knowledge of synne Nor can we now cauel say that suche sayinges touche not ne belong to the Iewes synce that whatsoeuer the lawe sayeth the same properly appertaineth vnto suche as the same was geuen vnto and are therfore to the same more bounden All whiche was of God for none other purpose done but generally to stoppe euerye mannes mouthe from proude auauncyng of them selues eftsones to declare that the whole worlde was endaungered to God synce that no not Moses lawe carnally kept was able to make any man righteous and innocent in the sight of God without whose commendacion among men to be accoumpted for righteous is but a vaine trifle But here wyll some one say if men by kepyng of the law become not righteous what good doeth it Certainly to this end auailed the lawe that by it eche man knewe his faulte And surely towarde the recouery of health no smal furtheraunce is it if a man knowe his owne disease The texte But nowe is the righteousnes of God declared without the lawe forasmuche as it is alowed by the testimony of the lawe and of the prophetes The righteousnes of God coÌ„meth by the fayth of Iesus Christ vnto all and vpon all them that beleue But as hitherto it specially apperteined to the lawe to shewe menne theyr offences whiche they before the lawe geuen knewe not so wel so is there nowe by preachyng of the gospel a righteousnes declared whiche nedeth no helpe of Moses lawe whiche righteousnes yet the lawe prophecies spoke of before A iustice I say there is declared not of the law but the iustice of God to be obtained neither by circuÌ„cision nor Iewishe ceremonies but through fayth and a sure trust in Iesus Christ who alone geueth true and perfite iustice not onely to the Iewes or to any other special nacion but without percialitie to all and euery man whiche hath a sure trust and confidence in him The texte There is no differeÌ„ce for all haue sinned and are destitute of the glory of God but are iustified freely by his grace through the redempcion that is in Christ Iesu whom God hath sette foorth to be the obteiner of mercye through fayth by the meanes of his bloud to declare his righteousnes in that he forgeueth the sinnes that are passed whiche God did suffre to shewe at this tyme his righteousnes that he might be coumpted iuste and the iustifier of him whiche beleueth on Iesus For as the disease is so general that all are this farre gone that before God they can of theyr owne iustice nothyng glory so must all of the same God whom they haue offended seke to be made righteous whiche righteousnes he geueth not as wages due for kepyng of Moses law or of the lawe of nature either but frely through the great mercy of God procured not by Moses but by Iesus Christ by whose bloud we are redemed from the tyranny of synne The Iewes as it cannot be denied had in tymes past theyr mercy table a shadowe and figure of that whiche should afterward folowe but no we hath God declared Christ to be vnto all people the very propiciatory mercie table and sacrifice to the entent that vpoÌ„ displeasure coÌ„ceiued fyrst with our synnes we might now be made at one with God not by the bloud of beastes as the Iewes wer but by the most blessed bloud of Christ him selfe whiche washeth awaye the synnes of all men therby declaryng his righteousnes to al yâ— world whiles he through his soÌ„ne in suche sorte forgeueth the sinnes of our former life yâ— he would yet haue vs nomore hensfoorth fal again vnto theÌ„ Nor yet doeth he this because men haue deserued so much but because his ê“â—ise was so to do Nor is it to be supposed that God hath vntil this time suffred his people to runne at ryote out of his lawes to continue in synne either because he wyst not what they did or fauoured theyr doynges but rather in this tyme long before appoineted to shewe his righteousnes that so it might clearely appeare that he is both throughly and in all pointes righteous of him self and the onely author of our iustice whiche he indiffereÌ„tly geueth to al suche as beleue the gospel of Iesus Christ The texte Where is then thy reioysyng It is excluded By what lawe Of workes Nay but by the lawe of fayth If this be so as it is then answere thou me whiche art a Iewe where be thy crakes become They are vndoubtedly taken from the and dispatched arte thou of them synce the tyme that it hath pleased God in the gospel of Christ to make all nacions equal For euen the very Gentiles haue now helth and saluacion offered vnto them But then by what law I pray you are they excluded Are they excluded by the olde ceremonial lawe of Moses No not so but by a newe lawe suche as nothyng els requireth but a liuyng fayth in the sonne of God The texte Therfore we holde that a man is iustified by fayth without the dedes of the lawe Is he the God of the Iewes onely Is he not also the God of the Gentiles Yes euen of the Gentiles also For it is God onely whiche iustifieth the circumcision that is of fayth and vncircumcision through fayth Do we then destroy the lawe through fayth God forbid But we rather mainteine the lawe For we hold as in dede the trueth is that euery man may hensfoorth through fayth be made righteous though he kepe not the workes ceremonies of Moses lawe The lawe righteousnes therof peculiarly heretofore appertained to the Iewes but the benefite of Gods mercy offered by the gospel God now generally offereth to al men Is he trowe ye only God of yâ— Iewes Is he not aswel God also of the gentiles Doubt there is none but that he is God of al nacions aswel I say of the gentyles as of the Iewes Then further sythe there is but one God ouer all good reason is it that his gifte be likewyse commen to all Whervpon it foloweth againe that it is not one God whiche iustifieth the circuÌ„cised Iew callyng him from his affiaunce in the lawe whiche promiseth a sauiour to the fayth of the gospel whiche perfourmeth the same another God whiche iustifieth the vncircumcised paynym by callyng him froÌ„ his idolatrie to the same fayth but it is euen one god whiche worketh righteousnes in bothe But here wyll some Iewe say what sayest thou Paule If through fayth as thou sayest all thynges be geueÌ„ vs then makest thou Moses lawe but a vaine thyng for none vse profite geueÌ„ to the Iewes God forbid Rather so farre are we froÌ„ thabolishement or thappayryng of the authoritie of the lawe that we muche more maintaine establishe it whiles we preache teache that thing to be doen in dede whiche yâ— law promised tel you of him to whoÌ„ as to a marke the lawe appointed directed Nor is that
commōly gyuen alway to suspecte the wurste Bye meane wherof that they shall do for the tyme gyuing place to the exceadyng supersticion of the Iewes and agaynst theyr conscience wyll other iudge as done of deuocion and not beare with theyr weakenes Men haue for a season borne with the Iewes ineuitable strupulositie from whome they must nowe by lytle and litle encrease to better But to exacte that of the Gentiles whiche was but for a tyme suffered in the Iewes that maye by no meanes be borne with The Iewes fyrste were excused by reason of a certayne perswasion receyued of theyr predecessours and besyde that by a long custome whose power is asmuche effectuall as is the power of nature agayne by that god was y◠authour of theyr lawe by dyuerse other thynges also of which none maye be brought for defence of the Gentiles yf they shoulde lykewyse myngle Moses lawe and Christes together But now am I specially put in trust with the Gentiles as Peters charge is ouer the Iewes And meete it is that eche of vs pryncypallye haue a regarde to his owne cure and charge The texte But when Peter was come to Antioche I withstoode hym openly because he was worthy to be blamed For yet that certayne came from Iames he dyd eare wyth the Gentiles But when they were come he withdrewe and separated hymselfe from thē fearing them whiche were of the circumcision And the other Iewes dissembled aswel as he in somuche that Barnabas also was brought into theyr simulacion Wherin surely I wyll gyue place to no mannes authoritie in somuche that when Peter came to Antioche albeit among the apostles I well wist that his autoritie was chiefe yet nothyng doubted I playnlye and euen at his face to withstand hym more esteamyng the gospell than the dignitie that he was in Nor letted I before all men to reproue his waueryng inconstancie and pretended feare synce the acte selfe was for this wel worthy reprofe because the same made to the great daunger of manye which were lykely otherwyse to take it than was by hym ment euen as thoughe he had so done vpon a conscience and not to beare with the Iewes infirmitie For where he before syttyng at dyner with certayne whiche of Gentiles wer come to the profession of the gospel with thē eating indifferently all kyndes of meates streyght when certayne Iewes sent from Iames came vpon them at diner tyme he withdrewe hymself from the table pretendyng as thoughe he had not with them indifferentlye eaten commen meates without doubte fearyng leste he shoulde offende theyr consciences whom he thought as yet somewhat more supersticiouse than coulde wholy forsake and leaue suche choyse of meates to be also suche whiche iudged that it coulde not well stande with godlynes that a Iewe shoulde with a Gentile asmuche as sytte at one table Whiche cloke and pretense of Peter albeit it came of a good mynde yet was it some thing vndiscrete and lyke to haue turned to the vtter destruccion of many because not onlye the rest of the Iewes that sate with vs fauored Peters dissemblyng but also my felowe Barnabas moued with Peters authoritie euen with Peter withdrewe hymself from that syttyng Whose dissemblyng there was no doubt but that all the rest welnigh would haue folowed had not remedye been founden with fierce and vehement resistence and contencions The texte But when I sawe that they went not the right way after the trueth of the gospel I sayd vnto Peter before them al If thou beyng a Iewe liuest after the maner of the Gentiles and not as do the Iewes Why causest thou the Gentiles to liue as do the Iewes For we whiche are Iewes by nature and not synners of the Gentiles knowe that a mā is not iustified by the dedes of the law but by the fayth of Iesus Christ And we haue beleued on Iesus Christ that we might be iustified by the fayth of Christ and not by the deedes of the lawe because that by the deedes of the lawe no fleshe shal be iustified When I perceiued therfore that certaine one while appliyng them to the gētiles fredome and other whiles to the Iewes weakenes haulted as it were betwixt both nor went the right way nor stedfastly forwarde as the trueth of the gospell would whiche at that tyme was so brymme that it was tyme without all clokyng stedfastly to professe the same that the ceremonies of the lawe were abolished and to saluacion offered by the gospel helpe nothyng to remedy the peril that euery manne was in plainly in euery mannes sight I resisted and gainsayed Peter that vpon correccion of the heade all might by his example amende as they would when they should see that euen he obeyed my reformacion And by these wordes resisted I him and sayd what meanest thou Peter for what purpose is it that thou this wyse withdrawest thy selfe Why doest thou whiles thou vndiscretely fearest for thy Iewes drawe these my Gentiles into a daungerous supersticion For if thou beyng a natural Iewe thy selfe yet not regardyng y◠supersticious vsages of thy coūtreymen liue euen as the Gentiles do coumptyng nothyng vncleane but that whiche is to Godwarde vncleane synce againe thou hast at other tymes heretofore done likewyse with Cornelius Cēturio and euen now at this tyme also here in our company why art thou now become vnlike thy selfe why doest thou inconstantly withdrawe the from diner euen as though it so were with the that wheras before this tyme thou shewedst thy self not to regard the differences in meates nor yet to be with gentiles conuersant that suche actes of thine were not done vpon any suche iudgement and discrecion but to please men withal nor semest thou to vnderstande that this thyne example not onely confirmeth the Iewes in theyr supersticion whiche were mete to be abolished but y◠the Gentiles also whiche are becomen christians are like to be compelled through thine example whiche arte among the Apostles chief to be charged with the ceremonies of the Iewes from whō Christ would haue men free not onely them whom the grace of the gospel found fre but also y◠Iewes selfe whō it found bonde We that are no Gentiles borne whom the Iewes cal synners vnpure whiche at the tyme of preachyng the gospel were in dede Idolaters but are by nature Iewes borne vnder the lawe whervnto for a season we wel obeyed beyng yet taught that through the kepyng of the lawe noman is iustified but rather by a certaine cōfidence wherby we trust through the fre mercy of Christ to haue remission of synnes ▪ mistrustyng the lawe of our elders we resorte to Christes religion trustyng by meane therof to obtaine righteousnes not suche as may bryng vs into mennes fauor but into the fauor of God whiche the kepyng of the ceremonial lawe as a thing not sufficient was not able to bryng aboute And shal we now be beginners and authors that the Gentiles mistrustyng Christ shall now
the loue I beare towarde you can not be vnto me but very pleasant For God the father is my wytnes whom I now beyng deliuered from Moses law do seruice vnto not with the grosse and carnall ceremonies therof but spiritually by preachyng the gladsome tidynges of his sonne for this seruice pleaseth him beste that alwayes and without ceasyng I remembre you in my prayers besechyng his goodnes if it maye by any meane be that my long desyre made vnto him may at last ous take effect whiche is that his pleasure may be I may prosperously and with a mery iourney cum to you For surely a great longyng haue I to see you not for any aduauntage of myne to be had for so doyng but to bestowe some gifte among you not the grosse gifte of Moses lawe but the spiritual gifte of Christ to establishe you more surely in that ye haue already begunne orels to speake it better that euery one of vs maye be to other comfortable whyles I shal be ioyfull for you fayth and ye likewyse agayne reioyce of myne by meane wherof this wyll insue that bothe our faythes shal through mutual coÌ„fortyng be more ayded and strengthned The cause why this hath not hitherto bene done rose not of me The texte I would that ye should knowe brethren how that I haue often tymes purposed to cum vnto you but haue bene leat hitherto to haue also sum fruite among you as among other of the geÌ„tiles I am debter bothe to the grekes to the vngrekes to the lerned to the vnlearned so that as muche as in me is I am ready to preache the gospel to you that are at Rome also For I am not ashamed of the gospell of Christ because it is the power of God vnto saluacion to euery one that beleueth to the Iewe first and also to the gentile Muche rather assure your selfes brethren that ofteÌ„tymes purposed I to see you but vntil this tyme some one lette or other hath chaunced that I could not and for this cause desired I so muche to see you that I might among you also do sum good as I haue heretofore done among other nacions Nor am I bounde to bestowe this my labour of preachyng the gospel wherwith I am by God putte in truste peculiarly vpoÌ„ this nacion or that but as he is indifferently God of all the worlde so is Christes gospel equally due to all people I cal yâ— gospel a meane wherby a man is made righteous through fayth in Iesus Christ the sonne of God whom the lawe promised and in figure represented Debter therfore am I herein not onely to the Grecians but also to barbarous nacions not to the learned and eloquente onely but to the rude also and vnlearned whosoeuer he be that renounceth it not nor disdayneth it So that asmuche as in me is I am in a ioyful readynes to preache the gospell euen vnto you also that are at Rome No neither the maiestie of thempier of Rome maketh me afrayde so to do nor thinke I the preachyng of Christes gospel any suche thyng wherof I ought to be ashamed For as to the wicked and vnfaythfull the gospell seameth a matier to be laughed at and vaine so whoso beleueth it to him it is the mightye power of God effectual to saluacion and perfecte quietyng of mennes coÌ„sciences whiche thynges neither Iewes tradicions nor your Philosophie nor yet your dominion are able to bryng aboute And albeit this mightie power of the gospel be in like condicion auailable to al men yet as Goddes pleasure was so for honoures sake fyrst was it offered to the Iewes after that streight by the preachers of the gospel to be spread abroade among the grecians and al other nacions of the worlde to the ende al men should bothe knowledge their owne vnrighteousnes also seeke to be made righteous by God whither they be Englishmen or Frenchemen For farre is that man froÌ„ saluacion whiche neither knoweth his owne disease nor woteth where to seeke for remedy The texte ¶ For by it is the righteousnes of god opened from fayth to fayth As it is writen The iuste shal liue by fayth And whereas before this tyme sondrie men thought righteousnes to stande in sondrie pointes now by preachyng of Christes gospel all men knowe righteousnes not of Moses I say but of God him selfe whiche standeth not in supersticious worshippyng of idolles nor in Iewishe ceremonies but is wonne by fayth whiles men knowledge and consent that God nowe perfourmeth that whiche he long synce by the mouth of his prophetes promised to do Euen as Abacuâ— also prophecied saying my righteous shal liue by fayth The texte For the wrath of God appeareth from heauen against all vngodlynes and vnrighteousnes of men whiche withhold the trueth in vnrighteousnes seyng that it whiche may be knowen of God is manifest among them for God hath shewed it vnto theÌ„ Yea his inuisible thinges that is to say his eternall power and godhead are sene for asmuche as they are vnderstand by the workes from yâ— creacion of the world so that they are without excuse because that when they knewe God they glorified him not as god neither wer thankefull but waâ—ed full of vanities in their imaginacions and they folishe heart was blynded When they coumpted them selues wyse they became fooles and turned the glory of the immortal God vnto an image made not onely after the similitude of a mortall man but also of birdes and foure footed beastes and creaâ—yng beastes Wherfore God gaue them vppe to vncleanes through the lustes of their owne heartes to defile their owne bodies among them selues Whiche turned his trueth to a lye and worshipped and serued the thynges that be made more then him that made them whiche is blessed for euer and euer Amen For wheras before this tyme all people in maner without al punishement and correccion and as though God bare with and fauoured mens synnes fell to mischiefe now declareth he openly by his sonne sent from heauen that his wrath is for good cause sette on fyer and ready to take vengeaunce vpon al men after what sorte soeuer they be vngodly or vnrighteouse yea euen vpon them that to Moses lawe are straungers because the trueth in maner knowen vnto them they applied not to godly and vertuouse conuersacion but helde on neuertheles in theyr synfull lyfe styll and because also they knowyng muche more of God than the rude and ignoraunt people wer yet no lesse deuilishe than the other God in dede wholly and perfitely as he is can in no wyse by mannes wytte be knowen and yet asmuche as by it might be vnderstanden men haue obtayned albeit not so muche neither without his great goodnes For neuer had they gotten somuche had not God opened it vnto them as he in dede did albeit not by the bookes of the prophetes in whoÌ„ men thought he onely spake vnto the Iewes at lestewyse yet by the wonderfull creacion of
is euyll spoken of among the gentiles through you as it is wrytten What cause then hast thou that arte a Iewe to glorie of the lawe Beholde thou whiche to be called a Iewe thynkest it a great matier and vpon the priuilege of the lawe gyuen vnto the by god bearyng thy selfe boldly bostest that god is author of thy religion whose mynde pleasure thou knowest by the holy wrytynges whiche came from hym whiche arte also infourmed by the lawe so that not onlye thy self art learned to knowe what is to be desyred what thynges are to be auoyded what is best to be done but standest also in a confidence that thou art able to be guyde to suche as are in blyndnes to gyue them lyght which wander in darknes that is to be a teacher of the vnlearned and an infourmer of them yâ— lacke discrecioÌ„ Because the lawe hath in the brought to passe to know the fourme and order of lyfe and the rule of truthe thinkest thou for this in the grace of the gospel to be preferred before the Gentile I thinke not so but rather thynke that the knowledge of the lawe wherof thou makeste suche boste shal before the iudgement seate of god make thy matier worse vnles thou frame thy lyfe therafter For the knowledge wherof thou makest suche boste shall sharpely be layed to thy charge Thou bragger vpoÌ„ the lawe what crakest thou thou I saye whiche teachest an other and teachest not thy selfe whiche preachest that a man shoulde not steale and thy selfe doest commit robbery whiche tellest other that aduoutrie muste not be done and thy selfe breakest wedlocke whiche abhorrest ydolatry thy selfe takest goddes honoure from hym whiche among men crakest gloriest of the lawe gyuen vnto the by god and by breaking the same dishonourest shamest god the author therof tournyng yâ— for which amoÌ„g other thou sekest for glorie to his reproche to whoÌ„ onely al prayse is dewe For this wyse to do what els is it but as far as in the lyeth to dishonoure god I saye as farre as in the lyeth for in dede vpon hym no reproache at all falleth Of suche long synce complayned the holy prophetes of god namely Esai and Ezechiel sayinge that through you the name of god is euyl spoken of reuiled and through your faulte couÌ„pted reprocheful eueÌ„ among the Gentiles gyuen to ydolatrie whyles ye bostyng youre selfes vpon the tytle of god and his lawe leade an vngodly lyfe The texte ¶ For circumcision verelye auayleth yf thou kepe the lawe But yf thou be a breaker of the lawe thy circumcision is tourned to vncircumcision Therfore yf the vncircuÌ„cised kepe the right thynges contayned in the lawe shall not his vncircumcision be couÌ„ted for circumcision And shall not vncircumcision whiche is by nature yf it kepe the lawe iudge the whiche beyng vnder the letter and circuÌ„cised doest transgresse the law He is not a Iewe whiche is a Iewe outwarde neither is it circumcision whiche is outward in the fleshe but he is a Iewe whiche is hyd within and the circumcision of the hearte is the true circumcision whiche consisteth in the spirite not in the letter whose prayse is not of men but of god For neyther is it sufficient to be onely a Iewe borne nor yet to be taken into theyr religion but to that ende auayleth circumcision yf thou put that thyng in vre and practise for whiche circumcision was gyuen in trade of lyâ—e exercise that whiche thou in ceremonies takeste vpon the. But yf thou transgresse the lawe thy circumcision wyll nothyng auayle forasmuche as before god it is as though thou wer not circumcised at al. Nowe then as thy circumcision is tourned into vncircumcision excepte thou therwith kepe other rules of the lawe whiche make to good manners so shall the Gentile for lacke of circumcision take no hurte but before god be accoumpted for circumcised yf he beyng ignoraunte nor regardyng the ceremonies of the lawe perfourme suche thynges wherin the whole perfetcion and ende of the lawe standeth that is to saye pure and innocent lyfe and haue therwith a sure confidence in Christe and be obedient vnto hym whiche is the ende of the lawe Yea I saye the Gentile shall not only in this behalfe be in as good state as thou arte but be also set before the therin in better case than thou arte because he knoweth not what circumcision is so that therfore his hurtles lyfe shal declare thy lyfe to be more damnable forasmuche as he not professyng the lawe in the order of his lyfe expresseth yet the ende and meanyng of the lawe wheras thou lenyng exactly to the bare wordes and small poyntes therof professing also the same with the marke of circumcision by refusyng Christ breakest that whiche in the law is chiefest Before god who iudgeth not men by bodely markes but by theyr godlye myndes loste hast thou the name of a Iewe onles thou lyue after thy profession For neyther is he Iewe whiche beareth vpon hym a Iewyshe outwarde marke nor is he circumcised that hath a lytle skyn pared from his secret parte but he and none elles is a verye Iewe whiche inwardly and in his conscience is a Iewe whome as god onlye regardeth so therbye iudgeth he euery maÌ„ To be briefe he is circuÌ„cised whose heart is circumcised rather thaÌ„ he whose priuie meÌ„ber hath some parte pared of nor trusteth somuche vpoÌ„ the law graueÌ„ in stone as vpon yâ— spiritual meanyng of it For whose only fleshe is circuÌ„cised among meÌ„ he may in dede glorie that he is a Iew but the very Iewe in dede is he whose conscience is pourged from synne hath wholly gyuen hymself to Christ which man albeit among men be defrauded of his prayse yet doeth god acknowledge and approue hym whose approbacion is perfite blysse and saluacion The .iii. Chapter The texte â–ª What preferment then hath the Iewe or what auauntageth circuÌ„cision Surely very muche For because that vnto them wer committed the wordes of god What then though sum of them did not beleue Shall theyr vnbelefe make the promise of god with out effect God forbid Let god be trewe euery man a lyar as it is written that thou myghtest be iustified in thy sayinges and ouercum when thou art iudged BVt here some one wyll saye yf the whole matier stande in godly lyfe and hurtles maners ioyned with fayth in Christe what preferment then hath the Iewe more than the Gentile or what aduauntageth circumcision at al yf faythe and godlye lyuyng make both the circumcised I say and the vncircumcised equall yea yf circumcision make the Iewes matier worse yf he transgresse the law and offend Truely touchyng the free gyft of goddes grace offred by the ghospell no poynte better is the Iewes state and condicion than is the Gentiles And yet in some consideracion surely a great preeminence is it to be a Iewe borne For herin fyrst maye they lawfully glorie
that among all other nations vnto them onelye were delyuered the wordes of god as it maye appere eyther for that to them aboue other was committed the law and prophecies or for that to them god only vouchesaued to speake Of whiche bothe the fyrst coulde not be without the great bounteousnes of god whome it pleased so to magnifie that nacion and thē agayne muche more semeth he prepared to the faythe offered by the ghospell whiche knoweth the promyses of the lawe and nygher is he to the truthe whiche hath sumwhat therof albeit it be but a shadowe For the knowledge of Moyses lawe and of the darke sayinges of the Prophetes are as it were a steppe onwarde and a furtheraunce to the doctrine of Christes ghospel And albeit sum of the Iewes beyng to muche stubbernely gyuen to the carnall letter of the lawe woulde not gyue credence to the ghospell yet hurteth not theyr vnbelief suche as vnfaynedly credit it Shall the vnbelief of suche thinke you cause that the faythfull promise of god shall not take effecte so that he beyng therwith displeased wyl as men are comenly wont to do breake his promyse and disapoynt all men of y◠which he hath equally and indifferently promysed to euerie man God forbid it shoulde be so but rather looke surely that god will with all men kepe his promise sauing with suche as refuse to take his offer whiche he doth lest any manne myght at any tyme reproue the fidelitie of the promyse maker and leste it appere not sufficiently that god is trew and as he is trew in dede and cannot lye so is he ready to perfourme whatsoeuer he promised but falsehod and lying cum of men which through theyr own faultes are of the promises of god disapoynted God as he is faythful so neither canne he be deceyued nor deceyue but man in asmuche as he is but manne maye do bothe That the promyses of god ben moste certayne witnesseth also the misticall and heauenlye psalme of Dauid saying To the intente thou in thy sayinges myghteste appeare righteouse and trewe and in dede ouercum as often as menne shall accuse the for suche one as maketh vayne promises falsely and leudly thynking with themself that for myne offences sake thou wylte not perfourme thy promise made to the stocke of Dauid In dede I cannot denye but that I well deserued to be disapoynted of thy promyse but yet muche matier maketh it that thy fidelitie and truthe shoulde throughe my synnes be amōg men more commended and spoken of as it wil whē they shal see the holde on styll not chaungyng thy sentence notwithstandyng all myne vnrighteousnes The texte ¶ But yf our vnrighteousnes make the righteousnes of god more excellent what shall we saye Is god vnrighteouse which taketh vengeaunce I speake after the manner of men god forbid For how then shall god iudge the world for yf the truthe of god appeare more excellent through my ly vnto his prayse why am I hēcefurth iudged as a synner And not rather as men speake euyll of vs and as sum affirme that we saye let vs do euell that good maye cum therof whose damnacion is iuste But here sum man with himself wyll peraduenture thynke this yf by mennes vnrighteousnes the righteousnes of god be more aduaunced and set furthe what shall we thynke Shal we thynke god vnrighteouse and suche as would haue synne to continewe that his iustice maye more clearly appere and be more praysed But now speake I not in myne owne name but in the name of vngodlye people For god forbid that any suche thought shoulde at any tyme enter into any good mannes mynde Yf god be vnrighteouse as this reason semeth how can he be hyghe iudge of this worlde For yf this be goddes ordinaunce that I should be a sinfull lyar to the intent that through my lying his fidelitie truthe might the better be knowen more set furth and that my reprochefull lyfe also should auaūce his glory why is thē my sinful lyfe layed vnto my charge why thynk we not rather as foule tounged people falsly reporte takyng vs as though we this sayed let vs do vnhappely that good maye cum therof yf that through out vnrighteousnes the righteousnes of God be more magnified and praysed But god kepe all good folke farre frō suche frantyke imaginacions Al suche men for theyr vnbelefe are for iuste and lawfull causes by goddes sentence condemned For as they can not laye to goddes charge the synnes wherof themself be wylful workers so thākes shoulde there none be gyuen vnto them yf god of his goodnes turne theyr offences to his glorie The texte What then Are we better than they No in no wyse For we haue all redy proued howe that bothe Iewes and Gentiles are all vnder syn as it is written There is none righteouse no not one there is none that vnderstandeth there is none that seketh after god they are all gone out of the waye they are al vnprofitable there is none that doth good no not one Theyr throte is an open sepulchre with theyr tongues they haue deceyued the poyson of aspes is vnder their lyppes Whose mouth is full of cursyng and bitternes Theyr feet are swyft to shed bloude Destruction and wretchednes are in theyr wayes and the waye of peace haue they not knowen There is no feare of god before theyr eyes But now agayne to our purpose what shall we saye Are we that are Iewes in better case thā are y◠paynyms Not a whyt I meane touching gods grace promysed by the gospell though that in the prerogatiue of the lawe gyuen vnto vs by God we seme to passe them For nowe haue we already playnly proued that both Iewes and Gētiles are all subiect and thral vnto synne As for the gētiles y◠matier is more plaine than can be denied And y◠the Iewes are in like case theyr owne scriptures beare euidēt witnes For in the .xiii. psalme of Dauid this wyse is it wryten there is none righteous none is there that vnderstādeth or seketh for God all are wandered out of the waye and therewith also becomen vnprofitable no man is there that doeth well I say not somuche as one Againe in the .v. Psalme theyr shrote is an open sepulchre with theyr tonges haue they deceiued the poyson of the serpent Aspis is vnder theyr lippes In the ix Psalme likewyse whose mouth is ful of bitternes and cursyng With whiche testimonies the prophete Esai agreyng saieth theyr fete are swift to shed bloud destruccion and wretchednes are in theyr wayes the way of peace haue they not knowen there is no feare of God before theyr yies The texte We know that whatsoeuer thyng the lawe sayeth it sayeth it to them whiche are vnder the lawe that all mouthes may be stopped that all the worlde may be subdued to God because that by the dedes of the law there shal no fleshe be iustified in his sight For by the lawe cummeth the
abolished whiche is chauÌ„ged for a better nomore theÌ„ we say that the floures are abolished when in theyr steade fallyng froÌ„ yâ— trees there groweth fruit or when in steade of yâ— shadowe there is placed a very body The .iiii. Chapter The texte What say we then that Abraham our father as pertainyng to the fleashe did fynd If AbrahaÌ„ wer iustified by deedes then hath he wherin to reioyce but not with God For what sayeth the scripture AbrahaÌ„ beleued God it was coumpted vnto him for righteousnes To him that worketh is the rewarde not rekened of fauoure but of duety To him that worketh not but beleueth on him that iustifieth the vngodly is his fayth couÌ„pted for righteousnes accordyng to yâ— purpose of the grace of god EueÌ„ as Dauid describeth the blissedfulnes of that maÌ„ vnto whoÌ„ God imputeth righteousnes with out dedes Blessed are they whose vnrighteousnes are forgeuen and whose synnes are couered Blessed is that man to whom the lorde will not impute synne ANd yet if now any maÌ„ stubbernly maintein defend the preseÌ„t state of Moses lawe grosse carnal as it is not onely defeÌ„d it â–ª but also vpoÌ„ a coÌ„fideÌ„ce therin put other in hope to be saued Against him will I for exaÌ„ple reherse no meane Iewe but eueÌ„ AbrahaÌ„ him selfe the first chief of al the circumcised of whoÌ„ as father beginner of theyr stocke the whole nacion of Iewes are wont specially to crake glory And yet is AbrahaÌ„ in very dede touching carnal kynred in suche sorte father to the Iewes that yet he is neuerthelesse father to all suche as in fayth reseÌ„ble him are like vnto him in thimage of the soule not somuche in yâ— image of the body As for circuÌ„cision which as I sayd had his fyrst beginnyng in AbrahaÌ„ was but a pledge marke of al Moses law as a maÌ„ may say a special token wherby Iewes are knowen to be Iewes Let vs now therfore coÌ„sider what AbrahaÌ„ gote that whiche he got by what meanes he obtained it That Abraham fyrst was praised for a righteous maÌ„ yâ— scriptures self beare euideÌ„t recorde But now if he either through circumcision or by kepyng of suche other ceremonies as are in Moses lawe prescribed woÌ„ne that coÌ„mendacion than hath he in dede somewhat wherof to reioyce yet not before God but before men And why before men Vndoubtedly because he gotte it through suche externe and bodily meanes as menne vse to iudge of And why not before God Certainly because he obtained it not for his faythe 's sake wherby we are brought into yâ— fauer of God But now so is it that AbrahaÌ„ euen at Gods owne hand obtained the praise of righteousnes Whervpon it foloweth that he got it not by kepyng of any prescripte ceremony of the lawe but by that fayth wherby all men both Iewes Gentiles must now seke for like praise I meane al suche as are the true children of AbrahaÌ„ Nor require I that ye should herein beleue my wordes vnlesse the scriptures clerely euideÌ„tly testify the same In the .xv. chapiter of Genesis â—o thus is it written AbrahaÌ„ beleued God the same belief of his was vnto him couÌ„pted for righteousnes To him had God promised an ofspring as pleÌ„tiful as is the nuÌ„bre of starres in the firmament whiche yet was in the case that both his wyfe was past child bearyng him self had yet none heire And yet vnlikely as it was without delay beleued he the promise maker not coÌ„sideryng the possibilitie of the thing whiche was promised but rather who was the promise maker for that his sure coÌ„fidences sake was he foorthw t couÌ„pted righteous not for his circuÌ„cision which he had not at yâ— time receiued but for his faythe 's sake was in dede so couÌ„ted not before men but before God who was the onely witnes when this mystery was wrought of whoÌ„ this his fayth was couÌ„ted for righteousnes long before that he had done any good dedes suche I meane as are by Moses lawe coÌ„mauÌ„ded Now that call we properly counted or taken for payed whiche beyng not paied in very dede is by yâ— special goodnes of him that so taketh it rekened for payed Now then if euen yâ— Patriarche AbrahaÌ„ him self was not for his circuÌ„cisions sake couÌ„pted righteous but was loÌ„g before his circumcisioÌ„ for his faythe 's sake accepted of God why should the Iewe in yâ— ceremonies of yâ— law put any affiauÌ„ce to whoÌ„ yâ— same was geueÌ„ but for a season And surely muche lesse should the gentiles therin haue any trust to whoÌ„ the same was not geueÌ„ at all For if vnto yâ— Iew subiect vnto the ceremonies of the law any reward be geueÌ„ for keping of them yâ— semeth payed vnto him as wages due by couenaunt rather then geueÌ„ by any fauer mercy of yâ— geuer as of yâ— otherside if for traÌ„gression of yâ— law the same suffre punishmeÌ„t wel worthy is he therof For as yâ— seruauÌ„t wheÌ„ he hath throughly finished his taske he receiueth his wages so if yâ— same forget to do his duetye he is with siâ—ipes and punishmeÌ„t sharply corrected But to the geÌ„tiles to whoÌ„ the ceremonies of the law are vnknowen or to the Iewes either whiche hauyng forsakeÌ„ the bondage of the lawe are become christian men worke no loÌ„ger now as it wer by tasque but vnfainedly purely put theyr trust in him whiche frely geueth perfite iustice euen to the wicked al whose synnes he hath by his death taken away to suche I say geueth fayth as he did vnto AbrahaÌ„ whiche is that they be accouÌ„pted for righteous not for kepyng of the lawe but for theyr onely faythes sake whervnto no maÌ„ is coÌ„pelled but rather geÌ„tely prouoked allured whiche God doth to the entent that our fayth in Christ should be a thyng of vs frely wrought of no coÌ„pulsion and that our deliuerauÌ„ce through him restoryng of vs into the nuÌ„bre of righteous people shuld be a thyng of Gods fre gifte mercy of no debte To this purpose likewise maketh Dauid both kyng prophete the chiefe glory of the Iewes next after AbrahaÌ„ in whoÌ„ Christ thonly fountaine of our welth saluacion was specially promised vnto vs. For in his .xxxi. Psalme describeth he also this blessedfull state of man declared now by the gospel shewyng yâ— it is not geueÌ„ receiued as due vnto vs for the workes of Moses law but by the fre goodnes of God wherby we are moued drawen to beleue Blessed are they sayeth he whose vnrighteousnes is forgeuen whose synnes are couered Blessed is that maÌ„ to whoÌ„ the Lorde wyll not impute synne By whiche testimony ye se how vnrighteousnes is forgeuen done against Moses lawe And how also sinnes done against yâ— lawe of nature are couered Briefely ye heare perceiue that suche as through Christ haue attayned this blisseful state haue no kynd of sinne layed vnto
theyr charge in al whiche saying yet of yâ— prophete there is of kepyng the lawe no meÌ„cion made Cause is there none therfore though yâ— Iewes be neuer somuche desceÌ„ded of these mens stocke that they should peculiarly chalenge as theyr owne either the blisseful state spoken of by Dauid or the praise of righteousnes geueÌ„ vnto AbrahaÌ„ excludyng the gentiles froÌ„ it The texte Came this blessednes then vpon the vncircumcision or vpon the circumcision also For we say that fayth was rekened to Abraham for righteousnes Howe was it than rekened When he was in the circumcision or when he was in the vncircumcision Not in the tyme of circumcision but when he was yet vncircumcised And he receiued the signe of circumcision as a seale of the righteousnes of fayth whiche he had yet beyng vncircumcised that he should be the father of al them that beleue though they be not circuÌ„cised that righteousnes might be imputed to them also and that he might be the father of circumcision not vnto them onely whiche came of the circumcised but vnto them also that walke in the steppes of the fayth that was in our father AbrahaÌ„ before the tyme of circumcision If it be reasonable let them answer me to this question whether this blessednes promised by God only appertaine to suche as are circuÌ„cised are therby bouÌ„de to yâ— law or els to suche as also are both ignorant what circuÌ„cision is and what the ceremonies of the lawe meane Thus muche must they at the lest graunt yâ— AbrahaÌ„ for his fayth was coumpted righteous But by Abrahams title as fyrst father and beginner of the Iewes stocke must al his ofspryng be estemed couÌ„pted for righteous For an vnmete thyng is it and against reason that the neuewes shuld by other meanes chaleÌ„ge any right thaÌ„ by suche wherby theyr fyrst pareÌ„t was put in possession A knowen matier is it yâ— AbrahaÌ„ was called righteous but let theÌ„ then tel me for what cause was he so called was it for paryng of a lytle skynne froÌ„ yâ— fore parte of his yarde or was it rather for his faythe 's sake without any coÌ„sideracion had of circuÌ„cision To say that he for his Iewishe circumcision obtained the praise of a righteous man cannot be defended forasmuche as at yâ— time when AbrahaÌ„ was so couÌ„pted neither was he circumcised nor yet coÌ„maunded so to be But long before that be leued â—e that of his sede Christ should be borne through whom all nacions of the world should obtaine this blessednes fatherly praise of righteousnes for this fayth of his was he couÌ„ted for righteous After whiche tyme folowed circumcision not as a meane wherby to make him righteous but to be as a marke token among men onely not before God wherby the Iewes should be knowen to be his children whiche beyng not circumcised beleued God yet vncircuÌ„cised as he was had through his onely fayth pleased God If AbrahaÌ„ had been fyrst circumcised thaÌ„ beleued and so consequently called righteous then would it appeare some what that this holy name of righteousnes appertained onely to the circuÌ„cised but in him was it coÌ„trary as whiche for his faythe 's sake was by God pronounced righteous before that he was circuÌ„cised or coÌ„maunded so to be And afterwarde ensued circuÌ„cision not as a meane to make him righteous for so was he alredy but partely to be as a certain figure of the true circuÌ„cision yâ— is to say of the pure godly life whiche should afterwarde be in suche as would perfitely beleue in Christ whiche kinde of circumcision is not ministred with a sharpe flynte stoone cuttyng of a lytle skynne froÌ„ the fore parte of the yarde but wrought by the spirite of God rootyng out of mens heartes all naughty desyres partely also to be a certaine seale or bonde wherby Abraham should of the promises be assured whiche should not yet foorthw t be accomplished in Isaac whiche onely figured Christ but in due season be perfourmed in yâ— sonne of God that so finally Abraham the fyrst example of fayth might be knowen to be the father vnto all suche as would beleue in Christ as he did though they were not carnally circumcised that as his fayth was coumpted for righteousnes so should the fayth of al suche as are the true and lawfully begotten children of Abraham be of God likewyse accepted And by this also in suche sorte knowen to be father to the gentiles that yet the Iewes are not excluded if they for this onely stande not to muche in theyr owne phantasie because they are lineally descended of the circuÌ„cised Abrahams stocke and haue nothyng els to proue theyr kynred by but onely a bare bodely marke but haue rather that fayth wherby he beyng not yet circuÌ„cised was of God couÌ„pted for righteous For nothyng is there that to yâ— fathers maketh a surer profe that theyr childreÌ„ are theyr owne lawfully begotten than if they folowe theyr fathers vertues And if it so be that men vse to disenherite euen theyr owne children deniyng that suche as growe out of kynde from the good condicions and maners of theyr auncesters are theyrs surely muche more wyll God by like markes seauer bastardes from his lawful children The texte For the promises that he should be the heire of the worlde happened not to AbrahaÌ„ or his sede through the law but through the righteousnes of fayth For if they whiche are of the lawe be heires then is fayth but vayne the promise of none effect because the lawe causeth wrath For where no lawe is there is no transgression Therfore by fayth is the inheritauÌ„ce geuen that it might come of fauoure that the promise might be sure to all the sede Not to them onely whiche are of the lawe but to them also whiche are of the fayth of Abraham whiche is the father of vs all as it is written I haue made the a father of many nacions euen before God whom he beleued which restored the dead vnto life and calleth those thinges whiche be not as though they were Now as AbrahaÌ„ deserued neither for kepyng of Moses law whiche was not at that tyme geuen nor for his circumcisions sake whiche as I before sayd he had not yet receiued that God should make him suche honorable promises that is to wete that the dominion of the whole worlde shuld by inheritauÌ„ce fal vnto him or to his posteritie but through fayth wherby he deserued to be called righteous no more shuld the Iewes loke to enioye the sayd right of Goddes promise either by the onely title and right of circumcision or of the lawe either A title as ye knowe can by none other wayes be conueied to posteritie than by suche as the fyrst authour and beginner of the stocke came by it For if the possession and enheritaunce of the whole worlde promised vnto Abrahams posteritie generally belong vnto the Iewes by the title of the lawe so
that they therby only becuÌ„ heyres thaÌ„ is yâ— preachyng of Christes faith but a vayne thing than is gods promise of none effecte synce it is certayne yâ— through the benefite of the lawe noman receyueth yâ— blessyng which god promysed to AbrahaÌ„ Yea I saye so vnable is Moses law to bryng men to this ioyfull welthy state yâ— it rather worketh wrath goddes displeasure whiles therby occasion is ministred more greuously to offend hym wheras faith contrarywyse of yâ— wycked vngodly maketh men righteous For where offences are and displeasures are borne as it is with them which are vnder the lawe there is there for chyldren no inheritaunce dew But nowe yf any man aske how the lawe rather worketh gods displeasure wrathe than righteousnes beholde this wyse it is Experience sheweth that it is vnlawfull to condemne another man as gyltye vnles by some law fyrste made there be a penaltie of condeÌ„nacion proclamed and appoynted But so was it that in Moses lawe were there diuerse thynges commaunded to be done or not done as for example circumcision the Sabboth daye kepyng feastes of the newe Moone the differences of meates touchyng of deade bodyes of strangled beastes of bloude of washynges al which are of this sorte that though we neuer so diligentlye obserue them yet make they vs not righteouse and yet is suche one as dothe in these offende endaungered and subiecte to punyshment But now because by this law no man is bounde but suche as are Iewes and forasmuche as to Abraham was promysed the enheritaunce of all nacions well foloweth it that by the ryght and kepyng of the carnal law the promise of god can not be deriued into all nations and then foloweth it that by fayth is this inheritaunce obteined and goddes pleasure is it should so be to th entent that men should knowe that it is a gyfte gyuen by goddes free mercy and fauour and of no debte And thus shall goddes faythful promyse wherby all Abrahams posteritie is put in hope of this glorious state be certayne and effectuall I call Abrahams posteritie not only suche as by reason of one common lawe giuen vnto them are of one stocke but rather all suche as in fayth resemble theyr fyrst parentes For more agreable vnto reason is it yâ— spirituall kynreÌ„d knytte together thorow fayth wherby Abraham deseruyng the promyse became goddes frende should be a thyng muche more effectuall then is any carnal kynred thorowe the lawe who prouoketh both goddes displeasure and also condemneth vs. A vayne crake is it therfore to saye as the Iewes do that Abraham is onelye theyr father when he is in very dede father to vs all of what nation soeuer we be so yâ— we humbly receyue and embrace Christes gospell That this is true god himselfe in the .xvii. Chapiter of Genesis witnesseth what time he encreased his name and in stede of Abram callyng hym Abraham sayed I haue made the father of many nacioÌ„s Certaine must that be which god spake But then yf Abraham be father to the circumcised people and no mo how standeth it with this yâ— he is father of many nacions Be in this perswaded rather yâ— as there are no more gods but one of al suche as trust vpon him so gods wyl pleasure was yâ— AbrahaÌ„ whiche was a figure of god euen as Isaac fygured Christ should be the father not of this nation or that only but of all them whiche were by lyke fayth ioyned vnto hym Nor coulde Abraham in his belief be deceyued because he had a confidence in his promyses whiche was not only able to make the barayne to be fruytfull but also to restore the deade to lyfe agayne so farfurthe that when he was afterwarde commaunded to sacrifice his only sonne Isaac in whome alone all the hope of his posteritie rested yet nothyng doubted he of the fidelitie of the promise maker by whom Abraham wel wyst that his sonne myght be restored to lyfe agayne and knewe also that god was able to call into a parte of this blessed inheritaunce suche thynges as in the coÌ„mon opinion of men are vetterly nothing as thoughe they wer somwhat The Iewes iuge theÌ„selfes only to lyue and to be somewhat worth abhorryng the GeÌ„tyles as vnmete for any good thyng but to be abiectes to whome yet more auayled the merciful and fauourable callyng of god then carnall kynred auayled the Iewes The texte ¶ Which AbrahaÌ„ contrarie to hope beleued in hope yâ— he should be yâ— father of many natioÌ„s accordyng to yâ— which was spoken EueÌ„ so shal thy seede be as the starres of heaueÌ„ and the sande of the sea And he faynted not in the fayth nor yet considered his owne bodye whiche was now deade euen when he was almost an hundred yere olde neither yet that Sara was paste chyld bearyng He staggared not at the promise of god through vnbelief but became strong in faythe and gaue god the prayse beyng full certified that he whiche had promysed the same was able also to make it good And therfore was it reckened to hym for righteousnes And in dede wel worthy was the strong constante fayth of that good olde man to haue gods fauour whiche vpoÌ„ a trust of goddes promise in suche thynges coÌ„ceyued a sure hope wherin by course of nature there was no hope to be coÌ„ceyued in so doing aswell knowleging the faythfulnes of god yâ— promise maker as also his great almighty power And thoughe hymself was feble and his wyfe lykewyse passed temyng yet nothyng doubted he but that he shoulde be father of many nations and the beginner of suche an infinite posteritie as is the number of sterres in heauen euen as god sayde vnto hym when he had broughte hym into the fieldes and shewed hym the firmament â—et thycke replenished with sterres saying As thou art not able to number these sterres â—o shall thyne ofspryng be innumerable And albeit at that tyme the same promyse by reasoÌ„ of his feble age semed neither apparent nor lyke to be trew yet weake feble as he was in bodely strength he faynted not in yâ— streÌ„gth of fayth nor as mistrusting people do sought for profes how these thinges myght be done or not done nor coÌ„sydered his dry barayne body eueÌ„ theÌ„ worne out not able to haue issue as which was theÌ„ wel nighe an hundred yeares olde nor yet consydred his wyues age neither whose floures by reason of age were dryed vp iÌ„ suche sort yâ— though himself had not ben past al streÌ„gth to beget a chylde yet was she passed chyld bearyng vnable to coÌ„ceyue No suche thyng I saye remeÌ„bred he nothing mistrusted he nothing staggered he but surely with al his heart leaning trustyng vnto yâ— promyses of god as strong in fayth as he was in body weake being in despayre of his own power conceiued a most sure trust vpon the power of him yâ— made the promyse and in al
another so frendlye as wyl for his good and wel deseruyng frendes sake suffer death But to graunt that some suche maye some where be founde as for his approued frende wyl paraduenture be contented to dye yet hath god shewed an example passyng all examples of suche earthly loues whom it pleased euen for wycked and vnworthy persons to delyuer his onlye sonne to death Now if god haue for vs beyng wycked people and offenders done thus muche how muche rather wyl he do for vs beyng nowe purged chastised and by the bloud of his sonne reconciled vnto hym that we through sinne fall no more into his displeasure and therby stande in ieopardy of more greuouse daÌ„nation not only for our synful lyfe but also because we should then be vnthankefull Christe dyed for vs but for a season but he rose agayn for euer And as he dyed for vs so arose he agayne for our sakes The texte ¶ For yf when we were enemies we were reconciled to god by the deathe of his sonne muche more seyng we are reconciled we shal be preserued by his lyfe Not onlye this but we also ioye in god by the meanes of oure lorde Iesus Christe by whome we haue nowe obtayned the attonement Now and yf by his death he haue this muche done for vs that where as before that tyme god was with vs highly offended and displeased we haue hym nowe gratiouse and merciful muche rather shal we so through his lyfe be preserued that we nomore fall into his displeasure By his death deliuered are we from synne his lyfe shal preserue vs in innoceÌ„cie his death hath delyuered vs from the power of the deuill his lyfe shall towarde vs continew the loue of his father These are suche euident sygnes of goddes loue towarde vs that they not only put vs in a quyet assuraunce and in a sure hope to be saued from the vengeauÌ„ce of god to come but also gyue vs a lustye courage euen to glorie not of oure deseartes but with thankes geuyng to god the father through whose bountefull mercy we haue receyued this welthy state promysed by hym to be geuen vnto vs neither for the lawes nor for circumcisions sake but through Iesus Christ his sonne by whose meanes we are restored into his fauour agayne to th entent that for all this benefite thankes should be gyuen to noman but to god hymself and to his only sonne Al whiche was done by the meruaylous secrete counsel of god to the ende yâ— the waye meanes of oure restoryng shoulde agree with the waye of oure damnation The texte Wherfore â–ª as by one man syn entred in the worlde and death by the meanes of syn euen so death also went ouer al men insomuche as all men synned For euen vnto the law was syn in the worlde but synne is not imputed where there is no lawe neuerthelesse death raigned from Adam to Moses euen ouer theÌ„ also that had not synned with lyke transgressioÌ„ as dyd Adam which beareth the similitude of hym that was to come Wherfore as by Adam whiche fyrste transgressed the commaundemente of god synne entred into the worlde and by the meanes of synne death because syn is as it were the poyson of mannes soule by whose occasion synne whiche had his begynning in the fyrst of our stocke issued furthe into all his posteritie whyles eche man folowed the exaÌ„ple of their fyrst parente so through Christe alone in whome by fayth al are borne agayne we receyue innocencie and therwyth lyfe whiche blessednes lykewyse hauyng his begynnyng in one fyrst and new authour of generacioÌ„ Christe is spread abrode amonge all them whiche are throughe faythe knyt vnto hym and in hurtlesse lyfe folowe his steppes But when synne had once ouergone the world and poysoned all mankynde suche was the strength therof that it coulde by no meanes neyther by the lawe of nature nor yet by Moses lawe be vanquyshed so that by the lawe nothyng was done but that suche as hadde offended knewe that they were gylty and worthy of damnation For as to chyldren in whoÌ„ the lawe of nature hath no place by reason of theyr teÌ„der age not able as yet to discerne what is good and what is not syn is not yet imputed no more was it layde vnto the Paynyms charge yf they ought dyd agaynst Moyses lawe Therfore before the lawe gyuen whiche shewed men theyr synnes by reason of the law of nature the world in dede was not vtterly without synne but yet bare men at that tyme with themselfes and as it wer without correctioÌ„ fell to all licenciousnes as though they had ben vtterly lawles Forasmuche as therfore he was not yet comen whiche should take awaye the synnes of the world and vanquyshe the tyrannye of death death which enteryng through Adams offence raygned without any resistence euen vpon them also whiche had not maliciously offended agaynst the coÌ„maundement of god as Adam dyd which euen than bare the ymage and fygure of Christ whiche should come loÌ„g after and yet meane I not that he is in euery poynte vnto Christe lyke but that he in some poyntes bare the ymage of Christ In this poynt lyke that both were the begynners of a generation the one of an earthly the other of an heauenly In this lyke also that a certayne thyng is frome both begynners deriued into theyr posterities but the difference is that from the earthly Adam was the begynnyng of vnrighteousnes and synne but by the heauenly Adam is gyuen all grace and goodnes The texte But the gifte is not like as the synne Fâ—â— if through the synne of one many be dead muche more plenteous vpon many was the grace of God and gift by grace whiche was gyuen by one man Iesus Christ But now as these two are partely like so wer they not equal For besides that elswyse of it selfe it is a thing more effectual to saue then to destroy muche more strong and mightye is Christ to saue then was Adam to condempne so that muche more effectual is Christes obedience to geue life then was the traÌ„sgression of Adam to worke death so that in all pointes Christes goodnes ouerwaigheth the offence of Adam which thyng I monishe you of and say leste any man might thynke the synne of our fyrst parent to be so outragious that he should dispaire of his restoryng again to saluacion For it one mannes synne was of suche power that it made so great a numbre of people thral vnto death of muche more power plentyfulnes more general shal the benefite of God be and his mercyful gift which he hath gyneÌ„ vs by one man lykewyse I meane Iesus Christ yâ— author of godly and innocent lyfe by whome he hath not onely taken awaye the tyranny of death and syn but hath also in steade of syn gyuen righteousnes and in the steade of the tyranny of death the kyngdoÌ„ of life so that the offeÌ„ce of Adam through the great mercy of
one maye be called an outwarde manne the other an inwarde The one beyng subiecte to vnlawful desyres is wholly gyuen to synne the other hauyng yet some sparkes of goodnes remaynyng as it maye laboureth to honestiewarde and in the myddes of oure synfull lyfe asmuche as it maye relisteth and withstandeth Nowe in estemyng what we be rather are we that which we be according vnto the better part in vs. As often therfore as our mynde agreyng vnto the lawe endeuoureth towarde honestie and doth yet in dede the contrary me thynketh I do not that whiche I do for who doth that whiche he would not But in my grosser parte there is a forwardnes to synne and a certayne aptnes therunto by meanes wherof it cummeth to passe that thoughe we would well and godly yet do we the contrary And yf by this parte that is to wit my sensuall parte men esteme and measure me I graunt that in me ther is no goodnes The texte For to wyll is preâ—ent with me but I fynde no meanes to perfourme that which is good For the good that I woulde do I not but the euyll whiche I would not that do I. Yf I do that I would not â—hen is it not â— that do it but synne that dwelleth in me I fynde then by the lawe that when I would do good â–ª euyll is present with me For I delyte in the lawe of god after the inwarde manne â—ut I se an other law in my members rebellyng agaynst the lawe of my mynde and subduyng me vnto the lawe of syn whiche is in my members O wretch d man that I am who shall delyuer me froÌ„ this bodys subdued vnto death I thanke god through Iesus Christe our Lorde So then with the mynde I serue the lawe of god but with the fleshe the lawe of synne For albeit by the inclination of reason I desyre that which is honeste yet haue I not power to bryng to passe this my good desyer For whyles fleashly luste pluckyng to euyll and fylthy lyfe hath a greater stroke preuayleth more thaÌ„ doth reason prouokyng to goodnes it happeneth that I do not the good whiche I desyre but rather that I disalowe and condemne that is to saye euyll Nowe and yf a man be not thought to do that thyng whiche he dothe agaynst his wyll synce I do yâ— thing which after the better parte of a man I would not then seme not I the authour of that which I do but rather the readines to synne which is in my grocer parte This towardnes or readynes to synne is not taken from me by the lawe but yf at anye tyme I purpose to folowe and obeye her motion the lawe causeth me to vnderstande that my gryef is throughly rooted and fastened in my soule In dede delyghted am I with honestie and goodnes whiche I see and know by the lawe but of the other syde I fynde in the members of myne outwarde man another law whiche is to the lawe of reasoÌ„ quite contrary and continuallye rebelleth agaynst it So that thoughe reason call me one waye and wylful desyres another waye yet in me that beareth rule whiche is worse and that is ouercommen which is better For so depelye rooted in my fleshe is this towardenes and inclination to synne and of suche power is the custome therof beyng as it were now altered into nature yâ— whyther I wyl or not I am drawen to synne O wretched man that I am which am vnder suche a miserable painfull bondage Who shall delyuer me from this fleashe endaungered to so many synnes and contencions whereby I am continuallye drawen to death Maye not a manne whiche is vnder suche a violent and harde necessitie well and lawfully make suche exclamation Certaynely the greater this vnlucky bondage is the more are we bounde to the goodnes of god whiche hath from suche miseries deliuered vs neyther by the lawe nor yet by circumcision but through Iesus Christ our Lord. And had not god thus muche done for vs euen I which am one man shoulde continually haue bene lykewyse pluckte in sunder and deuided that with mynde I should haue serued the lawe of God desyrous of good thynges and with my fleshe the lawe of synne beyng ouer commen with wanton desyres and with the temptacions therof The .viii. Chapiter The texte There is then no damnacion to them whiche are in Christ Iesu whiche walke not after the fleshe but after the spirite For the lawe of the spirite of life through Iesus Christ hath made me free from the lawe of synne and death For what the lawe could not do forasmuche as it was weake because of the fleshe that perfourmed God and sent his sonne in the similitude of sinneful fleshe and by sinne damned sinne in the fleshe that the righteousnes of the lawe might be fulfylled in vs whiche walke not after the fleshe but after the spirite WHerfore though now yet some leauynges and dregges of the former bondage stil remaine in some christian men yet shal they through godly endeuour wel suppresse them nor against theyr wylles be drawen into any suche haynous offence by reason wherof suche might deserue to be dampned as are through fayth and baptisme once graffed into Christes body and haue now intended and purposed to liue no longer as wanton and carnal desyres moued ruled them syth that Christes lawe which is spiritual and an authour of life more effectual subduer of death hath deliuered vs froÌ„ synne also death ioyned thervnto All whiche when Moses lawe could not do inasmuche as it was carnal and therfore not effectual God meruailously prouided for our saluacioÌ„ And therfore as I before tolde you that in one maÌ„ there were as it were two men a carnal and a spiritual man so are there in Moses lawe as it wer two lawes the one grosse and carnal the other heauenly spiritual Of the fyrst part of the law was Moses maker whiche as it endured but for a season so was it not of strength and power sufficient to worke out saluacion The other parte of the lawe is spiritual effectual mightie suche as wyl neuer dye whom Christ beyng as it were a seconde Moses made in all pointes perfite And truely very mete was it that this wyse fleshe shuld abolishe fleshe synne should through synne be ouercomen that also death should subdue death For whiche entent God mercyfully beyng of mans saluacion desyrous sent his sonne though in dede farre from all corrupcion of synne endued yet with suche fleshe as other synners haue for he toke the comen nature of menne vpon him and as though he had bene a synner was among synners conuersaunt yea and was euen fastened vpon a crosse among heynous transgressours as though him selfe had been suche one also Insomuche that he in maner toke vpon him the person of synne to this end that he in the likenes of synne might fyrst ouercome synne foorthwith abolishe it beyng
leaue nothyng vnsayed what soeuer any suche parson shall demaunde of you do therin that thyng whiche is for the commen weale necessarie But among you beyng christians let there be no authoritie or debte but that ye to eche other owe mutuall charitie A charitable man nedeth not by exaction to be compelled but of his owne accorde preuenteth all monicions If ye paye vnto them theyr requeste ye are oute of theyr daunger but the charitable man thoughe he satisfie other yet neuâ—â— satisfieth he hymselfe but euermore heapeth vp one good turne vpon another Charitie therfore enbrace ye who breifly compriseth al lawes Whoso with pure and christian charitie loueth his neighbour he obserueth the whole effecte and purpose of Moses lawe if charitie lacke no lawes be they neuer so many are sufficient if it be had there neadeth none other lawe when charitie onely muche more effectually commaundeth all that is in so many and innumerable lawes comprehended Moses lawe forbiddeth men to do adultrye to commit murder to do any thefte to beare false witnes to desyre any other mannes gooddes to lende mony for vsury with many suche other like But in the compendious rule of charitie are all these preceptes contayned wherin it is briefly sayd Loue thy neighbour as thy selfe Charitie asmuche as it can doeth good to al men though they be euil and hurteth no man And then what neede is it with a long tale and special wordes to forbid so many thynges to hurt I say no maÌ„ this way or that way synce her nature is to hurte no man at all Wyl any man trow ye murder him whom he loueth wyll he vnchastly vse an other mannes wyfe whiche loueth his neighbour aswel as him selfe Wyll he robbe an other mannes gooddes whom he is ready to succour with his owne wyl he with false witnes oppresse his neighbour whom with his owne ieopardy he would haue saued wyll he lende any mony for vsurye to him with whom he thynketh all that he hath commen wyll he wyshe him harme whiche wisheth the same to another that he would to him selfe wyll he by any way hurte and displease him for whose sake he knoweth that Christ once dyed Charitie therfore as I sayd in a shorte lesson containeth the whole lawe By her rule we shortly learne what is to be auoyded what is to be folowed The texte This also we knowe the season how that it is tyme that we should now awake out of slepe For now is our saluacion nerer then when we beleued The night is passed the day is come nigh Let vs therfore cast away the deedes of darkenes and let vs put on the armour of light Let vs walke honestly as it wer in the day light not in eatyng and drinkyng neither in chamberyng and wantonnes â–ª neither in strife and enuiyng but put ye on the lorde Iesus Christ And make not prouision for the fleshe to fulfil the lustes of it To the desyre of charitie then euen the consideracion of the tyme exhorteth that we awake arisyng out of the slepe and darkenes of our olde life The night semeth a tyme which geueth occasion liceÌ„ciously to synne forasmuche as at that tyme shame is away But suche yet as in the night are wantonly occupyed and vse them selfe but lightly assone as the day once appeareth euen for very shame to the sight of menne they fashion them selfe better and as though they were becomen newe menne in stede of dronkardes come foorth abrode sobre in steede of lecherous chaste in stede of braulers moderate and colde in stede of sluggardes and heauye heades lusty and quicke Take therfore must we the tyme while it serueth whiche if we vse well our weale is not so farre of as it was when we vpon boldnes of Moses lawe kepyng thought it but euen at hande The night of our former life is gone and passed away that day draweth nigh wherin mennes actes be they neuer so secrete shal be disclosed Let vs be as our day is and cast away our euil maners nightly actes with all suche other wanton pointes as we ought to be ashamed of in the day If when the sunne riseth we vse to sette on more honest apparel leste for lacke of cumly aray mennes iyen be offended muche more nowe at the bright risyng of the gospel let our soules be garnished with thapparel of vertue meete for suche light and with suche as is not vncumly in the sight of God Hencefoorth let vs so frame all our life that all the worlde may see that we walke in the light euen in the sight of God his Angels and menne shakyng of the darkenes of our former life not geuyng our selfe to riottous bankettynges or drunkennes not beastly geuen to foule and fleshely lustes not with strife enuiyng vnsemely braulyng among our selues vnto whiche vices ye were thral whiles ye wandered in yâ— darknes of your former life This apparel belemeth not mans soule But rather synce ye are through baptisme graffed into Christ him put ye on Let it appeare in your life whom ye haue professed Expresse ye him whom ye haue receiued he is chastitie he is peace he is charitie suche apparel is mete for this light of the gospel Suche thynges as ye haue hitherto for your pleasures vsed heÌ„cefoorth vse them for bodily necessitie and suche thynges as heretofore ye haue filthyly geuen you vnto as wanton desyres moued hencefoorth in them let there a sobrenes be vsed and vse them no further than nature requyreth Norishe so the bodye that it liue and be in helth and not waxe wanton Let meate and drinke be vsed to driue away hunger and thyrst not in suche sorte that they prouoke and norishe vncleanly lustes The .xii. Chapiter The texte Him that is weake in the fayth receiue vnto you not in disputyng and troublyng his conscience Due beleueth that he may eate all thinges An other whiche is weake cateth hearbes Let not him that cateth dispise him that cateth noâ— And let not him whiche cateth not iudge him that cateth For God hath receiued him What aâ—t that iudgest an other mans seruauÌ„t whether he stand or fal that pertaineth vnto his owne maister yea he shal be holden vp that he may stand For God is able to make him stand BUt surely albeit in the vse of suche thinges there be no difference nor choyse among suche as are in the fayth of Christ throughly instructed so that they vse them not for pleasure but for neede as I before tolde you yet if there be peraduenture any suche among you as for exaÌ„ple a Iewe borne whiche by reason of his long continued custome and trade of life is some what sctupulous and not yet so growen vp to that ripenes of fayth that he can forgoe al the rules of his old law suche one may not by by disdainfully be reiected but rather with gentle and courtise maners allured and norished vntyl that he like wyse profite
seke vpon the succour of the lawe specially synce we well knowe that through the benefite of the lawe no man before God is made righteous If menne were what nede were it to resorte to the fayth of the gospel The texte If while we seeke to be made righteous by Christ we our selues are found sinners is Christ then the minister of sinne God forbid And if after our once receiuyng the fayth of the gospel we be neuertheles found subiecte to synne so that we nede yet an other remedy as muche as we had nede of beyng vnder Moses lawe and beyng disapointed of the hope we stoode in so that we now againe are compelled to seke vpon the lawe that of vs was forsaken what shal we say shal we say that Christ whom we beleued to be the author of perfite iustice is the minister of vnrighteousnes who not onely deliuereth vs not from our olde vnrighteousnes but is also an occasion of encrease therof and not onely geueth vnto vs not the welthy state whiche we loked for but also causeth our coÌ„demnacion to be more grieuous forasmuche as vpoÌ„ hope of him we forsoke the lawe whervnto if we againe be compelled to returne we might seme not without fault vnaduisedly to haue forgone it of whiche fault Christ semeth the very occasion But God forbid that any man so iudge of Christ or thinke that the grace of his gospel doeth lacke any perfeccion so that towarde the attainement of saluacion we should nede to seeke somewhat out of Moses law The texte For if I haue builte againe the thinges whiche I destroyed then make I my selfe a trespacer For I through the lawe haue been dead to the lawe that I might liue vnto Christ For to returne againe to Moses after we once haue receiued the lawe of the gospel it is a certain fallyng away from Christ and reproche to the gospel yea what Iewe or straunger soeuer so doeth therin declareth he him selfe also to be a transgressour of Moses lawe For if the lawe any thyng made to saluacion why forsoke he it if it nothyng made why falleth he to it agayne If the buildyng throwen doune with myne owne handes I begynne euen from the foundacion to buylde the same againe whiche I erste destroyed shewe not I therin my foly whiche sette that vp againe whiche I vnaduisedly destroyed No cause is there then why after we haue once embraced the fayth of the gospel by whom the goodnes of Christ would we should receiue perfite righteousnes and saluacion to regarde the succour of the grosse lawe whervnto we are now no lenger bonde For as the death of either of the two maried deliuereth the partie that is left on liue froÌ„ the bonde of matrimony so had I whiche am a Iewe with the lawe somewhat to do as long as that mutual right endured that is to say as long as the lawe liued vnto me and I liued to the lawe The texte I am crucified with Christ Neuerthelesse I liue yet now not I but Christ liueth in me The life whiche I now liue in the fleshe I liue by the fayth of the sonne of God whiche loued me and gaue him selfe for me I dispise not the grace of God For if righteousnes come of the lawe then Christ died in vaine But assone as through the death of Christ and the sacrament of baptisme I became prentice to the spiritual lawe of fayth I was in maner to the grosse and carnal lawe dead yet not so dead that I liued not but so dead that I begunne to liue after a better way and condicion Hitherto liued I to Moses but now liue I to God For God is a spirite As Christ liued before a mortal man hauyng a body subiecte to miseries as ours is so he beyng now dead to the fleshe and also to the world liueth to God the father free from all corrupcion and miseries of death But I whiche through baptisme am crucifyed with Christ and also dead with him am so farre from beyng bonde to these grosse and carnal rather than spiritual and godly obseruaunces that to them I am dead For I liue not grosse and carnal as I once was subiect also to worldly desires Dead is Saule the stoute deâ—ender of the law persecutor of the gospel and yet through the spirite of Christ haue I receiued life now muche better Or rather I liue not my selfe whiche of my selfe am nothyng but carnal but in me liueth Christ whoâ—e holy spirite at his wyll and pleasure gouerneth all myne actes But wheras I am not yet free from all contagion of death but haue stil a body somewhat subiecte to mannes weakenes the discoÌ„modities of this mortall life yet in maner liue I a life immortal conceiued in my soule through sure hope assuryng my selfe vpoÌ„ the promise of the sonne of God through whose bounteous mercy I haue receiued yâ— gift of fayth through fayth righteousnes through righteousnes life euerlastyng not by keapyng of the grosse lawe but through the singular goodnes of Christ who of his owne good wyll loued me deseruyng no suche thyng so greatly that for my synnes he suffered the punishement of the crosse and for my welth gaue him selfe to death Free is all that he geueth His pleasure was that for our saluacion we should to him be beholdyng and not to the kepyng of the lawe He it is whiche frely geueth this benefite to all men He it is whiche taketh a way synne and geueth pure and innocent life Were not I most vnkynde yea were I not spitefull against Christ if I refused his offre And refuseth he not it who after baptisme receiued loketh backe againe for helpe of the lawe as though to abolishe al the synnes of the worlde and to geue euery manne euerlastyng saluacion Christes death were not sufficient If through innocent and hurtleslife we become immortal whence I pray you rather loke we to receiue both by confidence in the law or by the fre mercy of Christ If by his free mercy why hang we styl on the lawe If by keapyng of Moses then is Christ dead in vayne forasmuche as that for whiche his pleasure was to dye by his death we geate not The third Chapiter The texte O ye folishe Galathians who hath bewitched you that ye should not beleue the truth To whoÌ„ Iesus Christ was described before the eyes now among you crucified COmenly among men for your folishenes and childishnes are ye euil spoken of but this may I truely say O ye folishe Galathians whiche would be brought in to an opinion so farre from all reason that where the Iewes through the fayth of the gospel preached vnto them are deliuered froÌ„ the burden of the law ye beyng free menne borne wyl wilfully cast your selfe into bondage â–ª The harme whiche is herein done I lay not wholy to your charge but blame your lightenes to beleue easynes to be persuaded but much more blame I the malice
glad tidynges vnto AbrahaÌ„ saying in the shal all nacions be blessed So then they whiche are of fayth are blessed with faythful Abraham Now marke and considre how this my saying scriptures many yeres gon testified and ment that is to wete that al men through fayth should loke for saluacion not onely a fewe Iewes by circumcision That now is preached vnto you by the gospel the same many hundreth yeres gone God promised to Abraham saying in the shal al nacions be blessed and wynne praise But now could it in no wyse be true that al nacions shuld be borne of Abraham and yet through him is the blessyng promised vnto all people as though all were his posteritie as they in dede be not because all are of his bloud and stocke but by resemblyng his fayth For it besemeth children to resemble their parentes Therfore suche as mistrustyng the ceremonies and workes of the lawe haue an vndoubted trust in the promises of the gospel as true children of AbrahaÌ„ shall with theyr faythful father enioy the blessyng promised vnto him from whiche suche shal be excluded as bastardes vnlawfully begotten more worthy to be cursed than blessed as by circumcision trust to be saued The texte For as many as are of the dedes of the lawe are subiecte to the curse For it is writteÌ„ Cursed be euery one that continueth not in all thinges whiche are written in the boke of the lawe to fulfil them For as many as hang vpon the obseruaunces of Moses law whoÌ„ they kepe not in dede but breake are vnder all Goddes indignacion curse The Iewes selfe cannot deny this forasmuche as in the boke of Deuteronomie this wyse it is written cursed be he that continueth not in all thinges whiche are written in the boke of the lawe and doeth not suche thinges as by the lawe are coÌ„maunded By whiche wordes ye see that suche as kepe the lawe ceremonial are not for that promised to be made righteous but the transgressers therof are threatened goddes curse What man is he that is able to perfourme the whole lawe specially synce it is suche a thyng whiche when through inhibicion it hath prouoked men to syn gyueth no strength nor ablenes to suppresse and ouercome desyers The texte That no man is iustified by the lawe in the syght of god it is euident For the iuste shall lyue by fayth The law is noâ— of fayth but the man that fulfilleth the thinges contayned in the lawe shall lyue in them But brieflye to graunt that a man maye throughlye kepe the lawe suche one happely shall among men be taken and accoumpted for ryghteouse but not be lykewyse coumpted before god at whose hande yf no man throughe keping the ceremonial lawe of Moses be iudged for righteous without doubte trewe is it that by the prophet Aâ—acuâ— is wrytten that the righteous lyueth by fayth For as syn is the seede wherof death groweth so is godlye lyfe the begynnyng and wel spryng of lyfe The law hangeth vpon keping of certayne prescript ceremontes and not vpon fayth which ceremonies who so obserueth and kepeth shall lyue in dede â–ª but not the euerlastyng lyfe wherof we are throughe faythe put in assuraunce Looke what righteousnes the lawe gyueth lyke kynde of lyfe gyueth it Among men so is it that whoso breaketh not the rules of the law he is ryghteous and lyueth among men oute of all feare of punishmeÌ„t but before god neither shall he be accouÌ„pted for righteous nor yet for lyuyng vnles he surely truste vpon the promises made in the gospell The texte Christe hath deliuered vs from the curse of the lawe inasmuche as he was made as cursed for vs. For iâ— is written cursed is euery one that haÌ„geth on tree that the blessing of Abraham might come on the gentiles through Iesus Christe that we might receyue the promise of the spirite through fayth Christe only among other was not vnder the curse of the lawe but as an innocente and hurtles lambe to the law nothing endaungered We were in daunger to it and by reason therof accursed whiche wretchednes and curse he delyuered vs from turnyng our offence into innocencie and oure curse into blessing So that muche lesse woulde he haue you nowe vnder the boÌ„dage of the carnal law But howe delyuered he vs Without doubte by that he beyng without all spot or syn vpon his bodye tooke the payne that was for oure trespaces dewe and the curse vnder whome we were toke vpon hymselfe whereas he was from that free and partaker of blessyng Toâ—e he not oure trespaces vpon hym whiche as an offender among offenders for oure redempcion suffered the shamefull vilanie of the crosse For iâ— the boke of Deuteronomie this we reade cursed is euery one that hangeth on a tree And why woulde god haue it so Surelye to the intente that the curse of the lawe beyng taken awaye the blessyng that once was promised to Abraham shoulde in steede of it throughe fayth take place Take place I saye not in the Iewes onlye but in the Gentiles to not throughe the benefite of the lawe whome Christâ— woulde haue abolyshed but by the free mercye of Iesus Christe by whose death we beyng brought agayne into goddes fauour delyuered from the burden of the grosse lawe maye throughe fayth obtayne the blessyng of the gospell promised to Abrahams posteritie the spirituall posteritie I meane and not the carnall Let vs surely truste in god for he wil of his promyse deceyue no manne but what he promised that wyll he perfourme The texte ¶ Brethren I speake after the maner of men though it be but a mannes testament yet yf it be allowed no manne dispiseth it or addeth any thyng therto To Abraham and his seede were the promises made he sayth not in his seedes as manye but in thy seede as of one whiche is Christe But to the intent ye shall the better vnderstand this loe a worldly and familiar example For thoughe betwixt god and man there be no comparison yet a mannes testamente and couenaunte when it is once allowed and ratified no manne either breaketh or putteth any thyng to it contrary to the wyll of the maker howe muche more stable and sure then should the couenauntes and promises of god be God promised Abraham a blessyng whiche by his seede all nacions of the worlde shoulde haue Wherin it is to be obserued and marked that scripture sayde not seedes but seede leste we by Dauid Moses or any other myght loke to haue goddes promise but in his wordes noted the only seede and the verye seede of the euerlastyng Abraham whiche is Iesus Christe into whome throughe baptisme and throughe the receyuyng of the spirite we throughe him loke for the same gyftes whiche god hath already gyuen vnto hym The texte This I saye that the lawe whiche began afterwarde beyonde foure hundred and thirtie yeares dothe not disanull the testamente that was confirmed afore of God vnto Christwarde to make the
promise of none effecte For yf the inheritaunce come of the lawe it commeth not nowe of promise But god gaue it vnto Abraham by promyse But further to compare the former example the promise and couenaūt whiche god before the lawe was gyuen made with Abraham whiche promise he woulde haue to be stable the lawe whiche folowed and was gyuē after the same promise and couenaunt coulde not defete nor disanul And yet shoulde it restrayne and disapoynt the promise yf the inheritaunce of goddes blessing promised to Abrahams posteritie were due to suche only as kepe the lawe forasmuche as in the promyse there is no condicion of y◠lawe expressed For howe coulde therin of the lawe be any mencion made synce the lawe was not at that tyme gyuen For in case the lawe had not folowed the promise at all yet woulde god netheles with Abrahams posteritie haue kepte the couenaunt made with Abraham Nowe yf the promise of this blessed state be due by reason of goddes promise and the promise made before the law had no condicion of keping the law ioyned with it for what cause exclude we frō the promise suche as to y◠law are straūgers and not straungers to fayth For yf by the lawe men enioye thenheritaūce then is goddes promise and couenaunt frustrate and broken whiche god without kepyng of the lawe wyll not perfourme Euen lyke as when a man hath agreed with an other to gyue hym his doughter in mariage after that the bargayne is made he go from his worde denying that he will so do vnles the other agayne wyll promise hym his syster wheras at the bargayne makyng he had no syster borne nor at tyme of the couenaunte of mutual mariage no mencion made The promise of god was free and vpon the onlye condicion of fayth confirmed whom who so perfourmeth the same man hath right to the promise The texte Wherfore then serueth the lawe The lawe was added because of trangression vntyll the seede came to whome the promise was made and it was ordayned by angelles in the hande of a mediator But here some wyll saye yf by fayth in goddes promise euery manne must loke for saluacion for what ende and purpose made god the vnprofitable lawe afterwarde No saye not al vnprofitable for albeit it make not a manne vpright and innocent yet restrayneth it oure libertie to syn whyles it with ceremonies kepeth noughtie desyers and appetites within a due measure and compace of ryght reason And had not the vnrulye malice of men so required there had no lawe be gyuen at al and yet was not the same lawe gyuen neyther that all men shoulde therto wholye for euer be bounde but gyuen by god for a tyme shadowyng for the season Christe to come with punishementes fearyng men from synne and with promises prouokyng them to do well for this purpose made and ordayned by aungels at goddes commaundement to endure vntyll that after many eares the only seede shoulde come wherby the god of Abraham promised saluacion to all Abrahams lawfull chyldren In suche sorte was the law made by angels that yet the whole power and gouernaunce of it had Christe in his handes who in suche wyse was a meane and came betwixt Moses lawe and the grace of the gospell that he was the ende of the one and the begynner of the other in suche sorte also a meane betwixte god and man that to th entent he would betwixt both make atonement in hymselfe he comprised bothe natures The texte A mediatour is not a mediatour of one But god is one Is the lawe then agaynste the promyse of God God forbid Now a mediatour that is a meane betwixte must needes be a meane betwixte many For no man is there that with hymselfe is at dissencion Of them that disagreed god the father was one ▪ who with mākynde was at variaunce Wherfore necessarie was it that there shoulde a certayne thyrde parson be whiche in hymselfe contaynyng both natures shoulde bryng bothe at vnitie and concorde with his death fyrste pacifying gods wrath and then with his doctrine alluring all the worlde to the trewe honouryng of god Is the lawe then contrarie to goddes promises no not so Forasmuche as the lawe folowyng the promyse made by god made not the same promise vayne but kepte men in a continual expectacion loking for goddes promises that by so doyng they myght be more apte and readye to receyue the grace to be offered by the gospell Nor is not the lawe abolyshed because it was agaynst goddes promises but because it was conuenient meete that shadowes should gyue place to the truth and the vnfectuall to that whiche was mightie and effectuall The texte For yf there had bene a lawe giuen whiche coulde haue gyuen lyfe then no doubte righteousnes should haue come by the lawe But the scripture concludeth all thinges vnder syn That the promise by the fayth of Iesus Christe shoulde be gyuen vnto them that beleue But before fayth came we were kepte vnder the lawe and were shutte vp vnto the faythe that should afterwarde be declared For yf there had suche a lawe bene gyuen as coulde vnfaynedlye and truly haue giuen lyfe then should the same neuer haue bene abrogate nor shoulde we haue had any nede of the healpe and ayde of the ghospell for asmuche as then by the lawe euery man might haue attayned vnto perfite righteousenes Sufficient had it bene therfore in that case to truste vpon the lawe for all them that were of euerlastyng saluacion desyrouse But nowe leste men vpon boldenes of theyr workes myghte despise the grace of Christe for this purpose was the lawe gyuen declaryng and prescribyng what was to be done and what was to be auoyded that all men shoulde perceyue themself in daunger of syn whyles they shūne not that they by the lawe knewe was euyll being vndoubtedly ouercommen with theyr noughtie desyers and by these meanes knowyng theyr own disease myght more willyngly embrace the remedie to be offered by the grace of the gospell For before the lawe was gyuen menne without correccion fell to syn to whome all that lyked was streyght thought lawfull and in defence of mennes synfull lyfe some thyng had they to laye for theyr excuse But the lawe had them in suche a brake that they coulde not chuse but graunt that they had well deserued punishement for somuche as it could not be denied but that it was good and honeste whiche was by the lawe commaunded After that god therfore by his great wysedom had by suche meanes taken awaye our vayne confidence in our selfes and had sette before oure iyen our synfull lyuyng than declareth and perfourmeth he his promise made to Abraham and that whiche the Iewes only loked for as peculiarlye belongyng to them beyng as they sayed the only chyldren of Abraham generally to belong to all suche as were through fayth becommen Abrahams very chyldren not for theyr deserte of keapyng the lawe but because they
Christe shall profite you nothing at all But this wyse peraduenture ye deceyue your selfe saying we renounce not Christ but because we would be of euerlasting saluacion in more assuraunce we ioyne Christe and the lawe together But I tell you that as Christe would haue this his whole benefite comen to all so woulde he onlye be thanked for all nor in this bounteouse gyfte of his wyll he haue any copartener But because ye shall the better vnderstande how great a ieopardy it is to turne backe to Iewishnes beholde I Paule the Apostell of the Gentiles whome ye well knowe yea and an apostle appointed by Christe hymselfe tell you playnly that yf ye be circumcised Christe shall nothyng at all profite you Yf ye perfitelye beleue that he is able to gyue all men healthe euerlastyng why seeke ye for circumcision I◠ye mistruste and feare leste he be not able then know ye not yet the benefite of Christe wherof suche as mistrust cannot be partakers synce that gyfte is giuen to suche as beleue and truste and not so muche for any desearte of oure workes Either muste ye whollye become Iewes forsake Christ or els christians wholly and forsake Iewyshnes ▪ As for suche as playe with both handes he cannot awaye with nor wyl haue newe wyne poured into olde bottels nor yet olde wyne into newe bottels Nor can he beare with to haue newe clothe sowed or patched to an olde garmente nor olde clothe to be patchedlye sowed into a newe If the bondage of Iewyshenes were easye it neded not peraduenture to be passed vpon yf the rewarde for it were great then should the payne therof in some parte be therby recompensed But nowe besydes that the burden is exceadyng paynful ye shal not only by takyng of it not haue auauntage but also great hurte The texte I testifie agayne to euery man whiche is circumcised that he is bounde to kepe the whole lawe Christ is become but in vayne vnto you as manye of you as are iustified by the lawe are fallen from grace Beware leste with suche standyng in your owne conceytes ye deceyue your selues saying we wyl not to the whole burden of the lawe be bound somewhat wyl we take of the lawe as for example circumcision onlye lest we seme vtterly to refuse it as for sacrificyng of beastes with suche other obseruaunces of the lawe them wyll we not medle with But because ye shall not be deceyued I tell all men playnlye whosoeuer doth circumcise hym selfe whether he be Iewe or Gentile the same man maketh hymselfe bonde to the kepyng of the whole lawe For as throughe baptisme menne wholy belong to Christe so whoso is circumcised byndeth hymselfe to all the law for circumcision is the marke wherby he becommeth a Iew. The vncircumcised Gentiles stande in libertie to gather here and there out of the lawe suche thinges as are nedefull but the circumcised are bounde to the whole lawe Whoso is content to receyue circumcision muste lykewise therwith receyue sacrifices kepyng of the Sabboth feastes of the newe Moone washynges choyse of meates standing fasting dayes with suche other lyke Now wylfully to submit youre selfe to so great a burden is it not a playne poynt of madnes speciallye for no other rewarde but to be vnder a moste paynful and vnprofitable bondage fallyng from Christ y◠only gyuer of libertie and saluacion For yf as I nowe haue ofte tymes tolde you ye looke to purchase perfite iustice by helpe of the law which by a confidence in workes promiseth a certayne perfecciō surely ye are gone and departed ferre from the felowshyp of Christe who woulde haue his gyfte to be free and not gyuen for desertes And then yf ye be once departed from Christes felowshyp the lawe wyll do you no good neither but rather be your confusion For yf there were of the lawe anye vse and profit before the lyght of the gospel as there was al that by the gospel preached and taught is quite gone Yf ye esteme the lawe Christe is abolyshed But if ye receiue Christ then muste the lawe gyue place When I speake of the lawe I vnderstande the groce and carnall parte of Moses lawe whome the Iewes stifly mayntayne by the corporal obseruaunces therof promysing themselues perfite righteousnes thinkyng that the bloud of beastes sprinkled vpon them pourgeth the soule from synne and that washyng in water scoureth out the filthines of soules that cleane or vncleane meat pourgeth or defileth the mynde The texte We looke for hope in the spirite to be iustified through faith For in Iesu Christ neither is circumcision any thyng worthe neither yet vncircūcision but fayth which worketh by loue We contrariwyse embracyng the spirituall parte of the lawe looke not for y◠righteousnes promised by any supersticiouse obseruaunces of corporall ceremonies but by that we throughe the gospel beleue that by Christes death we freelye receyue innocencie of lyfe and full saluacion Nothyng skylleth it whether ye come to Christe circumcised or vncircumcised synce all this mattier standeth not in kepyng of the lawe but in fayth whiche albeit be without the workes of Moses lawe yet is she not idle but secretly worketh a vehement onwardnes to all godlynes not so muche because the lawe so byddeth but for charities sake whiche withoute bydding euen of her owne accorde dothe muche more than is any law with manacing wordes or punishment able to get out Yf ye haue charitie what nede is there to haue the rules of the lawe If ye lacke her what auayleth you the kepyng of the lawe The texte Ye did runne wel who was a let vnto you that ye should not beleue the truthe cōsente vnto noman Euen the counsel whiche came not of hym that calleth you A lytle leauen dothe leauen the whole loumpe of dowe In the course of the gospell ye dyd once runne apace makyng hastye spede euen the very ryght waye towarde the chiefe game of euerlastyng blysse who was he that stayed your course why approue ye not continually that thing wherewith ye were once well pleased Why go ye frō your intended purpose folowing other mennes myndes an other whyle Beware that no mannes authoritie weyghe so muche with you y◠it make you drawe backe from your course apoynted It is a foule shame for you now to fall to shadowes after that ye once gaue credēce to the truthe I taught you nothing but that was commaunded me by god But they y◠labour to persuade you the contrarie lettyng therby the encrease of your fayth and callyng you from youre profession to a Iewyshenes folowe not god as theyr authour who through faythe hath called you into his fauour and not to a Iewyshnes through receyuing of circumcision but folow worldly desyres seekyng for theyr gaynes glorie and maynteynaunce of theyr tyrannie Diligently take hede and beware of theyr persuasions They are but fewe but onles ye auoyde the same fewes companie it is to be feared leste they corrupte the
lawe that interpreteth the lawe contrary to Christes mynde Howbeit we speake not thus as though we condemned the law of Moses The texte ¶ We knowe that the lawe is good yf a man vse it lawfully knowynge this how that the lawe is not geuen vnto a ryghteous man but vnto the vnryghteous and dysobedient to the vngodly and to synners to vnholy and vncleane to murtherers of fathers murtherers of mothers to mansâ—ears to whormongers to them that defyle theÌ„selues which mankynde to menstealers to lyars to periured and yf there be eny other thing that is coÌ„trarye to the holsome doctrine accordynge to the gospel of the glorye of the blessed God whiche gospel is committed vnto me And I thancke Christe Iesus our Lorde with hath made me stronge for he counted me true and put me in offyce where as before I was a blasphemer and a persecuter and a syraunt But I obtayned mercy because I dyd it ignorauntlye thorowe vnbelefe Neuerthelesse the grace of our Lorde was exceadynge aboundaunt with faith and loue whiche is by Christ Iesu We doe bothe knowe and acknowledge that the law is good onles it be vnlawfully vsed And he is an abusour of the lawe that expoundeth it otherwyse than it meaneth it selfe The chiefest purpose of the lawe was to lede vs vnto Christ So that he turneth the lawe whiche is good into his owne destruccioÌ„ that by the lawe draweth folkes awaye from Christ And he that dyscerneth and espieth in what behalfe the law that was geuen but for a tyme must geue place to the gospell and in what parte it oughte to continue in his perpetuall strenght he that vnderstandeth after what sorte to applye the grosse lettre of the lawe vnto the spirituall doctrine of the gospel and he that perceaueth how they whome Christ hath redemed with his bloude from the tyrannye of synne and doe more vpon their owne accorde at the mocion of loue than Moses law appointeth haue no nede of the feare nor admonicion of the lawe eyther to be restrayned from naughtines or stiered to their duetye doyng to him in dede the lawe is good For he vnderstandeth that the lawe belongeth not to him that hathe learned by the gospell not onely to hurte no bodye but also to doe good vnto his enemyes Wherto shoulde an horse nede brydle or spurre that runneth frely and well as he shoulde doe They that are ledde and ordred by the spirite of Christ runne vncompelled and doe more than al the whole law requireth and hauyng once frely atteyned ryghteousnes abhorte from all vnryghteousnes Therfore the lawe that by feare restrayneth from euyll doinges is not geuen in any wyse vnto them that doe wyllynglye and gladly that whiche the lawe requireth althoughe they haue not the wordes of the law For whom thaÌ„ is the lawe ordayned Veraylye vnto them that turne the deafe eare towardes the lawe of nature and beyng without loue readyly enclyned to al myscheafe are guyded by their owne lustes onles they be holden backe with the barre of the lawe And in case the lawe suffre them to synne vnpunished thaÌ„ they returne by and by to their owne dysposicion and become the same openly that they wer inwardelye that is to saye vniuste rebelles wycked and vngodlye dysobedieÌ„t impure kyllers of fathers and mothers horemongers defylers of themselues with mankynde man robbyng theues lyers and periured persons The threatnynges of the lawe were iustlye obiected against the Iewes because they were prone to these myschiefes to restraine their slauyshe vyle natures from these wicked dooinges before rehearsed for feare of punyshement all other maner of naughtines that is againste the excellent lawe of the gospell whiche Moses gaue vs not but the blessed god him selfe delyuered vs by his onely sonne Iesus The Iewes make boaste that their law is glorious the lawe that we haue is muche more glorious They bragge of their autor Moses and wee with a great deale iuster cause boaste of our autor god and Christ They preache the lawe of Moses yâ— restrayneth a certaine sorte of great notable crymes through punyshement and I preache the lawe of the gospell whiche dyspatcheth all lustes at once that are contrarye to true godlynes And who is their autour of preachynge Moses lawe leat them loke to that them selues But in dede I am put in trust to preache this honourable myghtye puyssaunte gospell that nedeth none ayde of the law and it was not coÌ„mitted vnto me by men but by god him selfe not that I thinke me worthye in any condicion to haue so weightye a matter committed vnto me It was not of my deseruynge but of the goodnesse of god vnto whome I rendre thankes for geuing strenght vnto suche a wretched bodye as I am so ferre vnmete for this office to glorifye Iesus Christe our Lorde whose busynes I doe faithfully lyke a faithfull seruaunt and yet I chalenge none other commendacion to my selfe but that lyke as he hathe thought me a faithfull minister to preache the gospell euen so doe I syncerelye and vnfeynedlye laboure in the office that he hathe put me in trust withal without any folowynge of their example that preache Moses lawe to Christes reproche onely seruyng their owne gayne and the glorye of them selues and not of Iesus Christ I confesse that in tymes past I was ledde in the same blyndenes that they are as long as I continued in the zeale of the lawe of the fathers I was a blasphemer against the name of Christ I was so cruell a persecutour that I coulde neuer lynne doynge of vyolence For I persecuted the springing glorie of yâ— gospel not onely with braulinges but also eueÌ„ vnto enprisonynge and murtherynge Yet hitherto I am behynde these men in nothing peraduenture in this case I am to be preferred before them inasmuche as I dyd these thinges by the onely symple stickyng to the lawe throughe errour and ignoraunce inasmuche as I was not yet called to the feloweshyp of the gospell But they haue once professed Christ and yet beyng enemyes of his glorye and to muche desyrous of their owne doe of a malicious obstinacie cloute in the vnprofitable burthen of Moses lawe And for this cause sake seyng I dyd thus onely of ignoraunce God had mercye vpon me wher as they are blynded euery daye more and more The more feruentlye that I fought than for the lawe agaynst Christ the more hartylye do I nowe defende the doctrine of Christ against the affirmours of the law For in stede of that earnest vehement studye of the law whiche is to be put awaye grace hathe succeded haboundauntly And in stedde of the trustyng of the lawe the faithfull trustyng in Christ is commen in place In stede of the malicious hatred of the Iewes charitie towardes all men is entred whiche we haue obteyned bothe by the example and gyfte of Christ The texte ¶ This is a true sayinge and by all meanes worthye to be receaued of vs that Christ Iesus
the doctrine of the true God shall geue theyr eares and myndes to the doctrine of deuylls that in outward she we of feyned godlynes shal speake those thynges that are cleane contrarie to the trueth of the ghospell and shall set out theÌ„ selues in the syght of the simple people in outwarde apperaunce of holynes where as in the syghte of God they haue an vncleane conscience defyled and marked and prynted with many markes of worldely lustes Those maner of men where as they swymme inwardly in malicious rancor hatred couetousnes ambicion and other diseases that are cleane contraryly repugnaunt vnto true godlynes yet for that to the intent they maye with a certayne newfangled wondrefull doctrine bryng them selues in opinion of godlynes they shall after the Essenes example forbydde lauful mariage as though wedlocke being chastlye kepte were not honorable before god and the bedde vndefyled and they shall requyre to be estemed for goddes because they liue single vnmaried being neuertheles infected with innumerable pestilent vices are not so free from fylthye luste as from wyues They shall also goo about to drawe men backe agayne to make difference of meates after the maner of the Iewes as thoughe meate it selfe had some impuritie in it where as God hath ordayned all kyndes of meates to thys ende that we shoulde vse them temperately to the necessarye reliefe of oure bodye and to kepe vp the sttength with all thankinge hym for hys gentilues as many of vs as haue embraced the fayth of yâ— Gospel in stedde of Moses law and hauyng wypped awaye the mystes of Iewyshe supersticions are broughte to the lyghte of the trueth knowynge that whatsoeuer is created of almyghtye God is of it owne nature good yf a man vse it as it oughte to be and to that ende that it was created for There is no kynde of meate to be abhorred or refused that is receyued as Goddes bounteous gyfte with thankes geuing Thys is a Iewyshe maner of sayeng and not a Christian Eate not this meate touche not thys bodye weare not this garment to daye do not this thyng nor that thyng There is no creature impure or vncleane yf the conscience of hym that vseth it be pure and cleane And albeit there were any impuritie in the meate yet with hunnes wherwith the larges of god is praysed before meate and with holy wordes and prayers it shoulde be made holy and pure that before was vncleane Those maner of vayne smokes are blowen vnto the people by suche as occupye Christes busines vnfaythfully yea rather go about their own gayne But see that thou auoyde suche maner of tryfles and teache the brethren those thinges that thou hast learned of me and playe the good and vpryght ministre of Christe disposing entierly and faythfully his doctrine that is ferre dyfferent froÌ„ these mennes prescribed appoyntementes And thus it standeth the in hande to doo so muche the rather bycause thou art called to be a teacher of the ghospel being not yet of full growen age whiche is not wonte easylye to swerue in to newe fangles but thou hast ben brought vp as it were euen from thy youth in the fayth of the ghospell and in good learnyng so as thy contynuaunce ought to make the more practiced strong and thou canst not chose but be lyke thy selfe in that thyng that thou hast hitherto constauntly folowed Therefore see thou teache thys doctrine worthy the ghospell vnto those that thyne are But as for other mennes fables and vayne olde wyues tales which as impertinent to the misteries of the Euaungelicall fayth I myght ryghtly cal lewde tales reiecte them rather applye thy selfe to yâ— exercise of true godlines than to contende in woordes with the moste bablyng and most frowarde kynde of men that is The texte Exercise thy selfe rather vnto godlynes For bodely exercyse profyteth lytell but godlynes is profitable vnto al thynges as a thynge which hath promyses of yâ— lyfe that is now and of the lyfe to come Thys is a sure sayinge and by all meanes worthy to be alowed For therfore we laboure and suffre rebuke because we beleue in yâ— lyuyng God which is the sauiour of all men specially of those that beleue Such thinges commaund and teache Let no man despyse thy youth but be vnto them that beleue an ensample in worde in conuersacyon in loue in spyrit in fayth in purenes True godlynes that is placed inwardly in the mynde can not possiblâ—e be diffyned nor sufficiently preseribed with externe grosse matters For fasting or choise of meates and suche other lyke albeit they seme somtyme to be somewhat profitable for the tyme and place in that they prepare the bodye to the dedes of godlines yet that profitablenes is nether perpetual nor of so weighty auaile if it be compared to the inwarde godlynes of the soule but rather of suche maner of obseruations springeth almoste the poyson of true and tyghte godlynes Fastyng is profitable in place and contrariwyse the same otherwise is pestiferous To some man watchyng is holseme and to some it is deadly and hurtfull Some tyme it is good to passe ouer the Sabboth daye with test from laboure And on the coutrary sorte a thyng maye be wherein it were wickedly done to be ydle whan a mannes neighbours nede requireth the dede of charitie But the godlynes that the ghospell teacheth whiche is grounded vpon a syncere faythe and a true charitie is profitable in euery tyme and in euery parte of a mans life and it declareth in a briefe summe what so euer thing is to be desired either in the lyfe presente or to be hoped for in the lyfe to come â–ª so muche that it is not necessarye for vs to seke for anye succour by anye other meanes The thyng that I saye is true and vndoubted and playne worthy to be receaued of all men We teache out of all peraduentures that we bothe fele it and that it is no fable whiche we speake of Or elles what thyng coulde petswade vs willyngly and gladly to suffer the sorowes of this lyfe to beare with a hartie stomacke punishementes done vnto vs by the wicked enprisonmentes and deathes onles that we hope after the heauenlye succour in this worlde and after this life immortalitie And thys hope we haue fexed not in Moses or any other man that myght fayle our hope but in the lyuyng God whiche can helpe euen theÌ„ that are deade of whoÌ„ saluation procedeth vnto al the vniuersall kynde of men but especyallye vnto suche as haue embraced the faith of the ghospell These thynges commaunde and teache constauntlye and boldelye â–ª so as thou mayest shewe in thy selfe the autoritie of a Byshoppe beynge assured that this doctrine proceded from Christ him selfe There is no cause why thou shouldest be afrayed in that thou art but a yonge man althoughe in a matter of so weightie importauÌ„ce or why thou shouldest geue place to the frowardnes of them that teache contrarye doctrine Let
father of moste famous memory moste valeauntly begonne Certes whan I loke behinde me and call to remembraunce but euen the shorte daies of my tyme how sore we haue bene blynded seduced and hindred from the true waye of Christes doctrine how strongly the wicked delusion of Antichriste according to S. Paules prophecie hath preuailed what sectes of perdicion what deuelishe doctrines what straunge inuencions of corrupte menne what vayne pylgremages what offerynges and lyghtes to stockes and stones what costly deckyng lyckinge censinge and worshipping of ymages what horrible abusing of gods holy sacramentes and good creatures with thousandes moe inconueniences that moste wicked beast of Rome hathe brought specially in to thys youre realme howe shamefully and presumtuously euen after the nature of proude Lucifer he hathe vsurped the Imperiall power therof how horryblye he hathe abused the Maiestie of the kynges your highnesse moste noble progenitours in this your realme of Englande howe cruelly also and vnreuerently he and his hathe dealte with theyr moste Royall personnes yea and howe theâ—ishlye vnder the colour of gods seruyce he hath robbed both them and theyr good herted subiectes of theyr substaunce goodes Thus my moste deare soueraigne whan I remembre this moste lamentable case wherein your graces realme hath bene and considre now againe on the other syde the moste pleasaunt shape and bewtifull face of the same as conceâ—nynge the deare knowlege of god in your Maiesties most gracious proceadinges moste like vnto the prosperous raigne of the blessed kinge Iosias I fynde myselfe most dette bound and so doe all other youre graces trewe subiectes esteme them selues without doubte not onely with all thankefulnesse moste humbly to embrace suche inestymable kyndnesse of God but also to sprede the same abrode and that in suche a godly and quyet sorte as maye serue moste to the sainctifiyng and halowing of hys holy name to the furtheraunce of hys kingdome to the encoraging of other men to increase in the knowlage of his good pleasure and will and gladly to obeye the same Considering then that your Maiestie is in the saide most godlie worke of the Lordes Tabernacle all ready youre worthy counsaillours officers seruauntes and other your heauenly endewed subiectes bothe of the clargie of the laitie bringing to the same some gold some siluer some brasse sum other presentes c. according to the measure of such giftes as Almightie god hath richely reposed in them youre trew and faithfull subiectes the Translatours and Printer of this right fruteful volume coÌ„teining the Paraphrasis of the famous Clarke Erasmus vpon the Epistles of the holy Apostles moste humblye offre vnto your highnesse their trewe and faithfull diligence herein and that with such chereful hertes glad and good willes as they trust youre Royall Maiestie after the ensample of noble Moses will bothe blesse and graciously accepte According as your pryncely benignitie can not but fauoure those that desyre none other wyse to spende theyr time saue onely as may be moste to the glory of god and to the discharge of the duties of the vnfayned loue and obedience that they within hys feare do owe to your grace The comfortable remembraunce of the whiche moste vertuous disposicion in your Royall Maiestie hathe greatly encoraged me as I was desyred moste humblye to wryte thys litle epystle vnto the same and not so muche to be afrayed thus to doe at the respecte of myne owne greate vnworthynesse as I was moued therto thorowe the most plentifull grace of almightie god and incomparable clemencye whiche is so notablye placed in your highnesse For all we your graces trewe faythfull and louynge subiectes that beholde and se how lyke ye are vnto the auncient Kynges and Princes as Moses Iosua Dauid Iosaphat Ezechias Iosias and such other in the moste rightfull and wholesome administracion of your highe Imperiall office can not but as to oure greate comforte we finde it all ready euen so still to loke for like prosperous successe of welth felicitie with increase and contynuaunce Whiche in dede muste nedes ensue and folowe amongst vs yf thorowe the wicked perswasyon of Sathan and corrupte examples of the world we our selues increase not in vnthankfulnesse As for your moste Royall Maiestie like as it is called of God to thys supreme office of gouernyng his people and enclyned by the moste blessed mocion of his holy spirite still to excute the same in al gracious wise Euen so proceading therin your highnesse may be assured to haue the same most gracious defence from god with like prosperous increase of his moste excellent giftes that the sayd noble kinges were partakers of The eternall euerliuing god possessor of heauen and erthe strengthen and establish your highnesse in suche sorte as maye be moste to the glory of his holy name to the increase of his kyngdome to the cherefull perfourmynge of hys wyll to the honour and quietnesse of your Maiestie and fynallye to the comforte and welthe of all youre louynge subiectes Your Maiesties most humble and faithfull subiecte Myles Couerdall Amen ⧠A prologe vpon the Epistle of Sainct Paule to the Romaynes FOr as much as thys epistle is the principall and moste excellente parte of the newe testament and moste pure Euangelion that is to saye glad tydinges and that we call Gospell and also a light and a waye in vnto the whole scripture I thinke it mete that euery Christen man not only know it by rote and without the boke but also exercyse hym selfe therein euermore continually as with the dayly breade of the soule No man verely can rede it to ofte or studye it to well for the more it is studyed the easier it is the more it is shewed the pleasanter it is and the more groundely it is serched the precyouser thynges are founde in it so greate treasure of spirituall thynges lyeth hyd therin I will therfore bestowe my laboure and diligence thorow this lytel preface or Prologue to prepare a waye in there vnto so farforth as God shal geue me grace that it maye be the better vnderstande of euery man For it hathe bene hetherto euyll darckened with gloses and wonderfull dreames of Sophisters that no man coulde spie out the entent and meaning of it Which neuerthelesse yet of it selfe is a bryght lyght and sufficient to geue light vnto all the scripture Fyrst we muste marke diligentlie the maner of speaking of the Apostle and aboue all thing know what Paul meaneth by these wordes the Law Syn Grace Faith Righteousnes Flesh sprite such like or els rede thou it neuer so ofte thou shalt but lose thy labour This word Law may not be vnderstand here after the coÌ„mune maner to vse Paules terme after the maner of men or after mans waies that thou wouldest say the law here in this place wer nothing but learning which teacheth what ought to be done what ought not to be done as it goeth with mans lawe where the law is fulfilled with
a goo or there vpon To fulfill the lawe to do the workes therof and what soeuer the lawe commaundeth with loue lust and inwarde affeccion and delectacion and to lyue godly and wel frely wyllingly and without compulsyon of the lawe euen as though there were no lawe at all Such lust and free libertie to the lawe cometh onlye by the workynge of the spirite in the herte as he saieth in the fyrst Chapter Nowe is the spirite none other wise geuen then by faithe onely in that we beleue the promises of God without wauering how that God is true and wyll fulfyll all his good promyses towarde vs for Christes bloudes sake as it is playne in the .i. Chapter I am not ashamed sayeth Paul of Christes gladde tydynges for it is the power of God vnto saluacion to as many as beleue For attonce and together euen as we beleue the glad tydynges preached to vs the holy goste entreth into our hertes and lowseth the bondes of the deuyl whiche before possessed oâ—â—e hertes in captiuitie helde them that we coulde haue no lust to the will of God in the lawe And as the spirite commeth by fayth only euen so faythe commeth by hearygne the worde or glad tydynges of God when Christe is preached how that he is Gods sonne and man also dead and risen again for our sakes as he saieth in the iii.iiii and .x. Chapters All our iustifying then commeth of fayth and fayth and the spirite come of God and not of vs. When we saye faythe bringeth the spirite it is not to bee vnderstande that faith deserueth the spirite or that the spirite is not present in vs before fayth For the spirite is euer in vs and faythe is the gyfte and workyng of the spirite But thorow preaching the spirite beginneth to worke in vs. And as by preachinge the lawe he worketh the feare of God so by preachynge the glad tydinges he worketh faythe And nowe when we beleue and are come vnder the couenaunt of God theÌ„ are we sure of the spirite by the promyse of God and then the spirite accompaineth fayth inseperablie and we begynne to fele his workinge And so faythe certifyeth vs of the spirite and also bringeth the spirite with her vnto the workynge of all other gyftes of grace and to the working oure of the rest of oure saluacion vntill we haue all to gether ouercome synne death hell and Satan and are come vnto the euerlastynge lyfe of glory And for thys cause saye we faythe bryngeth the spirite Hereof commeth it that faythe onely iustifieth maketh righteous and fulfilleth the law for it bryngeth the spirite thorow Christes deseruynges the spirite bryngeth luste looceth the hert maketh him free setteth him at libertie and geueth him strength to worke the dedes of the lawe with loue euen as the lawe requireth Then at the last out of the same faythe so workynge in the herte springe all good workes by their owne accorde That meaneth he in the thyrde Chapter for after he hath cast awaye the workes of the lawe so that he soundeth as though he woulde breake and disanull the lawe thorow faythe he aunswereth to that myght be layde agaynste saying we destroy not the lawe thorow faythe but mayntyene further or stablyshe the lawe thorow faythe That is to saye we fulfyll the lawe thorow faythe Synne in the scripture is not called that outwarde worke onely committed by the body but all the whole busynes and what soeuer accompanieth moueth or stereth vnto the outwarde dede and that whence the workes springe as vnbelefe pronenes and redines vnto the dede in the ground of the herte with all the powers affeccions and appetytes wherwith we can but synne So that we saye that a man then sumeth when he is caried awaye hedlonge into synne all to gether as muche as he is of that poyson inclynacion and corrupte nature wherin he was conceyued and borne For there is none outwarde synne committed excepte a manne be caryed awaye all together with lyfe soule herte bodye luste and mynde therunto The scripture loketh singularly vnto the herte and vnto the rote and originall fountayne of all synne whiche is vnbelefe in the botome of the herte For as faythe onely iustifieth and bryngeth the spirite and luste vnto the outwarde good workes euen so vnbelefe only damneth and kepeth out the spirite prouoketh the fleshe and stereth vp luste vnto the euyll outwarde workes as happened to Adam and Eua in Paradise Genesis .iii. For this cause Christ calleth synne vnbelefe and that notably in the .xvi. Chapter of sainct Iohn The spirite sayeth he shall rebuke the worlde of synne because they beleue not in me And Iohn .viii. he sayeth I am the lyght of the world And therfore in the .xii. of Iohn he byddeth them while they haue light to beleue in the light that ye may be the chyldren of light for he that walketh in darkenes woteth not whither he goeth Nowe as Christ is the light so is the ignoraunce of Christ that darkenes wherof he speaketh in whiche he that walketh woteth not whither he goeth that is he knoweth not howe to worke a good worke in the syght of god or what a good worke is And therefore in the .ix. he sayeth as longe as I am in the worlde I am the lyght of the worlde but there cometh nyght when no manne can worke which nyght is but the ignoraunce of Christ in which no man can se to do any worke that pleaseth God And Paul exhorteth Ephesi .iiii. that they walke not as other hethen whiche are straungers from the lyfe of god thorow the ignoraunce that is in them And agayne in the same Chapter Put of saieth he the olde man whiche is corrupt thorowe the lustes of erroure that is to saye ignoraunce And Rom .xiii. Let vs caste away the dedes of darckenes that is to say of ignoraunce vnbeleue And i. Pet .i. Fassion not your selues vnto youre olde lustes of ignoraunce And .i. Iohn .ii. He yâ— loueth his brother dwelleth in light he that hateth his brother walketh in darckenes and woteth not whither he goeth for darcknes hathe blynded his eyes By lyght he meaneth the knowledge of Christ and by darckenes the ignoraunce of Christe For it is impossyble that he that knoweth Christe truly shoulde hate his brother Furthermore to perceaue this thing more clearly thou shalt vnderstande that it is impossible to sinne any synne at all excepte a man breake the first commaundemente before Nowe is the first commaundement deuyded into two verses Thy Lorde God is one God and thou shalt loue thy Lorde God with al thine heart with al thy soule with al thy power with al thy might And the whole cause why I synne against any inferiour precepte is that this loue is not in mine hearte for wer this loue wrytten in my heart and were full and perfecte in my soule it would kepe mine heart from consentinge vnto any synne And the whole and onely cause why
thys loue is not wrytten in our heartes is that we beleue not the fyrste parte that our Lorde God is one God For wist I what these wordes one Lorde and one God meaneth that is to saye yf I vnderstode that he made all and ruleth all and that what soeuer is done to me whether it bee good or bad is yet his will and that he onely is the Lorde that ruleth and doeth it and wist thereto what this worde myne meaneth that is to saye yf myne heart beleued and felte the infinite benefytes and kyndenes of God to me warde and vnderstode and ernestly beleued the manyfolde couenauntes of mercy wherwith God hathe bounde him selfe to be mine wholy and all together with all his power loue mercye and might then shoulde I loue him with all myne heart soule power and myght and of that loue euer kepe his commaundementes So se ye now that as faythe is the mother of al goodnes and of al good workes so is vnbelefe the grounde and rote of all euyll and all euyll workes Finally yf any man that hath forsaken sinne and is conuerted to put hys trust in Christe and to kepe the lawe of god doth fall at a time the cause is that the fleshe thorowe negligence hathe choked the spirite and oppressed her and taken from her the foode of her strength whiche fode is her meditacion in God and in his wonderfull dedes and in the manyfolde couenauÌ„tes of his mercye Wherfore then before all good workes as good frutes there muste nedes be faythe in the heart whence they springe And before al bad dedes as bad frutes there muste be vnbelefe in the hearte as in the roâ—e fountayne pith and strength of all synne Which vnbelefe and ignoraunce is called the head of the serpent and of the olde dragon which the womans seed Christ must treade vnder fote as it was promysed vnto Adam Grace and gyft haue this difference Grace properly is Goddes fauoure beneuolence or kinde mind which of his owne selfe without desecuyng of vs he beareth to vs wherby he was moued and enclined to geue Christ vnto vs with all his other gyftes of grace Gyfte is the holy goost his working whome he powreth in to the heartes of them on whome he hath mercy and whome he fauoureth Though the gyftes of the spirite encrease in vs daylye and haue not yet their full perfeccion yea and though there remayne in vs yet euyil lustes and synne whiche fight against the spirite as he sayeth here in the .vii. Chapter and in the .v. to the Galathians and as it was spoken before in the .iii. Chapter of Gene. of the debate betwene the womans seed and the sede of the serpent yet neuerthelesse Gods fauoure is so great and â—o strong ouer vs for Christes sake that we are counted for full whole and perfecte before God For Goddes fauour towardes vs deuydeth not her selfe encreasinge a lytell and a lytell as do the gyftes but receaueth vs whole and al together in full loue for Christes sake our intercessor and mediatour and because that the gyftes of the spirite and the batayle betwene the spirite and euyll lustes are begonne in vs al ready Of this now vnderstandest thou the .vii. Chapter where Paul accuseth him selfe as a synner and yet in the .viii. Chapter sayeth there is no damnacioÌ„ to them that are in Christ and that because of the spirite and because the giftes of the spirite are begonne in vs. Sinners we are because the fleshe is not full kylled and mortified Neuerthelesse in as muche as we beleue in Christ and haue the earnest and beginning of the spirite and woulde fayne be perfecte God is so louinge and fauourable vnto vs that he will not loke on suche synne nether will counte it as sinne but will deale with vs according to oure belefe in Christ and according to his promyses which he hath sworne to vs vntyll the synne be full slaine and mortified by deathe Faythe is not mans opynyon and dreame as some ymagin and fayne when they heare the storie of the gospell Which when they se that there folow no good workes nor mendement of liuing though they heare yet can bable many thinges of fayth then they fall from the right waye and saye fayth only iustifyeth not a manne must haue good workes also yf he will be righteous and safe The cause is when they heare the Gospell or glad tydinges they fayne of theyr owne strength certayne ymagynacyons and thoughtes in theyr hertes saying I haue hearde the Gospell I remembre the storie â—o I beleue And that they counte righte faythe which neuerthelesse as it is but mans ymaginacion and faininge euen so profiteth it not nether folow there any good workes or mendement of liuyng But right fayth is a thinge wroughte by the holy gooste in vs whiche chaungeth vs turneth vs in to a newe nature and begetteth vs a newe in God and maketh vs the sonnes of God as thou redest in the fyrst of Iohn and killeth the olde Adam and maketh vs altogether newe in the hearte mynde will lust and in al oure affeccions and powers of the soule the holy gost euer accompanying her and rulinge the hearte Faith is a liuely thing mightie in working valiaunt and stronge euer doing euer frutefull so that it is vnpossible that he whiche is endued therewith shoulde not worke alwayes good workes without ceasing He axeth not whether good workes are to be done or not but hathe done them all redy yeâ— mencion be made of them and is all waye doinge for suche is his nature nowe quicke faithe in his herte and liuely mouinge of the spirite driue him and stere him therevnto Whosoeuer doeth not good workes is an vnbeleuynge person and faythlesse and loketh round about gropinge after fayth and good workes wotteh not what fayth or good workes meane though he babil neuer so many thinges of fayth and good workes Faithe is then a liuely and stedfast truste in the fauoure of God wherewith we committe oure selues all together vnto God and that truste is so surely grounded and stycketh so faste in our heartes that a manne woulde not once doute of it though he shoulde dye a thousande tymes therfore And suche trust wrought by the hooly goost throughe faith maketh a man glad lusty cherefull and true herted vnto God and to all creatures By the meanes whereof willingly and without compulcion he is glad and redy to do good to euery man to do seruice to euery man to suffer all thinges that God may be loued and praysed which hathe geuen him suche grace so that it is impossible to separat good workes from faithe euen as it is impossible to seperate heere and burninge from fyre Therfore take hede to thy selfe and beware of thine owne fantasies and ymaginacions whiche to iudge of faith and good workes will sâ—me wyse when in dede they are starke blinde and of al thinges most folysshe Praye God that he wyll witesafe to
worke faith in thyne herte for else shalt thou remaine euermore faithlesse fayne thou ymagin thou enforce thou wrastle with thy selfe and do what thou wilt or canst Righteousnes is euen suche fayth and is called Goddes righteousnes or righteousnes that is of valoure before God For it is Goddes gyfte and it altereth a man and chaungeth him to a newe spirituall nature and maketh him fre and liberall to paye euery manne his duetie For thorow faith is a manne purged of his sinnes and obteineth luste vnto the lawe of God wherby he geueth God his honour and paieth him that he oweth him and vnto men he doeth seruice willingly wherwith soeuer he can and payeth euery man his dutie Such righteousnes can nature fre will and our owne strength neuer bring to passe For as no maÌ„ can geue him selfe fayth so can he not take away vnbelefe howe then can he take awaye any thyng at all Wherfore all is false ypocrisy syn what soeuer is done without faith or in vnbelefe as it is euident in the xiiiâ— Chap. vnto yâ— Romains though it appere neuer so glorious or beautifull outwardes Flesh spirite mayst thou not here vnderstand as though flesh were only that which pertaineth vnto vnchastitie the spirite that whiche inwardly pertaineth to the hearte but Paul calleth flesh here as Christ doth Iohn .iii. Al that is borne of flesh the is to were the whole man with life soule body witte wil reason whatsoeuer he is or doth within without because that these al and all that is in man study after the worlde and the fleshe Call fleshe therfore whatsoeuer as longe as we are without the spirite of God we thinke or speake of God of fayth of good workes and of spirituall matters Call fleshe also all workes whiche are done withoute grace and without the workynge of the spirite howsoeuer good holy and spirituall they seme to bee as thou mayest proue by the .v. Chap. vnto the Galathians wher Paul numbreth worshipping of ydols witchecrafte enuy and hate amonge the dedes of the fleshe and by the .viii. vnto the Romaynes where he sayeth that the lawe by the reason of the fleshe is weake Whiche is not vnderstande of vnchastitie onely but of all sinnes and moste specially of vnbelefe whiche is a vice moste spirituall and ground of all sinnes And as thou callest him which is not renewed with the spirite and borne againe in Christ flesh and all his dedes euen the very mocions of his heart and minde his learning doctrine contemplacion of hie thinges his preachinge teaching and study in the scripture bildinge of churches foundinge of abbeys geuyng of almes masse mattence whatsoeuer he doth though it seme spirituall after the lawes of God So contrary wyse call him spirituall which is renewed in Christ and al his dedes which springe of faith seme they neuer so grosse as the washynge of the disciples fete done by Christ and Peters fishing after the resurreccion yea and all the dedes of matrimony are pure spirituall yf they proceade of fayth and whatsoeuer is done with iÌ„ the lawes of God though it be wrought by the body as the very wiping of shoes such lyke how soeuer grosse they appeare outward Without suche vnderstandyng of these wordes canste thou neuer vnderstande this epistell of Paul nether any other place in the holy scripture Take hede therfore for whosoeuer vnderstandeth these wordes otherwise the same vnderstandeth not Paul whatsoeuer he bee Nowe will we prepare oure selues vnto the epistle For as muche as it becometh the preacher of Christes glad tydynges fyrst thorowe openinge of the lawe to rebuke all thinges and to proue all thinges synne that procede not of the spirite and of fayth in Christ and to proue all men sinners and children of wrath by inheritaunce and how that to synne is theyr nature and that by nature they cannot otherwise do then to synne and therwith to abate the pryde of man and to brynge hym vnto the knowledge of him selfe and of his miserye and wretchednes that he might desyre helpe Euen so doeth saynct Paul and beginneth in the fyrst Chapter to rebuke vnbelefe and grosse synnes whiche all men se as ydolatrye and as the grosse synnes of the hethen were and as the synnes nowe are of all them whiche liue in ignorance without fayth and without the fauoure of God and sayeth The wrathe of God of heauen appereth thorow the Gospell vpon all men for their vngodlynes and vnholye liuynge For though it be knowen and dayly vnderstande by the creatures that there is but one God yet is nature of her selfe without the spirite grace so corrupt so poisoned that men nether can thanke him nether worshippe him nether geue him his due honour but blinde them selues fall without ceasing into worse case euen vntyll they come vnto worshyppyng of ymages and workyng of shamefull synnes which are abominable and agaynst nature and moreouer suffre the same vnrebuked in other hauing delectacion and pleasure therin In the .ii. Chapter he proceadeth further and rebuketh all those holye people also whiche without luste and loue to the lawe lyue well outwardly in the face of the worlde and condemne other gladly as the nature of al ypocrites is to thinke them selues pure in respecte of open sinners and yet hate the lawe inwardly and are full of couetousnes and enuye and of all vnclennes Mat .xxiij. These are they whiche despise the goodnes of God and according to the hardenes of theyr heartes heape together for them selues the wrathe of God Furthermore saynct Paul as a true expounder of the lawe suffreth no man to be without sinne but declareth that al they are vnder synne whiche of fre wil and of nature will liue well and suffreth them not â—o be better then the open synners yea he calleth them harde herted and suche as cannot repente In the .iii. Chapter he mingleth both together both the Iewes and the gentiles and sayth that the one is as the other both sinners no difference betwene them saue in this onelye that the Iewes had the worde of God committed vnto them And though many of them beleued not theron yet is goddes trueth and promise thereby nether hurte nor minished and he taketh in hys waye and allegeth the sayinge of the L. Psal that God myght abyde true in hys woordes and ouercome when he is iudged After that he returneth to hys purpose agayne and proueth by the scripture that all men without difference or excepcion are synners and that by the workes of the lawe no man is iustified but that the lawe was geuen to vtter and to declare synne onely Then he beginneth and sheweth the righte waye vnto rightewesnes by what meanes men must be made righteous and safe and sayeth They are all synners and without prayse before God and muste without their own deseruinges be made righteous thorow faith in Christ whiche hathe deserued suche ryghteousnes for vs and is become vnto
vs Goddes mercy stole for the remission of synnes that are paste therby prouing that Christes righteousnes which commeth on vs thorowe fayth helpeth vs onely Whiche righteousnes sayeth he is now declared thorow the gospell and was testified of before by the lawe and the Prophetes Furthermore sayeth he the lawe is holpe and furdered thorow faithe though that the workes therof with al theyr boste are brought to nought and proued not to iustifye In the .iiii. Chapter after that now by the .iii. fyrste Chapters the sinnes are opened and the waye of faythe vnto rigteousnes layde he beginneth to aunswere vnto certayne obieccions and cauillacions And fyrste he putteth forthe those blynde reasons whiche commonlye they that wil be iustifyed by their owne woorkes are wont to make when they heare that faythe onelye without woorkes iustifyeth sayinge shall menne do no good woorkes yea and yf faythe onelye iustyfye what nedeth a manne to studye for to do good workes He putteth forthe therfore Abraham for an ensample sayinge What dyd Abraham with hys woorkes was al in vaine came hys workes to no profyte And so coÌ„cludeth that Abraham without before all workes was iustified and made ryghteous In so muche that before the worke of circumcysion he was praysed of the scripture and called ryghteous by his fayth onely Genelis .xv. So that he dyd not the worke of circumcision for to be holpe therby vnto ryghteousnes which yet God coÌ„maunded him to do and was a good worke of obedience So in lyke wyse no doute none other workes help any thing at all vnto a mans iustifyinge but as Abrahams circumcysion was an outewarde signe whereby he declared his righteousnes which he had by faith and his obedience and redynes vnto the wyll of God euen so are all other good workes outwarde signes and outewarde frutes of fayth and of the spirit which iustifye not a man but that a man is iustifyed alredy before God inwardly in the herte thorowe faythe and thorowe the spirite purchased by Chrstes bloud Herewith nowe stablysheth Sayncte Paul his doctryne of fayth afore rehearsed in the .iij. Chapters and bringeth also testimony of Dauid in the xiij Psalme whiche calleth a manne blessed not of workes but in that hys synne is not reckened and in that faythe is imputed for ryghteousnes though he abyde not afterwarde without good workes when he is once iustifyed For we are iustifyed and receaue the spirite for to do good workes nether were it otherwyse possible to do good workes except we had fyrste the spirite For how is it possible to do any thynge well in the sight of God while we are yet in captiuitie and bondage vnder the deuyll and the deuyll possesseth vs all together and holdeth our hertes so that we cannot ones consent vnto the wil of God No man therfore can preuent the spirite in doing good but the spirite must fyrste come and wake hym out of hys slepe and with the thunder of the lawe feare him and shewe him hys miserable estate and wretchednes and make him abhorre and hate him selfe and to desyre helpe and then comforte hym againe with the pleasant rayne of the Gospell that is to saye with the swete promyses of God in Christe and stiere vp faithe in hym to beleue the promises Then when he beleueth the promises as God was mercifull to promyse so is he true to fulfyll them and will geue hym the spirite and strength bothe to loue the will of God and to worke thereafter So se we that God onelye whiche according to the scripture worketh all in all thinges worketh a mans iustifyinge saluacion and healthe yea and powreth faithe and belefe lust to loue goddes will and strength to fulfill the same into vs euen as water is powred into a vessell and that of his good will and purpose and not of our deseruinges and merites Goddes mercy in promisinge and trueth in fulfilling his promises saueth vs and not we our selues And therfore is al laude praise and glory to bee geuen vnto God for hys mercy and trueth and not vnto vs for oure merites and deseruinges After that he stretcheth hys ensample out agaynste all other good workes of the lawe and concludeth that the Iewes cannot be Abrahams heyres because of bloude and kynred onely much lesse by the workes of the law but must inheryt Abrahams fayth if they wil be the right heires of AbrahaÌ„ for as much as AbrahaÌ„ before the law both of Moses and also of circumcisioÌ„ was thorow faith made righteous called the father of all them that beleue not of them that worke Moreouer the law causeth wrathe in as much as no man can fulfil it with loue and usie And as longe as suche grudgynge hate and indignacyon agaynst the lawe remayneth in the herte and is not taken awaye by the spirite that commeth by fayth so longe no doute the workes of the lawe declare euidently that the wrath of God is vpon vs and not fauoure Wherfore faythe onely receyueth the grace promysed vnto Abraham And these ensamples were not written for Abrahams sake onely sayeth he but for ouâ—es also to whom yf we beleue faythe shal be rekened lykewyse for righteousnes as he sayth in the ende of the Chapter In the .v. Chapter he commendeth the frutes and workes of faythe as are peace reioysing in the conscience inwarde loue to God and man moreouer boldnes trust confydence and a strong and a lusty mynde and stedfast hope in tribulacion and sufferynge For all suche folowe where the ryghte fayth is for the aboundaunte graces sake and gyftes of the spirite whiche God hathe geuen vs in Iesu Christe in that he gaue him to dye for vs yet his enemyes Nowe haue we then that faythe only before al workes iustifyeth and that it foloweth not yet therfore that a man shoulde do no good workes but that the righte shapen workes abyde not behynde but accompanye faythe euen as bryghtnes doth the sunne and are called of Paul the frutes of the spirite where the spirite is there it is alwaies somer and there are alwaies good frutes that is to say good workes This is Pauls order that good workes springe of the spirite the spirit commeth by faith and fayth commeth by hearing the worde of God when the glad tydinges and promises which God hath made to vs iÌ„ Christ are preached truly and receaued in the grounde of the hearte without wauering or doutynge after that the law hath passed vpoÌ„ vs hath damned oure consciences where the word of God is preached purely and receaued in the hert there is faith and the spirite of God and there are also good workes of necessitie when soeuer occasion is geuen where goddes worde is not purely preached but mens dreames tradicions ymaginacions inuencions ceremonies and supersticion there is no faythe and consequentlye no spirite that commeth of God And where Goddes spirite is not there can be no good workes euen as where an apple tre is not there can
is the lawe death to him torment and martyrdome Not that the law is euill but because that the euyll nature cannot suffre that which is good cannot abyde that the law should require of him any good thinge Lyke as a sicke man cannot suffre that a man should desire of him to run to lepe and to do other dedes of an whole manne For whiche cause S. Paul concludeth that where the lawe is vnderstande and perceaued of the beste wise there it doeth no more but vtter synne and bring vs vnto the knowledge of our selues and thereby kyll vs and make vs bonde vnto eternall damnacion and detters of the euerlasting wrathe of god euen as he wel fealeth and vnderstandeth whose conscience is truely touched of the lawe In such daunger were we yer the law came that we knewe not what synne ment nether yet knewe we the wrathe of God vpon synners tyll the lawe had vttered it So seest thou that a man must haue some other thing yea and a greater and a more myghty thinge then the lawe to make hym ryghteous and safe They that vnderstande not the lawe on this wise are blinde and go to worke presumptuously supposyng to satisfie the lawe with workes For they knowe not that the lawe requireth a fre a willinge a lusty and a louynge hearte Therfore they see not Moses ryght in the face the vayle hangeth betwene and hydeth hys face so that they cannot beholde the glorye of hys countenaunce how that the lawe is spirituall requyreth the hearte I may of myne owne strength refraine that I do mine enemy no hurte but to loue hiÌ„ with al mine heart and to put awaye wrathe cleane out of my mynde can I not of myne owne strength I maye refuse money of myne owne strength but to put awaye loue vnto riches out of myne hearte can I not do of mine own strength To abstayne from adultery as concerning the outward dede can I do of myne owne strength but not to desyre in mine hearte is as vnpossible vnto me as is to chose whether I will honger or thurst and yet so the lawe requyreth Wherfore of a mans owne strength is the lawe neuer fulfilled we muste haue thereunto goddes fauoure and hys spyryte purchased by Christes bloude Neuerthelesse when I saye a man maye do many thynges outwardly clene againste his hearte we muste vnderstande that man is but dryuen of diuers appetites and the greatest appetite ouercommeth the lesse and carieth the man awaye violently with her As when I desire vengeaunce and feare also the inconuenience that is lyke to folowe yf feare be greater I absteyne yf the appetite that desireth vengeaunce be greater I cannot but prosecute the dede as we se by experience in many murtherers and theues which though they bee brought into neuer so great perill of death yet after they haue escaped do euen the same againe And commen wemen prosecute their lustes because fear and shame are awaye when other whiche haue the same appetites in theyr heartes abstayne at the lestewaye outwardly or worke secretly being ouercome of feare and of shame and so lykewyse is it of al other appetites Furthermore he declareth how the spirite and the flesh fight together in one manne and maketh an ensample of him selfe that we myght lerne to knowe that worke aright I meane to kyll synne in oure selues He calleth both the spirite and also the flesh a lawe because that lyke as the nature of Goddes lawe is to dryue to compell and to craue euen so the fleshe dryueth compelleth craueth and rageth agaynste the spirite and will haue her lustes satisfied On the other syde dryueth the spirite cryeth and fighteth agaynste the fleshe and wyl haue his luste satisfied And this strife duâ—eth in vs as longe as we lyue in some more and in some lesse as the spirite or the fleshe is stronger and the very man his owne selfe is both spirite and the flesh which fyghteth with his owne selfe vntyll synne bee vtterly slaine and we all together spirituall In the .viij. Chapter he comforteth such fighters that they dispaire not because of suche flesh either thinke yâ— they are lesse in fauour with God And he sheweth how that the synne remaining in vs hurteth not for there is no daunger to them that are in Christe whiche walke not after the fleshe but fyght agaynste it And he expoundeth more largely what the nature of the flesh and of the spirite is and how the spirite cometh by Christe which spirite maketh vs spyrituall tameth subdueth and mortifieth the fleshe and certyfieth vs that we are neuerthelesse the sonnes of God and also beloued though that synne rage neuer so moche in vs so long as we folowe the spirite and fyght against synne to kyll and mortifye it And because nothynge is so good to the mortifiynge of the fleshe as the crosse and tribulacion he comforteth vs in our passions and affliccions by the assistens of the spirite which maketh intercession to God for vs myghtely with gronynges that passe mans vtteraunce so that mans speche cannot comprehende them and with the mourning also of the creatures with vs of greate desire that they haue that we were looced from synne and corrupcion of the fleshe So se we that these thre chapters the vj.vii.viij do none other thing so muche as to dryue vs vnto the right worke of faithe which is to kil the olde man and mortify the fleshe In the ix.x and .xi. Chapter he treateth of Goddes predestinacion whence it springeth all together whether we shall beleue or not beleue be looced from synne or not bee looced By whiche predestinacion oure iustifying and saluacion are clene taken out of oure handes and put in the handes of God only which thinge is moste necessary of al. For we are so weake and so vncertaine that if it stode in vs there would of a truth no manne be saued the deuyll no doute would deceaue vs. But now is God sure that his predestinacion cannot deceaue him nether can any man withstande or let him and therefore haue we hope and trust agaynst synne But here must a marke be set vnto those vnquyet busye and hie clyming spirites howe farre they shall go whiche fyrste of al bringe hither their hye reasons and pregnant wyttes and begyn fyrst from an hye to serch the botomlesse secretes of Goddes predestinacion whether they bee predestinate or not These muste nedes ether caste them selues doune headlong into desperacion or else coÌ„mit them selues to fre chaunce carelesse But folow thou the order of this epistle and noosell thy selfe with Christe and lerne to vnderstande what the lawe and the gospell meane and the office of both two that thou mayest in the one knowe thy selfe and how that thou hast of thy selfe no strength but to sinne and in the other the grace of Christ And then se thou fight agaynste sinne and the fleshe as the .vii. fyrst Chapters teache the. After that when thou art come to the .viij.
Chapter and arte vnder the crosse and suffring of tribulacion the necessitie of predestinacion will waxe swete and thou shalt well fele how preciouse a thinge it is For except thou haue borne the crosse of aduersitie and temptacion and haste felte thy selfe brought vnto the very brymme of desperacion yea vnto hell gates thou canst neuer medle with the sentence of predestinacion without thine owne harme and without secret wrathe and grudging inwardly agaynst God for otherwise it shal not be possible for the to thinke that God is righteous and iuste Therfore muste Adam be well mortifyed and the fleshely witte brought vtterly to nought yer that thou mayest awaye with this thinge and drynke so stronge wyne Take hede therfore vnto thy selfe that thou drinke not wyne whyle thou art yet but a suklinge For euery learnynge hath her tyme measure and age and in Christ is there a certayne chyldehod in which a man must be content with mylke for a season vntil he waxe stronge and growe vp vnto a perfecte manne in Christ and be able to eate of more strong meate In the .xii. Chap. he geueth exhortacion For this maner obserueth Paul in all his epistles fyrst he teacheth Christ and the faythe then exhorteth he to good workes and vnto contynuall mortifyinge of the fleshe So here teacheth he good workes in dede and the true seruynge of God and maketh al meÌ„ Priestes to offre vp not money and beastes as the maner was in the tyme of the lawe but their owne bodyes with kyllynge and mortifyinge of the lustes of the flesh After that he describeth the out warde conuersacion of Christen men how they ought to behaue them selues in spirituall thinges how to teache preach rule in the congregacion of Christ to serue one another to suffre all thinges pacientlye and to commyt the wrâ—ke and vengeaunce to God in conclusyoÌ„ how a Christen man ought to behaue him selfe vnto al men to frende to foo or what soeuer he be These are the right workes of a Christen man whiche springe out of faithe For faythe kepeth not holy daye nether suffereth anye man to be ydâ—e whersoeuer she dwelleth In the .xiii. he teacheth to honour the worldly and temporall swearde For though that mans lawe and ordinaunce make nor a man good before God nether iustify hi in the hert yet are they ordeyned for the furtherauÌ„ce of the commune welth to mayntene peace to punish the euyl and to defend the good Therfore ought the good to honoure the temporall swerde and to haue it in reuerence though as concerning them selues they nede it not but woulde absteyne from euyll of theyr owne accorde yea and do good with out maÌ„s law but by the law of the spirite which gouerneth the herte and gideth it vnto all that is the wyll of God Fynally he comprehendeth knitteth vp all in loue Loue of her owne nature bestoweth al that she hath and euen her owne selfe on that whiche is loued Thou nedest not to byd a kynd mother to be louyng vnto her only sonne Moche lesse spirituall loue which hath eyes geuen her of God neadeth mans lawe to teache her to do her dutye And as in the begynnynge he dyd put forthe Christe as the cause and auctor of our ryghtewesnes and saluacion euen so here setteth he him forth as an ensample to counterfayte that as he hathe done to vs euen so shulde we do one to another In the .xiiii. chapter he teacheth to deale soberly with the consciences of the weake in the fayth whiche vnderstand not yet the libertye of Christe perfectly ynough and to fauer them of Christen loue and not to vse the libertie of the fayth vnto hynderaunce but vnto the furderaunce and edifyinge of the weake For where suche consyderacion is not ther foloweth debate despising of the Goâ—pell It is better therfore to forbeare the weake a whyle vntyll they waxe stronge then that the learnynge of the Gospell should come al together vnderfote And such worke is the singular worke of loue and where loue is perfecte there must nedes be such a respecte vnto the weake a thynge that Christe commaunded and charged to be had aboue all thinges In the .xv. Chapter he setteth forthe Christe againe to be folowed that we also by hys ensample shoulde suffre other that are yet weake as them that are fraile open sinners vnlerned vnexperte and of lothesome maners and not to caste them awaye forthwith but to suffre them tyll they ware better and exhorte them in the meane time For so dealte Christ in the Gospell and now dealeth with vs dayly sufferyng our vnperfectnes weaknes conuersacion and maners not yet fassioned after the doctryne of the Gospel but smel of the fleshe yea sometime breake forth into outward dedes After that to conclude withal he wysheth them encreace of faith peace and ioye of conscience prayseth them and committeth them to God and magnifyeth his office and admynistracyon in the Gospell and soberly and with greate discrecion desyreth succoure and ayde of them for the poore saynctes of Ierusalem and it is al pure loue that he speaketh or dealeth with al. So fynde we in this epistle plenteously vnto the vttermost whatsoeuer a Christen man or woman ought to know that is to were what the Lawe the Gospell Synne Grace Faith Righteousnes Christ God good workes Loue Hope and the crosse are and euen wherein the pythe of all that pertayneth to the Christen fayth standeth and how a Christen manne ought to behaue him selfe vnto euery man be he perfect or a synner good or bad stronge or weake frende or foo and in conclusion how to behaue oure selues both toward God and toward our selues also And all thinges are profoundely grouÌ„ded in the scriptures and declared with ensamples of hiÌ„ self of the fathers of the prophetes that a man can here desyre nomore Wherfore it appereth euydently that Pauls mynde was to comprehende brefely in thys Epistle all the whole learnyng of Christes Gospell and to prepare an introduccion vnto all the olde testamente For without doute whosoeuer hath this pistle perfectly in his herte the same hath the lyght and the effecte of the olde testamente with him wherefore let euery man without excepcion exercyse him selfe therin diligently and recorde it nyght and daye continually vntyll he be full acquaynted therwith The last Chapter is a chapter of recoÌ„mendacioÌ„ wherin he yet mingleth a good monicion that we shulde beware of the tradicions and doctryne of men which begyle the simple with sophistry and lernynge that is not after the Gospel and drawe them from Christ and noosell them in weake and feble and as Paul calleth them in the pistle to the Galathyans in beggerly ceremonyes for the entent that they would lyue in fatte pastures and be in auctoritie and be taken as Christ yea and aboue Christe and syt in the temple of God that is to wit in the consciences of meÌ„ where God only his worde and his
Christ ought to sytte Compare therfore all maner doctrine of men vnto the scripture and se whether they agre or not And commytte thy selfe whole and all together vnto Christe and so shall he with his holy spirite and with all his fulnes dwell in thy soule The summe and whole cause of the wrytynge of thys epystle is to proue that a man is iustified by fayth onely which proposicion who soeuer denyeth to him is not onely this epistle and al that Paul wryteth but also the whole scripture so locked vp that he shall neuer vnderstande it to hys soules health And to bringe a man to the vnderstandinge and felynge that faith onely iustifyeth Paul proueth that the whole nature of manne is so poisoned and so corrupte yea and so dead concerning godly liuing or godly thinkinge that it is impossible for her to kepe the lawe in the sight of God that it to saye to loue it and of loue and lust to do it as naturally as a man eateth or drincketh vntill she be quickened again and healed thorow faith And by iustifying vnderstand none other thing then to be reconciled to God to be restored vnto his fauour to haue thy sinnes forgeuen the. As wheÌ„ I say God iustifieth vs vnderstaÌ„d therby that God for Christes sake merites deseruinges only receaueth vs vnto hys mercy fauour grace forgeueth vs our sinnes And when I say Christ iustifieth vs vnderstand therby that Christ onely hath redemed vs bought deliuered vs out of the wrath of God damnacioÌ„ hath with his workes only purchased vs the mercy the fauour grace of God the forgeuenes of our sinnes And wheÌ„ I say that faith onely iustifieth vnderstand therby that faith trust in the truth of God in the mercy promysed vs for Christes sake for his deseruing workes only doth quiet the coÌ„science certify her that our sinnes be forgeuen we in the fauour of God Furthermore set before thyne eyes Christes workes thine owne workes Christes workes only iustifie the make satisfaccion for thy sinne and thyne owne workes not that is to say quieteth thy conscyence and make the sure that thy synnes are forgeuen the and not thine owne workes For the promise of mercye is made the for Christes workes sake not for thine owne workes sake Wherfore seinge God hathe not promysed that thyne owne workes shall saue the therfore faithe in thine owne workes can neuer quyet thy conscience nor certifie the before God wheÌ„ God coÌ„meth to iudge to take a reconing yâ— thy sinnes are forgeuen the. Beyond all this mine owne workes caÌ„ neuer satisfie the law or pay her that I owe her For I owe the law to loue her with all mine heart soule power might Whiche thing to paye I am neuer able whyle I am compassed with fleshe No I cannot once beginne to loue the lawe excepte I be fyrste sure by fayth that God loueth me and forgeueth me Finallye that we saye fayth only iustifieth ought to offende no man For if this be trewe that Christ only redemed vs Christ only bare our synnes made satisfaccion for them purchased vs the fauour of God then must it nedes be true that the trust only in Christes deferning in the promyses of God the father made vs for Christes sake doth onely quiet the conscience certifie her that the sinnes are forgeuen And when they say a man must repent forsake sin haue a purpose to sin no more as nye as he can loue the lawe of God Ergo fayth alone iustifieth not I aunswere that al like argumentes are nought like to this I must repent be forye the Gospel must be preached me I must beleue it or els I cannot be partaker of the mercye which Christe hath deserued for me Ergo Christ only iustifieth me or not Christ onely hathe not made satisfaccion for my sinnes As this is a naughty argumeÌ„t so is the other Now go to reader according to the order of Paules wryting eueÌ„ so do thou Fyrst behold thy selfe diligeÌ„tly in the lawe of God se there thy iust damnacion Secondarely turne thyne eyes to Christe and se there the exceading mercy of thy most kynde and louinge father Thirdly remembre that Christe made not thys attonement that thou shouldest anger God againe nether dyed he for thy synnes that thou shouldest lyue styll in them nether clensed he the that thou shouldest retourne as a swyne vnto thyne olde puddell againe but that thou shouldest be a newe creature and lyue a newe lyfe after the will of God and not of the fleshe And be diligent least thorowe thine own negligence and vnthankfulnes thou lose this fauoure and mercy againe ¶ Fare well The vvhole matier and argument of sainct Paules Epistle to the Romaines by Eraâ—mus of Roterodame AL the beginnyng to make the matier more plaine this shal bee briefely to declare the summe and contentes of this presente Epistle And fyrst to beginne with the authors name albeit I knowe that sainct Hierome in his commentaries he wrote vpon the Epistle to Philemon is of the minde that Paul was fyrst called Saule and afterwarde called him self Paule in remeÌ„braunce of the great and victorious acte wherby he wonne vnto Christ Sergius Paule lieuetenaunt of Paphos in Cipres as it is wryten in the .xiii. chapiter of the Actes of thapostles And though againe I knowe that other some be of the mynde that Paule for the tyme wherin he liued vnder the Iewes lawe was called Saule that at the fyrst beginnyng of his newe religion he chaunged his name yet the one opinion semeth vnlikely forsomuche as S. Luke in the chapiter before rehersed then Saule vvhiche is also called paule beyng full of the holy goste plainly by these wordes declareth that he had two names before Sergius Paules conuersion the other opinion semeth more vnlikely as it appeareth as well by that some els where as especially in the same chapiter euen at that tyme when he preached Christes gospel he is called Saule the holy gooste speakyng these wordes deuide me Barnabas and saule Me thinketh therfore that Origens opinion is in this point nigher yâ— trueth For as in the bookes of the olde testament we fynde some whiche had diuers names as for exaÌ„ple one in one place is called Idida whiche in an other is called Salomon likewyse an other is in some place called Ozias whom scripture elswhere calleth Azarias in the gospel of Luke he is called Leui whiche in his owne gospel calleth him selfe Mathewe so is it to be supposed that Paule had two names though that in his Epistles he neuer vseth to call him selfe Saule but in euerye place Paule peraduenture because yâ— name of Paule was more familiar among them that he wrote vnto I meane the Romaines and Grecians Now is the Latine worde Saulus after like sorte deriued out of this Hebrue worde Saul as the Grecians fourme
Iosephus of Ioseph This name Paule to them that vnderstande the Heorue toungue signifieth marueilous if we may be suffered to searche the interpretacion of a Latine or Greeke worde out of a straunge laÌ„guage in whiche enterprise albeit in other matiers sainct Hierome semeth to be scrupulous yet herein beareth he with him selfe I wene because the matter is not earneste nor muche weightie For in dede with the Grecians the name soundeth quiet with the Latin menne litle but Saul with the Hebrues signifieth required or if we geue â—redence to sainct Ambrose vnquietnes so doeth it signifie in deede as Ambrose sayth but that is with yâ— Grecians only by this worde Saulos And this muche haue I sayd of Paules name more at large I wene thaÌ„ the nature of an argument doeth wel beare This epistle endited Paule Tertius beyng his scribe as Tertius him selfe at th ende of the Epistle sayth And I tertius salute you also vvhiche vvrote this epistle in the lorde It appeareth that it was sent to Rome froÌ„ Corinthe by Phebe a womaÌ„ of Cenchris Now is Cenchris the Corinthians porte standeth not farre froÌ„ yâ— citie And if any maÌ„ be desirous to know the tyme when it was wryten to suche as weigh the matier diligently it may seme wryten after bothe the epistles to the Corinthians wherof some gather that in it aboue other epistles are coÌ„prised taught the ful perfite rules of ChristiaÌ„ religion wryten aboute the same tyme that he had preached throughout the whole couÌ„trey of Achaia wherin the citie of Corinthe staÌ„deth also through the countrey of Macedonia borderyng nigh thervnto euen vntil the coste of Slauone not only teachyng euery where Christes gospel in suche places where none of the other Apostles els had been but gatheryng also as Peter warned him money of his hearers for the reliefe of the poore people made him selfe ready to repayre vnto Ierusalem thence after that he had bestowed that whiche he had receiued mynded to goe into Spayne by the way to go through Rome there to salute christiaÌ„ men whose fayth godlynes he had onely heard of in dede yet had he not sene them Their state was somethyng vnlike the Galathians For the Galathians beyng at the fyrst well taught by sainct Paule were by fraude of false Apostles deceiued brought backewarde to Iewishnes againe The Romaines coÌ„trariwyse beyng fyrst misse taught by false preachers deceiued assone as they according to theyr wisdome perceiued it they ameÌ„ded theyr fault faste stedfastly after continuyng in suche a trade as they well wyst was good In the infancie fyrst chyldhod of Christes churche some there wer whiche thought that the grace promised by the gospel should not foorthw t be preached vnto the cursed Panymes geuen al to the worshippyng of idols deuils forsomuche as the same semed especially pinised to Abrahams posteritee stocke of the Iewes Of this mynde it appeareth that sainct Peter was as whiche would not haue receiued the capitayne Cornelius into Christes religion had he not been warned by a vision so to do For whiche dede he was troubled at IerusaleÌ„ what tyme they that of Iewes were conuerted to Christ layde vnto his charge that he had been in company among them that wer not circumcised And likely it is that some of them whiche so accused Peter were of thapostles them selfe For in the xi chapiter of the Actes so is it wryten And the Apostles and brethren that were in Iurie heard that the heathen had also receiued the worde of god And when Peter was come vppe to Hierusalem they that were of the circumcision contended against him saiyng why wentest thou in to suche as were not circumcised and diddest eate with them Againe some there were of this mynde which albeit thought not that the Panyms should from the felowship of the gospel vtterly be excluded yet thought they therwith also that suche should not be receiued vnlesse they wer like Iewes circumcised as though it so were that Christ had nede of Moses lawe therby as appeareth laboryng to transpose and alter the glory of Christes gospel in to the glory of theyr owne nacion Agreable with this is that whiche is wryten in the .xi. chapiter of thactes when it is sayd that suche as for the persecucion ensewyng shortely vpon Stephens death were fledde into Phaenicia Cipres and Antioche preached Christ to none but to Jewes onely Againe in the .xv. chapiter certaine Jewes came to Antioche whiche openly preached against Paule and Barnabas that men were without hope of saluacion if they were not as Moses lawe teacheth circumcised By meane whereoâ— there was luche a commocion stirred vp that it was by a commen counsail decreed and appointed that Paule and Barnabas with theyr aduersaries should repayre vnto Ierusalem to the entent that there this contencion might by the Apostles and elders arbitrement be determined where againe through the vehement and contencious labour of some of suche specially as were of Phariseis become christians of whiche secte Paule himself was too there was called a couÌ„sel of Apostles elders wherin by the authoritie of Peter James it was decreed that the Gentiles should not be burdained with the obseruaunces of Moses lawe but onely abstaine from eatyng of strangled beastes from bloud from fleshe offered to idols and from fornicacion whiche pointes were for a tyme onely condescended vpon by reason of the great and stubburne scrupulositie of the Iewes as by this it doeth wel appeare that we now see that thre of them are in these dayes vtterly taken away and abolished Vpon this occasion arose also yâ— notable and famouse coÌ„tencion at Antioche betwene Peter Paule what tyme Paule the Gentiles Apostle seyng his flocke through Peters dissemblyng to be in ieopardye reproued him openly as himselfe in the seconde chapiter of his epistle to the Galathians wryteth Againe at Ierusalem by the counsel of Iames to pourge the rumour than spread among the Iewes for that he semed to drawe men backe froÌ„ Moses law he with other of his company shaued him self and beyng purified as the Iewes custome was made his oblacion in the temple as Luke in the .xxi chapiter of thactes reherseth By the whiche place it appeareth that Iames albeit he before had enfraunchised the Gentiles welnigh from the burdaine of Moses lawe abode styll yet in this opinion that the Iewes should be bounde to the obseruacion of the whole lawe if it were for nothyng els but to appeace suche as had not yet so far profited in the truth of the gospel that they could be content to despise theyr auncestres rites and vsages For so speaketh Iames and all shall knowe that those thinges whiche they haue heard concernyng the are false but that thou thyselfe also walkeâ—t and kepest the lawe And for the same cause I wene shaued he his head at Cenchris accordyng vnto his vowe as appeareth in the .xviii. chapiter And for like consideracion
caused he Timothe to be circumcised as we reade in the xvi chapiter whiche yet had in deede a Iewe to his mother when that his father was a Gentile Suche a difficultie was it to make of a Iewe a christian This nacion beyonde all other hadde a speciall vntowardnes nor was there euer founde any that more stiffely abode in theyr religion as Iosephus wryteth in his boke of the defence of the Iewes antiquitie Moreouer as the Iewes were especially hated of al people of the world to of theyr syde abhorred they againe al other nacions as vncleane cursed and deuilishe so farrefoorth that they disdained to talke with them who thought also yâ— their temple was vtterly suspended if any vncircumcised had entered there into Suche proude lookes had they for a lytle skynnes paryng of Forasmuche as therefore there was no likelyhode that the Grecians and Romaines would receiue suche an odious lawe and that the Iewes on theyr side helde on styl Paule fearyng lest by suche deadly contencion and strife a great parte of the fruite of the gospel might perishe be lost lest also the glory of Christ might by minglyng of Moses name be darkned and defaced in euery place specially laboreth vtterly to abrogate abolishe the ceremonies of the lawe and to persuade them that all assuraunce of attainyng saluacion is through Christ onely And as he sharpely but yet louyngly rebuketh the Galathians for that they fell backe to Iewishnes againe so doeth he prepare fortifie the Romaines lest they might elswyse vnware through false Apostles be snared whoÌ„ he wel wyst neuer ceassed eftsones encouragyng theÌ„ styl to continue in that doctrine whiche they had once begunne heartely to enbrace and fauor There was at Rome a great noumbre of Iewes whether they were brought thether by Pompeius Magnus who spoyled Hierusalem and made them captiues orels whether it were because the prouince of Iury appertained to the Romaines it is vncertaine but sure it is that theyr supersticion is by Horace Iuuenale and Senec oftymes reproued With them also was Paule after his comyng to Rome muche troubled as in the last chapiter of thactes of the Apostles it doeth plainely appeare Paule therfore like a runnyng craftesman with a wonderfull discrecion tempereth his tale betwene these two people the Iewes I say and Gentiles labouryng by all meanes possible to allure them vnto Christ as muche as in them lay procuryng that noman at al should perishe to that capitaine whose souldiar he was One whyle therfore chydeth he one sorte another whyle another and anone after againe comfortably encourageth them bothe The Gentiles pride he abated declaryng that neither the lawe of nature nor their Philosophie wherof they were so proude auayled them so but that they fell nethelesse into all kyndes of mischief Checkyng againe and reprouyng the Iewes arrogant myndes whiche through theyr affiaunce in the law had lost the chiefe grounde therof that is to wete fayth in Iesus Christ he teacheth them that the ceremonies of Moses lawe are abolished through the bright beames of the gospell of Christ whom the shadowes of the lawe rudely represented with diuers other thynges as the reste of the sabboth day the displeasure and paine of circumciâ—ion the comyng about of the calendes the holy dayes whiche thrise yerely came againe theyr choyse of meates makyng foule agayne the bathes euerie daye the boucherye of hurtles beastes the religion of their temple polluted with continuall slaughter of beastes and that all these darke shadowes at the lyght of the truthe appearing vanished awaye and that suche onlye are Abrahams chyldren as expresse Abrahams fayth that suche are the righte and trewe Iewes as professe Christes name and that they were verelye circumcised whose myndes were clensed from filthy desyers That true iustice also perfite blisse is equally gyuen to al people through the gospell and onlye faythe in Christe wythoute helpe of the lawe and that notwythstandyng that saluacyon was specially promysed vnto the Iewes yet was it so promysed vnto them that theyr owne Prophetes letted not to prophecye that the same saluacion beyng refused by the Iewes the preachyng of Christes gospell should be spreade abrode among the Gentiles that no man throughe Moyses lawe whom the Iewes carnally obserued obtayned ryghteousnes but throughe faythe as he proueth as well by the example of Abraham as also by diuerse testimonies of the lawe And after that when he hath by this meanes abated yâ— pryde of both partes by taking away this theyr vayne confidences in the profession of the gospel he maketh them equalle in suche sorte ioyous of the Gentiles saluacion that yet lyke a tender father he bewayleth the blyndnes of hys owne countreye men whome toward hym alwayes he founde moste spitefull and so he doeth mitigate this matier whyche was of it selfe harde that he sayeth that all were not blynded promisyng that the tyme should come when they should be of a better mynde amend beyng through the faith of yâ— Gentiles prouoked so to do And here by the way toucheth Paul manye highe dyuerse poyntes of doctrine as of predestinacion of foreknowleage of vocacioÌ„ of grace and merites of fre wyll of the vnsearcheable counsell of god of the lawe of nature of Moses lawe and of the law of synne Lykewyse herein are sondrye allegories as when he maketh two Adams one in whome we are borne to dye another in whome we be regenerate and borne agayne to lyue euerlastyngly WheÌ„ he maketh also two men an inwarde and an outwarde man the inwarde obedient to the spyryte and reason the outwarde subiecte and thrall vnto lustes desyers of whyche two the fyrste he calleth sometyme the body or membres sometyme the fleashe sumtyme the lawe of synne the other sometime calleth he the spirite When he also maketh two deathes that is to wytte the deathe of the soule and of the bodye and the thryde deathe wherein we dye vnto synne and synfull desyres And when he maketh three kyndes of lyfe a bodyly lyfe a spirituall lyfe and a lyfe wherin we lyue eyther iustely or synfully Agayne when he maketh two kyndes of bondage or libertie one wherewith we beyng made free from synne lyue a godly lyfe or els forsakyng ryghteousnes we do seruyce to synne And when he maketh two sortes of Iewishenes two kyndes of circumcision two degrees of AbrahaÌ„s posteritie two partes of Moyses lawe one lyke vnto the body carnall another whiche is spirituall as it were the lyfe of the lawe Two baptismes also of whiche the fyrste is when we at the fontstone are washed froÌ„ oure olde synnes the seconde is wheÌ„ we renouncyng all worldly pleasures dye with Christe Two kyndes of buryinges a bodely sepuiture wherin Christe laye thre dayes buried and a spirituall wherin we sequestring and as it were withdrawyng our selues from worldly busines do reste in hym Two maners of resurreccion the one paste alreadie in Christe and shall folowe in vs the other wherin we beyng quickened agayne
from our death by sinne walke furthe from vertue to vertue in this presente lyfe begynnyng the lyfe which is without ende and death asmuche as in vs lyeth Of righteousnes also two kyndes of god that is to saye and man of the iudgemente of God and manne of a double prayse before God and before manne After al whiche pointes disputed he passeth ouer to a commen place belongyng to good maners by the example of the partes in a mannes bodye especiallye exhortyng the Romaines to concorde and because peace and vnitie canne not be whereas pryde and malice raygneth he besecheth them with ready myndes eche one to beare with other and so to nourishe and mayntayne mutual loue and good wil. And desyreth the Romaines for a season to beare with the Iewes infirmitie whiche by reason of long custome in the lawe was rooted in them and on the other syde he requireth the Iewes not to enuye at the Gentiles called to the grace of the gospell but rather with godly mynde to folow their fayth christiā libertie wyllyng them synce y◠there is but one God of al one Christe one grace one rewarde to growe all into one bodye that none arrogantlye presume and take vpon hym but yf he haue anye gyfte wherin he surmounteth other to applye the same to the helpe of his neighbour This place handleth saincte Paule diuerslye instructyng theim howe they should vse themselfe towarde supersticious christians or as he calleth them weake and feble howe towarde theyr superioures howe to their inferioures and felowes towarde heathen princes and magistrates after a sorte yet doyng theyr duties and to be shorte howe they should behaue themselfe in prosperitie and howe in aduersitie After whiche sharpe monicion he apeaseth the matier with the Romaines prayse and auaunceth his authoritie and doth them to witte how muche more he had promoted the ghospell than other shewyng what a desyer he hadde to see them promising that he woulde come thither and what lette he had and why he was compelled to differ it praysing the fre liberalitie of y◠Macedonians and Corinthians bestowed vpon the poore and deuoute people couertlye and as it wer with a reuerence prouokyng the Romaines to do the lyke The laste chapiter almoste spendeth he in commendacions and yet this doth he not with names vnsauerly and at auenture heaped together but with euery mannes prayse maruaylously ioyned with hym Finally because he throughly knewe aswell the malapert wylynes of the false Apostles as also the readie simplicitie of the Romaines eftesones he biddeth them to beware of their fayre speache Albeit moste parte of matiers entreated of in this present epistle specially apertayne to that tyme wherin the churche beyng but young secretly encreased myngled with Iewes and Gentiles together subiect than to heathen rulers yet is there in euery place of it somwhat wherof holsome doctrine maye be learned for this our present tyme necessarie as to beware of supersticion the roote originall of dissencion whiche hauyng a colourable apparence of godlynes is to the same moste repugnante and contrarie herein also sumwhat is there of the vayne assuraūce whiche men haue in worldly wysedome and in theyr owne actes and desertes and of the deserte of fayth of auoydyng hyghnes of mynde of bearyng with sumtimes the weakenes of suche as are not yet fully learned of nouryshyng mutuall concorde throughe eche ones diligent seruice towarde another of suffering in some poyntes euyll rulers and vngodlye byshoppes leste by resistence the cōmen order myght be disquieted troubled of ouercomyng euyll dedes with good and charitable meanes to beware in iudgyng such thynges as belong not vnto vs to take well in worth al suche thynges as maye be done of a good minde with a right cōsciēce to beware of craftie flaterie with suche other lyke pointes wherwith this our cōmē lyfe is to ful But as profitable as this epistle is yet hath it asmuche or welnygh more difficultie than profite whiche principally happeneth for thre causes either through the confoundyng of the right order of speache or els by reason of long sentences not well hangyng together or finallye for that the same are oftetymes as a mā maye saye entriked or entangled and not fully finished but imperfect so that therupon Origen expoundyng this epistle many tymes complayneth here and there laboryng and wrastlyng with suche difficulties Whether this happened throughe Tercius which was sainct Paules scribe or els through Paule hymselfe or throughe the interpreter let therin other men be iudges certaynly Paule hymself confesseth his rudenes of speache albeit he denie that he is ignoraunt touching knowledge And besyde this so far was he from sekyng for suche piked speache as in any parte sauered worldly curiositie y◠he thought the same diligētly to be forborne auoyded leste any parte of the glorie of Christes crosse myght therby be deminished And for this cause Origen thinketh it labour loste for any man in his wrytinges to loke for eloquence Hierome in some place graunteth that he had the arte and craftie setting of wordes and sentences together in some place denieth it agayne saiyng affirming plainly y◠his language was greatly corrupted by the rude people of Cilicia where he was brought vp But Austen out of Paules epistles gathereth floures and ornamentes of Rhetoricke Yea and in the actes of the apostles he is called chiefe capitaine of the vvorde and in his fyrst epistle to the Corinthians he sayeth of hymselfe that he spake vvith languages aboue all other And albeit as sainct Hierome sayeth at the same tyme all the Easte parte of the worlde vsed the Greke toungue lykely yet is it that as the frenche men had not suche puritie of the Latine speache as was vsed in the citie of Rome so might there well be a great difference betwene one of Cilicia and another of Athens speakyng or wrytyng Greke Besyde all these difficulties there is another arysyng through the Hebrue speache whose properties Paule almoste in euery place vseth so wrytyng in Greke that yet a man maye by his wrytyng know that he was a Iewe. The second cause of difficultie is through the darkenes of suche matiers as cannot clearely be expressed because none other epistle is there more in tricate and entermedled with deeper priueye misteries insomuche that Paule hymselfe sometyme leauyng his purposed matier is compelled to make exclamacion and saye O the deapnes of treasures Yea for the nonce sometyme so toucheth he some misteries that he only sheweth thē a far of temperyng his oraciō accordyng to the tymes and as theyr capacities serued to whome he wrote He lawe and knewe certayne thynges whiche myghte be tolde to noman knowyng well how farfurth his disciples had nede of lyght meate as mylke is or of strong foode therwith also knew he the degrees of ages in Christe and what was for euerie age meete So dyd the apostle Peter also when he shoulde preache to the rude
people Christe whome without any mencion makyng of his godhed he calleth a man The thyrde cause of difficultie maketh I weene the often and soden chaunge of persones whyles he one whyle hath regard of the Iewes speakyng in their persons another while of the Gentiles suÌ„tyme of bothe parties nowe the ryght beleuers and then the faythles takyng vpon him sumtyme the weake sumtyme the strong persones parte sumtyme of the godly and sumtyme of the vngodly By meane wherof it coÌ„meth to passe that the reader wandering vppe and downe as it wer in wrenches or as some call it in a mismase diuersly tournyng and wyndyng neither seeth where he came in nor yet wel knoweth which waye to go out Insomuche that Origen both truly and properly me seameth lykeneth Paule to a man which bryngeth his frende into a very riche princes palace by tournyng of wayes secrete chambers very doubtfull and cumberouse and sheweth hym the great treasures and heapes of goodes sumwhat a farre of and some thinges setteth before his iyen and would haue sum thinges not sene at all oftetymes when he went in by one doore he goeth out at another so that the straunger his frende maruayleth whence he came where he is and whiche waye to get out This knew also sainct Peter in his seconde epistle saying that there wer in Paules epistles certayne pointes harde to be vnderstanden which the vnlearned and vnstable peruerted to theyr owne destruccion Herein haue we asmuche as in vs laye labored to exclude suche difficulties sauyng that sumthynges so peculiarly belong to Paules touÌ„gue that in some places they could not be chauÌ„ged of whiche sorte these be fayth grace the body the fleshe the members the spirite the mynde the sence to edifie with suche other lyke whiche as they should not vtterly be chauÌ„ged so haue we labored to molifie the hardnes of them asmuche as myght be But now let vs heare Paule hymself speakyng to the Romaynes or rather in them more grossely and playnlye to vs all The paraprase vpon the Epistle of the Apostle sainct Paule to the Romaines by Des Erasmus of Roterodame The first Chapiter The texte ¶ Paule the seruaunt of Iesus Christ called to the office of an Apostle put aparte for the gospel of God whiche he had promised afore by his prophetes in the holy scriptures of his sonne whiche was borne vnto him of the seede of Dauid after the fleashe and hath bene declared to be the sonne of god with power after the spirit that sanctifieth synce the tyme that Iesus Christ our lorde rose againe from death by whom we haue receiued grace Apostleship that obedience might be geuen vnto the fayth in his name among all heathen of whose numbre you be the electe of Iesus Christ PAule euen I the very same so becomen of Saule that is to say of an vnquiet person a peacemaker of late subiect to Moses lawe now made fre therof and becomen the seruaunt of Iesus Christ not like a false souldiar that falleth from his capitain or one that like a truant forgoeth his olde profession but called foorth to do this message muche more to my coÌ„tentacion deuided now than at that tyme whaÌ„ I was a mainteiner of the deuided Pharisaical secte vpoÌ„ an vngodly zeale and light persuasion wanderyng out of the right way now and neuer before meete to be called by the surname of vnfained diuision as one deuided and chosen out by Christ him self to labour and trauaile in a muche more weyghtie matâ—er to preache I say the ioyfull tidynges of God whiche is no new found phaÌ„tasie but promised many yeres synce in his owne prophecies whiche remayne still in bookes of no smal credence but in suche as are of an holy and moste vndoubted trueth of his sonne whiche was touchyng his frayle manhed borne in tyme of the seede of Dauid and was neuerthelesse declared to be the euerlastyng sonne of God euerlastyng by the holy gooste as well appeared bothe by diuerse other profes as moostâ— specially by that he ouercame death and rose againe from the dead now becomen to al suche as in him are borne againe the prince and chiefe authour of resurreccion I meane Iesus Christ our Lord by whom we haue obtayned not onely suche fauer as the kepyng of the lawe could not help vs to but also in suche sorte to be his messagier that as by other Apostles Christes gospel hath bene spread abroad among the Iewes so may it by me likewyse be set foorth among all heathens whatsoeuer they be not to trouble them with the burdaine of the lawe but to make them yelde and submit them selfes obediently to the doctrine of Christes fayth stedfastly cleauyng therto not to the vaine wysedome of Philosophers of whiche noumbre of heathens ye Romaines are also touchyng your nacion but by adopcion fatheryng called all to the right title of inheritaunce surname of Iesus Christ whiche point I incidently geue you warnyng of leste either sectes or names of countreys put you now at square whiche through a fauorable and gentle fatheryng are now made one mans children The texte ¶ To all you that be at Rome beloued of God and called sainctes grace be with you and peace from God our father and from the Lord Iesus Christ To al you therfore as many as be at Rome the dearely beloued children of God and to suche as from your former synful life are called to godlynes grace and peace wyshe I vnto you not suche as the worlde coÌ„monly wysheth but a substancial and a new grace that is to wete the fre gift of fayth taught by the gospel perfectly iustifiyng and by it through the vtter abolishement of al the offeÌ„ces of your former life a quiet peace of conscience and a stedfast peace and frendship with God whiche twoo are neither gotten by any helpe of worldly wysdome nor yet by keapyng of Moses lawe but are obteined of al menne by the free gifte of God the father and his sonne Iesus Christ our Lord. The texte First verely I thanke my God through Iesus Christ for you all that your fayth is spoken of in all the worlde For God is my wytnes whom I serue with my spirite in the gospel of his sonne that without ceasyng I make mencion of you praiyng alwayes in my prayers besechyng that by some meane at laste one tyme or other a prosperouse iourney by the wyl of god might fortune me to cum vnto you For I long to see you â— I might bestowe among you some spiritual gifte to strength you withal that is that I might haue consolacion together with you through the common fayth whiche bothe ye and I haue And fyrst of all verely in all your names I rendre thankes to God the father whiche through Christ his sonne hath geuen you this that ye whiche heretofore wer faythles are now through your fayth in great renoume in all the worlde and muche spoken of Whiche reporte certaynly for
bounteouse goodnes or his long bearyng with the in deferryng thy punishement of the dispised as though he wer suche one as woulde either wynke at offences or fauored euyll dedes Nor vnderstandest thou that this goddes long sufferaunce shewed vpon the putteth not offenders in hope of escapyng punishment but fauorably leadeth the to penaunce amendment to the ende that vpon remembraunce of his great benefites towarde the thou shouldest at laste begyn for shame with thy selfe to be displeased The texte But thou after thy stubbernes and heart that can not repent heapest vnto thy selfe wrathe agaynst the daye of vengeaunce when shall be opened the righteouse iudgement of god whiche wyl rewarde euery manne accordyng to his dedes that is to saye prayse honoure and immortalitie to them whiche continewe in good doyng and seeke immortalitie But vnto them that are rebelles and that dothe not obeye the truth but folowe vnrighteousnes shall come indignation and wrath tribulation and anguyshe vpon the soule of euerie man that doth euell of the Iewe fyrst and also of the Gentile â—o euerie man that doeth good shall come prayse and honoure and peace to the Iew first and also to the Gentile For there is no respecte of personnes with god for whosoeuer hath synned wythout the lawe shall also peryshe without lawe And as many as haue synned in the lawe shall be iudged by the lawe For in the syght of god they are not righteouse whiche heare the lawe but the doers of the lawe shal be iustified For when the Gentiles whiche haue not the lawe doe of nature the thynges contayned in the lawe then they hauyng not the lawe are a lawe vnto themselfes whiche shewe the dedes of the lawe wrytten in theyr heartes whyle theyr conscience beareth wytnes vnto them and also theyr thoughtes accusyng one another or excusyng at the daye when the Lorde shall iudge the secretes of men by Iesus Christe accordyng to my gospell But thou thy selfe tournest the goodnes of god towardes the to the encreace of thy damnation For whyles thou through suche a stubberne mynde as canne by no meanes be mollified with repeÌ„taunce refusest and forsakest god prouokyng to yâ— amendment nothyng els therin doest thou but procure and laye vp the treasure of goddes wrathe agaynste the. And albeit the wrathe and vengeaunce of God be not nowe presentlye seene and perceyued yet shall it in tyme to come be founde doubtles in that fearefull daye when without al fauour synful people shall so muche more earnestly be punished by how muche more stubbernlye they refused goddes gentle callyng of them to amendement and when before all the worlde the exacte sentence of god shal be opened whiche shall neither erroniously nor parcially pronounce as men are wont to doe but as a most vprighte iudge and one that knoweth all thinge who shall as mennes desertes be gyue rewarde to some lyfe euerlastyng to them I saye whiche hauyng a confidence in the promyses of the ghospel continewe styll in godlye lyfe withoute desyre of transitorye thinges or the vayne pleasures of this present lyfe but are desirouse of lyfe euerlastyng in heauen for theyr shorte reproche here wyll he gyue glorie without ende for despite suffered honoure and for not regardyng theyr temporall lyfe immortalitie to other agayne whiche through frowarde rebellyon had rather obeye vnrighteousnes and falshed than the truthe rewarde shal be gyuen meete for suche desertes without doubt the indignation and wrath of god and therby tribulation and anguyshe of mynde whiche punishment shall indifferently be layed vpon all synfull offenders but specially vpon the Iewe and Gretian to the ende that such be fyrste punyshed to whome god fyrste offered his mercifull fauer on the other syde to euerie suche as throughe fayth hath lyued godlye shall prayse honour peace glorie equally be gyueÌ„ but to yâ— Iew first theÌ„ to yâ— Gretian after that to al other wylde and barbarouse nations For with god ther is of persons no suche respect as ther is among men syttyng in iudgement but he is one to all men and equally iuste Wherfore whosoeuer haue without the lawe synned shall also without the condemnacion of the lawe peryshe and suche shall by the lawe be iudged as receyuing the lawe haue agaynst the same transgressed For in the syght of god to be coumpted for righteouse it is not sufficient to haue ben onlye a hearer of the lawe whiche I saye because thou that art a Iewe shouldest not by so thynkyng deceyue thy self but suche as in workes and godly lyfe expresse and putte the lawe in vre suche I saye and none elles shall by the iudgement of God be taken for righteouse God is suche one as embraceth maketh of good workes albeit there be no law at al and muche more abhorreth suche as hauyng a lawe are not yet obedient therto howbeit in dede no manne is there that is vtterlye without a lawe For when the Gentyles beyng without Moses lawe euen by the course of nature do suche workes as are by the lawe commaunded notwithstandyng they be not put in remembraunce so to do by the rules of Moses lawe yet are they to them selfe in stede of a lawe as well appereth by that in theyr lyfe they expresse the very substaunce therof wryteÌ„ not in tables as the other was but in theyr heartes insomuche that whatsoeuer in the courte of iudgement amonge the Iewes is customablye wonte to be done the same is done in theyr heartes whyles thy conscience beareth wytnes either agaynste the or with the and thy alteryng thoughtes either accuse or excuse the. In tyme to come herafter by this lawe shall god iudge in whiche daye that shal be opened playnlye in the syghte of all men whiche is nowe in mennes heartes secretly wrought where he shal gyue sentence â–ª to whome nothing is vnknowen But yet this iudgement shall god execute by Christe his sonne for this presente tyme our Lorde and sauioure whiche shall than be the iudge of all the worlde And leste anye should thinke that this I nowe tel you is some fable or dreame assure your self that it is a parte of the ghospell whiche I preache vnto you The texte ¶ Beholde thou arte called a Iewe and trustest in the lawe and makest thy boaste of God and knowest his wyll and allowest the thynges that be excellente and arte infourmed by the lawe and beleuest that thou thy selfe arte a guyde of the blynde a lyght of them which are in darkenes an infourmer of them whiche lacke discrecion a teacher of the vnlearned whiche hast the ensample of knowledge and of the truthe by the lawe Thou therfore whiche teachest an other teachest not thy selfe Thou preachest a man shoulde not steale yet thou stealest Thou that sayest a man shoulde not commit aduoutrie breakest wedlocke Thou abhorest ymages and yet robbest god of his honour Thou that makest thy boste of the lawe through breakyng of the lawe dishonourest god For the name of god
this matier chalengyng nothyng to hymselfe as his own gaue ouer the whole prayse and glorie to god only whome he by his sure and constant fayth both testified to be true of promise as whiche woulde deceyue no man lykewyse to be almightye as whoÌ„ he thoughte able to perfourme his promise were the same neuer somuche passyng all worldly strength This is the glorie wherwith god is chieflye delighted whiche nedeth no seruice of ours and therfore as the scripture sayeth it was reckened vnto hym for ryghteousnes The texte ¶ Neuerthelesse it is not wrytten for hym onelye that it was reckened to hym for ryghteousnes but also for vs to whom it shal be coumpted for ryghteousnes so that we beleue in hym that raised vp Iesus our Lorde from the dead whiche was deliuered for our synnes and was raised agyue for our iustification Nor is it to be supposed that this was wryten onely for Abrahams sake when it is sayd yâ— his faith was reckened vnto hym for righteousnes for yâ— scripture laboreth not so muche for the auauÌ„cemeÌ„t of AbrahaÌ„s glory only but rather to gyue vs which are of AbrahaÌ„s posteritie an example wherby al the world might vnderstande that as Abraham for his faythe 's sake without healpe or ayde of the lawe obteyned before god to be coumpted for righteouse so should none of vs by kepyng of the law only thynke to haue the same AbrahaÌ„ theÌ„ was called righteouse because he beleued god And surely entry haue we none to ryghteousnes vnles we lykewise beleue in the same god whiche to vs hath brought to passe in Iesus Christ oure lorde whome he raysed from death to lyfe euen that he promised to Abraham in the fygure of Isaac therby declaryng that the fayth of Abraham was no vayne fayth whiche beleued yâ— god was suche one as coulde geue lyfe euen to the deade call agayne suche thinges as are not as thoughe they were Let vs not therfore for our righteousnes and cleannes of lyfe thanke Moses but Christ whiche gaue hymselfe to death to the entent he would freely through fayth forgyue our synnes whiche also rose agayne from death to the entent we shoulde abstayne from deadly synne nor displease hym by committyng agayne suche thynges for which his pleasure was to dye He dyed I saye to kyll synne in vs and rose agayne from death to th entent that by hym fyrst dying to oure olde synnes so furthe with hym and by hym beyng brought and restored into a newe kynde of lyfe we may hereafter lyue vnto yâ— ryghteousnes which we haue through his goodnes receyued The .v. Chapiter The texte Because therfore yâ— we are iustified by fayth we are at peace with god through our lord Iesus Christe by whome also it chaunced vnto vs to be brought in through fayth vnto this grace wherin we stande reioyse in hope of the glorye of the chyldren of god Not that only but also we reioyse in tribulatioÌ„ knowyng yâ— tribulatioÌ„ bryngeth pacieÌ„ce pacience bringeth experience experience bringeth hope and hope maketh not ashamed for the loue of god is shed abrode in our heartes by the holy ghost whiche is geuen vnto vs. COnsyderyng that only syn causeth variaunce betwixt god and man now are we certeynly at peace with god because that of wicked synful people we are made ryghteous that neither by Moses law whiche rather encreased oure offeÌ„ces nor for our workes but as our father AbrahaÌ„ was for oure faythe 's sake reconciled vnto god yâ— father whose frende also through fayth Abraham became that neither through Moses but through the only sonne of god our lorde Iesus Christ which with his bloud washed away our offences by his death reconcilyng vs vnto god beyng before yâ— tyme displeased with vs so opened for vs an entrye yâ— we through lyke fayth without either the lawe or circumcision mighte be brought into this grace of god promysed by the ghospell In whiche fayth we stande stedfaste and not only stande with good wyll couragiouslye but also reioyce not only because we are at peace with god but also for that we are pute in sure hope that through oure stedfastnes of fayth we shal in tyme to come enioye the glorie of heauen Nor enuye we the Iewes through the glory of their circumcision and as we enuye them not so mislike we not our fayth the brynger furthe of suche plentifull fruicte nor yet repent we our glory with hope wherof we for this present tyme are aduaunced vnderpyght Whiche glorie albeit it be suche as cannot yet be seene and thoughe without sufferyng of aduersities and troubles we attayne not therunto yet eueÌ„ the same troubles in the meane season recken we a thyng to reioyce and glorye of as whiche we suffer both to our hyghe prayse are also suche as open vnto vs the gate to life euerlasting For this new example hath Christ both geueÌ„ vs by him also taught are we this excellent doctrine that by sufferyng of tribulatioÌ„s the vertue of pacience is strengthened and as the fyer tryeth golde so throughe pacience become we better tryed and proued both of god man Agayne the more tribulatioÌ„s we suffer the surer hope of rewarde stande we in Nor is it to be feared leste this hope mysse disapoynt vs of our belief make vs ashamed before yâ— wicked people because we haue eueÌ„ now therof in hande a moste sure pledge and earnest penye whiche is the meruaylous and vnspeakeable loue of god towarde vs not onlye externally shewed vnto vs but most pleÌ„tifully printed in our heartes in manier coÌ„pellyng vs to loue hym agayne wrought by the holy ghost in steade of the watryshe letter of the lawe gyuen vnto vs as a gage assuryng vs of his promise herafter surely to be perfourmed The texte For when we were yet weake accordyng to the tyme Christ dyed for vs which wer vngodlye Yet scarce wyl any man dye for a ryghteouse man Peraduenture for a good man durste a man dye But god setteth but his loue towarde vs seyng that whyle we were yet synners according to the tyme Christ dyed for vs Muche more then nowe we that are iustified by his bloude shal be saued from wrathe through hym For had not god of his great mercy singulerly loued and pitied vs. Iesus Christ his only sonne had neuer by the wyl of his father descended into earth nor haue taken oure mortall fleshe vpon hym and so haue dyed namely what tyme we were weake thrall and subiecte to beastlye desyres whiche were by the lawe more lyke to be prouoked than to be brydelâ—d and suppressed Bad yet as we then were he loued vs in hope of saluacion yea he loued vs beyng wycked people and deuilyshe ydolaters and so loued vs that for our sakes he wyllyngly suffered death whiche was the greatest euident and moste singuler poynt of loue that euer could be shewed Among men scarcely shal any man fynde
god tourned to our weale and aduauntage The texte ¶ And the gyfte is not ouer one synne as death came through one sinne of one that synned For damnation came of one synne vnto condemnation but the gyfte came to iustifie from many synnes For yf by the synne of one death raigned by the meanes of one muche more they whiche receaue aboundaunce of grace of the gyft of righteousnes shall raigne in lyfe by the meanes of one that is to saye Iesus Christe Agayne thoughe throughe Adams onlye offence damnation entred and through innoceÌ„t Christe saluation yet is not one equal to another For in suche sorte had damnacion her begynnyng that the synne of one man issued into al his posteritie by meane wherof it might in continuauÌ„ce of tyme at the last haue made the whole world thrall to synne but yâ— benefite of god coÌ„trarywyse is in suche sorte gyuen yâ— the sinnes of al the world then gathered together and growen strong are at once by Christes death wyped awaye and not only so but also righteousnes is gyuen And therfore albeit the synne of onlye one man had suche a power that it brought all men vnder the tyranny of death so that all suche as had offended as Adam did could not be but vnder the same yoke that he was yet muche more receaue we through the bountifull and ouer flowyng mercy of god whiche is that all suche as folowyng the example of Christ liue iustlye innocently shall not only be free from the tyranny of synne and death but also through him whiche is the onely authour of our felicitie and welthe raigne themselfes in lyfe euerlastyng The texte ¶ Lykewyse then as by the synne of one there sprang vp euell on all men to condâ—Ì„nation euen so by the righteousnes of one spryngeth good vpon all men to the righteousnes of lyfe For as by one mannes disobedience many became synners so by the obedience of one shall many be made righteouse But the lawe in the meane tyme entred in that synne shoulde encrease Neuerthelater where abouÌ„daunce of sinne was there was more plenteousnes of grace That as synne had raygned vnto death eueÌ„ so myght grace raigne through righteousnes vnto eternall life by the helpe of Iesus Christe Herein therfore are bothe lyke that as by the offence of one man syn came into the worlde by meane wherof all became thrall vnto death so through yâ— ryghteousnes of one whiche is deriued into al suche as beleue and submyt themselfe vnto the kyngdom of lyfe are all men of god made righteouse and partakers of the kyngdom of life For as by AdaÌ„ through his disobedience to goddes commaundement many became synners whiles they folowed theyr fyrst fathers traÌ„sgression so shal only Christ which euen vnto the death of the crosse obeyed god his father make many righteouse all suche I saye as are folowers of his obedience But to returne agayne vnto our former purpose yf by suche meanes as we before spake of it pleased god both to take awaye synne also to geue righteousnes lyfe to what purpose was it to geue a law vnable to do any good Whervnto to answer it is to be vnderstanden that in this the lawe dyd good yâ— therby the great mercy of God toward vs became more euident better knoweÌ„ For the more great outragious the power of synne is the more notable is his benefite whiche deliuereth vs from synne Now is by the lawe the tyranny of synne set foorth whiles the same albeit in vaine resisteth it Strong and mightie was this tyranny but muche more mightie was the mercye of God wherof we haue by so muche more perfite experience the greater dauÌ„ger of the sayd tyraÌ„ny we haue hitherto been in And certainly for this also are we bounden to thanke the lawe because therby we perceiue the greatnes of Gods benefite by meane wherof as the deuil through synne winnyng the dominion destroyed mannes soule whiche is very death in dede so should godly life through Gods gifte obteinyng the kyngdome and vpper hande geue life vnto all men through the help of Iesus Christ vnder whom as our lorde and capitaine we reioyce beyng now deliuered from the boÌ„dage of death vnder whose baner we wer not long ago souldiars The .vi. Chapter The texte ¶ What shal we say then Shal we continue in synne that there may be aboundance of grace God forbid How shall we that are dead as touchyng synne liue any longer therin Knowe ye not that all we whiche are baptised into Iesus Christ are baptised to dye with him We are buried then with him by baptisme for to dye that likewise as Christ was raised vp froÌ„ death by the glory of the father euen so we also should walke in a new life For if we be graft in death like vnto him euen so shal we be partakers of the resurreccion knowyng this that our olde man is crucified with him also that the body of synne might vtterly be destroyed that hensfoorth we should not be seruauntes vnto synne For he that is dead is iustified from synne BVt because we before sayd that through the lawe sinne encreased that of sinne this good came that the grace of God more encreased lest by so saying some take occasion to continue in synne and this wyse thynke with him selfe if synne auaunce and encrease Gods grace towardes maÌ„ well done wer it to synne more often that his fre gifte may more and more encrease Herevnto I answer that pitie were it that any man should so thinke When I so sayd I ment and spake of the synnes of our former life whiche God of his goodnes turned to our weale and profite But now after that we are ons brought froÌ„ the tyraÌ„ny of synne into the kyngdome of innocencie God forbid that we should againe departe from our redemer and fall againe headlong into our olde tyrannous subiection Lyfe and death are so quite contrarye one to another that eche one destroyeth the other nor can they after like consideracion stande together Therfore if that as soone as we begynne to liue to Christ warde we be dead towarde the deuil with what reason standeth it that we should still liue to him warde to whom we are already dead If we liue to Christ then liue we not to yâ— deuil And if we through sinne liue vnto the deuil then are we to Christwarde dead But nowe forasmuche as we liue to Christ it foloweth that we are dead to synne whiche he hath by his death vaÌ„quished For mete it is that ye should know since ye haue receiued the baptisme of Christ what the sayd baptisme in vs doth bothe worke and signifie What tyme we are in Christes name baptised we dye with him touchyng yâ— synnes of our former life which synnes are through his death abolished and not onely so but buried also are we with him that by the same baptisme that as he whiche neuer liued synfully diyng
are become Christes seruauntes whose seruice is all weale and blisse The texte Knowe ye not howe that to whom soeuer ye commit your selues as seruauntes to obey his seruauntes ye are to whom ye obey whether it be of synne vnto death or of obedience vnto righteousnes Ye knowe both kyndes of seruice Now is it partly in your powers to chose whiche ye wyll for both together ye can not The tyme was when thou stodest in a fredome to kepe thy selfe out of bondage but synce thou hast freely made thy selfe another mannes and hast begunne to be obedient vnto him the same must thou onely obey whose seruaunt thou art become They therfore whiche geue them selues vnto synne and to synne become bondeslaues the fruite of that theyr bondage is death On the othersyde suche as to Christ haue dedicated and geuen them selues him must they obeye whiche they shal do to their owne great cōmoditie For by that theyr obedience nothyng shall Christ wynne but therby get they them slues righteousnes that is to wete the wel agreyng and pleasant company of all vertues knitte together The texte God be thanked that though ye wer the seruauntes of synne ye haue yet obeyed with heart vnto the rule of the doctrine that ye be brought vnto Ye are then made free from synne and are becomen the seruauntes of righteousnes I speake grosly because of the infirmitie of your fleshe Glad am I for your sakes and for this geue thankes vnto God that wheras heretofore ye were in this moste miserable bondage wholly geuen to idolatrie and filthy lustes ye are nowe departed from the tyranny of the deuil frely and gladly submittyng your selues to Christes kyngdome and gouernaunce purposyng hencefoorth to liue not as ye are either by wylful desyres or by the law moued but after the new rule of the gospel whervnto ye are brought from your olde errours so brought that ye are become vnder another lawe enfraunchised out of the dominion of synne and thence conueied to serue righteousnes and to do her behestes Nor thynke it harde and paynefull because ye are commaunded to serue righteousnes For as synne and godly life farre differ one from another so are theyr fruites quite cōtrary and the fruites of godly life infinitely more excellente so that if we weighe and consider but euen the thyng selfe muche more cause is there why men shuld more diligently serue God then the deuil For whoso serueth synne serueth the deuil but he that serueth innocencie serueth God But yet wyll not I for a whyle so muche require of you as I might lawfully do but rather temper and measure my writyng to y◠weakenes of them in whom the spirite of God is not yet fully ripe but are rather suche in whō yet the olde naughtie desyres labour to growe vp againe This onely require I that righteousnes be now with you in like condicion as synne before was The texte As ye haue geuen your membres seruauntes to vnclennes and to iniquitie from one iniquitie to another euen so now geue ouer your mēbres seruaūtes vnto righteousnes that ye may be sanctified For when ye were seruauntes of sinne ye were voyde of righteousnes And that as before this tyme you gaue your membres to serue vnclennes and iniquitie so that as blynd desyres led you ye fel frō one iniquitie to another euery day more filthy than other euen so now see that ye likewyse geue your membres to obey righteousnes whose seruauntes ye haue frely made your selfes therin styl encreasyng frō vertue to vertue euery day more pure and holy then other For it is to muche against al reason but that Christ should at lestwyse haue somuche seruice of you as the deuil had before this and as vnreasonable is it but that ye should now begynne to do as good seruice vnder your lady and maistres righteousnes as ye before in another sorte did vnto the tyranny of synne As touchyng your former synful life for your excuse after a sorte some thing may be sayd whiche is that as long as ye were heathens because ye wer bonde seruauntes to synne ye might seme with righteousnes to haue no thing to do nor to be any thyng bounde vnto her as to whom ye had not yet bounde and yelded your selues But now haue ye nothyng to lay for your defence But yet and if the excellent nature of righteousnes selfe moue you not consider and weigh yet the diuerse fruites and profite of bothe seruices you I speake vnto whiche haue of bothe seruices had experience The texte What fruite had ye then in those thinges wherof ye are now ashamed For the end of those thinges is death But now are ye deliuered from sinne and made the seruaūtes of God and haue your fruit to be sanctified and the ende euerlastyng life For the rewarde of synne is death but eternall life is the gifte of God through Iesus Christ our Lorde Cal to your remembraunce what tyme ye were seruauntes vnto sinne and as vile bonde slaues folowed wanton desyres what rewarde I pray you had ye at the laste Euen the synnes selfe haue theyr punishement ioyned vnto them because the same foorthwith all to defile and corrupt the whole man so vilanously and reprochefully defacyng him that since the tyme ye are amēded and as men awaked out of the dronkenes of syn ye are ashamed of your selfes so that your mindes abhorre to thinke vpō your olde noughtie pleasures And though this wages as ye see be not to be desyred yet besyde the last stipend hyre whiche the deuil payeth to suche as do him seruice is death euerlastyng Howbeit in very dede the life whiche in the meane leason is after this sorte ledde is a most shameful death in dede and not a life Nowe consider what a happye chaunge ye haue made whiche beyng deliuered from the tyranny of the deuil are now becomen the seruaūtes of God By this ye see I am sure how vnlike the maisters are But yf this content you not but that ye loke for a rewarde also fyrste of all wheras ye lyued before fylthy and wycked ye now lyue innocent pure and holy whiche only is the verye lyfe and besyde this after that this shorte tyme of your seruice is finished ye shall receyue your laste wages I saye lyfe euerlastyng Cōpare me nowe god with the deuil with vncleannes holynes with euerlastyng death lyfe euerlastyng Euen as I nowe tolde you so it is the rewarde of the deuyll is death whiche he geueth vnto menne for his fylthy and miserable seruice But contrarie for suche as accordyng to theyr abilities serue god is layde vp lyfe immortall not as hyre wages due for the same but as a free gyfte to be gyuen of God the moste mercifull father not for Moses but for Iesus Christes sake oure Lorde whome the father would haue thanked for all his gyftes geuen vnto vs rather then any lawe or circumcision The .vii. Chapiter The texte
Knowe ye not brethren I speake to them that knowe the lawe howe that the law hath power ouer a man as long as it endureth For the woman whiche is in subiection to a man is bounde by the lawe to the man as long as he lyueth But yf the manne be dead she is losed from the lawe of the manne So then yf whyle the man lyueth she couple her selfe with an other man she shal be coumpted a wedlocke breaker But yf the man be dead she is free from the lawe of the husbande so that she is no wedlocke breaker thoughe she couple her selfe with an other man ANd good reason is there why we should so doe for Christe hath not onely deliuered vs from the bondage of syn and death but also from the bondage of the lawe whiche was giuen but for a season and hath deliuered not only the gentiles whiche were not to this lawe subiecte but euen the Iewes selfe to which haue hitherto ben vnder Moses lawe That this whiche I haue sayed is trewe maye be proued euen by the wytnes of the lawe it selfe And fyrst what saye ye that are Iewes whiche by reason of the knowledge ye haue in the lawe well perceaue and vnderstande that a man is bounde to the obseruance and kepyng of any lawe euen as ye for example not long synce were bounde to Moses lawe as longe as the same lawe lyueth that is to saye as long as it endureth in his ful power and strength but yf the same be either growen out of vse or els abrogate a man is than no longer bounde therunto For the Iewes bonde towarde the lawe ought no further to be kept then in the bonde of the wyfe to her husbande the same lawe requyreth to be kepte Nowe is the maried woman whiche is vnder her husbandes dominion bounde vnto her husbande as long as he lyueth But as sone as he is once dead she is deliuered from the bonde of that matrimony and after the death of her former husbande straightway at hyr owne libertie Wherfore yf she duryng the husbandes lyfe to whome she belongeth go about to mary another she shal be coūpted a wedlocke breaker as whiche hath forsaken that husbande from whome she myght by no meanes saue onlye deathe be departed But contrary wyse yf she cōtinew in that bādevntyl her husbandes death she is no lēger bound vnto hym but is in suche sorte become her owne woman y◠she may lawfully mary any other whō she wyll For it is not to be supposed that as the maisters title descendeth to his heyre in suche sorte that the seruaunt by the death of his maister chaungeth not his state but his maister that lyke wyse the righte of a husbande vpon his wyfe falleth after his death to an other but the title of mariage reacheth no further than for a mannes owne lyfe Yf it so were that the husbande were immortall the woman shoulde for euer continew bond Now then because Moses lawe in figures and ceremonies was as it were a shadowe of Christ to come it was gyuen to be of force effectual but vntyll the tyme that to y◠bryght lyght shadowes shoulde gyue place vntyl that to the truthe the shadowes of truth shoulde gyue ouer and vanyshe awaye And therfore synce that Moses lawe was as a man might saye a mortall thyng meruayle it is none thoughe it be nowe dead in dede And for this cause as long as the tyme of the lawe continewed the same stode in full power and had full authoritie vpon them whiche had bounde them selfe vnto it The texte ¶ Euen so ye also my brethren are deade concernyng the lawe by the bodye of Christe that ye shoulde be coupled to another I meane to hym that is rysen agayne frō death that we shoulde bring furth fruite vnto god For when we were in the fleshe the iustes of synne whiche were stered vp by the lawe raigned in oure membres to bryng furth fruite vnto death But now are we deliuered from the lawe dead vnto it where vnto we were in bondage that we shoulde serue in a newe conuersation of the spirite and not in the olde conuersation of the letter But nowe haue ye with Moses lawe nothyng to do synce the same is become to you warde dead or yf she lyued styll as she doth not yet are ye at the least to her dead For synce that Christ whiche is the truthe hath shewed his glisteryng beames of the gospell abrogate and abolished is all Moses lawe at the leaste touchyng the carnall meanyng therof And forasmuche as ye are now planted into Christes body coupled vnto hym as y◠wyfe is to her husbande beyng made free frō your former bonde ye are belonging to your newe husbande suche one I saye as is immortal as whiche once rose from death to lyue hereafter for euer insomuche that ye cannot in tyme to come either loke to be maried agayne or to be deuorced for a shamefull vilanye and reproche were it to suche a new husbāde as ye haue gotten in any poynt to hang vpon the olde forasmuche as I saye ye are in this case diligently labour you that as by the lawe whiche for the tyme was as it were your husbande ye brought furth a certayne sorte of fruite not vnlike your husbande so endeuour ye to bryng furth nowe beyng muche better maried then ye before were fruite suche as is conueniente for God youre father in lawe and Christe youre spouse and husbande For as long as we were subiecte to the grosse and carnal law as it wer to a husbande the same seamed as husbandes do to beare rule ouer vs because carnall lustes beyng by reason of the lawe more prouoked had suche power in oure membres that euen lyke slaues we wer drawen to synne and so of that vnhappy mariage vnhappy chyldren had we when that whiche was borne was for nothyng good but to be destroyed and to dye But nowe synce we are delyuered out of y◠bondage of the lawe vnder whome we lyued before or rather because oure lyfe was synfull we lyued not at all but were dead and yet vnder it were we vntyll a certayne time appoynted agaynst reason is it that we shoulde anye longer obeye that carnal husbande that is to wete the letter of y◠law but rather serue oure newe spouse whiche is both heauenly and spirituall not seruyng hym in the olde conuersacion of the letter but in the newe conuersacion of the spirite whiche spirite we haue of hym receyued as a mariage token The texte ¶ What shall we saye then Is the lawe synne God forbid Neuerthelesse I knewe not synne but by the lawe For I had not knowen what luste had meante except the lawe had sayde thou shalte not luste But synne toke occasion by the meanes of the commaundemente and wrought in me all maner of concupiscence For verelye without the lawe syn was dead I once lyued without the lawe But when the
commaundement came syn reuiued and I was dead And the very same commaundement whiche was ordayned vnto lyfe was found to be vnto me an occasion of death For syn toke occasion by the meanes of the commaundement and so deceyued me and by the same slew me Wherfore the lawe is holye and the commaundement holye and iust and good But nowe feare I leste here any captious persone thynke that I condemne the lawe as the authour of synne because we sayed that whyles we were vnder the lawe we ranne forwarde euen to synne and death For suche one wyll not let to reason the matier and saye that as righteousnes worketh lyfe so to sinne it properly appertayneth to worke death so that then yf the law in vs worketh death either semeth it that the same lawe is synne or at the leste ioyned with synne But god forbid that anye man should so thinke For the lawe is not authour of synne but the vtterer and apeacher therof wherof before the lawe gyuen we wer in manner ignoraunt because eche man fauoured his owne folye thynking that he might lawfully do what so hym lusted thinking it also wel done good to desyre that thyng whiche to haue semed pleasaunt This wyse therfore fauoryng my selfe I was in manner ignoraunt that to desyre any other mannes goodes was synne had not the law sayd vnto me thou shalt not luste And in dede the law was gyuen to suppresse synne but through our folye it chaunced otherwise For whyles the lawe shewed a man his sinnes and gaue no power to resist the same vpon that occasion it folowed y◠mānes desyre to syn was more prouoked euen as the propertie of menne is more to be prouoked to suche thynges as are forbidden Therfore forasmuche as before the lawe was gyuen certayne synnes I knewe not and certayne I knewe but yet in suche sorte that I thoughte I myghte lawfully vse them because they were not forbydden my mynde was but houerly and fayntlye moued to synne euen as we are wonte sklenderlye to loue suche thynges wherof we maye when we luste haue our pleasure But when that by the lawe so many wayes and manners of synne were declared the whole rable of naughtie desyres beyng prouoked throughe that prohibition begonne more vehemently to allure to synne And by this occasion synne toke strength and power whiche before the lawe geuen was but dull and in manner dead so that in the meane season I lyued without lawe or rather I thought that I lyued as one that might freely sinne and do as I lusted But after that I was by the commaundement of the law forbydden to syn my synful vsage was not onely not restrayned but also seemed quyckened and to take strength but as sone as synne was after this sorte quyckened I whiche before thoughte my selfe to lyue was deade by the lawe knowyng my synne and yet neuertheles continewyng in it stil Whervpon it folowed that the meane whiche was prouided and ordeyned for the healpe of oure lyfe tourned to my death not throughe anye faulte whiche the lawe had but throughe myne owne faulte For whereas I was of my selfe gyuen to synne my sycke and diseased mynde takyng occasion of sinne by reason of the prohibition of the law became more desyrous to synne And thus the deuill abusyng a good instrument by occasion ministred throughe the law enticed me to synne and by synne slewe me so that then I knewe my selfe gyltie and thrall vnto another No cause is there therfore why we shoulde reproue the law which as it was gyuen by a good god so layeth it before vs good lawful and holy commaundementes For nedes muste that be good whiche forbyddeth euell The texte Was that then which was good made death vnto me God forbid Naye it was syn that syn myght appeare by it whiche was good to worke death in me that synne by the commaundement myght be out of measure synfull For we knowe that the lawe is spirituall but I am carnall solde vnder synne because I allow not that whiche I doe For what I woulde that do I not but what I hate that do I. Yf I do now y◠whiche I would not I consent vnto the law that it is good so then nowe it is not I that doe it but syn that dwelleth in me For I knowe that in me that is to saye in my fleshe dwelleth no good thinge But some one will againe encounter and saye synce that lyke bryngeth furth his lyke yf the lawe be good how hath it wrought my death whiche is euell and wonte to be engendred of synne Wherunto the aunswer is easye that this reason were stronge were it so y◠the lawe wrought oure death But this is not so but as I nowe sayed farre otherwyse For it is not to be supposed that the lawe is authour of death but rather that synne is cause of our destruction whiche is a thing of suche infeccion and so full of poyson that it turned that whiche of it selfe is good to oure vndoyng by the which euery man maye euidently perceyue how pestilent a thyng syn is through whose contagion suche thynges as are best tourne to worste Wherof as y◠law gaue occasiō so was the same yet in no fault For the lawe as all we do knowe is spirituall and prouoketh vs to goodnes The cause why that commeth not to passe wherabout the lawe laboureth am I I I saye for example to speake of my selfe whiche am carnal and gyuen to synne and by reason of long custome and continuaunce in synne thral and bonde therto euen as the bondslaue bought for money is boūd to his maister so farfurthe that by reason of blyndnes of synne whiche I am in I wote not what I ought to do For I do not y◠whiche my minde and reason telleth me to be honeste though with my heart I desyre it but rather do that whiche is contrarye to honestie and hate as vnhonest beyng vndoubtedly ouercūmē with naughtie desyres And by this maye euen offenders and hurtefull persons vnderstande that the lawe is not to be reproued For yf through fleshlye desyres mouyng I do suche thynges as my mynde and reason condemneth and abhorreth withoute doubte I consente that the lawe is good as whiche forbad suche thynges to be done and vsed as I by the better parte of my reason condemned and disalowed For nedes muste that be good whiche dothe forbid suche thynges whiche though I do folowyng the fleshe yet knowe I well are euyll and nought But some one wyll saye why doest thou not obeye thyne owne reason then beyng suche as doth consent to honestie and feare the from dishonestie syn But nowe forasmuche as for playnes in teachyng to be vsed I haue taken vpon me y◠person of suche one as is yet subiect to vice and noughtie desyres ye muste in onely me by ymagination conceiue two men the one carnal and grosse the other more pure and not so grosse of whiche two the
than is any man no neither the chief aungels whiche order is called a rule and power neither anye heyght or depnes that is to saye whether the same inuade vs frō aboue or from beneth whither it be with a coloure of honestie or not yea though wonders were shewed from heauen or els threatnynges from hell put vs in feare neither thinges present neither yet to come whether we be put in feare of present ieopardyes or in ieopardy of the life to come briefly what soeuer els befall anye where here in earthly thinges whether it maye be sene or not be it neuer so strong and mightie yet shal it not be able to deuide vs from that charitie wherbye we are knyt to god throughe Iesus Christe his sonne The .ix. Chapiter The texte I saye the trueth in Christ and lye not my conscience also bearyng me witnes by the holy ghost that I haue a greate heauines and continual sorow in my hearte For ◠haue wyshed my selfe to be cursed from Christe for my brethren my kynsmen as pertaynyng to the fleshe whiche are the Israelites To whome pertayneth the adoption of y◠chyldren and the glorie and the couenauntes and the law that was gyuen and the seruice of god and the promises whose also are the fathers and they of whom as concernyng the fleshe Christe came whiche is god in al thinges to be praysed for euer Amen TO whome would to god all the Iewes were conuerted forsakyng theyr Moses the Iewes I saye which yet styll continewe in this mynde and thynke that to thattaynyng of saluation it is sufficient to be Abrahams chyldren and in theyr handes to haue the lawe once gyuen vnto them by god whome yet in deede no suche thyng shall auayle and profite vnles by faythe they make themselfes worthy to be drawen and loued of god But of them is Christe promised in the lawe stubbernly refused whom the Gentiles receiue and knowledge This yet speake I not of any displeasure conceyued or borne agaynst my contreye men not withstandyng theyr spitefull myndes toward me but as Christe to whō nothing ▪ is vnknowen is my witnes witnessyng with hym also myne owne conscience whose gouernoure and ouerseer is the holy ghost I wyl saye the truthe and lye not that it troubleth my mynde exceadynglye and aboue measure and with continuall sorowe euen weareth me awaye to see some of them through their owne folye vtterly perishe As for myne owne parte so ferte am I from hatyng the Iewes that yf it myghte any waye be I would euen with myne owne destruction procure theyr amendment and weale nor would refuse euen my selfe of Christe to be forsaken so that all they to whom I am both by countrey aliaunce ioyned were with me in the fayth of Christ lykewyse ioyned that as by stocke bloud they are Israelites they lykewyse were in knowledge of the trueth perfite Israelites whome of all other nacions moste besemed it to receyue hym whom the lawe promised specially sith it is that nation whome god out of al the other many hūdred yeares past specially chose for hym self coumpting all other nations as bastarde children nouryshed these brought thē vp as his naturall trew begotten sonnes moste of all because they aboue other for this honoure and dignitie maye speciallye glorie that they dispising all idolatrye worshipped the verye trewe god In theyr handes is the possession and prerogatyue of the lawe gyuen vnto them by god With them made god and they with god couenauntes and promises In theyr handes is there the right fourme and maner of dewe honouryng of god euen as he hym self commaūded in theyr handes are the prophecies wherin was long before both Christes commyng spoken of and this welthy state wherof I dyd a litle before glorye promysed Which also are lineally descended of the moste famouse chief lanternes of lyght and fyrste begynners of our nacion I meane Abrahā Isaac Iacob with other of whō Christ hymself touchyng his humanitie vouchsaued to be borne so that in this behalfe wyll they or not of aliaunce and kynred muste they nedes be to Christe hymself who ferre ferre excelleth and passeth those fathers of whose title and holines they so greatly auaūt themselfe Be it so that theyr fathers were neuer so good and holy yet wer they nothyng els but men But nowe is Christe in suche sorte man that he therwith is also god not of this nacion or that onlye but of al one and equall with his father whiche ruleth al thinges by whose vnsearcheable wysedome all this geare is wrought to whom onlye for suche vnspeakeable loue borne towarde mankynde al prayse and thankes are dewe for euer Amen The texte ¶ I speake not these thinges as though the wordes of god had take none effect For they are not al Israelites which are of Israel neither are they all chyldren straighte waye that are the seede of Abraham But in Isaac shall thy seede be called that is to saye they whiche are the chyldren of the fleashe are not the children of god But they whiche be the chyldren of promise are coumpted the seede For this is a worde of promise about this tyme wyll I come and Sara shall haue a sonne And surely for this the more detestable is the wickednes of some Iewes whiche vnreuerently gaynsaying and blasphemyng Christe therin dishonour god the father whiche woulde haue his gloryous name set furth by his sōne And yet al this theyr wyckednes outragiouse as it was caused not but that god neuertheles in al poyntes perfourmed as muche as he in his prophetes sayinges promised to do To the people of Israel whiche are Abrahams posteritie was this blysseful lyfe promysed and yet not to all neither but to such only as truly and vnfaynedly are his ofspryng For it is not to be supposed that al suche are very Israelites as are descended of the stocke of Israel but suche rather as are so strong and mightie in fayth that they wyll not with worldly tribulations be ouercomen nor yet with troubles ▪ wherwith god tryeth oure stedfastnes in religion suche I saye worthely none els ought to be called Israelites that is to saye mighty strong to godwarde Nor are al they that come of Abrahams bloude therfore so fer Abrahams chyldren that by this bare title they may chalēge the promised inheritaūce but rather suche as resēble that fayth of Abraham wherby he deserued that this blessed inheritaūce should be deriued giuē vnto al his posteritie To make this more euidēt playne marke whyther y◠worde of god who made y◠promise be not so whiche saythe in Isaac thy sede shal be called To the seede of Abrahā promyse was made that in it by it al nations of the world shoulde famously be spoken of and blessyd But nowe is it not gods wyl that al Abrahās posteritie should be called Abrahams seede vnles they be as Isaac was who was the chylde
they them selfe haue already assayed Why stande they not rather in a watche take hede lest through theyr owne foly they become againe that they wer once Why enuy they at them whom they might folowe wer it not they had more pleasure to striue then to obeye The texte But Esai crieth concernyng Israel though the numbre of the children of Israel be as the sande of the sea yet the remnaunt shal be saued For he finisheth the worde verely and maketh it shorte in righteousnes For a shorte worde wyll God make in yearth And as Esai sayeth before excepte the lorde of Sabboth had left vs seede we had been made as Sodoma and had been likened to Gomorra Now if through mens owne stubbernes the greatest parte of y◠worlde perishe yet to the fewe that wyl beleue wyl God perfourme as muche as was promised to the whole numbre And neuer shal the tyme be but that this inheritaunce shal haue his successors This did the prophete Esai speakyng of the people of Israel without al colouryng clearely testifye saiyng If the numbre of the Israelites wer as many as the sand of the sea and though through theyr owne foly as many also perished yet shal there some alway remaine whiche shal through fayth be saued For be y◠numbre of them that falleth from God neuer so great yet shal not theyr fal make the promise of God vaine Men in promises are wont to breake theyr credence but God is he whiche wyl fully perfourme al that he promised and that briefely and cōpendiously not with deceite falsely but iustly and truely for as the same prophete Esai sayd the Lord in yearth wyl make a shorte worde Shadowes seme not cleare without suspicion of deceite the law selfe is ful of wordes promisyng grosly represētyng cōmaundyng threatnyng sometimes sometimes cōforting But Christ beyng sent into the worlde euen at once gaue al perfourmed y◠was promised opened al y◠was before hidden in figures brought the great multitude of rules contained in y◠law to y◠onely cōmaūdement of charitie of the gospel And thus spread he abrode the seede of his heauenly doctrine and gospel whiche albeit in many of my countreymen be vnfruitful yet some are there in whom it brought foorth fruit Againe the same prophet a litle before sayeth had not the Lord of sabboth left vs sede we had ben made as Sodoma and likened vnto Gomorra Wherfore though the most part of the Iewes fal from Christ yet wyl not Christ suffre the true and natural sede of Abraham vtterly to perishe The texte What shal we say then we say that the gentiles whiche folowed not righteousnes haue ouertaken righteousnes euen the righteousnes whiche cōmeth of fayth Contrarywise Israel whiche felowed the lawe of righteousnes could not attaine to the lawe of righteousnes Wherfore Euen because they sought it not by fayth but as it wer by the workes of the lawe For they haue stumbled at the stūblyng stone As it is written ▪ beholde I haue put in Sion a stumblyng stone and a rocke that men shal be offēded at And whosoeuer beleueth on him shal not be confounded Synce this is so what shal we say Surely nothyng but as the truth is that is to wete that the gentiles whiche semed farre from righteousnes and without the ceremonies of the lawe haue yet attained the true and perfite righteousnes and not a Iewishe whiche standyng in bodily thinges was nothing but a shadowe onely of christian perfeccion but a holsome an effectual iustice whiche suche haue not as for the workes of the lawe stande muche in theyr owne conceite but suche as through an vnfained fayth submit and yelde them selfes vnto God We may likewyse of the othersyde saye that whiles the people of the Iewes with all theyr power folowyng the iustice of the lawe carnally vnderstanden and stifly cleaue to it with all theyr labour they came not vnto the very law of iustice forasmuche as the same fel from Christ whervnto as to a marke al y◠darke sayinges of Moses law principally directed Here some wyl say how fortuned all this and how ended these purposes so diuersly Without al doubte because God abhorreth suche as are high minded and geueth him selfe his righteousnes to suche as are sobre lowly And therfore y◠gentiles vpō acknowledgyng of theyr owne disease an hūble submission of them selfe to God God receiued y◠proude Iewes of thothersyde whiche falsly vsurped y◠title of righteousnes as theyr owne bearyng them selfe bolde vpon theyr sabboth day kepyng washynges circūcision and suche other small obseruaunces disdainyng to receiue the yoke of fayth hath God set at naught and refused because they denied Christ and deliuered him which is the author of life to death whiche thyng Esai long before knowyng prophecied should be vnder this fourme that Christ whō the law promised should be a sauior by reason of vnbeleif should be vnto the Iewes an occasion of stumlyng and that the same stone whiche should be to the good a sure and a strong defēce shuld be theyr vtter vndoyng whiles they had rather by resistyng stumble at him then with beleif to rest vpon him For so by the prophete Esai speaketh God the father of Christ beholde I putte in Sion a stumblyng stone and a rocke that men shal be offended at but whoso beleueth in it shall neuer be confounded and put to shame as one disapointed of that he loketh for The .x. Chapiter The texte Brethren my hertes desyre praier to God for Israel is that they might be saued For I beare them record that they haue a feruent minde to God warde but not accordyng to knowledge For they beyng ignorant of Gods righteousnes and goyng about to stablishe theyr owne righteousnes haue not been obedient vnto the righteousnes of God For Christ is the fulfillyng of the lawe to iustifie all that beleue ALl whiche thinges brethren speake I with great heauynes because with all my heart I fauer and would them well if I were in any wyse able to do them good beyng in ieopardie of euerlastyng dānacion But now that whiche is the onely thyng I can do in my dayly praiers made vnto God my desyre peticion is that they may once yet amend and not alway continue in suche blyndnes I can not vtterly excuse theyr vnbeleif but yet in the defence of theyr fault some coloure may be made and pretēded As they are not in all pointes in suche sorte straungers to God as the gentiles be so muche the more wishe I that theyr rude beginnynges may once be made perfite that whose shadow they haue for a season borne about with them in theyr bodyes of the same they may now come to the very trueth For albeit they with extreme deuilishnes fastened to the crosse the Lord who was y◠foūtayne of al glorye yet this say I of them and deny not that to Godwarde a certaine zeale and
loue haue they but yet not accordyng to knowledge and right iudgement Nor are they deceiued for lacke of a godly minde and purpose but in the choyse and practise of life they rūne farre awry Now better is it to haue some minde to religion then to be al without and of God wel worthy wer that minde of theyrs in goodnes to be encreased were it not that they to the grosse beginnynges of godly life so stubbernly cleaued that they refused the true and perfite religion and wer it not also they so vehemently requyred and auaunced euen shadowes and pictures of trueth that the verye fountayne of trueth they vtterly dispised For whiles they busyly in dede but yet vndiscretely defende and kepe Moses lawe resistyng him for whom the lawe was principally ordained they vtterly fal euen from the whole lawe selfe Kepyng of the sabboth day circumcision abstinence frō certayne kyndes of meates the shonnyng of dead carkasses fastyng dayes the keapyng of high feastes were for this purpose made and decreed for a time that frō suche rude beginnynges men might by litle and litle growe vpwarde to true perfite righteousnes and from a certaine worldly righteousnes encrease and growe vppe to that whiche is in all pointes godly and perfecte If an ordinaunce be purposed and made for a better ende vnseamyng is it for loue of suche a meane to dispise the ende for whiche the sayd meane was appointed But now frowardely so yet do the Iewes whom albeit after the publishyng of the righteousnes of God it besemed to forgoe the carnal iustice of the lawe yet so farrefoorth bolster they out defende theyr olde and at this tyme hurteful and not onely superfluous iustice of the lawe that they not onely wyll not knowledge the heauenly righteousnes of God but also hauyng a confidence in theyr ceremonies withstande and resist the gospel of Christ wherevnto they ought by fayth to submitte them selfe if they euer minded to be truely righteous For we must by imaginacion conceiue as it were twoo kyndes of iustice th one wherof Moses was author the other wherof Christ was beginner The one standeth in ceremonies the other in fayth and obedience And as the rude piece of timbre is matter wherof an image is wrought as bloud is the beginning of liuyng creatures to be brought foorth by generaciō so is the iustice of the lawe a rude grosse beginnyng of thother whiche is more perfite And certainly extreme folishenes is it after that a man is come to perfeccion curiously to sticke styl in rudimentes But now of all Moses law whiche is of it selfe rude vnperfite is Christ the fulfillyng and perfeccion by whom through fayth and not through circumcision we attaine righteousnes whiche way to righteousnes is not onely open for Iewes to entre therinto but also to all true and faythful beleuers The texte For Moses writeth of the righteousnes whiche commeth of the lawe how that the mā whiche doeth the thinges of the law shal liue therby But the righteousnes which cōmeth of fayth speaketh on this wyse say not thou in thine heart who shal ascende into heauen that is euen to fetche Christ doune from aboue either who shall descende into the depth that is euen to fetche vp Christ againe from death but what sayth he The worde is nigh the euen in thy mouth and in thy heart Both kyndes of iustice did Moses clearely expresse For the temporal iustice whiche rested in ceremonies to be kept but for a season plainly setteth he out in the boke of y◠Leuites saiyng kepe my lawes decrees this who so doeth shal liue therby But the true euerlastyng iustice whiche we by Christ through a liuely fayth obtaine in the boke of Deuteronomi expresseth he when he sayth neither say thou in thine heart who shall ascende into heauen for that is euen to fetche Christ doune from aboue Nor yet say thou who shal descende and goe doune into the deapth of the yearth for that were euen to fetche vppe Christ againe from death Of whiche bothe sortes of questioners forasmuche as they require of fayth to haue an experiment neither of both semeth to beleue well But whosoeuer vnfaynedly beleueth is in suche poyntes more surely and better persuaded thē is one which nedeth suche meanes to be taught with either of this I saye that Christe once descended from heauen or els of this that he nowe sytteth at his fathers ryghte hande thoughe he nomore shewe neither of bothe before mennes iyen And though it be of men sene nomore yet beleueth he also that Christ went downe to hell and the thyrde daye rose agayne to lyfe Sufficient is it for vs to beleue that this was once done So that this remayneth that we gyue credence vnto suche as sawe the same And to beleue this we nede not to seke ferre The Iewes sawe and yet beleued not Other heard whiche sawe not and yet gaue they credence The scripture recordeth the same whiche streight after saythe the worde is nyghe the euen in thy mouthe and in thy hearte The texte This same is the worde of faythe whiche we preache For yf thou knowledge with thy mouth that Iesus is the lorde and beleue in thy heart that god raysed hym vp frō death thou shalte be saued For to beleue with the hearte iustifieth and to knowledge with the mouthe maketh a man safe For the Scripture sayth whosoeuer beleueth on hym shal not be confounded And what worde is this whiche Scripture speaketh of Withoute doubt the worde of the gospel which we beyng publyshers of this righteousnes do preache worketh in mennes soules present saluacion so that menne by faythe onely apply theyr myndes therunto But howe is this worde of the gospell in thy mouthe and howe is it in thy hearte Yf thou with thy mouthe confesse and knowledge the Lorde Iesus and with thy heart vnfaynedly beleue that god from death raised hym agayne to lyfe that we through hym beyng restored to lyfe from the death of syn shoulde hereafter lyue in cleannesse of lyfe then shalt thou be saued For with hert beleue we whiche is to ryghteousenes the very entrey but for asmuche as when nede requyreth all men are bounde to glorifie Christe to euerlastyng saluacion it is not sufficient with heart onlye to beleue excepte thou the same with thy mouthe confesse By this seeye that this matter hangeth not vpon ceremonies but vpon fayth Whiche thyng Esai also speakyng of Christe recordeth saying whosoeuer beleueth on hym shall not be confounded The texte There is no difference betwene the Iewe and the Gentile For one is lorde of all whiche is riche vnto all that cal vpon hym For whosoeuer dothe call on the name of the Lorde shal be safe Howe then shall they call on hym on whome they haue not beleued Howe shall they beleue on hym of whome they haue not hearde Howe shall they heare withoute a preacher And how shall they
be out of his faithful houshold congregacion whiles ye be receiued into it y◠they in tyme to come through the callyng of God amendyng theyr life may as ye do obtaine Gods mercy whiche God doeth because neither should reuile other but eche be of other gladde findyng like mercye at Goddes hande For so doeth God by his vnspeakable wysedome rule and ordre all thinges that no kynde of men should be fre from synne not that he is author of the same but that for a season he suffereth men through theyr owne faultes to fal into synne that when they know theyr owne offences they may wel perceiue how that they are saued not for theyr owne desertes but through the fre mercye of God leste they otherwyse might waxe proud And whiles he this doth so farre is he frō puttyng euil into mens mindes that of his goodnes in a meruailous sorte other mennes euil he turneth to our good The texte O the depnes of the riches both of the wisdome knowledge of God how vnsercheable are his iudgemētes and his wayes paste findyng out For who hath knowen the minde of the lorde Or who hath been his coūsailour either who hath geuen vnto him first and he shal be recom̄pensed againe For of him and through him and for him are all thinges To him be glory for euer Amen But into this secrete pointe happely I entre more deapely than is mete for any manne to do among men But am with consideracion of the vnspeakable way and counsel of God as one astonned that whereas I cannot expresse the same this exclamacion make I O the depenes of the most aboundaunt and ouerflowyng wysedome of God how vnable are mens wyttes to searche out and conceiue his iudgementes how vnmete are mens wittes to fynde out his wayes For who euer knewe the minde of the Lord or who was at any tyme his counsailour What mā is there that fyrst prouoked him with any good turne in suche sorte that the benefite of God geuen to him againe may seme a rewarde wages geuen for his well deseruyng In suche sorte prouideth God for our saluacion by suche meanes in dede as mennes wittes are not able to finde out but yet so wel that it cannot be amended in suche condicion his pleasure is we should of his benefite be partakers that for the same we should for no parte therof thanke our selues If any euil be for that may we thāke our selfe All the goodnes that euer is of him cōmeth it as from a fountaine by him as author are all thinges geuen in him be they as keper and defender of his giftes because no manne should of this praise presumptuously take vpō him any parte syth the beginnyng mydle and ende belong to him to whom for the same honour praise and glory is due for euer of whiche glory it is vnlawful for any man to chalenge any parte The .xii. Chapiter The texte I beseche you therfore brethren by the mercyfulnes of God that ye make your bodies a quicke sacrifice holy and acceptable vnto God whiche is your reasonable seruyng of God and fashion not your selues like vnto this worlde but be ye chaunged in your shape by the renuyng of your minde that ye may proue what thing that good acceptable and perfite wyl of God is For I say through the grace that vnto me geuē is to euery man among you that no man stande hye in his owne conceite more then it becōmeth him to esteme of him selfe but so iudge of him selfe that he be gentle and sobre accordyng as God hath dealte to euery man the measure of fayth SYth now then by the goodnes of God ye are from your olde supersticion brought to perfite religion and syth ye are deliuered from the burdain of Moses lawe I heartely beseche and pray you brethren for the great mercies sake whiche God hath diuersly shewed and styl sheweth towardes you whose free goodnes ye should thanke for the welthy state ye stande in that ye hencefoorth vnto him offre suche sacrifices as become your professiō not gootes shepe or oxen whiche as the Iewes and Paynyms custome is are chosen out as cleane beastes and meete for diuine sacrifice Ye haue in suche grosse sacrifices vntyll this tyme sufficiently had your wyll hencefoorth requireth God of you farre vnlike customes another kynde of worshippyng with other newe sacrifices that is to say that ye vnto him offre euen your owne bodyes not makyng them lame but subduyng your naughtie desyres in them not offeryng vnto him dead beastes but a liuyng sacrifice in al poinctes pure and holy thankeful and acceptable vnto God a reasonable sacrifice a sacrifice I say of the soule and of no brute beast As long as the carnal lawe continued God was contented that corporal beastes should be offered vnto him But after that the lawe once became spiritual with spiritual sacrifice worshippe him must we In stede of a calfe kyl thy proude thoughtes in stede of a ramme kyl thy feruent malice in stede of a goote burne vppe thy fylthy lust in stede of dooues and turtles sacrifice vnto God thy fraile and wanton thoughtes These and none els are mete sacrifices for christian men these are the sacrifices whom Christ gladly receiueth God is a spirite and with spiritual oblacions is his fauor wonne Nor requireth he so muche to be honoured with ceremonies as to be enbraced with a pure hearte and mynde In stede of circumcision cutte out of thy mynde superfluous and vnsemyng desyres In stede of kepyng thy sabboth kepe thy minde quiet frō troublous desyres Christ for our sakes once offered him selfe mete is it that we againe offre our selfes to him And then wyl this folowe that as ye are takē out of this worlde and haue betaken your selfes to an heauēly profession so shall ye in life and myndes dissent all together from your olde state and asmuche as maye be altered into newe and heauenly men though not with bodies immortall yet at lestwyse with newe desyres of myndes so that hencefoorth no suche thyng shal please you as cursed people and suche as are geuen to transitory pleasures doe greatly esteme but desyre onely suche thynges as please God nor be any lenger vnder the Iewishe rules of menne but in all your desyres and in all your doynges hang at the wyll and gouernaunce of God whiche regardeth no grosse thyng nor that whiche is vnperfite but that whiche is perfitely good and acceptable and for Goddes honour and godly religion mete and conuentent Among them that sette by the world a custome it is that suche as are welthy disdaine the poore he that is poore enuyeth the riche man But I commaunde euery one of you whosoeuer he be be he riche or of the cōmon sorte so that he be of the christian flocke and taken out of the felowshippe of this worlde that through pryde he thynke nomore of him selfe than is besemyng but that he be of
dye it is to the gayne or losse of his maister whereby it appeareth what a point of malapertnes it is when one seruaunt entermedleth in his felowes matter namely if in the meane season the maister be pleased Now among men no seruaunt is so muche his maisters as we are Christes seruauntes who bought vs neither with golde nor siluer but euen with his owne bloud Whether we fall then to him we fal or if we staÌ„d to him we stand or if we liue to him we liue or if we dye to him we dye Other slaues peraduenture are theyr maisters no loÌ„ger after that they are once dead but we whether we liue or dye are the lordes to whoÌ„ all thynges liue Christ hath not onely power vpon them whiche are aliue but euen vpon them also that are dead as whiche for our saluacion gaue bothe his life and death For he for my cause became man and dyed and after for my sake rose againe from death to thenâ—â—nt that he might be lorde bothe of the quicke and dead If we liue to godlynes we are bounde to him if we dye to synne we are bounde to him He is our lorde he is our iudge The texte But why doest thou then iudge thy brother Either why doest thou dispise thy brother We shal all be brought before the iudgement seate of Christ For it is written as truely as I liue sayth the lorde all knees shal bowe to me and all tongues shall geue praise to God So shal euery one of vs geue accoumptes of him selfe to God Let vs not therfore iudge one an other any more And then why doeth the seruaunt take vpon him any authoritie vpoÌ„ his felowe ouer whom onely God hath power Thou that art somwhat scrupulous with what boldnes I say iudgest thou thy brother whiche is stronger than thou art for that he frely eateth or because he in like sort vseth euery day Or why doest thou whiche art stronger disdaine at and dispâ—se thy weaker brother as though thou were his maister and not rather his felow Why doeth either of you both vsurpe Goddes authoritie and preuent the daye of iudgement One must not iudge an other The onely iudge of all wyll geue sentence vpoÌ„ all For al shal once be brought before yâ— iudgement place of Christ ther by his senteÌ„ce to be quited or coÌ„deÌ„ned who throughly seeth the most hidden secrete partes of our heart Vntyl that day let not one seruaunt play the lorde vpon an other For this honoure hath he for him selfe onely reserued as him selfe sayeth by the prophet Esai as truely as I liue sayeth the lorde all knees shal bowe vnto me and all tongues shal geue praise to God In the meane season let euery man asmuche as he can with all his power endeuoure howe he may for him selfe before this iudge make his accoumpte and take heede that no man iudge others actes to the worse The texte But iudge this rather that no man put a stumblyng blocke or an occasion to fail in his brothers way For I knowe am ful certified by the lorde Iesus that there is no thyng comen of it selfe but vnto him that iudgeth it to be comen to him it is comen Iâ— thy brother be greued with thy meate now walkest thou not charitably Destroye not him with thy meate â–ª for whom Christ dyed Cause not your treasure to be euil spoken of For the kyngdome of God is not meate and drynke but righteousnes and peace and ioy in the holy goost For he that in these thinges serueth Christ pleaseth God and is commended of men If we may for this tyme iudge of any thyng let vs for the tyme iudge of this and deuise how one of vs may helpe another and that we neither do any man hurte nor geue occasion of hurte asmuche as we may Let vs comforte them that stagger not make them desperate no nor let vs extinguishe the smolderyng flaxe but enkendle it If the persons dignitie worthynes wer coÌ„sidered the weaker should obey him that is better learned but christian charitie would that the learned should sometyme geue place and beare with the weaker but yet not so that he consent and fauor his errour but either to th entent that he may be amended or els at the lest so stayed that he offende not more greuously And in this matter to speake somewhat of my selfe Moses in his lawe many yeres gon geuen vnto the Iewes noted certaine meates for vncleane and the same meates in his language he calleth comen as a man would say cursed of whoÌ„ men might not lawfully eat certaine meates calleth he cleane whiche euery man might lawfully vse But now know I and am by the spirite of Christ surely persuaded whose pleasure was that the carnal part of the lawe should be abolished that of his owne nature no meate is there vnpure and that there is no choyse of meate at al. But if any be vncleane only to him it is vncleane that so iudgeth of it yâ— is to wete to the weake and scrupulous it is vncleane but to suche one as is strong and a perfite christiaÌ„ nothyng is vncleane but to them that are cleane all thynges are likewyse pure And yet perauenture somtyme it were well done to abstaine froÌ„ that whiche is of it selfe good and pure not because Moses lawe so commauÌ„deth but because brotherly charitte whiche specially belongeth to a christian man so requireth For if for thy bodily foode thy brothers conscience be hurte or greued whom thou shouldest as tendrely loue as thou louest thy selfe then liuest thou to thy self and remembrest not what mutual charitie requireth as whiche regardest not but disdainest the fall ruine of the weake whiche thing thou mightest easly remedy Were it I pray you so great a matter so long to abstaine froÌ„ lawful meates vntil suche tyme as thy neighbor beyng in ieoperdye be holpen therby And albeit thy brother be weaker though he be ruder then thou art yet couÌ„pt him not for so vile as for thy meates sake to suffre him to be destroyed for whose saluacioÌ„ Christ died If suche one as he is the lorde estemed so greatly then should he not of the for a trifle be dispised Nor thynke it sufficient that the thyng thou doest be right wel done but moreouer prouide must yâ— that in it there be no suspicion of euil and beware lest that whiche to the is good turne vnto other mennes harme as it wyl if menne among you see debate and strife for meate and drinke or for suche other smal trifles For as in the world to come in the kyngdome of God I say there shal neither be meate nor drinke whiche are remedyes for this oure mortall state so the doctrine of Christes gospel and perfite christian life standeth neither in differeÌ„ce of meates nor drinkes as which are suche thinges as are not to godlines effectual Rather must we study and haue minde vpoÌ„
very strength power and wisedome of God so that nowe neyther the Iewes nede to gape for myracles whiche fynde greater in Christe nor the gentyles for wysedome forasmuche as they haue nowe founde Christe the welspring of all wysedō God hath in maner from his hyghe and glorious maiestie submitted hymselfe to our vylenes and from his hygh wysedome is come downe to oure folyshnes and yet that whiche in hym semed but a folyshe poynt passeth all the wysedome of the worlde and that whiche in hym semed weake and feble ouerwayeth and surmounteth al worldly myght and puissaunce What can be more reprochefull than as a trespacer among trespacers to be hanged vpon a crosse and yet by this meanes he only conquered death whome before no man was able to withstande What is more plaine and homely than the learnyng of the ghospel And yet it homely as it is made newe al the world whiche before this tyme no phylosophers learnyng was euer able to bring about All whiche was done of god because hereof the world should clayme no parte as it myght haue doen yf it had been wrought either by menne of power or by ryches eloquence or by great and famouse clearkes Now syth all the worldly wysedome and glorie thereof is by sealy poore fyshers ouerthrowen and vanquished euery man easely seeth that al this glorious acte and y◠renoume therof must be gyuen to god onely whose secrete power hath wrought and brought to passe one contrarie by another That I nowe saye is not onely trewe in poore Christe and his apostles but in your owne company also called to god through his grace ye maye see thesame Howe fewe eloquente and wyse menne be of your noumbre howe fewe menne of power I meane after the common reputacion howe fewe menne of great bloude and parentage labour in the ghospell youre selues brethren see and vnderstande The glorie of the ghospell was by menne of lowe degree setfurthe and auaunced and enlarged by simple persons so that nowe euen the contrarie to that whiche was wonte to be simple menne and lowe vanquishe hygh rude playnes ouerthroweth craftines And therfore chose god furthe especially suche thinges as in worldly estimaciō seme rude and vnlearned to make worldly wyse men more ashamed of theyr vayne enterprise And chose suche meanes as are in the worldes opinion but feble and weake therby to mocke them which either by takyng of partes and ryches by tiranny or any other meanes thinke themselues mightie And vnto hym chose suche thynges as the world thinketh vyle and to be despised yea thinges of no reputacion at all to bryng to nought and abolyshe thynges of highe price to the intent that neither this fleshe of ours nor the worldly wisedome therof shoulde in the presence of god haue any thyng to reioyse of albeit it haue some vayne thyng to boaste vpō in the sight of the world synce that betwixt heauenly earthly thinges there can no cōparison be made And albeit in y◠iudgement of the worlde ye be rascalles outcastes yet haue ye through the great bounteousnes of god the father gotten the greatest honour that can be whiche hath called you into the inheritaunce of his sonne by whome he hath after a nother newe sorte geuen you all thinges whiche the rufflyng and proude worlde promised and was not able to perfourme By hym haue ye receyued the true and wholesome wysedome that ye nede not Philosophie nor suche worldly wisedome by hym haue ye receyued righteousnesse so that nowe ye nede not the helpe of Moses lawe By him haue ye obtayned holynes of lyfe leste any man thynke it came by his owne desertes By him haue ye receiued libertie as by whose bloud we are redemed from the tyranny of synne And to be briefe for al the weale that we stand in bounde are we to thanke only Christe and God the father the chiefe authour of al goodnesse that it may come to passe that is writtē by the Prophete Hieremye let neyther the wise man be proude of his wisedome nor the riche be to bolde vpon trust of his riches nor yet the strong man trust vpon his strength synce none of all these bryng men to the welthy state but yf any man will iustly glory and reioyce let him glory because he knoweth God the very fountayne and geuer of all good thynges but let him so reioyce that he assigne no parte therof to any worldly power and helpe ¶ The .ii. Chapiter The texte And I brethren when I came to you came not in gloriousnes of woordes or of wysedome shewing vnto you the testimony of God Neither shewed I my selfe that I knewe any thyng among you saue Iesus Christe euen thesame that was crucified And I was among you in weakenes and in feare and in muche trembling And my woordes and my preachyng was not with entising woordes of mannes wysedome but in shewyng of the spirite and of power that your fayth should not stande in the wisedome of men but in the power of God LEt them tell me then wherin they are better than you that thus are ashamed of Christes lowlines and crake among you of their lawe of their riches and wisdome I am assured that I conuerted you not to Christe by suche meanes For when I fyrste came vnto you to teache you the preuey and secrete wisedome of the gospell I came furnished neyther with any meruaylouse and gloryouse eloquence nor with any singuler knowledge of Philosophie whiche kynde of menne I knewe howe greatly ye regarded So farre abhorred I to take vpon me any of those thynges which in the face of the worlde are coumpted singular that I shewed my selfe among you to knowe nothyng els but Iesus Christe euen thesame that was crucified I preached of a manne but of suche a manne yet as was by God annoynted and promised by the Prophetes to come and redeme mannekynde From that whiche was in hym of lowest reputacion beganne I the preachyng of the gospell And albeit that my preachyng among you tooke effecte yet thereby claymed I no prayse at all lyuyng among you not lyke a manne of power but as a weake one and feble nor gaped for any greate dominion but as one that stoode in daunger and ieopardie to be assaulted of deuilyshe persones whose tyrannye we with pacience ouercame Looke after what sorte my lyuyng was and after thesame was my preachyng And as my lyfe was kepte in safegarde agaynste the violence of lewde and myscheuouse persons by no mannes hande but by the onely defence of God so lykewyse was my preachyng neyther garnyshed with the floures of thetoryke nor sette furthe with the argumentes of Philosophie thereby to shewe what I coulde in learnyng and eloquence and yet symple as it was of that power and myght was it that it quyte chaunged you not by any braggyng learnyng but by the spirite and myghtie power of God who by his secrete inspiraciō and miracles ayded and assisted my rude preaching that
a christian parte to cure and heale But suche matters hadde ye no regarde of nor were moued with the commen ieopardie nor wyth the commen reproche but stylle auaunce your selfes as though ye had well doen. The texte ¶ Youre reioysing is not good knowe ye not that a litle leuen sowreth the whole lumpe of dowe Pourge therfore the olde leuen that ye maye bee newe dowe as ye are swere breade For Christ oure passeouer is offred vp for vs. Therefore let vs kepe holy daye not with olde leuen nether with the leuen of maliciousnesse and wickednes but with the swete breade of purenes and truthe Greate difference is there betwixte the reioycing of worldely people and the reioycing of christian menne To glory and reioyce after this sorte is not onely a shame for you but also ieopardouse Put the case ye wyll saye that one hathe done amysse what matter maketh that to the whole congregacion I no we ye not that a litell leauen sauereth a greate batche of dowe and maketh it sower No we is that called leauen whiche remaineth of the whole lumpe whiche is after such sorte made sower Yf any part of your olde lyfe continue and remain in you not agreyng with the simplicitie of Christe the same is leauen whereof ye muste vtterly bee purged that through a newe kynde of lyfe ye maye be come newe dowe so that in the whole batche there be no parte of the olde malice mingled For as Christe hath once made you free from sinne so must ye diligentelye endeuoure that no parte of your olde infeccion in you take place agayne and defile the puritie of your christian lyfe God loueth suche as bee without this leauen Was not this long synce figured in the law what time the Hebrues were passed ouer the reade sea and quite deliuered out of the bondage of Egipte they were for a continuall remembraunce and token of this benefite at a certayne tyme of the yeare commaunded yearlye to sacrifice a lambe of one yeare olde and for seuen dayes to eate swete bread without all manner of leauen euen as they dydde what tyme they prepared to departe out of Egypte In the meane season they carryed furth with them pure flower and lefte all the leauen to the Egypcians Nor anye is there coumpted woorthye to eate of the pascall lambe onles he haue for the space of seuen dayes for borne leauen yea I saye it was a greate offence that for that tyme any Hebrue shoulde asmuche as haue any leauen founde in his house The Iewes had but shadowes but we haue the very trewe passeouer the moste vnspotted lambe whiche is Iesus Christe who for oure redempcion from the most vilanous tyrannye of syn and death was offred vppe vpon y◠crosse neyther was he in vayne offred vppe And synce we haue once already escaped out of Egypte meete it is that we hence foorth kepe holy this feast continually not reioycing and prowdely auauncing oure selues vpon such thynges as we sometime were delited with what tyme we were vnder harde and shamefull bondage that is to saye not in the leauen of Moses law nor in the leauen of old maliciousnes and hypocrisie but in swete bread without all leauen ▪ that is to say in vnhurtefull manners playne pure and without all counterfaictyng The texte I wrote vnto you in a pistle that ye should not compaignie with fornicatours And I ment not at al of the fornicatours of this world either of the couetous or extorcioners either the idolaters for then must ye nedes haue gone out of the world But now I did write vnto you that ye company not together if any that is called a brother be a fornicatour or couetous or a worshipper of images either a tailer either a dronkard or an extorcioner with him that is such se y◠ye eat not For what haue I to doe to iudge them whiche are without Do ye not iudge them that are within Them that are with out God shall iudge Put awaie the euill from among you But lest ye be deceaued in that poynt whereas I bad you to auoyde the cōpany of all suche as are through foule vnchastnes euyll spoken of I meane not so that ye shoulde auoyde the company of all the vnchast liuers of your countreye and keape coumpany with none suche as eyther for couetousnesse or extorcion are euyl spoken of nor with any one that is geuen to idolatrye when yf ye shoulde so doe since that in euerye place some suche be ye myght surely he compelled to forsake all Greece And yet this also woulde I wyshe if it might be but synce the request is such as can not be done I require not that but this I require that if among you any christian men bee with suche vices infected as far square from christian religion as with fornicacion couetousnes oridolatrie railyng drounkennes or extorcion see that ye so farfurth auoyde that mannes coumpany that ye refuse to eate or drynke with hym vntill suche tyme as he amende Greately standeth it you in hande that your congregation and company be pure without corrupcion As for straūgers after what sorte they lyue litle forceth it theyr sinfull lyfe doth neyther infect you nor dishonour the name of Christe Suche then if suche be among you must ye not suffre to escape vnpunished if their offence be opēly knowē This for me is sufficient For what haue I to doe to iudge of thē also which as they are to Christe straungers so belong they not to vs Is not euerye man iudge and controuler at home in his own house neyther thynketh he to perteine to hym what is done in an other mans Yf a mā se any thing done in his own house that thinketh he to belong to the whole houshold Sufficient is it therfore that we christians iudge of christian men Suche as are from Christes professiō straungers thē leaue we to the iudgement of god And if it so bee that no man will suffre in his own house a mischieuous and a pestilente wretche then thrust ye out of your company the autour of suche a myschiefe so to do is both for you expedient and for him and it belongeth to the honoure of Christes name For both he for shame of hymselfe will amende he shal be safe from the ieopardie of infeccion and suspicion and by so doyng also all menne shall perceiue that Christe approueth no suche matiers whiche taught both godly life and put thesame in practise And this haue I taught you to expel and dryue our from amōg you the pestilent leauen of sedicions stryfe and suche horrible fornicacion The .vi. Chapter The texte Dare one of you hauyng busines with another go to the lawe vnder the wicked not rather vnder the saintes Do ye not know y◠the saintes shall iudge the world If the worlde shal be iudged by you are ye not good inough ▪ to iudge smal trifles Knowe ye not how that we shal iudge the angels
How much more may we iudge thinges that pertayn to yâ— lyfe If ye haue iudgementes of worldly matters take theÌ„ which are despysed in the congregacion â— make them iudges This I say to your shame Is there vtterly no wyse man among you What not one at all that can iudge betwene brother brother but one brother goeth to lawe with another and that vnder the vndelieuers BEsides these faultes I espie also amoÌ„g you some dregges of your former life which sauer of the leauen of couetousnes As to you it nothyng belongeth to iudge of such as are not of the christian congregacioÌ„ so an vnsemely thing is it that christian men shoulde be iudged of suche as are not christians Fyrste of all this meruaile I at how anye christian maÌ„ can finde in his harte in strife for money matters to appeale to any iudge and that whiche maie worsse be borne with to appeale rather vnto a heathen iudge than to a christian Will he trowe ye geue righteous iudgement whose whole life and profession is vnrighteous Se ye not the frowardnes of this doyng that the world whose vngodlines shal in tyme to come by the fayth and godly life of good people be condemned shoulde now as thoughe it were more vpryghte and better geue sentence vpon good mennes mattiers and determyne theyr accions Yf ye wyth so greate a mattier bee putte in truste that by you the lyfe of the whole worlde that is to saye of all wycked people shall bee condemned thynke ye your selfes vnmeete to iudge of small lyghte tryfles Ye are the lighte of the worlde appoynted to reproue the erroures of suche as are vngodlye And howe canne this bee doone of you if in you there bee darkenes and such enormities as are wel woorthye reprofe But now remoue ye your accions and bryng them before wicked iudges as though they were eyther wyser than ye are or as though they were menne of more equitie than are ye Knowe ye not that in tyme to come ye shal not onely iudge menne geuen to the worlde but also wicked angelles the tyrannes of this worlde Thynke it no greate matter among youre selfes to finishe suche lowe quarelles of thynges appertayning to the vse of our bodyly lyfe Your fayth shall condemne theyr incredulitie your godly lyfe theyr vngodlines your vnhurtefulnes shal condemne theyr vnclennes and euen nowe condemneth yf ye bee good and lyue christianlye And forgette ye nowe your honour by makyng suche to bee iudges of your suites of al whose condeÌ„nacion by you in tyme to come sentence shal be geuen But yet if ye be so debatefull and contencious so desirous of transitorye thynges whose contempte ye take vpon you that ye for them are not onelye at dissencion but are in suche sorte at dissencion that youre matters muste needes bee heard of a iudge rather bryng them to the vyleste and loweste of youre congregacion than as ye do I speake not this because I would haue it to bee so but I speake it to make you ashamed of youre braulyng and suite among your selfes before heathen iudges Yf ye bee such as ye take vpon you to bee the moste vile among you is better than he that among the heathen is coumpted chiefeste Why dooe ye so greatlye despyse your selfes Is there among you none so wise as in lyght matters to sitte in iudgemente and to finishe strifes betwyxte christian menne among whom by reason of brotherlye loue and by reason that all thynges are commen it were conuenient that agremente shoulde easily bee made But nowe are ye so farre from agremente that one christian manne gooeth to lawe with an other christian manne and that whiche is more reprochful euen before them whiche to Christe are straungers as though suche were by the rule of mans lawes hable to geue iuste sentence and ye not hable to do thesame by the rule of the Gospell Marke howe many wayes ye offende herein The texte Now theâ—fore there is vtterly a faute among you because ye go to lawe one with another Why rather suffre ye not wrong why rather suffre ye not your selues to haue harme Nay ye yourselues do wroÌ„g and robbe and that the brethren Do ye not knowe how that the vnrighteous shal not inherite the kyngdom of god Be not disceaued For neither fornicatours neyther worshyppers of images neyther aduouterers neyther weakelynges neyther abusers of themselues wyth mankynde neyther theues neyther couetouse neyther drounkardes neyther cursed speakers neyther-pillers shall inherite the kyngdome of God Fyrste it is shame for you that ye among your selfes apease not suche smalle matters nor goe throughe them without greate busines or â—angling as ye myght eyther by geuyng place one to another or at the least ende your matters by arbytremente but are come to suche stoubernes that whiles nether geueth place to thother nor geueth ouer any thing to another the matter in syghte of the people muste bee trauersed before the commen officers Yf suche matters were brought and heard before christian iudges it were not all without faulte but to iangle and stryue at the law before heathen iudges euen for trifles howe foule a sight thynke ye it Our religion is peace and for asmuche as we are nowe through Christe planted and made one bodye we thereby are become more than brethren And beside this vnitie yâ— despising of these vile worldlye goodes for yâ— whiche the grosse people striue for one with another maketh vs verye christian menne But now when menne so eagerlye stryue eche one wyth other so that one christian manne is not ashamed to call another into the lawe and accuse hym beefore a wicked iudge what thynke ye iudge they that looke hereupon Wyll they not thys wyse thynke wyth themselfe where is among these christians shamefastenesse become where is brotherlye charitie Where is the peace that they somuche speake of where is the communitie of possession where is theyr despisyng of ryches where is the myldenesse of the Gospell where by they are commaunded euen gladly to forgoe theyr coate also yf any haue taken away theyr cloke Behold how shamefully for a smal matter thei striue not only with vs but also among theÌ„selfes How coÌ„meth it about ye Corinthians yâ— ye yet somuch set by money yâ— for thesame ye haue so greatly defamed christian name religion But here some one wil answer say onles I prosecute yâ— matter and laboure for my righte I am sure to take wrong onlesse I recouer myne owne title I shal bee in the losyng syde But I woulde aduyse you take hede leste whiles ye feare a small losse of money ye appayre both your Innocencie and good name and cause also the gospell to bee hindered Better were it neuer to winne youre goodes than with the recouerye of them to geue vn beleuers any occasion to mysreporte and speake euil of Christ Better were it not to passe vpon a smal wrong than whiles thou labourest for thy right openlye to declare that thou
y◠life to come measuring all the whole state of blysful life by worldly commodities say let vs eate drinke for to morow we shal dye That we toke in thys lyfe that and nothyng els is our owne for after death we be nothing The philosophers or false Apostles syng suche songes in your eares paraduenture but beware leste with theyr tales they deceyue you and bryng you into a perylouse erroure alwayes remembring what was truly sayd of a certaine poete of yours euyll woordes corrupte good maners Of idlenes and wanton lyuyng groweth this distruste whyles some knowing their owne enormities deny that there shall any resurreccion be in suche blyndenes of synne are they which lyue wyth out regarde of godly lyfe But awake ye through the study of ryghteousnes leauing your pleasures leste ye fal with other into the greate ieopardye of distrust For albeit there be some amonge you whiche swell and are proude of their worldely wysedome yet are they ignoraunt of the hyghest parte of wysedome in that they knowe not God nor beleue that by his might the dead can be restored to life againe not with standing his almyghtie power nor yet remembre that it is an easyer thing to restore that whiche is decayed than of nothing to make somewhat This tell I you not of any displeasure but to the entente ye should for shame hēcefurth nomore geue eare to such as labour to make you beleue such folishe and deuilishe poyntes The texte But some man wyll saye howe aryse the dead with what body shall they come Thou foole that whiche thou sowest is not quyckened excepte it dye And what sowest thou Thou sowest not that body that shal be but bare corne as of whete or of some other but God geueth it a body at his pleasure to euery sede his owne body All fleshe is not one maner of fleshe but there is one maner of fleshe of beastes another of fishes and another of byrdes There is also celestiall bodyes and there are bodyes terrestriall But the glory of the celestiall is one the glory of the terrestriall is another There is one maner glory of the Sunne and another glory of the Moone and another glory of the starres For one starre differeth from an other in glory So is the resurrecciō of the dead It is sowen in corrupcion it ryseth againe in incorrupcion It is sowen in dishonour it ryseth againe in honour It is sowen in weakenes it ryseth again in power It is sowen a naturall body it ryseth again a spiritual body There is a naturall body and there is a spirituall body as it is also wrytten the fyrst man Adam was made a lyuing soule and the last Adam was made a quickenyng spyrite Howbeit that is not fyrste whiche is spirituall but that whiche is naturall and then that whiche is spirituall The fyrste manne is of the earth erthy the seconde manne is the Lorde from heauen heauenly As is the erthy suche are they that are erthy And as is the heauenly suche are they that are heauenly And as we haue borne the image of the erthy so shal we beare the image of the heauenly This say I brethren that fleshe bloud cannot inherite the kyngdome of God Neither doeth corrupcion inherite vncorrupcion Beholde I shew you a misterie We shall not all slepe but we shall all be chaunged and that in a momente in the twinkling of an lye by the last trompe For the trompe shall blowe and the dead shall ryse incorruptible and we shal be chaunged For this corruptible muste put on incorrupcion and this mortall muste put on immortalytie When this corruptible hath put on incorrupcion and this mortall hath put on immortalytie then shal be brought to passe the saying that is wrytten Death is swalowed vp in victory Death where is thy styng Hell where is thy victory The styng of death is synne and the strength of synne is the lawe But thankes be vnto God whiche hath geuen vs victory thorowe our Lorde Iesus Christe Therfore my deare brethren be ye stedfast and vnmouable alwayes ryche in the worke of the Lorde for as muche as ye knowe howe that your labour is not in vayne in the Lorde But now synce it is certaine that a general resurrecciō shal be some curious persō wil aske after what sort shal it be in what kind of bodies shal men rise synce the bodies whiche we now haue are tourned into ashes earth or into some other thing more vile Thou foole which maruailest howe God can once doe in renyuing bodies again that nature dayly worketh in a sede cast into the grounde Thou sowest a drye dead sede into the earth there agayne thesame beyng putrified semeth to dye so finally growyng out of the earth as it were lyueth agayne and groweth nor coulde thesame in any wyse lyue agayne onlesse it be fyrste dead and buried But nowe groweth the sede vppe in another fourme that it had when it was cast into the earth Into the earth is cast a lytle vyle blacke and drye grayne which beeng by continaunce of tyme putrified there in due season groweth vp and becommeth fyrst a tender grasse and then a stalke and so at the laste an eare Of all whiche three there appeared none in that small grayne which thou before dydest cast into the earth Euery sede hath his power which when it is growen vp appeareth so that it may now seme vtterly to be an other where thou in dede knowest it to be the same saue that it is chaunged into a better forme Seest thou not of a lyttle kernell howe greate a tree groweth howe myghtye a stemme there is howe the rootes spreade howe large boughes what a noumbre of braunches howe pleasaunte blosomes and plentefulnes of fruyte there is Of all which there was nothyng when thou dyd cast that sealye small kernell into the grounde And yet at that tyme all these thinges didest thou hope for vpon trust conceiued of y◠workes of nature ▪ and darest thou not vpon trust of Gods almyghtye power surely looke for the lyke to be done by God A kernell it was that thou sowedste and not a tree and yet geueth God to that kernell once quickned a body suche as his pleasure is which geueth euery kynde of sede a speciall property that wheras all growe agayne yet haue they not in all poyntes thesame forme they had before And after lyke sorte is it in all kyndes of beastes wherof euery one hath his seueral sede so that of euery seed euery beaste can not be engendred And though this to all beastes be commen to haue a fleshy body yet is there betwixte one flesh and an other no small difference For the flesh of men is of one maner and the flesh of beastes fyshes and byrdes is of another Lykewise also though such creatures as lacke lyfe be called bodies yet is there a diuerse forme in heauenly bodies and in earthly as in stones water
not the grosse olde testament as the false Apostles teache it and standeth in the knowlege of the letter the administracion whereof was committed to Moses but the newe testamente whiche is heauenly and spirituall and standeth in affeccions of mynde and not in ceremonies The lawe and gospel haue both one maker but the ministerye â–ª of boothe is soondrye and of the two the apostles is of muche more excellencie For the letter committed vnto Moses by reasoÌ„ of certain rules lawes driueth men to death forasmuch as it by occasion both prouoketh to sin and also condeÌ„neth yâ— sinner to death whereas contrarie yâ— spirite whiche is geuen by preachyng the ghospel both forgeueth the offences of our former lyfe and to suche as haue deserued deathe offerethe lyfe Nowe and yf the fyrste lawe whyche beeyng grauen in stone wroughte deathe to the transgressour and gaue no grace was of such great maiestie and glorye that when Moses the seconde tyme broughte downe the tables the Hebrues coulde not beeholde his face by reason of the glorie and maiestie of that whiche was sure once yet to bee abolished why shoulde not muche rather the ministerye of the Gospell haue his honoure and maiestie whereby throughe faythe and the free gifte of the spirite euerlastyng saluacion is geuen Yf the lawe whiche coulde condemne and was not hable to saue hadde suche honoure certainelye muche more honoure desearueth the Gospel by preachyng whereof synne is not onely forgeuen â—ut also rihgteousnesse is geuen In whiche twoo thinges suche difference is there that if a manne more narowelye compare eche one of theym with other that whiche by it selfe is glorious wyll appeare but base beyng as it were darkened with the bryght and excellente glorie of the Gospel For if the lawe whiche was geuen but for a season and shoulde wythin a while after bee abrogate was among menne in suche honoure of muche more dignitie is the lawe of the Gospell whiche is bothe generallye geuen to all menne and shall neuer bee abolished For the newe testament whereby the olde is abrogate Christe hymselfe calleth an euerlasting testamente as I in my other epistle taught you Of whiche thyng wee beeyng moste certainlye perswaded and assured in oure â—eachynges vse no darke riddles but freelye and openlye sette furth the lyghte of the Gospell surelye beleuyng that bothe the glorye of this lawe is suche that it shoulde not bee hidden and ye of that â—ireyngthe and clearnesse of conscience that ye are hable to looke thereupon And therefore wee dooe not as it is read that Moses didde whiche when he broughte downe the seconde tables after that the fyrste were broken couered hys face with a vayle that the children of Israell shoulde not looke thereupon nor deaue thereto for euer synce that euen this was a proufe and significacion to them that the glorie of Moses lawe shoulde bee abolished whiche euen at that time when it was made was not verye glorious for in vayne is that thyng glorious whiche a manne canne not see In this figure was represented the grossenesse of that nacion whiche seeyng sawe not and hearyng hearde not insomuche that whiche was doone in Moses face the same was moste verelye done in theyr heartes whiche in them were blynded beeyng as it were ouercaste wyth the vayle of dulnesse Yea and in this daye the blyndenesse remayneth in that nacion stille so that when they reade the bookes of the lawe they vnderstande theym not and with stubberne myndes of a zeale towarde the lawe refuse hym at whose commyng the lawe selfe graunteth that she shall bee abolyshed Therefore when they in suche sorte reade the olde testament that they wyll not embrace the newe promysed therein holde they not faste Moses vayle nor see by faythe castyng of the same that thorowghe Christe all the darkenesse of the lawe is a brogate Stuâ—bernelye yet stycke they to theyr Moses when he is cumme to whome Moses bade them geue eare Hym reade they in theyr synagoges but they reade hym carnallye sekyng for nothyng but corporall thynges wheras the lawe if menne well loke thereupon is in deede spiritual â–ª Letted are thei doubtelesse euen vntyll this day wyth a vayle cast ouer theyr heartes which is remoued through fayth in the gospell But when the tyme shall come that they shall leaue theyr grosse myndes and receauyng the vniuersall fayth tourne vnto the Lorde then shall theyr vayle be taken away so that they shall see suche thynges as without the bryght eyes of fayth can not be seen â–ª Moses was grosse and carnall but the Lorde Iesus is a spirite not teachyng suche thynges as maye bee seene with oure bodyly iyes but thynges inuisible whiche are by fayth beleued Moses law because it with feare of punishemente kepte menne in ordre was a lawe of thraldome and the vayle also is a token of bondage But where the spirite of the Lorde Iesus is whiche secretelye moueth a manne withoute byddyng and compulsion to leadâ— a Godlye lyfe there is libertie No manne is compelled to beleue but he that beleueth as he shoulde of his own accorde auoydeth filthines and vncleanes of lyfe and foloweth al goodnesse dooyng more wyllinglye by the mocion of charitie than coulde euer begotten of the Iewes wyth feare of punishemente Blinde are they therefore that lacke the iyes of faythe when we throughe pure fayth without vayle beholde the glorye of the Lorde whose brightnes whiles we receyue as a glasse altered are we after a sorte into the same glorye plentifully powring vpon other that brightnes which we receyued of God And as then Moses face by that he talked with god shyned euen as glasse doothe layed againste the sonne so is oure soule euerye daye more and more secrâ—atelye enamoured encreasing from glory to glory by reason of the continual conuersacion of the spirite of God who inuisiblye nowe woorkethe in vs that whiche hereafter shal openlye bee accomplished The fourth Chapter The texte ¶ Therefore seeyng that we haue suche an office euen as God hath hadde mercye on vs wee goe not out of kynde but haue caste from vs the clokes of vnhonestie and walke not in craftines neyther handle we the woorde of God discreatefullye but open the trueth and reporte our selues to euerye mannes conscience in the sighte of GOD. If oure Gospell bee yet hydde it is hidde among them that are loste in whome the God of this worlde hath blinded the mindes of them whiche beleue not leste the light of the gospell of the glorie of Christe whiche is the image of God shoulde shyne vnto them SYnce then god of his mercy would haue vs to bee ministers and preachers of suche a blisfull state geuyng vnto vs the authoritie of an apostle we execute not oure commission â—louthfullye but as we preache a veraye gloriouse matter so refuse we all clokes whiche are meete for dishonestie and not for glorye neyther leadyng oure lyfe craftely nor with deceitfulnes of woorldely learning corruptyng the woorde of god
to punishe with all The slaunderers of my name will saye I can doe nothing affirmyng that I coulde not for some lacke in me doe that thing whiche by reason of your integritie I coulde not doe But gladde am I as often as after this sorte ye be stronge though we be iudged weake yea we be not only gladde yf this so be but also moste heartely wyshe that I seme to lacke somewhat so that ye be perfecte And for this cause thought I it good more earnestly to warne you by letters leste when I come I myght be compelled to vse rigoure Muche more wyshe I to haue you amended with threatnynge woordes than to vse my power in punyshyng you geuen vnto me of the Lord for your weale and not to hurte you Against innocentes I canne doe nothyng but it maketh muche matter that suche as with haynouse vices corrupte your congregacion scape not alwaye vnpunished I haue nowe in aduertising you done my parte it remayneth that ye doe yours Diligently apply your selfe vnfaynedly to reioyce all occasions of sorowe sette a parte encreasing styll from better to better vntyll that ye become perfecte amending suche thynges as hurte your innocencie that when your faultes are sufficiently corrected ye may of your amendemente take comforte Agre together and striue not eche one with other of you through sondrye opinions lette there bee among you peace and mutuall loue Yf ye so do then wil the god of loue and auctour of peace alwayes fauour you and with you bee contented Greete eche one another of you in a holy kysse not after the common sorte but euen with your heartes All the sayntes whiche are here grete you The fauour of oure Lord Iesus Christ and the loue of god the father and the felowshyp of the holy ghost bee among you al that acknowlegyng the benefite of the sonne the charitie of the father towarde you whiche in suche sorte loued you that he gaue you his onely sonne to bee your redemer and the goodnes of the holye ghost by whome he alwaye geueth vs his giftes ye maye after the exaumple of the vndeuided trinite lyue in a lyke vnitie that is to witte in concord bothe pure perfite ¶ Thus endeth the Paraphrase vpon the latter Epistle of S. Paul the Apostle to the Corinthians The argument or vvhole matter of the Epistle of sainct Paule to the Galathians by Des Erasmus of Roterodame ALbeit the Galathiās are Greciās yet are they originally descēded of Frenchemen as s Hierome sayth in dulnes of witte resemble thē This thing also Hillary who was himself a Frenchmā borne in his hymnes testifyeth in the same callyng his countreymen dullardes Sainte Paule also in this present Epistle reprouing thē calleth them Anoetous that is to say witlesse or foolishe to whose capacitie temperyng his matter he more vehemently and sharpely reproueth then in other of his Epistles he doeth other rather checkyng then teachyng them to th entent that such as could not with reason be brought to a better mynde might yet at lestwyse with authoritie be called home againe and amended In this Epistle laboreth Paule about that matter whiche he els where in euery place doeth to cal men I say from the bondage of Moses lawe to the grace of the gospell whiche matter in his epistle to y◠Romaines he also entreateth of because both people were in like errour but yet after a sondry sorte fallenthervnto For the Romaines were fyrst brought to Iewishenes afterward amended but the Galathians contrarye beyng by the Apostle fyrst well taught were through the sleightie desceiptes of false apostles brought backe againe to Iewishe religion In the Romaines simplenes it was that they were through misteachyng begiled but of wysedome and discrecion it came that after warnyng they sone amended on the other side wheras the Galathians sone receiued and fauored Christes doctrin that was a point of easines but straight after to fal againe from it and to become Iewes was euen lightnes and folishnes To them there came false apostles takyng vpon them as though they had been sent from the chief Apostles Peter and Iames whiche labored to abate Paules authoritie teachyng them that to him there should no credence be geuen as whiche was inconstant sometymes obseruyng the ceremonies of the lawe as it appeared by that he made a vowe shauyng his head caused Timothe to be circumcised and sometymes with the Gentiles reprouyng and condemnyng the lawe bearyng them in hand also that suche rather ought to be beleued as had with Peter and Iames been conuersaunt and other whiche had seen Christ in his manhod whereas Paule had neither seen Christ nor was but a disciple of suche as were disciples and not the messenger of Christ Paule therfore vehemently and sharpely for none epistle is there more sharpe with a holsome earnestnes and fauorable sharpnes bothe cureth the Galathians errour and also defendeth his owne authoritie openyng the false apostles disceiptes at the beginnyng of the epistle makyng him selfe equal euen with the chiefe apostles yea and in this point aboue them because he was at that tyme by Christ put in authoritie to preache after that he was become immortall and vpon boldnes of this authoritie for a certain tyme both in Arabia and Damasco preached Christ before that he had talked with any of the Apostles after whiche enterprise he graunteth that he sawe in deede at Ierusalem for a fewe dayes Peter Iames of whom yet he was nothyng holpen after whiche tyme he sayeth he preached xiiii yeres in Syria and Cilicia vntyll suche tyme as he was by God commaunded to returne vnto Ierusalem with Barnabas and Titus wher Paule compared and examined his gospel with suche as wer Christes Apostles not because that he then beganne to doubt of his so many yeres preachyng but to the intent that by theyr approbacion and allowaunce whose authorities were chiefe among all men other might the more be confirmed at whiche tyme he so compared with Peter that of him he learned nothyng as touchyng the gospell and was not onely by Peter not compelled to charge the Gentiles with the burden of the lawe but what tyme Peter at Antioche eate in company of the gentiles suche meates as wer by the lawe forbidden after for feare of the Iewes that came withdrewe him selfe from that cōpany he checked him euen to his face declaryng that through fayth men obtaine the grace of God offred by the gospel not by kepyng of the law whiche was at that tyme abolished And though he begunne this disputacion as it were with Peter yet persueth he the same more at large turnyng his matter to the Galathians instructyng them and declaryng that Moses lawe was geuen but for a tyme and that al thynges taught therin appertained and directed to Christ onely that in the lawe was but fleshe in the gospel was the spirite in the lawe there were shadowes in the gospel light in the lawe images in the gospel
the titles of high Apostles manacyng threatenyng you as though it so stode with you that ye could without circumcision not attaine vnto saluacion in so doyng not onely laboryng to renue the ceremonies of the olde lawe whoÌ„ it were meete were now abrogate and abolished but vnder this colour also vtterly peruertyng the gospel of Christ For synce that the same gospel through fayth godly life assureth al men that embrace it of perfite weale and saluacion well may it be coumpted a vayne a deceiptful doctrine if as they teache no man haue entrey to euerlastyng welth vnlesse he be circumcised as the custome of Moses lawe requireth God defende that any mannes authoritie should remoue you froÌ„ the purenes and sinceritie of the gospel The texte Neuertheles though we our selues or an Angel froÌ„ heaueÌ„ preache any other gospel vnto you then that whiche we haue preached vnto you let him be acursed As we sayd before so saye I nowe againe if any man preache any other gospell then that ye haue receiued let him be accursed Rather be so farre froÌ„ beyng moued through the names of Peter Iames Ihon be yâ— same neuer so great whiche names men abuse to bring you vnder the burdaine of the lawe that if euen an angel sent froÌ„ heauen preache vnto you any gospel other then that we preached let the same of you not onely not be heard but be also taken as one to be abhorred and accursed And lest any thynke that these my wordes are spoken either of hastynes or of vnpacience I reherse theÌ„ again again that whosoeuer whether he be an angel or an Apostle of high name preache vnto you otherwyse then ye haue learned of vs before accursed I saye be he abhominable The texte Do I now persuade men or God Either go I aboute to please menne For if I had hitherto studied to please men I were not the seruaunt of Christ For as often as men are in hand with the right line of Christes fayth neither mans authoritie no nor angels ought to preuail or take place Who so preacheth Christes gospel laboreth in no mans busynes but in Gods And if this be so why should I feare any mans authoritie I was by no man but by God put in trust to preache yâ— gospel In whiche office I pray you whether should I in suche wyse haÌ„dle my selfe to please men or God whoÌ„ onely I acknowledge for my author and maister The Iewes vpon a worldly zeale labor to set furth among al men theyr rites ceremonies to th entent that they may vnder this coloure be the more made of as the nature of men would haue euer suche waies seme best wherin them selfes were brought vp Wherfore some sekyng to haue the Iewes fauor labor to bryng men in minde to be circumcised preache of kepyng the sabboth day with obseruyng a difference in meates as though when they so reache they taught men a high a singular point But God forbid that I should so farfoorth labor to please the Iewes beyng rather carnal then spiritual that I should suffre with any Iewishe ceremonies the puritie of the gospel to be corrupted When I in tyme past was geuen to Iewishenes I pleased my countreymen by all wayes I could persewyng them that professed the name of Christ But whiles I went about to please men I displeased God who would haue Moses abolished the glory of his sonne Christ to be set foorth As long as I was bonde to the lawe al myne entent and endeuoure was to kepe Moses rules for that sought I praise at mens handes but now hath God called me an other way whose onely praise I desyre and loke for If I should hence foorth styl loke for the same praise of menne certainly I were not Christes seruaunt For how can any man thinke me his seruauÌ„t if I more apply my selfe to winne the fauor of men thaÌ„ to do his coÌ„maundemeÌ„tes if I more feare to displease the Iewes than God the father of Christ and author of the gospel I was neuer slauishely bonde to the ceremonies of Moses lawe whoÌ„ I well wyst were through the light of Christes gospel quite abolished after suche tyme as I had once wholy geuen my selfe to Christ For albeit once or twyse for appeasyng of a commocion whiche might elswyse haue been beyng among the Iewes I obserued certain of theyr customes yet neuer thought I in theÌ„ any hope of saluacion but for a tyme applyed my selfe to the myndes of my countreymen that I might therby bryng more vnto Christ But synce I perceyue that this submyssion of myne is by them wrest into a wrong meanyng so that nowe the matier is gone so ferre that they stycke not to charge with the burden of the lawe as a thing necessarie euen them whom the gospell founde free from that burden I thynke it hyghe tyme freely and playnly to speake agayne Moses rites and openly to deteste all that maketh to the derogacion of Christes glorie And from so doyng shall there none Apostles authoritie feare me be he neuer so notable assuryng my selfe wholye of Christe whose wyll and commaundement I folowe through thycke and thyn in all ieopardye The texte I certifie you brethren that the gospell whiche was preached of me was not after the maner of men For I neither receiued it nor learned it of man but by the reuel acâ—on of Iesus Christe But because ye shall the better vnderstande that I not without consideracion fell from Moses lawe and nowe with suche boldnes preache the libertie of the gospell Ioo you to wil brethren that the gospell whiche I taught you is no suche worldly ordinaunce as maye for any mannes pleasure be altered as that maye be whiche is made by man Suche as to you preache circumcision let them for theyr parte take hede whence they learned theyr gospell Surely the ioyfull tydynges which I taught you neither receyued nor learned I of man by meane wheroâ— I myght be coupelled either to leane to his authoritie or to folow other mennes interpretacions Christe hymself vouchesaued to shewe vnto me the misterie of the newe lawe and the abolyshment of the olde because no man shall thynke that I was without consideracion and rashely chaunged or els receyued the gospell whiche I preache of no person of graue authoritie Christe is in suche sorte man that yet he is no mortall man nor yet vnder suche delites as all men els are Christe is also in suche condicion man that he therwith is also God by whose secrete power and spirite I was sodenly chauÌ„ged into a new man being elswyse more stubbernly gyuen to Moses law taught vnto me by myne elders to be had in reuerence and honoure than was lyke by any worldly perswasion to be plucked out of my heade had not the holye ghost enspired myne hearte The texte For ye haue heard of my conuersacion in tyme paste in the Iewes waye how that beyond measure I
persecuted the congregacion of god and spoyled it and preuayled in the Iewes waye aboute many of my companions in myne owne nacion beyng a very seruent mainteiner of the tradicions of the elders Of this my tale I thynke you not ignoraunt who of lykelyhod by report knowe after what sorte I vsed my selfe vnder the Iewes lawe for loue borne therto so greatly abhorryng the gospell of Christ whose secret knowledge I had not yet receyued that by all the meanes I could I persecuted the new congregacion which at that tyme by the spirite of god began to be gathered to the doctrine of the gospell and with the moste tyrānie I could destroyed them thinking in the meane season that I dyd a noble acte suche an acte as hyghlye pleased god whyles in dede lyke a foole ignorauntly I fought agaynst god And surely the matier went well forwarde for in my Iewyshe profession whome onely at that tyme I thought good and godly among my companions I got the prayse that I passed well nyghe all that werre of my companions for that rekened more holy and religiouse because I more styfly cleaued vnto my forefathers lawes in so doyng being deceaued for lacke of ryght iudgemēt and knowledge and not for lacke of a good intēt purpose for a zeale borne to the law resisting the maker therof Which blyndnes it pleased god by his secrete counsel to suffer for a tyme to th entent that I beyng sodenly chaunged from so great a bolsterer of the lawe into a preacher of the gospel myght by myne example drawe and prouoke many to Christe The texte But when it pleased god which seperated me from my mothers wombe and called me hereunto by his grace for to declare his sōne by me that I should preache hym amōg the Heathen immediatly I communed not of the matier with fleshe and bloud neither returned I to Ierusalem to them whiche were apostles before me but went my wayes into Arabia and came agayne vnto Damasco Wherfore as sone as it pleased God whiche long before that euen frō my mothers wombe had purposed and chosen me out for his busines vpō me to declare and notifie his pleasure and whereas I no suche thyng deserued of his owne free goodnes to call me to this office that by me as by an instrument the glorie of his sōne Iesus myght be knowen whome as yet but verie fewe of the Iewes knewe and of the Gentiles almoste none among whō specially he would haue me to be preacher what thinke ye dyd I Dyd I styll cleaue vnto my forefathers lawes was I slacke to set vpon the busynes wherwith I was put in trust mistrusted I y◠worde of God compared I my gospell with anye of the Apostles that were my countreymen or went I to any man to aske his aduise went I to Hierusalem to haue my gospell stablyshed by theyr authoritie who because before me they were called to the dignitie of apostleship are highly estemed No I dyd not so Nor thought I it conuenient that it shoulde by mannes authoritie be confirmed whiche was by Christes commaundement immediatly commuted vnto me But furthwith as soone as I perceyued myne errour and had receyued from heauen this commission without any delaye went I into Arabia where I nothyng doubted to preache Christes name beyng as yet to the wylde and harbarouse people either vnknowen or hated with no lesse zeale preachyng then he grace of the gospel than I exste preached Moses lawe And from Arabia retourned I to Damasco where streyght frō my baptisme I had begun to professe Christes name The texte Then after thre yeares I retourned to Ierusalem to se Peter and abode with hym xv dayes Other of the Apostles saw I none saue Iames the Lordes brother The thinges therfore whiche I wryte to you beholde before god I lye not Thence after a thre yeares space came I to Hierusalem rather to see Peter than any thyng to compare with hym And with him abode I nomore but. xv dayes though he among the Apostles semed chiefe As for other of the Apostles laboured I to see none sauing Iames whose surname is Iustus who was for perfit holynes of lyfe called the Lordes brother he therfore became fyrste Byshoppe at Hierusalem So ferre as ye see was I from mistrustyng my gospell and sekyng for any mannes ayde and assistence Nowe that I in all these thynges saye trewe witnes is god hymselfe at whose commaundemente I haue taken vpon me to preache the gospell The texte ¶ After that came I vnto the coastes of Siria and Cicilia was vnknowen as touchyng my person vnto the congregacions of Iewrye whiche were in Christe But this they hearde only that he whiche persecured vs in tyme paste nowe preacheth the fayth whiche he before destroyed And they glorified god in me These thynges done I went into the countreyes of Syria Cilicia in euery place there preachyng the name of Christe For euen in these countreyes a certayne noumber of Iewes began to fauer Christes doctrine but to them yet was I by syghte vnknowen notwithstandyng I was a Iewe borne onelye this they knewe by reporte that I was he whiche by goddes wyll of a persecutor of the christian fayth was sodenly become a preacher of the same fayth so that the same I before to the vtterest of my power assaulted nowe euen with ieopardy of my lyfe I defended For whiche chaunge they two maner of wayes glorified god one for that they were from suche greuouse persecuciō deliuered and for that they had gotten suche a defender of theyr profession The .ii. Chapiter The texte Then fourtene yeares thereafter I went vp agayne to Hierusalem with Barnabas and toke Titus with me I went vp by reuelacion and commoned with them of the gospell whiche I preache among the Gentiles but specially with them whiche were coumpted chief leste I shoulde tunne or had runne in vayne BVt after I had fourtene yeares preached the doctrine of the gospell speacyally to the Gentiles then went I agayne with Titus and Barnabas to Hierusalem whome I minded to take with me as witnes of that whiche was done And this dyd I not nowe of humanitie as I dyd before but at goddes commaundement to the intent the Iewes shoulde better knowe when they should see so great a number of Gentiles without circumcisiō called to euerlastyng lyfe aswell as they that saluacion oughte to be loked for not for circumcisions sake but by fayth geuyng to the gospell With them therfore compared I my gospell whiche I by Christes wyll hitherto preache among the Gentiles and with them especially communed I whose authoritie was among the Iewes moste estemed least anye of them whiche styll beleued that Christes gospell should be myngled with Moses lawe might saye that either I in the course of the gospell had runne in vayne or do styll now yet runne in that through the gyfte of fayth without mencion makyng of circumcision I had promysed them the
same saluacion that we whiche are circumcised puttyng our confidence in Christe truste to haue and enioye The texte Also Titus whiche was with me though he were a Greke yet was not compelled â—o be circumcised and that because of incoÌ„mers beyng false brethren which came in priuely to spye ante our libertie whiche we haue in Christe Iesus that they myght bryng vs into bondage To whome we gaue no coume no not for the tyme as concernyng to be brought into subieccion because the trueth of the gospell myght continewe with you And so ferre were we from chargyng the Gentiles with the burden of circumcision that not somuche as Titus when he was bothe at HierusaleÌ„ and conuersaunt also among Iewes that styfly defended circumcision was by the chief apostles of the Iewes compelled to be circumcised because he was a Grecian and not a Iewe. And how muche lesse then should ye lo do there in Galacia by compulsion of any false apostle Suche as among the apostles were chiefe required not of vs to haue a Grecian circumcised therin vndoubtedlye intendyng that the bondage of the lawe shoulde by lytle and lytle weare quyte awaye and the libertie of the gospell be establyshed But into oure companye there crepte certayne false christian men whome I maye for good cause so call because they exacte that whiche Christe would should weare out of vse Trayterously and falsly came they within vs to espye oure lybertie gyuen vnto vs throughe the gospell of Christe wherat they enuied intendyng nothyng elles but through circumcison to bryng vs agayne backwarde into the bondage of the lawe Of them was it more lykely that we shoulde through theyr importune meanes be compelled leste by resistyng some commocion might be stiered vp And yet not so muche as to them gaue we so ferfurthe place no not for the tyme so satisfyeng theyr myndes by submitting oure selfes that Titus shoulde be circumcised which thinge was by vs done for your sakes leste that whiche was in Titus done of necessitie ye without necessitie folowyng the same myght fall from the truthe of the gospel into a Iewyshe supersticion The texte Of them whiche semed to be somewhat what they were in tyme passed it maketh no matier to me god loketh on the outwarde apparence of no man neuerthelesse they whiche semed great added nothyng to me But contrariwise when they sawe that the gospell ouer the vncircumcision was committed vnto me as the gospell ouer the circuÌ„cision was committed vnto Peter for he that was myghtie in Peter in the apostleshyp ouer the circumcision the same was mightie in me among the Gentiles when they perceyued the grace that was giuen vnto me then Iames Cephas and Iohn whiche semed to be pillers gaue to me and Barnabas the right haÌ„des of that felowshyp that we shoulde be apostles among the Heathen and they in the circumcision onlye yâ— we should remember the poore Wherin also I was diligent to do the same Now yf some of them whose authoritie is chiefe at any tyme either exacted of any other circumcision or elles permitted it whither they therin well dyd or not that lytle appertayneth vnto me this is for me sufficient that they haue forsaken theyr olde opinion and are nowe of the same that I am of Howe soeuer the matier goe it is among men a great mattier to be well estemed but with god are not regarded suche outwarde apparences but the very trouthe Be it so yâ— their authoritie is greater than myne yet as touchyng the pure preaching of the gospell they so lytle furthered me that they had rather by me therin some encrease and furtheraunce For after yâ— vpon declaracion and tryal had of my preachyng vnto them they perceyued that Christe had aswell put me in truste with preaching of his gospel among the Gentiles as he had done Peter among the Iewes and when they sawe also that my preachyng without circumcision was no lesse effectual than Peters was with circumcision ioyned with his and vpon oure reporte they vnderstode that god had gyuen vs with theÌ„ equall grace of the gospell so ferre were Peter Iames and Iohn who amonge them were thought principall pillers from reprouyng my preachyng that with me and Barnabas gyuyng vs theyr ryght handes they made alegue of felowshippe that we shoulde with one consent and mynde preache one gospel euery man in his portion we among the Gentiles and they among the Iewes Nor gaue they vs any iniunction to call anye of the Gentiles to circumcision Onely this desyred they of vs that what tyme we among the Gentiles preached the gospell we woulde remember the poore people whiche were at Hierusalem that they thereby myght by some of them be relieued In whiche poynte forasmuche as it well agreed with the doctrine of the gospel we diligently obeyed that theyr commauÌ„dement as we would not haue done had they gyuen vs in commaundement to circumcise the Gentiles For an vnmete thyng is it that with vs any mannes authoritie shoulde so take place that for fauer borne vnto hym we shoulde not after a ryght trade see vnto the ghospel For as at the begynnyng the matier required some thyng for a season to beare with suche as from Iewyshenes were turned to the gospel because they could not vtterly be brought from yâ— religion wherin accordyng to theyr elders lawes was they were nozeled euen from theyr youthe leste by that occasion many might from Christe be discouraged so was there a diligence to be vsed that through oure aduertisement suche people myghte be content to leaue any lenger to be borne with specially synce therin there was more ieopardy than auauntage For of them whiche of Iewes embrace the doctrine of the gospell a verye small noumber is there in comparison of them whom we of the GeÌ„tiles by our preachyng haue enryched Christ with And of theyr further encrease also stande we in great hope synce the Gentiles dwell so fer and wyde abrode in the worlde whereas the Iewes in comparison be contayned but within a very narow cumpace Nowe of the Gentiles the greatest parte in suche sorte abhorre circumcision that more lyke were they to forsake Christ his gospell then vpon them to receiue the yoke of suche an odiouse law Beside al this also this greater ieopardy is to be feared leste yf men longe in most places abrode vse suche kynde of sufferaunce and bearyng it come to passe that the free benefite of our saluacion for the whiche goddes goodnes and oure fayth shoulde be thaÌ„ked greatly seme to hang vpon the ceremonies of the law Which yf men se obserued by the chiefe apostles then wyll suche as are somwhat bent to supersticion take it as thoughe without them the fayth taught by the gospell to the attaynyng of euerlastyng saluacion were not sufficient For what is externally done all men se but with what myndes and purpose thynges are done that se they not And in matiers of suspicion it is a knowen thyng that men are
of certaine who haue altered your former mindes which would God ye would rather haue folowed simple as they are than the vngracious couÌ„sel of some other What was he that through an enuye and grudge borne against your weale vnder whiche ye haue hitherto continued through the libertie of the gospel hath bewitched you and charmyng out your christian mynde hath by enchauntment cast you into this frensye that ye as men mistrustyng Christ should seke for helpe of the colde and baraine lawe Where is that singular confidence become whereby through the death of Christ ye were in sure hope to haue perfite righteousnes and saluacion without healâ—e and ayde of the lawe Ye I say in whose heartes Iesus Christ the onely author of our saluacion was so farfoorth grauen and printed whoÌ„ with the iyen of your fayth ye in suche sorte sawe by his crosse recoÌ„cilyng all the worlde to his father as though he had been painted before your faces and as though your selues had been witnesses of that dede doyng whiche was in dede done at Ierusalem The Iewes that sawe him hangyng on the crosse and yet denied him sawe not so muche as ye did Among you whiche by his death trusted to receiue euerlasting saluacioÌ„ was he verely crucified Your iyen were alwaye vpon the brasen serpent hanged vp vpon the tree of whom onely ye trusted to receiue the holsome remedy of all your synnes And whither now sodainly cast ye your iyen The texte This onely would I learne of you whether ye receiued the spirite by the dedes of the lawe or by preachyng of the fayth Are ye so vnwyse that after ye haue begunne in the spirite ye now ende in the fleshe So many thinges ye haue suffered in vaine if it be also in vaine If there be in you yet any wytte lefte euen consider me this whiche vnlesse ye be blind ye may easily vnderstand and so do I because I wyl not subtily reason the matter with you nor seeke for farre fetched argumentes Ye remembre that lately at my preachyng of the gospel how through baptisme and puttyng of my handes vpon you ye receiued the spirite of Christ It was no vaine persuacion The wonderfull worke of God ensuyng thervpon as the gifte of languages of prophecie of healyng and other giftes made plaine profe that this came by the power of God and by no mannes craftie conueyaunce This spirite of God I say whether I pray you receiued ye it by Moses circumcision or els by that through my preachyng ye beleued the gospel of Christ NotwithstaÌ„dyng that ye to Moses were straungers yet gaue Christ vnto you through fayth his strong and mightie spirite as an ernest peny of the blissed state he promised vnto you And why should ye now elswhere of any other looke for saluacion than of him of whom ye haue receiued so plaine a gage of blisse to come If I to you preached circumcision and if by trust therin ye receiued the heauenly spirite of God then am I content that for some parte of your saluacion ye shal geue thankes to Moses lawe but if I nothyng taught you but Iesus Christ and that by puttyng your confidence in him onely ye found in your selfe euen the same giftes that the Iewes through baptisme receiue why should ye in dispite of Christ seeke for the heauye and paineful burden of Iewishnes Wyse and thriuyng scholers from rude beginnynges growe forwarde and encrease but ye from suche godly and commemdable rudimentes fal backe to the worse The Iewes borne vnder the bondage of the grosse lawe forsakyng the ceremonies of theyr elders repayre vnto the spiritual doctrin of the gospel Ye contrary from the godly beginnyng of the gospel and your heauenly profession growe out of kinde into a Iewishe supersticion They of Iewes become christian menne and labor ye of christians to become Iewes What neded vs to be indaungered and become debter to Christ if Moses law sufficiently worke our saluacion Why forsake ye now him for whose sake ye haue suffered suche affliccions euen of them that hated Christes name and glory For who so through circumcision thinketh to be saued the same man is fallen from Christ Wyll ye in suche sorte vse your selfe that menne of you shal thinke ye haue for Christes sake suffered in vaine suche great affliccions But God forbid that ye haue suffered them in vayne Out of the right way are ye but so are ye not for lacke of good wyl but for lacke of knowledge not of malice in your partie but rather staggeryng through the enticemeÌ„t of other Amende by tymes and feare not but that ye shall nethelesse enioye the fruite of your olde fayth The texte Moreouer he that ministreth to you the spirite and worketh miracles among you doeth he it through the dedes of the lawe or by the preachyng of the fayth euen as Abraham beleued God and it was ascribed to him for righteousnes Tell me now then whether God who geueth you his holy spirit who in meruailous workes by you sheweth his mightie power whether I say doth God this because ye haue through kepyng of Moses law woÌ„ne his fauor or els rather because at our preachyng ye gaue credence to the gospel If Gentiles when they become Iewes worke suche miracles assone as they be circumcised as ye do then some cause were there to be desyrous of the lawe but if these wonderfull workes be seen in none but suche as haue receiued the fayth in the gospel why should you elswhere looke for the ende then whence ye see the same begunne The beginnyng and author of circumcision is Abraham whose children the Iewes glory that they be and are circumcised as he was But not so muche as he obtained through circumcision the praise of perfite iustice but onely by credence geuyng to Goddes promise at what tyme he was not yet circumcised Nor reade we in Genesis Abraham was circumcised and thereby became righteous but Abraham beleued God that to him was coumpted for righteousnes The texte Ye knowe therfore that they whiche are of fayth the same are the children of Abraham The promise therfore made long since to Abrahams posteritie is none of theyrs nor belongeth to any of them that haue nothing els but Abrahams circumcision but to suche as by fayth geuyng to the gospel are his natural children They that of theyr circumcision are proude and boste them selfe to be Abrahams children make suche vaunte and crakes al in vaine synce they be bastardes and not the lawfull begotten children of AbrahaÌ„ For suche none els are natural children to him as faythfully and with all theyr heartes geue credence vnto God as Abraham did put theyr trust in him speakyng vnto vs by his gospel of what stocke so euer they be descended It is not carnal kynred that is herein regarded and estemed but like perfeccion of myndes The texte For the scripture seyng afore hande that God would iustifie the heathen through fayth shewed before hand
with all theyr heartes put theyr affiaunce in the ghospel and beleued also that through the death of Iesus Christe godly lyfe shal all people haue and receyue glory also and saluacion For this purpose lykewyse for a season serued Moses lawe that partly with manacyng of punishmentes partly with hope of promises made therin and partly with rude expressing of Christe to come the Iewes after suche sorte within theyr bondes leste Christe at his commyng should haue fouÌ„d them strayed out into all kyndes of mischiefe neither worthy nor yet apte to receyue the grace of his gospell By the promises then of the lawe had the Iewes a certayne rude knowledge of the misterie of the gospell By the obseruaunce of this lawe then were menne so long stayed and vnderpyght vntyll that was by the ghospell opened whiche the law in shadowes represented that yf men wyll nowe awake they maye clearlye see euen that put in vre wherof they before had but a dreame The texte ¶ Wherfore the lawe was oure scholemaister vnto Christe that we might be made ryghteouse by faythe But after that fayth is come we are no lenger vnder the scholemaister For ye are the chyldren of God because ye beleue in Christe Iesu For al ye that are baptised haue put on Christ The lawe therfore brought not men to perfite righteousnes but was as a scholemaister gyuen to the rude people that whome the regarde of honestie was not yet able to kepe in good order they myghte with feare of punishemente be kept from extreme noughtines that through suche meanes encreasyng by lytle and lytle they mighte be broughte from trustyng vpon theyr olde ceremonies vnto Christ of whome onely they should loke to receyue perfite righteousnes Nowe is not the chylde â—o vnder his scholemaister that the scholemaister with hym muste al waye be at hande but onlye vntyll suche tyme as they beyng more rype and growen vppe to better knowledge euen of theyr owne accorde fall to honestie nor haue nede with feare of punishemente to be kepte from euyll but by theyr fathers encouragyng freelye and wyllyngly study goodnes and honestie an other whyle nowe rulyng theyr scholemaister whose holsome and sharpe correction they for a tyme endured As the father therfore though he tenderly loue his chyldren compelleth them yet for a tyme to be vnder a scholemaister whose maister the chyldren in shorte tyme after shall be so hathe god with sharpenes of the lawe kepte vnder his rude and grosse people vntyll that they concerning the doctrine of his ghospel beyng made their owne menne should no lenger neede to be vnder correccion of theyr scholemaister but lyue freelye as free chyldren vnder theyr moste mercifull father And though it so were that god gaue vnto the Iewes onely a scholemayster yet toke he not them onelye for his chyldren but â—ather coumpted all suche as by faythe in the ghospell are graffed into the bodye of Iesus Christe and endued with his holye spirite to be goddes chyldreÌ„ as soone as they are with Christe made one Nowe yf that wherby we are ioyned vnto Christe generallye belong to all menne what lette shoulde there be why God shoulde not indifferently coumpte all for his chyldren Throughe baptisme haue ye receyued the spirite of Christe and not by circumcision As many then as are baptised are become with Christ ioynte enheriters in that behalfe no poynt inferior to the Iewes boast they themself of the priuelege of circumcision neuer somuche The texte There is no Iewe neither Gentile there is neither bonde neither free there is neither man nor woman for ye are all one in Christe Iesu Yf ye be Christes then are ye Abrahams seede and heyres accordyng to the promyse In thinges that hange vpon mennes fauer the condicion state and persons are regarded but god woulde this benefite of his to be bothe free and also commen to all men Throughe baptisme are we newe borne agayne and sodenly altered as it were into a newe creature And as touching this gyft it is layed to noman nor passed vpon whether he were before baptisme Iewe or Gentile bonde man or free manne or woman All ye through baptisme are belonging to Christes bodie equally partakers of this goddes gifte whiche is from the head conuayed into all the members And yf Christe be the very seede of Abraham by whom god promised his blessyng to all nacions of the worlde forasmuche as ye are planted in Christe nedes must ye be Abrahams posteritie Farther then yf ye be Abrahams posteritie euen lyke heyres ye haue ryght to yâ— promise of god Yf through the felowshyp of Christe ye become goddes chyldren and into it are all receyued through fayth and baptisme necessarily it foloweth that the inheritaunce equallye appertayneth to all men The fourth Chapiter The texte And I say that the heyre as long as he is a childe differeth not from a seruaunt through he be lord of all but is vnder tuters and gouernours vntil the tyme that the father hath appointed euen so we also when we were children were in bondage vnder the ordinaunces of the worlde LOng synce by Goddes promise due was the title of inheritauÌ„ce but now and not before are we receiued into it because as we before sayd as by mannes lawes and ordinauÌ„ces the heyre while he is within age vseth not his right yea he nothing differeth froÌ„ a seruauÌ„t where he is borne to be lorde ouer all but is kept vnder with feare and ruled as other men wyll passyng that tyme vnder creansers gouernours vntyl he be growen vp to that rypenes whiche either the lawe or his father hath appointed so likewyse in tyme past when we were yet not apt to receiue this gift whiche requireth euen heaueÌ„ly mindes our vnderstaÌ„dinges also therto not of streÌ„gth sufficient as yet we were like children with suche certaine grosse lawes as were mete for our infirmities kept in due ordre beyng suche at that tyme as could not sauor heauenly learnyng but rather suche as would with suche thinges be more moued as might with our fleshely iyen be seen as are the material thynges of this world for example differences of dayes differeÌ„ces of meates differeÌ„ces in apparel sacrificyng and killyng of beastes circumcision As long as we were not apt to receiue higher instruccions euen as seruauntes we for a season obeyed and were vnder these The texte But when the time was ful come God sent his sonne made of a woman and made bonde vnto the lawe to redeme them whiche were bonde vnto the lawe that we through eleccion might receiue the inheritaunce that beloÌ„geth vnto the natural soÌ„nes But assone as we came out of wardship and were growen vp to a ryper age when that tyme was paste whiche the euerlastyng father in â—â—s secrete couÌ„sel had appointed he suffered vs no leÌ„ger to be vnder the carnal rules of the lawe but sent for our deliueraunce neither Moses nor prophete but his onely sonne Iesus Christ He sent his sonne I
say not to be seen as thinges are seen in a dreame or vision so that a man might doubt whether it were so or not but openly before euery mannes iyen to be a man borne of a woman vnder the weakenes of our natures to the entent he would readyly heale our wretchednes whom God would haue to be circumcised suffre all the bondage of the lawe to th ende he would deliuer the Iewes from the burdaine of the lawe whom he founde therto subiecte that noman should thencefoorth like a childe within age liue vnder gouernours but be all called to the libertie of children for bondage is contrary to the name of a childe The texte Because ye are sonnes God hath sent the spirit of his sonne into our heartes which cryeth abba father And because God would of his goodnes euidently declare that we are restored into the fredome of children he puttyng away all feare of punishement hath powred euen into the bottome of our heartes the spirit of his only sonne who is to vs a most certaine witnes that we are Gods children The spirite of seruage sauoreth and cryeth out after one sorte the loue and good mynde of children after an other The one desireth to escape the displeasure of his maister thother with a great confidence crieth O father father The texte Wherfore now thou art not a seruaunt but a sonne If thou be a sonne thou arte also an heyre of God through Christ Wherin it is not to be doubted but that God doeth muche more thākefully knowledge the name of godly loue and charitie than the name of feare If this were not as I say neither would Christ haue called his scholers brethren nor haue taught menne to praye vnto God vnder the name of a father when he teacheth vs to say O our father whiche art in heauen To whom soeuer therfore God geueth the spirite of his sonne the same man is no lenger a seruaunt but a sonne And if he be through Christ his sonne by him likewyse must he be Gods heyre Namely synce whoso by adopcion receiueth an other into the name of his sonne he in so doyng geueth him a right to his inheritaunce The texte Notwithstandyng when ye knewe not God ye did seruice vnto them whiche by nature are no Gods But now after that ye haue knowen God yea rather are knowē of God how is it that ye turne againe vnto the weake and beggerly ordinaunces whervnto againe ye desyre afreshe to be in bondage Ye obserue dayes and monethes and tymes and yeres I am in feare of you lest I haue bestowed on you labor in vain But as the Iewes for a season were with a grosse religion or rather supersticion kept vnder because they should not vtterly slyde from al religion so what tyme the true God was vnknowen vnto you accordyng to the ordinaunces of your elders ye worshipped deuils beleuyng them to be Goddes whiche are in dede none because he semeth muche nigher true religion which is vnder a false than is he that thinketh there is no God at all dispisyng all religion God layeth not to the Iewes charge because they for a tyme liued vnder theyr elders lawes frō whom when they were taught better learnyng they turned to the very right trade of godly conuersacion Nor is your worshippyng of idolles whom ye erroniously supposyng to haue an heauenly power in them had in honour layde against you synce the tyme that by preachyng of the gospell ye knewe the liuyng God or els to speake it better synce the tyme ye were knowen of God ye found him not but he by his holy spirite drewe you vnto him euen as that whereas ye nowe tenderly loue him as a father cōmeth by none other meanes but because he fyrst loued you God fauorably and gentilly forgatte your olde errour but of your owne accorde from the trueth once knowen wylfully to returne againe to the same that offence is outragious and damnable The Iewes beyng taught the true religion forsake theyr ceremonies and wyll ye beyng called frō idolatrie taught by preachyng the gospell what perfite religion is after the receiuyng of the holy ghost cast your selfe againe headlong into a Iewishe bondage so that wheras ye are fre ye had rather to be vnder the grosse beginnynges of this worlde whiche neither are able to make you righteous nor been effectual to saluacion Fall ye not to them againe when Iewishely ye obserue daies monethes and yeres with other suche differences of tyme as though the Iewishe sabboth day the feastes of the newe moone holy dayes and other tymes wherin the Iewes either do certain thinges or abstaine from certaine other as from vnlawful actes any thyng healped onward to saluacion when to christian men all tymes are free to honour God in If ye haue in Christ a sure confidence whence is this supersticion If ye haue not then teare I lest I haue in vaine bestowed so muche labor vpon you for your instruccion Ye fall from Christ if ye myngle with him Iewishenes Suffer not that either I whiche haue by suche great and sundry troubles taught you the gospel lose therin my labor or that ye in vaine haue suffered for Christ sake suche affliccions The texte Brethren I beseche you be ye as I am for I am as ye are Ye haue not hurt me at all Ye knowe how through infirmitie of the fleshe I preached the gospel vnto you at the first And my tēptacion whiche was in the fleshe ye dispised not neither abhorred but receiued me as an angel of God euen as Christ Iesus But rather regarde not the ceremonies of the lawe as ye see me to do but put my trust in Christ onely My selfe sometyme was suche one as ye now he iudgyng that it was an high pointe of godlynes to be circumcised to kepe the Iewishe sabboth day to obserue differences in meates to sacrifice beastes for zeale of whō I then persecuted the churche of God all whiche pointes now reaken I for trifles Wheras I brethren somewhat vehemently complaine vpō you surely this may ye beleue me I seke not myne owne weale but yours I might with the quiet vprightnes of myne owne conscience be with my selfe contented I am not displeased with you for ye haue done me no wronge I pitie to see you go from suche good beginnynges looke rather that ye be stable and constant encreasyng styl from better to better rather than from better to worse What tyme I fyrst preached vnto you the gospell of Iesus Christ I submitted my selfe to your weakenes now an other while rise ye vppe to my strength lose not the gloriouse praise of your fayth Of late when I preached vnto you y◠gospel ye knewe I toke no great royal state vpō me but euen the behauour of a lowe simple and abiecte person I pray you what saw ye me but a sealy mā ready to take harme hated of many for Christes name vnder diuerse troubles and
IerusaleÌ„ and is in bondage with her children But Ierusalem whiche is aboue is free whiche is the mother of vs all Nor is it to be supposed that this tale hath beside the trueth of the historie no secrete hidden misterie For comenly suche is Moses law that as in a maÌ„ne vnder the grosse fleshe and coueryng of the body is hidden the soule the ruler therof so vnder the letter and historie a more priuey thyng and higher mistery is couered Let vs then serche foorth what in the alligorie these two mothers and the two sonnes signifie Surely the twoo mothers represent the twoo testamentes of whom the one brought foorth a people subiecte to the bondage of the lawe the other brought foorth a people through fayth free froÌ„ that burdain For Sina is a mouÌ„taine in Arabia whiche in the Chaldees language hath the name of the bondmaiden Agar and bordereth vpon the mountaine of Sion wherin standeth the cytie that once was called Iebus and is now called Ierusalem Now are they that inhabite the mountaine Agar euen in these daies bonde in theyr state resemblyng the beginner of that nacion But Ierusalem whiche as inheritaunce fel to Isaacs posteritie is free This citie forasmuche as it standeth in a high place representeth heauen into whose freedome we be called That cytie is not onely mother to the Iewes but to all vs whiche beleue in Christ Moses lawe is yearthly the lawe of the gospel forasmuche as it came from heauen is heauenly As the body is seruaunt to the soule so that whiche is grosse is bonde and that whiche is spiritual is free Moses lawe brought foorth her childe fyrst the lawe of the gospel albeit it had issue after yet how many more children brought it to God Moses lawe brought foorth but one nacion the same of no great multitude neither the lawe of the gospel containeth all nacions of the worlde The texte For it is written reioyce thou barren that bearest no children breake foorth cry thou that trauailest not For the desolate hath many more children than she whiche hath an husband And lest some thinke that this was but a chaunce Esai long before sayd it should so be who by the spirite of prophecie foreseyng the great noumbre of Gentiles resortyng to the gospel of Christ reâ—oyseth by these wordes Be glad thou barren that bearest no children breake foorth and crye thou that trauailest not for many more children haste thou whiche semedst desolate and barren than hath she that hath a husbaÌ„d and semed to put men in a meruailous hope of posteritie In the Iewes state before tyme fewe were there that came through it vnto Gods fauor but fayth in the gospel hath brought in many and wil without ende bryng in more Thus see ye the twoo mothers and theyr twoo children the beginners of twoo nacions The texte Brethren we are after Isaac the children of promise But as then he that was borne after the fleshe persecuted him that was borne after the spirite Euen so is it now Suche as yet styfly cleaue to Moses lawe belong to Ismael whiche was borne of the handmayde But we whiche gyuyng ouer our coÌ„fidence in the lawe through perfite fayth hang only vpon Christ are Isaacs children who was borne of the free lawful wyfe not by the courâ—e of nature but by the promise of god Nor are we receyued into yâ— welthy state taught by the gospell because we were borne vnder the lawe but because god loÌ„g synce promised all them saluacion that thorough fayth woulde come into the felowshyp of his sonne Iesus Christ Yea and in this also the allegorie featly agreeth that bothe posterities sauer of theyr beginners For as thaÌ„ the elder sonne Ismael carnall sonne vnto Abraham persecuted the yonger called Isaac who was borne by goddes promise â–ª eueÌ„ at the tyme wheÌ„ they playeo together takyng more vpon hym than was mere so in this tyme they that cleaue faste to the carnall lawe hate suche as embrace the spiritual lawe of the gospel labouryng to be more esteamed chalengyng as theyrs the ryght of the fyrste begotten whiche is only dewe to Christe labouryng also by the title of aunciencie to make the free mothers chyldren bonde as they be to th entent that being elder seruauntes they maye ouer vs that are yonger beare rule The texte Neuerthelesse what sayeth the scripture â–ª putte awaye the bonde woman and her sonne For the sonne of the bond woman shal not be heyre with the sonne of the free woman so then brethen we are not chyldren of the bond woman â–ª but of the free woman â–ª But the free mother alloweth no suche alteracion nor wyl suffer these two borne after suche a diuerse sorte to be conuersaunt together But as yâ— scripture saythe with great indignacion cryeth out put awaye the bonde woman and her sonne for I wyl not suffer that the bond womaÌ„nes childe shal with my sonne Isaac be inheritour The Iewyshe Synagoge to muche hangeth by them whiche beleue the gospell The Iewes require to muche of christians whose libertie they enuye at Yt the bonde mother wyll not gladly depart let her rather be thrust out than with her slauyshe companye she corrupt my sonne The inheritaunce of euerlastyng lyfe is promised to Isaac and to hym is it dewe Let Agar yf she luste carye furthe with her the water potte of the vnsauery lawe whome she so greatly loueth But my sonne Isaac by drynkyng the effectuall lickor of the gospel shal styll with good lucke growe vp vntill he become a perfite man Wherfore suffer my brethren that the Iewes which to stubbernly delyte in the seruile lawe haue styl theyr owne bondage nor growe oute of kynde from theyr mother We which were sometime our selfe vnder the bondage of the law and lyke vnto the chyldreÌ„ of the bond womaÌ„ Agar persecuted the verie naturall childreÌ„ of yâ— churche are nowe delyuered froÌ„ that olde bondage and receyued into the title of Saraes chyldren And for this libertie thanke we Christ into whome through fayth we are so planted that we are become inheriters of the promised inheritauÌ„ce of heauen So that into what libertie Christe hath by his death after our falling from him restored vs that are Iewes into the same are ye that are Gentiles called through preaching of the gospell The .v. Chapiter The texte ¶ Stande faste therfore in the libertie wherwith Christe hath made vs free and wrappe not youre selues agayne in the yoke of bondage NOwe remayneth there nothyng but that ye stedfastlye continewe in that ye haue once gotten For what madnes is it to forsake the liberall gyfte and freedome wherin Christe of his especiall fauer hath sette you and to become bonde We which of that paynfull bondage haue had experience are glad and reioyse of oure libertie and are ye of youre libertie in suche sorte weaty that ye are content to become bonde The texte ¶ Beholde I Paule saye vnto you that yf ye be circumcised
whole multitude and deface the puritie of your religion euen as ye see a lytle leauen sowreth the whole batche wherwith it is myngled castyng by lytle the sournes of it self throughout the whole dowe whiche before was swete Be there neuer so smal a poynt of Iewishnes myngled with the gospel the same lytle wyll corrupte in you the purenes therof The texte I haue truste towarde you in the Lorde that ye shall be none otherwyse mynded But he that troubleth you shall beare his iudgement whatsoeuer he be But forasmuche as ye haue hitherto staggered throughe the enticement of other I despayre not but that ye wyll hencefurth stedfastlye continewe in youre olde godly purpose standyng in this truste muche vpon knowledge and triall of youre natures but speciallye vpon the helpe of Christe who wrought in you to begynne with a mery chere and wyll lykewyse worke in you grace manfully to continew But whosoeuer he be that hath with new learning troubled the quietnes and purenes of your faith albeit he deceyue menne yet shall he not escape goddes iudgement Hym at this tyme for certayne consideracions vtter I not nor vse extremitie agaynste hym but at goddes handes to whome he is not vnknowen he is sure to be punyshed who is without regarde of any mannes authoritie whome he hath muche rather offended than me Nor let this moue you though some saye that I abhorre not the kepyng of the law â–ª whiche haue with the Iewes lyued lyke a Iewe and caused Timothie to be circumcised I dyd so by compulsion and oftentimes resisting gyuyng yet place at that tyme wherin I sawe no greate ieopardie at hande in so doyng and contrarie yf I had not done it there had bene a great commocion But nowe vpon diuersities of the tyme and circumstaunce expedient it is to folowe another way And to tell you briefly herein my mynde it is not all one to suffer and permit circumcision and to preache it I suffered Timothie to be circumcised but I neuer taught that either he or anye els should be circumcised So lykewyse when I oftetymes was conuersaunt among the Iewes I abstayned from meates forbydden by the lawe but neuer enioyned I vnto anye man that suche choyse in meates shoulde be had but rather taught the contrarie that it forced nothyng what kynde of meates a maÌ„ eate so that he vse them soberly and with thankes geuyng to god The tyme was when it was nedefull to beare with the sinistre rooted persuasion of the Iewes but nowe synce the gospell is clearelye knowen and the Iewes stubbernely labour to drawe the Gentiles into theyr supersticion it is neither wel done nor ieopardiles to beare with it any lynger but rather besemeth it euery man boldely to preache that Moses lawe is expired and that all men ought to embrace the libertie of the gospell The texte Brethren yf I yet preache circumcision why do I then suffer persecucion Then is the sclaunder of the crosse ceased I woulde to god they were separated from you whiche trouble you For yf this were trewe that they reporte of me that I preache and set furth circumcision what cause is there then whye vntyll this daye the Iewes so maliciously and hatefully persecute me Thence is al my countrey mennes displeasure against me because I in suche sorte preache Christes gospell that therwith I teache that Moses lawe is gone and abolished The Iewes thynke that they among men should be more made of yf the rites of Moses law might be myngled with Christes doctrine But nowe great enuie haue they that all other people through fayth are receiued into goddes fauour whyles they vpon them carie about them the vnprofitable marke of circumcision And this is the cause why they without al pitie haue long tyme gone about my destruccioÌ„ because I euery where preache and promiâ—e all men perfite weale without any helpe of circumcision Yf it so were that I preached circumcisioÌ„ as some falsly report of me why do the Iewes styll persecute me synce the cause of al theyr displeasure borne towarde me is vtterly taken awaye Trust ye me ye people of Galacia my preachyng hath alwayes ben one and so shall it hencefurth continewe lyke On youre parte see lykewyse that your fayth be as myne is For so farre am I from the mynde to agree with them that teache circumcision that yf theyr stubbernes wyll not suffer them to forsake theyr lawe rather thaÌ„ they should vtterly withdrawe you from the gospell and with theyr persuasions plucke you out of the ryght waye I woulde wyshe them vtterly separate from the felowshyp of the gospell Yf they be so frowardly gyuen to circumcision god graunt them not only to be circumcised but also to be vtterly cutte of that they maye more plenteously haue theyr desyer Better is it that they only perishe than drawe so many other with them in to damnacion The texte Brethren ye were called into libertie only let not your libertie be an occasion vnto the fleshe but by loue of the spirite serue one an other â–ª For all the lawe is fulfylled in one worde whiche is this thou shalte loue thy neyghbour as thy selfe Yf ye byte and deuoure one another take hede leste ye be lykewyse consumed one of another Synce they are so content let them styll continewe on in theyr shamefull bondage But ye my brethren throughe the gospell are called to libertie and not to be bonde So that nothyng elles nowe remayneth but to take hede that the libertie gyuen vnto you by the spirite of Christe be not applyed to yâ— occasion of fleashlye lustes The bondage of the lawe is in suche sorte taken awaye that in her steede is come charitie taughte by the gospell whiche by fayre meanes obtayneth more than the lawe was able to do with compulsion And yet for all that among frendes of whome one is glad to do for an other there is nor may stershyp nor bondage The law byddeth noman to put his lyfe in ieopardye for defence of his frende nor that a man shoulde by defraudyng nature ease his brothers nede nor that thou whiche arte stronger shouldest beare with the weaker or the learned with the vnlearned or the better with the worse all whiche yet commaundeth charitie whiche so alwaye telleth that thynges are to be done not by force but euen of good wyll â–ª and voluntarily Besyde this onlye charitie comprisyng in her the whole strength and effecte of the lawe briefly bryngeth that aboute that the lawe with so many rules and threatnynges is not able to do For all that the brablyng law with so many rules laboreth to bryng to passe all that is in a shorte sentence concluded written in Liuiticum whiche is this thou shalt loue thy neyghbour as thy selfe Wherfore yf ye with charitie be knytte together ye shall one by an others diligent labour helpe an other and with mutuall seruice labour to comforte other But contrarye yf ye as carnal men are wont do disagree
eche one hating an other and not onlye helpe not eche one another but also backbite and gnawe one another and not onlye backbyte and gnawe but lyke outragiouse wylde beastes asmuche as in you is deuoure other great cause surelye haue ye to feare leste ye lyke beastes tearyng one another be with eythers woundes destroyed To this inconuenience fall they whiche beyng withoute the charitie taught by the gospell stycke styll to the carnall law whyles they measure al thynges by theyr priuate commodities wheras contrary christian charitie is in a readynes to do other men good The texte I say â–ª walke in the spirite and fulfill not the lustes of the fleshe For the fleshe lusteth contrary to the spirite and the spirite contrarye to the fleshe these are contrarye one to an other so that ye cannot do whatsoeuer ye would But and if ye be led of the spirite then are ye not vnder the lawe The whole effecte of my woordes drawe to this ende that forsomuche as ye are deliuered from the bondage of Moses carnal lawe ye should leade your life accordyng to the spiritual lawe of charitie as ye shall in dede do if ye neither esteme perfite righteousnes to stande in Iewishe ceremonies nor liue vnder carnal desires If ye liue vnder carnal lustes ye shal alway be vnder the lawe Endeuour ye therfore to leade a spiritual life if ye thus do then shal ye abstaine froÌ„ suche actes as the fleshe shal prouoke you vnto For as â–ª in one manne there is a grosse and heauy body and a soule that is heauenly and immortal and as in one law there is a grosse parte whom we call the letter and again a heauenly thyng whiche is called the spirite so in one mannes soule one power there is whiche styl calleth to goodnes and an other to this power contrary like vnto the body the letter of the law whiche prouoketh vs to dishonestie Betwene these partes there is a coÌ„tinual battaile whiles the fleshe fighteth against the spirite and the spirite against the fleshe Well may the fleshe be restrained froÌ„ her desyres but yet wyll it not be so oppressed but that it wyl labor and striue against the spirite And if the fleshe happen to haue the vpper hand it is sometyme seen that where a man hath a desyre to godlines yet beyng ouercomen by the fleshe he doth suche thinges as he knoweth should be auoyded And if the spirite of Christ sufficiently moue you to do willyngly suche thynges as are good godly then hath Moses lawe vpon you none authoritie The texte The dedes of the fleshe are manyfest whiche are these adultrie fornicacion vnclennes wantonnes worshippyng of idolles witchecrafte hatred variaunce zeale wrath strife sedicion sectes enuiyng murder droÌ„kennes glotonie and suche like of the whiche I tel you before as I haue tolde you in tyme past that they whiche committe suche thinges shal not be inheritors of the kyngdome of God But because ye shal not be ignorant the spirite wherof we now speake is a thyng that cannot be seen the fleshe may be seen And yet is it not hard to coniecture whether a man be seruaunt to the fleshe or be ledde by the spirite of God For as the welsprynges be suche are the waters and other that flowe from thence A mannes life maners doynges plainly shewe what a man is within But because we wyl not at this tyme speake of doubtful or hidden matters these be they that make plaine profe that a man is styl seruaunt to the fleshe notwithstannyng he be baptised and haue shaken of the bondage of the lawe aduoutry I say fornicacion vnclennes waÌ„tonnes idolatry witchecrafte hatred variance zeale wrath strise sedicion sectes enuy murder dronkennes glotony To these whosoeuer be bonde albeit the same man be baptised yet is he not throughly â–ª free but bondslaue to naughtie desyres Nor be ouer bolde because ye are baptised or for your workyng of myracles What tyme I was among you I warned you and now by my letter I earnestly warne you againe that al they whiche do suche thinges shal be excluded from the enheritaunce of the kyngdome of heauen The texte Contraryly the fruite of the spirite is loue ioy peace long sufferyng gentlenes goodnes faythfulnes mekenes temperancie Against suche there is no lawe They truely that are Christes haue crucified the fleshe with the affeccions and lustes On the othersyde suche as are perfitely free and ruled by the spirite of God are knowen by these fruites For with this spirite are ioyned charitie ioy peace long sufferyng gentlenes goodnes faythfulnes mekenes temperancie They that of theyr owne good wyll do these haue no nede to be pricked foorth with compulsories of the lawe for them theyr owne innocencie maketh free from it Besyde this they that truely are Christes as it besemeth spiritual people haue crucified the fleshe with all the vices and desires therof For by baptisme we dye with Christ and are buried also with him The texte If we liâ—e in the spirite let vs walke in the spirite Let vs not be desirous of vayne glory prouokyng one an other enuiyng one at an other We may not stande doubtfully betwene the fleshe and the spirite whether of both we should folowe If the spirite geue life to the body reason it is that the body be vnder the gouernaunce of the spirite If we haue receiued life through the spirite of Christ and not by the law let vs liue accordyng vnto the inclinacion of the same spirite If we haue truely tasted of the spirit of Christ let vs bryng foorth the fruites of it and abstaine from al carnal workes Let vs not be desyrous of vainglory for the same prouokyng eche one an other of vs to debate and strife enuiyng one an other of vs. For euen them that professe the rule of godly life these vices oftetymes trouble whiche yet are in very dede the pestilence and destruccion of true godlynes The vi Chapiter The texte Brethren if a man also be taken in any faulte ye whiche are spiritual healpe to amende him in the spirite of mekenes consideryng thy selfe lest thou also be tempted HItherto haue I shewed you brethren to what ende all they that haue taken Christes religion vpon them must enforce theÌ„ selfes Yet because baptisme taketh not from vs but that we are men styl if any among you by reason of weakenes fal into any offence your part is which are stroÌ„ger by the spirit of God haue not geueÌ„ place to fleshly desyres with gentle and meke wordes to restore him againe encouragyng him vp that he may rise againe not with rough speache causing him to despayre Hipocrites vse suche proud lokes and high wordes but Christes spirite forasmuche as it desyreth al mens saluacion with meke and gentle meanes calleth men to amendement And oftetymes it chaunceth that whoÌ„ a sharpe earnestnes withdraweth vtterly them gentle and brotherly correccion maketh humble and boweth Moses law after suche sorte
suppresseth synne that it destroyeth the siner but christiaÌ„ charitie so remedyeth vice that she yet saueth yâ— maÌ„ The better thou arte by so muche the more gentlely condescende thou to thy brothers weakenes If Christes owne example moue the not sufficiently so to do who most mercifully suffered his children vntil tyme they amended at lestwyse yet lette this encourage you because ye knowe that the like may chaunce vnto your selfes The texte Beare ye one an others burdaine and so fulfil the lawe of Christ For if any man seme to him selfe that he is somewhat when in dede he is nothing the same deceiueth his owne minde This man is fallen remember that thou art a fraile man also Let his fall be vnto the a lesson neither to be bolde vpon thy selfe nor yet to trust to muche in thine owne strength Vse thy selfe towarde him that is fallen as thou wouldest be glad to be vsed if the like chauÌ„ced to the. And a mischaunce may befal any worldly man Suche as at the mocion of certaine false Apostles haue staggered must not with cruelnes be banished out of your company but charitably be called againe to theyr olde stedfastnes The tyme may come that they beyng made strong may againe beare with your weakenes He that hath vpoÌ„ him a heauy burdain must be eased and not throwen doune Wherfore if eche of you beare others burdaines then shal ye in euery point fulfill the lawe of charitie whiche lawe is Christes owne lawe Christ wheras he neither was vnder synne nor nigh the ieopardye therof yet bare he vpon him our wickednes and of his great mercy healed vs condemned vs not as one without pitie Let no man thinke him selfe to be righteous and vpon confidence therin despise his brother that is with some kynde of synne entangled For a man to seame iust to him selfe is a profe of a fained righteousnes Wherfore if any man thinke him selfe somethyng when he in dede is nothyng he deceiueth him selfe The texte Let euery man proue his owne worke and then shal he haue reioysyng onely in his owne selfe and not in an other For euery man shal beare his owne burdaine For neither is any man therfore righteous because he auaunceth him selfe before the sinner nor is therfore one man defiled with other mennes synne if he submitte him selfe to restore him againe Nor is he therfore good because he coÌ„pareth him selfe to a worse Euery man shal be iudged by his owne dedes Yet must noman in his owne dedes haue a confideÌ„ce but euery manne must serche with him selfe whether that wherin he beareth him selfe in hand to do well be suche as of God shuld be allowed If thine owne conscience condemne the not yet glory not because other aâ—e weake but glory of thyne owne strength glory inwardly geuyng God thaÌ„kes for his giftes bestowed vpon the nor bost it among other ne dispise them that are not so strong as thou art Helpe him if thou be able if thou be not able let God his iudge alone with him Neither shal his synne diminishe thy rewarde nor thou for an other mannes offence be punished but before God euery man shal beare his owne burdaine The texte Let him that is taught in the worde minister vnto him that teacheth him in all good thinges Be not deceiued God is not mocked For what soeuer a man soweth that shal he also reape For he that soweth in his fleshe shal of the fleshe reape corrupcion but he that soweth in the spirite shal of the spirite reape life euerlastyng But as long as we be in this worlde we are bounde eche one to helpe an other And as it belongeth to them whose giftes are aboue others with teachyng comfortyng exhortacion to helpe their brothers weakenes so let suche as be holpen remembre that they be not vnthankeful to suche as haue done for them And so among you shal al good thinges be comen if they that can preache the gospel teache comfort beare vppe the rude and they againe that are taught of theyr substaunce geue theyr teachers and counsailours necessaries so that one do for an other Let them that teache take heede that theyr doctrine be christian and sauor of the spirite of Christ or els better wer it for a maÌ„ not to beleue his teacher at all Besyde that he that for corrupte teachyng the gospel receiueth mede of him whoÌ„ he so teacheth the man he deceiueth yea and him selfe to but God can not of him be deceiued Wherfore my counsail is that ye teache sincerely the gospel for God is not mocked with But suche seede as euery maÌ„ soweth suche shal he mowe Whoso teacheth carnal doctrin for his sede he shal reape fruit which is corruptible But he that teacheth spiritual doctrin shal for his spiritual and heauenly counsail receiue like rewarde whiche is life euerlastyng The texte Let vs not be weary of well doyng For when the tyme is come we shall repe without wearynes Whyle we haue therfore tyme let vs do good vnto all men and especially vnto them whiche are of the housholde of fayth Therfore let vs alwaye endeuoure to do for all men nor cease at any tyme to do good dedes whether we haue gentle scholers or vngentle whether we haue a rewarde of men or not For when the tyme shall come we shall gather fruite whiche shall neuer dye and receyue for our temporall labours wages euerlastyng Sowyng time shall not alwaye continew the tyme shall come when we shal neither with our owne dedes be holpen nor with other mennes For the tyme of this present lyfe we maye with good workes wyll goddes fauour and helpe other but at the daye of iudgemeÌ„t neither shall oure good workes haue place nor we be able to do for anye other Therfore let vs take the tyme whyle it serueth endeuouryng to do bothe for all men and specially for them that are of the same religion and fayth that we be of The Iewe fauoureth none but Iewes but the christian folowyng the example of Christe is desyrouse to do good for all men The texte ¶ Ye se howe large a letter I haue wrytten vnto you with myne owne hand As many as desyre with outwarde apparence to please carnally the same constrayne you to be circumcised only leste they shoulde suffer persecucion for the crosse of Christ For they themselues whiche are circumcised kepe not the lawe but desyre to haue you circumcised that they might reioyse in your fleshe Ye se ye people of Galacia how I am in this matier delited which with myne owne hand wrote vnto you â—o long an epistle Ye knowe my hande wryting No cause haue ye to thinke that it is a counterfaite letter it is all myne and a declaracion of my good wyl towarde you And looke that it with you be of more weight than anye false apostles doctrine Suche as endeuoure rather to please men than god suche I saye moue you to be circumcised
he hath not onely not punished vs according to our desertes but also whan we were dead by reason of our sinnes he hath called vs agayne to lyfe together with Christ This I say was not of our deseruing but came of free gyft And he hath not only called vs agayne to lyfe with hys sonne but also he hath caryed vs vp froÌ„ these thinges that are benethe vnto the thinges that are in heaueÌ„ there hath placed vs through Christ Iesê° by whoÌ„ we haue indiffereÌ„tly together whatsoeuer he our head hath do possesse now in hope all that we shal shortly after possesse in very dede Thus it was his wil that at the resurreccion whan his promisses shal euidently appeare he may declare his most abouÌ„dant liberalitie which it pleased hi of his free goodnes to powre vpoÌ„ vs not for our own good dedes sakes but for the merites of Iesê° Christ For the thing is often to be rehearsed that ought to be fixed moste depely in your hartes It cuÌ„meth of fre grace I say that you haue obteined saluacion from the destruccioÌ„ wherin ye were tangled lest ye should folow the error of some of the Iewes which thinke to be saued for obseruing the prescriptes of Moses law You are endebted for your saluacion to fayth wherby ye beleued the gospell yet you may not brag of faith as though it come of your selfe Christ loued you first hauing drawen you to himselfe he hath geuen you power that you should loue hym agayne And he it is that hath freely powred into you the gift of fayth by the whiche you should set darkenes apart and see the lyghte of the Ghospels veritie It is wholy therfore to be ascribed vnto his fre gift so that no man hath thereof to boast as though it were of his owne In that we are created we are endebted to God Agayne in that we are regenerate by faythe and baptisme and as it were made a newe after an other maner we are diuorced from the felowshyp of our parent the sinfull Adam and engraffed in Christ the prince of innoceÌ„cie to the intent that by the helpe and exaumple of him we should from hensforth apply the offices of true godlinesse that renouncing the olde man we shoulde represent the new man in new dedes and become so ferre vnlike to oureselues in condicions that a man might iustly say it were not we For God by the doctrine of the ghospell hath opened vnto vs the rewarde of Immortalitie to the intent we should preace hard vnto it through innocencie of lyfe and well doing For the euangelical faith is not an idle mattier but hath an inseparable companion charitie whiche causeth moe dueties to be done of the willyng than the prescriptes of the lawe are hable to enforce of the constrayned The texte Wherfore remembre that ye being in tyme passed Gentiles in the flesh were called vncircumcisyon from that whiche is called circumcisyon in the flesh whiche circumcisyon is made by handes Remeâ—ber I saye that at that tyme ye were without Christ beyng aliantes from the commen welth of Israell and straungers from the testamentes of the promes and had no hope and were without God in this world But now by the meanes of Christ Iesu ye which somtime were farre of are made nye by the bloude of Christ For he is our peace whiche hath made of both one and hath broken downe the wal that was a stoppe betwene vs and hath also put away throw his fleshe the cause of hatred euen the lawe of commaundementes contayned in yâ— lawe written for to make of twayne one newe man in him selfe so making peace and to reconcyle both vnto God in one body thorow the crosse and slewe hatred therby and came and preached peace to you whiche were a farre of and to them that were nye For thorow hym we both haue an entraunce in one sprite vnto the father The yoke of Moses law is not layed vpon you For one onely law of Christian Charitie is sufficient to accomplishe all dueties The Iewes are not endebted to theyr lawe for theyr saluacion but yet you are so much more bounden to the goodnesse of god as you were more far of than they from the true wurshipping of god from true religioÌ„ Therfore yâ— ye may the more vnderstaÌ„de how muche you are bounden to the bountie of God for being nowe as ye are your duetie is to remember what ye haue bene afore tyme. For you were sumtyme Heathens after the corporall distinccion of kynred whome the nacyon of the Iewes bragging of their carnal circumcision that is done with handes name contumeliously vncircumcised and repute them for prophane persons and abhominable supposing this felicitie that was promised loÌ„g agoe by the oracles of the prophetes to belong peculiarely to themselues and not vnderstandyng that they be reputed as vncleane persones before God whose inward myndes are vncircumcised But you at that time were vncircumcised both in body and soule being so muche more abiect in miserable condicion than the Iewes in that ye had no hope of Christes benefite to youwarde that is to saye because you were vtterly astraunged aswell from the tytle and felowshyp of the nacion of Iewes vnto whome he semed to be peculiarly promised as also exileled from the couenauntes of God wherin he promised in saying to Abraham the father of that nacion In thy seede shall all nacyons bee blessed And to bee briefe there remayned no apparente hope of your saluacion in afmuche as being wurshippers of deuils ye had no knowledge in thys worlde of the true God where as the Iewes called him theyr God and he agayn called them hys people Neuerthelesse as soone as the trueth of the Ghospell shewed furth his lyght Christe turned the course of thynges vpsyde downe and broughâ—e so to passe that you whiche seemed nothyng to perteyne vnto God were no we knyt moste nere vnto him not by the circumcision of the foreskinne but by the bloud of Iesu Christ with the price wherof ye were not only deliuered from the sinnes of your olde conuersacion but also reconcyled vnto God the father In tymes paste you were at discorde with the Iewes yea you were at discorde with God but Christ the Autour of peace and concorde stroke away al the difference of circumcised and not circumcised he toke away the ceremonies of Moses law as it had bene a wall that deuyded the concord betwene the Iewes and the Gentiles so that two sortes of people beeyng afore most ferre different one from the other should agree and growe together in one vtterly expelling theyr olde grieues For before Christes cummyng the gentiles did wonderfully adhorre the Iewes obseruaunces as supersticious thinges and the Iewes contrariewise were in such conceipt with themselues by reason of their ceremonies that they held al such accursed as were without them Christ therfore by his woonderful deuise abolished and brought out of vse
with God long ago yea euen afore the world was made and in a maner opened vnto the prophetes by inspiracion albeit it was not playnly opened to the world as it is now by me that the Gentiles through onely fayth of the Gospel without helpe of Moses law should attayn saluacion yea in so much that the chiefest of the Apostles durst not admit suche as were not circumcised vnto baptisine But nowe it is playnely opened vnto the holye Apostles of Christe and to hys prophetes by inspiracion of the holy goste that the Gentiles through faith are so vnited vnto the Iewes that they are comen in to the felowship of yâ— selfe same enheritaunce and growe in to all one bodye reioycyng in theyr common head Christe and by reason therof are becomen partiners of all the proinisses that abyde suche as beleue the Ghospel of Christ to preache the which Ghospell autoritie is commytted vnto me and I ceasse not to dooe my commaunded office labouring constauntly hitherto in the Ghospels busines euen vnto emprisonmeÌ„tes and fetters not that I am any thing mete of mine owne strength for so painful a busines but he that appoynted that office to me hath laied his owne helping hande to the same And so it is that I being as concerning myne owne habilitie feble and weake am by his benefite strong and full of courage agaynst the stormes of al mischiefes I boast not myne own worthines for I coÌ„fesse that I am the least of Saintes but yet as litle as I am it hath pleased the goodnes of God to putte me in trust with this businesse of moste weightie importaunce that I shoulde publishe and preache among the Gentiles whiche before this time knewe nothyng of God the vnsearcheable richesse of Christ which he offereth plenteously to all men and bryng to lyght the thyng that before was hidden that the benefit of the ghospell is to be dispensed and ministred to all maner of nacions whiche beefore was supposed to be geuen onely to the Iewes although it was otherwyse decreed eternally of God the maker and gouernour of all thynges notwithstanding his will was to haue thys Counsayll of hys diuyne intente to be yet hitherto kepte secrrete whiche in these tymes he woulde so openly manifeste and that by the congregacion wherinto he powred suche aboundaunce of spirituall giftes that his manifolde wisedome whiche with wounderfull deuises disposeth all thinges through death geuyng life through shame exaltyng to glorye through humilitie aduauncyng Goddes maiestie whiche no man in times paste coulde haue Imagined shoulde nowe bee brought to lyght not onely to the brode worlde but euen to prynces and chiefeste of Angelles and deuilles that haue to dooe in the skyes and in the vppermoste parte of the ayer whiche thynges albeit they myght gesse should come to passe that mankynde should once be redemed yet this was not knowen by what reason the wisedome of God had eternallye decreed to bringit to passe whiche thing now at length was openlye knowen whan he sent his sonne into the world who hauing taken vpon him an humain bodye would by vnspeakeable meanes vnite and couple the congregacion to hymselfe whereof our lorde Iesus Christe should bee the head by whome like as Innocencie chaunced vnto vs in that that our sinnes were doen a waye euen so chaunced vnto vs an assured truste also that as children we shoulde not be afraied to approche vnto the father whose displeased countenaunce we durst not afore beholde For what shoulde we bee afrayed of hauyng suche a heade that in no wise suffreth any of his membres to perishe albeit here in the meane season we suffre sum affliccion The texte â–ª Wherfore I desire that ye faint not because of my tribulacions that I suffre for your sakes whiche is your praise For this cause I bowe my knees vnto the father of our lorde Iesus Christ which is father ouer all that is called father in heauen and in earth that he would graunt you accordyng to the riches of his glorie that ye maye bee strengthed with might by his spirite in the â—â—â—er man that Christe maie dwell in your hertes by faith that ye beyng rooted and grounded in loue mighte bee hable to comprehende with al sayntes what is that bredth aâ—d length depth and height and to knowe the excellente loue of the knoweledge of Christ that ye mighte bee fulfilled with all fulnes which cummeth of God Vnto him yâ— is hable to doe exceading aboundantly aboue al that we aske or thinke according to the power that worketh in vs be prayse in yâ— congregacion by Christe Iesus thorowâ—â—t al generacious from tune to tyme. Amen This secrete counsayle of God forasmuch as I preache boldely in euery place I suffre exceadyng punishemente of such as yet cannot possibly be perswaded of this matter But I beseche you let not myne affliccions whiche I suffre for your sakes anythyng disquiete or dismaye you For there is no cause why you shoulde be ashamed of suche an Apostle though I bee laden with fetters For like as the crosse of Christe is our glorie euen so my fetters which I we are not for any euill dedes but for the sinceritie of the Ghospel are for your honestie and no rebuke For the more displeasures we suffre with a constaunt mynd for the Ghospell of Christe the more entierly we cause the people to beleue that the promises of Christe are not vayne inasmuch as through assured hope of them we faint not for any displeasures of this life And it is not Ioyous to me onely to suffre for the ghospelles businesse but it also becommeth al men that are entred vnto Christe to folowe the example of their autour and head And truely for this cause sake I bowe my knees and praye earnestly euen from the botome of myne harte vnto God our father and the same the father of our lorde Iesus Christe of whome as the supreme head dependeth all spirituall kynred wherby by are incorporated together whether they bee angelles in heauen or faithfull people vpon earth and of whome onely as of the fountaine springeth whatsoeuer is belongyng to true felicitie that like as he hath begonne to declare hys aboundaunte glorye in you so he maye more and more augmente his liberall goodnesse to you ward that as you are engraffed to Christ through baptisme and as it were borne newe agayne so you maye gather courage and strengthe with daylye encrease not accordong to the bodye but accordyng to the mynde and soule that is to saye by the gyfte of the spirite of the father continually encreacyng in vs by whome we are made stronge and valiaunt to withstande al dredes of persecucion and that the constancie of your fayth maye be suche that you thynke surelye that Christe will neuer fayle you but rather dwelle in wardly in your hertes for the faythful trustes sake wherwith you commit your selues wholy vnto him For with such is he most specially presente as distruste theyr owne
also these thynges equally with the father Certaynly this is the thyng that the Psalmiste by the inspiracion of the holy gost spake of so long agoe For Christe hauyng all ready conquered the helles is ascended alyue agayne into the hygh kyngdome of the father and hath caryed with him the ensigne of his conqueste euen the flocke of vs myserable captiues whom he hath frely deliuered from the tyranny of the deuyl and synne And from thence of the fathers liberalitie he hathe geuen throughe the holye ghoste soondrye kyndes of gyftes and bestowed them among menne as it is the solemne manner of suche as wynne the maistrye in a tryumphe to throwe downe tokens of tryumphe abrode among the people He sente downe giftes from heauen and heauenly thynges they were that he sente To be briefe where it is sayed he ascended doeth it not consequently folowe that he before descended And there is no descencion but from aboue so that the descencion is before and the ascencion after For none deserueth worthelye to bee exalted on hyghe but onelye throughe lowlinesse and humbleyng of hymselfe To conclude after moste lowe humblyng foloweth moste hygh aduauncing From the moste hyghe heauen than the whiche nothyng can be higher Christ deiected himself euen vnto the helles than the which nothyng can be lower And for this cause sake he was worthily exalted aboue the higheste of all the heauens and so tooke his bodily presence out of oure syghte to the intente to accomplishe all thynges from aboue wyth heauenly giftes and after an other maner of reason to be now more effectually presente with vs than whan he was conuersaunt emong vs vpon earth He forsoke not his body but deuyded his gyftes vnto euery of his membres after suche wyse as none of them all should want anye thyng albeeit some were endued with more excellent giftes than some For some he would haue to be chief as Apostles ryng leaders autours of the Gospel preahing some to be prophetes that coulde expounde the hidde meanynges of Moses lawe some to be euangelistes to occupye the Apostles roumes and to carrye aboute the gospell from place to place And some to be pastours and doctours as byshoppes to feede the flocke of Christe with the meate of holy doctryne and holsome example of goodlyfe And the teste he instructed some with one gyfte and some with an other to the intente that of all these conferred together the coumpanye of saynctes shoulde bee perfeitelye consummate and furnyshed to the vse of euerye good offyce and that the perfeit bodye of Christe beyng fully growen together in all his menbres shoulde so bee cherished one with the succour of an other and that the stronger membre shoulde beate for the tyme with the weaker and the weaker marke and folowe the exaumple of the stronger vntill we maye all at length cumme to equall strength of fayth and with lyke perfeccion knowe the sonne of God throughe whose helpe we maye waxe bygge and lustye in the secrete encrease of mynde after such sorte that at length we may growe vnto a perfeit manne and accordyng to oure measure frame oure selues aunswerably to our most perfite head In whome was neither imbecillitie nor erroure neyther yet any defaulte The texte That the hence forth should be nomore children waueryng caried about with euery winde of doctryne by the wylmes of men thorowe craftyues whereby they laye awayte tor vs to deceyue vs. But let vs folowe the trueth in loue and in all thynges growe in hym whiche is the head euen Christe in whome yf all the bodye be coupled and knitte together thorowoute euery ioynt wherwith one ministreth to an other accordyng to the operacion as euerye parte hath his measure he encreaseth the bodye vnto the edifiyng of it selâ—e thorowe loue There is an age of the bodye that geueth full strength to all the membres and putteth away the tendernesse of chyldehood And in semble ble wyse vnto this there is a lyke procedyng in the ordre of godlinesse whereunto we ought all to geue diligent endeuour that we be not from hencefoorth as we haue been waueryng lyke children in vncertayne opinious not addicte to any certayne decrees to attayne saluacion but as men voyde of trueth catryed about now into this nowe into that iudgemente with euery wynde of doctryne submittyng our selues as it were pieuishe chyldren to the subtiltie and crafte of some certayne men whiche trauayle not to teache vs Christe sincerely but to catche vs through theyr subtill artes and to snare vs with their craftie deceates or with philosophicall reasons to bryng vs in doubte of those thynges which by faith ought in no wise to be doubted of or elles in stede of the Gospelles veritye to set before vs the shadowes of Moses lawe But no we hauyng once embraced the veritie of the Gospel lette vs rather ioyne vnto it sincere charitable loue towardes al men enforcing our cominuall studye to this ende that we maye profite not onelye in the knowledge of the trueth but also in the continual diligente workes of charitie so as all we beyng membres maye be answerably like vnto our head And truely Christe is our head who also is the trueth selfe and hathe so loued vs that he hath geuen hymselfe to make vs safe To this head it is requisite that the membres be agreable Inasmuche as from hym the spirite of lyfe floweth into all the whole bodye beyng compacte and set together of sondrye membres ioyned ordrelye one to an other and pearcyng throughe euerye ioynt of the lymmes which coulde not be excepte the partes of the bodye were ioyned agreably one to an other that lyfe may haue passage into theÌ„ from one membre to an other For the hande or the fote beeyng cutte of cannot possiblye haue any parte of the vertue that commeth from the toppe of the heade But forasmuche as the whole bodye is perfeitly conglutinate in it self it commeth to passe that the spirite of Christe practiseth his efficacie in euerye membre accordyng to their seuerall capacitie and ordre and forasmuche as all the membres studye through mutuall loue to profite euerye one other the whole bodye wareth bygger and bygger and is made lustye and stronge so as it wyll not geue place in any condicion to the wyndes of false opinions alluryng this way and that ware to bryng it out of the trueth The texte This I saye therefore and testifie thorowe the Lord that ye hence forth walke not as other Beutiles walke in banitie of theyr minde while they are blinded in their vnderstanding being farte from a godly lyfe by the meanes of the ignorauncie that is in theÌ„ and because of the blindenes of their hartes whiche being paste repentaunce haue geuen themselues ouer vnto wantonnes to worke all maner of vnclennes euen with gredines But ye haue not so learned Christe If so bee that ye haue hearde of hym and haue beene taught in him as the trueth is in Iesu as
dyd not the offices that were lackyng on youre parte toward me and that by meanes of him you myghte be in a maner presentlye here with me in that he broughte youre charitable tokens vnto me and with hys ministeries serued me in this daunger that he myghte one alone represente you all vnto me ¶ The .iii. Chapter The texte ¶ Moreouer brethren reioyce ye in the Lorde It greueth me not to wryte one thing often to you For to you it is a sure thing Beware of dogges beware of euyll worckers Beware of dissencion For we are circumcision whiche serue God in the spirite and reioyce in Christ Iesu and haue no confidence in the flesshe though I might also reioyce in the flesshe Yf eny other man thincketh that he hath wherof he might trust in the flesshe I haue more beyng circumcised the cyght daye of the kynred of Israell of the try be of Beniamin an Hebrue borne of the Hebrues as concernyng the lawe a Pharisaye as concernyng feruentnes I persecuted the congregacion as touchinge the right wysnes which is in the lawe I was vnrebukeable But the thinges that were vauntage vnto me those I counted losse for Christes sake Yee I thynke all thinges but losse for the excellencye of the knowledge of Christ Iesu my Lorde For whome I haue counted all thing losse and do iudge them but vyle that I maye wynne Christe and be founde in him not hauynge myne owne tyghtewesnes of the lawe but that which is thorow the faith of Christ euen that righte wesnes whiche commeth of God thorowe faith that I maye knowe him and the veriue of his resurreccion and the felowshyppe of his passions while I am conformable vnto his death yf by eny meanes I might attaine vnto the resurreccion of yâ— deed Not that I haue attained vnto it already or that I am already perfect but I folowe yf that I maye comprehende that wherin I am comprehended of Christ Iesu Brethren I counte not my selfe that I haue gotten it as yet but this one thing I saye I forget those thinges whiche are behynde and endeuoure my selfe vnto those thinges whiche are before and accordynge to the marke appoynted I preace to the rewarde of the hye callynge of God thorowe Christ Iesu Let vs therefore as many as be perfect be thus wyse mynded and yf ye be other wyse mynded God shall open the same also vnto you Neuerthelesse vnto that whiche we haue attayned vnto let vs proceade by one rule that we maye be of one accorde NOw brethren this remayneth moreouer that whan you knowe what thinges are doen here and hauing Epaphroditus sent to you againe in health you maye reioyce and neglectinge the affliccions wherwith the world hath turmoiled vs you may be glad yâ— our lord Iesus Christes busynesse goeth alwayes forwarde better and better On the behalfe wherof I am not so muche afrayed of them that be Ethnikes whiche impugne the gospell openly as of these halfe christians whiche preache Christe after suche wyse that they myngle the Iewes maner of doctrine in withall Of this matter I haue with muche carke and care oftentymes warned you but yet it shall be no payne vnto me to put the same in wryting that you maye be more sure For you can almoost neuer be ware ynoughe of these pestilent wycked shameles kynde of meÌ„ that alwayes lye in wayte in euery place They haue enuye at your lybertye they barke against syncere doctrine they depraue other mennes lyuinges they laboure in the gospelles busynesse howbeit to none other ende but to cortupte it They bragge of their foreskynnes circumcision whan their inwarde mynde is all together vncircumcised Beware brethren that they begyle you not take hede of such dogges take hede of naughtye workers beware of the vncircumcysed circumcision yea rather concision They haue no cause to bragge of them selues though they beare about the fylthy marke of their highe bragge wheras their conscience is vncleane and wicked If circumcision be worthye yâ— boasting we are circumcised in dede we are very Iewes in dede we are the ryghte children of Abraham that worshyp God not with beastes bloude but in spirite for so he woulde be wourshypped we boaste not in the lytell skynne cut from a parte of the bodye nor yet in Moses but in Christ Iesus who by his spirite hath cut awaye all our synnes from our soules and hathe prynted in our hartes a very excellente goodlye marke wherby it maye manifestlye appeare that we are the sonnes of God This nowe is a glorious and a true circumcision God from hence forthe estemeth not man after the state of his bodye But these men neclecting the care of the soule repose al their whole trust in the fleshe wherin yf any man maye boaste I for my parte wyll geue place in this behalfe to none of them all so as they can not haue to quarell that I set naught by circumcisioÌ„ because I haue it not If any man stande in his owne coÌ„ceite bicause of his circumcision I maye bragge of my selfe a greate deale more for I was lawfully circumcised the eyght daye accordynge to the commaundement of the lawe I am an Israelite not by engraffynge but by kyndred not a straunge foundlyng but a Iewe beynge borne of the Iewes and not of an vncertayne kyndred but of a special chiefe kynored that is of Beniamin whiche hath ben alwayes ioyned to yâ— tribe of Iuda wherof Kynges and Leuites and priestes also are ordayned wher as many suppose them selues Israelites bycause they descende of the kyndred of the concubines of Israel I am an Hebrewe of the Hebrewes after my birthe and after the sectes of the law a Pharisee whos 's ordre hathe had alwayes the highest dygnitie And yf they wyll esteme any man after the studye and obseruacion of the lawe they haue not also in any of these wherin to preferte themselues before me For I regarded the dyligent study of the lawe of my fathers so earnestlye muche that for the defence of it I persecuted the congregacion of Christ by all possyble meanes I coulde and I so entierlye obserued those thinges that the lawe commaundeth that there was nothinge wherin I coulde be iustlye founde withall as a transgressour And yf any of this geare deserued any prerogatyue I might with iuster cause boast than these men that woulde seme to be halfe goddes because they be circumcised At that time in dede forasmuch as I was not yet taught Christ I thought my selfe a iolye fortunate man aswell for the nobylitie of my kyndred and dignitie of my secte as also for my sitayte obseruyng of yâ— law But as sone as I leaâ—ned by the gospel of Christ in what thinges true righteousnesse coÌ„sisteth â–ª and that matters of ferre greater excelleÌ„cie wer signified by these figures and shadowes of Moses lawe by and by I cast awaye and renounced the thinges that I haunted before as matters of wonderous holynesse and thought it damage vnto me what soeuer it were that
of one body should among your selfes be of one mynde The texte And see that ye be thankeful Let the worde of Christ dwel in you plenteously with al wisedome Teache and exhorte your owne selues in Psalmes and Hymnes and spiritual songes syngyng with grace in your heartes to the lorde Be not vnthankeful and forgetful of Goddes great goodnes toward you With him should we not now haue been at peace had he not freely forgeuen vs all our sinnes and doeth one brother forgettyng this make battel againe his brother for a lytle displeasure Striue not among your selfe for preeminence in worldly wysedome Let the worde of Christ whiche teacheth thinges belongyng to perfite godlynes dwel and continue in you pleÌ„tifully that in him ye sauer growe wise so that not only your selfe knowe what is to Christ acceptable but be also able one to teache an other if any be out of the way and to geue an other warnyng if he in his dutie be slacke in yâ— meane season at all tyme mery and ioyful in hope of the blâ—sse to come geuyng praise to God in Psalmes in Hymnes and in spiritual songes praisyng God not with our mouth onely but also more speacially with our heart For suche are the songes with whoÌ„ God is delited lest any thinke it a great praise to God onely with his mouth to make a noyse The texte And whatsoeuer ye do in worde or dede do all in the name of the lord Iesu geuyng thankes to God the father by him Fynally whatsoeuer ye do either in worde or dede do it so that it make to the glory of our lorde Iesus so that all your life and conuersacion sauer expresse and resemble him Whyles ye are this wyse doyng if any thing befal you whether it be prosperouse or other wyse be not ther with either proude or dismayed but for all geue thankes to God the father through his sonne by whom he turneth all suche chaunces to oure weale and auauntage The texte Ye wyues submitte your selues to your owne husbandes as it is comly in the lorde Ye husbandes loue your wyues and be not bitter vnto them Ye children obey your fathers and mothers in all thinges for that is well pleasyng vnto the lorde Ye wyues submitte your selues obediently vnto your husbandes so besemeth it suche as haue taken vpoÌ„ them Christes name for whom it is mete in all goodnes to go beyond other Ye husbandes againe loue your wyues whom ye must remembre in suche condicion to be subiecte vnto you that yet to them ye should not be sharpe and bitter Ye children be in all thinges obedient to your fathers and mothers though they commaunde you paineful busines so that the same be not vngodly For it is Christes wyll and pleasure that ye should so do The texte Ye fathers prouoke not your children to aâ—get lest they be of a desperate mynde Ye seruauntes be obedient vnto them that are your bodily maisters in all thinges not with iye seruice as men pleasers but in singlenes of heart fearyng God And whatsoeuer ye do do it heartely as though ye did it to the lorde and not vnto men knowyng that of the lorde ye shal receiue the rewarde of inheritauÌ„ce for ye serue the lord Christ Againe ye fathers abuse not your authoritie vpon your children nor prouoke them so with cruelnes that they dispayre Ye seruauntes in all pointes obeye y our maisters whom by the lawe of man ye are bounde to serue not onely because they see and loke vpon you and for feare as the comen sorte of heathen seruauntes are wonte to do thinkyng that they haue done theyr dueties if they offende not theyr master veyng but a maÌ„ but also with a simple and an vnfamed heart doyng your duetie not only for feare of man but also for feare of God who seeth with what mynde ye do whatsoeuer ye do Nor consider in your seruice what your master beyng but a man deserueth but what seruice soeuer ye do vnto him what kynde of one soeuer he be coumpte it as done to Christ and not to men assuryng your selfe that of him ye shall receiue the rewarde of heauenly inheritaunce though your vnkynde maister geue you nothyng for your labor nor accoumpte you among his children For whiles ye for Christes sake do seruice to vnmete maisters ye serue Christ The texte But he that doeth synne shal receiue for his sinne Neither is there any respecte of persons with God For as the maister yf he against his seruauÌ„t any thing offende though he among men be not punyshed he shall not yet before god escape punishment so the seruaunt that well doth his duetie albeit he haue no rewarde of men whiche with themselues thynke that they to theyr seruauntes are nothyng bound when they haue done theyr dueties yet shal they not loose theyr rewarde at gods hand who putteth no differeÌ„ce betwixte persoÌ„s but betwixt myndes nor coÌ„sidereth a mannes condicion but how wel he doth â–ª The .iiii. Chapiter The texte Maisters do vnto your seruauntes that whiche is iuste and equall knowyng that ye also haue a maister in heauen AGayne ye that are maisters abuse not the authoritie gyuen you by mennes lawes not for any perfeccion of nature to exercise tyranny vpoÌ„ your seruauntes but gyue them that is iust and lawfull departyng with them sufficiently in suche thynges as are for naturall vses necessarye make not for your pleasure to muche of some intollerablye oppressing other assuring your selues that ye are rather with them felowes in seruice thaÌ„ maisters for asmuche as ye haue with them one commen maister in heauen at whose haÌ„de ye shal fiÌ„de like fauer as your selues haue shewed to your seruaÌ„tes The texte CoÌ„tinue in prayer watche in the same with thaÌ„kes giuing praying also for vs that god maye open vnto vs the doore of vtteraunce that we maye speake the misterie of Christe wherfore I am also in these boÌ„des that I maye vtter it as it becommeth me to speke And because I would ye should be more worthie meÌ„bres of Christes body continue in prayer not as dull heauy people by reason of any surfettyng but as sober wakefull in the same also geuyng god thankes so that ye not only desyer of god thinges to saluacioÌ„ profitable but also gyue him thankes for his dayly giftes to the inteÌ„t that wheÌ„ he seeth you both thaÌ„kfull mindefull he maye be towarde you more beneficiall In the meane tyme ye shal also deiyre god for vs that it maye please his goodnes in suche sorte to take awaye al impedimentes that his gospel maye freely be preached that he through faith openyng mennes heartes the misterie maye enter into al mennes mindes which beyng hitherto hidden the father would now haue knowen vnto all as touchyng Christe through whom without helpe of the law he offereth vnto al people saluacion for preaching wherof I lye in these bondes so that nothing lette me among al men to publish sprede abrode
vs all our sinnes and doeth one brother forgettyng this make battel againe his brother for a lytle displeasure Striue not among your selfe for preeminence in worldly wysedome Let the worde of Christ whiche teacheth thinges belongyng to perfite godlynes dwel and continue in you pleÌ„tifully that in him ye sauer growe wise so that not only your selfe knowe what is to Christ acceptable but be also able one to teache an other if any be out of the way and to geue an other warnyng if he in his dutie be slacke in yâ— meane season at all tyme mery and ioyful in hope of the blisse to come geuyng praise to God in Psalmes in Hymnes and in spiritual songes praisyng God not with our mouth onely but also more speacially with our heart For suche are the songes with whoÌ„ God is delited lest any thinke it a great praise to God onely with his mouth to make a noyse The texte And whatsoeuer ye do in worde or dede do all in the name of the lord Iesu geuyng thankes to God the father by him Fynally whatsoeuer ye do either in worde or dede do it so that it make to the glory of our lorde Iesus so that all your life and conuersacion sauer expresse and resemble him Whyles ye are this wyse doyng if any thing befal you whether it be prospetouse or other wyse be not therwith either proude or dismayed but for all geue thankes to God the father through his sonne by whom he turneth all suche chaunces to oure weale and auauntage The texte Ye wyues submitte your selues to your owne husbandes as it is comly in the lorde Ye husbandes loue your wyues and be not bitter vnto them Ye children obey your fathers and mothers in all thinges for that is well pleasyng vnto the lorde Ye wyues submitte your selues obediently vnto your husbandes so besemeth it suche as haue taken vpoÌ„ them Christes name for whom it is mete in all goodnes to go beyond other Ye husbandes againe loue your wyues whom ye must remembre in suche condicion to be subiecte vnto you that yet to them ye should not be sharpe and bitter Ye children be in all thinges obedient to your fathers and mothers though they commaunde you paineful busines so that the same be not vngodly For it is Christes wyll and pleasure that ye should so do The texte Ye fathers prouoke not your children to anger lest they be of a desperate mynde Ye seruauntes be obedient vnto them that are your bodily maisters in all thinges not with lye seruice as men pleasers but in singlenes of heart fearyng God And whatsoeuer ye do do it heartely as though ye did it to the lorde and not vnto men knowyng that of the lorde ye shal receiue the rewarde of inheritauÌ„ce for ye serue the lord Christ Againe ye fathers abuse not your authoritie vpon your children nor prouoke them so with cruelnes that they dispayre Ye seruauntes in all pointes obeye your maisters whom by the lawe oâ— man ye are bounde to serue not onely because they see and loke vpon you and for feare as the comen â—orte of heathen seruauntes are wonte to do thinkyng that they haue done theyr dueties if they offende not theyr master beyng but a maÌ„ but also with a simple and an vnfained heart doyng your duetie not only for feare of man but also for feare of God who seeth with what mynde ye do whatsoeuer ye do Nor consider in your seruice what your master beyng but a man deserueth but what seruice soeuer ye do vnto him what kynde of one soeuer he be coumpte it as done to Christ and not to men assuryng your selfe that of him ye shall receiue the rewarde of heauenly inheritaunce though your vnkynde maister geue you nothyng for your labor nor accoumpte you among his children For whiles ye for Christes sake do seruice to vnmete maisters ye serue Christ The texte But he that doeth synne shal receiue for his sinne Neither is there any respecte of persons with God For as the maister yf he against his seruauÌ„t any thing offende though he among men be not punyshed he shall not yet before god escape punishment so the seruaunt that well doth his duetie albeit he haue no rewarde of men whiche with themselues thynke that they to theyr seruauntes are nothyng bound when they haue done theyr dueties yet shal they not loose theyr rewarde at gods hand who putteth no differeÌ„ce betwixte persoÌ„s but betwixt myndes nor coÌ„sidereth a mannes condicion but how wel he doth â–ª The .iiii. Chapiter The texte Maisters do vnto your seruauntes that whiche is iuste and equall knowyng that ye also haue a maister in heauen AGayne ye that are maisters abuse not the authoritie gyuen you by mennes lawes not for any perfeccion of nature to exercise tyranny vpoÌ„ your seruauntes but gyue them that is iust and lawfull departyng with them sufficiently in suche thynges as are for naturall vses necessarye make not for your pleasure to muche of some intollerablye oppressing other assuring your selues that ye are rather with them felowes in seruice thaÌ„ maisters for asmuche as ye haue with them one commen maister in heauen at whose haÌ„de ye shal fiÌ„de like fauer as your selues haue shewed to your seruaÌ„tes The texte CoÌ„tinue in prayer watche in the same with thaÌ„kes giuing praying also for vs that god maye open vnto vs the doore of vtteraunce that we maye speake the misterie of Christe wherfore I am also in these boÌ„des that I maye vtter it as it becommeth me to speke And because I would ye should be more worthie meÌ„bres of Christes body continue in prayer not as dull heauy people by reason of any surfettyng but as sober wakefull in the same also geuyng god thankes so yâ— ye not only desyer of god thinges to saluacioÌ„ profitable but also gyue him thankes for his dayly giftes to the inteÌ„t that wheÌ„ he seeth you both thaÌ„kfull mindefull he maye be towarde you more beneficiall In the meane tyme ye shal also desyre god for vs that it maye please his goodnes in suche sorte to take awaye al impedimentes that his gospel maye freely be preached yâ— he through faith openyng mennes heartes the misterie maye enter into al mennes mindes which beyng hitherto hidden yâ— father would now haueknowen vnto all as touchyng Christe through whom without helpe of the law he offereth vnto al people saluacion for preaching wherof I lye in these bondes so that nothing lette me among al men to publish sprede abrode yâ— gospel of Christ which am desirouse so to do freely wtout feare eueÌ„ as he coÌ„mauÌ„ded me The texte Walke wysely towarde them that are without and lose no oportunitie Vse your selues soberly discretly with suche as are to Christes religioÌ„ straungers so that in your maners nothing appeare yâ— maye either moue them to persecute you or withdrawe theyr myndes fauer from the gospel For synce it can not be auoyded but that ye must nedes
of al such thinges as we tolde you before and testified For God hath not called vs vnto vnclennes but vnto holynes He therfore that despiseth despiseth not man but God whiche hath sente his holy spirite among you MOreouer brethren we beseche and exhorte you by the Lorde Iesus forasmuche as you are nowe sufficiently taught of vs after what sorte you ought to behaue your selues and with what endeuours to please God geue your diligence not only to perseuer still in that you haue learned but also to excede your selues in dayly encreaces of forewardenesse For you knowe and remembre what preceptes I gaue not by the autoritie of my selfe but by the autoritie of our Lorde Iesus Christe I gaue none of these thynges in commaundement that the false Apostles cloute in among you of the ceremonies of Moses lawe of the excellencie and visions of Angels as though there were entraunce by them vnto saluacion but those thynges only that I knewe certaynly to be acceptable vnto God For this is the wyll of God that you kepe your selues holy and vnspotted and not onely to be chaste in soule but also in body that you may abstayne from whoredome wherwith the bodies are defiled The body is the dwellyng house of the soule and the soule is the Inne of God Than lyke as it is necessarie for the soule to be pure because of the geaste God so is it decente for the bodye to be pure because of the enhabitour the soule Therfore let euery one knowe howe to geue this honoure to his sely carcas as a frayle vessel that he kepe it cleane and vndefiled and not suffre it to be spotted with the disease of filthy desyres and lustes whiche thyng is so farre vnworthy the state of Christians that it is the state of no nacion of people but of them that haue no knowlage of God but thinke that euery one may lawfully doe what he lusteth without punishment and that all is honest that is pleasaūt to the body But the mischiefe of lust doubleth his mischiefe in case a man Ioyne it with the Iniurie of his brother as whan a man vsurpeth an other mannes wyfe Let no manne therfore eyther in this case or in other matters in vsurpyng ouermuche to hymselfe defraude his brother inasmuche as God wil suffer none of these thinges vnreuenged and seyng that baptisme shal not onely not availe them that commit these offences but also make to their more greuouse punishemente lyke as we haue tolde recorded vnto you before For God hath not called vs from the ordinaunce of our former lyfe to the entente that beyng once washen cleane we should be walowed into the same filthinesse again but to mainteyne in holynesse and puritie of lyfe the innocencie that was once freely geuen vs. And that we should not through filthy desyres cast awaye from vs the holy ghoste whiche is the louer of Chastitie These matters I say I haue both recorded and doe recorde again that they are not the preceptes of me but of God so that whosoeuer contemneth them contemneth not man which is the warning geuer but God that is the commaundement maker who hath emparted his holy spirite vnto you for this purpose that you should by his inspiracion embrace godlinesse Against this holy spirite euery one worketh dispite that through filthy lustes polluteth his owne body The texte But as touchyng brotherly loue ye nede not that I wryte vnto you For ye are taught of God to loue one an other ye and that thing verily ye doe vnto all the brethren whiche are in all Macedonia We beseche you brethren that ye encrease more and more that ye study to be quiete and to medle with your owne busines and to worke with your handes as we commaunded you that ye may behaue your selues honestly toward them that are without and that nothing be lackyng vnto you Furthermore as concernyng the loue that christians owe to christians I thinke it not necessarie for me to admonishe you by these my letters For you are taught immediatelye from heauen by the spirite of Christ whereof you haue tasted that ye should loue one another Whiche thing you declare in very dede in that you loue all the brethren with a christian loue not onelye that are at Thessalonica but also in al Macedonia Myne exhortacion therfore shall not be vnto you to do the thyng that you do of your owne accorde but in that that you do by admonicion of the spirite to excede your selues and go forwarde alwayes better and better And looke you geue circumspect hede that your quietnesse be not interrupted by meanes of idle persōs and suche as be curious meddlers of other mennes mattiers but let euerye one applie his owne businesse And yf any want substaunce wherof to lyue let hym prouide with his owne handes so as he maye bothe helpe hymselfe and releue them that be nedie like as we commaunded you before to the intent ye mighte behaue your selues honestlye towardes them that haue not professed Christ at whose handes it were shame for your profession either to begge or to do any vncomelier thyng for nede But rather let euery one get with his handes so as he want no necessary thyng And that man is easely satisfied that is content with a litell The texte I woulde not brethren that ye shoulde be ignoraunte concernyng them whiche are fallen aslepe that ye sorowe not as other do whiche haue no hope For yf we beleue that Iesus dyed and rose agayne euen so them also whiche slepe by Iesus wyll God bryng agayne with hym For this saye we vnto you in the worde of the Lorde that we which shal lyue and shall remayne in the commyng of the Lorde shall not come ere they which slepe For the Lorde hymselfe shall descende from heauen with a showte and the voyce of the Archangell and trompe of God And the dead in Christ shall aryse fyrst then we whiche shall lyue eucn we which shal remayne shall be caught vp with them also in the cloudes to meete the Lorde in the ayer And so shall we euer be with the Lorde Wherfore comforte your selues one another with these wordes Finally as touchyng the mistery of the resurreccion I cannot be contēt to haue you ignoraunt leste you should make importune sorowfull mourning for them that slepe in the truste of the promyses of the ghospell as thoughe they perished that you should not mourne I saye after the example of the gentiles whiche bewayle the death of theyr frendes because they haue no hope of theyr resurreccion But the death of christians is nothyng els but a slepe from the whiche they shall awake agayne at the commyng of Christ to lyue a great deale more blissefully For why shoulde we not truste the same thyng to come to passe in the membres that we knowe alreadye perfourmed in the head For if we beleue verely that Iesus was deade after y◠manier of man rose agayne to
a commune wealthe dependeth of the autoritie of princes and magistrates he woulde not onely not haue their autoritie thoughe they were Ethnykes contemned of the Christianes but also commaundeth them to be prayed for He prescribeth what is comely bothe for men and for women to vse in the open congregacion He paynteth out what a byshop shoulde be and hys householde These he treateth of almoost in al the three firste Chapiters Than he warneth him that he receaue no Iewyshe fables and speaketh of choyse of meates and forbyddyng of mariage And than he teacheth him straightwaies how he shoulde behaue himselfe towardes olde men towardes yongmen towardes olde women towardes yougwomen towardes wydowes as well riche and poore as those that ought to be founde of the commune stocke of the congregacion towardes the yonger women and towardes suche as be as yet of suspecte age Furthermore he prescribeth vnto him what he must commaunde to Maisters what to seruauntes what to ryche men admonyshing him to reiecte with all possyble meanes contencious sophisticall questions that haue nothing but a vayne shewe of learnyng This Epistle he wrote from Laodicea by Tychicus the Deacon Thus endeth the Argument The paraphrase of Erasmus vpon the fyrst Epistle of S. Paule the Apostle to Timothee The first Chapter The texte ¶ Paule an Apostle of Iesus Christ by the commyssion of god our sauioure and lorde Iesus Christ which is oure hope Vnto Timothe his naturall sonne in the faith Grace mercy peace from God oure father and from the Lorde Iesus Christe oure Lorde As I besought the to abide â—â—yll at Ephesus when I depatred into Macedonia euen so do that thou commaunde some that they folowe no straunge docrtine uerber geue hede to fables and endles genealogies which brede doute more then godly edifying whiche is by faith for the ende of the commaundement is loue out of apute herte and of a good conscience and of fayth vnfayned from the whiche thinges because some haue erred they are turned vnto vayne iangelynge because they woulde be doctours of the lawe and yet vnderstande not what they speake neyther wherof they affirme PAule an Apostle and messagier lest any maÌ„ woulde suspecte that I goe aboute myne owne busynes or humayne affaires and not a messagier of Moses or anye other man but the messagier of Iesu Christ whiche beyng sent of late in his owne person vpon his fathers message dyd faithfullye finyshe the busynes of hym that sent him And as for me I toke not this message vpon me on myne owne head nether receaued I it of man but was not onely called vnto it by the appointement of the euerlastyng god but I was also dryuen perforce vnto it by his commaundement and autoritie in so muche that it was not in my choyse to shyfte inyne handes of that office as payneful as it is whiche was enioyned vnto me by the autoritie of God the onely au toure of all our saluacion For what so euer the sonne hathe enioyned vs by the fathers autoritie that same doe I take as enioyned of the father himselfe by whome we are also bounden vnto him for our saluacion aswell in that we are redemed by his death from eternal destruccion as also in that we are by his mightye helpe delyuered from the rageyng tempestes of afliccions From the which albeit our chaunce be not to be set at lybertie for a tyme yet there is no cause why we shoulde doubte of our safe preseruacion hauynge Christe to our protectoure whome the father hathe appointed to be bothe the example and autour of oure moost certaynly assured hope For lyke as he whan he was whypped and nayled to the crosse suffred corporal death howbeit he rose anon againe to lyfe that neuer shall dye euen so whan we haue bene oppressed with present sorowes of this worlde he shall one daye restore vs alyue againe to the same immortalitie For this respectes sake Paule beyng streynghtened throughe his autoritie and mayntenaunce and an inuincible Apostle writeth vnto Tymothe his true natural sonne whoÌ„ I haue not chosen quod he out of an other mannes flocke but I begat him my selfe out of these bowels of myne through the gospel whaÌ„ he was yet a strauÌ„gier froÌ„ Christ he for his parte is so like so expressely resembleth this father of his in stedfastnes sinceritie of faith pure teaching of the gospell that it appeareth by euident matier in dede that he is no suche as maye be doubted whether he be myne or not but that he is my natural very owne vndoubted bogotten sonne and therfore a great deale more dearely beloued vnto me thaÌ„ yf I had gotten him of my bodily substaunce after the commune maner as men doe The bodely substaunce begetteth children that shall lyue but a whyle but by the gospell are we borne to lyue alwayes and neuer dye If parentes haue a more peculiar and a nerer hattie loue to suche of their children as be mooste lyke fauoured vnto them than to other and therby doe as it wer knowe them suerly to be their very owne howâ— muche more iust cause haue I to loue this sonne whome I begate vnto Christ through the faithe of the gospell and in whome I beholde the synceritie of my faithe borne new againe as it were Let the Iewes make boaste at their pleasure for geating one companion or other as a childe gotten by adopcion to their Moses I boaste that I haue gotten suche a sonne as this to the faythe of the gospell and vnto Christe For it is expedient that the Iewes synagoge should from hence forthe geue ouer bearing of children And it is tyme that the Gospell spreade forthe his frutefulnes of faith abrode in to the whole vniuersall worlde Nowe than lyke as I haue manyfolde causes to boaste of suche a sonne inasmuche as I maye safely committe vnto him the office of gospell preachinge euen so I thynke there is no cause why he shoulde repente the hauyng either of suche an Apostle or of such a father I haue committed a parte of myne owne office vnto him howbeit god hath geue me autoritie thus to doe soe as he can stande in no doubte touching the charge of the congregacions appointed by me onles peraduenture he dysturst the autoritie of god Nowe what shoulde I beyng a mooste louyng father wyshe vnto so entierly a deare beloued sonne what thinges elles than the same that the supreme gouernour of our lyfe woulde haue vs to be ryche and plentuous of and in the whiche he would fayne haue vs to growe stronge dailye more and more vntyll we be growen vnto such a state as Christ may voutchesafe to knowe vs for his owne lawfull brethren Therfore I wyshe Grace vnto him that he maye perfytely vnderstande that all faithfull beleuers are saued by the free benefite of Christ without helpe of Moses law And not onely grace but mercye also to be alwayes ready with present helpe to succoure hym
in his trauayle amonge so many daungerous mutacions of thinges For I am not all ignoraunt what combrous stormes the lyfe of such as be preachers is endaungered withall Fynally as it is the propretye of our profession I wyshe him peace and concorde and that he loke not to receyue these benefites of the worlde whose succours are but vayne nether of Moses because it is a pernicious matier to haue any trust in his shadowes sence the true lighte of the gospell shoone clearly forthe ne yet of any other mortall man but of god the father who forsaketh not those that faithfully trust in him of his sonne Iesus Christ our lorde who lyke as he hath all thinges commune with the father euē so he fayleth not to helpe those that haue ones wholy committed them selues vnto his fidelitie as faithfull seruauntes that depende all together of suche a maister as none is to be compared vnto him either in goodnesse or power Thou knowest naturall deare sonne what hurly burly we had and what daungyer of our lyfes we were in to wynne some congregacion vnto Christe and it is not vnknowen vnto the howe dilygentlye the false apostles watche in euery place goe about to drawe vnto Moses those lately entred yonglinges whom we haue gathered together vnto the gospel for none other purpose but to get a flocke of dysciples to them selues and to be had in estimacion among the commune people And as for me my studye is to enlarge the deminions of the gospelles possession to the vttermoost of my power so that neuertheles we maye maynteyne that that is all ready gotten To be shorte forasmuche as we can not be personally present in all places we must nedes accomplyshe that whiche is behynde partely with sendynge of Epistles partly by the ministerie of felowe officers In consyderacion wherof at such tyme as I went againe into Macedonia about the necessarie affaires of the gospel bycause the Ephesiās shoulde not be vtterly destitute of me I left the there euē as my selfe to haue the autoritie as a notable vicegerent in so excellent and so paynefull an office Thou seest the generall sorte of men wonderfullye enclyned bothe to supersticion and vnto curious artes notwithstandyng the glorye of the gospel is so muche the more highly aduaunced And again there be aduersaries so many and so cruell that we had nede to set both fete fast to the grounde as they saye that we stande stronglye against them Wherfore the thing that whan I went thence I required the to doe the same beyng now absent I eftsones beseche and praye the to doe that is that thou warne some corrupte apostles there whose names I passe ouer aduysedly at this tyme lest beyng therby prouoked they waxe more shameles that they defyle not ne subuert the pure doctrine of the gospel that we taught to the Ephesians with their new doctrine And on the other parte warne the faithfull flocke before hande that they geue not light eare nor intendaunce to suche false apostles to their owne peryll for they teache not those thinges that auayle to eternall saluacion and are worthye the gospel of Christ but cloute in a sorte of vnfrutefull Iewyshe fables touching the supersticious constitucions of men which auayle not a rote to true godlines of a perplexe ordre of pedegree rehearsed from grandefathers great grandefathers and great great grandefathers as thoughe the gyfte of saluacion taught in the gospel were deriued vnto vs by corporall lynage descending from a sorte of degrees of sondry auncetours and not rather by heauēly goodnes powred once vntuersally vpon all them that embrace the fayth of the gospel And this geare they preache not to the glorye of Christ but partly that they them selues maye be had in pryce amonge you to be commended for noble doctours partly to the intent forasmuche as the gospelles doctrine is playne and symple eyther to be taken for so muche the greater learned men bycause they can cloute in a meignye of doubtefull dyfficulties that neuer can be made playne and a sorte of riedles that haue no exposicion as thoughe those thinges were not mooste beste that are moost playne The gospel bryngeth saluacion to the beleuer in a small towme But this kynde of mennes doctrine bryngeth in question vpon question and not onely is nothing auayleable vnto heauenly godlynes that God geueth vs throughe faythe but also it turneth vp syde downe the chyefe poynt of the gospelles religion Whosoeuer beleueth purely passeth not vpon questions And he that knytteth and vnknitteth the knottes of questions what other thing doeth he teache men but to stande in doubte Curiositie of questionyng is an aduersarye to fayeth Yf they beleue God what a doe haue they to quarell with his promysses Yf the faythe and loue of the gospel geue saluacion without muche a doe to what purpose are mennes phantasies myngled with all as cuttynge of the foreskynne wasshynge of handes choyse of meates and obseruacion of dayes They make vaunt vnto you that the lawe was geuen of god and yet those that teache it teache it more greuously than learnedly and vnderstande not the summe nor the ende of the lawe Wherto should a man labour for saluacion by meanes of so many wiery obseruacions seyng he maye let them alone and flye streight waye to the prycke it selfe That mā is conynglye learned ynough in Moses lawe that hathe atteyned the effectes of the law To be briefe the thing that comprehēdeth accomplisheth al the whole efficacie of Moses lawe in a shorte summe is loue in case it procede from a pure herte and an vpright conscience and an vnfeyned faith without holownes A perfite syncere loue telleth a great deale ryghtelyer what is to be doen than any constitucions howe many soeuer they be In case this loue be presente what nede the prescriptes of the lawe yf it be not present what auayleth the obseruacion of the lawe An humayne loue because it is many times blotted with affecciōs standeth many tymes with a corrupte conuersacion and somtymes comprehendeth not a full entier trust in god But the Euangelicall loue is of this propertie that it neuer deceaueth neuer wauereth and can neuer ceasse from doynge godly For it geueth respecte to none other purpose but to the glorye of Christ and cōmoditie of his neighbour ne dependeth of any other but onely of Christ Of this pricke forasmuche as some mysse therfore in stedde of the sure doctrine of Christ they strawe abrode vayne smokes mystes of Iewishe questions to thintent they might seme gaye doctours of the law and set out them selues with vayne bablyng whan they vnderstande not for all that the specialties of those thinges that they speake of nor wherof they affirme For all the whole lawe of Moses although it be otherwyse dyuerse and dyffuse is collected into Christe alone Than seyng the lawe selfe applieth vnto Christ it is shame for a man to professe him selfe a doctoure of the
came into the worlde to saue synners of whome I am chefe Notwithstandynge for this cause obtayned I mercy that Iesus Christ shoulde fyrste she we on me all longe pacience to declare an ensample vnto them whiche shoulde beleue on him vnto eternall lyfe So then vnto God kynge euerlastinge immortall inuysyble wyse onely be vonoure and prayse for euer and euer Amen This commaundement commit I vnto thee sonne Tymotheus accordynge to the prophecyes whiche in tyme past were prophecyed of the that thou in them shouldest fyght a good fyght hauyng faith and good conscience which some haue put awaye from them â–ª â—nd as concernyng faith haue made shypwracke Of whose nombre is Hymeneus and Alexander whome I haue delyuered vnto Satan that they maye learne not to blaspheme The Iewes haue nothing to saye againste me althoughe I sayde that I am by the goodnes of god without the helpe of the law becommen of a wicked and a myscheuous man now that that I am But the thinge that semeth vnto them vncredible is by moost euident argumentes vndoubtedly true and the thing that they renounce is withal studious endeuoure to be embraced as they saye with meting armes that Iesus Christe seyng the lawe to be vneffectuall vnto perfite saluacion was made man and came in his owne person into the worlde to thintent that throughe his death he myght geue vs perfyte healthe and in suffring the peynes of our vnrighteousnes he myght geue vnto vs his owne ryghteousnes Fynally albeit I was an earnest mayntenoure of the law of the fathers yet I doe not onely not excepte my selfe out of the nombre of sinners but also I knowledge me to be euen the chiefest among them I wyll not denye myne vncleanesse for it redoundeth vnto the glorye of Christe The lesse that I deserue mercye the more excellent is his clemencye I was worthye punyshement And howe commeth it to passe than that Christ would not onely pardon myne offences and declare his excedynge gentilnes towardes me but also enriche me with so many great free gyftes For what other purpose but through this notable example to prouoke all men to hope after lyke forgeuenesse how fylthily soeuer they haue lyued before so that they put no trust in the ayde of Moses lawe and set all their whole faith in Christes goodnesse that continueth with vs styll vnto euerlastynge lyfe The promysses are great but the promyse maker is trustye and sure And no man shall put any mystrust in the promyses that considereth Christ to be the promyse maker And in case any man coulde contemne him as a man hauyng suffred vpon the crosse yet let him consydre that the moost highe euerlastyng kynge God the father immortall inuisible and onely wyse is the chiefe autor of this busines who by his sonne geueth vs all thinges Therfore nothyng ought to seme incredible that almyghtye God promyseth And as for men they can chalenge to themselues no parte of habilitie to geue this so singuler a treasure forasmuche as he ought to haue all honour and glorye not for a certayne of yeares as the glorye of Moses lawe was but in all ages for euermore For it besemeth the immortall God to haue immortall honour That that I haue sayed is true and as the matter is in dede Than lyke as I do faithfully behaue my selfe in the busynes appointed vnto me euen so doe I geue the this in commaundement my louyng sonne Timothye that thou folowe thy fathers example in accomplyshyng the offyce that thou haste taken vpon the throughly in all poynctes It is goddes busynes that thou takest in hande wherunto thou wast not called by any promocion of man but by the appoinctement and commaundemeÌ„t of god Vnder his baners thou arte a souldiour and of him thou shalte receaue the rewardes of victorie Thou seest what a bande of men thou hast committed to thy credence thou seest with what maner of aduersaries thou haste a doe there is none oportunitie for the to be neglygent or to slepe thy matters And it were the greatest shame in the worlde and a very wycked parte for the to shrynke from him whose wordes thou arte sworne vnto whose name thou hast once professed His iudgemeÌ„t was that thou wouldest proue a valeaunt and a faithful guide for so the spirite of Christ by his inspiracion shewed vnto vs at suc he tyme as we committed autoritie of priesthoode vnto the by layeng on of handes See therfore that thou constauntlye answer aswell the iudgement that God gaue before of the as the faythfull truste that we haue in the so as god maye bothe prayse the for a noble guyde and I maye reknowledge the to be myne owne sonne It is an excellent warre that thou arte occupied in see that thou applye it manfully And that shal be in case thou kepe a syncere perfite fayth and vnto faithe ioyne a good conscience that thou put no doubte in goddes promysses and frame thy selfe in vprightenesse of lyfe accordynge to the synceritie of thy iudgement The purenesse of lyfe ought to be of suche efficacie that it maye be not onely allowed with other men but also that the conscience maye be vpright before God The thinges that decaye the strength of faithe are humayne questions and the appetites of meÌ„ are the thinges that defile the conscience wheras those yâ— pretende to goe about Christes affaires haue respecte to other purposes than vnto Christ Fynallye these two clcaue so faste one to the other that yf the one be decayed the other is in ieoperdie For he that hathe not a syncere conscience can not possibly haue a syncere faithe For howe can the thing be called syncere that is dead Or how can the thinge endure that wanteth lyfe and spirite For it commeth to passe that those whiche haue a naughtie conscience in all thinges at length fall cleane awaye from beleuynge those thinges that the gospell teacheth concernynge the rewardes eyther of an innocent lyfe or of a naughtye lyfe An example of this matter we haue lately seene to muche true alas therfore in Alexander and Himeneus who inasmuch as in the preaching of the gospell they holde not faste the helme of an vpright conscience are fallen into the rockes of Infidelitie and beynge once fallen from the holsome profession of Christ they are so caryed awaye with the waues of naughtye lustes that they rayled with open spitefull wordes against the doctrine of the gospel so that they can not be possybly amended with gentyll monicions And therfore I haue with myne owne sentence geuing cutte them of from the rest of Christes bodye as rotten membres to thintent that beyng so corrected they maye learne throughe shame and reproche to ceasse from their wycked spyghtful railynges and to be lesse hurtefull to other thoughe they can not be good to themselues Those are to be pulled vnder with rigorous handlyng that are growen into so highe wickednes that there can be no good doone vpon them
Euangelicall religion he wyll euen excede hym selfe in vpryghtenes and paynfull diligence For euen Iesus Christes connnen wealthe in gouernaunce hath degrees of offycers and certayne ordres wherof the fyrste is of the Deacons the seconde is of the Elders or Byshoppes the hyghest of all is of the Apostles And lyke as in a seculer commen wealthe he is called to be a Mayor that before vsed himselfe stowtely in the wardenshyp and agayn he is promoted from beyng Mayor to be Iudge or the Alderman because he behaued hym selfe well in his Mayoraltye euen so the offyce of the Deacou declareth who is worthye the rowme of a superintendent or an Apostle The texte These thynes wryte I vnto the trustyng to come shortely vnto the but and yf I taty longe that then thou mayste yet haue knowledge howe thou oughtest to behaue thy selfe in the house of God whiche is the congregacion of the lyuyng God the pillar and grounde of trueth And without doubte greate is that mystery of godlynes God was shewed in the flesshe was iustifyed in the spirite was sene amonge the angels was preached vnto the Gentiles â–ª was beleued on in earth and receyued vp in glory These thynges write I vnto the derely beloued son not as though I thought I should not come vnto you agayne but my trust is that I shal shortely come agayne to see youre congregacion Neuertheles in case any thing chaunce that I be enforced to be longer ere I come than I trust I shall myne entente was to admonyshe thee in the meane season by my letters that thou shouldest not be ignoraunt howe to behaue thy selfe not in the Iewes temple but in the house of God For why shoulde not I thus call the Christian congregation which is consecrated and dedicared vnto the lyuyng God and shal neuer be destroyed with any stormes of errours and persecutions inasmuche as it is the pyller and sure post of the trueth The temple of Ierusalem had in tymes past his maner of veneration it had his priestes it had his rites and sacrifices But this is a temple much more holy than it that keapeth not misteries in couerte with shadowes and figures but for the Cherubin for the Pome granates for the Belles for the Arke and for suche like fygures it sheweth vs playnlye the whole summe and perfite trueth of the gospel Therfore maruayle not though thou hearest nothyng prescribed herein what maner thynges Moyses appointed with greate diligence vnto the leuites and priestes For there is no cause why we should passe vpon those shadowes in asmuche as God hath made the thynge playnely open vnto vs for whose sake all that misticall furniture was ordayned for a tyme. And there is no cause why the Iewes should haue in admiration or bragge of the Arke or of anye thynge that had the mooste holye thinges called sancta sanctorum locked in it if they be compared with the misteries that we haue And whether their hydde secretes deserue any speciall pretogatyue of worshyp or not leat them see them selues Certes this misterie of the ghospelles godlynes is out of all controuersie whiche maketh vs once free from all maner of supersticion and in this temple is the greatest thyng of all other that is openly declared through the whole vniuersall worlde In dede there is no shewynge of the table or of the Arke or of sacrificed beastes but Christe himselfe is shewed and preached whiche beynge before tyme vnknowen and not passed vpon is now become so manyfestly open that he is playnlye seen to be a man after the fleshe and handled of men and after the spirite hath receyued so great power that hauing done awaye the synnes of all men hathe throughe onely faythe geuen and doeth geue the righteousnes that the lawe was not hable to geue And this misterie of ours is so openly manifested that it was wonderfull euen in the eies of Aungelles that song glory to God on highe and peace vpon earth and vnto men a good wyll All other mysteries ceasse to be of any worshyppe yf they be publyshed â–ª but as for thys mysterye it is preached openly not onelye to the Iewes but also to the Gentyles And the preachyng therof was not vnfrutefull For the thynge that semed to all men agaynste the ordre of nature that no philosophie or mannes eloquence was hable to perswade the same did the symple playne preachyng of the gospel perswade to all the whole world with myraculous wondres witnessynge the same Finally after his death vpon the crosse he rose agayne to lyfe by his owne power and beyng openly accompanyed with Angelles he ascended into the heauens and shewed vs vndoubtedly whether all oure hope oughte to be addressed What is more holy than thys mysterie What is more excellente what is more certayne or euident This thyng yf we truely beleue this thinge yf we worthyly lyue for what purpose should we respecte from henceforth vnto Iewyshe constitucions We haue the misterie of true godlynes why doo we than slyppe backe vnto those thynges that haue more supersticion than godlynesse In case we be laden with syknes here is the mooste assured remyssyon of synnes If we require learnyng here is the rule of true godlynes that we ought to folowe yf we loke for rewarde here is immortalitie wherunto we maye be exalted Therfore leat vs be contented my Tymothee with this religyon and take our leaue of the Iewes vayne prescripcions The .iiii. Chapter The texte The spirite speaketh euydently that in the latter tymes some shall departe from the fayth and shal geue hede vnto spirites of errour and deuylishe doctrines of them which speake faise thorow ipocrisy and haue theyr consicences marked with auâ—hoâ—eyren forbiddynge to mary and commaunding to abstayne from meates which god hath created to be receaued with geuyng thankes of them which beleue and knowe the truth For al the creatures of god are good and nothynge to be refused yf it be receaued with thaÌ„kesgeuyng For it is sanctifyed by the word of god and prayer It thou put the brethren in yâ— remembraunce of these thinges thou shalt be a good minyster of Iesu Christ which hast ben norished vp in the wordes of the fayth and of good doctrine whiche thou hast contynually folowed But cast away vngestly and olde wiues fables THese thynges doe I beate in with so muche the more studyous diligence as I more drede peryll whiche is not nowe gathered by doubtful coniectures seyng the spirite himselfe foreknowyng thynges to come doeth clerely and certaynlye sygnyfye by them whom he hath enspired that in the later tymes some shall spring vp whiche shall departe from the synceritie of fayth that the ghospell teacheth and styde backe vnto a certayne Ieweship and repose the chief principle of godlynes in those thynges that doo not onely nothyng anayle vnto godlynes at all but also doo many tymes hurte and beyng rebelles agaynst the spirite of Christe shall rather take hede to deceauyng spirites and beynge turned awaye frome
seconde tome that is to wyte the paraphrase vpon the Epistles of saincte Paule and the other Apostles Wherefore wyllynge to helpe to the furtheraunce of so godly an entente and to bryng in at the lâ—â—ste my farthinge into the treasorye of the lorde I haue loked ouer againe my sayde translacion and haue amended the places that wer faulty And besyde â–ª I haue so annexed the paraphrase to the texte that the readers shall I trust easyly atteyne therby to the true vnderstandynge of saincte Paules mynde Whiche my labour I do dedycate vnto your mastershyp whome I knowe to loue gods worde synceretly and vnto whome I knowledge my selfe to be moste hyghlye bounde of all men as vnto the chefe and onely socourer of myne olde age humbly beseching you to accepte this lytle gyfte as a token of my faithfull harte and I trust with goddes helpe or it be long to sende vnto you other monimentes of myne industrye which I trust shal be no lesse pleasynge vnto you and no lesse profytable to the readers ¶ The Argument vpon the Epistle of S. Paule vnto Cyâ—us By Erasmus of Roterodame THe apostle Paule had made his dysciple Titus ouersear of the christian congregacioÌ„ in the noble I le of Crete now named Candye whome for the excellent gyftes that were in him Paul loued as tenderly as yf he had bene his owne naturall sonne And at his departinge out of that contrey he made hym the head ouersear of the faythfull that were there Afterwarde he wrote this Epistle or lettre vnto him from a citye of Epirus called Nicople lyinge on the sea coaste in a clyffe named of the olde Cosmographers Leucate or the clyffe of Aâ—tâ—um â–ª at whiche tyme all thinges as it semeth were quiet with the christians for here is no mencion made of any persecucion In this Epistle he putteth Tâ—tus in remembraunce to fynishe and perfyte tho thinges whiche he hymselfe had begone among the same men of Crete and that in euery citie of the Ne whiche as writers doe testifye were an hundred he shoâ—lde ordeyne ouersears whiche we nowe call byshoppes and here they are of the Apostle named elders And for this cause Paule prescribeth vnto him the true forme of a Byshop or Shepherd of Christes flocke Furthermore bycause false apostles were come also into that partes whiche went aboute to put theyr Iewyshe ceremonies into mennes heddes Paule here geueth him a courage strongly to confute and reiecte them After these thinges he sheweth what is the dutye of euery persone and age lyke as he dyd to Tymothie addyng this that no man ought to resiste prynces and magistrates executynge their office and power yea though they were infidels but rather to tolerate them paciently that they maye the sooner by suche our modestye be called to yâ— folowyng of the gospell Laste of all he wylleth Tytus to come to him at Nicopli but not afore yâ— he had sent Artemas or Tychicus whiche were his dysciples into Crete to him least paraduenture the Cretians woulde els thinke them selfes destitute of the conforte of an heade or chiefe ouersear whome we call an Archebysshope The paraphrase of Erasmus vpon the Epistle of S. Paule to Titus The first Chapter The texte ¶ Paule the seruaunte of God and apostle of Iesu Christ accordyng to the faithe of goddes electe and accordynge to the knowledge of the trueth whiche is after godlynes in the hope of eternall lyfe whiche god that cannot lye promysed afore the worlde began but hathe opened his worde at the tyme appoynted thorowe preaching whiche is committed vnto me accordynge to the commaundement of god our saueour to Titus his naturall sonne after the continue faythe Grace mercy and peace from god the father and from the lorde I esu Christ our saueoure I Paule my selfe the addict seruaunt obeyer not of Moses lawe as I was once but of God yâ— father ambassadour of his sonne Iesus Christ of the which my message the whole summe is that suche as god hath electe to attayne to euerlastynge saluacion thorowe the gospel them I should exhorte not to the obseruacioÌ„ of the law or to put their confideÌ„ce in workes but vnto faythe which onely openeth to al meÌ„ yâ— entryng into euerlasting saluacioÌ„ thorowe yâ— fre beneficence of Iesus Christ And my coÌ„mission is to call them not to faythe onely but also to yâ— knowledge of trueth which among yâ— Ethnikes was ouer heaped with the inuencions of mans wysedom among the Iewes it was hydde wrapped vp in the shadowes of mysticall figures ceremonyes I am charged I saye to call meÌ„ to the knowledge of the trueth not yâ— whiche the philosophers of this worlde do teache disputinge on the causes of natural thinges but to the knowledge of that trueth which coÌ„pendyously sheweth in what thinges a ryght christian lyfe consisteth yâ— ende rewarde wherof is lyfe euerlastynge to folowe after this shorte lyfe that we leade here in the worlde whiche euerlastynge lyfe men ought with the more truste to hope for how great troubles soeuer they endure while they be here First because he that promysed this euerlastynge lyfe was not a mortall man that myght bothe be deceyued him selfe also deceyue other but it is god that doeth it Who as it cannot be chosen but he must neades abyde alwayes god so can nothing surely procede froÌ„ him but onely the mere trueth And again bycause this yâ— he promysed he dyd not promes it by a chauÌ„ce or but now of late but afore the the world was made it was fully determined by the diuine vnchauÌ„geable decree of his mynde to do yâ— which he now doeth There is no newe thing that hath altered his purpose but yâ— thing which for secret causes onely knowen to his godheed he would haue to be couered hyd hitherto yâ— would he haue to be opened to al the world at this tyme the which he had afore by his eternall wysedome appointed to yâ— reuelyng therof Neither would he that there should be onely shewed to the Iewes a shadowe darkened with the mystes of figures but his wil is that yâ— cleare trueth should by the preaching of yâ— gospel be declared to al meÌ„ withoute any dyffereÌ„ce of nacion or language This is yâ— who le effecte of yâ— doctrine of yâ— gospel yâ— preaching wherof I haue not takeÌ„ vpoÌ„ me of myne own head but it was coÌ„mitted to me not coÌ„mitted by men but by out saueour god who dyd not onely cal me to the occupieng of an apostles office but besyde that he enioyned it to me and so charged me therwith that it was not lawful for me to refuse that whiche he so earnestly commaunded me to do These wordes haue I spoken that no man shoulde thynke myne autoritie or els the autoritie of him whome I haue put in my stede to be but of lyghte estimacion I therfore the same Paule beyng beyng in suche autorite do wryte this Epistle or lettre to Titus my very
men that for haters we be made well wyllers euen to theÌ„ that hate vs thys haue we neither by Moses lawe nor yet by our owne merites but by the free goodnes of God by the which we coueite that all men yf it be possyble reioyse with vs in one commune saluation and that the verite of the gospel may shine and geue lyght to all men as it hath geuen lyght to vs. For afore we wandered lyke blynde men in darkenes as the vnbeleuers do styll But nowe after that it is made open thorow the ghospell howe greate the goodnes and charite of God the father which is autor of our saluation is to al men now after that the darkenes of our former lyfe is put away we haue obteyned true lyfe saluation not by the obseruation of the lawe which had a certayne righteousnes in it but yet of small efficacie to geue euerlastyng lyfe but we haue obteined it thorowe the mere mercie of the Godhed For by the holy fonte of baptisme we benewe borne agayne and graffed into Christ the sonne of the euerlastyng father and beyng renewed by his spirite we haue ceased to be carnall and haue begon to be spirituall Therfore what so euer we be we are altogether bounde to God for it whiche into vs nothyng deseruing it hathe shed aboundantlye his spirite whiche the lawe coulde not geue And he hath shed this his holye spirite into vs by Iesus Christ by whom it hath pleased him most liberally to geue vs all thynges that we beyng purged by hys benefite from oure olde synnes should endeuour our selfes by good workes to be made apte to receiue the inheritaunce of the lyfe that endureth for euer of the whiche the doctrine of the gospell doeth put vs in a sure hope Sence that we therefore were once miserable and beyng nowe thorow the onely mercy of the Lorde delyuered from synne we hope for the crowne of euerlastyng lyfe with Christe we muste haue pitie vpoÌ„ other go aboute by al meanes that God may also haue mercy on theÌ„ The texte This is a true saying Of these thinges I wyll that thou certifie that they whiche beleue in God myght be diligent to go forwarde in good workes For these thynges are good and profitable vnto men Let a christian Byshop in the steade of Iewishe fables tel these thynges to the people for they are certaine and not to be doubted of There remayneth nothing more for vs to do but that in all our coÌ„uersation froÌ„ hence forth we shew our selfes not vnmyndful of the great benefite that we haue receyued of God but that we lyue in all thinges accordyng to his godly pleasure or els the professioÌ„ of christiandome of the gospel wil nothyng aduaile vs. Wherfore I wil that thou assure al meÌ„ of these thinges which greatly perteyne vnto our purpose confirme theÌ„ therin also yâ— they whiche haue once beleued in God yâ— by his free mercifulnes they haue bene redemed from their synnes and that he will geue the crowne of immortalitie to all them whiche by vertuouse and godly liuinge do studye to folowe Iesu Christe as nere as they are able maye leade suche a lyfe as maye seme not vnworthy of so greate profession and so hir promisses Nowe they shall declare them selues to be true christians yf they curse not the Ethnikes and the Iewes nor saye euyl by them but yf they be beneficial to al men and by the affection that they haue to piety they reioyse to helpe all men For these thynges shall not onelye ornate and commende the professyon of the gospell as thynges of them selfes honeste but besyde that very profytable to drawe other to Christe and to helpe other whiche be oppressed with any calamitie The chiefe poynte of christiantie is to do good to all men and by benefites euen the very wylde beastes are ouercome and made tame Thou shalte therfore on suche wise speake and preache of these thynges and not as one that is in any dowte of them as some be whiche mouyng many questions seme to haue but a faynte beleue But teache thou with greate confydence of countenaunce and with greate stedfastnes of wordes that euery man maye right well perceyue that thou arte throwlye persuaded in that whiche thou doest laboure to perswade to other Out of these thinges commethe no small frute of true religion The texte Folyshe questyons and genealogies and braulyng thorowe sâ—tyuinges about the lawe auoyde for they are vnprofitable and superfluous But folyshe and vnconnyng questions and entangled genealogies and contenciouse disputacions or rather warre vpon Moses lawe whiche some folowyng the trade of the Iewes do styrre vp to gette them a name thereby and vantage caste them away as superfluous and vuprofytable to the lyfe that is after the gospell For what death it hurte good lyuynge yf I knowe not why Moses graue can no where be founde And whether it be as the Iewes do say lest he should be raysed vp agayne by enchaunters Or yf I knowe not howe many yeares Matusalem lyued Or of what age Salomon was whan he begate Roboam Why Moses did forbyd to eate the fleshe of swine Why the Iewes do suppose that the blode of a Wesell must with so great diligence be purged And many other more folyshe than these In the exposicion whereof what profiteth him to tary that hasteth to the rewarde of a true christian lyfe These thynges must rather â—e cutte awaye than declared and they which professe them as excellente thynges oughte more to be reproued and sharplye rebuked than to be ouercome with disputacion The texte A man that is an auctor of sectes after the firste and the seconde admonicion auoid â–ª knowyng that he that is suche is peruetted and synneth euen damned by him selfe If they whiche mayntaine suche supersticions as haue tofore bene mencioned erre by symplenes whan they be warned therof they wyll amende But yf they do it of a purposed malice eyther to get them a name or for lucre or for some other fylthy cause than wyll they be ready to defende euen those thynges whiche they knowe to be false These men whan thou hast once or twies rebuked them yf they amende not then auoyde them as sedicious and incurable persones leste they do more harme whan they be prouoked than they woulde doe yf they were let alone as men not regarded Yea and lest it may turne to a worse inconuenience that they whiche cannot be brought into a better mynde drawe him that goeth about to instructe them into the same errour that they be in For what auayleth it to geue any oftenar to them the medicine of cortectioÌ„ yf there be no hope of remedy An errour commynge onelye of the fraylenes of man is remedied by one or two warnynges but peruersitie is incurable and made worse by puttyng to of remedies Therefore he that beyng once or twyes rebuked abydeth neuertheles styffe in his opinioÌ„ let him alone in his froward
that whensoeuer nede requireth he may make intercessioÌ„ for his vnto god For he hath not so offered a sacrifice that it should profite a fewe a short while but that it should be auaylable to all men and at al times hable to pacifye gods wrath Therfore sens the lawe was heauenlye and perfite it was meete that oure hye prieste shoulde also be such a one that is to say godly without deceyte vndefyled farre seperate from the coumpanye of synners lyfted vp aboue all the heauens who needeth not dayly to offer oppe sacrifice as Moses priestes did first for his own sinnes and then for the peoples sinnes For what manour of atonemakers were they who themselfes had nede to be made at one with god vnto whome they made intercession for other mennes offences what manour a sacrifice was that which for sundrie sinnes was of necessitie ofte tymes to be made again Our hye priest who had no sinne of his owne toke vnto him the sinnes of the whole worlde and once offered vp a sacrifice for all menne not a beast but hys owne proper persone For Moses lawe as it was weake and vnperfite so dyd it ordayne suche hye priestes as were subiect to infirmitie But the worde of the othe that I spake of right now which declareth that a better lawe shall succede in stede of the olde ordeineth not euery man indifferently but the very sonne of god a priest for euer more ready at all times and mete to make intercession for vs for that neyther death can take him away neither any infirmitie let hym to be a conueniente and perfite besecher for vs. The .viii. Chapter The texte Of the thynges whiche we haue spoken this is the pith that we haue suche an hye prieste as sitteth on the ryght hande of the seate of maiestie in heauen and is a mynister of holye thynges and of the trewe tabernacle whiche God pyght and not manne For euerye hye prieste is ordeined to offer giftes and sacrifices wherfore it is of necessitie that this man haue somewhat also to offer For he were not a priest if he were on the earth where are priestes that according to the lawe offer giftes which serue vnto thensaumple shadow of heauenly thynges euen as the answer of God was geuen vnto Moses when he was about to finishe the tabernacle Take hede said he that thou made al thynges accordyng to the patron whiche is shewed to thee in the mount OF the thynges whiche we haue so largelye entreated of before the chiefe poynte and effecte is that hereafter we haue not in admiracion Moses hye prieste synce wee haue one soe excellente in all poyntes that he sytteth on the ryght syde of the royall seate of god in heauen to the entente he maye duely make not those figuratiue sacrifices prescribed by Moses but the trewe and heauenly sacrifices and bee within the tabernacle I meane not that figuratyue tabernacle pytched of man but in the secrete places of the true tabernacle pitched by almightie God disseuering heauenly thinges from earthly Furthermore sens that euery hye priest is wonte to be ordeyned for this intente that he may offer giftes and sacrifices to God howe were it possible for him to be a lawful hie prieste whiche hath nothyng to offer Nowe if it so be that an earthly priesthood were geuen to Christ after lyke manour as vnto other then were he no priest for that he neuer offered ne offereth any of those sacrifices whiche are accustoinably offered of other priestes according to the prescripcion of the lawe the whiche sacrifices are nothing els but shadowes and certayne figures of the heauenly temple and celestiall sacrifyces For whatsoeuer Christe did euen in earth because it was not done after the fleshe but after the spirite came from heauen and thither reÌ„deth thesame compared vnto the grossenes of Moses priesthood is woorthely called heauenly And this god seemeth to haue signifyed when prescrybyng vnto Moses a forme to buylde a temple he speaketh in thys wise Se thou make all thinges according to the patron whiche was shewed thee in the mounte For Moses sawe with his spiritual iyes an other holyer manour of temple an other manour of sacrifyces and priesthood after the patron whereof â—edrew out in the meane season a certayn grosse figure of thinges till the tyme should come that god woulde haue shadowes geue place vnto trew thynges Nowe is the same tyme already presente The texte But nowe hath he obtained a priesthode so much the more eâ—cellente as he is the mediatour of a better testamente whiche was confirmed in better promises For yf that first testamente had been such that no faute coulde haue bâ—â—e found in it then should no place haue bâ—ne sought for the seconde For in rebukyng them he saieth vnto them Behold the daies come sayth the Lorde and I will finishe vpon the house of Israell and vpon the house of Iuda a newe testamente not lyke the testament that I made with they fathers in that daie when I toke them by the handes to leade them out of the lande of Egypte For they continued not in my testamente and I regarded them not saith the Lorde For this is the testament that I wyll make with the house of Israel After those dayes saith the lorde I wyl put my lawes in theyr myndes and in theyr hertes I wyll write them and I will be there God and they shal be my people And they shall not teache euery man his neighboure and euery man his brother saying â–ª knowe the lorde For they shall knowe me from the leaste to the moste of them For I wil be merciful ouer theyr vnrighteousnes and their sinnes and theyr iniquities wyll I thinke vpon nomore In that he sayth a nowe testamente he hath worne oute the olde For that whiche is worne out and weâ—ed olde is readye to vanishe awaye We haue an heauenly hye priest and a priesthood worthie and conueniente for hym so much more excellent then this other priesthood as the new testamente of the gospell excelleth the olde of Moses and as the promises of the new be more magnificeÌ„te and greater then the promises of the olde There the bodyes were cleansed with the bloude of beastes here soules are purified with the bloude of Christe There a lande is promised here are promised heauenly rewardes And in this testament our heauenly hye priest is a mediatoure betwene god and manne after an heauenly manoure If that fyrst testamente had bene suche a one that nothing hadde lacked therein as the Iewes dooe suppose then should there no place haue beene soughte for the seconde For it was but superfluous to adde anything where al thinges were perfite Nowe God complayneth that that fyrste testamente was vnprofitable and promyseth a better and of more efficacie speakynge in the Prophete Ieremye on thys wyse Beholde the dayes come layeth the Lorde I wyll fynishe vpon the house of Israell and vpon the house of Iuda a newe
Barache and of Samson and of Iephthae of Dauyd also Samuell of the â—â—â— phetes whych through fayth subdued kyngdomes wrought tyghteousues obtayned the promyses stopped the mouthes of lions quenched the violence of fire escaped the edge of yâ— swearde out of yâ— wekenes wer made strong wared valyant in fight turned to flyghte the armyes of the alyentes the women receyued their dead raysed to lyfe agayne But seyng that among so many wonderfull actes of oure forefathers and elders there was none at all notably achiued with out the aide of faithe for what purpose shoulde I stande in the particuler rehersall of them all I shoulde soner lacke tyme then examples if I would go forth with the stories of the Captayne Gedeon who trustynge vpon the aydes of God feared not with three hundred men to set vpon the hooste of the Madianites excedyngly wel fournished with men armoure and all other habilimentes of warre And in conclusion dyscomfited and put to flyght a great multitude of them with the sownd of trompettes noyse of pytchers and merueylous and sodayne appearynge of candels in suche wyse that the Hebrues neuer drawyng their swerdes one of them slewe an other Of Barache who trusting vpon the propheceie of the woman Debora set vpoÌ„ the excedyngly well appoynted hooste of the Captayne Selara and slewe the same not leauing one man aliue and finally put kyng Iabin to flight who anon after was slayne of a woman Of Sampson who beyng ayded with the helpe of God achiued manye wonderful enterprises against the Philistians for the defence of his countrey the whiche coulde not be done of a greate manye together nor yet by any puissaunce and strength of mannes bodye Of Iephthae who albeit he was a vile basterd and of base fortune in his countrey yet trustyng vpon Goddes helpe had a merueylous goodly victorie ouer the Immonites enymyes to his people Of Dauid who besydes so many victories by Gods helpe gotten besydes so many ieoperdies as he escaped by the preseruation of almighty God feared not beyng but a younge striplyng and wythout armoure to encountre wyth Goliath well weaponed and armed at all peces whom he ouerthre we with the â—â—oke of a slyng bycause God should haue the whole glory and prayse of this victorie and not man Of Samuell who withoute anye garde of men to defende his personage gouerned many yeares the people of Israell freely executynge the office of a Iudge and chief ruler among them beyng well assured that God woulde rewarde yf any man dyd any thyng aryght in his ministracion Tyme I saye would fayle me yf I would procede in recityng of al such exaÌ„ples I wyll here ouerhyp so many noble Prophetes as puttynge theyr trust in God set naught by the threatnynges of tyrantes so many men of renowmed holines as not by worldly goodes riches but by the ayde of god in whoÌ„ they put their whole affyauÌ„ce dyd woÌ„derful dedes by theyr worthy actes left behynde theÌ„ a memorial of theÌ„ selues vnto posteritie For to make a brief suÌ„marie rehersal of stories omittyng the names of thauctours it is to be ascribed vnto theyr fayth that they beyng as touchyng all other thynges vnable dyd by the helpe of God subdue most wealthye and riche kyngdomes and coulde not by any maner of feare be brought from the kepyng of the lawe that was geuen them lokyng for theyr reward of almyghtie God And because no delayeng of the promises minished their fayth at length they attayned those thynges whiche God promysed vnto their elders They obteyned of him by faithfull prayers that whiche coulde in no wyse be done by the course of nature They were by his preseruation delyuered from excedyng greate daungers The lyons whiche agaynste other are of fiercenesse inuincible they either vanquished or proued harmles as though their mouthes beyng stopped or els their clawes faste bownden they had had no power to hurt those whom God would haue preserued without any anoyaunce When they were cast into the myddes of the fyre they so endured withoute hurte as though they had quenched the naturall violence and heate therof with their bodyes Agayne by the protection of God they escaped awaye safe from their enemyes swerdes that were drawen agaynste them Furthermore God recomfortyng them they receyued after viter desperation exceding greate strength and courage of mynde insomuche that beyng not longe before taken for dead meÌ„ they sodaynly acquited them selues manfully in battayll valiauntly put to flyght their enemies of whom they were inuaded Moreouer the faithe also of the wemen deserued that the mothers sawe their deade children reysed from death to lyfe agayne The texte Other were tacked and woulde not be deliuered that they myght inherite a better resurreccion Agayne other were tried with mockinges and scourgynges moreouer with bondes and prysonemente were stoned were hewen asunder were tempted were slayne with sweard walked vp and downe in shepe skynnes goates skynnes being destitute troubled audvered whiche men the world was not worthy of They wandred in wildernesses and in mountaynes and in dennes caues of the yearth Other beyng racked and sore handled with diuerse kyndes of tourmentes were better wyllyng to dye in suche paynes then to be delyuered with condition to obeye the wycked commaundementes of Prynces yeldynge with greate fayth theyr lyues to almyghtye God whiche they knew ryght wel they should receyue agayne with vauntage in the resuttection of the deade supposynge iâ— muche better to bye immortalitie with the losse of this shorte and transitorie lyfe then for a lytle gayne of small tyme to loose the lyfe eternall Agayne by reason of a constaunt desyre they had to mayntayne the trueth and rightuousnes they were iestynge stockes to all the worlde laughed to skorne of euerye bodye and slaundered for madde menne and workers of myschief and not onlye put to shame for theyr faith towardes God but also had their vertue and goodnesse tryed with scourgynges and moreouer with bondes and emprisonment Furthermore they were stoned hewen a sonder and torne in peces wyth horrible punishemente of bodye To make an ende with what kynde of euyls were they nat tryed with al They dyed with dynt of swerde beynge fully perswaded that good men coulde not by very death be seuered from God Agayne suche of them as chaunced not to make an ende of their tourmentes by death wanne nothyng els by prolongyng of their lyues but that they were tourmented with long martyrdome They were banished from their houses and beyng dryuen oute of townes wandred vp and downe in wyldernesse lyke wilde beastes couered as well as it woulde be with shepe skynnes and Goate skynnes hauyng scarcitie of all necessaries vexed with the cruelnesse of persecutours ready to assayle them on euery syde troubled with the sondrye discomodites and miseries of this lyfe beyng so vnworthy to suffre suche euels and aduersities that the worlde was rather not worthye to haue in it so vertuous and holy men in
bondes euen as though ye were bound with them your selues Be myndefull of them which are in aduersitie as ye whiche are yet in the body Wedlocke is to be had in honor among all men and the bed vndefyled As for whorekepers and aduouterers God shal iudge them Let your conuersacion be without couetcousnes be content with suche thinges as ye haut alredy For he hath sayd I wyl not faile the nether forsake the so that we may boldly say the Lorde is my helper and I will not feare what man maye do vnto me Remembre them whyche haue the ouersight of you which haue spoken vnto you the worde of God Whose fayth se that ye folowe and consider the ende of their conuersacion LEt brotherly loue contynue among you sens that ye are membres of the same bodye Loue ye not suche onely as are daylye conuersaunt with you but also those whiche resorte as straungers vnto you For hospitalitie is highlye commended before God in so much that hereby Abraham deserued to receyue vnwares Angels to lodgyng when he thought he had done that good tourne and pleasure vnto men Furthermore Christen charitie requireth also this that the calamitie of suche as are in prison and bondes for the professyng of Christe moue you no lesse then if your selfes were in lyke case and that their tourment and payne who are elswise afflicted with diuerse euels and aduersities so styre you to pitie and compassion that it maye hereby appeare that you haue a body subiect to the selfe same euils and are not compassionlesse for thâ—se paynes and sorowes whiche the membres of the same bodye do suffre Let wedlocke the whiche beyng kept as it oughte to be had due honour euen among the heathen people be lykewise had in honour and reuerence among you and let not the bed of matrimonye be defiled with any kynd of aduoutry As for whorekepers aduoutrers God shal iudge theÌ„ Let your conuersation be without couetousnes in such wise that you may contente your selfes with such thynges as you alreadye possesse as menne liuyng without prouision and care for any thyng to come For god made such a promise vnto Iosue in Iosue to al that put their coÌ„fydence trust in him I wil not faile the saith he neither forsake the so that trusting on him we maye boldly saye as the prophet saith in the mysticall psalme The lorde is my helper I will not feare what man may do vnto me Regarde you those yâ— haue the ouersight of you of whom you haue receyued not mannes doctrine but the worde of God and see that they lacke nothyng necessarie for them vnto whose wordes lyke as at the begynnyng you gaue credence so loke vpon their lyuynge as on a marke and folowe their faithe consyderyng how constauntly they abyde in the profession of the gospell vnto their lyues ende The gospell once taughte a ryghte is alwayes most stedfastly to be holden and obserued The texte Iesus Christe yester daye and to daye and the same continueth for euer Be not caried aboute wyth diuerse and strange lernynge For it is a good thynge that the heart be stablyshed with grace not with meates whych haue not profyted them that haue had their pastyme in them We haue an aulter whereof they maye not eate whych serue in the tabernacle For the bodies of those beastes whose bloude is broughte into the holye place by the hygh pryeste to pourge sinne are burnt without the tentes Therefore Iesus also to sanctifie the people with his owne bloude suffered without the gate Let vs go futthe therefore vnto by mout of the tentes and suffer rebuke wyth hym For here haue we no continuyng citie but we seke one to come For as Iesus Christ was yesterdaye and is to daye and euermore shal be tyme without ende and neuer shal be chaunged so shall his doctryne continue for euer Therefore abyde you stable and stedefast herein and be not as menne leanyng vpon no sure foundation caryed aboute with newe and diuerse learnyng The lawe of Moyses taught no other thyng then the gospell nowe teacheth but after an other fashion It is a poynte of foly to sticke styll vnto shadowes after that veritie is come to lyght And yet are there some which renewe agayne the olde iewyshe religion nowe abrogate and dysanulled holdyng opinyon that bettue and godlye lyuynge standeth in meates and corporall fode the whiche thynges suche as haue supersticiously obserued haue nothyng profited therby to thattaynyng of ryghtuousnesse Whoso desyreth to attayne perfyte and true godlynesse which hath not an onelye shadowe of ryghtuousnes but stablysheth the mynde with a cleare conscience before God lette hym cantinew in grace and fayth and leane vpon this foundacion whiche Christe hath layde and then shall he not wauer with Iewyshe superstions Let the Iewes counte it a holy thyng to absteyne frome certayne meates euen frome suche as are offred vp in sacrifice We also haue a muche holyer aulter wherof it is not lawfull for them to eate who beyng gyuen as yet vnto the ceremonies of the lawe knowe not the grace of the gospel wher by is gyuen true soule health and saluation For accordyng vnto the prescription of the law the carkases of those beastes whose bloude is accustomably offred for sinne by the hie priest in the tabernacles called holy are by commaundement burned withoute the tentes as though the bloude had in it some holy thyng notwithstandynge the bodies as thynges vncleane and defyled are caryed oute to be burned in vnholye places and therefore they absteine from them as from vncleane meates These folkes haue the shadowe but we embrace that which the shadowe hath signified They were neuer the holier in minde after they were sprynkled with bloud neither were they any whit the cleaner because they absteined from eatyng of yâ— bodies sens their soules were wholy dysteyned with sinne viciousnes We embrace Iesus our sacrifice hie priest who as it were alludyng to the figure of the lawe would be crucified without the gate of the citie of Ierusalem there to pourge his people with his most precious bloude whose exaÌ„ple we must not supersticiously but deuoutely folowe And this shall we do yf we also take vp our crosse folow him goyng out froÌ„ the coÌ„painye of men as froÌ„ a knot or felowship of mischeuous persons Let vs likewise go out departe froÌ„ meadlyng with this world take more pleasure to suffre reproch for Christes sake theÌ„ to take yâ— fruition of worldly glory Let vs byd this earthly cityfare well who haue not here a contynuyng citie but loke after one to come whiche is celestiall and euerlastynge Verely he goeth out of the citie who so putteth awaye and subdueth thaffections and lustes of the fleshe and wholye gyueth himselfe to heauenlye contemplation The texte By hym therefore do we offre sacrifice of laude alwaies to God that is to sayeâ— the frute of those lippes whych confesse his name To do good
accordyng to hys desartes For what is a more gloryous thyng than to be praysed of Christes owne mouthe whan you shall heare Come you blessed of my father what thyng is more honorable than to be receaued of God the father into the felowshippe of the kyngdome of heauen together with the sonne But thys glory although it shall be the comen glory of all godly folkes yet it shall chaunce more haboundauntly vnto them that haue suffered greater thynges vpon earth for Christes sake Whiche rewardes in case they were nome presently apparent the strength of faythe should bee no maruclous matter But nowe the special chiefe prayse of good folkes consisteth in this point that where you neuer sawe Christ with your bodyly eies yet with the eies of fayth you see him and loue him and wher as the violence of sorowes doeth openly presently grate vpon you but the rewardes which are kept till a daye doe not nowe appeare yet puttyng assured confidence in hys promisses you suffre these thynges with none other stomacke than yf the glory were presently furnyshed before your iyes neither doe you suffre only with boldenesse but also in the mydle of affliccions you reioyce with an vnspeakable ioy beyng ful of glory before God that is to say of a well hoping conscience and full of a certayne vnfeyned confidēce that where you suffre suche thynges vndeseruedly you shall by the will of God haboundauntly receyue a great fruyte of your fayth that is to wete the eternall saluacion of your soules For it is a great vauntage whan through the loosyng of the mortall body the immortall soule is preserued Thus it was decreed by the eternal counsayle of God that menne should atteyne saluacion by these meanes whereby euen Christe hymselfe came to euerlasting blessednesse The texte Of which saluacion haue the Prophetes enquired and searched which proheryed of the grace that should come vnto you searchyng when or at what tyme the spyryte of Christe which was in them should signifie which spyrite testified before the passiōs that should happen vnto Christ and the glory that should folow aftet vnto which Prophetes it was also declared that not vnto them selues but vnto vs they shoulde minister the thyuges which are nowe shewed vnto you of them which by the holy ghoste sent doune from heauen haue in the gospel preached vnto you the thinges which the Angels desyre to behold For these matters are not by chaunce brought to passe at all auentures but the selfe same thyng that we haue alreadye sene the olde Prophetes which prophecied before hand that you should be saued through faith and the grace of the gospell without the ayde of Moses lawe haue diligently sought and searched out not beyng contenteo to see as it were through a myste what shoulde be to come but they haue also with a godly curiositie searched out of the spirite of Christ which than presently signified vnto the by secret inspiracion what Christe should suffre and vnto what excellente glory he shoulde byanby be aduaunced vnto than what or what maner of tyme that shoulde come to passe forsomuche as theyr myndes were vehemently desirous of his sauing helth And vnto them it was also manifested that these thynges which they prophecied beforehand should come to passe should not be exhibited in their tymes but in yours and the thynges that they opened in their prophecies they opened vnto you not to them felues In dede they would haue wisshed to see that you haue chaunced to see but theyr prophecies were spoken before to thintent that we Apostles should be more certaynly credited which declare nowe vnto you the thynges already done that they had spoken beforehande should come to passe And that you shoulde also not stande in doubt the same spirite of Christe in tymes paste taught them with secret still inspiracions what he had determined to doe which lately cūmyng doune from heauen in fyrietongues instructed vs to thintent we should be preachers in al the whole worlde of the thinges that are come to passe For we preache Christ that became man foral our saluaciō sake was conuersaunt on earth was afflicted with reproches torments finally was nayled on the crosse suffered death for oure sakes and anon ratsed agayne to lyfe was exalted vnto heauen where now he glistreth in maiestie and glory with the father which before semed vpon earth to be but a vile rascall and an abiecte and thither also will he exalte those that his be These mattersinasmuch as they were done by the vnspeakable counsaill of God it is no maruell though the prophetes desired to see them seyng it is so excellently pleasant and acceptable a sight euen to the angels them selues to loke vpon with the beholding wher of they cannot be fulfilled The greater the benefite is which is offred vnto you the more gredyly you ought to embrace it that it be not through your owne fault that you atteyne it not The rewarde is certayn but it shal be your dueties for all that to behaue your selues so that you seme not vnworthy the promises The day that is loked for wil come which shal openly bryng forth the rewardes both of the godly and of the vngodly It wyll come once whansoeuer it shal be and it shal come pleasant and happy to suche as it shall fynde readyly prepared on the contrary parte it shall come fearfully to them that it shall fynde vnfaithfull sluggardes and carelesly mynded The texte Wherfore gyrde vp the loynes of your myndes be sobet trust pefectly on the grace that is brought vnto you by the declaryng of Iesus Christ as obedient chyldrcu that ye geue not your selues ouer vnto your olde lustes by whiche ye were led whau as yet ye were ignoraunte of Christe but as he which called you is holy euen so be yeholy also in all maner of conuersacion because it is writen ▪ Be ye holy for I am holy And if so be that ye call on the father which without respecte of person iudgeth accordyng to euery mannes worke se that ye passe the tyme of your pylgremage in feare And forasmuche as Chryst woulde haue that daye to be vncertayn vnto vs it behoueth you not to be in a securitie at any tyme but alwayes hauing the loynes of your myndes girded as menne readyly furnished to mete theyr Lordes comming watchyng and sober being alwayes stiered vp and put in mynde with the certayn and sure loking for of the euerlasting felicitie which now is offred vnto all men that obey the Gospell but yet it shal be possessed at length at suche tyme as our Lorde Iesus Christ shall openly shewe hys maiestie vnto al men and vnto angelles and deuiles howbeit they shall not come to that immortalitie but onely those that in a maner forecast the same in this worlde and according to the example of Iesus being deade to the lustes of this worlde lyue agayne agayne with him vnto innocencie and contynue stedfastly in it like laufull
and right true sonnes that trust in the promises of god the father and do after his prescribed commaundementes and neuer slyde agayne into their olde conuersacion whiche than through the ignoraunce of the Gospelles doctrine was endaungered with worldly concupiscences For it is conuenient that you diffre from them in affectes and maners from whom you dissent in profession The worlde is naught and from it you are already exempted and engraffed vnto Christ which is righteous holy and Innocent and to this ende are you chosen and called of the father the fountayne of al holines that like as you are in your profession so should you in al your life and doinges be pure vpright and vnblameable For the father will not acknowledge any to be his sonnes but those that be like manered vnto him For in dede this same thing he ment whan he spake to our auncetours Leuitici the xix Chapter Be you holy for I the lord your God am holy The puritie of Moses lawe could not haue ben ynough for you to absteine from touching of dead bodyes to haue your fete washen to absteine from the acte of matrimony God will haue all oure conuersacion and all our whole harte to be fre from al spottes of synnes For in dede these are the thinges that make vs playnly impure in the sight of god And although you cal vpon God by the name of a father crieng for his helpe in al thinges yet if you lyue in a filthy conuersacion you may not trust that he wil be mercifull vnto you or acknowledge you for his children seyng he estemeth noman eyther for his kynred or for his estates sake but onely after the merites of his conuersacion For nether shal the Iewe be pure if his conscience be defiled ne yet shall the vncircumcised be vnpure if he leade a godly and an innocent life The texte For as muche as ye knowe how that ye were not redemed with corruptible thynges as syluer and golde from youre vaine conuersacion whiche ye receauch by the tradicion of the fathers but with the precious bloude of Christe as of a lambe vndefiled and without spotte which was ordeyned before hande euen before the woorlde was made but was declared in the last tymes for your sakes which by his meanes do beleue on god that raysed him vp from death and glorifyed hym that ye myght haue faythe and hope towarde God euen ye whiche haue purifyed your soules thorowe the spirite in obeyng the truthe with brotherly loue vufayned se that ye loue one another with a pure herte feruently for ye are borne a newe not of mortall seed but of immortal by the word of god which lyueth and lasteth for euer For al flesh is grasse and all the glory of man is as the floure of grasse The grasse wyddereth and the floure falleth awaye but the worde of the Lorde endureth euer And this is the worde which by the gospel was preached vnto you Therfore it remayneth that you which are desirous to haue this father mercifull vnto you haue his vnauoydable iudgemēt alwayes before your eies while you liue in this exile so order your cōuersaciō that there be nothing wherfore the father may be offended iustly shut you out of the inheritaūce of the celestial countrey as vnnaturall disobedyent children The greater the price is wherwith Christe hath frely redemed you so muche the greater hede ought you to take lest for your wilfulnes and vnthankefulnes you be turned agayn into your former bonde thraldom There is none more myserable a bondage than to bee the slaue of synne Those that for a litle money are made fre frō theyr maisters bondage become of bondmē fre men watch about them by al meanes lest for theyr vnthankefulnes they may be drawen agayne into the bondage that they were in before and will you than commit that offence to fall again into y◠old tyranny to be willingly the bond slaues of Moses lawe had rather serue vaine obseruaunces that your elders deliuered from one to an other vnto you than to obey the gospel of God seing you knowe that you were deliuered once from them not with a commune tryfling price as golde or syluer but with an offring muche more holy than Moses lawe knoweth of For you are not made cleane with the bloud of a calfe sprinkled but with the precious bloud of Iesus Christe who like a lābe cleane without any spotte pure and vndefiled from all filthinesse of synne was offred for our synnes on the aultare of the crosse Nether yet was that done by chaunce at all auentures but the sonne of God was appointed to make this sacrifice from euerlastyng and before the makyng of the worlde that he might through his deathe reconcile the father vnto vs howbeit the secret deuice and decre of Goddes purposed mynde which was many long yeares vnknowen to the worlde is now at length in these later times openly manifested and a new matter is set forth before mennes eyes to loke vpon whiche in the purposed mynde of God was not new And it was geuen for your saluacion sake vnto whom Christe that was made man dyed and is preached bestoweth thus muche that wher as you had a vayne truste vpon the ceremonies of the lawe now distrusting your selues you must put your whole trust in God the father who like as he would haue Christe to dye to wype awaye your synnes euen so hathe he raysed him vp from death and for the paynfull trauailes of this life which he suffred he gaue him the glory of immortalitie to thentente that as you haue beleued that whiche he hath done in folowing his example you might also trust surely to haue the same reward to be bestowed on you in that you put your whole affiaūce in God which what he hath already perfourmed in his sonne the same also will he vndoubtedly performe in al them which lyue after suche sort that they may be worthyly accompted among the membres of Christ in to whose body you are engraffed synce that you were regenerate through baptisme in to hym Before that tyme you did after your owne lustes that is to say embraceing carnall shadowes of thinges in stede of true ryght thinges but now since you haue clensed your soules not with the obseruacion of Moses purgeing sacrifices but in that you haue through faith obeyed the trueth of the gospell whiche by the spyryte of Christe hath purged your consciences you must endeuour your selues both to be correspondente vnto the head Christe in vprightnes of life and be answerably like vnto the concorde of the body by an excedyng and a playne brotherly and an vnfeyned loue among your selues that lyke as Christ loued you not after a commen sort nor after a carnall maner of loue euen so should you loue euery one other with a spiritual loue New kynred requireth new affeccion Before this tyme you Iewes loued Iewes after a carnall affeccionate loue but now beyng by a
now a seruaunt and Embassadour of Iesus Christ whose gospel euē as y◠day light wipeth and driueth awaye all the shadowes of the olde testament write vnto all maner of men without parciall excepcion either of people or religiō either of kynde or state or yet condicion For we esteme all people to be kynsfolkes and most nerely ioyned vnto vs whosoeuer haue deserued to be made like vnto vs in the profession of the faith of the gospel by the which we haue atteyned true rightuousnes not by circumcision or by sacrifices of the lawe but by the goodnes of our God and by the deathe of our sauiour Iesu Christ who hath frely pardoned vs our olde synnes to th entēt we should hence forthe folowe gospellyke righteousnes which dooeth not consiste in ceremonies but in true godlines of mynde hath a certaine farre greater perfecciō than the Iewes righteousnes whiche is nothinge but a shadowe of true righteousnes And I praye y◠lyke as you haue yet hitherto gon aboundantlye forwarde in the grace of y◠gospel alwayes somwhat augmentyng in thencreaces of godlynes drawinge nerer brotherly concorde amonge your selues daylye more and more so the liberall goodnes of God woulde vouchesafe to make perfite his gyftes in you which Iewelles encrease so much y◠more largely in you as you grow forewarde into y◠knowledge of God y◠father of his sonne our Lord Iesu Christ the acknowledginge of whome is eternall lyfe For it is the chiefe poynte of saluacion to acknowledge the autor of saluacion that we chalenge no parte therof to our owne desertes and strengthes or to the prescripcions of Moses lawe inasmuche as whatsoeuer is perteyninge to true lyfe and whatsoeuer belongeth vnto true godlynes his diuine power hath bestowed it vnto vs without helpe of circumcision onely by faithe wherby we acknowlage God the father from whome procede all thinges and Iesus Christ by whome onely we haue al thinges geuen vnto vs. These thinges are not geuen throughe our merites but by his free bounteouse gyfte whiche of his owne accorde hathe called vs vnto the benefite of saluacion and to them that were voyde of glory and vertue he hath bestowed bothe his owne glorye and vertue to thintent that wheras being addicte vnto our owne vicious naughtines lyke fylthye vyle slaues we scrued ydoles we shoulde be engraffed vnto Christe and be made bothe pure and glorious hauing y◠wickednes taken out of the waye wherin we were fylthily soyled He hathe translated our vyle naughtines vpon himselfe that he mighte choose vs of his owne free pleasure into the felowship of his glory Our trespasses he hath taken vpon himselfe that we might enioye his innocencye Nowe these same are very great matters but those are farre greater of muche more excellencie that are promissed vs in tyme to come not by the lawe of Moses as we haue often sayed before but by thacknowlageing of Iesu Christ But what is it that is promysed Forsoothe that albeit you perteyne not to the kynredde of the Iewes yet you maye be made with them companions of the diuine nature beyng chosen into the nomber of y◠children of god to possesse thenheritaunce of immortal lyfe so that you set your study vpon a certaine immortalitie by vncorrupte conuersacion in the meane season here in this worlde and flee from al corrupcion of vices and naughtie lustes wherwith a mynde that is infected tēdeth to euerlastinge deathe The texte ¶ And herunto geue all diligence in your faithe minister vertue in vertue knowledge in knowledge temperaunce in temperaunce pacience in pacience godlynesse in godlynesse brotherly kyndnesse in brotherly kyndnesse loue For yf these thinges be amonge you and be plenteous they wyll make you that ye nether shal be ydle nor vnfrutefull in the knowledge of our Lorde Iesus Christ But he that lacketh these thinges is blynde and gropeth for the waye with his hande and hath forgotten y◠he was pourged from his olde synnes ▪ God hathe once geuen innocencye frely and it is not inoughe to mainteine it but applyeng withall studious diligence endeuour your selues to be made riche in well doinges that your faithe be not ydle but that it be accompanyed with good behauiour that nothing be doone or sayed but that whiche is vertuous Than let good behauiour entreteyne knowlage that you maye not onely folowe the thinges that be vpright but also discerne what thinge in what place amonge whome after what sorte and by what meanes ought worthilye to be done Let knowledge be accompanied with temperaunce that the mynde beynge vnmoueably strong against all the wanton enticementes of the worlde maye constantlye without shrinkynge folowe the thing that it hathe iudged to be best Vnto temperaunce let pacience be ioyned that whan you doe wel you maye chearefully suffer sorowes For those men whom the flateringe pleasures of the worlde doe not bringe in to a fine fingred nicenes are somtymes broken with impacient suffring of sorowes with pacience let godlynes be present that what soeuer you doe or suffre you referre it to the glorye of God Let godlynes be accompanied with brotherly charitie that like as you loue God for himselfe euen so for his sake you maye loue all them that professe God And let brotherly charitie be augmented and vpheaped with loue to studye to doe good for all men not onely them that are godly and Christian folkes but also for them that are wicked These are the frutes of an euangelicall faithe whiche yf you haue them aboundauntlye shall brynge to passe that where you haue acknowledged our lorde Iesus Christ throughe faithe it should not be vnprofytable and vnfrutefull vnto you althoughe you haue nothing to doe with circumcision For in these thinges consisteth the whole summe of Christen godlynes and yf any mā want thē he hath professed Christ in vaine forasmuche as he slydeth backe from the light of the Gospell in to his olde former darkenes euen as it were a blynde man that groapeth the waye with his hande and is caried aboute hereawaye and therawaye throughe the mases of worldly lustes neither seeth he the waye to come to the felowship of Christ beynge vnthankefull also for the benefite of Christ of whome where he is once frely clensed from his olde transgressions yet as a man forgetfull of this so exceadynge a mercye he slydeth backe in to the same againe The texte ¶ Wherfore brethrē geue the more diligence for to make your callynge and eleccion sure by good workes For yf ye doe suche thinges ye shall neuer fall Yea and by this meanes an entringe in shal be ministre◠vnto you aboundantly into the euerlastinge kyngdome of our Lord and sauiour Iesus Christ Wherfore I wil not be negligent to put you alwayes in remembraunce of suche thinges thoughe ye knowe them your selues and he stablished in the present trueth Notwithstandynge I thinke it mete as longe as I am in this tabernacle to stere you vp by putting you in remembraunce for
thinge that the soule is vnto the body the same is charitie vnto faythe so that if charitie be taken aware the worde of faythe is but a dead matter and vneffectuall Nether shall it do the any more good before God to professe an idle faythe with thy mouthe than fayre wordes do vnto the poore neighbour where he ought to be holpen with dede They thynke they are mocked whan a manne sayeth vnto them get you heate get youre bely full of meate whan they haue nether clothe nor meate geuen them Euen so he semeth to mocke God that rehearseth euery daye I beleue in God I beleue in God whan he she weth no tokens of faythfull belefe Like as he hath an vnprofitable charitie that loueth but from the lippes forewarde euen so hathe he a vayne faithe that beleueth not but in worde onely Nowe perchaunce some one starteth out that gooeth about to disseuer the thinges that by nature are moste faste ioyned together and of whom nether can be disseuered from the other and sayeth Thou haste fayth I haue dedes let vs bothe be contented with hys owne porcion Let thy faythe suffice the it is ynough for me to haue good dedes And yet nothers porcion shal be sufficient for him Thou boasteste of faythe and if thou haue true tyght faythe it is requisite that thou declare it wyth thy dedes yf thou haue a deade faythe thou arte neuer the better for it Thou crackest of thy dedes and yet they are not sufficient to get the crown of immortalitie onles they procede of charitie whiche is an vnseperable companyon of faith that bringeth saluacion The thing that flowers and boughes are in a tree the same are the offices of charitie in vs whiche if they breake forthe in theyr tyme they declare that the tree rote is quycke by whose sappe they are noryshed Therfore this is the whole profite of good dedes if they bee not done vpon vayneglory not for thanke at mannes handes not for feare or shame and not vpon hope of lucre but of a lyuely faythe whiche hathe perswaded vs that that is geuen vnto God what so euer is geuen for hys sake vnto our neyghbour and that the rewarde is to be hoped after at none other hande but of him Thou pleasest thy selfe in that thou art perswaded that there is but one God where as the errour of the painymes beleueth ther bee innumerable Goddes Thou doest ryght for in thys behalfe thou excellest them Howbeit it doeth the no good at all to beleue there is God that there is but one God onles thou so beleue that thou shalt of hym obteyne saluacion But that shalt thou not dooe excepte thou couple charytie vnto faythe and testifye by thy godly woorkes that thou bothe beleuest hym and that thou loueste hym If thou beleue there is God beleue also that he is the author of saluacyon beleue hys promyses and lyue after suche sorte that thou mayest appeare to be worthye of hys promyses He hathe promysed mercye yea but vnto them that in thys worlde exercise mercye towardes theyr neyghbour He hathe promysed eternall life yea but to them that despyse the pleasures of thys worlde Thys shalt thou not only beleue there is but one god but thou shalt also repose al thy whole trust in hym only or elles what frute shalt thou haue of thy beleuynge The deuilles do also beleue that God is they beleue that Iesus is the sonne of God and beleue it so muche that they tremble and quake But forasmuche as they beleue onelye and loue hym not they are afrayed of punnyshment at his hande and hope not after rewarde and where they fele hym to bee ryghteous they are not woorthye to fele mercye seynge they are cruell agaynste others But and if thou be so very a fole that thou yet standest in thyne owne conceate hauing but a vayne faythe gooe to I shall brynge the forthe a more famylyar and a more knowen example to teache the that the faythe whiche woorketh not through loue is vnprofitable and deade Abraham of whome as oure head auncetour we moste chyeflye make vaunte deserued the fyrste and pryncypall commendacyon of faythe with God of whome the reputacyon of ryghteousnes was attrybuted vnto hym but in hym faythe was not vnfrutefully baren For he did not onely professe with hys mouthe that he trusted in Goddes promysses but also he doubted not to laye hys onlye sonne Isaac vpon thaultar and slea hym at Goddes commaundement whereas after the ordre of nature there coulde no posterytie bee trusted vpon to hym by anye other but he laying hold on the promises of God whome he knew could raise euen the dead agayn to lyfe at hys pleasure sticked not to do that he was commaunded So that of his dedes he deserued the coÌ„mendacion of righteousnes yea but of those dedes that proceded of faith For ther are also workes of Moses law wherunto they trust in vayne that are without the faith of the gospel What is it that that noble patriarke would not haue done seing he went readily chearfully to the sleaynge of hys only sonne Isaac whome he loued so muche the more tenderlye because he was borne in hys extreme olde age and because that lucky posteryty was promised in his name He was pronounced righteous euen before he did the sacryfyce yea but of God that knewe the olde mannes lyuely workynge faythe woulde refuie nothynge if occasyon were oftred Therfore bothe the matters dyd helpe eyther other Faythe encouraged hym not to feare to offre vp hys sonne whome he doubted not shoulde by the commaundemente of Goddes power by and by lyue agayne but the notable dede set vpon as it were the fynall furnyture of the matter declarynge vnto menne also that Abrahams stedfaste faythe was neyther a deade nor a commune faithe For he nother fayneth nor doubteth whiche stackreth not to auenture in hys onely sonne whome he loued so syngularly Woulde it greue hym to set naught by money for Christes sake that is readye to leade hys sonne whome the father loued dearlier than he did hym selfe vnto death So than of thys so notable a document of faythe it manifestly appeareth to bee perfite that the scripture sayed Abraham beleued God and it was reckoned vnto hym for righteousnes and was called the frende of God And if Abraham should haue lost the frute of faithe and the commendacion of righteousnes if he had gtudged at Goddes commaundement to offre vp his sonne shall his faythe auaâ—le him that at Goddes commaundement grudgeth to geue a cote to hys neyghbour that starueth for colde and that grudgeth to geue meate to the hungrye and drinke to the thurstye as though God would suffre him to perishe for cold or hungre that geueth somwhat of hys substaunce to releue hys brothers necessitie And if the commendacion of righteousnes chaunced not to them of the olde tyme but to suche as tryed their faythe by theyr dedes muche lesse is it to be trusted vpon vnto
handes and absteyne from all kynde of euell dooinges clense your hartes that no maner of vngodly lustes kepe residence there you that are now of a double minde partely louing the thinges that are of God partly yâ— thinges that are of yâ— world dedicate your whole hart to Christ alone Why do you seke for the felicitie in this world which is promised in heauen Why are you sincared with the vaine pleasures of this world set naught by the ioyes that neuer shal haue end if you would be truly happy in dede suffre sorow in this world if you will haue ioye euerlastingly mourne here in thys worlde if you will bee mery for euer world endles wepe here in this worlde Let this folish and pernicious laughing be turned into holsome mourning Let outragious ioyousnes be chaunged in to holsoÌ„e sadnes let this high statelines be turned into lowe mekenes Let no manne exalt him selfe alofte but rather caste downe your selues in the sight of God and whan you are so deiected he shall set you vp and make you of a true highe estate The lesse you shall arrogauntly chalenge vnto your selues so much the greater thinges shall he frely geue vnto you Arrogaunce hathe enuye to her companyon and of enuye springeth backbytinge And the moste wicked kynde of pryde is to backbyte thy brothers name that thou mayest appeare the more honeste as though a manne woulde caste myre in an other mannes face that he hym selfe myght seme the fayrer and arraye an other mannes garment with fylthynes that he him selfe myght seme the more trym And what is a more fylthy thynge than the brother to backbyte the brother betwene whome all thynges ought to bee coÌ„mune Is it not euen as yf the right hand should mayme the lefte as though it shoulde be more happye if his felowe membre were in the worse case And yet they that auoyde aduouterie they that auoyde thefte and they that auoide periurie abhorre not backbyting as though it were a lyght faulte where as it is so muche the more hurtefull as it couereth it selfe with the cloke of relygyon For he that rayleth agaynste an other mans faultes appeareth fyrste of all to abhorre from those vices whiche he misâ—iketh in others and than he fayneth him selfe not to be moued of enuye nor of malice but of loue that he beareth to honestie And euen this venome â–ª hathe his fayre spoken flatterie Backbytynge one of an other maketh other folke to thinke the worse of them both nether is there any more present a poyson vnto christian concorde Nowe he that backbiteth his brother or condemneth his neyghbour dooeth wronge not onlye to him whome he backbiteth but also vnto the law whome he appeareth to backbite and condemne If thy brother be faultles if it be not forbydden by the law that he dooeth with what face dooest thou damne the thynge that the lawe of the Gospell damneth not but and if he be faultye why doest thou bewray with thy backbytynge tongue hym that ought to be punnyshed by the lawe The lawe of the Gospell byddeth that we iudge not one an other that we condemne not one an other and vnder pretense of the lawe we dooe after our owne affeccions He that is the offendour shall haue a iudge of his owne why dooest thou than take his office vpon thee before the tyme For thou goest not aboute to haue him amended but to be wondred vpon Therfore who so euer backbiteth his neighbour he either condemneth the lawe in that it correcteth not filthynes or backbiteth it as though it were to muche myngle mangled and walowyshe the office wherof the backbytour taketh vpon hym The worlde hathe here publike lawes to punnyshe faultes But it is the parte of christian softenes to endeuour the amendement of all menne rather than to iudge them There is but one lawe maker whiche is hable bothe to saue and to spill And thinkest thou that it is kepte secret from him that euery manne doeth offende perchaunce he suffreth the offendour that he maye ones repent and he suffreth hym that he maye in his time punnyshe him the more greuouslye Why dooest thou beinge but a rascall paisgent take vpon thee the iudges office Why dooest thou geue sentence before the tyme It is a brotherly parte to monyâ—h it is charity to desire it is the parte of a well wilâ—er to blame but to backbyte it is a pestilent thing and a very pride to iudge If thou obey the lawe why doest thou arrogauntly take vpon thee the office of the law If thou goest before the law thou art not a keper of the law but a iudge of yâ— lawe He that goeth before the lawe goeth before God the maker of the law God will not suffre any thinge to be vnreuenged he knoweth what ought to be punnyshed how to bee punnyshed he is out of daunger of al sinne and none but he Who arte thou that iudgest an other Thou condemnest thy brother where thou thy selfe arte more faultie than he For thou goest about to spill him that thou arte not hable to saue Fynally thou chalengeste to thy selfe aucorytie vpon an other mannes seruaunte and not without reproche of the commune maister of all Leaue him to his owne maister whiche only iudgeth according to right Thou perswadest to thy selfe that to be right which ambicion hate wrathe and malice beareth the in hande and arte many times offended at the moate in thy brothers eie whan thou haste a beame in thyne owne There is no man that more poysonly backbiteth an other mans name than he that is moste farre of from true praise worthynes And no manne beareth more easyly with an other mans weakenes than he that goeth moste forwarde in the studie of true godlynes Now they that with so great studie forcast those thinges that are of the worlde hauyng neclected heauenly goodes ought at lest to be monyshed by the incertayntie and shortenes of this life that it is a folye to set a mannes ioye in those maner of goodes whiche how so euer they chaunce yet they are somtyme sodaynely taken awaye by fortune or if fortune snatche not awaye those goodes frome the owner deathe snatcheth away the owner from the goodes And wher they learne by dayly examples that thus it is yet as cleane forgetting all thys gayre they dreame vpon long life and as though they shoulde alwayes lyue they heape vp to them selues riches for many yeares to lyue vpon whan thys is a thinge moste incertayn how long they shall lyue and a thing moste certain that they shall not lyue longe and they do not prepare for them selues vitayle rather for that life that neuer shall haue ende God to your fooles with what face than saye you to daye or to morowe we wyll gooe forthe in to thys cytie or that and passe the tyme there one yeare and get muche gayne to serue vs â–ª for many yeares whan you are incertayn what shall happen the nexte daye after
an other but all synnes so that we to our powers geue diligence that we may be once voyde of all vices And yf we be not able fully to attayne vnto that for the frayltie of mannes body yet he of his liberal free goodnes shal make good that is wantynge in our strengthes and shall cleanse vs from all our offences who perchaunce suffereth some tokens of our olde former lyfe to remayne stil in vs for this purpose that we should acknowlage our weakenes For in dede he is better content â–ª with a sinner that misliketh him selfe than with a righteous that maÌ„ standeth in his own conceite He would that yâ— saluacion of men shoulde be ascribed vnto his mercy and not to our merytes And nowe hathe he testified that there is no mortall manne on yearth but he offendeth in some thyng And yf we wyl say that we haue no synne in vs we make wod a lyar and say agaynst hym and he that gaynesayeth hym must nedes lye The .ii. Chapter The texte My lytle children these thynges wryte I vnto you that ye synne not And yf any manne sinne we haue an aduocate with the father Iesus Christ the righteous and he it is that obteyneth grace for our sinnes not for our sinnes onely but also for the synnes of all the worlde And hereby we are sure that we know hym yf we kepe his commaundementes He that sayeth I knowe hym and kepeth not his commaundementes is a lyar and the verytie is not in hym But whose kepeth his worde in hym is the loue of God parfecte in dede hereby we know that we are in hym He that sayeth he abydeth in hym ought to walke as he walked THese thynges do I wryte my lytle children not that synne should be coÌ„mitted the more licenciouslye vpon truste of the mercye that is ordayned but that no man shoulde synne at all as muche as in vs lyeth After that Christ hath once forgeuen vs all oure transgressions it is requisite for vs to applie al our studious endeuours to this ende that we may kepe innoceÌ„cie vndefiled And yet if it chaunce vs to slide backe agayne into any sinne ther is no cause why we should despayre of forgeuenes we haue God eÌ„treteable with him we haue a louing patrone a trusty who being the sonne obteyneth whatsoeuer he wyll of the father and wisheth hartylye wel vnto vs which gaue himselfe to saue vs so that we do vtterly and from the botome of our heartes mislike our selues and geue our diligence agayne to better He alone hath nothing to be pardoned of and he it is that maketh intercession for the synnes of his membres and reconcfleth the father whiche is offended vnto vs and causeth hym to bee mercyfull vnto vs not vnto vs onely which haue now embraced hs doctrine but also vnto all mankynde vniuersally yf they with a syncere hearte confesse themselues to be sinners and purpose to leade an innocente lyfe and so purposed go on forward and kepe it substauncially For baptisme doeth not make vs free from the obseruacion of Moses law for that purpose that we shoulde synne afterwarde licenciousâ—y without punishement but that we shoulde more fiâ—mely stycke to the loue of the Gospell whiche causeth more to bee done of the wyllynge than so many lawes of Moses gette perforce of the coÌ„strayned He coÌ„maunded many thinges in a smal rowme that coÌ„mauÌ„ded men to loue their neighbours euen as he dyd vs. He driueth not vs to loue hym agayne but he enticeth vs he prouoketh vs he kindleth vs. Whosoeuer knoweth God aryght cannot chose but loue hym behemeÌ„tly For euery one that professeth God with hys mouthe knoweth not God but he that is kyndled with the flame of gospellyke charitie and doeth wyllynglye and gladly that whiche he dyd perfitely before that we do good euen vnto our enemies and that for the saluacion of our neyghbour we wyll not stycke to staÌ„d in dauÌ„ger of our life he declareth hymselfe to know god But if a maÌ„ make hys boaste that he knoweth god in that that he beinge taught hys principles hath learned the misteries of the fayth in that beinge baptised he hath professed his name neither for al that foloweth the example of his charitie he is a lyar neither hath he yet fully learned to knowe God in asmuche as god is not knowen excepte faythe be garnyshed with charitie And whosoeuer is a lyar Christ whiche is the very trueth selfe dwelleth not in hym and whosoeuer hath not Christ dwellyng in hym is not a liuely membre of his body Faith without loue is a vayne matter and a deade To bee short loue is not idle it omitteth none of those thynges that it knoweth be acceptable vnto hym whoÌ„ it loueth Christ sayd he would not acknowlage hym to be his disciple that woulde not take vp his crosse and folow hym walkyng in yâ— foresteppes of perfite charitie Therfore he that obserueth his saying declareth in dede that he holdeth fast the perfiâ—e and ryght euangelical charitie By trial herof we shal know that we are in his body that we haue receyued hys spirit Wherto doest yâ— make thy vaunt as a meÌ„bre of Christe in that thou art through baptisme receyued into the flock of christiaÌ„s It is not an idle professioÌ„ it is a not fine fingred professioÌ„ It is not the profession that maketh a true membre of Christe but the imitacion He that professeth with his mouthe that he is regenerate in Christ must walke in his fotesteppes He lyued not to him selfe he died not for himselfe He gaue himselfe wholy for vs he dyd good to all folkes he gaue no reuilynge worde agayne to any man but whan he was nayled on the crosse he prayed to the father for them that spake reuilyngly agaynste him This is the gospellike and perfite charitie whiche they ought to folowe in their dedes that professe them selues to be Christes disciples The texte Brethren I write no newe commaundement vnto you but that olde commaundemeÌ„t which ye haue had from the beginning The olde commaundement is the worde which ye haue heard from the beginning Agayne a newe commaundement I write vnto you that is true in hym and the same is true also in you for the darkenes is past and the true lighte nowe shyneth He that saieth howe that he is in the lyght and yet hateth his brother is in darknes euen vntyll this tyme. He that loueth his brother abydeth in the lyght and there is none occasion of euill in him He that hateth his brother is in darkenes and walketh in darkenes and can not tell whither he goeth because that darkenes hath blynded his eyes Dearely beloued thys commaundement of charitie that I wryte vnto you is no newe commaundemente but euen Moses lawe declared it long agoe or rather Christe by it whiche renewed his commaundement in the gospell and so renewed it that he made it peculiarly his owne This quod he is my commaundement that you shoulde loue
him But this temple of God is the holy christen churche and congregacion in this tyme of trouble dyscencion and batell and participacion of the blisse of heauen and euerlastinge lyfe vnto them that wynne and beare awaye the victorye The Arke of the testamente is the blessed and holy manhode of Christ vnited and knit in one with the godlye nature of the euerlasting word of God which is and euer hath bene yâ— Mercye stoole of all the worlde and of al men and the onely comforte refuge and ioye of the faythfull electe But the lyghtenynge the noyse of the voices the thonderynge and earthequake with the great hayle maye sygnifie the terryble damnacion of the wicked for euer or els it maye sygnifie a synguler ernest and wonderfull preparacion of the hearer or of the reader lyke as was of the holy Apostle S. Iohn whiche sawe it to marke and consyder it the more dilygentlye For it is necessarye to marke and consyder suche reuelacions and visions as doe folowe vpon suche tokens the lyke whereunto happened sometymes also vnto the prophetes as the holy scripture declareth The texte ¶ And there appeared a great wonder in heauen a woman clothed with the Sunne and the Moâ—e vnder her fete vpoÌ„ her heade a crowne of .xii. starres And she was with childe cried trauayling in birthe and pained ready to be delyuered And there appeared another wonder in heaueÌ„ for beholde a great red dragon hauing .vii. heddes ten hornes .vii. crounes vpon his heades his tayle drue yâ— thirde part of yâ— starres cast them to yâ— earth As in the prophetes of the olde testament the first dyd write more plainely and manifestly than the last whiche are muche harder to be vnderstanded as Ezechiel Daniel and zacharie are muche harder than Esaye and Ieremy EueÌ„ so in the new testament in this prophetycall boke the latter prophecies reuelacions and visions are more playne and easy to be vnderstanded thaÌ„ the first in so muche as this vision maye in manner be an interpretacioÌ„ of those visions that went before This heauen wherin this great token dyd appeare must nedes be the kyngdome of heauen the christen churche congregacion and felowshyp of all faithfull from the begynnynge of the worlde vntyll the ende therof as Christ him selfe doth interprete it The woman of whome the angell here speaketh is the euerlasting mighty and blissed worde of god whiche is bryght and mightye as the Sunne wherunto all the vnderstanding of man and of all fleshe is subiecte And it is clothed and garnysshed with the faith and confession of the patriarkes â–ª prophetes Apostles and martirs bothe of the olde and of the newe testament This word of God the holy gospel promised vnto vs from the begynnynge and beleued hath performed and thorowe the mercye and goodnes of God hath brought forthe and borne vnto vs Christe the sauiour of the worlde or the true faith in Christ But this came not to passe before suche time as nonother saluacion coulde in any wyse be founde thorow the workes of the lawe throughe the sacrifices nor throughe all other good workes For none of them all had power to satisfye or to make holy but onely the righteousnes of the worde of God that became man namely our sauiour Christe the sonne of God and of Marye whiche had bothe the nature of God and of man in one onely person whiche made satisfaccion for al mankynde This beyng with childe is in this place as muche as an earnest lust and desyre The cryeng is prayer As the holy prophetes dyd euermore desyre this saluacion trusted throughe belefe in yâ— worde of God vnto the promes yâ— was made vnto the whole worlde Against this holy worde of God and this christen faithe dyd appeare an other token in the congregacioÌ„ of the churche beyng called of God namely a bloudy dragon and enemye of mans saluacion and of the true faithe in Christ whiche is yâ— wicked spirite Lucifer his felowshyp by whose .vii. heades is sygnified all blasphemies and wickednes wherwith he worketh all myschiefe And the .x. hornes doe sygnifye his great and manyfolde tyrannye wherby he worketh to hynder and hurt the true faythe and the gospell of Iesus Christ the onely sauiour wherunto he is an enemye an aduersarye with all his might power so farre as almightye God wyll permyt and suffer him whiche he taketh to helpe him namely the louers frendes and gredy folowers of this worlde vngodlye tyrannes againste all godly innocencye and christen faithe This dragons tayle sygnifieth the might power and ministers of the deuell wherby he dysyreth to hurt the electe yf God woulde suffer it as it is possible that he maye that they shoulde fall from the heauenly vertue and godlines vnto the loue of this worlde and vnto earthly and fleshely lustes and affeccions The texte ¶ And the dragon stode before the woman whiche was readye to be delyuered for to deuourt her chylde as sone as it were borne And she brought forthe a man childe whiche shoulde rule all nacions with a rodde of yron And her sonne was taken vp vnto God and to his seate And the woman fled into wildernes where she had a place prepared of god that they shoulde fede her there a M.ii. hundred and .lx. dayes The wycked spirite dyd bestowe all his might and power that the promyse of God thorowe the dysobedience of the children of Israell whome he alwayes stirred vp might come to none effecte and that yâ— trueth of God might be dysappoynted and that the faythe in Christ in whome our saluacion dothe consyste might be blemysshed and confounded and also that the gospell might be myxed with mans doctrine interpretacions and errours But the goodnes truth mercye faythfulnes and loue of God is greater than the power and wickednes of the deuell and of al his subtilties and ministers For the childe was borne goddes worde became man truth had the victorye and falsehede laye on yâ— grounde vnder fote The craft and subtiltie of the deuell was defeated by the wysdome of God and was opened and dysclosed vnto the worlde This childe Christ the euerlasting worde of God whiche became man in the moost holy wombe of the virgin Marye was receyued and taken of God the father throughe grace for the satisfaccion of the synne of al the world and he dyd merite and deserue with his highe and most perfyte obedience and humblenes the glorye of yâ— heauenlye father and the kyngdome of heauen wherin he ruleth for euer and euer But the truth of the christen faith religion and of the gospell of Christ dyd alwaies suffre extreme sorowe and payne beyng persecuted euen at the first of the Iewes of the false Apostles of false and coloured christians of Emperours and Kynges of workemongers of false and wicked bysshops of Sorcerers and nigromansers of Sarasens of ydolaters and Epicures of philosophers of the louers
this worlde as he is also in the hartes of the vngodly and supersticious heathen and ydolaters whiche knowe nothing of the onely true lyuynge God The texte ¶ And I sawe one of his heedes as it were wounded to death and his deadly wounde was healed And all the worlde wondred at the beaste and they worshipped the dragon whiche gaue power vnto the beaste and they worshipped the beaste sayinge who is lyke vnto the beaste who is able to warre with him This Empire of Rome dyd suffer muche at the beginning and was ofte tymes very feble and many tymes deadly sycke by the meanes of the daylye continuall vproares and sedicions of the nobilitie against the commons and againe of the kynges against them bothe In so muche as at length they made and suffered great battels amonge them selues vntil the dominion at the laste came in to one hande and so was thought to be healed and safe againe As than had they y◠who le earth vnder them but they honoured and serued the deuyll and false goddes the enemies of God of all truth and true godlynes Vnto these goddes of theirs dyd they ascribe the fortune and successe of their power and of their kingdome And so dyd their subiectes lykewyse whiche dyd honour the Romaynes for goddes and toke and estemed them for inuincible The texte ¶ And there was geuen vn to him a mouthe that spake great thinges and blasphemyes and power was geuen vnto him to do two fourtye monethes And he opened his mouthe vnto blasphemye against God to blaspeme his name and his tabernacle and them that dwell in heauen And it was geuē vnto him to make warre with the sainctes and to ouercome them And power was geuen him ouer all kinred and tonge and nacion and all that dwell vpon the earth worshipped him whose names are not wrytten in the boke of lyfe of the lambe whiche was kylled from the beginning of the worlde Bothe Iewes and false christians of very pryde malice and obstinacye haue blasphemed and persecuted the God of Israell and the christen faith Christe him selfe also the sauiour of y◠worlde with deede worde statutes lawes and that a great deale ouerlong Through Pilate their depute thei put our sauiour Christ vnto death and all the Apostles also vnder their regiment and iurisdiccion vntill the tyme of Constantyne and also more than .iii. hundred yeares afterwarde Here haue we again .xlii. monethes for .iii. yeares an halfe and by these .iii. yeares an halfe is vnderstanded thre hundred yeares an halfe in whiche time y◠name of the true God of our sauiour Christ hath bene wonderfully manyfolde wayes blasphemed shamefully dyshonoured in his moste faithful seruantes ministers whom they haue most cruelly tormented put to most painful death throughout y◠who le Romishe Empire onely for the true faithes sake in y◠onely one god His tabernacle that is to say y◠temple of Ierusalem did they pollute breake downe withall y◠seruice religion of God And after that they began a sore battel persecuciō against the christen faithe against al faithful beleuers throughout y◠who le world by their deputes In so muche that all the worlde must honour the kyngdome dominion of Rome and be obedient therunto onely the holy electe excepte whiche obserued y◠word of God and his wyll and refused their ydolatrie And therfore a great nomber dyd suffer and were put to death by them The texte ¶ If any man haue an eare let him heare He that leadeth into captiuite shall goe into captiuitie he that kylleth with a swearde muste be killed with a swearde Here is the pacience and the faithe of the sainctes As thoughe he woulde saye wilt thou heare howe the pryde abhominacion and tyrannye hath or shall haue an ende Than heare in one worde howe the Assirians Bybylonians Medes and the Grecians had an ende And euen so shall Rome also Lyke as y◠hath ouercome robbed spoiled murthered shamed and condemned all the world euē so shall it be serued againe also And so shall it happen vnto all them that doe lyke vnto them as Christ sayde in the garden And therfore the angell and S. Iohn exhorte all christians that are combred and oppressed with persecucion and him selfe also whiche was banysshed into Pathmos condemned of Domicianus for God and the true faithes sake vnto pacience in perfyte faithe in God whiche shall once geue and sende a prosperous a blissed ende vnto al suche afflicciōs And shal eyther reforme y◠rageing Romyshe kingdome or els shal vtterly destroye it as he hath done the other The texte ¶ And I behelde another beast comminge vp out of the earth and he had two hornes lyke a lambe and he spake as did the dragon And he dyd all that the first beast could do in his presence and he caused the earth and them whiche dwel therin to worship the first beast whose dedly wounde was healed And he dyd great wonders so that he made fyre come downe from heauen in the syght of men And deceaued them that dwelte on the earthe by the meanes of those signes whiche he had power to doe in the syght of the beaste saying to them that dwelt on the earthe that they shoulde make an ymage vnto the beaste which had the wounde of a swearde and dyd lyue Whan as the Romyshe kyngdome after the tyme of Iulyanus began to be diuided into the east and west and to diminishe for a ceason than began a newe Romyshe kingdome and iurisdiccion namely the Popes pompe which was not onely in the spirituall iurisdiccion as he dyd first pretende with his wordes but also in secular power and toke vpon him this power euen with the sworde And for this cause this beast hath .ii. hornes not with out a cause And yet he wyll be named lyke the lambe and Christes deputie or vicar and wyll haue all power as Christ hathe bothe in heauen and in earthe This beastes dragonishe speache maye well be estemed and taken for none other but for y◠bloudye murtheringe suspendynge excommunicatinge and banysshinge of the good Emperour of the Grecians because he dyd take al ymages out of the churches and also the godlye byshoppes of the Grecians because they woulde haue kepte their Easter as they had learned of saincte Iohn the Apostle This dyd no angell commaunde hym to doe nor yet the worde of God but onely this dragon or destroyer This kingdome of papacie toke vpon it all the power of the first beast the romyshe Emperour and compelleth the christians to ydolatrye and the seruice of false goddes vnder a priuie colour and a secret pretēce as to further the true faithe the honour of the holy sainctes of the martirs of the seruauntes of Christ and of Christ him selfe By the meanes of the whiche pretence it came to passe in processe of tyme that men did honour and worship euen the very deuyll in
their wickednes without repentaunce and neuer returning backe vntil their last howre vntyll their very death than is it not possyble but that their damnacion begon here in this worlde in all myschefe wickednes and without sorowe repentance or amendment leauynge example vnto their posterite to committe and to maynteyne lyke wickednes it is not possible I saye but that the smoke of their payne torment shall ascende vp from euerlasting to euerlastinge without any maner of rest daye or night with all those which dyd euer helpe vnto suche vngodlynes or consent vnto it opened such a dore vnto wickednes and woulde be extolled and praysed therfore with their Antichristes marke contrarye to the holy token of gods electe whiche they haue in their foreheades namely the holy worde of God for the whiche they haue suffered muche payne and opprobrye but with excedynge great pacience for Iesus sake The texte ¶ And I hearde a voyce from heauen sayinge vnto me wryte Blessed are the deed which herafter dye in the Lorde euen so sayth the spirite that they rest from their laboures but their worckes folowe them In so great danger of the faithful vnder the iurisdiccion of Antichristes abhominacion with his .ii. hornes and vnlawfull vsurped power vpon bodye and soule vtterly against the worde of god whiche is the onely comforte of al faithfull soules is it necessary that some comforte come vnto them from heauen aboue whiche the lambe sendeth vnto all true christians thorowe the holy gospell which the spirite of God writeth in their hartes to beleue stedfastlye that it can not be otherwyse in this worlde but that all they whiche wyll folow Christ must beare the crosse euen vnto death as Christe the innocent lambe dyd but afterwardes shall they see nothing but euerlastinge saluacion merited purchased vnto them thorowe the passion and death of Christe to the iustificacion and merite of eternall saluacion of all the electe Whiche comforte shall be muche greater in their soules in the kynkdome of Christe than is possible for al the merites of man to deserue or obteyne And speciallye at suche tyme as the glorified bodye shall be ioyned and vnited againe vnto the blissed soule after the latter daie And therfore the good workes of the faithful as thei doe not goe before their faith and loue but are onely the frutes of them euen so shall they not preuent the merite of Christ for all electe from euerlastinge but as the spirit of Christ saythe they folowe and come after them whan they haue obteyned rest and peace thorowe the free grace and mercye of God and thorowe the merite of Christes rightuousnes after this I saye thorowe faithe haue folowed good workes out of an humble and obedient heart whiche workes the lorde wyl graciouslye crowne as his gyftes and receyue and rewarde them as acceptable vnto him The texte ¶ And I loked and beholde a whyte cloude and vpon the cloude one syttinge lyke vnto the sonne of man hauinge on his heed a golden crowne and in his hande a sharpe spckle And another angell came out of the temple cryinge with a loude voyce to him that sate on the cloude Christ in thy syckle and reape for the tyme is come to reape for the corne of the earthe is rype And he that sate on the cloude thrust in his syckle into yâ— earth and the â—arth was reaped Althoughe the right faithfull garnyshed with good workes after yâ— worde of God were euermore sure of their saluacion yet not withstandynge the iudgement of God whan his tyme is come goeth forwarde against all suche thinges as are set vp against the worde of God As it was readye at hande at one tyme by reason of the obscuringe and blyndinge of gods worde amonge yâ— Iewes thorowe the cursed Talmud wherunto they gaue more faith and credence and cleaued more earnestly vnto it than vnto the lawe of God and to the prophetes And lykewyse among the christians specially among the hyghe bysshops and prelates with their glorious tytles of Popes Patriarkes Cardinals Primates and suche other orders of the whiche one euer desiered to be aboue a nother sekyng alwayes their owne glorye lust pompe honour and dignitie and not the wil of God faithe godlynes of lyfe nor yet the gospell whiche they haue alwayes pretended falsely and craftilye to colour and cloke their myschefe and wickednes As concerninge the Turkes faithe we can saye but lytle what their greatest faut wickednes and beastlynes is we haue had more knowledge by writinges than by any profe or experience But it is to be feared yf God be not mercifull vnto vs we shall learne it soner than we woulde In the myddest of all this thorowe the trompet of the gospel beyng blowen out in our tyme after a wonderfull sorte thorowe the spirite of Helyas whiche appeareth commeth abrode plentuouslye and effectuouslye is rysen and daylye ryseth suche a mouynge and sterringe vp of mens hartes suche a knowledge of the truth such a lyght and lanterne of doctrine and such a iudgement of Antichristes workes suche a feare of the wrathe of God so that there is a good hope that yâ— holy and holsome seede of gods worde so plentiously sowne and spred abrode shall not returne againe without great frute and edifâ—enge of the faithe and the lyfe of men For as for the Iewes whether they wyll or no they must nedes despaire of their workinge their faithe their doctrine and of all their state whan as they see that the whole kyngdome of heauen whiche they take to be theirs peculiarely to be taken from them and to be made common vnto all them that feare God thorowe the whole worlde more than euer was founde by them Euen so also amonge the christians the doctrine and profession of the holy gospell true faythe and all godlye vertues shall waxe and increase in the heades and rulers of the christendome as it shall also be ioyfullye receyued of all true Christen subiectes notwithstandynge that the nomber of them shall alwayes be least And also the knowledge vnderstandinge lernynge and readynge of the holy scripture shall somwhat increase amonge the spirituall prelates as it shoulde be hoped for and with most earnest and feruent prayer desired and called for of god And it is well to be thought and to be beleued that the Lord wyll doe his parte also euen in suche wyse as is here promysed so yâ— Antichrist beyng thus put to shame but yet remayninge styll impenitent shall be reaped downe with the syckle of gods worde thorowe the spirite of Helyas and shall be cut downe thresshed not to the destruccion but to the profyte edificacion and saluacioÌ„ of the world This hath our Lorde and sauiour Christ brought to passe whiche is alwayes the heade of the churche who is not onely present therwith but also doth graciouslye rule and gouerne it edifieth and helpeth it and he with and roteth out the enemies and aduersaries with the sickle of his
humble Apostles bysshops and spirituall ministers were and like bloudâ— thurstye soudyers but rather with muche Christen bloude sheddynge vnder yâ— pretence of the punyshement of heresy as all that must be named which hath bene spoken or written against the pompe vsurped power and tyranny of the papacye This woman is also arrayed with suche infinite variable colours and ornamentes of monkery and with dyuerse lyueres of religious orders by whome she would haue had both honour and profyte whiche with their names and sectes haue obscured and blemysshed the name of Christ wherof S. Paule doth complayne to the Chorinthians as an vnsemynge thinge as it is in dede a great blasphemye that the names of S. Benet S. Austen saincte Fraunces shoulde obscure the name and honour of Christ our onely sauiour and redemer This woman besyde her variable garmentes hath also taken vpon her for to set furth her pryde dignite and estimacion withall to rule ouer all Christen Kynges and Princes whiche she hath brought vnder her and made subiect and contributorye vnto her with falsehede and lyes vtterly against the doctrine of the holy gospell Vox autem nonsic So shall not yee And also against the example of Christes fetewasshynge And lykewyse against the holy order and commendacion of saincte Peter whiche had neyther golde nor syluer And against the order of the holy Apostle saincte Paule whiche to auoyde offence and to opeÌ„ the gospell woulde erne his breade with his handes as other of the apostles also dyd This whoryshe woman hath garnished and decked her selfe farre otherwyse not with diuerse and many vertues but with precious stones golde and siluer c. The cuppe of golde is not the loue of Christ the christen faith nor the lawe of God but muche rather all the Popes decrees decretalles bulles patentes dyspensacions suspensions and cursynges This is the very abhominacion of whordome that she might playe the whore at her pleasure after this fasshion with pompe aucthorite and lust without any shame or feare beyonde all measure And all this vnder the name and pretence of Christ and of holynes in the honour of God and for the welth of the soule whiche thorow him are yâ— longer the more vnblessed and vnhappye And therfore for the name of the christen churche he hath deserued a nother name that is to be called more worthylye the whore of Babilon the mother of all abhominacion ydolatrye and of all fallyng vnto hethenyshe supersticions The innocent bloude of the holy godly prophetes and preachers whiche the right christen churche hath neuer lâ—cked hath this whore the proude glorious papacye shed so without nomber or measure tyll she was so dronken therwith that she toke and estemed suche tyrannye for a godlye zeale and feruencye and hathe perswaded her selfe that men must suffer it and be content therwith what soeuer she dyd yea althoughe she shoulde sende faithfull soules vnto hell by heapes Is not this a great meruell vnto all men of vnderstanding and an offence and slander vnto al vnfaithful as Turkes Iewes and other and an intollerable violence oppressioÌ„ vnto the whole world I wyll not say euen vnto the very inhabitours of Rome and to all right faithfull hartes The texte ¶ And the angel sayde vnto me wherfore merueylest thou I wyl shewe thee the mystery of the woman and of the beast that beareth her which hath seuen heades and ten hornes The beast that thou seest was is not and shal ascende out of the botomles pit and shal go into perdicion and they that dwell on the earth shall wonder whose names are not written in the boke of lyfe from the begynnynge of the worlde when they beholde the beaste that was and is not And here is a mynde that hath wysdome In this exposicion and declaracion good christen reader hast thou this comfort that this woman the cursed damnable papacie shall haue an ende not in the worlde wherin Antichrist shal haue his place so long as the worlde shal coÌ„tinue and endure but in the hartes and conscieÌ„ces of the faithful Christianes in all states and degrees whiche shall withstande and reproue him and shall hynder and let his presumpcion and no more feare his thonderboltes neyther regarde nor esteme his suspencions and cursynges nor take no power nor auctorite at his hande any more And as for the beast whiche beareth her whiche signifieth the Romyshe prescripcions the papall seate his indulgence pardoÌ„ and excommunicacion shall be taken and estemed as it is and as it is knowen to be vnto all the worlde out of the holy and manifest gospell And therfore he shall not cease to persecute with the helpe of suche kynges as are as good and vertuous as him selfe and he shal couet alwayes to clyme vp and to be hygher and hygher vntyll at length he shall fall downe into euerlasting perdicion before God and all the worlde whiche shall wonder therat and speciallye yâ— wycked and vngodlye whiche are not electe vnto saluacion whiche had pleasure and delyght in suche pompe pryde dygnite tyrannye and abhominacion as he dyd vse They shall wonder and meruell I saye whan they shall see the papacy to be throwen downe from heauen into the damnacion and pit of hell lyke as it hapned vnto his father the great dragon the deuyl luke the .x. Now the knowledge of the iudgement of God and of his trueth by the gospell whiche teacheth vs to knowe bothe Christ and Antichrist is a syngular wysedome and a great gyfte of God The texte ¶ The seuen heades are seuen mountaynes on whiche the woman sytteth they are also seuen kynges Fyue are fallen and one is and another is not yet come And when he commeth he must continue a short space And the beaste that was and is not is euen the eight and is one of the seuen and shall go into destruccion And the ten hornes whiche thou sawest are ten kynges whiche hath receaued no kyngdome as yet but shal receyue power as kynges at one houre with the beaste These haue one mynde and shall geue their power and strength vnto the beaste These shal fyght with yâ— lambe and the lambe shal ouercome them For he is Lordâ— of lordes and kynge of kynges and they that are on his side are called and chosen and faithfull This vision of the seuen hylles agreeth well vnto the seuen hylles whiche are in the citie of Rome of the whiche she hath made her boast and triumph as she hath also done of the seuen heade churches And howe many the kingdoms are wherupon he hath sytten appeareth by the chronicles And whiche of them are fallen from him and forsake him we see daylye But he that shall come and remayne for a shorte space that same parauenture shall be the kynge of yâ— Turkes whose infidelite and tyrannye maye soner be reformed mollyfied and altered after mans iudgemente by the gospel by the instruccion of gods word may soner be brought vnto the religion and true faith
also all that is abhominacion vnto the lorde as ydolatry abhominable blasphemies forged lyes false doctrine shall haue no place in the right churche For vnto the right holy churche which is knoweÌ„ onely vnto God and inuisible vpon earthe doe onely the electe children of God perteyne whose names are wrytten in heauen in the booke of the lyuynge ¶ The .xxii. Chapter The texte ¶ And he shewed me a pure ryuer of water of lyfe clere as Christ all procedyng out of the seate of God and of the lambe In the myddes of the strete of it and of eâ—her â—yde of yâ— ryuer was ther wood of lyfe which bare twelue maner of frutes gaue frute euery moneth and yâ—â—eues of the wood serued to heale the people with al. And ther shal be no more cuâ—se but the seate of God and the lambe shal be in it and his seruauntes shall serue him And they shal se his face his name shal be in their forheades And ther shal be no night there and they nede no candle nether lyght of the sunne for the Lorde geueth them lighte and they shall raygne for euermore CHrist openeth vnto Iohn his deare beloued disciple the secrete misteries of the kingdom of heaueÌ„ expoundeth the visions of the other prophetes as farre furth as is requisite necessary for the christen doctrine And thus Iohn seeth here a pure ryuer of water very clere whiche is the holy scripture the worde of god the doctrine of Christ the holy gospel of our saluacioÌ„ That same is clere vnto al them that haue a pure heart mynde not defyled nor blemished with transitorye loue care of yâ— worlde nor with any temptacions of the flesshe This holy doctrine procedeth commeth out froÌ„ the holy spirite of god and of Christ For he is one God with yâ— father the sonne He is the seate of glorye of omnipotencie of the godheade He procedeth out from the welspring of all wysedom grace mercye and floweth throughe the myddes of al streates of Christes churche which is the citie of god of the lambe And of both sides of yâ— riuer doe staÌ„de glorious bewtiful trees of lyfe which receyue their increase their leaues and frute of the moysture of the riuer And these trees are the holy fathers of the faithful christen churche of the olde new testament whiche by their faith and by their vnderstandynge and readyng of the holy scripture of the lawe of the prophetes and of the gospell haue lyued taught and wrought very frutefully in the holy citie of the churche and haue brought forthe twelue maner of frutes that is to saye many frutes and haue serued god without ceasynge with muche frute and profyte in right and true good woâ—kes and vertuous exercises The leaues frute and sappe of these holy trees were very holsome and soueraine as were also the frutes of the dysciples of the prophetes and apostles For the holy bysshops and preachers of Gods worde dyd make repentance faithfull holy and christen people by their preachinge â—eachinge wrytinge prayers and christen example of lyfe of them whiche were before very hethen And in this churche there is no cursed frute and no meate is vncleane vnto the faithfull For they shall receyue and inioy all maner of frutes and meates with thanckes geuynge and with all temperatenes and measure Neyther shall the holy goost be extingwysshed in the holy churche of God but he shall prouyde ministers of God and shall incorage and comforte them with his ayde and assystence that they shall profyte goe forwarde and procede frutefully in all goodnes and thorowe true faithe they shall knowe the face of God his gracious and mercifull wyll and pleasure in this militant warrfarynge churche but in the heauenly Ierusalem they shall knowe him face to face euen as he is and shall laude and prayse him euerlastingly And these ministers and seruantes of God shall not be ashamed to knowledge and to confesse the name of god the christen faith the holy gospel They shal beare about preache and glorifie the name of Christ openly with ioy delyght and pleasure And neyther Sunne nor Moone shal helpe or adde any thing to this cleare and bright daye of gods knowledge for the spirite of God shall doe all together And the blissed soules in heauen haue their Sunne and Moone the glasse of the godheade the excellent bewty of the glorified and exalted manhode of Christe wherby they shall reygne in blisse for euermore The texte ¶ And be sayde vnto me these sayinges are faithful and true And the Lorde God of saintes and prophetes sent his angell to shewe vnto his seruauntes the thinges whiche must shortly be fulfylled Beholde I come shortly Happy is he that kepeth the sayinge of the Prophecy of this boke I am Iohn whiche saw these thinges and hearde them And wheÌ„ I had hearde sene I fell downe to worship before yâ— fete of the angel which shewed me these thinges And he said vnto me sâ— thou â—â— it not for I am thy felow seruaunt the felowe seruaunt of â—hy brethren the prophetes and of them which kepe the saynges of this booke But worshippe God Christ speaketh vnto Iohn and geueth witnesse and testimonye vnto this booke of Reuelacion of secrete misteries that al whiche is written in this booke is certen and true and not to be contemned and taken as any trifle or fable For this booke was ordeyned of God to be spoken thorow an angell vnto Iohn that he should write it and should leaue it behynde him in yâ— faithfull and holy churche of Christ Euen yâ— same god whiche reueled vnto other holy prophetes and men of God thinges that were to come the very same God hath now sent his angel geuen him in commission to open reuele vnto Iohn these visions and prophecies of thinges to come whiche should happen come to passe be fulfilled very shortly yâ— is to say they should shortly begin so happen and come to passe one after another vntil they be all fulfylled Beholde with certen thinges wil I come very shortly The comming of Christ is prophecied vnto vs after suche sorte forme yâ— we should carfully diligently wayte for it continuallye lyke as true faithful seruantes doe waite watche vpoÌ„ yâ— returning of theyr masters doe neuer slepe as Christ teacheth in yâ— gospel And because this boke shoulde not be contemned nor lyghtly estemed in the christen churche therfore Christ sayethe by his messenger and angell that he is happye that is to saye he is the seruaunte of God and pleaseth the Lorde well and shall be partaker of grace and saluacion whiche beleueth this booke â–ª taketh all thinges that are written therin for true holy and estemeth yâ— prophecies of this boke whiche are many and diuerse no lesse than other holy bookes of the prophetes and euangelistes other holy prophecies And where as he saieth â–ª I
thryches of his goodnes Agaynste the daye of vengeaunce For whosoeuer hath sinned without lawe shall also c. Whan the the lorde shal iudge the secretes of meÌ„ c. A light of theÌ„ whiche wander in darkenes For the name of god is euil spoken of among the GeÌ„tyles But if thou be a breaker of the lawe the circumcision c. Neither is it circumcision whiche is outwarde in the fleshe c. Whaâ— prefermâ—nt then c. What then though sum of them dyd not c. For if the trueth of god appere more excellent thorough my ly That al mouthes may be stopped and that all the worlde c. WhoÌ„ God hath â—et fâ—rth to be the obteiner of mercy c. Therfore we holde that a man c. Do we then destroy the law through fayth c. If Abraham wee iustified by dedes theÌ„ hath he wherin to reioyce but not with God To him that worketh is the rewarde not reakened of fauer but of duetie c. Blessed are thei whose vnrighteousnes is forgeuen How was it then rekened And he receiued the signe of circumcision as a seale c. And he receiued the signe of circuÌ„cision That he should be the father of all tâ—em that beleue For yf they whiche are of the lawe bee heyres thaÌ„ is faythe but vayne c. Therfore by fayth is thinheritaunce geuen c. I haue made the a father of manye nacions c. And calleth those thynges which be not as thoughe they wer Which Abraham contrary to hope beleued in hope Accordyng to that whiche was spoken euen so shall thy seede be Neuertheles it is not written for hym onlye Because therfore that we are iustified by fayth â–ª we are at peace with god And reioyse in hope of yâ— glorie of the chyldren of god For when we were yet weake accordyng to the tyme Christe died for vs. Not onelye this but we also ioye in god c. wherfore as by one man â–ª syn entred in to the world But synne is not imputed where therâ— is no lawe But the gifte is not lyke as the synne For if by the synne of one death raigned by yâ— meanes of one muche more c. For as by one mannes disobedience many became synners so by the obedience c. That as syn raigned vnto death euen so c. Shal we continue in sine God forbid â—now ye not that all we whiche are baptised into Iesus Christ are baptised to dye with him Euen so shall we be partakers of his resurreccion That hence foorth we should not be seruantes vn to synne c. For as touchyng that he dyed he dyed concernyng synne once Let not sinne raigne therfore in your mortalbodies And geâ—e ouer your meÌ„bres as instrumeÌ„tes of righteousnes vnto God c. His seruauntes ye are to whom ye obey c. Ye haue yet obeyed with heart vnto yâ— rule of yâ— doctrine of that ye be brought vnto For when â—â— wer seruauntes of sinne ye wer voyde of all righteousnes For the ende of those thinges is death For the rewarde of syn is death but eternal life is the gifte of god c. Know ye not c. howe that the lawe hath power ouer the maÌ„ c. For the woman which is in subiection to a man c. So then if while the maÌ„ liueth she couple herselfe with an other c. EueÌ„ so ye also my brethreÌ„ are dead concerning yâ— lawe c. But now are we delyuâ—â—â—â— fâ—om th◠〈◊〉 deâ—◠〈◊〉 it Neuertheles I knewe not synne but by the lawe For sinne loke occasion by yâ— meanes of the commaundement c. wherfore the lawe is holye and the commaundement holy Naye it was synne yâ— syn might appere by it whiche was good c. But I am carnall solde vnder synne If I do now that which I would not I consent c. For I know that in me c. dwelleth no good thyng For to wyl is presente with me but I fide no meanes to perfourme c For I delyghte in the lawe of god c. O wretched man that I am who shal deliuer me c. For the lawe of yâ— spirit of life through Iesus Christ hath made me fre from the law of synne and death And sent his sonne in the similitude of sinfall fleshe To be carnally minded is death but to be spiritually minded is life and peace So then they that are in yâ— fleshe can not please God If any man haue not the spirit of christ the same is none of hâ—s c Wherfore if â— the spirite of him that raised vp Iesus Christ from death c. For if ye liue after the flesh ye shal dye c But ye haue receiued the spirite of adopcion â–ª c. This spirite certifieth our spirit that we are the sonnes of God For I suppose that the affliccions of this life are notworthy c. For yâ— ferneÌ„â— desyre of the creature abydeth lookyng when yâ— soÌ„nes of God shal appeare â–ª c. For we know that euery creature grâ—neth with vâ— also â–ª c. For we are saued by hope but hope that is seen is no hope For we know not what to desyre as we ought But yâ— spirit maketh intetcession c. And he that search â—â— the hertes knoweth â—â—â—at is the meanyng of the spirite â–ª For these wâ—â—che he knewe before he also ordâ—yâ—ned before And whome he hath called them also he iustified c. If god be on out side who caÌ„ be againste vs It is god yâ— iustifieth who is he yâ— can condeÌ„ne c. Who shal separate vs froÌ„ the loue of god Neuertheles in al theâ—e thiÌ„ges wâ— ouercum through hym that loued vs. Neyther heighte nor loweth c. I say yâ— truth â—n Christ and lâ—e not my coÌ„science also bearing me witnesse c. For I haue wishâ—dde my self â—â— be cursed froÌ„ Christ c. To whome pertayneth yâ— adopcion of the chyldren and the glory c. Whose also are the fathers and they of whom as coÌ„ceâ—nyng the fleshe Christe came They are not all Israelites whiche are of Israel c. But in Isaac shal thy seede bâ— called c. They whiche are yâ— chyldreÌ„ of the fleshe are not the chyldren of god c. Rebecca was with child by one euen by our father Isaac That the purpose of God by election might stande What shal we say then Is there any vnrighteousnes with god For yâ— scripture sayth vnto Pharao euen for this purpose haue I stered yâ— vp c. But O man what arte yâ— whiche disputest with god shal the work say to the workmâ—n c. Hath not the potter power ouer the claye euen of the same luÌ„pe c. Euen so God willyng to shewe his wrath and to make his power knowen suffered with long pacience the vessels of wrath c. I wyl cal theÌ„ my people whiche were not my people c. Though the numbre of yâ— children of Israel be as the sand
euen as Christe is yâ— head of the congregacioÌ„ Ye housbaÌ„des loue your wiues as Christ al to hath louedtde congregacion He that Loueth his wife loueth himself Ye seruauÌ„tes be obedieÌ„t to your bodely masters c We haue heard of your fayth i Christ Iesu c. Of whiche hope ye heard before by the true worde of the gospel Whiche also declared vnto vs your loue which ye haue in the spirite Ye might be fulfilled with the knowledge c Strengthed with al might through his glorious power c. Whiche hath made vs mete to be partakers of the inheritaunce of sainctes in light For by him were all thinges created He is the begâ—nnyng and first begotten of the dead c That in him should all fulnes dwell c. Now ioye I in my suffâ—riÌ„ges for you c. For his bodies sake whiche is the congregacioÌ„ Whome we preache warnyns all men and teaching c. â— That theyr hertes might be comforted c. Thoughe I be absente in the fleshe c. And disceitfull van tie after the tradicion of meÌ„ c. In him dwelleth all yâ— fulnes of yâ— godhead bodelye â—c In whom ye are also râ—seÌ„ again through fayth â—â— And hath â—ut out the hâ—nâ—wryâ—ing â—â—â—t was agaâ—â—â—t vs c Whiche are shadowes of thynges to come c. In the thynges which he neuer sawe Touche not taste not haÌ„dle not whiche all â–ª c. And â—â—uetonsnes whiche is worshippyng of idols And image of him that made hâ—m Take hede to thy office We haue heard of your fayth i Christ Iesu c. Of whiche hope ye heard before by the trae worde of the gospel Whiche also declared vnto vs your loue which ye haue in the spirits Ye might be fulfilled with the knowledge c. Strengthed with al might through his glorious power c. Whiche hath made vs meâ—e to be partakers of the inheritaunce of sainctes in light For by him were all thinges created He is the beginnyng and first begotten of the dead â— That in him should all fulnes dwell c. Now ioyâ— I in my sufâ—â—riÌ„geâ— fo◠〈◊〉 c. For his bodies sake â— whiche is â—â—e congregacioâ— Whome we preache warnyng all men and teaching c. That theyr hertes might be comforted c. Thoughe I be absente in the fleshe c. And disceitfull vanitie after the tradicion of meÌ„ c. In him dwelleth all yâ— fulnes of yâ— godhead bodelye c. In whom ye ate also riseÌ„ again through fayth c. And hath put out the handwryting that was against vs. c. Whiche aâ—â— shadowâ—s â—â— thynges to come c. In the thynges which he neuer sawe Touche not taste not haÌ„dle not whiche all c. And couetousnes whiche is worshippyng of idols And image of him that made him Take hede to thy office Thessalonica God make vs Englishmen â—â—ght Thessalonians God sende vs suche preachers This is the will of god euen your holynesse By the coÌ„mission of god our sauiour To his natural sonne In the faith Grace mercy peace As I besought the. That thou commaunde some The ende of the lawe is loue The law is good The lawe is not geueÌ„ vnto a righteous man We haue the lyke aduersaries but not the lyke diligeÌ„t preachers Paul made a priest by layeng on of haÌ„des without anoputynge Faith and conscience The cause of the decay of faith and good conscience The chiefe pollicie that bringeth meÌ„ to Christ is christian charitie Elders as we in oure commen speche vse to cal them Aldermen All prelates maye learne diligence at this mooste diligeÌ„t preachinge prelate the deuyll The charitie of the Gospel maketh one to be as glad of an others good to be as sory for an others hurt as though it were to him self not al worldly suâ— staunce to be thinune as the â—hant asâ—icall Anabaptistes do wikedly dreame The tree of lyfe The seconde death The fyrste death Manna The whyte stone Iesabel The whyte araye The open dore To be in the spirite Gods seate The precious stones The raynebowe The .xxiiii. seates and the .xxiiii. elders The sea of glasse The foure sondry beastes The face of the man The calfe The lyon The Egle. The wynges The eyes Foure angels The earth the sea and the trees The holy angell A certen nomber put for to signifye an vncerten multitude The trees Locustes The raynebowe vii thonders The quier xlii monethes The .ii. witnesses The great citie The temple of God The Arke The lyghtnyng thondering c. Heauen The womaÌ„ with childe The crienge The dragoÌ„ The .vii. heades The .x. hornes â—â—e tayle The taile of the dragon or of the deuyll The wynges The catte The Beare Tabernacle Ludouicus pius .viii. hundreth lvi The lambe This name is nowe turned and called al sainctes
yet for our synnes was raised vppe again to life euerlastyng not by any worldely power but by the mightie power of his father so should we beyng through him raised out of the death of synne becomen dead to our former life leadyng hereafter a newe life walke in the trade of godly conuersacion continually encreasyng vpwarde from better to better For seyng that we are through baptisme planted into Christes bodye and in maner altered into him mete is it that whatsoeuer we see done in him whiche is oure head the same be of vs whiche are his membres either in life expressed or els loked for in tyme to come Rysen is he againe ascended into heauen and setteth in glorye at the right hande of his father All whiche thynges alreadye done in Christ we maye oure selues finally trust to enioye if for this present tyme as muche as in vs lyeth we folowe the same and diligently put them in vre Therfore if we through baptisme dye vnto our former synnes and fleashely lustes therin as we may resemblyng Christes death euen as mete and conuenient is it that we hensfoorth forsakyng the filthynes of synne and diligently exercisyng our selues in godly workes expresse in our liuyng his holy resurreccion To folowe Christes death is neither to kyl our selfes nor yet to hurt oure bodyes but then as ye well knowe dye we with him if to oure old frowarde appetites we haue suche a dull desyre yâ— to them we seame as dead For accordyng to our double generacion we must in our selfes coÌ„ceiue two menne th one olde grosse and like vnto the yearthly Adam thother newe desyrous of heauenly thynges as whiche hath by Christ sent from heauen his beginnyng Our olde man therfore is as it wer destroyed what tyme it was with Christ fastened vpon the crosse whervpon also were extinguished all oure desyres of transitorye pleasures whose whole rable maye well be called the body of synne This bodye of synne is then in vs effectually and holsomely slaine when hurtefull desyres are in suche sorte destroyed in vs that we no more do seruice vnto synne He that after this sorte as I haue now expressed foloweth Christes death is euen become a righteous man and is no longer subiecte vnto synne from whose tyranny he is already deliuered The texte Wherfore if we be dead with Christ we beleue that we also shall liue with him knowyng that Christ beyng raised from death dyeth nomore Death hath nomore power ouer him For as touchyng that he dyed he dyed concernyng synne once And as touchyng that he lyueth he liueth vnto God Lykewyse coÌ„sider ye also that ye are dead as touchyng synne but are aliue vnto God through Iesus Christ our lorde Let not synne raigne therfore in your mortal bodye that ye should thervnto obeye by the lustes of it Therfore if as we haue now oftentymes sayd we be to Christ dead so deliuered froÌ„ our former synnes our trust is hereafter through innocent holy life to liue with him so to liue with him that we shall neuer dye more in this also as farre as possible is resemblyng Christ who submitted not him selfe in suche sorte to death that in him death should haue any power after but rose againe to liue euerlastyngly For as touchyng that he dyed vnto synne he dyed but once but touchyng that he nowe liueth he liueth to God his father by whose might he was from death raised to life euerlastyng And as it was in Christ so thynke your selfes once dead to synne by that your olde vâ—cious desyres are destroyed and by that ye are nowe becomen newe men as thoughe ye were raised againe from death to liue a heauenly and an immortall life to Godwarde by whose benefite we are nowe made innocent and holy For if ye this do not ye liue not to Godwarde because that to God noman lyueth but suche as liue godly righteously and in other vertues For synce that we are planted into Christes body and becomen one with him mete is it that we as membres be like vnto our head whiche is Christ And synce that he nowe lyueth to Godwarde for euermore reason it is that we likewyse liue vnto him through the same Iesus Christ our Lorde And as he beyng once raised froÌ„ death suffereth nomore the tyraÌ„ny of death so must ye take hede lest synne beyng nowe once banished out of your soules recouer in you againe the tyranny whiche it hath loste and so renewe his olde title of death As it surely wyll if ye folowe suche beastly desyres with whiche the deuil is wont to allure and bryng vs into our olde bondage The texte Neither geue ye your membres as instrumentes of vnrighteousnes vnto synne but geue ouer your selues vnto God as they that of dead are aliue And geue ouer your membres as instrumentes of righteousnes vnto God For sinne shal not haue power ouer you because ye are not vnder the lawe but vnder grace And see that your membres beyng nowe consecrate vnto Christ do hencefoorth nomore seruice at the deuils mocion whom Christ hath subdued and so to worke vnrighteousnes but rather hereafter so vse your selues that by all your life it may appeare that ye with Christ haue forsaken all deadly synne and workes of death and to be altered into a new life And so shal ye in dede do if hencefoorth all your membres that is to say all the powers of your bodyes and soules be applyed not to vice in the deuils seruice but to righteousnes in the seruice of God For reason requireth that we wholly belong to him to whoÌ„ we haue once bouÌ„de our selues and with him to haue nothyng to do from whom we are now departed and whose yoke we haue once shaken of Nor is it to be feared leste synne wyll we or nil we bryng vs backe againe into our olde bondage because ye are nowe no longer vnder the lawe whiche rather prouoked wylfull desyres then suppressed but vnder Goddes grace whiche as it was able to deliuer vs from the bondage of synne so is it able to kepe and preserue vs that we nomore falle thervnto The texte What then shal we sinne because we are not vnder the law but vnder grace God forbid And yet nowe God forbid that in the meane season any manne should this wyse take my wordes when I sayd ye were free from the lawe either to thynke that forasmuche as the lawe is abolished ye may do as ye liste or that Goddes free goodnes whiche hath pardoned all our olde offences hath also therwith frely geuen vs libertie to do euil But rather so muche the more ought we to abstaine from synne because we are now nomore like slaues coÌ„pelled to do wel as by a law but are as childreÌ„ are wont to be with desertes loue prouoked therto So that your bondage is chaunged and not vtterly taken away In suche sorte haue ye geuen ouer the seruice of the lawe that ye nowe
them that professe the lawe of perfite charitie But mercie and liberalitie to the neyghbour is so muche auayleable with God that a woman that an harlot that a straunger was commended for keping of hospitalitie and deserued to be nombred in the regestre of Godly people in the regestre of citezens and in the regestre of the moste tryedlye proued Patriarkes Rhahab was not a Iewe she was maystres of a howse of baldrye and gate her lyuyng with no very honest gaynes of occupung and yet in Goddes boke she hathe a worthye commendacion of righteousnes not of faythe only in that she was persuaded that no mannes good dedes should be loste God being the rewarder namely that is bestowed vpon good folkes or at leste in the respecte of God but of that that she not regarding the daunger of her life prouided to saue the life of the spies in that she sent out the messangers whom the guide of yâ— Iewes had sente to spye by stealth an other way lest they should perish She might haue come in no smal fauour with her own couÌ„trey folkes if she had as it was in her hande to haue done betrayed the spyes But she had rather serue the wyll of God than her own gayne nether dystrusted she but that she should bee repayed a more pleynteous rewarde of hym than of menne Likewise than as Abraham had the worthy praise of righteousnes not of naked faithe but of faythe tried by dedes euen so Rhahab had beleued in vayne that the God of the Iewes is the true very God excepte whan occasion serued she had declared by her dedes that she had beleued with her whole harte otherwise faythe as I sayed that is colde of charitie and vttreth not it selfe whan matter requireth it is veryly no faythe at all but only a vayne name of faithe For like as the body being destitue of the soule is dead and vnprofitable euen so faithe if it want working charitie is dead and vneffectuall The .iii. Chapter The texte My brethren be not euery man a maister knowing howe that we shall receaue the greater damnacion for in many thinges we synne all If a manne synue not in worde the same is a perfecte man and able also to came all the bodye Beholde we put byttes into the horses mouthes that they may obey vs and we turne about all the body of them Beholde also the shippes whiche though they be so greate and are dryuen of fearce windes yer are they turned about with a very smal helme whyther soeuer the violente of the gouernour wyl Euen so the tongue is a lytell membre also and boasteth greate thynges GReate is the profitablenes of a mannes tongue if a man teache those thynges that pertaine to true godlynes but it is a perilâ—ous pece of woorke to take thoffice of a teacher in hande and fyrste it requireth that a manne bee excellently learned in the thynges that concerne the doctrine of the gospell and than to be of moste pure affeccions it is not ynough for euery man to teache vprightly but for him that respecteth nothing elles but to the glorye of God Such a teacher like as he may do very much good if he loue that he teacheth euen so whose doctrine is corrupte or whose minde is corrupt with wicked desires with hatred yre desire of reuengemeÌ„t couetousnes ambicion or lecherous lustes he occupieth the roume of a teacher to the greate marring of the people Therfore my brethren couet not euery where to be maisters It is more sure to herken than to speake And a few teachers are ynow to instructe many Therfore he that taketh vpon hym the rowme of a byshop and of a teacher muste often and manye tymes examyne him selfe whether he be mete to take that charge in hande and let hym thinke thys specially with him selfe that he taketh a trauaile in hande endaungered with myghtie peryl and shall rendre a moste streyght reconyng to the moste highe Iudge â–ª if he teache otherwise than becometh him For hys doctryne throweth abrode hys venome so muche the more wyder and perilouslier in that it is set forthe by autoritye of a speaker And there is nothyng of more difficultie than in euery poynt so to tempre the tongue that it neuer speake amysse For in asmuche as the infirmytie of mannes nature is suche that there is no manne but he dayly doeth amysse in many thynges if anye manne canne auoyde all escapes of the tongue he maye be thought a perfite and a mete manne to gouerne the whole bodye as it were with the brydie of reason after that he hathe beue hable to restrayne that moste slyppery membre that it offende not From thys daunger he is farther of that had rather beare the rowme of a scholar than of a teacher It is somwhat to rule the bely it is not nothynge to tempre the eyes and the eares it is somwhat to refrayne the handes but of all other it is the most harde matter to gouerne the tongue perfitely The tongue is a small membre yea but yet the whole bodye dooeth almoste all together depende of it The speche of a man is a certayn effectuous and an excellent thyng of importaunce either to the profite or to the destroying of many It pearceth into the myndes of the hearers it engraffeth or bryngeth forthe noysome opinions it stereth vp or aswageth displeasures it moueth vnto bataille it draweth vnto peace and it strayneth the hearer to thys waye or that waye So we do put brydles in horses mouthes that they maye obey vs and with a small bytte we turne about the horses whole bodye at our owne pleasure The thing that the brydled mouthe is to the sitter the same is the tameo tongue vnto the manne You see what houge weyghtie substaunce the shippes be of they where as whan the sayles are spredde abroade are carryed on the waters with a wonderous violence of wyndes yet are they turned about with a very litell stearne whither so euer the shippe maisters mynde that gouerneth the rother will set it He dryueth the stearne by a sleyght and that so great a weyghtie substaunce is gouerned of the leaste parte of it Therfore the temperate gouernaunce of the tongue is not to be contemned It is a small membre yea but it is a swellinge membre and ful of bragges and entermyngleth destruccion wyde and broade and stereth vp myghty tumultes onles it bee restrayned by the brydle of the mynde it setteth all people and all kyngdomes together by the eares one with an other The texte ¶ Beholde how great a thyng a lytell fyre kyndleth and the tongue is fyre euen a worlde of wyckednesse So is the tonge set amonge oure members that it defyleth the whole body and setteth a fyre all that we haue of nature and is it selfe set a fyre euen of hell All the natures of beastes of byrdes and of serpentes and thynges of the sea art meked and tamed of the nature of man But the