with them and not of the sauour of him who giueth rewards Agayne if they haue any punishment for not kéeping of the lawe they duely suffer it for their iust deserts In which things they bée likened to a dayly workeman which if he worke and make an ende of his charge and appoynted taske he hath his wages therefore but if he loyter and â—â—outhfully driue the day away with idlenesse he is then duely punished for it But the Gentiles which knowe not the Ceremonies of the law and the Iewes that forsake the sayde Ceremonies turning to the fayth in Chryst and worke not according to the couenaunts of the law but â—â—â—â—ly and wholly beléeue in him whiche giueth iustification of his owne frée motion and fauour in all suche the fayth of Abraham is an occasion that they be iustified Which procéedeth not of the dignitie of the lawe but of onely fayth to the which no man is enforced or constrayned but is gently desired and allured therevnto through the ioyfull and swéete promises of God and the deseruings of his deare sonne Iesus Chryst to the ende that the sayde fayth should be voluntarie and not seruile or bond by which we beléeue in Chryst And that it may come of the grace of God and not of any couenaunt that we be numbred among the iuste by him the kingly Prophete Dauid the highest glory among all the Iewes after Abraham in whom was promised vnto vs Chryst the onely fountayne of our iustification maketh muche for our parte in this poynt For he describeth vnto vs in the .xxxij. Psalme our iustification not to come of the workes of the Law as due vnto vs but onely of the goodnesse of God as it is declared in the Gospell Blessed are they sayth he whose offences be forgiuen and whose sinnes are couered And blessed is that man vnto whom the Lorde imputeth no sinne Héere you perceiue that the sinnes be forgiuen which are done agaynst the lawe of Moyses Also you perceiue those offences to be forgiuen that are done agaynst the law of Nature And you perceiue also that no kynde of sinne is imputed vnto him that hath obteyned his blessednesse by Chryst and that without any mention making of kéeping the law Therefore the Iewes haue no good ground to say that the blessednesse described of Dauid and the prayse of iustification that was imputed to Abraham appertayneth onely to them and not also vnto the Gentiles let them answere me and tell me whether this blessednesse that is here promised doth onely appertayne to them that be circumcised and kéepe the custome of the law and not also to the vncircumcised which know not the ceremonies thereof I doubte not but they will say that iustification was imputed to Abraham before circumcision which considering he was the head and the beginning of all the Iewish nation it is necessarie that all the 〈…〉 be so ordered For the children can chalenge none other right than their fathers had before It is openly knoweÌ„ that Abraham was called righteous but they can not say that it was for circumcisioÌ„ sake but only for his faith without any mention of circuÌ„cision And al the Iewes do know that his iustification could not come to him throgh his circumcision séeing that at the present time wheÌ„ he was called righteous he was neither circumcised nor coÌ„maunded to be circumcised And yet he beleued long before that Christ shold be borne of his posteritie by whoÌ„ they shold al obteine this blessednesse all nations else and for this cause Abraham was pronounced righteous Then after that he was circuÌ„cised not to the ende it should iustifie him but that it should be a certaine badge or note amongst men and not with God by which all men should be knowen to be his children and of his posteritie aswell they that were circumcised as not circumcised so that they onely beléeued in Iesus Chryst If the circumcised had beléeued and had ben onely called righteous it might peraduenture haue ben thought that saluation perteined onely vnto the Iewes But before Abraham was commaunded to be circuÌ„cised he was called righteous through the dignitie of his faith for which cause the Gentiles through their faith in christ are become the children of Abraham Yet notwithstanding it was necessarie for him to be circumcised not for that it should iustifie him which was alredy fulfilled but that it should be a certayne figure of the true circumcision to come that is of an innocent and chast life to be in all such as should beléeue in Iesus Chryst Which maner of circumcision is not wrought with a flint stone to cut therwith the priuie meÌ„bers but with the spirit to cut away all the vaine thoughts of the hart And further circumcision was giuen to AbrahaÌ„ that it might be a sure testimonie vnto him that the promise of god for his posterity shold not immediatly be perfourmed in his sonne Isaac but at the time appoynted to be accomplished in the sonne of god And after this sort béeing the example of fayth be is vnderstanded the father of al nations which imitating folowing him beleue in Iesus Christ without al carnal circumcision therfore like as iustification was imputed to AbrahaÌ„ without circuÌ„cisioÌ„ so it shal be imputed to al other natioÌ„s for their iustification the beleue in christ as the true begotten children of AbrahaÌ„ Howbeit AbrahaÌ„ is the father of all natioÌ„s after such a sort that the Iewes be not secluded from him so that they glory not in their circuÌ„cision and proudly boast that they come onely of the stock of Abraham béeing his kinsmen by lyneall descente but rather doo expresse his fayth by which he was pronounced iuste before circumcision Neither is there any stronger argument to proue that a childe is no bastarde than by folowing the very steppes of his fathers vertues And wheras it is a custome amongst men not to take theÌ„ for their children which do not only not resemble their complexions and conditions but also do degenerate from them in their conuersation of life muche rather wil God make a difference betwixte his lawful child and a bastarde Furthermore Abraham deserued not to be pronounced righteous by kéeping of the lawe of Moyses which was not at that time declared neither by the merit of circumcision neither yet had he deserued any suche thing of God that he shoulde promise to hym so noble a gyfte as was to be the father of all Nations and that the Lorde of all the worlde shoulde descende from him vnto his posteritie as by inheritaunce but it was onely through the dignitie of his fayth by vertue whereof he was called iuste Euen so the Iewes shoulde suppose that the goodnesse and frute of his promise commeth not to them for their circumcision or for the names sake of their law but that it commeth to the posteritie in such sort as it began first in the head For if all
whiche be borne vnder the Lawe of Moyses should haue the promise of god pertaine only vnto theÌ„ as their inheritaunce then it should seeme that the promise of God were vayne of none effect Forasmuchas it is euidently knowen that the benefit of God coÌ„meth to no man for the lawes sake yea so farre the lawe is from iustification and the giuing of thys so high a benefyte that it rather threateneth vs with the yre and indignation of god whereas contrarywise fayth maketh the vngodly righteous Neither can there be any inheritaunce of peace and reste for the children to haue where as nothing else is ministred but sinne and indignation And if you demaunde of me how it chaunceth that the law rather ministreth yre than righteousnesse I will declare thus vnto you you can make no man gyltie of any crime onlesse in laying the law agaynst him you open his fault vnto him the knowledge of which faulte the lawe ministreth and declareth Also the lawe of Moyses prescribeth many things of circumcision of the Saboth dayes of the feast of the new Moone of the difference of meates of mortuaries of the strangled of bloud of washing all which be of that condition that though they be obserued yet they do not make a man righteouse but he that transgresseth them is gyltie and subiect to punishment by meanes of the law But the law of Moyses seeing it chargeth no body but onely the Iewes and agayne séeing the inheritaunce of all nations is geuen of God vnto Abraham to be their father it is impossible that the promise of God shoulde appertayne vnto all Nations through the benefite of the Law which is onely giuen to the Nation of the Iewes It concludeth therefore that the inheritaunce commeth by fayth that our iustification may be séene to procéede of the onely grace and fauour of God and not of any couenant or obseruation of the law And thus it is knowen how the goodnesse of Gods promise descendeth to Abrahams posteritie And I doo not meane all them onely to be of Abrahams posteritie which be eyther of his kinred or else ioyned with him in the law but much rather all such as expresseth Abrahams fayth For it is muche more expedient that the alliaunce and similitude of fayth shoulde be of more efficacie by which he deserueth to receiue the promise of God than the alliaunce and coniunction of the law which engendreth offences and maketh men gyltie of them Therfore the Iewes are deceiued to boast so muche of Abraham as of their only and proper father seeing he is the father of al such Nations and of all men of what countrey so euer they be that beleeue in our Lorde Iesus Chryst which thing appeareth by God him selfe in the .xvij. Chapter of Genesis when God chaunged Abrahams name and sayd I haue appoynted thée to be the father of many nations surely it must néedes be true that God him salfe sayeth But howe I pray you shal he be the father of many nations if he only belong vnto the Iewes wherefore as the Lord is vniuersall to all men that beléeue in him so he will that Abraham which is a figure of God and as Isaac is also of Christ should be the vniuersall father of all men that do represent him in the affinitie of his faithe And Abraham could not be deceiued of his beleefe which trusted to the promisse of him that did not only giue fertilitie to the barraine but also life to the deade Which being commaunded to kill his onely swéete deare sonne Isaac in whome was all his ioy and comfort did without any tarying or once questioning at all beléeue the words of the promiser and knewe that he could reuiue him againe and make them that be not to be againe at his will and pleasure The Iewes do glory in them selues and accompt them selues woorthy men and abhorre the Gentiles as nothing woorth at all but yet the goodnesse of God standeth in better steade to the Gentiles than Abrahams kinred dothe to the Iewes Truely the faith of Abraham was notable and therfore God fauoured him which doubted not in him neither mistrusted his truthe in suche things as by nature were to be dispaired of a in which be did not only declare the suretie and constancie of the promiser but also his mightinesse and omnipotencie Neither did he mistrust thoughe he him selfe was past the strengthe and power to beget a childe and his wife also barraine to be for al that the father of many nations and to be the aucthor beginner of so great a multitude of people as God shewed him the same time starres in the firmament For God brought him into the field let him sée an innumerable multitude of starres round about the whole world and saide As it is impossible for thee to number those starres that thou seest so it shall be impossible for thée to number them that shall come of thy séede Which thing though it séemed not of reason to be true partly for the debilitie of his body being an hundreth yeares of age and partly for that his wife was very olde and past the bearing of children yet all this notwithstanding he asked no question howe or what way it mighte come to passe but constantly beléeued the truth of God. And thus Abraham mistrusted nothing neither was doutfull in any thing but with al his hart beléeued the promisse of God and was made as strong in his faith as he was weake in his bodie which though he dispaired in his owne vertue and strengthe yet he toke moste sure holde through hope in the only vertue of the promiser And thus vsurping nothing in this poynte to his owne renoume he referred all to the glorie and laude of God whom he testified by this his great faith to be both true which will deceiue no man and also almightie which can performe what so euer he promiseth though it passeth neuer so much the streÌ„gth of men With this sorte of Sacrifice is God pleased which standeth in néede of no mannes helpe neither of his cunning or handie worâ—e And for this cause the scriptures saithe that Abraham was imputed rightuous Yet this thing was not written only for Abrahams sake that his faithe was imputed vnto him for his iustification neither doth scripture affirme that it was done only for Abrahams praise commendation but that it mighte be an example vnto vs that be Abrahams nephewes to do haue the like and that it might be knowne to all men that like as Abraham obtained to be called of God rightuous without the helpe of the lawe so shoulde we also obtaine of God to be called rightuous for our only faith with out kéeping of the lawe We sée héere that Abraham was called rightuous only bicause he beléeued god Wherefore we sée none other way to come to iustification to be saued but to beleeue in the same God throughe
flesh or from this body of death which is thus subiecte to so many miseries to so many prouocations enticementes to naughtinesse encombred with so many vices and wel nigh confounded with these daily conflictes that alwayes haleth me pulleth me downe and draweth me forcibly to destruction and death Think not you that he hath iust cause thus to bewaile his state and to crie out that in this manner is daily beséeged assaulted and troubled with so many mischéeues cruell and deadly aduersaries But the remedie heereof considered and the most happie meanes remembred for our deliuerance O what cause of great thankfulnesse by bounden duetie and all humblenesse haue we to giue vnto our God which mercifully hath set vs in moste happie state and safetie and deliuered vs from these noysom miseries euen for the onely loues sake he bare vnto vs not through the lawe of Moses or Circumcision but by his onely and moste deare sonne our Lorde Iesus Christ the which if by him it had not so ben ended and done I my selfe being but one man among others shuld haue bene a runner but in an vnconstant race and drawne in such sorte hither and thither with the impious cordes of inconstancie vanitie that happily now and then I should with ioyfulnesse haue serued the lawe of my God with my spirite in desiring the things that be honest and godly but with my faultie flesh the lawe of sinne in coueting corruptly the things that bée dishonest and by the deadly force thereof my pore spirite alwayes preuailed against and turmoiled with miserie The eight Chapter The lavve of the spirite giueth lyfe The spirite of God maketh vs Gods children and heires with Christ The abundant loue of God can not be separated BVt now although there be yet many blots and stumbling blocks of the old boÌ„dage stil remaining among christen men ther is yet no dout but through their godly study christen endeuer they may easily passe by them and not be so violently drawn vnto such horrible sinnes for they are now entred into the heauenly fréedom of Christ vnited and made one with him through their lyuely faith and true promise made at baptism All whiche by this chaunge haue now cessed to liue again after the illectation or wanton enticing of the sensuall lustes of their flesh in asmuch as the lawe of Christ which is heauenly spiritual and the author of lyfe béeing also strong and full of might hath fréely deliuered them all from the bondage and lawe of sinne from death the famyliar companion of sinne and the iust reward of the same Whiche thing bycause the lawe of Moyses was carnall and in consideration thereof very weake of it selfe God did foresée and prouide for the saluation of man after an other sorte and fashion And lyke as I haue sayde before that in one man there was two menne one carnall and an other spirituall euen so within the precinct of Moses lawe there are two lawes the one grosse and carnall and the other holy and spirituall The fyrst of these two lawes haue Moyses for his auctour and beginner whiche as it was not perpetuall euen so it was not of vertue to giue any saluation to man The seconde lawe is spirituall straunge full of efficacie and immortall whiche Chryste himselfe hath consummate and fulfilled to all suche as beléeue in him Howbeit it was very expedient that one fleshe shoulde abolishe and put awaye an other one sacrifice to preuayle before an other and one death moste mightily to suppresse an other Therfore God the father hungring and thirsting in his mercie after mans saluation sent his onely deare sonne whiche though he were frée from all contagion of sinne yet he toke vpon hym the same fleshe that all other sinners had and became conuersant amongst the wicked as one of them himself for the most precious redemption of man vnto the same saluation And yet verily so vnkyndely he was entreated amongst the sinners so despitefully and cruelly handled that they put him to the moste shamefull death and crucified him among the synfull moste vyle and false théeues Which for mannes sake tooke vpon hym our very body of synne that he might vnder the same fourme and similitude of sinne ouercome sinne and after that abolishe it and putte it cleane awaye Hée was made a sacrifise for oure trespasses and so dying in the fleshe whiche he tooke amongst vs broughte death to subiection and bondage whiche before bare rule ouer vs thorough the lawe and the corrupt affections of our bodies whiche also brought all things to suche a passe that considering the putting away of the grosse and fleshely parte of the Ceremoniall lawe wée shoulde thencefoorthe embrace the seconde part of the lawe whiche is heauenly and spirituall And that ministreth not ire and threatnings as doth the olde parte of the lawe but very rightuousnesse to all suche as doe not leade their liues after the letter and Ceremonies of the Iewes but after the spirite and inwarde minde of the lawe as men regenerate and newe borne againe in Iesus Christ The Iewes in their Ceremonies had as it were but the deade picture and image of rightuousnesse but we haue the verâ—â—â—e liuing and quicke rightuousnesse it selfe and the very perfecte rule of all godlinesse which Christ by his spirit hath wrought in vs Wherfore the true change of our state conditions and fashions of religion declareth the manner of a newe life in vs And we perceiue very euidently that all such of the Iewes which still continue in the rottennesse of their olde forme of religion and in the fleshe or grosenesse of the lawe are delighted and pleased with all suche things as are grose carnall and fleshly Contrariwise all suche as are engrafted into Christ are become spirituall and precise in rightuousnesse vtterly banishing from them all such olde things as appertaine to the fleshe and are constantly rapte in their mindes to all suche things as are spirituall For truely euen suche as the state condition and nature of the man is suche is his desire and common inclination to worke As touching our fleshe we be all mortall but Christe that is immortall hathe nowe called vs to a life in him which is immortall Againe the carnall lawe of the Iewes is alwayes againste Christe and calleth vs from him which for the same cause bringeth death with it in as muche as it contendeth and striueth againste him which is the only author of life By reason whereof the Iewes being stricken with the zeale and loue of the same lawe did put to death the author of their life and iustification But coÌ„trariwise they that set the grosenesse of the lawe at naught and folowe the spirite doe finde most plentuous life in Christe Iesus Neither doe they argue vppon the barren and hungrie obseruances of the lawe but hauing in their hartes the pleasant sauor and taste of charitie be well stayed in them selues liue ioyfully
and mightie Prince Edvvarde Duke of Somerset for the seeking and quiet establishing of peace and rightuousnesse in the Churche of Englande immediatly vpon the commotions sodainly raised vp in the VVest partes as also in Suffolke and Nâ—â—â—olke in the yeare of our Lord Christe 1549. 86 ¶ A Paraphrase vpon the Epistle of the holy Apostle S. Paule to the Romanes The first Chapter I Paul whom men heretofore haue called Saule that is to say one which is now become of a busie and troublesome felow or of a very tyrant and persecuter a well stayed peaceable and quiet man and was bound many yeres agone vnder the law of Moyses strayghtly to serue and obey him but now at this tyme â—n made frée from him set at libertie and prefâ—rred to the highe fréedome seruice and dignitie of the great God our Lorde Iesus Chryst yet notwithstanding I am not thereby falne into the corrupte state of Apostacie or a cleane forsaker of Moyses institutions but am called to be Chrystes true messanger and therefore now more highly aduaunced than when I was one of the stoute and mightie dâ—â—â—â—ders of the Pharisies secte against Moyses For the cause thereof was that béeing then not truely godly nor ledde by the spirite of truthe and although learned yet not rightly learned but a wanderer in darkenesse and error I missed very farre from the veritie and from the true vnderstanding of the holy law of god But now I may rightly be called a true Pharisie that is one which by grace am chosen separated and put aparte by the Lorde Iesus Chryst him selfe who hath endued me with the spirite of truth to preach and teache the Gospell of his eternall father which is not any new Gospell of lately inuented but the same that was promised long before by the holy Prophets vppon the sonne of man which at hys tyme appoynted was borne of the stocke of Dauid as touching the fleshe and was also declared of the holy Ghoste to bée the eternall Sonne of the euerlasting God as moste truely appeareth bycause after hys bodily death and buriall in the Sepulchre he triumphantly rose agayne euen with the same very flesh In which mightie and notable mysterie he dyd not only teache vs the resurrection also to come of our fleshe but also him selfe to be the beginner and onely author of the same By whom I am appoynted to the function and high office of an Apostle that like as the Gospell of God hath ben promulgate and taught among the nation of the Iewes so it might also by me be declared vnto the Gentiles Not to any suche intente that they should be burdened with the mightinesse and charges of the law but rather that they shoulde submitte them selues to the onely true fayth in Iesus Chryste and to be brought herevnto not by the vayne gloses of Philosophers of the which sort all you be that are Gentiles but by receiuing the name of Chryst in holy baptisme and so made the children of God by adoption to refrayne your selues from al vayne and fantasticall persuasions paynted and damnable opinions as be now and long hath ben amongst you inasmuche as the adoption it selfe is through grace in Chryst Iesus generally offered to all men Therfore I say to al you that be at Rome the faythfull louers of God and forsakers of your olde iniquities I wish the grace mercy and peace of God not such peace verily as the world giueth but the very true perfect and new peace which onely procéedeth from the father almightie God of heauen And first of all things I thanke the same father of heauen for you that it hath pleased him by his sonne Iesus Chryst to giue this inestimable benefite vnto you Which although you haue ben heretofore al infidels miscreants and idolaters deserued by Gods iustice to be eternally damned yet now he wil that your fayth and profession shuld in such sort be changed made 〈…〉 strong in him that it may most happily redounde to your â—â—â—noume and speciall commendation throughout all the whole world The which thing considering my deare tender loue towards you can not be but most ioyfull and comfortable to me for God the father is my recorde whom I now serue not in vayne and dead Ceremonies but in the powre of his spirite preaching the glad tidings of his deare sonne that always from time to time I haue you in my thought remembraunce praying continually to God that if it be possible I might once come vnto you and sée you at Rome for I thinke very long there to sée you and to be made ioyfull of your godly companies Not séeking therby mine owne profite or singuler aduauntage but most hartily desirous to bestow vpon you some healthsome frute of my Apostleship and to exhibite vnto you not the grosse seruice or dead Ceremonies of Moses but the very delectable yea most swete and spiritual good taste of the sauiour Iesus Christ and to speake vnto you after mine affection familiaritie togither to the ende that one of vs may comfort another in the onely true fayth which wée now haue in our Lord Iesus and to the confirmation establishing one another in the same heauenly gifte All whiche though they be not yet hitherto done as moste rightly behoueth surely for my parte I am in no faulte thereof for I haue most earnestly wished to haue ben among you but alas I haue had many impediments and lets to the contrary And for this cause specially I haue desired to sée you that it might bée my lotte and good happe aswell to profite you and to doo you good as I haue doone vnto other Nations For as God him selfe is an vniuersall God and Lorde of mercy to all men euen so by his mercy is the Gospell vniuersall and in time to be vttered to all nations Wherefore in déede I confesse it my duetie not onely to declare the holy Gospell to the Iew but also to the Gentile not onely to the wise and learned but also to the most barbarous rude vnlearned yea to euery man whatsoeuer he be without exception onlesse he most wickedly and with fixed will withstande and resist the same For which consideration in the zeale of my Lorde Chryst to do you good mine hart melteth within me vntil I preache the Gospell also vnto you that be at Rome And you shall vnderstande that as I feare not at all the state of your great mighty famouse and pompouse Empire so am I not ashamed of the humble and base state or appearaunce of Chrysts kingdome nor of the preaching of his holy Gospell in the simplicitie and plainenesse therof which although it bée to the vnfaythfull but a scoffe a mocke or scorne yet is the same to all the faythfull the moste high mightie and puissaunt vertue of GOD through which onely they bée brought to the hauen of felicitie and to eternall saluation The
to men yet God which knoweth all things and séeth all things in secreate shal giue his iudgement thereafter But this iudgement shall be done of God by his deare sonne which is now our Lord and moste rightuous sauioure and shall be at the iudgement day the iudge of al the worlde which thing is the true saying of the Gospell least it be taken of some for a fable or dreame whereof I now moste reuerently speake Therfore O thou Iew that standest so much in thine owne conceit and arte proud that arte called a Iewe making thy reckening vpon the priuiledge of the lawe which was giuen of God only vnto thée and doest vaunt and boaste God to be the author of thy religion whose minde and pleasure thou knowest by the Scriptures that came from him and arte brought vp and taught in the misteries of the lawe whereby thou doest not only knowe what things are to be auoided and what to be folowed and of all good things what be the best but also thinkest thy selfe able to be a guide vnto the blinde and to shine before them which be in darkenesse that is to be a teacher of them that be rude and to be an instructor of them which haue no knowledge all which things though God haue shewed them vnto thée in giuing the lawe only vnto thée shalt thou therefore thinke thy selfe better than the Gentile No verily but the lawe which God hath giuen thée for good maketh thy cause and matter woorse before the iudgement seat of God except thou directest thy life and conuersation according to the lawe in which thou doest so muche glorie and make thy boaste else the knowledge of the lawe whereof thou so greatly makest thine accompt shall be a very snare to take thée withall to thine vtter ouerthrowe and confusion Therfore O thou vaine man which bostest of the law why doest thou aduance thy selfe on this maner why teachest thou another and leauest thy selfe vntaught why doest thou preache that theft shoulde not be committed and yet thou thy self art a théefe why dost thou commaund other to forsake adultry and thou thy self art defiled therwith why dost thou banish idolatrie in another and art thy selfe polluted with worshipping of images And in conclusion why dost thou glory amongs men in that thou hast receiued the law at Gods haÌ„ds and in transgressing the fame doest dishonoure God For in that thou séekest praise and honoure of men by reason of the lawe thou arte become a vessell of muche dishonoure to God which should by thée only haue all the honor and glory And although no mannes iniquitie can in déede dishonor God yet thou doest as muche as in thée lieth to dishonor him Of the like sort of men the holy Prophets héertofore haue spoken as it is wrytten in Esay and Ezechiel The name of the Lord saye they is slaundered by you and hath through your fault an euill report among the nations that are inclined to idolatrie in as muche as you proudly glory in the only title of the law and yet among your selues do liue most sinnefully and wretchedly against the lawe Neither is it sufficient for thée to be a Jews borne or to be of the Jewes religion for then shall Circumcision only profite thée so farre foorth as thou performest the things for whose cause Circumcision was first giuen and also accomplishing suche things in thy life which thou professest in thy Ceremonies Otherwise if thou transgresse the lawe it shal no more profit thée to be Circumcised before the face of the iust God than though thou werte neuer Circumcised Wherefore like as Circumcision is turned to vncircumcision vnlesse thou also performe the other déedes of the law which appertaineth to good manners and vpright conuersation euen so vncircumcision shal not hurt the Gentile but shall be accepted for circumcision if be leaue and forsake the Ceremonies of the law and performe those things that be in déede the whole summe of the law which is a pure and a cleane life and shall also obey Christ which is the end of all lawes Therefore thou Jewe the Gentile shall be made equall with thée in this behalfe yea he shall be preferred before thée and be better taken than thou bicause he knoweth no Circumcision and his innocencie and cleane life shall make thine iniquitie more damnable bicause he not professing the lawe dothe yet declare the ende of the lawe in the actes of his good and godly life where thou glorying in the wordes and sillables of the lawe and professing Circumcision doest violate that which is the chéefe of the lawe God which iudgeth not after the outwarde appearance of the body but after the godlinesse of the spirite taketh no man for a Jewe except he performe in dede the profession of a iewe And him name not I a Jewe that hathe the manifest note marke of the Jewe neither is he Circumcised that hathe his priuie skin cutte but he is a very Jewe that is rightly a Jewe and circumcised in his hart which God only beholdeth and therafter iudgeth all men To conclude therfore he is Circumcised which rather hath his harte circumcised than he which hath his priuie membre circumcised which also dothe not reioyce in the markes and notes made with a stone as the circumcision of the Iewes was but reioyceth in the spirite and minde of the lawe for he that hath only his fleshe Circumcised may goe for a Iewe amongst men but him worthily God taketh for a Iewe whose hart is purged and clensed from the filthe of vice and sinne and is prest and readie to the loue of Iesus Christ of whome only to be allowed is the most high and chiefe felicitie The third Chapter ¶ Paule shevveth vvhat preferment the Ievves haue and that bothe the Ievves and Gentiles are vnder sinne and are only iustified by the grace of God in Christe BVt héere will some men say séeing the summe of the lawe dependeth vppon godlinesse and innocencie of life and vpon the only faithe in Iesus Christ what preheminence then hath the Iewe more than the Gentile Or what preuailed it the Iewe to be circumcised séeing that godlinesse and faithe maketh the vncircumcised as good with God as the circumcised â—ea and that also more is séeing the circumcision of a Iewe that offendeth maketh his cause worse yes verily the Iewe hath great preheminence First he may reioyce in that he is by nature called a Iewe to whome properly the woorde of God is committed or else bicause that only the lawe and the Prophets were caught to that nation either for this cause that God vouchsaued to be their instructor and teacher him selfe Surely it is an honourable thing to be of that nation which God so highly estéemed And further the Iewe hathe preheminence bicause the same by reason of the saide instructors goodnesse may be the readier to the true faith in Iesus Christe For as he is more neare
of their authoritie haue in their hands the sword of iustice the vertue power of God bothe for the praise or punishment of honest and euil doers Wherfore he that disobediently in the error of coÌ„tempt or wilfull ignorance resisteth the power of the Prince or magistrate whether he be beléeuer or infidell the same resisteth God himselfe which appoynted them to that most high dignitie and office and whose person here on erth they most truely represent For like as the shadow of Moses law came of God him self and to be embraced of al the Iewes that professed the lawe which at any time mighte not of them for any certaine space be reiected but to be then obeyed with all reuerent submissiâ—n euen so euery legall iustice princely authoritie amongst men is giuen of God himself that we being called to the state of subiection shuld all for a time most humbly and in Gods feare obey the same In as much as it is the conseruation of our publike order which should of all men moste worthily be estéemed beloued tendred by al possible menes prouided for For euen as God would there should be in oure naturall bodies as is before said an order obserued amongst the members therof euen so he would that the publike weale which standeth of diuers meÌ„bers of some better some worse some mightie and highe in power and some more base and inferior shoulde be alwayes preserued of those same members euen by a mutuall order most louely consent amongst them selues And truely this same order of it selfe besides the appoyntment of God is a very perfecte naturall godly order although of the wicked it be ofteÌ„times shaken against nature spurned at by moste curssed rebellion For which cause sake all they that in such wise do so vnkindely against God and nature vexe and disturbe it they disturbe not only the high state or royall dignitie of man héere on earthe but the magnificent power great maiestie of the moste high and mightie God of heauen And surely as the offence therein so coÌ„mitted against God and nature is most gréeuous horrible and vnsufferable in his sight so the terror of his iustice hangeth worthily ouer them and hastneth vnto them the shortning of their dayes the cursse of the people the iudgement of God to their iust damnation But if thou wilt be frée from such displeasure of God laid iustly vpon thée by the hande of his magistrate not be made subiect to his correction theÌ„ do not think through stubbernes and disobedience to come vnto it but rather with the hart of innoceÌ„cie true obedience a godly life to eschue it For persuade with thy self that the magistrate in the mightinesse of his princely power maiestie hath no such force ouer wel doers but vpon the wicked rebellious disobedieÌ„t sinners his iustice is duely to be exercised Liue thou wel therfore in the vocation wherin God hath called thée persuade thy selfe of assurance that the law shal not craue sharp iustice against thée nether shalt thou féele iust cause in thy self to feare the sword of the magistrate but to reioyce in his power and to liue vnder him as a louing subiect with godly reuerence and peace of conscience For thy knowne conuersation in rightuousnesse enforceth the lawe to estéeme well of thée to further vnto authoritie thy due commendation and praise in as much as it truely pronouÌ„ceth thée not to be any offender but a right honest obedient quiet ciuil subiect Therfore as the magistrate is appointed of God the instrument of his mightie hand to punish the offender eueÌ„ so of him he is ordained to giue coÌ„mendation to the godly and vertuous liuer Thus you hear how frée that man is from the law and how fréendly it dealeth for him that is of good behauior and leadeth an vpright and godly life Now for as much then as the publike order in a common wealth caÌ„not remain in his vprightnesse integritie vnlesse the magistrates therof that are in authoritie be had in due estimation honor It foloweth therfore that euery of you do submit your selues vnto them for necessities sake and not only for that but also for very conscience sake yea though none occasion at al be giueÌ„ to stand in feare of them Which conscience secretely witnesseth vnto euery man that the thing which amongst men is of god appointed to be obserued kept ought to be honored had in al estimation reuerence with them And the magistrates them selues bicause they bear the charge of the publike weale which equally appertaineth vnto al men it is conuenient euen for the same cause that they haue duly paid vnto them their custom tribute Of which though peradueÌ„ture some of them be wicked vngodly yet notwithstanding bicause they are ministers of the publike iustice which is God him self they must be counted gods ministers for they only do execute his office in that they be ministers of such things as they be appointed of God him selfe to do Wherfore if the magistrates shal forbid any thing to be don that is not lawful and right obey most gladly vnto them namely séeing you should of your selues do the same not by coÌ„pulsion or feare but moste willingly for conscience sake Howbeit if the same to the contrary shall prescribe such things to their subiects as be vngodly and disagréeable to the scriptures then also by the bonde of your consciences you ought rather yéeld your obedience vnto god than vnto them Again if at any time they shal be occasioned to demauÌ„d any paiment of your worldly substaÌ„ce the paiing of which if it be not preiudicial to the law of God religion there is no reason why ye shuld stay or withhold your liberalities from them or by suche the like stubbernesse to bring their iust rigor vpon your neckes Pay therfore to eche of them what they do demaund euen as their speciall duetie or due det Christe him selfe that was not subiect nor at commaundement to any magestrate payed vnto Cesar his custome not that he oughte it vnto him but onely bicause he would not offende him or else séeme to giue occasion of any coÌ„tradiction in the publike weals foreséeing alwayes in such wise to be done as therby the procéedings of the gospell be not hindred Do not you therefore commit that thing wherby the magistrates shuld be defrauded of their dueties but if they demaund tribute pay it vnto them and if they demauÌ„d custome pay also vnto them further if they demaund reuerence of you which if you shal deny you shal driue them to thinke euil of you that you haue their authoritie in contempt yéeld the same also vnto them and if they desire to be honored of you coÌ„sidering their great power and dignitie honor them with all humble submission and lowlinesse All which if they throughe the grace of God doe
image of the holy vnion that wée haue with the sonne of God is defiled and that the alyaunce 〈…〉 â—dissoluble is moste cor◠〈…〉 â—e take not these thinges to 〈…〉 it is a playne signe that wée 〈…〉 â—o god Touching also whore◠〈…〉 â—s that S. Paule doth compare it to 〈…〉 as by the same the temples of God 〈…〉 â—es be prophaned and defiled Also that 〈…〉 â—eration of whormongers of what estate or 〈…〉 they be in the worlde or how holy soeuer they 〈◊〉 â—o the worlde God who séeth the fylthinesse of their â—s dothe banish them from his eternall region and kingdome as also drunkardes and are playnely forbidden not to vse any coÌ„pany or familiaritie with them God also threatneth to plague among all the reste those cursed vyces of pride and excesse which now so horribly ouerrunneth the earth Wherefore it followeth that suche euils ought not to be suffered in the Churche of God without sharpe punishement for the auoyding of the wrath of god And these things are the cause that so many and great tribulations be at thys day vppon the earth for insomuche as men doo pardon and winke at suche enormities and greate abuses it muste vndoubtedly follow that God by his iustice wil take vengeance vpon vs Wherfore my Lorde to the intente that his great yre and wrath may be preuented I pray you holde short the bridle to cause them the rather that be the hearers and fauorers of the doctrine of Chrystes holy Gospell doo also proue them selues to be Christian men by the holynesse of their lyues For as Chrystes holy doctrine is the soule of the Churche to giue life so the discipline of the Church and correction of vices be as the sinowes to mainteyne the body of the same in his cleane force and strength It is the office of Byshops and Curates diligent and faythfull Pastours to take good héede to so gret a charge to the intent that the Supper of our Lorde be not polluted defiled by folkes of slaunderous dishonest life But considering the authoritie which God hath committed vnto you the high and principal charge returneth vnto you to sée that the Christian fauourers of the Gospell of truthe ma◠〈…〉 ende that euery one 〈…〉 â—cause with godly 〈…〉 order which is moste go◠〈…〉 â—ly reuerenced and obserueâ— Now my Lorde folowing the 〈…〉 héere made before I will not excuse my 〈…〉 â—ther of the prolixitie or largenesse of my Le◠〈…〉 which I haue liberally declared according to m◠〈…〉 I trust that mine affection is knowen vnto your gr◠〈◊〉 I humbly referre to the iudgement of your wisedome 〈◊〉 as you be exercised in the holy scriptures you sée out of whâ— fountayne I haue drawen all that which is herein contayned Wherefore I doo not feare that I haue béene importune and tedious vnto your Lordeshippe in declaring the best of my power through the good desire which I haue that the name of God be daily by you more largely glorified for the which I dayly call vpon him praying that it may please his diuine Maiestie to poure abundauntly his grace vpon you and to confirme you by his holy spirite in a perfecte and inuincible constancie mayntayning you agaynst your enimies alwayes hauing you with your whole houshold in his holy protection and that you may also administer happily the charge which is committed vnto you so that the King that godly yong Prince may hereafter haue occasion to giue thanks to his Lorde God for that he hath had suche a gouernour in his tender and yong age aswell of his person as also of his Realme Thus I make an ende and haue me moste hartily commended vnto your good Grace The .xxij. of October In the yere of our Lord. 1549. Act. 8.9.26 Act. 13. Act. 13. Deut. 18. Act. 3. Math. 1. 2. Timo. 3. Act. 9. 1. Cor. 1. Gala. 1. 2. Tit. 1. The cause whi Paule desireth to be at Rome Paule excuseth himselfe and shewith the cause of his going to Rome The gospell of Christ is offered vnto al meÌ„ without exception Paules boldenesse in preaching the gospell Ignoraunce of the soules sicknesse From whence our sure iustification floweth Abac. 2. Hebr. 10. The iust cause of Gods fury after the knowen light of the Gospell Act. 18. One way how to knowe almighty god The workes of God. The world hath his beginning and ending God without beginning or ending Psalm 106. Iere. 2. Eze. 14. Great abhomination 2. Reg. 11. Ezechi 14. A grosse sinne yet remaining among the professors of Christ Leuit. 18. Prouerb 1. Act. 7. Greate are the abhominations of manne where the grace of God is withdravveÌ„ God terribly plageth after his grace once offered and vnthankfully taken or wilfully neglected Ose 7. Math 7. 2. Reg. 12. An exhortation to auoid rashe condemnation and iudgement Esay 30. Act. 17. The lenitie of God abused Psalm 61. God by his loue and long suffering stirreth man to repentaunce and to flye therby the terror of his veÌ„geaÌ„ce Psalm 61. Thessa. 1. Act. 10. Ephe. 6. Gala 2. Math. 7. Luc. 6. Iac. 1. Gods lavve knovven and practised requireth sharpe punishment Math. 25. Iohn 8. The lawe what it worketh To trust to the lawe is daungerouse Math. 7. Esay 52. Ezechi 36. Iohn 8. Roma 9. Collos 2. Rom. 2. 2. Timo. Iohn 3. Psalm 115. Psalme 50. Psalme 14. Psalme 53. Aspis is a smal serpent and greatly venemouse bredd in Affricke Psalm 35. Gala. 3. Hebr. 7. Esay 53. Exod. 25. Hebr. 5. Our reconciliation vnto god the father coÌ„meth not by ceremonies by figures or by workes of the lawe but only by the innoceÌ„t bloud of christ shed vppon the crosse Gala â— Esay 51. Gene. 15. Gala. 3. Iaco. 2. Whether they be Iewes or Gentiles they be all only the children of Abraham that haue the faith of Abraham Gene. 15. Gala. 3. Iaco. 2. Psalm 32. Gene. 15. Gene. 17. Abraham was couÌ„ted righteouse before the deedes of the lawe through the only dignitie of his faith Circumcision what it meaneth Abraham the father of all the faithfull As Abraham was iustified without the deedes of the lawe so shal al nations that haue the faith of Abraham How to know the true childe of the father from a bastard Gala. 3. The lawe what it worketh The Iewes deceiued Esay 51. Gene. 17. Luc. 13. â—â— Iohn 2. Gala. 17. Gene. 17. The acceptable faith of Abraham and the sure trust in him of the promise of God. Gene. 15. Abraham as strong in fayth as weake in bodye Psalm 114. Roman 15. 1. Tim. 1. Gala. 1. Christ onely is to bee thanked for our iustification and not the lawe of Moyses Esay 26. Iohn 6. Hebr. 3. A man may not think that the troubles which we here suffer wil bring vs to saluatioÌ„ or els be helpers therevnto for the thing beloÌ„geth only vnto Christes death But they secretly witnes vnto euery maÌ„ that he which suffereth any such troubles for Christes sake and the truth
of the Gospell is one of the beloued children of God which saith he chastiseth euery childe that he receiueth and euen for the same cause suffering our troubles patiently heere in this world the same ministreth vnto vs a certain inward tast of our acceptatioÌ„ to God and further to declare vnto vs all as it were the way to come vnto the folowing of the Gospell Gene. â— Iohn 4. Iohn 1. What commoditie we do receyue by the lawe Galat. 5. Gene. 17. Gala. 3. Collos 2. 1. Pet 5. Ephe. 4. Collos 2. 1. Pet 3. 1. Pet. 4. 2 Timo. 2. Reuels 6. A man must imagin to be in him selfe two sorts of men the one olde and earthy the other new and heauenly Our olde man must be slayne and crucified with christ according to the mysterie of holy baptisme The true trust of the mortified christian The example of Christ What it is to liue vnto God. Iohn 8.2 Pet. 2. The due consideration of a godly christiaÌ„ The power of gods grace vnder which only all godly christians are stayed The lawe forsakeÌ„ and why Both Christ and the lawe together cannot be serued The frute of our obedience what coÌ„meth therof Of sinne and innocencie The great shame of a christian what it is Gene. 2. Roma 5. Two masters The rewardes of them boâ—â— 2. Corin. 7. Math. 5. By the comming of christ the lawe touching the ceremonies therof was of no effect The duty of the Churche towardes Christ What the discommodity is to be in bondage to the lawe The lawe is not sinnefull but it is the heraulde and messenger of him Exod. 20. Deut. 5. The law openeth sinne but it geeueth no power to resist sinne Through the lawe sinne and the true record of conscience man feeleth in him selfe no life but death Esay 48. 1. Tim. 2. Esay 5 21. The power of sinne in our earthly bodies Two men are possessed of euery man and how they are called according to the scripture Gene. 6. Sinne alwayes resident in the outward man. The conflicte betwixt reason and concupiscence The coÌ„plaint of the holy apostle why The cause of the apostles reioicing Iohn 8. Gala. 4. Hebr. 7. Two lawes The great mercy of God. 2. Corin. 5. Esay 55. Superstition contentious against God. What it is to be affectionate by the lawe Ceremonies carieth with theÌ„ no righteousenesse We are not made the temples of Christ by ceremones but by Gods spirit He that possesseth Christ expresseth him in his works The spirit of God what it worketh in the godly that possesseth it If we liue to Gods spirit we are in all things bound to obey it The will of the spirit is easie to be obeied The grace of Gods spirit and what it worketh in the elect The godly propertie of the true childe towardes his father Gala. 4. 2. Timo. 1. 2. Cor. 1.5 Ephe. 1. By what meanes we come to the inheritance o God. Math. 5. 2 Cor. 4. 1. Iohn 3. 2. Cor. 5. Iohn 16. Hebr 1. Esay 26. Iere. 17. In what maner the spirit prayeth for vs vnto God. The feite miseries of this life are not to be feared not to withdrawe our harts from prayer We beare our troubles the more paciently in this life because we see before hande the fauour of God for our deliueraunce Nume 14. Esay 50. Gene. 22. Esay 53. Our hope in the constancie of Gods mercy for our sheelde and buckler A godly admonition The people that are blessed of God feare neither the deuell nor any of his ministers Psalm 43. Wel may afflictioÌ„s diuersly happen to the godly that they shall sooner confirme them in the loue of God the ouercome them from the same Exod. 32. Exod. 19. Deut. 7. Roma 2. Gala 4. Gene. 22. Who be the children of Abraham Gene. 18. Gene. 25. Mala. 1. The election of God maketh the children of Abraham but not the neerenesse of birth Exod. 33. Gods great mercy towards the stubborne Iewes Osee 2. 1. Pet. 2. Esay 10. Osee 1. Zacha. 13. Amos. 9. Esay 1. The mercy of God towardes the Gentiles The cause of the Ievves fall The hatred of God against proud men The cause of the Gentiles submission vnto God and to the faith in Christ Esay 28. Esay 28. Roma 9. Two kinds of righteousnesse Christ the end of the lavve Gala. 3. Leuit. 18. Deutero 30. Hovv the vvord of God is in our mouth in our hart Esay 28. Miche 2. Act. 2.22 Esay 52. Esay 53. Iohn 12. Psalm 18. Deutero 3 2. Esay 52.65 Esay 65. Iere. 31. 3 Reg 19. 3. Reg. 19. Deutere 9. What they be that atteine vnto the saluatioÌ„ of God. Esay 9. Act. 7. Psalm 68. The contempt of the Iewes ageinst the Goâ—pell of God and Christ The cause whi Paule discourseth ageinst the Iewes The Gentiles commodity bi the fall of the Iewes Roma 1. 1. Timo. 2. 2. Timo. 1. Paule exhorteth the Gentiles to godliâ—nesse of life exod to be an ample to the Iewes Esay 65. To reioice at anothers fall it is not good but it is greate godlinesse to beware by the punishment of another to fear and amend that which is amisse godlinesse to beware by the punishment of another to fear and amend that which is amiste The Iewes iustly cut of froÌ„ their stock and the Gentiles planted therin without desert 2. Cor. 3. An exhortatioÌ„ to the Gentiles to beware of pride Pride the fall of the Iewes The time of the Iewes conuersion vnto Christ Luk. 21. Psalm 13. Esay 59. The Iewes dearely beloued of God for their parents sake Gods rememberaunce towards the Iewes Gods mercy towards the GeÌ„tiles The Iewes and the Gentiles ioined in one faith to Christ God not being the author of sinne why he suffereth men to fal into sin God beeing cleere of mans fall turneth the same to good Sapi. 17. Sapi. 6. Esay 4 9. 1. Cor. 2. God wold we shold acknowlege his goodnesse depende onely vppon his prouidence and not put any confidence in our owne merites Esay 44. Roma 16. Philip. 4. Philip. 4. What sacrifices the true christians offer to God. The Saboth day Sapi. 6. Esay 4 9. 1. Cor. 2. Ephe. 5. 1. Thessa. 4. Ecclesi 3. Roma 14. 1. Corin. 8. True charity 1. Cor. 15. Ephe. 4. The visible body of maÌ„ with the whole meÌ„bers therof A similitude Howe to vse the giftes of God. 1. Cor. 14 Actes 2. Eccle. 32. Deut. 15. Amos. 5. 2. Pet. 2. Eccle 31 The flesh The Spirit Hebr. 13. Philip. 2. Prouerb 3. Esay 5. Prouerb 20. 1. Pet. 3. 2. Cor 8. To reuenge is the propertie of Iewes The way to true peace as best becoÌ„meth a christian Deut. 32. Prouerb 25. Charitie temperaunce and modesty noble vertues in a christian for the conuersion of others vnto Christ Christian contention Vaine coÌ„tentioÌ„ The christian in the excelleÌ„cie of calling ought to excel all others in vertue The christians warned to beware least thei be compassed and trained from the truth by the