the true mercy seate and substaunce it selfe is come amongst vs through which though before wée were worthily hated of God for our sinnes yet now wée bée reconciled agayne vnto him not by the bloud of beasts as the fashion was among the Iewes but by the onely and moste pure innocente bloud of the Lambe Iesus Chryst washing away therewithall the sinnes of all men and thereby declareth truely vnto them their sauing health preciouse redemption iustification and eternall saluation which forgiueth in suche sorte the offences of the former lyfe that in any wise he will not haue them fall agayne into the lyke sinnefull and moste damnable state Neyther hath he hitherto suffered men to offende as though he were ignoraunt of their offence or else in knowing their sinnefulnesse hath at any time allowed the same but onely to this ende bycause at his time appoynted he shall then manyfestly and truely declare vnto men the vertue of their iustification to the ende it should appeare that he is of him selfe naturally true and righteous and the onely Author of righteousnesse to euery suche as constantly wyll beléeue in the Gospell of our Lorde Iesus Chryst Therfore O thou Iewe where is now thy glory become Verily it is taken from thée séeing that Gods pleasure is to make all nations equall with thée in the fayth of the Gospell The Gentiles haue their health and saluation giuen vnto them but by what lawe I pray you Is it by the olde lawe of Moyses which appoynteth vnto vs Ceremonies No forsooth but by a new law which requireth nothing but fayth For we suppose as the truthe is that euery man may obteyne hys iustification although the prescriptes of the law of Moyses be not obserued The Lawe was onely appropriate vnto the Iewes but thys benefite commeth onely from God the father in and by Iesus Chryst to all men And is God the God of the Iewes onely is not he God also as well to the Gentiles as to the Iewes Verily he is God euen vnto them bothe Wherefore séeing he is God vnto all men it is expedient that his benefite also be common to all men He is therfore none other that iustifieth the Circumcised drawyng men from the confidence of the Lawe vnto the fayth of the Gospell than he that iustifieth the vncircumcised callyng them from the worshipping of Idolles vnto the same true seruice and perfecte fayth in Chryst But héere wyll one of the Iewes say vnto me what sayest thou Paule if it bée true that thou sayest that all things muste bée done by fayth then thou makest the Lawe of Moyses to be vayne and vnprofitable vnto the Iewes God forbidde that for wée doo not onely not disalowe nor despise the lawe but wée doo also confirme and establish the Lawe declaring nowe that thyng truely and iustely to bée doone and fulfilled which the Lawe heretofore hath promysed to come to passe shewyng foorth also him in whom onely the summe of the Lawe is wholly and altogither comprehended Neither can a man say that to bée cleane abolyshed and put away which is rather repaired and brought into a better state but it chaunceth in this behalfe as in a Trée that beareth frute which when the blossomes thereof doo vanishe and fall away then in their stede dothe follow the pleasant frute it self or as in the stéede of the vanishing shadow doth follow the very perfect and liuely body The .iiij. Chapter He declareth by the example of Abraham that fayth only iustifieth and not the Law nor the workes thereof ANd if there be any amongs the Iewes that so stifly will holde the ceremonies of Moyses law which are grosse carnal and by confidence in them promise vnto others hope of saluation to him wil I obiect lay agaynst not one of the least of the Iewes but Abraham him self the author of their circumcision of whose stocke to haue descended they greatly vaunt and boast them selues throughout all Iewry Which althogh that he be the father of al the Iewes as touching his flesh yet notwithstanding the same is father to al men which do represent him in the similitude of fayth and do declare him in the image of his minde and not of his body for circumcision which as I sayd before was first giuen vnto Abraham as an earnest and a seale and as one would say a priuie badge or token of the law of Moyses by which onely badge the Iewes were called Iewes yet let vs consider with our selues what this mightie father did obtein for the scriptures do gretly prayse and commend him which commendation prayse if it came vnto him by circumcision or else by the obseruance of other things appointed in Moses law I can not deny but he hath occasion to glory but the glory is not with god but with men And why with men verily bicause he hath the bodily signe note whereby he was onely knowen to be a iewe And why not with God bicause the prayse commeth not through the excellencie of fayth which is the very onely thing that commendeth all men to the perfecte clerenesse of the face of god But Abraham to speake more of hym obtayned the prayse of iustification with God him selfe Therefore it came not to him by the obseruation of the law but onely by the true fayth which all the Iewes and also all Gentiles shoulde diligently searche for as the louing chyldren of faythfull Abraham And let this which I now say be taken to none effect onlesse the holy Scriptures do truely approue the same For thus ye shall read in the Booke of Genesis the .xv. Chapter Abraham beléeued in God and his beléefe was imputed vnto him for his iustification God promised him that his posteritie should bée in number equall to the starres of heauen at suche tyme as his wife was barren and had no childe Yet for all that he doubting nothing at all trusted to the promise of almightie god Neither marked he what it was that was promised vnto him but who was the promiser therof and so forthwith he was reputed righteous not by Circumcision at whiche time he had not receiued it but by his onely faith which was not testified of men but of God him selfe with whom onely Abraham wrought this mysterie at that time and God dyd impute vnto him his iustification when he had not perfourmed the prescriptes of the lawe of Moyses Wherefore if Abraham the holy Patriarche did not obtayne his iustification by the merite of Circumcision but before Circumcision by the commendation and dignitie of fayth I wonder howe it chaunceth that the Iewes trust so muche in the Ceremonies of Moyses lawe vnto whom it was giuen but for a tyme Also I greatly maruell why the Gentiles vse so many supersticiouse Ceremonies séeing they had no law at all giuen vnto them And if the Iewe receiue any rewarde for kéeping of the lawe it séemeth to bée of duetie vpon the couenaunts that God made
with them and not of the sauour of him who giueth rewards Agayne if they haue any punishment for not kéeping of the lawe they duely suffer it for their iust deserts In which things they bée likened to a dayly workeman which if he worke and make an ende of his charge and appoynted taske he hath his wages therefore but if he loyter and â—â—outhfully driue the day away with idlenesse he is then duely punished for it But the Gentiles which knowe not the Ceremonies of the law and the Iewes that forsake the sayde Ceremonies turning to the fayth in Chryst and worke not according to the couenaunts of the law but â—â—â—â—ly and wholly beléeue in him whiche giueth iustification of his owne frée motion and fauour in all suche the fayth of Abraham is an occasion that they be iustified Which procéedeth not of the dignitie of the lawe but of onely fayth to the which no man is enforced or constrayned but is gently desired and allured therevnto through the ioyfull and swéete promises of God and the deseruings of his deare sonne Iesus Chryst to the ende that the sayde fayth should be voluntarie and not seruile or bond by which we beléeue in Chryst And that it may come of the grace of God and not of any couenaunt that we be numbred among the iuste by him the kingly Prophete Dauid the highest glory among all the Iewes after Abraham in whom was promised vnto vs Chryst the onely fountayne of our iustification maketh muche for our parte in this poynt For he describeth vnto vs in the .xxxij. Psalme our iustification not to come of the workes of the Law as due vnto vs but onely of the goodnesse of God as it is declared in the Gospell Blessed are they sayth he whose offences be forgiuen and whose sinnes are couered And blessed is that man vnto whom the Lorde imputeth no sinne Héere you perceiue that the sinnes be forgiuen which are done agaynst the lawe of Moyses Also you perceiue those offences to be forgiuen that are done agaynst the law of Nature And you perceiue also that no kynde of sinne is imputed vnto him that hath obteyned his blessednesse by Chryst and that without any mention making of kéeping the law Therefore the Iewes haue no good ground to say that the blessednesse described of Dauid and the prayse of iustification that was imputed to Abraham appertayneth onely to them and not also vnto the Gentiles let them answere me and tell me whether this blessednesse that is here promised doth onely appertayne to them that be circumcised and kéepe the custome of the law and not also to the vncircumcised which know not the ceremonies thereof I doubte not but they will say that iustification was imputed to Abraham before circumcision which considering he was the head and the beginning of all the Iewish nation it is necessarie that all the 〈…〉 be so ordered For the children can chalenge none other right than their fathers had before It is openly knoweÌ„ that Abraham was called righteous but they can not say that it was for circumcisioÌ„ sake but only for his faith without any mention of circuÌ„cision And al the Iewes do know that his iustification could not come to him throgh his circumcision séeing that at the present time wheÌ„ he was called righteous he was neither circumcised nor coÌ„maunded to be circumcised And yet he beleued long before that Christ shold be borne of his posteritie by whoÌ„ they shold al obteine this blessednesse all nations else and for this cause Abraham was pronounced righteous Then after that he was circuÌ„cised not to the ende it should iustifie him but that it should be a certaine badge or note amongst men and not with God by which all men should be knowen to be his children and of his posteritie aswell they that were circumcised as not circumcised so that they onely beléeued in Iesus Chryst If the circumcised had beléeued and had ben onely called righteous it might peraduenture haue ben thought that saluation perteined onely vnto the Iewes But before Abraham was commaunded to be circuÌ„cised he was called righteous through the dignitie of his faith for which cause the Gentiles through their faith in christ are become the children of Abraham Yet notwithstanding it was necessarie for him to be circumcised not for that it should iustifie him which was alredy fulfilled but that it should be a certayne figure of the true circumcision to come that is of an innocent and chast life to be in all such as should beléeue in Iesus Chryst Which maner of circumcision is not wrought with a flint stone to cut therwith the priuie meÌ„bers but with the spirit to cut away all the vaine thoughts of the hart And further circumcision was giuen to AbrahaÌ„ that it might be a sure testimonie vnto him that the promise of god for his posterity shold not immediatly be perfourmed in his sonne Isaac but at the time appoynted to be accomplished in the sonne of god And after this sort béeing the example of fayth be is vnderstanded the father of al nations which imitating folowing him beleue in Iesus Christ without al carnal circumcision therfore like as iustification was imputed to AbrahaÌ„ without circuÌ„cisioÌ„ so it shal be imputed to al other natioÌ„s for their iustification the beleue in christ as the true begotten children of AbrahaÌ„ Howbeit AbrahaÌ„ is the father of all natioÌ„s after such a sort that the Iewes be not secluded from him so that they glory not in their circuÌ„cision and proudly boast that they come onely of the stock of Abraham béeing his kinsmen by lyneall descente but rather doo expresse his fayth by which he was pronounced iuste before circumcision Neither is there any stronger argument to proue that a childe is no bastarde than by folowing the very steppes of his fathers vertues And wheras it is a custome amongst men not to take theÌ„ for their children which do not only not resemble their complexions and conditions but also do degenerate from them in their conuersation of life muche rather wil God make a difference betwixte his lawful child and a bastarde Furthermore Abraham deserued not to be pronounced righteous by kéeping of the lawe of Moyses which was not at that time declared neither by the merit of circumcision neither yet had he deserued any suche thing of God that he shoulde promise to hym so noble a gyfte as was to be the father of all Nations and that the Lorde of all the worlde shoulde descende from him vnto his posteritie as by inheritaunce but it was onely through the dignitie of his fayth by vertue whereof he was called iuste Euen so the Iewes shoulde suppose that the goodnesse and frute of his promise commeth not to them for their circumcision or for the names sake of their law but that it commeth to the posteritie in such sort as it began first in the head For if all
whiche be borne vnder the Lawe of Moyses should haue the promise of god pertaine only vnto theÌ„ as their inheritaunce then it should seeme that the promise of God were vayne of none effect Forasmuchas it is euidently knowen that the benefit of God coÌ„meth to no man for the lawes sake yea so farre the lawe is from iustification and the giuing of thys so high a benefyte that it rather threateneth vs with the yre and indignation of god whereas contrarywise fayth maketh the vngodly righteous Neither can there be any inheritaunce of peace and reste for the children to haue where as nothing else is ministred but sinne and indignation And if you demaunde of me how it chaunceth that the law rather ministreth yre than righteousnesse I will declare thus vnto you you can make no man gyltie of any crime onlesse in laying the law agaynst him you open his fault vnto him the knowledge of which faulte the lawe ministreth and declareth Also the lawe of Moyses prescribeth many things of circumcision of the Saboth dayes of the feast of the new Moone of the difference of meates of mortuaries of the strangled of bloud of washing all which be of that condition that though they be obserued yet they do not make a man righteouse but he that transgresseth them is gyltie and subiect to punishment by meanes of the law But the law of Moyses seeing it chargeth no body but onely the Iewes and agayne séeing the inheritaunce of all nations is geuen of God vnto Abraham to be their father it is impossible that the promise of God shoulde appertayne vnto all Nations through the benefite of the Law which is onely giuen to the Nation of the Iewes It concludeth therefore that the inheritaunce commeth by fayth that our iustification may be séene to procéede of the onely grace and fauour of God and not of any couenant or obseruation of the law And thus it is knowen how the goodnesse of Gods promise descendeth to Abrahams posteritie And I doo not meane all them onely to be of Abrahams posteritie which be eyther of his kinred or else ioyned with him in the law but much rather all such as expresseth Abrahams fayth For it is muche more expedient that the alliaunce and similitude of fayth shoulde be of more efficacie by which he deserueth to receiue the promise of God than the alliaunce and coniunction of the law which engendreth offences and maketh men gyltie of them Therfore the Iewes are deceiued to boast so muche of Abraham as of their only and proper father seeing he is the father of al such Nations and of all men of what countrey so euer they be that beleeue in our Lorde Iesus Chryst which thing appeareth by God him selfe in the .xvij. Chapter of Genesis when God chaunged Abrahams name and sayd I haue appoynted thée to be the father of many nations surely it must néedes be true that God him salfe sayeth But howe I pray you shal he be the father of many nations if he only belong vnto the Iewes wherefore as the Lord is vniuersall to all men that beléeue in him so he will that Abraham which is a figure of God and as Isaac is also of Christ should be the vniuersall father of all men that do represent him in the affinitie of his faithe And Abraham could not be deceiued of his beleefe which trusted to the promisse of him that did not only giue fertilitie to the barraine but also life to the deade Which being commaunded to kill his onely swéete deare sonne Isaac in whome was all his ioy and comfort did without any tarying or once questioning at all beléeue the words of the promiser and knewe that he could reuiue him againe and make them that be not to be againe at his will and pleasure The Iewes do glory in them selues and accompt them selues woorthy men and abhorre the Gentiles as nothing woorth at all but yet the goodnesse of God standeth in better steade to the Gentiles than Abrahams kinred dothe to the Iewes Truely the faith of Abraham was notable and therfore God fauoured him which doubted not in him neither mistrusted his truthe in suche things as by nature were to be dispaired of a in which be did not only declare the suretie and constancie of the promiser but also his mightinesse and omnipotencie Neither did he mistrust thoughe he him selfe was past the strengthe and power to beget a childe and his wife also barraine to be for al that the father of many nations and to be the aucthor beginner of so great a multitude of people as God shewed him the same time starres in the firmament For God brought him into the field let him sée an innumerable multitude of starres round about the whole world and saide As it is impossible for thee to number those starres that thou seest so it shall be impossible for thée to number them that shall come of thy séede Which thing though it séemed not of reason to be true partly for the debilitie of his body being an hundreth yeares of age and partly for that his wife was very olde and past the bearing of children yet all this notwithstanding he asked no question howe or what way it mighte come to passe but constantly beléeued the truth of God. And thus Abraham mistrusted nothing neither was doutfull in any thing but with al his hart beléeued the promisse of God and was made as strong in his faith as he was weake in his bodie which though he dispaired in his owne vertue and strengthe yet he toke moste sure holde through hope in the only vertue of the promiser And thus vsurping nothing in this poynte to his owne renoume he referred all to the glorie and laude of God whom he testified by this his great faith to be both true which will deceiue no man and also almightie which can performe what so euer he promiseth though it passeth neuer so much the streÌ„gth of men With this sorte of Sacrifice is God pleased which standeth in néede of no mannes helpe neither of his cunning or handie worâ—e And for this cause the scriptures saithe that Abraham was imputed rightuous Yet this thing was not written only for Abrahams sake that his faithe was imputed vnto him for his iustification neither doth scripture affirme that it was done only for Abrahams praise commendation but that it mighte be an example vnto vs that be Abrahams nephewes to do haue the like and that it might be knowne to all men that like as Abraham obtained to be called of God rightuous without the helpe of the lawe so shoulde we also obtaine of God to be called rightuous for our only faith with out kéeping of the lawe We sée héere that Abraham was called rightuous only bicause he beléeued god Wherefore we sée none other way to come to iustification to be saued but to beleeue in the same God throughe
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
TO the which Christ I wold to the almighty God that all the Iewes nowe turning themselues wold forsake their old Moses which at this time conceiueth this opinion amongste them selues that it is sufficient inoughe for their saluation to be the children of Abraham by descente or to kéepe the lawe which by Moses was giuen vnto them Whereas in very déede nothing of all this doth any thing at all profit them except they shew themselues faithful in Christe and after this sort conforme themselues to him that they may be beloued of God his heauenly father But to their great shame it is doutlesse that Christ is thus cast out from amongste them which was so promised vnto them in their owne law and by whose vnfaithfulnesse the Gentiles do now receiue him Notwithstanding this I do not speake any thing héere in despite of the Iewes which be my natural country men whom in Christ I déerely loue at the hart roote thoughe they cannot abide me nor yet once further me their friendly good worde Verily I speake as the thing it self is Christ is my record which knoweth al mens secretes Neither do I make any lie I take witnes of my conscience which the holy ghost perfectly knoweth that I am very sory that with continual dolor thought in my hart for their fal mischance which most apparantly commeth through their owne wilful fault folie For so litle do I hate the Iewes the I with all my hart wold wish to be made their safetie helth yea euen through mine own destruction Neither wold I refuse to be reiected froÌ„ Christ so that I might haue al those that be of my stock kinred adioyned as I now am in the true faith of Iesus Christ And that as they be al Israelites by birth so they might be also very Israelites in the truth veritie For whom it was conuenient aboue all other creatures to haue embraced him which the law had promised before vnto them considering they be of the only nation which God the father from all others did seperate did chuse it only to himself to be his only peculiare proper people and did put away froÌ„ him all other nations couÌ„ting them but reiects as misbegotten bastards and toke only the Israelites for his true natural childreÌ„ which only had the glory dignitie of the world when they did forsake idolatrie gaue themselues to the only worshipping of the true god which only had then the preheminence of the lawe his prerogatiue which only had the couenantes promises of God made vnto them which had only declared vnto theÌ„ the rites ceremonies of religion which only had the prophets sent vnto theÌ„ that promised the comming of Messias many yeares before he came and which only had also made vnto them the promisse of the heaueÌ„ly glory which we receiue through the same only Messias the great God sauior of the world Al which Iewes do come of the stocke of the most noble highe personages Abraham Isaac Iacob and of many other notable worthy men of whose most noble famous lignage Christ him self coÌ„meth as touching the flesh for which cause sake they came not to chuse but whether they will or will not they be of kinred vnto Christe which is much more mightie and of higher maiestie than were those old ancient good fathers whom they so highly extol vpon whom they bost themselues so much For the old fathers though they were godly creatures and worthy great estimation yet amoÌ„gst men they were but men But Christ himselfe is a man in suche sort manner that he is also very God and that not of this or that nation only but of al nations where so euer they be foreseing in himselfe all their saluations vnto whom only be al laud praise honor now and for euermore Amen Neither shall we think that the iniquitie of the Iewes did so abouÌ„d that through the great desart of vengeance for the same God will not for all that performe al such things as he promised before in his Prophets I cannot deny but our felicitie was promised vnto Abraham to the children of Israel how be it not properly to each of them or to theÌ„ only but specially vnto all those that shuld be of his true posteritie possessors of the like faith For we caÌ„not say that they which come of Israel are all Israelites but only those same that be strong in faithe vnvanquished against the incoÌ„ueniences of this world in which God trieth proueth our religion and godlinesse and in al such verily rightly agreeth the name of an Israelite Further they that come of AbrahaÌ„s stock are not al the true childreÌ„ of Abraham haue to themselues the possession of the promisse of God but al they that represent the faith of Abraham by vertue wherof he deserued that the promise shuld be made vnto al his séede And marke I pray you diligeÌ„tly if the words of the promiser do not souÌ„d eueÌ„ the same thing which saith In Isaac shal be named vnto thee they seede And it was promised vnto the sede of Abraham the through it al nations shuld be renoumed blessed But God wil not that al which come of Abraham shuld be called the sede of Abraham except they be in Isaac which is the sonne of faith beareth truely the figure of Christ Isaac was not begotten borne into this world as is the common birth of children but was begotten of an old man worne withered with age which also was past bodily lust yet had always good faith in the promisse power of God born of an old womaÌ„ that was also past bearing of children wherfore the vertue of God and good faith of the father did rather beget him than the power work of that flesh What meaneth God therfore wheÌ„ he saith In Isaac shal be named vnto thee thy seede but only that he wold manifestly declare that they which be borne of Abraham after the flesh are not all the sonnes of Abraham so forthe the heires of the promise but all suche only as haue faith throughe which Abraham deserued to haue the promise made vnto him and those in déede be they that are of the seed of AbrahaÌ„ But otherwise if God shoulde haue made his promise after this fourme and sorte who so euer he be that shall be borne of thée to them shall appertayne my promise then without all doubt they might chalenge his promise by inheritaunce and for theyr duetie what soeuer he be that commeth of Abrahams descents Therefore séeing then that he spake after this maner as the Scriptures do shew About this time will I come and Sara shall haue a sonne God menâ—e Isaac to be one onely sonne and that the sonne of fayth whom he elected and chose out to him selfe for the same purpose not for
religion yea verily yea verily it séemeth vnto me more agréeable vnto reason that of such godly parents shuld spring forth godly childreÌ„ bicause they naturally rather sauor of their beginnings than of reason to the contrary For if the leauen it selfe be holy and swéete it is necessary that al the whole dough besides be holy swéete which is seasoned with the same leauen Again if the roote of the trée be holy it muste néedes folowe that the braunches which come of the same trée be holy also The Iewes for their beginning and first stocke had the Patriarke Abraham whose faithe God did wonderfully allow and approue And what shuld then let but that his posteritie should also represent the faithe of theyr beginner Which if they do not they cease to be his nephewes euen as the braunch ceaseth to be nourished with the iuice of the trée being once broken off and cast aside Furthermore mark wel and consider if it be no maruell to sée that the braunches be broken off from their owne trée in which they had their naturall roote and beginning much lesse maruell shall it then be to sée the braunches broken and againe reiected that were grafted in a straunge stocke For which cause if we sée the Iewes cut off from the roote of their true and naturall Oliue as the natural braÌ„ches of the same for their vnbeléeâ—es sake so that now the roote doth nothing at all profit them It shal be then expedient for all you Gentiles which are but braÌ„ches of the wilde Oliue no naturall braunches of one natural roote and stocke but translated from an vnfrutefull stocke and emplanted into a stocke of muche frute and goodnesse to take diligent héede that you be not proude nor glory in your selues for your good luckie and happy chaunce and so despise the pore Iewes that were cut of from their natural stocke to the ende that you should be grafted in their places And if in consideration héereof it should fortune any of you to be proud and arrogant or that if you waxe insolent hautie and swel in your lustie courage then I woulde you shoulde take this lesson with you which is to haue effectually in your remembrance that you beare not the roote of the tree wherinto you are now emplanted but the roote beareth you Do not in this sort proudly boast among your selues railing vpon the Iewes say They are cut off from their stocke which were naturall braunches therof and are now whorled away from it that all we should be grafted into the same stocke and nourished euen with the same iuice and louely moisture For I say vnto you they wer not of purpose cutte off for your sakes notwithstanding it so pleased God that you shuld be plaÌ„ted in their places to drink to sucke vp and to féede frankely vppon the sweete licor of the same stocke And you do also say truely that they are cutte off which were the true and naturall branches but you must also further debate with your selues wherefore or for what cause they were so cutte off Verily euen for their vnbeleefes sake and so muste you truely be persuaded And for the same only cause doe they nowe lie and are scattered abrode as deade braunches from their roote and be héere and there spurned at without pitie and regarde And you for your faithes sake are planted into their naturall places and doe fructifie with grace in their stocke and roote I gladly wold that none of you shuld reioyce in the misfortunes of an other man but I rather wish with all mine hart that the mischaunces or euil haps of an other man may teach you true obedience softenesse and sobernesse and to learne by their knowne infelicities what alwayes you should dread and feare if you also commit suche like iniquitie For in as muche as all you doe well perceiue that God spared not his owne naturall braunches and that it doth nothing at all profite them to haue sprung of so good and faithfull stockes after they had once forsaken him then muche more you ought with all diligence beware and take héede to your selues that you also doe not offende God with your stubbornesse pride or vnkindenesse which are none of his naturall braunches least he also spare not you but cast you of in like manner as he did those gracelesse and vnhappie Iewes Therefore by their fall learne I say what you shoulde alwayes shunne and auoide For your felicitie and happie chaunce doth not giue occasion vnto you of pride and to be vainly glorious but it rather admonisheth you and putteth you in remembraunce of the great goodnesse and mercies of God towards you All you héereby haue good cause to take comfort vnto your selues that you be the electe children of God and to yéelde therefore vnto him condigne and most hartie thankes and not to mocke or raile vpon them which are now out of his grace and fauoure They were al woorthely cut of and cast from their stocke vpon iust and good occasion and you are emplanted thereinto without one iote of your deseruings Bothe which things I exhorte you to consider among your selues that is bothe the goodnesse of God towardes you and his seueritie and sharpenesse towardes the Iewes Of the which the first may teache you all to be louing and kinde to him againe and the seconde may instructe you to forsake all hautinesse pride and stubbornesse The sharpenesse of God is shewed agaynste the Iewes which sunke so deepe in their darkenesse and erroure that they made a mocke of our sauioure Christ who was promised vnto them so many hundreth yeares before And as for the goodnesse of God you your selues haue had thereof moste ioyfull and large experience In as muche as you are nowe called into the worthy felowship of so great and high felicity and that freely without your deseruings which were once of your selues a kinde of men bothe vtterly vngodly of no estimation with God and fell before him to the state of damnation Once in your liues you haue the sinnes of your former life pardoned and fréely forgiuen you of God And once also in your liues you are numbred amongst the children of God through his only fauoure and wonderfull loue towards you Howe be it you are in suche sorte numbred among his children that it commeth to you only of fauoure without desert neither stande you in your estate so sure but that throughe offence ye may fall from the same againe God will iustly take that from the gratelesse and vnkinde man which before he hath fréely giuen vnto him onlesse he will confesse and thankfully acknowledge the same or otherwise not vsing the goodnesse of God as he ought to doe your vnkindenesse shall destroy and bring that to naught in you which God of his owne goodnesse hath fréely giuen vnto you Your pride shal banishe that quite from you which your obedience hath broughte vnto you For which cause onlesse ye shall earnestly
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