it selfe This is then to be considered in asmuche as the Lawe of Moyses was mortall as is the husbande to the wife it can be no wonder to the true christian man to heare that it is dead which so long as it was aliue had full strength and power ouer them that were in subiection to it How be it at thys tyme you Iewes you haue no matter to doo wyth the Lawe in as muche as it is nowe deade to you or at the least wyse you deade to it thoughe it were still aliue For after that Chryst which is the onely truthe came amongest vs all the Lawe of Moyses was abrogate frustrate and of none effecte as touchyng the Letter and Ceremonies thereof Considering therefore you bee all now incorporate into the body of Chryst and maried vnto him as a wife vnto hir husbande béeing set at libertie from hir olde husbande by the death of the lawe and further séeing your husbande now at these dayes is liuing and immortall bicause he dyed for your sakes and rose agayne from death to life and so euermore afterwards to continue aliue it shall be now your parte to compose and confourme your selues a louing and a continuall wife to suche an immortall husbande and neuer afterwards to caste any one tytle or iote of your loue to the remembraunce of your olde good man for so dooing it can not be chosen but offence must be committed to the great sorow and grefe of this your so louing Espouse But alwayes haue in your minds that like as heretofore you shewed your selues seruiseable vnto your firste husbande and to accomplish with good will al his commaundements euen so now you ought to enforce your selues to yéelde suche obedience and seruice at this time that it may be acceptable to God your father and pleasaunte to Chryst your moste deare and swéete spouse For so long as we were vnder the law as vnder our husbande it had gouernement ouer vs which by reason of the many requestes that it made euer charging vs with disobedience and lacke of good seruice was an occasion that we found our selues alwayes distressed alwayes in displeasure agaynst him and neuer to satisfie and fulfill his commaundement by occasion whereof our seruice was euer vnperfect gréeuous and subiect to correction and punishment Therefore now at this time béeing set at libertie from his iurisdiction vnder which bicause we liued alwayes in sinne and displeasure we dyd not liue but were rather all dead vnder the same vntill our time appoynted it shall therefore now well become vs to be no longer obedient to our olde husbande which was carnall and mortall but wholly vnto our new spouse which is heauenly and spirituall And from hencefoorth to yéelde our seruice not to the law in the letter and ceremonies but vnto Iesus Chryst in the spirite of God which spirite we haue receiued from the hande of our spouse for a wedding ring to put vs alwais in remēbrance of our hartie dutie good wil towards him But I stand in dout least some man héere will obiecte against me and say Séeing then that in seruing the lawe we were euer founde in sinne of the same and also subiecte to deathe it shall seeme to conclude that the lawe was sinne and broughte vs to deathe for as it is the propertie of rightuousnesse to bring men to life euen so is it the propertie of sinne to bring men to deathe Wherefore considering the law brought vs to death it may be called sinne or at the least wise ioyned patente to sinne But God forbid that any man shuld thinke so for verily the law is not the author of sinne but the Herauld messenger of sinne which was vnknowne to vs before the lawe was proclaimed at which time euery man folowing his owne sensualitie and lust thought that he might lawfully doe what so euer his hart corruptly desired and thought it also lawfull to desire that which séemed pleasant in his owne conceit For which cause pardoning and flatering my selfe in this behalfe I thoughte it none offence at all to couet that which did belong to another man if the law had not saide vnto me Thou shalt not lust And no man can denie but that the lawe was declared for the coercion and restraint of sinne though the thing it selfe hapned all contrarie vnto vs throughe oure owne vice and imperfection For at what time the lawe did open vnto vs our sinnes and gaue vs not thereto might and strength to resist them it came to passe that our luste to sinne was made the more quicke and readie to it bicause the nature of man is such that it most lusteth after that thing which is moste forbidden it How be it before the knowledge of the law came many of our sinnes we knew not and some of them we knewe after suche a sorte that we persuaded our selues they were not forbidden vs Throughe which reason all we had the lesse regarde to consider what was lust to sinne in as muche as all we by nature set small store by suche things as we thinke we may haue at our will and commaundement Wherefore after the lawe had once set forthe the multitude of sinnes to oure faces and did forbid them to vs then we were the more gréedie to spot and defile our selues with the committing of them By which occasion sinne toke to himself strength and encoragement in vs which before the comming of the lawe lay and slept was as dead At which time I my selfe when I knewe not the lawe I led my life like an outlawe and thoughte within my selfe that I might sinne withoute the committing of any offence to god But when I perceiued the law that did forbid me to sinne thē my sinne began to waxe stout and to aboūd in me and to take the bridle in his téethe Which faring thus foule with me wheras before I thought I liued I became in mine owne cōscience starke dead bicause by the law I perceiued my deadly wound and yet could not abstaine from sinning Whereby it came to passe that the thing which was prouided me of God for my helth was made to me an occasion of my death Which thing was not through any iniurie of the law but it was only through mine owne vice weakenesse imperfection For hauing in me a certain promptnesse and readinesse to sinne and my lust also taking some occasion by the lawe it selfe bicause as I said before men do most cōmonly lust after that which is forbidden them I was then euen full of all gréedinesse to sinne And thus the diuel vsing that wickedly which of it selfe was good enticed me vnto sinne by occasion of the law and by occasion of sinne vnto death to the end I should acknowledge my selfe guiltie therof and to be thrall vnto him for the same Therfore thus you sée then that there is no cause why any mā should contemne or depraue the lawe which as
it was giuen of God who is alwayes perfectely good of him selfe so it proponed and set foorthe vnto al men good and holesome ensignements For it cannot be chosen but that the thing must néedes be good and godly that hateth and forbiddeth sinne and naughtinesse And héer another will say vnto me then séeing the law which is good bringeth with him that which is also good why then shuld I say that it brought death vnto men which is very naught and hath alwais his beginning of sinne and wretchednesse Certesse a mā might safely say thus vnto me If in case the law should engender sinne but the truthe is not so for the law truly is not the author of death but the cause of our death is sinne which is in vs who of it selfe is so wicked that it turneth that thing which is very good into naughte destruction Yet notwithstanding that thing which is good and pure of his owne nature openeth vnto vs howe filthie and vnseemely a thing it is which is naught and vitious for that verily the law wrought declared vnto vs the abhomination of our sinnes and was not the author and cause of them for all men knowe that the lawe is spirituall and alwayes stirreth men to honest things and spirituall actions the which bicause the law dothe not bring to effect that which so much it desireth to do surely to speake of my self I am in the fault therof and not the law For in as much as I am carnal and prone to sinne and by occasion of the long continuance in it am made as bond therunto as a bond man vnto his master and am so blinde drouned in vice and filthinesse that I cannot tel what I ought to do for I doe not that thing which knowledge and reason declareth vnto me to be honest though I my self do couet the same but I rather commit that thing which is vnresonable dishonest the which though I hate detest it yet I do commit the same bicause the vice and power of concupiscence that is in me violently compelleth and draweth me therunto by which reason the offenders them selues will in no case that any fault shuld be imputed vnto the lawe but to our owne fragilitie weakenesse and great imperfection For in as muche as we in oure weakenesse being so compelled to doe that thing through concupiscence which knowledge and reason detesteth escheweth and damneth I do therfore consent to the law that it is holy good bicause it dothe of it selfe forbid the same thing which the inward and spiritual part of my body grudgeth at disaloweth and vtterly dāneth Wherefore the law which so straitly forbiddeth all things that be euill muste néedes be counted holy precious and good Which althoughe I commit suche euill in obeying the motions of my fraile and corrupted fleshe the outwarde parte and moste grose substaunce of man yet I wel perceiue them to be wicked and abhominable that also in mine inwarde man I hate and abhorre them Héere will one then say vnto me why dost thou not then obey to thy spirit and inward man which so consenteth to the law that is good and also stirreth thée to honestie and godly operations I answere For this same cause we must imagine to be in eache one of vs two men the one of them grose and carnall and the other more pure and of lesse corruption The first may be called the outward man and the seconde the inward man The first is procliue and ready to sinne the second hauing in him as it were certaine séedes of honesty is more appliant to embrace vertue And according to his possibilitie and power he gladly shunneth and striueth againste all corrupted motions and the filthie desires of sinne Howe be it that parte of vs is most properly called the man which of it selfe is moste pure and cleane and best inclined Therefore as often as mine inwarde man consenting to the goodnesse of the lawe is stirred and so consenteth to honestie and yet doth the contrarie it séemeth then that it is not I that doth it For what is he which doth the thing that he hateth and wanteth will to doe it But héere is adioyned to mine outwarde man a certaine promptnesse and readinesse to sinne by meanes wherof it chaunceth ofte that when I desire to doe the thing which is honest and good I am constrained to do that which is hurtfull naught In which grose part of me I confesse to be no goodnesse at al. For althoughe I desire to doe that thing which according to reason and knowledge is honest yet I finde in me no power or strength to worke that which I moste gladly estéeme and commend But in as much as this corrupted and carnal concupiscence is in me of much more strength and force to driue me to offend than is reason which calleth me to the estimation of vertue I am forcibly drawne from the good vse thereof which I most specially desire and do daily commit the sinne and iniquitie which I inwardly hate and moste iustly condemne Considering therfore that a man in doing euill dothe it not voluntarily or with glad consent but by enforcement and againste his will then when that thing is committed which mine inward man most gladly repugneth and striueth against it is not truely and properly said that I am the committer of the euill but rather more aptly to be applied to the grose desire promptnesse and readinesse of the outward man in whome alwayes sinne is resident and beareth most deadly sway Which promptnesse to euill the lawe cannot take away from me but so ofte as I yéelde and obay to euill then the lawe openeth and layeth plainely before me by the testimonie of my conscience the iust iudgement of God ouer me and perpetuall condemnation to my soule The good nature of reason and honestie throughe the grace of God in the inward man draweth me to the estimation of loue and vertue wherunto I am truely taught by the law but I finde also an other law in the mēbers of mine outward mā which is clene contrary to the lawe of my inward mā and violently stirreth me to the gréedie embracement of euill Therefore abiding thus alwayes in this case of conflict that reason draweth me one way and concupiscence an other way it commonly thus fortuneth that the woorse parte preuaileth and reason ouer mastred and laid on the ground For the promptnesse I say and readinesse to sinne so muche aboundeth in me as also the accustomed vse thereof through the vsual familiaritie great felowship which it euer hathe with my weake and fraile nature that I am still haled by constrainte like a bonde slaue or prisoner vnto filthinesse and sinne whether I will or will not O miserable wretche that I am which am thus in thraldome to suche filthie slauerie and moste bitter state of bondage who shall deliuer me and make me frée from this
time the signe of this couenaunt that the Lorde would be their God and they should be his people We wil nowe passe ouer from the couenant or testament of Abraham to Christes couenant or Testament The couenant that was made with Abraham is so strong and not to be abrogated that on lesse a maÌ„ kéepe it perpetually he shall not be a Christian or faithfull man For except the Lord be thy God and thou the seruaunts of him only for thou shalt woorship the Lord thy God and him only shalt thou serue there is no cause why thou shuldest boast thy selfe to be a christian man But he whom thou so worshippest and seruest is so thy God that is to say thy highest good that he giueth himself fréely to thée that he casteth away himself vnto deathe for thée that he might reconcile thée to him selfe He which hath performed it promised this grace long since wheÌ„ our father transgressed his lawe and after that he euer renued that promisse to the fathers There was none other cause why he promised it but bicause that blessednesse coulde not happen vnto vs although we endeuored and labored for it til we swet againe till the fall of oure first father were forgiuen and satisfied But when Christe being now offered for vs had pacified the diuine iustice in suche sorte that by him only a man might goe vnto god Nowe hath God made a newe couenaunt with mankinde Not so newe a couenant as though he had hardly or skarcely found this remedie at the laste but bicause that whereas he had long a goe prepared it he gaue it when the time was come This new couenant then or testament is the fré◠and vndeserued forgiuenesse of sinnes which God hath liberally giuen by his son They therfore the trust to God by Chryst doo bring their children to that trust and fayth for wée muste adde that withall as Abraham and his posteritie in old time was circumcised so are they circumcised but with the circumcision of Chryst which is baptisme Baptisme therefore tendeth euen to the same effect that Circumcision dyd in the olde tyme for it is the signe of the couenaunt that God hath made with vs by his sonne Baptisme then is the chéefe and principall signe of the new Testament or couenaunt Further how that Couenaunt is made perfect the celebration of the Lordes Supper bringeth vs in remembraunce thereof Not surely that the Supper is the Couenaunt but bicause the Couenaunt is brought to memorie in it and that thanks be giuen to the Lorde for so liberall a benefite What is then the new Couenaunt Frée remission of sinnes by the sonne of god Thereof it commeth that forasmuche as this frée remission of sinnes is obtayned by the death and shedding foorth of the bloud of Chryst the same death and bloud may peraduenture be called the Couenaunt Although if a man speake truely and properly Chryst is not the new Testament but the mediator of the newe Testamente As Paule speaketh for the very couenaunt is the remission of sinnes Notwithstanding wée will not these things to be spoken so farre foorth as though wée thought it a faulte if the death of Chryst or his bloud should be called the Couenaunt but for the intente louingly to stirre vp these rashe felowes that loue to striue with wordes to the cleare vnderstanding of these things Now let vs goe further Chryst would that the memorie of his benefite which he perfourmed with so bitter death should euer â—ée in full strength among vs Wherevppon he not without cause instituted the frequentation also of the remission of sinnes none otherwise then he did once institute the celebritie of the deliueraunce out of the Egyptiacall bondage Now séeing that the bloud of the Couenaunte may be called the Couenaunt and that we in this celebritie or assembly doo giue thanks for the bloud that is shed by the which the Couenaunt is finished vp and made perfect thereof it also commeth that we call it the bloud of Chryst By the which wée onely make commemoration that the bloud was and is shed for vs And then euen as wée haue called the bloud the Couenaunt so wée name the signe or token also of the bloud shed the Couenaunt Say all this to be but an olde wiues tale except the words of the Apostle proue it That the remission of sinnes is the very couenaunt Paule teacheth That this testament couenaunt or bargayne is obtayned by the bloud and death of Chryst Peter giueth warning And Paule to the Collos 1. Furthermore none of the Apostles calleth the death or bloud the couenant but the bloud of the couenaunt Notwithstanding wée leaue it to a mans libertie for instructions sake that they may be called the couenaunt Reherse the Apostles words and marke them wel If then the bloud it selfe which was shed is not called the couenaunt but the bloud of the couenaunt as by which the couenaunt of frée remission is obteined and confirmed how much more is this Cuppe of the bloud not the couenaunt but a signe and token of the bloud of the couenaunt The signe therfore hath receiued the name of the thing signified as it is aboue euidently shewed The Sacrament therfore of the couenaunt and testament if a man take Sacramente for the principall and externe signe of the couenaunt or promise is baptisme But of the passion of Chryst by which this couenaunt or testament is perfourmed this assembly is the signe in the which the bread and wine are deuided in commemoration of Chrystes death with thankes giuing of the faythfull béeing all of one accorde Héere we ought not to be so impotent to braule so stiffely about the name whylest one will haue this assembly of thankes giuing to be a Sacrament and another denieth it For when we vnderstande the thing it selfe clerely why striue we yet about what name we shall call it FINIS Of Vanitie by Martinus Cellarius Ecclesi 1. Vanitie of Vanities sayd the Preacher Vanitie of vanities and all things are vanitie IT IS A GENERAL proposition which coÌ„teineth the one parte of the state of this sermon namely that al things vnder the sunne are vayne But euen now a questioÌ„ is here offred at the entring of this matter of vanitie what thinges they be which here of Salomon are numbred amoÌ„g vaine thinges whether onely man with his cares and worldly desires or else whether he putteth other things also vnder vanitie as are the elements and things growen concrete of them The definition of this word vaine shal solue easily the question if a man shew what the scripture properly meneth by this word Habel that is vaine superfluous foolish Those men which hold only man to be here counted vaine with his counsels life they may allege two reasons for them selues One is considering that man as the head giueth the cause of vanitie to the rest of al things as shal hereafter more plainly appers The other reason
time God truely as a God of mercy did for his parte that which was well séeming to the vttermoste poynt but they woulde not so take it at his mercifull hands Therefore in their sinne of contempt they still slipt from grace they fell farre from their God and denied also his sonne Iesus Chryst that came to redéeme both them and all mankinde as you haue heard before And the effecte of this matter shall the Reader haue more perfectly discussed in his place folowing of this sayde Epistle which I thought héere sufficiente inoughe onely to touche and to put him in minde thereof agaynst he come to the texte it selfe Therefore séeing we haue now brought it vnto this conclusion that God truely is cleare and not to be blamed for any mans fal but saueth him froÌ„ it euen through his great mercy in his onely sonne Iesus Chryst we may not then leaue so muche to our selues nor haue any confidence at all in our owne workes in our owne deuised toyes or vayne imaginations neither yet in the kéeping of any ceremonies whether they be of the law of Moses or otherwise not for Chryst in his comming and by his death hath not onely taken vpon his backe the heauy burthen or most terrible curse of the Law from them which beléeue in him but hath also put cleane away all the Ceremonies thereof inasmuche as by his comming now in our flesh all suche things are clearely finished for whose onely cause they were firste made and had therefore by him their shorter continuaunce The circumcision therefore of the law the feast of the newe Moone the Iewish Sabbat dayes with all the reste of suche obseruances and Ceremonies are vtterly now to be banyshed and neuer henceforth any more to be exercised among christian men in the true Church of God and Chryst For to vpholde by any state that those Ceremonies shoulde still continue amongst men and the professours of Chryst is flatly to deny the comming of Chryst into this worlde in our flesh denying in effecte the vertue of his death and therefore 〈◊〉 worthy the name of Ethnikes thâ—â— Christians 〈◊〉 lesse 〈◊〉 the multitude of â—â—â—â—sh 〈◊〉 and 〈◊〉 ioyes â—euiled of mortall men be vsed in Châ—â—â—â—e◠〈◊〉 Church among all other Churches 〈◊〉 that the Ceremonies whiche God him selfe appoynted are now made frustrate and to be cleane put away from amongst vs How be it Moyses hath within the limites of his law as it were two lawes which is thus to be vnderstandes one the Table of the commaundements and the other Morall and â—â—ill instructions which Paule calleth a spiritual bâ—â—â—â—e which is still to be looked vpon daily practised and folowed also there be Ceremonies Rites Vsages and Customes which is called a grosse and carnall lawe and is to be banished from euery true christian man And euen héere I would that the gâ—â—tle Reader should diligently remember that the whole law of Moyses was proclaymed onely to the Iewes which God tooke at that time for his owne and onely dearlings and that the Gentiles had no parte thereof but in the â—â—ede thereof the law of nature which is a naturall aptnesse or inclination to follow honest ciuilitie to be gentle and of good behauiour This same lawe of nature was grafted of God in the hearts of the Gentiles at their very beginning and fiâ—tâ—â— creatiâ—â— which hath in it a certayne knowledge of God as many of the Gentiles had a certayne loue towardes him to speake well of him to cal dayly vpon him to feare him to loue their neighbours and not to hurte the simple or their inferiour with many other suche godly vertues of honestie or godly qualities but the moste parte of them did abuse the same ciuile and honest lawe which was giuen vnto them of God to vse it to his glory and honor And many of them also were so blinded in Idolatrie false worshipping and leaning many wayes to their owne damnable imaginations that they could not follow the nature of that lawe Therfore S. Paule sayth Though they had not the written law of Moyses amongest them yet they were all saued or condemned according to their lawe of nature bicause it prescribed that in effecte to the Gentile which the lawe of Moyses did vnto the Iewes and euen so all men were found sinfull and wretched before the face of god But it was prouided through the woÌ„derfull wisedome of God that when the Iewes did forsake their owne profession and denyed the sauioure Christe that came to saue them and all mankinde according to his fathers truth that theÌ„ this same law of Moses and the frute of Christes comming should be turned vnto the Gentiles for their conuersion and saluation Howe be it this benefite of God is not so to be taken as though he had nowe broken promisse with the Iewes or that they shuld vtterly be depriued of his mercie and goodnesse but that they may all haue the profitte and commoditie therof as wel as the Gentiles if they wil forsake in time their pride malice and stoutnesse and submit humbly them selues to the true faithe in Iesus Christe And whereas Paule speaketh against the trust that the Iewes haue in their law and circumcision he meaneth vnder the same all kindes of Ceremonies and customes of religion as yet be nowe vsed among Christen men Thus for the better declaration of all the premisses I do entend to referre the Reader vnto Sainct Paule him self in his Epistle to the Romanes which I haue according to the grace and gift giueÌ„ me of God written more plainly out than appeareth in the very bare text it self which is no commentarie or glose vpon the said text but as it were altogether one vniforme Epistle or Paraphrase like and in suche order so drawne out neare to the nakednesse of the text it selfe euen as though the Apostle him self did wholely write the same aâ—â— euen so the Reader muste consider thereof and take it Whome I beséeche God almightie to assist and further after suche a sort in the reading therof that he may therby take no lesse aduauntage and profite than it should not repente him to receiue the free mercie of God and his eternall saluation through the only merites deathe and Passion of his sonne Iesus Christ Amen ⧠The Contentes of this Booke A Paraphrase vppon the Epistle of Saincte Paule to the Romanes Fol. 1. Huldricke Zuinglius in his friendly exposition to Luther touching the Eucharist confesseth vvhat he acknovvledgeth of Iesus Christe Fol. 68 A fevve vvordes touching the Couenaunt that God made vnto his Church in Christ translated out of Huldrick Zuinglius in his Subsidie annexed to the vvorke aforesaid Fol. 69 Of Vanitie by Martinus Cellarius Fol. 72 Of Vovves by Martinus Cellarius Fol. 75 Of the Olde man and the Nevve vvhich be compared togither by Martinus Cellarius vpon the seuenth of the Preacher 78 An Exhortation sent from a straunger a vvorthie and famous learned man of God to the righte highe
the truthe that knoweth some parte therof so may the Iewes be which haue Moses and the Prophets amongste them who were the proper traders and directors of them to come to the light in Iesus Christ Neither shall it be any doutfulnesse to the faithfull for them to be pertakers of the goodnesse of God that the Iewes notwithstanding their law beléeued not in Christ for shall their vnfaithfulnesse make the promise of God frustrate and of none effecte Or thinke you that God in vnconstancie wil breake his fidelitie and promisse as mē do and not performe that in déede which he hath vniuersally promised to all men God forbid but rather he wil kéepe his fidelitie to all men vnlesse it be to such as will not take it at his hands Verily men shall haue none occasion to reproue God of his fidelitie and promisse which shall appeare alwayes true and will paie that which he promised bicause he is Faithfull and true All lies come of men which through their owne corruption are most deceitfull and false in their promisses But as God him selfe cannot be deceiued so is it also farre from him to be a deceiuer of other although euery man may be a deceiuer and he him selfe also deceiued The Prophet Dauid doeth assure all men in the certitude of Gods promises which sayeth Thou Lord shalt appeare iust and true and with veritie stoppe the mouthes of them that will iudge thée a breaker of thy promisse either of suche as will furmise that thou wilt not kéepe thy promisse made to the stocke of thy seruaunt Dauid for the vngodly demenors sake of others Vndoubtedly many in their blindnesse do not discerne the true kéeping of Gods promisses with them neuerthelesse through their owne very faulte and corruption Gods veritie and truthe is made muche more manifest and commendable amongst men All which shall in time well sée that God notwithstanding the great offences done daily against him will not alter nor chaunge the constancie and sure determination of his full fixed minde and sentence And héere I am nowe sure that some buste headed body will step foorthe his foote and say If the iustice then and truth of God be made more manifest and commendable through the iniustice and faultie dooings of men then God is vniust him self which will that sinne should be amongest men to the ende his iustice shuld be the better apparant and knowne to men But God forbid that any suche thought shoulde enter into any mannes heart Also vngodlily they will say howe should God be the righfull iudge of this worlde if he be vniust him selfe For if it be prouided of God that I be a lier to the ende that through my lie his veritie shoulde be made more renoumed and my shame redounde to his honoure and glory then why shoulde I haue my sinne laide to my charge Or why shoulde not all men thinke rather within them selues and interpretate this place as some certaine slanderous felowes say Let vs doe things that be euill that the rather by their euill appearance good things may happely come in as much as by oure sinne and vnrightuousnesse the rightuousnesse of God is made more excellent But God defend all men from suche curious Questions vaine cogitations and wycked thoughtes For all these by the iustice of God in their owne pride and vanitie be woorthily damned for suche their contempte hatred incredulitie and vnfaithfulnesse all which as they can not lay to Gods charge the cause that they thus doe sinne which in déede commeth onely of them selues euen so they shall haue no mercie nor grace shewed vnto them althoughe their naughtinesse and sinne be openly tourned into the publike shewe of hys onely prayse and glorye But to come to our purpose what shal we say Are not the Iewes better than the Gentiles No verily as touching the grace of the gospell although they seeme to be better by the prerogatiue of the law of Moses for I proued it before that bothe the Iewe and the Gentile be offenders againste God. Wherin as touching the Gentile the case is more euidente than any man can denie And as touching the Iewes their owne Psalmes do declare what they are For thus it is written in the. 14. and. 3. Psalmes againste them There is none rightuous no not one there is none that vnderstādeth there is none that séeketh after God they are all gone oute of the way they are all vnprofitable there is none that doth good no not one Their throte is an open sepulchre with their tongues they haue deceiued the poysone of Aspis is vnder their lippes whose mouthes are full of curssing and bitternesse their féete are swift to shedde bloude destruction and wretchednesse are in their wayes and the way of peace haue they not knowne there is no feare of God before their eyes Neither can the Iewes say but that all this is spoken of thē For this is euident and true what so euer the lawe sayeth it toucheth most principally them that be vnder it and are subiect vnto it But to this ende chaunced these īnconueniences amongst the Iewes that all mennes mouths might be stopped and that it be euidently knowne that euery mannes saluation depēdeth only vpon the grace of God in Iesus Christ and that the lawe of Moses though it be obserued and kepte yet it iustifieth no man before god Then one will say vnto me what profiteth the lawe if it doe not iustifie yes verily for by meanes of the lawe euery man knoweth his sinne It is a readie way and degrée vnto health for a man to knowe his disease Furthermore as the office of the law was to declare mennes offences that before were vnknown to them so doth now the Gospell declare vnto man his iustification which was before vnknowne or impertinent to the lawe Therfore mannes iustification commeth not of the lawe but of God only And that not for the circumcisions sake or Iudaicall Ceremonies but by the only faith in Iesus Christe by whome the true iustification is wrought not only to the Iewe to this or that nation but without partialitie vniuersally to all men which beléeue in him For in so much as all men were brought into sinne and fallen into suche kinde of iniquitie that they could not be iustified before God it was necessarie that al mens iustification should he had from God which is onely cleare and without all imperfection Whych iustification is not giuen to man as a rewarde for the due kéeping of the law of Moyses or of the law of Nature but it is fréely giuen of Gods owne good will towards vs and not by Moyses but by Iesus Chryst by whose onely bloud wée are redéemed from the tyrannie and tormente of the diuell from sinne and frō troublesomnesse of conscience The Iewes had in times paste their mercy seate which was the shadowe and figure of Chryst to come But it is nowe euidently knowen that
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
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