the prayse that is of valure before God Where is thâ—n thy reioysinge It is excluded By what lawe By the lawe of workes Naye but by the lawe of fayth For we suppose that a man is iustified by sayeth without the dedes of the law Is â—e the God of the Iewes onely is he not also the God of the gentiles Yes euen of the gentiles also For it is God onelye which iustifieth circumcision which is of fayth and vncircumcision thorowe faith Do we then destroye the lawe thorow faithe God forbyd But we rather maynetayne the lawe What shall we saye then that Abrahame oure father as partayninge to the fleshe did fynde Yf Abraham were iustified by dedes then hath he wherin to reioyce but not with god For what saith the scripture Abraham beleeued God and it was counted vnto him for righteousenes To him that worketh is the reward not reckened of â—auouâ—e but oâ— duty To him that worâ—â—tâ— not but bâ—leueth on him that iusâ—ifieth the vngodlye is his fayth coâ—nâ—â—d for rightâ—ouâ—nâ—s Euâ—n as â—auid desâ—ribâ—th the blessedfulnâ—ssâ— of the manne vnto whom â—od ascribeth righteousenesse wythoute deedes Blâ—ssâ—d are they whose vnrightâ—ousnâ—ssâ— are fâ—rgeuâ—n and whose sinnes arâ— couâ—râ—d Blessâ—d is that manne to whome oure Lord imputeth no â—ynne Came this blessednâ—sse then vpon the circumcised or vpon the vncircumcised we saye veâ—elye howe that fayeth was reckenâ—d vntoo Abraham for righteousnessâ— Howe was it râ—ckened In the time of circumcision or in the time before he was circumcised Not in the time of circumcision but when he was yet vncircumcised And he receaued the sygne of circumcysion as a seale of tâ—e righteousenâ—s which is by fayth whiche faieth he had yet beynge vncircumcisâ—d that he should be the father of all them that beleue tâ—ough they be not circumciâ—ed that righâ—eousnesse mighâ—e be imputed to them also and that he might be thâ— father of the circumcisâ—d not because they are circumcisâ—d only but because thei walke also in thâ— steppes of that fayeth that was in our father Abraham before the time of circumcision For the promes that he shulâ— be the heier of the worlde was not geuen to Abraham or to his seede thorowe the lawe but thorowe the righteousâ—nes which commeth of fayth For if they which are of the law be heyers then is fayth but vayne and the promâ—s of none effect Because the law causeth wrathe For where no lawe is there is no transgression Therfore by fayeth is the inheritaunce geuen that it might come of fauour and the promes might be sure to all the sâ—de Not to them onely whiche are of the law but also to them which are of the faith of Abraham which is the father of vs all As it is written I haue made the a father to many nations euen before God whome thou hast beleued which quickeneth the deade and calleth those thynges which he notâ— as thoughe they were For euen vnto the time of the law was synne in the worlde but sinne was not regarded as longe as there was no lawe For the lawe in the meane time entrâ—d in that syn shuld encrease Remâ—mber ye not brâ—ethren I speake to them that know the lawe how that the law hath power ouer a maÌ„ as long as it endureth for the woman whâ—ch is in subiection to a man is bounde by the lawe to the manne as longe as he lyuâ—th Yf the man be deade she is lowsâ—d frome thâ— lawe of the man So that she is no wedlocke breaker though she couple her selfe with an other man Euen so ye my brethren are deadde concerninge the lawe by the body of Christ that ye shoulde be coupled to an other I meane to him that is rysen agayne frome death that we shoulde bring foorthe frute vnto God For when we wer in the flesh the lustes of sinne whiche were stirred vppe by the law â—aygned in oure members to bring foorth frute vnto deathe But now we are deliuered from the lawe and deade from that wher vnto we were in bondage that we shoulde sâ—rue in a newe conuersation of the spirite and not in the old conuersation of the letter What shall we say then 〈◊〉 the law synne God forbyd but I knewe not what synne meante but by the lawe For I had not knowen what lust had meante excepte the lawe had sayed thou shalte not luste but sinne toke an occasion by the meanes of the commaundemente and wroughte in me all manner of concupiscence For verely without the lawe synne was deade I ones liued withoute lawe but when the coÌ„maundement came synne reuiued and I was dead And the verye same commaundemente whiche was ordained vnto lyfe was founde to be vntoo me an occasion of death For sinnâ— tokâ— occasion by thâ— the meanes of the commaundement and so disceaued me and by the selfe commaundemente slewe me Wherfore the lawe is holye and the commaundemente iusâ—e and good Was that then which is good made death vnto me God for bydde But synne was deathe vnto me that it mightâ— appeare how that synne by the meanes of that whyche is good hadde wroughte deathe in me that synne which is vnder the commaundement mighte be out of measure sinfull For the lawe of the spirite that bringeth life throughe Iesus Christ hath deliuered me frome the lawe of sinne and death All thinges are lawefull vnto me buâ— all thinges are not profytable I mayâ— do all thing as but I wyll be broughte vnder no mans power ¶ Of the â—erfection and excellency of the eâ—angelâ—call lawe aboue the â—awâ— wâ—itten Capiâ—u 51. IF the minystration of deathe throughe the letters figured in â—â—ones was glorious sâ— that the children of Israell coulde not beholde the face of Moses for the glorye of his countenaunce whiche glorye neuerthelesse is done awaye whyâ— shall not the ministration of the spirite be muche morâ— glorious For iâ— the ministring of condempnation bâ— glorious muche more doeth the ministration of righteousenes eâ—ceade in glorye For no doubte that which was there glorified is not once gloryfied in respecte of this eâ—ceadingâ— glorye Then if that whiche is destroyed was glorious muche morâ— shall that whiche remayneth be gloryous Then the commaundemente that wente aâ—â—re is disanulled because of her weaknes and vnprofitablenes For the lawe made nothinge perâ—ect but was an introduction of a better hope by which hope we drawe nyâ— vnto God And for this cause it 〈◊〉 a better hope that it was not promysed without an othe now hath Christ optayned a more excellente offyce in as muche as he is the mediator of a better Testamente whiche was made for better promises For if that first Testament had bene fautelesse then shuld no place haue bene sought for the second For in rebuking them he sayeth Beholde the dayes wyll come sayeth the Lorde and I wyll fyniâ—he vppon the house of Israell and vppon the house of Iuda a new Testament not lyke the Testament that I made with their fathers at
folowed not rightoousnes haue ouertaken righteousnesse I meane the righteousnâ—sse which cometh of faâ—eth But Israell which folowed the law of righteousnes could not attain vnto the law of righteousnesse Wherefore Because thâ—y soughte it not by fayth but as it were by works of the law For they haue stombled at the stombling stone as it is written beholde I put in Sion a stomblinge stone and a rocke which shall make â—en fall And non that beleue in him shall be ashamed For Christ is the ende of the lawe to iustifye all that beleue Moses describeth the ryghteousâ—nesse whiche commethe of the lawe how that the manne whiche doeth the thinges of the lawe shall lyue therein But the righteousnesse which coÌ„meth of faith speaketh on thys wyse Saye not in thine harte who shall ascende in to heauen that is nothinge els then to fetch Christ downe Other who shall descende in to the deepe that is nothinge elles but to fetch vppe Christe frome deathe but what sayeth the scripture The worde is nye thee euen in thy mouthe and in thyne harte Thys woorde is the woorde of fayeth whyche we preache For if thou shalte knowledge wyth thy mouthe that Iesus is the Lorde and shalte beleue wyth thyne harte that God raysed hym vppe frome deathe thou shalte be safe For the beliefe of the hart iustieth and to kâ—owledge wyth the mouthe maketh a manne â—afe For the scripture sayeth who so euer beleueth on hym shall not be a shamed Theâ—e is no difference betwene the Iewe and the gentyle For one is the Lorde of all whiche is ryche vnto all that call vpon him For who so euer shall call on thâ— name of the Lorde shall be safe But how shal they call on him on whom they beleue not How shall they beleue on him of whome they haue not hearde So then fayeth commeth by hearynge Hast thou fayeth haue it with thy selfe before God For he that maketh conscyence is dampned if he eate because he doeth it not of fayeth For what so euer is not of faith the samâ— is synne The iâ—ste shall lyue by fayth And if he wythdrawe him selfe my soule shall haue no pleaâ—ure in him We are not which wythdraw our selues vnto dampnation but pertayne to fayeth too the wynnynge of the soule For by fayeth ye stande Hauinge the same spirit of fayth accordynge as it is wrytten I beleued and tâ—erefore haue I spoken We also beleue and therefore we speake Hearinge alwaye and knowinge that as longe as we are at home in the body we are absente frome God For we walke in fayeth and see not Proue youre selues whethâ—r ye are in the fayeth or not examyn your owne selues I maruayl that ye are so sone turned from hym that called you in the grace of Christe vnto another gospell whiche is nothinge elles but that there be some whyche trouble you and intende to peruert the gospell of Christe Neuerthelesse thoughe we oure selues or an Aungell from heauen preache any other gospell vnto you then that whyche we haue preached vnto youâ— holde hym as accursed As I sayed before so saye I nowe agayne if anye manne preache any other thinge vnto you then that ye haue receaued holde hym accursed Preach I mans doctrin or gods I certifye you brethren that the gospell which was preached of me was not after the maner of men neyther receaue I it of man neyther was I taughte it but receaued it by the reuelation of Iesus Christ. For Goddes sonne Iesus Christ which was preached amonge you by vs that is to saye by me and Siluanus and Timotheus was not ye and naye But in him it is ye for all the promises of God in him are yee and are in him amen vnto the glory of God throughe vs. That I nowe lyue in the fleshe I lyue by the faith of the sonne of God Euen as Abraham beleued God and it was ascribed to him for righteousnesse Understande therfore that they whiche are of fayeth the same are the children of Abraham For the scripture sawe afore hande that God woulde iustifye the heathen through fayth and therefore shewed before hand glad tydinges vnto Abraham In thee shall all nations be blessed So then they whiche be of fayth are blessed with faithfull Abraham For ye are all the sonnes of God by the fayth whiche is in Christe Iesus We looke for and hope in the spirit to be iustified throughe fayth for in Iesu Christe neyther is circumcision anye thinge worth neyther yet vncircumcision but fayth which by loue is mightye in operation By grace are ye made safe thorow fayth and that not of youre selues For it is the gifte of God and cometh not of workes least anye man should boaste him selfe Let there be but one God one faith one baptisme All menne haue not fayeth Yf we beleue not yet abideth he faythfull he can not denye him selfe ¶ Of the definition and effectes of faythe Capitu. 5. FAyth is a sure confydence of thinges which are hoped for and a certayntye of thynges whych are not sene By it the elders were well reported of Thorowe fayth we vnderstande that the world was ordayned by the worde of God and that things which are sene were made of thyngeâ— which are not sene By fayeth Abell offered vnto God a more pleÌ„teous sacrifice then Cain by whyche he obtayned wytnes that â—e was righteous God testifyinge of â—is gyftes By whiche also he beinge deade yet speaketh By fayeth was Enoch translated that he should not see death neyther was â—e founde for God hadde taken hym awayâ— before he was taken awaye he was reported of that he had pleased God but wythoute fayeth it is vnpossibâ—e to please hym for be that commeth to God muste beleue that â—od â—s and that he is a rewaâ—der of them that seeke him By fayth Noe honoured God after that he was warned of thinges whiche were not sene and prepared the Arke to the sauinge of his houshold throughe the which Arke he condemned the worlde and became hâ—yer of the righteousnes which commeth by fayeth By fayth Abraham when he was called â—â—eyed â—o go out in to a place which he â—â—oulde afterwarde receiue to inheritaunce and he wente oute not knowinge whether he should go By fayth he remoued iâ— the lande that was promised vnto him as into a stranuge countrei and dwelt in tabeâ—nacles and so did Isaac and Iacob heyers with him of the same promes for he loked for a citye hauing a fundation whose builder and maker is God Throughe fayeth Sara also receiued sâ—rengthe to be with childe and was deliuered of a childe when she was past age because she iudged him faithfull which had promised And therfore sprong ther of one of one which was as good as deadde so mani in multitude as y e starres of the and as the sand of the sea shore whiche is innumerable In faith Abraham offered vp
purposed in Christ Iesu our Lord. Yâ—a I thyâ—ke all thinges but loste for that excellent knowledges sake of Christ Iesu our Lord. Whose gospell is preached among all creatures whiche are vnder heanen whereof I Paule am made a minister according to the ordinaunce of God whiche was geuen me vtno you warde to fulfyll the woorde of God that misterye hydde sence the worlde began and sence the beginninge of generations but nowe is opened vntoo his sainctes â—o whome God would haue knowen the gloryous riches of this misterye amonge the gentiles whiche riches is Christ in you the hope glorye whome we preache warninge all wenne in all wisedome and teachinge all men to make them perfecte in Christe Iesu. Wherein I also laboure and stryue euen as far foorthe as his workinge worketh in me myghâ—elye That they might be comforted and knyt to gether in loue and in all ryches of full vnderstandinge â—or too knowe the mistery of God the father and of Christe in whome are hydde all the treasures of wysedome and knowledge This I saye leaste any man shoulde beguyle you with entysing words For though I be absent in the fleshe yet am I present with you in the sprâ—â—e ioyinge and beholding the order that ye kepe and your stedfast fayth in Christ. Let the worde of Christe dwell in you plenteously in all wisedome Unghostly and vayne voyces passe ouer for thei shal eâ—crease vnto greater vngodlines and theyr woordes shall frete eueâ— as doeth a cancre of whose number is Hymeneus and Philetos whyche as concerninge the truthe haue erred sayinge that the resurrection is paste alreadye and doe destroye the fayth of dyuers personnes But the sure grounde of God remaynethe and hathe this seale the Lorde knoweth them that are his and let euery man that calleth on the name of Christe departe frome iniquity Aâ— Iannes and Mambres withstode Moses â—ueÌ„ so do these resist the truth menne they are of corrupte mindes and lewde as concerninge the fayth but they shall preuayle no longer For their madnes shal be vttered vnto all men as theyrs was But thou haste seene the experience of my doctrine But continue thou in thâ— thinges whych thou hast learned for all scripture geuen by inspyration of God is profitable to teache to improue to amende and to instructe in righteousnes that the manne of God maye be perfecte and prepared vnto all good works ¶ Of Obedience Capitu. 14. WE knowe that what soeuer the lawe sayeth he sayeth it to them which are vnder the lawe that all mouthes maye be stopped and all the world be subdued to God As by the synne or inobedience of one man condempnation came on al men euen so by the obedience of one shall manye be made righteous Remember ye not howe that to whom so euer ye exhibit and commit your selues as seruaunts to obey his seruauntes ye are to whome ye obey whether it bâ— oâ— sinne vnto death or of obedience vnto righteousnes God be thanked that thoughe ye were once the seruaunts of synne ye haue yet obeyed with hart vnto the forme of doctryne where vnto ye were deliuered Let euerye soule submit him selfe vnto the autority of the hier powers for ther is no power but of God The powers that be are ordained of God Who soeuer therfore resisteth power resysteth the ordinaunce of God And they that resist shall receaue to them self dampnation Wherefore ye must needes obey not for feare of vengeaunce onely but also because of â—onscience And euen for this cause pay ye tribute For they are Goddes ministers seruinge for the same purpose Youre obedience is knowen in all places Brethren ye knowe the house of Stephana Fortunatus and Achaicus howe that they are the first frutes of Achaia and that they haue appointed them selues and minyster vnto the sainctes I beseche you that ye be obediente vnto suche and too all that healpe and laboure Lookâ— therfore that ye know them that are suche Titus in warde affection is nowe more abundaunte toward you when he remembreth the obedience of euerye one of you howe with feare and tremblinge ye receaued him O foolishe Galathians who hath be wytched you that ye shoulde not beleeue and obey the truthe before whose eyes Iesus Christ was described and amonge you crucified Ye did runne well who was a let to you that ye shoulde not obey the truthe Euâ—n that counsayle that is not of him that called you A lyttle leuen doeth feruent the whole lompe of dowe Wherefore my dearely beloued as ye haue alwayes obeyed not when I was presente onelye but nowe muche more in myne absence Euen so c. For ye know and remember what commaundementes we gaue you in oure Lorde Iesu Christ. He therfore that despyseth theese despiseth not manne but God whiche hath sent and geuen hys holye spyrite amonge you Therfore brethern stande fast and keepe the traditions and ordinaunces whiche ye haue learned whether it were by our preachinge or by our Epistle We haue confidence thorowe the Lord to you warde that ye both do and wyll doe that whiche we commaunde you Yf any man obey not oure sayinges sende vs woorde of hym by a letter and haue no companye with hym that he maye be ashamed and coumpt him not as an enemye but warne him as a brother This commaundement commit I vnto the sonne Timothe accordinge to the prophesies which in time past were prophesâ—ed of the that thou in them shouldest fight a good fight hauing faith and good conscience whiche some haue put away from them and as concerninge fayth haue made shipwrake Of whose number is Hymeneus and Alexander which I haue delyuered vntoo Sathan that they might be taught not to blaspheme Such things commaund and teach Let no man contempne thy youth but be vnto them that beleue an ensample in worde in conuersation in loue in spirite in fayth and in purenesse Priestes that rule wel are worthy of double honoure most speciallye they which laboure in worde and in teachinge For the scripture sayeth Thou shalt not mousell the mouthe of the oxe that treadeth out the corne And the labourer is worthye of hys rewarde I testifye bâ—fore God and the Lorde Iesus Christ and his elect Aungelles that thou obserue theese thinges withoute hasty iudgemente â—nd do nothinge parciallye I geue the charge in the sighte of God which quickeneth all thinges and before Iesus Châ—iste which vnder pontius pilate witnessed a good witnessinge that thou kepe the commaundement and be wythout spotte and vnrebukeable vntyl the appearinge in oure Lord Iesus Christ. There be manye disobediente and talkers of vanitye and dysceauers namelye they of the cyrcumcysion whose mouthes muste bee stopped whiche peruerte whole houses teachinge thinges whiche they oughte not because of fylthye lucre One beynge of them selues whyche was a poynte of theyr owne sayed The Cretaynes are alwayes lyars euill beastes and slowe