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
which what so euer he promised vnto Abraham in his posteritie he hath performed it vnto vs in Iesus Christ our Lord whom he restored again from death to life declaring therby that Abraham did not beléeue amisse which trusted that he could giue life to the dead and to make the things that were not for to be We oughte not therfore to giue our thaÌ„ks vnto the law of Moses for our iustification but wholely altogither to Christ which â—â—â—ly yelded himselfe to death to put away our sinnes without our desertes and the same rose againe from death to the end we should abstaine from deadly things and neuer after commyt such enormities and sinnes as Christ dyed for I say therfore that Christ died to kill our sinnes in vs and the same rose again from death that we by meanes of him being made dead to our sinnes should also rise againe with him vnto newnesse of life and to liue according to rightuousnesse which by the benefite of his death we haue most amplie receiued The fifth Chapter The povver of faith hope and loue and hovv death raigned from Adam vnto Christ by vvhome only vve haue forgeeuenesse of our sinnes THerefore we be made rightuous from oure sinnes not by the lawe of Moses which augmenteth rather our offences neither by the merite of our good woorkes but euen as Abraham was so be we also reconciled vnto God through the onely dignitie of our faithe Vnto whome also Abraham was counted righteous for his faithe and that not by the lawe of Moses but by the onely sonne of God oure Lorde Iesus Christe which washing away oure sinnes in his bloude and by his deathe reconciling vs againe vnto God which before was offended with oure sinnes opened vnto vs the way wherby we through our faith without the helpe of our Circumcision might be drought into the graâ—e of the Gospell In which Gospell all that be the children of God stand stedfastly in faithe Neither stand they all only with light and mercie harts but also reioyce and glory as well for that they be atone with God as also to haue sure hope shewed vnto them that for the continuaÌ„ce of their faith they shal once come to the eternal glory of god And as we enuie not the Iewes though they glory in their circuÌ„cision so it repeÌ„teth vs not of our faithe which bringeth to vs so great frute neither yet â—â—e we for thinke our reioysing by hope whereof we be most happily comforted set at a sure stay The which though it doe not yet appeare but moste suffer many things before we come vnto it yet we accompt our afflictions and troubles of great glory and praise which we suffer in the meane time and shall open the way for vs into immortalitie for we haue receiued this example and mightie doctrine of Christe himselfe that in suffering afflictions patiente is made strong and by patience we are rendred vnto God and proued daily amongst men Againe the more that we be proued by perplexities and troubles so much the more strong is our hope of rewarde Neither shal we doubt or feare that our hope will deceiue vs and forsake vs or be once ashamed that we haue beléeued in as muche as we haue a sure earnest or gage that it is his wonderfull loue towards vs which is not shewed only without forth but also moste aboundantly it is imprinted in our hartes which also worketh oure loue towardes him It God had not wonderfully loued vs his only deare sonne shoulde not haue bene suffered to descende into this miserable world and to receiue mortal fleshe vpon him and therein to suffer death yea the moste cruel and shameful death for vs which were abandoned and giuen ouer to all filthie and dissolute liuing This notwithstanding he loued vs in suche manner that he willingly and fréely suffered such crueltie for vs Amongst men one man cannot be founde so frendly that wil suffer death for his felow And though peraduenture there be some men that wil die for some of their speciall friendes which haue deserued it by benefites or giuing of gifts yet the frendship and loue of God excéedeth all kinde of loue which deliuered his onely deare Sonne 〈◊〉 be moste â—â—e 〈◊〉 tormented and cruellie wounded to the death for moste accursed and wretched sinners which benefite loue séeing he hath shewed to the very wicked and most gracelesse offenders how muche more wiâ—â— he shewe it to the penitent harted and his deare louers Christ died for vs for a while â—â—ase againe from death to liue for euermore By whose only puissant and triumphant death séeing we be now reconciled vnto God which before was greuously offended with vs to the ende we should afterwardes haue him beneuolent and mercifull then muche rather shall his life performe this foreséeing that we fall not againe into oure olde filthie iniquities His death tooke away our offences and his life shall guide our innocencie His death bought vs from the boÌ„dage of the diuell and his life shall maintaine the louely fréedome of his father towardes vs These be suche euident tokens of Gods almightie loue towardes vs that we may not onely vs sure with firme hope and confidence that we be safe from his ire to come but also they liuely encourage vs to reioyce in the same not vaunting or extolling our good woorkes but wholly giuing thankes to God to whose only goodnesse we may euer referre all our perfecte felicitie which he hath prepared for vs not by the lawe nor by Circumcision or other Ceremonies but only by his sonne Iesus Christ And it was moste secretely prouided by the highe Councell of God that the way to restore vs againe to health should agrée in fashion vnto the way that brought vs to destruction For like as by one the first Adam which gaue the first onset to the traÌ„sgressing of Gods lawe sinne came into the world and death also by the meanes of sinne which deathe is the ende and rewarde of sinne and the forcible venome and poison of the soule also as it chaunced that sinne began at the head of maÌ„kinde throughe whome it also came vnto all his posteritie Euen so by Christ the seconde Adam in whome we be new borne by faithe innocencie was broughte amongste vs and life folowed innocencie And so this felicitie which procéedeth of the newe beginner of mankinde is deriued vnto all men which by faithe appertaine vnto Christe and leade an innocent and cleane life Further after that sinne was broughte into this worlde and inuaded all men it would not be put away neither by the lawe of Moses nor yet by the lawe of nature but only the lawe testified that they which offended did onely deserue punishment Howe beit the Gentiles had no punishment appointed vnto them for their offences but 〈◊〉 infantes which by season of their tender youthe haue not the vse of the lawe of nature neither yet can rightly
discerne the good from the bad are not amongste men coumpted sinners as men are sinful neither so corrected for their offences euen so it chanced vnto the Gentiles which did sinne contrary to the lawe of Moses hauing no knowledge thereof Yet sinne was not absent from the Gentile before that the lawe was giuen as dothe witnesse against him the lawe of nature But they did fauor pardon them selues in their sinnes stil offended God as though they had ben priuiledged persons bicause they had not amongst theÌ„ the law of Moses Therfore at the tune he was not come that should take away the sinnes of the worlde and put away the tirannie of deathe and sinne which through Adam entred into the world raigned amongst men vnpunished as in Adam which brake the commaundement of god Notwithstanding the same did long before prefigure the comming of Christ which shuld be after him Not that Adam was like in all things vnto Christe but that in some speciall things he represented the image of him And in this point was Adam like vnto Christ bicause that both of them were the first beginners of the generations But Adam of the earthie generation and Christ of the heauenly Furthermore bicause that from either of them as from a beginning came certaine procéedings vnto all men But from the earthie Adam came the originall and beginning of vnrightuousnesse and deathe And from Christ the heauenly Adam came the beginning of innocencie and euerlasting life Which bothe though in some part they be like yet in equalitie they very much differ For as in this speciall pointe to saue is a thing of more might and puissance than to kill so is Christ much more mightie which saueth than Adam that killeth And the obedience of Christ was of greater efficacie with god his heauenly father to bring vnto men their life than was the traÌ„sgression of Adam to bring vnto them their death Wherfore the goodnesse of Christ doth muche excéede the offence of Adam least a man should fall into despaire of his healthe when he remembreth the sinne of his first father For if it be reason that the sinne of oure firste father Adam shoulde condemne suche an infinite numbre of men by greater reason the benefite of Christe should restore them vnto life againe whome God hath appointed the author of our innocencie and hath graunted vnto him that his death should not only take away the spot and tirannie of oure sinne and deathe but hath giuen to the handes of the same to dispose vnto all men the power of rightuousnesse in steade of theyr sinnes and the heauenly kingdome for the tirannie of their death Therfore as the fall of Adam was no great hurt to the faithfull so the goodnesse of our Lord Christ maketh vs at one with his heaueÌ„ly and mercifull father Also as Adam through his offence was the occasion that all his posteritie doe stande as in the state of damnation so the mightie benefite of Iesus Christe towardes vs hath put away all our offences In witnesse wherof he hathe sealed it with his moste precious bodie vppon the crosse as â— moste â—uâ—e testimonie of the same But to come againe vnto that wherof we haue spoken before If it were so prouided of God from the beginning to take away from man his sinne and to restore againe vnto him his life after this sorte what did it then preuaile to make a lawe which did profit nothing at all to saluation yes verily the lawe did profit muche that by the knowledge thereof the benefite of Christe mighte the more cleerely and euidently appeare vnto vs For the more that our sinnes menaced and cruelly threatned vs so muche the more manifest was the benefit of Christ which alwayes cheareth vs land deliuereth vs from sinne The lawe plainly laide open vnto all men the death of sinne which though some went about with striuing to ouercome it yet the tirannie therof was so sharp so stout and valiant that it was impossible to be vanquished But the goodnesse of Christ was much â—â—nightie than it put all tâ—raâ—â—â—e of death to slight from al such as would beléeue only in him This proâ—â—t therfore we gâ—â— by the law that we perceiue truely therby the magnitude greatnesse of Christes benefit towards all men by which it commeth to passe that like as the diuel through the tirannie of sinne brought death vnto all meniso the goodnesse of almighty God giueth life vnto all men throughe his owne deaâ—e sonne Iesus in which our only â—ord Prince I reioyce being now made frée from the bondage of death vnder which not long héeretofore I haue most wofully liued The sixth Chapter For so muche as vve be deliuered thorovve Christe from sinne vve must fashion our selues to liue as the seruauntes of God and not after oure ovvne lustes The vnlike revvard of rightuousnesse and sinne AND whereas I haue saide before that sinne by the lawe was manifest and made muche more abundant and did greatly profite to the ende that the goodnesse and mercie of God shuld be more euident vnto vs yet let as man héreby take occasion to continue in his sinne and say in this manner within him selfe Séeing that sinne setteth forthe the goodnesse of God towards men it shall be expedient alwayes to sinne to the end the goodnesse of God may be alwayes the more euident and knowne But God defend from the hartes of Christen men all suche wicked thoughtes For I doe héere meane the sinnes of the olde and former life which God by his mercie tourned vnto oure profite and commoditie And God forbid also that after we be once made frée from sinne conuerted into the state of innocencie we shuld forsake our deliuerer from thence and fall headlong againe into our olde noisome trade Deathe and life be so farre at oddes that they can neuer agrée the one with the other Wherfore assone as we begin to liue vnto Christe we be then deade to sinne and to the Diuell But if we liue to sinne and to the Deuill â—e are damnablie deade euen in that we liue And in liuing to Christ we alwayes liue and are dead to sinne which he only put away through his most precious and bitter death And in receiuing the baptisme of Christe we exercise the same misterie continually amongste vs For when we be Baptised in the name of Christe we doe â—is with him to oure olde sinnes which by vertue of his Passion were putte away And we doe not onely die with him but also be buried wyth him and that through the same Baptisme That lyke as he which neuer liued to sinne yet dyed for our offences and was restored agayne to euerlasting lyfe not by the strength of any man but by the poweâ— of God his almightie father euen so wée béeing stirred vp by him from the death of sinne and filth of our olde offences doo now liue a new life in
pietic and godlinesse daylie profiting and encreasing therein not through our owne power but through the euerlasting power of the mightie spirite of god For séeing by Baptisme we be grafted into the body of Chryst and the maner transfourmed in him whatsoeuer we sée done in him which is our head the same by all congruitie we ought to expresse and to auoyde in vs all things to the contrarie which are before him his sanctified members He rose from death to lyfe he ascended into heauen and sitteth on the right hande of his almightie father All these are done and fulfilled in Chryst Wherfore wée muste also endeuer our selues to accomplish the same Then béeing dead to our olde sinnes through Baptisme if wée represente thereby the death of Chryst it shall bée necessarie that in auoyding all kinde of sinne and filthy liuing and continually exercising our selues in godly operations to pretende also his resurrection Howbeit we shall represente Chrystes death in suche maner not that wée should destroy our bodies and dye in déede but in that wée shall so muche quake and shrinke at our sinnes and filthy life that wée may bée thought to dye to them Inasmuche therefore as all men haue in them as it were a double originall and beginning of them selues as is declared before wée must also imagine to be in vs as it were two men the one of them to be olde and grosse and to beare the similitude of Adam and the other to be new and amiable and desirous alwayes of heauenly things representing Chryst Our olde man therefore by the mysterie of baptisme muste be slayne and crucified with Chryst vppon the crosse with which also muste be exiled and vtterly banished all concupiscence and worldly delectation which is the very body of sinne and it dyeth truely in all men when they haue their sensuall lustes in detestation and obey no longer vnto them Who soeuer then dyeth with Chryst in this maner is grafted into the number of the righteous and ceaseth any more to be thrall and subiect to sinne from the tyrannie whereof he is deliuered by Chrystes passion Béeing therfore dead in Christ to our olde sinnes by baptisme we trust by his onely benefite and deseruings leading a Christian life to reigne also with him aliue And so we ought to leade our liues that we do not fall agayne into our olde iniquities but alwayes to haue before our eyes the vertue of Chrystes death which he suffered for the sinnes of the worlde geuing vs example to follow and to dye dayly vnto the same For Chryst did not so rise agayne from death to lyfe that he would afterwards geue any place to death or corruption but he rose to be immortall and neuer to giue place agayne to corruption Therefore all men muste thinke that by the mysterie of baptisme they be once dead to their sinnes and from thencefoorth to be made new creatures and to be truely sayde reuiued agayne vnto an immortall lyfe leading it in all innocencie and godly conuersation For he liueth to God that liueth to godlynesse to righteousnesse and to all other vertues And inasmuche as we be incorporate into the body of Iesus Chryst and made one with him It is therfore most conuenient that we do confourme our selues to him in all godly exercise Which we shal easily bring to passe if we shall not consent to our olde lothsome impurities wherwith the diuell by watchfull oportunitie laboreth and searcheth to defile vs. Neither shall we suffer our members beyn◠once consecrate into the body of Chryst serue the diuell any more whose hellie stoutenesse and haught arrogancie Chryst our head hath spurned vnder his féete for our sakes But suche we muste exhibite our selues before his heauenly presence that it may appeare vnto him throughout our whole lyfe and conuersation that we with him haue clerely relinquished and forsaken all the deserts of death and to be transposed as newe menne into newe kynde of lyuing All which wée may easily attayne and compasse if wée gladly intende to directe our members and the thoughtes of our hearts not to vyce to serue the diuell but to righteousnesse to serue the immortall god And wée muste thinke it our bounden duetie and a case of strayght charge wholly and altogither without exception to serue God inasmuche as wée haue bound our selues so to doo by our promise made vnto him at our firste entring to him by baptisme Neither shall wée feare the mightie temptation of sinne that it shall bring vs agayne into the bondage of the diuell which at this time are not bounde to the lawe that alwayes dyd caste sinne in our téeth rather than qualifie his rage agaynst vs but all wée be now vnder the grace of God which as it was able to delyuer vs from the burden of sinne euen so it can defende vs from the falling into it agayne How be it I woulde not so bée taken héere because I say wée be not bounde to the Lawe that therefore wée may fréely sinne without offence or because the grace of God hathe pardoned our olde enormities that therfore it giueth vs licence to sinne agayne vnpunished no veryly but wee ought muche rather to flée from vyce and sinne at this time because wée bée not dryuen to doe it by force of the Lawe but onely by the deseruings moste vehemente loue and gentle prouocations of GOD towards vs in hys Sonne The maner and fashion of our seruyce is chaunged but not vtterly abolyshed and put away Wée haue so forsaken the seruice of the law that we do serue chryst and his gospel whom if we do serue we serue not in bondage but reigne in hys moste glorious libertie and freedome Wherefore it is partly in our arbitremente to serue which we luste but bothe of them we can not serue Neither the law nor yet the Gospell wil enforce vs to yeld our seruice vnto thē but if we promise our seruice either to the one or to the other we ought of al cōgruitie to obey the same with whō we couenant our seruice Wherfore he that couenaunteth with sinne to serue it must receiue the reward of sinne which is death Contrariwise he that serueth Chryst must obey him shal receiue the reward of life saluation For the frute of our obedience purchaseth nothing to the augmentation of Chrysts aduauntage but it redoundeth vnto our owne proper acceptation in him And in this poynt I gratifie you thanke Chryst for you which although heretofore you haue led a moste miserable lyfe in seruing dead Idolles and in filthy concupiscence yet nowe béeing set at libertie from them ye wholly yéelde your selues constante to the fayth of the Gospell willing to liue hereafter not as constrayned by the commaundement of the Law but according to the heauenly fréedome and the new doctrine of the Gospell of Chryst Into the which you be insinuate and engraffed after suche a
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 be at peace with all creatures Superstition of it selfe is contentious and full of debate but the true worshipping of God is full of tranquillitie peace and quyetnesse Neyther can it bée any maruell at all to sée so muche contention amongest men for kéeping of suche superstition of the Lawe considering the same is neuer at one with God him selfe for it is none other thing but to adhere and sticke faste to the carnall and grosse lawe which God rather would to be made adnichilate and of none effecte amongest men and that by his sonne Iesus Chryst to the ende that in the place thereof shoulde succeede the law Spirituall than to be by suche contention at defiance with God. For he that is affectionate to the lawe whiche so muche dissenteth from the mynde and will of God can not be but cleane repugnaunt and contrary to him for so muche as his onely will and pleasure is wée should altogither folow the contrary Wherfore let no chrystian man thinke it a tryfle or small faulte to wedde him selfe or to be besotted to the kéeping of the lawe and to continue in the same It shall bée founde to be but a fryuolous and vnfruitefull thing to please the will of man and to displease the good will of god The obseruation of the carnall and ceremoniall lawe of Moyses may well please the affections of carnall men but truely the God of all holynesse and truthe will take it in euill parte and very displeasauntly onlesse the same shall ouerpasse the letter of the grosse Lawe and become the follower of the Lawe that is spirituall Therefore let the Iewes to the vttermoste of their mighte and power holde vp and mayntayne if they may their Ceremonies as in example the Ceremonies of the Booke of Moyses called Leuiticus their feastes of the new Moone their washings with all suche lyke of whose sort also be now the garments of the Priests and their fleshly Sacrifices expiations or pourgings consecrations their halowings cursings the difference of meats holydays vowes créepings knéelings knocking 's kyssings crossings with all the rest that they doo extremely vse in their temples yet for all that through the obseruation of all these or any of them they shall neuer be made righteouse although they glory neuer so muche among them selues ouer them All which things therefore appertayne nothing vnto you that are now become spirituall and suche maner of men as Chryst dothe vouchsafe to dwell in euen in the temples of your hearts for he that is but externely or onely baptised in the flesh remayneth yet still in the fleshe onlesse the same be inwardly washed moysted and tempered with the swéete taste and moysture of the spirite of god Wée be not made méete tempâ—â—s for Chryst through our ceremonies but by vertue and power of the spirite which whosoeuer hath not within him is yet carnall and very farre from Chryst And if it so be that Chryst dwell in our hearts then inasmuche as Chryst is nothing else but charitie truthe temperaunce and all other vertues how shoulde there then be any place lefte in a Christian man for the receiuing of any vice into him It beste becommeth him to expresse Chryst in his works that hath him inhabiting within his heart Chryst did once dye in his flesh as is before sayd but now he liueth euerlastingly whom we oughte to expresse in our selues in suche maner that our earthly body that is our carnall and outwarde man which always prouoketh vs to disobedience and sinfulnesse be dead in vs and to forsake all vayne pleasure that offendeth God that the spirite that is our spirituall and inwarde man may liue in vs which alwayes stirreth vs to all honestie to iust and godly things Furthermore if the spirite of God be within vs which restored Chryst from death vnto life it is so frendly and frutefull vnto vs that it will not be idle and vnoccupied in vs for the spirite is louely liuely quicke full of efficacie and vertue Wherefore the same spirite according to our godly natures and inclination will worke with mercy that thing in vs which did most mightily worke in the Lord and sauiour Iesus Christ It restored him agayne from death vnto life and will suffer him to dye no more euen so it will call vs backe agayne from our sinnes which be the grounde of our death and giue vs lighte to auoyde all wickednesse and to lyue hencefoorth a deuoute and moste godly life Therefore all wée liuing to this spirite are bounde to this spirite and owe due obedience therevnto and not to our flesh vnto which wée are already deade For after wée became to bée made one with Iesus Chryste wée became to bée no more debtors to the fleshe God forbidde therefore that wée shoulde hencefoorth leade our lyues after the corrupte desire of our flesh which with all duetie should obey and serue it selfe vnto the spirite and become with all constancie bound vnto it Moreouer al you be called vnto the state of life but if you shal frame your conuersation according to your flesh you shall surely dye And contrarywise if through the strength of the spirite you shall quench the desires of your fleshly lustes then without doubt yée shall be blessed and lyue Neither is the commaundement of the spirite hards to be kepte which although it call men vnto mightie highe and heauenly things yet it calleth all suche as be willing and desirous to serue and obey it And it breatheth suche lyuely force of loue into all their heartes that it causeth them to thynke there is nothing harde nor vnpleasaunt to them whyche haue in them selues that heauenly truste and ready wyll to serue GOD and his holy Gospell And as the body lyueth by hys spirite euen so dothe the soule lyue by hir spirite And agayne if the spirite of the body bée weake and faynte then is also all the body weake and sicke But if it bée healthfull liuely and strong then is all the body lyuely strong and lustie Therefore they that frame their lyues after the spirite of GOD be the dearely beloued and true children of god And they that be truely the children of God will represente and moste ioyfully shewe the naturall conditions of their father and will frankely and fréely doo all suche things as they shall thinke will please their father But seruaunts for asmuch as they be not ioyned to their masters by nature but by law do their seruice vnto them for feare or else for the auoyding of displeasure and punishment and not for onely obedience loue and duetie which thing is proper vnto the Iewes who do obey the law kepe externely the coÌ„mandemeÌ„ts therof with al precisenesse lest they shold fal into bodily punishmeÌ„t But al you are made frée froÌ„ the law to the end you should serue it no more in feare of any punishment but should desire like naturall children moste gladly to
which righteousnesse is not onely graunted vnto the Iewes but also to the Gentiles and finally to all them that beleeue in Chryst Iesus Both which righteousnesses Moyses did set foorth and maketh mention of them in his lawe Of the which two the worldly righteousnesses he mentioned in the Booke of Leuiticus and it stoode in Ceremonies that were but for a time appoynted and sayd kéepe my lawes and iudgements which who soeuer shall do them shall liue in the same And he likewise declared the seconde righteousnesse which is euerlasting and is obtayned by the onely merite of our liuely fayth in Iesus Chryst as in the Booke of Deuteronomij where he sayth Thou shalte not say in thine heart who ascendeth into heauen for that is to plucke Chryst out of heauen Agayne let no man say who descendeth into the depth of the earth for that is to call Chryst agayne from death And herein is a likelyhoode that the same man beléeueth neither of them bothe which demaundeth the practise or experience of them But who soeuer beléeueth truely and sincerely knoweth this for a more suretie than to seeke for any further aduertisement thereof that is that Chryst dyd once descende from heauen and ascended thither againe and now sitteth on the right hande of his father both which are moste true though we doo not now sée them with our bodily eyes Also that he descended into the hels and from thence returned agayne and still liueth though the same be vnknowen to our outwarde senses yet it shall be sufficient for vs to beléeue that all this was once done fulfilled Therfore nothing else now remayneth to vs and to al those that did sée these things brought to passe with their owne eyes but only to beléeue his holy Gospell And we néede not séeke very farre to here the truth of all this for the Iewes themselues dyd behold and sée it fulfilled and yet did not beléeue it Howbeit there were many that heard of it and did not sée it and yet they beléeued it Neither is there concealed or hidden from vs among the whole scriptures any one parte of this poynte but they doo witnesse the same and biddeth vs to haue recourse vnto the Gospell for the very certayntie therof and sayth thus to vs The worde is néere vnto thée euen in thy mouth and in thy hearte And what woorde is this that the Scripture here speaketh of verily euen the onely worde of the Gospell which bringeth with it perfect health and is now preached of vs whom Chryst hath appoynted for the same purpose But how is it in thy mouth and in thine heart It is verily in thy mouth if thou doest confesse with thy mouth and acknowledge vnto al men that our lord Iesus Chryst is already come and hath suffred for vs And it is in thine heart if thou do beléeue vnfaynedly with all thine heart that God hath restored him agayne vnto euerlasting life that we hereafter may dye with him to our sinnes and euermore to liue with him for the deserts sake of his passion death resurrection For in our hearts is our right beléefe which beléefe is the true vncounterfeited key to open the doore vnto righteousnesse Notwithstanding bicause wée be bound to glorifie God it shall not be sufficient for vs to conceiue this faith in our hearts but also to acknowledge confesse Christ amongst men with our mouthes if we wil come to our perfecte health and saluation But in all these you cléerely sée that the summe of this matter dependeth not vppon the Law and Ceremonies but onely vppon true fayth in Chryst the which Esaias the prophete witnesseth where he speaketh of Chryst who soeuer sayth he shall beléeue in him shall not be ashamed In which words we muste diligently marke that wheras the Prophete sayth who soeuer shall beléeue he playnely maketh no difference betwéene the Iewes and the Gentiles but meaneth them all indifferently Also whereas he sayth shall beléeue he meaneth not Circumcision or any other suche lyke thing but vtterly excluding all the Ceremonies he onely requireth our fayth which is vnto all Nations an vniuersall gyfte and vertue Further God is suche a one that he is not Lorde to the Iewes onely but generally to all nations kinreds and people whose large benefite is not so straytely pinched in and shutte into an onely angle or corner of the worlde or that it should onely appertayne to them of Iewry and so peraduenture of them to be so cleane supped vp that nothing thereof shall remayne vnto others but hys bountyfulnesse is without all measure and ouerfloweth not to one onely Nation or twayne but stretcheth foorth withoute exception to all kinreds and people so that the same call onely vppon him for his helpe and succour with an earnest and vndoubting fayth And euen thus testifieth the Prophet Micheas Euery man sayth he that shal call vpon the name of the Lorde shall be saued Héere you well sée that the Prophet excepteth no man Therefore whosoeuer with a faythfull heart shall call vppon the name of God whether he be Iew Gentile or stranger shal come vnto his saluation Contrarywise whosoeuer shall not call vpon the name of hym shall not be saued How beit no man calleth vppon him or demaundeth his helpe and succour in whom he doth not beléeue And how shall men beléeue on him of whom they haue not heard Agayne how can men héere of him excepte there bée some to preach of him And how can men preach him if there bée none sent to doo it namely of him to whom the Gospell appertayneth Of whiche preachers Esaias speaketh and sayth O how beautifull and precyoâ—â—e are the féete of them that preache peace and of them that tell good things Héere you perceiue by the Prophete that all the Preachers of Chryst are commaunded to Preache not Circumcision and holy dayes but the peace that coupleth vs togither in perfecte charitie and suche other good things as be alwayes good and good of their owne nature And there is nothing now lefte behinde vnpreached that toucheth the calling of mortall men to their saluation in as muche as the Gospell of Chryst is preached vnto all Nations though they doo not all beléeue it and giue their onely trust thervnto For euen so the Prophete Esay sayde that it shoulde so come to passe speaking in the name of the Apostles Lorde sayd he who did beléeue our sermons and preachings For among the Nations there bée very few that beléeue the Gospell of Chryste if they bée compared to them that doo not beléeue it Let vs therefore gather togither in a summe those things that we haue spoken of before which is if the calling vpon God do bring health vnto men and agayne if they that doo not trust in him doo not call vppon him then is fayth specially of a Christian man required before all things and not Circumcision or the customes of the
highe and notable mysterie For after almighty God of his great goodnesse had created Adam farre passing all other his creatures in the excellencie of his creation and had also but of very base and vile matter made him vnto his owne godly imâ—â—â— and similitude resembling therein his diuine maiestie in heauen and moste godly perfection of all innocencie wherwith he was highly endued at his first originall and beginning he then placed him in a most pleasant Paradise of all â—oy and singular comfort and gaue frée choise and libertie vnto him to vse all things there at pleasure and to his owne hartes desire saue only he forbad him to eate of the frute of the knowledge of good and euil which was of most amiable apearance beautifull to beholde and most pleasantly placed in the middest of Paradise The commaundement heereof was not burdenous or vnreasonable for man to beare but only requested therein due obedience and loue towardes his louing God and maker vnto whome only that noble creature man aboue all other creatures should haue had most speciall regarde considering moste déepely in him selfe the excellencie of his maiestie that so graciously formed him blessed him and moste pleasantly placed him and there to looke for al goodnesse only at his holy hand not to take as it were vpon him selfe by his owne woorthynesse the forme of goodnesse and euill but should onely haue holden that for euil and forbidden which God restrained as euill and to count that only for good and rightuous which of God is allowed and graunted God therefore toke Adam and to put him out of all doutes brought him to the same place and shewed him the very trée and the frute therof standing in the middest of the Garden of pleasure and forbad him the eating thereof with an earnest charge and threatning saying on this wise vnto him In what so euer houre thou shalt eate the frute of that trée thou shalt surely die be subiect to eternall deathe Yet notwithstanding this straighte restrainte of God Adam stackered and dealt but slipperly vntruely and carelesly with his faithful God and maker transgressing his holy commaundement and gaue more credit to the persuasion of the woman and of the wicked serpent than to the truthe of Gods woorde and his holy commaundement Whiche was nothing else but eueÌ„ so much as in them did lie to take vnto theÌ„selues the form of good and euil as out of them selues or by some other meane rather than of God their maker vnto whose only wil and pleasure they should most humbly haue yéelded their obedience as vnto him who alwayes most gratiously wisheth all goodnesse vnto euery man For he being by the woman and the serpent deceiued thought that God was not indifferent towards him but that be had rather of sette purpose withdrawne from him some parcell of his diuine and godly wisedome Therefore for as muche as in mind he was thus deceiued sodenly chaunged and departed now from God declaring thereby his vnstayednesse infidelitie and vnfaythfulnesse and looked not for all good things only at his gracious hands as of duetie he should but yelded to the Diuell receiued that was offered and tasted to his condemnation of that strayt forbidden fruite to aduance and set forwardes him selfe to the presence and secrete highnesse of Gods mightie maiestie and that rather by some bye way with his owne will and consente then contenting him selfe with the onely will of God and so to recouer thereby as he thought the fulnesse of his necessitie and lacke of perfection which he then imagined to be muche wanting in him selfe And thus with his forgetfulnesse haughtinesse of heart infidelitie slipperines disobedience vnthankfulnesse against his God and Maker and deserued therby his iust vengeance and to be for euer the fyrebrande of hell euer burning euer dying and neuer to dye the seconde death he yet fastened vppon life which he moste happily receiued through the onely compassion and great mercy of God who notwithstanding offence so gréeuously committed agaynst him wherby eternall damnation was due to the offendour and to become a bondeslaue vnto the Diuell for euer to whom he so willingly yelded so diligently obeyed beléeued folowed and serued yet as is sayde so great and vnspeakable was the mercy of God towards man so infinitely his loue abounded and so tender he was ouer him and so sorowfull for his gréeuous fall from blisse into perdurable tormente and paine and to redeeme him agayne from it and from the diuell that he moste certaynely decréed with him selfe to curse his owne deare sonne and to pushe him as it were forwards by the shoulders to most cruel death for the recouering agayne of man And so through his sonnes moste paynefull death and passion to saue mankinde from euerlasting â—â—ath and damnation which Adam himselfe and his whole posteritie fell into through the infection of his pride disobedience and loosenesse of heart agaynst god Euen here verily as ye perceiue had the iuste God iuste occasion by iustice iustly to expell man to confounde him to damne him and to leaue him vtterly destitute of his grace and to yéelde him to the Diuell for euer for so did his righteousnesse and truthe require Consider these were the wordes that God spake vnto him I tell thée Adam in what soeuer houre thou eatest of the fruite thou shalt surely dye the death How beit the great goodnesse and mercy that was in God called him backe from moste seuere iustice and required not vtter reuengemente and thereby to suppresse man a very frayle poore and naked creature In the meane tyme therfore God found out the very true and ready way whereby his righteousnesse truth might fully to effect be satisfied and wherein also the swéetenesse of his mercy shoulde specially be exercised and declare foorth the mightinesse of it selfe that is truely to say the onely Lorde and Sauiour Iesus Chryst which as I sayde before was willingly pushed vnto deathe to deliuer Adam and his whole posteritie from their sinne and damnation through the onely fauour and mercies sake of God the eternall father Therefore bicause mankinde coulde in no wyse be saued and deliuered fréely from sinne death and the Diuell and so made agayne at one with his so louing and faythfull a God as he shewed hym selfe vnto Adam his firste creature but onely by Chryst Iesus hys owne and onely Sonne Chryst dyd moste willingly ioyne in consente with his father and so tooke vppon him selfe the rigour of his fathers terrible sentence pronounced iustely agaynst Adam the curse of the whole lawe vpon his owne backe and dyed Adams due death for him and for vs all that were by him in the lyke state of damnation For euen so sayth the Prophete Cursed is he that hangeth on trée Wée be now therefore redéemed agayne by Chrystes death from our bondage and from the seruyce and slauerie of the Diuel and from that most bitter curse that was proper vnto Adam
and to all his ofspring Wée are also by Chryst taken out of the kingdome of darknesse and placed through his onely deserte in the cleare lighte and in the moste gloriouse kingdome of our eternall and louing god In thys maner passing now further on my purpose the gentle Reader shall take the speciall meaning of the holy Apostle in his Epistle on thys wyse whyche is that all true Christian men muste wholly depende vppon the mercy of God throughe hys deare Sonne Iesus Chryst for the fulnesse of their eternall redemption and by hys onely merites to attayne their eternall saluation And that all suche as looke to come vnto it by their owne merites deseruings and woorkinges are in that poynte lyke vnto their father Adam whiche in hys pride and disobedience went about to come to the Maiestie of God through his owne deuises vayne byewayes and very fonde attemptes at what tyme he moste vnlawefully yéelded to eate the fruite that was moste lawfully of God forbidden him All which proud attempters may be wel assured to abide also the like cursse that was giuen to Adam but not a blessing or the saluation that of God was mercyfully promysed and that onely by the merytes of Iesus Chryst onlesse they will beginne to repente of their pride blindenesse and disobedience and onely referre it to our mercyfull God him selfe throughe the onely faythe and beléefe due from them to our Lorde Iesus Chryste who onely satisfieth the truthe and iustice of GOD in thys poynte whiche sayde vnto Adam In what so euer houre thou eatest of the fruyte thou shalte surely dye the death By which onely satisfaction of Chryst all men euen as Adam bée reconciled agayne vnto God the father their sinnes fréely remytted and come boldely agayne to the presence of hys maiestie and not by our owne deuises and foolishe inuentions as the more pitie it is many men moste blindly doo that beareth at this day the names of Chrystians Wherefore in as muche as it was then concluded that Chryst was the very perfecte waye to restore man agayne to his perfect ioy and felicitie which before he had loste It was thought of God almightie méete and necessarie to sende vnto him a lawe before the comming of the sauiour Chryst which might put him daily in mynde of his fall from the ioyes wherein God had once moste happily placed hym as also to lay playne open before his face his abhominable pride disobedience and wretched liuing For which cause many hundreth yeres after the fall of Adam was thys Lawe proclaymed by the Patriarke Moyses written and set foorth in Tables and Bookes to the ende that by the straytenesse thereof all men mighte knowe not onely the great mercy of God ouer them but also their owne naughtie nature weakenesse blyndenesse and myserable state through their disobedience and sinne which before the Lawe came hadde welnighe forgotten their deadly fall and knew not in effecte what sinne was they were so wretchedly blinded in the vanitie of their pride and false imaginations To the ende therefore that all creatures should know their owne case and imperfection their damnable state and condition the laws was proclaymed which besides that it manyfested vnto vs the wonderfull mercy of God towards vs as also the state of Adam our first parent and the filthynesse of all our sinfull and abhominable liuing and the giuing furthermore vnto vs such precepts and commaundements of vertuous conuersation and liuing as alwayes is séemely for godly men to vse by the which all men at all times should haue rectified and amended their vngodly liues It also prescribed certayne Ceremonies which men dayly exercise among them selues taking the same and stedfastely also beléeuing that they dyd but prefigurate the deathe of the same Chryst which was promysed to dye the deathe in the behalfe of Adam and his whole pasteritie wherein if men in tymes passed dyd vse among them selues according to this sense and meaning they were founde righteous before God not for dooing the Ceremonies but onely for their beléefes sake which they conceyued in Chryst to come whom onely the Ceremonies dyd but barely prefigurate Al which ceremonies sayth S. Paule should vtterly now cease and stande no more in effect amongste christen men Inasmuch as nowe the very truthe and thing it selfe is already come and shineth amongste vs which they before only prefigured And euen thus did God most louingly sée to the repairing againe of his decayed Creatures that so muche had offended him in their loosenesse and falling from him And for which only cause his own and only deare sonne was promised toke vpâ—â— him therfore ouâ— flesh and died therin the most sharpe and â—â—uel death Wherfore God now at this time requireth nothing else at our handes but to haue alwayes respect vnto his mercy thorow Iesus Christ and to beholde also his wonderfull loue towardes vs to the ende we should be ashamed of our owne sinfull actes how ofte so euer we turne our mindes from him through the committing of vice which is displeasant abhominable alwayes damnable in his sight Also howe that we should meekely acknowledge and confesse daily vnto him our owne sinnefull liues the miserablenesse of our nature how of our selues we are not able to thinke speake nor do any good thing and not stubbernly to do as Adam did run from the face of God hide our sinnes from him or else couer them from his presence with our own vaine inuentions For Adam at what time he knewe that he had offended and broken his commaundement he perceiued immediately what state he stoode in and by the accusation of his owne conscience he felte in him selfe the pricke of sinne he began then to be trudging and to hide him selfe from him and soughte meanes to couer him selfe althoughe with moste simple and very slender clothing which he then accordingly but litle trusted vnto like as it is all vnprofitable that man of hys owne braine wil deuise to cloke his sinne with all although both he and his make flie neuer so fast from the face of the Lord and seeke meanes to hide them selues But yet notwithstanding all this saide disobedience hautie and proude stubbernesse of Adam which after he had most wretchedly offended chose rather to hide him self from God than meekely to acknowledge his fault before him the louing Lord was stricken so full of compassion and mercy towards man his simple naked and poore creature that he quickely folowed and hastened him self after that fugitiue and runnagate found him quickly but conferred most mildly with him put him in minde of his decay great myserie and the happie life that he miserably had falne from and saide on this wise to him Adam where arte thou which should signifie vnto him O Adam knowest thou what thou hast done hast thou considered wel with thy self of thy present state and what miserie thou art now falne into froÌ„ thine innocencie blissefull state and felicitie by coÌ„tempt of my
owne seruaunte from stumbling Neither wyll his Lorde take it for any stumbling at all to mysse herein bicause he séeth that hys faythe and conscience doo kéepe him quiete and safe from all the daungers thereof And euen thus as it is héere spoken of the choyse of meates that enter into a mans body so lykewise it is to be vnderstanded of the obseruation of Holy dayes and feastes of the newe Moone with all other suche Ceremonies which are onely to be suffered for the weaklings sake or else for no cause at all For to obserue them amongest men that are perfecte it is greatly repugning the will of God and the holy Gospell Also the weake man in his fayth maketh difference betwixt day and day as though one day were holy and another vnholy and that it is lawfull to eate that thing vpon one day which may not be eaten vppon another day But contrary he that is strong and sounde in his fayth taketh vnto hym selfe all dayes indifferently and iudgeth the whole tyme of his life to be consecrate and appoynted altogither to godlynesse and true Religion For the disputation or questioning about these matters let not the Christian concord be broken amongest you in any case but let euery man for the tyme follow his owne iudgement and not condemne any other mans opinion inasmuche as either of the parties may be without offence in either of them a time of perfection may be séene to grow to true vnderstanding and godlynesse But that man which iudgeth to him selfe that all days alike be holy and are dedicate to all godly vses he iudgeth aright vnto the Lord neither is it material vnto thée how much it is that he iudgeth Also he that maketh difference of dayes if he doo erre therin he erreth vnto his Lord and it maketh no matter at all vnto thée Further he that without scrupulositie eateth of all kinds of meats the same also eateth for the Lords pleasure inasmuche as he therfore giueth thanks vnto him thorough whose onely benefite he eateth and through whose gracious benignitie al things are created for the vse of mankind Againe he that abstaineth frō sundry meates by reason of his weaknes he abstaineth for the lords pleasure this is nothing materiall vnto thee considering that though he eate but herbs rootes yet notwithstanding he yeldeth his harty thanks vnto the lord euen as thou thy self also doest vnto him Wherin if God shall allow and accept his thanks what hast thou then to do with him for it The cause of this matter is not one but the matter it selfe is one and the minde is one and the Lorde also is one This man is thankfull to God for his bountifull goodnesse hauing libertie by him to eate what him list and that bicause the law of the Gospell maketh rather a difference and choyse of our minds than it dothe of meats And another man thanketh him for his frugality and temperaunce in meates considering that by occasion of his weaknes in this behalfe eschueth surfetting vnnatural contagion by reason hereof kéepeth also him selfe within the limites of chastitie In suche things we be all of like affecte neither oughte we for the vpholding of our fantasticall opinions in these poynts be therfore at variaunce with our brother or one christian man with another It shal be sufficient vnto either partie to be contented if god him self do allow the thing vnto whom onely appertayneth the moste true and iuste iudgemente For the thing it selfe is indifferente and to bée borne withall according to the condition of tyme One Christian man hath no further to doo with another but onely to profite one another Neither dothe any man liue his owne seruaunte or properly to him selfe considering wée be all seruauntes to the Lorde which hathe boughte vs from vyce to godlynesse and from death vnto lyfe Therefore there is no man that either liueth or dyeth his owne seruaunte but the seruaunte of another maister whych hathe power ouer him euen bothe for lyfe and death Thus then if the seruaunt liue he liueth not for his owne pleasure and honour but onely for the Lords honour or otherwise for his dishonour Which if he dye he doth it also to fulfill the wil of the Lorde Wherefore whether he liue or dye if the Lordes will therein bée doone it commeth of him selfe and not of thée neither will he therfore chalenge any thing at thy hand How shamefull a thyng then shall it be for one seruaunts to be comptroller of another seruaunte which is felow seruaunte with him in the seruice of God if he to whom the seruyce is doone bée sufficiently therewith contented And there is no bondeman amongest men so muche bonde vnto hys maister as wée béeing all seruauntes are bounde to our maister Chryst which hathe bought vs and redéemed vs not with siluer nor golde but onely with his most precious bloud Therfore if we fall we fall vnto him and if we stand we stand vnto him Agayne if we liue we liue to him and if we dye we dye vnto him All other bonde men doo ceasse to bée any more bounde to their Lorde and Mayster after they be once dead but all we that haue Chryst to our Lord be in suche case with him that whether we liue or whether we dye we be alwayes his for whose sake all things do◠liue and haue their béeing For Chryst hathe authoritie not onely vppon them that bée aliue but also vppon them that be deade inasmuche as he employeth bothe his life and deathe for our saluation For thy sake he was made man and for thy loue he once dyed and the same rose agayne from his death vnto lyfe to the ende he shoulde bée Lorde bothe of the quicke and of the deade If wée liue vnto godlynesse we may thanke hym for it if wée bee deade to our vyces wée may refer it to his only goodnesse he is the Lorde and he is the Iudge And why then shoulde one seruaunt take authoritie vpon him agaynst another forasmuch as the thing onely appertayneth vnto the lord Thou that art superstitious how darest thou be so bold to iudge him that is stronger than thou thy self which eateth without any questiō of al kind of meats and vseth al daies alike in the seruice of god or else thou that art strong why darest thou haue thy brother in contempte that is weaker than thou thy selfe as though a man woulde say that thou shewest thy selfe rather his Lorde than felowe seruant with him To what end doth either this or that man take vpon him the roume of the Lord preuenteth the iudgements of God which shall be onely at the last day at the glorious appeasaunce of Iesus Christ Wherfore one man may not iudge another but one must helpe and instruct an other in the most holy and perfect state of religion For Christ that is Lorde vnto vs all will giue iudgement vppon all at what tyme wée
shall all stande before hys Tribunall seate By whose sentence either we shall be saued or else condemned which only knoweth the most déepe secretes of all oure harts Therefore in all the meane time let not one man condemne an other for God hath reserued that only pointe vnto him selfe as he testifieth by the Prophet Esayas I liue sayth he and vnto me shall euery knée be bowed and euery tong shall then confesse and acknowledge god For which cause let euery man I say in the meane season during this present life recken with him selfe how to make an accountes for the state of his owne life and not one man to iudge an other at naught But if we shall iudge any thing at all let vs then rather iudge howe one of vs may helpe and succoure an other and howe we may heere liue in this transitorie life that we may giue none occasion of euill or filthie liuing and so one to offend an other Let vs helpe to lift vp the weake and not altogither to throw him downe And let vs touse vp the smokie flare and not vtterly quench it out The manner of authoritie and dignitie requireth that the learned man do obey vnto the ignorant not to the end he should consent vnto his erroure or offence but that he might by little and little amende him or else at the leaste wise he should not muche offend him by the roughnesse or boysteousnesse of his language For taking example of my selfe Moses in time passed appoynted out certen kinde of meates as vncleane which he properly called common the which to eate it was not lawfull to any man And some he appoynted out as cleane which all men might lawefully eate Howebeit I am nowe well assured thorow the spirite of God which will that the carnall lawe of Moses be vtterly abolished that there is nothing vncleane of his own nature neither is there respectes of meates among the faithfull Therfore if ther be any thing vncleane the same is vncleane only vnto him which thinketh it so to be that is to say to the weake and superstitious it is vncleane but to the strong and perfect in Christ there is nothing vncleane but all things be cleane yet for al that it shal be very expedient somtime to abstain from that thing which of his owne nature is cleane not bicause the law of Moses so commaundeth it but bicause brotherly charitie so requireth it which only thing is amōg christen men cheefely to be respected Wherefore if thy brothers hart be perplexed hurt through the occasion of thy meat wh◠thou shuldest as wel loue as thine owne self then thou liuest only for thine owne pleasure and not also to helpe an other Neither hast thou regarde to any christen charitie if thou disdaine to beare with thy brother in so smal a matter as thy meat is what great matter is it I pray thée if for a little space thou abstainest from thy meat that is lawful to be eaten to the end thou maist therby helpe to reforme thy brother in his weaknesse which otherwise through thy meate he is most like in déede to stūble Let not thy brother be of so small estimation with thée though he be but weake and ignorant that thou wilt suffer him to die or else stumble by meanes of thy meate for whose sake Christ him selfe vouchedsafe to suffer his death and passion Which seeing he was of so great estimation with Christ him selfe whom also thou most dearely louest then shouldest thou for his sake not so lightly regarde him but loue him againe for thou art his brother neither maist thou think it sufficient inough if the thing be right which thou doest but thou must also haue good respect that the same thing which is right of it self be not in such maner ordered that it cary therewith any suspection of euill neither the thing which is good to thée be turned to the preiudice of another man But specially I exhort you that there be not perceiued amongst you any fantastical or contentious opinions namely about meats drinks or for other the like trifling things for like as in the world to come in the kingdome of God there shal be neither meat nor drinke which bothe at this present time we haue by the appointment of God to the relieuement and succoring of al mākind euen so likewise the doctrine of the gospel and a perfect life in Christ standeth not in the choise of meates neither yet in the difference of drinks which to say the truth are of none effect to a godly liuing but such things are rather to be had in consideration héere amongst vs which from hence may be caried to the celestiall world And what things be they verily rightuousnesse peace and ioy Which come not vnto vs by the obseruation of meates and drinkes but by the holy ghoste him self The disceptation or disputing about meates engendreth hatred and dissention it engendreth sorow it engēdreth offence occasioneth much quarelling But the vertue of the holy ghost in stead of dissention engendreth peace for sorow ioyfulnesse and for offence and iniurie charitie and Christen méekenesse For as it is the office of iustice not to will hurt to any body euen so it is the office also of peace not to contende with any man and such is also the office of charitie not to disquiet by any meanes any one creature These be in déede spirituall and heauenly actions wherwith as God at all times is most highly pleased so are they amongst good men cōmended and daily practised as also auoiding through obsequie and such godly disposition both the suspection al occasiōs of euel They serue vainly the fleshe which wonder and braule about meats and days and lead fondly their liues in the disputation of them But they serue Christ in spirite which do not defend their owne opinions and déedes for the best but through charitie méekely obey vnto others are made for all things to al men that vnto godlinesse they may win al men and do also in such maner temper them selues that they may please agrée with all men All we therfore that are spirituall setting apart al vaine disputations let vs folow those things that make for peace concord mutuall loue and charitie that therby we may the better be framed one of vs to succor an other in no wise to giue occasion of offence for such is our calling and the very perfect rule of our Christen profession Thou therefore vnto whom God hath giuen strēgth the liuely gift of faith do not thou so offend that for thy meat sake the work of God be destroyed but let rather thy meat be destroyed turned to naught than by occasion therof that thing shuld perish and be turned to the diuel that God so preciously bought by the blud of his déere son Meate is a thing that belongeth to man but charitie belongeth vnto God and it is
euery man according to the measure of the giuing of Christ the head agréeing to this For God giueth not the spirit to him by measure And as pertaining to the donation we read this For he shall receyue of mine and shall declare it vnto you In like sorte to the Ephesians 4. But grace is giuen to euery one of vs according to the measure of the gift of Christe 64 And so only the sainctes are partakers of spiritual perfection of part and from member to member of which Christ is fully in possession whome the kingly annoynting of the fathers power glory and maiestie annoynteth without measure to all perfection of God the father Whereunto also this of the Apostle pertaineth you are Christes and Christe is Gods. You I say are Christes as the membres of the head but Christe is Gods as the heade of the vniuersall diuinitie For that perfection of the body which is poured out throughout all the members the same resteth whole in Christe the head Esay 11. 65 This is it which the Apostle calleth corporally and héereunto also pertaineth that woorde the fulnesse or complement whereupon the Psalme sayth of Christ The Lord sayd vnto my lord And an other Psalme sayth of the Sainctes I haue sayd yée are Gods. And Peter sayth ye are partakers of the diuine nature 66 Which places are truely to be vnderstanded as the new borne are truely called the children of god For as there is a true regeneration euen so there is a true participation and possession of the diuine nature and of the diuine lighte wisedome and rightuousnesse This is our hope and vocation in Christ the head of the participation of the substāce of God and of the nature of the father by that we be borne a newe of the spirite of Christ Iohn 3. 1. Pet. 1. Rom. 8. Gal. 4. 67 But we speake héere of Christe as the treating of him pertaineth to the cause of regeneration which commeth of the spirite For what the scripture speaketh of the eternall word we holily woorship and will speake thereof in an other place 68 Therfore we be not called the sonnes of God newe men after the same sort that Christ is For he is the naturall sonne of God and the newe man bothe within and wythout But we be the sonnes of God by adoption and new men only inwardly in this world He is borne the sonne of God and the newe man We are begotten the children of death and of sinne by the first Adam and we are borne the sonnes of God and a newe creature by the second Adam For of the earth we be earthie and in Christ the heauenly man we are taken to grace and to the enheritance of sonnes by newe birth which shall in the day of resurrection put on newe fleshe vppon vs euen of the fleshe of Christe 69 So that héer being renued while we liue in this world we consist of two men of an outwarde and inwarde man of a body corrupted with concupiscence and of a minde repaired with the spirite of the newe couenaunt 70 The body once corrupted is not restored in this world for it is all earthie tending to the earth of his owne will and waight And therefore he also returneth vnto it bicause of the sentence once giuen vppon it when the temprament of this worldes elements is dissolued of which it is made as Salomon oft teacheth in this sermon And is now and then mortified that it folowe not the desires to which he is inclined that firie spirit of the heauenly new birth quite burning them vp 71 The inner man therefore that is the minde which is put into this body to rule it is only renued in this life to the felowship of the diuine light 72 Wherefore they that be regenerate in this fraile life cary men about with them as cōtrary the one to the other as are light and darkenesse death and life and as farre dissident as heauen and earth The outwarde and olde man is visible the inward and new man is inuisible The outwarde man is earthly and the inwarde man is heauenly The outward man is conceiued of carnal seede and the inward man is strengthened with the spiritual séede of the word of the liuing god The outward man is fed with meats that will perish but the inward man groweth with eternal foode The one is made flesh of the flesh of man the other is made a spirit of the spirit of God. 73 The outwarde man is euer polluted and sinneth but the inward and new man neuer neither cannot it sinne as it cannot die 74 And no maruel for as much as thou shalt finde contrary lawes in them The one of sinne which holdeth vs downe to the ground persuading earthy and carnal desires the other calleth vs vpwarde burning in desires of heauenly things where a man may sée the maruellous coniunction of bothe men set together for experience of so great things not without the maruellous councels of the diuine prouidence 75 Further the olde man is created of God and therefore made of nothing the newe man is borne of God so of something namely of his spirite Wherof he neuer dieth he neuer waxeth olde And these are the things which Christ disputeth of the life eternal which true faith bringeth that is to say the spirit of Gods light Vppon this poynt standeth the hope and consolation of Sainctes 76 By this faith the outwarde man obtaineth pardone if the spirite of the inwarde man remurmur against him while we dwel in this life For faithe staide vp with the rightuousnesse of an other that is with Christe which being innocent died for offenders deliuereth the faithfull from dampnatorie sentence of death and sinne and draweth backe the desires of the olde man that he do them not the bridle of the spirit caste in his téethe For it is not obtained that they haue no being in vs and that they wholely be destroyed in this worlde as long as this flesh liueth the resurrection giueth that in which both the body it selfe shall be also raised vp out of the duste of the earth from deathe vnto life to fulfill the body of Christe which as the head to the body went before being the first begotten sonne of the newe creature and the vnspotted firste frutes of the kingdome of the fathers maiestie 77 For what life shal the head haue without the body or the body without the members 78 And the fall of the first man so repaired and amended we shal be restored to that from whence we fel that is to wit to rightuousnesse and innocencie but in a far better state and condition for in this innocencie the earthy life shal be chāged for an heauenly mortalitie for immortalitie and after sinne fall shall be changed for resurrection and the ignomie of the crosse for glory So great is the goodnesse and wisdom of God which thus farre and this way must be reuealed 79