vnto hym that woorketh wages is gyuen of duetie and not of revvarde But too hym that woorketh not but beleeueth in hym that maketh the offender gyltlesse hys firme and stedfaste fayth is imputed for innocencie For if a manne haue deserued and earned a thing by his owne labour trauell and paynes taking his obteyning of it is not a rewarde or free gyfte but a ryght and duety But if a man do not the things wherby he may deserue which is most truely verefied of man but doth so perceiue tast feele Gods goodnesse and louing kindnesse that he beleeueth himselfe to be taken for giltlesse before him through his meere mercy without any worke of his owne vnto him is innocency gyuen freely as a rewarde and not as a duety and hys stedfast trusting to the iustifier is reckened to him for ryghtuousnesse and innocency R. I agree fully to this reason For the thing that is freely bestowed vppon any man is not to be taken for a wages or desert but must be ascribed to Gods goodnesse Moreouer the same fayth for the which God rewardeth vs with rightuousnesse is sheaded into our harts by God himselfe and that of his owne mere free liberallitie and good wyll withoute respect of any desert at all whereof the wretched sinners might by any meanes brag or boast But haue you any more to say yet of the same matter P. Behold moreouer the euident authoritie of the kingly Prophet whiche shevveth the blessednesse of the man whose sinnes God forgiueth giueth him his owne righteousnes Psa 32.1 Blessed are they saith he whose iniquities are released and the filthines of whose sinnes are couered Blessed I say is he to whō God imputeth not his sinnes As for the residue conteyned in that Psalme you your selfe shall wey it aduisedly and apply it to this matter R. How fowlly then are they ouersene which surmise so many kindes of happinesse and blessednesse and write so sundrie sawes of it And to let passe the Philosophers how wicked ought those godly and how foolish ought those wise mē to seeme who vpon a conceite of I wot not what a kind of blessednesse refuse no paynes too make satisfacion for their sinnes whereas notwithstanding the said diuine Prophet protesteth that they be released forgiuen men of gods only meere goodnesse And not onely that but also to the intēt that mens drooping harts should be chered vp more more he affirmeth that they be after a sort concealed and hidden and ouerpassed least they myght at any tyme come into the sight of the angry iudge And how farre doth this maner of hyding sinnes differ from the maner that Adam vsed Gen. 3.2 when he would haue hidden his wickednesse from God with fig leaues if it had bene possible For he would haue hidden him self with things that grew in the fields But God clotheth his with Christes rightuousnesse Rom. 13.14 which is a most glorious garment or rather with Christ him self And if your leysure would suffer you to open all the other parts of that Psalme O how great comfort would it bring to mens minds For they that are to be registred in the number of those blessed men must be voide of al guile disceite and flee to Gods mercy whereby they hauing the filthinesse of their sinnes wiped away and hauing gotten the righteousnes of faith must apply al their indeuer to leade a godly righteous conuersation among men I let passe the residue of the notable things there Nowe that our talke may returne to our purpose this is to be cōsidered whether the saide blessednes befel vnto Abrahā before circumcisiō And againe whether this blessednes belong only to the circumcised or may be offered to the vncircumcised also seing you haue auouched that Abrahams faith was accepted for righteousnes Tel also plainly whether the said imputation and iustification were done in vncircumcision or in circumcision P. Surely he receiued not that benefite in circūcision but when he was yet vncircūcised then did the moste deere father vtter his good will mercy fauor towards him bestowed righteousnes vpō him Gen. 17.11 For so doo the holy scriptures most plainly shewe which tell vs that circūcisiō was appointed to Abraham in stede of a cognisance or badge as a pledge of the righteousnesse of faith wherewith he was indued euen at such time as he was yet vncircumcised that he might be counted the father of all beleeuers and euery vncircumcised person might by his example hope that his owne faith shall be reckened to him for righteousnesse R. Forasmuche then as Abraham was iustified fowrteene yeeres before he was circumcised it appereth that circumcision was not the cause of his iustifying for it followed his iustifying but rather the seale of it so that the Israelites may easely espie their owne errour in attributing so muche to the cutting off of a little peece of fleshe Esa 1. Psal 50. as who should say that God did set so muche store by the Ceremonies though he him selfe ordeyned them when they be voyde of true and liuely fayth And yet notwithstanding me thinks that some Christians do fondly follow the same errour who haue no Christianitie in them sauing that they were dipped in the clenzing water in the name of Christ Furthermore if Abraham when he was yet vncircumcised was so dearely beloued and accepted of God for his only faith howe cheerefull mindes and how assured hope ought all the vncircumcised Gentiles to haue if almightie God voutchsafe of his infinite mercie to bestowe the most excellent gift of righteousnesse vpon them Nay rather euen heereby it appeareth that the pride of the Iewes is in no wise blerable who standing vpon the reputation of their onely circumcision disdaine the poore Gentiles and would keepe them off from entring into euerlasting saluation For it is nowe more euident than the daylight that saluation belongeth no lesse to the Gentiles than to the Iewes inasmuche as Abraham was iustified that is to say was taken into the number of Gods children when he was yet a Gentile P. But by the way you must remember that Abraham is the father of all beleuers And forasmuch as he is so he is to be counted the father of the Israelites also yea of the circūcised howbeit but of those which not only are borne of him by fleshly discent but also do followe the footesteps of his fayth which he had before he was circumcized R. Hereby doth gods wōderful goodnes louingkindnes towards all mankinde shine forth most of al in that it imbraceth both Iewes Gentiles setting all as a certen pattern for eyther of them to fashyon their mynds vnto by following both his beliefe giuen to gods promises and also his singular awfulnesse and obedience togither with his contempt of all worldly things and all other his excellent vertues betokened by the signe of circumcision But yet me thinkes I sticke in the mire forasmuche as I am
to be throweÌ„ downe froÌ„ the highest step of his faith For after that maner did AbrahaÌ„ triumph gloriously ouer his owne flesh by subduing and ouerthrowing the wisdome thereof that it durst not atteÌ„pt any thing at al against Gods promises But I pray you ascribed he the glory of this his victorie to him selfe or to God P. He yeelded all the whole glory vnto God For he that abateth any whit of Gods power abateth also his glory Therefore he gaue the glory to God both bicause he acknowledged the victorie to come from God also bicause he beleeued that God bothe can and colde doo all things R. It is a most euident token and record of a very true faith when we ascribe the happy falling out the luckie succes of things to Gods prouidence Otherwise the faith if it be to be called faith which chalengeth ought to a mans own power glorieth in his owne strength is scarsely pure and voide of suspition of light beliefe and vnconstancie P. But wey you throughly how lightly it was to be estemed that he through vnwauering fayth beleeued that God was vtterly able to performe whatsoeuer he had promised R. Two things are chiefly to be considered in God his good will whiche is seene in his promises and his power of performing bringing things to passe Vpon which two I see that Abrahams fayth was grounded and setled But I long to heare what he obteyned by this so great fayth P. That fayth of his say I vvas imâ—â—ted to him for righteousnesse or if â—â— u will haue it more playne he was â— unted righteous for his faithes sake 〈◊〉 that from thencefoorth he assured â—â— m selfe throughly that God was merâ—â— full louing friendly towards him â—â— d all humaine doubting and distrust â— f it was dispatched away R. It is a wonderfull force of faythe â—hich you shew me wherwith if a man 〈◊〉 fenced and furnished he may certenâ—â— warrant him selfe that God is louing â—â—d mercifull to him and be bolde to apâ—eare before his iudgement seate But â—hinke you that God will voutsafe the â—â—me benefite vpon all other men which â—e bestowed vpon Abraham P. Yea verily For it is not for his sake â— nly that the holy Scripture sayth that â—â— is faith was reckened to him for righâ—â— uousnesse but it is for our sakes also â— hat by his example wee also may beâ— eeue that the like shall bee reckened â— nto vs if we beleeue in him that raised â— p our Lorde Iesus from the dead who â— as both deliuered for the cleÌ„sing away of our sinnes and raysed agein for the iustifying of vs that the sinne of distruâ—â— might be dispatched out of our hartes by the minding of his death and the indeuer of righteosnes and newnesse of life be stablished and increaced in vs by the mynding of his resurrection R. O treble and tentimes happy mankind if at leastwise he happen to hauâ— some desire to inioy so great a benifyte For to what purpose were this example vnlesse we might fare somewhat the better by it that is to say vnlesse AbrahaÌ„ example incouraged vs to settle assured trust in Gods goodnesse Seeing theâ— that that is the amingpoynt of those sâ— notable promises and that they belonâ— to all men who can now dispaire Specially seeing that our fayth hath Christâ— set afore it as a visible marke to ame at who by his death hath reconciled vs tâ— God and takeÌ„ away sin the welsprinâ— of sin that is to say the naturall stubbornesse and wickednesse of our harteâ— matched with distrust and by his resurrection hath called vs agayne to life that vppon assurance of Gods fauouâ— through faith we might become righteous and acceptable in Gods sight and giue our selues to newnes of life But to rehearse in few words what hath bene saide afore you haue sufficiently shewed and declared what righteousnes god requireth at mens hands and also whiche is the right way therunto and finally what is the power of faith which taketh holde of that righteousnes And I can not maruell inough how those so great things should be so lightly esteemed among men Therfore I demaunde nowe what profite and fruit he that is indued with faith reapeth of al the foresaid things at the time that he becoÌ„meth righteous P. First of all Chap. 5.1 as soone as we be iustified by faith by and by we be at peace with god through our lord Iesus Christ R. O most pleasant and precious fruit of so noble a tree For once take away sinne and the welspring of sinne and distrust which stinketh before God and is a deadly enimie to him hath an euill opinion of his goodnes there remaineth no more grudge nor enmity betwen god vs mortall wretches but rather a certein incredible assurednesse of good will insomuch that mans minde beeing indewed with faith may bee frre from all vnquietnesse and inioy safely continuall peace For as you sayde of sinners wee be made righteous throughe fayth and by that righteousnes wee be accepted into Gods fauour and consequently rest in his frendship Otherwise if we be bereft of this fayth and of the trust of Gods good will we be hatefull to God and subiect to damnation and our mindes are alwayes troubled and vnquiet P. The seconde fruite of faith beeing linked with a very straite bande vnto the former is that by the same Iesus Christ Eph. 2.23 and by faith in him we haue an entrance set open for vs into the grace wherein wee stande without quayling in our hartes R. Who woulde not bee amased and wonder at gods so great mercifulnesse towards men that he can not finde in his harte to forbid them his presence as vnholy but rather of his owne accorde allureth them to him that they shoulde come freely and boldly vnto him For we haue free passage vnto God and it is lawfull for all beleeuers to goo vnto God that is to say to serue him to worship him and to call vpon him in the bottome of their harts without ceasing P. Lo heere one other frute of faith that we also being so iustified notwithstanding that we be but sillie wretched soules doo glory in the hope and longing for Gods glorie R. What a word is that Thinke you it to be the point of a christiaÌ„ to glory so Vnlesse you meane perchance that bycause this lyfe is accloyed with so many misteries trubles and aduersities therfore mens mindes are to be cheered vp with a most sure hope of the quietnes felicitie to come which who so hopeth to obtaine may iustly glory in that behalfe But is there any more P. Yea. For we not only receiue the foremencioned commodities but also which you may wonder more at we glorie reioyce euen in the very troubles aduersities themselues Jam. 1.3 therefore much rather do beare them oute with a cheerefull and glad hart R. What can be said more wonderfull sith that
helper But none can be helped but he which doth somewhat The Manichies bereeued man of all dooing and made him as a stocke or a stone Secondly I make that in the regenerated there remayneth infirmitie For asmuche as sin dwelleth in vs and the fleshe fyghteth againste the spirite in the regenerated euen to the ende of our lyfe the regenerated performe not their purposes altogyther withoute incomberance These thinges are confirmed by the Apostle in the seuenth to the Romanes and in the fift to the Galathians And therfore that freedome of oure wyll is weake by reason of the dregges of the olde Adam and of the corruption that is bred and borne with man and remayneth in vs euen to the ende of our lyfe Notwithstanding for asmuch as the strength of the fleshe and the remnants of the old man are not so effectuall as vtterly to quenche the working of Gods Spirite therefore the faithfull are saide to be free but yet so as they acknowledge their owne weakenesse and boast not at all of the freedome of their will For the faithfull must euer beare in minde this saying which Saint Austin harpeth vpon so muche out of the Apostle Mar. 11. what hast thou which thou hast not receyued and if thou haue receyued it why bostest thou as though thou haddest not receyued Moreouer the thing that I had determined doth not foorthwith come to passe For the fallings out of things are in gods hand And thervppon S. Paule prayeth the Lord to prosper his iourney Rom. 1. Therefore euen in that respect mans freewill is weake Neuerthelesse no man denieth but that bothe the regenerated and the vnregenerated haue freewill in outwarde things For man hath this propertie common to him with all other liuing things to whome he is not inferiour namely to will some things and to nill other some So can he speake or holde his peace and goe abrode or tarie at home howbeit that euen in this behalfe an eye must always be had to Gods power whiche caused that Balaam coulde not attayne to the mark that he shot at nor Zecharie speake as he woulde haue done when he came out of the Temple In this case I condemne the Manichees which denie that mans freewill when he was good was the beginning of euill vnto him Also I condemne the Pelagians which say that an euill man hath sufficient free will to do a good commaundement For they be disproued by the holy scripture which sayth vnto the one sort God made man righteous and vnto the other if the sonne make you free then are you free in deede Of the true iustification of the righteous By the worde Iustifie the Apostle in his discourse of iustification Rom. 8. betokeneth the forgiuing of sinnes the acquiting of men from gilt and punishment the receyuing of them into fauour and the pronouncing of them to be righteous For the Apostle sayth to the Romanes It is God that iustifieth who shal then condemne There Iustifying is matched agaynst Condemning Act. 13. And in the Acts of the Apostles the Apostle sayth By Christe the releasing of your sinnes is preached vnto you and of all the thinges from which you could not be iustified by the Lawe of Moyses by him is euery one that beleeueth iustified For in the Lawe and the Prophets also we reade in this wise Deu. 25. If variance rise betweene man and man and they come to iudgement let the iudges iudge them and let them iustify the ryghtuos and condemne the vngodly And in the fift of Esay it is sayde woo be to them that iustify the vngodly for rewardes Nowe it is most certeyne that by nature all of vs are sinners and vngodly and cast and conuicted of wickednesse and condemned to die before Gods iudgement seate and that we be iustifyed that is to say released or set free from sin and death by God the iudge onely for Christes sake and not for anye desert or respect of oure owne For what is more manifest than this saying of Saint Paules Rom. 3. All men haue sinned and are destitute of Gods glorie but are iustified freely through his grace by the redemption that is in Christe Iesus For Christ toke vppon him the sins of the worlde and toke them away and satisfied Gods Iustice God therfore only for Christes passion and resurrections sake is mercifull to oure sins and layeth them not to oure charge but imputeth Christs ryghtuousnesse vnto vs as oure owne so as henceforth we be not onely clensed and purged from oure sinnes or made holie but also rewarded withe Christes ryghtuousnesse 2. Cor. 5. Rom. 4. and so consequently set free from sin death or condemnation and finally made ryghtuous and heires of the endlesse lyfe Therefore to speak properly only God iustifieth vs and onely for Christes sake doth he iustifie vs not imputing our owne sins vnto vs but imputing vnto vs Christs rightuousnesse Rom. 3. And bycause we receiue this iustification not by any workes but by trust in Gods mercy and in Christ therfore I teache and beleeue with the Apostle that the sinner is iustifyed by onely fayth in Christ and not by the law or by any workes For the Apostle sayth Rom. 4. I am of opinion that a man is iustified by fayth without the deedes of the law Againe if Abraham were iustifyed by workes he hathe whereof to boast but not before God Gen. 15. For what sayeth the scripture Abraham beleeued God and it was reckened vnto him for rightuousnesse Now vnto him that worketh not but beleueth in him that iustifieth the vngodly his faith is imputed to him for rightuousnesse And againe you be saued by grace through fayth that not of yourselues but it is gods gift Not by works least any man shoulde glory Ephe. 2. For asmuche then as fayth receyueth Christ our righteousnesse and imputeth all things to Gods free fauour in Christ therfore is iustification fathered vpon fayth howebeit for Christes sake and not bicause it is our worke for it is the gifte of God But that we receyue Christ by fayth the Lorde himselfe sheweth by many words in the sixth of Iohn where he putteth eating for beleeuing and beleeuing for eating For like as we receiue foode by eating so doo wee participate of Christe by beleeuing Therefore I deuide not the benefite of Iustification partly to Gods grace or to Christ and partly to our selues or to our owne charitie and works or to our owne deseruing But I attribute it wholly to Gods free fauor in Christ by fayth Besides this our loue and works could not please God if they were done of vs beeing yet vnrighteous and therefore it behoueth vs to be first iustified before we can loue or doo good works But we be iustified as I sayde afore by fayth in Christe through the onely grace of God who imputeth Christes ryghtuousnesse to vs and not our owne sinnes and consequently imputeth oure beleeuing in Christ vnto
such a sort that Gods glory was shed from them into Gods people as from a most plentifull storehouse For so doth that worde of God by taking fleshe vpon him not onely shrewd vs from the curse of the law but also sheeld vs defend vs from it and giueth vs most certeine assurance of Gods louing kyndnes if we put our trust in his blud For he is succeeded as our souerein king and euerlasting preest in sted of Moyses and Aaron But shew me wherfore God did cast so great good will to mankind P. Doubtlesse euen for this cause that hee had determined to shew his ryghtuousnesse more bryght than the daylight to mortall men in tyme too come both in forgyuing all mens offences which almightie God hath of his owne incredible mercifulnesse eyther discountenanced or borne wyth vnto this day and also in pardoning wyping away of their sinnes which are still yet alyue or shall heereafter draw this common breth that therby it may appeare openly to all men that God is ryghtuous not onelye bycause hee himselfe is indewed with rightuousnes but also bycause he sheadeth oute his ryghtuousnesse into the minds of them that put and settle their whole trust in his Christ R. I beleeue it to be verely so Therefore it behoueth that so great a benefite to be borne alwaies in remembrance of those too whome Gods goodnesse hath graunted to inioy Christ as their prophet to teache them the wyll of the heauenly father as their high preest which hath with his owne bloud sealed vp the couenant made betweene the father and vs and as their moost mighty King to sit in our mynds and to gouerne vs by his spirit P. You see then what are the causes of mans saluation Now therefore if a man shoulde aske a Iew whether he thought that there were any thing left him wherein he eyther could or should glorie what myght he answere Nay rather if it please you answere you for him and vtter what you thinke R. Nothing so God help me I se nothing why he should be loftyminded or boast himself or his prerogatiue For all cause of boasting is shut out P. Againe if I shoulde aske him whether the Israelites haue any such vauntage by the law it selfe the rule of good deedes that they shoulde thinke themselues better than all other nations or whether the glittering woorkes of the Iewes can haue so great force as iustly to set them in such a iollitie I pray you what would he say to it R. I beleeue he woulde be more dum than a fishe as the prouerbe sayth For how can any doinges of men eyther he or seeme to be so muche worthie before God P. Therefore it is meete that all mankinde should be ridde of all selfe weening pryde stubbornesse and boasting by the doctrine of fayth and be driuen of necssitie to yeeld the whole glory of all things vnto God alone R. Doubtlesse I thinke that to be out of all controuersie P. Therefore it is too be beleeued than the whiche nothinge can be sayde or deuised more holie or true that menne are counted and made ryghtuous and adopted of the heauenly father into the number of his children by fayth without the woorks of the law or without desertes that spring of mens deeds R. If the way to ryghtuousnesse too saluation and to euerlasting lyfe be opened vnto men by fayth and not by the law there is no cause why the Iewes should repyne at the Gentyles or enuy them P. None at all For which of them is so blockishe or ignorant of things belonging to God as to imagin in his mind that God is the God of the Iewes onely and not of all other nations also Out of doubt god is the god of al people and nations and will haue all men to be saued and to come to the knowing of him 1. Ti. 2.4 R. Then doth it follow that there is no odds betweene circumcision and vncircūcision as in respect of saluation P. Surely they be both in one cace or both alyke bycause that for asmuch as God is but one and the onely creator of all men alyke he doth also kepe one selfe same maner of sauyng mankynde For he iustifieth the circumcised by fayth and accepteth the vncircumcised for rightuous by fayth taketh them for his owne R. But heere is a doubt greeueth me that you seeme to pull downe vtterly the law and the dignitie thereof by the doctrine of fayth P. It is nothing so For we be so far of from purposing to ouerthrow the law by fayth that we indeuer to strengthen vphold and stablish it most of all thereby which thing I will shew moost euidently in conuenient place For seeing that Christ is the ende the performing and the vtmost poynt of the law and that the law is as a certeine scholing and trayning of men vnto Christ as the which yeeldeth not wherewith to fulfill Gods commaundements but only sheweth the necessitie of fulfilling them I beseech you how greatly is the law beautified and aduanced by fayth when by the doctrine of faith we shew the way to performe the lawe by the spirit of Christ R. Syr Cha. 4.1 you haue spoken ynough of the law more truely in myne opynion than men will well lyke of But we will say more of this heereafter You knowe of how greate authoritie Abraham was alwayes among the Israelites for his good workes sakes And yet notwithstanding all that dignitie shall seeme to fall to the ground if he obteined no rightuousnesse and innocencie by his owne procurement Or else poynt you me oute some fruite of those good workes wherwith he was adorned P. I graunt that Abraham had gotten no small glorie and commendacion of ryghtuousnesse to himselfe by hys good Godly and well ordered doinges if he had become ryghtuous by his woorkes But yet then shoulde this prayse haue rested eyther in him selfe or haue taken place alonely amonge men but not at all before God R. I pray you shew by what meanes that came to passe P. Truely the holie scriptures shew it inough and more than inough Ge. 15.9 Gal. 3.6 Ja. 2.23 For thus is it written Abraham beleeued God and that true fayth of hys vvas reckened to hym for ryghtuousnesse R. I acknowledge the recorde of the old testament and imbrace it with both my handes But whereto tendeth it P. You shal heare Consider the state and circumstance of that tyme. For as yet the lawe was not whiche was afterwarde gyuen by Moyses in somuche that what soeuer Abraham dyd at that tyme he ought not to father it vppon the law written Therfore he could not glorie of the performyng of the lawe And for that cause God by that saying of hys affirmeth that Abraham was iustified at his hand by fayth R. Thinke you the whole matter to be dispatched with this one argument P. No But you shall vnderstande the whole cace the better if we compare the wages wyth the gyfte For
them Also he blameth the Iewes for that they had not kept the Law but rather dishonored God by breaking the Law And so he rebuketh both parts aswell Iewes as GeÌ„tiles shetteth theÌ„ vp vnder the iniquity of traÌ„sgressioÌ„ to shewe that all men are made felowlike and alike gyltie and that they haue neede of redemption Agayne that there was iust cause of the calling of the Gentiles he sheweth by this that grace and redemption ought to befall alike both to the Iewes and to the Gentiles and that when the Gentiles were called circumcision and the shadowe of the Lawe did of necessitie ceasse For Abraham sayth he beeing iustified not in Circumcision but before Circumcision was named Abraham bicause it should come to passe that he should be made the father of many Nations according to the fayth which he had when he was vncircumcised And after that he was iustified he receiued circumcision in his flesh as a signe to his ofspring that shoulde be borne of him as concerning the flesh that circumcision should ceasse when the Gentiles should become the children of Abraham begin to liue according to Abrahams fayth wherethrough he was iustified when he was yet vncircumcised For whereas he was called Abram before in respect of these things he was nowe called Abraham And it was requisite that the signe should ceasse when the things that were betokened by it were come Wherefore if any body compell the Gentiles to be Circumcised they must of necessitie bothe take from him the name of Abraham and call him Abram Now seeing he was named Abraham by God the Gentiles must not bee circumcised neither must the Jewes haue the foreskin of their flesh cut of to the intent that the name Abraham may abide stedfast and he be called the Father of many Nations For it is not to be borne with hereafter that any man should be circumcised seeing that the fayth of Abraham suffiseth and there is no neede of any shadowe of the Lawe For no man is iustified by such things but by fayth as Abraham was When he hath proued these things after this fashion he sheweth agayne that neither Israell nor the Gentiles can obteyne redemption and grace by any other meanes than by beeing quit of that auncient and originall sinne that is spred into all men by Adam But that can not be wiped away by other than by the sonne of God by whome also the curse was made from the beginning For it was not possible that any other body should discharge that trespasse Afterward he writeth that that thing was not done by any other meanes than that the sonne of God tooke fleshe vpon him and became man that he might deliuer all men from death by offering vp the same body for all which was subiect to the same sufferings that wee bee And like as by one man sinne entred into the worlde so also by one man grace came vpon all men From theÌ„cefoorth as a good steward he comforteth the Jewes telling theÌ„ that they shall not be transgressers of the Law if they beleeue in Christ and warneth suche of the Gentiles as beleeued that they should not be puffed vp agaynst the Israelites but consider that as the boughes are grafted into a tree so were they grafted into the Jewes When he hath finished these things he addeth exhortations to good maners and so endeth his Epistle ¶ A Dialoge wherin the Epistle of S. Paule to the Romanes is familiarly expounded The persons or Talkers thereof are Paule and some one of the Citizens of Rome which visiteth Paule in prison at Rome Act. 28. This Citizen asketh questions and Paule answereth him almost with his owne words layde foorth in larger maner The Romane Paule ALthogh I be very glad of this your comming to the Citie right deare Paule yet should I be much gladder of it if I saw you discharged of these bondes P. Sir I thanke you right hartily for it But yet must not these bondes of mine abate or put away your gladnes forasmuch as they be the sure records and as it were certen badges of mine office or calling But what is the cause that you haue vouchsaued to come to mee R. Surely nothing else but a certen incredible desire of vnderstanding the Epistle whiche ye sent not long agoe to our Citizens Of whome although many be growen into the one Christian Churche yet notwithstanding I can not tell how some of them take singular pleasure of it and other some eyther of wilfulnesse or of ignorance or of a certayne suttle dissimulation can neyther abide to see it nor to heare of it Wherefore if you haue any leysure from your businesse I pray you and beseech you let vs sifte out all the places of it diligently betwixt vs that where any things shall seeme darksome vnto me You may make them easie to me by answering my demaundes according to the true Copie of it layde afore vs. P. Nothing could haue happened to me more acceptable and pleasant than this exercise forasmuch as I apply my selfe wholly with all my power and streÌ„gth to the executing of mine office Now therefore begin whereat you wil and I will answere to al things orderly and playnly R. Then let vs begin at the very inâ—ling of the Epistle What teache you â—ere P. I professe my selfe to be the same â— aule whiche was once a most deadly â— nemie to Christes Gospell Acts. 9.1 Gal. 13. Act. 13.2 and to all â— hristians and is now a seruaunt of the â—â— me Iesus Christ and not that onely â— ut also which is more excellent sholed out chosen and called to be his Apostle that is to say his Ambassadour messenger or Interpreter not to deale â— i th worldly affayres but to publishe â— nd spred abrode the Gospell or the â— appie and healthfull tidings from alâ— ightie God which thing I say for this â— urpose least any man mighte thinke â— e to haue stepped rashly into this ofâ— ce or function whereas I protest no â— esse truly than playnly to all men that â— his charge was layde vppon me of â— od R. Very well But how is this a glad â—dings or happie message sithe many â—en doe note it of a certayne newfanâ—lenesse P. So small cause is there that the Gospell should bee reckened among new thinges that in verie deede it is the performance fulfilling and finishing vp of Gods promises that haue bin giuen before al remeÌ„braÌ„ce of man R. What witnesses interpreters of them haue you P. Euen the Lords prophetes themselues which are worthy to be beleued bothe bycause they were many and most assured mainteiners of the truthe R. Out of what records of writing or out of what Presidents were these promises deliuered vnto you P. Out of the holy Scriptures which the Lord reueled vnto his seruaunts to the intent that all men might conceiue a sure persuation and beleefe of his will in their minds R. What is the substance or
fully persuaded that God gaue not his lawe to the Iewes for naught but rather that it might be a certen sure way to saluation and a certaine gaine way vnto righteousnesse P. As for Abraham himself the notable Patriark of the Iews what promises soeuer he obtened of possessing the heritage of the world nother he nor his ofspring obteyned it for anie lawe or for anie works of the lawe but for the same faith wherby he was iustified or for the righteousnesse of fayth if you had leuer so to terme it For bee you sure that Abraham was taken into gods fauour and adorned with the prayse of righteousnesse not for that he had deserued it by his singular vertues but bicause he had beleeued Gods vvordes stedfastly R. I beleue it to be so But by the way I would fayne be taught at your hande whether you thinke it to be a discommoditie or hinderaunce to vs to seeke righteousnesse saluation and fauour at gods hande by keping the commaundements of his Lawe as the thing wherein his will is expressed P. Vndoubtedly very much For if the right of inheritance should belong to none but the folowers keepers of the law then there were no vse nor profit of faith and so might the promises iustly be counted vaine and of none effect R. It were rather to be wished that beleefe should be giuen still to the promises and that we should go right foorth to saluation by the guiding thereof But what if we should adde the law as a cōpanion vnto faith so as our righteousnesse might consist of both P. Nothing were more to be wished on mans behalfe if he eyther would or could fulfill Gods lawe Howbeit forasmuche as mans nature is of suche a mould that it is loth to bee bownd to anie lawe insomuche that it stryueth ageinst the thing that is forbidden and foloweth the worser things what other thing can the law worke in a man but the flinging of Gods wrath vppon him for his despising of god Verely euen by certifying thē that a sure plague is prepared for thē that shal haue brokē gods comaundements not obeyed his wil. R. Then like as gods fauour is seene by his promises so also his vengeance vseth the law as a weapō agaynst mens sinnes For euen so doo I my selfe feele in my conscience when I looke vpon the Law Wretch that I am me thinkes I am set at gods iudgementseate where my sinnes are set afore me as in a glasse whereat I am wholly both body and soule striken in feare by reason of the most greeuous and deadly wrath of the Iudge kindled agaynst me Heerevpon there is kindled a wonderfull hatred of the law in my hart notwithstāding that euen spite of my teeth I acknowledge my sinnes to be iustly punished bicause I haue not obeyed god P. Surely the lawe is so farre of from giuing any rightuousnesse that there woulde scarsly be any feeling of sin but for the law For sin is then committed when the lusts or bownds of ryghtfulnes are passed and those bownds doth the law appoint Therefore take away the law the bounds of the law and there shal be nothing to transgresse But contrariwise set me downe the law and publishe it and by and by there is transgressiō through the wilfulnesse of men R. Surely this seemeth worthie of carefull loking too For by this saying you shew the infirmitie of mans disposition or rather the corruptnesse I wyll not saye the vtter marrednesse of the whole man whiche is full contrarie to the innocencie that God requireth By meanes whereof it cōmes to passe that whereas Gods law requyreth such perfection and soundnesse of vs as no man eyther will or can performe wee being priuy to our owne weakenesse and frowardnesse can hardly by any meanes put our trust in the meeldnesse and mercie of God who is the author of the lawe For the law maketh none ende of vrging compelling threatening tormenting P. Therefore euerlasting thanks are to be giuen vnto God that he woulde haue all such as are nūbred in the seede of Abraham to attaine to the eternall inheritāce not by the law but by faith that the same fayth resting vpō the foūdacion of Gods grace free fauour myght neuer be moued but continew stedfast substantiall and euerlasting R. What mean you by this word sede P. As many mē of al natiōs all places as are by true faith become the childrē of Abrahā the father of al beleuers not onely thē that haue receiued the words of the law and are called the disciples of Moyses For it is left in writing that God himself named the said Abrahā the father of many natiōs people R. Nowe I perceiue whereto these thinges tende For that is the cause why he was called Abraham whereas hys name was Abram before to the intent that he might from tyme to tyme be put in mynd of Gods promise as oft as that name was rehersed And that custome was conueied ouer to his posterity from their forefather who were wont to giue their children their names at the circūcising of them that they might remember the couenaunt when they hearde their owne names that were giuen them at that tyme. But to let this matter passe me thinkes you teache scarce agreeable things in referring promises which as it shoulde seeme were but transitorie worldly yea and alredy performed vnto spirituall matters as namely to the adoption that is made by faith to suche other thinges For the scriptures beare witnesse that God performed his promises abundantly vnto Abraham whom he so appoynted to be the father of many nations first when he raysed vp twelue noble and mightie tribes of his sonne Ismael whom he begat of Agar and secōdly whē he incresed other twelue most florishing houses out of Iacob the son of Isaac Besids these what an infinite ofspring was ther of the Edomits moreouer what a nūber of successors begat he of Choetura Thus it seemeth not needefull to extend the bownds of Gods promise any wider or further out vnlesse ye meane perchance to ad some secreter and sutle◠allegories P. Not so But the eyes of mēs minds must be lifted vp to heauen or rather vnto God himselfe and not be fastned only vppon this earth For when I say that Abraham was appointed of God to be the father of many nations and people I loke not vpon the world but vppon God I say vppon the almightie God whome Abraham beleeued in all things and which is able to raise vp the dead from their graues which dooth as certeinly and by name set before him selfe the things that haue not yet bin as the things that are already present In so much that as there cannot be any thing which commeth not of him so is there not any thing which may not come of him R. If I be not deceaued you seeme to betoken two things vnto mee The one is how great difference there is
betweene the children of AbrahaÌ„ of whom the one sorte being puffed vp with the noblenesse of their birth do boast themselues and will needes be counted Abrahams seede and the other sort are adopted to be his children by fayth For as the former sorte vaunt themselues to the worldward so these are knowen and apparant only to God Those are begotten of the flesh these are taken in by faith Those knowe Abraham for their father but as touching the flesh and these are counted his children in spirit and fayth Againe I marke how wonderfull Gods power shone forth in that cace wherevpon Abraham resting dyd by fayth vnderstand and comprehend in mynde and fayth things wonderfull and aboue natures reach For what is it that Gods power is not able to doo Therefore if we settle our trust vppon that it can neuer swarue it can neuer be remoued it can neuer quayle But to the intent I may call to minde the thinges that you haue sayd heere before first you haue shewed that the Iews as well as the Greeks in whiche two names all mankinde is conteyned are so in thraldome vnto sin that they can neuer returne into Gods fauour for any deedes or deserts of their owne and therefore that there remayneth but onely one way to saluation namely euen fayth which is ingreffed and inspired into our mynds by the spirit of God by the help whereof he plucketh vp the rootes of naturall sin out of our mynds and dryueth distrust or vnbeleefe a great way from our harts and thrusteth out of our brests the doubting of Gods mercie and the feare of his wrath which Satan had thrust in by his false persuasions Secondly it is shewed that the strength of fayth is so great that the man which of himselfe is hedged in with all kynd of wickednesse is adorned with Gods ryghtuousnes and holines whereby he may becomme acceptable welcome vnto God Neuerthelesse in these days I see very many ouerseene in the cace of fayth Of whom some surmise fayth to be but a worldly opinion and perswasioÌ„ gotten by reading of the scriptures or by hearing of mens sermons Othersome are proud of this counterfet and imaginatiue fayth and do brag of it beyond all measure bicause it is barren and vtterly frutelesse it is comonly deemed to be but a certen deuice and coÌ„ceit of men Wherefore I pray you hartely to peynt it out to me in lyuely colours to set as it were an expresse image of it before myne eyes that may sink so deeply in my mind as I may not surmise any feyned and counterfet or anie vaine thing to my selfe And to the intent we may not departe from oure purpose set foorth that image of a faythfull man in the person of Abraham and shew what he did when he was once inlyghtened with that heauenly lyght of fayth P. The strength of that Godly mans fayth was so great and so throughly fast setled in his mynde Ge. 15.5 that he trusted to Gods sayings and promises without any doubting at all And although all things seemed to be ioyned the reache of all hope after the coÌ„mon course of mens affayres yet notwitstanding he through hope ouercame all hardnesse of hoping and beleeued that he should be the father of very many nations R. Euen in this poynt me thinkes I beholde the strength of fayth verie neerely as in a most cleare loking glasse For I perceiue it to be not a certeine historicall knowledge or a vaine opinion and slight in sighte of the truthe but as it were a certeine heauenly sunbeame and most cleare burning fyre whereby both mans wisdome is consumed the faithfull mind betaks it selfe wholly vnto God and aduanceth it selfe aboue all worldly things euen into heauen Insomuche that it imbraceth with vnwauering beleefe not onely things inuisible but also thinges to it owne iudgement repugnant But if it please you shew at what marke it bendeth hir eyes P. At the manifestation and heauenly oracles of the euerlasting God And specially at that prophesie wherin God spake to him in this wyse Thy seed shal be as the starres of the skye Ge. 15.5 and as the sand of the sea that is to say vnmeasurable and almost without number R. Away therefore with mens imaginacions and deuyces let fayth rest only vppon Gods promise Whereof we receiue then most frute when Gods maiestie plainteth the feeling and record of his goodnesse and mercy in our hartes whence al other vertues do easly spring But what haue you to say more of Abrahams fayth P. Verely this is to bee considered aduisedly that he gaue so greate and so stedfaste credite vnto God that he doubted not at all of his promises albeit that bothe the vveaknesse of hys ovvne body forworne and forespent with age for he vvas a hundred yeere olde and also the barrein and vvithered vvombe of Sara seemed as yee vvoulde saye to bee as an inuincible battelram too vveaken any fayth specially considering the nature of mans infirmitie For vvhat hope coulde there be of begetting children in those yeeres R. Surely you tell a wonderfull and welneare a monstruous thing The thing that you desire to conclude as I take it is this that we must lift vp our eyes from the beholding of worldlye things into heauen and that fayth must consider not so muche the wisdome of men as the mightie power of god For in thinges that are aboue nature there is no roome for mans wisdome whiche if Abraham had followed for his guide peraduenture he might haue doubted of Gods promises whereas by setting light by it and by passing it ouer he abode alwayes like him self constant and vnouercome P. Adde further that this most excellent Patriarke bowed neither to doubting nor to curious debating and searching ne opened the gappe to any distrust at all R. You tell me of a stout and inuincible minde For how great troubles and turmoyles doth distrust stir vp in mens minds For whan men begin once to distrust or to be thoughtfull specially in matters perteining to God they make none ende of their debating questioning and searching in so muche that we can scarsly persuade our selues that God is able to bring any great thing to passe except we perceiue the reason howe he should do it P. Yea but he not only neither stumbled nor tripped any whit at al through vnbeleefe but also confirmed and inâ—reased the power of his faith or rather â—ecame the cheerefuller lustier and â—â—ronger through the heauenly power â—f fayth R. Doubtlesse I am fully persuaded â—hat it is scarse possible that a maÌ„ should â—iue any credite at all to Gods promises without some battell first fought against â—umaine doubting vnbelefe that all men ought to inforce theÌ„ selues with all â—iligence to beat back al the weapons of worldly wit to rid theÌ„ quite away bicause that if a man once suffer him selfe to be assaulted his mind to be wouÌ„ded by theÌ„ he is in peril
vs for ryghtuousnesse Furthermore the Apostle doth very apparently deryue loue from fayth 2. Tim. 2 saying the ende of the commaundement is loue from a pure harte good conscience and vnfeyned fayth Therefore in this cace I speake not of a feyned empty ydle or dead fayth but of a lyuely and quickening fayth which for Christs sake who is our lyfe and quickeneth vs whom it taketh hold of both is and is sayde to be lyuely so sheweth it selfe to be by lyuely workes No whit at all therefore is S. Iames contrary to this doctrine Jam. 2. forsomuch as he speaketh of an empty and dead fayth which some men did boast of whereas they had not Christ lyuing in theÌ„ by fayth The same Iames in saying that workes iustify is not contrary to Paule for then were he to be reiected but he sheweth that Abraham vttered a liuely and iustifying faith by his works which thing all the godly do who notwithstanding trust all only vnto Christ and to no woorkes of their owne For the Apostle hath sayd againe Now doo not I lyue but Christe lyueth in me The lyfe that I nowe lyue in the fleshe I lyue by beleeuing in the sonne of God who loued me and gaue himselfe for me I hold no skorne of Gods grace For if ryghtuousnesse come by the lawe then hath Christ dyed in vaine Of Gods predestinating and chosing of the Saints God from euerlasting hathe freely of his owne meere goodnesse without any respect of men Eph. 1. predestinated or chosen the Saintes whom he intendeth to saue in Christ according to this saying of the Apostle God chose vs in him before the foundations of the worlde were layde And againe Which saued vs and called vs with a holy calling 2. Tim. 1 not according to our workes but according to his owne purpose and free fauour which was giuen vs in Christ Iesus before all tymes but disclosed nowe by the appearing of oure Sauiour Iesus Christ So then Gods choosing of vs is not withoute a meane though it be not for any desert of ours but in Christ and for Christ so that they whiche are now greffed into Christ by fayth are the selfe same also whiche are chosen and the reprobates or castawayes are those that are out of Christe according to this saying of the Apostle Try your selues whether you be in the fayth or no. Knowe ye not your selues 2. Cor. 13 how that Iesus Christ is in you vnlesse perhappes you be castawayes Finally God hath chosen the Sayntes in Christe to a certen ende which the Apostle declareth in that he sayth Ephe. 12. he hath chosen vs in him to the ende we shoulde be holy and vnrebukable through loue before hym which did predestinate vs afore hande in himselfe to adopte vs to be his children through Iesus Christ to the glory of his grace And although God know whiche are his and that in some places mention is made of the fewenesse of the chosen yet oughte we to hope well of all men Phl. 1 and not to be rash in reckening any man to be a reprobate Surely Paule to the Philippians saith I thank God for you all he speaketh of the whole churche of the Philippians that you are come to the communion of the Gospell assuring my self that he which hath begon the good worke in you will also go through with it and meete it is that I should so thinke of you all And in the xiij of Luke when the Lord was asked whither few should be saued he answereth not that there shal be few or many saued or daÌ„ned but rather counseleth euery of them to stryue to get in at the narrow gate as if he had sayde it is not for you to be curious in serching of these things but rather to indeuer to go into heauen by the narrowe way Therefore I lyke not the vngodly speeches of some meÌ„ which say that few be chosen and sith I am not sure whether I be of that noÌ„ber or no I will not refrayne myne owne pleasures Othersome say if I be predestinated or chosen of God nothing shall put me from saluation which is certenly appointed for me what so euer I do And if I be of the nomber of the castawayes no fayth or repentance can helpe me bycause Gods determination cannot be chaunged and therefore all teaching and warninges are to no purpose For the Apostle fyghteth againste suche folke saying Gods seruant muste be ready to teache and instruct suche as stande against him 2. Tim. 2 if God at any tyme wyll gyue them repentance to know the truth But Saint Austin in the .xiiii. chapter of his booke de bono perseuerantiae and in the chapters following sheweth that both of them be to be preached that is to wit booth the grace of Gods free choosing and predestinating and also wholesome warnings and teachings Therefore I mislyke of suche as seeke without Christe whether they be chosen from euerlasting or no and what God hath determined of them before all tyme. For we must giue eare to the preaching of the Gospell and beleeue the same and take it to be oute of all doubt that if we beleue and be in Iesus Christ we be chosen For the father hath vttered vnto vs in Christe the euerlasting sentence of his predestination as I declared euen now from oute of the firste chapter of Paules second Epistle to Timothie Therefore we must teache and consyder aboue all thinges how greate the loue of the father is reueled to be towards vs in Christ We must dayly herken what the Lord himselfe telleth vs in the Gospel how he calleth vs and saith Mar. 11. come vnto me all ye that are wearie and ouerloden and I will refresh you God so loued the world John 3. that he gaue his only begotten sonne for the worlde to the intent that euery one whiche beleeueth in him shoulde not die but haue euerlasting lyfe Math. 18 Also it is not the will of the father that any of these little ones shoulde perishe Therfore let Christ be our loking-glasse wherin to behold our predestination We haue euident and substantiall recorde ynough that we be written in the booke of lyfe if we communicate with Christ so as he be ours and we be hys through true fayth In the temptation of predestination than the whiche there is not a more daungerous let this be oure comforte Luke 11. that Gods promises are vniuersall to all beleeuers that he sayth ask and ye shall receiue for euery one that asketh receyueth and finally that we pray togither with the vniuersall churche of God Our father which arte in heauen and that we be greffed into Christes bodye by baptim and are often fed in his Churche with his fleshe and bloud vnto eternall lyfe Beeing confirmed with these thinges we be willed to worke out our owne saluation in feare and trembling according to S. Paules counsell FINIS These articles of the ryght beleeuing fayth I ment to adde to the ende of my dialoge to disproue the vntowarde dealings of such men as slaunder me of Pelagiamin without any iust occasion only bycause I do often exhort my heerers to good workes Whiche thing I deny not but I do very diligentlye howbeit not for that I thinke the children of Adam to be able to attaine saluation by their owne strength withoute the grace of God for I impute the beginning Rom. 8. the increase and the accomplishment of our saluation and happinesse to the only free fauour grace of God But for asmuch as I see mans nature forewarde ynough of it selfe to imbrace vaine carelesnesse fleshly liberty I minded that my sayings shuld rather hold them in awe Act. 13. and lead them away from the pleasures and delyghtes of this worlde as it were by casting a brydle vpon them than put spurs to them running already of their owne accord to do euill Therefore as for those that lyke not of my maner of teaching it is fre for them to deuice apter and to put them forth to their heerers so they do it in the feare of God to the furtherance of his â—hurch and without disgracing of others that follow another trade of teaching Ephe. 2. But of these thinges I shall perchance speake more largely at another tyme. Our preseÌ„t age misdemeth things through spite The age to come wil iudge things more vpright