another so frendlye as wyl for his good and wel deseruyng frendes sake suffer death But to graunt that some suche maye some where be founde as for his approued frende wyl paraduenture be contented to dye yet hath god shewed an example passyng all examples of suche earthly loues whom it pleased euen for wycked and vnworthy persons to delyuer his onlye sonne to death Now if god haue for vs beyng wycked people and offenders done thus muche how muche rather wyl he do for vs beyng nowe purged chastised and by the bloud of his sonne reconciled vnto hym that we through sinne fall no more into his displeasure and therby stande in ieopardy of more greuouse daÌnation not only for our synful lyfe but also because we should then be vnthankefull Christe dyed for vs but for a season but he rose agayn for euer And as he dyed for vs so arose he agayne for our sakes The texte ¶ For yf when we were enemies we were reconciled to god by the deathe of his sonne muche more seyng we are reconciled we shal be preserued by his lyfe Not onlye this but we also ioye in god by the meanes of oure lorde Iesus Christe by whome we haue nowe obtayned the attonement Now and yf by his death he haue this muche done for vs that where as before that tyme god was with vs highly offended and displeased we haue hym nowe gratiouse and merciful muche rather shal we so through his lyfe be preserued that we nomore fall into his displeasure By his death deliuered are we from synne his lyfe shal preserue vs in innoceÌcie his death hath delyuered vs from the power of the deuill his lyfe shall towarde vs continew the loue of his father These are suche euident sygnes of goddes loue towarde vs that they not only put vs in a quyet assuraunce and in a sure hope to be saued from the vengeauÌce of god to come but also gyue vs a lustye courage euen to glorie not of oure deseartes but with thankes geuyng to god the father through whose bountefull mercy we haue receyued this welthy state promysed by hym to be geuen vnto vs neither for the lawes nor for circumcisions sake but through Iesus Christ his sonne by whose meanes we are restored into his fauour agayne to th entent that for all this benefite thankes should be gyuen to noman but to god hymself and to his only sonne Al whiche was done by the meruaylous secrete counsel of god to the ende yâ the waye meanes of oure restoryng shoulde agree with the waye of oure damnation The texte Wherfore ⪠as by one man syn entred in the worlde and death by the meanes of syn euen so death also went ouer al men insomuche as all men synned For euen vnto the law was syn in the worlde but synne is not imputed where there is no lawe neuerthelesse death raigned from Adam to Moses euen ouer theÌ also that had not synned with lyke transgressioÌ as dyd Adam which beareth the similitude of hym that was to come Wherfore as by Adam whiche fyrste transgressed the commaundemente of god synne entred into the worlde and by the meanes of synne death because syn is as it were the poyson of mannes soule by whose occasion synne whiche had his begynning in the fyrst of our stocke issued furthe into all his posteritie whyles eche man folowed the exaÌple of their fyrst parente so through Christe alone in whome by fayth al are borne agayne we receyue innocencie and therwyth lyfe whiche blessednes lykewyse hauyng his begynnyng in one fyrst and new authour of generacioÌ Christe is spread abrode amonge all them whiche are throughe faythe knyt vnto hym and in hurtlesse lyfe folowe his steppes But when synne had once ouergone the world and poysoned all mankynde suche was the strength therof that it coulde by no meanes neyther by the lawe of nature nor yet by Moses lawe be vanquyshed so that by the lawe nothyng was done but that suche as hadde offended knewe that they were gylty and worthy of damnation For as to chyldren in whoÌ the lawe of nature hath no place by reason of theyr teÌder age not able as yet to discerne what is good and what is not syn is not yet imputed no more was it layde vnto the Paynyms charge yf they ought dyd agaynst Moyses lawe Therfore before the lawe gyuen whiche shewed men theyr synnes by reason of the law of nature the world in dede was not vtterly without synne but yet bare men at that tyme with themselfes and as it wer without correctioÌ fell to all licenciousnes as though they had ben vtterly lawles Forasmuche as therfore he was not yet comen whiche should take awaye the synnes of the world and vanquyshe the tyrannye of death death which enteryng through Adams offence raygned without any resistence euen vpon them also whiche had not maliciously offended agaynst the coÌmaundement of god as Adam dyd which euen than bare the ymage and fygure of Christ whiche should come loÌg after and yet meane I not that he is in euery poynte vnto Christe lyke but that he in some poyntes bare the ymage of Christ In this poynt lyke that both were the begynners of a generation the one of an earthly the other of an heauenly In this lyke also that a certayne thyng is frome both begynners deriued into theyr posterities but the difference is that from the earthly Adam was the begynnyng of vnrighteousnes and synne but by the heauenly Adam is gyuen all grace and goodnes The texte But the gifte is not like as the synne Fââ if through the synne of one many be dead muche more plenteous vpon many was the grace of God and gift by grace whiche was gyuen by one man Iesus Christ But now as these two are partely like so wer they not equal For besides that elswyse of it selfe it is a thing more effectual to saue then to destroy muche more strong and mightye is Christ to saue then was Adam to condempne so that muche more effectual is Christes obedience to geue life then was the traÌsgression of Adam to worke death so that in all pointes Christes goodnes ouerwaigheth the offence of Adam which thyng I monishe you of and say leste any man might thynke the synne of our fyrst parent to be so outragious that he should dispaire of his restoryng again to saluacion For it one mannes synne was of suche power that it made so great a numbre of people thral vnto death of muche more power plentyfulnes more general shal the benefite of God be and his mercyful gift which he hath gyneÌ vs by one man lykewyse I meane Iesus Christ yâ author of godly and innocent lyfe by whome he hath not onely taken awaye the tyranny of death and syn but hath also in steade of syn gyuen righteousnes and in the steade of the tyranny of death the kyngdoÌ of life so that the offeÌce of Adam through the great mercy of
promise of none effecte For yf the inheritaunce come of the lawe it commeth not nowe of promise But god gaue it vnto Abraham by promyse But further to compare the former example the promise and couenauÌt whiche god before the lawe was gyuen made with Abraham whiche promise he woulde haue to be stable the lawe whiche folowed and was gyueÌ after the same promise and couenaunt coulde not defete nor disanul And yet shoulde it restrayne and disapoynt the promise yf the inheritaunce of goddes blessing promised to Abrahams posteritie were due to suche only as kepe the lawe forasmuche as in the promyse there is no condicion of yâ lawe expressed For howe coulde therin of the lawe be any mencion made synce the lawe was not at that tyme gyuen For in case the lawe had not folowed the promise at all yet woulde god netheles with Abrahams posteritie haue kepte the couenaunt made with Abraham Nowe yf the promise of this blessed state be due by reason of goddes promise and the promise made before the law had no condicion of keping the law ioyned with it for what cause exclude we froÌ the promise suche as to yâ law are strauÌgers and not straungers to fayth For yf by the lawe men enioye thenheritauÌce then is goddes promise and couenaunt frustrate and broken whiche god without kepyng of the lawe wyll not perfourme Euen lyke as when a man hath agreed with an other to gyue hym his doughter in mariage after that the bargayne is made he go from his worde denying that he will so do vnles the other agayne wyll promise hym his syster wheras at the bargayne makyng he had no syster borne nor at tyme of the couenaunte of mutual mariage no mencion made The promise of god was free and vpon the onlye condicion of fayth confirmed whom who so perfourmeth the same man hath right to the promise The texte Wherfore then serueth the lawe The lawe was added because of trangression vntyll the seede came to whome the promise was made and it was ordayned by angelles in the hande of a mediator But here some wyll saye yf by fayth in goddes promise euery manne must loke for saluacion for what ende and purpose made god the vnprofitable lawe afterwarde No saye not al vnprofitable for albeit it make not a manne vpright and innocent yet restrayneth it oure libertie to syn whyles it with ceremonies kepeth noughtie desyers and appetites within a due measure and compace of ryght reason And had not the vnrulye malice of men so required there had no lawe be gyuen at al and yet was not the same lawe gyuen neyther that all men shoulde therto wholye for euer be bounde but gyuen by god for a tyme shadowyng for the season Christe to come with punishementes fearyng men from synne and with promises prouokyng them to do well for this purpose made and ordayned by aungels at goddes commaundement to endure vntyll that after many eares the only seede shoulde come wherby the god of Abraham promised saluacion to all Abrahams lawfull chyldren In suche sorte was the law made by angels that yet the whole power and gouernaunce of it had Christe in his handes who in suche wyse was a meane and came betwixt Moses lawe and the grace of the gospell that he was the ende of the one and the begynner of the other in suche sorte also a meane betwixte god and man that to th entent he would betwixt both make atonement in hymselfe he comprised bothe natures The texte A mediatour is not a mediatour of one But god is one Is the lawe then agaynste the promyse of God God forbid Now a mediatour that is a meane betwixte must needes be a meane betwixte many For no man is there that with hymselfe is at dissencion Of them that disagreed god the father was one ⪠who with maÌkynde was at variaunce Wherfore necessarie was it that there shoulde a certayne thyrde parson be whiche in hymselfe contaynyng both natures shoulde bryng bothe at vnitie and concorde with his death fyrste pacifying gods wrath and then with his doctrine alluring all the worlde to the trewe honouryng of god Is the lawe then contrarie to goddes promises no not so Forasmuche as the lawe folowyng the promyse made by god made not the same promise vayne but kepte men in a continual expectacion loking for goddes promises that by so doyng they myght be more apte and readye to receyue the grace to be offered by the gospell Nor is not the lawe abolyshed because it was agaynst goddes promises but because it was conuenient meete that shadowes should gyue place to the truth and the vnfectuall to that whiche was mightie and effectuall The texte For yf there had bene a lawe giuen whiche coulde haue gyuen lyfe then no doubte righteousnes should haue come by the lawe But the scripture concludeth all thinges vnder syn That the promise by the fayth of Iesus Christe shoulde be gyuen vnto them that beleue But before fayth came we were kepte vnder the lawe and were shutte vp vnto the faythe that should afterwarde be declared For yf there had suche a lawe bene gyuen as coulde vnfaynedlye and truly haue giuen lyfe then should the same neuer haue bene abrogate nor shoulde we haue had any nede of the healpe and ayde of the ghospell for asmuche as then by the lawe euery man might haue attayned vnto perfite righteousenes Sufficient had it bene therfore in that case to truste vpon the lawe for all them that were of euerlastyng saluacion desyrouse But nowe leste men vpon boldenes of theyr workes myghte despise the grace of Christe for this purpose was the lawe gyuen declaryng and prescribyng what was to be done and what was to be auoyded that all men shoulde perceyue themself in daunger of syn whyles they shuÌne not that they by the lawe knewe was euyll being vndoubtedly ouercommen with theyr noughtie desyers and by these meanes knowyng theyr own disease myght more willyngly embrace the remedie to be offered by the grace of the gospell For before the lawe was gyuen menne without correccion fell to syn to whome all that lyked was streyght thought lawfull and in defence of mennes synfull lyfe some thyng had they to laye for theyr excuse But the lawe had them in suche a brake that they coulde not chuse but graunt that they had well deserued punishement for somuche as it could not be denied but that it was good and honeste whiche was by the lawe commaunded After that god therfore by his great wysedom had by suche meanes taken awaye our vayne confidence in our selfes and had sette before oure iyen our synfull lyuyng than declareth and perfourmeth he his promise made to Abraham and that whiche the Iewes only loked for as peculiarlye belongyng to them beyng as they sayed the only chyldren of Abraham generally to belong to all suche as were through fayth becommen Abrahams very chyldren not for theyr deserte of keapyng the lawe but because they
yet for our synnes was raised vppe again to life euerlastyng not by any worldely power but by the mightie power of his father so should we beyng through him raised out of the death of synne becomen dead to our former life leadyng hereafter a newe life walke in the trade of godly conuersacion continually encreasyng vpwarde from better to better For seyng that we are through baptisme planted into Christes bodye and in maner altered into him mete is it that whatsoeuer we see done in him whiche is oure head the same be of vs whiche are his membres either in life expressed or els loked for in tyme to come Rysen is he againe ascended into heauen and setteth in glorye at the right hande of his father All whiche thynges alreadye done in Christ we maye oure selues finally trust to enioye if for this present tyme as muche as in vs lyeth we folowe the same and diligently put them in vre Therfore if we through baptisme dye vnto our former synnes and fleashely lustes therin as we may resemblyng Christes death euen as mete and conuenient is it that we hensfoorth forsakyng the filthynes of synne and diligently exercisyng our selues in godly workes expresse in our liuyng his holy resurreccion To folowe Christes death is neither to kyl our selfes nor yet to hurt oure bodyes but then as ye well knowe dye we with him if to oure old frowarde appetites we haue suche a dull desyre yâ to them we seame as dead For accordyng to our double generacion we must in our selfes coÌceiue two menne th one olde grosse and like vnto the yearthly Adam thother newe desyrous of heauenly thynges as whiche hath by Christ sent from heauen his beginnyng Our olde man therfore is as it wer destroyed what tyme it was with Christ fastened vpon the crosse whervpon also were extinguished all oure desyres of transitorye pleasures whose whole rable maye well be called the body of synne This bodye of synne is then in vs effectually and holsomely slaine when hurtefull desyres are in suche sorte destroyed in vs that we no more do seruice vnto synne He that after this sorte as I haue now expressed foloweth Christes death is euen become a righteous man and is no longer subiecte vnto synne from whose tyranny he is already deliuered The texte Wherfore if we be dead with Christ we beleue that we also shall liue with him knowyng that Christ beyng raised from death dyeth nomore Death hath nomore power ouer him For as touchyng that he dyed he dyed concernyng synne once And as touchyng that he lyueth he liueth vnto God Lykewyse coÌsider ye also that ye are dead as touchyng synne but are aliue vnto God through Iesus Christ our lorde Let not synne raigne therfore in your mortal bodye that ye should thervnto obeye by the lustes of it Therfore if as we haue now oftentymes sayd we be to Christ dead so deliuered froÌ our former synnes our trust is hereafter through innocent holy life to liue with him so to liue with him that we shall neuer dye more in this also as farre as possible is resemblyng Christ who submitted not him selfe in suche sorte to death that in him death should haue any power after but rose againe to liue euerlastyngly For as touchyng that he dyed vnto synne he dyed but once but touchyng that he nowe liueth he liueth to God his father by whose might he was from death raised to life euerlastyng And as it was in Christ so thynke your selfes once dead to synne by that your olde vâcious desyres are destroyed and by that ye are nowe becomen newe men as thoughe ye were raised againe from death to liue a heauenly and an immortall life to Godwarde by whose benefite we are nowe made innocent and holy For if ye this do not ye liue not to Godwarde because that to God noman lyueth but suche as liue godly righteously and in other vertues For synce that we are planted into Christes body and becomen one with him mete is it that we as membres be like vnto our head whiche is Christ And synce that he nowe lyueth to Godwarde for euermore reason it is that we likewyse liue vnto him through the same Iesus Christ our Lorde And as he beyng once raised froÌ death suffereth nomore the tyraÌny of death so must ye take hede lest synne beyng nowe once banished out of your soules recouer in you againe the tyranny whiche it hath loste and so renewe his olde title of death As it surely wyll if ye folowe suche beastly desyres with whiche the deuil is wont to allure and bryng vs into our olde bondage The texte Neither geue ye your membres as instrumentes of vnrighteousnes vnto synne but geue ouer your selues vnto God as they that of dead are aliue And geue ouer your membres as instrumentes of righteousnes vnto God For sinne shal not haue power ouer you because ye are not vnder the lawe but vnder grace And see that your membres beyng nowe consecrate vnto Christ do hencefoorth nomore seruice at the deuils mocion whom Christ hath subdued and so to worke vnrighteousnes but rather hereafter so vse your selues that by all your life it may appeare that ye with Christ haue forsaken all deadly synne and workes of death and to be altered into a new life And so shal ye in dede do if hencefoorth all your membres that is to say all the powers of your bodyes and soules be applyed not to vice in the deuils seruice but to righteousnes in the seruice of God For reason requireth that we wholly belong to him to whoÌ we haue once bouÌde our selues and with him to haue nothyng to do from whom we are now departed and whose yoke we haue once shaken of Nor is it to be feared leste synne wyll we or nil we bryng vs backe againe into our olde bondage because ye are nowe no longer vnder the lawe whiche rather prouoked wylfull desyres then suppressed but vnder Goddes grace whiche as it was able to deliuer vs from the bondage of synne so is it able to kepe and preserue vs that we nomore falle thervnto The texte What then shal we sinne because we are not vnder the law but vnder grace God forbid And yet nowe God forbid that in the meane season any manne should this wyse take my wordes when I sayd ye were free from the lawe either to thynke that forasmuche as the lawe is abolished ye may do as ye liste or that Goddes free goodnes whiche hath pardoned all our olde offences hath also therwith frely geuen vs libertie to do euil But rather so muche the more ought we to abstaine from synne because we are now nomore like slaues coÌpelled to do wel as by a law but are as childreÌ are wont to be with desertes loue prouoked therto So that your bondage is chaunged and not vtterly taken away In suche sorte haue ye geuen ouer the seruice of the lawe that ye nowe
Knowe ye not brethren I speake to them that knowe the lawe howe that the law hath power ouer a man as long as it endureth For the woman whiche is in subiection to a man is bounde by the lawe to the man as long as he lyueth But yf the manne be dead she is losed from the lawe of the manne So then yf whyle the man lyueth she couple her selfe with an other man she shal be coumpted a wedlocke breaker But yf the man be dead she is free from the lawe of the husbande so that she is no wedlocke breaker thoughe she couple her selfe with an other man ANd good reason is there why we should so doe for Christe hath not onely deliuered vs from the bondage of syn and death but also from the bondage of the lawe whiche was giuen but for a season and hath deliuered not only the gentiles whiche were not to this lawe subiecte but euen the Iewes selfe to which haue hitherto ben vnder Moses lawe That this whiche I haue sayed is trewe maye be proued euen by the wytnes of the lawe it selfe And fyrst what saye ye that are Iewes whiche by reason of the knowledge ye haue in the lawe well perceaue and vnderstande that a man is bounde to the obseruance and kepyng of any lawe euen as ye for example not long synce were bounde to Moses lawe as longe as the same lawe lyueth that is to saye as long as it endureth in his ful power and strength but yf the same be either growen out of vse or els abrogate a man is than no longer bounde therunto For the Iewes bonde towarde the lawe ought no further to be kept then in the bonde of the wyfe to her husbande the same lawe requyreth to be kepte Nowe is the maried woman whiche is vnder her husbandes dominion bounde vnto her husbande as long as he lyueth But as sone as he is once dead she is deliuered from the bonde of that matrimony and after the death of her former husbande straightway at hyr owne libertie Wherfore yf she duryng the husbandes lyfe to whome she belongeth go about to mary another she shal be couÌpted a wedlocke breaker as whiche hath forsaken that husbande from whome she myght by no meanes saue onlye deathe be departed But contrary wyse yf she coÌtinew in that baÌdevntyl her husbandes death she is no leÌger bound vnto hym but is in suche sorte become her owne woman yâ she may lawfully mary any other whoÌ she wyll For it is not to be supposed that as the maisters title descendeth to his heyre in suche sorte that the seruaunt by the death of his maister chaungeth not his state but his maister that lyke wyse the righte of a husbande vpon his wyfe falleth after his death to an other but the title of mariage reacheth no further than for a mannes owne lyfe Yf it so were that the husbande were immortall the woman shoulde for euer continew bond Now then because Moses lawe in figures and ceremonies was as it were a shadowe of Christ to come it was gyuen to be of force effectual but vntyll the tyme that to yâ bryght lyght shadowes shoulde gyue place vntyl that to the truthe the shadowes of truth shoulde gyue ouer and vanyshe awaye And therfore synce that Moses lawe was as a man might saye a mortall thyng meruayle it is none thoughe it be nowe dead in dede And for this cause as long as the tyme of the lawe continewed the same stode in full power and had full authoritie vpon them whiche had bounde them selfe vnto it The texte ¶ Euen so ye also my brethren are deade concernyng the lawe by the bodye of Christe that ye shoulde be coupled to another I meane to hym that is rysen agayne froÌ death that we shoulde bring furth fruite vnto god For when we were in the fleshe the iustes of synne whiche were stered vp by the lawe raigned in oure membres to bryng furth fruite vnto death But now are we deliuered from the lawe dead vnto it where vnto we were in bondage that we shoulde serue in a newe conuersation of the spirite and not in the olde conuersation of the letter But nowe haue ye with Moses lawe nothyng to do synce the same is become to you warde dead or yf she lyued styll as she doth not yet are ye at the least to her dead For synce that Christ whiche is the truthe hath shewed his glisteryng beames of the gospell abrogate and abolished is all Moses lawe at the leaste touchyng the carnall meanyng therof And forasmuche as ye are now planted into Christes body coupled vnto hym as yâ wyfe is to her husbande beyng made free froÌ your former bonde ye are belonging to your newe husbande suche one I saye as is immortal as whiche once rose from death to lyue hereafter for euer insomuche that ye cannot in tyme to come either loke to be maried agayne or to be deuorced for a shamefull vilanye and reproche were it to suche a new husbaÌde as ye haue gotten in any poynt to hang vpon the olde forasmuche as I saye ye are in this case diligently labour you that as by the lawe whiche for the tyme was as it were your husbande ye brought furth a certayne sorte of fruite not vnlike your husbande so endeuour ye to bryng furth nowe beyng muche better maried then ye before were fruite suche as is conueniente for God youre father in lawe and Christe youre spouse and husbande For as long as we were subiecte to the grosse and carnal law as it wer to a husbande the same seamed as husbandes do to beare rule ouer vs because carnall lustes beyng by reason of the lawe more prouoked had suche power in oure membres that euen lyke slaues we wer drawen to synne and so of that vnhappy mariage vnhappy chyldren had we when that whiche was borne was for nothyng good but to be destroyed and to dye But nowe synce we are delyuered out of yâ bondage of the lawe vnder whome we lyued before or rather because oure lyfe was synfull we lyued not at all but were dead and yet vnder it were we vntyll a certayne time appoynted agaynst reason is it that we shoulde anye longer obeye that carnal husbande that is to wete the letter of yâ law but rather serue oure newe spouse whiche is both heauenly and spirituall not seruyng hym in the olde conuersacion of the letter but in the newe conuersacion of the spirite whiche spirite we haue of hym receyued as a mariage token The texte ¶ What shall we saye then Is the lawe synne God forbid Neuerthelesse I knewe not synne but by the lawe For I had not knowen what luste had meante except the lawe had sayde thou shalte not luste But synne toke occasion by the meanes of the commaundemente and wrought in me all maner of concupiscence For verelye without the lawe syn was dead I once lyued without the lawe But when the
commaundement came syn reuiued and I was dead And the very same commaundement whiche was ordayned vnto lyfe was found to be vnto me an occasion of death For syn toke occasion by the meanes of the commaundement and so deceyued me and by the same slew me Wherfore the lawe is holye and the commaundement holye and iust and good But nowe feare I leste here any captious persone thynke that I condemne the lawe as the authour of synne because we sayed that whyles we were vnder the lawe we ranne forwarde euen to synne and death For suche one wyll not let to reason the matier and saye that as righteousnes worketh lyfe so to sinne it properly appertayneth to worke death so that then yf the law in vs worketh death either semeth it that the same lawe is synne or at the leste ioyned with synne But god forbid that anye man should so thinke For the lawe is not authour of synne but the vtterer and apeacher therof wherof before the lawe gyuen we wer in manner ignoraunt because eche man fauoured his owne folye thynking that he might lawfully do what so hym lusted thinking it also wel done good to desyre that thyng whiche to haue semed pleasaunt This wyse therfore fauoryng my selfe I was in manner ignoraunt that to desyre any other mannes goodes was synne had not the law sayd vnto me thou shalt not luste And in dede the law was gyuen to suppresse synne but through our folye it chaunced otherwise For whyles the lawe shewed a man his sinnes and gaue no power to resist the same vpon that occasion it folowed yâ maÌnes desyre to syn was more prouoked euen as the propertie of menne is more to be prouoked to suche thynges as are forbidden Therfore forasmuche as before the lawe was gyuen certayne synnes I knewe not and certayne I knewe but yet in suche sorte that I thoughte I myghte lawfully vse them because they were not forbydden my mynde was but houerly and fayntlye moued to synne euen as we are wonte sklenderlye to loue suche thynges wherof we maye when we luste haue our pleasure But when that by the lawe so many wayes and manners of synne were declared the whole rable of naughtie desyres beyng prouoked throughe that prohibition begonne more vehemently to allure to synne And by this occasion synne toke strength and power whiche before the lawe geuen was but dull and in manner dead so that in the meane season I lyued without lawe or rather I thought that I lyued as one that might freely sinne and do as I lusted But after that I was by the commaundement of the law forbydden to syn my synful vsage was not onely not restrayned but also seemed quyckened and to take strength but as sone as synne was after this sorte quyckened I whiche before thoughte my selfe to lyue was deade by the lawe knowyng my synne and yet neuertheles continewyng in it stil Whervpon it folowed that the meane whiche was prouided and ordeyned for the healpe of oure lyfe tourned to my death not throughe anye faulte whiche the lawe had but throughe myne owne faulte For whereas I was of my selfe gyuen to synne my sycke and diseased mynde takyng occasion of sinne by reason of the prohibition of the law became more desyrous to synne And thus the deuill abusyng a good instrument by occasion ministred throughe the law enticed me to synne and by synne slewe me so that then I knewe my selfe gyltie and thrall vnto another No cause is there therfore why we shoulde reproue the law which as it was gyuen by a good god so layeth it before vs good lawful and holy commaundementes For nedes muste that be good whiche forbyddeth euell The texte Was that then which was good made death vnto me God forbid Naye it was syn that syn myght appeare by it whiche was good to worke death in me that synne by the commaundement myght be out of measure synfull For we knowe that the lawe is spirituall but I am carnall solde vnder synne because I allow not that whiche I doe For what I woulde that do I not but what I hate that do I. Yf I do now yâ whiche I would not I consent vnto the law that it is good so then nowe it is not I that doe it but syn that dwelleth in me For I knowe that in me that is to saye in my fleshe dwelleth no good thinge But some one will againe encounter and saye synce that lyke bryngeth furth his lyke yf the lawe be good how hath it wrought my death whiche is euell and wonte to be engendred of synne Wherunto the aunswer is easye that this reason were stronge were it so yâ the lawe wrought oure death But this is not so but as I nowe sayed farre otherwyse For it is not to be supposed that the lawe is authour of death but rather that synne is cause of our destruction whiche is a thing of suche infeccion and so full of poyson that it turned that whiche of it selfe is good to oure vndoyng by the which euery man maye euidently perceyue how pestilent a thyng syn is through whose contagion suche thynges as are best tourne to worste Wherof as yâ law gaue occasioÌ so was the same yet in no fault For the lawe as all we do knowe is spirituall and prouoketh vs to goodnes The cause why that commeth not to passe wherabout the lawe laboureth am I I I saye for example to speake of my selfe whiche am carnal and gyuen to synne and by reason of long custome and continuaunce in synne thral and bonde therto euen as the bondslaue bought for money is bouÌd to his maister so farfurthe that by reason of blyndnes of synne whiche I am in I wote not what I ought to do For I do not yâ whiche my minde and reason telleth me to be honeste though with my heart I desyre it but rather do that whiche is contrarye to honestie and hate as vnhonest beyng vndoubtedly ouercuÌmeÌ with naughtie desyres And by this maye euen offenders and hurtefull persons vnderstande that the lawe is not to be reproued For yf through fleshlye desyres mouyng I do suche thynges as my mynde and reason condemneth and abhorreth withoute doubte I consente that the lawe is good as whiche forbad suche thynges to be done and vsed as I by the better parte of my reason condemned and disalowed For nedes muste that be good whiche dothe forbid suche thynges whiche though I do folowyng the fleshe yet knowe I well are euyll and nought But some one wyll saye why doest thou not obeye thyne owne reason then beyng suche as doth consent to honestie and feare the from dishonestie syn But nowe forasmuche as for playnes in teachyng to be vsed I haue taken vpon me yâ person of suche one as is yet subiect to vice and noughtie desyres ye muste in onely me by ymagination conceiue two men the one carnal and grosse the other more pure and not so grosse of whiche two the
in the meane tyme goe whither Christe hath opened vs the waye let vs goe I saye not with bodely feete into a temple made of stones but with a pure hearte and a very sure belefe to obtayne our peticion entre into the heauenly temple but fyrst sprinkled not touchyng the body with the bloud of a beast but touchyng the mynde and spirite with the bloud of Iesu Christ therby purified froÌ the coÌscience of oure olde synnes furthermore washed in our bodyes too with the pure water of Baptysme that scoureth and washeth awaye all the fylthe of the soule Then remayneth it that we perseuer in the thynges we haue once begonne and kepe stedfastly and wythout any wauerynge the hope of immortall lyfe whiche we haue professed in Baptisme trustyng in this one thynge that God who promysed is faythfull and sure of his promyse and cannot deceaue if he would so that we contynue styll in fayth Furthermore bycanse we are made the membres of one bodye let vs cleaue together by mutuall charitee and agrement consideryng with out selues how muche eche of vs hath profited in the profession of the ghospell not bycause to enuye hym who hath ouergone vs or to despise him that is ouergone or left behynde but to prouoke to charitie and good workes by good example and exhortactions gyuyng one to an other The whiche thyng shall come to passe if the goyng forewarde of oure brother do make vs more desyrouse to lyue well and vertuouslye and also yf we perceyuynge anye to be slacke in goyng forewarde doe then with a brotherly carefulnes prycke him forthe to better thynges alwayes reioysynge at them whyche goo before and makynge moche of those that do their diligence not suffring any one to perishe from our flocke by reason he is forsaken as some occasion seruynge thereunto are wont to leaue of from their good begynnynges But let one of vs by al manoure of wayes and meanes possible styre and encourage an other to go forthe to the ende in that we fyrst beganne And thys thynge ought ye so muche the more earnestly to doe bycause ye see that the daye of the Lorde is at hande whiche will gyue euery man rewardes accordyng vnto his desertes and leaue no place or oportunitie to amende what hath bene done amisse but whatsoeuer hath-bene done shall be then examyned with exacte iudgement And suche trespases as are coÌmitted by erroure or frayltie of man shall easlye be pardoned The texte For if we sinne wilfully after that we haue receyued the knowledge of the truth there remayneth no more sacrifice for sinnes but a fearfull lokinge for iudgement vyolent fyre whyche shall deuoure the aduersaries Be that despyseth âoses lawe dieth wythout mercye vnder two or three wytnesses howe muche soret suppose ye shal he bâ punished whych treadeth vnder âote the sonne of gods coâââeth the bloude of the testamente where with he was sancrified as an vnholy thing and doeth dishonour the spirite of grace For we know hym that hath said it belongeth vnto me to take vengeancé I wil recompence sayth the Lord. And agayne the lorde shall iudge hys people It is a fearfull thinge to fall into the handes of the lyuynge god But after we haue once knowen the trueth by the ghospel beyng taught what we must hope after and what we ought to eschewe and what rewardes good menne shall haue and what yuell yf we then wyllyngly fall agayne into deadly synnes whiche Christ hath once washed away with his preââââs blouâ in that he dyed once alonely and neuer wyll dye agayne there remayneth theâ no Hooste or sacrifice for vs whiche haue so eftesones fallen to oure olde lyââ and synfull lyuyng wherby our synnes maye be freely released agayne thorow baptisme What then remaineth Forsoth a certaine dreadful loking for of the laste iudgement and forthwith a cruell and tourmentyng fyre whiche in reueÌgement of the goodnes of God despised ⪠shal deuoure the aduersaries Thynkâ you that he shall scape vnpunished that hath despysed the lawe of the ghospell The more mercifull and beneficiall that God is the more punyshemente shall he haue who wyllingly and wyttyngly hathe mocked therewith He mockethe with the gospel whiche after he hath bene once called to the nâbre of the chyldren of God wylfullye putteth himselfe into the numbre of the Deuels seruauntes If there were so greate punishement among the Iewes that whosoeuer obeyed not the pryest teaching the commaundementes of Moises lawe that is to wytte yf he that was commaunded to absteyne from swynes fleshe dyd notwithstandyng of a selfe wyl or dysobedient frowardenes eate the same and afterwarde beyng firste conuicted by two or three witnesses was done to death without mercye Howe muche greater punishement then deserueth he to haue who treadeth vnderfoâe not anye one priest of lowe estimacion but Iesus Christ the sonne of God Creuly he treadeth hym vnderfote whoso despifeth his so greate benefite whoso counteth I saye not the bloude of a beaste but his holye bloud wherwith the newe testament was sanctified as an vnholy thynge specially the same bloude wherwith he was once pourged and made cleane from all hys olde synnes fynallye whoso dyshonoureth the spirite by whom he hath obteyned the grace of the ghospell bycause that spirite once put awaye thorowe hys vycyousnesse he trayterouslye gyuethe vp the temple of God vnto the Dyuell Do we therefore assure our selfes that we shall escape vnpunished bycause men do not by and by take punishement on suche as doe swaâue from the puritie of an euangelicall and christian lyfe We knowe hym that hath sayde It belongeth to me to take vengeaunce I wyll recompence fayth the Lorde And agayne in an other place The Lorde shall iudge the people Let not any synner flatter hym selfe and thynke that he is oute of danger yf he escape the handes of a man reuenger No man can escape the handes of God But it is a dreadfull thyng to fall into the handes of the lyuyng god Nowe the more that ye were to be praysed when ye fyrste began to professe the ghospell the more shame and rebuke shall it be for you to fall agayne into your former lyfe The texte Call to remembraunce the dayes that are passed in the which after ye had receiued lyght ye endured a great fight of aduersities partely whyle all men wondred and gased at you for the shame tribulacion that was doeâ vnto you partely whyle ye became coÌpaignions of them which so passes their time For ye became partakers also of the affliccions which happened through my bondes toke in worth the spoyling of your goodes and that with gladnes knowyng in your selfes howe that ye haue in heuen a better and an enduringe substaunce Cast not away therfore your confydence whych hath a greater recompence of rewarde And lest that come to passe cal vnto youre remembraunce the tymes passed in the whiche after ye had receiued lyghte by the doctrine of the ghospell and faythe
not their husbandes though they be heathens but study by their owne maners to prouoke them vnto better He warneth the husbandes to beare with their wyues and to absteyne somtymes from hauing to do with them so as they may the more apply them selues to praier Than he prouoketh men alter the example of Christ to suffre displeasures and not to ymagine howe to requyte wronge with wronge but to deuise howe to ouercome their euyll doers with softenes and well doynges And these matters he treateth of in the thre first Chaptres and in the beginning of the fourth After these he exhorteth men vnto newenesse of life and dissuadeth from the heathens vices He allureth men vnto sobrenesse vnto watching to continual prayers and aboue other vnto mutuall charytie vnto hospitalitie and to do good turnes one for an other Agayne he enticeth men paciently to suffer persecucions layed vpon them for Christes name sake Than he informeth bishops and in them the people vnder their charge In the ende he reporteth that he wrote an other epistle vnto them by Siluanus which was loste This epistle it appeareth he wrote from BabiloÌ for in the name of that churhe he saluteth them if any man allowe not the vnderstanding of Rome by Babylon The paraphrase of D. Erasmus of Roterodame vpon the first Epistle of S. Peter Peter an Apostle of Iesu Christ to them that dwell here and there as strangers thorow out Pontus Galacia Cappadocia Asia and Bithinia electe accordyng to the âoreknowledge of God the father thorowe the sanctifying of the spirite vnto obedience and spriâeâlyng of the âloude of Iesus Christe Grace be with you and peace be multiplyed PEter somtyme a disciple and a contynuall gââst but nowe an Embassadour and Apostle of Iesu Christ to all them that dwell here and therein the coastes of litell Asia at Pontus Galacia Cappadocia and in that parte that is properly named Asia whiche the Ephesians haue and Bithiââa whome either the stormy tempestes of warres haue in tymes paste scatred abroade some to on place some to an other or elles whome the rageing cruellie of them which hated the name of Christe hathe giltelessy dryuen out of the places where their fathers dwelt before them and âre by that meanes nowe comfortles amonge straânge nacions as it were danyshed men beyng in dede for feare of men thrust out of their natyue countrey but yet not excluded ne banyshed neither depryued frome the offyce of Ghospell preathing which God the prince of al men bestowed chiefly vnto the lande and nacion of Iewes after suche a sorte that he woulde for al that haue it commune to all them whome soeuer he hath chosen For lyke as those are neuer the better for being borne and leading their life at Hierusalem which fet naught by the doctrine of Iesus Christ euen so shal it defâaâde no man in that he dwelleth amonge the vncircumcised and prophane Gentiles so that in stede of Moses lawe he embrace the grace of the ghospell For it is not the obseruacion of the lawe whât with the Iewes are commonely puffed vp that bringeth true saluacion neither kynredde or place but the free eleccion of God He is a ryght Iewe in dede wihche what countrey soeueâ he dwell in or what kynred soeuer he is borne of acknowledgeth Iesus Christe to be the aâtour of true saluacion which dyed not for one nacion of people alone but for the whole vniuersall worlde But in yâ we so acknowlege him we are not endebted to the meâtte of obseruing the lawe but vnto the free goodnesse of God whiche choseth out of al maner of nacions calleth vnto the lyberal fredome of the gospell whome soeuer it standeth with hys pleasure to âall vntoit For it neither came of late sodaynly in to hys mynde to saue al maner of mortal men by thys meane ne yet enforced with our wel doinges helayth this vp as a reward for vs as though we had so merited but this was deâreed of god the father by his eternal couÌsaill that he would opeÌ the porte of saluacioÌ not to the Iewes only but to al nacions vniuersally not by circuÌcision not by keping yâ custome of the sabboth neither by choise of meates ne yet by other ceremonies of Moses lawe which are corporal matters nothing but certain shadowes of spiritual thinges that were geueÌ for a time but by true sanctificacion of the spirite which the spiritual lawe of yâ gospel geueth vnto vs by yâ which we are truly purged in dede from all oure synnes not for because we haue obserued the prescriptes of the olde law but because we playnly readily put our trust in the promisses of the ghospell not by sprinkling of the bloud of a calfe as it hath been hitherto wont to be done according to the custome of the law but by the sprinking of the precious bloud of the vndefiled and most acceptable sacrifice to God Iesus Christ whose vndeserued death wypeth cleane awaye from vs all the transgressions of oure former conuersacion once for al and after we be borne a new as it were into him through baptisme it restoreth vs vnto a new life And forasmuch as baptisme hath exempted vs from this world engraffed vs into the participacion of heauenly rewardes I will not pray for those goodes in getting and heaping together wherof the toylers of the world thinke theÌselfes fortunate but those goodes rather which purge vs cleane from erthly contagious infeccions and make vs worthy the prince of heauen Christ that is to say Grace that in distrusting your owne merites and in putting no confideÌce in the ceremonies of the lawe you may looke for true saluacion of the freÌ bounteous liberalitie of God and in purtyng vnfayned trust in the ghospell And besides this I wishe Peace that beyng frely reconsiled to God by the bloud of Christe you may haue concorde both among your selfes and with all other not only hurting no body but also perdonyng other mennes fanites and requityng good turnes for euill the chaunce of which goodes lyke as you haue frely receyued of God euen so it staÌdeth you in hand to apply your selfes vnto godly studies that you may waxe riche in the encreasing vsury of good workes more and more not onely persisting stedfast in that you haue begonne but also going forward dayly better and better vntill the day come wherin the rewarde of immortalitie shal be openly geuen wherof you haue now conceiued a certaine assured hope out of the ghospell of Christe that we should therby chalenge no prayse vnto our selues The texte Blessed be God the father of our Lorde Iesus Christe which according to his aboundant mercy begatte vs agayne vnto a lyuely hope by that that Iesus Christs rose agayne from death to an iuheritaunce immortall and vndefyled and that perisheth not referâed in heauen for you whiche are kept by the power of God thorowe fayth vnto saluacion which is prepared already to be shewed in the last time in the
right marke of the whole lawe appeareth as muche as in him is that he will âââe as ofte as occasion is offred As a man that walketh in the darke ⪠careth not whether he goo âute of the waye on the right hande or on the lefte so is he disposed to all manner of errour that hathe once swarued out of the light Therfore he yâ hath through ââatâerie preferred the vndeseruing rich man before the deseruing pore man forasmuche as he hathe in thys behalfe broken the laâe of loue he is cousen geââayn to all naughtynes that is commonly done againste the loue of the neyghbor Nether doeth he lyghtly offende God that is so hardy to defile his lawe in any parte He that ones commaunded charitie did with lyke diligence ones ⪠forbydde ⪠what so euer is repugnaunte againste the loue of the neyghboure For the selfe same that gaue thys lawe Commâââono VVhere ââne ordayned thys Do no murther And if thou absteyne from whoredome and yet committeste murther haste thou not than broken all the whole lawe in that thou hast broken it in one parte The self same one God forbad bothe and forebad them for all one cause that is to saye because they are againste the loue of the neyghbour But he hath not only forbydden those thinges whiche are punnyshed by lawes as thefte murther and whoredome but all manner of thinges vtterly that are contrary to the loue of the Gospell The lawe of Moses would not punnyshe him that estemed lesse the soft sprited pore manne than the proude stately riche manne or him that would wishe euil to his neyghbour But yet the lawe of the Gospell punnysheth him Therfore according to the rule of it frame not only your dedes but also alyour coÌmunicacion and the thoughtes of youre harte that there be nothinge at any tyme that varieth from the loue of the neyghbour Loue is the lawe of libertie not that it is lawfull to synne by meanes of it but in that the euangelical loue causeth the wyllyng to doo of theyr owne accorde the thynge that mannes lawes constrayne the vnwyllyng to doe perforce for feare of peynes Accordynge to thys lawe therfore frame all youre life for somuche as you shall receyue moste high rewarde if you accomplyshe that whiche is prescribed vnto you and contrary wyle you shall suffre moste greuous sore punishmentes in case you ones fall from hym of whome all the whole lawe dependeth You are frely pardoned of the transgressions of your former lyfe The gifte of the heauenly spyrite is frely geuen you by whome you are not onely reconsiled vnto God but also glued together in mutuall charitie The more it is geuen vnto you and is frely geuen without your deserumges so muche the more sharpely shall they bee punnyshed whiche hauinge experyence in them selues of so exceadynge greate mercy of God doe not shew them selues agayne gentil and mercifull towardes theyr neyghbour With what countenaunce shall he aske mercye of God the iudge whiche being a seruaunt sheweth hym selfe vnmercifull towardes hys felowe seruaunt with what mouthe shall he desire to beloued of God whiche doeth not loue hys neyghbour if thou wilt obteyne iudgement myngled with mercy loke thou shewe thy selfe mercifull towardes thy neyghbour whether he be a trespasser or be in necessitie And in dede it is better to decline in to thys parte to leane vnto mercy than vnto iudgement For inasmuch as it is almost altogether of the mercye of God that we haue rather than of his righteousnes we ought to endeuour that we maye rather fynde God mercifull than seuerely strayte He hathe saued vs by hys mercye it is reason also that we be more ready to mercye towardes our neighbour than vnto straytenes For there are many moo wonne by softenes gentylnes and lyberall goodnes than with strayte straungenes that mercy aduaunceing it selfe aboue iudgement maye triumphe in thys behalfe that those whiche hauinge the experience of iudgement shoulde haue peryshed are saued through the benefite of mercy There is none of vs but he falleth daily and shall finde God such a one in condemnyng his faultes as he expresseth him selfe towardes his brother What auayleth it my brethren though a manne saye he hathe faythe yf he haue no dedes Can faythe saue hym If a brother or a sister be naked and destitute of dayly fode and one of you saye vnto them departe in peace God sende you warmnes and fode notwithstandynge ye geue them not those thynges whiche are nedefull to the bodye what shall it helpe Euen so faythe if it haue no dedes is dead in it selfe But some manne wil saye thou hast faythe and I haue dedes shewe my thy faythe by thy dedes and I wyll shewe the my fayth by my dedes Beleuest thou that there is one God Thou doest well The deuyls also beleue and tremble But wilt thou vnderstande O thou vayne manne that faythe without dedes is dead Was not Abraham oure father iustified thorow workes when he had offred Isaac hys sonne vpon the aulter Thou seest howe that faythe wrought with his dedes through the dedes was the faith made perfect the scripture was fulfylied whiche sayeth Abraham beleued God and it was reputed vnto hym for tighte wesnes and he was called the frende of God Ye se then howe that of dedes a man is iustifyed and not of faythe onely Likewise also was not Kaab the harlot iustyfyed thorow workes when she had receaued the messagers and had seut them out another waye For as the bodye without the spirite is dead euen so faythe without woorkes is dead also Is it to be thought that the only profession of faythe is ynough of it selfe to obteyne saluacion what is faythe without charytye Charitie is a lyuely thing it ceasseth not it is not idle it expresseth it selfe with good dedes dooing whersoeuer it is present And if they want my brethren shall the vayne name of faythe I praye you saue a manne The faythe is fruteles that worketh not by charitie yea it is no faythe but in title only That which I haue sayed shall more cierely appeare by conference of an example If a manne geue fayre wordes to a brother or a syster that wanteth clothynge or dayly sustenaunce and saye Goe your waye in peace get you heate and get youre bely full of meate and for all his so saying geueth none of those thynges that the bodye hathe nede of is not thys mannes fayre speakynge vnprofytable to the pore nedye folkes They shall starue for colde or bee an hyngred for al hys fayre tale that releueth not theyr necessitie He releueth the in his word of mouth but with his dede he doeth nothing at al. Of like sorte doubtles shall the profession of faith whiche consisteth only in worde and worketh nothynge in dede vee vnauayleable but lyeth slugging like as it were deade neither is it to bee called faythe any more than a deade corps of a manne is worthye to be called a manne The
thryches of his goodnes Agaynste the daye of vengeaunce For whosoeuer hath sinned without lawe shall also c. Whan the the lorde shal iudge the secretes of meÌ c. A light of theÌ whiche wander in darkenes For the name of god is euil spoken of among the GeÌtyles But if thou be a breaker of the lawe the circumcision c. Neither is it circumcision whiche is outwarde in the fleshe c. Whaâ prefermânt then c. What then though sum of them dyd not c. For if the trueth of god appere more excellent thorough my ly That al mouthes may be stopped and that all the worlde c. WhoÌ God hath âet fârth to be the obteiner of mercy c. Therfore we holde that a man c. Do we then destroy the law through fayth c. If Abraham wee iustified by dedes theÌ hath he wherin to reioyce but not with God To him that worketh is the rewarde not reakened of fauer but of duetie c. Blessed are thei whose vnrighteousnes is forgeuen How was it then rekened And he receiued the signe of circumcision as a seale c. And he receiued the signe of circuÌcision That he should be the father of all tâem that beleue For yf they whiche are of the lawe bee heyres thaÌ is faythe but vayne c. Therfore by fayth is thinheritaunce geuen c. I haue made the a father of manye nacions c. And calleth those thynges which be not as thoughe they wer Which Abraham contrary to hope beleued in hope Accordyng to that whiche was spoken euen so shall thy seede be Neuertheles it is not written for hym onlye Because therfore that we are iustified by fayth ⪠we are at peace with god And reioyse in hope of yâ glorie of the chyldren of god For when we were yet weake accordyng to the tyme Christe died for vs. Not onelye this but we also ioye in god c. wherfore as by one man ⪠syn entred in to the world But synne is not imputed where therâ is no lawe But the gifte is not lyke as the synne For if by the synne of one death raigned by yâ meanes of one muche more c. For as by one mannes disobedience many became synners so by the obedience c. That as syn raigned vnto death euen so c. Shal we continue in sine God forbid ânow ye not that all we whiche are baptised into Iesus Christ are baptised to dye with him Euen so shall we be partakers of his resurreccion That hence foorth we should not be seruantes vn to synne c. For as touchyng that he dyed he dyed concernyng synne once Let not sinne raigne therfore in your mortalbodies And geâe ouer your meÌbres as instrumeÌtes of righteousnes vnto God c. His seruauntes ye are to whom ye obey c. Ye haue yet obeyed with heart vnto yâ rule of yâ doctrine of that ye be brought vnto For when ââ wer seruauntes of sinne ye wer voyde of all righteousnes For the ende of those thinges is death For the rewarde of syn is death but eternal life is the gifte of god c. Know ye not c. howe that the lawe hath power ouer the maÌ c. For the woman which is in subiection to a man c. So then if while the maÌ liueth she couple herselfe with an other c. EueÌ so ye also my brethreÌ are dead concerning yâ lawe c. But now are we delyuââââ fâom thâ ãâã deââ ãâã it Neuertheles I knewe not synne but by the lawe For sinne loke occasion by yâ meanes of the commaundement c. wherfore the lawe is holye and the commaundement holy Naye it was synne yâ syn might appere by it whiche was good c. But I am carnall solde vnder synne If I do now that which I would not I consent c. For I know that in me c. dwelleth no good thyng For to wyl is presente with me but I fide no meanes to perfourme c For I delyghte in the lawe of god c. O wretched man that I am who shal deliuer me c. For the lawe of yâ spirit of life through Iesus Christ hath made me fre from the law of synne and death And sent his sonne in the similitude of sinfall fleshe To be carnally minded is death but to be spiritually minded is life and peace So then they that are in yâ fleshe can not please God If any man haue not the spirit of christ the same is none of hâs c Wherfore if â the spirite of him that raised vp Iesus Christ from death c. For if ye liue after the flesh ye shal dye c But ye haue receiued the spirite of adopcion ⪠c. This spirite certifieth our spirit that we are the sonnes of God For I suppose that the affliccions of this life are notworthy c. For yâ ferneÌâ desyre of the creature abydeth lookyng when yâ soÌnes of God shal appeare ⪠c. For we know that euery creature grâneth with vâ also ⪠c. For we are saued by hope but hope that is seen is no hope For we know not what to desyre as we ought But yâ spirit maketh intetcession c. And he that search ââ the hertes knoweth âââat is the meanyng of the spirite ⪠For these wââche he knewe before he also ordâyâned before And whome he hath called them also he iustified c. If god be on out side who caÌ be againste vs It is god yâ iustifieth who is he yâ can condeÌne c. Who shal separate vs froÌ the loue of god Neuertheles in al theâe thiÌges wâ ouercum through hym that loued vs. Neyther heighte nor loweth c. I say yâ truth ân Christ and lâe not my coÌscience also bearing me witnesse c. For I haue wishâdde my self ââ be cursed froÌ Christ c. To whome pertayneth yâ adopcion of the chyldren and the glory c. Whose also are the fathers and they of whom as coÌceânyng the fleshe Christe came They are not all Israelites whiche are of Israel c. But in Isaac shal thy seede bâ called c. They whiche are yâ chyldreÌ of the fleshe are not the chyldren of god c. Rebecca was with child by one euen by our father Isaac That the purpose of God by election might stande What shal we say then Is there any vnrighteousnes with god For yâ scripture sayth vnto Pharao euen for this purpose haue I stered yâ vp c. But O man what arte yâ whiche disputest with god shal the work say to the workmân c. Hath not the potter power ouer the claye euen of the same luÌpe c. Euen so God willyng to shewe his wrath and to make his power knowen suffered with long pacience the vessels of wrath c. I wyl cal theÌ my people whiche were not my people c. Though the numbre of yâ children of Israel be as the sand
c Hath not God made the wisedom of this worlde folishnes For the Iewes require asigne c. We preach Christe crucified c. The folishnes of God is wyser theÌ mân God hath chosen the foâyââe thinges of the worlde to confounde the wyse Wâ haue not receyued the spirite of the worlde He that is spirituall discusseth al thynges I haue plaÌted Apollo watered Let no man deceiue you He compasseth the wise in theyr craftimes Ye are Christes Christe is goddes It is the Lorde that iudgeth me What haste thou that thou haste not receyued Wherefore I desire you to folowe me as I folowe Christe The kindome of God is not in wordes yf any that is called a brother bee a fornicatoure I maie doâ all thing But al thinges are not profitable Let not the bodye bee applied vnto fornicacion For ye are dearely boughte Let euery man haue his owne wife Wythdrawe not your selfes one froÌ another excepte it be with consent for a time Euery man hathe his proper gift of god If they cannot abstayne lette theÌ marry for it is better to marry than to burne Let not the wyfe be seperated froÌ the husbaÌd For the vnbeleuâng husband iâ sanctified by the wyfe c. But and yf the vnbeleuing depart let hym departe Ye are derely boughte be not ye the seruauntes of men Lykewyse if a virgine marrye she hathe noâ synned I would haue you without care This speake I for your profite not to tangle you in a snare He that ioyneth his virgine in mariage doeth well Knowledge maketh a man swell but loue edifieth We are sure that an image is nothyng Meate maketh vs not acceptable to god Wherfore if meate hurte my brother ⪠c. Haue I not seene Iesus Christ our lorde But woe is it vnto me if I preache not the gospell Let rather him that thinketh he standeth c. For why is my libertie iudged c. The maÌ is yâ womans head c. Neither was the maÌ created for the womaÌs sake Let a man eâamââ hymselfe so let him eate of the breade and drinke of the cup. He that prophecieth speaketh vnto men for theyr edifying Let hym that speaketh with toÌgue pray that he may interprete also Prophecy serueth not for them that beleue not but for them which beleue For God is no causer of strife but of peace For yf the deade ryse not againe theÌ is Christ not rysen agayne By out reioysing whiche I haue in Christe Iesu out lorde I dye dayly All fleshe is not one maner of flesh The fyrste manne is of the earth earthly Death is swalowed vp in victorie c. For our preachyng to you was not yea and naye c. Not that we be lordes oâeâ youre fayth But we haue this treaâure in earthen vessels We are knowen wel ynough vnto God For if we be to feruente to God are we to feruente Therfore yf any man be in Christe he is a new creature God was in Christe and made agremente betwene the world and hymselfe By the armoure of ryghteousnesse I promise vnto you like rewarde as vnto children We haue huât âo maÌ we haue defrauded no man God that comforteth the abiecte comforted vs by the cuÌmyng of Titus Godly sorowe causeth repentaunce vnto saiuacion There was geuen vnto me vnquietnesse thorowe the fleshe For my strengthe is made perfect thorow weakenesse For in nothing was I inferioure vnto the chiefe Apostles For I seââ not yours but you Dyd I pyll you by any of them whoÌ I sent vnto you We can do nothyng againste the trueth but for the trueth But ây Iâsê° Christ and by God the father Whiche called you by grace vnto an other gospel Either go I aboute to please men For if I had hitherto studied to please men c. For I neither receiued it nor learned it of man I communed not of yâ matur with fleshe and bloude I wât vp by reuelacion coÌmuned ââ them And that because of incuÌmers c. I withstode hym openây He dyd eate with the GeÌtiles And yâ other Iewes disseÌbled aswelas he If thou beyng a Iew. c A man is not iustifyed by the dedes of the lawe Is Christ theÌ the minister of synne Not I but Christ liueth in me c. I dispise not the grace of God c. That ye should not beleue yâ truth To Abraham and his seede were the promises made For if the inheritaunce cuÌ of the law c. The lawe was addeâ because of transgressioÌ But yâ scripture concludeth all thinges vnder sinne That we mighte be ââde righteous through feyth For ye are yâ chyldren of god because ye beleue it For ye are al one in Christ Iesu Thaâ we through eleccion myghte receyue thinheritaunce But now after that ye haue knowen God c. How is it that ye turne againe vnto the weake beggerly ordinauÌces c. Ye haue not hurt me at al. I would I wer with you now â coâââ chaunge my voyce Abraham had two soÌnes c. For these are two testameÌtes ⪠c. But Ierusalem whiche is aboue âs free c. Put awayâ the bond womanne wtâââ sonne As manye of you as are ââ stified by the lawe c. Who was a lette to you yâ ye should not beleue the truthe Why do I thân suffer persecucion For the lawe is fulfilled in one word c. The fleshe lusteth coÌtrary to yâ spirit The dedes oâ the fleshe c. are thâse adultrie c. Consideryng thy selfe lest yâ be tempted Beare ye one anothers burdaine Be not deceiued God iâm not mocked When the time âo come we shâl reape without weââyn â Wherby the worlde is cruâââified vnto me I vnto the world I beare in my bodye the markes of yâ lorde Iesu Grace be vnto you â peace Blessed bee God the father According as he had chosen vs. Through loue Which ordayned vs. To the praise of the glory of his grace In al wisdome and prudence According to his good pleasure That âe may to his prayse In whome we also Which is yâ earnest Vnto the praise of his glorye May geue vnto you yâ spirite of ââsedome He hath wrought in Christe c. And hath made him aboue all thinges the head In the children of unbeliefe And were by nature the childreÌ of wrathe But God whiche is riche in mercie By grace are ye made safe Iâ is the gift of god For we are his workemanship Vnto good workes whiche god ordayned Hauing no hope Gene .xxii. But nowe by the meanes of Christ Iesu For be is ouâ peace Through his fleshe Making peace To you which were a ferre of By ââuelation shewed he this mestery vnto me Vnto me the least of al Saintes is this grace geuen c. That he ââulâ graunt you accordiÌg to yâ riches oâ his glory which is father of all Ye beeyng rooted and grounded in loue myght bee hable to coÌprehende Unto hym that is hable The houseband is the wiues head
outward workes only though the herte be neuer so farre of But God iudgeth the grounde of the heart yea and the thoughtes and the secret monynges of the mynde therfore his lawe requyreth the grounde of the herte loue from the botome therof is not contente with the outwarde worke onely but rebuketh those workes most of all whiche spring not of loue from the ground and low botome of the herte though they appere outward neuer so honest and good As Christ in the Gospel rebuketh the Pharises aboue al other that were open sinners and calleth them ypocrites that is to saye simulars and painted sepulcres Which Pharises yet lyued no men so pure as perteyning to the outewarde dedes and workes of the lawe yea and Paul in the thyrd Chapter of hys epistle vnto the Philippians confesseth of hym selfe that as touchynge the lawe he was suche a one as no man coulde complayne on and not withstanding was yet a murderer of the Christen persecuted them and formented them so sore that he compelled them to blaspheme Christ was all together mercilesse as many which now fayne outwarde good workes are For this cause the .cxv. Psalme calleth all men lyars because that no in anne kepeth the lawe from the grounde of the herte nether can kepe it though he appeare outward full of good workes For all men are naturally enclyned vnto euyll and hate the lawe We fynde in oure selues vnlust and tediousnes to do good but lust and delecracion to do euyll Nowe where no fre lust is to do good there the botome of the hert fulfilleth not the lawe and there no doubte is also sinne and wrath is deferued before God though there be neuer so greate an outwarde shew and appearaunce of honest liuinge For this cause concludeth saynte Paule in the seconde Chapter that the Iewes are al sinners and transgressors of the lawe though thei make men beleue thorow ypocrisy of outwarde workes how that they fulfil the law and sayeth that he onely whiche doeth the lawe is righteous before God meanyng therby that no man with outward workes fulfilleth the lawe Thou âayeth he to the Iewe teachest a maÌ should not breake wedlocke yet breakest wedlocke thy selfe Wherin thou iudgest an other man therin condemnest thou thy selfe for thou thy self doest euen the very same thinges which thou iudgest As though he woulde saye thou liuest outwardly well in the workes of the lawe and iudgest them that liue not so Thou teachest other menne and seest a moote in an other mannes eye but art not ware of the beame that is in thyne owne eye For though thou kepe the lawe outwardly with workes for feare of rebuke shame and punnyshment eyther for loue of rewarde vauntage and vayne glory yet doest thou all without luste and loue towarde the lawe and haddest leuer a greate deale otherwise do yf thou diddest not feare the lawe yea inwardly in thine hert thou wouldest that there were no lawe no nor yet God the auctor and vengear of the lawe yf it were possible so paynefull it is vnto the to haue thyne appetites refrayned and to be kepte downe Wherfore then it is a plaine conclusion that thou from the ground and boâome of thine hearte arte an enemy to the lawe what preuayleth it now that thou teacheste an other man not to steale when thou thyne owne selfe arte a thefe in thyne hert outwardly wouldest faine steale yf thou durst though that the outward dedes abyde not alwaye behinde with suche ipocrites and dissimulars but breake forth amonge euen as an euyll scabbe or a pocke cannot allwayes be kepte in with violence of medicine Thou teachest an other man but teachest not thy selfe yea thou woteste not what thou teachest for thou vnderstandest not the lawe a right howe that it cannot be fulfilled satisfyed but with an vnfained loue affeccion so greately it cannot be fulfylled with outwarde dedes and workes onely Moreouer the lawe encreaseth synne as he sayeth in the fyfte Chapter because that man is an enemye to the lawe for as muche as it requyreth so many thynges clene contrarie to his nature whereof he is not able to fulfyll one pointe or title as the lawe requireth it And therfore are we more prouoked and haue greater lust to breake it For whiche causes sake he sayeth in the seuenth Chapter that the law is spirituall as though he woulde saye yf the lawe were fleshlye and but mans doctrine it myght be fulfylled satysfyed and stylled with outwarde dedes But nowe is the lawe gostly and no man fulfilleth it excepte that all that he doeth springe of loue from the botome of the hert Suche a newe herte and lusty corage vnto the lawe warde canste thou neuer come by of thyne owne strength and enforcement but by the operacion and workinge of the spirite For the spirite of God only maketh a manne spiritual and lyke vnto the lawe so that now henceforth he doeth nothinge of feare or for lucre or vantages sake or of vayne glory but of a fre hert and of inwarde lust The law is spirituall and wil be bothe loued and fulfylled of a spirituall hearte and therfore of necessitie requireth it the spirite that maketh a mannes her fre and geueth him lust and courage vnto the lawe ward Where such a spirite is not there remayneth synne grudginge and hatred agaynste the lawe which lawe neuerthelesse is good righteous and holy Acquaynte thy selfe therfore with the maner of speaking of the Apostle and let this now sticke faste in thyne herte that it is not bothe one to do the dedes and workes of the lawe and to fulfyll the lawe The worke of the lawe is what so euer a manne doeth or can do of his owne free wyll of his owne proper strength and enforsyng Not withstandyng though there bee neuer âo greate workinge yet as longe as there remayneth in the hearte vnluste tediousnes grudgynge grife payne lothsumnes and compulsion toward the law so long are all the workes vnprofitable lost yea and damnable in the sight of God This meaneth Paul in the thirde Chapter where he sayeth by the dedes of the lawe shall no fleshe bee iustyfyed in the sight of God Hereby perceauest thou that those sophisters are but deceauers which teache that a manne maye and muste prepare him selfe to grace and to the fauoure of God with good workes before he haue the spirite and true faithe of Christe Howe can they prepare them selues vnto the fauoure of God and to that whiche is good when they them selues can do no good nor cannot once thinke a good thought or consent to do good the deuyl possessing their hertes myndes and thoughtes captiue at his pleasure Canne those workes please God thynkest thou whiche are done with gryfe payne and tediousnes with an euyll wyll with a contrary and grudgyng mynde O holy sayncte Prosperus how myghtely with the scripture of Paul dyddest thou confound this heresie aboute I trowe a twelue hundred yeares
a goo or there vpon To fulfill the lawe to do the workes therof and what soeuer the lawe commaundeth with loue lust and inwarde affeccion and delectacion and to lyue godly and wel frely wyllingly and without compulsyon of the lawe euen as though there were no lawe at all Such lust and free libertie to the lawe cometh onlye by the workynge of the spirite in the herte as he saieth in the fyrst Chapter Nowe is the spirite none other wise geuen then by faithe onely in that we beleue the promises of God without wauering how that God is true and wyll fulfyll all his good promyses towarde vs for Christes bloudes sake as it is playne in the .i. Chapter I am not ashamed sayeth Paul of Christes gladde tydynges for it is the power of God vnto saluacion to as many as beleue For attonce and together euen as we beleue the glad tydynges preached to vs the holy goste entreth into our hertes and lowseth the bondes of the deuyl whiche before possessed oââe hertes in captiuitie helde them that we coulde haue no lust to the will of God in the lawe And as the spirite commeth by fayth only euen so faythe commeth by hearygne the worde or glad tydynges of God when Christe is preached how that he is Gods sonne and man also dead and risen again for our sakes as he saieth in the iii.iiii and .x. Chapters All our iustifying then commeth of fayth and fayth and the spirite come of God and not of vs. When we saye faythe bringeth the spirite it is not to bee vnderstande that faith deserueth the spirite or that the spirite is not present in vs before fayth For the spirite is euer in vs and faythe is the gyfte and workyng of the spirite But thorow preaching the spirite beginneth to worke in vs. And as by preachinge the lawe he worketh the feare of God so by preachynge the glad tydinges he worketh faythe And nowe when we beleue and are come vnder the couenaunt of God theÌ are we sure of the spirite by the promyse of God and then the spirite accompaineth fayth inseperablie and we begynne to fele his workinge And so faythe certifyeth vs of the spirite and also bringeth the spirite with her vnto the workynge of all other gyftes of grace and to the working oure of the rest of oure saluacion vntill we haue all to gether ouercome synne death hell and Satan and are come vnto the euerlastynge lyfe of glory And for thys cause saye we faythe bryngeth the spirite Hereof commeth it that faythe onely iustifieth maketh righteous and fulfilleth the law for it bryngeth the spirite thorow Christes deseruynges the spirite bryngeth luste looceth the hert maketh him free setteth him at libertie and geueth him strength to worke the dedes of the lawe with loue euen as the lawe requireth Then at the last out of the same faythe so workynge in the herte springe all good workes by their owne accorde That meaneth he in the thyrde Chapter for after he hath cast awaye the workes of the lawe so that he soundeth as though he woulde breake and disanull the lawe thorow faythe he aunswereth to that myght be layde agaynste saying we destroy not the lawe thorow faythe but mayntyene further or stablyshe the lawe thorow faythe That is to saye we fulfyll the lawe thorow faythe Synne in the scripture is not called that outwarde worke onely committed by the body but all the whole busynes and what soeuer accompanieth moueth or stereth vnto the outwarde dede and that whence the workes springe as vnbelefe pronenes and redines vnto the dede in the ground of the herte with all the powers affeccions and appetytes wherwith we can but synne So that we saye that a man then sumeth when he is caried awaye hedlonge into synne all to gether as muche as he is of that poyson inclynacion and corrupte nature wherin he was conceyued and borne For there is none outwarde synne committed excepte a manne be caryed awaye all together with lyfe soule herte bodye luste and mynde therunto The scripture loketh singularly vnto the herte and vnto the rote and originall fountayne of all synne whiche is vnbelefe in the botome of the herte For as faythe onely iustifieth and bryngeth the spirite and luste vnto the outwarde good workes euen so vnbelefe only damneth and kepeth out the spirite prouoketh the fleshe and stereth vp luste vnto the euyll outwarde workes as happened to Adam and Eua in Paradise Genesis .iii. For this cause Christ calleth synne vnbelefe and that notably in the .xvi. Chapter of sainct Iohn The spirite sayeth he shall rebuke the worlde of synne because they beleue not in me And Iohn .viii. he sayeth I am the lyght of the world And therfore in the .xii. of Iohn he byddeth them while they haue light to beleue in the light that ye may be the chyldren of light for he that walketh in darkenes woteth not whither he goeth Nowe as Christ is the light so is the ignoraunce of Christ that darkenes wherof he speaketh in whiche he that walketh woteth not whither he goeth that is he knoweth not howe to worke a good worke in the syght of god or what a good worke is And therefore in the .ix. he sayeth as longe as I am in the worlde I am the lyght of the worlde but there cometh nyght when no manne can worke which nyght is but the ignoraunce of Christ in which no man can se to do any worke that pleaseth God And Paul exhorteth Ephesi .iiii. that they walke not as other hethen whiche are straungers from the lyfe of god thorow the ignoraunce that is in them And agayne in the same Chapter Put of saieth he the olde man whiche is corrupt thorowe the lustes of erroure that is to saye ignoraunce And Rom .xiii. Let vs caste away the dedes of darckenes that is to say of ignoraunce vnbeleue And i. Pet .i. Fassion not your selues vnto youre olde lustes of ignoraunce And .i. Iohn .ii. He yâ loueth his brother dwelleth in light he that hateth his brother walketh in darckenes and woteth not whither he goeth for darcknes hathe blynded his eyes By lyght he meaneth the knowledge of Christ and by darckenes the ignoraunce of Christe For it is impossyble that he that knoweth Christe truly shoulde hate his brother Furthermore to perceaue this thing more clearly thou shalt vnderstande that it is impossible to sinne any synne at all excepte a man breake the first commaundemente before Nowe is the first commaundement deuyded into two verses Thy Lorde God is one God and thou shalt loue thy Lorde God with al thine heart with al thy soule with al thy power with al thy might And the whole cause why I synne against any inferiour precepte is that this loue is not in mine hearte for wer this loue wrytten in my heart and were full and perfecte in my soule it would kepe mine heart from consentinge vnto any synne And the whole and onely cause why
thys loue is not wrytten in our heartes is that we beleue not the fyrste parte that our Lorde God is one God For wist I what these wordes one Lorde and one God meaneth that is to saye yf I vnderstode that he made all and ruleth all and that what soeuer is done to me whether it bee good or bad is yet his will and that he onely is the Lorde that ruleth and doeth it and wist thereto what this worde myne meaneth that is to saye yf myne heart beleued and felte the infinite benefytes and kyndenes of God to me warde and vnderstode and ernestly beleued the manyfolde couenauntes of mercy wherwith God hathe bounde him selfe to be mine wholy and all together with all his power loue mercye and might then shoulde I loue him with all myne heart soule power and myght and of that loue euer kepe his commaundementes So se ye now that as faythe is the mother of al goodnes and of al good workes so is vnbelefe the grounde and rote of all euyll and all euyll workes Finally yf any man that hath forsaken sinne and is conuerted to put hys trust in Christe and to kepe the lawe of god doth fall at a time the cause is that the fleshe thorowe negligence hathe choked the spirite and oppressed her and taken from her the foode of her strength whiche fode is her meditacion in God and in his wonderfull dedes and in the manyfolde couenauÌtes of his mercye Wherfore then before all good workes as good frutes there muste nedes be faythe in the heart whence they springe And before al bad dedes as bad frutes there muste be vnbelefe in the hearte as in the roâe fountayne pith and strength of all synne Which vnbelefe and ignoraunce is called the head of the serpent and of the olde dragon which the womans seed Christ must treade vnder fote as it was promysed vnto Adam Grace and gyft haue this difference Grace properly is Goddes fauoure beneuolence or kinde mind which of his owne selfe without desecuyng of vs he beareth to vs wherby he was moued and enclined to geue Christ vnto vs with all his other gyftes of grace Gyfte is the holy goost his working whome he powreth in to the heartes of them on whome he hath mercy and whome he fauoureth Though the gyftes of the spirite encrease in vs daylye and haue not yet their full perfeccion yea and though there remayne in vs yet euyil lustes and synne whiche fight against the spirite as he sayeth here in the .vii. Chapter and in the .v. to the Galathians and as it was spoken before in the .iii. Chapter of Gene. of the debate betwene the womans seed and the sede of the serpent yet neuerthelesse Gods fauoure is so great and âo strong ouer vs for Christes sake that we are counted for full whole and perfecte before God For Goddes fauour towardes vs deuydeth not her selfe encreasinge a lytell and a lytell as do the gyftes but receaueth vs whole and al together in full loue for Christes sake our intercessor and mediatour and because that the gyftes of the spirite and the batayle betwene the spirite and euyll lustes are begonne in vs al ready Of this now vnderstandest thou the .vii. Chapter where Paul accuseth him selfe as a synner and yet in the .viii. Chapter sayeth there is no damnacioÌ to them that are in Christ and that because of the spirite and because the giftes of the spirite are begonne in vs. Sinners we are because the fleshe is not full kylled and mortified Neuerthelesse in as muche as we beleue in Christ and haue the earnest and beginning of the spirite and woulde fayne be perfecte God is so louinge and fauourable vnto vs that he will not loke on suche synne nether will counte it as sinne but will deale with vs according to oure belefe in Christ and according to his promyses which he hath sworne to vs vntyll the synne be full slaine and mortified by deathe Faythe is not mans opynyon and dreame as some ymagin and fayne when they heare the storie of the gospell Which when they se that there folow no good workes nor mendement of liuing though they heare yet can bable many thinges of fayth then they fall from the right waye and saye fayth only iustifyeth not a manne must haue good workes also yf he will be righteous and safe The cause is when they heare the Gospell or glad tydinges they fayne of theyr owne strength certayne ymagynacyons and thoughtes in theyr hertes saying I haue hearde the Gospell I remembre the storie âo I beleue And that they counte righte faythe which neuerthelesse as it is but mans ymaginacion and faininge euen so profiteth it not nether folow there any good workes or mendement of liuyng But right fayth is a thinge wroughte by the holy gooste in vs whiche chaungeth vs turneth vs in to a newe nature and begetteth vs a newe in God and maketh vs the sonnes of God as thou redest in the fyrst of Iohn and killeth the olde Adam and maketh vs altogether newe in the hearte mynde will lust and in al oure affeccions and powers of the soule the holy gost euer accompanying her and rulinge the hearte Faith is a liuely thing mightie in working valiaunt and stronge euer doing euer frutefull so that it is vnpossible that he whiche is endued therewith shoulde not worke alwayes good workes without ceasing He axeth not whether good workes are to be done or not but hathe done them all redy yeâ mencion be made of them and is all waye doinge for suche is his nature nowe quicke faithe in his herte and liuely mouinge of the spirite driue him and stere him therevnto Whosoeuer doeth not good workes is an vnbeleuynge person and faythlesse and loketh round about gropinge after fayth and good workes wotteh not what fayth or good workes meane though he babil neuer so many thinges of fayth and good workes Faithe is then a liuely and stedfast truste in the fauoure of God wherewith we committe oure selues all together vnto God and that truste is so surely grounded and stycketh so faste in our heartes that a manne woulde not once doute of it though he shoulde dye a thousande tymes therfore And suche trust wrought by the hooly goost throughe faith maketh a man glad lusty cherefull and true herted vnto God and to all creatures By the meanes whereof willingly and without compulcion he is glad and redy to do good to euery man to do seruice to euery man to suffer all thinges that God may be loued and praysed which hathe geuen him suche grace so that it is impossible to separat good workes from faithe euen as it is impossible to seperate heere and burninge from fyre Therfore take hede to thy selfe and beware of thine owne fantasies and ymaginacions whiche to iudge of faith and good workes will sâme wyse when in dede they are starke blinde and of al thinges most folysshe Praye God that he wyll witesafe to
worke faith in thyne herte for else shalt thou remaine euermore faithlesse fayne thou ymagin thou enforce thou wrastle with thy selfe and do what thou wilt or canst Righteousnes is euen suche fayth and is called Goddes righteousnes or righteousnes that is of valoure before God For it is Goddes gyfte and it altereth a man and chaungeth him to a newe spirituall nature and maketh him fre and liberall to paye euery manne his duetie For thorow faith is a manne purged of his sinnes and obteineth luste vnto the lawe of God wherby he geueth God his honour and paieth him that he oweth him and vnto men he doeth seruice willingly wherwith soeuer he can and payeth euery man his dutie Such righteousnes can nature fre will and our owne strength neuer bring to passe For as no maÌ can geue him selfe fayth so can he not take away vnbelefe howe then can he take awaye any thyng at all Wherfore all is false ypocrisy syn what soeuer is done without faith or in vnbelefe as it is euident in the xiiiâ Chap. vnto yâ Romains though it appere neuer so glorious or beautifull outwardes Flesh spirite mayst thou not here vnderstand as though flesh were only that which pertaineth vnto vnchastitie the spirite that whiche inwardly pertaineth to the hearte but Paul calleth flesh here as Christ doth Iohn .iii. Al that is borne of flesh the is to were the whole man with life soule body witte wil reason whatsoeuer he is or doth within without because that these al and all that is in man study after the worlde and the fleshe Call fleshe therfore whatsoeuer as longe as we are without the spirite of God we thinke or speake of God of fayth of good workes and of spirituall matters Call fleshe also all workes whiche are done withoute grace and without the workynge of the spirite howsoeuer good holy and spirituall they seme to bee as thou mayest proue by the .v. Chap. vnto the Galathians wher Paul numbreth worshipping of ydols witchecrafte enuy and hate amonge the dedes of the fleshe and by the .viii. vnto the Romaynes where he sayeth that the lawe by the reason of the fleshe is weake Whiche is not vnderstande of vnchastitie onely but of all sinnes and moste specially of vnbelefe whiche is a vice moste spirituall and ground of all sinnes And as thou callest him which is not renewed with the spirite and borne againe in Christ flesh and all his dedes euen the very mocions of his heart and minde his learning doctrine contemplacion of hie thinges his preachinge teaching and study in the scripture bildinge of churches foundinge of abbeys geuyng of almes masse mattence whatsoeuer he doth though it seme spirituall after the lawes of God So contrary wyse call him spirituall which is renewed in Christ and al his dedes which springe of faith seme they neuer so grosse as the washynge of the disciples fete done by Christ and Peters fishing after the resurreccion yea and all the dedes of matrimony are pure spirituall yf they proceade of fayth and whatsoeuer is done with iÌ the lawes of God though it be wrought by the body as the very wiping of shoes such lyke how soeuer grosse they appeare outward Without suche vnderstandyng of these wordes canste thou neuer vnderstande this epistell of Paul nether any other place in the holy scripture Take hede therfore for whosoeuer vnderstandeth these wordes otherwise the same vnderstandeth not Paul whatsoeuer he bee Nowe will we prepare oure selues vnto the epistle For as muche as it becometh the preacher of Christes glad tydynges fyrst thorowe openinge of the lawe to rebuke all thinges and to proue all thinges synne that procede not of the spirite and of fayth in Christ and to proue all men sinners and children of wrath by inheritaunce and how that to synne is theyr nature and that by nature they cannot otherwise do then to synne and therwith to abate the pryde of man and to brynge hym vnto the knowledge of him selfe and of his miserye and wretchednes that he might desyre helpe Euen so doeth saynct Paul and beginneth in the fyrst Chapter to rebuke vnbelefe and grosse synnes whiche all men se as ydolatrye and as the grosse synnes of the hethen were and as the synnes nowe are of all them whiche liue in ignorance without fayth and without the fauoure of God and sayeth The wrathe of God of heauen appereth thorow the Gospell vpon all men for their vngodlynes and vnholye liuynge For though it be knowen and dayly vnderstande by the creatures that there is but one God yet is nature of her selfe without the spirite grace so corrupt so poisoned that men nether can thanke him nether worshippe him nether geue him his due honour but blinde them selues fall without ceasing into worse case euen vntyll they come vnto worshyppyng of ymages and workyng of shamefull synnes which are abominable and agaynst nature and moreouer suffre the same vnrebuked in other hauing delectacion and pleasure therin In the .ii. Chapter he proceadeth further and rebuketh all those holye people also whiche without luste and loue to the lawe lyue well outwardly in the face of the worlde and condemne other gladly as the nature of al ypocrites is to thinke them selues pure in respecte of open sinners and yet hate the lawe inwardly and are full of couetousnes and enuye and of all vnclennes Mat .xxiij. These are they whiche despise the goodnes of God and according to the hardenes of theyr heartes heape together for them selues the wrathe of God Furthermore saynct Paul as a true expounder of the lawe suffreth no man to be without sinne but declareth that al they are vnder synne whiche of fre wil and of nature will liue well and suffreth them not âo be better then the open synners yea he calleth them harde herted and suche as cannot repente In the .iii. Chapter he mingleth both together both the Iewes and the gentiles and sayth that the one is as the other both sinners no difference betwene them saue in this onelye that the Iewes had the worde of God committed vnto them And though many of them beleued not theron yet is goddes trueth and promise thereby nether hurte nor minished and he taketh in hys waye and allegeth the sayinge of the L. Psal that God myght abyde true in hys woordes and ouercome when he is iudged After that he returneth to hys purpose agayne and proueth by the scripture that all men without difference or excepcion are synners and that by the workes of the lawe no man is iustified but that the lawe was geuen to vtter and to declare synne onely Then he beginneth and sheweth the righte waye vnto rightewesnes by what meanes men must be made righteous and safe and sayeth They are all synners and without prayse before God and muste without their own deseruinges be made righteous thorow faith in Christ whiche hathe deserued suche ryghteousnes for vs and is become vnto
vs Goddes mercy stole for the remission of synnes that are paste therby prouing that Christes righteousnes which commeth on vs thorowe fayth helpeth vs onely Whiche righteousnes sayeth he is now declared thorow the gospell and was testified of before by the lawe and the Prophetes Furthermore sayeth he the lawe is holpe and furdered thorow faithe though that the workes therof with al theyr boste are brought to nought and proued not to iustifye In the .iiii. Chapter after that now by the .iii. fyrste Chapters the sinnes are opened and the waye of faythe vnto rigteousnes layde he beginneth to aunswere vnto certayne obieccions and cauillacions And fyrste he putteth forthe those blynde reasons whiche commonlye they that wil be iustifyed by their owne woorkes are wont to make when they heare that faythe onelye without woorkes iustifyeth sayinge shall menne do no good woorkes yea and yf faythe onelye iustyfye what nedeth a manne to studye for to do good workes He putteth forthe therfore Abraham for an ensample sayinge What dyd Abraham with hys woorkes was al in vaine came hys workes to no profyte And so coÌcludeth that Abraham without before all workes was iustified and made ryghteous In so muche that before the worke of circumcysion he was praysed of the scripture and called ryghteous by his fayth onely Genelis .xv. So that he dyd not the worke of circumcision for to be holpe therby vnto ryghteousnes which yet God coÌmaunded him to do and was a good worke of obedience So in lyke wyse no doute none other workes help any thing at all vnto a mans iustifyinge but as Abrahams circumcysion was an outewarde signe whereby he declared his righteousnes which he had by faith and his obedience and redynes vnto the wyll of God euen so are all other good workes outwarde signes and outewarde frutes of fayth and of the spirit which iustifye not a man but that a man is iustifyed alredy before God inwardly in the herte thorowe faythe and thorowe the spirite purchased by Chrstes bloud Herewith nowe stablysheth Sayncte Paul his doctryne of fayth afore rehearsed in the .iij. Chapters and bringeth also testimony of Dauid in the xiij Psalme whiche calleth a manne blessed not of workes but in that hys synne is not reckened and in that faythe is imputed for ryghteousnes though he abyde not afterwarde without good workes when he is once iustifyed For we are iustifyed and receaue the spirite for to do good workes nether were it otherwyse possible to do good workes except we had fyrste the spirite For how is it possible to do any thynge well in the sight of God while we are yet in captiuitie and bondage vnder the deuyll and the deuyll possesseth vs all together and holdeth our hertes so that we cannot ones consent vnto the wil of God No man therfore can preuent the spirite in doing good but the spirite must fyrste come and wake hym out of hys slepe and with the thunder of the lawe feare him and shewe him hys miserable estate and wretchednes and make him abhorre and hate him selfe and to desyre helpe and then comforte hym againe with the pleasant rayne of the Gospell that is to saye with the swete promyses of God in Christe and stiere vp faithe in hym to beleue the promises Then when he beleueth the promises as God was mercifull to promyse so is he true to fulfyll them and will geue hym the spirite and strength bothe to loue the will of God and to worke thereafter So se we that God onelye whiche according to the scripture worketh all in all thinges worketh a mans iustifyinge saluacion and healthe yea and powreth faithe and belefe lust to loue goddes will and strength to fulfill the same into vs euen as water is powred into a vessell and that of his good will and purpose and not of our deseruinges and merites Goddes mercy in promisinge and trueth in fulfilling his promises saueth vs and not we our selues And therfore is al laude praise and glory to bee geuen vnto God for hys mercy and trueth and not vnto vs for oure merites and deseruinges After that he stretcheth hys ensample out agaynste all other good workes of the lawe and concludeth that the Iewes cannot be Abrahams heyres because of bloude and kynred onely much lesse by the workes of the law but must inheryt Abrahams fayth if they wil be the right heires of AbrahaÌ for as much as AbrahaÌ before the law both of Moses and also of circumcisioÌ was thorow faith made righteous called the father of all them that beleue not of them that worke Moreouer the law causeth wrathe in as much as no man can fulfil it with loue and usie And as longe as suche grudgynge hate and indignacyon agaynst the lawe remayneth in the herte and is not taken awaye by the spirite that commeth by fayth so longe no doute the workes of the lawe declare euidently that the wrath of God is vpon vs and not fauoure Wherfore faythe onely receyueth the grace promysed vnto Abraham And these ensamples were not written for Abrahams sake onely sayeth he but for ouâes also to whom yf we beleue faythe shal be rekened lykewyse for righteousnes as he sayth in the ende of the Chapter In the .v. Chapter he commendeth the frutes and workes of faythe as are peace reioysing in the conscience inwarde loue to God and man moreouer boldnes trust confydence and a strong and a lusty mynde and stedfast hope in tribulacion and sufferynge For all suche folowe where the ryghte fayth is for the aboundaunte graces sake and gyftes of the spirite whiche God hathe geuen vs in Iesu Christe in that he gaue him to dye for vs yet his enemyes Nowe haue we then that faythe only before al workes iustifyeth and that it foloweth not yet therfore that a man shoulde do no good workes but that the righte shapen workes abyde not behynde but accompanye faythe euen as bryghtnes doth the sunne and are called of Paul the frutes of the spirite where the spirite is there it is alwaies somer and there are alwaies good frutes that is to say good workes This is Pauls order that good workes springe of the spirite the spirit commeth by faith and fayth commeth by hearing the worde of God when the glad tydinges and promises which God hath made to vs iÌ Christ are preached truly and receaued in the grounde of the hearte without wauering or doutynge after that the law hath passed vpoÌ vs hath damned oure consciences where the word of God is preached purely and receaued in the hert there is faith and the spirite of God and there are also good workes of necessitie when soeuer occasion is geuen where goddes worde is not purely preached but mens dreames tradicions ymaginacions inuencions ceremonies and supersticion there is no faythe and consequentlye no spirite that commeth of God And where Goddes spirite is not there can be no good workes euen as where an apple tre is not there can
growe no apples but there is vnbelefe the deuels spirite and euyll workes Of thys Goddes spirite and hys frutes haue oure holy ypocrites not once knowen nether yet tasted howe swete they are though they fayne many good workes of theyr owne ymaginacions to be iustyfied with all in whiche is not one crum of true faythe or spirituall loue or of inwarde ioye peace and quyetnes of conscience for as muche as they haue not the worde of God for them that such woorkes please God but they are euen the rotten frutes of a rotten tre After that he breaketh forth and runneth at large and sheweth whence bothe synne and righteousnes deathe and lyfe come And he compareth Adam and Christe together thus wyse reasonynge and dysputynge that Christe muste neades comme as a seconde Adam to make vs heyres of hys ryghtewesnes thorowe a newe spyrytuall byrthe without oure deseruynges euen as the fyrste Adam made vs heyres of synne thorowe the bodely generacyon without oure deseruing Whereby is euidently knowen and proued to the vttermost that no man can bring him self out of synne vnto righteousnes nomore then he coulde haue withstande that he was borne bodely And that is proued herewith for as muche as the very lawe of God whiche of right shoulde haue holpe yf any thinge could haue holpen not onely came and brought no helpe with her but also encreased synne because that the euyll and poysoned nature is offended and vtterly displeased with the lawe and the more she is forbyd by the lawe the more is she prouoked and set a fyer to fulfill and satisfye her lustes By the lawe then we se clerely that we must nedes haue Christe to iustifye vs with his grace and to helpe nature In the .vi. Chapter he setteth forth the chiefe and principal worke of faith the battaill of the spirite against the fleshe howe the spirite laboreth and enforseth to kyll the remnaunt of syn and âââ whiche remaine in the fleshe after our iustifiyng And this chapter teacheth vs that we are not so free from synne thorowe faythe that we shoulde hence forth go vp and downe ydle carelesse and sure of our selues as though there were nowe no more synne in vs yes ther is sin remaining in vs but it is not rekened because of faith of the spirite which fight against it Wherfore we haue ynough to do all oure life 's longe to tame our bodies and to compell the membres to obey the spirite and not the appetites that thereby we myght be like vnto Christes death refurreccioÌ and might fulfil our baptisme which signifieth the mortifyinge of synnes and the newe life of grace For this battayle ceaseth not in vs vntill the last birthe and vntill that sinne be vtterly staine by the death of the bodye This thing I meane to tame the body and so forth we are able to do sayeth he seyng we are vnder grace and not vnder the lawe what it is not to be vnder the lawe he hym selfe expoundeth For not to be vnder the lawe is not so to be vnderstande that euery manne maye do what him lusteth But not to be vnder the lawe is to haue a free hearte renewed with the spirite so that thou hast lust inwardly of thyne own accorde to do that which the law commaundeth without compulsion yea though there were no lawe For grace that is to saye Goddes fauoure bryngeth vs the spirit and maketh vs to loue the lawe so is there now no more synne neyther is the lawe nowe any more agaynst vs but at one and agreed with vs and we with it But to be vnder the lawe is to deale with the workes of the lawe and to worke without the spirite and grace ⪠for so longe no doubte synne raygneth in vs thorow the lawe that is to saye the lawe declareth that we are vnder synne and that synne hath power and dominion ouer vs seynge we cannot fulfyll the lawe namely within the hearte for as muche as no man of nature fauoreth the lawe consenteth there vnto and delyteth therein Which thyng is exceading great synne that we cannot consent to the law which lawe is nothyng els saue the will of God This is the ryght fredome and libertie from sinne and from the lawe wherof he writeth vnto the ende of thys Chapter that is a fredome to do good onelye with luste and to lyue well without compulcyon of the lawe wherfore thys fredome is a spirituall fredome whiche destoyeth not the lawe but ministreth that whiche the lawe requyreth and where ⪠with the lawe is fulfylled that is to vnderstande luste and loue wherwith the lawe is stylled and accuseth vs no more compelleth vs no more nether hathe ought to craue of vs any more Euen as though thou were in dette to an other man and were not able to paye two maner wayes myghtest thou be lowsed One waye yf he woulde require nothyng of the and breke thyne obligacion An other waye yf some other good man woulde paye for the and geue the as much as thou myghtest âarâsâie thyne obligacion with all Of this wyse hathe Christe made vs fre from the lawe and therfore is this no wylde fleshely libertie that shoulde do nought but that doeth all thinges and is fre from the crauyng and decre of the lawe In the .vij. Chapter he confyrmeth the same with a similytude of the state of matrimony As when the husband dyeth the wyfe is at her libertie and the one looced and departed from the other not that the woman should not haue power to mary vnto an other man but rather now fyrst of all is she fre and hath power to mary vnto an other man which she coulde not do before tyll she was looced from her fyrst housband Euen so are our consciences bound and in daunger to the law vnder old Adam the flesh as long as he liueth in vs. For the law declareth that our hertes are bounde that we cannot disconsent from him But when he is mortifyed and kylled by the spirite then is the conscience fre and at lybertye ⪠not so that the conscience shall nowe nought do but now fyrst of al cleueth vnto another that is to were Christ and bringeth forthe the frutes of lyfe So âow to be vnder the lawe is not to be able to fulfyll the lawe but to be detter to it and not able to paye that whiche the lawe requyreth And to be looce from the lawe is to fulfyll it and to pay that which the lawe demaundeth so that it can nowe hence forth are thee nought Consequently Paul declareth more largely the nature of synne and of the lawe how that thorow the lawe synne reuiueth moueth hir selfe and gathereth strength For the old man and corrupt nature the more he is forboden and kepte vnder of the lawe is the more offended and dyspleased therewith for as muche as he cannot paye that whiche is requyred of the lawe For synne is his nature and of hym selfe he cannot but synne Therefore
is the lawe death to him torment and martyrdome Not that the law is euill but because that the euyll nature cannot suffre that which is good cannot abyde that the law should require of him any good thinge Lyke as a sicke man cannot suffre that a man should desire of him to run to lepe and to do other dedes of an whole manne For whiche cause S. Paul concludeth that where the lawe is vnderstande and perceaued of the beste wise there it doeth no more but vtter synne and bring vs vnto the knowledge of our selues and thereby kyll vs and make vs bonde vnto eternall damnacion and detters of the euerlasting wrathe of god euen as he wel fealeth and vnderstandeth whose conscience is truely touched of the lawe In such daunger were we yer the law came that we knewe not what synne ment nether yet knewe we the wrathe of God vpon synners tyll the lawe had vttered it So seest thou that a man must haue some other thing yea and a greater and a more myghty thinge then the lawe to make hym ryghteous and safe They that vnderstande not the lawe on this wise are blinde and go to worke presumptuously supposyng to satisfie the lawe with workes For they knowe not that the lawe requireth a fre a willinge a lusty and a louynge hearte Therfore they see not Moses ryght in the face the vayle hangeth betwene and hydeth hys face so that they cannot beholde the glorye of hys countenaunce how that the lawe is spirituall requyreth the hearte I may of myne owne strength refraine that I do mine enemy no hurte but to loue hiÌ with al mine heart and to put awaye wrathe cleane out of my mynde can I not of myne owne strength I maye refuse money of myne owne strength but to put awaye loue vnto riches out of myne hearte can I not do of mine own strength To abstayne from adultery as concerning the outward dede can I do of myne owne strength but not to desyre in mine hearte is as vnpossible vnto me as is to chose whether I will honger or thurst and yet so the lawe requyreth Wherfore of a mans owne strength is the lawe neuer fulfilled we muste haue thereunto goddes fauoure and hys spyryte purchased by Christes bloude Neuerthelesse when I saye a man maye do many thynges outwardly clene againste his hearte we muste vnderstande that man is but dryuen of diuers appetites and the greatest appetite ouercommeth the lesse and carieth the man awaye violently with her As when I desire vengeaunce and feare also the inconuenience that is lyke to folowe yf feare be greater I absteyne yf the appetite that desireth vengeaunce be greater I cannot but prosecute the dede as we se by experience in many murtherers and theues which though they bee brought into neuer so great perill of death yet after they haue escaped do euen the same againe And commen wemen prosecute their lustes because fear and shame are awaye when other whiche haue the same appetites in theyr heartes abstayne at the lestewaye outwardly or worke secretly being ouercome of feare and of shame and so lykewyse is it of al other appetites Furthermore he declareth how the spirite and the flesh fight together in one manne and maketh an ensample of him selfe that we myght lerne to knowe that worke aright I meane to kyll synne in oure selues He calleth both the spirite and also the flesh a lawe because that lyke as the nature of Goddes lawe is to dryue to compell and to craue euen so the fleshe dryueth compelleth craueth and rageth agaynste the spirite and will haue her lustes satisfied On the other syde dryueth the spirite cryeth and fighteth agaynste the fleshe and wyl haue his luste satisfied And this strife duâeth in vs as longe as we lyue in some more and in some lesse as the spirite or the fleshe is stronger and the very man his owne selfe is both spirite and the flesh which fyghteth with his owne selfe vntyll synne bee vtterly slaine and we all together spirituall In the .viij. Chapter he comforteth such fighters that they dispaire not because of suche flesh either thinke yâ they are lesse in fauour with God And he sheweth how that the synne remaining in vs hurteth not for there is no daunger to them that are in Christe whiche walke not after the fleshe but fyght agaynste it And he expoundeth more largely what the nature of the flesh and of the spirite is and how the spirite cometh by Christe which spirite maketh vs spyrituall tameth subdueth and mortifieth the fleshe and certyfieth vs that we are neuerthelesse the sonnes of God and also beloued though that synne rage neuer so moche in vs so long as we folowe the spirite and fyght against synne to kyll and mortifye it And because nothynge is so good to the mortifiynge of the fleshe as the crosse and tribulacion he comforteth vs in our passions and affliccions by the assistens of the spirite which maketh intercession to God for vs myghtely with gronynges that passe mans vtteraunce so that mans speche cannot comprehende them and with the mourning also of the creatures with vs of greate desire that they haue that we were looced from synne and corrupcion of the fleshe So se we that these thre chapters the vj.vii.viij do none other thing so muche as to dryue vs vnto the right worke of faithe which is to kil the olde man and mortify the fleshe In the ix.x and .xi. Chapter he treateth of Goddes predestinacion whence it springeth all together whether we shall beleue or not beleue be looced from synne or not bee looced By whiche predestinacion oure iustifying and saluacion are clene taken out of oure handes and put in the handes of God only which thinge is moste necessary of al. For we are so weake and so vncertaine that if it stode in vs there would of a truth no manne be saued the deuyll no doute would deceaue vs. But now is God sure that his predestinacion cannot deceaue him nether can any man withstande or let him and therefore haue we hope and trust agaynst synne But here must a marke be set vnto those vnquyet busye and hie clyming spirites howe farre they shall go whiche fyrste of al bringe hither their hye reasons and pregnant wyttes and begyn fyrst from an hye to serch the botomlesse secretes of Goddes predestinacion whether they bee predestinate or not These muste nedes ether caste them selues doune headlong into desperacion or else coÌmit them selues to fre chaunce carelesse But folow thou the order of this epistle and noosell thy selfe with Christe and lerne to vnderstande what the lawe and the gospell meane and the office of both two that thou mayest in the one knowe thy selfe and how that thou hast of thy selfe no strength but to sinne and in the other the grace of Christ And then se thou fight agaynste sinne and the fleshe as the .vii. fyrst Chapters teache the. After that when thou art come to the .viij.
Christ ought to sytte Compare therfore all maner doctrine of men vnto the scripture and se whether they agre or not And commytte thy selfe whole and all together vnto Christe and so shall he with his holy spirite and with all his fulnes dwell in thy soule The summe and whole cause of the wrytynge of thys epystle is to proue that a man is iustified by fayth onely which proposicion who soeuer denyeth to him is not onely this epistle and al that Paul wryteth but also the whole scripture so locked vp that he shall neuer vnderstande it to hys soules health And to bringe a man to the vnderstandinge and felynge that faith onely iustifyeth Paul proueth that the whole nature of manne is so poisoned and so corrupte yea and so dead concerning godly liuing or godly thinkinge that it is impossible for her to kepe the lawe in the sight of God that it to saye to loue it and of loue and lust to do it as naturally as a man eateth or drincketh vntill she be quickened again and healed thorow faith And by iustifying vnderstand none other thing then to be reconciled to God to be restored vnto his fauour to haue thy sinnes forgeuen the. As wheÌ I say God iustifieth vs vnderstaÌd therby that God for Christes sake merites deseruinges only receaueth vs vnto hys mercy fauour grace forgeueth vs our sinnes And when I say Christ iustifieth vs vnderstand therby that Christ onely hath redemed vs bought deliuered vs out of the wrath of God damnacioÌ hath with his workes only purchased vs the mercy the fauour grace of God the forgeuenes of our sinnes And wheÌ I say that faith onely iustifieth vnderstand therby that faith trust in the truth of God in the mercy promysed vs for Christes sake for his deseruing workes only doth quiet the coÌscience certify her that our sinnes be forgeuen we in the fauour of God Furthermore set before thyne eyes Christes workes thine owne workes Christes workes only iustifie the make satisfaccion for thy sinne and thyne owne workes not that is to say quieteth thy conscyence and make the sure that thy synnes are forgeuen the and not thine owne workes For the promise of mercye is made the for Christes workes sake not for thine owne workes sake Wherfore seinge God hathe not promysed that thyne owne workes shall saue the therfore faithe in thine owne workes can neuer quyet thy conscience nor certifie the before God wheÌ God coÌmeth to iudge to take a reconing yâ thy sinnes are forgeuen the. Beyond all this mine owne workes caÌ neuer satisfie the law or pay her that I owe her For I owe the law to loue her with all mine heart soule power might Whiche thing to paye I am neuer able whyle I am compassed with fleshe No I cannot once beginne to loue the lawe excepte I be fyrste sure by fayth that God loueth me and forgeueth me Finallye that we saye fayth only iustifieth ought to offende no man For if this be trewe that Christ only redemed vs Christ only bare our synnes made satisfaccion for them purchased vs the fauour of God then must it nedes be true that the trust only in Christes deferning in the promyses of God the father made vs for Christes sake doth onely quiet the conscience certifie her that the sinnes are forgeuen And when they say a man must repent forsake sin haue a purpose to sin no more as nye as he can loue the lawe of God Ergo fayth alone iustifieth not I aunswere that al like argumentes are nought like to this I must repent be forye the Gospel must be preached me I must beleue it or els I cannot be partaker of the mercye which Christe hath deserued for me Ergo Christ only iustifieth me or not Christ onely hathe not made satisfaccion for my sinnes As this is a naughty argumeÌt so is the other Now go to reader according to the order of Paules wryting eueÌ so do thou Fyrst behold thy selfe diligeÌtly in the lawe of God se there thy iust damnacion Secondarely turne thyne eyes to Christe and se there the exceading mercy of thy most kynde and louinge father Thirdly remembre that Christe made not thys attonement that thou shouldest anger God againe nether dyed he for thy synnes that thou shouldest lyue styll in them nether clensed he the that thou shouldest retourne as a swyne vnto thyne olde puddell againe but that thou shouldest be a newe creature and lyue a newe lyfe after the will of God and not of the fleshe And be diligent least thorowe thine own negligence and vnthankfulnes thou lose this fauoure and mercy againe ¶ Fare well The vvhole matier and argument of sainct Paules Epistle to the Romaines by Eraâmus of Roterodame AL the beginnyng to make the matier more plaine this shal bee briefely to declare the summe and contentes of this presente Epistle And fyrst to beginne with the authors name albeit I knowe that sainct Hierome in his commentaries he wrote vpon the Epistle to Philemon is of the minde that Paul was fyrst called Saule and afterwarde called him self Paule in remeÌbraunce of the great and victorious acte wherby he wonne vnto Christ Sergius Paule lieuetenaunt of Paphos in Cipres as it is wryten in the .xiii. chapiter of the Actes of thapostles And though againe I knowe that other some be of the mynde that Paule for the tyme wherin he liued vnder the Iewes lawe was called Saule that at the fyrst beginnyng of his newe religion he chaunged his name yet the one opinion semeth vnlikely forsomuche as S. Luke in the chapiter before rehersed then Saule vvhiche is also called paule beyng full of the holy goste plainly by these wordes declareth that he had two names before Sergius Paules conuersion the other opinion semeth more vnlikely as it appeareth as well by that some els where as especially in the same chapiter euen at that tyme when he preached Christes gospel he is called Saule the holy gooste speakyng these wordes deuide me Barnabas and saule Me thinketh therfore that Origens opinion is in this point nigher yâ trueth For as in the bookes of the olde testament we fynde some whiche had diuers names as for exaÌple one in one place is called Idida whiche in an other is called Salomon likewyse an other is in some place called Ozias whom scripture elswhere calleth Azarias in the gospel of Luke he is called Leui whiche in his owne gospel calleth him selfe Mathewe so is it to be supposed that Paule had two names though that in his Epistles he neuer vseth to call him selfe Saule but in euerye place Paule peraduenture because yâ name of Paule was more familiar among them that he wrote vnto I meane the Romaines and Grecians Now is the Latine worde Saulus after like sorte deriued out of this Hebrue worde Saul as the Grecians fourme
caused he Timothe to be circumcised as we reade in the xvi chapiter whiche yet had in deede a Iewe to his mother when that his father was a Gentile Suche a difficultie was it to make of a Iewe a christian This nacion beyonde all other hadde a speciall vntowardnes nor was there euer founde any that more stiffely abode in theyr religion as Iosephus wryteth in his boke of the defence of the Iewes antiquitie Moreouer as the Iewes were especially hated of al people of the world to of theyr syde abhorred they againe al other nacions as vncleane cursed and deuilishe so farrefoorth that they disdained to talke with them who thought also yâ their temple was vtterly suspended if any vncircumcised had entered there into Suche proude lookes had they for a lytle skynnes paryng of Forasmuche as therefore there was no likelyhode that the Grecians and Romaines would receiue suche an odious lawe and that the Iewes on theyr side helde on styl Paule fearyng lest by suche deadly contencion and strife a great parte of the fruite of the gospel might perishe be lost lest also the glory of Christ might by minglyng of Moses name be darkned and defaced in euery place specially laboreth vtterly to abrogate abolishe the ceremonies of the lawe and to persuade them that all assuraunce of attainyng saluacion is through Christ onely And as he sharpely but yet louyngly rebuketh the Galathians for that they fell backe to Iewishnes againe so doeth he prepare fortifie the Romaines lest they might elswyse vnware through false Apostles be snared whoÌ he wel wyst neuer ceassed eftsones encouragyng theÌ styl to continue in that doctrine whiche they had once begunne heartely to enbrace and fauor There was at Rome a great noumbre of Iewes whether they were brought thether by Pompeius Magnus who spoyled Hierusalem and made them captiues orels whether it were because the prouince of Iury appertained to the Romaines it is vncertaine but sure it is that theyr supersticion is by Horace Iuuenale and Senec oftymes reproued With them also was Paule after his comyng to Rome muche troubled as in the last chapiter of thactes of the Apostles it doeth plainely appeare Paule therfore like a runnyng craftesman with a wonderfull discrecion tempereth his tale betwene these two people the Iewes I say and Gentiles labouryng by all meanes possible to allure them vnto Christ as muche as in them lay procuryng that noman at al should perishe to that capitaine whose souldiar he was One whyle therfore chydeth he one sorte another whyle another and anone after againe comfortably encourageth them bothe The Gentiles pride he abated declaryng that neither the lawe of nature nor their Philosophie wherof they were so proude auayled them so but that they fell nethelesse into all kyndes of mischief Checkyng againe and reprouyng the Iewes arrogant myndes whiche through theyr affiaunce in the law had lost the chiefe grounde therof that is to wete fayth in Iesus Christ he teacheth them that the ceremonies of Moses lawe are abolished through the bright beames of the gospell of Christ whom the shadowes of the lawe rudely represented with diuers other thynges as the reste of the sabboth day the displeasure and paine of circumciâion the comyng about of the calendes the holy dayes whiche thrise yerely came againe theyr choyse of meates makyng foule agayne the bathes euerie daye the boucherye of hurtles beastes the religion of their temple polluted with continuall slaughter of beastes and that all these darke shadowes at the lyght of the truthe appearing vanished awaye and that suche onlye are Abrahams chyldren as expresse Abrahams fayth that suche are the righte and trewe Iewes as professe Christes name and that they were verelye circumcised whose myndes were clensed from filthy desyers That true iustice also perfite blisse is equally gyuen to al people through the gospell and onlye faythe in Christe wythoute helpe of the lawe and that notwythstandyng that saluacyon was specially promysed vnto the Iewes yet was it so promysed vnto them that theyr owne Prophetes letted not to prophecye that the same saluacion beyng refused by the Iewes the preachyng of Christes gospell should be spreade abrode among the Gentiles that no man throughe Moyses lawe whom the Iewes carnally obserued obtayned ryghteousnes but throughe faythe as he proueth as well by the example of Abraham as also by diuerse testimonies of the lawe And after that when he hath by this meanes abated yâ pryde of both partes by taking away this theyr vayne confidences in the profession of the gospel he maketh them equalle in suche sorte ioyous of the Gentiles saluacion that yet lyke a tender father he bewayleth the blyndnes of hys owne countreye men whome toward hym alwayes he founde moste spitefull and so he doeth mitigate this matier whyche was of it selfe harde that he sayeth that all were not blynded promisyng that the tyme should come when they should be of a better mynde amend beyng through the faith of yâ Gentiles prouoked so to do And here by the way toucheth Paul manye highe dyuerse poyntes of doctrine as of predestinacion of foreknowleage of vocacioÌ of grace and merites of fre wyll of the vnsearcheable counsell of god of the lawe of nature of Moses lawe and of the law of synne Lykewyse herein are sondrye allegories as when he maketh two Adams one in whome we are borne to dye another in whome we be regenerate and borne agayne to lyue euerlastyngly WheÌ he maketh also two men an inwarde and an outwarde man the inwarde obedient to the spyryte and reason the outwarde subiecte and thrall vnto lustes desyers of whyche two the fyrste he calleth sometyme the body or membres sometyme the fleashe sumtyme the lawe of synne the other sometime calleth he the spirite When he also maketh two deathes that is to wytte the deathe of the soule and of the bodye and the thryde deathe wherein we dye vnto synne and synfull desyres And when he maketh three kyndes of lyfe a bodyly lyfe a spirituall lyfe and a lyfe wherin we lyue eyther iustely or synfully Agayne when he maketh two kyndes of bondage or libertie one wherewith we beyng made free from synne lyue a godly lyfe or els forsakyng ryghteousnes we do seruyce to synne And when he maketh two sortes of Iewishenes two kyndes of circumcision two degrees of AbrahaÌs posteritie two partes of Moyses lawe one lyke vnto the body carnall another whiche is spirituall as it were the lyfe of the lawe Two baptismes also of whiche the fyrste is when we at the fontstone are washed froÌ oure olde synnes the seconde is wheÌ we renouncyng all worldly pleasures dye with Christe Two kyndes of buryinges a bodely sepuiture wherin Christe laye thre dayes buried and a spirituall wherin we sequestring and as it were withdrawyng our selues from worldly busines do reste in hym Two maners of resurreccion the one paste alreadie in Christe and shall folowe in vs the other wherin we beyng quickened agayne
the loue I beare towarde you can not be vnto me but very pleasant For God the father is my wytnes whom I now beyng deliuered from Moses law do seruice vnto not with the grosse and carnall ceremonies therof but spiritually by preachyng the gladsome tidynges of his sonne for this seruice pleaseth him beste that alwayes and without ceasyng I remembre you in my prayers besechyng his goodnes if it maye by any meane be that my long desyre made vnto him may at last ous take effect whiche is that his pleasure may be I may prosperously and with a mery iourney cum to you For surely a great longyng haue I to see you not for any aduauntage of myne to be had for so doyng but to bestowe some gifte among you not the grosse gifte of Moses lawe but the spiritual gifte of Christ to establishe you more surely in that ye haue already begunne orels to speake it better that euery one of vs maye be to other comfortable whyles I shal be ioyfull for you fayth and ye likewyse agayne reioyce of myne by meane wherof this wyll insue that bothe our faythes shal through mutual coÌfortyng be more ayded and strengthned The cause why this hath not hitherto bene done rose not of me The texte I would that ye should knowe brethren how that I haue often tymes purposed to cum vnto you but haue bene leat hitherto to haue also sum fruite among you as among other of the geÌtiles I am debter bothe to the grekes to the vngrekes to the lerned to the vnlearned so that as muche as in me is I am ready to preache the gospel to you that are at Rome also For I am not ashamed of the gospell of Christ because it is the power of God vnto saluacion to euery one that beleueth to the Iewe first and also to the gentile Muche rather assure your selfes brethren that ofteÌtymes purposed I to see you but vntil this tyme some one lette or other hath chaunced that I could not and for this cause desired I so muche to see you that I might among you also do sum good as I haue heretofore done among other nacions Nor am I bounde to bestowe this my labour of preachyng the gospel wherwith I am by God putte in truste peculiarly vpoÌ this nacion or that but as he is indifferently God of all the worlde so is Christes gospel equally due to all people I cal yâ gospel a meane wherby a man is made righteous through fayth in Iesus Christ the sonne of God whom the lawe promised and in figure represented Debter therfore am I herein not onely to the Grecians but also to barbarous nacions not to the learned and eloquente onely but to the rude also and vnlearned whosoeuer he be that renounceth it not nor disdayneth it So that asmuche as in me is I am in a ioyful readynes to preache the gospell euen vnto you also that are at Rome No neither the maiestie of thempier of Rome maketh me afrayde so to do nor thinke I the preachyng of Christes gospel any suche thyng wherof I ought to be ashamed For as to the wicked and vnfaythfull the gospell seameth a matier to be laughed at and vaine so whoso beleueth it to him it is the mightye power of God effectual to saluacion and perfecte quietyng of mennes coÌsciences whiche thynges neither Iewes tradicions nor your Philosophie nor yet your dominion are able to bryng aboute And albeit this mightie power of the gospel be in like condicion auailable to al men yet as Goddes pleasure was so for honoures sake fyrst was it offered to the Iewes after that streight by the preachers of the gospel to be spread abroade among the grecians and al other nacions of the worlde to the ende al men should bothe knowledge their owne vnrighteousnes also seeke to be made righteous by God whither they be Englishmen or Frenchemen For farre is that man froÌ saluacion whiche neither knoweth his owne disease nor woteth where to seeke for remedy The texte ¶ For by it is the righteousnes of god opened from fayth to fayth As it is writen The iuste shal liue by fayth And whereas before this tyme sondrie men thought righteousnes to stande in sondrie pointes now by preachyng of Christes gospel all men knowe righteousnes not of Moses I say but of God him selfe whiche standeth not in supersticious worshippyng of idolles nor in Iewishe ceremonies but is wonne by fayth whiles men knowledge and consent that God nowe perfourmeth that whiche he long synce by the mouth of his prophetes promised to do Euen as Abacuâ also prophecied saying my righteous shal liue by fayth The texte For the wrath of God appeareth from heauen against all vngodlynes and vnrighteousnes of men whiche withhold the trueth in vnrighteousnes seyng that it whiche may be knowen of God is manifest among them for God hath shewed it vnto theÌ Yea his inuisible thinges that is to say his eternall power and godhead are sene for asmuche as they are vnderstand by the workes from yâ creacion of the world so that they are without excuse because that when they knewe God they glorified him not as god neither wer thankefull but waâed full of vanities in their imaginacions and they folishe heart was blynded When they coumpted them selues wyse they became fooles and turned the glory of the immortal God vnto an image made not onely after the similitude of a mortall man but also of birdes and foure footed beastes and creaâyng beastes Wherfore God gaue them vppe to vncleanes through the lustes of their owne heartes to defile their owne bodies among them selues Whiche turned his trueth to a lye and worshipped and serued the thynges that be made more then him that made them whiche is blessed for euer and euer Amen For wheras before this tyme all people in maner without al punishement and correccion and as though God bare with and fauoured mens synnes fell to mischiefe now declareth he openly by his sonne sent from heauen that his wrath is for good cause sette on fyer and ready to take vengeaunce vpon al men after what sorte soeuer they be vngodly or vnrighteouse yea euen vpon them that to Moses lawe are straungers because the trueth in maner knowen vnto them they applied not to godly and vertuouse conuersacion but helde on neuertheles in theyr synfull lyfe styll and because also they knowyng muche more of God than the rude and ignoraunt people wer yet no lesse deuilishe than the other God in dede wholly and perfitely as he is can in no wyse by mannes wytte be knowen and yet asmuche as by it might be vnderstanden men haue obtayned albeit not so muche neither without his great goodnes For neuer had they gotten somuche had not God opened it vnto them as he in dede did albeit not by the bookes of the prophetes in whoÌ men thought he onely spake vnto the Iewes at lestewyse yet by the wonderfull creacion of
knowledge of synne Nor can we now cauel say that suche sayinges touche not ne belong to the Iewes synce that whatsoeuer the lawe sayeth the same properly appertaineth vnto suche as the same was geuen vnto and are therfore to the same more bounden All whiche was of God for none other purpose done but generally to stoppe euerye mannes mouthe from proude auauncyng of them selues eftsones to declare that the whole worlde was endaungered to God synce that no not Moses lawe carnally kept was able to make any man righteous and innocent in the sight of God without whose commendacion among men to be accoumpted for righteous is but a vaine trifle But here wyll some one say if men by kepyng of the law become not righteous what good doeth it Certainly to this end auailed the lawe that by it eche man knewe his faulte And surely towarde the recouery of health no smal furtheraunce is it if a man knowe his owne disease The texte But nowe is the righteousnes of God declared without the lawe forasmuche as it is alowed by the testimony of the lawe and of the prophetes The righteousnes of God coÌmeth by the fayth of Iesus Christ vnto all and vpon all them that beleue But as hitherto it specially apperteined to the lawe to shewe menne theyr offences whiche they before the lawe geuen knewe not so wel so is there nowe by preachyng of the gospel a righteousnes declared whiche nedeth no helpe of Moses lawe whiche righteousnes yet the lawe prophecies spoke of before A iustice I say there is declared not of the law but the iustice of God to be obtained neither by circuÌcision nor Iewishe ceremonies but through fayth and a sure trust in Iesus Christ who alone geueth true and perfite iustice not onely to the Iewes or to any other special nacion but without percialitie to all and euery man whiche hath a sure trust and confidence in him The texte There is no differeÌce for all haue sinned and are destitute of the glory of God but are iustified freely by his grace through the redempcion that is in Christ Iesu whom God hath sette foorth to be the obteiner of mercye through fayth by the meanes of his bloud to declare his righteousnes in that he forgeueth the sinnes that are passed whiche God did suffre to shewe at this tyme his righteousnes that he might be coumpted iuste and the iustifier of him whiche beleueth on Iesus For as the disease is so general that all are this farre gone that before God they can of theyr owne iustice nothyng glory so must all of the same God whom they haue offended seke to be made righteous whiche righteousnes he geueth not as wages due for kepyng of Moses law or of the lawe of nature either but frely through the great mercy of God procured not by Moses but by Iesus Christ by whose bloud we are redemed from the tyranny of synne The Iewes as it cannot be denied had in tymes past theyr mercy table a shadowe and figure of that whiche should afterward folowe but no we hath God declared Christ to be vnto all people the very propiciatory mercie table and sacrifice to the entent that vpoÌ displeasure coÌceiued fyrst with our synnes we might now be made at one with God not by the bloud of beastes as the Iewes wer but by the most blessed bloud of Christ him selfe whiche washeth awaye the synnes of all men therby declaryng his righteousnes to al yâ world whiles he through his soÌne in suche sorte forgeueth the sinnes of our former life yâ he would yet haue vs nomore hensfoorth fal again vnto theÌ Nor yet doeth he this because men haue deserued so much but because his êâise was so to do Nor is it to be supposed that God hath vntil this time suffred his people to runne at ryote out of his lawes to continue in synne either because he wyst not what they did or fauoured theyr doynges but rather in this tyme long before appoineted to shewe his righteousnes that so it might clearely appeare that he is both throughly and in all pointes righteous of him self and the onely author of our iustice whiche he indiffereÌtly geueth to al suche as beleue the gospel of Iesus Christ The texte Where is then thy reioysyng It is excluded By what lawe Of workes Nay but by the lawe of fayth If this be so as it is then answere thou me whiche art a Iewe where be thy crakes become They are vndoubtedly taken from the and dispatched arte thou of them synce the tyme that it hath pleased God in the gospel of Christ to make all nacions equal For euen the very Gentiles haue now helth and saluacion offered vnto them But then by what law I pray you are they excluded Are they excluded by the olde ceremonial lawe of Moses No not so but by a newe lawe suche as nothyng els requireth but a liuyng fayth in the sonne of God The texte Therfore we holde that a man is iustified by fayth without the dedes of the lawe Is he 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 onely whiche iustifieth the circumcision that is of fayth and vncircumcision through fayth Do we then destroy the lawe through fayth God forbid But we rather mainteine the lawe For we hold as in dede the trueth is that euery man may hensfoorth through fayth be made righteous though he kepe not the workes ceremonies of Moses lawe The lawe righteousnes therof peculiarly heretofore appertained to the Iewes but the benefite of Gods mercy offered by the gospel God now generally offereth to al men Is he trowe ye only God of yâ Iewes Is he not aswel God also of the gentiles Doubt there is none but that he is God of al nacions aswel I say of the gentyles as of the Iewes Then further sythe there is but one God ouer all good reason is it that his gifte be likewyse commen to all Whervpon it foloweth againe that it is not one God whiche iustifieth the circuÌcised Iew callyng him from his affiaunce in the lawe whiche promiseth a sauiour to the fayth of the gospel whiche perfourmeth the same another God whiche iustifieth the vncircumcised paynym by callyng him froÌ his idolatrie to the same fayth but it is euen one god whiche worketh righteousnes in bothe But here wyll some Iewe say what sayest thou Paule If through fayth as thou sayest all thynges be geueÌ vs then makest thou Moses lawe but a vaine thyng for none vse profite geueÌ to the Iewes God forbid Rather so farre are we froÌ thabolishement or thappayryng of the authoritie of the lawe that we muche more maintaine establishe it whiles we preache teache that thing to be doen in dede whiche yâ law promised tel you of him to whoÌ as to a marke the lawe appointed directed Nor is that
abolished whiche is chauÌged for a better nomore theÌ we say that the floures are abolished when in theyr steade fallyng froÌ yâ trees there groweth fruit or when in steade of yâ shadowe there is placed a very body The .iiii. Chapter The texte What say we then that Abraham our father as pertainyng to the fleashe did fynd If AbrahaÌ wer iustified by deedes then hath he wherin to reioyce but not with God For what sayeth the scripture AbrahaÌ beleued God it was coumpted vnto him for righteousnes To him that worketh is the rewarde not rekened of fauoure but of duety To him that worketh not but beleueth on him that iustifieth the vngodly is his fayth couÌpted for righteousnes accordyng to yâ purpose of the grace of god EueÌ as Dauid describeth the blissedfulnes of that maÌ vnto whoÌ God imputeth righteousnes with out dedes Blessed are they whose vnrighteousnes are forgeuen and whose synnes are couered Blessed is that man to whom the lorde will not impute synne ANd yet if now any maÌ stubbernly maintein defend the preseÌt state of Moses lawe grosse carnal as it is not onely defeÌd it ⪠but also vpoÌ a coÌfideÌce therin put other in hope to be saued Against him will I for exaÌple reherse no meane Iewe but eueÌ AbrahaÌ him selfe the first chief of al the circumcised of whoÌ as father beginner of theyr stocke the whole nacion of Iewes are wont specially to crake glory And yet is AbrahaÌ in very dede touching carnal kynred in suche sorte father to the Iewes that yet he is neuerthelesse father to all suche as in fayth reseÌble him are like vnto him in thimage of the soule not somuche in yâ image of the body As for circuÌcision which as I sayd had his fyrst beginnyng in AbrahaÌ was but a pledge marke of al Moses law as a maÌ may say a special token wherby Iewes are knowen to be Iewes Let vs now therfore coÌsider what AbrahaÌ gote that whiche he got by what meanes he obtained it That Abraham fyrst was praised for a righteous maÌ yâ scriptures self beare euideÌt recorde But now if he either through circumcision or by kepyng of suche other ceremonies as are in Moses lawe prescribed woÌne that coÌmendacion than hath he in dede somewhat wherof to reioyce yet not before God but before men And why before men Vndoubtedly because he gotte it through suche externe and bodily meanes as menne vse to iudge of And why not before God Certainly because he obtained it not for his faythe 's sake wherby we are brought into yâ fauer of God But now so is it that AbrahaÌ euen at Gods owne hand obtained the praise of righteousnes Whervpon it foloweth that he got it not by kepyng of any prescripte ceremony of the lawe but by that fayth wherby all men both Iewes Gentiles must now seke for like praise I meane al suche as are the true children of AbrahaÌ Nor require I that ye should herein beleue my wordes vnlesse the scriptures clerely euideÌtly testify the same In the .xv. chapiter of Genesis âo thus is it written AbrahaÌ beleued God the same belief of his was vnto him couÌpted for righteousnes To him had God promised an ofspring as pleÌtiful as is the nuÌbre of starres in the firmament whiche yet was in the case that both his wyfe was past child bearyng him self had yet none heire And yet vnlikely as it was without delay beleued he the promise maker not coÌsideryng the possibilitie of the thing whiche was promised but rather who was the promise maker for that his sure coÌfidences sake was he foorthw t couÌpted righteous not for his circuÌcision which he had not at yâ time receiued but for his faythe 's sake was in dede so couÌted not before men but before God who was the onely witnes when this mystery was wrought of whoÌ this his fayth was couÌted for righteousnes long before that he had done any good dedes suche I meane as are by Moses lawe coÌmauÌded Now that call we properly counted or taken for payed whiche beyng not paied in very dede is by yâ special goodnes of him that so taketh it rekened for payed Now then if euen yâ Patriarche AbrahaÌ him self was not for his circuÌcisions sake couÌpted righteous but was loÌg before his circumcisioÌ for his faythe 's sake accepted of God why should the Iewe in yâ ceremonies of yâ law put any affiauÌce to whoÌ yâ same was geueÌ but for a season And surely muche lesse should the gentiles therin haue any trust to whoÌ the same was not geueÌ at all For if vnto yâ Iew subiect vnto the ceremonies of the law any reward be geueÌ for keping of them yâ semeth payed vnto him as wages due by couenaunt rather then geueÌ by any fauer mercy of yâ geuer as of yâ otherside if for traÌgression of yâ law the same suffre punishmeÌt wel worthy is he therof For as yâ seruauÌt wheÌ he hath throughly finished his taske he receiueth his wages so if yâ same forget to do his duetye he is with siâipes and punishmeÌt sharply corrected But to the geÌtiles to whoÌ the ceremonies of the law are vnknowen or to the Iewes either whiche hauyng forsakeÌ the bondage of the lawe are become christian men worke no loÌger now as it wer by tasque but vnfainedly purely put theyr trust in him whiche frely geueth perfite iustice euen to the wicked al whose synnes he hath by his death taken away to suche I say geueth fayth as he did vnto AbrahaÌ whiche is that they be accouÌpted for righteous not for kepyng of the lawe but for theyr onely faythes sake whervnto no maÌ is coÌpelled but rather geÌtely prouoked allured whiche God doth to the entent that our fayth in Christ should be a thyng of vs frely wrought of no coÌpulsion and that our deliuerauÌce through him restoryng of vs into the nuÌbre of righteous people shuld be a thyng of Gods fre gifte mercy of no debte To this purpose likewise maketh Dauid both kyng prophete the chiefe glory of the Iewes next after AbrahaÌ in whoÌ Christ thonly fountaine of our welth saluacion was specially promised vnto vs. For in his .xxxi. Psalme describeth he also this blessedfull state of man declared now by the gospel shewyng yâ it is not geueÌ receiued as due vnto vs for the workes of Moses law but by the fre goodnes of God wherby we are moued drawen to beleue Blessed are they sayeth he whose vnrighteousnes is forgeuen whose synnes are couered Blessed is that maÌ to whoÌ the Lorde wyll not impute synne By whiche testimony ye se how vnrighteousnes is forgeuen done against Moses lawe And how also sinnes done against yâ lawe of nature are couered Briefely ye heare perceiue that suche as through Christ haue attayned this blisseful state haue no kynd of sinne layed vnto
theyr charge in al whiche saying yet of yâ prophete there is of kepyng the lawe no meÌcion made Cause is there none therfore though yâ Iewes be neuer somuche desceÌded of these mens stocke that they should peculiarly chalenge as theyr owne either the blisseful state spoken of by Dauid or the praise of righteousnes geueÌ vnto AbrahaÌ excludyng the gentiles froÌ it The texte Came this blessednes then vpon the vncircumcision or vpon the circumcision also For we say that fayth was rekened to Abraham for righteousnes Howe was it than rekened When he was in the circumcision or when he was in the vncircumcision Not in the tyme of circumcision but when he was yet vncircumcised And he receiued the signe of circumcision as a seale of the righteousnes of fayth whiche he had yet beyng vncircumcised that he should be the father of al them that beleue though they be not circuÌcised that righteousnes might be imputed to them also and that he might be the father of circumcision not vnto them onely whiche came of the circumcised but vnto them also that walke in the steppes of the fayth that was in our father AbrahaÌ before the tyme of circumcision If it be reasonable let them answer me to this question whether this blessednes promised by God only appertaine to suche as are circuÌcised are therby bouÌde to yâ law or els to suche as also are both ignorant what circuÌcision is and what the ceremonies of the lawe meane Thus muche must they at the lest graunt yâ AbrahaÌ for his fayth was coumpted righteous But by Abrahams title as fyrst father and beginner of the Iewes stocke must al his ofspryng be estemed couÌpted for righteous For an vnmete thyng is it and against reason that the neuewes shuld by other meanes chaleÌge any right thaÌ by suche wherby theyr fyrst pareÌt was put in possession A knowen matier is it yâ AbrahaÌ was called righteous but let theÌ then tel me for what cause was he so called was it for paryng of a lytle skynne froÌ yâ fore parte of his yarde or was it rather for his faythe 's sake without any coÌsideracion had of circuÌcision To say that he for his Iewishe circumcision obtained the praise of a righteous man cannot be defended forasmuche as at yâ time when AbrahaÌ was so couÌpted neither was he circumcised nor yet coÌmaunded so to be But long before that be leued âe that of his sede Christ should be borne through whom all nacions of the world should obtaine this blessednes fatherly praise of righteousnes for this fayth of his was he couÌted for righteous After whiche tyme folowed circumcision not as a meane wherby to make him righteous but to be as a marke token among men onely not before God wherby the Iewes should be knowen to be his children whiche beyng not circumcised beleued God yet vncircuÌcised as he was had through his onely fayth pleased God If AbrahaÌ had been fyrst circumcised thaÌ beleued and so consequently called righteous then would it appeare some what that this holy name of righteousnes appertained onely to the circuÌcised but in him was it coÌtrary as whiche for his faythe 's sake was by God pronounced righteous before that he was circuÌcised or coÌmaunded so to be And afterwarde ensued circuÌcision not as a meane to make him righteous for so was he alredy but partely to be as a certain figure of the true circuÌcision yâ is to say of the pure godly life whiche should afterwarde be in suche as would perfitely beleue in Christ whiche kinde of circumcision is not ministred with a sharpe flynte stoone cuttyng of a lytle skynne froÌ the fore parte of the yarde but wrought by the spirite of God rootyng out of mens heartes all naughty desyres partely also to be a certaine seale or bonde wherby Abraham should of the promises be assured whiche should not yet foorthw t be accomplished in Isaac whiche onely figured Christ but in due season be perfourmed in yâ sonne of God that so finally Abraham the fyrst example of fayth might be knowen to be the father vnto all suche as would beleue in Christ as he did though they were not carnally circumcised that as his fayth was coumpted for righteousnes so should the fayth of al suche as are the true and lawfully begotten children of Abraham be of God likewyse accepted And by this also in suche sorte knowen to be father to the gentiles that yet the Iewes are not excluded if they for this onely stande not to muche in theyr owne phantasie because they are lineally descended of the circuÌcised Abrahams stocke and haue nothyng els to proue theyr kynred by but onely a bare bodely marke but haue rather that fayth wherby he beyng not yet circuÌcised was of God couÌpted for righteous For nothyng is there that to yâ fathers maketh a surer profe that theyr childreÌ are theyr owne lawfully begotten than if they folowe theyr fathers vertues And if it so be that men vse to disenherite euen theyr owne children deniyng that suche as growe out of kynde from the good condicions and maners of theyr auncesters are theyrs surely muche more wyll God by like markes seauer bastardes from his lawful children The texte For the promises that he should be the heire of the worlde happened not to AbrahaÌ or his sede through the law but through the righteousnes of fayth For if they whiche are of the lawe be heires then is fayth but vayne the promise of none effect because the lawe causeth wrath For where no lawe is there is no transgression Therfore by fayth is the inheritauÌce geuen that it might come of fauoure that the promise might be sure to all the sede Not to them onely whiche are of the lawe but to them also whiche are of the fayth of Abraham whiche is the father of vs all as it is written I haue made the a father of many nacions euen before God whom he beleued which restored the dead vnto life and calleth those thinges whiche be not as though they were Now as AbrahaÌ deserued neither for kepyng of Moses law whiche was not at that tyme geuen nor for his circumcisions sake whiche as I before sayd he had not yet receiued that God should make him suche honorable promises that is to wete that the dominion of the whole worlde shuld by inheritauÌce fal vnto him or to his posteritie but through fayth wherby he deserued to be called righteous no more shuld the Iewes loke to enioye the sayd right of Goddes promise either by the onely title and right of circumcision or of the lawe either A title as ye knowe can by none other wayes be conueied to posteritie than by suche as the fyrst authour and beginner of the stocke came by it For if the possession and enheritaunce of the whole worlde promised vnto Abrahams posteritie generally belong vnto the Iewes by the title of the lawe so
god tourned to our weale and aduauntage The texte ¶ And the gyfte is not ouer one synne as death came through one sinne of one that synned For damnation came of one synne vnto condemnation but the gyfte came to iustifie from many synnes For yf by the synne of one death raigned by the meanes of one muche more they whiche receaue aboundaunce of grace of the gyft of righteousnes shall raigne in lyfe by the meanes of one that is to saye Iesus Christe Agayne thoughe throughe Adams onlye offence damnation entred and through innoceÌt Christe saluation yet is not one equal to another For in suche sorte had damnacion her begynnyng that the synne of one man issued into al his posteritie by meane wherof it might in continuauÌce of tyme at the last haue made the whole world thrall to synne but yâ benefite of god coÌtrarywyse is in suche sorte gyuen yâ the sinnes of al the world then gathered together and growen strong are at once by Christes death wyped awaye and not only so but also righteousnes is gyuen And therfore albeit the synne of onlye one man had suche a power that it brought all men vnder the tyranny of death so that all suche as had offended as Adam did could not be but vnder the same yoke that he was yet muche more receaue we through the bountifull and ouer flowyng mercy of god whiche is that all suche as folowyng the example of Christ liue iustlye innocently shall not only be free from the tyranny of synne and death but also through him whiche is the onely authour of our felicitie and welthe raigne themselfes in lyfe euerlastyng The texte ¶ Lykewyse then as by the synne of one there sprang vp euell on all men to condâÌnation euen so by the righteousnes of one spryngeth good vpon all men to the righteousnes of lyfe For as by one mannes disobedience many became synners so by the obedience of one shall many be made righteouse But the lawe in the meane tyme entred in that synne shoulde encrease Neuerthelater where abouÌdaunce of sinne was there was more plenteousnes of grace That as synne had raygned vnto death eueÌ so myght grace raigne through righteousnes vnto eternall life by the helpe of Iesus Christe Herein therfore are bothe lyke that as by the offence of one man syn came into the worlde by meane wherof all became thrall vnto death so through yâ ryghteousnes of one whiche is deriued into al suche as beleue and submyt themselfe vnto the kyngdom of lyfe are all men of god made righteouse and partakers of the kyngdom of life For as by AdaÌ through his disobedience to goddes commaundement many became synners whiles they folowed theyr fyrst fathers traÌsgression so shal only Christ which euen vnto the death of the crosse obeyed god his father make many righteouse all suche I saye as are folowers of his obedience But to returne agayne vnto our former purpose yf by suche meanes as we before spake of it pleased god both to take awaye synne also to geue righteousnes lyfe to what purpose was it to geue a law vnable to do any good Whervnto to answer it is to be vnderstanden that in this the lawe dyd good yâ therby the great mercy of God toward vs became more euident better knoweÌ For the more great outragious the power of synne is the more notable is his benefite whiche deliuereth vs from synne Now is by the lawe the tyranny of synne set foorth whiles the same albeit in vaine resisteth it Strong and mightie was this tyranny but muche more mightie was the mercye of God wherof we haue by so muche more perfite experience the greater dauÌger of the sayd tyraÌny we haue hitherto been in And certainly for this also are we bounden to thanke the lawe because therby we perceiue the greatnes of Gods benefite by meane wherof as the deuil through synne winnyng the dominion destroyed mannes soule whiche is very death in dede so should godly life through Gods gifte obteinyng the kyngdome and vpper hande geue life vnto all men through the help of Iesus Christ vnder whom as our lorde and capitaine we reioyce beyng now deliuered from the boÌdage of death vnder whose baner we wer not long ago souldiars The .vi. Chapter The texte ¶ What shal we say then Shal we continue in synne that there may be aboundance of grace God forbid How shall we that are dead as touchyng synne liue any longer therin Knowe ye not that all we whiche are baptised into Iesus Christ are baptised to dye with him We are buried then with him by baptisme for to dye that likewise as Christ was raised vp froÌ death by the glory of the father euen so we also should walke in a new life For if we be graft in death like vnto him euen so shal we be partakers of the resurreccion knowyng this that our olde man is crucified with him also that the body of synne might vtterly be destroyed that hensfoorth we should not be seruauntes vnto synne For he that is dead is iustified from synne BVt because we before sayd that through the lawe sinne encreased that of sinne this good came that the grace of God more encreased lest by so saying some take occasion to continue in synne and this wyse thynke with him selfe if synne auaunce and encrease Gods grace towardes maÌ well done wer it to synne more often that his fre gifte may more and more encrease Herevnto I answer that pitie were it that any man should so thinke When I so sayd I ment and spake of the synnes of our former life whiche God of his goodnes turned to our weale and profite But now after that we are ons brought froÌ the tyraÌny of synne into the kyngdome of innocencie God forbid that we should againe departe from our redemer and fall againe headlong into our olde tyrannous subiection Lyfe and death are so quite contrarye one to another that eche one destroyeth the other nor can they after like consideracion stande together Therfore if that as soone as we begynne to liue to Christ warde we be dead towarde the deuil with what reason standeth it that we should still liue to him warde to whom we are already dead If we liue to Christ then liue we not to yâ deuil And if we through sinne liue vnto the deuil then are we to Christwarde dead But nowe forasmuche as we liue to Christ it foloweth that we are dead to synne whiche he hath by his death vaÌquished For mete it is that ye should know since ye haue receiued the baptisme of Christ what the sayd baptisme in vs doth bothe worke and signifie What tyme we are in Christes name baptised we dye with him touchyng yâ synnes of our former life which synnes are through his death abolished and not onely so but buried also are we with him that by the same baptisme that as he whiche neuer liued synfully diyng
one maye be called an outwarde manne the other an inwarde The one beyng subiecte to vnlawful desyres is wholly gyuen to synne the other hauyng yet some sparkes of goodnes remaynyng as it maye laboureth to honestiewarde and in the myddes of oure synfull lyfe asmuche as it maye relisteth and withstandeth Nowe in estemyng what we be rather are we that which we be according vnto the better part in vs. As often therfore as our mynde agreyng vnto the lawe endeuoureth towarde honestie and doth yet in dede the contrary me thynketh I do not that whiche I do for who doth that whiche he would not But in my grosser parte there is a forwardnes to synne and a certayne aptnes therunto by meanes wherof it cummeth to passe that thoughe we would well and godly yet do we the contrary And yf by this parte that is to wit my sensuall parte men esteme and measure me I graunt that in me ther is no goodnes The texte For to wyll is preâent with me but I fynde no meanes to perfourme that which is good For the good that I woulde do I not but the euyll whiche I would not that do I. Yf I do that I would not âhen is it not â that do it but synne that dwelleth in me I fynde then by the lawe that when I would do good ⪠euyll is present with me For I delyte in the lawe of god after the inwarde manne âut I se an other law in my members rebellyng agaynst the lawe of my mynde and subduyng me vnto the lawe of syn whiche is in my members O wretch d man that I am who shall delyuer me froÌ this bodys subdued vnto death I thanke god through Iesus Christe our Lorde So then with the mynde I serue the lawe of god but with the fleshe the lawe of synne For albeit by the inclination of reason I desyre that which is honeste yet haue I not power to bryng to passe this my good desyer For whyles fleashly luste pluckyng to euyll and fylthy lyfe hath a greater stroke preuayleth more thaÌ doth reason prouokyng to goodnes it happeneth that I do not the good whiche I desyre but rather that I disalowe and condemne that is to saye euyll Nowe and yf a man be not thought to do that thyng whiche he dothe agaynst his wyll synce I do yâ thing which after the better parte of a man I would not then seme not I the authour of that which I do but rather the readines to synne which is in my grocer parte This towardnes or readynes to synne is not taken from me by the lawe but yf at anye tyme I purpose to folowe and obeye her motion the lawe causeth me to vnderstande that my gryef is throughly rooted and fastened in my soule In dede delyghted am I with honestie and goodnes whiche I see and know by the lawe but of the other syde I fynde in the members of myne outwarde man another law whiche is to the lawe of reasoÌ quite contrary and continuallye rebelleth agaynst it So that thoughe reason call me one waye and wylful desyres another waye yet in me that beareth rule whiche is worse and that is ouercommen which is better For so depelye rooted in my fleshe is this towardenes and inclination to synne and of suche power is the custome therof beyng as it were now altered into nature yâ whyther I wyl or not I am drawen to synne O wretched man that I am which am vnder suche a miserable painfull bondage Who shall delyuer me from this fleashe endaungered to so many synnes and contencions whereby I am continuallye drawen to death Maye not a manne whiche is vnder suche a violent and harde necessitie well and lawfully make suche exclamation Certaynely the greater this vnlucky bondage is the more are we bounde to the goodnes of god whiche hath from suche miseries deliuered vs neyther by the lawe nor yet by circumcision but through Iesus Christ our Lord. And had not god thus muche done for vs euen I which am one man shoulde continually haue bene lykewyse pluckte in sunder and deuided that with mynde I should haue serued the lawe of God desyrous of good thynges and with my fleshe the lawe of synne beyng ouer commen with wanton desyres and with the temptacions therof The .viii. Chapiter The texte There is then no damnacion to them whiche are in Christ Iesu whiche walke not after the fleshe but after the spirite For the lawe of the spirite of life through Iesus Christ hath made me free from the lawe of synne and death For what the lawe could not do forasmuche as it was weake because of the fleshe that perfourmed God and sent his sonne in the similitude of sinneful fleshe and by sinne damned sinne in the fleshe that the righteousnes of the lawe might be fulfylled in vs whiche walke not after the fleshe but after the spirite WHerfore though now yet some leauynges and dregges of the former bondage stil remaine in some christian men yet shal they through godly endeuour wel suppresse them nor against theyr wylles be drawen into any suche haynous offence by reason wherof suche might deserue to be dampned as are through fayth and baptisme once graffed into Christes body and haue now intended and purposed to liue no longer as wanton and carnal desyres moued ruled them syth that Christes lawe which is spiritual and an authour of life more effectual subduer of death hath deliuered vs froÌ synne also death ioyned thervnto All whiche when Moses lawe could not do inasmuche as it was carnal and therfore not effectual God meruailously prouided for our saluacioÌ And therfore as I before tolde you that in one maÌ there were as it were two men a carnal and a spiritual man so are there in Moses lawe as it wer two lawes the one grosse and carnal the other heauenly spiritual Of the fyrst part of the law was Moses maker whiche as it endured but for a season so was it not of strength and power sufficient to worke out saluacion The other parte of the lawe is spiritual effectual mightie suche as wyl neuer dye whom Christ beyng as it were a seconde Moses made in all pointes perfite And truely very mete was it that this wyse fleshe shuld abolishe fleshe synne should through synne be ouercomen that also death should subdue death For whiche entent God mercyfully beyng of mans saluacion desyrous sent his sonne though in dede farre from all corrupcion of synne endued yet with suche fleshe as other synners haue for he toke the comen nature of menne vpon him and as though he had bene a synner was among synners conuersaunt yea and was euen fastened vpon a crosse among heynous transgressours as though him selfe had been suche one also Insomuche that he in maner toke vpon him the person of synne to this end that he in the likenes of synne might fyrst ouercome synne foorthwith abolishe it beyng
made a sacrifice for our synnes so diyng as touching the fleshe whiche he had taken he subdued death whiche through the desyres of the fleshe and the fleshely lawe bare rule vpon vs and caused that hencefoorth by abolishyng of the carnal meanyng of the lawe the better parte therof whiche we call the spiritual sence or spirite of it should in steade of the other take place and not worke Gods displeasure as the fyrst did but geue perfite righteousnes to them whiche lede not theyr life after yâ lawe carnally vnderstaÌden as the Iewes do but after the spiritual heauenly meanyng therof as men renued and through Christ new borne In the Iewes was there nothyng drawen painted but a shadowe of righteousnes but the vndoubted and perfite righteousnes is in vs through Iesus Christ throughly and perfitely wrought The texte For they that are carnal are carnally minded But they that are spiritual are gostly minded To be carnally minded is death But to be spiritually minded is life and peace Because that the fleshely minde is enemy against God for it is not obediente to the lawe of God neither can be So then they that are in the fleshe cannot please God The loue good wyll borne to thinges in vs beyng so greatly chaunged make plaine profe of a newe kynde of profession We se how yâ suche as styl holde on theyr Iewishe supersticion because they be yet carnal are with yâ same carnal vsuages muche delited CoÌtrary suche as are graffed in Christ and haue now begunne to lede a spiritual life renouncyng all fleshely desyres are rauished enamoured with like conuersacion as is godly spiritual as we comenly see euery man fauour suche thinges as him selfe is bent vnto Mortall we be as touchyng our fleshe but yet hath Christ which is immortal called vs to life who is him self our life Now is the carnal lawe of the Iewes onely litterally obserued euen against Christ by reason therof worketh death kylleth forasmuche as it is against him whiche is the onely authour of life As in the Iewes theÌ selfes well appeared who for fauour zeale borne therto put to death yâ author of life righteousnes Of the other syde they whiche despisyng yâ carnal lettre of the lawe folowen the spiritual mocions of God fynde in Christ life nor striue for waterishe ceremonies of the law but gladly folowyng the inclinacions of charitie are with al men at peace concorde Supersticion is ful of ianglyng but true godly pytie is quiet peaceable And meruaile it is none that suche with men are at disseÌcion whiche are not at peace with god For nothing els is it for a maÌ to cleaue stike fast to yâ carnal law whoÌ God would through Christ shuld be abolished yâ in steade therof a spiritual law might ensue take place but to rebel agaist God whiche froward minde of any maÌ synce it squareth froÌ Gods pleasure cannot be but against him whiche calleth vs to farre vnlike coÌtrary rules actes Let noman therfore thinke it a smal peril ieopardy stubbernly to hang vpoÌ the lettre of the law therin to coÌtinue And let vs assure our selfes that it is but a vayne thyng to please men vnles we please God also But suche as stubbernly mainteine Moses law litterally carnally vnderstaÌden except they forsaking the carnalnes therof fal from it to the spirite neither do please God nor can Let the Iewes exacte and requyre theyr feastes of the new moone and theyr sabboth daies kepyng neuer somuche they shal not attaine to that they loke for The texte But ye are not in the fleshe but in the spirite if so be that the spirite of God dwell in you If any man haue not the spirite of Christ the same is none of his If Christ be in you the body is dead because of synne but the spirite is aliue for righteousnes sake Wherfore if the spirite of him that raised vp Iesus Christ froÌ death dwel in you euen he that raised vp Christ from death shall quicken your mortal bodyes because of his spirite that dwelleth in you But to you whiche haue with the carnal law nothing to do these thinges nothing belong since yâ ye are becomen spiritual if ye after suche coÌdicion lede your life that it please the holy spirite of God to be a dweller in your heartes For whoso is nothyng els but baptised styl belongeth to the carnal kyngdome of the fleshe excepte he taste also Christ be with his blessed spirite inspired Coupled are we vnto Christ not with ceremonies but with that spirite whoÌ whoso lacketh is to Christ but a straunger But now then if Christ be in you syth he is nothyng els but chastitie but trueth but teÌperauÌce with other vertues how can in you synne haue any place Whoso hath receiued Christ him must the same maÌ nedes in suche vertuous pointes expresse He as I before sayd once dyed touchyng his fleshe maÌhed yet liueth he now a life euerlastyng Then fruitfully expresse reseÌble we him when the body yâ is to say our grosse part whiche with pleasaunt lustes allureth vs to all vnhappines is dead is without al desyre to synne if therwith our spirit also that is to say yâ better part in vs who alway moueth to goodnes and with his mightie power draweth vs to suche thinges as are good righteous be quicke and aliue Therfore if the spirite of God whiche raised Iesus Christ froÌ death vnfainedly dwel in you the same wyll not be idle A liuely an effectual thyng is the spirit of God wyll accordyng vnto your capacities in you likewise worke as it did in Christ Him it raised from death and suffereth not to dye againe And so wyl the same raise you froÌ sinne which is very death in dede to life extynguishyng your froward desyres appetites al whiche he wil do by his blissed spirit the author of life which now dwelleth in you The texte Therfore brethren we are detters not to the fleshe to liue after the fleshe For if ye liue after the fleshe ye shal dye But if ye through the spirite do mortifye the dedes of the body ye shal liue For as many as are led by the spirite of God they are the sonnes of God For ye haue not receiued the spirite of bondage to feare any more but ye haue receiued the spirite of adopcion wherby we crye Abba father The same spirite certifieth our spirit that we are the sonnes of God If we be sonnes then are we also the heires I meane of God and heires annexed with Christ If so be that we suffre with him that we may be also glorified together with him Vnder this spirit now therfore liue we his subiectes are we it must we obey not the fleshe whervnto we are now deade For assone as we once begunne to be one with Christ we cast of the bondage
whiche were not my people and her beloued whiche was not beloued and her to haue obtained mercy that had not obtained mercy And it shal come to passe that in the place where it was sayd vnto them ye are not my people there shal they be called the children of the liuyng God Of suche saiynges some deuilishe disposed person taketh occasion and sayeth if of whoÌ soeuer he wyl he haue mercy and whoÌ he wyl he maketh hard hearted what hath he then wherin to blame vs Syth his wyl and pleasure noman is able to resist let him laye it to him selfe not to vs if any sinne be coÌmitted But heare now of the otherside what may be sayd Noman withstaÌdeth his wyl I graunt yet is not therfore Goddes wyll cause of thy daÌnacion Nor did god in suche maner hardeÌ yâ heart of Pharao that he wrought the vice of stubbernes therin but rather wheras he wel knew yâ the arrogaÌt tyran was wel worthy sodenly to be destryed yet vsed God toward him by litle litle suche encrease of punishment as he might therw t haue been ameÌded had not his malice been an impediment But through Gods gentle fauor vsed in punishyng of him his wicked mynde became worse worse And therfore the mans frowardnes God turned to his glory In this matter for the defeÌce of Gods righteousnes many thinges might be answered but briefly to say God hateth all hautnes arrogancie And what a greatter point of arrogancie can there be then that a man most vile abiecte should with God reason yâ matter encouÌtryng with him as though he were his felowe For who I pray you could abide to heare the yearthen vessel quarel with his maker and say why hast thou made me after this fashion For as clay is in the haÌde of yâ potter euen so are we in Gods haÌdes as by the prophet Esai yâ Lord him selfe sayeth The potter as his mynde standeth worketh some vessels to serue for vile vncleanly vses some other also appointeth he for honest seruice In whiche acte what reason soeuer the workeman folowe therin doeth he lawfully why he so doeth vnmete it is that the clay should requyre any cause The clay of it selfe is nothyng els but clay wherof if yâ potter worke a comly a welfauored cup for that his fayre shape ought he to geue thanke to the craftes man yet to the vile filthy clay is ther no wrong done at al if of it be made a chambre potte or some other vessel of more vile vse Lykewyse is it of God whiche leauyng maÌ in his sinne because so he was borne doeth him no wrong as callyng man to rightwyse life he therin sheweth his bounteous mercy goodnes In the forsaken person it pleaseth God to shewe his iustice to th entent he would be feared in yâ approued to th entent he would be loued sheweth he his fre mercy Nor besemeth it any maÌ of God for so doyng to exacte requyre a reason nor why he calleth some one lately some other more tymely nor why he draweth one whiche hath not so deserued and forsaketh another whiche hath deserued better A muche more base creature is maÌ beyng compared with god then is clay compared with the potter So that then if it be an vnsene and a hiddeous presumpcion that the clay should with the potter pratle reason his matter how muche greatter arrogancie is it for a man to talke of Gods counsels whiche so farre passe our capacities that we therof haue but euen as it were a shadowe or a dreame Begyn to beleue leaue thy reasonyng so shalt yâ muche rather vnderstaÌd Besides this remeÌbre yâ the potter may be deceiued but in God none error can be fouÌd It is for yâ ynough to beleue this yâ God by reason of his almightie power may at his pleasure do what him liste and again forasmuche as he is wtout coÌparyson beste do wyl he nothing but that whiche is beste Nor should he because our vngodlines he turneth to his honor therfore of vs be blamed but this rather shuld we take as a sure profe of his exceadyng goodnes yâ he suche mischief turneth to good It was not God whiche made the an vncleane vessell But thou thy selfe art he whiche hast made thy selfe filthy through appliyng of thy selfe to vngodly exercises Beside this if God accordyng to his wysdome both for the saluacion of the good and glory of his name abuse thy frowardnes cause hast thou none for yâ to complayne Lawfully art thou for thy sinne punished through thine example the good people wil yâ better take hede whiles through thy blindnes and destruction they the better perceiue how greatly they are bound to the goodnes of God they are with more mery chere encouraged to geue him thankes Nothyng had Pharao to wyte God withal but of his owne naughtynes only perished and yet did that his stubberne malice among the Hebrewes highly auaunce the glory of God And what can there be that they can reproue if as god at that tyme deferred the destruccion of Pharao so likewyse now for a season not without great fauour he beare with and suffre yâ vnbeleuyng and sturdy Iewes beyng vessels whiche haue right well deserued euen out of hand to be crushed in pieces to th entent that all the worlde shall more clearely perceiue that they are well worthy of damnacion whiche beyng so many wayes prouoked amende not to th ende yâ bothe through theyr punishment other should feare almightie God whom we may not through continuaunce in synne prouoke to sure vengeaunce also more plentifully to shewe the greatnes of his might and glory towarde good people whoÌ he hath purged beyng before vncleane vessels and reserued them for holy vses not for theyr circuÌcision or yâ lawes sake but through the deserte of fayth for whose onely sake they are called to this honoure Called I say not only of yâ Iewes as we be but also of yâ geÌtiles because herein it is not byrthe whiche maketh inheritors but the choyse of God Nor ought the Iewes to meruaile that the gentiles whiche were before this tyme heathen straungers to God are now by adopcion receiued into the numbre of Gods children syth they them selfe long synce wer for theyr offences done against God dispised reiected and as disinherited when yet afterwarde beyng sory for theyr synnes and amendyng they wer through the great bountyfulnes of God receiued into his fauor That this should so be witnesseth theyr owne prophete Osee saying I wyll call them my people whiche wer not my people and her beloued whiche was not beloued her to haue obtained mercye whiche had not obtained mercye so that this shall come to passe that in the place where heretofore it was sayd ye are not my people there shal some be called the children of the liuyng God Why grudge reproue they that thyng in other whiche
to god agaynste Israel saying Lorde they haue kylled thy prophetes and haue digged downe thyne alters and I am lefte alone and they seeke my lyfe But what sayth the aunswer of god vnto hym I haue reserued vnto my self seuen thousand men which haue not bowed their knees to the image of Baal Euen so also at this tyme is there a remnaunt left accordyng to the eleccion of grace Yf it be of grace then is it not nowe of workes For then grace is no more grace But yf it be of workes then is it nowe no grace For then were deseruing no deseruing What then Israel hath not obtayned it whiche he seeketh but the eleccion hath obtayned it The reÌnaunte are blynded accordyng as it is written God hath gyueÌ them the spirite of vnquietnes iyes that they should not see and eates that they should not heare euen vnto this daye And Dauid saithe Let their table be made a snare to take them with all and an occasion to fall and a rewarde vnto them let theyr iyes be blynded that they see not bowe thou downe theyr backe alwaye BVt to what ende drawe all these my wordes Be they to teache that the Gentiles whiche were before this tyme to god straungers are thoroughe fayth taken into goddes familie and that the people of the Iewes whiche was by god fyrste chosen oute is through vnbelief vtterly refused No not so for vnlykely is it that god hath nowe vtterly refused that nacion which he hath hitherto gentely gladly knowledged as his chosen people If god had throughly refused the whole nacion then should not my selfe by kinred an Israelite lineally descended of the stocke of Abraham and appertaynyng to the tribe of Beniamin at this tyme preache Christe So ferre are we from this that god hath refused vs that euen when I for zeale of the law persued good people then god called me furth to preache his gospel At lestwyse that ye forget not whiche is red in the thirde booke of the kynges where the prophete Helias speaketh vnto god complayning vpoÌ and blamyng the Iewes wickednes sayinge Lorde they haue kylled thy prophetes and ouerthrowen thyne aulters I am left alone and they seke for my lyfe After whiche vnmercifull crueltie it myghte seme that god would vtterly haue caste of his people as desperate and paste all amendmente But what was by god aunswered to Helias I haue reserued vnto my self seuen thousande men whiche haue not bowed theyr knees vnto yâ ydoll of Baal As then at that tyme god refused not al his people but of so many euyll left a certayne noumber to honour him after the same sorte happeneth it nowe For the whole people of the Iewes hath not god suffered to be estraunged from him no more then he hath suffered the reste besyde to peryshe in theyr synnes albeit of bothe people very fewe are they whiche do belieue in comparison of them that refuse so to do But yet of his goodnes hath god saued some neither because they were Iewes borne nor yet because they kepte Moses lawe but because he of manye hath chosen them furthe vpon whome his pleasure was to shewe his bountiful grace and mercye Nowe yf he so dyd of his owne bountiful mercy and not for theyr desertes let it not be imputed vnto theyr workes For that whiche is gyuen a man for his labor is rather as hyrewages than a free gyfte But that whiche is gyuen to suche as deserue not that and none els is a free gift Yf the desertes of workes be once accoumpted then is a benefite no lenger a benefite but should muche more be called a rewarde What happened then Surelye this happened that the same whiche the people of Israel vpon confidence of the lawe intended to obtayne for lacke of belief they went there without so that suche onlye obteined as were of goddes eleccion and not they whiche belonged to the circumcised stocke To suche as were not chosen by god neither circumcisioÌ nor kepyng of the lawe auayled but they were with malyce so far furth blinded that vpon syghte of so many miracles they gaue no credence leyng with theyr bodely iyes Christ whome they had so long loked for yet with the iyes of theyr harte seyng hym not at al. And that we now see done and are for the same sorye the prophet Esai long before prophecied should be Because they refused the holy and humble spirite of Christ therfore hath god gyuen them the spirite of vnquietnes bothe roughe boysteouse and vnrulye so that the wonders they behelde with theyr iyes they deny styl as thoughe they sawe them not and that they heare with theyr eares no more moueth them than yf they hearde them not Suche were they in tyme paste to the prophetes suche were they to Christe hymselfe suche are they vntil this daye towarde the preachers of the gospell This also Dauid replenished with the spirite of prophecie sawe long before and for theyr great stubbernes in this behalfe agaynst the wyll of god prophecieth destruccion mete for suche frowarde people Let theyr table sayeth he become a snare to take them withal and an occasion to fall and into punishment dewe for suche dedes let theyr iyes be so blynded that they see not and alwaye bowe downe theyr backes because they woulde not pleasauntly vse that whiche was layd before them and refused suche thynges as they presently sawe and hearde and were without al godly regarde to loke vp to heaueÌ warde and knowledge toward theÌ their makers benefite but gyuyng themself wholly to the grosse meaning of the lawe disdayne heauenly doctrine and in regarde of thynges transitory despisen that which is euerlasting The Iewes cary about in their handes the bokes of Moses and vnderstande them not they reade the prophecies and denie that in them is promised But wherto maketh this some man will saye they are blyndfolded they are snared they be bowed downe and become deafe The texte ¶ I saye then haue they therfore stumbled that they should vtterly fall awaye together God forbyd but through theyr fall is saluacion happened vnto the Gentiles for to prouoke them withall Wherfore yf the fall of them be the riches of the worlde and the minishyng of them the riches of the Gentiles howe muche more theyr perfitenes I speake to you Gentiles in asmuche as I am the apostle of yâ GeÌtiles I wyl magnifie myne office yf by any meanes I maye prouoke them whiche are my fleshe might saue some of them For yf the casting away of them be the recoÌcilyng of the world what shall the receiuyng of them be but lyfe agayne from death For yf one piece be holy the hole heape is holye And yf the roote be holy the braunches shal be holy also Are they so fallen from god that all hope of rysyng agayne is passed No not so But rather this fall of theyrs chaunced but for a tyme and for you whiche are Gentiles it luckelye
cleansed from theyr olde vices and beastelye lustes from pryde throughe ryches and worldlye learnyng and from other diseases by meanes whereof among men debate and dissencion oftetymes arise farre otherwyse than they shoulde whome one God one delyuerer Christ one baptisme one religion one rewarde doeth so dyuersly ioyne and knyt together Once hath Christe frelye taken from you the sinnes of your former lyfe to the entente that hencefoorth by vertuouse exercyse ye shoulde preserue and kepe the godlye state by hym restored vnto you For neyther gote ye it throughe youre owne desertes nor are ye for thesame bounden to thanke youre ryches or Philosophie or the keapyng of Moses lawe eyther but Iesus Christe whiche bothe purged you fyrste with his bloude and after called you to a continuall perfeccion and holynes of lyfe Nor belongen these my woordes onelye to you but generally to all nacions of the worlde that professe the name of our Lorde Iesus Christe whether they bee among the Iewes or among the Gentyles so that they putte no vayne truste in theyr great ryches and possessions but wholy leane and haue a confidence vpon his helpe and succoure There is of all but one churche and christian congregacion all are equallye bounde to Christe onelye bothe for theyr delyueraunce from the moste vilanouse bondage of synne and also for theyr callyng chusyng oute to godlynes of lyfe There is neither place nor countreye that seuereth the ghospell but as all menne haue one Christe so are all his gyftes free to all menne His common grace and peace therfore wyshe I vnto you and to them also whiche bothe no manne els canne geue but he that geueth you all thinges I meane god the father of whome as of the very fountayne all oure weale commeth and oure Lorde Iesus Christe by whome onely his fathers pleasure was to geue you all thynges Grace obtayned shall saue and kepe you vnharmefull and innocente and with an vnharmefull lyfe is ioyned peace and concorde Grace excludeth synne and bryngeth vs into goddes fauoure peace reconcyleth eche one of you to another By the one ye in suche sorte receyue goddes benefite that ye forget not the chief gyuer by the other a declaracion is made that ye are not onelye by name christiannes but also very christiannes in deede By grace partakers are ye of goodes heauenly benefit by peace and concorde according to your abilitie ye bestowe your heauenly gyftes eche one of you vpon another Some thing is there in you by goddes free gyfte for the whiche I am glad in your behalfe and gyue god thankes And some thing againe I mislyke and would wyshe were amended Some are there among you that lyue a christian lyfe and some there bee in whome yet the dregges and fylthynes of theyr olde synfull lyfe remayne styll For as I coumpte youre weale myne owne so yf ought among you bee amisse I thynke my parte therein And therefore on youre behalfe I thanke my God alwayes by whose grace and goodnes Christes free gyfte is in suche plentifull sorte departed among you that whereas heretofore ye buisylye soughte for earthly frayle and transitory riches ye are nowe throughe Christes benefite enriched with heauenlye treasures and suche ryches as shall neuer peryshe but bryng vs vnto the true and perfite weale In token whereof no kynde of language or gyfte of knowledge is there whiche ye haue not obtayned aboundauntly Of late proude were ye of youre vayne Philosophie but synce in the steede of a false ye embraced the true wysedome ye vse your selues discretelye Of late proude were ye by reason of your worldly eloquence highlye standyng in your owne conceytes but synce ye were from aboue inspired with the gifte of tongues ye speake of heauenly matters stedfastlye continuyng in that which ye knowe is beste by meane whereof both the trueth of the ghospel and the faith of Christ is in greatter renoume more streÌgthned whiles al meÌ clearely see perceiue that the fact which is wrought in you was not wrought in you by any worldely policie but by the myght of God which geuing his gyftes vnto vs brought our preaching in credite Insomuche that albeit ye neyther sawe Peter nor Iames whom some coumpt either the only or chiefe Apostles yet no gifte is there wherwith God is wonte to auaunce the ministerie of his Apostles wherin ye ought to thinke your selfes behynde other so farre that euery manne maye well perceyue that notwithstanding the ministers be diuerse yet is the chiefe doer one synce one effecte doeth alwaye folowe And as these giftes are geuen vnto you lyke earnest money or as a pledge of the euerlasting life to come so ye by suche playne and sensible tokens concernyng an hope of thinges that cannot be seen awayte for that daye wherin Christe which nowe yet semeth in his membres to suffre affliccion shall playnly shewe his maiestie and deuyde the godly from the vngodly and deliuer his seruauntes from all trouble and vexacion for desyre of which day ye suffre displeasures and for feare of the same ye doe your dewtie Menne maye peraduenture vnrighteously condemne or quyte but in that day shal God without any wrong at all apoynte you eyther to euerlastyng paynes or euerlasting pleasures But yet distrust ye nothing he for this presente time is your ayder and defender which in that day shal be your iudge Of his goodnesse it is that ye are restored from your olde errours to godly life and as ye haue beguÌne to leade a godly life and a pure so shal ye likewyse through his goodnesse continew in suche a vertuouse conuersacion that in the fearefull daye of our Lorde Iesus ye be founde blamelesse As my trust is ye shall not by your strength or myne but by the goodnesse of God whiche disapoynteth no man of the hope he standeth in and surely perfourmeth asmuche as he promised The texte ¶ God is faythfull by whom ye are called vnto the felowshippe of his soune Iesus Christe our Lorde I beseche you brethren by the name of our Lorde Iesus Christe that ye all speake one thyng and that there be no dissencion among you but that ye may be a whole body of one mynde and of one meanyng For it is shewed vnto me my brethren of you by them whiche are of the house of Chloe that there is strife among you I speake of the same that euery one of you sayeth I holde of Paul I holde of Apollo I holde of Cephas I holde of Christe Is Christe deuided Was Paul crucified for you eyther were ye baptized in the name of Paul I thanke God that I baptized none of you but Crispus and Caius leste any should saye that I had baptised in myne owne name I baptized also the house of Stephana Furthermore knowe I not whether I baptized any man of you or no. For Christe sente me not to baptize but to preache the ghospell not with wysedome of woordes leste the crosse of Christe
whereas ye are from darkenesse and ignoraunce brought to the lyght of the ghospel beeyng a thyng so vnlyke and hard to bee perswaded in no manne should thinke thesame to bee doen by worldely wysedome or eloquence whiche we take not vpon vs but by the power of God by whom our preachyng was more effectuall and strong than euer was any disputacion of the Philosophers were it neuer so subtile were it neuer so wittye and well set in ordre At my beeyng among you whiche were proude of your worldely wysedome and ignoraunte of the wysedome of God I taught you but playne matters but yet suche were they as were to saluacion necessarie The texte We speake of wysedom among them that are perfecte not the wysedom of this worlde neyther of the rulers of this worlde which goe to naught but we speake the wysedom of God whiche is in secrete and lyeth hyd whiche God hath or deyned before the worlde vnto our glory whiche wysedome none of the rulers of this worlde knewe For had they hadde knowledge they would not haue crucified the Lorde of glory But as it is wrytten The iye hath not seen and the eare hath not heard neyther haue entred into the hert of man the thinges whiche God hath prepared for them that loue hym We haue of Christe deaper poyntes of wysedome but of them talke we among suche as are perfite Be diligente therfore and laboure to bee perfite that ye maye bee partakers of the secrete and hydden misteries of God Besyde this we that preache the crosse of Christe seme to the faythlesse to preache verye folyshnesse but to suche as stedfastly beleue seme we to preache an excellente wysedome muche differyng from that wysedome whiche laboureth in vayne to serche out by naturall reason the causes of this worlde and farre also from worldely policie wherof the greate estates of this worlde make greate crakes whose authoritie with all theyr wysedome is by Christe abolished and vanquyshed by vtteryng theyr folyshnesse but we preache of a heuenly wysedome whiche hath not an outwarde apparence of that which is not within it but is inwardly myghtie and effectuall There is in this wysedome no curiositie nor pompe and yet symple as it is all menne perceyue it not But as it is secrete so is it knowen by secrete inspiracion and that of none but of suche only as God vouchesaueth to make partakers thereof We lay not furth the priuities of this wysedome before the coÌmen sort of people but vtter them secretly to suche as are able and mete to receyue them And albeit this wysedome be nowe at laste in oure tymes publyshed yet god before all tyme by his hygh counsel ordained for his that as the proude persons haue hitherto folyshly craked of theyr carnall wysedome so should henceforth the meke and lowlye haue a more excellente wysedome to reioyse and glorie of This wisdome delyteth to dwell in simple and cleane heartes and for this cause none of the great rulers of this worlde had it nor Magiciens nor Philosophers nor Pilate nor Annas nor Cayphas nor the phariseis nor the deuils themselues neither For had thei knowen that the lowe and folyshe preachyng of Christes crosse woulde with his glisteryng haue darkened the glory of the world and for all the weakenes and feblenes therof haue put to flight and vanquished the tyrannye of death and synne neuer woulde they haue fastened on a crosse the Lorde and capitayne of renoume and glorie For all the learnyng they had in visible thynges for all theyr pryde in knowleage of the lawe ignoraunt were they of this wonderfull misterie mete to bee vttered onely to suche as by humble and sobre myndes are made at one with God That it should so be Esai long before prophecied declaryng that this wysedome whereof we talke should into mens soules be secretely inspired saying suche thynges as neuer were seene with mannes iyes or by mannes eares hearde of or conceyued in any mannes thought hath god prepared for them that hartely loue hym and grounde all theyr disputacions vpon faythe and not vpon mannes reason The texte But God hath opened them vnto vs by his spirite For the spirite searcheth al thinges ye the botome of goddes secretes For what man knoweth the thynges of a man saue the spirite of man which is within him Euen so the thynges of god knoweth no man but the spirite of god And we haue not receyued the spirite of the worlde but the spirite whiche commeth of god for to knowe the thynges that are geuen to vs of God whiche thynges also we speake not with wordes that mannes wisedome teacheth but with wordes which the holy ghost doeth teache makyng spirituall comparisons of spirituall thinges The naturall man perceyueth not the thynges that belong to the spirite of god For they are but folyshnes vnto hym Neyther can he perceyue them because they are spiritually examined But he that is spirituall discusseth all thynges yet he hymselfe is iudged of no man For who hath knowen the mynde of the Lorde either who shall informe hym But we vnderstande the mynde of Christe Hygh minded rulers and proude phylosophers were not worthie to receyue this hydden mistery whiche yet god hathe opened to vs his frendes not by any worldly doctrine but by the secrete inspiracion of his holye spyrite Whiche spirite because it is of goddes nature and proceadyng from god searcheth foorth euen the deapest and mooste secrete priuities of God wherunto mannes busye brayne attayneth not Euery man may easily loke on an other mans face but what lieth hidden in the bottome of the hert that is no man able to see for that onely knoweth the spirite of god and a mans owne conscience After like sorte diuers men beholde and search out the properties of goddes creatures but such thinges as lye hidden in goddes counsel and prouidence no body knoweth sauing his euerlastyng spirite whiche beyng of one nature with hym knoweth all suche thynges as he doeth One maÌ sheweth another his secrete thoughtes by secrete whispering in his eare but god to the good openeth his counsell not by the spirite of man whiche teacheth nothyng but worldly phantasies but by the spirite of god so that of what sorte the spirite is suche doctryne it teacheth This worlde also hath his spirite with whome whosoeuer is rauished bothe sauereth of worldlynes and loueth worldly thynges but the inspiracion of the heauenly spirite of god bryngeth vs in mynde of heauenly treasures and maketh vs to vnderstande what god hath through Christes crosse doen for vs. And this is the phylosophie whiche as we receyued by the spirite of Christe so teache we it agayne to the godly and simple people not with floures and coloures of thetorike as the Philosophers are wonte to teache them that they take in haÌde but with rude wordes and set out of ordre beyng yet suche as teache a spiritual doctrine For reason requyreth ⪠that forasmuche as this kynde of wysedome is far vnlyke the
a christian parte to cure and heale But suche matters hadde ye no regarde of nor were moued with the commen ieopardie nor wyth the commen reproche but stylle auaunce your selfes as though ye had well doen. The texte ¶ Youre reioysing is not good knowe ye not that a litle leuen sowreth the whole lumpe of dowe Pourge therfore the olde leuen that ye maye bee newe dowe as ye are swere breade For Christ oure passeouer is offred vp for vs. Therefore let vs kepe holy daye not with olde leuen nether with the leuen of maliciousnesse and wickednes but with the swete breade of purenes and truthe Greate difference is there betwixte the reioycing of worldely people and the reioycing of christian menne To glory and reioyce after this sorte is not onely a shame for you but also ieopardouse Put the case ye wyll saye that one hathe done amysse what matter maketh that to the whole congregacion I no we ye not that a litell leauen sauereth a greate batche of dowe and maketh it sower No we is that called leauen whiche remaineth of the whole lumpe whiche is after such sorte made sower Yf any part of your olde lyfe continue and remain in you not agreyng with the simplicitie of Christe the same is leauen whereof ye muste vtterly bee purged that through a newe kynde of lyfe ye maye be come newe dowe so that in the whole batche there be no parte of the olde malice mingled For as Christe hath once made you free from sinne so must ye diligentelye endeuoure that no parte of your olde infeccion in you take place agayne and defile the puritie of your christian lyfe God loueth suche as bee without this leauen Was not this long synce figured in the law what time the Hebrues were passed ouer the reade sea and quite deliuered out of the bondage of Egipte they were for a continuall remembraunce and token of this benefite at a certayne tyme of the yeare commaunded yearlye to sacrifice a lambe of one yeare olde and for seuen dayes to eate swete bread without all manner of leauen euen as they dydde what tyme they prepared to departe out of Egypte In the meane season they carryed furth with them pure flower and lefte all the leauen to the Egypcians Nor anye is there coumpted woorthye to eate of the pascall lambe onles he haue for the space of seuen dayes for borne leauen yea I saye it was a greate offence that for that tyme any Hebrue shoulde asmuche as haue any leauen founde in his house The Iewes had but shadowes but we haue the very trewe passeouer the moste vnspotted lambe whiche is Iesus Christe who for oure redempcion from the most vilanous tyrannye of syn and death was offred vppe vpon yâ crosse neyther was he in vayne offred vppe And synce we haue once already escaped out of Egypte meete it is that we hence foorth kepe holy this feast continually not reioycing and prowdely auauncing oure selues vpon such thynges as we sometime were delited with what tyme we were vnder harde and shamefull bondage that is to saye not in the leauen of Moses law nor in the leauen of old maliciousnes and hypocrisie but in swete bread without all leauen ⪠that is to say in vnhurtefull manners playne pure and without all counterfaictyng The texte I wrote vnto you in a pistle that ye should not compaignie with fornicatours And I ment not at al of the fornicatours of this world either of the couetous or extorcioners either the idolaters for then must ye nedes haue gone out of the world But now I did write vnto you that ye company not together if any that is called a brother be a fornicatour or couetous or a worshipper of images either a tailer either a dronkard or an extorcioner with him that is such se yâ ye eat not For what haue I to doe to iudge them whiche are without Do ye not iudge them that are within Them that are with out God shall iudge Put awaie the euill from among you But lest ye be deceaued in that poynt whereas I bad you to auoyde the coÌpany of all suche as are through foule vnchastnes euyll spoken of I meane not so that ye shoulde auoyde the company of all the vnchast liuers of your countreye and keape coumpany with none suche as eyther for couetousnesse or extorcion are euyl spoken of nor with any one that is geuen to idolatrye when yf ye shoulde so doe since that in euerye place some suche be ye myght surely he compelled to forsake all Greece And yet this also woulde I wyshe if it might be but synce the request is such as can not be done I require not that but this I require that if among you any christian men bee with suche vices infected as far square from christian religion as with fornicacion couetousnes oridolatrie railyng drounkennes or extorcion see that ye so farfurth auoyde that mannes coumpany that ye refuse to eate or drynke with hym vntill suche tyme as he amende Greately standeth it you in hande that your congregation and company be pure without corrupcion As for strauÌgers after what sorte they lyue litle forceth it theyr sinfull lyfe doth neyther infect you nor dishonour the name of Christe Suche then if suche be among you must ye not suffre to escape vnpunished if their offence be opeÌly knoweÌ This for me is sufficient For what haue I to doe to iudge of theÌ also which as they are to Christe straungers so belong they not to vs Is not euerye man iudge and controuler at home in his own house neyther thynketh he to perteine to hym what is done in an other mans Yf a maÌ se any thing done in his own house that thinketh he to belong to the whole houshold Sufficient is it therfore that we christians iudge of christian men Suche as are from Christes professioÌ straungers theÌ leaue we to the iudgement of god And if it so bee that no man will suffre in his own house a mischieuous and a pestilente wretche then thrust ye out of your company the autour of suche a myschiefe so to do is both for you expedient and for him and it belongeth to the honoure of Christes name For both he for shame of hymselfe will amende he shal be safe from the ieopardie of infeccion and suspicion and by so doyng also all menne shall perceiue that Christe approueth no suche matiers whiche taught both godly life and put thesame in practise And this haue I taught you to expel and dryue our from amoÌg you the pestilent leauen of sedicions stryfe and suche horrible fornicacion The .vi. Chapter The texte Dare one of you hauyng busines with another go to the lawe vnder the wicked not rather vnder the saintes Do ye not know yâ the saintes shall iudge the world If the worlde shal be iudged by you are ye not good inough ⪠to iudge smal trifles Knowe ye not how that we shal iudge the angels
haste a mynde desirouse to reuenge But nowe truely so farre are ye from being lyke to mylde christian men without reuenging to suffre losse or iniurye that euen wilfully ye dooe wrong to other maliciouslye deceaue and oppresse other not onely vnbeleiuers but also such as are by religion your brothers Sauer not suche doinges of the leauen of your olde life Square not suche pointes far both from your learnyng and your profession Whosoeuer professeth Christe professeth Innocencie and to such a lyfe is promised the kyngdome of heauen For neyther is it sufficient to bee dipped in water nor yet to bee graffed into Christe onlesse all youre life bee agreable to Christes doctryne And for none other purpose are ye taken out of this world and planted into the body of Christ but to the ende ye should hencefurthe in godlye lyfe bee lyke vnto Christe youre heade Knowe ye not this that vnrighteousse liuers bee they baptised neuer so muche shall bee excluded from the inheritaunce of the kyngdome of heauen And leste anye manne deceaue hymselfe I tell you agayne and agayne and geue you warnyng that neyther fornicatours nor idolators nor aduouterers nor weakelinges whiche growyng out of mannes kynde lyue after an horrible kynde of bodily luste nor suche as in steade of women abuse men nor theues nor couetous men nor dronkardes neither cursed speakers nor violente pillers of other mennes goodes shal be partakers of the kyngdome of God Nothyng shall your newe name or title auayle you if your life be with your olde vices defiled yea to such is Christe rather an occasion of more grieuous and painfull damnacion The texte And suche were some of you but ye are washed but ye are sanctified but ye are iustified by the name of the Lorde Iesus and by the spirite of our God I maye do all thynges but all thynges are not profitable I maye doe al thynges but I wyll be brought vnder no mannes power Meates are ordeined for the bellye and the belly for meates but God shall destroye both it and them Let not the bodye be applyed vnto fornicacion but vnto the Lord and the Lorde vnto the bodye God hathe raysed vp the Lorde and shall rayse vs vp by hys power Suche as I haue nowe rehersed were some of you before that ye were throughe Christ borne agayne I laye not to your charge that which ye were beefore so that ye fall nomore thereto Washed are ye and deliuered from youre olde synnes and that by Goddes free gyfte beeware that ye bee nomore defiled wyth theÌ By this washyng hath God not only by his bloud restored you to innocente and hurtlesse lyfe but geuen you also holinesse and righteousnes and that not by the power of the law nor for youre desertes but by Iesus Christe in whose name ye were baptised and by the spirite of oure god by whose secrete inspiracioÌ the sacrameÌtes of Christes churche been effectual So much more then should euery of you endeuour lest ye through youre owne folye lose this benefite frelye geuen vnto you in so doyng neyther thankfull to the geuer nor yet frendelye nor louyng to your selfe In suche thynges as appertayne to naturall necessities I maye dooe all thynges For no man forbyddeth me to vse lyke authoritie as other apostles vse But it is not paraduenture for you alwayes profitable for me to vse my ryght Suche as are fedde and liue wyth youre meate suche as pyll and polle you beeyng euen as they were bondslaues bought wyth your moneye dare not freely warne you of youre faultes leste ye vpon dyspleasure conceaued there wyth bestowe your liberalitie otherwyse I myght also for my labours take rewarde namely since I tooke more paynes than anye other I wanted not authoritie this to dooe but I woulde not dooe that thyng whereby I myghte bee brought vnder any maÌnes power and subieccion and seame bounde to any of you to thyntente it myghte more clearely appeare bothe that yf I teache anye thyng that I therein seeke your weale and profite and not myne owne and that also yf I dydde with woordes anye thynge chastice you that ye shoulde pacientely heare me For it is a thyng commenlye seene that suche a mannes free speache offendeth not whiche is nothyng bounde to hym whome he reproueth Elles litell mattier maketh it whose meate a manne eate synce menne muste needes haue meate And synce meates are ordayned for the bealye and likewyse bealyes for meates lette euery manne for this tyme satisfye the presente necessitye and neede For wythin a shorte tyme wyll God destroye bothe bealye and meate whiche is that neyther oure bealyes shall wyth houngre trouble vs nor of meates shall there bee anye vse But as we whiche haue professed Christe muste obeye and serue naturall lackes euen as the heathen and vnchristened dooe so shoulde there yet betwene vs in vyce bee none agremente Of meates I forbydde none lette euerye manne eare what he wyll but filthye bodily luste I forbydde Nor is it lyke that as the bealye is appoynted for meate soe the bodye is prepared for carnall pleasure but rather oure bodye is consecrate vnto the Lorde Iesu and he agayne coupled vnto vs. For so hath it pleased hym that by vs as members and hym as heade hys spirituall and misticall bodye shoulde bee made and kyntte together This knotte holdeth not for a litell season Deathe in deede taketh awaye all necessitie of meates but it breaketh not the knotte wherewyth we are ioyned to Christe For as Godde the father raysed the Lorde Iesus oure heade from deathe so wyll he likewyse rayse vppe agayne vs his membres wyth hym with him rewarde vs with life euerlasting For hable is he of power this to dooe albeit some of you thynke the same vnlykelye As therefore oure soule shall not of that immortall lyfe bee partaker onlesse the same for this presente tyme throughe godlye and continuall meditacions haue hadde thesame lyfe in delygente remembraunce so the bodye raysed agayne shall of that glorye haue no parte onlesse thesame for this presente tyme haue beene free from the contagion of synne What a foule syght is it yf the members seame vnlyke the heade whiche is in euery pointe pure and cleane The texte Eyther konwe ye not that your bodyes are the membres of Christe shall I nowe take the members of Christe and make them the members of an harlot God forbid Do ye not know that he whiche coupleth hymselfe with an harlot is become one body For two saieth he shal bee one flesh But he that is ioyned vnto the Lord is one spirite Remembre ye not how that as I before tolde you your bodyes are the members of Christe What then Sal I nowe become so mad notwithstandyng I know this much with the great reproche of the head to take away the membre of Christe and make thereof the membre of an harlote God forbidde And yet what elles dooth he whiche is conuersaunte with an harlote Knowe ye
this theyr knowledge in euery place and without consideracion engorge and pamper vppe themselues with flesh offered to idolles iudgyng not a mysse of the matter in dede but yet forgettyng the lawe of charitie whiche geueth no maunne occasion of mysse thynkyng and slaundre but confourmeth herselfe to suche as are weake vntyll that by lytle and lytle they growe vppe to more knowledge What greate matter is it yf they vnderstande that an image hath in it no godly power What christian manne is there that vnderstandeth not that whiche euen the very painyms vnderstande yf they bee any thyng wyser than the commen sorte But yet better is it oftetymes to folowe the rule of charitie than the rule of knowledge Knowledge doeth oftetymes hurte beyng suche a thyng as maketh a manne to swell and to bee disdaynfull but the endeuer of charitie in all tyme and place is to doe good and hurte no manne Albeit in very dede suche seme to lacke a great parte of knowledge also whiche knowe not howe to vse theyr knowledge That poynte teacheth charitie whiche measureth and iudgeth all thinges by the weale of his neyghbour He therfore that in such thinges as he doeth will seme perfitly learned must call charitie to councell For he that without charitie swelleth with a vayne persuasion that he is learned is so far from knowledge that he is not come so far as to knowe howe he should vse his knowledge He that to Godwarde is wyse thesame man is the very wyse man in dede But he that pleaseth hymselfe and seketh his owne glory without regarde of his brothers ieopardie his learning God alloweth not But he that vnfaynedly loueth God must also loue his neighbour Such one therfore God acknowledgeth as his owne disciple because that as God humbled his hygh Godhead to saue mankynde so doeth suche one submitte his knowledge and compell it to serue the commoditie of his neyghbour To returne therfore to our purposed matter we knowe in maner all that albeit the Gentyles wurshyp idoles as though in them there were some diuine power and Godhead yet is an idole in dede nothing els but either a piece of tymber or a stone and hathe nomore Godhead in it than an other vnsquared piece of tymber or an vnwrought stone and therfore in the fleshe that to them is offered there is nomore goodnes or hurte than is in suche as is solde in the shambles For where as ye see a stone wrought vnto yâ image of a man or some other beast since there is but one God which hath none image for he cannot be couÌterfaited what els represent idols but deuils to whom miserable people offer vnto in stede of god These men therfore are defiled with suche meates whiche receyue them as holy whereas they bee vnholye and prophane As for christians suche fleshe defileth not whiche eate them not as holye but vse them as creatures made by god to apease hunger And vse them for sustenaunce and not for deuocion with hymself laughing at the folyshe rable of heathen goddes beeyng fullye perswaded that there is no god but one to whome all thynges are holye For albeit some there be whiche are called goddes whether they bee in heauen whome they call heauenlye or els in earth whome they call goddes earthlye of whiche sorte there be manye goddes and many lordes yet are these by name onely gods and lordes and are to them onely suche as erroniously beleue them so to be and haue taken them for theyr goddes and lordes But to vs christians there is but onely one god that is to saye the father of Iesus the creatoure and gouernour of the worlde of whome we receyue all goodnes to whome onely beyng addicte we ought to serue with al honour and reuerence We haue also one lorde Iesus Christe by whome onely the father hath geuen vs all thynges throughe whose onelye benefite we confesse the true god so that with the false and cursed heathen goddes we now haue nothyng to do at all whiche shoulde nomore be estemed than yf there were none suche in dede Whosoeuer therfore through christian strength nothyng passeth vpon an ydole nor vpon that whiche is to them offered surely iudgeth well and mighte without gilte eate the fleshe offered vnto them aswell as any other meate were it so that euery manne were so perswaded and knewe this for trueth as it is true in dede for then woulde no man be offended The texte But euery man hath not knowledge Some hauyng conscience because of the ymage vntyll this houre eate as a thyng offered vnto ymages so theyr conscience beyng weake is defiled But meate maketh not acceptable to god Neither yf we eate are we the better Neyther yf we eate not are we the worse But take hede leste by any meanes this libertie of yours be an occasion of fallyng to them that are weake For yf some man se the whiche haste knowledge syt and eate of meate offred vnto ymages shal not the conscience of him whiche is weake be boldened to eate those thynges whiche are oâfered to ymages And so thorowe thy knowledge shall the weake brother peryshe for whom Christ dyed When ye synne so agaynst the brethren and wounde theyr weake conscience ye synne agaynste Christ Wherfore yf meate hurte my brother I wyll neuer eate fleshe leste I shoulde offende my brother But nowe some sytte at the feaste whiche by the lawes of theyr elders euen from theyr chyldehode are in this perswaded and throughlye grounded that an ydoll is an holy thyng and thynke that as many as sitte at one feaste are all of lyke supersticion nor can be broughte in mynde that suche thynges shoulde so greatly be despised whiche they haue in suche great a we and reuerence And wyll take the thyng that thou doest vpon a right iudgement and conscience this wyse reasonyng with themselues synce christian menne do not somuche abhorre our sacrifices lykely it is that the wurshippyng of ydolles is not so deuilishe a thing as they make it There sitteth or standeth by also paraduenture some christian man whiche albeit he hath professed Christ is not yet in strength of fayth become perfite but is by reason of the infeccion of his olde lyfe receyued of his elders by long and common custome weake and feble nor can without grudge of mynde eate fleshe offered to ydolles some thyng trustyng or fearyng leste that deuyll whatsoeuer he bee maye by some meane either do hym good or harme For what maruayle is it yf this chaunce to some of the Grecians synce we se manye christened Iewes here with to be entangled A matier of great difficultie is it vtterly and by the roote to plucke that out of mennes myndes whiche is therein euen from youthe by common vse and long custome bredde and engendred No man is there that sodenlye becommeth a perfite christian For as in nature there is a processe so are there in religion certayne degrees As therfore we that are
yâ life to come measuring all the whole state of blysful life by worldly commodities say let vs eate drinke for to morow we shal dye That we toke in thys lyfe that and nothyng els is our owne for after death we be nothing The philosophers or false Apostles syng suche songes in your eares paraduenture but beware leste with theyr tales they deceyue you and bryng you into a perylouse erroure alwayes remembring what was truly sayd of a certaine poete of yours euyll woordes corrupte good maners Of idlenes and wanton lyuyng groweth this distruste whyles some knowing their owne enormities deny that there shall any resurreccion be in suche blyndenes of synne are they which lyue wyth out regarde of godly lyfe But awake ye through the study of ryghteousnes leauing your pleasures leste ye fal with other into the greate ieopardye of distrust For albeit there be some amonge you whiche swell and are proude of their worldely wysedome yet are they ignoraunt of the hyghest parte of wysedome in that they knowe not God nor beleue that by his might the dead can be restored to life againe not with standing his almyghtie power nor yet remembre that it is an easyer thing to restore that whiche is decayed than of nothing to make somewhat This tell I you not of any displeasure but to the entente ye should for shame heÌcefurth nomore geue eare to such as labour to make you beleue such folishe and deuilishe poyntes The texte But some man wyll saye howe aryse the dead with what body shall they come Thou foole that whiche thou sowest is not quyckened excepte it dye And what sowest thou Thou sowest not that body that shal be but bare corne as of whete or of some other but God geueth it a body at his pleasure to euery sede his owne body All fleshe is not one maner of fleshe but there is one maner of fleshe of beastes another of fishes and another of byrdes There is also celestiall bodyes and there are bodyes terrestriall But the glory of the celestiall is one the glory of the terrestriall is another There is one maner glory of the Sunne and another glory of the Moone and another glory of the starres For one starre differeth from an other in glory So is the resurreccioÌ of the dead It is sowen in corrupcion it ryseth againe in incorrupcion It is sowen in dishonour it ryseth againe in honour It is sowen in weakenes it ryseth again in power It is sowen a naturall body it ryseth again a spiritual body There is a naturall body and there is a spirituall body as it is also wrytten the fyrst man Adam was made a lyuing soule and the last Adam was made a quickenyng spyrite Howbeit that is not fyrste whiche is spirituall but that whiche is naturall and then that whiche is spirituall The fyrste manne is of the earth erthy the seconde manne is the Lorde from heauen heauenly As is the erthy suche are they that are erthy And as is the heauenly suche are they that are heauenly And as we haue borne the image of the erthy so shal we beare the image of the heauenly This say I brethren that fleshe bloud cannot inherite the kyngdome of God Neither doeth corrupcion inherite vncorrupcion Beholde I shew you a misterie We shall not all slepe but we shall all be chaunged and that in a momente in the twinkling of an lye by the last trompe For the trompe shall blowe and the dead shall ryse incorruptible and we shal be chaunged For this corruptible muste put on incorrupcion and this mortall muste put on immortalytie When this corruptible hath put on incorrupcion and this mortall hath put on immortalytie then shal be brought to passe the saying that is wrytten Death is swalowed vp in victory Death where is thy styng Hell where is thy victory The styng of death is synne and the strength of synne is the lawe But thankes be vnto God whiche hath geuen vs victory thorowe our Lorde Iesus Christe Therfore my deare brethren be ye stedfast and vnmouable alwayes ryche in the worke of the Lorde for as muche as ye knowe howe that your labour is not in vayne in the Lorde But now synce it is certaine that a general resurreccioÌ shal be some curious persoÌ wil aske after what sort shal it be in what kind of bodies shal men rise synce the bodies whiche we now haue are tourned into ashes earth or into some other thing more vile Thou foole which maruailest howe God can once doe in renyuing bodies again that nature dayly worketh in a sede cast into the grounde Thou sowest a drye dead sede into the earth there agayne thesame beyng putrified semeth to dye so finally growyng out of the earth as it were lyueth agayne and groweth nor coulde thesame in any wyse lyue agayne onlesse it be fyrste dead and buried But nowe groweth the sede vppe in another fourme that it had when it was cast into the earth Into the earth is cast a lytle vyle blacke and drye grayne which beeng by continaunce of tyme putrified there in due season groweth vp and becommeth fyrst a tender grasse and then a stalke and so at the laste an eare Of all whiche three there appeared none in that small grayne which thou before dydest cast into the earth Euery sede hath his power which when it is growen vp appeareth so that it may now seme vtterly to be an other where thou in dede knowest it to be the same saue that it is chaunged into a better forme Seest thou not of a lyttle kernell howe greate a tree groweth howe myghtye a stemme there is howe the rootes spreade howe large boughes what a noumbre of braunches howe pleasaunte blosomes and plentefulnes of fruyte there is Of all which there was nothyng when thou dyd cast that sealye small kernell into the grounde And yet at that tyme all these thinges didest thou hope for vpon trust conceiued of yâ workes of nature ⪠and darest thou not vpon trust of Gods almyghtye power surely looke for the lyke to be done by God A kernell it was that thou sowedste and not a tree and yet geueth God to that kernell once quickned a body suche as his pleasure is which geueth euery kynde of sede a speciall property that wheras all growe agayne yet haue they not in all poyntes thesame forme they had before And after lyke sorte is it in all kyndes of beastes wherof euery one hath his seueral sede so that of euery seed euery beaste can not be engendred And though this to all beastes be commen to haue a fleshy body yet is there betwixte one flesh and an other no small difference For the flesh of men is of one maner and the flesh of beastes fyshes and byrdes is of another Lykewise also though such creatures as lacke lyfe be called bodies yet is there a diuerse forme in heauenly bodies and in earthly as in stones water
and earth Yea and as there is of heauenly bodyes one beautie and comlynes and of earthly an other euen so a diuersitie is there among the heauenly bodyes them selfe Fyrste nether is there lyke glory and bryghtnes of the Moone with the soÌne nor of other starres with the Moone and briefly euen the verie starres selfe in brightnesse diffre one from another for all are not as bryght as the day starre is Lykewyse at the resurrection all men shall ryse with theyr owne bodyes but yet in an vnlyke glory without doubte as it shal please God to gyue them and as they in this lyfe haue deserued For the vngodly shall rise in one fourme the good in an other Among them also that are good euerie one as he hath in this lyfe vsed hymselfe so shal he excell other in the gloriousnes of his new bodye Yet generally all good men shall haue a muche more actiue bodye than was that which they by death forsoke And as it is in nature to couer the seed vnder the earth the same is in the matier of resurrection the buriall of the deade bodye And that whiche in the seede is growyng agayne is in the bodye rysyng agayne And as in the one that is muche better which groweth vp than was that which was caste into the earth euen so here albeit it be thesame bodye that ryseth agayne yet is it farre vnlike There is sowen as it were a grayne into the earth a body subiect to corruption but thesame shall ryse againe without all corruption There is hydden in the earth a vyle body lothsome but there shall ryse againe a body both gloriouse and honourable There is buryed a bodye whiche euen when it lyued was weake but it shall ryse agayne full of power and myght There is buryed a bodye which albeit were alyue yet were it grosse and heauye and by the reason of that bourdaynouse to the soule gouernour of the same but there shall ryse agayne not a naturall but a spirituall bodye whiche shall to the soule be no let whither soeuer it moue For this is a difference of bodies also one is naturall whiche hath neede of meate and drynke and is weryed with labour whiche is diseased whiche with age weareth awaye which with his grosse and fautie instrumentes ofttimes letteth the intent of the soule which by reason of froward desyers oftentimes prouoketh to vyce to whome yf the soule be obedient and geue ouer the same is as it were tourned into the body and groweth out of his nature into fleshe another is spirituall which being in this lyfe by lytle and lytle purged from sensual appetites and desiers and after by resurrection renewed agayne is in maner transfourmed into the nature of the soule to whom it by godly desyre applyed it selfe that as oure soule obeyng the spirite of god is rauished and in maner transformed into him so maye our bodyes beyng ⪠obedient vnto the soule be pourged and shakyng of his grossenes be purified into such a body as is very lyke to the soule This grosse and earthly body receiued we of our first father AdaÌ which as he was made of earth so was he subiect to earthly desiers But there is an other secoÌde Adam not somuche the begynner of our natiuitie as of our resurrection which as he hath an heauenly beginning so was he fre from al infeccion of earthly desyers And so reade we in Genesis The fyrste man Adam was made to lyue through yâ benefite of the soule but yet so that the soule beyng as it were bound to the grosse body should do nothing but by bodily instrumentes or at the leaste by some material meane But after him was geuen a seconde Adam which as he was conceaued by the holy gost so should he geue lyfe to his not this grosse lyfe whiche we haue in many poyntes common with beastes but a spirituall and a heauenly lyfe By Christ therfore are we repayred in al poyntes into a better state For that thing whiche is in time firste is also in substance more grosse and that by the order of nature We nowe beare about with vs a naturall bodye and in tyme to come we shall haue a spirituall bodye As the grosse parent of our stocke went before so folowed Christ the begynner of a newe generacion And what sorte of one the earthly parent was suche are his posteritie that is to saye men gyuen to earthly desyres And agayne what kynde of one the heauenly Adam was such are they which are borne agayne in hym that is to wete wholy delyted with heuenly thinges For we must for this state begyn that here which we intende herafter perfitely to enioye As before baptisme in vngraciouse maners we resemblyd the nature of our fyrst father so being borne agayne vnto Christ through baptisme we muste nowe in heauenly lyfe resemble oure heauenly father And yf we this do not neither shall we be here partes of Christes bodye nor in tyme to come gloriously ryse agayne In deede admitted are we into the kyngdom of god but this I tell you brethren that flesh and bloud that is to say men of the first generacion cannot come to the enheritaunce of the kyngdome of God nor the lyfe whiche is with synne corrupted shall haue the inheritaunce of lyfe immortall And because ye shall be ignoraunt of nothyng apertaynyng to the maner of resurreccion beholde I tell you a misterie We shall not all dye for the laste daye shall peraduenture fynde some of vs alyue but yet shall all we be chaunged to the glory of immortall lyfe whiche here after a sorte abstayning from the infeccion of synne through godly conuersacion beginne the immortal lyfe to come This chaunge shal not be made by lytle lytle as we see natural thinges chaunged but in a minute twynkling of an iye at the sounde of the laste troumpe For the troumpe shall blow at the voyce wherof suche as then are dead shall ryse immortall And we whiche shall at that day be found alyue beyng sodaynly chaunged shall lyue after an other sorte that is to say as they doe which are rysen again For necessary it is that before we perfitly possesse the kingdom of heauen we vtterly put of al earthlynes and that this our corruptible body be made incorruptible and this our mortal body become immortall When this is so than shal that verely be perfourmed which the Prophete O see foreseing sayth reioysing at the vtter destruccioÌ of death ⪠death is swalowed vp through victory Where is now death thy styng ⪠o hell where is thy victory The sting of death is sinne the strength of sinne is the lawe which by occasion geuing prouoketh vs to sinne When the law is taken away the power of sinne is faynt and feble when sinne is taken awaye the power of death ceaseth by reason that the styng is taken awaye wherwith she is wounte to stryke vs. Vnable were we vtterly to fyght
not the grosse olde testament as the false Apostles teache it and standeth in the knowlege of the letter the administracion whereof was committed to Moses but the newe testamente whiche is heauenly and spirituall and standeth in affeccions of mynde and not in ceremonies The lawe and gospel haue both one maker but the ministerye ⪠of boothe is soondrye and of the two the apostles is of muche more excellencie For the letter committed vnto Moses by reasoÌ of certain rules lawes driueth men to death forasmuch as it by occasion both prouoketh to sin and also condeÌneth yâ sinner to death whereas contrarie yâ spirite whiche is geuen by preachyng the ghospel both forgeueth the offences of our former lyfe and to suche as haue deserued deathe offerethe lyfe Nowe and yf the fyrste lawe whyche beeyng grauen in stone wroughte deathe to the transgressour and gaue no grace was of such great maiestie and glorye that when Moses the seconde tyme broughte downe the tables the Hebrues coulde not beeholde his face by reason of the glorie and maiestie of that whiche was sure once yet to bee abolished why shoulde not muche rather the ministerye of the Gospell haue his honoure and maiestie whereby throughe faythe and the free gifte of the spirite euerlastyng saluacion is geuen Yf the lawe whiche coulde condemne and was not hable to saue hadde suche honoure certainelye muche more honoure desearueth the Gospel by preachyng whereof synne is not onely forgeuen âut also rihgteousnesse is geuen In whiche twoo thinges suche difference is there that if a manne more narowelye compare eche one of theym with other that whiche by it selfe is glorious wyll appeare but base beyng as it were darkened with the bryght and excellente glorie of the Gospel For if the lawe whiche was geuen but for a season and shoulde wythin a while after bee abrogate was among menne in suche honoure of muche more dignitie is the lawe of the Gospell whiche is bothe generallye geuen to all menne and shall neuer bee abolished For the newe testament whereby the olde is abrogate Christe hymselfe calleth an euerlasting testamente as I in my other epistle taught you Of whiche thyng wee beeyng moste certainlye perswaded and assured in oure âeachynges vse no darke riddles but freelye and openlye sette furth the lyghte of the Gospell surelye beleuyng that bothe the glorye of this lawe is suche that it shoulde not bee hidden and ye of that âireyngthe and clearnesse of conscience that ye are hable to looke thereupon And therefore wee dooe not as it is read that Moses didde whiche when he broughte downe the seconde tables after that the fyrste were broken couered hys face with a vayle that the children of Israell shoulde not looke thereupon nor deaue thereto for euer synce that euen this was a proufe and significacion to them that the glorie of Moses lawe shoulde bee abolished whiche euen at that time when it was made was not verye glorious for in vayne is that thyng glorious whiche a manne canne not see In this figure was represented the grossenesse of that nacion whiche seeyng sawe not and hearyng hearde not insomuche that whiche was doone in Moses face the same was moste verelye done in theyr heartes whiche in them were blynded beeyng as it were ouercaste wyth the vayle of dulnesse Yea and in this daye the blyndenesse remayneth in that nacion stille so that when they reade the bookes of the lawe they vnderstande theym not and with stubberne myndes of a zeale towarde the lawe refuse hym at whose commyng the lawe selfe graunteth that she shall bee abolyshed Therefore when they in suche sorte reade the olde testament that they wyll not embrace the newe promysed therein holde they not faste Moses vayle nor see by faythe castyng of the same that thorowghe Christe all the darkenesse of the lawe is a brogate Stuâbernelye yet stycke they to theyr Moses when he is cumme to whome Moses bade them geue eare Hym reade they in theyr synagoges but they reade hym carnallye sekyng for nothyng but corporall thynges wheras the lawe if menne well loke thereupon is in deede spiritual ⪠Letted are thei doubtelesse euen vntyll this day wyth a vayle cast ouer theyr heartes which is remoued through fayth in the gospell But when the tyme shall come that they shall leaue theyr grosse myndes and receauyng the vniuersall fayth tourne vnto the Lorde then shall theyr vayle be taken away so that they shall see suche thynges as without the bryght eyes of fayth can not be seen ⪠Moses was grosse and carnall but the Lorde Iesus is a spirite not teachyng suche thynges as maye bee seene with oure bodyly iyes but thynges inuisible whiche are by fayth beleued Moses law because it with feare of punishemente kepte menne in ordre was a lawe of thraldome and the vayle also is a token of bondage But where the spirite of the Lorde Iesus is whiche secretelye moueth a manne withoute byddyng and compulsion to leadâ a Godlye lyfe there is libertie No manne is compelled to beleue but he that beleueth as he shoulde of his own accorde auoydeth filthines and vncleanes of lyfe and foloweth al goodnesse dooyng more wyllinglye by the mocion of charitie than coulde euer begotten of the Iewes wyth feare of punishemente Blinde are they therefore that lacke the iyes of faythe when we throughe pure fayth without vayle beholde the glorye of the Lorde whose brightnes whiles we receyue as a glasse altered are we after a sorte into the same glorye plentifully powring vpon other that brightnes which we receyued of God And as then Moses face by that he talked with god shyned euen as glasse doothe layed againste the sonne so is oure soule euerye daye more and more secrâatelye enamoured encreasing from glory to glory by reason of the continual conuersacion of the spirite of God who inuisiblye nowe woorkethe in vs that whiche hereafter shal openlye bee accomplished The fourth Chapter The texte ¶ Therefore seeyng that we haue suche an office euen as God hath hadde mercye on vs wee goe not out of kynde but haue caste from vs the clokes of vnhonestie and walke not in craftines neyther handle we the woorde of God discreatefullye but open the trueth and reporte our selues to euerye mannes conscience in the sighte of GOD. If oure Gospell bee yet hydde it is hidde among them that are loste in whome the God of this worlde hath blinded the mindes of them whiche beleue not leste the light of the gospell of the glorie of Christe whiche is the image of God shoulde shyne vnto them SYnce then god of his mercy would haue vs to bee ministers and preachers of suche a blisfull state geuyng vnto vs the authoritie of an apostle we execute not oure commission âlouthfullye but as we preache a veraye gloriouse matter so refuse we all clokes whiche are meete for dishonestie and not for glorye neyther leadyng oure lyfe craftely nor with deceitfulnes of woorldely learning corruptyng the woorde of god
to be suche as he was is by the workmanshyp of Christ altered into a newe creature so vnlyke to that he was that no beast is there more vnlyke a man But whatsoeuer is geuen vs by him al that came froÌ the father which reconciled vs vnto himselfe vaÌquishing sinne by his sonne Iesus Christ the preaching of which recoÌciliacion the same father hath put vs in trust with that as the soÌne among men dyd his fathers message so should we execute and doe Christes message For albeit Christ when he was here mortall in earth among mortall men semed but a simple man yet was God the father in him reconciling by his ministery the worlde vnto himselfe by him making it new again by whom once he made the worlde and with such mercy receyued men into his fauer that he not onely toke no vengeaunce vpon vs for the sinnes of oure for merlyfe but also would not asmuch as laie vnto any mannes charge hys synnes done before baptisme as thoughe he nowe were not the same manne he was before This fauourable reconciliacion it pleased God the father to gyue by his sonne and woulde haue the same to bee preached by vs. We therfore in Chrstes behalfe executing the ambassage commytted by hym vnto vs euen as God exhorted you by vs beseche you in Christes name to leaue your olde vyces and to bee reconcyled to God For he to the intente he would once delyuer vs from sinne where his sonne is verie iustyce selfe altered him in maner into sinne that he rakyng our flesh vpon hym which in vs is subiecte to synne should become a sacrifice to purge our sinnes and as a hainous offender among offenders was fastened to the crosse to the entente that by hym he myght chaunge vs whiche were nothyng els but synne into ryghteousnesse not into our ryghteousnesse nor yet the ryghteousnesse of the law neither but of God by whose fre goodnes our sinnes are forgeuen that he hencefurth myght take vs for righteouse being planted in Christe who for our sakes vsed Christe as a synner ¶ The .vi. Chapter The texte We also as helpers exhorte you that ye receyue not the grace of God in vayne For he sayeth I haue heard the in a time accepted and in the day of saluacion haue I suckered the. Behold now is that accepted time behold now is that day of saluacion Let vs geue no occasion of euyll that in out offyce be founde no faute but in all thynges let vs behaue our selfes as the ministers of God In much pacience inafflicciâs in necessities in anguisshes in stripes in prisoÌmentes in stryâes in labours in watchinges in fastinges in purenesse in knowledge in long sufferyng in kyndenesse in the hoy ghost in loue vnfayned in the woorde of trueth in the power of God by the armour of rightewesnes of the right hand and on the leaft by honour and dishonour by euil reporte and good reporte as deceyuers and yet true as vnknowen and yet knowen as dying and beholde we lyue as chastened and not kylled as sorowyng and yet alwaye mery as poore and yet make many ryche as hauing nothing and yet possessing al thinges O ye Corinthians our mouth is open vnto you Our herte is made large ye are in no strayte in vs but are in a strayte in your owne bowelles I promyse vnto you lyke rewarde as vnto chyldren Sâtte your selfes at large beare not the yoke with the vnbeleuers For what feloshyp hath rightewesnes with vnrightewesnes Or what coÌpany hath light with darkenes Or what concord hath Christ with Belial Either what part hath he that beleueth with an infidel Or how agreeth the temple of God with images For ye are the temple of the liuing God as sayed God I wil dwell among them walke among them wylbe their God and they shal be my people Wherfore come out from among them and sepatate your selfes from them sayeth the Lord and touche none vncleane thyng so will I receyue you wyll be a father vnto you and ye shal be my sonnes and daughters sayeth the Lorde almyghtie SO would Christ and so would God ye should do that his benefite should in you take effecte We therfore as helpers both executyng Gods wil and also prouiding for your weale beseche you that synce your sinnes are once freely forgeuen that ye nomore falle to your olde lyuyng and thereby shewe that ye haue receyued the grace of God in vayne Yf it chaunce vs for this present tyme to fall we may amende but we shall not alwaye be able so to doe For in the Prophete Esai this speaketh God in a tyme accepted haue I heard the and in the daye of saluacion haue I suckered the. Beholde now is the accepted tyme promysed by God and fauourable wherin God refuseth not the synner that repenteth with all his herte beholde nowe is the daye wherein we may lyuyng godly obtayne saluacion After this tyme wyll folowe that terrible daye wherin we shall in vayne seke to be reconciled We therfore in this behalfe laboryng to doe our dueties take hede that we in no poynt geue any man occasion of euil leste by our fault the gospell of Christ wherof we are ministers be reproued and blamed as it might be if we leade our liues as men not beleuing such thinges as we teache other but in al poyntes shew our selfes to be such in dede as it is conuenient they be which labour in Gods seruice and not in their own And howe proue we our selfes to be suche in dede surely neither with high lokes nor with baÌdes of men nor with gaynes taking nor by chargeyng menne with ceremonies as some doe but euen as Christ approued hymselfe that is to saye with muche pacience with dayly affliccions necessities distreasses with sufferaunce of stripes enprisonmentes sufferyng sedicions fastyng cleanesse of lyfe with apostolique knowledge courteousnesse kyndnesse with the holy ghoste with pure and vnfayned charitie and with the woorde of trueth bolde in all enterpryses not vpon any worldly strength but vpon the power of God not furnished with weapons nor with any worldely defence but on euery syde surely fensed with the armoure of iustice on the ryght hande with an vpryght conscience that we in prosperitie waxe not proude and with thesame on the leafte syde also that we be not in aduersities dismayed And vpon trust of this helpe of God we through all ieopardies thruste and breake in to preache the ghospell through honoure and dishonour through good reporte and euyll coumpted for deceyuers whereas we tell trueth taken for menne vnknowen whereas we are knowen lyke to suche as are a dying when as ye see we lyue as menne chastened and not kylled as menne beyng sorie whereas we are alwayes meary as poore menne when yet we euryche many as menne that haue nothyng and yet by Christe possesse all thynges and shoulde through the peoples charitie bee more enryched than are other with all theyr patrimonie
the truth finally in the lawe bondage in the gospel libertie and that it was in the Galathians extreme folishnes after they had tasted of better thynges to fal to worse Whiche pointes saint Paule entreateth of in yâ fyrst the second the third and fourth chapiter then after that he hath very earnestly warned them that by receiuyng circumsicion they should not shamefully cast them selues into the bondage of the lawe he teacheth that christian libertie is not a libertie to do what a manne lust synnefully but a willyng and a ioyfull mynde to do well euen for loue and not because the lawe so coÌmaundeth Finally he exhorteth the Galathians to christian concorde to helpe suche as are weake or fallen and to do for suche as haue taught vs christian fayth and that suche workes because they be workes of the spirite are with euerlasting glory rewarded whereas temporal ceremonies deserue but glory temporal incidently bringyng the false Apostles into displeasure and hatred as whiche for nothyng els labored to haue the Galathians circumcised but because they might therof glorye as bryngers to passe of suche an high arte Lyke diseases haue suche now a daies whiche fynde out newe straunge kindes of religions that it may be sayd suche a kynde of men made he All this epistle Paule as it semeth wrote with his owne hand to shewe how tenderly he loued the Galathians whereas in other epistles his maner is nomore but to subscribe The latine argumeÌtes shew that it was written from the cytie of Ephesus but the greke titles reade that it was sent from Rome The paraphrase vpon the epistle of the Apostle sainct Paule to the Galathians by Des Erasmus of Roterodame The fyrst Chapiter The texte Paule an Apostle not of men neither by man but by Iesus Christ and by God the father whiche raised him vp from death and all the brethren whiche are with me PAule an Apostle and an Apostle of no meane sorte whiche I say lest either some dispise me as one of lesse reputacion or with the power authoritie of other Apostles abate and suppresse myne For neither was I of any man putte in this commission and office as other some haue been whiche either beyng but disciples vnderlynges to the Apostles auaunce them selues as thoughe they were of the highest sorte or els by vnlawfull meanes procuryng mens fauor violently breake into the office of an Apostle Nor was putte in authoritie to preache the gospel by any excellent person but by Iesus Christ him selfe the sonne of God who not with any mannes eleccion or consent had commaunded me to be the preacher of the gospel but by his owne mouth what tyme he was becomen immortal euen from heauen called me foorth to do this busynes vndoubtedly by the decrees and authoritie of God the father who raised his sonne Iesus from death For he is not therfore to be supposed dead because he is of vs no lenger seen But rather if suche be worthyly taken for high Apostles whom Christ appointed beyng as yet among mortal men mortal then surely should I not be coumpted theyr inferior whom he at that tyme from heauen not as man but euen God called to be his Apostle and messenger For as I am in this point equal euen to the highest Apostles in that I was of the same Iesus Christ institute so this preeminence may I lawfully chalenge that Christ chose them what tyme he was to our bodily infirmities subiect but me called he a sonder to be his preacher what tyme he had put of all condicions of mannes weakenes The texte Vnto the congregacion of Galacia Grace be with you and peace from God the father and from our lorde Iesus Christ whiche gaue him selfe for our synnes to deliuer vs from this present euil worlde accordyng to the will of God our father to whom be praise for euer and euer Amen Paule therfore euen I an Apostle and suche an Apostle write this Epistle to as many of you as through the whole countrey of Galacia consent and agre in Christes doctrine and lest one mans authoritie be of to smale weight not onely I but also as many as are here of whom there is a great numbre whiche with me professe the name of Christ which forsakyng Moses lawe embrace the fayth doctrin of the gospel fyrst wishe you grace and than peace and concorde grace that vpon fre deliuerauÌce from your old lynnes ye may hereafter liue an innocente and a pure life concord that ye neither dissent froÌ other congregacions nor yet froÌ your selues whiche both giftes we muste looke to receiue neither of Moses nor of any other mortal man but of God the father from whoÌ as from a welspring al our welth coÌmeth of his sonne our Lord Iesus Christ by whoÌ it pleased God to geue vs all thinges whoÌ we must both thanke for all the miseries that we haue escaped also for al the goodnes that we haue obtained vnto For Moses circumcision made no man innocent but Christ of his owne fre goodnes offred him self to death because he would for our synnes make amendes purposyng through the grace of the gospel to supply that which Moses law was not able to do that we through his onely benefite beyng deliuered from synne synfull myndes wherevnto the world is bound may neither be slauishely vnder vnclennes nor mans ceremonies For so hath it pleased God our father by whom beyng fyrst made when after through our foly we fell againe into the bondage of synne we were restored againe like men newe borne of yearthly becomen heauenly and of carnall made spiritual To him therfore of whom al our goodnes floweth honor and glory be geuen not transitory as Moses lawe had but suche as shal neuer haue an ende Amen The texte I meruaile that ye are so sone turned froÌ Christ whiche called you by grace vnto another gospel whiche is nothing els but that there be some whiche trouble you and intende to peruert the Gospel of Christ Wheras I lately preached this vnto you synce that ye once receiued the same I maruaile not a litle what hath chauÌced that ye are fallen froÌ so good a father so sone fallen froÌ him which frely forgeuyng al your trespaces hath called prouoked you to euerlastyng saluacion not for your kepyng of the lawe but through the grace bounteous mercy and benefite of Iesus Christ that ye are sodenly fallen againe into the bondage of Moses lawe as it were into an other gospel when in dede beside that whiche we preached vnto you there is no other gospel at all Whence is this so great vnstablenes froÌ whence is this lightnes to chaunge suche fredome as is freely geuen vnto you with suche wylfull bondage As for your wittes I reproue not but thinke this fault rather to be layd to certain false Apostles whiche beyng rather the preachers of Moses than of Christ abuse your rudenes and trouble you with
commoÌly gyuen alway to suspecte the wurste Bye meane wherof that they shall do for the tyme gyuing place to the exceadyng supersticion of the Iewes and agaynst theyr conscience wyll other iudge as done of deuocion and not beare with theyr weakenes Men haue for a season borne with the Iewes ineuitable strupulositie from whome they must nowe by lytle and litle encrease to better But to exacte that of the Gentiles whiche was but for a tyme suffered in the Iewes that maye by no meanes be borne with The Iewes fyrste were excused by reason of a certayne perswasion receyued of theyr predecessours and besyde that by a long custome whose power is asmuche effectuall as is the power of nature agayne by that god was yâ authour of theyr lawe by dyuerse other thynges also of which none maye be brought for defence of the Gentiles yf they shoulde lykewyse myngle Moses lawe and Christes together But now am I specially put in trust with the Gentiles as Peters charge is ouer the Iewes And meete it is that eche of vs pryncypallye haue a regarde to his owne cure and charge The texte But when Peter was come to Antioche I withstoode hym openly because he was worthy to be blamed For yet that certayne came from Iames he dyd eare wyth the Gentiles But when they were come he withdrewe and separated hymselfe from theÌ fearing them whiche were of the circumcision And the other Iewes dissembled aswel as he in somuche that Barnabas also was brought into theyr simulacion Wherin surely I wyll gyue place to no mannes authoritie in somuche that when Peter came to Antioche albeit among the apostles I well wist that his autoritie was chiefe yet nothyng doubted I playnlye and euen at his face to withstand hym more esteamyng the gospell than the dignitie that he was in Nor letted I before all men to reproue his waueryng inconstancie and pretended feare synce the acte selfe was for this wel worthy reprofe because the same made to the great daunger of manye which were lykely otherwyse to take it than was by hym ment euen as thoughe he had so done vpon a conscience and not to beare with the Iewes infirmitie For where he before syttyng at dyner with certayne whiche of Gentiles wer come to the profession of the gospel with theÌ eating indifferently all kyndes of meates streyght when certayne Iewes sent from Iames came vpon them at diner tyme he withdrewe hymself from the table pretendyng as thoughe he had not with them indifferentlye eaten commen meates without doubte fearyng leste he shoulde offende theyr consciences whom he thought as yet somewhat more supersticiouse than coulde wholy forsake and leaue suche choyse of meates to be also suche whiche iudged that it coulde not well stande with godlynes that a Iewe shoulde with a Gentile asmuche as sytte at one table Whiche cloke and pretense of Peter albeit it came of a good mynde yet was it some thing vndiscrete and lyke to haue turned to the vtter destruccion of many because not onlye the rest of the Iewes that sate with vs fauored Peters dissemblyng but also my felowe Barnabas moued with Peters authoritie euen with Peter withdrewe hymself from that syttyng Whose dissemblyng there was no doubt but that all the rest welnigh would haue folowed had not remedye been founden with fierce and vehement resistence and contencions The texte But when I sawe that they went not the right way after the trueth of the gospel I sayd vnto Peter before them al If thou beyng a Iewe liuest after the maner of the Gentiles and not as do the Iewes Why causest thou the Gentiles to liue as do the Iewes For we whiche are Iewes by nature and not synners of the Gentiles knowe that a maÌ is not iustified by the dedes of the law but by the fayth of Iesus Christ And we haue beleued on Iesus Christ that we might be iustified by the fayth of Christ and not by the deedes of the lawe because that by the deedes of the lawe no fleshe shal be iustified When I perceiued therfore that certaine one while appliyng them to the geÌtiles fredome and other whiles to the Iewes weakenes haulted as it were betwixt both nor went the right way nor stedfastly forwarde as the trueth of the gospell would whiche at that tyme was so brymme that it was tyme without all clokyng stedfastly to professe the same that the ceremonies of the lawe were abolished and to saluacion offered by the gospel helpe nothyng to remedy the peril that euery manne was in plainly in euery mannes sight I resisted and gainsayed Peter that vpon correccion of the heade all might by his example amende as they would when they should see that euen he obeyed my reformacion And by these wordes resisted I him and sayd what meanest thou Peter for what purpose is it that thou this wyse withdrawest thy selfe Why doest thou whiles thou vndiscretely fearest for thy Iewes drawe these my Gentiles into a daungerous supersticion For if thou beyng a natural Iewe thy selfe yet not regardyng yâ supersticious vsages of thy couÌtreymen liue euen as the Gentiles do coumptyng nothyng vncleane but that whiche is to Godwarde vncleane synce againe thou hast at other tymes heretofore done likewyse with Cornelius CeÌturio and euen now at this tyme also here in our company why art thou now become vnlike thy selfe why doest thou inconstantly withdrawe the from diner euen as though it so were with the that wheras before this tyme thou shewedst thy self not to regard the differences in meates nor yet to be with gentiles conuersant that suche actes of thine were not done vpon any suche iudgement and discrecion but to please men withal nor semest thou to vnderstande that this thyne example not onely confirmeth the Iewes in theyr supersticion whiche were mete to be abolished but yâ the Gentiles also whiche are becomen christians are like to be compelled through thine example whiche arte among the Apostles chief to be charged with the ceremonies of the Iewes from whoÌ Christ would haue men free not onely them whom the grace of the gospel found fre but also yâ Iewes selfe whoÌ it found bonde We that are no Gentiles borne whom the Iewes cal synners vnpure whiche at the tyme of preachyng the gospel were in dede Idolaters but are by nature Iewes borne vnder the lawe whervnto for a season we wel obeyed beyng yet taught that through the kepyng of the lawe noman is iustified but rather by a certaine coÌfidence wherby we trust through the fre mercy of Christ to haue remission of synnes ⪠mistrustyng the lawe of our elders we resorte to Christes religion trustyng by meane therof to obtaine righteousnes not suche as may bryng vs into mennes fauor but into the fauor of God whiche the kepyng of the ceremonial lawe as a thing not sufficient was not able to bryng aboute And shal we now be beginners and authors that the Gentiles mistrustyng Christ shall now
seke vpon the succour of the lawe specially synce we well knowe that through the benefite of the lawe no man before God is made righteous If menne were what nede were it to resorte to the fayth of the gospel The texte If while we seeke to be made righteous by Christ we our selues are found sinners is Christ then the minister of sinne God forbid And if after our once receiuyng the fayth of the gospel we be neuertheles found subiecte to synne so that we nede yet an other remedy as muche as we had nede of beyng vnder Moses lawe and beyng disapointed of the hope we stoode in so that we now againe are compelled to seke vpon the lawe that of vs was forsaken what shal we say shal we say that Christ whom we beleued to be the author of perfite iustice is the minister of vnrighteousnes who not onely deliuereth vs not from our olde vnrighteousnes but is also an occasion of encrease therof and not onely geueth vnto vs not the welthy state whiche we loked for but also causeth our coÌdemnacion to be more grieuous forasmuche as vpoÌ hope of him we forsoke the lawe whervnto if we againe be compelled to returne we might seme not without fault vnaduisedly to haue forgone it of whiche fault Christ semeth the very occasion But God forbid that any man so iudge of Christ or thinke that the grace of his gospel doeth lacke any perfeccion so that towarde the attainement of saluacion we should nede to seeke somewhat out of Moses law The texte For if I haue builte againe the thinges whiche I destroyed then make I my selfe a trespacer For I through the lawe haue been dead to the lawe that I might liue vnto Christ For to returne againe to Moses after we once haue receiued the lawe of the gospel it is a certain fallyng away from Christ and reproche to the gospel yea what Iewe or straunger soeuer so doeth therin declareth he him selfe also to be a transgressour of Moses lawe For if the lawe any thyng made to saluacion why forsoke he it if it nothyng made why falleth he to it agayne If the buildyng throwen doune with myne owne handes I begynne euen from the foundacion to buylde the same againe whiche I erste destroyed shewe not I therin my foly whiche sette that vp againe whiche I vnaduisedly destroyed No cause is there then why after we haue once embraced the fayth of the gospel by whom the goodnes of Christ would we should receiue perfite righteousnes and saluacion to regarde the succour of the grosse lawe whervnto we are now no lenger bonde For as the death of either of the two maried deliuereth the partie that is left on liue froÌ the bonde of matrimony so had I whiche am a Iewe with the lawe somewhat to do as long as that mutual right endured that is to say as long as the lawe liued vnto me and I liued to the lawe The texte I am crucified with Christ Neuerthelesse I liue yet now not I but Christ liueth in me The life whiche I now liue in the fleshe I liue by the fayth of the sonne of God whiche loued me and gaue him selfe for me I dispise not the grace of God For if righteousnes come of the lawe then Christ died in vaine But assone as through the death of Christ and the sacrament of baptisme I became prentice to the spiritual lawe of fayth I was in maner to the grosse and carnal lawe dead yet not so dead that I liued not but so dead that I begunne to liue after a better way and condicion Hitherto liued I to Moses but now liue I to God For God is a spirite As Christ liued before a mortal man hauyng a body subiecte to miseries as ours is so he beyng now dead to the fleshe and also to the world liueth to God the father free from all corrupcion and miseries of death But I whiche through baptisme am crucifyed with Christ and also dead with him am so farre from beyng bonde to these grosse and carnal rather than spiritual and godly obseruaunces that to them I am dead For I liue not grosse and carnal as I once was subiect also to worldly desires Dead is Saule the stoute deâender of the law persecutor of the gospel and yet through the spirite of Christ haue I receiued life now muche better Or rather I liue not my selfe whiche of my selfe am nothyng but carnal but in me liueth Christ whoâe holy spirite at his wyll and pleasure gouerneth all myne actes But wheras I am not yet free from all contagion of death but haue stil a body somewhat subiecte to mannes weakenes the discoÌmodities of this mortall life yet in maner liue I a life immortal conceiued in my soule through sure hope assuryng my selfe vpoÌ the promise of the sonne of God through whose bounteous mercy I haue receiued yâ gift of fayth through fayth righteousnes through righteousnes life euerlastyng not by keapyng of the grosse lawe but through the singular goodnes of Christ who of his owne good wyll loued me deseruyng no suche thyng so greatly that for my synnes he suffered the punishement of the crosse and for my welth gaue him selfe to death Free is all that he geueth His pleasure was that for our saluacion we should to him be beholdyng and not to the kepyng of the lawe He it is whiche frely geueth this benefite to all men He it is whiche taketh a way synne and geueth pure and innocent life Were not I most vnkynde yea were I not spitefull against Christ if I refused his offre And refuseth he not it who after baptisme receiued loketh backe againe for helpe of the lawe as though to abolishe al the synnes of the worlde and to geue euery manne euerlastyng saluacion Christes death were not sufficient If through innocent and hurtleslife we become immortal whence I pray you rather loke we to receiue both by confidence in the law or by the fre mercy of Christ If by his free mercy why hang we styl on the lawe If by keapyng of Moses then is Christ dead in vayne forasmuche as that for whiche his pleasure was to dye by his death we geate not The third Chapiter The texte O ye folishe Galathians who hath bewitched you that ye should not beleue the truth To whoÌ Iesus Christ was described before the eyes now among you crucified COmenly among men for your folishenes and childishnes are ye euil spoken of but this may I truely say O ye folishe Galathians whiche would be brought in to an opinion so farre from all reason that where the Iewes through the fayth of the gospel preached vnto them are deliuered froÌ the burden of the law ye beyng free menne borne wyl wilfully cast your selfe into bondage ⪠The harme whiche is herein done I lay not wholy to your charge but blame your lightenes to beleue easynes to be persuaded but much more blame I the malice
of certaine who haue altered your former mindes which would God ye would rather haue folowed simple as they are than the vngracious couÌsel of some other What was he that through an enuye and grudge borne against your weale vnder whiche ye haue hitherto continued through the libertie of the gospel hath bewitched you and charmyng out your christian mynde hath by enchauntment cast you into this frensye that ye as men mistrustyng Christ should seke for helpe of the colde and baraine lawe Where is that singular confidence become whereby through the death of Christ ye were in sure hope to haue perfite righteousnes and saluacion without healâe and ayde of the lawe Ye I say in whose heartes Iesus Christ the onely author of our saluacion was so farfoorth grauen and printed whoÌ with the iyen of your fayth ye in suche sorte sawe by his crosse recoÌcilyng all the worlde to his father as though he had been painted before your faces and as though your selues had been witnesses of that dede doyng whiche was in dede done at Ierusalem The Iewes that sawe him hangyng on the crosse and yet denied him sawe not so muche as ye did Among you whiche by his death trusted to receiue euerlasting saluacioÌ was he verely crucified Your iyen were alwaye vpon the brasen serpent hanged vp vpon the tree of whom onely ye trusted to receiue the holsome remedy of all your synnes And whither now sodainly cast ye your iyen The texte This onely would I learne of you whether ye receiued the spirite by the dedes of the lawe or by preachyng of the fayth Are ye so vnwyse that after ye haue begunne in the spirite ye now ende in the fleshe So many thinges ye haue suffered in vaine if it be also in vaine If there be in you yet any wytte lefte euen consider me this whiche vnlesse ye be blind ye may easily vnderstand and so do I because I wyl not subtily reason the matter with you nor seeke for farre fetched argumentes Ye remembre that lately at my preachyng of the gospel how through baptisme and puttyng of my handes vpon you ye receiued the spirite of Christ It was no vaine persuacion The wonderfull worke of God ensuyng thervpon as the gifte of languages of prophecie of healyng and other giftes made plaine profe that this came by the power of God and by no mannes craftie conueyaunce This spirite of God I say whether I pray you receiued ye it by Moses circumcision or els by that through my preachyng ye beleued the gospel of Christ NotwithstaÌdyng that ye to Moses were straungers yet gaue Christ vnto you through fayth his strong and mightie spirite as an ernest peny of the blissed state he promised vnto you And why should ye now elswhere of any other looke for saluacion than of him of whom ye haue receiued so plaine a gage of blisse to come If I to you preached circumcision and if by trust therin ye receiued the heauenly spirite of God then am I content that for some parte of your saluacion ye shal geue thankes to Moses lawe but if I nothyng taught you but Iesus Christ and that by puttyng your confidence in him onely ye found in your selfe euen the same giftes that the Iewes through baptisme receiue why should ye in dispite of Christ seeke for the heauye and paineful burden of Iewishnes Wyse and thriuyng scholers from rude beginnynges growe forwarde and encrease but ye from suche godly and commemdable rudimentes fal backe to the worse The Iewes borne vnder the bondage of the grosse lawe forsakyng the ceremonies of theyr elders repayre vnto the spiritual doctrin of the gospel Ye contrary from the godly beginnyng of the gospel and your heauenly profession growe out of kinde into a Iewishe supersticion They of Iewes become christian menne and labor ye of christians to become Iewes What neded vs to be indaungered and become debter to Christ if Moses law sufficiently worke our saluacion Why forsake ye now him for whose sake ye haue suffered suche affliccions euen of them that hated Christes name and glory For who so through circumcision thinketh to be saued the same man is fallen from Christ Wyll ye in suche sorte vse your selfe that menne of you shal thinke ye haue for Christes sake suffered in vaine suche great affliccions But God forbid that ye haue suffered them in vayne Out of the right way are ye but so are ye not for lacke of good wyl but for lacke of knowledge not of malice in your partie but rather staggeryng through the enticemeÌt of other Amende by tymes and feare not but that ye shall nethelesse enioye the fruite of your olde fayth The texte Moreouer he that ministreth to you the spirite and worketh miracles among you doeth he it through the dedes of the lawe or by the preachyng of the fayth euen as Abraham beleued God and it was ascribed to him for righteousnes Tell me now then whether God who geueth you his holy spirit who in meruailous workes by you sheweth his mightie power whether I say doth God this because ye haue through kepyng of Moses law woÌne his fauor or els rather because at our preachyng ye gaue credence to the gospel If Gentiles when they become Iewes worke suche miracles assone as they be circumcised as ye do then some cause were there to be desyrous of the lawe but if these wonderfull workes be seen in none but suche as haue receiued the fayth in the gospel why should you elswhere looke for the ende then whence ye see the same begunne The beginnyng and author of circumcision is Abraham whose children the Iewes glory that they be and are circumcised as he was But not so muche as he obtained through circumcision the praise of perfite iustice but onely by credence geuyng to Goddes promise at what tyme he was not yet circumcised Nor reade we in Genesis Abraham was circumcised and thereby became righteous but Abraham beleued God that to him was coumpted for righteousnes The texte Ye knowe therfore that they whiche are of fayth the same are the children of Abraham The promise therfore made long since to Abrahams posteritie is none of theyrs nor belongeth to any of them that haue nothing els but Abrahams circumcision but to suche as by fayth geuyng to the gospel are his natural children They that of theyr circumcision are proude and boste them selfe to be Abrahams children make suche vaunte and crakes al in vaine synce they be bastardes and not the lawfull begotten children of AbrahaÌ For suche none els are natural children to him as faythfully and with all theyr heartes geue credence vnto God as Abraham did put theyr trust in him speakyng vnto vs by his gospel of what stocke so euer they be descended It is not carnal kynred that is herein regarded and estemed but like perfeccion of myndes The texte For the scripture seyng afore hande that God would iustifie the heathen through fayth shewed before hand
daye you shal bee dysseuered from the coumpanye of the eiuyll And trewelye thys spyryte is dryuen awaye and dyspleased with all kynde of vncleanesse and canne not abyde to haue a dooe wyth wrathe wyth reuengement nor with filthye communicacion he is peaceable gentyll and bounteous and yf you haue truelye receyued hym let al bitternes swelling and fearcenes be ferre from your conuersacion Let angre loude speakyng and scoldyng be so fer from you that no leauen of malice remayne in youre stomake whereof these manner of myscheafes are woont to budde out But rather bee you tractable and gentill among youre selues readye to haue mercie to pardone and to forgeue euery one other yf any thyng chaunce to bee dooen amyste through errour and mannes imbecillitie to forgeue I saye for Christes sake forasmuch as God hath forgeuen you your offences by Christe once for al how beit the lord hath forgeuen his seruauntes vpon this condicion that after his exaumple we should also euery one forgeue oure felow seruauntes For concorde can not possibly in any wyse continue among men onles thei can beare paciently euery maÌ with the faultes of others The .v. Chapter The texte Be ye therfore folowers of God as dere chyldreÌ and walke ye ââ loue euen as Christ loued vs and gaue hymselfe for vs an offeryng and a sacrifice of a swete sauer to God As for fornicacion and al vnclennesse or couetousnes let it not be once named among you as it be commeth sayntes or filthynesse or foolishe talkyng or testyng whiche are not comly but rather geuyng of thankes For this ye knowe that no whoremonger eyther vncleane persone or couetous persone whiche is a worshipper of ymages hath any inheritaunce in the kyngdome of Christe and of God Let no man deceyue you with vayne wordes For because of suche thynges commeth the wrath of God vpon the chyldren of disobedience Be not ye therfore companions of them Ye were sumtime darkenes but nowe are ye lyghtm the Lorde Walke as children of lyght For the fruite of the spirite consisteth ââ al goodnesse and righteousnesse and trueth Accepte that which is pleasyng vnto the Lorde THan forasmuche as by the holy goste you are the children of God see that you bee lyke your father in holines of lyfe that you maye worthylye bee loued of hym for euer For truely thus shal he shewe hys loue towardes you perpetuallye yf you she we loue among your selues one vnto another And howe aboundauntelye greate the fathers loue was towardes vs it appeareth playnelye by hys sonne who loued vs so enteirlye muche that not onelye he hathe frely pardoned al our sinnes but also offred himself vnto death vpon the crosse to thintente where God the father was before displeased and angred with vs he should by meane of this sacrifice and offreyng of good sauour that smelleth swete in his prefence become louyng and mercifull vnto vs. This louyng charitie in case we folowe as it becommeth vs to doe we shal not onely be tractable yf any thyng shall chaunce to be committed agaynste vs but also we shall not drede if occasion so require for the commoditie of our neighboure to putte our lyues in daunger But nowe to what purpose neede we to speake earnestly vnto you touchyng suche vyces as be to filthye and to grosse as whoredome and al kinde of vncleanes and insaciable desyre of money from the which monstreous abominacions a Christian mannes conuersacion oughte to be so ferre alienate that it wer shame to haue theÌ once spoken of among theÌ For there be some thinges so execrable that an honeste pure harte woulde euen abhorte once to thinke of theÌ And it becoÌmeth saynctes to be not only of honest cleane coÌuersacion but also to bee chaste mouthed of pure communicacion And we may not thinke it ynoughe to be pure of woorde and cleane of lyfe onely excepte we abhorte also to talke of foolishe friuolous fables and vayne flirtes and iestes whiche as in other they maye be tolerated or commended so truely in Christians they are nothyng ââââe nor congeuenâe For Christians in theyr moste spedye Iournaye to heauen haue constinuall baâayle with byees and so daungerous battayle that they canne haueno laysure to applye suche tryfles and sportes but rather they haue to wepe And whan the mynde woulde make merye because of good successe and well spedyng it oughte to make metye in hymnes and thankes geuyng to God Howebeit I knowe well ynough there be philosophers that teache Carnal copulacion out of mariage to be no sââââ because it is not punished by mannes lawe And that couetous besyre of money is no faulte because there is no temporall peyne appoynted vnto it But I woulde haue you vnderstande for a certayntye that whosoeuer is an who reâonger or spotted with any kynde of vncleanelustes or geuen to Couetousnes whiche forasmuche as he reposeth his principal felicitie in dumme transitorie substaunce is reckoned liteâ better than a woorshipper of Images shal not be admitted into the enheritannce of Immortal lyfe that God hath promised his to ânherite commoÌly with Christ And if you thinke that this paine is but light than geue credence to them that goe aboute to perswade vnto you that those synnes are but lyght Suffer not your selues to be deceyued wyth sâche maner of vayne friuolous communicacion but take hede rather to the doctryne of the Gospell seyng that for suche maner of synnes althoughe they be not punished with mannes law yet the vengeaunce of God commonly falleth vpon the children of disobedience for distrusting the promysses of the heauenly father and ââposyng theyr felicitie in suche kynde of thinges Onte you diuorted youre selfes from suche mennes company and professed Christ It standeth you therfore in hande to beware that your conuersacion be not lyke vnto the âââghtynesse of them that professe one waye and lyue ferre wyde an other waye The darkenes of Ignoraunce hath bene yet hitherto the occasion of erroure And the trueth of the Gospel is sprongen vp and wyped awaye all darkenes And you in tymes paste walked as in the darke night and committed the shameful vyces that are doen in the night But nowe God by the lyghte of the Gospel hath enlumined your hartes that you maye clerelye descerne howe a bominable the thynges are now that before appeared to be pleasaunt swete The nighte hath no shame and couereth many thynges that no man woulde bée bolde to dooe in the clere day Therefore see you ordre your conuersacion all together after suche sort as you forgette not to consider that you lyue in the daye and are alwayes seene to theiyes of God He that taketh a Iourneye in the night many tymes stombleth because he seeth not where he shoulde goe by And the daye on the other parte hath this commoditie it sheweth what is to be folowed and what is to be auoyded For it teacheth vs in euery condicion to flee from malice cursed speakyng and dissimluacion and in steede of
suche a foundacion mete and conuenient And take hede that ye wauer not this waye or that waye as euery blaste of newe doctrine moueth you but staÌde stedfast and stable in that ye haue once learned and endeuour not only to stande stedfastly but also to encrease euery daye from better to better that your fayth and fruites of godly lyfe beyng dayly more and more augmented ye maye alwayes haue some newe thing to gyue god thankes for whoÌ ye must in dede thanke for all that is by you well done The texte Beware lest any man sporle you through Philosophy and disceitfull vanitie after the tradicion of men and after the ordinaunces of the worlde and not after Christe Suche as would bring you froÌ your simplicitie watche busely watche muste ye on the other syde lykewyse least beyng as it were enchaunted with the royall and glyttering appacences of theyr Phylosophie ye be âroÌ your sound fayth altred and brought to the vayne deuties of men and so become as it were a spoyle or praye for your aduersaries as ye shall vn doubtedly be if ye turne from the truth of the gospell and beled with the rules of mennes onlye makyng whiche stande in suche thinges as maye with our carnal eyes be sene and in the grosse pointes of this world wher as Christes doctrine is heauenly and spirituall and teacheth the righte and trewe religion whiche standeth in myndes and not in meates and drinkes nor in bodily apparell no nor in keping of dayes nor yet in wasshyng of handes whiche thynges to trewe religion make nothing Suche pointes withdraw vs rather froÌ Christe and deuide vs froÌ the welspring from whence it were mete we sought for all grace and goodnes The texte For in hym dwelleth all the fulnes of the Godhead bodely and ye are complete in him whiche is the head of all rule and power ⪠by whome also ye are circumcised with circumcision whiche is done with out handes for asmuche as ye haue put of the synfull bodye of the fleshe through the circumcision that is in Christ in that ye are buried with hym through baptisme in whome ye are also tysen agayne through fayth yâ is wrought by the operacion of God whiche raysed hym from death For into hym are not some certayne giftes deriued as oute of the ryuer a litle water runneth into the dyche but in hym resteth and dwelleth corporally the hole fulnes of the godhead so that yf ye haue hym ye nede not to seke either for the shadowes of Moses lawe or the subtile conueyaunce of worldly wisdome The trouth is playnly delyuered vs as al ouâ sences beare recorde no nede haue we to seke for figures or doubtfull promises Synce ye are once graffed in Christe and framed into one bodye with hym why shoulde you elswher loke to haue any thyng For since he lacketh nothyng would haue all his treasure coÌmen to al men through hym in hym needes must ye be made complet whither ye lacke wysdome or power For as he is the welspring of wysedome which can neuer be dryed vp so is he the heade of all power rule Nor is ther any power no not of the hyghest order of Aungels I say but that the same to hym boweth his knees Iewes paradueÌture endeuoure to bring you in minde that it is a weightye matier to haue you circumcised as they be ⪠as though the state of mannes body and suche externe thinges brought vs into goddes fauour But rather be in this persuaded that whosoeuer haue Christ enioye with hym all the glorie and commendacion of circumcision And who so haue not Christe to them is all theyr circumcision vayne and vnprofitable They haue but the shadow of circumcision ye therof in your soules haue the verye truthe For sythe the Iewes circumcision meaneth that groce and carnall desyers should be cut out of al theyr soules which now loke for nothyng but heauenly thinges vncircumcised needes must they be whiche with couetous myndes styll labour to haue more which please their bealyes whiche with enuy malice pyne a way which vayngloriously seke for worldly prayse despayre of heauenly rewardes But ye contrarie are through Christ veryly circumcised not with that circumcisioÌ which is done with mannes handes but after a spirituall kynde of circumcision Nor haue ye a litle piece onlye of the carnall man pared awaye but from you is cut the whole bodye defyled with syn and all corrupted with carnal lustes that through the spirituall circumcision of Christ Iesus For as he dying forsoke his bodye that was subiect to death rysyng againe receyued a body whiche coulde not dye so are ye in baptisme throughe the spirite of god with hym spiritually dead castyng of all the synnes of your olde lyfe and not only deade with hym but also buried with hym For wheÌ synfull desyers are kylled perfite quyetnes of mynde foloweth And after suche forgoyng of your bodyes which were thral to sinne whiche sinne is the very death of the soule ye are through Christe with hym risen agayne free from synne nor for your desertes but only because ye stedfastly beleue in god who by his mightie power restored Christe agayne from death to lyfe and that he also in you by his power worketh that vpon free remissioÌ of all your sinnes through the death of his soÌne ye shoulde hencefurthe liue with him subiect to no sin but through innocent vprighte life make haste forwarde to the life that shall neuer haue ende ThaÌkes then should god the father haue for all suche thinges whiche he through his soÌne gyueth you Nothing auauntaged it the Iewes because they were circumcised and vncircumcision to you which are Gentiles was no hinderauÌce But to be vncircumcised was therfore a deadly lacke because ye wer wholy gyuen to groce and wycked desyres and therby subiecte to death or rather because ye were without the grace of god who is the lyfe of mannes soule ye were spiritually deade The texte And ye when ye were dead through synne and through the vncircumcision of youre fleshe hathe he qâickened with hym and hath forgyuen vs all oure trespaces and hath put out the hande wrytyng that was agaynst vs contayned in the lawe wryten that hathe he taken oute of the waye and hath fastened it to his crosse and hath spoyled rule and power and hath made a shewe of them openly and hath triumphed ouer them in his owne persone This kynde of vncircumcision I saye was to both sortes of vs comen whiche god hath with his holy spirite cutte of and taken away forgeuing vs all oure synnes and in suche sorte forgyuyng them that we are oute ââ the ieopardie of hauyng the same offences any more hereafter to be layed vnto oure charge because we haue aduisedly sworne to be obedieÌt to Moses lawe for breache wherof oure aduersary the deuyll myght haue an action agaynste vs as agaynst men bounden by theyr owne hande wryting yea
to gyue god thankes for whoÌ ye must in dede thanke for all that is by you well done The texte Beware lest any man spoyle you through Philosophy and disceitfull vanitie after the tradicion of men and after the ordinaunces of the worlde and not after Christe Suche as would bring you froÌ your simplicitie watche busely watche muste ye on the other syde lykewyse least beyng as it were enchaunted with the royall and glyttering apparences of theyr Phylosophie ye be froÌ your sound fayth altred and brought to the vayne deuises oâ men and so become as it were a spoyle or praye for your aduersaries as ye shall vn doubtedly be if ye turne from the truth of the gospell and be led with the rules of mennes onlye makyng whiche stande in suche thinges as maye with our carnal eyes be sene and in the grosse pointes of this world wher as Christes doctrine is heauenly and spirituall and teacheth the righte and trewe religion whiche standeth in myndes and not in meates and drinkes nor in bodily apparell no nor in keping of dayes nor yet in wasshyng of handes whiche thynges to trewe religion make nothing Suche pointes withdraw vs rather froÌ Christe and deuide vs froÌ the welspring from whence it were mete we sought for all grace and goodnes The texte For in hym dwelleth all the fulnes of the Godhead bodely and ye are complete in him whiche is the head of all rule and power ⪠by whome also ye are circumcised with circumcision whiche is done with out handes forasmuche as ye haue put of the synfull bodye of the fleshe through the circumcision that is in Christ in that ye are buried with hym through baptisme in whome ye are also rysen agayne through fayth yâ is wrought by the operacion of God whiche raysed hym from death For into hym are not some certayne giftes deriued as oute of the ryuer a litle water runneth into the dyche but in hym resteth and dwelleth corporally the hole fulnes of the godhead so that yf ye haue hym ye nede not to seke either for the shadowes of Moses lawe or the subtile conueyaunce of worldly wisdome The trouth is playnly delyuered vs as al our sences beare recorde no nede haue we to seke for figures or doubtfull promises Synce ye are once graffed in Christe and framed into one bodye with hym why shoulde you elswher loke to haue any thyng For since he lacketh nothyng would haue all his treasure coÌmen to al men through hym in hym needes must ye be made complet whither ye lacke wysdome or power For as he is the welspring of wysedome which can neuer be dryed vp so is he the heade of all power rule Nor is ther any power no not of the hyghest order of Aungels I say but that the same to hym boweth his knees Iewes paradueÌture endeuoure to bring you in minde that it is a weightye matier to haue you circumcised as they be as though the state of mannes body and suche externe thinges brought vs into goddes fauour But rather be in this persuaded that whosoeuer haue Christ enioye with hym all the glorie and commendacion of circumcision And who so haue not Christe to them is all theyr circumcision vayne and vnprofitable They haue but the shadow of circumcision ye therof in your soules haue the verye truthe For sythe the Iewes circumcision meaneth that groce and carnall desyers should be cut out of al theyr soules which now loke for nothyng but heauenly thinges vncircumcised needes must they be whiche with couetous myndes styll labour to haue more which please their bealyes whiche with enuy malice pyne away which vayngloriously seke for worldly prayse despayre of heauenly rewardes But ye contrarie are through Christ veryly circumcised not with that circumcisioÌ which is done with mannes handes but after a spirituall kynde of circumcision Nor haue ye a litle piece onlye of the carnall man pared awaye but from you is cut the whole bodye defyled with syn and all corrupted with carnal lustes that through the spirituall circumcision of Christ Iesus For as he dying forsoke his bodye that was subiect to death rysyng againe receyued a body whiche coulde not dye so are ye in baptisme throughe the spirite of god with hym spiritually dead castyng of all the synnes of your olde lyfe and not only deade with hym but also buried with hym For wheÌ synfull desyers are kylled perfite quyetnes of mynde foloweth And after suche forgoyng of your bodyes which were thral to sinne whiche sinne is the very death of the soule ye are through Christe with hym risen agayne free from synne nor for your desertes but only because ye stedfastly beleue in god who by his mightie power restored Christe agayne from death to lyfe and that he also in you by his power worketh that vpon free remissioÌ of all your sinnes through the death of his soÌne ye shoulde hencefurthe liue with him subiect to no sin but through innocent vprighte life make haste forwarde to the life that shall neuer haue ende ThaÌkes then should god the father haue for all suche thinges whiche he through his soÌne gyueth you Nothing auauntaged it the Iewes because they were circumcised and vncircumcision to you which are Gentiles was no hinderauÌce But to be vncircumcised was therfore a deadly lacke because ye wer wholy gyuen to groce and wycked desyres and therby subiecte to death or rather because ye were without the grace of god who is the lyfe of mannes soule ye were spiritually deade The texte And ye when ye were dead through synne and through the vncircumcision of youre fleshe hathe he quickened with hym and hath forgyuen vs all oure trespaces and hath put out the hande wrytyng that was agaynst vs contayned in the lawe wryten that hathe he taken oute of the waye and hath fastened it to his crosse and hath spoyled rule and power and hath made a shewe of them openly and hath triumphed ouer them in his owne persone This kynde of vncircumcision I saye was to both sortes of vs comen whiche god hath with his holy spirite cutte of and taken away forgeuing vs all oure synnes and in suche sorte forgyuyng them that we are oute of the ieopardie of hauyng the same offences any more hereafter to be layed vnto oure charge because we haue aduisedly sworne to be obedieÌt to Moses lawe for breache wherof oure aduersary the deuyll myght haue an action agaynste vs as agaynst men bounden by theyr owne hande wryting Yea the olde obligacion by ryght wherof the deuyll sued vs hath Christe rased oute assone as we professed the fayth of his gospell through whome the offences of our olde lyfe are forgyuen so that the âame are layed to no mannes charge For whatsoeuer myght of vs by ryghte of this wrytyng be requyred that same hath Christe for our sakes payed vpon the crosse where the wrytyng was rente torne and vtterly cancelled Nor haue we
lawe that interpreteth the lawe contrary to Christes mynde Howbeit we speake not thus as though we condemned the law of Moses The texte ¶ We knowe that the lawe is good yf a man vse it lawfully knowynge this how that the lawe is not geuen vnto a ryghteous man but vnto the vnryghteous and dysobedient to the vngodly and to synners to vnholy and vncleane to murtherers of fathers murtherers of mothers to mansâears to whormongers to them that defyle theÌselues which mankynde to menstealers to lyars to periured and yf there be eny other thing that is coÌtrarye to the holsome doctrine accordynge to the gospel of the glorye of the blessed God whiche gospel is committed vnto me And I thancke Christe Iesus our Lorde with hath made me stronge for he counted me true and put me in offyce where as before I was a blasphemer and a persecuter and a syraunt But I obtayned mercy because I dyd it ignorauntlye thorowe vnbelefe Neuerthelesse the grace of our Lorde was exceadynge aboundaunt with faith and loue whiche is by Christ Iesu We doe bothe knowe and acknowledge that the law is good onles it be vnlawfully vsed And he is an abusour of the lawe that expoundeth it otherwyse than it meaneth it selfe The chiefest purpose of the lawe was to lede vs vnto Christ So that he turneth the lawe whiche is good into his owne destruccioÌ that by the lawe draweth folkes awaye from Christ And he that dyscerneth and espieth in what behalfe the law that was geuen but for a tyme must geue place to the gospell and in what parte it oughte to continue in his perpetuall strenght he that vnderstandeth after what sorte to applye the grosse lettre of the lawe vnto the spirituall doctrine of the gospel and he that perceaueth how they whome Christ hath redemed with his bloude from the tyrannye of synne and doe more vpon their owne accorde at the mocion of loue than Moses law appointeth haue no nede of the feare nor admonicion of the lawe eyther to be restrayned from naughtines or stiered to their duetye doyng to him in dede the lawe is good For he vnderstandeth that the lawe belongeth not to him that hathe learned by the gospell not onely to hurte no bodye but also to doe good vnto his enemyes Wherto shoulde an horse nede brydle or spurre that runneth frely and well as he shoulde doe They that are ledde and ordred by the spirite of Christ runne vncompelled and doe more than al the whole law requireth and hauyng once frely atteyned ryghteousnes abhorte from all vnryghteousnes Therfore the lawe that by feare restrayneth from euyll doinges is not geuen in any wyse vnto them that doe wyllynglye and gladly that whiche the lawe requireth althoughe they haue not the wordes of the law For whom thaÌ is the lawe ordayned Veraylye vnto them that turne the deafe eare towardes the lawe of nature and beyng without loue readyly enclyned to al myscheafe are guyded by their owne lustes onles they be holden backe with the barre of the lawe And in case the lawe suffre them to synne vnpunished thaÌ they returne by and by to their owne dysposicion and become the same openly that they wer inwardelye that is to saye vniuste rebelles wycked and vngodlye dysobedieÌt impure kyllers of fathers and mothers horemongers defylers of themselues with mankynde man robbyng theues lyers and periured persons The threatnynges of the lawe were iustlye obiected against the Iewes because they were prone to these myschiefes to restraine their slauyshe vyle natures from these wicked dooinges before rehearsed for feare of punyshement all other maner of naughtines that is againste the excellent lawe of the gospell whiche Moses gaue vs not but the blessed god him selfe delyuered vs by his onely sonne Iesus The Iewes make boaste that their law is glorious the lawe that we haue is muche more glorious They bragge of their autor Moses and wee with a great deale iuster cause boaste of our autor god and Christ They preache the lawe of Moses yâ restrayneth a certaine sorte of great notable crymes through punyshement and I preache the lawe of the gospell whiche dyspatcheth all lustes at once that are contrarye to true godlynes And who is their autour of preachynge Moses lawe leat them loke to that them selues But in dede I am put in trust to preache this honourable myghtye puyssaunte gospell that nedeth none ayde of the law and it was not coÌmitted vnto me by men but by god him selfe not that I thinke me worthye in any condicion to haue so weightye a matter committed vnto me It was not of my deseruynge but of the goodnesse of god vnto whome I rendre thankes for geuing strenght vnto suche a wretched bodye as I am so ferre vnmete for this office to glorifye Iesus Christe our Lorde whose busynes I doe faithfully lyke a faithfull seruaunt and yet I chalenge none other commendacion to my selfe but that lyke as he hathe thought me a faithfull minister to preache the gospell euen so doe I syncerelye and vnfeynedlye laboure in the office that he hathe put me in trust withal without any folowynge of their example that preache Moses lawe to Christes reproche onely seruyng their owne gayne and the glorye of them selues and not of Iesus Christ I confesse that in tymes past I was ledde in the same blyndenes that they are as long as I continued in the zeale of the lawe of the fathers I was a blasphemer against the name of Christ I was so cruell a persecutour that I coulde neuer lynne doynge of vyolence For I persecuted the springing glorie of yâ gospel not onely with braulinges but also eueÌ vnto enprisonynge and murtherynge Yet hitherto I am behynde these men in nothing peraduenture in this case I am to be preferred before them inasmuche as I dyd these thinges by the onely symple stickyng to the lawe throughe errour and ignoraunce inasmuche as I was not yet called to the feloweshyp of the gospell But they haue once professed Christ and yet beyng enemyes of his glorye and to muche desyrous of their owne doe of a malicious obstinacie cloute in the vnprofitable burthen of Moses lawe And for this cause sake seyng I dyd thus onely of ignoraunce God had mercye vpon me wher as they are blynded euery daye more and more The more feruentlye that I fought than for the lawe agaynst Christ the more hartylye do I nowe defende the doctrine of Christ against the affirmours of the law For in stede of that earnest vehement studye of the law whiche is to be put awaye grace hathe succeded haboundauntly And in stedde of the trustyng of the lawe the faithfull trustyng in Christ is commen in place In stede of the malicious hatred of the Iewes charitie towardes all men is entred whiche we haue obteyned bothe by the example and gyfte of Christ The texte ¶ This is a true sayinge and by all meanes worthye to be receaued of vs that Christ Iesus
Euangelicall religion he wyll euen excede hym selfe in vpryghtenes and paynfull diligence For euen Iesus Christes connnen wealthe in gouernaunce hath degrees of offycers and certayne ordres wherof the fyrste is of the Deacons the seconde is of the Elders or Byshoppes the hyghest of all is of the Apostles And lyke as in a seculer commen wealthe he is called to be a Mayor that before vsed himselfe stowtely in the wardenshyp and agayn he is promoted from beyng Mayor to be Iudge or the Alderman because he behaued hym selfe well in his Mayoraltye euen so the offyce of the Deacou declareth who is worthye the rowme of a superintendent or an Apostle The texte These thynes wryte I vnto the trustyng to come shortely vnto the but and yf I taty longe that then thou mayste yet haue knowledge howe thou oughtest to behaue thy selfe in the house of God whiche is the congregacion of the lyuyng God the pillar and grounde of trueth And without doubte greate is that mystery of godlynes God was shewed in the flesshe was iustifyed in the spirite was sene amonge the angels was preached vnto the Gentiles ⪠was beleued on in earth and receyued vp in glory These thynges write I vnto the derely beloued son not as though I thought I should not come vnto you agayne but my trust is that I shal shortely come agayne to see youre congregacion Neuertheles in case any thing chaunce that I be enforced to be longer ere I come than I trust I shall myne entente was to admonyshe thee in the meane season by my letters that thou shouldest not be ignoraunt howe to behaue thy selfe not in the Iewes temple but in the house of God For why shoulde not I thus call the Christian congregation which is consecrated and dedicared vnto the lyuyng God and shal neuer be destroyed with any stormes of errours and persecutions inasmuche as it is the pyller and sure post of the trueth The temple of Ierusalem had in tymes past his maner of veneration it had his priestes it had his rites and sacrifices But this is a temple much more holy than it that keapeth not misteries in couerte with shadowes and figures but for the Cherubin for the Pome granates for the Belles for the Arke and for suche like fygures it sheweth vs playnlye the whole summe and perfite trueth of the gospel Therfore maruayle not though thou hearest nothyng prescribed herein what maner thynges Moyses appointed with greate diligence vnto the leuites and priestes For there is no cause why we should passe vpon those shadowes in asmuche as God hath made the thynge playnely open vnto vs for whose sake all that misticall furniture was ordayned for a tyme. And there is no cause why the Iewes should haue in admiration or bragge of the Arke or of anye thynge that had the mooste holye thinges called sancta sanctorum locked in it if they be compared with the misteries that we haue And whether their hydde secretes deserue any speciall pretogatyue of worshyp or not leat them see them selues Certes this misterie of the ghospelles godlynes is out of all controuersie whiche maketh vs once free from all maner of supersticion and in this temple is the greatest thyng of all other that is openly declared through the whole vniuersall worlde In dede there is no shewynge of the table or of the Arke or of sacrificed beastes but Christe himselfe is shewed and preached whiche beynge before tyme vnknowen and not passed vpon is now become so manyfestly open that he is playnlye seen to be a man after the fleshe and handled of men and after the spirite hath receyued so great power that hauing done awaye the synnes of all men hathe throughe onely faythe geuen and doeth geue the righteousnes that the lawe was not hable to geue And this misterie of ours is so openly manifested that it was wonderfull euen in the eies of Aungelles that song glory to God on highe and peace vpon earth and vnto men a good wyll All other mysteries ceasse to be of any worshyppe yf they be publyshed ⪠but as for thys mysterye it is preached openly not onelye to the Iewes but also to the Gentyles And the preachyng therof was not vnfrutefull For the thynge that semed to all men agaynste the ordre of nature that no philosophie or mannes eloquence was hable to perswade the same did the symple playne preachyng of the gospel perswade to all the whole world with myraculous wondres witnessynge the same Finally after his death vpon the crosse he rose agayne to lyfe by his owne power and beyng openly accompanyed with Angelles he ascended into the heauens and shewed vs vndoubtedly whether all oure hope oughte to be addressed What is more holy than thys mysterie What is more excellente what is more certayne or euident This thyng yf we truely beleue this thinge yf we worthyly lyue for what purpose should we respecte from henceforth vnto Iewyshe constitucions We haue the misterie of true godlynes why doo we than slyppe backe vnto those thynges that haue more supersticion than godlynesse In case we be laden with syknes here is the mooste assured remyssyon of synnes If we require learnyng here is the rule of true godlynes that we ought to folowe yf we loke for rewarde here is immortalitie wherunto we maye be exalted Therfore leat vs be contented my Tymothee with this religyon and take our leaue of the Iewes vayne prescripcions The .iiii. Chapter The texte The spirite speaketh euydently that in the latter tymes some shall departe from the fayth and shal geue hede vnto spirites of errour and deuylishe doctrines of them which speake faise thorow ipocrisy and haue theyr consicences marked with auâhoâeyren forbiddynge to mary and commaunding to abstayne from meates which god hath created to be receaued with geuyng thankes of them which beleue and knowe the truth For al the creatures of god are good and nothynge to be refused yf it be receaued with thaÌkesgeuyng For it is sanctifyed by the word of god and prayer It thou put the brethren in yâ remembraunce of these thinges thou shalt be a good minyster of Iesu Christ which hast ben norished vp in the wordes of the fayth and of good doctrine whiche thou hast contynually folowed But cast away vngestly and olde wiues fables THese thynges doe I beate in with so muche the more studyous diligence as I more drede peryll whiche is not nowe gathered by doubtful coniectures seyng the spirite himselfe foreknowyng thynges to come doeth clerely and certaynlye sygnyfye by them whom he hath enspired that in the later tymes some shall spring vp whiche shall departe from the synceritie of fayth that the ghospell teacheth and styde backe vnto a certayne Ieweship and repose the chief principle of godlynes in those thynges that doo not onely nothyng anayle vnto godlynes at all but also doo many tymes hurte and beyng rebelles agaynst the spirite of Christe shall rather take hede to deceauyng spirites and beynge turned awaye frome
thinges and thinges of small worthe vnto him that geueth a thinge of ferre greater price The labourour ought of duetye to haue his lyuing in somuche that Moses lawe forbyddeth the oxe mouthe to be mousâed as longe as he is occupied in treadynge out the corne And doubtles it is more besydes humanitie to suffre him that trauailleth in the gospel preachinge to hungre or thurste He hunteth not after his hyre but the workeman is so muche the more worthye his hyre It is to the commendacion of his godlynes yf he labour without hyre but for all that the people are in great faulte yf they grudge to releue the necessitie of him that deserueth good and maye be succoured with a liâell Moreouer thou shalte geue this prerogatyue to the autoritie of the Elders that thou receyue not lyghtly enformacion against them of those whome it becommeth to stande in awe to them lest a wyndowe be opened also vnto them rashelye to depraue the lyfe of the Elders againste whome ther ought no light sinistre suspicioÌ to be receyued wherby their autoritie myght be dyminisshed He ought not to be herde that maketh the informacion onles he proue his obiection with two or thre witnesses But in case it be to apparent and to muche playne that it can not be cloked but they haue offended their correccion must be so moderated that thou nether geue place to the accusours crueltie ne yet that their escaping without punishement ministre a pernicious example to the commen multitude But reproue thou them with thine owne mouthe openlye that the rest maye be more in drede of a bysshoppes checke yf they perceiue therby that euen the elders be not pardoned in case they doe any thing worthye correccion The texte ¶ I testifye before god and the Lord Iesus Christ and the electe angels that thou obserue these thinges without hastynesse of iudgement and do nothinge parcially La ye handes sodeÌly on no maÌ nether be partaker of other mennes sinnes kepe thy selfe pure Drincke no lenger water but vse a lytell wyne for thy stomackes sake and thine often dyseases Some mennes synnes are open before hande and goe before vnto iudgemente and some mennes synnes folow after Lykewyse also good workes are manifest before hande and they that are otherwyse cannot bee hyd Prophane Iudges are boundeÌ by their prophane lawes in relygion that they be not corrupte with affeccions and so geue wronge iudgement Howe muche more vprightenes besemeth a Byshop either in iudgementes or in puttinge magistrates in office They are monyshed of their othe whan they shall sytte on gementes and are afrayed with the religion of false goddes But I charge the Tymothie by God the father who beyng witnesse and autour this matter is practised and by Iesus Christe whose ministres we are and by the electe angelles arbitrours and lokers on of those thinges that we goe aboute that in practisynge of iudgementes thou obserue those thinges that I prescribe vnto the so as thou maiest come to the hearing of causes vpryghtlye and vncorruptelye not bryngynge the sentence with the that fauoure or malyce or dyspleasure or any other affeccion hath secretlye sowked into thee but of the thing selfe in dede knowen takynge matter to geue right sentence of declynynge nether to this parte nor that parte This vprightenes it is necessarye to expresse not onely in hearing of causes but also in chosynge those men that thou coÌmittest ecclesiasticall administracion vnto For an hyghe speciall myschiefe springeth vnto Christian people of none other fountayne than whan vnprofytable or elles pestilent hurtfull men be put in office Therfore laye not handes vpon any man without delyberate aduisement It standeth the in hande to trye and searche that man muche and long whome thou muste committe thautoritie of a bysshop vnto who yf he vse the honour committed to hun otherwyse than he ought to doe it shal be imputed vnto thee whatsoeuer he doeth amysse For thou shalte seme to haue fauoured his naughtines seyng thou knewest him whan thou committedest suche a trauayle vnto him But and yf he haue deceaned the yet thou shalte not be hable to escape the blameworthines of negligeÌce by cause thou committedest so ieoperdous a matter vnto one whome thou hadest not tryed For it ought not to be ynoughe in chosing of a byshop thoughe he be not euyll reported of but it behoueth him to be excellentlie commended many wayes for his wel doinges It is not ynoughe also for a byshop to set forthe his owne innocencie but his duetie is also to make good the integritie of them whome he ordeyneth In these thinges therfore see thou kepe thy selfe chaste and pure vnto the Religion wherof thou hast charge Thy temperate diet is more notably perceaued vnto me than I nede to warne the from delicatenes Howbeit this thou arte to be warned of that abstinence ought so to be mesured as the feblenes of the bodye be not suche that it be not hable to goe aboute the offices of godlynes Lyke as a fatte and vnreasonable lustye bodye dothe many tymes holde downe the soule from myndynge heaueÌly thinges euen so sycklines of bodye oftentymes hyndreth the strength of the soule that it can not expresse nor set forthe it selfe frely by workes of charitie I thincke it therfore ynough for the to haue kepte abstinence to this tyme hitherto From henceforthe drincke not water but vse rather moderate wyne Concernynge thyne abstynence from wyne vnto this tyme let that be practised bycause of the heate of thy freshe youthe but nowe thy healthe must be loked vnto that thou maiest be hable to accomplyshe and doe all the partes of a byshop The stomake is refreshed with moderate drinkyng of wyne and with drinking of water it is chiefely decayed To th entent therfore thou mayest bothe helpe thy stomake and fail seldomer in to sycklynes than thou arte wonte to doe vse wyne in stedde of medycine lest afterwarde whan thy strenght is gone thou be inforced to seke helpe of phisicians But to returne to the purpose that I nowe beganne bycause thou shouldest not thinke that all the synnes of those that thyne are shoulde be imputed to the some mens synnes are so manifest that they tary not the last iudgemeÌt of god but runne before the iudgement of theyr owne swynge beyng damned by themselues before they be broughte in to that iudgement For bothe the lyfe and doctrine of suche men dyffereth manifestlye from the doctrine of Christe For in steade of gospellyke godlynes they teache Iewyshe supersticion and as for their lyfe it is infecte with ambicion hastyng hande makyng and other myscheuous desyres As for these maner of men lyke as thou mayest lawfully iudge of them so must thou rendre accompte of them Moreouer some folkes naughtines is so closely hydden that it can not be deprehended by mans iudgement but is reserued to the iudgement of god wherin all thinges shal be made naked for those mens faulte thou shalt not be in daungier before
and shewed hym selfe somtimes in a clowde somtymes in fire otherwhiles in a softe whistling winde nowe vnder one likenesse and nowe vnder an other somewhiles by Angels somewhiles by secrete inspiracion of mynde at the length in these laste dayes because he would more manyfestly declare his charitie towardes vs and put vs in more assuraunce he dayned to speake vnto vs not by Angell nor yet by a man Prphete but by hys onely sonne Iesus Christ whome he hath by his eternall appoyntmente and determinacion made heyre and Lorde not alonely of the Iewyshe nacion but of the whole worlde as hym that is his true only sonne who is the Lord of all thinges that are made in heauen in earth according as the father promised before in yâ psalmeÌs Neither is it any merueyle if he would haue the seignory of the whole world commen betwene hys sonne and hym syth that by him he made the same By worde he made the worlde and the sonne is the eternal worde of the euerlastyng father neither made he the worlde by hys sonne as by an instrument or seruaunte but all thynges were so wrought in the creacion therof that there was one the selfe same power of the father creating it and the some For Iesus Christ is not so the sonne of God as godly men are oftetymes called the children of God because they obey gods commaundementes but because he was begotteÌ God of God the father and so begotten that he is of the same nature with the father And where as he was the euerlasting bryghtnesse of the fathers glory as light procedyng from light and the very image and resemblaunce of hys substaunce lyke in all poyntes and equall vnto him of whome he was be gotten and where he is not alonely the maker of all creatures but also gouerneth and turneth aboute all thinges that are made and created with his becke and almyghty commaundement together with almighty God the father yet marke whitherto he abased him selfe for our cause He toke vpoÌ him mans nature subiecte to al the iniuries of our wretched state and conditioÌ and dying offred vp him selfe a sacryfice for our sinnes in the aulter of the crosse wheras before the priest of Moses lawe was woonte to pourge synnes by the offryng of a beastes bloude he purged the offences of all mankynd by shedyng of his owne holy bloude and by this abasyng and humblyng of hymselfe gate so greate glory that after he was reliued and retourned into heauen he sate on the ryght side of the maiestie of God the father wherin he was alwayes egall vnto hym as touching his diuyne nature But his maiestie more plainly appeared vnto the worlde thorowe his humilitie in somuche that he who semed before more lowe and abiecte then the loweste is nowe greater and so takeÌ not only then the prophetes but also then the Angels selfes and so much the greater as the name of a sonne hath in it more dignitie then the name of a seruaunt For this worde angell is a vocable or worde signifying a ministre and is a name agreyng to an inferioâre Vndoubtedly high and great is the dignitie of aungels for that they alwayes assyste the father and beholde hys visage And amonge them there are some that excell the rest in dignytie The texte For vnto which of the Aungels sayed he at any tyme Thou art my sonne thys daye haue I begotten the. And agayneÌ âª I wyll be hys father and he shal be my sonne And agayne when he bringeth in the first begotten sonne into the world he sayeth And âeraâ the Aungels of God worshyppe hym And vnto the Aungels he sayeth He maketh his angels spyrites his mynisters a flame of fire But vnto the sonne he saith Thy seate O God shal be for euer and euer The scepter of thy kyngdome is a ryght scepter Thou hast loued ryghtewesnes and hated iniquytie Wherfore God euen thy God hath anoynted thee with the oyle of gladnes aboue thy felowes But vnto what Aungell dyd God euer geue so great honour that he vouchesafed to call hym by the name of his sonne wheras he speaketh vnto Christe in the misticall psalme in this wyse thou art my sonne I haue begotten thee to day And again I will be his father he shal be my soÌne For he made angels of nought but his sonne he begate of his owne proper substaunce lyke in euery thing egall vnto hymselfe Agayne when in the mistycall psalme he bryngeth his sonne into the worlde hauing vpon hym the habite of mans body he speaketh in this manour And let al the angels of God worshyp hym True it is that seruauntes are honoured but the soÌne who is egall with the father is adored worshypped But where holy scripture expresseth the dignitie of aungels what sayeth it ⪠who maketh sayth the scripture his angels spyrites his ministers a flame of fyer That angels were created that haue they commen with other thinges which were likewise created of almighty God That they were made spirites and mindes free from the mortalytie corrupcion of mans body that they alwaies burning with godly charitie assiste their maker as quicke and nimble ministers of his godly wyll commauÌdement therin vndoubtedly they excell vs. But howe much greater are the wordes that he speaketh vnto the sonne Thy seate o God shalde for euer and euer the scepâre of thy kyngdome is a right scepter Ye heare how the name of God is geuen vnto the soÌne ye heare howe the seare of a kingdome is geuen him of a kingdome I saye that neuer shall haue ende It foloweth in the same Psalme Thou hast loued ryghtuousnesse and hated iniquitie wherfore God euen thy God hath enoynted the with the oyle of gladnesse aboue thy felowes Ye heare that he was specially enoiâted of God the father aboue all hys felowes eyther men or aungels The texte And thou Lorde in the begynning haste layde the foundacion of the earth and the heauens are the workes of thy handes They shal perishe but thou endurest But they all shall wexe olde also as doth a garment as a vesture shalt thou chaunge them and they shal be chaunged But thou arte euen the same and thy yeâes shall not fayle Vnto whych of the aungels sayd he at any tyme sitte on my right hande tyll I make thyne enemyes thy fore stole Are they not all ministryng spyrites that are sente to minister for theyr sakes which shal be heyres of saluacion And agayne marke howe muche autorytâe is geuen the sonne in an other Psalme and thou Lord sayth the Prophete in the begynning haste layed the foundacions of the earth and the heauens are the workes of thy handes They shall peryshe but thou endureste and they all shall waxe olde as doth a garmente and as a vesture shalt thou winde them aboute and they shall sodaynly be chaunged but thou art euen the same and thy yeares shal not fayle To what aungell were these
once professed a christian lyfe priuely loueth worldly thinges and doth not with pure minde and affeccion hasten vnto the reste promised The texte Seyng then that we haue a greate hye priest which is entred into heauen euen Iesus the sonne of god let vs holde the profession of our hope For we haue not an hie priest which cannot haue compassion on our infirmities but was in all pointes ⪠tempted like as we are but yet without synne Let us therefore goe boldely vnto the seate of grace that we maye obtayne mercie and finde grace to helpe in tyme of nede Seeyng then we haue an hye priest who is verely great Iesus Christ the sonne of god whiche after the sacrifice made for our reconciliacion entred not into the moste secrete parte of the temple made with handes but into heauen to make the father mercifull vnto vs Let vs abide stil in our professioÌ folowing the way that he hath shewed vs and hastening to those thynges whiche he hath promised Let not his greatenesse feare vs but his mercye rather encourage vs. Trueth it is that he dwelleth in heauen but he was before a man conuersaunt in earth Let vs not therefore ymagyne that we haue an hye priest which caÌnot take compassion on our infirmitie He was tempted withall kynde of euils the which oure lyfe ys combred with all howbeit he retourned agayne into heauen a conquerour to th entent yâ we trustyng on hys ayde shoulde not be weried or ouercome with affliccions but couragiously goe thorowe vnto the reste of euerlastyng felicitie the whych he came vnto For he was for no other cause afflicted beaten spytte vpon and crucified as an harmfull person where he was innocent and gyltlesse but onely to pourge vs who are in very dede hurtfull caytifes and inners from al oure sinnes and iniquities He hath not thaââged hys affeccion towardes vs so that we tourne hym not awaye from vs by oure owne vicyous behauioure and frowardnesse Therfore trustyng on hys mercy let vs goe vnto hys seate not hys terrible but appesable seate whych is ready to helpe and not to destroye vs let vs come boldly putting no doubtes to obtaine mercy at his handes wherby dure synnes maye be pardoned and grace also geuen that maye furnyshe vs with heauenly gyftes and helpe vs so ofte as nede shall require For we muste desire no aydes but of hym onely of whome we truste to haue ouâ rewardes The .v. Chapter The texte For euery hye presâe that is taken from amonge men is ordained for men in thinges pertayning to God to offer giftes and sacrifrces for sinne which can haue compassion on the ignoâaââte and on them that erâe out of the waye âoâasmuch as he hym selfe also is compassed with infyrmitie And for the same infyrmities sake he is bounde to offer for sinnes as well for hym selfe as for the people And no man taketh honoure vnto him selfe but he that is called of God as was Aaron FVrthermore it is an vsage amonge the Iewes that euery hye priest chosen from amonge men be ordayned for thys purpose yâ in such businesses as chaunce betwene God and man he as a mediatoure betwene both maie make intercession for menne in such wise that yf God be any thyng dyspleased wyth mennes offences he may appease his wrath by giftes and sacrifices duely offred the which hie priest for the dignities sake of hye priesthoode canne in suche wise do muche with God that he is not yet free from mannes infirmitie to theâtent he maye be the readyer to take compassion on them who haue sinned thorowe erroure and ignoraunce in asmuche as he hym selfe is subiecte vnto the same infirmitie in that he is of the selfe same nature that they he of For suche are sooner sory for other mennes euils and dyspleasures as haue them selues learned mercy and compassion by the tastyng of lyke euils aduersities and he is gladder to reamedy other mennes errours and offences which falleth oftentymes hym selfe or at the leastwyse is in ieopardie to fall And for thys cause Moses priest ought as well to offre sacrifice for hys owne synnes as he offreth for the peoples offences Nowe Christ had so a tommune nature with vs subiecte vnto paynes and death that he was notwithstandyng with out all manour of synne He had experience of payne who neuer knewe any synne Furthermore accordyng to the ordinaunces of Moses lawe no man taketh vpon him and vsurpeth the honourable ministracion of hye priest hod of hys owne accorde but he onely taketh it in hande that is called thereunto by goddes commaundement lykewyse as Aaron was called For he semeth vn worthâ of honour whoso by reason of ignoraunce ambiciously desireth digintie and that man is not meete for a rowme or ministracion whych intrudeth hym selfe into the same The texte Euen so Christ also glorifyed not him selfe to be made the hye prieste but he that safed vnto hym thou art my sonne thys daye haue I beâotten the gloryfyed hym As he saieth also in another place thou art a Prieste for euer after the order of Melchisedech Whâche in the dayes of his fleshe when he had offered vp praiers suppsicacions ⪠with strong criyng and teares vnto him that was able to saue âiâ from death and was heard because of his reuerence thoughe he were ehe sonne of God yet learned he obedience ⪠by those thynges whych he suffered anâ he beyng perfecte was the cause of eternall saluacion vnto al them that obeyed hym and is called of God an hye priest after the order of Melchisedech And herein also Christ gaue vs an ensample of a lawfull bishop For he toke not vpon him of his owne accord the glorious dignitie of an hie priest but was allowed of hys father who firste acknowledged Iesus to be hys true sonne when he sayed Thou art my sonne thys daye haue I begotten the. And also he ordeâneth hunanon after a true and lawful hie priest when he sayeth Thou art a priest for euer after the ordre of Melchisedech Ye haue hearde howe he was ordeyâed Nowe herken howe he was tempted and proued When as yet he had a mortall body in earth he offred prayers and supplicacions vnto god the father who could haue preserued him from the punyshment of the crosse excepte he had bene more desyrous to prouyde for mannes safetie by the death of hys sonne He offred them with seruent affeccion greate crying and plentifull teares and was hearde by reason of hys charytie and soueraygne dignitie with the father He obteyned hys desyre For hys wyll and desyre was not to escape the punyshment of the crosse but to procure vs soule health by hys death He felte greate feare he felte the torment anguyshe of death but the loue that he bare towardes mankynde preuayled He was the sonne and coulde haue obtayned any thyng of the father if he had desired it but thus was it thought to be more conuenyent for our health that he beyng afflicted with
yâ mystical psalme should be said to be instituted not after the ordre of Aaron but after the order of Melchisedech For seeyng the auctoritie and fourme of the lawe is ioyned with the fourme of priesthood it is nedefull if priesthood be translated into an other fourme that the fourme of the lawe bee lyke wyse translated and chaunged Certes the chaunging of the tribe sufficiently declareth that the manour or fourme of priesthood must nedes be chaunged For he whome the prophecie of the psalme speaketh of was none of the tribe of Leut but of thatâââbe wherof neuer man as yet serued at the aulter because it is euydent that our lorde Iesus sprong of the trybe of Iuda But when Moses did institute the rite and auctoritie of priesthood he made no mencion of thys priesthoode whiche shoulde bee of the same kynred with the tribe of Iuda Furthermore that the priesthood whereof the psalme speaketh is not the same manoure of priesthood that Moses priesthood is of it doeth appeare more manifestly in that the prophecie playnely addeth these woordes folowing After the order of Melchisedech signifying therby a priest vnly âe vnto Aaron and like to Melchisedech to thentente we shoulde vnderstande that there is no lesse difference betwene the one persone and the other then is betwene the rite or ceremonte and efficacie of priesthood What meaneth this after the ordre of Melchisedech nothing els but which doeth not sacrifice beastes prescrybed ây the grosse and carnall lawe but can by heauenlye grace bryng vs to lyfe euerlasting For the law did purifie the fleshe by washinges and diuers purgacions but grace purifieth our soules with a sacrifice of more strength and efficacy For as Aaron contineweth not for euer so his priesthood was not euerlastyng and as it is sayde of Melchisedech that he continueth for euer so hys priesthoode shall haue no ende And that these thynges verelye agreeth with Christ the mistical psalme declareth saying Thou art a priest for euer after the ordre of Melchisedech The priesthood that contineweth but for a season geueth place to the euerlastyng priesthood and the mortall hye prieste geueth place vnto the immortall Certes as the vââperfiter priesthood geueth place vnto the perfiter euen so the vnperfit lawe geueth place to the perfiter lawe of the gospell wherby the constitucions and lawes of Moses conteyned in the olde testament be as it were dyssanulled for that they were not of strength sufficiente nor so profitable as they shoulde haue been The texte For the lawe brought nothyng to perfeccion but was an introduccion to a better hope by the whiche we drawe uye vnto god And therefore is it a better hope because the thyuge was not done without an oth For those priestes wer made without an othe but this priest with an othe by him that sayde vnto hym The Lorde sware and will not repente Thou art a priest for euer after the ordre of Melthisedech And for that cause was Iesus a stabliâher of a better testamente For god woulde vs to be made perfite but that lawe broughte nothyng to perfeccion neyther was it geuen for that purpose yet was it not geuen in vayne Truelye it was geuen for a season to thentente it shoulde be a certaine griece or stayre to bring vs at the length to a better hope For it promysed a fruitfull lande wherein they shoulde lyue a quietlyfe who had kepte the commaundementes of Moses lawe The law was grosse and so was the rewarde but thus god prouided for the grosse capacities of menne that by sensible thinges they shoulde by litle and litle fall in vrewith thinges spiritual It was coÌmaunded that they should not sâey that they should not steale that they shoulde pourge the handeling of carayne with certayne ceremonies A lande was promised them wherein they should liue quietly a few yeres but vnto vs heauen is promised where we may liue in euerlasting ioye and felicitie and in the meane while we are commaunded to loue euen oure very enemies Theyr prieste when he was most deuoutly occupyed about sacrifice to make intercession vnto God for the people went into the inwarde partes of the vayle But our priest entred euen into the very heauens there to pleade our cause before god the father whome we are made nye vnto by our ambassadour Christ Iesu who is the head of the churche For it is not possyble that the bodye be awaye where the head is present And by reason of suche an hye prieste we haue a surer hope then the Iewes had by meanes of theyr hye priestes because theyr priestes were ordeined without an othe and ours with an oth the which god would haue made to thentente we shoulde haue a more sure confidence in hys promises if the priest by whose mediacion we hope after the immortall felicitie promised vs were by an othe approued an euerlastyng hye prieste and that of god which elsewise can not lye For thus speaketh he in the propheticall psalme The lorde sware and will not repent thou art a priest foreuer after the ordre of Melchisedech Therefore looke howe muche difference there is betwene heauen and yearth betwene thynges that lasteth for a tyme and thinges eternall betwene those that are mortal and such as are immortal betwene worldlye thynges and heauenlye of so muche a better testamente was oure hye pryeste Iesus made promiser and so much the certayner promyser as the promyse among men confyrmed with an othe is of more certaintye then a simple promyse The texte And among them manye were made priestes because they were not suffered to endure by the reason of death But this man because he endureth euer hath an euerlasting priesthode Wherfore he is able also euer to saue them to the vttermost that come vnto God by hym seyng he euer lyueth to make intercession for vs. For suche an hye Priest it became vs to haue which is holy haemiesse vndefiled separate from sinners made hier then heauen Which nedeth not dayly as yoâder hye priestes to offer vp sacryfyce Fyrst for his owne synnes and then for the peoples synnes For that did he once when he offered vp himselfe For the lawe maketh menne priestes whiche haue infirmitie but the worde of the oth that came synce the lawe maketh the sonne prieste whiche is perfecte for euermore Moreouer vnder the law of Moses it was needefull to haue manye priestes instituted eyther because they shoulde execute the priestes offyce by tournes appoynted eyther because that death woulde not suffer them alwayes to continue in theyr ministracion and by that meanes the promiser oftentymes chaunged was verye vncertayne of hys promise But thys our prieste is one for all and needeth not anye successoure but by reason he endureth for euer he hath a continuall priesthood Wherfore he is hable to bring those vnto saluacioÌ whom he hath begun to saue because they haue hym alwayes a redy prieste by whose meanes they may come vnto god For Christ liueth euer to thinteÌte
that whensoeuer nede requireth he may make intercessioÌ for his vnto god For he hath not so offered a sacrifice that it should profite a fewe a short while but that it should be auaylable to all men and at al times hable to pacifye gods wrath Therfore sens the lawe was heauenlye and perfite it was meete that oure hye prieste shoulde also be such a one that is to say godly without deceyte vndefyled farre seperate from the coumpanye of synners lyfted vp aboue all the heauens who needeth not dayly to offer oppe sacrifice as Moses priestes did first for his own sinnes and then for the peoples sinnes For what manour of atonemakers were they who themselfes had nede to be made at one with god vnto whome they made intercession for other mennes offences what manour a sacrifice was that which for sundrie sinnes was of necessitie ofte tymes to be made again Our hye priest who had no sinne of his owne toke vnto him the sinnes of the whole worlde and once offered vp a sacrifice for all menne not a beast but hys owne proper persone For Moses lawe as it was weake and vnperfite so dyd it ordayne suche hye priestes as were subiect to infirmitie But the worde of the othe that I spake of right now which declareth that a better lawe shall succede in stede of the olde ordeineth not euery man indifferently but the very sonne of god a priest for euer more ready at all times and mete to make intercession for vs for that neyther death can take him away neither any infirmitie let hym to be a conueniente and perfite besecher for vs. The .viii. Chapter The texte Of the thynges whiche we haue spoken this is the pith that we haue suche an hye prieste as sitteth on the ryght hande of the seate of maiestie in heauen and is a mynister of holye thynges and of the trewe tabernacle whiche God pyght and not manne For euerye hye prieste is ordeined to offer giftes and sacrifices wherfore it is of necessitie that this man haue somewhat also to offer For he were not a priest if he were on the earth where are priestes that according to the lawe offer giftes which serue vnto thensaumple shadow of heauenly thynges euen as the answer of God was geuen vnto Moses when he was about to finishe the tabernacle Take hede said he that thou made al thynges accordyng to the patron whiche is shewed to thee in the mount OF the thynges whiche we haue so largelye entreated of before the chiefe poynte and effecte is that hereafter we haue not in admiracion Moses hye prieste synce wee haue one soe excellente in all poyntes that he sytteth on the ryght syde of the royall seate of god in heauen to the entente he maye duely make not those figuratiue sacrifices prescribed by Moses but the trewe and heauenly sacrifices and bee within the tabernacle I meane not that figuratyue tabernacle pytched of man but in the secrete places of the true tabernacle pitched by almightie God disseuering heauenly thinges from earthly Furthermore sens that euery hye priest is wonte to be ordeyned for this intente that he may offer giftes and sacrifices to God howe were it possible for him to be a lawful hie prieste whiche hath nothyng to offer Nowe if it so be that an earthly priesthood were geuen to Christ after lyke manour as vnto other then were he no priest for that he neuer offered ne offereth any of those sacrifices whiche are accustoinably offered of other priestes according to the prescripcion of the lawe the whiche sacrifices are nothing els but shadowes and certayne figures of the heauenly temple and celestiall sacrifyces For whatsoeuer Christe did euen in earth because it was not done after the fleshe but after the spirite came from heauen and thither reÌdeth thesame compared vnto the grossenes of Moses priesthood is woorthely called heauenly And this god seemeth to haue signifyed when prescrybyng vnto Moses a forme to buylde a temple he speaketh in thys wise Se thou make all thinges according to the patron whiche was shewed thee in the mounte For Moses sawe with his spiritual iyes an other holyer manour of temple an other manour of sacrifyces and priesthood after the patron whereof âedrew out in the meane season a certayn grosse figure of thinges till the tyme should come that god woulde haue shadowes geue place vnto trew thynges Nowe is the same tyme already presente The texte But nowe hath he obtained a priesthode so much the more eâcellente as he is the mediatour of a better testamente whiche was confirmed in better promises For yf that first testamente had been such that no faute coulde haue bââe found in it then should no place haue bâne sought for the seconde For in rebukyng them he saieth vnto them Behold the daies come sayth the Lorde and I will finishe vpon the house of Israell and vpon the house of Iuda a newe testamente not lyke the testament that I made with they fathers in that daie when I toke them by the handes to leade them out of the lande of Egypte For they continued not in my testamente and I regarded them not saith the Lorde For this is the testament that I wyll make with the house of Israel After those dayes saith the lorde I wyl put my lawes in theyr myndes and in theyr hertes I wyll write them and I will be there God and they shal be my people And they shall not teache euery man his neighboure and euery man his brother saying ⪠knowe the lorde For they shall knowe me from the leaste to the moste of them For I wil be merciful ouer theyr vnrighteousnes and their sinnes and theyr iniquities wyll I thinke vpon nomore In that he sayth a nowe testamente he hath worne oute the olde For that whiche is worne out and weâed olde is readye to vanishe awaye We haue an heauenly hye priest and a priesthood worthie and conueniente for hym so much more excellent then this other priesthood as the new testamente of the gospell excelleth the olde of Moses and as the promises of the new be more magnificeÌte and greater then the promises of the olde There the bodyes were cleansed with the bloude of beastes here soules are purified with the bloude of Christe There a lande is promised here are promised heauenly rewardes And in this testament our heauenly hye priest is a mediatoure betwene god and manne after an heauenly manoure If that fyrst testamente had bene suche a one that nothing hadde lacked therein as the Iewes dooe suppose then should there no place haue beene soughte for the seconde For it was but superfluous to adde anything where al thinges were perfite Nowe God complayneth that that fyrste testamente was vnprofitable and promyseth a better and of more efficacie speakynge in the Prophete Ieremye on thys wyse Beholde the dayes come layeth the Lorde I wyll fynishe vpon the house of Israell and vpon the house of Iuda a newe
It is nede then that the simily tudes of heuenly thinges be purified wyth such thinges but that the heuenly thinges themselfes be purified wyth better sacrifices then are those For Christ is not entred into the holye places that are made with handes whyche âe similitudes of true thinges but is entred into very heuen for to appere nowe in the sight of god for vs not to offre himself often as the hye priest entreth into the holy place euery yere wyth strange bloud for theÌ must he haue often suffred sence the worlde began But now in the ende of the worlde hath he apeted once to put synne to slyght by the offeryng vp of hymselfe And as it is apoynted vnto all men that they shall once dye and than coÌmeth the iudgement euen so Christe was once offered to take awaye the synnes of many and vnto them that loke for hym shall he appere agayne withoute syune vnto ââluation And truely it was conuenient that suche thynges as in earth represented the similitude and shadowe of heauenly thynges shoulde be done with suche manour of grosse and carnall purifications But when veritie was once come to lyght then was it mete that the heauenly sacrifices them selfes should be made with better oblacions and cause a trewer puritie For as I haue sayde euen all that Christe did in earth is heauenly For trewely he entred not in to the holye places made with handes whiche are rather supposed holye then be holy in dede and maye be tourned vnto a prophane vse and were nothyng els but certayne shadowes and fygures of thynges that were verelye holye but entred into verye heauen where as dwellethe God immortall wyth hys holy angels before whom he as a leful Byshoppe maketh intercessyon for all mennes synnes purchasyng hymselfe fauourable audience wyth hys owne bloude whiche of his mere and free charitie he shedde for vs and that dyd he with so effectuall a sacrifice that it shall not be nedefull for hym euery yeare to do the same agayne as the hye pryest of the olde testamente entred in to the moste secrete parte of the temple yearely Nether is it anye marueyll that the sacryfice made by the hye prieste of Moyses was not of lyke efficacye sence he was bothe subiecte vnto synnes and offred vp a beastes bloud and not his owne If Christe had bene suche an hye prieste then sythe there hathe soo manye ages and yeares begonne agayne sence the creation of the worlde he shoulde of necessytye often tymes haue offred vp a sactifyce lyke as the priestes of the olde testament dyd Nowe was he suche a one that it was sufficieute for hym once to offre vp himselfe and once with the sprinkeling of his own blode to take awaye the synnes of all ages vntill the worldes ende And that was done not from the begynnynge of the woorlde but nye the ende of the same when it was openly knowen to euery man that al the world was defyled with synne and that there was no remeady but of God onelye bycause it shoulde manyfestly appeare howe effectuall a pryest and of what greate vertue and power he was who with one sacrifice pourged so greate an heape of synnes and lefte behynde him a ready and an easye remedye whych was that the same sacrifice shoulde be sufficient for al menne tyme once of measure that woulde not make them selfes vn worthye therof For he toke vpon hym not only their synnes who manye yeares byfore put hope of saluatyon in hym but also theyrs who would manye yeares after beleue his ghospel Wherefore there is not why the worlde shoulde loke after an other priest or an other sacrifice to pourge synnes but as it is appoynted to al men that they shall once dye without hope to retourne agayne into this lyfe wherein we ofttymes fall and ofttymes are pourged agayne and as there is nothynge loked for after euerye mannes deathe but that extreme iudgement wherby endelesse rewardes shal be adiudged bothe to good and badde so lyke wyse Christe who dyeng once was offered vp for all the world takyng vpon him as moch as in hym laye all mennes synnes bycause he woulde be punyshed for all woulde haue nothyng remayne after this lyfe but that last iudgement wherin he shall appeare agayne vnto the world not as before lyke a sacrifice appoynted to be slayne or lyke a worker of myschiefe and one worthy of punishement but as a glorious persone and one that knoweth no maner of synne he shall I saye appeare to their blysse and saluation who beyng nowe purified thorow his death perseuer in good and vertuous lyuyng tyll he come agayne not to be offred vp but a iudge desired of the good and dreadefull to the wicked ¶ The .x. Chapiter The texte For the lawe hauygâ the shadowe of good thinges to come not the very fashion of the thinges themselfes can neuer with those sacrifices which they offer yere by yere comynually make the commers thereunto perfect For woulde then not those sacryfices ââââeased to haue bene offered bicause that the offerers once purged shoulde haue had no more conscience of synnes Neuertheles in those sacrifyces is there no mencion made of synnes euery yere For the bloud of oxen and of goates cannot take a way synnes FVrthermore the cause why the hye priest of the olde testament coulde not do the lyke was by reason that that lawe forasmuche as it had not the lyuely and true fashion but onely a certayne shadowe of good thynges whiche rather sygnyfyed somewhat then brought anything to effecte could neuer wyth her vsuall sacrifice of beastes all though they were by those priestes contynually offred yeare by yeare make suche perfite as came to pacifie God wyth vneffectuall oblacions by the mediacion of weake priestes For yf perfeccyon myghte haue bene attayned thereby ⪠shoulde not the same sacrifices once offreo haue ceased tobe offred any more Now in these sacrifices when so euer they be offred agayne there is mention made a freshe of the former synnes whiche thyng playnly declareth that they haue no confydence in one sacrifyce Els for what purpose dyd they euerye yeare offre agayne newe sacrifices if one had so pourged from all synne that no conscience therof had remayned in those whiche had once offred and bene pourged For seyng that synne is the maladie of the soule and not of the bodie a grosse and bodely sacrifice as is the bloude of Oxen and Goates can in no wyse take awaye the dysease of the mynde The onely spirituall and heauenly sacrifyce of Christe is able to doe this thynge sufficiently the whiche thorowe fayth and Baptisme so taketh awaye at once all the synnes of our former lyte be they neuer so manye neuer so heynous that there remayneth no feate or reââorse in conscience so that we wyl only beware that we fal not agayne into out olde enormyties and detestable dedes For soo farre wyde is it from the trewth that God was made mercifull by reason that
such sactifices were oftentymes oftred that beynge rather offended therwith he required some one effectuall sacrifice whiche shoulde contynew for euer The texte ⪠Wherfore when he commeth into the world he saieth Sacrifice and offering thou wouldest not haue but a body haste thou ordayned me Butât offerynges also for synne hast thou not alowed Then sayed â lo I am here In the begynnynge of the booke it is written of me that I should do thy wyll O God Aboue when he sayth sacryfice and offeryng and burnt sacryfices synne offerynges thou wouldest not haue neââeâ haste thou alowed them whyche yet are offered by the lawe then sayde he Lo I am here to do thy wyll O god He taketh a waye the firste to estably she the latter ⪠by whiche wyll we are made holy euen by the offeryng of the body of Iesu Christ once for all For the Sonne as it were about to come into the worlde to make God the father mercifull vnto the same with the sacrifice of his owne mooste precious bodye speaketh vnto hym in the mystycall Psalme on thys wyse Sacrifice and offerynge thou wouldest not haue but a bodye haste thou ordeyned me Burnt sacrifices and other sacrifices accusfomablye offered to pourge the peoples synnes thou haste not alowed Than sayed I Loe ⪠sythe that in the begynnynge of the boke I am sygnified to be a sacrifyce I am here to do thy wyll O God Whan therefore he sayeth in these woordes Sacrifyce and offerynge and burnt sacrifices and sacrifices for synne thou wouldest not haue neyther allowedest thou any of these sacrifices whiche were wonte to be offred accordyng vnto the prescription of the olde lawe And immediatlye addeth Loe I am here to obey they wyll O God and to offre a sacrifice pleasaunte and acceptable vnto thy mynde in these wordes I saye he taketh awaye that firste priesthode as dyspleasaunte vnto God to th entent he maye stablyshe the later ther with to satisfye Goddes wyll and pleasure What was this wyll of God who thus lotheth the lawefull sacrifices of the olde testament and greatly desireth a newe kynde of sacrifice For sooth it was this bycause it so lyked his free goodnes towardes vs that his heauenly sonne that is to saye Christe shoulde take vpon hym mannes bodye and dyeng for the synnes of the whole worlde purifie all menne by one sacrifice duely made of their synnes in suche wise that there nedeth nothereafter anye other blodie sacrifices The texte And euery pryest is ready dayly ministring and offeryng often tymes one maner of oblacion wyche can neuer take away synne But this man after he hath offered one sacrifice for sinnes is set doune for euer on the righte hande of god and from hencefurth tarieth till his foes be made his fote steole For with one offering hath he made perfecte for euer them that are sancrified The holy ghoste himself also beareth vs record euen when he tolde before thys is the Testamente that I wyll make vnto them After those dayes sayth the Lorde I wyll putte my lawes in their heartes and in their myndes wll I write them and theyr synnes and iniquities wil I remeÌbre no more And where remission of these thinges is there is no more offering for synne Whosoeuer is a priest of the olde testament is constrayned dayly to ministre and oftentymes to offre the same sacrifices agayne whiche howe ofte so euer they be offred can neuer cleane take awaye synnes so that it is an endlesse busynesse to bothe partes that is to saye both to the offerer and to the priest by whom the oblacion is made But Christe thonely sacrifice once offered for the sinnes of al them which haue do or wyl beleue his promyses sytteth now on the right hande of God the father tarryeng for nothynge els but that whiche onely remayneth that is to saye to haue all the membres of his bodye assembled together and vntyll at the length it come to passe accordyng as it is promysed in the Psalme that his enemyes who are rebelles agaynst the ghospel be made his foote stoole But in the meane season he nedeth not to offre him selfe agayne for vs because that with one oblation he hath sufficiently perfited all those for euer whiche haue deserued to be sanctified thoro we faith in suche wise that none of our olde synnes can be layed vnto oure charge That I saye nowe euen the holy ghoste hym selfe witnesseth speakyng by the mouth of the Prophet and shewyng long before that the same thyng shoulde be whiche we see alreadye come to passe His wordes are these This is the testament that I wyll make vnto them after those dayes sayeth the lorde when I shall put my lawes in their heartes and write them in their myndes and their synnes and iniquities wyll I remembre no more muche lesse then wyll I take vengeauÌce for the same Furthermore after that al synnes be once pardoned for euer what nede is there of the Iewishe sacrifices whiche were made to pourge and take awaye synnes The texte Seyng therefore brethren that by the meanes of the blode of Iesu we haue libertie to entre into the holy place by the newe and lyuyng way whych he hath prepared forvs through the vayle that is to say by his fleshe And seing also that we haue au hie pryest whych is ruler ouer the house of God let vs draw nygh wyth a true hert in a sure faith sprynkeled in our hertes the euil conscince put away washed in out bodyes wyth pure water Let vs kepe the profession of our hope without wauering for he is faithfull that promised and let vs consider one another to the intente that we may prouoke vnto loue vnto good workes not for saking the felowship that we haue among our selfes as the manet of some is but let vs exhort one another and that so muche the more bycause ye se that the day draweth nygh Seynge therefore brethren that the conscience of synnes is taken awaye whyche feared vs to make intercession to almyghtie God and that we haue an assuraunce gyuen vs to entre into the holy place let vs trustyng vpoÌ the most sacred bloud of Iesu which he shedde for our reconciliacion and therby opened vs awaye and entraunce farre dyuerse from the olde waye that is to saye a freshe newe lyuynge and euetlastynge waye whiche after it is once opened can neuer be shutte agayne the whiche waye he beganne vnto vs entryng in fyrst of all thorowe the vayle that is to saye by his fleshe where with his Godhed was couered for a tyme in this worlde ⪠and after the same fleshe was assumpted and taken vp into heauen heuenly thynges were opened And sythe we haue a greate pryest promysed of God after the order of Melehisedeche whom God hathe made ruler ouer all his house that is to saye ouer the Churche chatholyke the whiche churche he gouerneth not as a ministre but as thautour and Lorde thereof lette vs also
bondes euen as though ye were bound with them your selues Be myndefull of them which are in aduersitie as ye whiche are yet in the body Wedlocke is to be had in honor among all men and the bed vndefyled As for whorekepers and aduouterers God shal iudge them Let your conuersacion be without couetcousnes be content with suche thinges as ye haut alredy For he hath sayd I wyl not faile the nether forsake the so that we may boldly say the Lorde is my helper and I will not feare what man maye do vnto me Remembre them whyche haue the ouersight of you which haue spoken vnto you the worde of God Whose fayth se that ye folowe and consider the ende of their conuersacion LEt brotherly loue contynue among you sens that ye are membres of the same bodye Loue ye not suche onely as are daylye conuersaunt with you but also those whiche resorte as straungers vnto you For hospitalitie is highlye commended before God in so much that hereby Abraham deserued to receyue vnwares Angels to lodgyng when he thought he had done that good tourne and pleasure vnto men Furthermore Christen charitie requireth also this that the calamitie of suche as are in prison and bondes for the professyng of Christe moue you no lesse then if your selfes were in lyke case and that their tourment and payne who are elswise afflicted with diuerse euels and aduersities so styre you to pitie and compassion that it maye hereby appeare that you haue a body subiect to the selfe same euils and are not compassionlesse for thâse paynes and sorowes whiche the membres of the same bodye do suffre Let wedlocke the whiche beyng kept as it oughte to be had due honour euen among the heathen people be lykewise had in honour and reuerence among you and let not the bed of matrimonye be defiled with any kynd of aduoutry As for whorekepers aduoutrers God shal iudge theÌ Let your conuersation be without couetousnes in such wise that you may contente your selfes with such thynges as you alreadye possesse as menne liuyng without prouision and care for any thyng to come For god made such a promise vnto Iosue in Iosue to al that put their coÌfydence trust in him I wil not faile the saith he neither forsake the so that trusting on him we maye boldly saye as the prophet saith in the mysticall psalme The lorde is my helper I will not feare what man may do vnto me Regarde you those yâ haue the ouersight of you of whom you haue receyued not mannes doctrine but the worde of God and see that they lacke nothyng necessarie for them vnto whose wordes lyke as at the begynnyng you gaue credence so loke vpon their lyuynge as on a marke and folowe their faithe consyderyng how constauntly they abyde in the profession of the gospell vnto their lyues ende The gospell once taughte a ryghte is alwayes most stedfastly to be holden and obserued The texte Iesus Christe yester daye and to daye and the same continueth for euer Be not caried aboute wyth diuerse and strange lernynge For it is a good thynge that the heart be stablyshed with grace not with meates whych haue not profyted them that haue had their pastyme in them We haue an aulter whereof they maye not eate whych serue in the tabernacle For the bodies of those beastes whose bloude is broughte into the holye place by the hygh pryeste to pourge sinne are burnt without the tentes Therefore Iesus also to sanctifie the people with his owne bloude suffered without the gate Let vs go futthe therefore vnto by mout of the tentes and suffer rebuke wyth hym For here haue we no continuyng citie but we seke one to come For as Iesus Christ was yesterdaye and is to daye and euermore shal be tyme without ende and neuer shal be chaunged so shall his doctryne continue for euer Therefore abyde you stable and stedefast herein and be not as menne leanyng vpon no sure foundation caryed aboute with newe and diuerse learnyng The lawe of Moyses taught no other thyng then the gospell nowe teacheth but after an other fashion It is a poynte of foly to sticke styll vnto shadowes after that veritie is come to lyght And yet are there some which renewe agayne the olde iewyshe religion nowe abrogate and dysanulled holdyng opinyon that bettue and godlye lyuynge standeth in meates and corporall fode the whiche thynges suche as haue supersticiously obserued haue nothyng profited therby to thattaynyng of ryghtuousnesse Whoso desyreth to attayne perfyte and true godlynesse which hath not an onelye shadowe of ryghtuousnes but stablysheth the mynde with a cleare conscience before God lette hym cantinew in grace and fayth and leane vpon this foundacion whiche Christe hath layde and then shall he not wauer with Iewyshe superstions Let the Iewes counte it a holy thyng to absteyne frome certayne meates euen frome suche as are offred vp in sacrifice We also haue a muche holyer aulter wherof it is not lawfull for them to eate who beyng gyuen as yet vnto the ceremonies of the lawe knowe not the grace of the gospel wher by is gyuen true soule health and saluation For accordyng vnto the prescription of the law the carkases of those beastes whose bloude is accustomably offred for sinne by the hie priest in the tabernacles called holy are by commaundement burned withoute the tentes as though the bloude had in it some holy thyng notwithstandynge the bodies as thynges vncleane and defyled are caryed oute to be burned in vnholye places and therefore they absteine from them as from vncleane meates These folkes haue the shadowe but we embrace that which the shadowe hath signified They were neuer the holier in minde after they were sprynkled with bloud neither were they any whit the cleaner because they absteined from eatyng of yâ bodies sens their soules were wholy dysteyned with sinne viciousnes We embrace Iesus our sacrifice hie priest who as it were alludyng to the figure of the lawe would be crucified without the gate of the citie of Ierusalem there to pourge his people with his most precious bloude whose exaÌple we must not supersticiously but deuoutely folowe And this shall we do yf we also take vp our crosse folow him goyng out froÌ the coÌpainye of men as froÌ a knot or felowship of mischeuous persons Let vs likewise go out departe froÌ meadlyng with this world take more pleasure to suffre reproch for Christes sake theÌ to take yâ fruition of worldly glory Let vs byd this earthly cityfare well who haue not here a contynuyng citie but loke after one to come whiche is celestiall and euerlastynge Verely he goeth out of the citie who so putteth awaye and subdueth thaffections and lustes of the fleshe and wholye gyueth himselfe to heauenlye contemplation The texte By hym therefore do we offre sacrifice of laude alwaies to God that is to sayeâ the frute of those lippes whych confesse his name To do good
which ye reioyce though now for a season if nede requyre ye are in âeuânes thorow manyfold temptacions that âhe tryall of your fayth being muche more precious then golde that perysheth though it be tryed with fyre might be founde vnto laude glory and honour at the appering of Iesus Christe whom ye haue not seen and yet loue hym in whom euen nowe though ye see him not yet doe you beleue and reioyce with say vnspeakable and gloryous receiuing the ende of your fayth euen the saluacion of your soules For this so passing a great benefite his liberalitie is to be praysed of whom by Christ coÌmeth vnto vs whatsoeuer it be that maketh vs truly blessed And that is not Moses but God himselfe the same the father of our Lord Iesus Christ which whan we were lytle fortunately borne of Adam that is to say borne to synne borne to death hath begotten vs new againe into innocencie and hath begotten vs vnto life that neuer shall dye being prouoked by no merites of ours but stiered frely of his owne mercye wherin he most chiefly exceadeth and this hath he done not by yâ ayde of Moses lawe but by the costeous gyft of his owne soÌne Iesus Christ whom he would haue to suffre death to thintent where we were els desperate wretches he might diliuer vs froÌ the tyranny of synne death And him he called anon froÌ death to lyfe that we beyng in this worlde dead to worldly lustes hauing remembraunce as it were before our tyes of the resurreccioÌ after his exaÌple in vprightnes of conuersacion might haue an assured a ready hope that we also shal once be exempt out of these sorowes atteine with Christ vnto yâ euerlasting enheritaunce whiche lyke as he beyng our head hath already atteyned so shal al we also folowe as many as be engraffed to yâ meÌbres of Christ are made worthy by folowing of his craÌple to be called his brethren the chyldreÌ of yâ selfe same father that he is that like as we suffre commune affliccions with him so should we haue reward also together with him As long as we were the sonnes of the synful Adam an infortunate enheritauÌre abode vs. But as sone as we were made yâ sonnes of God we make spedy haste to yâ enheritauÌce of heauen For it besemeth yâ seing we are borne from heauen we should behold heaueÌly thinges seing we are borne of God we should folo we nothing but godlines They yâ serue the world goe about to haue rewardes yâ are transitory wage that is slyppery but for vs there remayneth yâ happyâ enheritaunce after these temperal affliccioÌs which can neither be corrupted with death ne defited with wearines or heauines ne yet fade a way by age or sluttishnes There is no cause for vs to be afrayed of leste any man should in the meane whyle take this so plenteous an heritage out of our handes We haue an assured fayth full promyse maker And in his haÌdes it is safely kept layed vp in stoare for vs in heauen howbeit after suche sort that for al that there must an assured hope and as it were a certayne pledge remayne in the meane time with men vpoÌ earth not with al maner of men but with you such like as you are buto whom the spirite of Christ is geuen in stede of a gage which albeit ye are for yâ time tossed on euery syde with condry stormes of sorowes yâ the frailtie of maÌis vtterly vnhable of himselfe to beare out yet by the succour of God which is mighty in al thinges you are preserued not through your owne merites but by fayth vnfained trust wherby you dout not but froÌ the last time after yâ which there shal be no more of this confusion of humayne matters but the euill meÌ being appointed to their tormeutes shal be hable to do no body harme the good being safe froÌ al inuasions of sorowes shal haue the fruicioÌ of euerlasting rest For now yâ rewardes lye hiddeÌ many times after the coÌmune peoples estimacioÌ thei are in wurse condicioÌ yâ be of yâ better those seme to perish which are most specially in sanegarde thei seme to florish which most chiefly goe to naught In this worlde there is time to exercise godlines the reward hath his time prescribed vnto it which it behoueth not to preueÌt In yâ meane seasoÌ let it be ynough for vs yâ euerlasting felicitie is kept in safegarde for vs which neither mannor deuil can be hable to take away froÌ vs before haÌd so yâ we shrinke not from yâ fayth wherby we ought to condeÌne mortal mens matters depende wholy of heauen Let there be in yâ meane seasoÌ fearce folkes which being rebels to god trust to the aydes of yâ world let theÌ for yâ time stampe stare ouer you as though you wer ouercomeÌ left succoutles But whan yâ day shal come the discourse of thiges turned vp side down they shal be tormeÌted you shal reioyce like coÌquerours yea you ought to reioyce eueÌ now also through yâ vndoubted lokiÌg for of so passig a great felicitie For it ought not to seme vnto you a greate or a greuous matter though by affliccions and griefes that are but shorte and shall soone haue an ende you come to the blissed that neuer shall decaye And perchaunce these persecucions also shall once haue an end which notwithstanding as often as they come in vre are to be borne with a myghtye stoute stomake and without dismaying for the glory of God in hope of the lyfe to come For after suche wyse doeth the wysedom of God in prouiding for your commodities permitte that the sinceritie and stedfastnes of your faith may be tried through sondry assaultes of sorowes For yf golde which elles were a thing both lost and would goe to naught be tryed out not only by the touche stone but also is assayed by the fire to thintente it maye thenceforth bee had in so muche the more price as it is the more exactely fyned much more wil God haue your faith wherunto so high honour of duetie belongeth to be tried with sondry experimentes to thintent that whan it shal glister out of these flames of sorowes and affliccions and being farre more pure and more glittering than any golde though it be neuer so fyne it may be precious in the syght of God and that all the matter at length may grow in to cleane contrary condicion that is to were that the thyng which semed to be layed vpon you in this worlde vnto reproche may chaunce vnto prayse and that which semed vnto vilany may be turned vnto glory that whiche semed to be layed vpon you to put you to dishonestie may be turned in to habuÌdaunce of honour in that day whan Iesus Chrst whose power worketh nowe in you by secrete meanes shal she we forth him selfe openly vnto all men and rendre vnto euery man rewarde
in like manner his free liberall goodnes hathe nowe called vnto the saluacion of the Gospell Ther is nothing that I can wishe vnto you more fortunate than that the goodnes of God would alwayes multiplie in you his giftes mercie peace and charitie Mercie that you may absent your selues dayly more and more from the vices of your former olde life Peace that you may through godlynes of life nourish the concorde which you haue with God and Charitie that you may through mutuall concorde be all of one mynde and eche one bounteously good to other Dearely beloued forasmuche as the loue of the Gospell maketh all thinges commune whether it bee good that chaunce or whether it be badde namely in those matters that perteyne to eternall saluacion I had so great a defier to write vnto you concernyng your saluacion wherof I am no lesse carefull than if it were myne owne forsomuch as brotherly loue pricketh me forwarde therunto so as I could not forbeare but I must exhorte you in this Epistle to stande harde against the false Aposties for the defence of the sincere faythe whiche was once deliuered of the holye Apostles And not onely to labour in this that you contynue stedfaste in youre faythe but also to laye youre helping handes vnto other that they bee not begyled of the deceauours For it is not possible to thinke what a Iewell the treasour of faythe is and it standeth vs in hande to watche so muche the more warely about vs that it be not turned awaye from vs. For where as we deliuered the Gospelles docttyne vnto you purely and syncerely euen as we receyued it of Christe yet there haue a sorte of wiked ones thruste in them selues among in the meane season vnder pretense of religion and like woolues haue crepte into the lordes shepefold settyng them selues out in a shewe of godlynes where in dede they are very enemyes of true godlines And that thys gayre should not disturbe youre myndes as though it were a newe matter it was thus decreed long a goe by the secret counsail of God thus was it spoken before that there shoulde ryse men which with theyr wiked myschieuousnes shoulde bothe exercise youre godlynes and pull condemnacion vpon them selues they turne the free liberall gifte of our God wherewith he hathe once frely pardoned vs our synnes and set vs at free liberty from the sharpenes of the lawe in to an occaâioÌ of wantones where as they ought rather to be prouoked through his beneficyall goodnes bothe to maynteyne and furnyshe the Innocencie frely geuen them with godly studious endeuours and being enflamed with the charitie of the Gospel to do with a good wyll the workes of ryghteousnes more plentiously and more exactely than Moses lawe had appoynted beefore But nowe these men abuse the libertye that is geuen them vnto filthynes and licenciousnes to synne and fall of theyr owne accord backe agayne in to theyr olde bonde seruitude from the which Iesus Christ had redemed theÌ with his owne bloud denye God whom they once professed where as he is the onely lord maister of all thinges that are in heauen and in earthe and denye also our lorde Iesus Christ which hathe made vs free to him selfe with the price of his owne sacred bloude It auaileth vs nothing to bee redemed onles we contynue stedfaste to th ende in those thinges wherunto we are called I thinke it not necessary that I should teache you seing you forgette nothing but I only put you in remembraunce lest the thing that you knowe should slyppe out of mynde It auailed the Hebrues in tymes past nothyng at all whom being the figure of the tymes that nowe are Iesus trained out of the hard and miserable bondage of the Egipcians through the reade sea in to libertie but euen the same whome he mercifully presetued whan they cryed vnto him he destroyed agayn after a worse sorte whan they distrusted and murmured againste God in the deserte That which the bondage of Egipte was vnto them the bondage of synnes was vnto vs that whiche Pharao that straight and intolerable lorde was vnto them the deuil was thesame vnto vs vnder whose tyranny for our owne synnes sake we were intangled They puttyng theyr truste in God escaped safely through the myddes of the waters in to libertye and we in beleuing the Gospell haue through Baptisme escaped Satans enterest But like as some of them made not spede with all one fayth in to the lande of promise and vnto them the goodnes of God was not onely vnauaylable but also it turned in to the heape of theyr damnacion euen so vnto vs it auayleth nothyng to haue once set aparte our synnes onles we also growe forwarde with constaunt myndes in to better and better and preace to the enheritaunce of the life of heauen Moreouer I would haue you to remembre this also that it profited not euen the aungelles them selues to be so created that they were companions of the Godhead but assone as they had chaunged that moste fortunate nature through theyr owne wickednes and persisted not still in the condicion they were in he threwe them downe headlong out of heauen and hauyng depryued them of the light of heauen he damned them in euerlasting darkenes in hel And there they are reserued in cheynes that can not be loced vnto the day of the last iudgement wherin beyng condemned they shall be commaunded to euerlastyng paynes Nowe Sodome and Gomorre and the residue of the cities therunto adioynyng where as they florished in all pleynteous wealthe of thynges because they abused the liberall bounteousnes of God vnto riot and outragious luste defilyng them selues with wiked and abominable sortes of filthines are dispatched by the wrath of God being consumed with fyre from heauen to thintente they myght bee an example vnto other that abuse the benefites of Christ vnto the filthynes of life For they shall not escape the like peyne that synne after like sorte Doe not they sinne after like sorte which being deluded with slouening dreames of false pleasures doe not only defile theyr owne bodies but also set naught by theyr rulers and those that are in autorytie and are not afrayed to rayle agaynst them vnto whoÌ for thautoryties sake they are in they ought to do reuereÌce But Michael tharchangel whan he had disputacioÌ with the deuil coÌcerning the body of Moses was yet afrayed opeÌly to speake raylingly to the deuill though he were the moste filthye feende But where he could not abyde his wicked talkyng he moderately tempred his curse after this wyse The lorde quod he rebuke thee Than if Michael were afrayed to speake cursedly to the deuill ⪠howe muche more intolerable a thyng do they that are not afrayed to curse or speake euyl of men that are set in autoritie and dignitie ouer them But these mennes peruersitie is so great that where they haue no cause yet they speake euyl to the and nayle agaynst those thynges
that it bringeth forthe is the naughtiest frute of all euen deathe euerlasting And this is the most heauy frute of that pleasure that is delectable in outwarde appearauÌce and promysing swete geare I wote not what while it hydeth vnder the bayte of pleasure the very angling hoke of death Like therfore as thys lower worlde hath nothing pure and perfite in euery parte but the good thinges are corrupt with the badde and the thinges that are of gladnes are enterchaungeably myngled with sadnesse corrupcion enfecteth the ayer disease and age decayeth the strength of bodye darkenes hyndreth the fauour of light euen so in our myndes as longe as they are entangled with these bodyes there is scarcely any thynge in all partes blessed and pure but it is corrupt with some spotte of humaine desires or with the darkenes of errour and ignoraunce But what so euer naughtynes is in vs we ought to impute it vnto oure selues and not to God For if we were of pure affeccions if we put oure truste with oure whole harte in God if we breathed with all oure inwarde powers vnto the thinges that are euerlasting and heauenly what so euer shoulde bee layed agaynste vs in this life whether it were mery or sory it woulde turne to the increace of Godlynes Therfore deare brethren doe not you as the commune sort of folish men doeth who to thintent they may excuse theyr synnes pleade with the maker of nature at law as though he were the autor of synne Farre be this errour from you whiche haue learned the Gospells philosophie Like as God of his owne nature is purely and moste chiefly good euen so doeth there nothing procede from him but that whiche is good Yf any naughtynes therfore be in vs let vs not ascribe it vnto God but vnto oure owne selues and yf any good thyng yf any true lyght yf any vndefyled wysedome be in vs let vs ascribe it wholy vnto God the autor Yf this grosse worlde haue any lyght it hathe it of the heauenly bodies and especially of the sunne What true knowlage so euer is in vs what pure and syncere affeccion so euer be in vs it ariseth not of vs for we are nothyng elles but synners and ignoraunt persones but it procedeth from aboue what so euer is truly good it commeth from the autor of all goodnes what so euer lawfull and perfite thing there be and such thing as maketh you acceptable vnto God it cometh from the fountayne of all perfeccion what so euer is truly light the father and prince of all true light sendeth it vnto vs froÌ him self These thinges he bestoweth not vpoÌ oure desertes but he geueth them vnto vs frely as he is liberall of nature They are giftes rather than rewardes it is a liberall larges rather than a hire It is not right therfore that we chalenge any thing therof vnto vs but for our naughtynes let vs call vpon the mercie of God for goodnes bicause it is not ours let vs geue thankes vnto his liberalitie Like as he of his owne nature is the beste euen so he cannot geue but the thynges that are beste lyke as he is vnchaungeable and alwayes like hymselfe so there is nothing with him that is obscured with any course of darkenes This our daye is taken awaye of the night folowing and caste about with cloudes goyng betwene humayne wisedome is darkened with errours of opinions mans vprighteousnes is infected with naughty desires With him there is no mixture of euylles no courses of darkenes It behoueth vs therfore also to conforme our selues to the vttermost of our powers according to his simplicitie that geuing our selues vnto godly studyes and being apte more and more to receyue his giftes we maye be as it were transformed in to hym For it is conuenient that children resemble the nature of their parent We haue vnthirftyly resembled Adam the prynce of this grosse and corrupt birthe He being obscured with the darkenes of synnes hath begotten vs that are entangled with darkenes In that we lothe heauenly thinges in that we are gredy of earthy thinges we resemble the disposicion of hym In that we are blynde in that we doe at al auentures as yâ blinde man casteth his staffe and in that we fall it is of our carthy parent But the father of heauen hathe more happyly begotten vs agayne that being as it were created newe agayne we myght conforme our selues like vnto our newe bââthe in Innocencie of life and knowlage of euerlasting trueth That earthy father being seduced with the false deceatefull promisses of the serpent begate vs. vnto darkenes And this heauenly father begate vs agayne not of the corrupt sede of our earthye father but of the most pure sede of the eternall and trueth speaking worde The serpentes worde was a lyeng worde and casie downe manne from the state of Innocencie But the worde of the Gospelles doctrine is trââ whereby we are chosen into the enheritaunce of Immortalitie and called in to the felowe shippe of Iesu Christe the sonne of God He was the true light preceding of the moste high light whose doctrine hathe made bright mens myndes and set them free from the doctrine of this worlde And the heauenly worde is of suche efficacie that it doeth not onlye chaunge vs but transformeth vs as it were vtterly in to other men abhorryng now the thynges that we loued muche before and loue that we before abhorred And this is the honoure that the heaueÌly father worthyed vs withal not prouoked by our merites but of his own free goodnes wherby he so determyned from euerlasting that he woulde by suche meanes as hathe not ben hearde tell of make a newe creature in the earthe and woulde that we shoulde bee as it were the fyrst frutes of thys newe estate in that we are called amonge the fyrste vnto the doctrine of the Gospell Forasmuche than as God hathe endued vs with thys honour frely it remayneth that we conforme oure selues lyke vnto hys hounteous goodnes to the vttermost of our power againe we are frely admitted vnto this felicity but we might fall from it agayne for all that through our owne fault onles we studie to kepe through godly forcastes that which is frely geueÌ It were of non effecte for vs to be chosen through baptisme and professing of the Gospelles doctrine in to the felowship of the sonne of God excepte we frame oure selues through chast and cleane maners like vnto our profession That like as euerlastyng lighte hathe geuen vs light by the sonne of God so muste all oure life beare witnes that we belonge to the felowship of light We once caste of the olde manne with hys errours with his affectes with hys vices now it is reason that we ensue the cleane contrary thynges Heretofore you had rather seme maisters than disciples for so ambicion perswaded you that the commune people woulde recon him the better learned that was moste ful of bablyng you had rather haue ben
before the iudgement seates Do not they speake euyll of that good name whiche is called vpon ouer you HE that loueth his neighbour for Goddes sake and he that loueth God in his neighbour doeth not in this case respecte him because he is a man of greate power or of riches or of nobilitie but in that he is abundauntlie full of diuine goodes But to thys maner of Iudgement a kyng or a riche man is not better of one Iote than any manne howe basse or poore so euer he bee Christe died for all indifferentlie and all are indifferentlye called to thenherytaunce of Immortalitie Therfore my brethren if you doe truly put your trust in the promisses of our Lord Iesu Christ make no difference of persones after the estimacion of worldly thinges For Christ him selfe as touchyng the world was basse and poore But yet it was the fathers will that he shoulde be prince of all glorye He promised the kingdome of heauen not to the wealthie but vnto the pore Now if there come in to youre company a Ioly felowe with a golde ring or ruffling in gaye apparaill and there come in withall a pore manne nether wearing ring on hys fyngers and clothed in pore homely araye and by and by you caste your eies vpon the riche man for none other respecte but that he obseureth the pore manne with hys gorgrous rayment and geue hym the more honourable place saying Sytte thou here VVell And agayne you saye vnto the pore manne as though you lothed him and for no cause elles but for his ouer homely apparaill Stande thou there or sitte thou there under my fote stole would not your harte by and by grudge and secretly condemne your doing in that through flattery you attribute vnto golde and galaunte aray the honour that is due vnto vertue contemnyng him for lacke of chose thinges whiche is muche more acceptable to God for the true riches of the soule than that riche manne The riche mannes fynger glisteryng with the ring and precious stone and his bodye decked in silke maketh you to regarde hym ⪠and doe not you regarde the pore man for hys synceritie of fay the modestie of mynde sobrenes chastitie and other giftes of virtue whiche make a man greate and gorgious in dede Why doeth your iudgement disagree from the iudgement of God Heare me indifferently my welbeloued brethren the thyng that euidentlie appeareth matter in dede to be certaynly true How muche sâ euer the worlde setteth by the ryche God hym selfe hathe preferred the poore the poore I meane after the worlde whiche nether haue nor seke after autorâââe nor kingdomes in this world God hathe let alone the riche with their statelynes and chosen these which are but sely pore folkes for lacke of present substaunce but yet riche and mightye in the lokynge for the kyngdome of heauen and theuerlastynge enherytaunce in that they put their truste in hym that promysed them ⪠whiche nether can deceaue if he woulde and is hable to performe what he will But vnto whome hathe he promised this wonderfull ââlicitie ⪠ââ kinges and wealthy folkes no in dede but to them whiche loue him trouly who soeuer they bee whether they be bonde seruauntes or free men whether they be riche or poore And you hauing desired the riche manne to the highest seâte and appoynting the pore man to the lowe fotestoles haue preferred hym whome God setteth the lesse by and contemned him that in the sight of God is bothe rich and honourable He hathe honour done vnto him that perchaunce hauyng gotten hys ryches by fraude or rauine auaunceth himselfe and this is contemned whiche had rather be poore than with losse of godlynes to bee riche and hauing spent vp his riches to the releuing of the pore is become poore of hys owne accorde that he myght bee riche in godlynes In dede euery one is not vngodly that is riche not withstanding the riche of this worlde are not very rashe in agreeing with the godlynes of the Gospell but they be of that kynde of men moste chiefly that repugne the Gospell of Christe For who are they that practice tyranny against you for malice of godlynes are they not the riche menne who are they that accuse you and drawe you before Iudgement seates are they not the riche for the moste parte Who are they that speake euill and curse the holy name of our lorde Iesu Christe by Inuocacion wherof you haue atteyned saluacyon and in whom you reioyce Are they not the riche Yea they hate your profession so muche chat the name whiche geueth saluacion and is honourable vnto you is euen deathe and abominable vnto them But the profession of this name is begonne to be healthesome vnto you so as for all that you may through your owne faulte fall from the saluacion that is promised The texte ¶ If ye fulfyll the royall lawe according to the scripture Thou shalt loue thyne neighbour as thy self ye do well But yf ye regarde one person more then another ye commit synne are rebuked of the lawe as transgressours Who soeuer shall kepe the whole lawe and yet fayle in one poynt he is giltie of all For be that sayde Thou shalt not commes adulterye say de also thou shalt not kyl Though thou do no adultery yet if thou ââ thou arts become a traunsgressour of the lawe So speake ye and so do as they that shal be iudged by the lawe of libertye For he shal haue iudgement with our mercy that sheweth no mercy and mercââ reioyceth against iudgement A kynge promiseth rewarde ycâ but to him that in his dedes accomplysheth the lawe royall wherof no man can be ignoraunte seing it was expreste in writing long agooe and it is on this maner Thou shalt loue thy neighbour as thy selfe Doeth he loue his neighbor after this rule that preferreth the wicked rych manne before the godly pore man The lawe of the Gospell is the lawe of loue and what soeuer is done contracy to it although it be not forbydden by speciall name yet it is synne and that lawe doeth secretly reproue you which hath coinmauÌded almen and in al thinges that thou oughtest to loue thy neyghbour as thy selfe Who soeuer swarueth from this rule is a conuicte transgressour of the lawe Nether yet let any manne âurry fauell with him selfe after this wise The faule is but light the law is broken in nothing but in this parte But the law of the Gospell is suche a lawe that except it be kept in euery parte wholy it semeth to be broken all together on euery parte For inasmuche as the totall Sunnue of all the whole lawe is coutcyned in the loue of God of the neighbour who soeuer he be that swarueth from charitée which is the rote of all the whole lawe he hathe doubtles broken the whole lawe and offended the autor of the lawe vnto whome he is become giltie of all in that he whiche hathe eââed from the
an other but all synnes so that we to our powers geue diligence that we may be once voyde of all vices And yf we be not able fully to attayne vnto that for the frayltie of mannes body yet he of his liberal free goodnes shal make good that is wantynge in our strengthes and shall cleanse vs from all our offences who perchaunce suffereth some tokens of our olde former lyfe to remayne stil in vs for this purpose that we should acknowlage our weakenes For in dede he is better content ⪠with a sinner that misliketh him selfe than with a righteous that maÌ standeth in his own conceite He would that yâ saluacion of men shoulde be ascribed vnto his mercy and not to our merytes And nowe hathe he testified that there is no mortall manne on yearth but he offendeth in some thyng And yf we wyl say that we haue no synne in vs we make wod a lyar and say agaynst hym and he that gaynesayeth hym must nedes lye The .ii. Chapter The texte My lytle children these thynges wryte I vnto you that ye synne not And yf any manne sinne we haue an aduocate with the father Iesus Christ the righteous and he it is that obteyneth grace for our sinnes not for our sinnes onely but also for the synnes of all the worlde And hereby we are sure that we know hym yf we kepe his commaundementes He that sayeth I knowe hym and kepeth not his commaundementes is a lyar and the verytie is not in hym But whose kepeth his worde in hym is the loue of God parfecte in dede hereby we know that we are in hym He that sayeth he abydeth in hym ought to walke as he walked THese thynges do I wryte my lytle children not that synne should be coÌmitted the more licenciouslye vpon truste of the mercye that is ordayned but that no man shoulde synne at all as muche as in vs lyeth After that Christ hath once forgeuen vs all oure transgressions it is requisite for vs to applie al our studious endeuours to this ende that we may kepe innoceÌcie vndefiled And yet if it chaunce vs to slide backe agayne into any sinne ther is no cause why we should despayre of forgeuenes we haue God eÌtreteable with him we haue a louing patrone a trusty who being the sonne obteyneth whatsoeuer he wyll of the father and wisheth hartylye wel vnto vs which gaue himselfe to saue vs so that we do vtterly and from the botome of our heartes mislike our selues and geue our diligence agayne to better He alone hath nothing to be pardoned of and he it is that maketh intercession for the synnes of his membres and reconcfleth the father whiche is offended vnto vs and causeth hym to bee mercyfull vnto vs not vnto vs onely which haue now embraced hs doctrine but also vnto all mankynde vniuersally yf they with a syncere hearte confesse themselues to be sinners and purpose to leade an innocente lyfe and so purposed go on forward and kepe it substauncially For baptisme doeth not make vs free from the obseruacion of Moses law for that purpose that we shoulde synne afterwarde licenciousây without punishement but that we shoulde more fiâmely stycke to the loue of the Gospell whiche causeth more to bee done of the wyllynge than so many lawes of Moses gette perforce of the coÌstrayned He coÌmaunded many thinges in a smal rowme that coÌmauÌded men to loue their neighbours euen as he dyd vs. He driueth not vs to loue hym agayne but he enticeth vs he prouoketh vs he kindleth vs. Whosoeuer knoweth God aryght cannot chose but loue hym behemeÌtly For euery one that professeth God with hys mouthe knoweth not God but he that is kyndled with the flame of gospellyke charitie and doeth wyllynglye and gladly that whiche he dyd perfitely before that we do good euen vnto our enemies and that for the saluacion of our neyghbour we wyll not stycke to staÌd in dauÌger of our life he declareth hymselfe to know god But if a maÌ make hys boaste that he knoweth god in that that he beinge taught hys principles hath learned the misteries of the fayth in that beinge baptised he hath professed his name neither for al that foloweth the example of his charitie he is a lyar neither hath he yet fully learned to knowe God in asmuche as god is not knowen excepte faythe be garnyshed with charitie And whosoeuer is a lyar Christ whiche is the very trueth selfe dwelleth not in hym and whosoeuer hath not Christ dwellyng in hym is not a liuely membre of his body Faith without loue is a vayne matter and a deade To bee short loue is not idle it omitteth none of those thynges that it knoweth be acceptable vnto hym whoÌ it loueth Christ sayd he would not acknowlage hym to be his disciple that woulde not take vp his crosse and folow hym walkyng in yâ foresteppes of perfite charitie Therfore he that obserueth his saying declareth in dede that he holdeth fast the perfiâe and ryght euangelical charitie By trial herof we shal know that we are in his body that we haue receyued hys spirit Wherto doest yâ make thy vaunt as a meÌbre of Christe in that thou art through baptisme receyued into the flock of christiaÌs It is not an idle professioÌ it is a not fine fingred professioÌ It is not the profession that maketh a true membre of Christe but the imitacion He that professeth with his mouthe that he is regenerate in Christ must walke in his fotesteppes He lyued not to him selfe he died not for himselfe He gaue himselfe wholy for vs he dyd good to all folkes he gaue no reuilynge worde agayne to any man but whan he was nayled on the crosse he prayed to the father for them that spake reuilyngly agaynste him This is the gospellike and perfite charitie whiche they ought to folowe in their dedes that professe them selues to be Christes disciples The texte Brethren I write no newe commaundement vnto you but that olde commaundemeÌt which ye haue had from the beginning The olde commaundement is the worde which ye haue heard from the beginning Agayne a newe commaundement I write vnto you that is true in hym and the same is true also in you for the darkenes is past and the true lighte nowe shyneth He that saieth howe that he is in the lyght and yet hateth his brother is in darknes euen vntyll this tyme. He that loueth his brother abydeth in the lyght and there is none occasion of euill in him He that hateth his brother is in darkenes and walketh in darkenes and can not tell whither he goeth because that darkenes hath blynded his eyes Dearely beloued thys commaundement of charitie that I wryte vnto you is no newe commaundemente but euen Moses lawe declared it long agoe or rather Christe by it whiche renewed his commaundement in the gospell and so renewed it that he made it peculiarly his owne This quod he is my commaundement that you shoulde loue
hygh and excelleÌt and so seynge hym we shall also be transformed vnto hys iykenes not onely in myndes but also in bodyes And we see hym nowe howebeit as it were through a myst with the eyes of fayth But then we shal see hym after such maner as cannot be expressed But that thyng whiche we shal be than perfitely we must forcast nowe i the meane tyme to the vttermost of our possible power To thinteÌt we may be liÌke hiÌ theÌ in glory let vs be pure here froÌ all fylthynes To thintent we maye see hym than lette vs clense our eies nowe leste when he shall appeare glisterynge bryght he bee vnto vs more dreadfull than amiable For he is not fortunatelye sene but of them that are lyke hym Therefore whosoeuer hath thys confidence in Christe that he shal than be a companion of his glory let hym in the meane time pourge hymselfe with godly studyes cleane from worldlye affeccions lyke as in hym was no maner of fylthynes of thys worlde but is all together pure and heauenlye Therefore it standeth vs in hande with all our possible powers to bend our endeuours to thys ende that nothyng remayne in vs of yearthye dregges And leite no manne flatter hym selfe sayinge It is ynough for me vnto innocency if I traÌsgresse in none of those thinges that Moses lawe forbyddeth nor in those thynges that are punyshed by the kynges lawes as felonye sacrilege adultrie murdre but all maner of synne is vtterly to be eschewed For whosoeuer offendeth by any meane although he offende not agaynst the prescriptes of Moses yet he synneth agaynst the lawe of the gospell whiche is a greate deale holyer than Moses law And for thys cause sake Christ came once into the world to shew the waye whereby his comming agayne shoulde become holesome and luckye vnto vs. He came to take awaye once for all not one synne or two but al our synnes where he onely was subiect vnto no maner of synne He once purged vs frely from all synne to make vs lyke manered vnto hymselfe whiche neither any lawe nor any mortall man coulde be hable to do Through baptisme we are engraffed into hys holy sacred body But it is our part for all that to endeuour in the meane tyme that we fall not from our head We are engraffed through his owne free mercy but we shal fall awaye if we slyde backe agayne into oure olde vices He that abydeth in Christ perseuereth in innocencye and is wonderous ware to shunne from all sinne that he may dayly more and more growe in vertues and be made more lyke hys head He that absteyneth not from sinnes although he bee baptised although he be called a christian hath not yet sene fully nor yet knowen hym For who is it yf he sawe with the eies of fayth what greate dignitie it is to be chosen into the numbre of the sonnes of God and what a fylthy shame it is to be geuen to the father deuyll that woulde abyde to be plucked awaye from suche a bodye to departe from suche a father and to go out of kynde vnto so fylthy a tirannye to slyde of his owne accorde awaye from so hygh rewardes vnto so greate miserie The text Babes lette no man deceyue you he that doeth righteousnes is righteous euen as he is righteous He that committeth sinne is of the deuil for the deuyl sinneth sence the beginning For thys purpose appeared the sonne of God to looce the workes of the deuyll Whosoeuer is borne of God synneth not for hys seed remayneth in hym and he can not synne because he is borne of God In this are the children of God knowen and the children of the deuyll Whosoeuer doeth not ryghteousnes is not of God neither he that loueth not hys brother Babes lette no man deceyue you flatteryng you for your professyng the name of christians as though that were ynoughe vnto felicitie He is not iust that speaketh iustice with his mouthe but he that in his lyfe and maners doeth iustice in dede is iuste lyke as Christe also shewed himselfe in his sayinges and doynges an example of all iustice And he that truely and wholy cleaueth fast vnto him absteyneth as much as he possible may from all vncleanes of sinnes and the purenes of maners selfe declareth hym to be the sonne of God whiche is good by nature and knoweth no synne But he that synneth although he haue receyued the sacramentes of Christe yet he is begotten of hys father the deuyl whiche is the prince and autor of all synne Him whosoeuer foloweth is lyke his father in that same thing that he synneth in declareth hymselfe to be his sonne God alloweth no felowshyppe with synnes for he sent his sonne for thys intent into this worlde to vanquisâhe the woorkes of the deuyll that is to saye all thynges that are contrarye repugnaunt agaynst the charitie of the gospel Of Adam we are all borne endaungered with sinnes of God we are borne agayne by the sede of yâ gospelles doctrine As longe as the strength of this seede abydeth in a man he synneth not neither can synne that is to wete because the loue of god byddeth hym naye whiche loue rauisheth hym to the studye of well doyng and calleth hym awaye from all desire of offendynge in that he is the very true sonne of God resembling playnly the behauiour and disposicion of his father and head It is not the title it is not baptisme it is not the sacramentes that descerne the children of God from the children of the deuyll but the puritie of lyfe and charitie expressyng and she wyng it selfe in wel doinges It is not idle if it be there He that sheweth not that neither sheweth in his dede that he loueth his brother he is not borne of God If he were alyuely membre of Christes body he woulde haue loued the other membres for whom Christe died The texte For thys is the tydinges that ye beard from the beginninge that ye shoude loue one another not as Cayn whiche was of that wicked and slewe hys brother And wherefore slewe he him Because his owne workes were euyll and hys brothers good Meruayle not my brethren though the worlde hate you We knowe that we are translated from death vnto lyfe because we loue the brethren De that loueth not his brother abideth in deathe Whosoeuer hateth hys brother is a man slear And âe knowe that no man slear hath eternall life abyding in hym Hereby perceyue we loue ⪠because he gaue his lyfe for vs and we ought to gyue oure lyues for the brethren But whoso hath thys worldes good and seeth his brother haue nede and shutteth vp his compassion from hym howe dwelleth the loue of God in hym Thys is the summe of Christen iustice thys is it that Christe gaue first of all vnto vs this is it which we set forth before al thinges vnto you that you shoulde with louynge one an other declare youre selues to be the soÌnes of