which what so euer he promised vnto Abraham in his posteritie he hath performed it vnto vs 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 thaÌ„ks vnto the law of Moses for our iustification but wholely altogither to Christ which â—â—â—ly 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 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 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 graâ—e of the Gospell In which Gospell 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 that for the continuaÌ„ce of their faith they shal once come to the eternal glory of god And as we enuie not the Iewes though they glory in their circuÌ„cision so it repeÌ„teth vs not of our faithe which bringeth to vs so great frute neither yet â—â—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 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 that 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 â—â—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 wiâ—â— he shewe it to the penitent harted and his deare louers Christ died for vs for a while â—â—ase againe from death to liue for euermore By whose only puissant and triumphant death séeing we be now reconciled 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 boÌ„dage 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 For like as by one the first Adam which gaue the first onset to the traÌ„sgressing 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 maÌ„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 the vse of the lawe of nature neither yet can rightly
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 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 the 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 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 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 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 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 the 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 with him craueth the continuāce of his gret mercy towards vs in this life to haue for vs after this life in ful reward of his most precious purchase euen euerlasting ioy felicitie 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 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 These same things although they séeme to be importable greeuous to the 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 the which I did euen now speake 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
highe and notable mysterie For after almighty God of his great goodnesse had created Adam farre passing all other his creatures in the excellencie of his creation and had also but of very base and vile matter made him vnto his owne godly imâ—â—â— and similitude resembling therein his diuine maiestie in heauen and moste godly perfection of all innocencie wherwith he was highly endued at his first originall and beginning he then placed him in a most pleasant Paradise of all â—oy and singular comfort and gaue frée choise and libertie vnto him to vse all things there at pleasure and to his owne hartes desire saue only he forbad him to eate of the frute of the knowledge of good and euil which was of most amiable apearance beautifull to beholde and most pleasantly placed in the middest of Paradise The commaundement heereof was not burdenous or vnreasonable for man to beare but only requested therein due obedience and loue towardes his louing God and maker vnto whome only that noble creature man aboue all other creatures should haue had most speciall regarde considering moste déepely in him selfe the excellencie of his maiestie that so graciously formed him blessed him and moste pleasantly placed him and there to looke for al goodnesse only at his holy hand not to take as it were vpon him selfe by his owne woorthynesse the forme of goodnesse and euill but should onely haue holden that for euil and forbidden which God restrained as euill and to count that only for good and rightuous which of God is allowed and graunted God therefore toke Adam and to put him out of all doutes brought him to the same place and shewed him the very trée and the frute therof standing in the middest of the Garden of pleasure and forbad him the eating thereof with an earnest charge and threatning saying on this wise vnto him In what so euer houre thou shalt eate the frute of that trée thou shalt surely die be subiect to eternall deathe Yet notwithstanding this straighte restrainte of God Adam stackered and dealt but slipperly vntruely and carelesly with his faithful God and maker transgressing his holy commaundement and gaue more credit to the persuasion of the woman and of the wicked serpent than to the truthe of Gods woorde and his holy commaundement Whiche was nothing else but eueÌ„ so much as in them did lie to take vnto theÌ„selues the form of good and euil as out of them selues or by some other meane rather than of God their maker vnto whose only wil and pleasure they should most humbly haue yéelded their obedience as vnto him who alwayes most gratiously wisheth all goodnesse vnto euery man For he being by the woman and the serpent deceiued thought that God was not indifferent towards him but that be had rather of sette purpose withdrawne from him some parcell of his diuine and godly wisedome Therefore for as muche as in mind he was thus deceiued sodenly chaunged and departed now from God declaring thereby his vnstayednesse infidelitie and vnfaythfulnesse and looked not for all good things only at his gracious hands as of duetie he should but yelded to the Diuell receiued that was offered and tasted to his condemnation of that strayt forbidden fruite to aduance and set forwardes him selfe to the presence and secrete highnesse of Gods mightie maiestie and that rather by some bye way with his owne will and consente then contenting him selfe with the onely will of God and so to recouer thereby as he thought the fulnesse of his necessitie and lacke of perfection which he then imagined to be muche wanting in him selfe And thus with his forgetfulnesse haughtinesse of heart infidelitie slipperines disobedience vnthankfulnesse against his God and Maker and deserued therby his iust vengeance and to be for euer the fyrebrande of hell euer burning euer dying and neuer to dye the seconde death he yet fastened vppon life which he moste happily receiued through the onely compassion and great mercy of God who notwithstanding offence so gréeuously committed agaynst him wherby eternall damnation was due to the offendour and to become a bondeslaue vnto the Diuell for euer to whom he so willingly yelded so diligently obeyed beléeued folowed and serued yet as is sayde so great and vnspeakable was the mercy of God towards man so infinitely his loue abounded and so tender he was ouer him and so sorowfull for his gréeuous fall from blisse into perdurable tormente and paine and to redeeme him agayne from it and from the diuell that he moste certaynely decréed with him selfe to curse his owne deare sonne and to pushe him as it were forwards by the shoulders to most cruel death for the recouering agayne of man And so through his sonnes moste paynefull death and passion to saue mankinde from euerlasting â—â—ath and damnation which Adam himselfe and his whole posteritie fell into through the infection of his pride disobedience and loosenesse of heart agaynst god Euen here verily as ye perceiue had the iuste God iuste occasion by iustice iustly to expell man to confounde him to damne him and to leaue him vtterly destitute of his grace and to yéelde him to the Diuell for euer for so did his righteousnesse and truthe require Consider these were the wordes that God spake vnto him I tell thée Adam in what soeuer houre thou eatest of the fruite thou shalt surely dye the death How beit the great goodnesse and mercy that was in God called him backe from moste seuere iustice and required not vtter reuengemente and thereby to suppresse man a very frayle poore and naked creature In the meane tyme therfore God found out the very true and ready way whereby his righteousnesse truth might fully to effect be satisfied and wherein also the swéetenesse of his mercy shoulde specially be exercised and declare foorth the mightinesse of it selfe that is truely to say the onely Lorde and Sauiour Iesus Chryst which as I sayde before was willingly pushed vnto deathe to deliuer Adam and his whole posteritie from their sinne and damnation through the onely fauour and mercies sake of God the eternall father Therefore bicause mankinde coulde in no wyse be saued and deliuered fréely from sinne death and the Diuell and so made agayne at one with his so louing and faythfull a God as he shewed hym selfe vnto Adam his firste creature but onely by Chryst Iesus hys owne and onely Sonne Chryst dyd moste willingly ioyne in consente with his father and so tooke vppon him selfe the rigour of his fathers terrible sentence pronounced iustely agaynst Adam the curse of the whole lawe vpon his owne backe and dyed Adams due death for him and for vs all that were by him in the lyke state of damnation For euen so sayth the Prophete Cursed is he that hangeth on trée Wée be now therefore redéemed agayne by Chrystes death from our bondage and from the seruyce and slauerie of the Diuel and from that most bitter curse that was proper vnto Adam
time God truely as a God of mercy did for his parte that which was well séeming to the vttermoste poynt but they woulde not so take it at his mercifull hands Therefore in their sinne of contempt they still slipt from grace they fell farre from their God and denied also his sonne Iesus Chryst that came to redéeme both them and all mankinde as you haue heard before And the effecte of this matter shall the Reader haue more perfectly discussed in his place folowing of this sayde Epistle which I thought héere sufficiente inoughe onely to touche and to put him in minde thereof agaynst he come to the texte it selfe Therefore séeing we haue now brought it vnto this conclusion that God truely is cleare and not to be blamed for any mans fal but saueth him froÌ„ it euen through his great mercy in his onely sonne Iesus Chryst we may not then leaue so muche to our selues nor haue any confidence at all in our owne workes in our owne deuised toyes or vayne imaginations neither yet in the kéeping of any ceremonies whether they be of the law of Moses or otherwise not for Chryst in his comming and by his death hath not onely taken vpon his backe the heauy burthen or most terrible curse of the Law from them which beléeue in him but hath also put cleane away all the Ceremonies thereof inasmuche as by his comming now in our flesh all suche things are clearely finished for whose onely cause they were firste made and had therefore by him their shorter continuaunce The circumcision therefore of the law the feast of the newe Moone the Iewish Sabbat dayes with all the reste of suche obseruances and Ceremonies are vtterly now to be banyshed and neuer henceforth any more to be exercised among christian men in the true Church of God and Chryst For to vpholde by any state that those Ceremonies shoulde still continue amongst men and the professours of Chryst is flatly to deny the comming of Chryst into this worlde in our flesh denying in effecte the vertue of his death and therefore 〈◊〉 worthy the name of Ethnikes thâ—â— Christians 〈◊〉 lesse 〈◊〉 the multitude of â—â—â—â—sh 〈◊〉 and 〈◊〉 ioyes â—euiled of mortall men be vsed in Châ—â—â—â—e◠〈◊〉 Church among all other Churches 〈◊〉 that the Ceremonies whiche God him selfe appoynted are now made frustrate and to be cleane put away from amongst vs How be it Moyses hath within the limites of his law as it were two lawes which is thus to be vnderstandes one the Table of the commaundements and the other Morall and â—â—ill instructions which Paule calleth a spiritual bâ—â—â—â—e which is still to be looked vpon daily practised and folowed also there be Ceremonies Rites Vsages and Customes which is called a grosse and carnall lawe and is to be banished from euery true christian man And euen héere I would that the gâ—â—tle Reader should diligently remember that the whole law of Moyses was proclaymed onely to the Iewes which God tooke at that time for his owne and onely dearlings and that the Gentiles had no parte thereof but in the â—â—ede thereof the law of nature which is a naturall aptnesse or inclination to follow honest ciuilitie to be gentle and of good behauiour This same lawe of nature was grafted of God in the hearts of the Gentiles at their very beginning and fiâ—tâ—â— creatiâ—â— which hath in it a certayne knowledge of God as many of the Gentiles had a certayne loue towardes him to speake well of him to cal dayly vpon him to feare him to loue their neighbours and not to hurte the simple or their inferiour with many other suche godly vertues of honestie or godly qualities but the moste parte of them did abuse the same ciuile and honest lawe which was giuen vnto them of God to vse it to his glory and honor And many of them also were so blinded in Idolatrie false worshipping and leaning many wayes to their owne damnable imaginations that they could not follow the nature of that lawe Therfore S. Paule sayth Though they had not the written law of Moyses amongest them yet they were all saued or condemned according to their lawe of nature bicause it prescribed that in effecte to the Gentile which the lawe of Moyses did vnto the Iewes and euen so all men were found sinfull and wretched before the face of god But it was prouided through the woÌ„derfull wisedome of God that when the Iewes did forsake their owne profession and denyed the sauioure Christe that came to saue them and all mankinde according to his fathers truth that theÌ„ this same law of Moses and the frute of Christes comming should be turned vnto the Gentiles for their conuersion and saluation Howe be it this benefite of God is not so to be taken as though he had nowe broken promisse with the Iewes or that they shuld vtterly be depriued of his mercie and goodnesse but that they may all haue the profitte and commoditie therof as wel as the Gentiles if they wil forsake in time their pride malice and stoutnesse and submit humbly them selues to the true faithe in Iesus Christe And whereas Paule speaketh against the trust that the Iewes haue in their law and circumcision he meaneth vnder the same all kindes of Ceremonies and customes of religion as yet be nowe vsed among Christen men Thus for the better declaration of all the premisses I do entend to referre the Reader vnto Sainct Paule him self in his Epistle to the Romanes which I haue according to the grace and gift giueÌ„ me of God written more plainly out than appeareth in the very bare text it self which is no commentarie or glose vpon the said text but as it were altogether one vniforme Epistle or Paraphrase like and in suche order so drawne out neare to the nakednesse of the text it selfe euen as though the Apostle him self did wholely write the same aâ—â— euen so the Reader muste consider thereof and take it Whome I beséeche God almightie to assist and further after suche a sort in the reading therof that he may therby take no lesse aduauntage and profite than it should not repente him to receiue the free mercie of God and his eternall saluation through the only merites deathe and Passion of his sonne Iesus Christ Amen ⧠The Contentes of this Booke A Paraphrase vppon the Epistle of Saincte Paule to the Romanes Fol. 1. Huldricke Zuinglius in his friendly exposition to Luther touching the Eucharist confesseth vvhat he acknovvledgeth of Iesus Christe Fol. 68 A fevve vvordes touching the Couenaunt that God made vnto his Church in Christ translated out of Huldrick Zuinglius in his Subsidie annexed to the vvorke aforesaid Fol. 69 Of Vanitie by Martinus Cellarius Fol. 72 Of Vovves by Martinus Cellarius Fol. 75 Of the Olde man and the Nevve vvhich be compared togither by Martinus Cellarius vpon the seuenth of the Preacher 78 An Exhortation sent from a straunger a vvorthie and famous learned man of God to the righte highe
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 theÌ„ the law of Moses Therfore at the tune he was not come that 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 the image of him And in this point was Adam like vnto Christ bicause that both of them were the 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 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 traÌ„sgression 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 shoulde condemne suche an infinite numbre of 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 heaueÌ„ly 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 â— moste â—uâ—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 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 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 â—â—nightie than it put all tâ—raâ—â—â—e of death to slight from al such as would beléeue only in him This proâ—â—t therfore we gâ—â— by the law that we perceiue truely therby the magnitude greatnesse of Christes benefit towards all men by which it commeth to passe that like as the diuel through the tirannie of sinne brought death vnto all meniso the goodnesse of almighty God giueth life vnto all men throughe his owne deaâ—e sonne Iesus in which our only â—ord Prince I reioyce 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 â—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 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 â—is with him to oure olde 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 poweâ— of God his almightie father 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
flesh 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 O what cause of great thankfulnesse by bounden duetie and all humblenesse haue we to giue vnto our God which mercifully 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 boÌ„dage 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 from death the famyliar companion of sinne and the iust reward of the same Whiche thing bycause the lawe of Moyses was carnall and in consideration thereof very weake of it selfe 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 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 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 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 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 verâ—â—â—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 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 coÌ„trariwise 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 be well stayed in them selues liue ioyfully
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 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 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 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 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 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 order and forme in the making of them yet vndoubtedly he faileth not in the ende to attaine his purpose 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 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 the 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
Their heart is vayne But how is it vayne bicause they lacke the spirite of god Which spirite if a man haue he hath life and light If he haue him not there is darknesse and death And what is more friuolous or vayne than these things wherfore God is in all poynts the saâ—â—â—â— that hâ— commaundeth For he is the highest god which ought to be loued aboue all things He commaundeth loue which loue he is according to this God is loue He commaundeth truth iustice and clemencie all these things he is Ergo he commaundeth him selfe to all creatures endued with reason as to them who are onely able to receiue him And agayne he onely forbiddeth that which he is not namely the loue of our selfe and of creatures that a man reste not nor put his truste in them and that of the ineuitable order of his wisedome In which order onely the perfecter things haue power to bring another thing to passe And that which is not perfect to doo that which is worse and not that which is perfecter And as the bodies of men liuing hauing life of the soule holde their state righte euen so the reasonable creaturs gouerned by the spirite of Chryst defendeth the degrée of iustice and integritie But béeing destitute of this spirite all things are contrary Rom. 8. Iere. 31. Deut. 30. 30 So that the olde man was called man after his fall by contempt béeing voyde of this spirite of rightnesse that they may know that they be but men that is vanitie Esay lykewise when he would shew Egipt to be of no weight he saith Egypt is a man and no god And Pylate sayde of Chryst Beholde the man hauing respecte to the contented formes of Chryst drawen out of our sinne which formes he bare in his flesh Likewise the Psalme hath What is man And afore Salomon sayth I sayde in mine heart of the children of men why should God chose them 31 All men through vayne desires embracing earth not heauen carnall things not spirituall things the loue of them selues and not the loue of God. 32 And when wée be suche a worthy sentence is giuen vppon the earthly man Of earth thou arte and into earth thou shalte returne Gene. 3. as before in the same Chapter and after in the .13 33 Béeing of equall condition with all men least any man should boast him selfe forasmuche as we be all the dust of the earth all flesh a like all alike in daunger to sinne and to the wrath of God as parteyning to the olde birth 34 Which thyng Chrystes finger writing vppon the ground noted signifieth the earthy stocke of which we come which should infect all men without exception and cleareth no man of sinne 35 Not only the body corrupted with earthy concupiscence béeing counted in the tale for flesh but also the best parte of man namely the mynd which they cal the principal part 36 Not that it is not a good creature a naturall light that séeth the truthe and falsitie good and badde which argueth the consciences of sinne and giueth testimonie of the righteousnesse of God but for that that this light also béeing infected with originall sinne is darkened to many things and not of efficacie to transforme the mindes of them in whom it shineth 37 Whose senses the Scripture adioyneth to the olde man and to the flesh when the minde is not yet borne a new by the spirite of God as parteyning to motions and incitations corrupted 38 Taking for flesh what soeuer is not of the holy ghost and borne a new from aboue that is the whole man with body and minde not yet béeing borne a new by the spirite of God Iohn 3. Rom. 8. 39 Examples are all the wysest of the Gentiles in the light naturall and the Phariseis most righteous in the law whose sinne the Lorde witnesseth to remayne bicause they sayd them selues to sée when in déede they were yet blind 40 But they saw with that parte which was the best part in them namely with the minde yet by which they should héere this who so is without fault among you cast the first stone at hir And this of the Apostle Knowledge maketh a man proude 41 not that the minde of hir substaunce is flesh and of earthly nature for she is a spirite 1. Corinth 1. and to the Rom. 8. approching next to the Deitie no better worke created commyng betwéene Genesis 1. but shee is fleshe for so muche as she is viciated with contagion of the affections of the corrupted body of sinne 42 In the reprobate besides this contagion and infection the minde béeing voyde of the grace of Election addeth of hir owne the neglect of the veritie knowen that is she nourisheth the sinne agaynst the holy ghoste which she carieth with hir into the other world neuer to be forgiuen 43 And so Abel and Cayne Dauid and Iudas that is that they be accursed with the serpent and the blessed electe by the grace of predestination in Chryst before the foundations of the worlde were layde are bothe by nature the olde man aswell the one as the other the children of wrath and of darkenesse The difference is in the election But forasmuche as it pertayneth to the grace of the new man and not to the nature of the olde man it pertaineth not to this place which treateth here of the disposition and nature of the corrupted and earthly man. 44 Now suche is the first Adam with all his posteritie sprong of the séede of the corrupted flesh And suche also is the worlde with his desires made of naughte and gooing to naughte 45 He therefore is damned with his wisedome and foolishnesse with his righteousnesse and vnrighteousnesse in his children with their father Sathan which hath inuented al these euils bringing in that which Salomon so often abhorreth in this booke the vanitie of sinne and death Of the new Man. NOw the matter is otherwise of the new man and seconde Adam Chryst Iesus the blessed sonne of God is he not taken out of the earth but sent downe from heauen 47 And so not made into a liuing soule which thing perteineth to conception but made of his father into a quickening spirite as the Apostle witnesseth in the .1 to the Corinth 15. 48 This spirite viuifieth that is to say maketh vs aliue not with life naturall but spirituall And therefore he dothe not the naturall functions which are to engender and to beget children of the flesh c. for suche worke hath no place in heauen as he béeing man declareth in Marke .12 when he sayth But they are lyke the Aungels which be in heauen by their Resurrection 49 It is therefore the breath of lyfe from aboue whiche God firste bloweth into the seconde Adam and by him into his members whereof is this Take yée the holy Ghoste c. and that with a spirituall breath not with an earthly By which the body is transfigured into an heauenly habite
after this earthly according to this saying It is sowe a naturall body it riseth a spirituall body So that the spirite viâ—ifying is not here taken as which shoulde be oppoâ—ed and layde agaynst that which is innocente and right but agaynst that which animateth with earthly life Wherevpon the first Adam although he were iuste with the spirite of innocencie yet lacked he this viuifying spirite as the Apostle taketh him to the Corinth whose body was natural not spiritual earthly not heauenly Neither could it be transformed into a heauenly body without either the death of it or immutation very like vnto deathe as he clerely signifyeth when he proueth by the mutuall conuersion that the resurrection consisteth not without death alleaging a similitude of the séede of which Chryst had mentioned before in Iohn So that Christ receiued the name of the New man then specially when he was raised vp by resurrection from the dead to the right hand of the glory of God and not before when he had put of mortalitie and the ignomie of the crosse of his fleshe to the which he was borne for vs of the virgine he namely then being declared to be truely the sonne of God by the spirite of power according to this which was begotten of the séede of Dauid after the fleshe which was declared to be the sonne of God with power according to the spirite of sanctification of this that Iesus Christ our Lord rose againe from death To which time also this properly pertaineth in the seconde Psalme Thou art my sonne I haue this day begotten thée the Apostle Paule reciting it for that time in the Actes 50 For as much therfore as the newe man is suche he giueth the nature of heauen from whence he came which heauen is agile ful of vertue and light After this sort is the heauenly man and all the children that come of him 51 And for that there was no way for this Adam to fall namely he which was conceiued by the spirite of God not able to be brought to sliding as he witnesseth of himselfe when he sayeth The Prince of this world commeth and in me he hath nothing at all 52 And the same returned to heauen froÌ„ whence he came downe euen as the earthly returneth to the earth of which he was made al things returning to their beginnings by diuine disposition as he sayth of him selfe in the thirde of Iohn And no man ascendeth into heauen but he which came down from heauen euen the sonne of man which is in heauen 53 Séeing then that the olde man and the nowe are so farre distante in beginning and ending in nature and affections the olde shall not become newe except he lay away from him his affections and desires and put on him the newe affections of the newe man. 54 Which can not be done without a new birth death that the olde man die to him selfe that is to the loue of him selfe and to the contempte of God and that the newe man be borne a newe to heauenly desires that is to loue God aboue al things and our neighbors as our selues for this loue is the ende of the lawe and the summe of all the rightnesse of diuine iustice vnto which we are to be reformed which the very order of creation cléerely teacheth in which he ought to be loued with equal loue which hath taken equall degrée of perfection with thée But such is man made to the similitude of God. 55 For as much therfore as we must be borne again it is a question wherof or by what we be regenerated or what set to the helping hand to the renuing of vs Is it the light of nature which containeth the law wrytten in all mennes hartes and mindes No not that for that light being corrupted with originall sinne howe should it wipe away the spot and place innoceÌ„cie in stead therof Further the light of nature is darknesse if it be compared to the light of God which bringeth eternall life as aboue it is shewed Now what coÌ„munion may be betwéene vice and integritie betwéene darkenesse light By regeneration we are begotten the children of lighte But how shall darknesse procéede to so great light 56 Muche lesse shall the woorkes of the lawe performe so great a woorke which if they be done are too weake in cause as done by the lighte of nature by the rightuousnesse of the law so that all naturall things in man and created strengths take a fall 57 What remaineth then vnto regeneration Only the spirite of Iesus Christe purchased for vs by his bloud which may repurge the childe of olde Adam into a newe man Other thing there is none neither in heauen nor in earth as I haue aboue proued in the rule of iustification 58 And that witnesseth the newe man him selfe being the aucthor of this natiuitie when he saith in Iohn Except a man be newe born of water and of the spirit he cannot enter into the kingdome of God. 59 Where looke what the naturall winde is in this visible worke of the world in this aire next vnto vs through the light of heauen waters from aboue to make the earth bring forth frute the same the spirite of God the father in Christ his sonne to this Tohu and Vehu that is to this vnformed and rule â—arthe of the godly that is to say to their mindes by the light that no man can come at and spirituall waters to renue their stomackes to bring forth frutes worthy of heauen 60 And for that cause in the mention made of regeneration is ioyned water to the spirit In which and by which the new birth may be wrought And in an other place fire is also taken to company to worke so great a worke when we read He shall baptise you with the spirite and fire 61 In which part respecte is had to the figures of the created worke For as in it the spirit or winde was coupled with the waters which he shuld moue preparing the earthe by the light brought vnto it to the encrease of that which come of hir euen so the work of regeneration offreth it self hir earth first emptie voide hir water of the spirit and of light which is the fire that new regenerateth heauen which in Iohn we spake of a litle before hither also are those things to be called which we read of Helias of the spirit commotion and fire .3 Reg. 19. 62 Whereof it is that the olde and newe Testamentes speake so ofte of the spirite of Messiah by which he testifieth all saluation that pertaineth to man Esay 32.44.61 Ezechiell 36.39 Ioel. 2. c. 63 Notwithstanding this spirituall power of God the father is poured in by a certain order by an order of certentie â–ª For first it is fully resident in Christ as in the head and from thence it floweth into the Church of the elect as into the body and is imparted to his members to
euery man according to the measure of the giuing of Christ the head agréeing to this For God giueth not the spirit to him by measure And as pertaining to the donation we read this For he shall receyue of mine and shall declare it vnto you In like sorte to the Ephesians 4. But grace is giuen to euery one of vs according to the measure of the gift of Christe 64 And so only the sainctes are partakers of spiritual perfection of part and from member to member of which Christ is fully in possession whome the kingly annoynting of the fathers power glory and maiestie annoynteth without measure to all perfection of God the father Whereunto also this of the Apostle pertaineth you are Christes and Christe is Gods. You I say are Christes as the membres of the head but Christe is Gods as the heade of the vniuersall diuinitie For that perfection of the body which is poured out throughout all the members the same resteth whole in Christe the head Esay 11. 65 This is it which the Apostle calleth corporally and héereunto also pertaineth that woorde the fulnesse or complement whereupon the Psalme sayth of Christ The Lord sayd vnto my lord And an other Psalme sayth of the Sainctes I haue sayd yée are Gods. And Peter sayth ye are partakers of the diuine nature 66 Which places are truely to be vnderstanded as the new borne are truely called the children of god For as there is a true regeneration euen so there is a true participation and possession of the diuine nature and of the diuine lighte wisedome and rightuousnesse This is our hope and vocation in Christ the head of the participation of the substāce of God and of the nature of the father by that we be borne a newe of the spirite of Christ Iohn 3. 1. Pet. 1. Rom. 8. Gal. 4. 67 But we speake héere of Christe as the treating of him pertaineth to the cause of regeneration which commeth of the spirite For what the scripture speaketh of the eternall word we holily woorship and will speake thereof in an other place 68 Therfore we be not called the sonnes of God newe men after the same sort that Christ is For he is the naturall sonne of God and the newe man bothe within and wythout But we be the sonnes of God by adoption and new men only inwardly in this world He is borne the sonne of God and the newe man We are begotten the children of death and of sinne by the first Adam and we are borne the sonnes of God and a newe creature by the second Adam For of the earth we be earthie and in Christ the heauenly man we are taken to grace and to the enheritance of sonnes by newe birth which shall in the day of resurrection put on newe fleshe vppon vs euen of the fleshe of Christe 69 So that héer being renued while we liue in this world we consist of two men of an outwarde and inwarde man of a body corrupted with concupiscence and of a minde repaired with the spirite of the newe couenaunt 70 The body once corrupted is not restored in this world for it is all earthie tending to the earth of his owne will and waight And therefore he also returneth vnto it bicause of the sentence once giuen vppon it when the temprament of this worldes elements is dissolued of which it is made as Salomon oft teacheth in this sermon And is now and then mortified that it folowe not the desires to which he is inclined that firie spirit of the heauenly new birth quite burning them vp 71 The inner man therefore that is the minde which is put into this body to rule it is only renued in this life to the felowship of the diuine light 72 Wherefore they that be regenerate in this fraile life cary men about with them as cōtrary the one to the other as are light and darkenesse death and life and as farre dissident as heauen and earth The outwarde and olde man is visible the inward and new man is inuisible The outwarde man is earthly and the inwarde man is heauenly The outward man is conceiued of carnal seede and the inward man is strengthened with the spiritual séede of the word of the liuing god The outward man is fed with meats that will perish but the inward man groweth with eternal foode The one is made flesh of the flesh of man the other is made a spirit of the spirit of God. 73 The outwarde man is euer polluted and sinneth but the inward and new man neuer neither cannot it sinne as it cannot die 74 And no maruel for as much as thou shalt finde contrary lawes in them The one of sinne which holdeth vs downe to the ground persuading earthy and carnal desires the other calleth vs vpwarde burning in desires of heauenly things where a man may sée the maruellous coniunction of bothe men set together for experience of so great things not without the maruellous councels of the diuine prouidence 75 Further the olde man is created of God and therefore made of nothing the newe man is borne of God so of something namely of his spirite Wherof he neuer dieth he neuer waxeth olde And these are the things which Christ disputeth of the life eternal which true faith bringeth that is to say the spirit of Gods light Vppon this poynt standeth the hope and consolation of Sainctes 76 By this faith the outwarde man obtaineth pardone if the spirite of the inwarde man remurmur against him while we dwel in this life For faithe staide vp with the rightuousnesse of an other that is with Christe which being innocent died for offenders deliuereth the faithfull from dampnatorie sentence of death and sinne and draweth backe the desires of the olde man that he do them not the bridle of the spirit caste in his téethe For it is not obtained that they haue no being in vs and that they wholely be destroyed in this worlde as long as this flesh liueth the resurrection giueth that in which both the body it selfe shall be also raised vp out of the duste of the earth from deathe vnto life to fulfill the body of Christe which as the head to the body went before being the first begotten sonne of the newe creature and the vnspotted firste frutes of the kingdome of the fathers maiestie 77 For what life shal the head haue without the body or the body without the members 78 And the fall of the first man so repaired and amended we shal be restored to that from whence we fel that is to wit to rightuousnesse and innocencie but in a far better state and condition for in this innocencie the earthy life shal be chāged for an heauenly mortalitie for immortalitie and after sinne fall shall be changed for resurrection and the ignomie of the crosse for glory So great is the goodnesse and wisdom of God which thus farre and this way must be reuealed 79