surely dye. And con­trarywise, if through the strength of the spirite, you shall quench the desires of your fleshly lustes, The will of the spirit is ea­sie to be obei­ed. then without doubt yée shall be blessed and lyue. Neither is the commaundement of the spirite hards to be kepte: which, although it call men vnto mightie, highe, and heauenly things, yet it calleth all suche as be willing and desirous to serue and obey it. And it breatheth suche lyuely force of loue into all their heartes, The grace of Gods spirit and what it wor­keth in the e­lect. that it causeth them to thynke, there is nothing harde nor vnpleasaunt to them, whyche haue in them selues that heauenly truste and ready wyll to serue GOD and his holy Gospell. And as the body lyueth by hys spirite: euen so dothe the soule lyue by hir spirite. And agayne, if the spirite of the body bée weake and faynte, then is also all the body weake and sicke. But if it bée healthfull, liuely, and strong, then is all the body lyuely, strong, and lu­stie. Therefore they that frame their lyues after the spi­rite of GOD, be the dearely beloued and true children of God. And they that be truely the children of God, The godly propertie of the true childe to­wardes his fa­ther. will re­presente and moste ioyfully shewe the naturall conditions of their father, and will frankely and fréely doo all suche things as they shall thinke will please their father. But seruaunts for asmuch as they be not ioyned to their masters by nature, but by law, do their seruice vnto them for feare, or else for the auoyding of displeasure and punishment, and not for onely obedience, loue and duetie: which thing is proper vnto the Iewes, who do obey the law, & kepe externely the cōmande­mēts therof with al precisenesse, lest they shold fal into bodily punishmēt. But al you are made frée frō the law, to y ^e end you [Page] should serue it no more in feare of any punishment: but should desire (like naturall children) moste gladly to accomplyshe your fathers commaundementes, euen for the loues sake that ye naturally beare vnto hym, Gala. 4. 2. Timo. 1. bicause ye haue now receiued the spirite of God, through which you are adopted and num­bred hys louing children, and not seruaunts. And the same spirite also giueth suche an audacitie and boldenesse vnto vs all, that when soeuer we haue any necessitie (whether for soule or body) we shall not feare to call vpon God himselfe, and say vnto him, father father. At which calling euery lo­uing and naturall parent do glory and reioyce. Surely if we haue in consideration the glory and highe maiestie of God, his mightinesse and heauenly power, we should not once dare nor be so bolde to call him father, onlesse we were moste perfectly assured (through the goodnesse of his holy spirite) that we be his very children, 2. Cor. 1.5. Ephe. 1. and he our louing and mercifull father. For to this same onely purpose he sente vnto vs his moste holy spirite, that it should be a very sure and earnest gage vnto our spirite, that we are the vndoubted children of him, that gaue vs that heauenly gage. Wherefore séeing we be now made the children of God, and fully persuaded that he is our father, we are no more to be counted seruaunts, but rather his very heires. For all men that beléeue in Iesus Chryst are the true heires of God, and felow heires with Chryst him selfe, into whose body béeing engraffed through our Christian professi­on, we haue one father with him, and through his onely de­seruings we take participation with him of the heauenly in­heritaunce. By what mea­nes we come to the inheri­tance o God. The possession of which inheritaunce shall come vnto vs none other wayes than it came vnto Chryst him selfe. For he through the afflictions and sufferings of myserable calamities in this lyfe, came duely to the possession of thys highe inheritaunce. Through his obedience he came to a king­dome: through the ignominie and slaunder of the crosse, he came to glorie, and through the pacient suffering of his death he came to the state of immortalitie. Therefore all we muste suffer with him, that we may haue the fruition of the inhe­ritaunce with him, we muste obey that we may reigne with [Page 27] him, we muste paciently beare the slaunders of this worlde, that with him we may haue prayse and glory: and we muste also dye with him to our sinnes, that we may for euermore liue with him. After this maner doo we come to our inheri­taunce with Chryst, which bicause it is euerlasting and of moste high felicitie, I thinke, that if one onely man him selfe could possibly suffer all the calamities and miseries of thys wretched worlde, Math. 5. 2 Cor. 4. 1. Iohn 3. yet they all should be estéemed but vnwor­thy, light, and of no comparison to the great benefite of the glory to come, though (through the sayde myseries and pain­full afflictions) he doo séeme dearely to buy the same glory. Yea, and though we haue receiued the gage of this felicitie and glory, to the ende we shoulde not mistruste any thing at all: yet for all that our glory can not be consummate and made perfect in vs (although our bodies be subiecte to suche sorte of miseries and wretched calamities as be in this pre­sent lyfe) without we haue our fayth stayed in the onely me­rites, death, and passion of our sauiour Iesus Chryst. How be it in the meane time, through the helpe and comfort of the spirite, they are a certayne inwarde taste of the same glory in vs. Which glory, at the resurrection of the flesh, and after the putting away from vs all our mortalitie, shall be fully declared and giuen vnto vs. At which tyme wée shall all liue immortall with Chryst, that is, always immortall and euer­lasting, for our onely faythes sake in his bloud. And that is the tyme, the which all the godly vniuersally looke conti­nually for, as desirous to beholde the comming of the same. 2. Cor. 5. At that time also shall the full number of the children of God be made and fulfilled: and the glory of all these shall be ope­ned vnto them, which in this life haue ben afflicted with per­secution and imprisonment, with thirste, hunger, sorowes, gréefes, and other calamities for Chrystes sake. And so great­ly in subiection are the creatures of this worlde to myseries, that the very circuite and compasse of the worlde it selfe sée­meth to continue altogither in miserie, as in example: the ayre, the earth, the water, with all other celestiall bodies: yea, the very angels them selues, are created to none other [Page] ende, but to set foorth Gods glory, and to shew their seruice for the necessities of men. For which cause the very buyl­ding of the worlde it selfe, shall not be frée from trouble and disquietnesse, vntill suche time as perfecte fréedome shall be giuen to the children of God. Howbeit the worlde it selfe, though it be insensible, neither feeleth disquietnesse: yet there is in it a certayne naturall taste and desire to come to perfection. And in the meane tyme it obeyeth willingly to him: for whose pleasure it was to make it in suche wyse, subiecte to disquietousnesse. Whiche so muche the more paciently abideth his sorowe, bicause his naturall inclina­tion dothe recorde to him him selfe, that hys sorowe shall not bée perpetuall: but vntill suche tyme as the children of God shall fully and plenarily be deliuered from all their gréefe and carefulnesse. At whiche tyme shall the whole Cope therof cease from his great vnrest and disquietousnesse. Also, forasmuche as we sée that all the elements and planets of this worlde, do vary at so many and sundry tymes: and doo sée likewise, the Sunne and the Moone to haue so many Eclipses and Chaunges: as also perceyuing by dayly expe­rience, what laboures are taken in vayne, for the repaire of things in this life, which do not continue, but fall agayne to their corruption. And beholding also the Starres, to alter and striue one with another: and in conclusion, nothing to be in perpetuall reste: It can not be chosen, but euen the very Angelles also of heauen looking downe by the power of God from an high vpon our infinite miseries and wret­chednesse are greatly dismayed of them, moued at them, and sorowe for them, as muche as their creation can suffer them to do. Iohn. 16. Wherfore al the whole number of creatures and things made by the hands of God, do euen grone & sigh with vs in our misfortunes. All which, after the maner of women laboring with child, wish and long for the ende of their great trauell and sorowes. And herein is no maruell though it chaunce to others, considering the same happeneth to vs also, that firste before all men haue receiued the spirite of [Page 28] Chryst, which he gaue moste abundantly vnto vs. Yet that notwithstanding, we are entangled with thousands of cares and myseries: partely for the sustentation of our lyues, and partely by the occasion of wycked persons, alwayes troubling and conspiring agaynst vs. Yea our cares are so many and variable, so gréeuous, terrible, and vnsufferable, that we oftentimes doo sorow and lamente our owne wofull causes, moste hartily wishing for that happie day, when all the true members of Iesus Chryst shal be set at libertie from all accidents, and shall be then made of very lumpish, grosse and carnall men, moste liuely, spiritual and immortal men. How be it wée paciently suffer all affliction in the meane tyme, for the hopes sake of that felicitie, which was promi­sed vs of our Lorde Chryst. For the certayntie of which felicitie, although he haue giuen vs a sure gage thereof, (euen the full certifying of his spirite:) yet he hath not gi­uen it vnto vs wholly and fully at this tyme: but would that it should with pacience be hoped vpon, taryed for, and looked for in tyme to come vnto vs. For our perfect health, expected reste, and true felicitie, are in those things that bée yet for to come: the vse whereof, Hebr 1. wée verily truste and hope vppon. For hope is not in thyngs that bée presente and at hande amongst vs, but onely in all suche things as doo not yet appeare vnto vs. For how can a man say, that wée haue hope in that thing, which is before our eyes. A­gayne there shoulde bée no place nor commendation lefte for fayth and hope, if those thyngs shoulde bee nowe in our sighte and féelyng, whych Chryst hath promysed vn­to vs. Wherefore, considering wée conceyue in Faythe suche thyngs as bée not apparaunte to our bodyly eyes, wée doo paciently continue in our gréefes and sorrowes, moste stedfastly hoping for the promyse made of Christ. Ne­uerthelesse it is paynfull in the meane while, to be in trouble and sorow: howbeit, the same doth no harme, but rather wor­keth the thing that is good: For the spirite taketh al things in good worth, and striueth agaynst the weaknesse of the flesh as muche as may be: and the spirite of God alwayes helpeth [Page] the debilitie of our mortall bodies, and dothe happily féede it with the good foode of hope, to suffer strongly all offered inconueniences: declaring further vnto vs what we should desire to haue, holde and retayne, and what we shoulde al­wayes shunne and put away from vs. For all we (as tou­ching our flesh) can not tell what to craue, nor how to desire any thing that belongeth vnto vs: by meanes whereof it chaunceth that we oftentimes do desire of God vayne and wicked things, in stéede of néedefull, honest, and holsome things. Which selfe same thing happened vnto me, at what time (not taking well in worth mine afflictions) I desired God thrée times, that Sathan should be banished from me, who at that time very sharply punished me. Howbeit I was denied my request, and in stéede of pleasant things, or things contenting the flesh, were giuen vnto me healthfull things. Yet verily, God heareth the petitions of his people, so that they make them not after the will of the flesh, but after the will and healthfull motion of the spirite: which though we our selues say nothing at all, Esay. 26. yet it ceasseth not to call vpon God for vs: not as men vse to make their sutes and peti­tions, but with vnspeakable feruencie, moste déepe sighings and inwarde gronings. A man muste demaunde of others in way of communication, and so to attayne suche requests as he desireth to be accomplished for him: which men know not what is demaunded, excepte he aduertise them of it: neither can they iudge what is moste expedients for his necessitie. But God that knoweth the moste secrete partes of mens hartes, Iere. 17. foreséeth in suche maner our necessitie, that he kno­weth what the spirite requireth, and what we haue néede of, though we our selues (as God forbid) shoulde holde our peace, In what maner the spirit pray­eth for vs vnto God. and make no sute. For the spirite, as oftentimes as it demaundeth for holy things, and sigheth for our miseries, it prayeth vnto God, not after the affections of flesh and bloud, but according to the onely will and pleasure of almyghtie God. For it requireth nothing but healthfull things, and things appertayning to the glory of God. Which things whosoeuer hartily desireth (though he lacke in his requests [Page 29] order and forme in the making of them:) yet vndoubtedly he faileth not in the ende to attaine his purpose. The feite mi­series of this life are not to be feared not to withdrawe our harts from prayer. God therefore graunteth vs, not that which is alwayes required of him: but rather that which moste aptly toucheth oure commodities. Neither ought we to feare, or to cease our praiers vnto God, though we sée our selues tossed in the miseries of this wret­ched world, in suche wise as though we were forsaken or vt­terly forgotten of God: In as muche, as we all are certainely persuaded, that all kinde of trouble (what so euer it be that happeneth vnto good men:) the same chaunceth vnto them, for their great health and welfare: for suche is the fauoure of God towardes those, which he (of his moste godly will and pleasure) hathe chosen and called vnto felicitie. The purpose is youres, but the disposition lieth in the handes of God him selfe: which hath not without most high consideration, chosen to him selfe his moste dearely beloued people. All those that appertaineth properly vnto him, he right well knewe them, long before he called them. And he did not only before knowe them, whome he so called, but moste secretely with him selfe he did predestinate them, to be incorporate into the bodie of his dear sonne our Lord Iesus Christ: and to be transformed into the resemblaunce and similitude of him. Which, as he hath ouercome the power of the flesh, death, hel, and the diuel, and is triumphantly ascended into immortalitie: so likewise should his members hope to doe, bicause they sée the same al­readie don in their head. Thus God, by this meanes (through his onely sonne) hathe prouided him selfe of many sonnes: a­mongst whome, Christ is the chéefe capitaine, and is the first begotten and principall heire of his eternall kingdom, which notwithstanding, maketh vs partakers of his inheritaunce with him. Furthermore, all those whome God knew before, and did chuse them to himselfe before all times, of whome he declared his godly pleasure by his holy Prophetes: the same he hathe nowe at length called by his eternal gospel: through which calling, they are most highly blessed and profited. For of wretched and sinnefull liuers, he (throughe the abundance of his mercie) hath made them godly: and of wicked, disobedi­ent [Page] and stubborne seruants, his owne most deare and louing children. Vnto whom there now lacketh nothing, but onely their glory, and the most pleasant peace & quietnesse of their consciences in y ^e sight of god, yet the same (at this time) want not all kinds of this glory: inasmuche as it is a moste plea­saunt satisfaction and comforte to their minds, that they (in this meane while) may liue frée from the threatnings of the law, from the daunger of the sting of sinne and death, and that so they may conforme them selues to innocencie and ho­nest affections of the soule, that they may become one with Chryst, and to haue always his spirite that shall satisfie them with this most certayne persuasion, to be the heires of God, and felow heires with his son Christ, which also so confirme them, that they do not distruste any thing of the fulfilling of this their euerlasting glory and ioy, in his appoynted time. Wherfore, considering the matter goeth on this wise with vs: what neede haue we then to disquiet our selues about the troubles & miseries that dayly happeneth vnto? Either why should we not take them with all pacience: We beare our troubles the more pacient­ly in this life, because we see before hande the fauour of God for our deliueraunce. séeing that suche is the grace and fauour of God, that he most mercifully min­deth our speedy deliueraunce from thence? Surely God hath in so many things declared already his moste high loue and goodnesse towards vs, that we may be well assured he wil stil stand vnto vs, and be on our side a most stable piller agaynst al y ^e assaults of our deadly aduersarie. Which always béeing most true: what cause haue we to care, or what can his ma­lice preuayle agaynst vs, seeing the moste mightie God hym selfe taketh our parte? Nume. 14. Esay 50. Gene. 22. Esay 53. Either why should we doubt at all of the fauour of God to be with vs, which dyd not spare his onely deare sonne, and his most high treasure of heauen, but did (as it were) put him forwards to death for vs, that were most wretched sinners agaynst him, and altogither in his fa­thers indignation. He did embase his owne and onely sonne, and made him vile, to the ende that thereby he would extoll and aduaunce vs: he made him a sacrifice to deliuer vs from our offences: he deliuered him to his death, that by the meanes of it wee might haue life. Wherfore, séeing he thus [Page 30] gaue his own deare sonne for vs (in whom dwelleth the ful­nesse of al things) shall it not then folowe, that he will also helpe vs with all things, as he doth his sonne: In as muche as he hath made vs felow heires with him of the kingdome of his heauenly ioy? what will God sticke to giue vnto vs (what soeuer it bée) whiche hath already fréely giuen that thing for vs, which is much more preciouse than all the crea­tures in heauen and in earth? And all we may be well assu­red, that God will not chaunge his minde with vs, but (in the constancie of his mercy) will at all times be our buck­ler, our shielde, and mightie defence, Our hope in the constancie of Gods mercy for our sheelde and buckler. agaynst the outrage and force of all our aduersaries. What is he therefore, that will or once dare take vppon him to bring any accusation, or lay any condemnation agaynst the electe of God: whom he hath now (by hys moste high wisedome) chosen and taken for his owne deare sonnes? Thinke you that God will heare the aduersarie of our soule, agaynst those whom his onely sonne hath so preciously redeemed, and for his sake hath so frely pardoned and forgiuen their offences against him? God that is the iudge of all creatures hath deliuered vs from the gyltinesse of our former life, & now accounteth vs righteous in his sight. Therfore who dare be so bolde to condemne those that he pronounceth righteous? A godly admo­nition. But yet hereof we muste in any wise carefully take héede, that we fal not againe into the lothsomnesse of our old sinnes & wickednesse. Christ him self hath euer had such an hart burning loue towards vs, that for our redemption sake, & to saue vs frō damnation, he willing­ly suffred (gushing out of his side) the flowing streames of his bloud: which also after his death rose agayne, only to foresée all things necessarie both for the reioycing of his louing bre­thren, as also in al things to comfort & strengthen them. The same christ now being made our only aduocate & iudge is as­cended into the heuēs, & there sitteth with maiestie on y ^e right hand of his heauenly father in al things equal with him: and there daily (with the open apparance of his bloudy wounds) pledeth our cause w ^t him, & craueth the continuāce of his gret mercy towards vs in this life, & to haue for vs after this life, [Page] in ful reward of his most precious purchase, euen euerlasting ioy & felicitie. The people that are blessed of God, feare neither the de­uell nor any of his ministers. For which consideration, sith the father of hea­uen, hath thus pronounced vs (for the deathes sake of his dere sonne) guiltlesse, blessed and iust, (which procéedeth of the on­ly tendernesse of his vnspeakeable loue:) what man is he thē, that from henceforth wil feare the deuil, dread tirants, or any one that is his minister: or else any slaunderer, priuie conspi­rator, curssed speaker, or wicked cōdemner of him. Therfore, for as much as we be al so many wayes bound vnto God and his deare sonne Christe: what thing is that, what thing is it, that is once able, to withdraw vs from the loue of them both: or else shall not suffer vs to loue them againe, for their moste wonderfull & great mercies towards vs? Shal the tempestu­ous stormes and troubles of men withdrawe vs from them? Shall the slipperie chaunges and chaunces of this wretched world plucke vs backe? Shall anguishes, shall persecutions, shall hunger, shall nakednesse, shall perill, either shall the sword? Psalm 43. All which, the holy Prophet Dauid, hathe prophecied to chance vnto the elect of God: which speaketh in the spirit of God on this manner: we are for thy sake (O Lord) daily deli­uered vnto death, and are estéemed as shéepe appointed to the slaughter. Wel may af­flictiōs diuer­sly happen to the godly, that they shall soo­ner confirme them in the loue of God, the ouercome them from the same. These same things, although they séeme to be im­portable & greeuous to y ^e weak flesh: yet, they are not able to pluck vs from the loue of God, & his dear sonne Christ. Wel may they diuersly & sundry wayes happen vnto vs, but sure­ly they cannot ouercome vs: yea, the more that they fortune vnto vs, so muche the more doe they confirme the loue of vs towardes Christe, and his loue also towards vs: in as much, as we alwayes depart from the same afflictions, as liuely vi­ctorers and ouercommers of them. Not throughe oure owne powers: but through the protection and defence of him: vnto whō, we owe all things that we haue. Neither will God that loueth vs so hartily, suffer vs to be ouerthrowne: neither can we (hauing in remembrance his wōderful goodnesse towards vs) cease to loue him againe, for any kinde of miserie, that cā happen in this wretched life, vnto our earthie & fraile bodies. How he it al those things, of y ^e which I did euen now speake, [Page 31] are but light and of small effecte, to plucke our harts from the loue of God: but I am wel assured, that (bisides al those) nei­ther death, neither life, neither the Angels of heauen, neither might nor power, neither things present, (though they bring al kindes of miserie with them) neither things to come (whe­ther they shall bring good or bad vnto vs) neither highe nor low, neither visible, nor inuisible, neither any other creature, shall at any time once be able, to seperate vs from the loue of God, which he hath shewed vnto all vs, in giuing his only deare sonne our Lord Iesus Christ to be our redemption, and to pay our ransome to his and our father, for al such offences, as we moste horribly committed dayly against him.

The ninth Chapter. Paule complaineth vpon the hard hart of the Ievves, that vvould not receiue Christ: and hovve the heathen are chosen in their steade.

TO the which Christ, I wold to the almighty God, that all the Iewes (nowe turning themselues,) wold forsake their old Moses: which, at this time conceiueth this opinion amongste them selues, that it is sufficient inoughe for their saluation, to be the children of Abraham by descente, or to kéepe the lawe which by Moses was giuen vnto them. Whereas (in very déede) nothing of all this doth any thing at all profit them, ex­cept they shew themselues faithful in Christe: and after this sort conforme themselues to him, that they may be beloued of God his heauenly father. But to their great shame it is dout­lesse, that Christ is thus cast out from amongste them, which was so promised vnto them in their owne law, and by whose vnfaithfulnesse, the Gentiles do now receiue him. Notwith­standing this, I do not speake any thing héere in despite of the Iewes, which be my natural country men, & whom in Christ I déerely loue at the hart roote, thoughe they cannot abide me, nor yet once further me their friendly good worde. Verily, I speake as the thing it self is (Christ is my record) which kno­weth [Page] al mens secretes. Neither do I make any lie (I take witnes of my conscience which the holy ghost perfectly knoweth) that I am very sory, & that w ^t continual dolor & thought in my hart, for their fal & mischance, which most apparantly commeth through their owne wilful fault & folie. For so litle do I hate the Iewes, y ^e I (w ^t all my hart) wold wish to be made their safetie & helth, Exod. 32. yea euen through mine own destruction. Neither wold I refuse to be reiected frō Christ, so y ^t I might haue al those that be of my stock & kinred, adioyned as I now am, in the true faith of Iesus Christ. And that as they be al Israelites by birth: so they might be also very Israelites in the truth & veritie. For whom, it was conuenient aboue all other creatures to haue embraced him, which the law had promised before vnto them: considering they be of y ^e only nation, which God the father (from all others) did seperate, & did chuse it only to himself, to be his only peculiare & proper people: and did put away frō him all other nations, coū ­ting them but reiects, & as misbegotten bastards: and toke only the Israelites, for his true & natural childrē, which only had the glory & dignitie of the world, when they did forsake idolatrie, & gaue themselues to the only worshipping of the true god which only had then the preheminence of the lawe & his prerogatiue: Exod. 19. Deut. 7. which only had the couenantes & promises of God made vnto them: which had only declared vnto thē the rites & ceremonies of religion: which only had the prophets sent vnto thē, that pro­mised the comming of Messias many yeares before he came: and which only had also made vnto them, the promisse of the heauē ­ly glory, which we receiue through the same only Messias the great God & sauior of the world. Al which Iewes do come of the stocke of the most noble & highe personages, Abraham, Isaac, & Iacob: and of many other notable & worthy men: of whose most noble & famous lignage, Christ him self cōmeth as touching the flesh: for which cause sake they came not to chuse, but whether they will or will not, they be of kinred vnto Christe: which is much more mightie and of higher maiestie, than were those old & ancient good fathers, whom they so highly extol, & vpon whom they bost themselues so much. For the old fathers, though they were godly creatures, and worthy great estimation, yet amōgst men they were but men. But Christ himselfe is a man in suche [Page 32] sort & manner, that he is also very God: and that not of this or that nation only, but of al nations where so euer they be, forese­ing in himselfe all their saluations: vnto whom only be al laud, praise & honor now and for euermore. Amen. Neither shall we think that the iniquitie of the Iewes did so aboūd, that through the great desart of vengeance for the same, God will not for all that, performe al such things, as he promised before in his Pro­phets. I cannot deny but our felicitie was promised vnto Abra­ham, & to the children of Israel: how be it, not properly to each of them, or to thē only, but specially vnto all those that shuld be of his true posteritie, & possessors of the like faith: For we cānot say, that they which come of Israel, are all Israelites: Roma. 2. but only those same that be strong in faithe, & vnvanquished against the incōueniences of this world: in which, God trieth & proueth our religion and godlinesse: and in al such verily rightly agreeth the name of an Israelite Further, Gala 4. they that come of Abrahās stock are not al the true childrē of Abraham, & haue to themselues the possession of the promisse of God: but al they that represent the faith of Abraham: by vertue wherof, he deserued that y ^e promise shuld be made vnto al his séede. And marke (I pray you) diligēt­ly, if the words of the promiser do not soūd euē the same thing, Gene. 22. which saith: In Isaac shalbe named vnto thee, they seede. And it was promised vnto y ^e sede of Abraham, y ^e through it al nations shuld be renoumed & blessed. But God wil not y ^t al which come of Abraham, shuld be called the sede of Abraham, except they be in Isaac, which is the sonne of faith, & beareth truely the figure of Christ. Isaac was not begotten & borne into this world, as is the common birth of children, but was begotten of an old man, worne & withered w ^t age, & which also was past bodily lust, yet had always good faith in the promisse & power of God, & born of an old womā y ^t was also past bearing of children: wherfore, the vertue of God, and good faith of the father, did rather beget him than the power & work of y ^t flesh. What meaneth God therfore whē he saith: In Isaac shalbe named vnto thee thy seede? but on­ly that he wold manifestly declare: that they which be borne of Abraham after the flesh, are not all the sonnes of Abraham, & so forthe the heires of the promise, but all suche only as haue faith: Who be the children of A­braham. throughe which Abraham deserued to haue the promise made vnto him: and those in déede be they, that are of y ^e seed of Abrahā. [Page] But otherwise, if God shoulde haue made his promise after this fourme and sorte, who so euer he be that shall be borne of thée, to them shall appertayne my promise: then without all doubt, they might chalenge his promise by inheritaunce and for theyr duetie, what soeuer he be that commeth of A­brahams descents. Therefore, séeing then that he spake after this maner, Gene. 18. as the Scriptures do shew: About this time will I come, and Sara shall haue a sonne: God men [...]e Isaac, to be one onely sonne, and that the sonne of fayth: whom he e­lected and chose out to him selfe for the same purpose, not for the deseruings of his circumcision, which at that time was not yet borne, but rather for the onely merites sake of his fa­thers fayth. Howbeit Abraham begatte other children after that time, of other wiues, yet the promise was onely made in the name of Isaac. And as the thing went with Isaac and the other children of Abraham: euen so it also chaunced in Iacob and Esau. Which, if they should receiue the blessing of God onely for alyaunce and kinreds sake: the promise should ra­ther haue appertayned vnto Esau, than vnto Iacob, in asmuch as he was the eldest sonne of the two. Gene. 25. Isaac was onely father to them bothe, and one onely mother at one time bare them bothe, which conceiued them bothe at once, caried them bothe togither in hir body, and at one time also deliuered them both: yet all this notwithstanding God did acknowledge but one of them for a lawfull childe, and the other he tooke (as it were) but for a bastarde, saying these words: Iacob haue I loued, and Esau haue I hated. What thing is it then that did thus make separation betwixt these two twinnes? Mala. 1. Verily, not the proximitie or nearenesse of birthe, nor the obseruation of the lawe, neither yet Circumcision for before either of them was borne, or else had done any thing at all, either agaynst the law or with the lawe, it was sayde of them bothe: The elder shal serue the yonger. And why did God thus I pray you? Or what would he declare vnto vs héereby? Certesse, none other thing at all, but that no creature, through his confidence in the law or circumcision, should chalenge to him selfe the promise of felicitie: but only all suche as haue faythe, to come to the [Page 33] societie of the electe of God, through his deare sonne Chryst: and to be all suche in their exercitations, as was Isaac and Ia­cob. For the election of God maketh the children of Abraham, The election of God, maketh the children of Abraham, but not the neere­nesse of birth. and not the propinquitie of birth. Wherefore, if in case God shall reiecte and caste away the Iewes at this time, as he in times paste did Esau: it shall profite them nothing at all, to haue discended of his lynage. Agayne, if God do call the Gen­tiles vnto his promise by vertue of their fayth, it shall not hurt them one whit to be of no fleshly kinred with Abraham: in as muche as God through grace doth adopte and make them his children. And here no man shall take occasion to wreste the Scriptures, and say peruersely, that men are not in fault them selues of their owne damnation, but rather God him selfe: bicause he receiueth at his will and pleasure those that do no good, and put away from him suche as may séeme to doo no hurte. God defende therefore, that in reading this saying of Moyses in the Booke of Exodus: Exod. 33. I will shew mercy vppon whom I shew mercy: and will haue compassion, vpon whom I haue compassion: should thinke therby that God doth any wrong vnto vs, in taking away from vs all our owne power and strength, to obtayne health and saluation: bicause that both our willes and labours are but vayne and to no purpose, except the willing God draweth vs: which draweth onely all suche as best lyketh him, though they had don no good at al.

VVe muste vvell consider this place of Scripture in Exodus, that God of his ovvne abundant mercy, hath made euery man to his ovvne similitude, and giuen him in his creation, vvitte, reason and discretion, vvith many other beginnings of ver­tue and godlynesse. All vvhich, if man for his parte vvill apply to the vvill of God, and call vpon him for the encrease of hys strength, and to make in him these vertues fruitefull, and to be alvvayes fortified by the spirite of Chryst to godly perfection and true pietie: then God for his loue and mercies sake vvill performe the same to his saluation: vvhich othervvise his ovvne strength can not bring to passe by any possibilitie. Agayne if he do abuse the same giftes of God, by any meanes to the com­mitting [Page] of sinne and filthynesse: and so choke vp his talent in the dirte of the earth to no good vse: then vvill God forsake him, and suffer him to runne headlong to the diuell. The scrip­ture therfore sayth: god hath mercy vpon vvhom he hath mercy: and vvil haue compassion vpon vvhom he hath compassion: that is, vpon euery such person as vvil him selfe call for Gods mercy and cōpassion, & receiueth it thākfully: & not as thogh he vvere parcial in the bestovving of his loue and mercy: for he is vniuer­sall vnto all creatures, and vvould that all men should be saued, and come to the truthe in him. But (the more pitie) many of them vvill not vvay this saying, nor apply their gifts to this end, and therefore they are vvorthily condemned, and go to the di­uell for their ovvne faulte and vvickednesse sake. For vvhych cause no creature can lay the fault or occasion of his condem­nation in God: but muste needes graunte to proceede onely from him all his goodnesse and saluation.

It is therefore impossible to come to the saluation of God through our owne endeuour and working: but it is only for the abundaunt mercy of God towards vs, and that for hys sonnes sake. But contrary, al we through the filth of original sinne, and weaknesse of our nature, which happened through Adam: and further through the custome to sin in this world, and the diuels setting on by temptation, are brought to de­struction: which thing first happeneth vnto vs frō our owne selues. Therfore whosoeuer is damned, it commeth vnto him from him selfe: and he that is saued, by the onely benefite and goodnesse of God, the which he doth vouchsafe vpon suche as liketh him best to bestow. And this he doth not to that ende, that a man should complayne or quarell with him, but with al humblenesse to submit him selfe, & most hartily to thanke him for it. For it is not God that hardneth mens hearts, that they should not beleue y ^e gospel of Chryst: but it is their own rusty or cancred stubbornesse & stifnecked crokednesse, which causeth them so maliciously to refuse it, and to haue it in con­tempt: which stubbornesse god ordereth to this purpose, that he will therby make manyfest the mightinesse of his benefite towards vs, and to declare the glory of his power and might. [Page 34] And euen so it is to be vnderstanded, whereas it is sayde to Pharao in Exodus. ca. 9. For this purpose haue I stirred thée vp, that I might by thée shew my puissaunce and might, and that my name shoulde be renoumed throughout the whole world. Therfore peraduenture here in this place, some per­uerse felow will wickedly quarell & say: If it so be, that God sheweth mercy to whom he liketh, and whom he will he har­deneth: what matter is it then that he can iustly lay to our charge? Agayne, in as muche as his wil and pleasure can not of any be restrayned, nor his entent put by or preuented, if he purpose to haue his will in any thing: It is therfore méete that he take our faults to him selfe, and not lay them to our charge, when it shall chaunce vs at any time to doo amisse. But I beséeche thée marke diligently, and that with reue­rence, the truthe in this case. For albeit that no man is of power, nor can once resiste the holy will of God: yet for all that his will is neuer so mercilesly bente agaynst vs, that he is found the cause of our perdition: neither did he harden the heart of the proud Egyptian Pharao, to that ende he would in déede make him stubborne and stifnecked, and therby wil­fully damne him: but well foreséeing and knowing by hys omnipotencie and godly wisedome, that his heart was alrea­dy hardened, and that through his owne wilfull malice and great pride: which, though at that tyme it deserued at the hande of God by his iustice, shorte and sodayne destruction: yet he for a space dyd suffer it to continue in him, and in the meane tyme through gentlenesse, by lyttle and lyttle dyd punishe and correcte it: bothe that Pharao shoulde the better perceyue and knowe in him selfe hys owne wylfull wickednesse, throughe hys malyce, pryde, and stoute­nesse: and also for the more playne manyfestation vnto all generations, of hys owne omnipotencie, gen­tlenesse and great clemencie, throughout the whole world. The whiche, bycause he dyd so abuse the greate gentle­nesse then offered hym of GOD, and thereby the ra­ther tooke proudely vppon hym further occasion, to bée a wylfull repugner of hys Godly wyll, then ryghtely [Page] obedient or subiect to his seruice: God therfore most worthil [...] made of his fixed mischeefe, pride and malice, great glory an [...] immortall fame towards him selfe. And so that, which in one case was of it selfe vtterly nought, and so knowen of God, procéeding from a contemptuouse, proude, and maliciouse heart: he moste aptely tourned in an other respecte to his owne perpetuall renowme and glory. Thus (if I woulde) I coulde here aunswere other things moste truely, in the be­halfe of the righteous God: but shortly to conclude, God hath (in any creature) all pride and contempt, in vtter detestati­on. And I pray you, what thing in al this world can be more proude or reprochefull before God, than for a man, which is of him selfe but a very vile creature, to take any matter in hande agaynst God and his maker, or to contende and striue with him, as one equal vnto a god of such maiestie. For what potter or other y ^e like artificer would take it wel at his pottes hande (at the hand of his creature) to be checkt and reasoned withall, saying: Why madest thou me thus? why hast thou formed me on this wise for suche a purpose? Truely it beho­ueth all creatures of mankinde to consider moste reuerently with thē selues, that as the earth and clay is in the hands of the potter, and to worke it for his owne prayse to what vse he will: euen so are men in the hands of the almightie God our creator, to be turned & delt withal at his owne pleasure. The potter tempereth the clay, and maketh therof such kind of vessels as shall beste like him: some for seruice at the ta­ble, and for the like clenly vses: and some agayne he maketh to serue for such purposes as be more vncleane and filthy (for both must be, and are to be vsed of necessitie) as it always lieth in the potters arbitriment, to make of clay what vessels he will without the controlement of the potte. And muche more vile is a man in relation to God, than the clay in com­parison to the potter. Wherfore, if it be an argument of gret stubbornesse & pride, for the clay to endente with his potter and maker, for this fashion or that vse: muche more mon­struous shall be the pride of man, vnreuerently to argue and descant vpon the secret counsels of God the creator towards [Page 35] him: which be so muche aboue the capacitie of vs wretched creatures, that scarsly we be able to attayne to a shadow, or once to dreame of them.

Here is to be noted, that the potter maketh not his pottes, to the ende he woulde foorthwith haue them broken, or caste away from him agayne after he hath once made them: but to serue him rather at his commaundement, in suche offices as he first appoynteth them: with whose seruice he holdeth him selfe wel contented, if so be they do it vnto him as he hath taken or­der and placed them: euen so God doth not create man to any suche entente, that he should after his creation fall into sinne and be damned: but cleane contrary he maketh all men, and putteth them in sundry degrees and orders, and will that they serue and obey vnto him, eche of them in his vocation, accor­dingly as he hath shewed vnto them his godly will and plea­sure, and not to fall from him, and to serue the diuell: for that commeth onely of their owne stubborne malice, and not of his will and appoyntment.

Therfore (O thou man, thou creature, thou dust and ashes) be stayed in thy selfe towards thy maker: apply & enforce thy selfe with humblenesse and prayer, that the spirite of grace may worke a liuely and true fayth in thée towards him, yelde to his will, thinke none euill of him, and in any wise not to dispute in thy selfe agaynst him: and so shalt thou best know him, find him always thy louing God, reioyce onely in him, and extoll from thine hart the holy name of thy maker. Yet further, way with thy self, that the potter in his facultie may chaunce to erre and do amisse, but God can not possibly so do. Let this then be a sufficient persuasion for thée to beleue, that as God, euen thy God in his almightinesse & omnipotencie, can do & may do al things at his own good wil and pleasure: euen so likewise the same God, forasmuch as he is most good, moste gentle, iuste, and bountifull, he will do nothing but that which is beste, most expedient and profitable vnto man­kinde, his most deare & welbeloued creature: neither can we blame god, or iustly reproue him, though he vse & conuert our euils to a speciall good ende & purpose: yea we should rather [Page] worthily count it, for an high token of his great loue and be­nignitie towards vs: in that he maketh the missehap or fal­ling of some men, to tourne to the good and fortunate ende of others. Also reason thus with thy self: if thou be deformed and filthy in the fight of God through thine inclination to sinne, O miserable creature that I am, I must duely acknowledge and confesse, that god of his onely great mercy and goodnesse, hath miraculously wrought his good worke vpon me, & beau­tified me both in soule & body, with innumerable of his good graces, blessings & benefits: & not made me a deformed crea­ture, or vessell of dishonor vnto filthinesse & vnclennesse: but I my selfe through the diuell and mine owne consente, haue made my self filthy and vncleane, and defiled most lothsomly the beautifull worke of God, with the dirte & stinch of sinne and mine own vnclennesse. Wherfore I say, if God (through his owne infinite wisedome) do vse thy wickednesse and sin­full state to the healthfull state of the godly, and to the hygh renoume of his owne name: what iust occasion then of qua­relling, or to thinke euill of God haste thou? In which case thou art worthily delte withall and iustly punished (thyne own conscience bearing thée witnesse) for thy forgetfulnesse, pride, carelesnesse, wilfull contempt & stubbornesse. And the good & godly mē, through the example of thée in thy wretched state, are made the more ware & circumspect to them selues, how they fall into sinne, to haue gods feare before their eies, and to thank him with more alacritie & franke corage, when they do wel learne & perceiue by thy wilful blindnesse and de­struction, how much they be bound vnto the great goodnesse & mercy of God towards them. Pharao which was brought to nought through his own sin & malice, had none occasion at al to reproue god, thogh y ^e same his malice & wilful stubbornes did greatly aduaunce & set forth the glory of god amongst his people y ^e Hebrues: euen so, what occasion haue the Iewes at this time to repine against god, Gods great mercy towards the stubborne Iewes. which now in like maner (as he did in times past with Pharao) doth gently suffer & beare with their stubbornesse? Al which, though they be in dede ves­sels worthy the iust reproch of god, & to be cast by him against [Page 36] the walles and broken: yet this notwithstanding, God (in mercie) did pause with him selfe towardes them, to the ende it might be well perceiued and knowne vnto all creatures, that moste iustly they haue deserued their owne destruction. And all which, though they haue bene allured to the gospell, by a thousande benefites of God, and many sundry occasions of gentlenesse towardes them: yet they would not correct and amende them selues. By which meanes all other men may take vnto them good and speciall occasion, to dread and feare the omnipotencie of God, and moste hartily yéelde them selues bounde vnto him for his vnspeakable loue towards them, whom they ought not to prouoke to anger through the continuance of sinne: but vtterly to be at defiaunce there­with, and to detest it from their hearts, for his holynesse and great gentlenesse sake. All which things haue ben thus won­derfully wrought of God, to the end that he would the migh­tinesse and excellencie of his glory, should be the more copi­ously & abundantly manyfested vnto al the godly: whom he (of filthy and most vile vessels) hath happily clensed them, and made them louely, fayre and preciouse: and hath appoin­ted the same to a most honest vse: that is, euen to haue the frui­tion of the inexplicable ioyes of heauen, which he bringeth to passe in vs, not for the loue of our circumcision, but onely for the merite of fayth: through whiche onely all crea­tures doo come to this prepared ioy: not onely the Iewes, but also all other nations, which giue their ful confidence & trust, to the onely shedding of Chrysts most innocent bloud, for their purgation or moste perfecte clensing, for it is not the birth or posterity by Abrahā, that maketh the heires of heuē, but the onely election of god the father, in & by his son Iesus Christ. And the Iewes should not maruel, that the Gentiles, which all were once prophane & strangers from Chryst, are now adopted and become the children of God, considering themselues, that once were before thys time through their owne malice, despised & cast out of Gods fauour: yet the same taking repentaunce, and amending their liues, came agayne vnto grace, and that by the méekenesse & gentlenesse of God. [Page] The which very thing, their owne prophet Ozée witnesseth, saying in this manner: Osee. 2. 1. Pet. 2. I wil call them my people, which are not my people: and my beloued, which are not my beloued: and to dispose my mercie, where I had no mercie. And so it came to passe, that whereas before they were not the people of God, they were called againe the children of God. There­fore, why should they condemne that in others, of which they them selues, haue had sufficient experience? They should ra­ther haue taken diligent héede, that through their owne fall, they stoode in greater daunger, not to come againe into the same case, that they were in before. And what cause haue they to hate the Gentiles so muche as they doe: whome they ought to imitate & folow, in their conuersation and māners: if they had not rather delite to despise, than gently to obay? And although that the most part of them (through their own stubburnnesse) did perish: yet, he wil neuerthelesse performe the promisse to the remnaunt that doe beléeue: which pro­misse, he made vnto all suche as would receiue it by faithe. And although the same be but a few in number: Esay. 10. Osee. 1. Zacha. 13. Amos. 9. yet they shal be continuall successors to receiue the same promisse. The same thing doth Esayas testifie, which sayeth: Thoughe the children of Israell be in number equall to the sandes of the sea, and that numbers and multitudes of them, doe perishe by their owne vice and naughtinesse: yet for all that, there shall alwayes be some of them that shall be saued throughe their faithe. And also the number of them that fal from God, though it be greate: yet, the vice and malice of them cannot cause God to breake his promisse with the faithfull. To de­ceiue in the performance of their promisses, it is the proper­tie of men: but God most assuredly performeth in déede, all suche things as he doth promisse, and that without any delay or daliance: neither yet deceitfully, but most truely and iust­ly, Esay. 1. fulfilleth all his beheastes. The which thing, the Prophet Esay affirmeth and sayeth: God will make a bréefe and short reckening vpon the earth. And the same also sayeth: Excepte the Lord of hostes had left vnto vs some séede, we shuld haue bene made like vnto Sodome: and should haue bene none [Page 37] otherwise estéemed than Gomor. By all which things are vnderstanded, that though numbers of the Iewes did forsake Chryst: yet notwithstanding, he will not suffer all the true and lawfull séede of Abraham to fall and come to naught. Which thing, The mercy of God towardes the Gentiles. considering it went after this sorte with the Iewes, it pleased almightie god that the Gentiles, which sée­med once to be farre from his righteousnesse, and without all the ceremonies of the law, should now attayne to the same righteousnesse (which is not the righteousnesse of the Iewes, that had onely but the shadow of true righteousnesse) but it was in déede the very righteousnesse of God him selfe: and that not through the ceremonies of the lawe, but by their onely fayth: through which they submitte them selues to the goodnesse and mercy of God. But contrarywise, the Iewes, folowing the law of righteousnesse carnally, The cause of the Ievves fall. and pro­mising righteousnesse to them selues by the same lawe (through their ceremonies and obseruaunces) could not at­tayne vnto this true righteousnesse in God, bicause they dyd forsake Chryst: in whom, and for whom, were all the say­ings of the holy Prophets spoken, and the law declared. And héere peraduenture some man will aske me: How dyd it chaunce then that the Iewes did so sodenly forsake and shake off Chryst? Verily, The hatred of God against proud men. euen bicause God can not abide the stub­borne and proude men: but giueth him selfe wholly vnto the méeke, gentle, and lowely hearted. And bicause the Iewes were stubborne, proude, and wilfull, and would not beléeue the Gospell of Chryst and his promises, The cause of the Gentiles submission vnto God, and to the faith in Christ. he dyd renounce and forsake them. For which cause the Gentiles acknowledging their wretchednesse, and submitting them selues to the fayth in Chryst, God receiued them to hys grace: whereas the Iewes he reiected and caste off, bycause they gloried in a false righteousnesse, in their holy dayes, in their washing, in their circumcision, and in suche their lyke obserucāes, which refused to submit them selues to the faith of Chryst, and denied him, and put him the author of their life vnto death: the which selfe thing, Esay did prophecie should come to passe: that is, that Chryst, whom the law be­fore [Page] had promised to be a sauiour, should be vnto them (for their vnfaythfulnesse sake) an occasion of their fall: and he should also be a stone, Esay. 28. wherevpon the faythfull should repose them selues: and vnto the Iewes it should be turned to their destruction, inasmuche as they rather did chose to stumble at it, and to be at variaunce among them selues agaynst it, than to take their rest vpon it, through the vertue of their beléefe. For euen so dothe the father of Chryst him selfe, speake by the prophet, and sayth: Beholde, I put in Syon a stone to stumble at, and a rocke to fall vpon. But who soeuer shall beléeue on it, shall not be ashamed of his beléefe.

The .x. Chapter. The vnfaythfulnesse of the Iewes: Two maner of righteousnesses.

DEare brethren, verily I say this vnto you, not without great sorow and heauinesse of harte, bicause I inwardly wishe with the same, the happie state and prosperitie of the Iewes. And if it were in mine abilitie and power, I would most gladly reléeue them, and ease them of their fal and most wretched mischaunce. But of this thing they be all assured and out of doubt, that I pray to God dayly and hartily for them, that they may yet once agayne turne to repentaunce, and not thus alwayes to continue in their damnable blynd­nesse. Surely I can not excuse them of their vnbeléefe: how­beit, somewhat may yet be sayde in that behalfe for their comforts: for they be not so farre from Chryst, as the Gen­tiles were: for asmuche as he is somewhat néerer the truthe, that knoweth some parte thereof, than he that knoweth yet nothing at all. For which cause I would the rather wish, that the same thing may now be brought to good effecte in them, which they heretofore went about: and that they may now obtayne the very truth it selfe, wherof long since they haue [Page 38] had but the tipe and shadowe. And although they did fall into a moste horrible and lamentable vice, in that they so malici­ously crucified the Lord, which was the fountaine of al glory: yet notwithstanding the same, I muste néedes confesse, Esay. 28. Roma. 9. that they did it for some loue which they bare towardes God, thoughe it were done, neither with wisdome nor iudgement. For their entent was, to call himself the sonne of God: which in their opinions, was a detestable blasphemie to the Father of heauen: but in this pointe, their carnall reason was decey­ued. Wherefore, they did not altogither misse in the affection of godlynesse, thoughe the same did misse in the ordering, and in the right applying therof: and better it is to haue some one kinde of religion, thā to haue none at all. Also, they did deserue (thoughe they had but little godlinesse in them) to haue had more giuen vnto them, if they had not bene so stiffe necked in their firste rules of godlinesse, hauing in contempte the true godlinesse it selfe, when it was once offered vnto them: and also if they had not maintained, and so stoutly fortified theyr shadowes and only similitudes of truthe: and in steade therof, to deride and mocke the veritie and perfect truth it selfe. And euery of them, though they should not then, haue caste of from them their lawe of Moses: yet they did strius for the fortifica­tion thereof, without all knowledge or godly iudgement. In the doing of which, they contended against him, for whom the whole lawe was firste made and proclaimed. For theyr holy dayes, their Circumcision, their differences of meates, the auoyding from deade carcases, their Fastings, their Festiuall dayes, were all appoynted for this intent, that they shoulde passe foorthe for their time in these sortes of beginning: and to pretende by the outwarde or worldly rightuousnesse ther­of, a comming (at the time appoynted) to the true rightuous­nesse of almightie God.

Howe be it, it was not conuenient for them, that for the loues sake and affection they then had to their Ceremoniall rightuousnesse, to despise & cast him away frō them, for whose only cause al their lawe & Ceremonies were ordained: but the more pitie it is, that y ^e Iewes, though they had (in most large [Page] and godly maner) declared truely vnto them all the righte­ousnesse of God: yet they would not forsake the worldly righteousnesse of their Ceremonies, but moste peruersly and without all good order sought to vpholde the continuaunce of them. For they so stiffely defended their olde righteousnesse (which in déede was made of none effecte, and is now rather become to all men which trust therein, their deadly wound and sting) that they would not once know the true ryghte­ousnesse of God, but stil wasting their liues in Ceremonies, they resisted the Gospell of Chryst, wherevnto they should haue submitted them selues with all humblenesse and than­kesgiuing, if in very déede they had ben mindefull to be righ­teous. For we must imagine thus with our selues, as though there were before vs two kinde of righteousnesses: Two kinds of righteousnesse the one hath Moyses for their author, the other hath Chryst. The firste standeth in the fulfilling of Ceremonies, the seconde consisteth in the fayth of Iesus Chryst, and in the obedience to his Gospell. The first of these two was but the preamble and first beginning of the seconde: euen as a stocke or rough péece of woode is the beginning of the Image that is made thereof: or else as the crudding togither of the bloud is the beginning of the issue that commeth therof. Therfore it shall be but extreme foolishnesse to sticke to the beginning, and to be setled with delight therein, Christ the end of the lavve. when we haue once receiued the perfecte issue and true thing it selfe. And euen thus is Chryst the very perfect issue or ende of Moyses law: which was in déede but a very weake and vnperfecte beginning of our righteousnesse. And this same issue is fedde and nouri­shed, to be our helpe and comforte in time to come, with the moste delicate, deyntie, and sweete milke of fayth: and not with the da lying toyes of Circumcision, or other the like tri­fling Ceremonies. The comming vnto which righteousnesse is not onely graunted vnto the Iewes, but also to the Gen­tiles: and finally to all them that beleeue in Chryst Iesus. Both which righteousnesses Moyses did set foorth, and ma­keth mention of them in his lawe. Of the which two, the worldly righteousnesses, he mentioned in the Booke of [Page 39] Leuiticus: and it stoode in Ceremonies, Gala. 3. Leuit. 18. that were but for a time appoynted, and sayd: kéepe my lawes and iudgements: which, who soeuer shall do them, shall liue in the same. And he likewise declared the seconde righteousnesse, which is euerlasting, and is obtayned by the onely merite of our liuely fayth in Iesus Chryst, Deutero. 30. as in the Booke of Deuterono­mij, where he sayth: Thou shalte not say in thine heart, who ascendeth into heauen? for that is to plucke Chryst out of heauen. Agayne, let no man say: who descendeth into the depth of the earth? for that is to call Chryst agayne from death. And herein is a likelyhoode, that the same man belée­ueth neither of them bothe, which demaundeth the practise or experience of them. But who soeuer beléeueth truely and sincerely knoweth this for a more suretie, than to seeke for any further aduertisement thereof: that is, that Chryst dyd once descende from heauen, and ascended thither againe, and now sitteth on the right hande of his father: both which are moste true, though we doo not now sée them with our bodily eyes. Also, that he descended into the hels, and from thence returned agayne, and still liueth, though the same be vnkno­wen to our outwarde senses: yet it shall be sufficient for vs to beléeue, that all this was once done & fulfilled. Therfore nothing else now remayneth to vs, and to al those that did sée these things brought to passe with their owne eyes, but only to beléeue his holy Gospell. And we néede not séeke very farre to here the truth of all this: for the Iewes themselues dyd behold and sée it fulfilled, and yet did not beléeue it. How­beit, there were many that heard of it, and did not sée it, and yet they beléeued it. Neither is there concealed or hidden from vs among the whole scriptures, any one parte of this poynte, but they doo witnesse the same: and biddeth vs to haue recourse vnto the Gospell, for the very certayntie ther­of, and sayth thus to vs: The worde is néere vnto thée: euen in thy mouth and in thy hearte. And what woorde is this, that the Scripture here speaketh of? verily, euen the onely worde of the Gospell, which bringeth with it perfect health, and is now preached of vs, whom Chryst hath appoynted [Page] for the same purpose. Hovv the vvord of God is in our mouth & in our hart. But how is it in thy mouth, and in thine heart? It is verily in thy mouth, if thou doest confesse with thy mouth, and acknowledge vnto al men, that our lord Iesus Chryst is already come, and hath suffred for vs. And it is in thine heart, if thou do beléeue vnfaynedly with all thine heart, that God hath restored him agayne vnto euerlasting life: that we hereafter may dye with him to our sinnes, and euermore to liue with him for the deserts sake of his passion, death & resurrection. For in our hearts is our right beléefe: which beléefe is the true & vncounterfeited key, to open the doore vnto righteousnesse. Notwithstanding, bicause wée be bound to glorifie God, it shall not be sufficient for vs to con­ceiue this faith in our hearts: but also to acknowledge & con­fesse Christ amongst men with our mouthes, if we wil come to our perfecte health and saluation. But in all these you cléerely sée, that the summe of this matter dependeth not vp­pon the Law and Ceremonies, but onely vppon true fayth in Chryst: the which Esaias the prophete witnesseth, where he speaketh of Chryst, Esay. 28. who soeuer (sayth he) shall beléeue in him, shall not be ashamed. In which words we muste dili­gently marke, that wheras the Prophete sayth: who soeuer shall beléeue: he playnely maketh no difference betwéene the Iewes and the Gentiles, but meaneth them all indiffe­rently. Also whereas he sayth: shall beléeue: he meaneth not Circumcision, or any other suche lyke thing: but vtterly ex­cluding all the Ceremonies, he onely requireth our fayth: which is vnto all Nations an vniuersall gyfte and vertue. Further, God is suche a one, that he is not Lorde to the Iewes onely, but generally to all nations, kinreds, and people: whose large benefite, is not so straytely pinched in and shutte into an onely angle or corner of the worlde, or that it should onely appertayne to them of Iewry: and so peraduenture of them to be so cleane supped vp, that nothing thereof shall remayne vnto others: but hys bountyful­nesse is without all measure, and ouerfloweth not to one onely Nation or twayne: but stretcheth foorth withoute exception to all kinreds and people: so that the same call [Page 40] onely vppon him for his helpe and succour, Miche. 2. Act. 2.22. with an earnest and vndoubting fayth. And euen thus testifieth the Prophet Micheas: Euery man (sayth he) that shal call vpon the name of the Lorde, shall be saued. Héere you well sée, that the Pro­phet excepteth no man. Therefore whosoeuer with a fayth­full heart, shall call vppon the name of God (whether he be Iew, Gentile or stranger) shal come vnto his saluation. Con­trarywise, whosoeuer shall not call vpon the name of hym, shall not be saued. How beit, no man calleth vppon him, or demaundeth his helpe and succour, in whom he doth not be­léeue: And how shall men beléeue on him, of whom they haue not heard? Agayne, how can men héere of him excepte there bée some to preach of him? And how can men preach him, if there bée none sent to doo it: namely of him to whom the Gospell appertayneth. Of whiche preachers Esaias speaketh and sayth: O how beautifull and precyo [...]e are the féete of them that preache peace, Esay. 52. and of them that tell good things? Héere you perceiue by the Prophete, that all the Preachers of Chryst are commaunded to Preache, not Circumcision and holy dayes, but the peace that coupleth vs togither in perfecte charitie: and suche other good things as be alwayes good, and good of their owne nature. And there is nothing now lefte behinde vnpreached, that toucheth the cal­ling of mortall men to their saluation: in as muche as the Gospell of Chryst is preached vnto all Nations, though they doo not all beléeue it, and giue their onely trust thervn­to. For euen so the Prophete Esay sayde that it shoulde so come to passe (speaking in the name of the Apostles) Lorde (sayd he) who did beléeue our sermons and preachings? Esay. 53. Iohn. 12. For among the Nations, there bée very few that beléeue the Gospell of Chryste, if they bée compared to them that doo not beléeue it. Let vs therefore gather togither in a summe those things that we haue spoken of before: which is, if the calling vpon God, do bring health vnto men: and agayne, if they that doo not trust in him, doo not call vppon him, then is fayth specially of a Christian man, required before all things, and not Circumcision or the customes of the Lawe. [Page] Further, fayth is conceiued in the hart of man, not by the ex­perience of outward things, but only by godly Sermons and preachings of the true Apostles of Christ: that is, fayth is not conceyued by the eyes, but by the eares: the office of which conueyeth the preachings and godly exhortations into the obedient and lowly harte of man. Now therefore, sith the light of the Gospell is declared throughout all the worlde, and the name of Chryst preached to euery body: what mea­neth it then, that so fewe of the Iewes doo beléeue in him? Can they excuse them selues & say, that they haue not heard of Chryst? Psalm. 18. yea verily, the same thing is now already fulfil­led, which the Prophete Dauid did Prophesie. Throughout the whole earth wente foorth the sounde of them, and their wordes vnto the endes of the earth. Wherfore, in as much as Chryst hath bene promised before times by the mouth of so many Prophets, and now preached also of the Apostles (his very true witnesses) in all nations and regions of the worlde: can the Iewes then excuse them selues, and say that they heard not of him? No verily, for they haue séene the light of the worlde, yet their malice hath blinded their eyes. They haue heard the Gospell, but their enuie hath stopped their eares. For they had rather be enuiers of the Gentiles, which are called to saluation, than to folow their fayth. And of both these two things did Moyses and Esaias heretofore prophesie: that, is, that the Iewes would caste the Gospell away from them, and that the Gentiles woulde receiue it. And Moyses in Deuteronomij prophecied of the same, wher­as he speaketh of the person of God (as offended with the vn­beléefe of the Iewes) and sayth: Deutero. 3 2. I will prouoke you to en­uie, and by a foolish nation I will anger you: which hitherto, in comparison of you, was not taken nor counted for any nation. And you, which doo séeme in your selues to bée wise, I will anger you through the same foolish and beastly nati­on, and cause your anger to be a great deale the more hotte in you. And Esaias folowing Moyses, doubted not to testifie that y ^e obedience of the Gentiles, was much more acceptable to God, than the pertinacie and stubbornesse of the Iewes: [Page 41] for thus he speaketh in the person of Chryst: Esay. 52.65. I am founde of them that sought me not, and haue appeared vnto them that asked not after me. Lo, what a worthy witnesse Chryst him selfe here recordeth of the Gentiles fayth. But agayne the children of Israell, whom it dyd specially become to embrace Chryst and his Gospell, hearken here what Esay sayth: Esay. 65. All the day long (sayth he) haue I stretched foorth mine hande vnto a people that beleeueth not, but speaketh agaynst me. For which cause (Chryst sayth by the same) I haue sent pro­phetes vnto the Iewes, which they haue all slayne and put to death: and by the multitude of miracles done amongst them, I haue stirred and prouoked them: but in stéede of the thanks, which they should haue giuen me for them, they say that I had the diuell within me: and that with the helpe and power of Béelzebub (the prince of the Diuels) I wrought all the sayde miracles. And euen thus they despised all humi­litie and obedience, and misconstrued to euill parte, the great vertue and power of almightie God.

The .xj. Chapter. All the Iewes are not caste away: therefore Paule war­neth the Gentiles that be called, not to be high min­ded, nor to despise the Iewes: for the iudge­ments of God are deepe and secret.

BVt what of al this that we haue here spoken? or for what purpose is it thus vttered? It is to declare, that the Gentiles are adopted and taken to God for their faythes sake, though before they were all straungers from him? and that all the chosen and peculiar people of God, Iere. 31. are now cast off, and vtterly put away from him, for their vnbeléefes sake? No surely, it were not conuenient that the same peo­ple shoulde be vtterly reiected and caste away from God, which hitherto he hath alwayes taken and made an account [Page] of them to be his owne deare dearlings and creatures: Cer­tesse, if God had caste all hys owne people away from hym, then shoulde not I now haue preached Chryst: for­as muche as I am by birthe a very Iewe, descending from the stocke of Abraham, which appertayneth to the Trybe of Beniamin. Whiche also, thoughe I dyd moste cruelly persecute the godly and well dysposed people towardes God: yet for all that I am now called to preache the Gos­pell of his deare Sonne Chryste. Also I doo not doubte but yée very well remember what is written in the thirde Booke of Kinges, where Helias the Prophete speaketh vn­to GOD, by accusation and complaynte vnto hym of the Iewes vngodlynesse, 3 Reg 19. and sayth: Lorde, they haue slayne thy Prophetes: they haue ouerturned thyne Altares: and I am lefte alone behynde, and they lay also in wayte for me, to take my lyfe from me. Wherein also mée thinketh, that God mighte iustely (vppon this greate vnkindenesse and in­credulitie of the Iewes) haue caste them vtterly from him, and neuer afterwards haue looked towardes them. But yet for all this, 3. Reg. 19. marke what aunswere was made of God vn­to Helias: I haue reserued (sayth he) vnto my selfe seuen thousande men, which haue not bowed their knees vnto Ba­al. Which thing, as it dyd chaunce in the dayes of Helias, that God woulde not then altogither renounce his people, but of an infinite number of sinners, reserued some (a few of them to him selfe,) euen so doothe the same thyng chaunce vnto them at this tyme. For God hathe not suffered all the whole Nation to perish and to caste them selues away: nei­ther suffreth he all men of any other Nation to continue al­wayes in their sinnes and to dye in them. Of bothe whiche, though there be but a few that do beléeue, in comparison of them that doo not beléeue: yet God for his benignities sake, reserued some of his owne people to him selfe: not bicause they were Iewes borne, or bicause they obserued the Law of Moyses: Deutere. 9. but onely bicause he chose them out from all the reste, to bestow vpon them his good graces, blessings and be­nefites: in as muche as it came by the election and the bene­fite [Page 42] of God, and not of any their deseruings, least they should extoll the largenesse of their owne will and power, or glory in the beautie of their owne workes: for the good­nesse that is bestowed vppon men for their well dooing, is properly to be called a rewarde, and not a benefite. That is truely to be called a benefite: whiche of good will is em­ployed vnto them that doo not deserue it. But if a man should heape vp all his good works and seruice togyther, and lay them agaynst the benefite, and for their sakes to cha­lenge the same: then the benefite loseth the name of a be­nefite, and becommeth playnely a iuste rewarde. And why did it thus happen vnto the Iewes? verily bicause they at­tayned not to that thing, which they expected by the law, and that for their vnbeléefes sake. What they be that atteine vnto the saluatiō of God. But they onely attayne to their saluation, whiche looke not for it by Circumcision or kéeping of the law: but onely of frée mercy, and for the electi­on sake of God. For all other wayes profiteth not: nei­ther Circumcision, nor kéeping of the Lawe, excepte they yéelde them selues vnto the fayth of Chryst. But they, in the stubbornenesse of their hearts, are all blynded (after suche a sorte) with their owne pride and malice: that though they had dayly shewed amongst them numbers of miracles by Christ, yet they beléeued not in him, whom they looked for by the promise of the law. And all they, though they did sée Chryst with their bodily eyes: Esay. 9. Act. 7. yet with the eyes of their hearts and minds they saw him not. And this same dyd E­saias prophesie should come vppon them: which at this day as I truely sée it come to passe, so with mine vnfayned hart, I doo lamente and sorowe it. For the which, bicause they so wretchedly caste from them the moste gracious and good spi­rite of Chryst: God hath sent vnto them the spirite of vn­quietnesse: a spirite that is harde, full of prickes, and very rough to be handled. For though they sée with their bodily eyes: yet notwithstanding, they are so inwardly blinded and amased, that they say, and so shew them selues, to sée nothing at all. And though they also heare with their outward eares, yet they are therwith no more moued than though they herd [Page] nothing at all. Such maner of people were there in the time of the Prophets: the lyke also was with Chryst him selfe: and suche people are there vntill this present day, among the preachers of the Gospell. Dauid therefore foreseeing in the spirits, that these things shoulde come to passe, doth prophe­cie the destruction of them, for their disobedience agaynst God, and sayth: Let their table be made a snare to take them selues withall, Psalm. 68. an occasion to fall, and a punishment méete for their actes. Let their eyes bée blynded, that they sée not, and bowe thou downe their backes: euen for this speciall cause, that they would not thankefully receiue the great be­nefite of God béeing offered vnto them: and would not yelde them selues contented with the sight of Chryst, and the hea­ring of his Gospell: but in their disdaynfulnesse were puf­fed vp, The contempt of the Iewes a­geinst the Go [...] ­pell of God and Christ. holding proudly vp their heades into the ayre, and set at nought the benignitie of their maker towards them. And cleauing faste vnto the rude letter of the Lawe, they had in vtter contempt those things that were heauenly and spiri­tuall, and scorning the things that were euerlasting: they chose to continue their liues in momentayne and worldely vanities: which now beare about with them the bookes of Moses, but they doo not vnderstand them: which also read the Prophets, but they yet deny him, whom they prophecied of, should come. But heere peraduenture a man will demaunde of me, for what purpose I discourse so muche agaynst the Iewes. The cause whi Paule discour­seth ageinst the Iewes. Verily euen for this cause: they are so manyfestly blinded, they are berefte of their senses, they be twofolde crooked, and are vtterly dubled and amased in their braines. But are they in this wise so déepe fallen into the myre, or sonke into the tough clay of blindnesse, that there is yet no hope lefte of recouerie, and to rayse them vp agayne? God forbidde, for their fall happened vnto them but for a certayne season. And their fall was not vnprofitable to you, bycause thereby you were occasioned to be called vnto the Gospell. The Gentiles commodity bi the fall of the Iewes. And that, as the fall of the Iewes opened the way vnto you, to take holde of your saluation: euen so you agayne by your vertuouse example (before the end of the world) draw them [Page 43] agayne to godlynesse: and stirre them vp by your fruitfull fayth to the true beléefe in Chryste: from whiche they fell, through their own hateful and most cankred malice. Wher­fore, if the fall of the Iewes did in suche sorte profite you, that it was nothing at all preiudiciall or hurtefull, but ra­ther occasioned, that fayth in many other was muche more quicke and liuely: forasmuche as in the stéede of a few that fell, the Gospell of Chryst was the more largely spredde a­mongst all men: and the losse of one nation was the cause that so many nations were wonne and brought in to Chryst: How muche more then should the worlde be enriched with the Christian flocke, if by the vertuouse example of your god­ly religion, and fayth in Iesus Chryst, that same nation a­gayne should be wonne, and so ioyned to all the other in the same moste holy profession? O ye Gentiles, it is euen to you that I now speak, which I take as mine owne, Roma. 1. 1. Timo. 2. 2. Timo. 1. bicause by ap­poyntment I am your moste glad Apostle. For whose sake, though I can find in mine heart to labour and to doo al things (be they neuer so harde) yet that notwithstanding, I am a great deale more bounde to execute my office, which with strayte charge is committd vnto me: that is, to lucrifie and winne you vnto the Gospell of Chryst: and to profite you in suche godlynesse of lyfe, that (if it be possible) I may by that meanes conuert and turne agayne my natiue countrey­men vnto the same godlynesse: whiche peraduenture they will not doo fréely and with a franke courage (taking exam­ple of you) yet that it may be done, although (at the least) for enuie and hatred sake. For as the Countrey it selfe is en­uiouse agaynst the Gentiles: euen so, to sée you doo better than themselues, they would be lothe: or that you shoulde with God be in better case than they. Paule exhor­teth the Gen­tiles to godli­ [...]nesse of life exod to be an ample to the Iewes. Likewise also in thys maner, though I am not able to saue them all: yet I moste hartily pray you, that by your good example of fayth and ho­ly life, which you haue promised to perfourme before God, I may seeme to bring some of them to goodnesse agayne: and I do not doubt of you, but you will all wish and desire the same thing with me. For if the reiection now of the Iewes hath [Page] bene the occasion, that the rest of the world is reconciled vnto God (bicause their falling from his grace, was the cause of the Gentiles admission to it:) howe muche better shall it then be, that all they which be now falne from Christ, doe repent and returne vnto grace againe, and to become as new born men, or restored againe from death: taking example of you, to accō ­plishe the same with gladnesse. Which thing done, there re­maineth then nothing else to be loked after, but the resurre­ction of all fleshe. Neither should we despaire of all the whole nation, for the impious state or vngodlinesse of a fewe of them: for, séeing the Gentiles being once very farre from all kinde of godly religion, were yet at y ^e calling of God, brought vnto the true worshipping of him: why shuld not (in like ma­ner) the Iewes be called againe to the grace and fauours of God, considering they procéeded of so godly parents, which al­so were beginners of their religion? yea verily, yea verily, it séemeth vn­to me more agréeable vnto reason, that of such godly parents, shuld spring forth godly childrē: bicause they naturally rather sauor of their beginnings, than of reason to y ^e contrary: For if the leauen it selfe be holy and swéete, it is necessary that al the whole dough besides, be holy & swéete, which is seasoned with the same leauen. Esay. 65. Again, if the roote of the trée be holy, it muste néedes folowe, that the braunches which come of the same trée be holy also. The Iewes (for their beginning and first stocke) had the Patriarke Abraham: whose faithe, God did wonder­fully allow and approue. And what shuld then let, but that his posteritie should also represent, the faithe of theyr beginner? Which, if they do not, they cease to be his nephewes, euen as the braunch ceaseth to be nourished with the iuice of the trée, being once broken off and cast aside. Furthermore, mark wel and consider, if it be no maruell to sée, that the braunches be broken off from their owne trée, in which they had their natu­rall roote and beginning: much lesse maruell shall it then be, to sée the braunches broken, and againe reiected, that were grafted in a straunge stocke. For which cause, if we sée the Iewes cut off from the roote of their true and naturall Oliue (as the natural brāches of the same) for their vnbelée [...]es sake, [Page 44] so that now the roote doth nothing at all profit them: It shalbe then expedient for all you Gentiles, which are but brāches of the wilde Oliue, & no naturall braunches of one natural roote and stocke, but translated from an vnfrutefull stocke, and em­planted into a stocke of muche frute and goodnesse, to take di­ligent héede, that you be not proude, nor glory in your selues for your good luckie and happy chaunce, and so despise the pore Iewes that were cut of from their natural stocke, to the ende that you should be grafted in their places. And if in considera­tion héereof, it should fortune any of you to be proud and arro­gant: or that if you waxe insolent, hautie, and swel in your lu­stie courage: then, I woulde you shoulde take this lesson with you: which is, to haue effectually in your remembrance, that you beare not the roote of the tree (wherinto you are now em­planted) but the roote beareth you. Do not in this sort proudly boast among your selues, railing vpon the Iewes & say: They are cut off from their stocke, which were naturall braunches therof, and are now whorled away from it, that all we should be grafted into the same stocke, and nourished euen with the same iuice and louely moisture. For I say vnto you, they wer not of purpose cutte off for your sakes: notwithstanding, it so pleased God that you shuld be plāted in their places, to drink, to sucke vp, and to féede frankely vppon the sweete licor of the same stocke. And you do also say truely, that they are cutte off, which were the true and naturall branches: but you must also further debate with your selues, wherefore, or for what cause they were so cutte off: Verily, euen for their vnbeleefes sake, and so muste you truely be persuaded. And for the same only cause, doe they nowe lie, and are scattered abrode as deade braunches from their roote, and be héere and there spurned at without pitie and regarde. And you (for your faithes sake) are planted into their naturall places, and doe fructifie with grace in their stocke and roote.

I gladly wold, To reioice at anothers fall it is not good, but it is greate godlinesse to beware by the punishment of another to fear and amend that which is amisse. that none of you shuld reioyce in the misfor­tunes of an other man: but I rather wish with all mine hart, that the mischaunces or euil haps of an other man, may teach you true obedience, softenesse and sobernesse: and to learne [Page] by their knowne infelicities, godlinesse to beware by the punishment of another to fear and amend that which is amiste. what alwayes you should dread and feare, if you also commit suche like iniquitie. For in as muche, as all you doe well perceiue, that God spared not his owne naturall braunches, and that it doth nothing at all pro­fite them, to haue sprung of so good and faithfull stockes, after they had once forsaken him: then, muche more you ought with all diligence beware and take héede to your selues, that you also doe not offende God with your stubbornesse, pride or vn­kindenesse (which are none of his naturall braunches) least he also spare not you, but cast you of in like manner, as he did those gracelesse and vnhappie Iewes. Therefore, by their fall, learne (I say) what you shoulde alwayes shunne and a­uoide: For your felicitie and happie chaunce, doth not giue oc­casion vnto you, of pride and to be vainly glorious: but it ra­ther admonisheth you, and putteth you in remembraunce of the great goodnesse and mercies of God towards you. All you héereby haue good cause, to take comfort vnto your selues, that you be the electe children of God: and to yéelde therefore vnto him, condigne and most hartie thankes: and not to mocke or raile vpon them, which are now out of his grace and fauoure. They were al woorthely cut of and cast from their stocke, The Iewes iustly cut of frō their stock, and the Gen­tiles planted therin without desert. vp­on iust and good occasion: and you are emplanted thereinto, without one iote of your deseruings. Bothe which things, I exhorte you to consider among your selues: that is, bothe the goodnesse of God towardes you, and his seueritie and sharpe­nesse towardes the Iewes. Of the which, the first may teache you all, to be louing and kinde to him againe: and the seconde may instructe you, to forsake all hautinesse, pride, and stub­bornesse. The sharpenesse of God is shewed agaynste the Iewes, which sunke so deepe in their darkenesse and erroure, that they made a mocke of our sauioure Christ, who was pro­mised vnto them, so many hundreth yeares before. And as for the goodnesse of God, you your selues haue had thereof, moste ioyfull and large experience: In as muche, as you are nowe called into the worthy felowship of so great and high felicity, and that freely without your deseruings: which were once of your selues a kinde of men, bothe vtterly vngodly, of no esti­mation [Page 45] with God, and fell before him to the state of damna­tion. Once in your liues, you haue the sinnes of your former life pardoned, and fréely forgiuen you of God: And once also in your liues, you are numbred amongst the children of God, through his only fauoure, and wonderfull loue towards you. Howe be it, you are in suche sorte numbred among his chil­dren, that it commeth to you only of fauoure without desert: neither stande you in your estate so sure, but that throughe of­fence, ye may fall from the same againe. God will iustly take y ^t from the gratelesse and vnkinde man, which before he hath fréely giuen vnto him: onlesse he will confesse, and thankfully acknowledge the same: or otherwise, not vsing the goodnesse of God, as he ought to doe: your vnkindenesse shall destroy and bring that to naught in you, which God of his owne goodnesse hath fréely giuen vnto you. Your pride shal banishe that quite from you, which your obedience hath broughte vnto you. For which cause, onlesse ye shall earnestly take héede to youre selues, you shall be cutte againe from the Oliue, 2. Cor. 3. wherein you be nowe engrafted. And in like maner, the Iewes, if they wil chaunge and put away from them, their incredulitie and stub­bernesse, (which hath banished them from the grace and fauor of God) and take vnto them true faithe and obedience to the gospell of Christ, they shall be planted againe into their owne stocke, from whence (with woe) they were once broken of. For faithe hathe power to restore and reare that vp againe into his good state & former perfectiō, which vnbeléefe destroy­eth and soone ouerthroweth to naughte. For if it be reason, that you which are but Gentiles, vngodly creatures and com­mon idolaters, be cutte off (as it were) from a wilde Oliue, and grafted into the true Oliue it self, which appertained no­thing to your nature: then of muche more reason it shal seeme to be, that the Iewes being borne and descended of godly pa­rentes, doe shewe the naturall liuelynesse and condition of their parentes, and to be emplanted againe into theyr owne naturall Oliue, from whence they were cutte off, by the axe of their vnbeléefe.

Brethren, I wil open one mysterie vnto you in this place, [Page] which I should rather kéepe secrete, but that the knowledge thereof is greatly for your purposes: which is, exhorting you all: An exhortatiō to the Gentiles to beware of pride. that in no case you be proud or vaine glorious among your selues, that you séeme at this time to be thus preferred before the Iewes. Which vice, is most reprocheful before the face of God: and the selfe same euil it was, that so greatly blinded the vnhappy Iewes. Pride the fall of the Iewes. How be it, it did not blinde them al, and that for euer: for many of them do confesse Christe: and the other shall continue in their blindnesse, vntill such time, as the per­fect number of the Gentiles shall be fulfilled: vnto whom, the fall of the Iewes hath thus occasioned them to be called to the gospell. The time of the Iewes con­uersion vnto Christ. Wherfore, the Iewes when they shall sée & perceiue, that all the world doth florish in the true profession of Christ: then shal they confesse their owne blindnesse: that is, that they looke, and haue looked for their Messias in vaine, their Citie, their temple, and their sacrifices: and that the very true Mes­sias is come already, which is Iesus Christe oure Lorde. And thus in time, Luk. 21. shall all those people of Israel be restored again to their true health & saluation, though the same (at this time) be yet partly gone away from them. And then shall the same people be worthy of their owne name, when they shall begin to behold Christ with the eyes of their faithe, & loke vpon him which is the sonne of God, and God him self. Which thing, to the end you should the better beléeue it, it was prophesied be­fore of the Prophet Esay, that is: that the Iewes should bothe fall away from Christ, & that they should afterwards come a­gaine to him by repentance. The one, we haue already séene to haue chanced, whereof the thing it selfe beareth witnesse, y ^t the Prophet saide not amisse: And the other we ought to looke for, which is yet moste certainly to come. For thus sayeth the Prophet: There shal come out of Sion, he that dothe deliuer, and shall turn away the vngodlinesse of Iacob: Psalm. 13. Esay. 59. And this is my couenant with them, when I shall take away theyr sinnes. God made once a couenaunt with the same nation: which, bi­cause he hathe in déede made it, he will not suffer it to be done in vaine, or for no purpose: but assuredly to take effecte, euen through the occasion of some mennes faultes, which do shewe [Page 46] themselues vnworthy the good promisses of God. Howebeit, there shall alwayes be some, which shall supplie the roume of the whole nation. Neither can we say, that they haue gonne so farre from the grace of God, that they cannot returne againe. Al they which cleane and sticke faste to the letter and ceremo­nies of the lawe, and haue cast from them the gospel of Christ, be very enemies vnto God. But to the end therfore, you should not taunt or raile vpon them, God would that the thing which is so done, should be to all your commodities: in as muche, as they casting away the gospel of Christ, the same the sooner toke place with you. But all they, for as muche as they be borne of holy parents, & do also appertaine vnto that nation, which God from all others chose to him selfe for his owne proper people: The Iewes dearely belo­ued of God for their parents sake. by vertue of whose parents, they be yet dearly beloued of God: It shall folowe, that the same shall the sooner be receiued vnto grace againe, if they shall happily fall to repentance: and shall also the sooner be made partakers of y ^e promisses of God (made héeretofore to their fathers) which at this present time, all we do preache. For verily, God doth not make his promisses after such a sorte (either doth entende any thing) that he may after­wardes repent himselfe thereof, and thereuppon to chaunge his minde and purpose, as the common custome of men is to doe: but he is alwayes immutable: which, as he cannot erre and do amisse: euen so he cannot repent himself of any thing y ^t he doth. God wil remember his promisse vnto the Iewes, Gods remem­beraunce to­wards the Iewes. whē so euer he shall sée them turne to him againe, & cast him no more away from them. Al things haue their chāge and alteration: therfore ye ought not to iest vppon the miserable Iewes that be fallen from God: specially, bicause the same was commodious & pro­fitable vnto you. Againe, Gods mercy towards the Gē ­tiles. if they do repent and come vnto good­nesse, you should gratifie them in their so doing. For notwith­standing that all you were once vnfaithfull (as many of the Iewes be in these dayes:) yet did not God forsake you for euer fith it is brought to passe at this time, through his great mercie and goodnesse, that in their steade (bicause they did reiecte theyr faith in Christe) you were thereunto receiued.

And thus God suffered the Iewes to fall from the faith for [Page] a space, vntill suche time as the Gentiles mighte haue theyr prepared pathes to come vnto it. So that, after their repen­tance and comming againe to God (at his appoynted time when he shall call them) they shall obtaine the lyke mercie with you: The Iewes and the Gentiles ioined in one faith to Christ. and neither of you shall caste the other in the téethe with the others enormities, but bothe of you shal gratefie one an other, that you haue all receyued semblable mercie at the handes of almightie God: which dothe order and dispose all things with suche an vnspeakeable wisedome and councell: that all men (what so euer they be) are found subiect to sinne, God not being the author of sinne why he suffereth men to fal into sin and lacke of beléefe. Not that he him self is the author & causer therof, but that he suffereth them to fall into it throughe their owne fault and malice, and to cōtinue in the same for a space: to the ende, that thereby perceiuing the goodnesse of God in o­thers, and their owne vnkindenesse and faulte also in them­selues, they may be occasioned to cōfesse at the last with open mouth, that they be not saued & brought to saluation by their owne deseruings, but by the gratuitie & only mercie of God, throughe his sonne Christe: leaste they (in their pride) should blindely boast them selues, and glory in their owne strength and vertue. God beeing cleere of mans fall turneth the same to good. And thoughe God, in this manner worketh these things amongst men: yet he him selfe is so farre from the cau­sing or consenting of any mannes fall into sinne or vice, that he in moste miraculous manner, and farre passing the capaci­ties of men, turneth that thing which is naught in some, vnto others great weale & commoditie. But peraduēture, I speake further in this secrete mysterie of God, than is seemely for one man to commune with another. For waying most reuerently with my selfe, the omnipotencie of God & his secrete coūcel in this behalf, such a stunnage & amasement possesseth my spirit, that I am not able to declare and make it manifest vnto men: but only may maruell and cry out therat, saying: O the déepe­nesse of Goddes wisedome, Sapi. 17. and of his abundante knowledge: whose iudgemente, no mannes reason can comprehende: and whose secrete councelles and wayes, no creature did yet euer vnderstande. For what man, (euer since the world began) knewe at any time the minde of the Lorde?

Or what man was euer (with him) of his priuie councell? Sapi. 6. Esay. 4 9. 1. Cor. 2. Either who hath first giuen vnto him any suche benefite, that his goodnesse towards vs may be called a rewarde for our deseruings, and not onely rather the méere grace and kynde­nesse of him? God hath so séene vnto the profite of man­kinde, that though it surmounteth the knowledge and wis­dome of men: yet verily it is after suche a sorte, that it can in no wise be amended or made more profitable. Whiche would that all wée (in suche maner) should acknowledge his bountyfulnesse towards vs, God wold we shold acknowlege his good­nesse, depende, onely vppon his prouidence and not put a­ny confidence in our owne merites. that we shoulde all wholly and onely depende vpon the goodnesse thereof, without any vaine truste or confidence of our owne merites: forasmuche as all our euils and infelicities that be in vs, we may iustely impute them vnto our owne selues: but all the goodnesse and the ioyes to come, doo only procéede from the mercy and loue of God: which doth bestow them vpon vs, as the one­ly author and procurer of the same: and whose continuance also lyeth in his hands, as the onely tutor and moste graci­ous preseruer of them. So that no man what soeuer he be, can chalenge to him selfe any parte of the due commenda­tion thereof: considering bothe the beginning, the middest, Esay. 44. and the ending of all these appertayneth vnto God, and be properly in his owne handes. Vnto whom be all honour, Roma. 16. laude and glory for euer. Amen.

The .xij. Chapter. The conuersation, loue, and workes, of suche as beleeue in Chryst.

WHerefore, séeing yée all be now through the benefite of God, called from your old super­stition, and brought vnto the true worship­ping of God, and set at libertie from the bon­dage of Moyses law: I beséeche you all, and moste hartily require you, euen for the mer­cies sake of God (wherevnto you be bounde for your ioyes [Page] and felicities to come) that you will from hencefoorth offer vnto him such kinde of sacrifices, as be worthy and méete for your profession: Philip. 4. which are not Goates, Shéepe, nor Oxen, that are chosen of the Iewes from all other beastes, as are pure and méete for their godly affayres: but nowe at thys time God requireth at your handes other maner of sacrifices than were all these: that is, you must now sacrifice vnto him, your owne bodies: not that you shoulde slay them, as the Iewes did their beasts: but in slaying and putting to death, all your euill lustes and moste filthy affections that reigne in your members. Which is not any dead beast, but a liuely offering, Philip. 4. very pure of it selfe and holy, reasonable, plea­saunt, and acceptable to God: a sacrifice of the spirite, and an inuocation of the mynde, and not of a deade beaste. All those times passed, that the carnall Lawe of Moyses stoode in effecte, God tooke it in good parte to haue beastes sacrifi­ced vnto him: but nowe, séeing the spirituall lawe is come, and proclaymed to all men that they shoulde obey it, and put away the other: What sacrifices the true christians offer to God. it is requisite then in déede, that we offer spirituall sacrifices vnto him: that is, in the stéede of killing a Calfe, we must kill and slea within vs the raging heate of pride: in the stéede of killing a shéepe, we muste put to death our boyling and fretting anger. In stéede of killing a Goate, we muste suppresse and choke vp our sensuall lustes: And in stéede of Pigeons and Turtles, we must sacrifice vn­to God all the wanton motions and infected thoughtes of our myndes. For these be the worthy and acceptable offe­rings to God: and these be the pleasaunt and ioyfull sacrifi­ces to Chryst. God is a spirite, and is reconciled vnto vs with the offices of the spirite: and he requireth not to be honored with the Ceremonies or Traditions of men, but with the pure and vndefiled workes of the minde. Therefore in stéede of your vncircumcision, cutte away from you all superfluous and vnséemely affections of your hearts. The Saboth day. Let your Saboth day be vnto you a minde which is vtterly vacant and with­out all hurly burlies of worldly perturbations. Chryst did offer vp him selfe vpon the crosse to suffer death for vs: it is [Page 48] therefore reason, Sapi. 6. Esay. 4 9. 1. Cor. 2. that we shoulde also sacrifice our selues to him: which is, in mortifying all the motions of our fleshely concupiscences & worldly delectations, and become spirituall creatures with him in all our actions & dooings. And euen so it shall come to passe, that like as you be al exempted and put apart from these worldly illectations & wanton alluremen­tes, and planted into a spiritual calling through your profes­sion: euen so it is right comely & wel séeming, that your liues now dissent in al kinds of exercitation from your old life, and to be made agayne as new men, that is to say, spirituall and heauenly. Which, though you can not be of this conformitie to God, and exempt from the worlde by the immortalitie of your natural bodies: yet verily in the newnesse of your affe­ctions & good motions of the soule, you may be: yea, ye may in such sort temper your selues, that nothing may seeme to be pleasant or of any estimation amongst you, which belongeth to this vngodly world, that neuer remayneth in any stabili­tie. Also you may not desire any thing, Ephe. 5. 1. Thessa. 4. Ecclesi. 3. but that which you are persuaded is wel alowed with God. Neither to be drawen in the folowing of your profession, with the prescripts & traditi­ons of men, but all wholly to depende vpon the will & plea­sure of God, bothe in your thoughts and also in your deedes. Which requireth no grosse or vnperfecte thing: but that which is truely good, acceptable, méeke, and answerable to the true worshipping of him. The maner of men in this worlde is, that he which is welthy, hath the vnwelthy in contempt: but I exhorte you all, that what soeuer he be amongest you (whether he be high, low, mightie, strong, poore or base infe­riour, so that he be exempted from the maner of this world, & nūbred through grace among the christian flock) that he take not more vpon him, through y ^e pride of his hart than he ought to do: but let him be mild, pitiful, sober & soft in al his actions. Roma. 14. 1. Corin. 8. And first of al, let no man attribute more to him selfe than he lawfully hath. After that, let him wel remember, that y ^e same thing which he hath, cōmeth not to him by the worthinesse of his works, but it is giuen vnto him only of god, for the excel­lencie of his approued faythe. Agayne, as the same is giuen [Page] him of God for his faythes sake: so he would not he should therewith magnifie and extoll him selfe: but that he should wholly employ it to the comforte and profite of hys poore and néedy neighbour. Howbeit, God giueth his giftes diuer­sly, and not singly after one sorte, least one man should dis­dayne another, or thinke him selfe sufficient inough of him selfe. True charity. But the true charitie of Christian men, should make the giftes giuen of God to euery particular person, to be common, euen vnto all men. And in mine opinion it should be a great shame for vs men, that the grace of God which is giuen vnto vs, should not be made so vniuersall among vs, to euery mans helpe and succour: as the gyfte of nature is made vniuersall amongst brute beastes (from one of them to another) as wée by experience doo dayly sée for our learning. 1. Cor. 15. Ephe. 4. And looke also what the societie and vniuersall helpe of the members belonging to the outwarde body, is to the body it selfe: euen so the same societie should be amongest all them (in their hearts and mindes) which be called and gathered togither from many and diuers Nations, and adioyned to the most holy felowship and flocke of Chryst. For our visi­ble body, The visible body of mā with the whole mēbers therof. though it be one selfe same thing and substaunce: yet notwithstanding, it is compacte and made of diuers and sundry members. And those same members haue not al one onely function or office appoynted to them selues: but the eye hath one office, the feete haue another, the belly & handes haue another: yet for all that, the eye dothe not onely guyde and looke to it selfe, but generally to the whole body: and the belly dothe not receiue and disgest our refection vnto it selfe onely, but to the reste of all the members belonging to the body. A similitude. Therefore now, as there is a mutuall societie and re­lieuing of diuers members one to another in our sensible bodies: euen so the diuers gifts of God amongst men, should be employed, the one to an others commoditie and profite. Furthermore, as the moste excellent members of the body (as these before named) doo not despise their inferiours, as the féete and suche like, but one of them louingly (by the gift of nature) helpeth one another, otherwise in processe of time [Page 49] the whole substaunce of the body it selfe should perishe and come to naught: euen so, let euery man (whether he haue receiued an excellent gifte at the hands of God, or otherwise a gifte of lesse estimation) employ the same by all meanes possible, to the vse and commoditie of the whole body, which is the faythfull congregation of Iesus Chryst. For after we be once called and gathered togither by fayth in the Gospel, and incorporate into the mysticall body of Chryst, which is our head: then are we all made as one spirituall body with him: Neither shoulde a true Christian man be any other thing else, than one member to another in one body. Not­withstanding, as I spake before, the giftes of euery person be variable and sundry: not after their merites and deserts of working, but according to the merciful goodnesse of God: which employeth his grace to euery creature, as his diuine maiestie knoweth to be most expediēt Wherfore let no man magnifie him selfe with the gifte that God hath lente vnto him, Howe to vse the giftes of God. but let the same vse it soberly and with christian discre­tion, to the comforte and commoditie of all men. Then, whe­ther the gifte of God be to interprete sincerely the secretes of the holy Scriptures, according to the quantitie of hys fayth (which onely thing, God looketh for, and not for other our merites and deseruings) let hym communicate it to the aduauntage of others, with all simplicitie and humblenesse, 1. Cor. 14: Actes. 2. and without all vaynglory or statelynesse of pride. Or whe­ther it be, that he may helpe to sustayne his poore and néedy neighbours with his goodes and riches: let him employ the same to their necessities, with all gladnesse, méekenesse, and sobernesse. If he haue the gifte of knowledge and learning, let him not be scornefull towards the vnlearned: but with­out all kinde of arrogancie, let him vse it vnto them, to their godly instruction and edifying. If he haue the gifte of exhor­tation, or to persuade men to leade an honest and a godly life, according to the Scriptures, let him execute the same with all diligence and godly loue. Either, whether he haue the gifte of worldly wealth, let him therewith succour all mankinde: and let him shew him selfe frendly and beneficial [Page] vnto all suche as haue néede of his helpe: and let not this be doone, to get thereby to him selfe vaynegloriously the prayse of men: neither to that ende he shoulde hope thereby af­terwardes to get aduauntage or lucre, but let it onely bée doone to the prayse of God, Eccle. 32. and that with a bountyfull and glad courage. Further, wherein so euer he be called, to haue rule and gouernemente ouer others, let not the ho­nour and dignitie of the office make him insolent and haute: but let it rather put him alwayes in remembraunce to be circumspecte in the same, and not execute his office to hys owne singuler aduauntage: Deut. 15. but wholly for their sakes and causes, ouer whom he is appoynted to be in authoritie. Also, whether he be moued to helpe and succour the miserable and carefull people, let him not do it with any sad or sullen coun­tenance (which may be an occasion that the man whom he so helpeth, be the rather dasht out of countenance, & therby his care much more encreased, bicause he shal think that y ^e helpe commeth not to him voluntarily & of glad good wil) but from an hart not perfectly charitable, & so rather hath his helpe for maner sake, or for an outward coūtenance to the world, than for godly dutie, or by the fréedome of charitie. Againe let him not in any case cast the good dede that he hath done in the teth of the poore, when he is so releeued: for surely that vice is far passing either al godly or manlike nature. We are not of god cast in the teeth with his innumerable benefits bestowed dai­ly vpon vs, but he always & continually allureth vs to inno­cencie, by renuing his blessings bountifully vpon vs, though we be altogither most vnworthy of them. Euen so, let euery christian man always séeke oportunitie to helpe and profite others, but in any wise not to cast thē in the téeth of their wel doing: & that euery his benefit be disposed to his neighbor, as though he had yet neuer giuen him any thing at all: and that also to be done with a most louing heart, and godly charitie. Surely deare brethren, the goodnesse of men is now diuersly & many ways corrupted w ^t such kind of enormities, although they haue appearance, outward countenance & shew of frēdly beneuolence, gret benignitie & fredome. But god defend this from al you, & make your charity to be suche, that ye may be [Page 50] frée frō the comfortlesse spirit of roughnesse, contempt, forget­fulnesse, simulatiō, hipocrisie, vainglory, or immoderate streit­nesse. You shal neuer do that thing which your corrupted lusts stirreth you to do, Amos. 5. & as is the common trade for the most part a­mongst men: but you shal only do that which vertue & perfecte charitie motioneth or cōmandeth you to do, & in hating all cor­ruption & euil, you shal only adhere & cleue fast vnto al honest & godly things. Furthermore, considering you be al brethren and heires togither with Christ, it is cōuenient y ^t you altogither cal vpō one father for your inheritance: to the which you be most happily appointed & predestinat of him: & to be always benigne & louing one of you to another in brotherly kindnesse & charity. Among those y ^t be of this world, & seke the glory therof, there is gret cōtention & strife, 2. Pet. 2. Eccle 31, which of thē shuld be preferred and haue the vpper hand one of another: but do al you to y ^e contrary. Let no man amongst you liue to himselfe in loytring, in idlenes, or in any vngodly exercise: but let euery one enforce him selfe to worke accordingly for good, as in his honest vocation he is cal­led, & shal seme best vnto him. Neither be you made heauy and sluggish, through y ^e weaknesse & infirmitie of your flesh: but be liuely, quick, & ful of agilitie in y ^e spirit of god: for you haue now left of to dwel any more in y ^e earthy & lumpish affects of y ^e flesh, and haue alredy begun to take hold of y ^e spirit, The flesh. The Spirit. & to become new borne men, holy, diuine & spirituall. The flesh is earthly, & hath his propertie to be heauy & vnlusty: but the spirite is properly inclined to be lustie, quick, & liuely. Do not contend & vnlauful­ly striue against the temptations & chaunced euils of this life: but holily obey to the time, and conforme your selues to those things y ^t be present: that is to say, if there happē by any meanes any hurt or discōmoditie vnto you: either do you put it away if you can without any further displeasure: or else waying the good wil of god (in such behalf) towards you, ye paciently beare and suffer it, & that not discontētedly in your selues, for that is the property of faithles mē, very weaklings in christ, vnstaied in spirite, & of a desperat minde distrusting god, but in all your aduersities, hope for your commodities to come, and take your afflictions merily, paciently, with al godly modesty & good will. [Page] And although some wretched creatures shall therefore the sorer vexe you: yet notwithstanding séeke not to aduenge your selues, neither yet runne to the helpe of men, as though ye were reiectes, forsaken of God, forgotten of him, or else that he were voyde of power to helpe your case: but conti­nually pray vnto him, and truste in his fatherly prouidence for your happie deliuerance. Also if any Christian men stand in néede of your godly relieuement, helpe them louingly, cherefully, quickely, and with all christian towardnesse of heart: not as men doo giue their wages to workemen and deseruers of the same (what soeuer it be that you haue and doo dispose) but as counting that to be common for all mens necessities. And let not this same benignitie be onely vsed among your selues, but vnto all suche also as be farre from you, Hebr. 13. and dispearsed in diuers Regions. Harbour and enter­tayne al such as shal come from far vnto you, and trauellers (through necessitie) from countrey to countrey, least they shall (béeing Gods people) either miserably lacke the thing, that he hath by you prouided for them: either that they bée­ing enforced, through wante of your godly hospitalitie and comfort, doo wander abroade for succour, and so ioyne them selues to the vnbeléeuers, and become all one with them in their wicked profession and maners. Moreouer as it is moste conuenient for you to haue good and well occupied hands: so it shall also be conuenient for you to haue a well tempered and disposed tongue. All suche as shall hate and persecute you for Chrystes sake and his worde: it shall bee most come­ly for you, not to hate them agayne, or to reuenge your selues of them: but hartily to wish them well, to say well of them, to pray vnfaynedly for them, and dayly to blesse them, but in no wise to curse them. Agayne, all suche as you can not profite, either with your counsell, good worde, power, or sub­staunce: yet possesse towards them a pityfull & tender hart, wishe them alwayes well, Philip. 2. and zealously pray for them. Let the frendship that is amongest you, be so sure, so vnfayned and perfect, that it may euen so generally haue force amongst you, and make all your chaunces (as well the sorowfull as [Page 51] ioyfull) indifferent and common vnto you all, although in the woorst part, and that with teares. Let one consent of the hart and minde, and one mutual affection, so be amongst you, that there may be made of you all, but only one togither: that the same which happeneth vnto you (whether it be prosperous or to the contrary) may be seene to chaunce as well vnto all of you, as vnto one. Prouerb. 3. Esay. 5. Be not elated & puffed vp one of you against an other: but he that in worldly estimation is moste highe a­mongste you: let the same méekely and gentlely exhibite him selfe vnto all those, that be his inferioures or of baser state. Let none of you all stande in your owne conceits, or be vain­ly glorious in his own sight: for he can neuer (as a godly mā) paciently suffer nor abide another man, that is of him selfe so corruptly giuen and affected. Also, Prouerb. 20. 1. Pet. 3. if any man shall chance to speake euill of you, or giue you euill woordes to your face: doe not then heape checke vpon checke, ne taunt for taunt, slander for slander, wrong for wrong, either stroke for stroke (though the same be counted iustice among the Iewes:) but among the prefessors of Christe, let it be a moste wicked thing, to doe one mischeefe for an other. And that all such euil things which you worthily disalow in an other man, flie from them, and vt­terly auoide them in your selfe. Striue to goe one before an other in well dooing: and at al times so frame your contention (if there be any) that the godlinesse which shineth from you, may not only be pleasant vnto God himselfe, and peaceable to your owne consciences: but that the same may also of all men be approued for good, and that without the appearance of any offence to the weake, in that peraduēture they may beare some similitude with them of euill. Also, 2. Cor 8. so farre of let youre liues and conuersation be, from all corruption and bondage of sinne, that not only in Gods sight ye may be all frée from the same: but also as muche as in you shall lie, to auoide all suspi­tion therof from others: that the very euill men them selues, may haue none occasion to reproue you, or to speake euill a­gainst you. Which thing you shall easely performe and bring to passe, if you shal be at peace with al men, as wel with them that be straungers from Christ, as with them also that be al­ready [Page] christen, and professe presently the rules of Christe. And héere muste you also consider, that perfecte peace can not truely appeare, nor be wel kept amongst men, wheras euery man for euery trifle, seeketh occasion to be aduenged of his neighbors. It is a Iewishe propertie to be reuenged one of an other: To reuenge is the propertie of Iewes. but all you, though at any time, you be iniuriously prouoked or stirred thereunto iustly to reuenge: yet notwithstanding ye may not therfore swel nor pursue by iust cause, to worke your owne re­uenge: The way to true peace as best becōmeth a christian. but you must bear with offences, and qualifie with tem­perance, the affectes of your furie, so shall you that wayes best quiet your selues, shewe forthe from you the duetie of christen pacience, and thereby the better please both God and man, then by reuenge to offende them bothe. For if at any time throughe your godly pacience, you shall qualifie the outrage or furie of men, you shall stirre them thereby to haue some remorse, to féele in them selues the true touch of repentance, they will the more gladly ioyne with you, you shal happely winne them vn­to you, and that by the grace of God, in your good example, best approued & moste excellent woorke. But if the same thus mild­ly dealt withall, shall yet stil continue in his furie, without due regarde of your heauenly vertue: then doubte you not, but the iust God, which beholdeth his vncharitable & stubburne harte, will (at time conuenient) moste sharpely chastsie him for it. Wherefore, refraine you your anger against him, and commit him contētedly vnto the same iudge, which hath authoritie, wil and power, sharply to reuenge and punish euery mannes fault: for he hath the terror of vengeance in his owne hande, and re­serueth the vse thereof to be disposed in time to the wicked, as appeareth in the Booke of Deuteronomie, Deut. 32. where he sayeth: Vengeance is mine, and I will rewarde Yea verily, so muche you should abstaine from doing hurt to an other man, y ^t though you haue already receiued displeasure at his handes: yet you should charitably requite the same, with some frendly benefite and good turne. If your enimie shall hunger, reléeue him chari­tably with some meate. Prouerb. 25. If he shall thirste, geue him also some drinke. Neither is there any mannes nature so stubborne, so [Page 52] rustical and rude, or so farre of from all kind of humanitie, but that in time it may easily be mollified throughe pacient suffe­rance, méekenesse and gentlenesse. And for as much as we sée, that all kindes of vnreasonable and wilde beastes, are made tame and gentle, through the softnesse, gentle intreatie & mild handling of reasonable men: then howe muche more may the reasonable man him selfe be made tame, colde, tractable and gentle, with the wisdome, charitie, pacience, Charitie, tem­peraunce, and modesty, noble vertues in a christian for the conuersion of others vnto Christ. temperance and modestie of an other man.

The which, after he shall once finde by proofe, and be tou­ched with the experience of suche excellente graces and rare giftes of godlinesse, then will he begin to examine him selfe, to repent him, to shew him self ashamed, and to be great­ly agréeued with suche his forgetfulnesse, very rudenesse, bar­barousnesse, impaciencie, or most wilfull madnesse. And being thus ouercome, with your louing, tractable, and charitable de­meanor: he shall vertuously be inflamed, maruellously chan­ged, made a new man, & mightily stirred through grace, euen with the same christen loue, to loue againe most hartily. And by this good and godly meane, may al disorders, contentions, controuersies and vncharitable strifes, be brought to godly v­nitie and peace: whereas contrarywise, in reuenging euel for euel, and doing one mischéefe for an other, there can neuer be christen concorde, nor the continuance of Gods grace amōg such, but the cōtinuance of his furie to vexe them, and the ter­ror alwayes of his iustice to their condemnation. Christian con­tention. As it is a righte noble and vertuous thing, to be a forerunner in strife and contention, for the exercise of Christian charitie, and o­ther godly things: so, of all other it is moste noble and honou­rable, to be a preuailer and ouercommer of all others there­in. But to enter into contention about things that be naught, vaine and vicious, it is of all other things, moste reprochfull: Vaine cōtentiō lothsome, and filthie, for the vse of any faithfull and true chri­stian man. Yea, so farre off it is from humanitie, or from the vse of vertue and honestie, that the very heathen which know not God, doe graunt and confesse the same.

The christian in the excellē ­cie of calling ought to excel all others in vertueBut vnto al you (in the excellencie of your state and profes­sion aboue others) it shal properly appertain, to excel in your vertue, the wicked conuersation of others: with your soft, gē ­tle, and amiable spéeche, to counteruaile them in their backbi­tings, deprauations and slaunderings: with your mildenesse and christen pacience, their outrage, impaciencie & madnesse: and with your gentle forbearing and suffering, their cruell and shamelesse iniuries. The christians warned to be­ware least thei be compassed and trained from the truth by the crafty wilines of the wicked. And all this notwithstanding, you must diligently beware, least the wicked in their craftie wi­linesse compasse you not about, with the sugred sleightes and suttleties, of their inward and secrete malice, and so trade you from the true trade of rightuousnesse, & to be folowers of them in their wickednesse: but be watchfull ouer your selues, and laboure diligently, not only to vpholde your owne state, and to stand therin, but to compasse also such in their wickednesse, and to trauaile by all meanes possible, to ouercome them and drawe them vnto you, through the ouerflowing of godlynesse in you.

The .xiij. Chapter. The obedience of men vnto their rulers. Loue fulfilleth the lawe. It is novve no time to follovve the vvorkes of darkenesse.

FVrthermore cōsidering the publike weal and state of al this world, is alwayes vp­holden by common order and authoritie, without which the state of mankind shuld be moste miserable: I would not that the same should be of you at any time, or by any meanes disturbed: but that you shuld most willingly way your owne commoditie thereby, & yéelde most wisely to the ordinance therof. Wherfore, let euery one of you without exception, of what estate, degrée or calling so euer he be, submit him selfe with all humblenesse, to the lawe and authoritie of the higher powers, which beare in them the [Page 53] figure and similitude of God: and also to all other rulers and magistrates sent of them: Sapi. 6. 1. Pet. 2. who in the excellēcie of their autho­ritie, haue in their hands the sword of iustice (the vertue & po­wer of God) bothe for the praise or punishment, of honest and euil doers. Wherfore, he that disobediently, in the error of cō ­tempt or wilfull ignorance, resisteth the power of the Prince or magistrate (whether he be beléeuer or infidell) the same re­sisteth God himselfe, which appoynted them to that most high dignitie and office: and whose person (here on erth) they most truely represent. For, like as the shadow of Moses law came of God him self, and to be embraced of al the Iewes, that pro­fessed the lawe, which at any time mighte not of them for any certaine space be reiected, but to be then obeyed with all reue­rent submissi [...]n: euen so, euery legall iustice & princely autho­ritie amongst men, is giuen of God himself, 1. Pet. 2. that we being cal­led to the state of subiection, shuld all for a time most humbly and in Gods feare obey the same: In as much, as it is the con­seruation of our publike order: which should of all men moste worthily be estéemed, beloued, tendred, & by al possible menes prouided for. For euen as God, would there should be in oure naturall bodies (as is before said) an order obserued amongst the members therof: euen so he would that the publike weale which standeth of diuers mēbers, of some better, some worse, some mightie and highe in power, and some more base and in­ferior, shoulde be alwayes preserued of those same members, euen by a mutuall order & most louely consent amongst them selues. And truely, this same order of it selfe, besides the ap­poyntment of God, is a very perfecte, naturall, & godly order, although of the wicked it be oftētimes shaken against nature, & spurned at by moste curssed rebellion. For which cause sake, To rebell a­geinst autho­ritie, is also to rebell against God him selfe by whose iustice they shall be cōfounded. all they that in such wise do so vnkindely against God and na­ture, vexe, and disturbe it, they disturbe not only the high state or royall dignitie of man héere on earthe, but the magnificent power & great maiestie of the moste high and mightie God of heauen. And surely, as the offence therein, so cōmitted against God and nature, is most gréeuous, horrible, and vnsufferable in his sight: so the terror of his iustice hangeth worthily ouer them, and hastneth vnto them the shortning of their dayes, the [Page] cursse of the people, & the iudgement of God to their iust dam­nation. But if y ^u wilt be frée from such displeasure of God, laid iustly vpon thée by the hande of his magistrate, & not be made subiect to his correction: thē do not think (through stubbernes and disobedience) to come vnto it: but rather w ^t the hart of in­nocēcie, true obedience & a godly life to eschue it. For persuade w ^t thy self, that y ^e magistrate in the mightinesse of his princely power & maiestie, hath no such force ouer wel doers, but vpon the wicked, The sword of the magistrate is due only vnto rebelles and wicked offen­dors. rebellious & disobediēt sinners, his iustice is duely to be exercised. Liue thou wel therfore in the vocation wherin God hath called thée, & persuade thy selfe of assurance, that the law shal not craue sharp iustice against thée, nether shalt thou féele iust cause in thy self, to feare the sword of the magistrate, but to reioyce in his power, and to liue vnder him as a louing subiect, with godly reuerence, and peace of conscience: For thy knowne conuersation in rightuousnesse, enforceth the lawe to estéeme well of thée, & to further vnto authoritie thy due com­mendation and praise: in as much as it truely pronoūceth thée not to be any offender, but a right honest, obedient, quiet, & ci­uil subiect. Therfore, as the magistrate is appointed of God, & the instrument of his mightie hand to punish the offender: euē so of him he is ordained to giue cōmendation to the godly and vertuous liuer. Thus you hear how frée that man is from the law, and how fréendly it dealeth for him, that is of good beha­uior, and leadeth an vpright and godly life. Now for as much then, as the publike order in a common wealth, cānot remain in his vprightnesse & integritie, vnlesse the magistrates ther­of that are in authoritie, be had in due estimation & honor. It foloweth therfore, that euery of you do submit your selues vn­to them for necessities sake: and not only for that, but also for very conscience sake: The necessitie of obedience towardes the magistrate by the testimonye of the true conscience. yea though none occasion at al be giuē to stand in feare of them. Which conscience secretely witnesseth vnto euery man, that the thing which amongst men, is of god appointed to be obserued & kept, ought to be honored, & had in al estimation & reuerence w ^t them. And the magistrates them selues, bicause they bear y ^e charge of the publike weale (which equally appertaineth vnto al men:) it is conuenient, euen for the same cause, y ^t they haue duly paid vnto them, their custom & tribute. Math. 17.22. Of which, though peraduēture some of them be wic­ked [Page 54] & vngodly: yet notw ^tstanding, bicause they are ministers of the publike iustice (which is God him self) they must be counted gods ministers: for they only do execute his office, in that they be ministers of such things as they be appointed of God him selfe to do. Wherfore, if the magistrates shal forbid any thing to be don, that is not lawful and right, obey most gladly vnto them: Obedience to christiā duties. name­ly, séeing you should of your selues do the same, not by cōpulsion or feare, but moste willingly for conscience sake. Howbeit, if the same to the contrary shall prescribe such things to their subiects, In the schew­ing of euill, God before mā is to be obeied as be vngodly and disagréeable to the scriptures: then also, by the bonde of your consciences, you ought rather yéeld your obedience vnto god, than vnto them. Again, if at any time they shal be occa­sioned, to demaūd any paiment of your worldly substāce (the pai­ing of which, if it be not preiudicial to the law of God & religion) there is no reason, why ye shuld stay or w ^thold your liberalities from them, or by suche & the like stubbernesse, to bring their iust rigor vpon your neckes. The obediēce of Christ hym selfe vnto au­thoritie. Pay therfore to eche of them what they do demaund, euen as their speciall duetie or due det. Christe him selfe, that was not subiect, nor at commaundement to any mage­strate, payed vnto Cesar his custome: not that he oughte it vnto him, but onely bicause he would not offende him, or else séeme to giue occasion of any cōtradiction in the publike weals, foreséeing alwayes in such wise to be done, as therby the procéedings of the gospell be not hindred. Do not you therefore commit that thing, wherby the magistrates shuld be defrauded of their dueties: but if they demaund tribute, pay it vnto them: and if they demaūd cu­stome, pay also vnto them: further, if they demaund reuerence of you (which if you shal deny, you shal driue them to thinke euil of you, & that you haue their authoritie in contempt:) yéeld the same also vnto them: and if they desire to be honored of you (cōsidering their great power and dignitie) honor them with all humble sub­mission and lowlinesse. All which, if they (throughe the grace of God) doe vprightly deale in their holy functions, woorthy theyr laud and commendation: then the honor that is done vnto them, In geuing ho­nour to the prince God himselfe is honored. is done woorthily vnto God him selfe.

But contrarywise, if they shall abuse the excellencie of their state (as men corruptly folowing their owne sinfull lustes, and regarde not the vtilitie of the people:) then the honoure that is done, is done only to the magistrate, eschuing all vprores, brea­king [Page] no peace, but to kéepe an order with humblenesse in all their publike weales. To conclude therefore, conforme your selues, as well to the common tranquilitie of the publike af­faires, as also to serue the expectation of the magistrates: that héerein (in any wise) there may not be once found in you any offence at all. Also, among your selues haue this in remem­brance, that ye make neither chalenge nor paiment of any cu­stome, tribute or other earthy taxing, one of an other: but only of mutuall and brotherly charitie, & to lead your liues in vni­tie. Which also, that of right & by order is to be done amongst you, let it be of that perfection and Christen vehemencie, that there be no delay towards any person, which should lawfully require it, and to auoid an extremitie of his condition, that af­ter oft demaunds may chāce to fal. To the magistrates, when you haue payed that, which they haue taxed vpon you, then are you frée for the time, and no longer detters in that behalf vnto them. But althoughe, throughe your godly charitie, you haue thus fully satisfied all men to their lawful requests: yet it doth neuer satisfie it selfe, but alwayes laboreth & studieth to heape benefite vpon benefite vnto euery man. Gala 6. 1 Timo. 1. Therefore, before all other things, embrace and kéepe stil amongste you, that noble vertue charitie: which in it selfe fulfilleth most amplie, all the whole law. For whatsoeuer he be, that in pure & christen cha­ritie loueth his neighbor, hath in him selfe the very summe of Moses law, & pleaseth God most singularly. But if charitie be awaye, the obseruation of many lawes suffiseth not, thoughe the number of them be infinite. Againe, if it beare sway and raigne amongst you, there néede none other lawes at all: in as much as this only vertue of charitie, setteth forthe vnto oure perfect knowledge, Exod 20. Deut. 5. the ful effecte, that the whole commaunde­ments requireth of vs. The law of Moses forbiddeth adultry, manslaughter, theft, false witnesse, coueting of another mans goods, vsurie, with many such like: but the whole summe of all these, is bréefely comprehended in this cōmaundement of cha­ritie. Leuit. 19. Math. 22. Thou shalt loue thy neighbor as thy selfe. Charitie to hir power séeketh for the profite of all men, whether they be good or euill, and not to hurte any man. Therefore, to what pur­pose doeth it serue to prohibite that you doe no hurte, 1. Corin. 13. this [Page 55] waye or that waye, sithe the nature of charitie is to hurt no man, whatsoeuer he be? Can he that loueth kill? will he that loueth his neighbour as him selfe, séeke to defile his neigh­bours wife? Charitie what it woorketh. will he robbe and spoyle his neighbour of his goodes, that is ready to helpe and succour him with his owne g [...]d [...]e will he beare false witnesse to the hurte of his neigh­bour, that vpon his owne perill will saue and defende hym? will he set foorth his riches vnto vsurie, which thinketh the whole summe of his goodes to be common for others necessi­tie? will he couet another mans losse or misfortune, to whom he wisheth as well as to him selfe? Or can he with will vexe any man, for whō Chryst dyed, if he vnfainedly loue Chryst and him? It is very true therefore, that charitie it selfe is the summe of the whole lawe. By charitie we all learne what to folowe, and what to eschue and put away from vs. To the loue of which, To the loue of charitie the cō ­dition of the time presente should migh­tely enforce vs euen the very nature and condition of the time enforceth vs: that is to say, that in taking vpon vs true repentaunce and amendement of our liues, we awake euen from the sléepe of darkenesse and death, the errour of our olde liues. The night season (in the darkenesse therof) séemeth to giue libertie of offence, bicause of his owne con­dition it is shamelesse and darke: for in the darkenesse of the nighte all suche as in the vncleannesse of their hearts are in­clined to whordome and wantonnesse, giue them selues then to fulfill their filthy luste: yet notwithstanding, as soone as daylighte appeareth, Collos. 3. they leaue off their sinfull workes of darkenesse, and doo decke or fashion them selues agayne to the open shew and face of the worlde. Wherein, béeing thus in the brightnesse of the day, made agayne as new men, they shew them selues abroade, and are become of filthy wan­tons, chaste and cleane persons: of dronkards, sober men: of sediciouse felowes, quiet men: and of slouthfull and lum­pish lubbors, liuely, quicke, and cherefull men. For which cause, according to the time, we must holily apply and frame our liues: which, if we in déede shall rightly vse, we shall then the more ioyfully account vppon our saluation, and to be now néerer at hand vnto vs, than in the dayes of Moyses: [Page] although we then beléeued it to be very nigh vnto vs. The night of our olde life is gone & past, and the clere day is euen at hande, which shall make open and manyfest all the moste déepe and darke secrets that lye moste couertly hidde. Let vs now therefore in the bright day of Gods grace shining pre­sently vpon vs, moste happily embrace it, and conforme our selues to the clerenesse of that heauenly light, casting away from vs al our deadly, darke & nightly maners: wherof in the fayre light of the day we may be all ashamed. And if it be a godly maner, that as soone as the light of the day appeareth, we gladly yeld to the time, and euery of vs decke our bodies with more comely apparell, that in the sight of men we may appeare more decent & séemely: then much rather at the com­ming of the clere light of the Gospell, we should adourne and garnish our soules with the most séemely & beautiful vesture of vertue. And he that thus worthily walketh in this true light of life, let him not drede at any time the sighte of God, who euer and in all places beholdeth our dooings. And so let vs altogither in this world dispose our liues, that it may eui­dently appeare before the face of God, before all his holy an­gels, and vnto all other his creatures, that we haue clerely cast from vs the obscuritie and darkenesse of our liues, and to walke honestly in the cléere light it self: not abusing the time in eating & drinking, Luc. 21. in chambering & wantonnesse, neither in strife & enuying, or vnchristenly contending among your selues: 1. Corin. 6. Ephe. 5. Iaco. 3 with al which vices & suche like, you haue heretofore ben most filthily spotted and foyled, walking in the darknesse of your olde liues. But now at this time, séeing you be altogi­ther vnited vnto christ by baptime, take him vpō your backs, garnish your selues with him: yea, let him shine in you, throgh your holy cōuersation all your life long: whose name alredy you haue almost holily professed, and vowed to sanctifie in the ways of righteousnes. Expresse him therfore in the beauty of holynesse, How we be a­parelled in putting on christ. whō you haue digested into your harts by faith. He is chastity, he is peace, he is faithful, he is meke, he is charity, and so forth. And this is the very vesture of al comlynes that best beséemeth you to weare in the clere light of the Gospell. [Page 56] Agayne all suche things which heretofore you haue abused in voluptuositie & pleasure, superfluously, chargeably, very vain­ly & most vnséemely with gret deformitie to your shames: the same vse you now, only according to the necessitie of your bo­dies (remēbring always the vertue of temperance) and to be bountifully liberall vnto the poore. Those things also which heretofore you haue dispended corruptly & filthily in your sē ­sualities & wicked lustes: the same frō henceforth vse you, Gala. 5. 1. Pet. 2. ac­cording to the moderate proportion of nature. The body is to be fed & only norished vp, to the end it shold liue: and not to be pampred & pricked vp, to the prouocation of sin & wantonnes. And so let your apparell, your meates & drinks, be thankful­lie receiued at the hands of god: that as they may be a meane (with comelynesse) to couer your bodies, and to qualifie your hunger & thirst: so they may also be none occasiō of prouoke­ment to lasciuiousnesse, pride and vaine filthy pleasure.

The .xiiij. Chapter. The weake ought not to be despised. Indifferēt that is to saye, ney­ther good nor bad of them­selues: neyther yet furthering nor hindering any man to his saluation of theit owne proper nature: but only there maibe wrought by them either good or bad, according to the intent and purpose of the vser and occu­pier of them. No man should offende anothers conscience. Agayne, for outwarde things no man should condemne his brother.

MOreouer, although the vse and occupying of all suche necessaries as appertayne to mans body be indifferent, and without scrupulositie of question, with all those that be earnestly stayed in their faith towards Iesus Christ, so that they vse the same (as I said before) for the onely vse of necessitie, and not for lust and pleasure: yet this notwithstanding, if there bée any man in your méetings to­gither or companies, that is a Iewe borne, which by reason of long custome, olde traditions and fourme of lyfe, is gi­uen the more to superstition, neither hath as yet such perfect faith grounded in him, that he dare put away from him all the obseruances of the olde law: the same is not forthwith to be reiected and had in despite among you: but he is rather mildly [Page] to be allured and drawen forwards of you, vntill suche time as he may encrease in Chryst, and come with ioyfulnesse to the perfection of his fayth. Which thing shall be doone much more easily and profitably, through your frendely beneuo­lence and gentle entreatie, than by roughnesse, contentious and brawling disputations. For you may not (in suche ma­ner of men) take all things in the worst parte: if it may pos­sibly be done with more easinesse, and without the commit­ting of a greater vice. What charitie willeth for the vpholding of peace. And to the end, that peace and concord may be alwayes continued amongest you, many things are to be dissimuled, and (as though it were) not to be espied. Many things are to be borne withall, & many things agayne to be louingly interpretate, though they be not yet worthy thereof. Verily, this same order of leuitie and mildenesse of harte, maketh muche to the obtayning of mutuall peace, and semblable liuing amongest men. The let to christian peace. Christian peace and vni­tie can neuer be stable and of continuaunce amongest men, and many in company, excepte that of many, one of them will interchaungeably submit him selfe to the verdite and sentence of another: and so to suffer, that there may be a mu­tuall consente and vnitie of minde among them. For he that is frée and voyde of all superstition, thinketh that it is law­full for him to eate indifferently and without choyce of all kinde of meate: Freedom from supersticion. inasmuche as he respecteth herein nothing else, but onely the necessitie of his body. But he that is more weake in his conscience, Bōdage in su­persticion. and not yet frée from superstition, contenteth him selfe with hearbes and rootes, bicause he dare not attempte the eating of flesh or fysh: eyther for that it is forbidden by the lawe of the Iewes, or else bicause the same (at some tyme) was offered vnto Idolles. For it was for­bidden that any suche thing shoulde be eaten, that was of­fered vnto them. Howbeit you shoulde not in suche wise be affectionate to these things, Strong in Christ. that for the loue of them you doo breake at any time suche concorde and christian vnitie as ought to be alwayes amongest you. And he that is strong in Chryst, and eateth of all things that commeth to hande, as the same ought in suche sorte to vse his gifte and strength, [Page 57] that by reason thereof he doo not despise him that is more in­feriour and weake than him selfe: euen so he also that is weake in Chryst, and vseth abstinence from certayne kinds of meates, ought in no wise to iudge and condemne him that eateth indifferently of all things. And in this case the strong man in Chryst ought to beare with the weake, and not des­cante to muche vpon his faulte, but moste gently after this maner to consider of it, saying: A Godly con­sideration of those that be strōg in christe towards suche as are yet but weake in him. This errour yet remayneth in this our brother, from the auncient custome of the old life, which at the first time will not be rooted out of his hart: but by little and little, through Gods grace and our good vsage to­wards him, it will moste happily vanish away. And alwayes the more also that the truth is shewed vnto him, the more wil his superstition decrease and vanish to nought. Euen so like­wise, let the scrupulous felow, when he shal sée another man, to eate of all sorts of meate, The cōsidera­tion of the scru­pulouse and weake towards suche as be strong in Christ. according to the strength of hys fayth, let him consider the matter on this fashion, saying to him selfe: It skilleth me nothing at all what this man doth, but reason also would, that I be of an honest iudgement to­wards him: in asmuch as God him selfe hath made him one of his owne children, by whose onely prouidence he liueth, and whom only he offendeth, if he doo amisse in al such things as be not euill of them selues: for séeing it is a great pride to disdayne the superstition of the weake, and of him that igno­rantly erreth: how muche more pride shall it then be, for the weake man in his fayth, and for him which lacketh the vse of perfect knowledge, to iudge & condemne the man, that (in Gods sight) is more perfecte than him selfe? May not a man say well vnto suche a felow: Syr, what meanest thou to iudge and condemne another mans seruaunt? that nothing appertayneth vnto thée: Iaco. 4. for all men hath belonging vnto them one onely lorde, which is Iesus Chryst: to whom eue­ry man standeth, if in his fayth he be strong: and to whom also he falleth, if he offende in these things, as thou suspectest him to doo. Yet he shall not fall, by occasion of these tryfling things, but shall be rather established and made stronger by them, in the perfection of his fayth: for his Lorde and onely [Page] sauiour is of sufficient mighte and power, to fortifie and vp­holde hys owne seruaunte from stumbling. Neither wyll his Lorde take it for any stumbling at all to mysse herein, bicause he séeth that hys faythe and conscience doo kéepe him quiete and safe from all the daungers thereof. And euen thus, as it is héere spoken of the choyse of meates, that en­ter into a mans body: so lykewise it is to be vnderstanded, of the obseruation of Holy dayes, and feastes of the newe Moone, with all other suche Ceremonies: which are onely to be suffered for the weaklings sake, or else for no cause at all. For to obserue them amongest men that are perfecte, it is greatly repugning the will of God and the holy Gospell. Also the weake man in his fayth, maketh difference betwixt day and day, The weake in faith. as though one day were holy, and another vn­holy: and that it is lawfull to eate that thing vpon one day, which may not be eaten vppon another day. But contrary, he that is strong and sounde in his fayth, Strong in faith taketh vnto hym selfe all dayes indifferently, and iudgeth the whole tyme of his life, to be consecrate and appoynted altogither to godly­nesse and true Religion. For the disputation or questioning about these matters, let not the Christian concord be broken amongest you in any case: but let euery man (for the tyme) follow his owne iudgement, and not condemne any other mans opinion: inasmuche as either of the parties may be without offence: & in either of them a time of perfection may be séene, to grow to true vnderstanding and godlynesse. But that man which iudgeth to him selfe, Colloss. 2. that all days alike be ho­ly, and are dedicate to all godly vses, he iudgeth aright vnto the Lord: neither is it material vnto thée, how much it is that he iudgeth. Also he that maketh difference of dayes, if he doo erre therin, he erreth vnto his Lord, and it maketh no matter at all vnto thée. Further, he that without scrupulositie eateth of all kinds of meats, the same also eateth for the Lords plea­sure: inasmuche as he therfore giueth thanks vnto him, tho­rough whose onely benefite he eateth, and through whose gracious benignitie al things are created for the vse of man­kind. Againe, he that abstaineth frō sundry meates by reason [Page 62] of his weaknes, he abstaineth for the lords pleasure, & this is nothing materiall vnto thee, considering, that though he eate but herbs & rootes, yet notwithstanding, he yeldeth his harty thanks vnto y ^e lord, euen as thou thy self also doest vnto him. Wherin, if God shall allow and accept his thanks, what hast thou then to do with him for it? The cause of this matter is not one, but the matter it selfe is one, and the minde is one, and the Lorde also is one. This man is thankfull to God for his bountifull goodnesse, hauing libertie by him to eate what him list, and that bicause the law of the Gospell maketh ra­ther a difference and choyse of our minds, than it dothe of meats. And another man thanketh him for his frugality and temperaunce in meates: considering that by occasion of his weaknes in this behalfe, eschueth surfetting & vnnatural con­tagion, & by reason hereof, kéepeth also him selfe within the limites of chastitie. In suche things we be all of like affecte: neither oughte we for the vpholding of our fantasticall opi­nions in these poynts, be therfore at variaunce with our bro­ther, or one christian man with another. It shal be sufficient vnto either partie to be contented, if god him self do allow the thing, vnto whom onely appertayneth the moste true and iuste iudgemente. For the thing it selfe is indifferente and to bée borne withall, according to the condition of tyme. One Christian man hath no further to doo with another, but onely to profite one another. The whole duty of chri­stian men one towards ano­ther. Neither dothe any man liue his owne seruaunte, or properly to him selfe, considering wée be all seruauntes to the Lorde, which hathe boughte vs from vyce to godlynesse, and from death vnto lyfe. Therefore, there is no man, that either liueth or dyeth his owne ser­uaunte, but the seruaunte of another maister, whych hathe power ouer him, euen bothe for lyfe and death. Thus then, if the seruaunt liue, he liueth not for his owne pleasure and honour, but onely for the Lords honour, or otherwise for his dishonour. Which, if he dye, he doth it also to fulfill the wil of the Lorde. Wherefore, whether he liue or dye, if the Lordes will therein bée doone, it commeth of him selfe, and not of thée, neither will he therfore chalenge any thing at thy hand. [Page] How shamefull a thyng then shall it be, for one seruaunts to be comptroller of another seruaunte, which is felow ser­uaunte with him in the seruice of God: if he to whom the seruyce is doone, bée sufficiently therewith contented? And there is no bondeman amongest men, so muche bonde vnto hys maister, as wée béeing all seruauntes, are bounde to our maister Chryst: which hathe bought vs and redéemed vs, not with siluer nor golde, but onely with his most precious bloud. Therfore, if we fall, we fall vnto him: and if we stand, we stand vnto him. Agayne, if we liue, we liue to him: and if we dye, we dye vnto him. All other bonde men doo ceasse to bée any more bounde to their Lorde and Mayster, after they be once dead: but all we that haue Chryst to our Lord, be in suche case with him, that whether we liue, or whether we dye, we be alwayes his: for whose sake all things do [...] liue and haue their béeing. For Chryst hathe authoritie, not onely vppon them that bée aliue, but also vppon them that be deade: inasmuche as he employeth bothe his life and deathe for our saluation. For thy sake he was made man, and for thy loue he once dyed: and the same rose agayne from his death vnto lyfe, to the ende he shoulde bée Lorde, bothe of the quicke and of the deade. If wée liue vnto godlynesse, we may thanke hym for it: Actes. 2. Philip. 2. if wée bee deade to our vyces, wée may refer it to his only goodnesse: he is the Lorde, and he is the Iudge. And why then shoulde one seruaunt take authori­tie vpon him agaynst another, forasmuch as the thing onely appertayneth vnto the lord. Thou that art superstitious, how darest thou be so bold to iudge him that is stronger than thou thy self? which eateth without any questiō of al kind of meats and vseth al daies alike in the seruice of god? or else, thou that art strong, why darest thou haue thy brother in contempte that is weaker than thou thy selfe? as though a man woulde say, that thou shewest thy selfe rather his Lorde, than felowe seruant with him? To what end doth either this or that man take vpon him the roume of the Lord, & preuenteth the iudge­ments of God, which shall be onely at the last day, at the glo­rious appeasaunce of Iesus Christ. Wherfore, one man may [Page 59] not iudge another, but one must helpe and instruct an other, in the most holy and perfect state of religion. For Christ, that is Lorde vnto vs all, will giue iudgement vppon all, at what tyme wée shall all stande before hys Tribunall seate: Gala. 6. By whose sentence, either we shall be saued or else condem­ned: which only knoweth the most déepe secretes of all oure harts. Therefore, in all the meane time, let not one man con­demne an other, Esay. 46. Philip. 2. for God hath reserued that only pointe vnto him selfe: as he testifieth by the Prophet Esayas: I liue (sayth he) and vnto me shall euery knée be bowed, and euery tong shall then confesse and acknowledge God. For which cause, let euery man (I say) in the meane season (during this present life) recken with him selfe, Math. 25. 2. Corin. 5. how to make an accountes for the state of his owne life, and not one man to iudge an other at naught. But if we shall iudge any thing at all, let vs then ra­ther iudge howe one of vs may helpe and succoure an other: and howe we may heere liue in this transitorie life, that we may giue none occasion of euill or filthie liuing, and so one to offend an other. Let vs helpe to lift vp the weake, and not al­togither to throw him downe. And let vs touse vp the smokie flare, and not vtterly quench it out. The manner of authoritie and dignitie requireth, that the learned man do obey vnto the ignorant: not to the end he should consent vnto his erroure or offence, but that he might by little and little amende him, or else at the leaste wise he should not muche offend him by the roughnesse or boysteousnesse of his language. For taking ex­ample of my selfe: Moses in time passed, appoynted out certen kinde of meates as vncleane, which he properly called com­mon: the which to eate, it was not lawfull to any man. And some he appoynted out as cleane, which all men might lawe­fully eate. Howebeit, I am nowe well assured, thorow the spi­rite of God (which will that the carnall lawe of Moses be vt­terly abolished) that there is nothing vncleane of his own na­ture, neither is there respectes of meates among the faithfull. 1. Corin. 8. Therfore, if ther be any thing vncleane, the same is vncleane only vnto him, which thinketh it so to be: that is to say, to the weake and superstitious it is vncleane: but to the strong and [Page] perfect in Christ, there is nothing vncleane, but all things be cleane, yet for al that, it shalbe very expedient, somtime to ab­stain from that thing, which of his owne nature is cleane: not bicause the law of Moses so commaundeth it, but bicause bro­therly charitie so requireth it: which only thing, is amōg chri­sten men cheefely to be respected. Wherefore, if thy brothers hart be perplexed & hurt through the occasion of thy meat (wh [...] thou shuldest as wel loue as thine owne self:) then thou liuest only for thine owne pleasure, and not also to helpe an other. Neither hast thou regarde to any christen charitie, if thou dis­daine to beare w ^t thy brother, in so smal a matter as thy meat is, what great matter is it I pray thée, if for a little space, thou abstainest from thy meat, that is lawful to be eaten: to the end y ^u maist therby helpe to reforme thy brother in his weaknesse: which otherwise through thy meate, he is most like in déede to stūble? Let not thy brother be of so small estimation with thée (though he be but weake and ignorant) that thou wilt suffer him to die, or else stumble by meanes of thy meate, for whose sake, Christ him selfe vouchedsafe to suffer his death and pas­sion? Which, seeing he was of so great estimation with Christ him selfe (whom also thou most dearely louest) then shouldest thou for his sake, not so lightly regarde him, but loue him a­gaine, for thou art his brother: neither maist thou think it suf­ficient inough, if the thing be right which thou doest: but thou must also haue good respect, that the same thing which is right of it self, be not in such maner ordered, that it cary therewith any suspection of euill: neither the thing which is good to thée, be turned to the preiudice of another man. But specially I ex­hort you, that there be not perceiued amongst you, any fanta­stical or contentious opinions: namely about meats & drinks, or for other the like trifling things: for like as in the world to come (in the kingdome of God) there shalbe neither meat nor drinke (which bothe at this present time, we haue by the ap­pointment of God, to the relieuement and succoring of al mā ­kind:) euen so likewise the doctrine of the gospel, and a perfect life in Christ, standeth not in the choise of meates, neither yet in the difference of drinks: which (to say the truth) are of none [Page 64] effect to a godly liuing: but such things, are rather to be had in consideration héere amongst vs, which from hence may be ca­ried to the celestiall world. And what things be they? verily, rightuousnesse, peace, and ioy. Which come not vnto vs by the obseruation of meates and drinkes, but by the holy ghoste him self. The disceptation or disputing about meates, engen­dreth hatred and dissention: it engendreth sorow: it engēdreth offence, & occasioneth much quarelling. But the vertue of the holy ghost, in stead of dissention, engendreth peace: for sorow, ioyfulnesse: and for offence and iniurie, charitie and Christen méekenesse. For as it is the office of iustice, Iustice. Peace. not to will hurt to any body: euen so, it is the office also of peace, not to contende with any man: and such is also the office of charitie, not to dis­quiet by any meanes, any one creature: These be in déede spi­rituall and heauenly actions: wherwith, as God at all times is most highly pleased: so are they amongst good men cōmen­ded, and daily practised: as also auoiding through obsequie and such godly disposition, both the suspection & al occasiōs of euel. They serue vainly the fleshe, which wonder and braule about meats and days, and lead fondly their liues in the disputation of them. But they serue Christ in spirite, which do not defend their owne opinions and déedes for the best: but through cha­ritie méekely obey vnto others, & are made for all things to al men, that vnto godlinesse they may win al men: and do also in such maner temper them selues, that they may please & agrée with all men. All we therfore that are spirituall, To be spiritu­ally minded is to seeke peace. setting apart al vaine disputations, let vs folow those things that make for peace, concord, mutuall loue and charitie: that therby we may the better be framed, one of vs to succor an other, & in no wise to giue occasion of offence: for such is our calling, and the very perfect rule of our Christen profession. Thou therefore, vnto whom God hath giuen strēgth & the liuely gift of faith, do not y ^u so offend, y ^t for thy meat sake, the work of God be destroyed: but let rather thy meat be destroyed & turned to naught, than by occasion therof y ^t thing shuld perish and be turned to the di­uel, that God so preciously bought by the blud of his déere son. Meate is a thing that belongeth to man: but charitie belon­geth [Page] vnto God, and it is the speciall gifte of God vnto man. Therfore, let the least of these two obey to the biggest: not bi­cause meat of it selfe is euil, or bicause that one kind is cleane and an other vncleane, after the manner of the Iewes: or o­therwise noting it a fault, if thou eatest what thou luste: but only, bicause the abuse therof is greatly to be reproued, and to be eschued of all men, for auoiding of offence to the brethren: or least the meat (which of the own nature is cleane) be made vncleane, Tit. 1. in that thou dost not therein regard the weakenesse and stumbling of them. Whereunto, we oughte in suche wise haue respect, that we should thinke it muche better, altogither to abstaine from flesh, and only to eate herbes and rootes, and also vtterly to refraine our selues from wine: 1. Corin. [...]. than by eyther eating or drinking of them, we shuld of God be noted, the oc­casion of our brethrens fall. Neither shalt thou lay againste me, saying on this manner: why doth he feare & dread, where there is no cause at all? My conscience is strong inough, it is quiet and well contented, what haue I then to doe with an o­ther mannes weaknesse? Question. wilt thou that I forsake mine owne perfection in this pointe, and applie my selfe to a weakelings appetite, and account vpon the choise of meats as the Iewes do. No verily, I do not meane so: neither doe I héere require that thou shouldest so folowe them in their doings: Aunswer. but that thou shouldest for a space, méekely beare with them, that they might afterwardes therby the better be woon and brought to perfection. Be thou wel assured, that I do right wel allow thy faith and godly strength, whereby thou settest at naughte the choise of meates: but yet I would haue thée to kéepe the same close and secrete vnto thy selfe, if it shall happen thée to espie thy brother in daunger, or thereby to be offended: for it shal be only sufficient vnto thée (the time considered) to remember that God héerein taketh in good parte, thy Christen strengthe and assurance: yet the same is to be dissimuled for a space con­sidering thou shuldest beware, least thou offend thy neighbor: wher otherwise thou oughtest wholely to applie thy strength to sustaine and beare with the weakenesse of him. And before all things thou muste diligently take héede, that in setting at [Page 61] naught the difference of meats, through thy might & strength which thou in thy perfection vsest, that this thy strength, be the strength rather of thy conscience, and not of fulfilling thy pleasure. And in reprehending also an other, for his apparant superstition or abstinence from meates: thou maist not there­in be doutfull of thy selfe, or not well persuaded by faith: but thou must do it of perfect strengthe, least thou appeare rather stronger in woordes, than christianly strong in faith. Blessed is he that hath such strength of faith in his hart, that his owne conscience doth not secretly control him for that thing, which he defendeth and openly alloweth vnto others: or that it pri­uely condemne him not, in the closette of his brest, for suche things as he protesteth abrode only in his wordes to be com­mendable. For he that eateth, and yet doubteth, whether it be lawfull or not to be eaten, he is certainly of his cōscience pro­nounced a condemned man. And why is he therby in his con­science condemned? Verily, bicause that the thing which he doth, procéedeth not rightly from the might of true faithe and constancie, or from an harte that of it selfe is cleane, but of a corrupted conscience and an vncleane hart: which one way in woord secretly alloweth, and otherwise openly in déede repro­ueth. For what so euer procéedeth not of faithe, Tit. 1. the same can not be without sinne, but offence greatly committed before the face of God. For when a man doth a thing, that of it self is not euil, but yet douteth therof whether it be euil or not, then he declareth plainly of him self (if he do it in his doutfulnesse) to cōmit that thing (euen wilfully of malice) that is woorthily noted wicked and euil. Surely, perfect & vndouted godlinesse, banisheth cleane from it, all suche things as haue in them but only a bare péece & similitude of euill. Thus, he that without regard, carelesly offendeth through his malice, is woorthy ve­ry sharpely to be reprehended: And he also that will not con­forme him selfe to be amended, is of the godly to be refused, & as an enimie to be shaken off and auoided. But if his error come only of weakenesse, and not of malice: then is he woor­thy the more charitably to be taught and reformed, and not to be refused, disdained, or once laughed to scorne.

The .xv. Chapter. The infirmitie and frailenesse of the vveake, ought to be borne, vvith all loue and kindenesse, after the ensample of Christe.

WHerfore, al we, séeing we haue more strength than many other, and néede not therfore in cō ­parison any instructor: yet notwithstanding, we muste alwayes beware, least whilest we reprehend them for their superstition, we our selues doe fall into the hatefull vice of pride: which is much more worthy detestation, thā the thing which we reprehende in others. But alwayes, the more strong we féele our selues to be, the more conuenient also it shal be, y ^t we charitably beare with others infirmitie. For, like as they that in yéeres be elder than others, & more strong in their bodyes, do not pushe to the ground those that be yonger or weaker (as though they would say, euen for that onely purpose they had their strength giuen vnto them:) but as all they, that in their bodies be stronger than the others, wold esteme it a reproch­ful thing, to hurt such as be but weake, & of far lesse strength: euen so all we, the more (through grace) we excéede others in spirituall iudgement and true doctrine of the gospel, so muche the more ought we to temper our selues to the weakenesse of others: and not to glory therein, or to stand in our owne con­ceits: nether in their imbecility & weaknesse, to stir thē rather into furie and rage, than paciently to beare with them, or else gently to amend them. Let no man therefore, in the good gifte that is giuen vnto him of God, please simply him selfe therin, as though he had receiued it at his hande, to set forth therwith his owne pride and vanitie: but rather let him trade him selfe héerein: that is: that he learne to abase him selfe, to despise his own hautie and stout courage, to please his neighbor in hum­blenesse, and in godly obedience to séeke his daily edifying. This godly trade to helpe and reforme an other mannes er­ror, Christ him selfe taught; which although he was the only fountaine of al vertue and wisedome, yet for all that, he wold [Page 62] not vse it to his owne only praise and glory, or therewith to satisfie his owne pleasure: but altogither to the néedefull suc­coring and milde recouering of the weake. For he only not regarded héerein his owne glory (which he most duely deser­ued to haue) but for the relieuement and succoure of man, he tooke paciently vnto him selfe, the most vilanous and despite­full rebukes: Psalm. 68. like as Dauid (by the spirite of God) prophesied before of him, saying: The rebukes of them that rebuked thee, fell vppon me. And this same is written in the Psalmes, Roma. 4. not only to oure knowledge therin, but that we should also daily practise and folow it: and should learne by his example, with what leuitie, softnesse and gentlenesse, our neighbor is to be entertained, vntil he waxe more strong in Christ, and forsake the very childehoode of his imbecillitie and weaknesse. Ther­fore, like as Christ did embase him selfe, to our owne misera­ble and weake estate, to the ende that litle and little he might bring vs familiarly vnto his moste excellent highnesse: euen so, it shall best become vs to take example by him: to allure our neighbor with humblenesse, vnto the true worshipping of the eternal and true God. And this example is in such sort de­clared vnto vs, through y ^e whole scriptures, euē as though by painting in a table, it were plainly set forth before our eyes, to the end, we shuld alwayes haue it in our ful sight, where so euer at any time we dispose our selues: which is, that as Christ through his sufferāce redéemed & saued vs, & also by his meek­nesse came to euerlasting glory: euē so, al we likewise through the vsing of our softnesse with our ignorant & weak brethrē, 1. Macha. 12. let vs trust to come vnto the same benefite of God, which in­differently abideth al them that do walk in his wayes, and be apte folowers of his example, whose rule we haue professed, which is loue & peace. Wherfore, I pray vnto almightie God the aucthor of loue, peace and pacience (which exhorteth you vnto sufferance by his holy scriptures, and withoute whose helpe we can doe nothing at all) that he woulde vouchesafe to woorke in you and amongst you all, one only will and con­sent, and that you be conioined together in a most perfecte v­nitie one to another, after the example of Christ: which char­ged vs with nothing so much in all the world, as he did wyth [Page] peace, with mildnesse, mutuall loue and concord. And so veri­ly we shall set foorth amongst men the glory of God, the very father of Iesus Christ, if we shall shew one to another here in this present life, that thing whiche he taught and shewed be­fore vnto vs. And euen so also shall al men perceiue you to be the true disciples of Christ, The true pro­fessors of christ are knowen, not onely by agreemente in doctrine, but also in theyr actes, to bee of one mutuall consente and mynde. if that, like as you al professe and preache Christe with one mouth, you shall also declare your selues together in your actes, to be of one mutuall consent and minde. Wherfore, I beséeche you (euen in the bowells of Chryste) that ye occasion not the Gentiles to be doubtfull of your most holy profession, or to stirre them to dissention and variaunce among themselues, which are now but newly cal­led from idolls vnto Christ: neither yet the Iewes, which be appointed frō their olde tipes and shadowes, to the true wor­shipping of the true God himselfe: but rather do you entreate one another, with all obsequie and obedience, and in faithfull shaking one another by the handes, do you profite togither in all goodnesse: that like as Christe entertained all you, neither did impute vnto you the errors of your olde life, but by bro­therly charitie embraced you all, to declare therby his loue, & the glory of his eternall father, both towards you and to all men: euen so, you should in folowing and performing of the same one towardes another, declare also in your déedes the loue and glorye of Christ: whiche obeied vnto both sortes of men: that is, as well vnto the Iewes as vnto the Gentiles. Vnto the Iewes he shewed his obedience, to the ende, he wold in all his actes set foorth the truth of his father, which said be­fore that he wold truly performe that thing to the posteritie, whiche he promised to their elders, by the holy oracles and saying of the Prophets that among themselues they mighte be ioyfull and glad, seeing they haue now receiued the truthe it selfe, which Moyses before declared, should come in his fi­gures & similitudes. The mercye of God in Chryst towardes the Gentiles. And to the Gentiles whiche had nothing at al promised vnto them, he became also obedient and kinde, to the end that all they through the only mercy of God, and his owne most painfull deserts, were brought from their mi­serable death vnto the most pleasaunt life, ioy and saluation. [Page 63] Let the Iewes therefore now reioyce in them selues, bicause they haue already receiued the thing which by promyse they haue long wished and looked for. And let the Gentiles also reioyce for their parts, bicause they haue receiued that thing which they neuer thought to haue attayned vnto. For euen so God himself ordeyned the thing to come to passe, as Christ by his spirite speaketh in the Psalmes, saying: 2. Reg. 22. Psal. 17. Deu. 32. Psal. 126. Esaye. 11. For this cause will I prayse thée among the Gentiles, and sing in thy name. Agayne he sayth: Reioyce ye Gentiles, and laude him al ye nations. Also Esaias prophesying the same thing, sayth: There shal be the roote of Iesse, and he that shal rise to reigne ouer the Gentiles, in him shall the Gentiles trust. Therfore vnto God almightie I pray with mine heart for you, which hath thus by his Prophetes giuen you occasion to haue hope in him: that he will now perfourme that thing in déede vnto you, which he hath heretofore promised: and that in the ta­king away from you all dissention and variaunce, he will re­plenish you with ioy, concorde, and peace, by the meanes of your stayed fayth in his sonne Chryst: to the ende that your hope which you haue alredy conceiued of God, may dayly en­crease more & more in you, through the strength of the same fayth, and the working in you of the holy ghost. These things I speake vnto you, not as one that doubteth of you, feareth you to be faynte, or colde in the right vse of vertue: for I am well assured, that (among many vertues) ye are all special­ly endued with the noble vertue of charitie, and with the gifte of perfecte knowledge among your selues: whereby you are all able, one of you sufficiently to instructe another herein, without néedefull trauell of any other teacher. Not­withstanding, I did the more boldely write this same vnto you, not respecting herein any iuste cause of your ignorance, or as though my seruice were now offered vnto you as vnto vnwilling receiuers: but onely to admonish you, what thing moste principally you ought to doo, according to your know­ledge, as vertuouse and well doers, and that voluntarily, and of your own frée motions: yet that ye might the rather from hencefoorth, muche more copiously worke the same, at mine [Page] earnest desire and exhortation. In the behalfe wherof, I do extende myne office which is appoynted vnto me (although thereof I bée vnworthy) obeying gladly vnto the wyll of Chryst Iesus, whose cause I doo now entreate: endeuoring my selfe to the vttermoste of my power, to set foorth his most holy Gospell amongest you that be Gentiles: and in thys maner of exercise, to offer a pure sacrifice vnto him, of my faythfull and diligente labours. And I thinke verily, that this kinde of sacrifice shall be moste acceptable to him, if I shall offer all you, as a sacrifice worthy of him: not suche as are pourged and clensed by carnall Ceremonies, but by the spirite of God, which is the onely author of perfecte san­ctimonie, and the furtherer of holy Religion. The which thing, inasmuche as I see it already come to passe in you, I may of good righte bée gladde, yet not in boasting my selfe therefore among men, but to reioyce onely in God, for the good and prosperous successe which I haue of my preaching: and not imputing the same vnto mine owne industrie & tra­uell, Acts. 3: 2. Pet. 1. but vnto the only goodnesse of Chryst Iesus, whose only matter I now treate vpon, and through whose strength and consolation, I do with diligence execute my holy office. And herein I dare not rehearse at all the actes of any other man, least peraduenture I should séeme therin to apply to my selfe the cōmendation of their déedes. I will therfore only rehearse those things that Chryst wrought by me in mine owne my­nistery, to the ende that the Gentiles which heretofore were miserably giuen to the most grosse sinne of idolatrie & super­stition, may now obey to the time in truth, and apply them selues to the holy gospell of Chryst, whervnto they are well moued, partly by my doctrine & déedes of charitie, and partly also (through the might and power of God, wrought by me) in signes and wonders, to confirme amongest them the fayth of my doctrine. I say yet agayne, that the same are not wrought through mine owne vertue and power, The glorying of Paule in the prospering of the Gospell. but through the onely might and power of the holy Ghoste: of whom I am through grace, but onely and organe, an instrumente, and poore Minister. And I, in that I doo glory in the luckie [Page 64] procéeding of my preaching, I doo if to declare therein, the glory of my Lorde Chryst, and not to set foorth myne owne glory. And euen so verily, I glorying in my preaching, doo attribute the onely prayse and commendation thereof vnto almightie God. Neither will I in this behalfe become in­feriour to any other: for I haue not preached the Gospell of Chryst, as the common sorte vse to doo: that is, euer in one place: but vntill this present houre, I haue preached in those Regions (moste specially) where the name of Chryst was not before spoken of: yea, and for the furthering of Gods onely glory and prayse, I haue desired helpe at hys holy hande, that the foundation of the Christian Religion, mighte be caste into a greater compasse, and that the limites of his moste worthy renoume might more amply be spredde and stretched foorthe abroade vppon the whole earth. For which cause, as I thoughte it not beste to buylde vppon the foundation of the other Apostles: bicause, euen as it is a more difficill and harde thing, first to appoynte and limitte the be­ginning of Religion, than well to repayre and kéepe the same in safetie, which is already begonne: euen so, I thought it muche better to make for the progression of the Gospell, to preache the name of Chryst in suche places onely, as none of the Apostles yet came vnto: namely, forasmuche as I perceiued the same thing to haue bene prophecied long before by the moste holy Prophet Esaias, which saith: They that of him had nothing declared vnto them, they shal yet see: Esay. 52. and they that hard not yet of him, shall also vnderstand. And this same ardente desire within me, to set foorth the christian fayth & religion, was the only cause that hath hitherto with­holdē me from you, though no man could more hartily haue wished to be with you, than I my selfe haue done. Therfore, séeing I haue now in such sort ranged ouer all y ^e whole coun­treis of Achaia & Macedonia, that I sée therein no place lefte, which is destitute of the knowledge of Chryst, or in which I haue not alredy laide the fundation of the christian faith and religion: and forasmuche also as I haue wyshed most gladly many yeres since, for a cōueniēt time to sée you, I trust now [Page] shortely to haue occasion happily giuen vnto me, to satisfie in this poynt my glad desire towards you. Wherfore, when I shall passe on my iourney towards the countrey of Spayne, I will take you in my way, and so remayne with you vntill suche time as I shall somewhat haue satisfied my minde a­mongest you, in vsing moste ioyfully your christian and god­ly company. Which thing, I trust shal shortly come to passe, if it be the good will of Chryst: and that from thence I shall most gladly desire you to accompany me on my way, and to guide me into Spayne. But at this present, I doo you to wit, I am taking my iourney towards the Citie Ierusalem: there to distribute vnto the necessitie of the christian Iewes & dis­ciples of Chryst, the bountifull liberalitie of the Macedoni­ans and Achaians, which they haue committed vnto my charge to bée doone. Acts. 11. 1. Corin. 16. 2. Corin. 8.9. For to that ende and purpose, it hathe so pleased their godly mindes, to make a collection of money throughoute the whole Countreys: declaring thereby the fruites of their change and perfection, to the reioycing of the poore christian brethren at Ierusalem: which, although they haue not among them selues the vse of worldly sustentation, or wante things sufficiente to relieue their poore and néedie bodies: yet touching their riches and reliefe which they haue in Chryst, through their perfection in Religion, that is other­wise wonderfull, large, and inestimable. In consideration whereof, and bicause they firste receiued from them, and by their testimonies, their entraunce and beginning into chry­stian Religion: they thought them selues (of duetie) great­ly bounde vnto them, and to bestow fréely and without in­forcement vpon them, that which I doo most worthily allow, which is, their very bountifull and christian beneuolence. Therefore, considering I say, that they which be now at Ie­rusalem, did firste worke the meanes that the doctrine of Christ descended vnto the Gentiles: It is now reason also, that the Gentiles in like maner doo minister vnto them a­gayne, 1. Corin. 9. Gala. 6. some of their temporall and worldly goodes: that they may yet at the least with that which is but earthly, recom­pence that thing which is most preciouse and heauenly, fréely [Page 65] and without all charge communicated vnto them the effecte and full summe of their whole health and saluation. Wher­fore, as soone as I (according to good order and duetie) shall haue discharged mine handes of this their sayde christian be­neuolence (which without commoditie to my selfe I fréely receiued, and will as fréely deliuer it them) I will take my iourney into Spayne. And although I hasten forwardes my selfe as muche as I possibly may vntill I bée in Spayne, to preache therein the Gospell of Chryst: yet for all that it repenteth mée not, in this maner for a whyle to be stayed from thence. And when soeuer I shall come vnto Rome to sée you, I doubte not but my comming amongest you shall greatly further the glory of Chryst: In as muche as I per­ceiue by the godly inclination of your heartes, you will all be maruellous gladde of my companie: whiche hytherto (through the deuine helpe of God) haue doone all things for you, according to your gentle desires. Notwithstanding, bi­cause I can not bée presently with you, or so soone as I would wishe to bée: I shall therefore in the meane whyle, hartily require you all, euen for the loue of our Lord Iesus Chryst, Paule earnestli requesteth the Romains to pray for him and for your charities sake in him, that you will pray vnto God for me: that through the contemplation of your faith­full and godly prayers, I may happily bée deliuered from the handes of the vnhappie and faythlesse Iewes, and from so many vexations as I abyde amongest them: least perad­uenture in preaching the Gospell, any parte of the fruites thereof shoulde not bée suffered to passe foorth according to the will of God: and that also my Commission for the distri­bution of the beneuolence, may so be finished and ended, that there may be no occasion found of any mans grudging or dis­quietousnesse. And further, that after the great multitude of my troubles héere in Iewry, I may the more merily come vnto you that be at Rome, there to recreate and comfort my selfe amongest you. And thus to ende myne exhortation vnto you (as I beganne at the firste) I hartily pray vnto God (which is the true Author and Parente of all peace and concord, 1. Corin. 14. and which is also the maynteiner and defender [Page] of the same) that he will voutsafe to be alwayes with you. Who verily, as he euermore shūneth the rablement of them that be contemptuous, proud, and such as will be at variance one with another: euen so, his delighte is alwayes to be in company with suche people as be lowly, méeke, and of one mutuall consent togither among them selues.

The .xvj. Chapter. A Chapter of salutations. He warneth them to beware of mens doctrine, and commendeth vnto them cer­tayne godly men, that were louers and bre­thren in the truthe.

YEt all this notwithstanding, before I make an ende of all togither, I cōmend hereby vnto you, our louing sister Phebe: vnto whom I gladly committed the cariage of these my let­ters, and so by hir to be directed vnto you, bi­cause she tooke hir iorney into those partes: who hath at all times to the vttermost of hir possible power, willingly serued, & most tenderly succored the congregation of y ^e faythful, Cenchrea is a citie in Iewry. that are now in Cenchrea. Praying you al ther­fore right hartily, that you wil with good countenance receiue and entertaine hir, as shal be séemely for godly men to do: and that you wil not suffer hir to lacke any thing of yours, which shal be thought necessarie for hir. Aduertising you also, how expedient it shal be for you al to requite hir agayn with your comfort, which yet hitherto neuer ceassed to comfort both me and all others, that haue submitted them selues to the fayth in Iesus Chryst. Acts. 18. 2. Timo. 4. Also, I pray you haue me now in remem­braunce vnto Prisca, and vnto Aquila hir husbande, which is a Iew borne: bothe which, as their béeing héere in Iew­ry dyd succour me, and were helpers to deliuer me, from the handes of the gracelesse Iewes, whyche lay in wayte to destroy me, least I shoulde prosperously goe forwardes with the preachyng of the Gospell. Who also in suche sorte [Page 66] shewed their godly helpe towardes me, that for my succour and comforts sake, they willingly ieoparded their own liues, euen as they which were redy to redéeme y ^e losse of my necke with the present losse of their own necks. For the which good­nesse sake, I do not only my self most hartily thank them, but also the whole congregations of the Gentiles, partly bicause they haue deserued the same, by occasion of some others that haue ministred vnto them: & partly bicause that they thought the safety of my poore life shuld make much for their purpose, to the dayly furtherance of their christian vtilitie and profit. Nether do I send cōmendations vnto those only, but likewise also vnto their whole familie. Further, salute Epiminetes, whom I right hartily loue, bicause of his most godly conuer­sation, & bicause also he was y ^e first that I conuerted in Achaia vnto Christ. Be mindful also of me vnto Mary, which besto­wed much godly labor & frendship vpon the saincts. Haue me cōmended vnto Androuicus & Iunia: which, as by consangui­nitie they be allied vnto me euen, so they haue ben also with me in captiuity, & were partakers of my trobles. Both which are wel taken amōg the apostles, & among al the rest of gods louing frends, & were also before me in their conuersion to Christ. Therfore, since it is right that we honor & reuerence them that be our elders by birth: much rather then should we honor and reuerence them that be our elders in Chryst Ie­sus. Gréete Amplias my beloued in the Lorde, bicause of his mightie and strong faythe. Salute Vrbanus a compa­nion of myne, in the trauayles of the Gospell: and also the beloued Stachis hys fréende and companion. Salute Ap­pelles, a man tryed in the afflictions that he suffered for Christes sake. Salute also the whole housholde of Aristo­bulus. Haue me commended vnto Herodian my kinsman. Gréete the housholde of Narcissus: but specially all those that are newe borne to the Lorde. Salute the two wo­men, Thriphena and Thriphosa: which doo maruellously labour to set foorth the glory of the Gospel. Salute Persis my louing frende, a woman verily that hath muche aduaunced the glory of Chryst, through hir great trauels and sorrowe. [Page] Salute Rufus, a very perfecte man in all godly Religion: and vnto his louing mother, whom I also estéeme euen as mine owne. Gréefe Asineritus, Phlegon, Hermon, Patro­bas, and all the reste of the brethren that be with them. Sa­lute Philologus and Iulia his wife: Nereus and his sister: and vnto Olimpha, with al the Sainctes that be with them. Salute one an other with an holy kisse in the Lorde Chryst: 1. Corin. 13. which I admonish you, that ye doo it in the feare of God, both chastly, with the puritie of your hearts, and singly without al dissimulation: and that it may be amongest you no counter­fected, but a very token of true peace and continuall concord. Moreouer, all the congregations here with vs, haue them hartily commended vnto you: whose godly loue & inwarde affection is most certaynely rooted towards you all. But this one thing (deare brethren) I require of you all, Collos. 2. Tit. 3. that you will diligently take héede of them that be sowers of Sectes and dissention amongest you, and doo giue occasions of euill, searching all wayes they can, through their simulation and flatterie, to seduce you into some other kind of learning, than that which you haue already receiued, and to couple togither the Iewish religion, with the holy religion of Chryst. Marke well all suche I pray you hartily, and auoyde them vtterly from you. Neither shall it be vnto you any harde thing to know them: for they doo neuer sincerely teach that which is right, neither doo they administer their office in the Gospell according to the pleasure of God, Philip 3. but doo onely serue their owne bellies, séeking their owne profites, and with swéete preachings and flattering wordes, they goe about to seduce rather the Innocentes and simple creatures, than holesom­ly to reforme them. Which kinde of simple men, are surely soone turned out of the right way, through the colourable or false precepte of suche wretches vngodly Religion. Agayne touching your godly obedience, I reioyce greatly therin: for I heare it muche spoken of amongest all men and commen­ded. Obedience the first step or degree to god­linesse. And I doo the rather reioyce, bicause your obedience is the firste steppe or degrée, to go foreward [...] vnto true godly­nesse. Yet notwithstanding this same, you muste diligently [Page 67] beware, vnto whom you do obey. Simplicitie verily, is high­ly to be commended, and a goodly vertue before God: but the same, bicause it thinketh vppon no guile ne deceit, it is often­times in déede deceiued among the deceiuers, blinded, & most wickedly seduced from the truthe. Wherfore, I wil that your simplicitie be after suche sorte, Math. 10. that thereby ye hurt not ne de­ceiue any man: and againe, so wise and circumspect towardes your selues & for the truth sake, that as therby ye shal plainly sée, howe to knowe and holde faste the truthe: so to auoide the way of vnrightuousnesse, and all false deformers of the truth. Surely I am not so ignorant, but that I do very wel knowe, how amongste you there are many, that labor what they can, to stop the procéeding of Christes gospell. For some there be, which in the wickednesse of their harts, do diuersly labour the stopping thereof: as through their crueltie and persecution: some through hipocrisie: some through deceitfull and sugred doctrine: some through outward shew of holinesse in their su­perstitious and false religion: some againe, very watchfull to drawe vs from the fréedome of Christ, and to make vs againe bonde seruauntes vnto the traditions and ceremonies of Mo­ses. But as for you, as I trust well of Gods strengthe in you: so I admonishe you, still to continue in the obedience of the gospel: and God will at all times be ready at your handes, to fortifie your soules in the same. Whome, if you shall haue for your defence, what thing then is it, that you shoulde stande in feare off? For he being of moste might and power, will soone forcibly spurne downe and treade vnder fote, your old aduer­sarie the diuel and Sathanas, and wil make him couche lowe and fall flat before your faces, and that very shortly doute you not. The grace of our Lord Iesus Christ, be with you al. Amē. Timotheus my worke felowe in preaching the holy gospell: Acts. 6. Philip. 2. Acts. 13. Acts. 20. 1. Corin. 1. and with him Lucius and Iason, and Socipater my kinsman, haue them all commended vnto you. And I Tertius, which wrote this same Epistle, haue me hartily commended vnto you all. Cayus mine hoste, as also the hoste to all the congre­gations, hathe him commended vnto you. And Erastus the Chamberlaine of the citie Corinthin, hathe bene likewise cō ­mended [Page] vnto you: and so hathe Quartus, a brother of the con­gregations. And euen thus once againe, I pray that the grace of our Lord Iesus Christ may be with you all: whom I most hartely beséeche, that by his holy will and power, it will now fulfill and establishe all my desires in your hartes: for by his only might and good will it must be broughte to passe: but in no wise, by any helpe at all from our selues, according to the truthe of my gospell, and the preaching of Iesus Christe. By which holy gospel, the law of Moses is not vtterly abrogate: but the meaning or secreat mysterie thereof: for that which many yeares héeretofore hathe bene hid from vs, is nowe at the appoynted time, according to the sayings of the Prophets plainly opened and declared in truthe vnto vs, for oure more perfecte vnderstanding, euen the light of the gospel: and that as I saide, by the only will and commaundement of almigh­tie God: which hath committed vnto vs the administration of the same: to the ende, that after the declaration of the gos­pel: (by which, al superstition, and false woorshipping of ima­ges and idolles be quite banished from vs, as also the ceremo­nies of Moses ceassing now from henceforthe for euermore:) all creatures should wholely obay vnto only Christe by theyr true and liuely faith, Roma. 11. and moste humbly submit them selues vnto God their father: which, for our health, is the only foun­taine of all grace and wisedome. To whom, we all yéelde our hartie thankes, throughe the grace of hys deare sonne Iesus Christe: to whome also and the holy Ghost, be eternall glory and praise, nowe and for euermore. Amen.