them Also he blameth the Iewes for that they had not kept the Law but rather dishonored God by breaking the Law And so he rebuketh both parts aswell Iewes as GeÌ„tiles shetteth theÌ„ vp vnder the iniquity of traÌ„sgressioÌ„ to shewe that all men are made felowlike and alike gyltie and that they haue neede of redemption Agayne that there was iust cause of the calling of the Gentiles he sheweth by this that grace and redemption ought to befall alike both to the Iewes and to the Gentiles and that when the Gentiles were called circumcision and the shadowe of the Lawe did of necessitie ceasse For Abraham sayth he beeing iustified not in Circumcision but before Circumcision was named Abraham bicause it should come to passe that he should be made the father of many Nations according to the fayth which he had when he was vncircumcised And after that he was iustified he receiued circumcision in his flesh as a signe to his ofspring that shoulde be borne of him as concerning the flesh that circumcision should ceasse when the Gentiles should become the children of Abraham begin to liue according to Abrahams fayth wherethrough he was iustified when he was yet vncircumcised For whereas he was called Abram before in respect of these things he was nowe called Abraham And it was requisite that the signe should ceasse when the things that were betokened by it were come Wherefore if any body compell the Gentiles to be Circumcised they must of necessitie bothe take from him the name of Abraham and call him Abram Now seeing he was named Abraham by God the Gentiles must not bee circumcised neither must the Jewes haue the foreskin of their flesh cut of to the intent that the name Abraham may abide stedfast and he be called the Father of many Nations For it is not to be borne with hereafter that any man should be circumcised seeing that the fayth of Abraham suffiseth and there is no neede of any shadowe of the Lawe For no man is iustified by such things but by fayth as Abraham was When he hath proued these things after this fashion he sheweth agayne that neither Israell nor the Gentiles can obteyne redemption and grace by any other meanes than by beeing quit of that auncient and originall sinne that is spred into all men by Adam But that can not be wiped away by other than by the sonne of God by whome also the curse was made from the beginning For it was not possible that any other body should discharge that trespasse Afterward he writeth that that thing was not done by any other meanes than that the sonne of God tooke fleshe vpon him and became man that he might deliuer all men from death by offering vp the same body for all which was subiect to the same sufferings that wee bee And like as by one man sinne entred into the worlde so also by one man grace came vpon all men From theÌ„cefoorth as a good steward he comforteth the Jewes telling theÌ„ that they shall not be transgressers of the Law if they beleeue in Christ and warneth suche of the Gentiles as beleeued that they should not be puffed vp agaynst the Israelites but consider that as the boughes are grafted into a tree so were they grafted into the Jewes When he hath finished these things he addeth exhortations to good maners and so endeth his Epistle ¶ A Dialoge wherin the Epistle of S. Paule to the Romanes is familiarly expounded The persons or Talkers thereof are Paule and some one of the Citizens of Rome which visiteth Paule in prison at Rome Act. 28. This Citizen asketh questions and Paule answereth him almost with his owne words layde foorth in larger maner The Romane Paule ALthogh I be very glad of this your comming to the Citie right deare Paule yet should I be much gladder of it if I saw you discharged of these bondes P. Sir I thanke you right hartily for it But yet must not these bondes of mine abate or put away your gladnes forasmuch as they be the sure records and as it were certen badges of mine office or calling But what is the cause that you haue vouchsaued to come to mee R. Surely nothing else but a certen incredible desire of vnderstanding the Epistle whiche ye sent not long agoe to our Citizens Of whome although many be growen into the one Christian Churche yet notwithstanding I can not tell how some of them take singular pleasure of it and other some eyther of wilfulnesse or of ignorance or of a certayne suttle dissimulation can neyther abide to see it nor to heare of it Wherefore if you haue any leysure from your businesse I pray you and beseech you let vs sifte out all the places of it diligently betwixt vs that where any things shall seeme darksome vnto me You may make them easie to me by answering my demaundes according to the true Copie of it layde afore vs. P. Nothing could haue happened to me more acceptable and pleasant than this exercise forasmuch as I apply my selfe wholly with all my power and streÌ„gth to the executing of mine office Now therefore begin whereat you wil and I will answere to al things orderly and playnly R. Then let vs begin at the very inâ—ling of the Epistle What teache you â—ere P. I professe my selfe to be the same â— aule whiche was once a most deadly â— nemie to Christes Gospell Acts. 9.1 Gal. 13. Act. 13.2 and to all â— hristians and is now a seruaunt of the â—â— me Iesus Christ and not that onely â— ut also which is more excellent sholed out chosen and called to be his Apostle that is to say his Ambassadour messenger or Interpreter not to deale â— i th worldly affayres but to publishe â— nd spred abrode the Gospell or the â— appie and healthfull tidings from alâ— ightie God which thing I say for this â— urpose least any man mighte thinke â— e to haue stepped rashly into this ofâ— ce or function whereas I protest no â— esse truly than playnly to all men that â— his charge was layde vppon me of â— od R. Very well But how is this a glad â—dings or happie message sithe many â—en doe note it of a certayne newfanâ—lenesse P. So small cause is there that the Gospell should bee reckened among new thinges that in verie deede it is the performance fulfilling and finishing vp of Gods promises that haue bin giuen before al remeÌ„braÌ„ce of man R. What witnesses interpreters of them haue you P. Euen the Lords prophetes themselues which are worthy to be beleued bothe bycause they were many and most assured mainteiners of the truthe R. Out of what records of writing or out of what Presidents were these promises deliuered vnto you P. Out of the holy Scriptures which the Lord reueled vnto his seruaunts to the intent that all men might conceiue a sure persuation and beleefe of his will in their minds R. What is the substance or
fully persuaded that God gaue not his lawe to the Iewes for naught but rather that it might be a certen sure way to saluation and a certaine gaine way vnto righteousnesse P. As for Abraham himself the notable Patriark of the Iews what promises soeuer he obtened of possessing the heritage of the world nother he nor his ofspring obteyned it for anie lawe or for anie works of the lawe but for the same faith wherby he was iustified or for the righteousnesse of fayth if you had leuer so to terme it For bee you sure that Abraham was taken into gods fauour and adorned with the prayse of righteousnesse not for that he had deserued it by his singular vertues but bicause he had beleeued Gods vvordes stedfastly R. I beleue it to be so But by the way I would fayne be taught at your hande whether you thinke it to be a discommoditie or hinderaunce to vs to seeke righteousnesse saluation and fauour at gods hande by keping the commaundements of his Lawe as the thing wherein his will is expressed P. Vndoubtedly very much For if the right of inheritance should belong to none but the folowers keepers of the law then there were no vse nor profit of faith and so might the promises iustly be counted vaine and of none effect R. It were rather to be wished that beleefe should be giuen still to the promises and that we should go right foorth to saluation by the guiding thereof But what if we should adde the law as a cōpanion vnto faith so as our righteousnesse might consist of both P. Nothing were more to be wished on mans behalfe if he eyther would or could fulfill Gods lawe Howbeit forasmuche as mans nature is of suche a mould that it is loth to bee bownd to anie lawe insomuche that it stryueth ageinst the thing that is forbidden and foloweth the worser things what other thing can the law worke in a man but the flinging of Gods wrath vppon him for his despising of god Verely euen by certifying thē that a sure plague is prepared for thē that shal haue brokē gods comaundements not obeyed his wil. R. Then like as gods fauour is seene by his promises so also his vengeance vseth the law as a weapō agaynst mens sinnes For euen so doo I my selfe feele in my conscience when I looke vpon the Law Wretch that I am me thinkes I am set at gods iudgementseate where my sinnes are set afore me as in a glasse whereat I am wholly both body and soule striken in feare by reason of the most greeuous and deadly wrath of the Iudge kindled agaynst me Heerevpon there is kindled a wonderfull hatred of the law in my hart notwithstāding that euen spite of my teeth I acknowledge my sinnes to be iustly punished bicause I haue not obeyed god P. Surely the lawe is so farre of from giuing any rightuousnesse that there woulde scarsly be any feeling of sin but for the law For sin is then committed when the lusts or bownds of ryghtfulnes are passed and those bownds doth the law appoint Therefore take away the law the bounds of the law and there shal be nothing to transgresse But contrariwise set me downe the law and publishe it and by and by there is transgressiō through the wilfulnesse of men R. Surely this seemeth worthie of carefull loking too For by this saying you shew the infirmitie of mans disposition or rather the corruptnesse I wyll not saye the vtter marrednesse of the whole man whiche is full contrarie to the innocencie that God requireth By meanes whereof it cōmes to passe that whereas Gods law requyreth such perfection and soundnesse of vs as no man eyther will or can performe wee being priuy to our owne weakenesse and frowardnesse can hardly by any meanes put our trust in the meeldnesse and mercie of God who is the author of the lawe For the law maketh none ende of vrging compelling threatening tormenting P. Therefore euerlasting thanks are to be giuen vnto God that he woulde haue all such as are nūbred in the seede of Abraham to attaine to the eternall inheritāce not by the law but by faith that the same fayth resting vpō the foūdacion of Gods grace free fauour myght neuer be moued but continew stedfast substantiall and euerlasting R. What mean you by this word sede P. As many mē of al natiōs all places as are by true faith become the childrē of Abrahā the father of al beleuers not onely thē that haue receiued the words of the law and are called the disciples of Moyses For it is left in writing that God himself named the said Abrahā the father of many natiōs people R. Nowe I perceiue whereto these thinges tende For that is the cause why he was called Abraham whereas hys name was Abram before to the intent that he might from tyme to tyme be put in mynd of Gods promise as oft as that name was rehersed And that custome was conueied ouer to his posterity from their forefather who were wont to giue their children their names at the circūcising of them that they might remember the couenaunt when they hearde their owne names that were giuen them at that tyme. But to let this matter passe me thinkes you teache scarce agreeable things in referring promises which as it shoulde seeme were but transitorie worldly yea and alredy performed vnto spirituall matters as namely to the adoption that is made by faith to suche other thinges For the scriptures beare witnesse that God performed his promises abundantly vnto Abraham whom he so appoynted to be the father of many nations first when he raysed vp twelue noble and mightie tribes of his sonne Ismael whom he begat of Agar and secōdly whē he incresed other twelue most florishing houses out of Iacob the son of Isaac Besids these what an infinite ofspring was ther of the Edomits moreouer what a nūber of successors begat he of Choetura Thus it seemeth not needefull to extend the bownds of Gods promise any wider or further out vnlesse ye meane perchance to ad some secreter and sutle◠allegories P. Not so But the eyes of mēs minds must be lifted vp to heauen or rather vnto God himselfe and not be fastned only vppon this earth For when I say that Abraham was appointed of God to be the father of many nations and people I loke not vpon the world but vppon God I say vppon the almightie God whome Abraham beleeued in all things and which is able to raise vp the dead from their graues which dooth as certeinly and by name set before him selfe the things that haue not yet bin as the things that are already present In so much that as there cannot be any thing which commeth not of him so is there not any thing which may not come of him R. If I be not deceaued you seeme to betoken two things vnto mee The one is how great difference there is
betweene the children of AbrahaÌ„ of whom the one sorte being puffed vp with the noblenesse of their birth do boast themselues and will needes be counted Abrahams seede and the other sort are adopted to be his children by fayth For as the former sorte vaunt themselues to the worldward so these are knowen and apparant only to God Those are begotten of the flesh these are taken in by faith Those knowe Abraham for their father but as touching the flesh and these are counted his children in spirit and fayth Againe I marke how wonderfull Gods power shone forth in that cace wherevpon Abraham resting dyd by fayth vnderstand and comprehend in mynde and fayth things wonderfull and aboue natures reach For what is it that Gods power is not able to doo Therefore if we settle our trust vppon that it can neuer swarue it can neuer be remoued it can neuer quayle But to the intent I may call to minde the thinges that you haue sayd heere before first you haue shewed that the Iews as well as the Greeks in whiche two names all mankinde is conteyned are so in thraldome vnto sin that they can neuer returne into Gods fauour for any deedes or deserts of their owne and therefore that there remayneth but onely one way to saluation namely euen fayth which is ingreffed and inspired into our mynds by the spirit of God by the help whereof he plucketh vp the rootes of naturall sin out of our mynds and dryueth distrust or vnbeleefe a great way from our harts and thrusteth out of our brests the doubting of Gods mercie and the feare of his wrath which Satan had thrust in by his false persuasions Secondly it is shewed that the strength of fayth is so great that the man which of himselfe is hedged in with all kynd of wickednesse is adorned with Gods ryghtuousnes and holines whereby he may becomme acceptable welcome vnto God Neuerthelesse in these days I see very many ouerseene in the cace of fayth Of whom some surmise fayth to be but a worldly opinion and perswasioÌ„ gotten by reading of the scriptures or by hearing of mens sermons Othersome are proud of this counterfet and imaginatiue fayth and do brag of it beyond all measure bicause it is barren and vtterly frutelesse it is comonly deemed to be but a certen deuice and coÌ„ceit of men Wherefore I pray you hartely to peynt it out to me in lyuely colours to set as it were an expresse image of it before myne eyes that may sink so deeply in my mind as I may not surmise any feyned and counterfet or anie vaine thing to my selfe And to the intent we may not departe from oure purpose set foorth that image of a faythfull man in the person of Abraham and shew what he did when he was once inlyghtened with that heauenly lyght of fayth P. The strength of that Godly mans fayth was so great and so throughly fast setled in his mynde Ge. 15.5 that he trusted to Gods sayings and promises without any doubting at all And although all things seemed to be ioyned the reache of all hope after the coÌ„mon course of mens affayres yet notwitstanding he through hope ouercame all hardnesse of hoping and beleeued that he should be the father of very many nations R. Euen in this poynt me thinkes I beholde the strength of fayth verie neerely as in a most cleare loking glasse For I perceiue it to be not a certeine historicall knowledge or a vaine opinion and slight in sighte of the truthe but as it were a certeine heauenly sunbeame and most cleare burning fyre whereby both mans wisdome is consumed the faithfull mind betaks it selfe wholly vnto God and aduanceth it selfe aboue all worldly things euen into heauen Insomuche that it imbraceth with vnwauering beleefe not onely things inuisible but also thinges to it owne iudgement repugnant But if it please you shew at what marke it bendeth hir eyes P. At the manifestation and heauenly oracles of the euerlasting God And specially at that prophesie wherin God spake to him in this wyse Thy seed shal be as the starres of the skye Ge. 15.5 and as the sand of the sea that is to say vnmeasurable and almost without number R. Away therefore with mens imaginacions and deuyces let fayth rest only vppon Gods promise Whereof we receiue then most frute when Gods maiestie plainteth the feeling and record of his goodnesse and mercy in our hartes whence al other vertues do easly spring But what haue you to say more of Abrahams fayth P. Verely this is to bee considered aduisedly that he gaue so greate and so stedfaste credite vnto God that he doubted not at all of his promises albeit that bothe the vveaknesse of hys ovvne body forworne and forespent with age for he vvas a hundred yeere olde and also the barrein and vvithered vvombe of Sara seemed as yee vvoulde saye to bee as an inuincible battelram too vveaken any fayth specially considering the nature of mans infirmitie For vvhat hope coulde there be of begetting children in those yeeres R. Surely you tell a wonderfull and welneare a monstruous thing The thing that you desire to conclude as I take it is this that we must lift vp our eyes from the beholding of worldlye things into heauen and that fayth must consider not so muche the wisdome of men as the mightie power of god For in thinges that are aboue nature there is no roome for mans wisdome whiche if Abraham had followed for his guide peraduenture he might haue doubted of Gods promises whereas by setting light by it and by passing it ouer he abode alwayes like him self constant and vnouercome P. Adde further that this most excellent Patriarke bowed neither to doubting nor to curious debating and searching ne opened the gappe to any distrust at all R. You tell me of a stout and inuincible minde For how great troubles and turmoyles doth distrust stir vp in mens minds For whan men begin once to distrust or to be thoughtfull specially in matters perteining to God they make none ende of their debating questioning and searching in so muche that we can scarsly persuade our selues that God is able to bring any great thing to passe except we perceiue the reason howe he should do it P. Yea but he not only neither stumbled nor tripped any whit at al through vnbeleefe but also confirmed and inâ—reased the power of his faith or rather â—ecame the cheerefuller lustier and â—â—ronger through the heauenly power â—f fayth R. Doubtlesse I am fully persuaded â—hat it is scarse possible that a maÌ„ should â—iue any credite at all to Gods promises without some battell first fought against â—umaine doubting vnbelefe that all men ought to inforce theÌ„ selues with all â—iligence to beat back al the weapons of worldly wit to rid theÌ„ quite away bicause that if a man once suffer him selfe to be assaulted his mind to be wouÌ„ded by theÌ„ he is in peril
preferment aboue others euen in that respect But what booteth the lawe except yee keepe it both with an earnest mind in excellent deedes R. But the hope and saluation of the Iewes is grounded vpon many other thinges P. Who knoweth not that the Iewes are wont to hunt for glory by as yee would say the proprietie peculiarity of god But that is altogither vayne except a man imbrace the same God with al his hart mind by liuely faith Agein I know they are woÌ„t to professe brag of a certen wonderfull knowledge of Gods will but that knowledge neuer doth a man any good except he frame all his doings according to Gods will R. But the law of God is of gret force in working choyce of good and euill P. In deed it is certen that the difference of things is very vvell perceiued and discerned by that lavv But that is not the only thing that Gods word requireth it will also haue men to learne the true vvorshipping of God by the same Therfore although I graunt that the Ievves are able to discerne good froÌ„ bad by the helpe of the lavve yet doo they not in all points obserue Gods coÌ„maundementes R. I pray you Paule suffer me to take the person of the Iews vpon me and to mainteine their cace Thus do I reason with you I bestow my labour lustely in opening of gods laws in teaching theÌ„ in persuading men to frame their maners life according to the appointment therof I shew my self a strait ouerseer in corecting of other meÌ„s vices let slip no part of my duty What desire you more P. Me think I do now see either some Doctor or Gamaliel himselfe at vvhose hand I lerned the lavv of Moses vvhen I vvas a yong man Whom I intende to talke vnto in these vvordes Thou most excellent doctor of the Lavv puttest thy trust in this that thou art able to be a guide to the blinde that thou sheadest forth light to other mens darknes that thou teachest the ignorant and finally that thou art a perfect wise man Hovv then coÌ„meth it to passe that thou teachest others and teachest not thy selfe That thou counselest other men not to steale wheras notwithstanding thou intanglest thy self with theft Again that wheras thou tellest men that they must not commit adultrie thou thy selfe not only hauntest common harlots brothels but also comittest adultrie And finally as though it were a light crime to offende thy neibour doest also prouoke God with thy wickednes For thou criest out against the worshipping of Idols and in the meane while defilest thy selfe vvith most shamefull trecherie to Godvvarde Novve vvhat a shame or pride is this that you should professe your selues to be al on fire with vnmeasurable zeale of gods law when as notwithstending ye breake the law so shamefully and vnshamefastly R. If any of them should heare these wordes he woulde out of doubt cracke and burst a sunder in the middest Howbeit that perchance so great naughtines and dishonestie be scarse to be founde in those Doctors and Phariseis For although they liue not so chastly as would become them yet they offende more warely than yee would wishe and their cloking of things is so clenly that they can not be taken tardie with their faults if any be in them P. That is true in deede but the eyes of gods minde are sharpersighted than Linceus neither is any thing so hidden or secrete whiche is not open and vncouered vnto him Let them pretende as great a countenance of godlinesse honestie as they list and yet if there be any vncleanesse God seeth into it notwithstaÌ„ding that euen their very dedes if you loke wisely vpon them are seene to be defiled vvith moste filthy vices Therevpon spring those complayntes and accusations of the Prophetes vvhen they crye oute that Gods most holy name is flaundered and diffamed diffamed amonge the forrein nations through the wicked dooinges of the Iewes as Ezechiel and Esay and other of Gods prophets do witnesse R. I yeeld to the truth and I confesse that all sorts of men are subiect to very greeuouse errors and that not euen the Iewes are to bee exempted oute of the same number but are rather woorthie of sore blame if they will needs be counted holie in shew onely and not be holie in very deede But what thinke you of circumcision Do ye dout whether it be of sufficient ability to skoure awaye all spots of sin as the Iewes auowch For it was ordeyned of God himselfe as a certeine peculiar badge of Gods people and it wanteth not most greeuous paine of letting blud finally it is the expresse seale wherby it may appeare that the maker of the whole woorlde is the father of the Iewes that the Iewes likewise are his children Otherwise circumcision were too no purpose vnlesse the Iewes were to be preferred before all other nations by that prerogatiue and that it were a most sure pledge of their saluation P. I am glad that we be come by little â—nd little as it were by degrees to his â—oynt of shewing that the circumcised â—ewes shoote farie wide from the true â—arke of circumcision whereof we will â—peake more largely heereafter when â—e treat of the iustifying of Abraham But if it be so that circumcision be the couenaunt whereby God couenanteth to become the God of the Iewes for euer indentinge with the circumcised that they shall yelde him such obedience as it becometh children to yelde then doth it folow of consequence that circumcision was of greate valewe in Moyses lawe so farre foorth as Gods law and ordinance were obeyed specially seeing that the sayde cutting off of the peece of fleshe or foreskin was a signe of Gods foresaid couenauÌ„t Contrariwise it foloweth also that circuÌ„cisioÌ„ boted those nothing at all which brake the coÌ„mauÌ„demeÌ„ts of the law but rather that their circuÌ„cisioÌ„ was turned into vncircumcisioÌ„ that is to say that the Iewes the whiche were but pared in the flesh onlye were reckened in the same state and degree that the Greekes or Gentiles were vvhich are vnpared Yet notvvithstaÌ„ding I denie not but that they which held the true vse of circumcisioâ— did also reape most pleÌ„teous fruit therby as vvho had both kept the Lavv and also conceyued in their minde a sure trust of Gods mercy for the which only they beleeued that their sinnes vvere forgiuen them and thervpon tooke to them the seale and warrant of circumcision wherby the forgiuenesse of their sinnes vvas sealed vp And let these things bee spoken not to imbace the dignitie of circumcision ordeyned of god but to beate dovvne the pride of the Ievves vvho euen for the bare circuÌ„cisions sake thought theÌ„selues worthy to be adopted to be gods children R. Welneare the same errour seemeth to haue caught holde vpon the Christians among whom there are many to be found nowadayes whiche trust no lesse to the outward baptim of the elementall
such a sort that Gods glory was shed from them into Gods people as from a most plentifull storehouse For so doth that worde of God by taking fleshe vpon him not onely shrewd vs from the curse of the law but also sheeld vs defend vs from it and giueth vs most certeine assurance of Gods louing kyndnes if we put our trust in his blud For he is succeeded as our souerein king and euerlasting preest in sted of Moyses and Aaron But shew me wherfore God did cast so great good will to mankind P. Doubtlesse euen for this cause that hee had determined to shew his ryghtuousnesse more bryght than the daylight to mortall men in tyme too come both in forgyuing all mens offences which almightie God hath of his owne incredible mercifulnesse eyther discountenanced or borne wyth vnto this day and also in pardoning wyping away of their sinnes which are still yet alyue or shall heereafter draw this common breth that therby it may appeare openly to all men that God is ryghtuous not onelye bycause hee himselfe is indewed with rightuousnes but also bycause he sheadeth oute his ryghtuousnesse into the minds of them that put and settle their whole trust in his Christ R. I beleeue it to be verely so Therefore it behoueth that so great a benefite to be borne alwaies in remembrance of those too whome Gods goodnesse hath graunted to inioy Christ as their prophet to teache them the wyll of the heauenly father as their high preest which hath with his owne bloud sealed vp the couenant made betweene the father and vs and as their moost mighty King to sit in our mynds and to gouerne vs by his spirit P. You see then what are the causes of mans saluation Now therefore if a man shoulde aske a Iew whether he thought that there were any thing left him wherein he eyther could or should glorie what myght he answere Nay rather if it please you answere you for him and vtter what you thinke R. Nothing so God help me I se nothing why he should be loftyminded or boast himself or his prerogatiue For all cause of boasting is shut out P. Againe if I shoulde aske him whether the Israelites haue any such vauntage by the law it selfe the rule of good deedes that they shoulde thinke themselues better than all other nations or whether the glittering woorkes of the Iewes can haue so great force as iustly to set them in such a iollitie I pray you what would he say to it R. I beleeue he woulde be more dum than a fishe as the prouerbe sayth For how can any doinges of men eyther he or seeme to be so muche worthie before God P. Therefore it is meete that all mankinde should be ridde of all selfe weening pryde stubbornesse and boasting by the doctrine of fayth and be driuen of necssitie to yeeld the whole glory of all things vnto God alone R. Doubtlesse I thinke that to be out of all controuersie P. Therefore it is too be beleeued than the whiche nothinge can be sayde or deuised more holie or true that menne are counted and made ryghtuous and adopted of the heauenly father into the number of his children by fayth without the woorks of the law or without desertes that spring of mens deeds R. If the way to ryghtuousnesse too saluation and to euerlasting lyfe be opened vnto men by fayth and not by the law there is no cause why the Iewes should repyne at the Gentyles or enuy them P. None at all For which of them is so blockishe or ignorant of things belonging to God as to imagin in his mind that God is the God of the Iewes onely and not of all other nations also Out of doubt god is the god of al people and nations and will haue all men to be saued and to come to the knowing of him 1. Ti. 2.4 R. Then doth it follow that there is no odds betweene circumcision and vncircūcision as in respect of saluation P. Surely they be both in one cace or both alyke bycause that for asmuch as God is but one and the onely creator of all men alyke he doth also kepe one selfe same maner of sauyng mankynde For he iustifieth the circumcised by fayth and accepteth the vncircumcised for rightuous by fayth taketh them for his owne R. But heere is a doubt greeueth me that you seeme to pull downe vtterly the law and the dignitie thereof by the doctrine of fayth P. It is nothing so For we be so far of from purposing to ouerthrow the law by fayth that we indeuer to strengthen vphold and stablish it most of all thereby which thing I will shew moost euidently in conuenient place For seeing that Christ is the ende the performing and the vtmost poynt of the law and that the law is as a certeine scholing and trayning of men vnto Christ as the which yeeldeth not wherewith to fulfill Gods commaundements but only sheweth the necessitie of fulfilling them I beseech you how greatly is the law beautified and aduanced by fayth when by the doctrine of faith we shew the way to performe the lawe by the spirit of Christ R. Syr Cha. 4.1 you haue spoken ynough of the law more truely in myne opynion than men will well lyke of But we will say more of this heereafter You knowe of how greate authoritie Abraham was alwayes among the Israelites for his good workes sakes And yet notwithstanding all that dignitie shall seeme to fall to the ground if he obteined no rightuousnesse and innocencie by his owne procurement Or else poynt you me oute some fruite of those good workes wherwith he was adorned P. I graunt that Abraham had gotten no small glorie and commendacion of ryghtuousnesse to himselfe by hys good Godly and well ordered doinges if he had become ryghtuous by his woorkes But yet then shoulde this prayse haue rested eyther in him selfe or haue taken place alonely amonge men but not at all before God R. I pray you shew by what meanes that came to passe P. Truely the holie scriptures shew it inough and more than inough Ge. 15.9 Gal. 3.6 Ja. 2.23 For thus is it written Abraham beleeued God and that true fayth of hys vvas reckened to hym for ryghtuousnesse R. I acknowledge the recorde of the old testament and imbrace it with both my handes But whereto tendeth it P. You shal heare Consider the state and circumstance of that tyme. For as yet the lawe was not whiche was afterwarde gyuen by Moyses in somuche that what soeuer Abraham dyd at that tyme he ought not to father it vppon the law written Therfore he could not glorie of the performyng of the lawe And for that cause God by that saying of hys affirmeth that Abraham was iustified at his hand by fayth R. Thinke you the whole matter to be dispatched with this one argument P. No But you shall vnderstande the whole cace the better if we compare the wages wyth the gyfte For
vnto hym that woorketh wages is gyuen of duetie and not of revvarde But too hym that woorketh not but beleeueth in hym that maketh the offender gyltlesse hys firme and stedfaste fayth is imputed for innocencie For if a manne haue deserued and earned a thing by his owne labour trauell and paynes taking his obteyning of it is not a rewarde or free gyfte but a ryght and duety But if a man do not the things wherby he may deserue which is most truely verefied of man but doth so perceiue tast feele Gods goodnesse and louing kindnesse that he beleeueth himselfe to be taken for giltlesse before him through his meere mercy without any worke of his owne vnto him is innocency gyuen freely as a rewarde and not as a duety and hys stedfast trusting to the iustifier is reckened to him for ryghtuousnesse and innocency R. I agree fully to this reason For the thing that is freely bestowed vppon any man is not to be taken for a wages or desert but must be ascribed to Gods goodnesse Moreouer the same fayth for the which God rewardeth vs with rightuousnesse is sheaded into our harts by God himselfe and that of his owne mere free liberallitie and good wyll withoute respect of any desert at all whereof the wretched sinners might by any meanes brag or boast But haue you any more to say yet of the same matter P. Behold moreouer the euident authoritie of the kingly Prophet whiche shevveth the blessednesse of the man whose sinnes God forgiueth giueth him his owne righteousnes Psa 32.1 Blessed are they saith he whose iniquities are released and the filthines of whose sinnes are couered Blessed I say is he to whō God imputeth not his sinnes As for the residue conteyned in that Psalme you your selfe shall wey it aduisedly and apply it to this matter R. How fowlly then are they ouersene which surmise so many kindes of happinesse and blessednesse and write so sundrie sawes of it And to let passe the Philosophers how wicked ought those godly and how foolish ought those wise mē to seeme who vpon a conceite of I wot not what a kind of blessednesse refuse no paynes too make satisfacion for their sinnes whereas notwithstanding the said diuine Prophet protesteth that they be released forgiuen men of gods only meere goodnesse And not onely that but also to the intēt that mens drooping harts should be chered vp more more he affirmeth that they be after a sort concealed and hidden and ouerpassed least they myght at any tyme come into the sight of the angry iudge And how farre doth this maner of hyding sinnes differ from the maner that Adam vsed Gen. 3.2 when he would haue hidden his wickednesse from God with fig leaues if it had bene possible For he would haue hidden him self with things that grew in the fields But God clotheth his with Christes rightuousnesse Rom. 13.14 which is a most glorious garment or rather with Christ him self And if your leysure would suffer you to open all the other parts of that Psalme O how great comfort would it bring to mens minds For they that are to be registred in the number of those blessed men must be voide of al guile disceite and flee to Gods mercy whereby they hauing the filthinesse of their sinnes wiped away and hauing gotten the righteousnes of faith must apply al their indeuer to leade a godly righteous conuersation among men I let passe the residue of the notable things there Nowe that our talke may returne to our purpose this is to be cōsidered whether the saide blessednes befel vnto Abrahā before circumcisiō And againe whether this blessednes belong only to the circumcised or may be offered to the vncircumcised also seing you haue auouched that Abrahams faith was accepted for righteousnes Tel also plainly whether the said imputation and iustification were done in vncircumcision or in circumcision P. Surely he receiued not that benefite in circūcision but when he was yet vncircūcised then did the moste deere father vtter his good will mercy fauor towards him bestowed righteousnes vpō him Gen. 17.11 For so doo the holy scriptures most plainly shewe which tell vs that circūcisiō was appointed to Abraham in stede of a cognisance or badge as a pledge of the righteousnesse of faith wherewith he was indued euen at such time as he was yet vncircumcised that he might be counted the father of all beleeuers and euery vncircumcised person might by his example hope that his owne faith shall be reckened to him for righteousnesse R. Forasmuche then as Abraham was iustified fowrteene yeeres before he was circumcised it appereth that circumcision was not the cause of his iustifying for it followed his iustifying but rather the seale of it so that the Israelites may easely espie their owne errour in attributing so muche to the cutting off of a little peece of fleshe Esa 1. Psal 50. as who should say that God did set so muche store by the Ceremonies though he him selfe ordeyned them when they be voyde of true and liuely fayth And yet notwithstanding me thinks that some Christians do fondly follow the same errour who haue no Christianitie in them sauing that they were dipped in the clenzing water in the name of Christ Furthermore if Abraham when he was yet vncircumcised was so dearely beloued and accepted of God for his only faith howe cheerefull mindes and how assured hope ought all the vncircumcised Gentiles to haue if almightie God voutchsafe of his infinite mercie to bestowe the most excellent gift of righteousnesse vpon them Nay rather euen heereby it appeareth that the pride of the Iewes is in no wise blerable who standing vpon the reputation of their onely circumcision disdaine the poore Gentiles and would keepe them off from entring into euerlasting saluation For it is nowe more euident than the daylight that saluation belongeth no lesse to the Gentiles than to the Iewes inasmuche as Abraham was iustified that is to say was taken into the number of Gods children when he was yet a Gentile P. But by the way you must remember that Abraham is the father of all beleuers And forasmuch as he is so he is to be counted the father of the Israelites also yea of the circūcised howbeit but of those which not only are borne of him by fleshly discent but also do followe the footesteps of his fayth which he had before he was circumcized R. Hereby doth gods wōderful goodnes louingkindnes towards all mankinde shine forth most of al in that it imbraceth both Iewes Gentiles setting all as a certen pattern for eyther of them to fashyon their mynds vnto by following both his beliefe giuen to gods promises and also his singular awfulnesse and obedience togither with his contempt of all worldly things and all other his excellent vertues betokened by the signe of circumcision But yet me thinkes I sticke in the mire forasmuche as I am
vpper hande and that not by oure ovvne wit nor vppon truste of oure ovvne strength nor puffed vp vvith opinion of our ovvne vertue or deseruings but through him vvho of his ovvne meere goodnesse grace and fauour hath loued vs in his Christ R. These proofes of true faith do so moue my mynde that henceforth I wyll not set a strawe by the threatninges and scaringes of oure Emperours or too speake more ryghtly of oure tyrantes as whose power may shewe crueltie to the body but not plucke the mynde from fayth and the loue of God P. Novv to make an ende of thys treatise of iustification I am fully persvvaded that vve whiche are borne a nevv and greffed into Christe are neuer ouercome nother by death nor by lyfe nor by anye other thing that can happen to vs alyue or deade yea I am fully perswaded that nother Angels nor Principates nor potestates nor things present nor things to come nor highnes nor lowdnesse nor any other of all the things that are in nature is able to plucke vs from the loue of God whiche is in Christ Iesus our Lord and muche lesse that any tormentes of tyrantes be they neuer so cruell can dryue vs avvaye from the professing of Christ R. By thys youre discourse Paule I perceiue well not onely the loue that God beareth vs but also the constancie stedfastnesse and stablenesse thereof in somuch that I am sure it cannot by any meanes be brought too passe that God shoulde not loue vs in Christ Iesus as his members or that we shoulde not alwayes loue him againe How be it as I perceiue by the order which you haue set downe you haue hytherto treated of Christen ryghtuousnesse and you haue shewed playnely that nother the Gentyles can becomme cleere by keepinge of the lawe of nature nor the Iewes by the workes of the law written bycause none of both them performeth the cōmaundements of Gods will to the full which require to be kept to the vttermost tittle And therfore there is offered vs a most present remedy by the preaching of the Gospel namely that we may becomme rightuous by beleeuing in Christ being indued with his spirit giue our selues wholly to the dueties of obedience so as at length we may attaine euerlasting happines with Christ the head of all the faithfull But now remayneth the greatest hardenesse of this Epistle For if men be iustified by fayth and Christ belong but onely to the beleuers vndoubtedly then is the seed of Abraham cast of For as you your self see very few of Abrahams seed receiue Christs doctrine Wherupō it cōmeth to passe that some saye flatly that this Iesus of Nazareth is not the true Messias that was promised to the people of Israell and othersome affirme that he is the true Messias but that God abydeth not by his promises but reiecteth it at his pleasure Now for asmuch as none of both these thinges as I thinke is true I would fayne vnderstande the doubts of this treatise which you intitled of election or of the calling of the Gentyles P. As for the casting of or to speake more ryghtly the vnbeleefe of myne owne countreymen Cha. 9. I cannot speake of it vvithout greefe of mind For I say the truth in Christ vvithout lying and my conscience beareth me witnesse of it by the holy ghost Act. 9.1 1. Co. 15.7 that I am stricken vvith great greefe and continuall sorrovv of mynde to remember and beholde the blindnes and destruction of the Iewes For I coulde fynde in my harte to be a straunger vnto Christ for my brethrens sake vvhich are my kinsfolke as in respect of humane nature So gret so earnest and so vnfained loue doo I beare them For the Israelites come of Gods sholed and chosen people Ro. 2.18 Epi. 2. 12. to whom belong the adoption and couenaunts to whom the lavv seruice of God were giuen to vvhom the promises vvere giuen and finally of whose fathers Christ came as concerning his manhod For in that he is the coeternall and coessentiall sonne of God he is God to be praysed aboue all things for euer Amen He is the true Messias the verie Sauiour the very mediator betwene God and man euē in spyte of the powers of hell Therfore there is no cause why anye man should call it in question whether Iesus of Nazareth be the very same Messias that was promised to the children of Israell And wheras you say there are others that blame God of vnconstancy surely I am sory for it For that errour springeth of the not knowing of Gods determination vvhereby he did once decree in his ovvne mynde that none should be saued but the beleuers And wheras the Iewes surmise the saide promise to belong only to themselues they vtterly mistake their marke as they say Nother can their vnbeleefe blame god of vnconstancy Ro. 2. 16. as though hys woord had falne to the grounde For not all they which are borne of Israel by fleshly descent are true and chosen Israelites nother follovveth it that by cause they be Abrahams ofspring therefore they are all Abrahams true and natural children that is to say faithfull descended of the father of the faithfull But of Isaac sayth God to Abraham shall thy ofspring take their name Ge. 21.12 He. 11.25 whiche is all one as if he should say they shall not be called Abrahams children which shall come of thee by Ismael thy fleshly son But the children whiche are thine in deede and whiche shall be called the children of God are they that shall cōuey their pedegree from Isaac the son of the spirit rather than of the flesh To conclude at a vvoorde they be not the true Israetites vvhich are the children of Abrahams body Gal. 4.28 but they that are his childrē by promise are counted the children of Abraham and of God R. Truly this your saying of gods promise semeth new straūge to the Iewes P. Vndoubtedly their owne blyndnesse is the cause of this errour and not my true interpreting of thē which they diffame with nouelty for the prophesies sermōs of the prophets do cōtinually teach inforce this decre of the euerlasting god But least my coūtrimen may cōplaine of my sayings let vs loke narrowlyer vppon Gods sayinges The vvords of the promises are these Ge. 17.10 I wyll visit thee at this tyme sayth God vnto Abraham and Sara shall by my fauour haue a sonne notwithstanding that she be barren and both of you be stryken in yeares Therefore ye see that vnder this figure of Isaac Ismaell God did shadow and shevv aloofe his free chosing of all beleeuers whether they were Iewes or Gentyles that by that meanes he might make it knowen that he is the God of all men both Ievves and Gentyles Joh. 1.12 Joh. 3.15 and that he gathereth his chosen indifferently out of both peoples not by fleshly generation but by beleeefe of the promise and by acceptation R.