FINIS The Articles of the Catholike fayth which Anthonie Coranus Spaniarde Student of Diuinitie professeth and alwayes hath professed Nowe set out in Print for their sakes which haue not bene present at his Readings To the Christian Reader 1. Pet. 1.15 THe Apostle Peter exhorteth the faythful in these words To be readie to yeelde an account of their faith Be ye always readie to answere euery man that asketh a reason of the hope that is in you with mildnesse and reuerence hauing a good conscience that they which slaunder your good conuersation in Christ may be ashamed of their misreporting of you as euil doers Beeing warned by this counsel an eight yeeres agoe when I taught at Andwerp in the French tung I wrate a confession of my fayth in the same language which by Gods grace shall within a while come foorth in Latin and Englishe also Afterwarde I wrate at London certeyne Tables concerning Gods works which were printed in fower Languages Latin Frenth Dutche and English In the short Articles of those Tables I indeuered to comprehende as it were in propositions the holy doctrine of bothe the Testamentes And I beleeue assuredly that in that writing I haue sette foorth the true the right meaning and the very pure truthe of the Christian Religion drawen oute of the fountaynes of the holye Scriptures and that in suche orderlye methode and apparante playnnesse as my conscience vpbraydeth mee not withe any errour Howe beit that soome reporte otherwise eyther peraduenture bicause they perceyue not my meaning at all or else bicause they looke but slightly vppon the articles them selues Now therefore for their sakes which haue not read those writings I will set downe certen shorte articles concerning the chief points of our christian religion which I imbrace with all my hart Farewell gentle reader and hereafter neither thinke nor speake euill of any man for the reports that are spred abrode of him but first giue him eare and heare his reasons Of Gods written worde I receyue and imbrace the Canonicall scriptures both of the olde testament and of the new and I thanke our God for raysing vp that light vnto vs that wee might haue it euer before our eyes least we should be led away to errours or fables eyther by deceiptfulnesse of men or by the wilinesse of deuils I beleeue that they be heauenly voyces whereby God hath vttred his wil vnto vs That mens minds can haue no rest but onely in them That in them as Origen Austin Chrisostome and Cyril haue taught all things are conteyned abundantly and fully which are needfull for our saluatioÌ„ That they be the power and might of God vnto saluation That they be the foundation of the Prophets Apostles whervpon Gods Church is buylded That they be the most certen rule wherunto the Churche may bee inforced if it swarue or go astray and wherevnto all the doctrine of the Churche ought to be â—alled backe And that against them there â—s no lawe no tradition no custome to be â—eard no not although Paule him selfe or an Angell from heauen should come and teache otherwise Of the mysterie of the holy Trinitie Therfore I beleeue that there is one certen nature and diuine power whiche we call God and that the same is distinguished into three equall persons the Father the sonne and the holy Ghost al of one selfe same power of one selfesame maiestie of one selfsame euerlastingnes of one selfsame Godhead of one selfsame substaunce And that althoughe those three persons be so distincte that neyther the Father is the Sonne nor the Sonne is the holy Ghoste or the father yet they bee all three one God and that the same one created heauen and earth and all thinges that are conteyned in the compasse of the heauen whether they be seene or vnseene Of Christe the Mediator betweene God and man I beleeue that Iesus Christ the onely sonne of the euerlasting father toke flesh and mans whole nature vpon him of the blessed and pure virgin when the fuâ— time was come according as had bin determined long ago before all worlds to shew vnto men the secret and hidden wiâ— of his father whiche had bin kept close from al ages and generations and to accomplish the miserie of our redemption in humane body and to nayle to hys crosse our sinnes and the handwriting that was written agaynst vs. Of the holy Ghost I beleeue that the holy Ghost whiche is the thirde person in the holy Trinity is the very true god not made not created not begotten but proceding froÌ„ both that is to wit from the father the sonâ— by an vnutterable meanes vnknowen to men and that it belongeth to him to soften the hardnes of maÌ„s hart and that when he is receiued into their brests eyther by the preaching of the gospell or by any other meane he inlighteneth them and leadeth them vnto the knowing of God into the way of all truthe into newnesse of the whole lyfe and into hope of euerlasting saluation Of the Catholike Church I beleeue that there is but one church and that the same is not now shet vp into any one corner or kingdom as it was in times past among the Iewes but that it is Catholike and vniuersall spred abrode through the whole worlde so as there is now no Nation that can iustly complayn that it is excluded and can not belong to the Church and people of god That the same Church is the kingdome the body and the bridâ—e of Christ that of that kingdome only Christ is the king that of that body only christ is the head that of that bride only Christ is the bride grome That there are diuers orders of ministerie in the Churche some Deacons some Elders some Bishops to whom the teaching of the people and the care of ordering of Religion is committed and that no one eyther is or can be ouerruler of the whole forsomuche as Christe is euer present in his church and needeth not a lieuetenante to supply his roome in the whole and no man is able to comprehend in mind the whole Churche that is to say all partes of the earth muche lesse to set them in order to rule theÌ„ rightly handsomly Thaâ— the Apostles as Cyprian sayth were aâ— of like power amoÌ„g theÌ„selues that thâ— residue were the same that Peter was 〈◊〉 That it was said alike to them all feedâ— yee That it was sayd alike to them all â–ª Go ye into the whole world That it was sayd alike to them al Teach the Gospel â–ª and that as Ierome sayth all Bishops whersoeuer they be ether at Rome or aâ— Eugubium or at Constantinople or aâ— RhegiuÌ„ are all of one desert all of onâ— Priesthood and that as Cyprian saythâ— there is but one Bishoprick that euerâ— Bishop holdeth a part of it as the whole and that according to the Councel of Niceâ— the bishop of Rome hath no more poweâ— ouer the church of Christ
ground-worke of this Gospell P The sonne of God who was made of the seede of Dauid only as perteyning to the fleshe and in respect of his manhod and therwithall was shewed to be the sonne of God with singular power through the sanctifying spirite R. Wherin appeared this Godhead of Gods sonne or by what meanes P. In the raysing vp of the dead from their graues or by the rising agayne of our Lord Iesus Christ who both rose agayne himselfe from the dead and also called other men agayne vnto life R. I acknowledge here a wonderfull description of the person of our Lorde Iesus Christ who is bothe very man and the very sonne of God Now I pray you shew who called you to this office of preaching the Gospell R. The very same Christ our sauiour by whose goodnesse I obteyned the office of Apostle R. I pray you what is the end of this function P. To cause the people of all countreys to submit themselues and to be obedient to the faith which we preach eueriwher in the name of our said lord Into the which number coÌ„pany you Romanes also are admitted called by Iesus christ Therfore vnto you al which dwel at Rome which ar both derebe loued of god choseÌ„ to liue in godlines and holynesse I wishe peace and euerlasting happinesse from God him selfe the heauenly father and from our lord Iesus Christ his only begotten sonne ¶ The entraunce into the Epistle R. Hitherto ye haue layde foorth the title of your Epistle wherein you haue shewed vs who you are to whome you write and finally what you intende to set downe vnto vs namely the Gospell concerning the sonne of God Nowe remayneth that we come to she whole body of the Epistle and first if it please you set downe the state and grounde of the whole Epistle in fewe words that I may the easlyer conceiue the whole matter and beare it in remembraunce P. To be shorte the drifte of the whole Epistle is this to shewe all men indifferently the two cheefe poynts of ReligioÌ„ namely the doctrine of fayth and the doctrine of good conuersation proceeding out of fayth bycause that all the thinges which are conteyned in the holie scriptures may easly be referred too those two And furthermore I take him not to be the worst learned man which hath learned the true maner bothe of beleeuing rightly and of dooing well R. In what order handle you these thinges P. First I teache what is to be beleeued and afterwarde by what deedes godlinesse is to be shewed and exercised For the works that are called good beeing destitute voyde of true faith notwithstanding that to outward shew they be excellent and prayseworthie haue nothing in them but a fading glosse of glittering brightnesse But God the sercher of the inward thoughtes laugheth them to scorne setteth light by them as things that proceede not of fayth R. What order keepe you afterwarde in laying foorth the fayth P. Euen this that I deuide it as it were into two places Whereof the one sheweth the way whereby men knowing themselues to bee giltie and enemies to God may neuerthelesse recouer his fauour and repayre his good will as it were after banishment which place if you thinke good we will call the place of IustificatioÌ„ And afterward I shew that all mankinde may without difference inioy this benefite of attonement and Gods fauor by the force of faith which the Lorde bestowed vpon men from heaueÌ„ whether they be GeÌ„tiles or Iewes Whiche place let vs call the treatise of Gods election or of the calling of the Gentiles R. I like very well of this kind of teaching Therfore it is to be wished that all the professers of true religion should set aside the manifolde intanglings and great windlasses of curious questions and specially the great number of mens forgeries and inuentions and imploy their whole minde about these so needefull things But now let vs come to the entraunce of the first treatise P. In this entraunce I giue thankes to my God through Iesus Christe for you all vvhose fayth is blazed abrode ouer all the vvorlde vvith so greate prayse For God vvhome I serue in preaching the Gospell of his sonne is my witnesse that I make mention of â—ou without ceassing and haue alwayes mynded you in my prayers that by Gods leaue I myght one tyme or other happen to haue a prosperous iourney vnto you R. All men for the most part are wont to visite this Citie eyther to beholde the greatnesse of it and the beautie of our buildings or else to seeke gayne But I hope that some other honest cause brought you hither P. Yea in deede For mine onely desire was to see you that I might impart some spiritual gifts vnto you to strengthen you withall R. As who should say Paul that you knowe not how there are no smal number heere indewed with Gods spirite which were able though you were away not onely to lay the foundation of oure faythe by their exhortations but also to increase it and to buylde it vppe too the roofe by their teaching P. I know that welinough Therfore my meaning was not more to strengthen you than to take comfort among you through mutual fayth both yours and mine R. But the necessitie of these bondes seemeth rather to haue brought you hither by force than your owne good wil specially forasmuche as ye coulde finde in your harte to trauell so long in other places P. Nay rather my brother I would yee shoulde be well assured that I oftentymes purposed vpon this iourney vnto you that I might I say reape some frute among you as well as I haue done among the rest of the Gentyles but stayed by reason of lettes and hinderances vnto this day R. But wheruppon springeth this your so greate earnestnesse and desyre to publish the Gospell P. Euen of myne office For inasmuche as I am appoynted to be an Apostle it is my duetie to think my selfe a detter of all that I can doo bothe to the Greekes and to the Barbarous and both to the wise and to the vnwise alike For this cause I was desirous and still am desirous with all my harte to preache the Gospell with a readie and cherefull minde to you also that dwell at Rome R. Yet am I wont to maruell that you will teache the Gospell in these bondes and forlorne prison seeing that euery man of power and wisdome dothe so stifly gaynsay it and cheefly seeing that so fewe followers of this learning are to be found in this most renowmed citie P. Other men may for mee through vnskilfulnesse ignorance set lesse by the Gospell than they ought to doo But I who am well acquainted with the excellencie of so great a thing am no whit at all ashamed of it For out of all doubt the Gospel is the power of God that bringeth saluation to all beleuers first to the Iewes after to the grekes R.
and adde further that God could not be the competent iudge of all men if he shoulde punnish offenders vniustly forasmuch as the vertue of a iudge consisteth most in vprightnesse R. Now do I percyue mens errour And yet notwithstanding there want not some whiche soothinge themselues in their owne vyces dare lessen the heynowsnesse of them yea and ad wickednesse to wickednesse as who should say that Gods glory shone foorth the more by their lying And they be not afrayde to quarrell with God for punnishinge their offences which do rather beawtifie than deface his glory P. That is the very thinge which dyuerse persones doo falslye laye to oure charge shamefully belying vs that wee by our doctrine doo prouoke entice men to sinne that Gods glory myghte grow the greater by it finally say that euill is to be don that good may spring thereof vpon whom shall come assured damnation as they haue iustly deserued R. Truely to my seeming you haue in good season preuented the false slaunders and accusations of most wicked vnthrifts whom the inticement of sinning holdeth snarled in such snares that their desperate mindes dare neuerthelesse hope that God will let them scape cleere with their lawlesse and lustfull sinning But let vs let these things alone and returne frō whence we digressed namely to the prerogatiue of the Iewish people who boast themselues to be farre better then other men as to whom the misteries of mans saluation were cōmitted and therefore they will needes chalenge to themselues the forehand of iustification and of Gods fauour P. If you beate still in minde what I haue sayde afore I haue proued with most substantial reasons that all men of all sortes as well Iewes as Gentyles are fast tyed to the thraldome of sin and therefore cannot obtayne saluation by any deserts of their owne which thing is the cheefe poynt and ground worke of this Epistle R. No man will lyghtly graunt you that vnlesse it be confirmed by authority of holy writte For God and not men is too bee beleued in so weighty a matter For why Seeinge that the powers of mans wit namely ryght reason and the ability of vnderstanding and reasoning are so greate and that he hath moreouer a free will purpose and indeuer to doo the goodlyest things can any man deny but most excellent and altogither diuine vertues flow out of that welspring P. Surely I graunt and agree to you but yet so as I will proue by textes of scripture that no man is furnished with so greate giftes of nature as that he can be faultlesse or attaine saluation by him selfe except he be indewed and inlyghtened with the heauenly gyft of fayth Therfore heare Gods saying set downe in his holie scriptures Ga. 3.2 There is not one ryghtuous man sayth he to be founde in all the woorlde Psa 13.2 no not one There is none indewed with vnderstanding ther is none that seeketh after God all are strayed from the ryght way Act. 25.2 all are become naught vnprofitable and at one woord there is not one that doth good at all R. Surely nothinge can be sayde or thought more cleere myghtie and strong than this authoritie to beate backe and throw downe mans pryde P. Lo heere another diuine and heauenly saying no lesse lyghtsome than the other Mans throte is lyke a deepe and stinking graue mens tungs are seasoned with hony of decit guile their lippes are steeped and steyned with the poyson of Aspes R. Certesse the Prophet vseth a singular similitude For lyke as graues of deade folkes doo sende foorth a moost filthie and stinkyng sent and also pestilent too lyuing bodyes so also there commeth nothing but vnclennesse and filthinesse oute of the vncleane breast of a corrupt man And besydes thys Serpents doo not woorser or sorer harme with their poyson than men doo wyth the wickednes of their tungs P. You say truthe Psa 9.7 But the Prophet addeth further that men spitte foorth fyrebrandes burninge wythe cursinge and bitternesse oute at their mouthes R. Verely euen so is mans nature vtterly voyde of Godlie lyghte and fayth P. And I cannot let passe the sayinge of a certeyne moost excellent Prophet to the same effect Esa 19.7 Pro. 2.16 Psal 13.1 They be frovvarde sayeth he booth with hande and foote too sheade mans bloud And they be so farre of from keeping peace wyth men that as folke vtterly vnacquaynted wyth the way of peace they set all their whole mynds to destroy all other men and to tread them downe to afflict them most miserably R. Alas wyth howe manie suche and with how sorowfull examples doo these our most vngracious times swarne wherein warres manslaughters robberies and all kyndes of wickednesse doo abound P. Lastly when the prophet hath reckened vp the particulars he poynteth out the fountaine and welspring of all euills Psal 35.2 namely a certeine sluggish rechlesnesse vtterly voyde of all the feare of God R. Soothly you haue set before mine eyes a wonderfull and not ashadowed but an expresse and lyuely image and shape of a man that wanteth Gods spirit or rather you haue cunningly paynted out euery part and limbe of him For by these woordes Gods spirite sheweth that man of himselfe is destitute of righteousnes Againe it bereueth him of true vnderstanding and knowledge Lastly it bewrayeth his foreward and ready inclination bent to all dishonestie and alurement of sinning And he teacheth that thys description belongeth to al mankind all prerogatiues set aside Now is it not a maruell to see mans ofspring so aduisedly peinted out with so liuely so apparāt and so naturall colours Moreouer if ye take the feare and reuerence of God not of mens minde I beseech you what can be so holy which they shal not staine and defile with the filth of their vyces yet notwithstanding so gret is the wilfulnesse and pride of the Iewish people that they bothe vaunt themselues to be cleare from all offence and also thinke that only the Gentiles are defamed and steined with those kyndes of wickednes P. But they must needes confesse that doo they know well ynough that the commaundements and thretnings of the law belong properly vnto them which haue put their neckes vnder the yoke of the lawe Now if it be so then are they themselues the first of all men that are bound with the condemnation of the lawe R. So it semeth For reason requireth that like as the rewards are set downe for them if they keepe the law so they shuld be demed to haue deserued most greuous punishment if they breake the law But to what end were those things forspokē so plenteously by Gods Prophets P. That not so much as one of al mākind might presume to mutter much lesse to boast himself stoutly but that al men aswel Iewes as Gentiles should as they say lay their hād vpō their mouth and euery of thē acknowledge his owne fault filthines
eyther the infirmitie or else the frowardnesse of men is so greate that they hate nothing worse than the miseries and aduersities of this world the crosse which Christ hath layd vppon his seruantes to beare dayly And yet notwithstanding it cōmeth to passe through Gods singular goodnes towardes hys rightuous ones and through his power sheaded into their mindes from heauen that they be no whit at all discoraged with aduersitie but doo conceaue euen a speciall pleasure and cheerefulnes at it in their harts Nother is the burthē of the crosse not greuous to our senses But yet is it eased by the softnes of his fatherly loue and tender hartednes which layd the crosse vpon our shoulders cōforteth our minds with his power P. But there is yet one thing more to quicken you vp withall For we sustain and swallowe vp all troubbles cheerefully bycause we are sure that of tribulatiō is engendred patience of patience experience or triall of experience hope and hope hath suche power of it self giueth such power to a man that neuer deceaueth him ne disapoynteth him of the things that he looketh for R. I like very wel of this witty moūting by degrees specially for asmuch as it concludeth confirmeth oure present matter namely that afflictions are not only not bitter or slaūdrouse to the faithfull but also are matched with great praise glory But by your saying no mā is vtterly ignorant of afflictions As for tryall or experience I referre it eyther to our selues or to God For there our constancie corage strength are tryed good men shew a warrāt of a noble mind Heere the softnes the louing kyndns most of all the faithfulnes of our most mercifull father are felt in that he neuer faileth his childrē in their aduersities Therout issueth springeth hope which resteth vpō the goodnes of our most gracious almighty God But by what reason proue you that the ende of hope is alwaies happie P. I auovve that hope can neuer drope nor be ouerthrowē euen in this respecte for that Gods loue is sheade into our harts from heauen by the holy Ghost whome he hathe gyuen vnto vs. R. To my seeming you place hope in the strongest hold that can be namely in the spirit of God For inasmuchas he is the strength power and myghte of the most high God and communicateth his helthfull force to the man that is indued with rightuousnesse finally breatheth and sheadeth Gods fauour loue good lyking into his hart so as he cannot by any meanes doubt of Gods good wyll it is impossible that hope being walled in with so great strength should be beaten out shaken downe thrust out or disapoynted of his expectation But seeing that man is such a louer of him selfe and that he esteemeth and measureth God by his owne nature howe can he perswade himselfe that he is deere and welbeloued of God and that freely and for no deserts of his owne P. You shall easely vnderstande the meane and reason thereof if you often and throughly consider in your mind the tyme when Christ vndertoke to die for vs moost forlorne sinners Heb. 9.5 1. Pe 3. 18 yea euen then cheefly when wee were moost vnworthie of so greate a benefite For in very deede I thinke there is scarcely any that wil die for an honest mā scarcely I say for I deny not vtterly but it may be so For heere may be some one perchance that will finde in his hart to die for a good mans sake But to die for a lewd man for an vnthankfull man for an vniust man vndoubtedly no man will do that And yet Christ did it who sustayned the whipping of his bodie the terrour of his mynde and the sheading of his bloud for vs vnrightuous and vnkynde persones yea and euen his enemies R. Heereby it appeareth sufficiently howe muche Gods loue is excellenter than mans loue For men loue their louers and praysers But God a wonderfull thing to be spoken and right harde to be beleeued did cast so great a fauour to his enemies defyled with all sinfulnesse that he gaue his most dearely beloued sonne to death for them Than the which I see not that there can be desired any greater or surer warrant of loue P. Now then if God shewed his loue in such wise towardes vs vvhen we were yet at deadly food with him how much more boldly becommeth it vs to hope that we shal be saued frō his wrath now that wee be reconcyled too him by the bloude of Christ and iustifyed by hys goodnesse For seeing that when vve were enemies vnto God wee were brought into his fauour againe by the death of his son therefore muche more shall we be preserued by his lyfe novve that we be beloued and saued of God R. Surely my hart hoppeth for ioy at the cheerefull reporte of so many and so great benefits P. And now being so broughte into Gods fauour as I saide and inriched vvith so great riches vve haue moreouer certen boldnesse to glory howbeit onely in God and that by our Lord Iesus Christ by vvhome that attonement of ours is made most stedfast certen R. As though it were a small thing too reioyce in oure hartes for the hope of Gods glorie conceaued in our minds you add also that it is lawfull for vs too do it with boldnes and with any dowting by the lord say you who is the onlye foundacion of true hope Therefore henceforth I will comfort my mind with these musings studyings as oft as it shal be put to incounter with aduersitie as one that knoweth certenly by the great nomber of examples of his vnmeasurable goodnes shewed vppon me that my most mercifull Lord is on my syde and fauoureth me And to knit vp the things in short roome which you haue hitherto sayde I do nowe vnderstande by what meanes mens sins are forgiuen thē also how they conceiue hope of eternal life But yet for all that I am vtterly ignorant why it commeth to passe that men are clothed with Christs rightuousnes and how it is communicated to them P. By a cōparison the matter will be made very playn For like as by one mā that is to wit by our first forefather Adam sin entred into the woorld and death by the same sin so as it reigned ouer all mankind in asmuch as al men haue sinned so also the manne Christ or the second Adam doth by sheading fayth into vs make vs sure and certen of the forgiuenesse of oure sinnes power ryghtuousnesse into vs and gyue vs the spirituall and euerlasting lyfe the aduersarie and vanquisher of death R. How proue you that sinne entred into the worlde sith it seemeth to be against reason that there could be any sin without a law as is saide afore P. But you must vnderstand that sin was longe ago and that it vttered hys force among men euen before the lawe was set foorth and published R. I scarcely
while in the meane time our own cōscience wauereth for the thing that is done against a mans owne cōscience cānot be dō without sin Therfore whē thou seest other men vse the libertye of the gospell cōsult with thine own faith before thou folow their exāple deale not with any thing which thou knowest not by the allowāce of thine own cōscience by the record of the holy Ghost to be throughly acceptable to God R. Now I see plainly how great daūger there is in setting out of christen liberty to the shew Chap. 15. when the foūdaciō of faith the feare of God is not layd afore frō whēce the seking of brotherly loue proceedeth But to say the truth Paule your coūtrymen do ouermuch hinder the course of the gospell in our church by holding fast the ordināces of the law and we thinke that suche weakelinges are not to be borne with all Heereupon spring braulinges stryfe and contentions among vs. P. But I thinke the contrary For we that are the stronger and stedfaster sort and are indued with a mightier faith must beare the infirmities of the weker sort charitably cary thē as you would say vppon our shoulders And we must not plese our selues but euery of vs must please other and serue his turne in all goodnesse and hs is bounde by the duetye of charitye to study for his edifying and instruction Whiche thing maye be gathered euen cheefly by Christes example who suffered all things to the intent to bring vnto his father not only the weaklings but also euen his cruellest enemies by ouercomming them with patience Therfore this mediator betwene God and man cockered not himself ne cared to please himselfe onlye but tooke vppon him all slaunder reproch Psa 69. and finally torment and infamie according to this saying which the Kingly prophet hath writtē of him the reuilings of them that reuyled thee are lyght vpon me R. Yea Thinke you that that saying of Dauids is a prophesie of the messias and that the Prophet incorageth vs too patience by his example P. Yea verely For whatsoeuer things are written in the books of our forefathers are written to oure learning that we myght haue hope through patience and comfort of the scriptures For in asmuch as they be the wordes of the holy Ghost we muste beleeue that they be not vnprofitable or vaine but that they make for our instruction R. It is straunge the we should alwaies be occupied in reading the holy scriptures and yet profite so little in these vertues For how many do know at this day that Gods giuing of strength to the stoute is not to the intent they should condemne the weake but to the intent they shuld help them Or who is he also which taketh so abundant comforte by reading the holy scriptures that he fainteth not in aduersity P. These vertues my brother depend not vpon the letters but vpon the spirit of gods word which lies hid in the letters vvhich if you haue not you shall euer stick stil in the bark of the letter And I pray god the author of patience cōfort to teach you by his spirit to graunt you to be al of one mind one towards another after the exāple of Iesus christ as his doctrine exāple require that you may by that meanes with one accorde one mouth glorifie god euē the father of our Lord Iesus christ Whose gentlenes I beseech you to follow in bearing one vvith another and to releeue the weake brethren like as Christ releeued vs bare with vs only to the end to glorifie his father and our glorious god I knowe you haue very many of my countrey men among you which are stil feble weak in the faith but you must haue a care of them after the example of Christ you must set before your eyes the footsteps of that heauenly master who notwithstanding that the Jewes were neuer so vnworthy did yet voutsafe thē such honor for the couenāts sake that was made vnto their fathers that he bare the roome euen of a seruant among them with incredible patiēce Now if the son of god estemed men so much then godlines requireth not only that you should not reiect thē or hold scorne of them but also that yee should be so kindled vvith the spirite of charitie as to receyue them to teache them and to further them more and more to the knovvledge of the libertie of the Gospell by your discrete dealyng For I am vvont too teache that Jesus Christ vvas a minister amonge the Circumcised too keepe the fathers credite in the things vvhiche he hadde promised to their forefathers Therefore Chryste perfourmed all thinges for Gods truthes sake and for the confirmation of his promises R. These things are true in dede howbeit their vnthankfulnes agaynst Gods so great goodnes is the cause that God hath shaken them off and taken vs to be his people P. In deede their sinnes are the cause of their shaking off but the receyuing of you dependeth vpon the incomprehensible goodnes of our most mercifull God And therfore you Romans must not become high minded but rather glorifie God for his mercy bestowed vpon you as you be taught in the holy Scriptures For ye see what the kingly Prophet hath said Ps 18.50 1. reg 21. Deu. 32. Ps 117.1 Therfore will I confesse thee among the Gentiles and sing vnto thy name And agayne he sayth Reioyce ye Gentiles with his people And agayne All nations prayse yee the Lord and all people prayse ye him together Also the prophet Esay confirming Gods eternall ordinance of the calling of the Gentiles saith thus Es 11.10 There shall be a roote of lesse and he whiche shall rise vp to reigne ouer the gentiles in him shall the Gentiles trust Heerby you maye gather that your calling to the participation of the kingdome of heauen is not by reason of the sinnes of the Iewes and much lesse for your own deserts but bicause god of his goodnes wold haue it so Therfore like as he hath shewed his mercy towards vs so also on the other side it behoueth vs to be mercifull to others R. Would God that this lesson might take deepe roote among vs all P. And I also beseech god the author of hope and in whom the trust of all mē ought to be reposed to fill you with al spirituall ioy quietnesse of mind and peace of conscience in true fayth that by beleeuing you may abound in hope through the power of the holy ghost For there is none other way for men to attayne to these ornaments of christian godlines but by the meere benefite of god by the power of his spirite and by the working of fayth R. To the intent wee maye nowe at length make an ende of this our talke I can not maruell inough at this your so free maner of dealing with vs. For you are not ignoraunt how great the dignity and excellencie
them Also he blameth the Iewes for that they had not kept the Law but rather dishonored God by breaking the Law And so he rebuketh both parts aswell Iewes as GeÌ„tiles shetteth theÌ„ vp vnder the iniquity of traÌ„sgressioÌ„ to shewe that all men are made felowlike and alike gyltie and that they haue neede of redemption Agayne that there was iust cause of the calling of the Gentiles he sheweth by this that grace and redemption ought to befall alike both to the Iewes and to the Gentiles and that when the Gentiles were called circumcision and the shadowe of the Lawe did of necessitie ceasse For Abraham sayth he beeing iustified not in Circumcision but before Circumcision was named Abraham bicause it should come to passe that he should be made the father of many Nations according to the fayth which he had when he was vncircumcised And after that he was iustified he receiued circumcision in his flesh as a signe to his ofspring that shoulde be borne of him as concerning the flesh that circumcision should ceasse when the Gentiles should become the children of Abraham begin to liue according to Abrahams fayth wherethrough he was iustified when he was yet vncircumcised For whereas he was called Abram before in respect of these things he was nowe called Abraham And it was requisite that the signe should ceasse when the things that were betokened by it were come Wherefore if any body compell the Gentiles to be Circumcised they must of necessitie bothe take from him the name of Abraham and call him Abram Now seeing he was named Abraham by God the Gentiles must not bee circumcised neither must the Jewes haue the foreskin of their flesh cut of to the intent that the name Abraham may abide stedfast and he be called the Father of many Nations For it is not to be borne with hereafter that any man should be circumcised seeing that the fayth of Abraham suffiseth and there is no neede of any shadowe of the Lawe For no man is iustified by such things but by fayth as Abraham was When he hath proued these things after this fashion he sheweth agayne that neither Israell nor the Gentiles can obteyne redemption and grace by any other meanes than by beeing quit of that auncient and originall sinne that is spred into all men by Adam But that can not be wiped away by other than by the sonne of God by whome also the curse was made from the beginning For it was not possible that any other body should discharge that trespasse Afterward he writeth that that thing was not done by any other meanes than that the sonne of God tooke fleshe vpon him and became man that he might deliuer all men from death by offering vp the same body for all which was subiect to the same sufferings that wee bee And like as by one man sinne entred into the worlde so also by one man grace came vpon all men From theÌ„cefoorth as a good steward he comforteth the Jewes telling theÌ„ that they shall not be transgressers of the Law if they beleeue in Christ and warneth suche of the Gentiles as beleeued that they should not be puffed vp agaynst the Israelites but consider that as the boughes are grafted into a tree so were they grafted into the Jewes When he hath finished these things he addeth exhortations to good maners and so endeth his Epistle ¶ A Dialoge wherin the Epistle of S. Paule to the Romanes is familiarly expounded The persons or Talkers thereof are Paule and some one of the Citizens of Rome which visiteth Paule in prison at Rome Act. 28. This Citizen asketh questions and Paule answereth him almost with his owne words layde foorth in larger maner The Romane Paule ALthogh I be very glad of this your comming to the Citie right deare Paule yet should I be much gladder of it if I saw you discharged of these bondes P. Sir I thanke you right hartily for it But yet must not these bondes of mine abate or put away your gladnes forasmuch as they be the sure records and as it were certen badges of mine office or calling But what is the cause that you haue vouchsaued to come to mee R. Surely nothing else but a certen incredible desire of vnderstanding the Epistle whiche ye sent not long agoe to our Citizens Of whome although many be growen into the one Christian Churche yet notwithstanding I can not tell how some of them take singular pleasure of it and other some eyther of wilfulnesse or of ignorance or of a certayne suttle dissimulation can neyther abide to see it nor to heare of it Wherefore if you haue any leysure from your businesse I pray you and beseech you let vs sifte out all the places of it diligently betwixt vs that where any things shall seeme darksome vnto me You may make them easie to me by answering my demaundes according to the true Copie of it layde afore vs. P. Nothing could haue happened to me more acceptable and pleasant than this exercise forasmuch as I apply my selfe wholly with all my power and streÌ„gth to the executing of mine office Now therefore begin whereat you wil and I will answere to al things orderly and playnly R. Then let vs begin at the very inâ—ling of the Epistle What teache you â—ere P. I professe my selfe to be the same â— aule whiche was once a most deadly â— nemie to Christes Gospell Acts. 9.1 Gal. 13. Act. 13.2 and to all â— hristians and is now a seruaunt of the â—â— me Iesus Christ and not that onely â— ut also which is more excellent sholed out chosen and called to be his Apostle that is to say his Ambassadour messenger or Interpreter not to deale â— i th worldly affayres but to publishe â— nd spred abrode the Gospell or the â— appie and healthfull tidings from alâ— ightie God which thing I say for this â— urpose least any man mighte thinke â— e to haue stepped rashly into this ofâ— ce or function whereas I protest no â— esse truly than playnly to all men that â— his charge was layde vppon me of â— od R. Very well But how is this a glad â—dings or happie message sithe many â—en doe note it of a certayne newfanâ—lenesse P. So small cause is there that the Gospell should bee reckened among new thinges that in verie deede it is the performance fulfilling and finishing vp of Gods promises that haue bin giuen before al remeÌ„braÌ„ce of man R. What witnesses interpreters of them haue you P. Euen the Lords prophetes themselues which are worthy to be beleued bothe bycause they were many and most assured mainteiners of the truthe R. Out of what records of writing or out of what Presidents were these promises deliuered vnto you P. Out of the holy Scriptures which the Lord reueled vnto his seruaunts to the intent that all men might conceiue a sure persuation and beleefe of his will in their minds R. What is the substance or