[A Paraphrase vppon the epistle of the holie apostle S. Paule to the Romanes ...]

A PARAPHRASE vppon the Epiſtle of the holie Apoſtle S. Paule to the Romaanes, 〈…〉 to the Church of God 〈…〉 .

Whe 〈…〉 alſo added certaine other 〈…〉

〈1 paragraph〉

IMPRINTED AT LONDON BY Henry Bynneman for William Norton.

To the right worshipfull, and his dearely beloued in Ch • iſt, the Officers of the Queenes maiesties Robes T. Paulfreyman, one of hir highneſſe honorable Chap •• , wiſheth the encreaſe of Gods mercy and grace, bothe to them and all theirs. R. H. H. A. C. S.

AT vvhat time (dearely beloued) it pleaſed the iuſte and great of heauen, to chaunge by his iuſtice (for many ſins) his cherefull countenaunce ouer this his Churche of Englande, and to buckle hys brovves very heauily vppon it, to giue therevppon the fearefull frovvnes of hys vnſufferable and fierce furies: to shy •• e the moſte Chryſtian ſtate thereof, to alter therein the moſte holy and true Religion, to afflicte vvithin it the profeſſoure of his name, to holde them in moſte cruell and bitter bondage, to ſuffer the burning of his ſacred Scriptures (as alſo other vvorkes very notable and infinite, the trauels doubtleſſe of the • oſte godly, famouſe, and great learned men, bothe of thys Countrey and elſevvhere, to the edifying mightily of Chryſtes holy Churche) vvith other lyke horrible plagues, ſvviftely and faſte enſuing: euen to the very hazarding and putting to confuſion, the vvhole ſtate of this moſte Chriſtian Kingdome, highly renoumed, and noble Region aforeſaid: ſo clerely before lightned vvith the bright lyght of lyfe, ſo highly of God extolled, ſo tenderly of him beloued, ſo diuerſly bleſſed, ſo graciouſly gouerned, ſo mercifully preſerued, moſte plenteouſly enriched, adorned and beautified, vvith the ſingular good graces, gyftes, and great benefites of God, moſt bountifully and freely of him beſtovved, and as vnthankfully of vs receiued, and therefore the more sharpe punishments therin by his iuſtice dyd fal, to the piteous amaſing, terrifying, turmoyling, vexing, and moſte greeuous afflicting bothe of the bodies and ſoules of men, of all ages, ſexes, eſtates and degrees as their raging cruelties then diuerſly attempted and moſte vvofully felt (vvelnigh vniuerſally) vvitneſſeth the ſame: vvhich before vvas truely prophecied by the good men of God: through vvhoſe diuine grace as by his trumpe of eternitie, ſounded moſte shirly foorth hys fatherly admonishments, as forerunners vnto vs for the auoyding of daungers, if our hearts then had ben vvarely and thankfully prepared: vvho alſo them ſelues (vvith moſte conſtante ſayth and pacience) felte in that rage the iudgements of God by true tryall to the deathe, and confirmed their holy and ſounde doctrine, euen vvith the effuſion of their long deſired and greedily thirſted bloude. In thoſe dolefull dayes I ſay, it vvas my happe to attayne at a frendes hande, certayne vvritten copies of dyuers and ſundry matters, that vvere, among many others in great number, faſtened in their bandes, prepared before to the ſpoyle, and had their iudgemente to burne, although by Gods prouidence preuented to the contrary, and are novv by hys grace framed in their tyme, I truſt to good purpoſe, as shall aptely to good menne appeare, and that not affectionately laboured I proteſt, or corruptly, but as beſte beſeemed a Chriſtian frende ſincerely and truely by good direction, according to the analogie and true ſenſe of the holy ſcriptures or vvoorde of God, and to further therevvith (as ſmall povver hathe offered) his moſte vvoorthie praiſe and glorie. Vnto vvhich moſte happie ende, vvhen I had once paſſed them throughe, vvell vievved them, eſtemed the effecte of their matter, and perceiued yet vvith deliberation, their apparante rudeneſſe and great imperfection: eſpecially, the Paraphraſe vpon the Epiſtle of Saincte Paule to the Romaines: hovve vnanſvvereably to the good grounde thereof it vvas left (by vvhome, or by vvhat meanes I knovve not) very barely and confuſedly handled, in no poynte perfected, no order obſerued, voide of good ſtile, euell Englished, and vvithoute the true rule or apte fourme of vvryting: I therefore finding good occaſion, and preſuming (vvith reuerence) vppon the vertue and pacience, of the learned and Chriſten reader (vnto vvhome I moſt gladly ſubmit my ſelfe, and vvhoſe good fauoure heerein I moſte humbly craue and deſire) thought it not amiſſe (at times cōuenient, and as God vvould permit) for mine ovvne recreation, and for the auoiding alſo of other more vnprofitable exerciſes, to beſtovve freely vpon them my diligence and ſimple trauel, and vvith earneſt zeale ſo to pulishe them, as by their amiableneſſe, invvarde beautie, and moſte pearcing clerenes, they might dravv faſte vnto them, the louely and moſte Chriſtian delightes of others. And vvhen I had (by the grace of God) accomplished therein my glad deſire, and aftervvardes (as of duetie) commended them to the examination and iudgement of the moſte godly learned, and ſo by order to paſſe from them vnto the Churche of God: I then deuiſed vvith my ſelfe, vvhere, or to vvhom (among many my friendes,) I mighte diſpoſe theſe vvorkes, to their vvell lyking and friendely acceptation. And as (by the good vvyll of God) I had you (righte dearely beloued) firſte in memorie, vvith vvhom alſo I thoughte I myghte bee bolde, and vvayed therevvith your vnfaygned profeſſion to GOD, your conſtant zeale, and good conuerſation in Chriſt: and hovv alſo by your meanes, vvorthy eſtimation, and chriſtian good credite, it might proſperouſly and very vvell paſſe foorth to the imbracement of others, and to further thereby the glory of God, I refuſed then to reuoke, or to giue you vnkindely the ſlippe: but yeelded to the firſte motion vvith moſte glad conſent, and doe novve as gladly vvith humbleneſſe, commend them togither vnto all your louing handes. Beſeeching you all ſo to take in good par • e, this my poore and ſlender gifte (in this vviſe ordered and a • ot • e • vnto you) as you shall occaſion me hereafter, the more to reioyce in your frendship, and to pray moſt hartely for you, that God may ſtill graunt you the good continuance of his grace, for your helth, vvealth, and proſperitie bothe of body and ſoule in this life, and thence forthe (in Chriſte) the revvarde of eternall felicitie.

Youres to commaunde, T. Paulfreyman.

❧To the Chriſtian Reader.

BEfore that you enter (beloued Chriſtian) into the reading of Sainct Paules Epiſtle to the Romaines, which (by the cō mon conſent and opinion of the ancient and holy fathers) is the very ſumme and perfection of all the other ſcriptures: thou oughteſt diligently call to thy remembrance, the firſte and originall ſin, of our olde father Adam in Paradiſ • through which, he there felt the iuſtice of God, and was of him accordingly baniſhed from infinite pleaſures, of that moſte ſéemely and beautifull place, of all places and pleaſure vpon the earth. In which notable caſe and high myſterie, whē thou ſhalt once perceiue the vprightneſſe, greate goodneſſe and the mercie of God on the one ſide: and the ſlipperneſſe, diſobedience and vnfaithfulneſſe of Adam on thother ſide: thou ſhalt then the more eaſily come to the true meaning and vnderſtanding of the ſaid Epiſtle: the effect of which is, moſt principally to declare vnto all men, the foreſaide highe and notable myſterie. For after almighty God of his great goodneſſe had created Adam, farre paſſing all other his creatures, in the excellencie of his creation: and had alſo (but of very baſe and vile matter) made him vnto his owne godly im ••• and ſimilitude: reſembling therein his diuine maieſtie in heauen, and moſte godly perfection of all innocencie, wherwith he was highly endued at his firſt originall and beginning: he then placed him in a moſt pleaſant Paradiſe of all • oy and ſingular comfort: and gaue frée choiſe and libertie vnto him, to vſe all things there at pleaſure, and to his owne hartes deſire: ſaue only he forbad him to eate of the frute of the knowledge of good and euil, which was of moſt amiable apearance, beautifull to beholde, and moſt pleaſantly placed in the middeſt of Paradiſe. The commaundement heereof, was not burdenous or vnreaſonable for man to beare: but only requeſted therein due obedience and loue towardes his louing God and maker: vnto whome only, that noble creature man (aboue all other creatures) ſhould haue had moſt ſpeciall regarde, conſidering moſte déepely in him ſelfe the excellencie of his maieſtie, that ſo graciouſly formed him, bleſſed him, and moſte pleaſantly placed him: and there to looke for al goodneſſe only at his holy hand: & not to take as it were vpon him ſelfe by his owne woorthyneſſe, the forme of goodneſſe and euill: but ſhould onely haue holden that for euil and forbidden, which God reſtrained as euill, and to count that only for good and rightuous, which of God is allowed, and graunted. God therefore toke Adam, and to put him out of all doutes, brought him to the ſame place, and ſhewed him the very trée and the frute therof, ſtanding in the middeſt of the Garden of pleaſure, and forbad him the eating thereof with an earneſt charge and threatning, ſaying on this wiſe vnto him: In what ſo euer houre thou ſhalt eate the frute of that trée, thou ſhalt ſurely die, & be ſubiect to eternall deathe. Yet notwithſtanding this ſtraighte reſtrainte of God, Adam ſtackered, and dealt but ſlipperly, vntruely, and careleſly, with his faithful God and maker, tranſgreſſing his holy commaundement: and gaue more credit to the perſuaſion of the woman and of the wicked ſerpent, than to the truthe of Gods woorde and his holy commaundement. Whiche was nothing elſe but euē ſo much as in them did lie, to take vnto thēſelues the form of good and euil as out of them ſelues, or by ſome other meane, rather than of God their maker: vnto whoſe only wil and pleaſure they ſhould moſt humbly haue yéelded their obedience: as vnto him, who alwayes moſt gratiouſly wiſheth all goodneſſe vnto euery man. For he being by the woman and the ſerpent deceiued, thought that God was not indifferent towards him, but that be had rather of ſette purpoſe, withdrawne from him, ſome parcell of his diuine and godly wiſedome. Therefore, for as muche as in mind he was thus deceiued, ſodenly chaunged, and departed now from God, declaring thereby his vnſtayedneſſe, infidelitie, and vnfaythfulneſſe: and looked not for all good things only at his gracious hands, as of duetie he ſhould, but yelded to the Diuell, receiued that was offered, and taſted to his condemnation of that ſtrayt forbidden fruite, to aduance and ſet forwardes him ſelfe, to the preſence and ſecrete highneſſe of Gods mightie maieſtie: and that rather by ſome bye way with his owne will and conſente, then contenting him ſelfe with the onely will of God: and ſo to recouer thereby as he thought, the fulneſſe of his neceſſitie and lacke of perfection: which he then imagined to be muche wanting in him ſelfe. And thus with his forgetfulneſſe, haughtineſſe of heart, infidelitie, ſlipperines, diſobedience & vnthankfulneſſe againſt his God and Maker (and deſerued therby his iuſt vengeance, and to be for euer the fyrebrande of hell, euer burning, euer dying, and neuer to dye the ſeconde death) he yet faſtened vppon life, which he moſte happily receiued, through the onely compaſſion and great mercy of God: who notwithſtanding, offence ſo gréeuouſly committed agaynſt him, wherby eternall damnation was due to the offendour, and to become a bondeſlaue vnto the Diuell for euer, to whom he ſo willingly yelded, ſo diligently obeyed beléeued, folowed, and ſerued: yet (as is ſayde) ſo great and vnſpeakable was the mercy of God towards man, ſo infinitely his loue abounded, and ſo tender he was ouer him, and ſo ſorowfull for his gréeuous fall from bliſſe, into perdurable tormente and paine, and to redeeme him agayne from it, and from the diuell: that he moſte certaynely decréed with him ſelfe to curſe his owne deare ſonne, and to puſhe him as it were forwards by the ſhoulders, to moſt cruel death for the recouering agayne of man: And ſo through his ſonnes moſte paynefull death and paſſion, to ſaue mankinde from euerlaſting •• ath and damnation, which Adam himſelfe and his whole poſteritie fell into, through the infection of his pride, diſobedience, and looſeneſſe of heart agaynſt God. Euen here verily (as ye perceiue) had the iuſte God iuſte occaſion by iuſtice, iuſtly to expell man, to confounde him, to damne him, and to leaue him vtterly deſtitute of his grace, and to yéelde him to the Diuell for euer: for ſo did his righteouſneſſe and truthe require. Conſider, theſe were the wordes that God ſpake vnto him: I tell thée Adam, in what ſoeuer houre thou eateſt of the fruite, thou ſhalt ſurely dye the death. How beit, the great goodneſſe and mercy that was in God, called him backe from moſte ſeuere iuſtice, and required not vtter reuengemente, and thereby to ſuppreſſe man, a very frayle, poore, and naked creature. In the meane tyme therfore, God found out the very true and ready way, whereby his righteouſneſſe & truth might fully to effect be ſatiſfied, and wherein alſo the ſwéeteneſſe of his mercy ſhoulde ſpecially be exerciſed, and declare foorth the mightineſſe of it ſelfe: that is truely to ſay, the onely Lorde and Sauiour Ieſus Chryſt: which (as I ſayde before) was willingly puſhed vnto deathe, to deliuer Adam and his whole poſteritie from their ſinne and damnation, through the onely fauour and mercies ſake of God the eternall father. Therefore bicauſe mankinde coulde in no wyſe be ſaued and deliuered fréely from ſinne, death, and the Diuell, and ſo made agayne at one with his ſo louing and faythfull a God, as he ſhewed hym ſelfe vnto Adam his firſte creature, but onely by Chryſt Ieſus hys owne and onely Sonne: Chryſt dyd moſte willingly ioyne in conſente with his father, and ſo tooke vppon him ſelfe the rigour of his fathers terrible ſentence, pronounced iuſtely agaynſt Adam, & the curſe of the whole lawe vpon his owne backe, and dyed Adams due death, for him and for vs all, that were by him in the lyke ſtate of damnation. For euen ſo ſayth the Prophete: Curſed is he that hangeth on trée. Wée be now therefore redéemed agayne by Chryſtes death, from our bondage, and from the ſeruyce and ſlauerie of the Diuel, and from that moſt bitter curſe, that was proper vnto Adam and to all his ofſpring. Wée are alſo by Chryſt, taken out of the kingdome of darkneſſe, and placed through his onely deſerte in the cleare lighte, and in the moſte gloriouſe kingdome of our eternall and louing God. In thys maner paſſing now further on my purpoſe, the gentle Reader ſhall take the ſpeciall meaning of the holy Apoſtle in his Epiſtle on thys wyſe: whyche is, that all true Chriſtian men muſte wholly depende vppon the mercy of God, throughe hys deare Sonne Ieſus Chryſt, for the fulneſſe of their eternall redemption, and by hys onely merites to attayne their eternall ſaluation. And that all ſuche, as looke to come vnto it by their owne merites, deſeruings, and woorkinges, are in that poynte lyke vnto their father Adam: whiche, in hys pride and diſobedience, went about to come to the Maieſtie of God, through his owne deuiſes, vayne byewayes, and very fonde attemptes, at what tyme he moſte vnlawefully yéelded to eate the fruite, that was moſte lawfully of God forbidden him. All which proud attempters, may be wel aſſured to abide alſo the like curſſe that was giuen to Adam, but not a bleſſing, or the ſaluation that of God was mercyfully promyſed, and that onely by the merytes of Ieſus Chryſt: onleſſe they will beginne to repente of their pride, blindeneſſe and diſobedience, and onely referre it to our mercyfull God him ſelfe, throughe the onely faythe and beléefe due from them to our Lorde Ieſus Chryſte: who onely ſatiſfieth the truthe and iuſtice of GOD in thys poynte, whiche ſayde vnto Adam: In what ſo euer houre thou eateſt of the fruyte, thou ſhalte ſurely dye the death. By which onely ſatiſfaction of Chryſt, all men (euen as Adam) bée reconciled agayne vnto God the father, their ſinnes fréely remytted, and come boldely agayne to the preſence of hys maieſtie, and not by our owne deuiſes and fooliſhe inuentions, as (the more pitie it is) many men moſte blindly doo, that beareth at this day the names of Chryſtians. Wherefore, in as muche as it was then concluded, that Chryſt was the very perfecte waye to reſtore man agayne to his perfect ioy and felicitie, which before he had loſte: It was thought of God almightie méete and neceſſarie to ſende vnto him a lawe before the comming of the ſauiour Chryſt: which might put him daily in mynde of his fall from the ioyes, wherein God had once moſte happily placed hym, as alſo to lay playne open before his face his abhominable pride, diſobedience and wretched liuing. For which cauſe, many hundreth yeres after the fall of Adam, was thys Lawe proclaymed by the Patriarke Moyſes, written and ſet foorth in Tables and Bookes: to the ende that by the ſtrayteneſſe thereof, all men mighte knowe, not onely the great mercy of God ouer them, but alſo their owne naughtie nature, weakeneſſe, blyndeneſſe, and myſerable ſtate through their diſobedience and ſinne: which before the Lawe came, hadde welnighe forgotten their deadly fall, and knew not in effecte what ſinne was, they were ſo wretchedly blinded in the vanitie of their pride and falſe imaginations. To the ende therefore, that all creatures ſhould know their owne caſe and imperfection, their damnable ſtate and condition, the laws was proclaymed: which, beſides that it manyfeſted vnto vs the wonderfull mercy of God towards vs, as alſo the ſtate of Adam our firſt parent, and the filthyneſſe of all our ſinfull and abhominable liuing, and the giuing furthermore vnto vs ſuch precepts and commaundements of vertuous conuerſation and liuing, as alwayes is ſéemely for godly men to vſe: by the which, all men at all times ſhould haue rectified and amended their vngodly liues. It alſo preſcribed certayne Ceremonies, which men dayly exerciſe among them ſelues: taking the ſame, and ſtedfaſtely alſo beléeuing, that they dyd but prefigurate the deathe of the ſame Chryſt, which was promyſed to dye the deathe, in the behalfe of Adam and his whole paſteritie: wherein, if men in tymes paſſed dyd vſe among them ſelues, according to this ſenſe and meaning, they were founde righteous before God: not for dooing the Ceremonies, but onely for their beléefes ſake, which they conceyued in Chryſt to come: whom onely the Ceremonies dyd but barely prefigurate.

Al which ceremonies (ſayth S. Paule) ſhould vtterly now ceaſe, and ſtande no more in effect amongſte chriſten men: Inasmuch as nowe the very truthe and thing it ſelfe is already come and ſhineth amongſte vs, which they before only prefigured. And euen thus did God moſt louingly, ſée to the repairing againe of his decayed Creatures, that ſo muche had offended him, in their looſeneſſe and falling from him. And for which only cauſe, his own and only deare ſonne was promiſed, toke vp •• him therfore ou • fleſh, and died therin the moſt ſharpe and •• uel death. Wherfore, God now at this time, requireth nothing elſe at our handes, but to haue alwayes reſpect vnto his mercy thorow Ieſus Chriſt, and to beholde alſo his wonderfull loue towardes vs: to the ende we ſhould be aſhamed of our owne ſinfull actes, how ofte ſo euer we turne our mindes from him, through the committing of vice, which is diſpleaſant, abhominable, & alwayes damnable in his ſight. Alſo, howe that we ſhould meekely acknowledge and confeſſe daily vnto him, our owne ſinnefull liues, the miſerableneſſe of our nature, & how of our ſelues we are not able, to thinke, ſpeake, nor do any good thing: and not ſtubbernly to do as Adam did, run from the face of God, hide our ſinnes from him, or elſe couer them from his preſence wt our own vaine inuentions. For Adam, at what time he knewe that he had offended and broken his commaundement, he perceiued immediately what ſtate he ſtoode in, and by the accuſation of his owne conſcience, he felte in him ſelfe the pricke of ſinne, he began then to be trudging, and to hide him ſelfe from him, and ſoughte meanes to couer him ſelfe, althoughe with moſte ſimple and very ſlender clothing, which he then accordingly but litle truſted vnto like as it is all vnprofitable that man of hys owne braine wil deuiſe to cloke his ſinne with all, although both he and his make flie neuer ſo faſt from the face of the Lord, and ſeeke meanes to hide them ſelues. But yet notwithſtanding all this ſaide diſobedience, hautie, and proude ſtubberneſſe of Adam: which after he had moſt wretchedly offended, choſe rather to hide him ſelf from God, than meekely to acknowledge his fault before him: the louing Lord was ſtricken ſo full of compaſſion and mercy towards man, his ſimple, naked, and poore creature, that he quickely folowed, and haſtened him ſelf after that fugitiue and runnagate found him quickly but, conferred moſt mildly with him, put him in minde of his decay, great myſerie, and the happie life that he miſerably had falne from, and ſaide on this wiſe to him: Adam where arte thou? which ſhould ſignifie vnto him: O Adam, knoweſt thou what thou haſt done? haſt thou conſidered wel with thy ſelf of thy preſent ſtate, and what miſerie thou art now falne into frō thine innocencie, bliſſefull ſtate and felicitie, by cōtempt of my wil and commaundement? At theſe wordes now ſhould Adam haue bene abaſhed, quickned to memorie, ſtirred to trembling, earneſtly moued to méekeneſſe and obedience, and reuerently at the foote of his maker, to acknowledge & confeſſe his fault, to crie peccaui, and to aſk for mercy. But he contrariwiſe ſhewed him ſelfe ſtoute and ſtiffe necked. And the louing Lord yet ſtill applied him, and moued him with theſe words folowing, which ſhould haue pierced euen throughe the very harte of man, if he would haue ſhewed him ſelfe tractable and gentle, rather than proud and ſtubburn, and ſaid vnto him: O Adam, who told thée now that thou art naked? In which few words, priuie & mighty checke, although it were moſt mildely and gently vttred of the Lord (bicauſe he wold not vtterly diſcorage the pore creature, in whoſe face he only behelde his owne ſimilitude:) yet the vndiſcrete and very forgetful Adam of the great benefits of God, and his owne happy ſtate, ſhoulde foorthwith haue called to his remembrance, the great goodneſſe of his mercifull maker, and the miſerable eſtate that he was then preſently come vnto. But Adam would yet minde no ſuch thing at all, but ſtoode (as he thought in his owne fight,) very well and in good plighte, although yet naked, or moſt ſlenderly ſhrouded with a fewe tender leaues, to couer his miſery and filthy apparant nakedneſſe. Then the Lorde to helpe him yet further in this matter, and to pricke him forwardes to the confeſſion of his ſinne, ſaid on this wiſe: Tell me Adam: Haſte thou not in déede eaten of the trée, wherof I earneſtly forbad thée, and charged thée vpon a ſharpe penaltie that thou ſhouldeſt not eate thereof? But yet this notwithſtanding, man was loth to acknowledge his ſinne, and for a further excuſe or delay therin, he put the blame in his companion the woman. And the ſame did he with vnaduiſed and froward words: wherby, euery man may eaſily ſée, that ſecretely in his corrupted hart, he laide the fault moſt wickedly vpon the maieſtie of God him ſelfe. For he ſayde not thus ſimply vnto the Lord: The woman gaue me of the trée to eate: but proudly he added thereunto: The woman which thou gaueſt vnto me. As though he wold haue ſaide: thou thy ſelfe art faultie of this euill: for if thou haddeſt not giuen vnto me this woman, I had not bene thus deceiued, nor broken in this wiſe thy foreſayde commaundement. And yet (vnderſtand yée) the rightuous God gaue him not the woman to deceiue him, but to be vnto him an helper. Wherfore, it is now ſo much the more plain & euident, that the ſin of man was the more hainous, apparantly wilful & greuous. By which this notable hiſtorie of the fal of mā, is euidētly taught vnto al chriſten men, how mighty, great and infinite the mercy of god was towards vs of his part, as alſo what louing inſtructiōs he giueth hereby vnto vs: that we ſhuld therfore the more méekely and humbly thanke him, & alwayes acknowledge before him, our moſt ſinful & abhominable ſtate of life. And euen ſo ſhall all we receiue in time, the iuſt reward of méekneſſe and true obedience towards God, through his ſonne Ieſus Chriſt: by whoſe only death, merites and deſeruings, we be al brought to true health and ſaluation, and not by any goodneſſe that commeth of oure ſelues: for the power of oure owne woorkes can no more further vs vnto our heauenly felicitie to come, than did the works of Adam, when he proudly did eat the apple, to the ende he might therby haue brought him ſelfe vnto the high maieſtie and preſence of God: but they do rather make our caſe damnable in his ſight, if we haue any confidēce eyther in thē, or in any thing elſe, ſaue only in our Lord Ieſus Chriſt: from whence only cōmeth all felicitie, eternall ioy & ſaluation. For to ſpeake moſte truely and vnfainedly in this matter: the worthineſſe of our works can no more couer or hide our ſinnes from the diſpleſure of the iuſt God, than did ye ſaid leaues couer Adam from the preſence of his Deitie. Therfore we muſt thus truly count of our ſelues to be nothing elſe, but ſinfull, blinde, ſtubburn & diſobedient wretches: and for the only mercies ſake of God (in Ieſus Chriſt, we be al ye children of ſaluation, if we do truely beléeue in him. Furthermore, to helpe the Reader in this ſaid Epiſtle, I wil touch yet one thing moſt worthy of him to be noted: that is, like as the ſtubborneſſe of Adam in Paradiſe, wold haue laid the ground of his offence vpō god himſelfe. 〈1 page duplicate〉〈1 page duplicate〉 bicauſe he gaue him the woman which did dec • i • ed him: ••• n ſo many men in the weakneſſe of their conſciences, by reaſon of their blindneſſe in this place of the Epiſtle, doe ſo farre entangle them ſelues in the miſconſtruing the article of Predeſtination, yt many of them are blaſphemouſly moued to lay the fault in God, that man is damned. But as Paule ſaythe him ſelfe, euen ſo doe I alſo ſay: God forbid, that any man ſhoulde haue any ſuch thought in him. For although, God by his moſt high, heauenly and profound wiſdome, knew from the beginning how all things would come to paſſe: yet we cannot therfore ſay, that he was the occaſion of any euill: euen as Adam could not iuſtly lay it to his charge, that he was the occaſion of his fall, bicauſe he gaue him the womā which did ſo deceiue him: for God gaue hir vnto Adam, only to be his helper, companion and ſuccorer, and not to be an inſtrument of euil, wilfully for his deſtruction: but the fault was in Adam him ſelfe, bicauſe he abuſed the holy precept and high gift of God. Alſo, we may ſay, that God foreknewe the fall of Aungels out of heauen: yet was he not thereby noted to be guiltie of that crime: for he had giuen vnto them all frée choiſe, as wel to folowe the good, and to eſchue the doing of euill: as to doe euill of themſelues, and to die from good. But they, through the accu • ſedneſſe of their owne pride, bicauſe they atte • ted to clim • to the maieſtie of God throughe their owne imaginations, were vtterly depriued of their ſtate, vtterly expelled and caſt downe from heauen, from the preſence of God, and from the brightneſſe of his glorious maieſtie. Euen ſo likewiſe, he foreknew the fall of Adam, and alſo the fal of the Iewes from euerlaſting: yet for all that, God did not create them to that only ende & purpoſe▪ but they of the • ſelues 〈◊〉 wil • , • el moſt wretchedly into that deadly •• ate, and declined thereby from their 〈…〉 and ſtrength of ſinne in themſelues, and the blinde imagination of their 〈◊〉 ha ••• s. For God, notwitſtanding the thouſand • millions of his graces and benefites which he did diſpoſe towardes them from time to time, gaue them yet alſo a lawe and certaine commaundements to bridle their affections, • o reſtrayne them from their ſinnes, and to draw them from the ſtubborneſſe of their euill enclined natures, that they ſhould not (if it were poſſible) fal from him at any time. God truely, as a God of mercy, did for his parte that which was well ſéeming to the vttermoſte poynt, but they woulde not ſo take it at his mercifull hands. Therefore, in their ſinne of contempt they ſtill ſlipt from grace, they fell farre from their God, and denied alſo his ſonne Ieſus Chryſt, that came to redéeme both them and all mankinde, as you haue heard before. And the effecte of this matter ſhall the Reader haue more perfectly diſcuſſed in his place folowing of this ſayde Epiſtle, which I thought héere ſufficiente inoughe onely to touche, and to put him in minde thereof agaynſt he come to the texte it ſelfe. Therefore, ſéeing we haue now brought it vnto this concluſion, that God truely is cleare, and not to be blamed for any mans fal, but ſaueth him frō it, euen through his great mercy in his onely ſonne Ieſus Chryſt: we may not then leaue ſo muche to our ſelues, nor haue any confidence at all in our owne workes, in our owne deuiſed toyes or vayne imaginations, neither yet in the kéeping of any ceremonies, whether they be of the law of Moſes, or otherwiſe not: for Chryſt in his comming and by his death, hath not onely taken vpon his backe the heauy burthen or moſt terrible curſe of the Law from them which beléeue in him: but hath alſo put cleane away all the Ceremonies thereof, inaſmuche as by his comming now in our fleſh all ſuche things are clearely finiſhed, for whoſe onely cauſe they were firſte made, and had therefore by him their ſhorter continuaunce. The circumciſion therefore of the law, the feaſt of the newe Moone, the Iewiſh Sabbat dayes, with all the reſte of ſuche obſeruances and Ceremonies, are vtterly now to be banyſhed, and neuer henceforth any more to be exerciſed among chriſtian men, in the true Church of God and Chryſt. For to vpholde (by any ſtate) that thoſe Ceremonies ſhoulde ſtill continue amongſt men and the profeſſours of Chryſt, is flatly to deny the comming of Chryſt into this worlde in our fleſh, denying in effecte the vertue of his death, and therefore 〈◊〉 worthy the name of Ethnikes th •• Chriſtians 〈◊〉 leſſe 〈◊〉 the multitude of •••• ſh 〈◊〉 and 〈◊〉 ioyes, • euiled of mortall men, be vſed in Ch •••• e • 〈◊〉 Church among all other Churches, 〈◊〉 that the Ceremonies whiche God him ſelfe appoynted, are now made fruſtrate, and to be cleane put away from amongſt vs. How be it, Moyſes hath within the limites of his law, as it were two lawes, which is thus to be vnderſtandes: one the Table of the commaundements, and the other Morall and •• ill inſtructions, which Paule calleth a ſpiritual b •••• e, which is ſtill to be looked vpon, daily practiſed and folowed alſo there be Ceremonies, Rites, Vſages, and Cuſtomes, which is called a groſſe and carnall lawe, and is to be baniſhed from euery true chriſtian man. And euen héere I would that the g •• tle Reader ſhould diligently remember, that the whole law of Moyſes was proclaymed onely to the Iewes, which God tooke at that time for his owne and onely dearlings, and that the Gentiles had no parte thereof, but in the •• ede thereof the law of nature, which is a naturall aptneſſe or inclination to follow honeſt ciuilitie, to be gentle and of good behauiour. This ſame lawe of nature was grafted of God in the hearts of the Gentiles at their very beginning and fi • t •• creati •• , which hath in it a certayne knowledge of God, as many of the Gentiles had, a certayne loue towardes him, to ſpeake well of him, to cal dayly vpon him, to feare him, to loue their neighbours, and not to hurte the ſimple or their inferiour, with many other ſuche godly vertues of honeſtie or godly qualities: but the moſte parte of them did abuſe the ſame ciuile and honeſt lawe which was giuen vnto them of God, to vſe it to his glory and honor. And many of them alſo were ſo blinded in Idolatrie, falſe worſhipping, and leaning many wayes to their owne damnable imaginations, that they could not follow the nature of that lawe. Therfore S. Paule ſayth: Though they had not the written law of Moyſes amongeſt them, yet they were all ſaued or condemned according to their lawe of nature, bicauſe it preſcribed that in effecte to the Gentile, which the lawe of Moyſes did vnto the Iewes: and euen ſo all men were found ſinfull and wretched before the face of God. But it was prouided through the wō derfull wiſedome of God, that when the Iewes did forſake their owne profeſſion, and denyed the ſauioure Chriſte, that came to ſaue them and all mankinde, according to his fathers truth, yt thē this ſame law of Moſes, and the frute of Chriſtes comming, ſhould be turned vnto the Gentiles, for their conuerſion and ſaluation. Howe be it, this benefite of God, is not ſo to be taken, as though he had nowe broken promiſſe with the Iewes, or that they ſhuld vtterly be depriued of his mercie and goodneſſe: but that they may all haue, the profitte and commoditie therof as wel as the Gentiles, if they wil forſake in time their pride, malice and ſtoutneſſe, and ſubmit humbly them ſelues to the true faithe in Ieſus Chriſte. And whereas Paule ſpeaketh againſt the truſt that the Iewes haue in their law and circumciſion: he meaneth vnder the ſame, all kindes of Ceremonies and cuſtomes of religion, as yet be nowe vſed among Chriſten men. Thus, for the better declaration of all the premiſſes, I do entend to referre the Reader, vnto Sainct Paule him ſelf, in his Epiſtle to the Romanes: which I haue according to the grace and gift giuē me of God, written more plainly out, than appeareth in the very bare text it ſelf: which is no commentarie or gloſe vpon the ſaid text: but as it were altogether one vniforme Epiſtle (or Paraphraſe like) and in ſuche order ſo drawne out, neare to the nakedneſſe of the text it ſelfe, euen as though the Apoſtle him ſelf did wholely write the ſame, a •• euen ſo the Reader muſte conſider thereof and take it. Whome, I beſéeche God almightie to aſſiſt and further after ſuche a ſort in the reading therof, that he may therby take no leſſe aduauntage and profite, than it ſhould not repente him to receiue the free mercie of God and his eternall ſaluation, through the only merites, deathe and Paſſion, of his ſonne Ieſus Chriſt. Amen.

❧ The Contentes of this Booke. A Paraphraſe vppon the Epiſtle of Saincte Paule to the Romanes. Fol. 1. Huldricke Zuinglius, in his friendly expoſition to Luther, touching the Euchariſt, confeſſeth vvhat he acknovvledgeth of Ieſus Chriſte. Fol. 68 A fevve vvordes touching the Couenaunt, that God made vnto his Church in Chriſt, tranſlated out of Huldrick Zuinglius, in his Subſidie, annexed to the vvorke aforeſaid. Fol. 69 Of Vanitie, by Martinus Cellarius. Fol. 72 Of Vovves, by Martinus Cellarius. Fol. 75 Of the Olde man and the Nevve, vvhich be compared togither, by Martinus Cellarius, vpon the ſeuenth of the Preacher. 78 An Exhortation, ſent from a ſtraunger, a vvorthie and famous learned man of God, to the righte highe and mightie Prince, Edvvarde Duke of Somerſet, for the ſeeking and quiet eſtablishing of peace and rightuouſneſſe in the Churche of Englande: immediatly vpon the commotions, ſodainly raiſed vp in the VVeſt partes, as alſo in Suffolke and N ••• olke, in the yeare of our Lord Chriſte. 1549. 86

¶ A Paraphraſe vpon the Epiſtle of the holy Apoſtle S. Paule to the Romanes.

The first Chapter.

I Paul, whom men heretofore haue called Saule,Act. 8.9.26. that is to ſay, one which is now become of a buſie and troubleſome felow, or of a very tyrant and perſecuter, a well ſtayed, peaceable, and quiet man: and was bound many yeres agone vnder the law of Moyſes, ſtrayghtly to ſerue and obey him:Act. 13. but now at this tyme • n made frée from him, ſet at libertie, and pref • rred to the highe fréedome, ſeruice, and dignitie of the great God our Lorde Ieſus Chryſt: yet notwithſtanding, I am not thereby falne into the corrupte ſtate of Apoſtacie, or a cleane forſaker of Moyſes inſtitutions: but am called to be Chryſtes true meſſanger, and therefore now more highly aduaunced, than when I was one of the ſtoute and mightie d •••• ders of the Phariſies ſecte againſt Moyſes. For the cauſe thereof was, that béeing then not truely godly, nor ledde by the ſpirite of truthe: and although learned, yet not rightly learned, but a wanderer in darkeneſſe and error, I miſſed very farre from the veritie, and from the true vnderſtanding of the holy law of God. But now I may rightly be called a true Phariſie, that is, one which by grace am choſen, ſeparated, and put aparte by the Lorde Ieſus Chryſt him ſelfe, who hath endued me with the ſpirite of truth,Act. 13. to preach and teache the Goſpell of his eternall father, which is not any new Goſpell, of lately inuented, but the ſame that was promiſed long before by the holy Prophets vppon the ſonne of man,Deut. 18. Act. 3. which at hys tyme appoynted, was borne of the ſtocke of Dauid, as touching the fleſhe, and was alſo declared of the holy Ghoſte to bée the eternall Sonne of the euerlaſting God,Math. 1. 2. Timo. 3. as moſte truely appeareth: bycauſe after hys bodily death and buriall in the Sepulchre, he triumphantly roſe agayne,Act. 9. euen with the ſame very fleſh. In which mightie and notable myſterie, he dyd not only teache vs the reſurrection alſo to come of our fleſhe: but alſo him ſelfe to be the beginner and onely author of the ſame. By whom I am appoynted to the function and high office of an Apoſtle, that like as the Goſpell of God hath ben promulgate and taught among the nation of the Iewes, ſo it might alſo by me be declared vnto the Gentiles. Not to any ſuche intente that they ſhould be burdened with the mightineſſe and charges of the law: but rather that they ſhoulde ſubmitte them ſelues to the onely true fayth in Ieſus Chryſte, and to be brought herevnto not by the vayne gloſes of Philoſophers (of the which ſort all you be that are Gentiles) but by receiuing the name of Chryſt in holy baptiſme, and ſo made the children of God by adoption, to refrayne your ſelues from al vayne and fantaſticall perſuaſions, paynted, and damnable opinions as be now, and long hath ben amongſt you: inaſmuche as the adoption it ſelfe is through grace in Chryſt Ieſus generally offered to all men. Therfore I ſay to al you that be at Rome, (the faythfull louers of God, and forſakers of your olde iniquities) I wiſh the grace,1. Cor. 1. Gala. 1. mercy and peace of God: not ſuch peace verily as the world giueth, but the very true, perfect and new peace, which onely procéedeth from the father & almightie God of heauen. And firſt of all things I thanke the ſame father of heauen for you, that it hath pleaſed him (by his ſonne Ieſus Chryſt) to giue this ineſtimable benefite vnto you. Which, although you haue ben heretofore al infidels, miſcreants and idolaters, & deſerued by Gods iuſtice to be eternally damned: yet now, he wil that your fayth and profeſſion ſhuld in ſuch ſort be changed, made 〈…〉 ſtrong in him, that it may moſt happily redounde to your ••• noume and ſpeciall commendation throughout all the whole world. The which thing, (conſidering my deare & tender loue towards you) can not be but moſt ioyfull and comfortable to me, for God the father is my recorde, whom I now ſerue, not in vayne and dead Ceremonies,2. Tit. 1. but in the powre of his ſpirite, preaching the glad tidings of his deare ſonne, that always (from time to time) I haue you in my thought & remembraunce,The cauſe whi Paule deſireth to be at Rome praying continually to God (that if it be poſſible) I might once come vnto you, and ſée you at Rome, for I thinke very long there to ſée you, and to be made ioyfull of your godly companies. Not ſéeking therby mine owne profite or ſinguler aduauntage, but moſt hartily deſirous to beſtow vpon you ſome healthſome frute of my Apoſtleſhip, and to exhibite vnto you, not the groſſe ſeruice or dead Ceremonies of Moſes, but the very delectable, yea moſt ſwete and ſpiritual good taſte of the ſauiour Ieſus Chriſt, and to ſpeake vnto you after mine affection & familiaritie togither, to the ende that one of vs may comfort another in the onely true fayth, which wée now haue in our Lord Ieſus, and to the confirmation & eſtabliſhing one another in the ſame heauenly gifte. All whiche, though they be not yet hitherto done as moſte rightly behoueth, ſurely for my parte I am in no faulte thereof:Paule excuſeth himſelfe and ſhewith the cauſe of his going to Rome. for I haue moſt earneſtly wiſhed to haue ben among you, but alas I haue had many impediments and lets to the contrary. And for this cauſe ſpecially I haue deſired to ſée you, that it might bée my lotte and good happe, aſwell to profite you and to doo you good, as I haue doone vnto other Nations. For as God him ſelfe is an vniuerſall God, and Lorde of mercy to all men: euen ſo (by his mercy) is the Goſpell vniuerſall, and in time to be vttered to all nations.The goſpell of Chriſt is offered vnto al mē without exception. Wherefore in déede I confeſſe it my duetie, not onely to declare the holy Goſpell to the Iew, but alſo to the Gentile not onely to the wiſe and learned, but alſo to the moſt barbarous, rude & vnlearned: yea to euery man whatſoeuer he be without exception, onleſſe he moſt wickedly, and with fixed will withſtande and reſiſt the ſame. For which conſideration (in the zeale of my Lorde Chryſt, & to do you good) mine hart melteth within me, vntil I preache the Goſpell alſo vnto you that be at Rome. Paules boldeneſſe in preaching the goſpell. And you ſhall vnderſtande, that as I feare not at all the ſtate of your great, mighty, famouſe and pompouſe Empire: ſo am I not aſhamed of the humble and baſe ſtate or appearaunce of Chryſts kingdome, nor of the preaching of his holy Goſpell, in the ſimplicitie and plaineneſſe therof: which although it bée to the vnfaythfull but a ſcoffe, a mocke or ſcorne: yet is the ſame to all the faythfull the moſte high, mightie, and puiſſaunt vertue of GOD, through which onely they bée brought to the hauen of felicitie, and to eternall ſaluation. The excellencie of whiche precious and ineſtimable treaſure, neyther the lawes of the Iewes, neyther the precepts of your Philoſophie or fantaſticall imaginations, could once poſſibly attayne or bring to paſſe.Ignoraunce of the ſoules ſickneſſe. Howbeit it was firſt preached to the Iewe, and after to the Gentile. In myne opinion he is very far frō healthfull ſtate, which in ſickeneſſe neither knoweth what his diſeaſe is, neyther woteth where to ſéeke redreſſe for ye ſame. Many heretofore (in the blindneſſe of their hearts) haue thoght that their iuſtification or ſtate to ſaluation, dyd ſtande in the ſuperſtitious worſhipping of vayne images, or elſe in the outwarde obſeruaunce of Moyſes lawe:From whence our ſure iuſtification floweth. but the onely true and ſure iuſtification floweth méerely and ſimply out of the fayth which we haue in our Lorde Ieſus Chryſt. For if men will confeſſe that God hath already truly perfourmed vnto vs (through his deare ſonne) all ſuch things as was before promiſed of him in the Bookes of the Prophets: vndoubtedly the certayntie of that fayth and true truſt, ſufficiently iuſtifieth all men vnto eternall ſaluation.Abac. 2. Hebr. 10. The iuſte man (ſayth Abacuc) ſhall liue by hys fayth. But whereas in tymes paſſed God hath ſéemed to winke, or rather in déede to ſléepe at the ſinnes and iniquities of men: now he earneſtly ſheweth him ſelfe to be brode waking, and declareth to the worlde the iſſue of his iuſte furie and anger, aſwell agaynſt the Iewe and all them that be vnder the lawe,The iuſt cauſe of Gods fury after the knowen light of the Goſpell. as agaynſt the Gentile and them that haue not the law. And ſpecially bycauſe they now knowing the truth of God, doo not truely apply it to pietie and godly liuing, but ſtill doo continue in the beaſtlyneſſe of their former iniquitie, to heape iuſtly vpon them ſelues the fierce wrath of God. And further, bicauſe they now perceiuing and knowing more and more the ſecrets and high myſteries of the kingdome and grace of God,Act. 18. than the multitude of the common people doth, yet they doo no leſſe vnthankfully receiue it, and giue it their careleſſe and negligent flippe, than though they knew nothing thereof at all. And though it be impoſſible wholly and throughly to know the high maieſtie of the immortall God, yet as muche as is poſſible and ſufficient for man to know, the Iewes of all other nations haue had the grace offered of true inſtructions, for the which they ſhould moſte highly haue thanked and prayſed their God: In aſmuche as it was his owne teaching in the Bookes of the Prophets, wherein he ſpake onely to the Iewes, to the great admiration of all the whole worlde beſides: yea and although God him ſelfe be an inuiſible God, and not to bée rightly comprehended of fleſh and bloud,One way how to knowe almighty God. The workes of God. yet he is not altogither aboue our godly imagination and vnderſtanding, but dothe appeare wonderfully vnto vs by the ſame vnderſtanding, as it were by a figure or in a glaſſe, and that by the mightie, ſtraunge, and maruellous workmanſhippe of thys preſent worke, and by the gouernement of the ſame:The world hath his beginning and ending. of the which, although there were a beginning, and ſhall alſo haue an ending, yet notwithſtanding the wonderfull making and direction thereof declareth moſte playnely the vertue and great maieſtie of the Maker, not to be as his creatures, but ſheweth him ſelfe thereby neither to haue had beginning, neither yet to haue any ending.God without beginning or ending. In all which God hath opened the ſtate of his eternall deitie vnto them, to the ende they ſhould (of all others) haue nothing to lay for their excuſe agaynſt him: but they knowing him, and béeing well aſſured thereby that he was God, yet they would not take him as God,Pſalm. 106. Iere. 2. neither giue him therefore their due and hartie thanks, but wholly abandoning them ſelues, and giuen ouer to pride and vanitie, were deceiued in their blinde imaginations of their hearts, and brought thereby into vtter forgetfulneſſe of God, ignoraunce and damnable darkneſſe. And where they ſo muche boaſted themſelues of their owne wiſedome, they playnely became before him ſtarke idiotes, or very fooles. Beholde (I pray you) and ſée into what blindneſſe and madde fooliſhneſſe they fell into. They forſooke the very Maieſtie of the true God, that is onely almightie, immortall and mercifull,Eze. 14. and gaue his glory vnto the images of moſte frayle, mortall, and wicked men: and not onely of men, but alſo of brute beaſts and foules, and that more abhominable is, of venimous Serpents, créeping and noyſome vermine of the earth. In ſuche ſorte of prodigiouſe and moſt monſtruouſe idolatrie, God giuing them ouer, ſuffered them to fall, and to wallow like moſte filthy Swine, in all ſuche vnclenlineſſe,Great abhomination. and moſt abhominable filthineſſe, that they in continuance of time, defiled their owne bodies with the moſt vncleane ſinne and horrible filthe of the Sodomites, and moſte beaſtly dooings agaynſt nature.2. Reg. 11. Ezechi. 14. Certaynely God did ſuffer them to fall into theſe abhominations, not without great cauſe, which for their pride ſake, ſtoutneſſe, and vayne-glorie,A groſſe ſinne yet remaining among the profeſſors of Chriſt. made of the almightie, true, and euerliuing God, a counterfeted, moſt miſerable & dead Idol, wrought with the hand of wretched man, & al that they did was vtterly againſt the heare, peruerſe, moſt monſtruouſe, and cleane out of all order. For they honored (I ſay) the creatures in ſtéede of the creator him ſelfe, which is onely to be exalted, bleſſed, and worſhipped for euer and euer, Amen. Alſo God did not ſuffer the men of the Iewes,Leuit. 18. thus agaynſt nature, and moſt wretchedly to abuſe their owne fleſh, but alſo their wiues (in the vncleanneſſe of their hearts) to relinquiſh the naturall vſe of their huſbands, and to become moſte miſerable and filthy ſinners agaynſt nature: that is, as the men dyd, ſo they alſo did moſt filthely accompliſh (like monſters) their ſtinking luſte one with an other. All which they committed, becauſe they hauing the lighte and truthe of God ſhyning vnto them before their eyes,Prouerb. 1. Act. 7. woulde not receyue the lighte, but choſe rather vaynely to lyue in the darkeneſſe of their dreames, in ſuperſtition, and in moſte damnable idolatrie. And the common enormities that were dayly amongſt them (beſides other abhominable wickedneſſes,Greate are the abhominations of manne where the grace of God is withdravvē. which are not héere named) were theſe: they were full of vnrighteouſe dooing, giuen to fornication, wickedneſſe, couetouſneſſe, maliciouſneſſe, full of enuie, murther, debate, deceite, euill conditioned, whiſperers, backebiters, haters of God, dooers of wrong, proude, boaſters, bringers vp of euill things, diſobedient to father and mother, without vnderſtanding, couenaunt breakers, vnlouing, truce breakers, and mercyleſſe. They therefore which knowe that there is a God,God terribly plageth after his grace once offered and vnthankfully taken or wilfully neglected and haue the lighte of hys grace offered vnto them, and will not thankefully recoyue it & practiſe it in conuerſation, but turne their hearts to wickedneſſe and abhomination. Let them alſo aſſuredly knowe, that the ſame God is alſo moſte iuſte, and wyll ſuffer all thoſe to fall into ſuche lyke accurſed and ſemblable myſeries, that forſake hys holy doctrine, for their owne fooliſh imaginations or deuyſes of men,Oſe. 7. not onely all the workers thereof themſelues, but alſo all the whole filthy hande of all the like ſinnefull conſenters.

The .ij. Chapter. The rebuking of the Iewes, which as touching ſinne, are like or worſe than the heathen.

HOw be it, notwithſtanding all this, it behoueth a godly and true Chryſtian man, to take héede and bée fearefull howe he iudge hys neyghbour and condemne hys brother in all hys faultes, or in ſuche as he thynketh him ſelfe blame worthy, leaſt he iudge that nought which God accepteth & taketh for good, or that for good which of it ſelfe is ſtarke nought.Math 7. 2. Reg. 12. Therfore O thou vaine mā what ſoeuer thou be, ye boſteſt thy ſelf in the actes & holineſſe of thine owne lyfe, and condemneſt another man in his dooings, thou verily art to raſhe in iudgement, and in great danger of Gods indignation. For in that thou condemneſt another man, thou iuſtely alſo condemneſt thy ſelfe, bycauſe thou doeſt euen the ſame which thou condemneſt in the other. And thus thou béeing guiltie with him whom thou iudgeſt of the ſame cryme, thou giueſt ſentence vtterly agaynſt thyne owne ſelfe. Some one man may ſoone be beguyled, and another may peraduenture eaſily anoyde his condemnation among men, which giue their iudgement onely vppon coniectures, but no man may anoyde the iuſte iudgements of God, who ſéeth in ſecrete all things, whoſe iudgement is true, and whoſe ſentence is pronounced, not vppon coniectures or doubtfull caſes, but according to truthe and moſte certayne knowledge, as he is almightie, and a God of truth. Therefore O thou Gentile (for euen thée do • I meane al this whyle,An exhortation to auoid raſhe condemnation and iudgement. and ſpeake vnto thée euen in the vowels of Chryſt) that thou diligently take héede, leaſt through pride in thy ſelfe thou ouer raſhly condemneſt the poore and vnhappie Iewe, which is now falne into the aforeſayde abhominable vices. For aſſure thy ſelfe, in condemning the Iewe thou doeſt not onely giue ſentence agaynſt thine owne ſelfe, bycauſe thou comitteſt euen the ſame faults, but ſhalte be ſure alſo to abide the iudgement of God agaynſt thée, as it was agaynſt the Iewes. For thinkeſt thou to auoyde the puniſhment of God which finneſt agaynſt him, and canſt not auoyde the diſpleaſure of him in this world, and in the world to come (who reſpecteth no perſons) and whom thou haſte to gréeuouſly offended? Or doeſt thou thinke it conuenient to auoyde the iuſte iudgement of God, ſéeing thou wilte ſuffer no man to auoyde thy iudgement which offendeth thée? Or doth the ſofteneſſe of our Lorde (in leauing thée vnpuniſhed for a tyme) giue thée occaſion to contemne and deſpiſe him, as though he dyd winke at thy ſinnes, or fauour thée in the dooings of them? Thou ſhouldeſt rather reuolue with thy ſelfe, that his ſoftneſſe, mercifull lenitie, long ſuffering, and great gentleneſſe doth not put away frō thée his iuſtice, ſharpe iudgement and puniſhment.Eſay. 30. Act. 17. But méekely and gentlely allureth thée vnto himſelfe, and draweth thée thereby to hartie and true repentance: and vſeth vnto thée firſt his gentleneſſe, to the end, that for his ſake againe with like vertue, thou ſhouldeſt begin to hate and reforme thy ſelfe. But thou doeſt all to the contrary: for thou makeſt of his gentleneſſe towardes thy ſelfe,The lenitie of God abuſed. an occaſion of thine owne damnation: bicauſe thou wouldeſt not by gentleneſſe and méekeneſſe, be orderly brought into the right ſeruice of God. Wherfore, the more that God ſtirreth thée héereby, to perfect pietie and true godlineſſe, the more thou heapeſt vpon thy ſelfe, the treaſure of condemnation and the ire of God, if thou doeſt not as a Chriſtian, conforme thine actes thereunto. Which, although he do not now haſtily appear • vnto thée with the ſwiftneſſe of his fury: yet hath he his time of iudgement ouer thée,Pſalm. 61. & wil moſt iuſtly be reuenged vpon thée, at the terrible and moſte dreadful day of dome,God by his loue and long ſuffering, ſtirreth man to repentaunce. and to flye therby the terror of his vēgeāce. when he ſhall put apart his clemencie and ſoftneſſe, and giue more ſharpe and bitter puniſhment, bothe vnto thée, and to all ſuche, as before were more ſtirred to repentance, by his great mildneſſe, vnſpeakeable loue and gentleneſſe. At which great and terrible day, he will giue his iudgement, not according to the māner and cuſtome of men, ſometime fauouring one partie more than another: or like ſuche a one which is often deceiued in the truth of his iudgement: but as a God almightie,Pſalm 61. moſt vprightly & truely knowing all things, will rewarde euery man moſte vprightly, according to his due deſertes. To ſome, he will giue euerlaſting life: that is, to all thoſe, which perſeuering in godly life and conuerſation, do not hunte after the corrupt, fraile, and vaine pleaſures of this world, but doe ſéeke after the true glory, honor of God, & immortalitie. And to ſome, which (in their pride and ſtatelineſſe) had rather obey to iniuſtice, than to true rightuouſneſſe, to lying, vntruth & ſuperſtition,Theſſa. 1. than to the truthe and holineſſe of Gods commaundements, ſhall be giuen the reward of indignation, the ire of God, the affliction and tormenting of the deuil, and of a gnawing and damned conſcience: which puniſhment, abideth indifferently all men, that careleſly liue to offend. But firſt of al the Iew, and then the Gentile: that the Iew may haue the firſt plages and puniſhment, which (firſte of all other) had the goodneſſe of God offered vnto him. Contrariwiſe, glory, honor, peace and immortalitie, ſhall be giuen indifferently vnto all men, that embrace Gods will and liue well: but firſte vnto Abraham and to the Iewe,Act. 10. Ephe. 6. Gala 2. and after to the Gentile: for God hath no reſpecte to perſones, as other iudges of the world haue: but he is perfectly iuſt, vpright, and truely indifferent to all men. Therefore, what ſo euer they be that offend, hauing no lawe, ſhall ſo periſhe without lawe. And who ſo euer haue receiued the lawe and offende therein, ſhall alſo be condemned by the lawe.Math. 7. Luc. 6. Iac. 1. Neither ſhall it be inoughe for the Iewe to haue heard the lawe, and ſo to thinke himſelfe the rather iuſt before God: but they which (in Chriſt) do the actes and déedes of the law, ſhall be before him iuſtified and imputed rightuous. God only him ſelfe is all goodneſſe, and therefore he moſte alloweth and approueth the good woorkes of men, thoughe there be among them,Gods lavve knovven and practiſed requireth ſharpe puniſhment. no lawe at all written. And the diſpleaſure of God is ſo muche the more ouer them which haue a lawe, bicauſe they frame not their liues according to the lawe. Howe be it, it cannot be truely ſaide, that there be men, which liue to them ſelues without lawe: for all nations that be, thoughe they haue not the written lawe of Moſes: yet they do in effect the works of Moſes law, bicauſe they haue the law of nature grafted in their hartes. And what ſo euer thing is commaunded and done vnder the lawe, by them that haue it written in bookes and tables, the ſame do they alſo, which haue the lawe of nature grafted in their hartes. For all ſuche, theyr owne conſcience doth ſecretely ſaue or condemne them: they hauing cogitations and thoughtes within them ſelues,Math. 25. that daily doth bothe accuſe and excuſe them. God ſhall iudge all theſe, according to the ſame ſecrete lawe of nature: which thoughe it be not nowe openly knowne to men, yet God which knoweth all things, and ſéeth all things in ſecreate, ſhal giue his iudgement thereafter. But this iudgement ſhall be done of God by his deare ſonne, which is now our Lord and moſte rightuous ſauioure, and ſhall be at the iudgement day, the iudge of al the worlde: which thing, is the true ſaying of the Goſpell, leaſt it be taken of ſome for a fable or dreame, whereof I now moſte reuerently ſpeake. Therfore, O thou Iew, yt ſtandeſt ſo much in thine owne conceit, and arte proud that arte called a Iewe,Iohn. 8. making thy reckening vpon the priuiledge of the lawe, which was giuen of God only vnto thée, and doeſt vaunt and boaſte God to be the author of thy religion: whoſe minde and pleaſure thou knoweſt by the Scriptures that came from him, and arte brought vp and taught in the miſteries of the lawe, whereby thou doeſt not only knowe what things are to be auoided, and what to be folowed, and of all good things what be the beſt: but alſo thinkeſt thy ſelfe able, to be a guide vnto the blinde, and to ſhine before them which be in darkeneſſe: that is, to be a teacher of them that be rude, and to be an inſtructor of them which haue no knowledge: all which things, though God haue ſhewed them vnto thée, in giuing the lawe only vnto thée, ſhalt thou therefore thinke thy ſelfe better than the Gentile? No verily:The lawe what it worketh. but the lawe which God hath giuen thée for good, maketh thy cauſe and matter woorſe, before the iudgement ſeat of God, except thou directeſt thy life and conuerſation according to the lawe, in which thou doeſt ſo muche glorie and make thy boaſte: elſe, the knowledge of the lawe, whereof thou ſo greatly makeſt thine accompt,To truſt to the lawe is daungerouſe. ſhall be a very ſnare to take thée withall, to thine vtter ouerthrowe and confuſion. Therfore O thou vaine man, which boſteſt of the law, why doeſt thou aduance thy ſelfe on this maner? why teacheſt thou another, and leaueſt thy ſelfe vntaught?Math. 7. why doeſt thou preache that theft ſhoulde not be committed, and yet thou thy ſelf art a théefe? why doſt thou commaund other to forſake adultry, and thou thy ſelf art defiled therwith? why doſt thou baniſh idolatrie in another, and art thy ſelfe polluted with worſhipping of images? And in concluſion, why doſt thou glory amongs men, in that thou haſt receiued the law at Gods hāds, and in tranſgreſſing the fame, doeſt diſhonoure God? For in that thou ſéekeſt praiſe and honoure of men (by reaſon of the lawe) thou arte become a veſſell of muche diſhonoure to God, which ſhould by thée only, haue all the honor and glory. And although no mannes iniquitie can in déede diſhonor God: yet thou doeſt as muche as in thée lieth, to diſhonor him. Of the like ſort of men,Eſay 52. Ezechi 36. the holy Prophets héertofore haue ſpoken, as it is wrytten in Eſay and Ezechiel: The name of the Lord (ſaye they) is ſlaundered by you, and hath through your fault an euill report among the nations, that are inclined to idolatrie: in as muche, as you proudly glory in the only title of the law, and yet among your ſelues, do liue moſt ſinnefully and wretchedly againſt the lawe. Neither is it ſufficient for thée to be a Jews borne, or to be of the Jewes religion; for then ſhall Circumciſion only profite thée, ſo farre foorth as thou performeſt the things, for whoſe cauſe Circumciſion was firſt giuen: and alſo accompliſhing ſuche things in thy life, which thou profeſſeſt in thy Ceremonies. Otherwiſe, if thou tranſgreſſe the lawe, it ſhal no more profit thée to be Circumciſed, before the face of the iuſt God, than though thou werte neuer Circumciſed. Wherefore, like as Circumciſion is turned to vncircumciſion, vnleſſe thou alſo performe the other déedes of the law (which appertaineth to good manners and vpright conuerſation:) euen ſo, vncircumciſion ſhal not hurt the Gentile, but ſhall be accepted for circumciſion, if be leaue and forſake the Ceremonies of the law, and performe thoſe things, that be in déede the whole ſumme of the law: which is, a pure and a cleane life, and ſhall alſo obey Chriſt, which is the end of all lawes. Therefore thou Jewe, the Gentile ſhall be made equall with thée in this behalfe: yea, he ſhall be preferred before thée, and be better taken than thou, bicauſe he knoweth no Circumciſion; and his innocencie and cleane life, ſhall make thine iniquitie more damnable, bicauſe he not profeſſing the lawe, dothe yet declare the ende of the lawe, in the actes of his good and godly life: where thou glorying in the wordes and ſillables of the lawe, and profeſſing Circumciſion, doeſt violate that, which is the chéefe of the lawe. God, which iudgeth not after the outwarde appearance of the body, but after the godlineſſe of the ſpirite, taketh no man for a Jewe, except he performe in dede, the profeſſion of a Iewe. And him name not I a Jewe, Iohn. 8. that hathe the manifeſt note & marke of the Jewe, neither is he Circumciſed, that hathe his priuie ſkin cutte: but he is a very Jewe that is rightly a Jewe, Roma. 9. Colloſ. 2. and circumciſed in his hart: which God only beholdeth, and therafter iudgeth all men. To conclude therfore, he is Circumciſed, which rather hath his harte circumciſed, than he which hath his priuie membre circumciſed: which alſo dothe not reioyce in the markes and notes made with a ſtone, as the circumciſion of the Iewes was: but reioyceth in the ſpirite and minde of the lawe: for he that hath only his fleſhe Circumciſed, may goe for a Iewe amongſt men: but him worthily God taketh for a Iewe, whoſe hart is purged and clenſed from the filthe of vice and ſinne, and is preſt and readie to the loue of Ieſus Chriſt: of whome only to be allowed, is the moſt high and chiefe felicitie.

The third Chapter. ¶Paule shevveth vvhat preferment the Ievves haue, and that bothe the Ievves and Gentiles are vnder ſinne, and are only iuſtified by the grace of God in Chriſte.

BVt héere will ſome men ſay: ſéeing the ſumme of the lawe, dependeth vppon godlineſſe and innocencie of life, and vpon the only faithe in Ieſus Chriſt: what preheminence then hath the Iewe more than the Gentile? Or what preuailed it the Iewe to be circumciſed, ſéeing that godlineſſe and faithe, maketh the vncircumciſed as good with God, as the circumciſed? • ea, and that alſo more is, ſéeing the circumciſion of a Iewe that offendeth, maketh his cauſe worſe? yes verily, the Iewe hath great preheminence. Firſt, he may reioyce, in that he is by nature called a Iewe, to whome properly the woorde of God is committed:Rom. 2. 2. Timo. or elſe bicauſe that only the lawe and the Prophets were caught to that nation: either for this cauſe, that God vouchſaued to be their inſtructor and teacher him ſelfe. Surely, it is an honourable thing, to be of that nation, which God ſo highly eſtéemed. And further, the Iewe hathe preheminence, bicauſe the ſame, by reaſon of the ſaide inſtructors goodneſſe, may be the readier to the true faith in Ieſus Chriſte. For as he is more neare the truthe, that knoweth ſome parte therof, ſo may the Iewes be, which haue Moſes and the Prophets amongſte them, who were the proper traders and directors of them, to come to ye light in Ieſus Chriſt. Neither ſhall it be any doutfulneſſe to the faithfull, for them to be pertakers of the goodneſſe of God, that the Iewes notwithſtanding their law, beléeued not in Chriſt: for ſhall their vnfaithfulneſſe make the promiſe of God fruſtrate and of none effecte. Or thinke you that God (in vnconſtancie) wil breake his fidelitie and promiſſe as mē do, and not performe that in déede, which he hath vniuerſally promiſed to all men? God forbid: but rather he wil kéepe his fidelitie to all men, vnleſſe it be to ſuch, as will not take it at his hands. Verily, men ſhall haue none occaſion to reproue God,Iohn. 3. of his fidelitie and promiſſe, which ſhall appeare alwayes true, and will paie that which he promiſed, bicauſe he is Faithfull and true. All lies come of men, which through their owne corruption, are moſt deceitfull and falſe in their promiſſes. But as God him ſelfe cannot be deceiued: ſo is it alſo farre from him, to be a deceiuer of other: although euery man may be a deceiuer, and he him ſelfe alſo deceiued. The Prophet Dauid doeth aſſure all men, in the certitude of Gods promiſes, which ſayeth: Thou Lord ſhalt appeare iuſt and true,Pſalm. 115. Pſalme. 50. and with veritie ſtoppe the mouthes of them, that will iudge thée a breaker of thy promiſſe: either of ſuche as will furmiſe that thou wilt not kéepe thy promiſſe, made to the ſtocke of thy ſeruaunt Dauid, for the vngodly demenors ſake of others. Vndoubtedly, many in their blindneſſe, do not diſcerne the true kéeping of Gods promiſſes with them: neuertheleſſe, through their owne very faulte and corruption, Gods veritie and truthe is made muche more manifeſt and commendable amongſt men. All which, ſhall (in time) well ſée, that God, notwithſtanding the great offences done daily againſt him, will not alter nor chaunge the conſtancie and ſure determination of his full fixed minde and ſentence. And héere I am nowe ſure, that ſome buſte headed body, will ſtep foorthe his foote, and ſay: If the iuſtice then and truth of God, be made more manifeſt and commendable, through the iniuſtice and faultie dooings of men: then God is vniuſt him ſelf, which will that ſinne ſhould be amongeſt men, to the ende his iuſtice ſhuld be the better apparant and knowne to men. But God forbid that any ſuche thought ſhoulde enter into any mannes heart. Alſo vngodlily they will ſay: howe ſhould God be the righfull iudge of this worlde, if he be vniuſt him ſelfe? For if it be prouided of God that I be a lier, to the ende, that through my lie, his veritie ſhoulde be made more renoumed, and my ſhame redounde to his honoure and glory: then, why ſhoulde I haue my ſinne laide to my charge? Or why ſhoulde not all men thinke rather within them ſelues, and interpretate this place (as ſome certaine ſlanderous felowes ſay:) Let vs doe things that be euill, that the rather by their euill appearance, good things may happely come, in as much as by oure ſinne and vnrightuouſneſſe, the rightuouſneſſe of God is made more excellent? But God defend all men from ſuche curious Queſtions, vaine cogitations and wycked thoughtes. For all theſe by the iuſtice of God, in their owne pride and vanitie, be woorthily damned, for ſuche their contempte, hatred, incredulitie and vnfaithfulneſſe: all which, as they can not lay to Gods charge, the cauſe that they thus doe ſinne, (which in déede commeth onely of them ſelues) euen ſo they ſhall haue no mercie nor grace ſhewed vnto them, althoughe their naughtineſſe and ſinne, be openly tourned into the publike ſhewe of hys onely prayſe and glorye.

But to come to our purpoſe, what ſhal we ſay? Are not the Iewes better than the Gentiles? No verily as touching the grace of the goſpell: although they ſeeme to be better, by the prerogatiue of the law of Moſes: for I proued it before, that bothe the Iewe and the Gentile, be offenders againſte God. Wherin, as touching the Gentile, the caſe is more euidente than any man can denie.Pſalme. 14. Pſalme 53. And as touching the Iewes, their owne Pſalmes do declare what they are. For thus it is written in the. 14. and. 3. Pſalmes againſte them: There is none rightuous, no not one: there is none that vnderſtādeth: there is none that ſéeketh after God: they are all gone oute of the way: they are all vnprofitable: there is none that doth good, no not one.Aſpis is a ſmal ſerpent and greatly venemouſe bredd in Affricke. Their throte is an open ſepulchre: with their tongues they haue deceiued: the poyſone of Aſpis is vnder their lippes: whoſe mouthes are full of curſſing and bitterneſſe: their féete are ſwift to ſhedde bloude: deſtruction and wretchedneſſe are in their wayes, and the way of peace haue they not knowne: there is no feare of God before their eyes. Neither can the Iewes ſay,Pſalm. 35. but that all this is ſpoken of thē. For this is euident and true, what ſo euer the lawe ſayeth, it toucheth moſt principally them that be vnder it, and are ſubiect vnto it. But to this ende chaunced theſe īnconueniences amongſt the Iewes, that all mennes mouths might be ſtopped, and that it be euidently knowne, that euery mannes ſaluation depēdeth only vpon the grace of God in Ieſus Chriſt: and that the lawe of Moſes though it be obſerued and kepte, yet it iuſtifieth no man before God. Then one will ſay vnto me:Gala. 3. what profiteth the lawe, if it doe not iuſtifie: yes verily: for by meanes of the lawe, euery man knoweth his ſinne. It is a readie way and degrée vnto health,Hebr. 7. for a man to knowe his diſeaſe. Furthermore, as the office of the law was to declare mennes offences, that before were vnknown to them: ſo doth now the Goſpell declare vnto man his iuſtification, which was before vnknowne, or impertinent to the lawe. Therfore mannes iuſtification commeth not of the lawe, but of God only.Eſay. 53. And that not for the circumciſions ſake, or Iudaicall Ceremonies, but by the only faith in Ieſus Chriſte: by whome the true iuſtification is wrought, not only to the Iewe, to this or that nation: but without partialitie, vniuerſally to all men, which beléeue in him. For, in ſo much as all men were brought into ſinne, and fallen into ſuche kinde of iniquitie, that they could not be iuſtified before God: it was neceſſarie, that al mens iuſtification ſhould he had from God, which is onely cleare and without all imperfection. Whych iuſtification is not giuen to man, as a rewarde for the due kéeping of the law of Moyſes, or of the law of Nature: but it is fréely giuen of Gods owne good will towards vs:Exod. 25. and not by Moyſes, but by Ieſus Chryſt, by whoſe onely bloud wée are redéemed from the tyrannie and tormente of the diuell, from ſinne, and frō troubleſomneſſe of conſcience. The Iewes had in times paſte their mercy ſeate, which was the ſhadowe and figure of Chryſt to come. But it is nowe euidently knowen,Hebr. 5. that the true mercy ſeate and ſubſtaunce it ſelfe is come amongſt vs: through which, though before wée were worthily hated of God for our ſinnes, yet now wée bée reconciled agayne vnto him,Our reconciliation vnto god the father cō meth not by ceremonies by figures or by workes of the lawe, but only by the innocēt bloud of chriſt ſhed vppon the croſſe. not by the bloud of beaſts (as the faſhion was among the Iewes) but by the onely and moſte pure innocente bloud of the Lambe Ieſus Chryſt, waſhing away therewithall the ſinnes of all men: and thereby declareth truely vnto them their ſauing health, preciouſe redemption, iuſtification and eternall ſaluation: which forgiueth (in ſuche ſorte) the offences of the former lyfe, that in any wiſe he will not haue them fall agayne into the lyke ſinnefull and moſte damnable ſtate. Neyther hath he hitherto ſuffered men to offende, as though he were ignoraunt of their offence: or elſe in knowing their ſinnefulneſſe, hath at any time allowed the ſame, but onely to this ende, bycauſe at his time appoynted he ſhall then manyfeſtly and truely declare vnto men the vertue of their iuſtification, to the ende it ſhould appeare, that he is of him ſelfe naturally true and righteous, and the onely Author of righteouſneſſe to euery ſuche as conſtantly wyll beléeue in the Goſpell of our Lorde Ieſus Chryſt. Therfore O thou Iewe, where is now thy glory become? Verily it is taken from thée, ſéeing that Gods pleaſure is to make all nations equall with thée in the fayth of the Goſpell. The Gentiles haue their health and ſaluation giuen vnto them: but by what lawe I pray you? Is it by the olde lawe of Moyſes, which appoynteth vnto vs Ceremonies? No forſooth,Gala • . but by a new law, which requireth nothing but fayth. For we ſuppoſe (as the truthe is) that euery man may obteyne hys iuſtification, although the preſcriptes of the law of Moyſes be not obſerued. The Lawe was onely appropriate vnto the Iewes, but thys benefite commeth onely from God the father, in and by Ieſus Chryſt, to all men. And is God the God of the Iewes onely? is not he God alſo as well to the Gentiles as to the Iewes? Verily he is God euen vnto them bothe. Wherefore ſéeing he is God vnto all men, it is expedient that his benefite alſo be common to all men. He is therfore none other that iuſtifieth the Circumciſed (drawyng men from the confidence of the Lawe, vnto the fayth of the Goſpell) than he that iuſtifieth the vncircumciſed, callyng them from the worſhipping of Idolles, vnto the ſame true ſeruice and perfecte fayth in Chryſt. But héere wyll one of the Iewes ſay vnto me: what ſayeſt thou Paule? if it bée true that thou ſayeſt, that all things muſte bée done by fayth, then thou makeſt the Lawe of Moyſes to be vayne and vnprofitable vnto the Iewes. God forbidde that, for wée doo not onely not diſalowe nor deſpiſe the lawe, but wée doo alſo confirme and eſtabliſh the Lawe: declaring nowe that thyng truely and iuſtely to bée doone and fulfilled, which the Lawe heretofore hath promyſed to come to paſſe: ſhewyng foorth alſo him, in whom onely the ſumme of the Lawe is wholly and altogither comprehended. Neither can a man ſay, that to bée cleane abolyſhed and put away, which is rather repaired and brought into a better ſtate: but it chaunceth in this behalfe, as in a Trée that beareth frute, which when the bloſſomes thereof doo vaniſhe and fall away, then (in their ſtede) dothe follow the pleaſant frute it ſelf: or as in the ſtéede of the vaniſhing ſhadow, doth follow the very perfect and liuely body.

The .iiij. Chapter. He declareth by the example of Abraham, that fayth only iuſtifieth, and not the Law, nor the workes thereof.

ANd if there be any amongs the Iewes, that ſo ſtifly will holde the ceremonies of Moyſes law (which are groſſe & carnal) and by confidence in them, promiſe vnto others hope of ſaluation: to him wil I obiect & lay agaynſt, not one of the leaſt of the Iewes,Eſay. 51. but Abraham him ſelf the author of their circumciſion: of whoſe ſtocke to haue deſcended they greatly vaunt and boaſt them ſelues throughout all Iewry. Which, althogh that he be the father of al the Iewes (as touching his fleſh) yet notwithſtanding the ſame is father to al men, which do repreſent him in the ſimilitude of fayth:Gene. 15. Gala. 3. Iaco. 2. and do declare him in the image of his minde, and not of his body: for circumciſion, which (as I ſayd before) was firſt giuen vnto Abraham, as an earneſt and a ſeale, and (as one would ſay) a priuie badge or token of the law of Moyſes, by which onely badge the Iewes were called Iewes: yet let vs conſider with our ſelues what this mightie father did obtein: for the ſcriptures do gretly prayſe and commend him, which commendation & prayſe, if it came vnto him by circumciſion, or elſe by the obſeruance of other things appointed in Moſes law, I can not deny but he hath occaſion to glory, but ye glory is not with god, but with men. And why with men? verily bicauſe he hath the bodily ſigne & note, whereby he was onely knowen to be a Iewe. And why not with God? bicauſe the prayſe commeth not through the excellencie of fayth,Whether they be Iewes or Gentiles they be all only the children of Abraham that haue the faith of Abraham. which is the very onely thing that commendeth all men to the perfecte clereneſſe of the face of God. But Abraham (to ſpeake more of hym) obtayned the prayſe of iuſtification with God him ſelfe. Therefore it came not to him by the obſeruation of the law, but onely by the true fayth, which all the Iewes, and alſo all Gentiles ſhoulde diligently ſearche for, as the louing chyldren of faythfull Abraham. And let this which I now ſay be taken to none effect, onleſſe the holy Scriptures do truely approue the ſame. For thus ye ſhall read in the Booke of Geneſis the .xv. Chapter. Abraham beléeued in God,Gene. 15. Gala. 3. Iaco. 2. and his beléefe was imputed vnto him for his iuſtification. God promiſed him, that his poſteritie ſhould bée in number equall to the ſtarres of heauen, at ſuche tyme as his wife was barren and had no childe. Yet for all that he doubting nothing at all, truſted to the promiſe of almightie God. Neither marked he what it was that was promiſed vnto him, but who was the promiſer therof; and ſo forthwith he was reputed righteous, not by Circumciſion (at whiche time he had not receiued it) but by his onely faith, which was not teſtified of men, but of God him ſelfe, with whom onely Abraham wrought this myſterie at that time: and God dyd impute vnto him his iuſtification, when he had not perfourmed the preſcriptes of the lawe of Moyſes. Wherefore if Abraham the holy Patriarche did not obtayne his iuſtification by the merite of Circumciſion, but before Circumciſion, by the commendation and dignitie of fayth: I wonder howe it chaunceth that the Iewes truſt ſo muche in the Ceremonies of Moyſes lawe, vnto whom it was giuen but for a tyme. Alſo I greatly maruell why the Gentiles vſe ſo many ſuperſticiouſe Ceremonies, ſéeing they had no law at all giuen vnto them. And if the Iewe receiue any rewarde for kéeping of the lawe, it ſéemeth to bée of duetie (vpon the couenaunts that God made with them) and not of the ſauour of him who giueth rewards. Agayne, if they haue any puniſhment for not kéeping of the lawe, they duely ſuffer it for their iuſt deſerts. In which things they bée likened to a dayly workeman, which if he worke and make an ende of his charge and appoynted taſke, he hath his wages therefore: but if he loyter, and •• outhfully driue the day away with idleneſſe, he is then duely puniſhed for it. But the Gentiles, which knowe not the Ceremonies of the law, and the Iewes that forſake the ſayde Ceremonies, turning to the fayth in Chryſt, and worke not according to the couenaunts of the law, but •••• ly and wholly beléeue in him, whiche giueth iuſtification of his owne frée motion and fauour: in all ſuche the fayth of Abraham is an occaſion that they be iuſtified. Which procéedeth not of the dignitie of the lawe, but of onely fayth: to the which no man is enforced or conſtrayned, but is gently deſired and allured therevnto, through the ioyfull and ſwéete promiſes of God, and the deſeruings of his deare ſonne Ieſus Chryſt, to the ende that the ſayde fayth ſhould be voluntarie, and not ſeruile or bond, by which we beléeue in Chryſt. And that it may come of the grace of God, and not of any couenaunt, that we be numbred among the iuſte by him, the kingly Prophete Dauid (the higheſt glory among all the Iewes after Abraham, in whom was promiſed vnto vs Chryſt, the onely fountayne of our iuſtification) maketh muche for our parte in this poynt. For he deſcribeth vnto vs in the .xxxij. Pſalme, our iuſtification not to come of the workes of the Law (as due vnto vs) but onely of the goodneſſe of God, as it is declared in the Goſpell:Pſalm. 32. Bleſſed are they (ſayth he) whoſe offences be forgiuen, and whoſe ſinnes are couered. And bleſſed is that man vnto whom the Lorde imputeth no ſinne. Héere you perceiue that the ſinnes be forgiuen, which are done agaynſt the lawe of Moyſes. Alſo you perceiue thoſe offences to be forgiuen, that are done agaynſt the law of Nature. And you perceiue alſo, that no kynde of ſinne is imputed vnto him, that hath obteyned his bleſſedneſſe by Chryſt, and that without any mention making of kéeping the law. Therefore the Iewes haue no good ground to ſay that the bleſſedneſſe deſcribed of Dauid, and the prayſe of iuſtification that was imputed to Abraham, appertayneth onely to them, and not alſo vnto the Gentiles: let them anſwere me, and tell me, whether this bleſſedneſſe that is here promiſed,Gene. 15. doth onely appertayne to them that be circumciſed and kéepe the cuſtome of the law, and not alſo to the vncircumciſed, which know not the ceremonies thereof: I doubte not but they will ſay, that iuſtification was imputed to Abraham before circumciſion: which conſidering he was the head and the beginning of all the Iewiſh nation, it is neceſſarie that all the 〈…〉 be ſo ordered. For the children can chalenge none other right than their fathers had before. It is openly knowē that Abraham was called righteous, but they can not ſay that it was for circumciſiō ſake, but only for his faith, without any mention of circūciſion. And al ye Iewes do know, that his iuſtification could not come to him throgh his circumciſion, ſéeing that at the preſent time whē he was called righteous, he was neither circumciſed nor cōmaunded to be circumciſed. And yet he beleued long before, that Chriſt ſhold be borne of his poſteritie, by whō they ſhold al obteine this bleſſedneſſe, & all nations elſe: and for this cauſe Abraham was pronounced righteous. Then after that he was circūciſed, not to the ende it ſhould iuſtifie him, but that it ſhould be a certaine badge or note amongſt men,Gene. 17. and not with God: by which all men ſhould be knowen to be his children and of his poſteritie, aſwell they that were circumciſed as not circumciſed, ſo that they onely beléeued in Ieſus Chryſt. If the circumciſed had beléeued, and had ben onely called righteous, it might peraduenture haue ben thought, that ſaluation perteined onely vnto the Iewes.Abraham was coūted righteouſe before the deedes of the lawe through the only dignitie of his faith. But before Abraham was commaunded to be circūciſed, he was called righteous through the dignitie of his faith: for which cauſe ye Gentiles (through their faith in chriſt) are become the children of Abraham. Yet notwithſtanding it was neceſſarie for him to be circumciſed, not for that it ſhould iuſtifie him (which was alredy fulfilled) but that it ſhould be a certayne figure of the true circumciſion to come: that is, of an innocent and chaſt life to be in all ſuch as ſhould beléeue in Ieſus Chryſt. Which maner of circumciſion is not wrought with a flint ſtone,Circumciſion what it meaneth. to cut therwith the priuie mēbers, but with the ſpirit to cut away all ye vaine thoughts of the hart. And further, circumciſion was giuen to Abrahā, that it might be a ſure teſtimonie vnto him, that the promiſe of god for his poſterity ſhold not immediatly be perfourmed in his ſonne Iſaac, but at the time appoynted to be accompliſhed in the ſonne of God. And after this ſort béeing the example of fayth,Abraham the father of all the faithfull. be is vnderſtanded the father of al nations, which imitating & folowing him, beleue in Ieſus Chriſt without al carnal circumciſion: & therfore like as iuſtification was imputed to Abrahā without circūciſiō,As Abraham was iuſtified without the deedes of the lawe, ſo ſhal al nations that haue the faith of Abraham. ſo it ſhalbe imputed to al other natiōs for their iuſtification ye beleue in chriſt, as the true begotten children of Abrahā. Howbeit, Abrahā is the father of all natiōs after ſuch a ſort, that the Iewes be not ſecluded from him, ſo that they glory not in their circūciſion, and proudly boaſt that they come onely of the ſtock of Abraham, béeing his kinſmen by lyneall deſcente: but rather doo expreſſe his fayth, by which he was pronounced iuſte before circumciſion.How to know the true childe of the father from a baſtard Neither is there any ſtronger argument to proue that a childe is no baſtarde, than by folowing the very ſteppes of his fathers vertues. And wheras it is a cuſtome amongſt men, not to take thē for their children, which do not only not reſemble their complexions and conditions, but alſo do degenerate from them in their conuerſation of life: muche rather wil God make a difference betwixte his lawful child, and a baſtarde. Furthermore Abraham deſerued not to be pronounced righteous by kéeping of the lawe of Moyſes, which was not at that time declared: neither by the merit of circumciſion, neither yet had he deſerued any ſuche thing of God, that he ſhoulde promiſe to hym ſo noble a gyfte, as was to be the father of all Nations, and that the Lorde of all the worlde ſhoulde deſcende from him vnto his poſteritie, as by inheritaunce: but it was onely through the dignitie of his fayth, by vertue whereof he was called iuſte: Euen ſo the Iewes ſhoulde ſuppoſe, that the goodneſſe and frute of his promiſe, commeth not to them for their circumciſion, or for the names ſake of their law, but that it commeth to the poſteritie in ſuch ſort, as it began firſt in the head.Gala. 3. For if all whiche be borne vnder the Lawe of Moyſes, ſhould haue the promiſe of god pertaine only vnto thē as their inheritaunce, then it ſhould ſeeme that the promiſe of God were vayne & of none effect. Foraſmuchas it is euidently knowen, that the benefit of God cōmeth to no man for the lawes ſake: yea, ſo farre the lawe is from iuſtification, and the giuing of thys ſo high a benefyte, that it rather threateneth vs with the yre and indignation of god: whereas contrarywiſe fayth maketh the vngodly righteous. Neither can there be any inheritaunce of peace and reſte for the children to haue,The lawe what it worketh. where as nothing elſe is miniſtred but ſinne and indignation. And if you demaunde of me how it chaunceth, that the law rather miniſtreth yre than righteouſneſſe, I will declare thus vnto you: you can make no man gyltie of any crime, onleſſe in laying the law agaynſt him you open his fault vnto him: the knowledge of which faulte the lawe miniſtreth and declareth. Alſo the lawe of Moyſes preſcribeth many things, of circumciſion, of the Saboth dayes, of the feaſt of the new Moone, of the difference of meates, of mortuaries, of the ſtrangled, of bloud, of waſhing: all which be of that condition, that though they be obſerued, yet they do not make a man righteouſe, but he that tranſgreſſeth them is gyltie and ſubiect to puniſhment by meanes of the law. But the law of Moyſes, ſeeing it chargeth no body but onely the Iewes: and agayne, ſéeing the inheritaunce of all nations is geuen of God vnto Abraham to be their father, it is impoſſible that the promiſe of God ſhoulde appertayne vnto all Nations, through the benefite of the Law, which is onely giuen to the Nation of the Iewes. It concludeth therefore, that the inheritaunce commeth by fayth, that our iuſtification may be ſéene to procéede of the onely grace and fauour of God, and not of any couenant or obſeruation of the law. And thus it is knowen how the goodneſſe of Gods promiſe deſcendeth to Abrahams poſteritie. And I doo not meane all them onely to be of Abrahams poſteritie, which be eyther of his kinred, or elſe ioyned with him in the law: but much rather all ſuch as expreſſeth Abrahams fayth. For it is muche more expedient, that the alliaunce and ſimilitude of fayth ſhoulde be of more efficacie, by which he deſerueth to receiue the promiſe of God, than the alliaunce and coniunction of the law, which engendreth offences, and maketh men gyltie of them. Therfore the Iewes are deceiued to boaſt ſo muche of Abraham,The Iewes deceiued. as of their only and proper father, ſeeing he is the father of al ſuch Nations, and of all men (of what countrey ſo euer they be) that beleeue in our Lorde Ieſus Chryſt:Eſay. 51. which thing appeareth by God him ſelfe in the .xvij. Chapter of Geneſis, when God chaunged Abrahams name, and ſayd:Gene. 17. I haue appoynted thée to be the father of many nations: ſurely, it muſt néedes be true that God him ſalfe ſayeth. But howe (I pray you) ſhal he be the father of many nations, if he only belong vnto the Iewes? wherefore,Luc. 13. •• . Iohn. 2. Gala. 17. Gene. 17. as the Lord is vniuerſall to all men that beléeue in him: ſo he will, that Abraham, which is a figure of God, and as Iſaac is alſo of Chriſt, ſhould be the vniuerſall father of all men, that do repreſent him in the affinitie of his faithe.The acceptable faith of Abraham and the ſure truſt in him of the promiſe of God. And Abraham could not be deceiued of his beleefe, which truſted to the promiſſe of him, that did not only giue fertilitie to the barraine, but alſo life to the deade. Which, being commaunded to kill his onely ſwéete & deare ſonne Iſaac, in whome was all his ioy and comfort, did without any tarying or once queſtioning at all, beléeue the words of the promiſer, and knewe that he could reuiue him againe, and make them that be not, to be againe at his will and pleaſure. The Iewes do glory in them ſelues, and accompt them ſelues woorthy men, and abhorre the Gentiles as nothing woorth at all: but yet the goodneſſe of God ſtandeth in better ſteade to the Gentiles, than Abrahams kinred dothe to the Iewes. Truely, the faith of Abraham was notable, and therfore God fauoured him, which doubted not in him, neither miſtruſted his truthe, in ſuche things as (by nature) were to be diſpaired of a in which, be did not only declare the ſuretie and conſtancie of the promiſer, but alſo his mightineſſe and omnipotencie. Neither did he miſtruſt, thoughe he him ſelfe was paſt the ſtrengthe and power to beget a childe, and his wife alſo barraine, to be (for al that) the father of many nations? and to be the aucthor & beginner of ſo great a multitude of people, as God ſhewed him the ſame time, ſtarres in the firmament. For God brought him into the field, & let him ſée an innumerable multitude of ſtarres round about the whole world, and ſaide:Gene. 15. As it is impoſſible for thee to number thoſe ſtarres that thou ſeeſt: ſo it ſhall be impoſſible for thée to number them that ſhall come of thy ſéede. Which thing, though it ſéemed not of reaſon to be true (partly for the debilitie of his body being an hundreth yeares of age: and partly for that his wife was very olde, and paſt the bearing of children:) yet all this notwithſtanding; he aſked no queſtion, howe, or what way it mighte come to paſſe, but conſtantly beléeued the truth of God.Abraham as ſtrong in fayth as weake in bodye. And thus Abraham miſtruſted nothing, neither was doutfull in any thing, but with al his hart beléeued the promiſſe of God, and was made as ſtrong in his faith, as he was weake in his bodie: which though he diſpaired in his owne vertue and ſtrengthe: yet he toke moſte ſure holde through hope in the only vertue of the promiſer. And thus vſurping nothing in this poynte to his owne renoume, he referred all to the glorie and laude of God: whom he teſtified by this his great faith, to be both true (which will deceiue no man:Pſalm. 114.) and alſo almightie, which can performe what ſo euer he promiſeth, though it paſſeth neuer ſo much the ſtrēgth of men. With this ſorte of Sacrifice, is God pleaſed, which ſtandeth in néede of no mannes helpe, neither of his cunning or handie wor • e. And for this cauſe the ſcriptures ſaithe, that Abraham was imputed rightuous.Roman. 15. Yet this thing was not written only for Abrahams ſake, that his faithe was imputed vnto him for his iuſtification: neither doth ſcripture affirme, that it was done only for Abrahams praiſe & commendation: but that it mighte be an example vnto vs that be Abrahams nephewes, to do & haue the like: and that it might be knowne to all men, that like as Abraham obtained to be called of God rightuous, without the helpe of the lawe: ſo ſhoulde we alſo obtaine of God to be called rightuous for our only faith, with out kéeping of the lawe. We ſée héere that Abraham was called rightuous, only bicauſe he beléeued God. Wherefore, we ſée none other way to come to iuſtification & to be ſaued,1. Tim. 1. Gala. 1. but to beleeue in the ſame God: throughe which, what ſo euer he promiſed vnto Abraham in his poſteritie he hath performed it vnto vs,Chriſt onely is to bee thanked for our iuſtification, and not the lawe of Moyſes. in Ieſus Chriſt our Lord, whom he reſtored again from death to life: declaring therby, that Abraham did not beléeue amiſſe, which truſted that he could giue life to the dead, and to make the things that were not, for to be. We oughte not therfore to giue our thāks vnto the law of Moſes for our iuſtification, but wholely & altogither to Chriſt: which ••• ly yelded himſelfe to death to put away our ſinnes without our deſertes: and the ſame roſe againe from death, to the end we ſhould abſtaine from deadly things, and neuer after commyt ſuch enormities and ſinnes as Chriſt dyed for. I ſay therfore, that Chriſt died to kill our ſinnes in vs: and the ſame roſe again from death, that we by meanes of him (being made dead to our ſinnes) ſhould alſo riſe againe with him vnto newneſſe of life, and to liue according to rightuouſneſſe; which, by the benefite of his death, we haue moſt amplie receiued.

The fifth Chapter. The povver of faith, hope, and loue, and hovv death raigned from Adam vnto Chriſt: by vvhome only vve haue forgeeueneſſe of our ſinnes.

THerefore,Eſay. 26. we be made rightuous from oure ſinnes, not by the lawe of Moſes (which augmenteth rather our offences:) neither by the merite of our good woorkes: but euen as Abraham was: ſo be we alſo reconciled vnto God,Iohn. 6. through the onely dignitie of our faithe. Vnto whome alſo Abraham was counted righteous for his faithe, and that not by the lawe of Moſes; but by the onely ſonne of God, oure Lorde Ieſus Chriſte: which waſhing away oure ſinnes in his bloude, and by his deathe reconciling vs againe vnto God (which before was offended with oure ſinnes) opened vnto vs the way: wherby, we (through our faith without the helpe of our Circumciſion) might be drought into the gra • e of the Goſpell: In which Goſpell,Hebr. 3. all that be the children of God, ſtand ſtedfaſtly in faithe. Neither ſtand they all only with light and mercie harts, but alſo reioyce and glory, as well for that they be atone with God, as alſo to haue ſure hope ſhewed vnto them, yt for ye continuāce of their faith, they ſhal once come to the eternal glory of God. And as we enuie not ye Iewes, though they glory in their circūciſion: ſo it repē teth vs not of our faithe, which bringeth to vs ſo great frute: neither yet •• e we for thinke our reioyſing: by hope whereof, we be moſt happily comforted & ſet at a ſure ſtay. The which though it doe not yet appeare, but moſte ſuffer many things before we come vnto it:A man may not think that the troubles which we here ſuffer wil bring vs to ſaluatiō or els be helpers therevnto, for the thing belōgeth only vnto Chriſtes death. But they ſecretly witnes vnto euery mā that he which ſuffereth any ſuch troubles for Chriſtes ſake and the truth of the Goſpell is one of the beloued children of God which ſaith he chaſtiſeth euery childe that he receiueth, and euen for the ſame cauſe, ſuffering our troubles patiently heere in this world the ſame miniſtreth vnto vs, a certain inward taſt of our acceptatiō to God and further to declare vnto vs all, as it were the way to come vnto the folowing of the Goſpell. yet we accompt our afflictions and troubles of great glory and praiſe, which we ſuffer in the meane time, and ſhall open the way for vs into immortalitie: for we haue receiued this example and mightie doctrine of Chriſte himſelfe: that in ſuffering afflictions, patiente is made ſtrong: and by patience we are rendred vnto God, and proued daily amongſt men. Againe, the more that we be proued by perplexities and troubles: ſo much the more ſtrong is our hope of rewarde. Neither ſhal we doubt or feare that our hope will deceiue vs and forſake vs: or be once aſhamed that we haue beléeued: in as muche as we haue a ſure earneſt or gage, that it is his wonderfull loue towards vs: which is not ſhewed only without forth: but alſo moſte aboundantly it is imprinted in our hartes, which alſo worketh oure loue towardes him. It God had not wonderfully loued vs, his only deare ſonne ſhoulde not haue bene ſuffered to deſcende into this miſerable world, and to receiue mortal fleſhe vpon him, and therein to ſuffer death, yea, the moſte cruel and ſhameful death for vs: which were abandoned and giuen ouer, to all filthie and diſſolute liuing. This notwithſtanding, he loued vs in ſuche manner, that he willingly and fréely ſuffered ſuch crueltie for vs. Amongſt men, one man cannot be founde ſo frendly, yt wil ſuffer death for his felow. And though peraduenture there be ſome men that wil die for ſome of their ſpeciall friendes, which haue deſerued it by benefites or giuing of gifts: yet the frendſhip and loue of God, excéedeth all kinde of loue, which deliuered his onely deare Sonne, 〈◊〉 be moſte •• e 〈◊〉 tormented and cruellie wounded to the death; for moſte accurſed and wretched ſinners: which benefite & loue, ſéeing he hath ſhewed to the very wicked and moſt graceleſſe offenders: how muche more wi •• he ſhewe it to the penitent harted, and his deare louers? Chriſt died for vs for a while, & •• aſe againe from death to liue for euermore. By whoſe only puiſſant and triumphant death, ſéeing we be now reconciled vnto God, which before was greuouſly offended with vs, to the ende we ſhould afterwardes haue him beneuolent and mercifull: then muche rather ſhall his life performe this: foreſéeing that we fall not againe into oure olde filthie iniquities. His death tooke away our offences, and his life ſhall guide our innocencie. His death bought vs from the bōdage of the diuell, and his life ſhall maintaine the louely fréedome of his father towardes vs. Theſe be ſuche euident tokens of Gods almightie loue towardes vs, that we may not onely vs ſure, with firme hope and confidence, that we be ſafe from his ire to come: but alſo they liuely encourage vs to reioyce in the ſame: not vaunting or extolling our good woorkes, but wholly giuing thankes to God, to whoſe only goodneſſe, we may euer referre all our perfecte felicitie which he hath prepared for vs, not by the lawe, nor by Circumciſion or other Ceremonies, but only by his ſonne Ieſus Chriſt. And it was moſte ſecretely prouided by the highe Councell of God, that the way to reſtore vs againe to health, ſhould agrée in faſhion, vnto the way that brought vs to deſtruction.Gene. • . For like as by one (the firſt Adam which gaue the firſt onſet to the trāſgreſſing of Gods lawe) ſinne came into the world, and death alſo by the meanes of ſinne, which deathe is the ende and rewarde of ſinne, and the forcible venome and poiſon of the ſoule: alſo, as it chaunced that ſinne began at the head of mā kinde, throughe whome it alſo came vnto all his poſteritie: Euen ſo, by Chriſt the ſeconde Adam (in whome we be new borne by faithe) innocencie was broughte amongſte vs, and life folowed innocencie. And ſo this felicitie which procéedeth of the newe beginner of mankinde, is deriued vnto all men, which by faithe appertaine vnto Chriſte, and leade an innocent and cleane life. Further, after that ſinne was broughte into this worlde, and inuaded all men, it would not be put away, neither by the lawe of Moſes, nor yet by the lawe of nature, but only the lawe teſtified, that they which offended, did onely deſerue puniſhment. Howe beit, the Gentiles had no puniſhment appointed vnto them for their offences: but 〈◊〉 infantes, which by ſeaſon of their tender youthe, haue not the vſe of the lawe of nature, neither yet can rightly diſcerne the good from the bad, are not (amongſte men) coumpted ſinners, as men are ſinful, neither ſo corrected for their offences: euen ſo it chanced vnto the Gentiles, which did ſinne contrary to the lawe of Moſes, hauing no knowledge thereof. Yet ſinne was not abſent from the Gentile, before that the lawe was giuen, as dothe witneſſe againſt him the lawe of nature. But they did fauor & pardon them ſelues in their ſinnes, & ſtil offended God (as though they had ben priuiledged perſons) bicauſe they had not amongſt thē the law of Moſes. Therfore; at ye tune he was not come, yt ſhould take away the ſinnes of the worlde, and put away the tirannie of deathe and ſinne, which through Adam entred into the world, & raigned amongſt men vnpuniſhed: as in Adam, which brake the commaundement of God. Notwithſtanding the ſame did long before prefigure the comming of Chriſt, which ſhuld be after him. Not that Adam was like in all things vnto Chriſte: but that in ſome ſpeciall things, he repreſented ye image of him. And in this point was Adam like vnto Chriſt, bicauſe that both of them were ye firſt beginners of the generations. But Adam of the earthie generation, and Chriſt of the heauenly. Furthermore, bicauſe that from either of them (as from a beginning) came certaine procéedings vnto all men: But from the earthie Adam, came the originall and beginning of vnrightuouſneſſe and deathe: And from Chriſt the heauenly Adam, came the beginning of innocencie and euerlaſting life. Which bothe, though in ſome part they be like:Iohn. 4. yet in equalitie they very much differ. For as in this ſpeciall pointe, to ſaue, is a thing of more might and puiſſance, than to kill: ſo is Chriſt much more mightie, which ſaueth, than Adam that killeth. And the obedience of Chriſt was of greater efficacie, with god his heauenly father (to bring vnto men their life) than was the trāſgreſſion of Adam, to bring vnto them their death. Wherfore the goodneſſe of Chriſt, doth muche excéede the offence of Adam, leaſt a man ſhould fall into deſpaire of his healthe, when he remembreth the ſinne of his firſt father. For if it be reaſon, that the ſinne of oure firſte father Adam,Iohn. 1. ſhoulde condemne ſuche an infinite numbre of men: by greater reaſon, the benefite of Chriſte ſhould reſtore them vnto life againe, whome God hath appointed the author of our innocencie: and hath graunted vnto him, that his death, ſhould not only take away the ſpot and tirannie of oure ſinne and deathe: but hath giuen to the handes of the ſame, to diſpoſe vnto all men the power of rightuouſneſſe, in ſteade of theyr ſinnes: and the heauenly kingdome, for the tirannie of their death. Therfore, as the fall of Adam, was no great hurt to the faithfull: ſo the goodneſſe of our Lord Chriſt, maketh vs at one with his heauēly and mercifull father. Alſo, as Adam through his offence, was the occaſion, that all his poſteritie doe ſtande, as in the ſtate of damnation: ſo the mightie benefite of Ieſus Chriſte towardes vs, hath put away all our offences: In witneſſe wherof, he hathe ſealed it with his moſte precious bodie vppon the croſſe, as • moſte • u • e teſtimonie of the ſame. But to come againe vnto that, wherof we haue ſpoken before: If it were ſo prouided of God from the beginning,What commoditie we do receyue by the lawe. to take away from man his ſinne, and to reſtore againe vnto him his life after this ſorte: what did it then preuaile to make a lawe, which did profit nothing at all to ſaluation? yes verily, the lawe did profit muche, that by the knowledge thereof, the benefite of Chriſte, mighte the more cleerely and euidently appeare vnto vs. For the more that our ſinnes menaced and cruelly threatned vs: ſo muche the more manifeſt was the benefit of Chriſt which alwayes cheareth vs, land deliuereth vs from ſinne. The lawe plainly laide open vnto all men, the death of ſinne:Galat. 5. which though ſome went about with ſtriuing to ouercome it: yet, the tirannie therof was ſo ſharp, ſo ſtout and valiant, that it was impoſſible to be vanquiſhed But the goodneſſe of Chriſt was much •• nightie than it, & put all t • ra ••• e of death to ſlight, from al ſuch, as would beléeue only in him. This pro •• t therfore we g •• by the law; that we perceiue truely therby, the magnitude & greatneſſe of Chriſtes benefit towards all men:Gene. 17. by which it commeth to paſſe, that like as the diuel (through ye tirannie of ſinne) brought death vnto all meniſo the goodneſſe of almighty God giueth life vnto all men, throughe his owne dea • e ſonne Ieſus in which our only • ord & Prince I reioyce, being now made frée from the bondage of death: vnder which not long héeretofore, I haue moſt wofully liued.

The ſixth Chapter. For ſo muche as vve be deliuered thorovve Chriſte from ſinne, vve muſt fashion our ſelues to liue as the ſeruauntes of God: and not after oure ovvne luſtes. The vnlike revvard of rightuouſneſſe and ſinne.

AND whereas I haue ſaide before, that ſinne by the lawe was manifeſt, and made muche more abundant, and did greatly profite, to the ende that the goodneſſe and mercie of God, ſhuld be more euident vnto vs: yet let as man héreby take occaſion to continue in his ſinne, and ſay in this manner within him ſelfe: Séeing that ſinne ſetteth forthe the goodneſſe of God towards men, it ſhall be expedient alwayes to ſinne: to the end the goodneſſe of God may be alwayes the more euident and knowne. But God defend from the hartes of Chriſten men, all ſuche wicked thoughtes. For I doe héere meane the ſinnes of the olde and former life, which God (by his mercie) tourned vnto oure profite and commoditie. And God forbid alſo, that after we be once made frée from ſinne, & conuerted into the ſtate of innocencie, we ſhuld forſake our deliuerer from thence, and fall headlong againe into our olde noiſome trade. Deathe and life be ſo farre at oddes, that they can neuer agrée the one with the other. Wherfore, aſſone as we begin to liue vnto Chriſte, we be then deade to ſinne and to the Diuell. But if we liue to ſinne and to the Deuill, • e are damnablie deade, euen in that we liue. And in liuing to Chriſt, we alwayes liue, and are dead to ſinne: which he only put away,Gala. 3. Colloſ 2. 1. Pet 5. through his moſt precious and bitter death. And in receiuing the baptiſme of Chriſte, we exerciſe the ſame miſterie continually amongſte vs. For when we be Baptiſed in the name of Chriſte, we doe • is with him to oure olde ſinnes, which by vertue of his Paſſion were putte away. And we doe not onely die with him, but alſo be buried wyth him, and that through the ſame Baptiſme. That lyke as he which neuer liued to ſinne, yet dyed for our offences, and was reſtored agayne to euerlaſting lyfe (not by the ſtrength of any man, but by the powe • of God his almightie father:Ephe. 4. Colloſ. 2. 1. Pet 3.) euen ſo wée béeing ſtirred vp by him from the death of ſinne and filth of our olde offences, doo now liue a new life in pietic and godlineſſe, daylie profiting and encreaſing therein: not through our owne power, but through the euerlaſting power of the mightie ſpirite of God. For ſéeing by Baptiſme we be grafted into the body of Chryſt, and the maner tranſfourmed in him, whatſoeuer we ſée done in him which is our head: the ſame by all congruitie we ought to expreſſe, and to auoyde in vs all things to the contrarie, which are before him his ſanctified members. He roſe from death to lyfe, he aſcended into heauen, and ſitteth on the right hande of his almightie father. All theſe are done and fulfilled in Chryſt.1. Pet. 4. 2 Timo. 2. Wherfore wée muſte alſo endeuer our ſelues to accompliſh the ſame. Then béeing dead to our olde ſinnes through Baptiſme, if wée repreſente thereby the death of Chryſt: it ſhall bée neceſſarie,Reuels. 6. that in auoyding all kinde of ſinne and filthy liuing, and continually exerciſing our ſelues in godly operations,

A man muſt imagin to be in him ſelfe, two ſorts of men, the one olde and earthy, the other new and heauenly.

Our olde man muſt be ſlayne and crucified with chriſt according to the myſterie of holy baptiſme.

to pretende alſo his reſurrection. Howbeit we ſhall repreſente Chryſtes death in ſuche maner (not that wée ſhould deſtroy our bodies and dye in déede) but in that wée ſhall ſo muche quake and ſhrinke at our ſinnes and filthy life, that wée may bée thought to dye to them. Inaſmuche therefore as all men haue in them (as it were) a double originall and beginning of them ſelues, as is declared before, wée muſt alſo imagine to be in vs, as it were, two men, the one of them to be olde and groſſe, and to beare the ſimilitude of Adam: and the other to be new and amiable, and deſirous alwayes of heauenly things, repreſenting Chryſt. Our olde man therefore, by the myſterie of baptiſme, muſte be ſlayne and crucified with Chryſt vppon the croſſe: with which alſo muſte be exiled and vtterly baniſhed all concupiſcence and worldly delectation, which is the very body of ſinne: and it dyeth truely in all men, when they haue their ſenſuall luſtes in deteſtation, and obey no longer vnto them. Who ſoeuer then dyeth with Chryſt in this maner, is grafted into the number of the righteous, and ceaſeth any more to be thrall and ſubiect to ſinne: from the tyrannie whereof he is deliuered by Chryſtes paſſion.The true truſt of the mortified chriſtian. Béeing therfore dead in Chriſt to our olde ſinnes by baptiſme, we truſt by his onely benefite and deſeruings (leading a Chriſtian life) to reigne alſo with him aliue. And ſo we ought to leade our liues, that we do not fall agayne into our olde iniquities: but alwayes to haue before our eyes the vertue of Chryſtes death,The example of Chriſt. which he ſuffered for the ſinnes of the worlde, geuing vs example to follow, and to dye dayly vnto the ſame. For Chryſt did not ſo riſe agayne from death to lyfe, that he would afterwards geue any place to death or corruption: but he roſe to be immortall, and neuer to giue place agayne to corruption. Therefore all men muſte thinke, that by the myſterie of baptiſme, they be once dead to their ſinnes, and from thencefoorth to be made new creatures, and (to be truely ſayde) reuiued agayne vnto an immortall lyfe,What it is to liue vnto God. leading it in all innocencie and godly conuerſation. For he liueth to God, that liueth to godlyneſſe, to righteouſneſſe, and to all other vertues. And inaſmuche as we be incorporate into the body of Ieſus Chryſt, and made one with him. It is therfore moſt conuenient, that we do confourme our ſelues to him in all godly exerciſe. Which we ſhal eaſily bring to paſſe, if we ſhall not conſent to our olde lothſome impurities, wherwith the diuell (by watchfull oportunitie) laboreth and ſearcheth to defile vs.Iohn. 8.2. Pet. 2. Neither ſhall we ſuffer our members, beyn • once conſecrate into the body of Chryſt, ſerue the diuell any more: whoſe hellie ſtouteneſſe, and haught arrogancie, Chryſt our head hath ſpurned vnder his féete for our ſakes. But ſuche we muſte exhibite our ſelues before his heauenly preſence, that it may appeare vnto him throughout our whole lyfe and conuerſation, that we with him haue clerely relinquiſhed and forſaken all the deſerts of death, and to be tranſpoſed (as newe menne) into newe kynde of lyuing. All which, wée may eaſily attayne and compaſſe, if wée gladly intende to directe our members, and the thoughtes of our hearts, not to vyce to ſerue the diuell, but to righteouſneſſe to ſerue the immortall God. And wée muſte thinke it our bounden duetie, and a caſe of ſtrayght charge,The due conſideration of a godly chriſtiā. wholly and altogither without exception to ſerue God: inaſmuche as wée haue bound our ſelues ſo to doo, by our promiſe made vnto him at our firſte entring to him by baptiſme. Neither ſhall wée feare the mightie temptation of ſinne, that it ſhall bring vs agayne into the bondage of the diuell (which at this time are not bounde to the lawe, that alwayes dyd caſte ſinne in our téeth, rather than qualifie his rage agaynſt vs,) but all wée be now vnder the grace of God: which, as it was able to delyuer vs from the burden of ſinne:The power of gods grace vnder which only all godly chriſtians are ſtayed. euen ſo it can defende vs from the falling into it agayne. How be it I woulde not ſo bée taken héere, becauſe I ſay: wée be not bounde to the Lawe, that therefore wée may fréely ſinne without offence: or becauſe the grace of God hathe pardoned our olde enormities, that therfore it giueth vs licence to ſinne agayne vnpuniſhed: no veryly, but wee ought muche rather to flée from vyce and ſinne at this time, becauſe wée bée not dryuen to doe it by force of the Lawe, but onely by the deſeruings, moſte vehemente loue, and gentle prouocations of GOD towards vs in hys Sonne. The maner and faſhion of our ſeruyce is chaunged,The lawe forſakē and why. but not vtterly abolyſhed and put away. Wée haue ſo forſaken the ſeruice of the law, that we do ſerue chryſt and his goſpel: whom if we do ſerue, we ſerue not in bondage, but reigne in hys moſte glorious libertie and freedome.Both Chriſt and the lawe together cannot be ſerued. Wherefore it is partly in our arbitremente to ſerue which we luſte, but bothe of them we can not ſerue. Neither the law, nor yet the Goſpell wil enforce vs to yeld our ſeruice vnto thē: but if we promiſe our ſeruice either to the one or to the other, we ought of al cō gruitie to obey the ſame, with whō we couenant our ſeruice. Wherfore he that couenaunteth with ſinne to ſerue it,The frute of our obedience what cōmeth therof muſt receiue the reward of ſinne which is death. Contrariwiſe, he that ſerueth Chryſt, muſt obey him, & ſhal receiue the reward of life & ſaluation. For the frute of our obedience purchaſeth 〈1 page duplicate〉〈1 page duplicate〉 nothing to the augmentation of Chryſts aduauntage: but it redoundeth vnto our owne proper acceptation in him. And in this poynt I gratifie you, & thanke Chryſt for you: which although heretofore you haue led a moſte miſerable lyfe, in ſeruing dead Idolles, and in filthy concupiſcence: yet nowe béeing ſet at libertie from them, ye wholly yéelde your ſelues conſtante to the fayth of the Goſpell, willing to liue hereafter, not as conſtrayned by the commaundement of the Law, but according to the heauenly fréedome, and the new doctrine of the Goſpell of Chryſt. Into the which you be inſinuate and engraffed after ſuche a ſorte, as though ye were wholly tranſformed and chaunged into an other nature, redéemed from the priſon of ſinne, to the ende you ſhoulde obey vnto righteouſneſſe,Of ſinne and innocencie. and doo the preſcriptes thereof. And ſurely it is not an impoſſibilitie, or elſe a thing harde for you to obey vnto vertue. And as the nature of ſinne doth gretly differ frō the nature of innocencie: euen ſo the rewardes alſo of them bothe be much vnlike. By meanes wherof, waying the thing as it is, we haue much more occaſion to ſerue God than the deuill. Yet whoſoeuer obeyeth vnto vice, ſerueth the diuell: but he that ſerueth God obeyeth vnto innocencie. Howbeit I thinke it beſt to temper my communication in this caſe, according to the infirmitie and weakeneſſe of ſome of you: in whom the ſpirite of God is not yet perfectly ſetled. But this thing I earneſtly require of you all, that righteouſneſſe may haue (at the leaſt wiſe) as good entertaynement among you, as ſinne. And whereas before you haue exhibited your members to ſerue vnto vice and filthyneſſe (continually fallyng from one vice vnto another, to your owne confuſions) euen ſo it is now required, that you exhibite your members vnto righteouſneſſe and for your profites, and to aſcende from one vertue to another, vnto your moſte worthy and highe commendation.The great ſhame of a chriſtian what it is. Surely it ſhal be a great ſhame for you, if chryſt haue not as great roome and place in you now at this tyme, as had the diuell in times paſte: or elſe that you doo not aſwell obey vnto righteouſneſſe, as you haue heretofore done vnto ſinne. And to ſay, as the matter partely occaſioneth, yée may peraduenture haue ſomewhat to lay for your excuſe, for that in times paſt, being then but Paynims, ye did obey vnto ſinne, and thought your ſelues not ſubiect to this new righteouſneſſe of the Goſpell to obey vnto it, inaſmuche as yée knew not the Law. But now yée haue no maner of thing to lay for your defenſe. Therefore, if that the nature of vertue ſhall not be ſufficient of it ſelfe to moue you to this obedience: yet at the leaſt wyſe yée ſhoulde reuolue with your ſelues the great diuerſitie of the rewarde for the ſeruices: bothe the which ye haue already ſufficiently put in practiſe. Call to remembraunce (I pray you) what rewarde ye receiued at ſuch time as ye became bounde to ſerue vnto the filthe of ſinne and vnclenlyneſſe. Verily your vices which ye then exerciſed, brought you vnto ſuche abhomination and beaſtly filthyneſſe, that after the putting away thereof, ye worthily became aſhamed, and lotheſome vnto your owne ſelues. And not this onely chaunced vnto you through the working of vice and wickedneſſe:Gene. 2. Roma. 5. but alſo the diuell was alwayes ready at hande with death, to pay it vnto you for your rewarde, which he duely ought vnto you, for your ſeruice done vnto him. Wherefore, conſidering the life that yée ledde before, was not rightly to be called life, but rather very death it ſelfe: ye haue now great occaſion to ſay, that the exchaunge of your ſeruice is worthy all acceptation: by which beeing made frée from the power of ſinne, yée are become ſeruaunts of Ieſus Chryſt. I doo not doubt, but ye well perceiue the diuerſitie of theſe two maſters: the wages and rewards of whom alſo, if ye well conſider with your ſelues, I feare not but ye will confeſſe, that of very wretched ſinners, ye are become and made the pure and cleane ſeruaunts of the almightie God. All which, after you haue finiſhed the fewe yeres of your ſeruice, ye ſhall receiue at the hands of your maſter, immortalitie, for your ſalarie and wages.Two maſters. The rewardes of them bo •• . I woulde wiſhe therefore, ye ſhoulde compare togither the two maſters, the one with the other, God and the diuell: godlyneſſe and filthyneſſe: and life euerlaſting, to the eternall death of hell: and ye ſhall euidently diſcerne the profite and frute that procéedeth from them all. For as I ſayde before, the rewarde of ſinne is death (which the diuell payeth for all ſuch ſeruice as is doone in fylthineſſe and ſinne:) ſo contrarywiſe, he that ſerueth God, hath payde vnto him euerlaſting lyfe: not as due vnto him for his ſeruice, but it procéedeth onely vnto him from the ſpeciall mercy and goodneſſe of God, and that not by Moyſes, but through Ieſus Chryſt our Lorde: vnto whom God the father woulde we ſhoulde render our thanks for all ſuche graces, bleſſings, and benefites, as we receiue of him, and not vnto the Lawe or Circumciſion: that is, not through keping of the Law, or through the dignitie of our works.

The .vij. Chapter. Chryſt hath deliuered vs from the Law and death. Paule sheweth what the flesh and outwarde man is, and calleth it the law of the members.

BIcauſe Chryſt hath not onely redéemed vs from the tyrannie of ſinne, but alſo from the bondage of the lawe: and that, not the Gentiles onely (which were not obediente to the Lawe) but alſo the Iewes them ſelues, that were all vnder the preſcriptes and appoyntments thereof: vnto whom, euen now at this preſent do I ſpeake. For all you know well inough, who ſoeuer he be that is bounde vnder a Lawe (as you were not long ſince vnder the Lawe of Moyſes) that ſo long tyme yée were bounde to ſerue and kéepe it, vntill it be fully expired and loſe the ſtrength therof: the which, after it be once abrogate and diſſolued, they bée ſette at lybertie, and become frée from the further obſeruing of it. For as the maner of the Lawe is, betwixte the marryed wyfe and hir huſbande: euen ſuche alſo it is touching the Lawe of Moyſes. For the marryed woman is no longer bounde vnto the commaundemente of hir huſbande,2. Corin. 7. but ſo long as he lyueth with hir: whiche when he is deade, ſhée is ſette frée, and at lybertie from hym, and is then made hir owne woman, to doo what ſhe lyſteth. But the ſame woman, if ſhée would diſorderly ſéeke hir fréedome from hym,Math. 5. and become wyfe to an other man, during the lyfe of hir firſte huſbande, ſhée ought to bée taken for an harlotte, and a committer of adulterie in hir dooyng. Notwithſtanding, if ſhée continue iuſte to him, through all his lyfe time, and willingly beare hir ſelfe in ſubiection vntyll he dye from hir, then ſhée may well marrie with an other man. You muſte know, that the ſtate of mariage is not lyke to the ſtate of Inheritaunce, which deſcendeth from one to another of the ſame lyne and kindred. Neither is it lyke the caſe of a bondeman, which when hys maſter dyeth, dothe not then chaunge his ſtate and condition, but onely his maſter. But the ſtate of mariage altereth aſſoone as the huſbande dyeth. Euen ſo it fareth with the Lawe of Moyſes, which was giuen to the Iewes for a while, and did with hir Rites and Ceremonies prefigure Chryſt to come, and to that onely reſpect. But when the true light of Chryſtes preſence was come, then all the ſhadowes and ceremonies ceaſſed, and ſtoode no longer in effecte. For in ſtéede of the ſhadow, we then receiued the body it ſelfe. This is then to be conſidered, in aſmuche as the Lawe of Moyſes was mortall, as is the huſbande to the wife: it can be no wonder to the true chriſtian man, to heare that it is dead: which ſo long as it was aliue had full ſtrength and power ouer them, that were in ſubiection to it. How be it at thys tyme (you Iewes) you haue no matter to doo wyth the Lawe, in as muche as it is nowe deade to you,By the comming of chriſt the lawe touching the ceremonies therof was of no effect. or (at the leaſt wyſe) you deade to it, thoughe it were ſtill aliue. For after that Chryſt (which is the onely truthe) came amongeſt vs, all the Lawe of Moyſes was abrogate, fruſtrate, and of none effecte, as touchyng the Letter and Ceremonies thereof. Conſidering therefore, you bee all now incorporate into the body of Chryſt, and maried vnto him, as a wife vnto hir huſbande, béeing ſet at libertie from hir olde huſbande, by the death of the lawe: and further,The duty of the Churche towardes Chriſt. ſéeing your huſbande now at theſe dayes is liuing and immortall, bicauſe he dyed for your ſakes, and roſe agayne from death to life, and ſo euermore afterwards to continue aliue: it ſhall be now your parte to compoſe and confourme your ſelues a louing and a continuall wife, to ſuche an immortall huſbande, and neuer afterwards to caſte any one tytle or iote of your loue, to the remembraunce of your olde good man: for ſo dooing it can not be choſen, but offence muſt be committed, to the great ſorow and grefe of this your ſo louing Eſpouſe. But alwayes haue in your minds, that like as heretofore you ſhewed your ſelues ſeruiſeable vnto your firſte huſbande, and to accompliſh with good will al his commaundements: euen ſo now you ought to enforce your ſelues to yéelde ſuche obedience and ſeruice at this time, that it may be acceptable to God your father, and pleaſaunte to Chryſt,What the diſcommodity is to be in bondage to the lawe. your moſte deare and ſwéete ſpouſe. For ſo long as we were vnder the law (as vnder our huſbande) it had gouernement ouer vs: which by reaſon of the many requeſtes that it made, (euer charging vs with diſobedience and lacke of good ſeruice) was an occaſion that we found our ſelues alwayes diſtreſſed, alwayes in diſpleaſure agaynſt him, and neuer to ſatiſfie and fulfill his commaundement: by occaſion whereof, our ſeruice was euer vnperfect, gréeuous, and ſubiect to correction and puniſhment. Therefore now at this time béeing ſet at libertie from his iuriſdiction: vnder which bicauſe we liued alwayes in ſinne and diſpleaſure, we dyd not liue, but were rather all dead vnder the ſame, vntill our time appoynted: it ſhall therefore now well become vs, to be no longer obedient to our olde huſbande, which was carnall and mortall: but wholly vnto our new ſpouſe, which is heauenly and ſpirituall. And from hencefoorth to yéelde our ſeruice, not to the law, in the letter and ceremonies, but vnto Ieſus Chryſt in the ſpirite of God: which ſpirite we haue receiued from the hande of our ſpouſe for a wedding ring: to put vs alwais in remēbrance, of our hartie dutie & good wil towards him. But I ſtand in dout, leaſt ſome man héere will obiecte againſt me and ſay: Séeing then, that in ſeruing the lawe, we were euer founde in ſinne of the ſame, and alſo ſubiecte to deathe, it ſhall ſeeme to conclude, that the lawe was ſinne, and broughte vs to deathe: for as it is the propertie of rightuouſneſſe to bring men to life: euen ſo is it the propertie of ſinne to bring men to deathe. Wherefore, conſidering the law brought vs to death, it may be called ſinne, or (at the leaſt wiſe) ioyned patente to ſinne. But God forbid that any man ſhuld thinke ſo: for verily, the law is not the author of ſinne,The lawe is not ſinnefull but it is the heraulde and meſſenger of him. but the Herauld & meſſenger of ſinne: which was vnknowne to vs, before the lawe was proclaimed: at which time, euery man folowing his owne ſenſualitie and luſt, thought that he might lawfully doe, what ſo euer his hart corruptly deſired: and thought it alſo lawfull to deſire that, which ſéemed pleaſant in his owne conceit. For which cauſe, pardoning and flatering my ſelfe in this behalfe, I thoughte it none offence at all, to couet that, which did belong to another man:Exod. 20. Deut. 5. if the law had not ſaide vnto me: Thou ſhalt not luſt. And no man can denie but that the lawe was declared, for the coercion and reſtraint of ſinne, though the thing it ſelfe hapned all contrarie vnto vs, throughe oure owne vice and imperfection. For, at what time the lawe did open vnto vs our ſinnes,The law openeth ſinne but it geeueth no power to reſiſt ſinne. and gaue vs not thereto might and ſtrength to reſiſt them: it came to paſſe that our luſte to ſinne, was made the more quicke and readie to it: bicauſe the nature of man is ſuch, that it moſt luſteth after that thing, which is moſte forbidden it. How be it, before the knowledge of the law came many of our ſinnes we knew not: and ſome of them we knewe after ſuche a ſorte, that we perſuaded our ſelues, they were not forbidden vs. Throughe which reaſon, all we had the leſſe regarde to conſider what was luſt to ſinne: in as muche, as all we by nature, ſet ſmall ſtore by ſuche things, as we thinke we may haue at our will and commaundement. Wherefore, after the lawe had once ſet forthe the multitude of ſinnes to oure faces, and did forbid them to vs: then we were the more gréedie, to ſpot and defile our ſelues with the committing of them. By which occaſion, ſinne toke to himſelf ſtrength and encoragement in vs: which before the comming of the lawe, lay and ſlept, & was as dead. At which time, I my ſelfe, when I knewe not the lawe, I led my life like an outlawe:Through the lawe ſinne and the true record of conſcience, man feeleth in him ſelfe no life but death. and thoughte within my ſelfe, that I might ſinne, withoute the committing of any offence to God. But when I perceiued the law, that did forbid me to ſinne: thē my ſinne began to waxe ſtout and to aboūd in me, and to take the bridle in his téethe. Which, faring thus foule with me, wheras before I thought I liued, I became in mine owne cō ſcience ſtarke dead: bicauſe (by the law) I perceiued my deadly wound, and yet could not abſtaine from ſinning. Whereby it came to paſſe, that the thing which was prouided me of God for my helth, was made to me an occaſion of my death. Which thing, was not through any iniurie of the law, but it was only through mine owne vice, weakeneſſe & imperfection. For hauing in me a certain promptneſſe and readineſſe to ſinne, and my luſt alſo taking ſome occaſion by the lawe it ſelfe, bicauſe (as I ſaid before) men do moſt cōmonly luſt after that which is forbidden them, I was then euen full of all gréedineſſe to ſinne. And thus the diuel vſing that wickedly, which of it ſelfe was good, enticed me vnto ſinne, by occaſion of the law: and by occaſion of ſinne, vnto death: to the end I ſhould acknowledge my ſelfe guiltie therof, and to be thrall vnto him for the ſame. Therfore thus you ſée then, that there is no cauſe why any mā ſhould contemne or depraue the lawe: which as it was giuen of God, who is alwayes perfectely good of him ſelfe: ſo it proponed and ſet foorthe vnto al men, good and holeſome enſignements.Eſay. 48. 1. Tim. 2. For it cannot be choſen, but that the thing muſt néedes be good and godly, that hateth and forbiddeth ſinne and naughtineſſe. And héer another will ſay vnto me: then, ſéeing the law which is good, bringeth with him that which is alſo good, why then ſhuld I ſay that it brought death vnto men, which is very naught, and hath alwais his beginning of ſinne and wretchedneſſe? Certeſſe a mā might ſafely ſay thus vnto me. If in caſe the law ſhould engender ſinne, but the truthe is not ſo: for the law truly is not the author of death, but the cauſe of our death is ſinne, which is in vs: who of it ſelfe is ſo wicked, that it turneth that thing which is very good, into naughte & deſtruction. Yet notwithſtanding, that thing which is good and pure of his owne nature, openeth vnto vs howe filthie and vnſeemely a thing it is, which is naught and vitious: for that verily the law wrought, & declared vnto vs the abhomination of our ſinnes, and was not the author and cauſe of them: for all men knowe that the lawe is ſpirituall, and alwayes ſtirreth men to honeſt things and ſpirituall actions: the which, bicauſe the law dothe not bring to effect that, which ſo much it deſireth to do: ſurely, to ſpeake of my ſelf, I am in the fault therof, and not the law. For in as much, as I am carnal and prone to ſinne, and by occaſion of the long continuance in it,Eſay. 5 21. am made as bond therunto, as a bond man vnto his maſter: and am ſo blinde & drouned in vice and filthineſſe, that I cannot tel what I ought to do: for I doe not that thing, which knowledge and reaſon declareth vnto me to be honeſt (though I my ſelf do couet the ſame:) but I rather commit that thing, which is vnreſonable & diſhoneſt: the which though I hate & deteſt it: yet I do commit the ſame,The power of ſinne in our earthly bodies. bicauſe the vice and power of concupiſcence that is in me, violently compelleth and draweth me therunto: by which reaſon, the offenders them ſelues, will in no caſe that any fault ſhuld be imputed vnto the lawe, but to our owne fragilitie, weakeneſſe and great imperfection. For in as muche, as we in oure weakeneſſe, being ſo compelled to doe that thing (through concupiſcence) which knowledge and reaſon deteſteth, eſcheweth and damneth. I do therfore conſent to the law, that it is holy & good, bicauſe it dothe of it ſelfe forbid the ſame thing, which the inward and ſpiritual part of my body grudgeth at, diſaloweth and vtterly dāneth. Wherefore, the law which ſo ſtraitly forbiddeth all things that be euill, muſte néedes be counted holy, precious and good. Which, althoughe I commit ſuche euill, in obeying the motions of my fraile and corrupted fleſhe,) the outwarde parte and moſte groſe ſubſtaunce of man,) yet I wel perceiue them to be wicked and abhominable, & that alſo in mine inwarde man, I hate and abhorre them. Héere will one then ſay vnto me: why doſt thou not then obey to thy ſpirit and inward man, which ſo conſenteth to the law that is good, and alſo ſtirreth thée to honeſtie and godly operations. I anſwere: For this ſame cauſe, we muſt imagine to be in eache one of vs two men:Two men are poſſeſſed of euery man, and how they are called according to the ſcripture. the one of them groſe and carnall, and the other more pure and of leſſe corruption. The firſt may be called the outward man, and the ſeconde, the inward man. The firſt is procliue and ready to ſinne: the ſecond, hauing in him, as it were certaine ſéedes of honeſty, is more appliant to embrace vertue: And according to his poſſibilitie and power, he gladly ſhunneth and ſtriueth againſte all corrupted motions and the filthie deſires of ſinne. Howe be it, that parte of vs is moſt properly called the man, which of it ſelfe is moſte pure and cleane, and beſt inclined. Therefore, as often as mine inwarde man conſenting to the goodneſſe of the lawe, is ſtirred, and ſo conſenteth to honeſtie, and yet doth the contrarie: it ſéemeth then, that it is not I that doth it: For what is he, which doth the thing that he hateth, and wanteth will to doe it? But héere is adioyned to mine outwarde man, a certaine promptneſſe and readineſſe to ſinne: by meanes wherof, it chaunceth ofte, that when I deſire to doe the thing which is honeſt and good, I am conſtrained to do that, which is hurtfull & naught. In which groſe part of me,Gene. 6. I confeſſe to be no goodneſſe at al. For althoughe I deſire to doe that thing, which (according to reaſon and knowledge) is honeſt: yet I finde in me no power or ſtrength to worke that, which I moſte gladly eſtéeme and commend. But, in as much as this corrupted and carnal concupiſcence, is in me of much more ſtrength and force, to driue me to offend, than is reaſon, which calleth me to the eſtimation of vertue: I am forcibly drawne from the good vſe thereof, which I moſt ſpecially deſire, and do daily commit the ſinne and iniquitie, which I inwardly hate and moſte iuſtly condemne. Conſidering therfore, that a man in doing euill, dothe it not voluntarily or with glad conſent, but by enforcement and againſte his will: then, when that thing is committed, which mine inward man moſt gladly repugneth and ſtriueth againſt: it is not truely and properly ſaid, that I am the committer of the euill: but rather more aptly to be applied, to the groſe deſire, promptneſſe and readineſſe of the outward man:Sinne alwayes reſident in the outward man. in whome alwayes ſinne is reſident, and beareth moſt deadly ſway. Which promptneſſe to euill, the lawe cannot take away from me: but ſo ofte as I yéelde and obay to euill, then the lawe openeth and layeth plainely before me, by the teſtimonie of my conſcience, the iuſt iudgement of God ouer me, and perpetuall condemnation to my ſoule. The good nature of reaſon and honeſtie (throughe the grace of God in the inward man) draweth me to the eſtimation of loue and vertue: wherunto, I am truely taught by the law: but I finde alſo an other law in the mēbers of mine outward mā, which is clene contrary to the lawe of my inward mā, and violently ſtirreth me to the gréedie embracement of euill. Therefore,The conflicte betwixt reaſon and concupiſcence. abiding thus alwayes in this caſe of conflict, that reaſon draweth me one way, and concupiſcence an other way: it commonly thus fortuneth, that the woorſe parte preuaileth, and reaſon ouer maſtred and laid on the ground. For the promptneſſe (I ſay) and readineſſe to ſinne, ſo muche aboundeth in me, as alſo the accuſtomed vſe thereof, through the vſual familiaritie & great felowſhip which it euer hathe with my weake and fraile nature, that I am ſtill haled by conſtrainte like a bonde ſlaue or priſoner, vnto filthineſſe and ſinne, whether I will or will not. O miſerable wretche that I am, which am thus in thraldome to ſuche filthie ſlauerie and moſte bitter ſtate of bondage: who ſhall deliuer me, and make me frée from this fleſh,The cōplaint of the holy apoſtle & why? or from this body of death, which is thus ſubiecte to ſo many miſeries, to ſo many prouocations, enticementes to naughtineſſe, encombred with ſo many vices, and wel nigh confounded with theſe daily conflictes, that alwayes haleth me, pulleth me downe, and draweth me forcibly to deſtruction and death. Think not you, that he hath iuſt cauſe, thus to bewaile his ſtate and to crie out, that in this manner is daily beſéeged, aſſaulted and troubled with ſo many miſchéeues, cruell and deadly aduerſaries? But the remedie heereof conſidered, and the moſt happie meanes remembred for our deliuerance:The cauſe of the apoſtles reioicing. O what cauſe of great thankfulneſſe, by bounden duetie and all humbleneſſe, haue we to giue vnto our God, which mercifully hath ſet vs in moſte happie ſtate and ſafetie, and deliuered vs from theſe noyſom miſeries, euen for the onely loues ſake he bare vnto vs: not through the lawe of Moſes or Circumciſion, but by his onely and moſte deare ſonne our Lorde Ieſus Chriſt: the which, if by him it had not ſo ben ended and done, I my ſelfe, being but one man among others, ſhuld haue bene a runner but in an vnconſtant race, and drawne in ſuch ſorte hither and thither, with the impious cordes of inconſtancie & vanitie: that happily now and then, I ſhould with ioyfulneſſe haue ſerued the lawe of my God with my ſpirite, in deſiring the things that be honeſt and godly, but with my faultie fleſh, the lawe of ſinne in coueting corruptly the things that bée diſhoneſt: and by the deadly force thereof, my pore ſpirite alwayes preuailed againſt, and turmoiled with miſerie.

The eight Chapter. The lavve of the ſpirite giueth lyfe. The ſpirite of God maketh vs Gods children and heires with Chriſt, The abundant loue of God can not be ſeparated.

BVt now, although there be yet many blots and ſtumbling blocks of the old bōdage, ſtil remaining among chriſten men, ther is yet no dout, but through their godly ſtudy & chriſten endeuer, they may eaſily paſſe by them, and not be ſo violently drawn vnto ſuch horrible ſinnes: for they are now entred into the heauenly fréedom of Chriſt, vnited and made one with him through their lyuely faith and true promiſe made at baptiſm. All whiche by this chaunge, haue now ceſſed to liue again, after the illectation or wanton enticing of the ſenſuall luſtes of their fleſh: in aſmuch as the lawe of Chriſt, which is heauenly, ſpiritual, and the author of lyfe (béeing alſo ſtrong and full of might) hath fréely deliuered them all from the bondage and lawe of ſinne,Iohn. 8. Gala. 4. from death, the famyliar companion of ſinne, and the iuſt reward of the ſame. Whiche thing, bycauſe the lawe of Moyſes was carnall, and in conſideration thereof, very weake of it ſelfe,Hebr. 7. God did foreſée and prouide for the ſaluation of man, after an other ſorte and faſhion. And lyke as I haue ſayde before, that in one man there was two menne, (one carnall, and an other ſpirituall) euen ſo within the precinct of Moſes lawe, there are two lawes: the one groſſe and carnall,Two lawes. and the other holy and ſpirituall. The fyrſt of theſe two lawes, haue Moyſes for his auctour and beginner: whiche as it was not perpetuall, euen ſo it was not of vertue to giue any ſaluation to man. The ſeconde lawe is ſpirituall, ſtraunge, full of efficacie, and immortall: whiche Chryſte himſelfe hath conſummate and fulfilled, to all ſuche as beléeue in him. Howbeit, it was very expedient, that one fleſhe ſhoulde aboliſhe and put awaye an other: one ſacrifice to preuayle before an other: and one death moſte mightily to ſuppreſſe an other.The great mercy of God. Therfore God the father hungring and thirſting (in his mercie) after mans ſaluation, ſent his onely deare ſonne: whiche though he were frée from all contagion of ſinne: yet he toke vpon hym the ſame fleſhe that all other ſinners had, and became conuerſant amongſt the wicked (as one of them himſelf) for the moſt precious redemption of man, vnto the ſame ſaluation. And yet verily, ſo vnkyndely he was entreated amongſt the ſinners, ſo deſpitefully and cruelly handled, that they put him to the moſte ſhamefull death, and crucified him among the ſynfull, moſte vyle and falſe théeues. Which for mannes ſake tooke vpon hym our very body of ſynne, that he might vnder the ſame fourme and ſimilitude of ſinne,2. Corin. 5. ouercome ſinne, and after that aboliſhe it, and putte it cleane awaye. Hée was made a ſacrifiſe for oure treſpaſſes, and ſo dying in the fleſhe whiche he tooke amongſt vs, broughte death to ſubiection and bondage, whiche before bare rule ouer vs thorough the lawe, and the corrupt affections of our bodies: whiche alſo brought all things to ſuche a paſſe, that conſidering the putting away of the groſſe and fleſhely parte of the Ceremoniall lawe, wée ſhoulde thencefoorthe embrace the ſeconde part of the lawe, whiche is heauenly and ſpirituall. And that miniſtreth not ire and threatnings, as doth the olde parte of the lawe: but very rightuouſneſſe to all ſuche, as doe not leade their liues after the letter and Ceremonies of the Iewes, but after the ſpirite and inwarde minde of the lawe, as men regenerate and newe borne againe in Ieſus Chriſt. The Iewes in their Ceremonies had (as it were) but the deade picture and image of rightuouſneſſe: but we haue the ver ••• e, liuing and quicke rightuouſneſſe it ſelfe, and the very perfecte rule of all godlineſſe: which Chriſt by his ſpirit hath wrought in vs. Wherfore, the true change of our ſtate, conditions and faſhions of religion, declareth the manner of a newe life in vs. And we perceiue very euidently, that all ſuch of the Iewes, which ſtill continue in the rottenneſſe of their olde forme of religion,Eſay. 55. and in the fleſhe or groſeneſſe of the lawe, are delighted and pleaſed with all ſuche things, as are groſe, carnall and fleſhly. Contrariwiſe, all ſuche as are engrafted into Chriſt, are become ſpirituall and preciſe in rightuouſneſſe, vtterly baniſhing from them all ſuch olde things, as appertaine to the fleſhe, and are conſtantly rapte in their mindes, to all ſuche things as are ſpirituall: For truely, euen ſuche as the ſtate, condition and nature of the man is: ſuche is his deſire and common inclination to worke. As touching our fleſhe, we be all mortall: but Chriſte that is immortall, hathe nowe called vs to a life in him, which is immortall. Againe, the carnall lawe of the Iewes, is alwayes againſte Chriſte, and calleth vs from him: which (for the ſame cauſe) bringeth death with it: in as muche, as it contendeth and ſtriueth againſte him which is the only author of life. By reaſon whereof, the Iewes being ſtricken with the zeale and loue of the ſame lawe, did put to death the author of their life and iuſtification. But cōtrariwiſe, they that ſet the groſeneſſe of the lawe at naught, and folowe the ſpirite, doe finde moſt plentuous life in Chriſte Ieſus. Neither doe they argue vppon the barren and hungrie obſeruances of the lawe: but hauing in their hartes the pleaſant ſauor and taſte of charitie,Superſtition contentious againſt God. be well ſtayed in them ſelues, liue ioyfully, and be at peace with all creatures. Superſtition of it ſelfe is contentious and full of debate, but the true worſhipping of God is full of tranquillitie, peace, and quyetneſſe. Neyther can it bée any maruell at all, to ſée ſo muche contention amongeſt men, for kéeping of ſuche ſuperſtition of the Lawe, conſidering the ſame is neuer at one with God him ſelfe: for it is none other thing, but to adhere and ſticke faſte to the carnall and groſſe lawe: which God rather would to be made adnichilate and of none effecte amongeſt men, and that by his ſonne Ieſus Chryſt (to the ende, that in the place thereof ſhoulde ſucceede the law Spirituall) than to be by ſuche contention at defiance with God.What it is to be affectionate by the lawe. For he that is affectionate to the lawe (whiche ſo muche diſſenteth from the mynde and will of God) can not be but cleane repugnaunt and contrary to him: for ſo muche as his onely will and pleaſure is, wée ſhould altogither folow the contrary. Wherfore let no chryſtian man thinke it a tryfle or ſmall faulte, to wedde him ſelfe, or to be beſotted to the kéeping of the lawe, and to continue in the ſame. It ſhall bée founde to be but a fryuolous and vnfruitefull thing to pleaſe the will of man, and to diſpleaſe the good will of God. The obſeruation of the carnall and ceremoniall lawe of Moyſes, may well pleaſe the affections of carnall men: but truely the God of all holyneſſe and truthe, will take it in euill parte and very diſpleaſauntly, onleſſe the ſame ſhall ouerpaſſe the letter of the groſſe Lawe, and become the follower of the Lawe that is ſpirituall. Therefore let the Iewes, to the vttermoſte of their mighte and power, holde vp and mayntayne if they may, their Ceremonies (as in example) the Ceremonies of the Booke of Moyſes called Leuiticus, their feaſtes of the new Moone, their waſhings, with all ſuche lyke: of whoſe ſort alſo be now the garments of the Prieſts and their fleſhly Sacrifices, expiations, or pourgings, conſecrations, their halowings & curſings, the difference of meats, holydays, vowes, créepings, knéelings, knockings, kyſſings, croſſings, with all the reſt that they doo extremely vſe in their temples:Ceremonies carieth with thē no righteouſeneſſe.) yet for all that, through the obſeruation of all theſe, or any of them, they ſhall neuer be made righteouſe, although they glory neuer ſo muche among them ſelues ouer them. All which things therefore appertayne nothing vnto you, that are now become ſpirituall, and ſuche maner of men as Chryſt dothe vouchſafe to dwell in, euen in the temples of your hearts: for he that is but externely or onely baptiſed in the fleſh, remayneth yet ſtill in the fleſhe, onleſſe the ſame be inwardly waſhed, moyſted, and tempered with the ſwéete taſte and moyſture of the ſpirite of God. Wée be not made méete temp •• s for Chryſt through our ceremonies,We are not made the temples of Chriſt by ceremones, but by Gods ſpirit. but by vertue and power of the ſpirite: which whoſoeuer hath not within him, is yet carnall and very farre from Chryſt. And if it ſo be that Chryſt dwell in our hearts, then inaſmuche as Chryſt is nothing elſe but charitie, truthe, temperaunce, and all other vertues: how ſhoulde there then be any place lefte in a Chriſtian man,He that poſſeſſeth Chriſt expreſſeth him in his works. for the receiuing of any vice into him? It beſte becommeth him to expreſſe Chryſt in his works, that hath him inhabiting within his heart. Chryſt did once dye in his fleſh (as is before ſayd) but now he liueth euerlaſtingly: whom we oughte to expreſſe in our ſelues in ſuche maner, that our earthly body, that is, our carnall and outwarde man, which always prouoketh vs to diſobedience and ſinfulneſſe, be dead in vs, and to forſake all vayne pleaſure that offendeth God: that the ſpirite, that is, our ſpirituall and inwarde man may liue in vs, which alwayes ſtirreth vs to all honeſtie,The ſpirit of God what it worketh in the godly, that poſſeſſeth it. to iuſt and godly things. Furthermore, if the ſpirite of God be within vs, which reſtored Chryſt from death vnto life, it is ſo frendly and frutefull vnto vs, that it will not be idle and vnoccupied in vs: for the ſpirite is louely, liuely, quicke, full of efficacie and vertue. Wherefore the ſame ſpirite, according to our godly natures and inclination, will worke with mercy that thing in vs, which did moſt mightily worke in the Lord and ſauiour Ieſus Chriſt. It reſtored him agayne from death vnto life, and will ſuffer him to dye no more: euen ſo it will call vs backe agayne from our ſinnes (which be the grounde of our death) and giue vs lighte to auoyde all wickedneſſe, and to lyue hencefoorth a deuoute and moſte godly life. Therefore all wée liuing to this ſpirite, are bounde to this ſpirite, and owe due obedience therevnto, and not to our fleſh, vnto which wée are already deade.If we liue to Gods ſpirit, we are in all things bound to obey it. For after wée became to bée made one with Ieſus Chryſte, wée became to bée no more debtors to the fleſhe. God forbidde therefore, that wée ſhoulde hencefoorth leade our lyues after the corrupte deſire of our fleſh: which, with all duetie ſhould obey and ſerue it ſelfe vnto the ſpirite, and become (with all conſtancie) bound vnto it. Moreouer, al you be called vnto the ſtate of life: but if you ſhal frame your conuerſation according to your fleſh, you ſhall ſurely dye. And contrarywiſe, if through the ſtrength of the ſpirite, you ſhall quench the deſires of your fleſhly luſtes,The will of the ſpirit is eaſie to be obeied. then without doubt yée ſhall be bleſſed and lyue. Neither is the commaundement of the ſpirite hards to be kepte: which, although it call men vnto mightie, highe, and heauenly things, yet it calleth all ſuche as be willing and deſirous to ſerue and obey it. And it breatheth ſuche lyuely force of loue into all their heartes,The grace of Gods ſpirit and what it worketh in the elect. that it cauſeth them to thynke, there is nothing harde nor vnpleaſaunt to them, whyche haue in them ſelues that heauenly truſte and ready wyll to ſerue GOD and his holy Goſpell. And as the body lyueth by hys ſpirite: euen ſo dothe the ſoule lyue by hir ſpirite. And agayne, if the ſpirite of the body bée weake and faynte, then is alſo all the body weake and ſicke. But if it bée healthfull, liuely, and ſtrong, then is all the body lyuely, ſtrong, and luſtie. Therefore they that frame their lyues after the ſpirite of GOD, be the dearely beloued and true children of God. And they that be truely the children of God,The godly propertie of the true childe towardes his father. will repreſente and moſte ioyfully ſhewe the naturall conditions of their father, and will frankely and fréely doo all ſuche things as they ſhall thinke will pleaſe their father. But ſeruaunts for aſmuch as they be not ioyned to their maſters by nature, but by law, do their ſeruice vnto them for feare, or elſe for the auoyding of diſpleaſure and puniſhment, and not for onely obedience, loue and duetie: which thing is proper vnto the Iewes, who do obey the law, & kepe externely the cōmandemēts therof with al preciſeneſſe, leſt they ſhold fal into bodily puniſhmēt. But al you are made frée frō the law, to ye end you ſhould ſerue it no more in feare of any puniſhment: but ſhould deſire (like naturall children) moſte gladly to accomplyſhe your fathers commaundementes, euen for the loues ſake that ye naturally beare vnto hym,Gala. 4. 2. Timo. 1. bicauſe ye haue now receiued the ſpirite of God, through which you are adopted and numbred hys louing children, and not ſeruaunts. And the ſame ſpirite alſo giueth ſuche an audacitie and boldeneſſe vnto vs all, that when ſoeuer we haue any neceſſitie (whether for ſoule or body) we ſhall not feare to call vpon God himſelfe, and ſay vnto him, father father. At which calling euery louing and naturall parent do glory and reioyce. Surely if we haue in conſideration the glory and highe maieſtie of God, his mightineſſe and heauenly power, we ſhould not once dare nor be ſo bolde to call him father, onleſſe we were moſte perfectly aſſured (through the goodneſſe of his holy ſpirite) that we be his very children,2. Cor. 1.5. Ephe. 1. and he our louing and mercifull father. For to this ſame onely purpoſe he ſente vnto vs his moſte holy ſpirite, that it ſhould be a very ſure and earneſt gage vnto our ſpirite, that we are the vndoubted children of him, that gaue vs that heauenly gage. Wherefore ſéeing we be now made the children of God, and fully perſuaded that he is our father, we are no more to be counted ſeruaunts, but rather his very heires. For all men that beléeue in Ieſus Chryſt are the true heires of God, and felow heires with Chryſt him ſelfe, into whoſe body béeing engraffed through our Chriſtian profeſſion, we haue one father with him, and through his onely deſeruings we take participation with him of the heauenly inheritaunce.By what meanes we come to the inheritance o God. The poſſeſſion of which inheritaunce ſhall come vnto vs none other wayes than it came vnto Chryſt him ſelfe. For he through the afflictions and ſufferings of myſerable calamities in this lyfe, came duely to the poſſeſſion of thys highe inheritaunce. Through his obedience he came to a kingdome: through the ignominie and ſlaunder of the croſſe, he came to glorie, and through the pacient ſuffering of his death he came to the ſtate of immortalitie. Therefore all we muſte ſuffer with him, that we may haue the fruition of the inheritaunce with him, we muſte obey that we may reigne with him, we muſte paciently beare the ſlaunders of this worlde, that with him we may haue prayſe and glory: and we muſte alſo dye with him to our ſinnes, that we may for euermore liue with him. After this maner doo we come to our inheritaunce with Chryſt, which bicauſe it is euerlaſting and of moſte high felicitie, I thinke, that if one onely man him ſelfe could poſſibly ſuffer all the calamities and miſeries of thys wretched worlde,Math. 5. 2 Cor. 4. 1. Iohn 3. yet they all ſhould be eſtéemed but vnworthy, light, and of no compariſon to the great benefite of the glory to come, though (through the ſayde myſeries and painfull afflictions) he doo ſéeme dearely to buy the ſame glory. Yea, and though we haue receiued the gage of this felicitie and glory, to the ende we ſhoulde not miſtruſte any thing at all: yet for all that our glory can not be conſummate and made perfect in vs (although our bodies be ſubiecte to ſuche ſorte of miſeries and wretched calamities as be in this preſent lyfe) without we haue our fayth ſtayed in the onely merites, death, and paſſion of our ſauiour Ieſus Chryſt. How be it in the meane time, through the helpe and comfort of the ſpirite, they are a certayne inwarde taſte of the ſame glory in vs. Which glory, at the reſurrection of the fleſh, and after the putting away from vs all our mortalitie, ſhall be fully declared and giuen vnto vs. At which tyme wée ſhall all liue immortall with Chryſt, that is, always immortall and euerlaſting, for our onely faythes ſake in his bloud. And that is the tyme, the which all the godly vniuerſally looke continually for, as deſirous to beholde the comming of the ſame.2. Cor. 5. At that time alſo ſhall the full number of the children of God be made and fulfilled: and the glory of all theſe ſhall be opened vnto them, which in this life haue ben afflicted with perſecution and impriſonment, with thirſte, hunger, ſorowes, gréefes, and other calamities for Chryſtes ſake. And ſo greatly in ſubiection are the creatures of this worlde to myſeries, that the very circuite and compaſſe of the worlde it ſelfe ſéemeth to continue altogither in miſerie, as in example: the ayre, the earth, the water, with all other celeſtiall bodies: yea, the very angels them ſelues, are created to none other ende, but to ſet foorth Gods glory, and to ſhew their ſeruice for the neceſſities of men. For which cauſe the very buylding of the worlde it ſelfe, ſhall not be frée from trouble and diſquietneſſe, vntill ſuche time as perfecte fréedome ſhall be giuen to the children of God. Howbeit the worlde it ſelfe, though it be inſenſible, neither feeleth diſquietneſſe: yet there is in it a certayne naturall taſte and deſire to come to perfection. And in the meane tyme it obeyeth willingly to him: for whoſe pleaſure it was to make it in ſuche wyſe, ſubiecte to diſquietouſneſſe. Whiche ſo muche the more paciently abideth his ſorowe, bicauſe his naturall inclination dothe recorde to him him ſelfe, that hys ſorowe ſhall not bée perpetuall: but vntill ſuche tyme as the children of God ſhall fully and plenarily be deliuered from all their gréefe and carefulneſſe. At whiche tyme ſhall the whole Cope therof ceaſe from his great vnreſt and diſquietouſneſſe. Alſo, foraſmuche as we ſée that all the elements and planets of this worlde, do vary at ſo many and ſundry tymes: and doo ſée likewiſe, the Sunne and the Moone to haue ſo many Eclipſes and Chaunges: as alſo perceyuing by dayly experience, what laboures are taken in vayne, for the repaire of things in this life, which do not continue, but fall agayne to their corruption. And beholding alſo the Starres, to alter and ſtriue one with another: and in concluſion, nothing to be in perpetuall reſte: It can not be choſen, but euen the very Angelles alſo of heauen looking downe by the power of God from an high vpon our infinite miſeries and wretchedneſſe are greatly diſmayed of them, moued at them, and ſorowe for them, as muche as their creation can ſuffer them to do.Iohn. 16. Wherfore al the whole number of creatures and things made by the hands of God, do euen grone & ſigh with vs in our miſfortunes. All which, after the maner of women laboring with child, wiſh and long for the ende of their great trauell and ſorowes. And herein is no maruell though it chaunce to others, conſidering the ſame happeneth to vs alſo, that firſte before all men haue receiued the ſpirite of Chryſt, which he gaue moſte abundantly vnto vs. Yet that notwithſtanding, we are entangled with thouſands of cares and myſeries: partely for the ſuſtentation of our lyues, and partely by the occaſion of wycked perſons, alwayes troubling and conſpiring agaynſt vs. Yea our cares are ſo many and variable, ſo gréeuous, terrible, and vnſufferable, that we oftentimes doo ſorow and lamente our owne wofull cauſes, moſte hartily wiſhing for that happie day, when all the true members of Ieſus Chryſt ſhal be ſet at libertie from all accidents, and ſhall be then made of very lumpiſh, groſſe and carnall men, moſte liuely, ſpiritual and immortal men. How be it wée paciently ſuffer all affliction in the meane tyme, for the hopes ſake of that felicitie, which was promiſed vs of our Lorde Chryſt. For the certayntie of which felicitie, although he haue giuen vs a ſure gage thereof, (euen the full certifying of his ſpirite:) yet he hath not giuen it vnto vs wholly and fully at this tyme: but would that it ſhould with pacience be hoped vpon, taryed for, and looked for in tyme to come vnto vs. For our perfect health, expected reſte, and true felicitie, are in thoſe things that bée yet for to come: the vſe whereof,Hebr 1. wée verily truſte and hope vppon. For hope is not in thyngs that bée preſente and at hande amongſt vs, but onely in all ſuche things as doo not yet appeare vnto vs. For how can a man ſay, that wée haue hope in that thing, which is before our eyes. Agayne there ſhoulde bée no place nor commendation lefte for fayth and hope, if thoſe thyngs ſhoulde bee nowe in our ſighte and féelyng, whych Chryſt hath promyſed vnto vs. Wherefore, conſidering wée conceyue in Faythe ſuche thyngs as bée not apparaunte to our bodyly eyes, wée doo paciently continue in our gréefes and ſorrowes, moſte ſtedfaſtly hoping for the promyſe made of Chriſt. Neuertheleſſe it is paynfull in the meane while, to be in trouble and ſorow: howbeit, the ſame doth no harme, but rather worketh the thing that is good: For the ſpirite taketh al things in good worth, and ſtriueth agaynſt the weakneſſe of the fleſh as muche as may be: and the ſpirite of God alwayes helpeth the debilitie of our mortall bodies, and dothe happily féede it with the good foode of hope, to ſuffer ſtrongly all offered inconueniences: declaring further vnto vs what we ſhould deſire to haue, holde and retayne, and what we ſhoulde alwayes ſhunne and put away from vs. For all we (as touching our fleſh) can not tell what to craue, nor how to deſire any thing that belongeth vnto vs: by meanes whereof it chaunceth that we oftentimes do deſire of God vayne and wicked things, in ſtéede of néedefull, honeſt, and holſome things. Which ſelfe ſame thing happened vnto me, at what time (not taking well in worth mine afflictions) I deſired God thrée times, that Sathan ſhould be baniſhed from me, who at that time very ſharply puniſhed me. Howbeit I was denied my requeſt, and in ſtéede of pleaſant things, or things contenting the fleſh, were giuen vnto me healthfull things. Yet verily, God heareth the petitions of his people, ſo that they make them not after the will of the fleſh, but after the will and healthfull motion of the ſpirite: which though we our ſelues ſay nothing at all,Eſay. 26. yet it ceaſſeth not to call vpon God for vs: not as men vſe to make their ſutes and petitions, but with vnſpeakable feruencie, moſte déepe ſighings and inwarde gronings. A man muſte demaunde of others in way of communication, and ſo to attayne ſuche requeſts as he deſireth to be accompliſhed for him: which men know not what is demaunded, excepte he aduertiſe them of it: neither can they iudge what is moſte expedients for his neceſſitie. But God that knoweth the moſte ſecrete partes of mens hartes,Iere. 17. foreſéeth in ſuche maner our neceſſitie, that he knoweth what the ſpirite requireth, and what we haue néede of, though we our ſelues (as God forbid) ſhoulde holde our peace,In what maner the ſpirit prayeth for vs vnto God. and make no ſute. For the ſpirite, as oftentimes as it demaundeth for holy things, and ſigheth for our miſeries, it prayeth vnto God, not after the affections of fleſh and bloud, but according to the onely will and pleaſure of almyghtie God. For it requireth nothing but healthfull things, and things appertayning to the glory of God. Which things whoſoeuer hartily deſireth (though he lacke in his requeſts order and forme in the making of them:) yet vndoubtedly he faileth not in the ende to attaine his purpoſe.The feite miſeries of this life are not to be feared not to withdrawe our harts from prayer. God therefore graunteth vs, not that which is alwayes required of him: but rather that which moſte aptly toucheth oure commodities. Neither ought we to feare, or to ceaſe our praiers vnto God, though we ſée our ſelues toſſed in the miſeries of this wretched world, in ſuche wiſe as though we were forſaken or vtterly forgotten of God: In as muche, as we all are certainely perſuaded, that all kinde of trouble (what ſo euer it be that happeneth vnto good men:) the ſame chaunceth vnto them, for their great health and welfare: for ſuche is the fauoure of God towardes thoſe, which he (of his moſte godly will and pleaſure) hathe choſen and called vnto felicitie. The purpoſe is youres, but the diſpoſition lieth in the handes of God him ſelfe: which hath not without moſt high conſideration, choſen to him ſelfe his moſte dearely beloued people. All thoſe that appertaineth properly vnto him, he right well knewe them, long before he called them. And he did not only before knowe them, whome he ſo called, but moſte ſecretely with him ſelfe he did predeſtinate them, to be incorporate into the bodie of his dear ſonne our Lord Ieſus Chriſt: and to be tranſformed into the reſemblaunce and ſimilitude of him. Which, as he hath ouercome the power of the fleſh, death, hel, and the diuel, and is triumphantly aſcended into immortalitie: ſo likewiſe ſhould his members hope to doe, bicauſe they ſée the ſame alreadie don in their head. Thus God, by this meanes (through his onely ſonne) hathe prouided him ſelfe of many ſonnes: amongſt whome, Chriſt is the chéefe capitaine, and is the firſt begotten and principall heire of his eternall kingdom, which notwithſtanding, maketh vs partakers of his inheritaunce with him. Furthermore, all thoſe whome God knew before, and did chuſe them to himſelfe before all times, of whome he declared his godly pleaſure by his holy Prophetes: the ſame he hathe nowe at length called by his eternal goſpel: through which calling, they are moſt highly bleſſed and profited. For of wretched and ſinnefull liuers, he (throughe the abundance of his mercie) hath made them godly: and of wicked, diſobedient and ſtubborne ſeruants, his owne moſt deare and louing children. Vnto whom there now lacketh nothing, but onely their glory, and the moſt pleaſant peace & quietneſſe of their conſciences in ye ſight of god, yet the ſame (at this time) want not all kinds of this glory: inaſmuche as it is a moſte pleaſaunt ſatiſfaction and comforte to their minds, that they (in this meane while) may liue frée from the threatnings of the law, from the daunger of the ſting of ſinne and death, and that ſo they may conforme them ſelues to innocencie and honeſt affections of the ſoule, that they may become one with Chryſt, and to haue always his ſpirite that ſhall ſatiſfie them with this moſt certayne perſuaſion, to be the heires of God, and felow heires with his ſon Chriſt, which alſo ſo confirme them, that they do not diſtruſte any thing of the fulfilling of this their euerlaſting glory and ioy, in his appoynted time. Wherfore, conſidering the matter goeth on this wiſe with vs: what neede haue we then to diſquiet our ſelues about the troubles & miſeries that dayly happeneth vnto? Either why ſhould we not take them with all pacience:We beare our troubles the more paciently in this life, becauſe we ſee before hande the fauour of God for our deliueraunce. ſéeing that ſuche is the grace and fauour of God, that he moſt mercifully mindeth our ſpeedy deliueraunce from thence? Surely God hath in ſo many things declared already his moſte high loue and goodneſſe towards vs, that we may be well aſſured he wil ſtil ſtand vnto vs, and be on our ſide a moſt ſtable piller agaynſt al ye aſſaults of our deadly aduerſarie. Which always béeing moſt true: what cauſe haue we to care, or what can his malice preuayle agaynſt vs, ſeeing the moſte mightie God hym ſelfe taketh our parte?Nume. 14. Eſay 50. Gene. 22. Eſay 53. Either why ſhould we doubt at all of the fauour of God to be with vs, which dyd not ſpare his onely deare ſonne, and his moſt high treaſure of heauen, but did (as it were) put him forwards to death for vs, that were moſt wretched ſinners agaynſt him, and altogither in his fathers indignation. He did embaſe his owne and onely ſonne, and made him vile, to the ende that thereby he would extoll and aduaunce vs: he made him a ſacrifice to deliuer vs from our offences: he deliuered him to his death, that by the meanes of it wee might haue life. Wherfore, ſéeing he thus gaue his own deare ſonne for vs (in whom dwelleth the fulneſſe of al things) ſhall it not then folowe, that he will alſo helpe vs with all things, as he doth his ſonne: In as muche as he hath made vs felow heires with him of the kingdome of his heauenly ioy? what will God ſticke to giue vnto vs (what ſoeuer it bée) whiche hath already fréely giuen that thing for vs, which is much more preciouſe than all the creatures in heauen and in earth? And all we may be well aſſured, that God will not chaunge his minde with vs, but (in the conſtancie of his mercy) will at all times be our buckler, our ſhielde, and mightie defence,Our hope in the conſtancie of Gods mercy for our ſheelde and buckler. agaynſt the outrage and force of all our aduerſaries. What is he therefore, that will or once dare take vppon him to bring any accuſation, or lay any condemnation agaynſt the electe of God: whom he hath now (by hys moſte high wiſedome) choſen and taken for his owne deare ſonnes? Thinke you that God will heare the aduerſarie of our ſoule, agaynſt thoſe whom his onely ſonne hath ſo preciouſly redeemed, and for his ſake hath ſo frely pardoned and forgiuen their offences againſt him? God that is the iudge of all creatures hath deliuered vs from the gyltineſſe of our former life, & now accounteth vs righteous in his ſight. Therfore who dare be ſo bolde to condemne thoſe that he pronounceth righteous?A godly admonition. But yet hereof we muſte in any wiſe carefully take héede, that we fal not againe into the lothſomneſſe of our old ſinnes & wickedneſſe. Chriſt him ſelf hath euer had ſuch an hart burning loue towards vs, that for our redemption ſake, & to ſaue vs frō damnation, he willingly ſuffred (guſhing out of his ſide) the flowing ſtreames of his bloud: which alſo after his death roſe agayne, only to foreſée all things neceſſarie both for the reioycing of his louing brethren, as alſo in al things to comfort & ſtrengthen them. The ſame chriſt now being made our only aduocate & iudge is aſcended into the heuēs, & there ſitteth with maieſtie on ye right hand of his heauenly father in al things equal with him: and there daily (with the open apparance of his bloudy wounds) pledeth our cauſe wt him, & craueth the continuāce of his gret mercy towards vs in this life, & to haue for vs after this life, in ful reward of his moſt precious purchaſe, euen euerlaſting ioy & felicitie.The people that are bleſſed of God, feare neither the deuell nor any of his miniſters. For which conſideration, ſith the father of heauen, hath thus pronounced vs (for the deathes ſake of his dere ſonne) guiltleſſe, bleſſed and iuſt, (which procéedeth of the only tenderneſſe of his vnſpeakeable loue:) what man is he thē, that from henceforth wil feare the deuil, dread tirants, or any one that is his miniſter: or elſe any ſlaunderer, priuie conſpirator, curſſed ſpeaker, or wicked cōdemner of him. Therfore, for as much as we be al ſo many wayes bound vnto God and his deare ſonne Chriſte: what thing is that, what thing is it, that is once able, to withdraw vs from the loue of them both: or elſe ſhall not ſuffer vs to loue them againe, for their moſte wonderfull & great mercies towards vs? Shal the tempeſtuous ſtormes and troubles of men withdrawe vs from them? Shall the ſlipperie chaunges and chaunces of this wretched world plucke vs backe? Shall anguiſhes, ſhall perſecutions, ſhall hunger, ſhall nakedneſſe, ſhall perill, either ſhall the ſword?Pſalm 43. All which, the holy Prophet Dauid, hathe prophecied to chance vnto the elect of God: which ſpeaketh in the ſpirit of God on this manner: we are for thy ſake (O Lord) daily deliuered vnto death, and are eſtéemed as ſhéepe appointed to the ſlaughter.Wel may afflictiōs diuerſly happen to the godly, that they ſhall ſooner confirme them in the loue of God, the ouercome them from the ſame. Theſe ſame things, although they ſéeme to be importable & greeuous to ye weak fleſh: yet, they are not able to pluck vs from the loue of God, & his dear ſonne Chriſt. Wel may they diuerſly & ſundry wayes happen vnto vs, but ſurely they cannot ouercome vs: yea, the more that they fortune vnto vs, ſo muche the more doe they confirme the loue of vs towardes Chriſte, and his loue alſo towards vs: in as much, as we alwayes depart from the ſame afflictions, as liuely victorers and ouercommers of them. Not throughe oure owne powers: but through the protection and defence of him: vnto whō, we owe all things that we haue. Neither will God that loueth vs ſo hartily, ſuffer vs to be ouerthrowne: neither can we (hauing in remembrance his wōderful goodneſſe towards vs) ceaſe to loue him againe, for any kinde of miſerie, that cā happen in this wretched life, vnto our earthie & fraile bodies. How he it al thoſe things, of ye which I did euen now ſpeake, are but light and of ſmall effecte, to plucke our harts from the loue of God: but I am wel aſſured, that (biſides al thoſe) neither death, neither life, neither the Angels of heauen, neither might nor power, neither things preſent, (though they bring al kindes of miſerie with them) neither things to come (whether they ſhall bring good or bad vnto vs) neither highe nor low, neither viſible, nor inuiſible, neither any other creature, ſhall at any time once be able, to ſeperate vs from the loue of God, which he hath ſhewed vnto all vs, in giuing his only deare ſonne our Lord Ieſus Chriſt to be our redemption, and to pay our ranſome to his and our father, for al ſuch offences, as we moſte horribly committed dayly againſt him.

The ninth Chapter. Paule complaineth vpon the hard hart of the Ievves, that vvould not receiue Chriſt: and hovve the heathen are choſen in their ſteade.

TO the which Chriſt, I wold to the almighty God, that all the Iewes (nowe turning themſelues,) wold forſake their old Moſes: which, at this time conceiueth this opinion amongſte them ſelues, that it is ſufficient inoughe for their ſaluation, to be the children of Abraham by deſcente, or to kéepe the lawe which by Moſes was giuen vnto them. Whereas (in very déede) nothing of all this doth any thing at all profit them, except they ſhew themſelues faithful in Chriſte: and after this ſort conforme themſelues to him, that they may be beloued of God his heauenly father. But to their great ſhame it is doutleſſe, that Chriſt is thus caſt out from amongſte them, which was ſo promiſed vnto them in their owne law, and by whoſe vnfaithfulneſſe, the Gentiles do now receiue him. Notwithſtanding this, I do not ſpeake any thing héere in deſpite of the Iewes, which be my natural country men, & whom in Chriſt I déerely loue at the hart roote, thoughe they cannot abide me, nor yet once further me their friendly good worde. Verily, I ſpeake as the thing it ſelf is (Chriſt is my record) which knoweth al mens ſecretes. Neither do I make any lie (I take witnes of my conſcience which the holy ghoſt perfectly knoweth) that I am very ſory, & that wt continual dolor & thought in my hart, for their fal & miſchance, which moſt apparantly commeth through their owne wilful fault & folie. For ſo litle do I hate the Iewes, ye I (wt all my hart) wold wiſh to be made their ſafetie & helth,Exod. 32. yea euen through mine own deſtruction. Neither wold I refuſe to be reiected frō Chriſt, ſo yt I might haue al thoſe that be of my ſtock & kinred, adioyned as I now am, in the true faith of Ieſus Chriſt. And that as they be al Iſraelites by birth: ſo they might be alſo very Iſraelites in the truth & veritie. For whom, it was conuenient aboue all other creatures to haue embraced him, which the law had promiſed before vnto them: conſidering they be of ye only nation, which God the father (from all others) did ſeperate, & did chuſe it only to himſelf, to be his only peculiare & proper people: and did put away frō him all other nations, coū ting them but reiects, & as miſbegotten baſtards: and toke only the Iſraelites, for his true & natural childrē, which only had the glory & dignitie of the world, when they did forſake idolatrie, & gaue themſelues to the only worſhipping of the true god which only had then the preheminence of the lawe & his prerogatiue:Exod. 19. Deut. 7. which only had the couenantes & promiſes of God made vnto them: which had only declared vnto thē the rites & ceremonies of religion: which only had the prophets ſent vnto thē, that promiſed the comming of Meſſias many yeares before he came: and which only had alſo made vnto them, the promiſſe of the heauē ly glory, which we receiue through the ſame only Meſſias the great God & ſauior of the world. Al which Iewes do come of the ſtocke of the moſt noble & highe perſonages, Abraham, Iſaac, & Iacob: and of many other notable & worthy men: of whoſe moſt noble & famous lignage, Chriſt him ſelf cōmeth as touching the fleſh: for which cauſe ſake they came not to chuſe, but whether they will or will not, they be of kinred vnto Chriſte: which is much more mightie and of higher maieſtie, than were thoſe old & ancient good fathers, whom they ſo highly extol, & vpon whom they boſt themſelues ſo much. For the old fathers, though they were godly creatures, and worthy great eſtimation, yet amōgſt men they were but men. But Chriſt himſelfe is a man in ſuche ſort & manner, that he is alſo very God: and that not of this or that nation only, but of al nations where ſo euer they be, foreſeing in himſelfe all their ſaluations: vnto whom only be al laud, praiſe & honor now and for euermore. Amen. Neither ſhall we think that the iniquitie of the Iewes did ſo aboūd, that through the great deſart of vengeance for the ſame, God will not for all that, performe al ſuch things, as he promiſed before in his Prophets. I cannot deny but our felicitie was promiſed vnto Abraham, & to the children of Iſrael: how be it, not properly to each of them, or to thē only, but ſpecially vnto all thoſe that ſhuld be of his true poſteritie, & poſſeſſors of the like faith: For we cānot ſay, that they which come of Iſrael, are all Iſraelites:Roma. 2. but only thoſe ſame that be ſtrong in faithe, & vnvanquiſhed againſt the incōueniences of this world: in which, God trieth & proueth our religion and godlineſſe: and in al ſuch verily rightly agreeth the name of an Iſraelite Further,Gala 4. they that come of Abrahās ſtock are not al the true childrē of Abraham, & haue to themſelues the poſſeſſion of the promiſſe of God: but al they that repreſent the faith of Abraham: by vertue wherof, he deſerued that ye promiſe ſhuld be made vnto al his ſéede. And marke (I pray you) diligētly, if the words of the promiſer do not ſoūd euē the ſame thing,Gene. 22. which ſaith: In Iſaac ſhalbe named vnto thee, they ſeede. And it was promiſed vnto ye ſede of Abraham, ye through it al nations ſhuld be renoumed & bleſſed. But God wil not yt al which come of Abraham, ſhuld be called the ſede of Abraham, except they be in Iſaac, which is the ſonne of faith, & beareth truely the figure of Chriſt. Iſaac was not begotten & borne into this world, as is the common birth of children, but was begotten of an old man, worne & withered wt age, & which alſo was paſt bodily luſt, yet had always good faith in the promiſſe & power of God, & born of an old womā yt was alſo paſt bearing of children: wherfore, the vertue of God, and good faith of the father, did rather beget him than the power & work of yt fleſh. What meaneth God therfore whē he ſaith: In Iſaac ſhalbe named vnto thee thy ſeede? but only that he wold manifeſtly declare: that they which be borne of Abraham after the fleſh, are not all the ſonnes of Abraham, & ſo forthe the heires of the promiſe, but all ſuche only as haue faith:Who be the children of Abraham. throughe which Abraham deſerued to haue the promiſe made vnto him: and thoſe in déede be they, that are of ye ſeed of Abrahā. But otherwiſe, if God ſhoulde haue made his promiſe after this fourme and ſorte, who ſo euer he be that ſhall be borne of thée, to them ſhall appertayne my promiſe: then without all doubt, they might chalenge his promiſe by inheritaunce and for theyr duetie, what ſoeuer he be that commeth of Abrahams deſcents. Therefore, ſéeing then that he ſpake after this maner,Gene. 18. as the Scriptures do ſhew: About this time will I come, and Sara ſhall haue a ſonne: God men • e Iſaac, to be one onely ſonne, and that the ſonne of fayth: whom he elected and choſe out to him ſelfe for the ſame purpoſe, not for the deſeruings of his circumciſion, which at that time was not yet borne, but rather for the onely merites ſake of his fathers fayth. Howbeit Abraham begatte other children after that time, of other wiues, yet the promiſe was onely made in the name of Iſaac. And as the thing went with Iſaac and the other children of Abraham: euen ſo it alſo chaunced in Iacob and Eſau. Which, if they ſhould receiue the bleſſing of God onely for alyaunce and kinreds ſake: the promiſe ſhould rather haue appertayned vnto Eſau, than vnto Iacob, in aſmuch as he was the eldeſt ſonne of the two.Gene. 25. Iſaac was onely father to them bothe, and one onely mother at one time bare them bothe, which conceiued them bothe at once, caried them bothe togither in hir body, and at one time alſo deliuered them both: yet all this notwithſtanding God did acknowledge but one of them for a lawfull childe, and the other he tooke (as it were) but for a baſtarde, ſaying theſe words: Iacob haue I loued, and Eſau haue I hated. What thing is it then that did thus make ſeparation betwixt theſe two twinnes?Mala. 1. Verily, not the proximitie or neareneſſe of birthe, nor the obſeruation of the lawe, neither yet Circumciſion for before either of them was borne, or elſe had done any thing at all, either agaynſt the law or with the lawe, it was ſayde of them bothe: The elder ſhal ſerue the yonger. And why did God thus I pray you? Or what would he declare vnto vs héereby? Certeſſe, none other thing at all, but that no creature, through his confidence in the law or circumciſion, ſhould chalenge to him ſelfe the promiſe of felicitie: but only all ſuche as haue faythe, to come to the ſocietie of the electe of God, through his deare ſonne Chryſt: and to be all ſuche in their exercitations, as was Iſaac and Iacob. For the election of God maketh the children of Abraham,The election of God, maketh the children of Abraham, but not the neereneſſe of birth. and not the propinquitie of birth. Wherefore, if in caſe God ſhall reiecte and caſte away the Iewes at this time, as he in times paſte did Eſau: it ſhall profite them nothing at all, to haue diſcended of his lynage. Agayne, if God do call the Gentiles vnto his promiſe by vertue of their fayth, it ſhall not hurt them one whit to be of no fleſhly kinred with Abraham: in as muche as God through grace doth adopte and make them his children. And here no man ſhall take occaſion to wreſte the Scriptures, and ſay peruerſely, that men are not in fault them ſelues of their owne damnation, but rather God him ſelfe: bicauſe he receiueth at his will and pleaſure thoſe that do no good, and put away from him ſuche as may ſéeme to doo no hurte. God defende therefore, that in reading this ſaying of Moyſes in the Booke of Exodus:Exod. 33. I will ſhew mercy vppon whom I ſhew mercy: and will haue compaſſion, vpon whom I haue compaſſion: ſhould thinke therby that God doth any wrong vnto vs, in taking away from vs all our owne power and ſtrength, to obtayne health and ſaluation: bicauſe that both our willes and labours are but vayne and to no purpoſe, except the willing God draweth vs: which draweth onely all ſuche as beſt lyketh him, though they had don no good at al.

VVe muſte vvell conſider this place of Scripture in Exodus, that God of his ovvne abundant mercy, hath made euery man to his ovvne ſimilitude, and giuen him in his creation, vvitte, reaſon and diſcretion, vvith many other beginnings of vertue and godlyneſſe. All vvhich, if man for his parte vvill apply to the vvill of God, and call vpon him for the encreaſe of hys ſtrength, and to make in him theſe vertues fruitefull, and to be alvvayes fortified by the ſpirite of Chryſt to godly perfection and true pietie: then God for his loue and mercies ſake vvill performe the ſame to his ſaluation: vvhich othervviſe his ovvne ſtrength can not bring to paſſe by any poſsibilitie. Agayne if he do abuſe the ſame giftes of God, by any meanes to the committing of ſinne and filthyneſſe: and ſo choke vp his talent in the dirte of the earth to no good vſe: then vvill God forſake him, and ſuffer him to runne headlong to the diuell. The ſcripture therfore ſayth: god hath mercy vpon vvhom he hath mercy: and vvil haue compaſsion vpon vvhom he hath compaſsion: that is, vpon euery ſuch perſon as vvil him ſelfe call for Gods mercy and cōpaſsion, & receiueth it thākfully: & not as thogh he vvere parcial in the beſtovving of his loue and mercy: for he is vniuerſall vnto all creatures, and vvould that all men should be ſaued, and come to the truthe in him. But (the more pitie) many of them vvill not vvay this ſaying, nor apply their gifts to this end, and therefore they are vvorthily condemned, and go to the diuell for their ovvne faulte and vvickedneſſe ſake. For vvhych cauſe no creature can lay the fault or occaſion of his condemnation in God: but muſte needes graunte to proceede onely from him all his goodneſſe and ſaluation.

It is therefore impoſſible to come to the ſaluation of God through our owne endeuour and working: but it is only for the abundaunt mercy of God towards vs, and that for hys ſonnes ſake. But contrary, al we through the filth of original ſinne, and weakneſſe of our nature, which happened through Adam: and further through the cuſtome to ſin in this world, and the diuels ſetting on by temptation, are brought to deſtruction: which thing firſt happeneth vnto vs frō our owne ſelues. Therfore whoſoeuer is damned, it commeth vnto him from him ſelfe: and he that is ſaued, by the onely benefite and goodneſſe of God, the which he doth vouchſafe vpon ſuche as liketh him beſt to beſtow. And this he doth not to that ende, that a man ſhould complayne or quarell with him, but with al humbleneſſe to ſubmit him ſelfe, & moſt hartily to thanke him for it. For it is not God that hardneth mens hearts, that they ſhould not beleue ye goſpel of Chryſt: but it is their own ruſty or cancred ſtubborneſſe & ſtifnecked crokedneſſe, which cauſeth them ſo maliciouſly to refuſe it, and to haue it in contempt: which ſtubborneſſe god ordereth to this purpoſe, that he will therby make manyfeſt the mightineſſe of his benefite towards vs, and to declare the glory of his power and might. And euen ſo it is to be vnderſtanded, whereas it is ſayde to Pharao in Exodus. ca. 9. For this purpoſe haue I ſtirred thée vp, that I might by thée ſhew my puiſſaunce and might, and that my name ſhoulde be renoumed throughout the whole world. Therfore peraduenture here in this place, ſome peruerſe felow will wickedly quarell & ſay: If it ſo be, that God ſheweth mercy to whom he liketh, and whom he will he hardeneth: what matter is it then that he can iuſtly lay to our charge? Agayne, in as muche as his wil and pleaſure can not of any be reſtrayned, nor his entent put by or preuented, if he purpoſe to haue his will in any thing: It is therfore méete that he take our faults to him ſelfe, and not lay them to our charge, when it ſhall chaunce vs at any time to doo amiſſe. But I beſéeche thée marke diligently, and that with reuerence, the truthe in this caſe. For albeit that no man is of power, nor can once reſiſte the holy will of God: yet for all that his will is neuer ſo mercileſly bente agaynſt vs, that he is found the cauſe of our perdition: neither did he harden the heart of the proud Egyptian Pharao, to that ende he would in déede make him ſtubborne and ſtifnecked, and therby wilfully damne him: but well foreſéeing and knowing by hys omnipotencie and godly wiſedome, that his heart was already hardened, and that through his owne wilfull malice and great pride: which, though at that tyme it deſerued at the hande of God by his iuſtice, ſhorte and ſodayne deſtruction: yet he for a ſpace dyd ſuffer it to continue in him, and in the meane tyme through gentleneſſe, by lyttle and lyttle dyd puniſhe and correcte it: bothe that Pharao ſhoulde the better perceyue and knowe in him ſelfe hys owne wylfull wickedneſſe, throughe hys malyce, pryde, and ſtouteneſſe: and alſo for the more playne manyfeſtation vnto all generations, of hys owne omnipotencie, gentleneſſe and great clemencie, throughout the whole world. The whiche, bycauſe he dyd ſo abuſe the greate gentleneſſe then offered hym of GOD, and thereby the rather tooke proudely vppon hym further occaſion, to bée a wylfull repugner of hys Godly wyll, then ryghtely obedient or ſubiect to his ſeruice: God therfore moſt worthil • made of his fixed miſcheefe, pride and malice, great glory an • immortall fame towards him ſelfe. And ſo that, which in one caſe was of it ſelfe vtterly nought, and ſo knowen of God, procéeding from a contemptuouſe, proude, and maliciouſe heart: he moſte aptely tourned in an other reſpecte to his owne perpetuall renowme and glory. Thus (if I woulde) I coulde here aunſwere other things moſte truely, in the behalfe of the righteous God: but ſhortly to conclude, God hath (in any creature) all pride and contempt, in vtter deteſtation. And I pray you, what thing in al this world can be more proude or reprochefull before God, than for a man, which is of him ſelfe but a very vile creature, to take any matter in hande agaynſt God and his maker, or to contende and ſtriue with him, as one equal vnto a god of ſuch maieſtie. For what potter or other ye like artificer would take it wel at his pottes hande (at the hand of his creature) to be checkt and reaſoned withall, ſaying: Why madeſt thou me thus? why haſt thou formed me on this wiſe for ſuche a purpoſe? Truely it behoueth all creatures of mankinde to conſider moſte reuerently with thē ſelues, that as the earth and clay is in the hands of the potter, and to worke it for his owne prayſe to what vſe he will: euen ſo are men in the hands of the almightie God our creator, to be turned & delt withal at his owne pleaſure. The potter tempereth the clay, and maketh therof ſuch kind of veſſels as ſhall beſte like him: ſome for ſeruice at the table, and for the like clenly vſes: and ſome agayne he maketh to ſerue for ſuch purpoſes as be more vncleane and filthy (for both muſt be, and are to be vſed of neceſſitie) as it always lieth in the potters arbitriment, to make of clay what veſſels he will without the controlement of the potte. And muche more vile is a man in relation to God, than the clay in compariſon to the potter. Wherfore, if it be an argument of gret ſtubborneſſe & pride, for the clay to endente with his potter and maker, for this faſhion or that vſe: muche more monſtruous ſhall be the pride of man, vnreuerently to argue and deſcant vpon the ſecret counſels of God the creator towards him: which be ſo muche aboue the capacitie of vs wretched creatures, that ſcarſly we be able to attayne to a ſhadow, or once to dreame of them.

Here is to be noted, that the potter maketh not his pottes, to the ende he woulde foorthwith haue them broken, or caſte away from him agayne after he hath once made them: but to ſerue him rather at his commaundement, in ſuche offices as he firſt appoynteth them: with whoſe ſeruice he holdeth him ſelfe wel contented, if ſo be they do it vnto him as he hath taken order and placed them: euen ſo God doth not create man to any ſuche entente, that he should after his creation fall into ſinne and be damned: but cleane contrary he maketh all men, and putteth them in ſundry degrees and orders, and will that they ſerue and obey vnto him, eche of them in his vocation, accordingly as he hath shewed vnto them his godly will and pleaſure, and not to fall from him, and to ſerue the diuell: for that commeth onely of their owne ſtubborne malice, and not of his will and appoyntment.

Therfore (O thou man, thou creature, thou duſt and aſhes) be ſtayed in thy ſelfe towards thy maker: apply & enforce thy ſelfe with humbleneſſe and prayer, that the ſpirite of grace may worke a liuely and true fayth in thée towards him, yelde to his will, thinke none euill of him, and in any wiſe not to diſpute in thy ſelfe agaynſt him: and ſo ſhalt thou beſt know him, find him always thy louing God, reioyce onely in him, and extoll from thine hart the holy name of thy maker. Yet further, way with thy ſelf, that the potter in his facultie may chaunce to erre and do amiſſe, but God can not poſſibly ſo do. Let this then be a ſufficient perſuaſion for thée to beleue, that as God, euen thy God in his almightineſſe & omnipotencie, can do & may do al things at his own good wil and pleaſure: euen ſo likewiſe the ſame God, foraſmuch as he is moſt good, moſte gentle, iuſte, and bountifull, he will do nothing but that which is beſte, moſt expedient and profitable vnto mankinde, his moſt deare & welbeloued creature: neither can we blame god, or iuſtly reproue him, though he vſe & conuert our euils to a ſpeciall good ende & purpoſe: yea we ſhould rather worthily count it, for an high token of his great loue and benignitie towards vs: in that he maketh the miſſehap or falling of ſome men, to tourne to the good and fortunate ende of others. Alſo reaſon thus with thy ſelf: if thou be deformed and filthy in the fight of God through thine inclination to ſinne, O miſerable creature that I am, I muſt duely acknowledge and confeſſe, that god of his onely great mercy and goodneſſe, hath miraculouſly wrought his good worke vpon me, & beautified me both in ſoule & body, with innumerable of his good graces, bleſſings & benefits: & not made me a deformed creature, or veſſell of diſhonor vnto filthineſſe & vnclenneſſe: but I my ſelfe through the diuell and mine owne conſente, haue made my ſelf filthy and vncleane, and defiled moſt lothſomly the beautifull worke of God, with the dirte & ſtinch of ſinne and mine own vnclenneſſe. Wherfore I ſay, if God (through his owne infinite wiſedome) do vſe thy wickedneſſe and ſinfull ſtate to the healthfull ſtate of the godly, and to the hygh renoume of his owne name: what iuſt occaſion then of quarelling, or to thinke euill of God haſte thou? In which caſe thou art worthily delte withall and iuſtly puniſhed (thyne own conſcience bearing thée witneſſe) for thy forgetfulneſſe, pride, careleſneſſe, wilfull contempt & ſtubborneſſe. And the good & godly mē, through the example of thée in thy wretched ſtate, are made the more ware & circumſpect to them ſelues, how they fall into ſinne, to haue gods feare before their eies, and to thank him with more alacritie & franke corage, when they do wel learne & perceiue by thy wilful blindneſſe and deſtruction, how much they be bound vnto the great goodneſſe & mercy of God towards them. Pharao which was brought to nought through his own ſin & malice, had none occaſion at al to reproue god, thogh ye ſame his malice & wilful ſtubbornes did greatly aduaunce & ſet forth the glory of god amongſt his people ye Hebrues: euen ſo, what occaſion haue the Iewes at this time to repine againſt god,Gods great mercy towards the ſtubborne Iewes. which now in like maner (as he did in times paſt with Pharao) doth gently ſuffer & beare with their ſtubborneſſe? Al which, though they be in dede veſſels worthy the iuſt reproch of god, & to be caſt by him againſt the walles and broken: yet this notwithſtanding, God (in mercie) did pauſe with him ſelfe towardes them, to the ende it might be well perceiued and knowne vnto all creatures, that moſte iuſtly they haue deſerued their owne deſtruction. And all which, though they haue bene allured to the goſpell, by a thouſande benefites of God, and many ſundry occaſions of gentleneſſe towardes them: yet they would not correct and amende them ſelues. By which meanes all other men may take vnto them good and ſpeciall occaſion, to dread and feare the omnipotencie of God, and moſte hartily yéelde them ſelues bounde vnto him for his vnſpeakable loue towards them, whom they ought not to prouoke to anger through the continuance of ſinne: but vtterly to be at defiaunce therewith, and to deteſt it from their hearts, for his holyneſſe and great gentleneſſe ſake. All which things haue ben thus wonderfully wrought of God, to the end that he would the mightineſſe and excellencie of his glory, ſhould be the more copiouſly & abundantly manyfeſted vnto al the godly: whom he (of filthy and moſt vile veſſels) hath happily clenſed them, and made them louely, fayre and preciouſe: and hath appointed the ſame to a moſt honeſt vſe: that is, euen to haue the fruition of the inexplicable ioyes of heauen, which he bringeth to paſſe in vs, not for the loue of our circumciſion, but onely for the merite of fayth: through whiche onely all creatures doo come to this prepared ioy: not onely the Iewes, but alſo all other nations, which giue their ful confidence & truſt, to the onely ſhedding of Chryſts moſt innocent bloud, for their purgation or moſte perfecte clenſing, for it is not the birth or poſterity by Abrahā, that maketh the heires of heuē, but the onely election of god the father, in & by his ſon Ieſus Chriſt. And the Iewes ſhould not maruel, that the Gentiles, which all were once prophane & ſtrangers from Chryſt, are now adopted and become the children of God, conſidering themſelues, that once were before thys time through their owne malice, deſpiſed & caſt out of Gods fauour: yet the ſame taking repentaunce, and amending their liues, came agayne vnto grace, and that by the méekeneſſe & gentleneſſe of God. The which very thing, their owne prophet Ozée witneſſeth, ſaying in this manner:Oſee. 2. 1. Pet. 2. I wil call them my people, which are not my people: and my beloued, which are not my beloued: and to diſpoſe my mercie, where I had no mercie. And ſo it came to paſſe, that whereas before they were not the people of God, they were called againe the children of God. Therefore, why ſhould they condemne that in others, of which they them ſelues, haue had ſufficient experience? They ſhould rather haue taken diligent héede, that through their owne fall, they ſtoode in greater daunger, not to come againe into the ſame caſe, that they were in before. And what cauſe haue they to hate the Gentiles ſo muche as they doe: whome they ought to imitate & folow, in their conuerſation and māners: if they had not rather delite to deſpiſe, than gently to obay? And although that the moſt part of them (through their own ſtubburnneſſe) did periſh: yet, he wil neuertheleſſe performe the promiſſe to the remnaunt that doe beléeue: which promiſſe, he made vnto all ſuche as would receiue it by faithe. And although the ſame be but a few in number:Eſay. 10. Oſee. 1. Zacha. 13. Amos. 9. yet they ſhal be continuall ſucceſſors to receiue the ſame promiſſe. The ſame thing doth Eſayas teſtifie, which ſayeth: Thoughe the children of Iſraell be in number equall to the ſandes of the ſea, and that numbers and multitudes of them, doe periſhe by their owne vice and naughtineſſe: yet for all that, there ſhall alwayes be ſome of them that ſhall be ſaued throughe their faithe. And alſo the number of them that fal from God, though it be greate: yet, the vice and malice of them cannot cauſe God to breake his promiſſe with the faithfull. To deceiue in the performance of their promiſſes, it is the propertie of men: but God moſt aſſuredly performeth in déede, all ſuche things as he doth promiſſe, and that without any delay or daliance: neither yet deceitfully, but moſt truely and iuſtly,Eſay. 1. fulfilleth all his beheaſtes. The which thing, the Prophet Eſay affirmeth and ſayeth: God will make a bréefe and ſhort reckening vpon the earth. And the ſame alſo ſayeth: Excepte the Lord of hoſtes had left vnto vs ſome ſéede, we ſhuld haue bene made like vnto Sodome: and ſhould haue bene none otherwiſe eſtéemed than Gomor. By all which things are vnderſtanded, that though numbers of the Iewes did forſake Chryſt: yet notwithſtanding, he will not ſuffer all the true and lawfull ſéede of Abraham to fall and come to naught. Which thing,The mercy of God towardes the Gentiles. conſidering it went after this ſorte with the Iewes, it pleaſed almightie god that the Gentiles, which ſéemed once to be farre from his righteouſneſſe, and without all the ceremonies of the law, ſhould now attayne to the ſame righteouſneſſe (which is not the righteouſneſſe of the Iewes, that had onely but the ſhadow of true righteouſneſſe) but it was in déede the very righteouſneſſe of God him ſelfe: and that not through the ceremonies of the lawe, but by their onely fayth: through which they ſubmitte them ſelues to the goodneſſe and mercy of God. But contrarywiſe, the Iewes, folowing the law of righteouſneſſe carnally,The cauſe of the Ievves fall. and promiſing righteouſneſſe to them ſelues by the ſame lawe (through their ceremonies and obſeruaunces) could not attayne vnto this true righteouſneſſe in God, bicauſe they dyd forſake Chryſt: in whom, and for whom, were all the ſayings of the holy Prophets ſpoken, and the law declared. And héere peraduenture ſome man will aſke me: How dyd it chaunce then that the Iewes did ſo ſodenly forſake and ſhake off Chryſt? Verily,The hatred of God againſt proud men. euen bicauſe God can not abide the ſtubborne and proude men: but giueth him ſelfe wholly vnto the méeke, gentle, and lowely hearted. And bicauſe the Iewes were ſtubborne, proude, and wilfull, and would not beléeue the Goſpell of Chryſt and his promiſes,The cauſe of the Gentiles ſubmiſsion vnto God, and to the faith in Chriſt. he dyd renounce and forſake them. For which cauſe the Gentiles acknowledging their wretchedneſſe, and ſubmitting them ſelues to the fayth in Chryſt, God receiued them to hys grace: whereas the Iewes he reiected and caſte off, bycauſe they gloried in a falſe righteouſneſſe, in their holy dayes, in their waſhing, in their circumciſion, and in ſuche their lyke obſerucāes, which refuſed to ſubmit them ſelues to the faith of Chryſt, and denied him, and put him the author of their life vnto death: the which ſelfe thing, Eſay did prophecie ſhould come to paſſe: that is, that Chryſt, whom the law before had promiſed to be a ſauiour, ſhould be vnto them (for their vnfaythfulneſſe ſake) an occaſion of their fall: and he ſhould alſo be a ſtone,Eſay. 28. wherevpon the faythfull ſhould repoſe them ſelues: and vnto the Iewes it ſhould be turned to their deſtruction, inaſmuche as they rather did choſe to ſtumble at it, and to be at variaunce among them ſelues agaynſt it, than to take their reſt vpon it, through the vertue of their beléefe. For euen ſo dothe the father of Chryſt him ſelfe, ſpeake by the prophet, and ſayth: Beholde, I put in Syon a ſtone to ſtumble at, and a rocke to fall vpon. But who ſoeuer ſhall beléeue on it, ſhall not be aſhamed of his beléefe.

The .x. Chapter. The vnfaythfulneſſe of the Iewes: Two maner of righteouſneſſes.

DEare brethren, verily I ſay this vnto you, not without great ſorow and heauineſſe of harte, bicauſe I inwardly wiſhe with the ſame, the happie ſtate and proſperitie of the Iewes. And if it were in mine abilitie and power, I would moſt gladly reléeue them, and eaſe them of their fal and moſt wretched miſchaunce. But of this thing they be all aſſured and out of doubt, that I pray to God dayly and hartily for them, that they may yet once agayne turne to repentaunce, and not thus alwayes to continue in their damnable blyndneſſe. Surely I can not excuſe them of their vnbeléefe: howbeit, ſomewhat may yet be ſayde in that behalfe for their comforts: for they be not ſo farre from Chryſt, as the Gentiles were: for aſmuche as he is ſomewhat néerer the truthe, that knoweth ſome parte thereof, than he that knoweth yet nothing at all. For which cauſe I would the rather wiſh, that the ſame thing may now be brought to good effecte in them, which they heretofore went about: and that they may now obtayne the very truth it ſelfe, wherof long ſince they haue had but the tipe and ſhadowe. And although they did fall into a moſte horrible and lamentable vice, in that they ſo maliciouſly crucified the Lord, which was the fountaine of al glory: yet notwithſtanding the ſame, I muſte néedes confeſſe,Eſay. 28. Roma. 9. that they did it for ſome loue which they bare towardes God, thoughe it were done, neither with wiſdome nor iudgement. For their entent was, to call himſelf the ſonne of God: which in their opinions, was a deteſtable blaſphemie to the Father of heauen: but in this pointe, their carnall reaſon was deceyued. Wherefore, they did not altogither miſſe in the affection of godlyneſſe, thoughe the ſame did miſſe in the ordering, and in the right applying therof: and better it is to haue ſome one kinde of religion, thā to haue none at all. Alſo, they did deſerue (thoughe they had but little godlineſſe in them) to haue had more giuen vnto them, if they had not bene ſo ſtiffe necked in their firſte rules of godlineſſe, hauing in contempte the true godlineſſe it ſelfe, when it was once offered vnto them: and alſo if they had not maintained, and ſo ſtoutly fortified theyr ſhadowes and only ſimilitudes of truthe: and in ſteade therof, to deride and mocke the veritie and perfect truth it ſelfe. And euery of them, though they ſhould not then, haue caſte of from them their lawe of Moſes: yet they did ſtrius for the fortification thereof, without all knowledge or godly iudgement. In the doing of which, they contended againſt him, for whom the whole lawe was firſte made and proclaimed. For theyr holy dayes, their Circumciſion, their differences of meates, the auoyding from deade carcaſes, their Faſtings, their Feſtiuall dayes, were all appoynted for this intent, that they ſhoulde paſſe foorthe for their time in theſe ſortes of beginning: and to pretende by the outwarde or worldly rightuouſneſſe therof, a comming (at the time appoynted) to the true rightuouſneſſe of almightie God.

Howe be it, it was not conuenient for them, that for the loues ſake and affection they then had to their Ceremoniall rightuouſneſſe, to deſpiſe & caſt him away frō them, for whoſe only cauſe al their lawe & Ceremonies were ordained: but the more pitie it is, that ye Iewes, though they had (in moſt large and godly maner) declared truely vnto them all the righteouſneſſe of God: yet they would not forſake the worldly righteouſneſſe of their Ceremonies, but moſte peruerſly and without all good order ſought to vpholde the continuaunce of them. For they ſo ſtiffely defended their olde righteouſneſſe (which in déede was made of none effecte, and is now rather become to all men which truſt therein, their deadly wound and ſting) that they would not once know the true ryghteouſneſſe of God, but ſtil waſting their liues in Ceremonies, they reſiſted the Goſpell of Chryſt, wherevnto they ſhould haue ſubmitted them ſelues with all humbleneſſe and thankeſgiuing, if in very déede they had ben mindefull to be righteous. For we muſt imagine thus with our ſelues, as though there were before vs two kinde of righteouſneſſes:Two kinds of righteouſneſſe the one hath Moyſes for their author, the other hath Chryſt. The firſte ſtandeth in the fulfilling of Ceremonies, the ſeconde conſiſteth in the fayth of Ieſus Chryſt, and in the obedience to his Goſpell. The firſt of theſe two was but the preamble and firſt beginning of the ſeconde: euen as a ſtocke or rough péece of woode is the beginning of the Image that is made thereof: or elſe as the crudding togither of the bloud is the beginning of the iſſue that commeth therof. Therfore it ſhall be but extreme fooliſhneſſe to ſticke to the beginning, and to be ſetled with delight therein,Chriſt the end of the lavve. when we haue once receiued the perfecte iſſue and true thing it ſelfe. And euen thus is Chryſt the very perfect iſſue or ende of Moyſes law: which was in déede but a very weake and vnperfecte beginning of our righteouſneſſe. And this ſame iſſue is fedde and nouriſhed, to be our helpe and comforte in time to come, with the moſte delicate, deyntie, and ſweete milke of fayth: and not with the da lying toyes of Circumciſion, or other the like trifling Ceremonies. The comming vnto which righteouſneſſe is not onely graunted vnto the Iewes, but alſo to the Gentiles: and finally to all them that beleeue in Chryſt Ieſus. Both which righteouſneſſes Moyſes did ſet foorth, and maketh mention of them in his lawe. Of the which two, the worldly righteouſneſſes, he mentioned in the Booke of Leuiticus: and it ſtoode in Ceremonies,Gala. 3. Leuit. 18. that were but for a time appoynted, and ſayd: kéepe my lawes and iudgements: which, who ſoeuer ſhall do them, ſhall liue in the ſame. And he likewiſe declared the ſeconde righteouſneſſe, which is euerlaſting, and is obtayned by the onely merite of our liuely fayth in Ieſus Chryſt,Deutero. 30. as in the Booke of Deuteronomij, where he ſayth: Thou ſhalte not ſay in thine heart, who aſcendeth into heauen? for that is to plucke Chryſt out of heauen. Agayne, let no man ſay: who deſcendeth into the depth of the earth? for that is to call Chryſt agayne from death. And herein is a likelyhoode, that the ſame man beléeueth neither of them bothe, which demaundeth the practiſe or experience of them. But who ſoeuer beléeueth truely and ſincerely knoweth this for a more ſuretie, than to ſeeke for any further aduertiſement thereof: that is, that Chryſt dyd once deſcende from heauen, and aſcended thither againe, and now ſitteth on the right hande of his father: both which are moſte true, though we doo not now ſée them with our bodily eyes. Alſo, that he deſcended into the hels, and from thence returned agayne, and ſtill liueth, though the ſame be vnknowen to our outwarde ſenſes: yet it ſhall be ſufficient for vs to beléeue, that all this was once done & fulfilled. Therfore nothing elſe now remayneth to vs, and to al thoſe that did ſée theſe things brought to paſſe with their owne eyes, but only to beléeue his holy Goſpell. And we néede not ſéeke very farre to here the truth of all this: for the Iewes themſelues dyd behold and ſée it fulfilled, and yet did not beléeue it. Howbeit, there were many that heard of it, and did not ſée it, and yet they beléeued it. Neither is there concealed or hidden from vs among the whole ſcriptures, any one parte of this poynte, but they doo witneſſe the ſame: and biddeth vs to haue recourſe vnto the Goſpell, for the very certayntie therof, and ſayth thus to vs: The worde is néere vnto thée: euen in thy mouth and in thy hearte. And what woorde is this, that the Scripture here ſpeaketh of? verily, euen the onely worde of the Goſpell, which bringeth with it perfect health, and is now preached of vs, whom Chryſt hath appoynted for the ſame purpoſe.Hovv the vvord of God is in our mouth & in our hart. But how is it in thy mouth, and in thine heart? It is verily in thy mouth, if thou doeſt confeſſe with thy mouth, and acknowledge vnto al men, that our lord Ieſus Chryſt is already come, and hath ſuffred for vs. And it is in thine heart, if thou do beléeue vnfaynedly with all thine heart, that God hath reſtored him agayne vnto euerlaſting life: that we hereafter may dye with him to our ſinnes, and euermore to liue with him for the deſerts ſake of his paſſion, death & reſurrection. For in our hearts is our right beléefe: which beléefe is the true & vncounterfeited key, to open the doore vnto righteouſneſſe. Notwithſtanding, bicauſe wée be bound to glorifie God, it ſhall not be ſufficient for vs to conceiue this faith in our hearts: but alſo to acknowledge & confeſſe Chriſt amongſt men with our mouthes, if we wil come to our perfecte health and ſaluation. But in all theſe you cléerely ſée, that the ſumme of this matter dependeth not vppon the Law and Ceremonies, but onely vppon true fayth in Chryſt: the which Eſaias the prophete witneſſeth, where he ſpeaketh of Chryſt,Eſay. 28. who ſoeuer (ſayth he) ſhall beléeue in him, ſhall not be aſhamed. In which words we muſte diligently marke, that wheras the Prophete ſayth: who ſoeuer ſhall beléeue: he playnely maketh no difference betwéene the Iewes and the Gentiles, but meaneth them all indifferently. Alſo whereas he ſayth: ſhall beléeue: he meaneth not Circumciſion, or any other ſuche lyke thing: but vtterly excluding all the Ceremonies, he onely requireth our fayth: which is vnto all Nations an vniuerſall gyfte and vertue. Further, God is ſuche a one, that he is not Lorde to the Iewes onely, but generally to all nations, kinreds, and people: whoſe large benefite, is not ſo ſtraytely pinched in and ſhutte into an onely angle or corner of the worlde, or that it ſhould onely appertayne to them of Iewry: and ſo peraduenture of them to be ſo cleane ſupped vp, that nothing thereof ſhall remayne vnto others: but hys bountyfulneſſe is without all meaſure, and ouerfloweth not to one onely Nation or twayne: but ſtretcheth foorth withoute exception to all kinreds and people: ſo that the ſame call onely vppon him for his helpe and ſuccour,Miche. 2. Act. 2.22. with an earneſt and vndoubting fayth. And euen thus teſtifieth the Prophet Micheas: Euery man (ſayth he) that ſhal call vpon the name of the Lorde, ſhall be ſaued. Héere you well ſée, that the Prophet excepteth no man. Therefore whoſoeuer with a faythfull heart, ſhall call vppon the name of God (whether he be Iew, Gentile or ſtranger) ſhal come vnto his ſaluation. Contrarywiſe, whoſoeuer ſhall not call vpon the name of hym, ſhall not be ſaued. How beit, no man calleth vppon him, or demaundeth his helpe and ſuccour, in whom he doth not beléeue: And how ſhall men beléeue on him, of whom they haue not heard? Agayne, how can men héere of him excepte there bée ſome to preach of him? And how can men preach him, if there bée none ſent to doo it: namely of him to whom the Goſpell appertayneth. Of whiche preachers Eſaias ſpeaketh and ſayth: O how beautifull and precyo •• e are the féete of them that preache peace,Eſay. 52. and of them that tell good things? Héere you perceiue by the Prophete, that all the Preachers of Chryſt are commaunded to Preache, not Circumciſion and holy dayes, but the peace that coupleth vs togither in perfecte charitie: and ſuche other good things as be alwayes good, and good of their owne nature. And there is nothing now lefte behinde vnpreached, that toucheth the calling of mortall men to their ſaluation: in as muche as the Goſpell of Chryſt is preached vnto all Nations, though they doo not all beléeue it, and giue their onely truſt thervnto. For euen ſo the Prophete Eſay ſayde that it ſhoulde ſo come to paſſe (ſpeaking in the name of the Apoſtles) Lorde (ſayd he) who did beléeue our ſermons and preachings?Eſay. 53. Iohn. 12. For among the Nations, there bée very few that beléeue the Goſpell of Chryſte, if they bée compared to them that doo not beléeue it. Let vs therefore gather togither in a ſumme thoſe things that we haue ſpoken of before: which is, if the calling vpon God, do bring health vnto men: and agayne, if they that doo not truſt in him, doo not call vppon him, then is fayth ſpecially of a Chriſtian man, required before all things, and not Circumciſion or the cuſtomes of the Lawe. Further, fayth is conceiued in the hart of man, not by the experience of outward things, but only by godly Sermons and preachings of the true Apoſtles of Chriſt: that is, fayth is not conceyued by the eyes, but by the eares: the office of which conueyeth the preachings and godly exhortations into the obedient and lowly harte of man. Now therefore, ſith the light of the Goſpell is declared throughout all the worlde, and the name of Chryſt preached to euery body: what meaneth it then, that ſo fewe of the Iewes doo beléeue in him? Can they excuſe them ſelues & ſay, that they haue not heard of Chryſt?Pſalm. 18. yea verily, the ſame thing is now already fulfilled, which the Prophete Dauid did Propheſie. Throughout the whole earth wente foorth the ſounde of them, and their wordes vnto the endes of the earth. Wherfore, in as much as Chryſt hath bene promiſed before times by the mouth of ſo many Prophets, and now preached alſo of the Apoſtles (his very true witneſſes) in all nations and regions of the worlde: can the Iewes then excuſe them ſelues, and ſay that they heard not of him? No verily, for they haue ſéene the light of the worlde, yet their malice hath blinded their eyes. They haue heard the Goſpell, but their enuie hath ſtopped their eares. For they had rather be enuiers of the Gentiles, which are called to ſaluation, than to folow their fayth. And of both theſe two things did Moyſes and Eſaias heretofore propheſie: that, is, that the Iewes would caſte the Goſpell away from them, and that the Gentiles woulde receiue it. And Moyſes in Deuteronomij prophecied of the ſame, wheras he ſpeaketh of the perſon of God (as offended with the vnbeléefe of the Iewes) and ſayth:Deutero. 3 2. I will prouoke you to enuie, and by a fooliſh nation I will anger you: which hitherto, in compariſon of you, was not taken nor counted for any nation. And you, which doo ſéeme in your ſelues to bée wiſe, I will anger you through the ſame fooliſh and beaſtly nation, and cauſe your anger to be a great deale the more hotte in you. And Eſaias folowing Moyſes, doubted not to teſtifie that ye obedience of the Gentiles, was much more acceptable to God, than the pertinacie and ſtubborneſſe of the Iewes: for thus he ſpeaketh in the perſon of Chryſt:Eſay. 52.65. I am founde of them that ſought me not, and haue appeared vnto them that aſked not after me. Lo, what a worthy witneſſe Chryſt him ſelfe here recordeth of the Gentiles fayth. But agayne the children of Iſraell, whom it dyd ſpecially become to embrace Chryſt and his Goſpell, hearken here what Eſay ſayth:Eſay. 65. All the day long (ſayth he) haue I ſtretched foorth mine hande vnto a people that beleeueth not, but ſpeaketh agaynſt me. For which cauſe (Chryſt ſayth by the ſame) I haue ſent prophetes vnto the Iewes, which they haue all ſlayne and put to death: and by the multitude of miracles done amongſt them, I haue ſtirred and prouoked them: but in ſtéede of the thanks, which they ſhould haue giuen me for them, they ſay that I had the diuell within me: and that with the helpe and power of Béelzebub (the prince of the Diuels) I wrought all the ſayde miracles. And euen thus they deſpiſed all humilitie and obedience, and miſconſtrued to euill parte, the great vertue and power of almightie God.

The .xj. Chapter. All the Iewes are not caſte away: therefore Paule warneth the Gentiles that be called, not to be high minded, nor to deſpiſe the Iewes: for the iudgements of God are deepe and ſecret.

BVt what of al this that we haue here ſpoken? or for what purpoſe is it thus vttered? It is to declare, that the Gentiles are adopted and taken to God for their faythes ſake, though before they were all ſtraungers from him? and that all the choſen and peculiar people of God,Iere. 31. are now caſt off, and vtterly put away from him, for their vnbeléefes ſake? No ſurely, it were not conuenient that the ſame people ſhoulde be vtterly reiected and caſte away from God, which hitherto he hath alwayes taken and made an account of them to be his owne deare dearlings and creatures: Certeſſe, if God had caſte all hys owne people away from hym, then ſhoulde not I now haue preached Chryſt: foras muche as I am by birthe a very Iewe, deſcending from the ſtocke of Abraham, which appertayneth to the Trybe of Beniamin. Whiche alſo, thoughe I dyd moſte cruelly perſecute the godly and well dyſpoſed people towardes God: yet for all that I am now called to preache the Goſpell of his deare Sonne Chryſte. Alſo I doo not doubte but yée very well remember what is written in the thirde Booke of Kinges, where Helias the Prophete ſpeaketh vnto GOD, by accuſation and complaynte vnto hym of the Iewes vngodlyneſſe,3 Reg 19. and ſayth: Lorde, they haue ſlayne thy Prophetes: they haue ouerturned thyne Altares: and I am lefte alone behynde, and they lay alſo in wayte for me, to take my lyfe from me. Wherein alſo mée thinketh, that God mighte iuſtely (vppon this greate vnkindeneſſe and incredulitie of the Iewes) haue caſte them vtterly from him, and neuer afterwards haue looked towardes them. But yet for all this,3. Reg. 19. marke what aunſwere was made of God vnto Helias: I haue reſerued (ſayth he) vnto my ſelfe ſeuen thouſande men, which haue not bowed their knees vnto Baal. Which thing, as it dyd chaunce in the dayes of Helias, that God woulde not then altogither renounce his people, but of an infinite number of ſinners, reſerued ſome (a few of them to him ſelfe,) euen ſo doothe the ſame thyng chaunce vnto them at this tyme. For God hathe not ſuffered all the whole Nation to periſh and to caſte them ſelues away: neither ſuffreth he all men of any other Nation to continue alwayes in their ſinnes and to dye in them. Of bothe whiche, though there be but a few that do beléeue, in compariſon of them that doo not beléeue: yet God for his benignities ſake, reſerued ſome of his owne people to him ſelfe: not bicauſe they were Iewes borne, or bicauſe they obſerued the Law of Moyſes:Deutere. 9. but onely bicauſe he choſe them out from all the reſte, to beſtow vpon them his good graces, bleſſings and benefites: in as muche as it came by the election and the benefite of God, and not of any their deſeruings, leaſt they ſhould extoll the largeneſſe of their owne will and power, or glory in the beautie of their owne workes: for the goodneſſe that is beſtowed vppon men for their well dooing, is properly to be called a rewarde, and not a benefite. That is truely to be called a benefite: whiche of good will is employed vnto them that doo not deſerue it. But if a man ſhould heape vp all his good works and ſeruice togyther, and lay them agaynſt the benefite, and for their ſakes to chalenge the ſame: then the benefite loſeth the name of a benefite, and becommeth playnely a iuſte rewarde. And why did it thus happen vnto the Iewes? verily bicauſe they attayned not to that thing, which they expected by the law, and that for their vnbeléefes ſake.What they be that atteine vnto the ſaluatiō of God. But they onely attayne to their ſaluation, whiche looke not for it by Circumciſion or kéeping of the law: but onely of frée mercy, and for the election ſake of God. For all other wayes profiteth not: neither Circumciſion, nor kéeping of the Lawe, excepte they yéelde them ſelues vnto the fayth of Chryſt. But they, in the ſtubborneneſſe of their hearts, are all blynded (after ſuche a ſorte) with their owne pride and malice: that though they had dayly ſhewed amongſt them numbers of miracles by Chriſt, yet they beléeued not in him, whom they looked for by the promiſe of the law. And all they, though they did ſée Chryſt with their bodily eyes:Eſay. 9. Act. 7. yet with the eyes of their hearts and minds they ſaw him not. And this ſame dyd Eſaias propheſie ſhould come vppon them: which at this day as I truely ſée it come to paſſe, ſo with mine vnfayned hart, I doo lamente and ſorowe it. For the which, bicauſe they ſo wretchedly caſte from them the moſte gracious and good ſpirite of Chryſt: God hath ſent vnto them the ſpirite of vnquietneſſe: a ſpirite that is harde, full of prickes, and very rough to be handled. For though they ſée with their bodily eyes: yet notwithſtanding, they are ſo inwardly blinded and amaſed, that they ſay, and ſo ſhew them ſelues, to ſée nothing at all. And though they alſo heare with their outward eares, yet they are therwith no more moued than though they herd nothing at all. Such maner of people were there in the time of the Prophets: the lyke alſo was with Chryſt him ſelfe: and ſuche people are there vntill this preſent day, among the preachers of the Goſpell. Dauid therefore foreſeeing in the ſpirits, that theſe things ſhoulde come to paſſe, doth prophecie the deſtruction of them, for their diſobedience agaynſt God, and ſayth: Let their table be made a ſnare to take them ſelues withall,Pſalm. 68. an occaſion to fall, and a puniſhment méete for their actes. Let their eyes bée blynded, that they ſée not, and bowe thou downe their backes: euen for this ſpeciall cauſe, that they would not thankefully receiue the great benefite of God béeing offered vnto them: and would not yelde them ſelues contented with the ſight of Chryſt, and the hearing of his Goſpell: but in their diſdaynfulneſſe were puffed vp,The contempt of the Iewes ageinſt the Go • pell of God and Chriſt. holding proudly vp their heades into the ayre, and ſet at nought the benignitie of their maker towards them. And cleauing faſte vnto the rude letter of the Lawe, they had in vtter contempt thoſe things that were heauenly and ſpirituall, and ſcorning the things that were euerlaſting: they choſe to continue their liues in momentayne and worldely vanities: which now beare about with them the bookes of Moſes, but they doo not vnderſtand them: which alſo read the Prophets, but they yet deny him, whom they prophecied of, ſhould come. But heere peraduenture a man will demaunde of me, for what purpoſe I diſcourſe ſo muche agaynſt the Iewes.The cauſe whi Paule diſcourſeth ageinſt the Iewes. Verily euen for this cauſe: they are ſo manyfeſtly blinded, they are berefte of their ſenſes, they be twofolde crooked, and are vtterly dubled and amaſed in their braines. But are they in this wiſe ſo déepe fallen into the myre, or ſonke into the tough clay of blindneſſe, that there is yet no hope lefte of recouerie, and to rayſe them vp agayne? God forbidde, for their fall happened vnto them but for a certayne ſeaſon. And their fall was not vnprofitable to you, bycauſe thereby you were occaſioned to be called vnto the Goſpell.The Gentiles commodity bi the fall of the Iewes. And that, as the fall of the Iewes opened the way vnto you, to take holde of your ſaluation: euen ſo you agayne by your vertuouſe example (before the end of the world) draw them agayne to godlyneſſe: and ſtirre them vp by your fruitfull fayth to the true beléefe in Chryſte: from whiche they fell, through their own hateful and moſt cankred malice. Wherfore, if the fall of the Iewes did in ſuche ſorte profite you, that it was nothing at all preiudiciall or hurtefull, but rather occaſioned, that fayth in many other was muche more quicke and liuely: foraſmuche as in the ſtéede of a few that fell, the Goſpell of Chryſt was the more largely ſpredde amongſt all men: and the loſſe of one nation was the cauſe that ſo many nations were wonne and brought in to Chryſt: How muche more then ſhould the worlde be enriched with the Chriſtian flocke, if by the vertuouſe example of your godly religion, and fayth in Ieſus Chryſt, that ſame nation agayne ſhould be wonne, and ſo ioyned to all the other in the ſame moſte holy profeſſion? O ye Gentiles, it is euen to you that I now ſpeak, which I take as mine owne,Roma. 1. 1. Timo. 2. 2. Timo. 1. bicauſe by appoyntment I am your moſte glad Apoſtle. For whoſe ſake, though I can find in mine heart to labour and to doo al things (be they neuer ſo harde) yet that notwithſtanding, I am a great deale more bounde to execute my office, which with ſtrayte charge is committd vnto me: that is, to lucrifie and winne you vnto the Goſpell of Chryſt: and to profite you in ſuche godlyneſſe of lyfe, that (if it be poſſible) I may by that meanes conuert and turne agayne my natiue countreymen vnto the ſame godlyneſſe: whiche peraduenture they will not doo fréely and with a franke courage (taking example of you) yet that it may be done, although (at the leaſt) for enuie and hatred ſake. For as the Countrey it ſelfe is enuiouſe agaynſt the Gentiles: euen ſo, to ſée you doo better than themſelues, they would be lothe: or that you ſhoulde with God be in better caſe than they.Paule exhorteth the Gentiles to godli • neſſe of life exod to be an ample to the Iewes. Likewiſe alſo in thys maner, though I am not able to ſaue them all: yet I moſte hartily pray you, that by your good example of fayth and holy life, which you haue promiſed to perfourme before God, I may ſeeme to bring ſome of them to goodneſſe agayne: and I do not doubt of you, but you will all wiſh and deſire the ſame thing with me. For if the reiection now of the Iewes hath bene the occaſion, that the reſt of the world is reconciled vnto God (bicauſe their falling from his grace, was the cauſe of the Gentiles admiſſion to it:) howe muche better ſhall it then be, that all they which be now falne from Chriſt, doe repent and returne vnto grace againe, and to become as new born men, or reſtored againe from death: taking example of you, to accō pliſhe the ſame with gladneſſe. Which thing done, there remaineth then nothing elſe to be loked after, but the reſurrection of all fleſhe. Neither ſhould we deſpaire of all the whole nation, for the impious ſtate or vngodlineſſe of a fewe of them: for, ſéeing the Gentiles being once very farre from all kinde of godly religion, were yet at ye calling of God, brought vnto the true worſhipping of him: why ſhuld not (in like maner) the Iewes be called againe to the grace and fauours of God, conſidering they procéeded of ſo godly parents, which alſo were beginners of their religion? yea verily, yea verily, it ſéemeth vnto me more agréeable vnto reaſon, that of ſuch godly parents, ſhuld ſpring forth godly childrē: bicauſe they naturally rather ſauor of their beginnings, than of reaſon to ye contrary: For if the leauen it ſelfe be holy and ſwéete, it is neceſſary that al the whole dough beſides, be holy & ſwéete, which is ſeaſoned with the ſame leauen.Eſay. 65. Again, if the roote of the trée be holy, it muſte néedes folowe, that the braunches which come of the ſame trée be holy alſo. The Iewes (for their beginning and firſt ſtocke) had the Patriarke Abraham: whoſe faithe, God did wonderfully allow and approue. And what ſhuld then let, but that his poſteritie ſhould alſo repreſent, the faithe of theyr beginner? Which, if they do not, they ceaſe to be his nephewes, euen as the braunch ceaſeth to be nouriſhed with the iuice of the trée, being once broken off and caſt aſide. Furthermore, mark wel and conſider, if it be no maruell to ſée, that the braunches be broken off from their owne trée, in which they had their naturall roote and beginning: much leſſe maruell ſhall it then be, to ſée the braunches broken, and againe reiected, that were grafted in a ſtraunge ſtocke. For which cauſe, if we ſée the Iewes cut off from the roote of their true and naturall Oliue (as the natural brāches of the ſame) for their vnbelée • es ſake, ſo that now the roote doth nothing at all profit them: It ſhalbe then expedient for all you Gentiles, which are but brāches of the wilde Oliue, & no naturall braunches of one natural roote and ſtocke, but tranſlated from an vnfrutefull ſtocke, and emplanted into a ſtocke of muche frute and goodneſſe, to take diligent héede, that you be not proude, nor glory in your ſelues for your good luckie and happy chaunce, and ſo deſpiſe the pore Iewes that were cut of from their natural ſtocke, to the ende that you ſhould be grafted in their places. And if in conſideration héereof, it ſhould fortune any of you to be proud and arrogant: or that if you waxe inſolent, hautie, and ſwel in your luſtie courage: then, I woulde you ſhoulde take this leſſon with you: which is, to haue effectually in your remembrance, that you beare not the roote of the tree (wherinto you are now emplanted) but the roote beareth you. Do not in this ſort proudly boaſt among your ſelues, railing vpon the Iewes & ſay: They are cut off from their ſtocke, which were naturall braunches therof, and are now whorled away from it, that all we ſhould be grafted into the ſame ſtocke, and nouriſhed euen with the ſame iuice and louely moiſture. For I ſay vnto you, they wer not of purpoſe cutte off for your ſakes: notwithſtanding, it ſo pleaſed God that you ſhuld be plāted in their places, to drink, to ſucke vp, and to féede frankely vppon the ſweete licor of the ſame ſtocke. And you do alſo ſay truely, that they are cutte off, which were the true and naturall branches: but you muſt alſo further debate with your ſelues, wherefore, or for what cauſe they were ſo cutte off: Verily, euen for their vnbeleefes ſake, and ſo muſte you truely be perſuaded. And for the ſame only cauſe, doe they nowe lie, and are ſcattered abrode as deade braunches from their roote, and be héere and there ſpurned at without pitie and regarde. And you (for your faithes ſake) are planted into their naturall places, and doe fructifie with grace in their ſtocke and roote.

I gladly wold,To reioice at anothers fall it is not good, but it is greate godlineſſe to beware by the puniſhment of another to fear and amend that which is amiſſe. that none of you ſhuld reioyce in the miſfortunes of an other man: but I rather wiſh with all mine hart, that the miſchaunces or euil haps of an other man, may teach you true obedience, ſofteneſſe and ſoberneſſe: and to learne by their knowne infelicities,godlineſſe to beware by the puniſhment of another to fear and amend that which is amiſte. what alwayes you ſhould dread and feare, if you alſo commit ſuche like iniquitie. For in as muche, as all you doe well perceiue, that God ſpared not his owne naturall braunches, and that it doth nothing at all profite them, to haue ſprung of ſo good and faithfull ſtockes, after they had once forſaken him: then, muche more you ought with all diligence beware and take héede to your ſelues, that you alſo doe not offende God with your ſtubborneſſe, pride or vnkindeneſſe (which are none of his naturall braunches) leaſt he alſo ſpare not you, but caſt you of in like manner, as he did thoſe graceleſſe and vnhappie Iewes. Therefore, by their fall, learne (I ſay) what you ſhoulde alwayes ſhunne and auoide: For your felicitie and happie chaunce, doth not giue occaſion vnto you, of pride and to be vainly glorious: but it rather admoniſheth you, and putteth you in remembraunce of the great goodneſſe and mercies of God towards you. All you héereby haue good cauſe, to take comfort vnto your ſelues, that you be the electe children of God: and to yéelde therefore vnto him, condigne and moſt hartie thankes: and not to mocke or raile vpon them, which are now out of his grace and fauoure. They were al woorthely cut of and caſt from their ſtocke,The Iewes iuſtly cut of frō their ſtock, and the Gentiles planted therin without deſert. vpon iuſt and good occaſion: and you are emplanted thereinto, without one iote of your deſeruings. Bothe which things, I exhorte you to conſider among your ſelues: that is, bothe the goodneſſe of God towardes you, and his ſeueritie and ſharpeneſſe towardes the Iewes. Of the which, the firſt may teache you all, to be louing and kinde to him againe: and the ſeconde may inſtructe you, to forſake all hautineſſe, pride, and ſtubborneſſe. The ſharpeneſſe of God is ſhewed agaynſte the Iewes, which ſunke ſo deepe in their darkeneſſe and erroure, that they made a mocke of our ſauioure Chriſt, who was promiſed vnto them, ſo many hundreth yeares before. And as for the goodneſſe of God, you your ſelues haue had thereof, moſte ioyfull and large experience: In as muche, as you are nowe called into the worthy felowſhip of ſo great and high felicity, and that freely without your deſeruings: which were once of your ſelues a kinde of men, bothe vtterly vngodly, of no eſtimation with God, and fell before him to the ſtate of damnation. Once in your liues, you haue the ſinnes of your former life pardoned, and fréely forgiuen you of God: And once alſo in your liues, you are numbred amongſt the children of God, through his only fauoure, and wonderfull loue towards you. Howe be it, you are in ſuche ſorte numbred among his children, that it commeth to you only of fauoure without deſert: neither ſtande you in your eſtate ſo ſure, but that throughe offence, ye may fall from the ſame againe. God will iuſtly take yt from the grateleſſe and vnkinde man, which before he hath fréely giuen vnto him: onleſſe he will confeſſe, and thankfully acknowledge the ſame: or otherwiſe, not vſing the goodneſſe of God, as he ought to doe: your vnkindeneſſe ſhall deſtroy and bring that to naught in you, which God of his owne goodneſſe hath fréely giuen vnto you. Your pride ſhal baniſhe that quite from you, which your obedience hath broughte vnto you. For which cauſe, onleſſe ye ſhall earneſtly take héede to youre ſelues, you ſhall be cutte againe from the Oliue,2. Cor. 3. wherein you be nowe engrafted. And in like maner, the Iewes, if they wil chaunge and put away from them, their incredulitie and ſtubberneſſe, (which hath baniſhed them from the grace and fauor of God) and take vnto them true faithe and obedience to the goſpell of Chriſt, they ſhall be planted againe into their owne ſtocke, from whence (with woe) they were once broken of. For faithe hathe power to reſtore and reare that vp againe into his good ſtate & former perfectiō, which vnbeléefe deſtroyeth and ſoone ouerthroweth to naughte. For if it be reaſon, that you which are but Gentiles, vngodly creatures and common idolaters, be cutte off (as it were) from a wilde Oliue, and grafted into the true Oliue it ſelf, which appertained nothing to your nature: then of muche more reaſon it ſhal ſeeme to be, that the Iewes being borne and deſcended of godly parentes, doe ſhewe the naturall liuelyneſſe and condition of their parentes, and to be emplanted againe into theyr owne naturall Oliue, from whence they were cutte off, by the axe of their vnbeléefe.

Brethren, I wil open one myſterie vnto you in this place, which I ſhould rather kéepe ſecrete, but that the knowledge thereof is greatly for your purpoſes: which is, exhorting you all:An exhortatiō to the Gentiles to beware of pride. that in no caſe you be proud or vaine glorious among your ſelues, that you ſéeme at this time to be thus preferred before the Iewes. Which vice, is moſt reprocheful before the face of God: and the ſelfe ſame euil it was, that ſo greatly blinded the vnhappy Iewes.Pride the fall of the Iewes. How be it, it did not blinde them al, and that for euer: for many of them do confeſſe Chriſte: and the other ſhall continue in their blindneſſe, vntill ſuch time, as the perfect number of the Gentiles ſhall be fulfilled: vnto whom, the fall of the Iewes hath thus occaſioned them to be called to the goſpell.The time of the Iewes conuerſion vnto Chriſt. Wherfore, the Iewes when they ſhall ſée & perceiue, that all the world doth floriſh in the true profeſſion of Chriſt: then ſhal they confeſſe their owne blindneſſe: that is, that they looke, and haue looked for their Meſſias in vaine, their Citie, their temple, and their ſacrifices: and that the very true Meſſias is come already, which is Ieſus Chriſte oure Lorde. And thus in time,Luk. 21. ſhall all thoſe people of Iſrael be reſtored again to their true health & ſaluation, though the ſame (at this time) be yet partly gone away from them. And then ſhall the ſame people be worthy of their owne name, when they ſhall begin to behold Chriſt with the eyes of their faithe, & loke vpon him which is the ſonne of God, and God him ſelf. Which thing, to the end you ſhould the better beléeue it, it was propheſied before of the Prophet Eſay, that is: that the Iewes ſhould bothe fall away from Chriſt, & that they ſhould afterwards come againe to him by repentance. The one, we haue already ſéene to haue chanced, whereof the thing it ſelfe beareth witneſſe, yt the Prophet ſaide not amiſſe: And the other we ought to looke for, which is yet moſte certainly to come. For thus ſayeth the Prophet: There ſhal come out of Sion, he that dothe deliuer, and ſhall turn away the vngodlineſſe of Iacob:Pſalm. 13. Eſay. 59. And this is my couenant with them, when I ſhall take away theyr ſinnes. God made once a couenaunt with the ſame nation: which, bicauſe he hathe in déede made it, he will not ſuffer it to be done in vaine, or for no purpoſe: but aſſuredly to take effecte, euen through the occaſion of ſome mennes faultes, which do ſhewe themſelues vnworthy the good promiſſes of God. Howebeit, there ſhall alwayes be ſome, which ſhall ſupplie the roume of the whole nation. Neither can we ſay, that they haue gonne ſo farre from the grace of God, that they cannot returne againe. Al they which cleane and ſticke faſte to the letter and ceremonies of the lawe, and haue caſt from them the goſpel of Chriſt, be very enemies vnto God. But to the end therfore, you ſhould not taunt or raile vpon them, God would that the thing which is ſo done, ſhould be to all your commodities: in as muche, as they caſting away the goſpel of Chriſt, the ſame the ſooner toke place with you. But all they, for as muche as they be borne of holy parents, & do alſo appertaine vnto that nation, which God from all others choſe to him ſelfe for his owne proper people:The Iewes dearely beloued of God for their parents ſake. by vertue of whoſe parents, they be yet dearly beloued of God: It ſhall folowe, that the ſame ſhall the ſooner be receiued vnto grace againe, if they ſhall happily fall to repentance: and ſhall alſo the ſooner be made partakers of ye promiſſes of God (made héeretofore to their fathers) which at this preſent time, all we do preache. For verily, God doth not make his promiſſes after ſuch a ſorte (either doth entende any thing) that he may afterwardes repent himſelfe thereof, and thereuppon to chaunge his minde and purpoſe, as the common cuſtome of men is to doe: but he is alwayes immutable: which, as he cannot erre and do amiſſe: euen ſo he cannot repent himſelf of any thing yt he doth. God wil remember his promiſſe vnto the Iewes,Gods rememberaunce towards the Iewes. whē ſo euer he ſhall ſée them turne to him againe, & caſt him no more away from them. Al things haue their chāge and alteration: therfore ye ought not to ieſt vppon the miſerable Iewes that be fallen from God: ſpecially, bicauſe the ſame was commodious & profitable vnto you. Againe,Gods mercy towards the Gē tiles. if they do repent and come vnto goodneſſe, you ſhould gratifie them in their ſo doing. For notwithſtanding that all you were once vnfaithfull (as many of the Iewes be in theſe dayes:) yet did not God forſake you for euer fith it is brought to paſſe at this time, through his great mercie and goodneſſe, that in their ſteade (bicauſe they did reiecte theyr faith in Chriſte) you were thereunto receiued.

And thus God ſuffered the Iewes to fall from the faith for a ſpace, vntill ſuche time as the Gentiles mighte haue theyr prepared pathes to come vnto it. So that, after their repentance and comming againe to God (at his appoynted time when he ſhall call them) they ſhall obtaine the lyke mercie with you:The Iewes and the Gentiles ioined in one faith to Chriſt. and neither of you ſhall caſte the other in the téethe with the others enormities, but bothe of you ſhal gratefie one an other, that you haue all receyued ſemblable mercie at the handes of almightie God: which dothe order and diſpoſe all things with ſuche an vnſpeakeable wiſedome and councell: that all men (what ſo euer they be) are found ſubiect to ſinne,God not being the author of ſinne why he ſuffereth men to fal into ſin and lacke of beléefe. Not that he him ſelf is the author & cauſer therof, but that he ſuffereth them to fall into it throughe their owne fault and malice, and to cōtinue in the ſame for a ſpace: to the ende, that thereby perceiuing the goodneſſe of God in others, and their owne vnkindeneſſe and faulte alſo in themſelues, they may be occaſioned to cōfeſſe at the laſt with open mouth, that they be not ſaued & brought to ſaluation by their owne deſeruings, but by the gratuitie & only mercie of God, throughe his ſonne Chriſte: leaſte they (in their pride) ſhould blindely boaſt them ſelues, and glory in their owne ſtrength and vertue.God beeing cleere of mans fall turneth the ſame to good. And thoughe God, in this manner worketh theſe things amongſt men: yet he him ſelfe is ſo farre from the cauſing or conſenting of any mannes fall into ſinne or vice, that he in moſte miraculous manner, and farre paſſing the capacities of men, turneth that thing which is naught in ſome, vnto others great weale & commoditie. But peraduēture, I ſpeake further in this ſecrete myſterie of God, than is ſeemely for one man to commune with another. For waying moſt reuerently with my ſelfe, the omnipotencie of God & his ſecrete coūcel in this behalf, ſuch a ſtunnage & amaſement poſſeſſeth my ſpirit, that I am not able to declare and make it manifeſt vnto men: but only may maruell and cry out therat, ſaying: O the déepeneſſe of Goddes wiſedome,Sapi. 17. and of his abundante knowledge: whoſe iudgemente, no mannes reaſon can comprehende: and whoſe ſecrete councelles and wayes, no creature did yet euer vnderſtande. For what man, (euer ſince the world began) knewe at any time the minde of the Lorde?

Or what man was euer (with him) of his priuie councell?Sapi. 6. Eſay. 4 9. 1. Cor. 2. Either who hath firſt giuen vnto him any ſuche benefite, that his goodneſſe towards vs may be called a rewarde for our deſeruings, and not onely rather the méere grace and kyndeneſſe of him? God hath ſo ſéene vnto the profite of mankinde, that though it ſurmounteth the knowledge and wiſdome of men: yet verily it is after ſuche a ſorte, that it can in no wiſe be amended or made more profitable. Whiche would that all wée (in ſuche maner) ſhould acknowledge his bountyfulneſſe towards vs,God wold we ſhold acknowlege his goodneſſe, depende, onely vppon his prouidence and not put any confidence in our owne merites. that we ſhoulde all wholly and onely depende vpon the goodneſſe thereof, without any vaine truſte or confidence of our owne merites: foraſmuche as all our euils and infelicities that be in vs, we may iuſtely impute them vnto our owne ſelues: but all the goodneſſe and the ioyes to come, doo only procéede from the mercy and loue of God: which doth beſtow them vpon vs, as the onely author and procurer of the ſame: and whoſe continuance alſo lyeth in his hands, as the onely tutor and moſte gracious preſeruer of them. So that no man what ſoeuer he be, can chalenge to him ſelfe any parte of the due commendation thereof: conſidering bothe the beginning, the middeſt,Eſay. 44. and the ending of all theſe appertayneth vnto God, and be properly in his owne handes. Vnto whom be all honour,Roma. 16. laude and glory for euer. Amen.

The .xij. Chapter. The conuerſation, loue, and workes, of ſuche as beleeue in Chryſt.

WHerefore, ſéeing yée all be now through the benefite of God, called from your old ſuperſtition, and brought vnto the true worſhipping of God, and ſet at libertie from the bondage of Moyſes law: I beſéeche you all, and moſte hartily require you, euen for the mercies ſake of God (wherevnto you be bounde for your ioyes and felicities to come) that you will from hencefoorth offer vnto him ſuch kinde of ſacrifices, as be worthy and méete for your profeſſion:Philip. 4. which are not Goates, Shéepe, nor Oxen, that are choſen of the Iewes from all other beaſtes, as are pure and méete for their godly affayres: but nowe at thys time God requireth at your handes other maner of ſacrifices than were all theſe: that is, you muſt now ſacrifice vnto him, your owne bodies: not that you ſhoulde ſlay them, as the Iewes did their beaſts: but in ſlaying and putting to death, all your euill luſtes and moſte filthy affections that reigne in your members. Which is not any dead beaſt, but a liuely offering,Philip. 4. very pure of it ſelfe and holy, reaſonable, pleaſaunt, and acceptable to God: a ſacrifice of the ſpirite, and an inuocation of the mynde, and not of a deade beaſte. All thoſe times paſſed, that the carnall Lawe of Moyſes ſtoode in effecte, God tooke it in good parte to haue beaſtes ſacrificed vnto him: but nowe, ſéeing the ſpirituall lawe is come, and proclaymed to all men that they ſhoulde obey it, and put away the other:What ſacrifices the true chriſtians offer to God. it is requiſite then in déede, that we offer ſpirituall ſacrifices vnto him: that is, in the ſtéede of killing a Calfe, we muſt kill and ſlea within vs the raging heate of pride: in the ſtéede of killing a ſhéepe, we muſte put to death our boyling and fretting anger. In ſtéede of killing a Goate, we muſte ſuppreſſe and choke vp our ſenſuall luſtes: And in ſtéede of Pigeons and Turtles, we muſt ſacrifice vnto God all the wanton motions and infected thoughtes of our myndes. For theſe be the worthy and acceptable offerings to God: and theſe be the pleaſaunt and ioyfull ſacrifices to Chryſt. God is a ſpirite, and is reconciled vnto vs with the offices of the ſpirite: and he requireth not to be honored with the Ceremonies or Traditions of men, but with the pure and vndefiled workes of the minde. Therefore in ſtéede of your vncircumciſion, cutte away from you all ſuperfluous and vnſéemely affections of your hearts.The Saboth day. Let your Saboth day be vnto you a minde which is vtterly vacant and without all hurly burlies of worldly perturbations. Chryſt did offer vp him ſelfe vpon the croſſe to ſuffer death for vs: it is therefore reaſon,Sapi. 6. Eſay. 4 9. 1. Cor. 2. that we ſhoulde alſo ſacrifice our ſelues to him: which is, in mortifying all the motions of our fleſhely concupiſcences & worldly delectations, and become ſpirituall creatures with him in all our actions & dooings. And euen ſo it ſhall come to paſſe, that like as you be al exempted and put apart from theſe worldly illectations & wanton allurementes, and planted into a ſpiritual calling through your profeſſion: euen ſo it is right comely & wel ſéeming, that your liues now diſſent in al kinds of exercitation from your old life, and to be made agayne as new men, that is to ſay, ſpirituall and heauenly. Which, though you can not be of this conformitie to God, and exempt from the worlde by the immortalitie of your natural bodies: yet verily in the newneſſe of your affections & good motions of the ſoule, you may be: yea, ye may in ſuch ſort temper your ſelues, that nothing may ſeeme to be pleaſant or of any eſtimation amongſt you, which belongeth to this vngodly world, that neuer remayneth in any ſtabilitie. Alſo you may not deſire any thing,Ephe. 5. 1. Theſſa. 4. Eccleſi. 3. but that which you are perſuaded is wel alowed with God. Neither to be drawen in the folowing of your profeſſion, with the preſcripts & traditions of men, but all wholly to depende vpon the will & pleaſure of God, bothe in your thoughts and alſo in your deedes. Which requireth no groſſe or vnperfecte thing: but that which is truely good, acceptable, méeke, and anſwerable to the true worſhipping of him. The maner of men in this worlde is, that he which is welthy, hath the vnwelthy in contempt: but I exhorte you all, that what ſoeuer he be amongeſt you (whether he be high, low, mightie, ſtrong, poore or baſe inferiour, ſo that he be exempted from the maner of this world, & nūbred through grace among the chriſtian flock) that he take not more vpon him, through ye pride of his hart than he ought to do: but let him be mild, pitiful, ſober & ſoft in al his actions.Roma. 14. 1. Corin. 8. And firſt of al, let no man attribute more to him ſelfe than he lawfully hath. After that, let him wel remember, that ye ſame thing which he hath, cōmeth not to him by the worthineſſe of his works, but it is giuen vnto him only of god, for the excellencie of his approued faythe. Agayne, as the ſame is giuen him of God for his faythes ſake: ſo he would not he ſhould therewith magnifie and extoll him ſelfe: but that he ſhould wholly employ it to the comforte and profite of hys poore and néedy neighbour. Howbeit, God giueth his giftes diuerſly, and not ſingly after one ſorte, leaſt one man ſhould diſdayne another, or thinke him ſelfe ſufficient inough of him ſelfe.True charity. But the true charitie of Chriſtian men, ſhould make the giftes giuen of God to euery particular perſon, to be common, euen vnto all men. And in mine opinion it ſhould be a great ſhame for vs men, that the grace of God which is giuen vnto vs, ſhould not be made ſo vniuerſall among vs, to euery mans helpe and ſuccour: as the gyfte of nature is made vniuerſall amongſt brute beaſtes (from one of them to another) as wée by experience doo dayly ſée for our learning.1. Cor. 15. Ephe. 4. And looke alſo what the ſocietie and vniuerſall helpe of the members belonging to the outwarde body, is to the body it ſelfe: euen ſo the ſame ſocietie ſhould be amongeſt all them (in their hearts and mindes) which be called and gathered togither from many and diuers Nations, and adioyned to the moſt holy felowſhip and flocke of Chryſt. For our viſible body,The viſible body of mā with the whole mēbers therof. though it be one ſelfe ſame thing and ſubſtaunce: yet notwithſtanding, it is compacte and made of diuers and ſundry members. And thoſe ſame members haue not al one onely function or office appoynted to them ſelues: but the eye hath one office, the feete haue another, the belly & handes haue another: yet for all that, the eye dothe not onely guyde and looke to it ſelfe, but generally to the whole body: and the belly dothe not receiue and diſgeſt our refection vnto it ſelfe onely, but to the reſte of all the members belonging to the body.A ſimilitude. Therefore now, as there is a mutuall ſocietie and relieuing of diuers members one to another in our ſenſible bodies: euen ſo the diuers gifts of God amongſt men, ſhould be employed, the one to an others commoditie and profite. Furthermore, as the moſte excellent members of the body (as theſe before named) doo not deſpiſe their inferiours, as the féete and ſuche like, but one of them louingly (by the gift of nature) helpeth one another, otherwiſe in proceſſe of time the whole ſubſtaunce of the body it ſelfe ſhould periſhe and come to naught: euen ſo, let euery man (whether he haue receiued an excellent gifte at the hands of God, or otherwiſe a gifte of leſſe eſtimation) employ the ſame by all meanes poſſible, to the vſe and commoditie of the whole body, which is the faythfull congregation of Ieſus Chryſt. For after we be once called and gathered togither by fayth in the Goſpel, and incorporate into the myſticall body of Chryſt, which is our head: then are we all made as one ſpirituall body with him: Neither ſhoulde a true Chriſtian man be any other thing elſe, than one member to another in one body. Notwithſtanding, as I ſpake before, the giftes of euery perſon be variable and ſundry: not after their merites and deſerts of working, but according to the merciful goodneſſe of God: which employeth his grace to euery creature, as his diuine maieſtie knoweth to be moſt expediēt Wherfore let no man magnifie him ſelfe with the gifte that God hath lente vnto him,Howe to vſe the giftes of God. but let the ſame vſe it ſoberly and with chriſtian diſcretion, to the comforte and commoditie of all men. Then, whether the gifte of God be to interprete ſincerely the ſecretes of the holy Scriptures, according to the quantitie of hys fayth (which onely thing, God looketh for, and not for other our merites and deſeruings) let hym communicate it to the aduauntage of others, with all ſimplicitie and humbleneſſe,1. Cor. 14: Actes. 2. and without all vaynglory or ſtatelyneſſe of pride. Or whether it be, that he may helpe to ſuſtayne his poore and néedy neighbours with his goodes and riches: let him employ the ſame to their neceſſities, with all gladneſſe, méekeneſſe, and ſoberneſſe. If he haue the gifte of knowledge and learning, let him not be ſcornefull towards the vnlearned: but without all kinde of arrogancie, let him vſe it vnto them, to their godly inſtruction and edifying. If he haue the gifte of exhortation, or to perſuade men to leade an honeſt and a godly life, according to the Scriptures, let him execute the ſame with all diligence and godly loue. Either, whether he haue the gifte of worldly wealth, let him therewith ſuccour all mankinde: and let him ſhew him ſelfe frendly and beneficial vnto all ſuche as haue néede of his helpe: and let not this be doone, to get thereby to him ſelfe vaynegloriouſly the prayſe of men: neither to that ende he ſhoulde hope thereby afterwardes to get aduauntage or lucre, but let it onely bée doone to the prayſe of God,Eccle. 32. and that with a bountyfull and glad courage. Further, wherein ſo euer he be called, to haue rule and gouernemente ouer others, let not the honour and dignitie of the office make him inſolent and haute: but let it rather put him alwayes in remembraunce to be circumſpecte in the ſame, and not execute his office to hys owne ſinguler aduauntage:Deut. 15. but wholly for their ſakes and cauſes, ouer whom he is appoynted to be in authoritie. Alſo, whether he be moued to helpe and ſuccour the miſerable and carefull people, let him not do it with any ſad or ſullen countenance (which may be an occaſion that the man whom he ſo helpeth, be the rather daſht out of countenance, & therby his care much more encreaſed, bicauſe he ſhal think that ye helpe commeth not to him voluntarily & of glad good wil) but from an hart not perfectly charitable, & ſo rather hath his helpe for maner ſake, or for an outward coūtenance to the world, than for godly dutie, or by the fréedome of charitie. Againe let him not in any caſe caſt the good dede that he hath done in the teth of the poore, when he is ſo releeued: for ſurely that vice is far paſſing either al godly or manlike nature. We are not of god caſt in the teeth with his innumerable benefits beſtowed daily vpon vs, but he always & continually allureth vs to innocencie, by renuing his bleſſings bountifully vpon vs, though we be altogither moſt vnworthy of them. Euen ſo, let euery chriſtian man always ſéeke oportunitie to helpe and profite others, but in any wiſe not to caſt thē in the téeth of their wel doing: & that euery his benefit be diſpoſed to his neighbor, as though he had yet neuer giuen him any thing at all: and that alſo to be done with a moſt louing heart, and godly charitie. Surely deare brethren, the goodneſſe of men is now diuerſly & many ways corrupted wt ſuch kind of enormities, although they haue appearance, outward countenance & ſhew of frēdly beneuolence, gret benignitie & fredome. But god defend this from al you, & make your charity to be ſuche, that ye may be frée frō the comfortleſſe ſpirit of roughneſſe, contempt, forgetfulneſſe, ſimulatiō, hipocriſie, vainglory, or immoderate ſtreitneſſe. You ſhal neuer do that thing which your corrupted luſts ſtirreth you to do,Amos. 5. & as is the common trade for the moſt part amongſt men: but you ſhal only do that which vertue & perfecte charitie motioneth or cōmandeth you to do, & in hating all corruption & euil, you ſhal only adhere & cleue faſt vnto al honeſt & godly things. Furthermore, conſidering you be al brethren and heires togither with Chriſt, it is cōuenient yt you altogither cal vpō one father for your inheritance: to the which you be moſt happily appointed & predeſtinat of him: & to be always benigne & louing one of you to another in brotherly kindneſſe & charity. Among thoſe yt be of this world, & ſeke the glory therof, there is gret cōtention & ſtrife,2. Pet. 2. Eccle 31, which of thē ſhuld be preferred and haue the vpper hand one of another: but do al you to ye contrary. Let no man amongſt you liue to himſelfe in loytring, in idlenes, or in any vngodly exerciſe: but let euery one enforce him ſelfe to worke accordingly for good, as in his honeſt vocation he is called, & ſhal ſeme beſt vnto him. Neither be you made heauy and ſluggiſh, through ye weakneſſe & infirmitie of your fleſh: but be liuely, quick, & ful of agilitie in ye ſpirit of god: for you haue now left of to dwel any more in ye earthy & lumpiſh affects of ye fleſh, and haue alredy begun to take hold of ye ſpirit,The fleſh. The Spirit. & to become new borne men, holy, diuine & ſpirituall. The fleſh is earthly, & hath his propertie to be heauy & vnluſty: but the ſpirite is properly inclined to be luſtie, quick, & liuely. Do not contend & vnlaufully ſtriue againſt the temptations & chaunced euils of this life: but holily obey to the time, and conforme your ſelues to thoſe things yt be preſent: that is to ſay, if there happē by any meanes any hurt or diſcōmoditie vnto you: either do you put it away if you can without any further diſpleaſure: or elſe waying the good wil of god (in ſuch behalf) towards you, ye paciently beare and ſuffer it, & that not diſcontētedly in your ſelues, for that is the property of faithles mē, very weaklings in chriſt, vnſtaied in ſpirite, & of a deſperat minde diſtruſting god, but in all your aduerſities, hope for your commodities to come, and take your afflictions merily, paciently, with al godly modeſty & good will. And although ſome wretched creatures ſhall therefore the ſorer vexe you: yet notwithſtanding ſéeke not to aduenge your ſelues, neither yet runne to the helpe of men, as though ye were reiectes, forſaken of God, forgotten of him, or elſe that he were voyde of power to helpe your caſe: but continually pray vnto him, and truſte in his fatherly prouidence for your happie deliuerance. Alſo if any Chriſtian men ſtand in néede of your godly relieuement, helpe them louingly, cherefully, quickely, and with all chriſtian towardneſſe of heart: not as men doo giue their wages to workemen and deſeruers of the ſame (what ſoeuer it be that you haue and doo diſpoſe) but as counting that to be common for all mens neceſſities. And let not this ſame benignitie be onely vſed among your ſelues, but vnto all ſuche alſo as be farre from you,Hebr. 13. and diſpearſed in diuers Regions. Harbour and entertayne al ſuch as ſhal come from far vnto you, and trauellers (through neceſſitie) from countrey to countrey, leaſt they ſhall (béeing Gods people) either miſerably lacke the thing, that he hath by you prouided for them: either that they béeing enforced, through wante of your godly hoſpitalitie and comfort, doo wander abroade for ſuccour, and ſo ioyne them ſelues to the vnbeléeuers, and become all one with them in their wicked profeſſion and maners. Moreouer as it is moſte conuenient for you to haue good and well occupied hands: ſo it ſhall alſo be conuenient for you to haue a well tempered and diſpoſed tongue. All ſuche as ſhall hate and perſecute you for Chryſtes ſake and his worde: it ſhall bee moſt comely for you, not to hate them agayne, or to reuenge your ſelues of them: but hartily to wiſh them well, to ſay well of them, to pray vnfaynedly for them, and dayly to bleſſe them, but in no wiſe to curſe them. Agayne, all ſuche as you can not profite, either with your counſell, good worde, power, or ſubſtaunce: yet poſſeſſe towards them a pityfull & tender hart, wiſhe them alwayes well,Philip. 2. and zealouſly pray for them. Let the frendſhip that is amongeſt you, be ſo ſure, ſo vnfayned and perfect, that it may euen ſo generally haue force amongſt you, and make all your chaunces (as well the ſorowfull as ioyfull) indifferent and common vnto you all, although in the woorſt part, and that with teares. Let one conſent of the hart and minde, and one mutual affection, ſo be amongſt you, that there may be made of you all, but only one togither: that the ſame which happeneth vnto you (whether it be proſperous or to the contrary) may be ſeene to chaunce as well vnto all of you, as vnto one.Prouerb. 3. Eſay. 5. Be not elated & puffed vp one of you againſt an other: but he that in worldly eſtimation is moſte highe amongſte you: let the ſame méekely and gentlely exhibite him ſelfe vnto all thoſe, that be his inferioures or of baſer ſtate. Let none of you all ſtande in your owne conceits, or be vainly glorious in his own ſight: for he can neuer (as a godly mā) paciently ſuffer nor abide another man, that is of him ſelfe ſo corruptly giuen and affected. Alſo,Prouerb. 20. 1. Pet. 3. if any man ſhall chance to ſpeake euill of you, or giue you euill woordes to your face: doe not then heape checke vpon checke, ne taunt for taunt, ſlander for ſlander, wrong for wrong, either ſtroke for ſtroke (though the ſame be counted iuſtice among the Iewes:) but among the prefeſſors of Chriſte, let it be a moſte wicked thing, to doe one miſcheefe for an other. And that all ſuch euil things which you worthily diſalow in an other man, flie from them, and vtterly auoide them in your ſelfe. Striue to goe one before an other in well dooing: and at al times ſo frame your contention (if there be any) that the godlineſſe which ſhineth from you, may not only be pleaſant vnto God himſelfe, and peaceable to your owne conſciences: but that the ſame may alſo of all men be approued for good, and that without the appearance of any offence to the weake, in that peraduēture they may beare ſome ſimilitude with them of euill. Alſo,2. Cor 8. ſo farre of let youre liues and conuerſation be, from all corruption and bondage of ſinne, that not only in Gods ſight ye may be all frée from the ſame: but alſo as muche as in you ſhall lie, to auoide all ſuſpition therof from others: that the very euill men them ſelues, may haue none occaſion to reproue you, or to ſpeake euill againſt you. Which thing you ſhall eaſely performe and bring to paſſe, if you ſhal be at peace with al men, as wel with them that be ſtraungers from Chriſt, as with them alſo that be already chriſten, and profeſſe preſently the rules of Chriſte. And héere muſte you alſo conſider, that perfecte peace can not truely appeare, nor be wel kept amongſt men, wheras euery man for euery trifle, ſeeketh occaſion to be aduenged of his neighbors. It is a Iewiſhe propertie to be reuenged one of an other:To reuenge is the propertie of Iewes. but all you, though at any time, you be iniuriouſly prouoked or ſtirred thereunto iuſtly to reuenge: yet notwithſtanding ye may not therfore ſwel nor purſue by iuſt cauſe, to worke your owne reuenge:The way to true peace as beſt becōmeth a chriſtian. but you muſt bear with offences, and qualifie with temperance, the affectes of your furie, ſo ſhall you that wayes beſt quiet your ſelues, ſhewe forthe from you the duetie of chriſten pacience, and thereby the better pleaſe both God and man, then by reuenge to offende them bothe. For if at any time throughe your godly pacience, you ſhall qualifie the outrage or furie of men, you ſhall ſtirre them thereby to haue ſome remorſe, to féele in them ſelues the true touch of repentance, they will the more gladly ioyne with you, you ſhal happely winne them vnto you, and that by the grace of God, in your good example, beſt approued & moſte excellent woorke. But if the ſame thus mildly dealt withall, ſhall yet ſtil continue in his furie, without due regarde of your heauenly vertue: then doubte you not, but the iuſt God, which beholdeth his vncharitable & ſtubburne harte, will (at time conuenient) moſte ſharpely chaſtſie him for it. Wherefore, refraine you your anger againſt him, and commit him contētedly vnto the ſame iudge, which hath authoritie, wil and power, ſharply to reuenge and puniſh euery mannes fault: for he hath the terror of vengeance in his owne hande, and reſerueth the vſe thereof to be diſpoſed in time to the wicked, as appeareth in the Booke of Deuteronomie,Deut. 32. where he ſayeth: Vengeance is mine, and I will rewarde Yea verily, ſo muche you ſhould abſtaine from doing hurt to an other man, yt though you haue already receiued diſpleaſure at his handes: yet you ſhould charitably requite the ſame, with ſome frendly benefite and good turne. If your enimie ſhall hunger, reléeue him charitably with ſome meate.Prouerb. 25. If he ſhall thirſte, geue him alſo ſome drinke. Neither is there any mannes nature ſo ſtubborne, ſo ruſtical and rude, or ſo farre of from all kind of humanitie, but that in time it may eaſily be mollified throughe pacient ſufferance, méekeneſſe and gentleneſſe. And for as much as we ſée, that all kindes of vnreaſonable and wilde beaſtes, are made tame and gentle, through the ſoftneſſe, gentle intreatie & mild handling of reaſonable men: then howe muche more may the reaſonable man him ſelfe be made tame, colde, tractable and gentle, with the wiſdome, charitie, pacience,Charitie, temperaunce, and modeſty, noble vertues in a chriſtian for the conuerſion of others vnto Chriſt. temperance and modeſtie of an other man.

The which, after he ſhall once finde by proofe, and be touched with the experience of ſuche excellente graces and rare giftes of godlineſſe, then will he begin to examine him ſelfe, to repent him, to ſhew him ſelf aſhamed, and to be greatly agréeued with ſuche his forgetfulneſſe, very rudeneſſe, barbarouſneſſe, impaciencie, or moſt wilfull madneſſe. And being thus ouercome, with your louing, tractable, and charitable demeanor: he ſhall vertuouſly be inflamed, maruellouſly changed, made a new man, & mightily ſtirred through grace, euen with the ſame chriſten loue, to loue againe moſt hartily. And by this good and godly meane, may al diſorders, contentions, controuerſies and vncharitable ſtrifes, be brought to godly vnitie and peace: whereas contrarywiſe, in reuenging euel for euel, and doing one miſchéefe for an other, there can neuer be chriſten concorde, nor the continuance of Gods grace amōg ſuch, but the cōtinuance of his furie to vexe them, and the terror alwayes of his iuſtice to their condemnation.Chriſtian contention. As it is a righte noble and vertuous thing, to be a forerunner in ſtrife and contention, for the exerciſe of Chriſtian charitie, and other godly things: ſo, of all other it is moſte noble and honourable, to be a preuailer and ouercommer of all others therein. But to enter into contention about things that be naught, vaine and vicious, it is of all other things, moſte reprochfull:Vaine cōtentiō lothſome, and filthie, for the vſe of any faithfull and true chriſtian man. Yea, ſo farre off it is from humanitie, or from the vſe of vertue and honeſtie, that the very heathen which know not God, doe graunt and confeſſe the ſame.

The chriſtian in the excellē cie of calling ought to excel all others in vertueBut vnto al you (in the excellencie of your ſtate and profeſſion aboue others) it ſhal properly appertain, to excel in your vertue, the wicked conuerſation of others: with your ſoft, gē tle, and amiable ſpéeche, to counteruaile them in their backbitings, deprauations and ſlaunderings: with your mildeneſſe and chriſten pacience, their outrage, impaciencie & madneſſe: and with your gentle forbearing and ſuffering, their cruell and ſhameleſſe iniuries.The chriſtians warned to beware leaſt thei be compaſſed and trained from the truth by the crafty wilines of the wicked. And all this notwithſtanding, you muſt diligently beware, leaſt the wicked in their craftie wilineſſe compaſſe you not about, with the ſugred ſleightes and ſuttleties, of their inward and ſecrete malice, and ſo trade you from the true trade of rightuouſneſſe, & to be folowers of them in their wickedneſſe: but be watchfull ouer your ſelues, and laboure diligently, not only to vpholde your owne ſtate, and to ſtand therin, but to compaſſe alſo ſuch in their wickedneſſe, and to trauaile by all meanes poſſible, to ouercome them and drawe them vnto you, through the ouerflowing of godlyneſſe in you.

The .xiij. Chapter. The obedience of men vnto their rulers. Loue fulfilleth the lawe. It is novve no time to follovve the vvorkes of darkeneſſe.

FVrthermore cōſidering the publike weal and ſtate of al this world, is alwayes vpholden by common order and authoritie, without which the ſtate of mankind ſhuld be moſte miſerable: I would not that the ſame ſhould be of you at any time, or by any meanes diſturbed: but that you ſhuld moſt willingly way your owne commoditie thereby, & yéelde moſt wiſely to the ordinance therof. Wherfore, let euery one of you without exception, of what eſtate, degrée or calling ſo euer he be, ſubmit him ſelfe with all humbleneſſe, to the lawe and authoritie of the higher powers, which beare in them the figure and ſimilitude of God: and alſo to all other rulers and magiſtrates ſent of them:Sapi. 6. 1. Pet. 2. who in the excellēcie of their authoritie, haue in their hands the ſword of iuſtice (the vertue & power of God) bothe for the praiſe or puniſhment, of honeſt and euil doers. Wherfore, he that diſobediently, in the error of cō tempt or wilfull ignorance, reſiſteth the power of the Prince or magiſtrate (whether he be beléeuer or infidell) the ſame reſiſteth God himſelfe, which appoynted them to that moſt high dignitie and office: and whoſe perſon (here on erth) they moſt truely repreſent. For, like as the ſhadow of Moſes law came of God him ſelf, and to be embraced of al the Iewes, that profeſſed the lawe, which at any time mighte not of them for any certaine ſpace be reiected, but to be then obeyed with all reuerent ſubmiſſi • n: euen ſo, euery legall iuſtice & princely authoritie amongſt men, is giuen of God himſelf,1. Pet. 2. that we being called to the ſtate of ſubiection, ſhuld all for a time moſt humbly and in Gods feare obey the ſame: In as much, as it is the conſeruation of our publike order: which ſhould of all men moſte worthily be eſtéemed, beloued, tendred, & by al poſſible menes prouided for. For euen as God, would there ſhould be in oure naturall bodies (as is before ſaid) an order obſerued amongſt the members therof: euen ſo he would that the publike weale which ſtandeth of diuers mēbers, of ſome better, ſome worſe, ſome mightie and highe in power, and ſome more baſe and inferior, ſhoulde be alwayes preſerued of thoſe ſame members, euen by a mutuall order & moſt louely conſent amongſt them ſelues. And truely, this ſame order of it ſelfe, beſides the appoyntment of God, is a very perfecte, naturall, & godly order, although of the wicked it be oftētimes ſhaken againſt nature, & ſpurned at by moſte curſſed rebellion. For which cauſe ſake,To rebell ageinſt authoritie, is alſo to rebell againſt God him ſelfe by whoſe iuſtice they shall be cōfounded. all they that in ſuch wiſe do ſo vnkindely againſt God and nature, vexe, and diſturbe it, they diſturbe not only the high ſtate or royall dignitie of man héere on earthe, but the magnificent power & great maieſtie of the moſte high and mightie God of heauen. And ſurely, as the offence therein, ſo cōmitted againſt God and nature, is moſt gréeuous, horrible, and vnſufferable in his ſight: ſo the terror of his iuſtice hangeth worthily ouer them, and haſtneth vnto them the ſhortning of their dayes, the curſſe of the people, & the iudgement of God to their iuſt damnation. But if yu wilt be frée from ſuch diſpleaſure of God, laid iuſtly vpon thée by the hande of his magiſtrate, & not be made ſubiect to his correction: thē do not think (through ſtubbernes and diſobedience) to come vnto it: but rather wt the hart of innocēcie, true obedience & a godly life to eſchue it. For perſuade wt thy ſelf, that ye magiſtrate in the mightineſſe of his princely power & maieſtie, hath no ſuch force ouer wel doers, but vpon the wicked,The ſword of the magiſtrate is due only vnto rebelles and wicked offendors. rebellious & diſobediēt ſinners, his iuſtice is duely to be exerciſed. Liue thou wel therfore in the vocation wherin God hath called thée, & perſuade thy ſelfe of aſſurance, that the law ſhal not craue ſharp iuſtice againſt thée, nether ſhalt thou féele iuſt cauſe in thy ſelf, to feare the ſword of the magiſtrate, but to reioyce in his power, and to liue vnder him as a louing ſubiect, with godly reuerence, and peace of conſcience: For thy knowne conuerſation in rightuouſneſſe, enforceth the lawe to eſtéeme well of thée, & to further vnto authoritie thy due commendation and praiſe: in as much as it truely pronoūceth thée not to be any offender, but a right honeſt, obedient, quiet, & ciuil ſubiect. Therfore, as the magiſtrate is appointed of God, & the inſtrument of his mightie hand to puniſh the offender: euē ſo of him he is ordained to giue cōmendation to the godly and vertuous liuer. Thus you hear how frée that man is from the law, and how fréendly it dealeth for him, that is of good behauior, and leadeth an vpright and godly life. Now for as much then, as the publike order in a common wealth, cānot remain in his vprightneſſe & integritie, vnleſſe the magiſtrates therof that are in authoritie, be had in due eſtimation & honor. It foloweth therfore, that euery of you do ſubmit your ſelues vnto them for neceſſities ſake: and not only for that, but alſo for very conſcience ſake:The neceſsitie of obedience towardes the magiſtrate by the teſtimonye of the true conſcience. yea though none occaſion at al be giuē to ſtand in feare of them. Which conſcience ſecretely witneſſeth vnto euery man, that the thing which amongſt men, is of god appointed to be obſerued & kept, ought to be honored, & had in al eſtimation & reuerence wt them. And the magiſtrates them ſelues, bicauſe they bear ye charge of the publike weale (which equally appertaineth vnto al men:) it is conuenient, euen for the ſame cauſe, yt they haue duly paid vnto them, their cuſtom & tribute.Math. 17.22. Of which, though peraduēture ſome of them be wicked & vngodly: yet notwtſtanding, bicauſe they are miniſters of the publike iuſtice (which is God him ſelf) they muſt be counted gods miniſters: for they only do execute his office, in that they be miniſters of ſuch things as they be appointed of God him ſelfe to do. Wherfore, if the magiſtrates ſhal forbid any thing to be don, that is not lawful and right, obey moſt gladly vnto them:Obedience to chriſtiā duties. namely, ſéeing you ſhould of your ſelues do the ſame, not by cōpulſion or feare, but moſte willingly for conſcience ſake. Howbeit, if the ſame to the contrary ſhall preſcribe ſuch things to their ſubiects,In the ſchewing of euill, God before mā is to be obeied as be vngodly and diſagréeable to the ſcriptures: then alſo, by the bonde of your conſciences, you ought rather yéeld your obedience vnto god, than vnto them. Again, if at any time they ſhal be occaſioned, to demaūd any paiment of your worldly ſubſtāce (the paiing of which, if it be not preiudicial to the law of God & religion) there is no reaſon, why ye ſhuld ſtay or wthold your liberalities from them, or by ſuche & the like ſtubberneſſe, to bring their iuſt rigor vpon your neckes.The obediēce of Chriſt hym ſelfe vnto authoritie. Pay therfore to eche of them what they do demaund, euen as their ſpeciall duetie or due det. Chriſte him ſelfe, that was not ſubiect, nor at commaundement to any mageſtrate, payed vnto Ceſar his cuſtome: not that he oughte it vnto him, but onely bicauſe he would not offende him, or elſe ſéeme to giue occaſion of any cōtradiction in the publike weals, foreſéeing alwayes in ſuch wiſe to be done, as therby the procéedings of the goſpell be not hindred. Do not you therefore commit that thing, wherby the magiſtrates ſhuld be defrauded of their dueties: but if they demaund tribute, pay it vnto them: and if they demaūd cuſtome, pay alſo vnto them: further, if they demaund reuerence of you (which if you ſhal deny, you ſhal driue them to thinke euil of you, & that you haue their authoritie in contempt:) yéeld the ſame alſo vnto them: and if they deſire to be honored of you (cōſidering their great power and dignitie) honor them with all humble ſubmiſſion and lowlineſſe. All which, if they (throughe the grace of God) doe vprightly deale in their holy functions, woorthy theyr laud and commendation: then the honor that is done vnto them,In geuing honour to the prince God himſelfe is honored. is done woorthily vnto God him ſelfe.

But contrarywiſe, if they ſhall abuſe the excellencie of their ſtate (as men corruptly folowing their owne ſinfull luſtes, and regarde not the vtilitie of the people:) then the honoure that is done, is done only to the magiſtrate, eſchuing all vprores, breaking no peace, but to kéepe an order with humbleneſſe in all their publike weales. To conclude therefore, conforme your ſelues, as well to the common tranquilitie of the publike affaires, as alſo to ſerue the expectation of the magiſtrates: that héerein (in any wiſe) there may not be once found in you any offence at all. Alſo, among your ſelues haue this in remembrance, that ye make neither chalenge nor paiment of any cuſtome, tribute or other earthy taxing, one of an other: but only of mutuall and brotherly charitie, & to lead your liues in vnitie. Which alſo, that of right & by order is to be done amongſt you, let it be of that perfection and Chriſten vehemencie, that there be no delay towards any perſon, which ſhould lawfully require it, and to auoid an extremitie of his condition, that after oft demaunds may chāce to fal. To the magiſtrates, when you haue payed that, which they haue taxed vpon you, then are you frée for the time, and no longer detters in that behalf vnto them. But althoughe, throughe your godly charitie, you haue thus fully ſatiſfied all men to their lawful requeſts: yet it doth neuer ſatiſfie it ſelfe, but alwayes laboreth & ſtudieth to heape benefite vpon benefite vnto euery man.Gala 6. 1 Timo. 1. Therefore, before all other things, embrace and kéepe ſtil amongſte you, that noble vertue charitie: which in it ſelfe fulfilleth moſt amplie, all the whole law. For whatſoeuer he be, that in pure & chriſten charitie loueth his neighbor, hath in him ſelfe the very ſumme of Moſes law, & pleaſeth God moſt ſingularly. But if charitie be awaye, the obſeruation of many lawes ſuffiſeth not, thoughe the number of them be infinite. Againe, if it beare ſway and raigne amongſt you, there néede none other lawes at all: in as much as this only vertue of charitie, ſetteth forthe vnto oure perfect knowledge,Exod 20. Deut. 5. the ful effecte, that the whole commaundements requireth of vs. The law of Moſes forbiddeth adultry, manſlaughter, theft, falſe witneſſe, coueting of another mans goods, vſurie, with many ſuch like: but the whole ſumme of all theſe, is bréefely comprehended in this cōmaundement of charitie.Leuit. 19. Math. 22. Thou ſhalt loue thy neighbor as thy ſelfe. Charitie to hir power ſéeketh for the profite of all men, whether they be good or euill, and not to hurte any man. Therefore, to what purpoſe doeth it ſerue to prohibite that you doe no hurte,1. Corin. 13. this waye or that waye, ſithe the nature of charitie is to hurt no man, whatſoeuer he be? Can he that loueth kill? will he that loueth his neighbour as him ſelfe, ſéeke to defile his neighbours wife?Charitie what it woorketh. will he robbe and ſpoyle his neighbour of his goodes, that is ready to helpe and ſuccour him with his owne g •• d •• e will he beare falſe witneſſe to the hurte of his neighbour, that vpon his owne perill will ſaue and defende hym? will he ſet foorth his riches vnto vſurie, which thinketh the whole ſumme of his goodes to be common for others neceſſitie? will he couet another mans loſſe or miſfortune, to whom he wiſheth as well as to him ſelfe? Or can he with will vexe any man, for whō Chryſt dyed, if he vnfainedly loue Chryſt and him? It is very true therefore, that charitie it ſelfe is the ſumme of the whole lawe. By charitie we all learne what to folowe, and what to eſchue and put away from vs. To the loue of which,To the loue of charitie the cō dition of the time preſente ſhould mightely enforce vs euen the very nature and condition of the time enforceth vs: that is to ſay, that in taking vpon vs true repentaunce and amendement of our liues, we awake euen from the ſléepe of darkeneſſe and death, the errour of our olde liues. The night ſeaſon (in the darkeneſſe therof) ſéemeth to giue libertie of offence, bicauſe of his owne condition it is ſhameleſſe and darke: for in the darkeneſſe of the nighte all ſuche as in the vncleanneſſe of their hearts are inclined to whordome and wantonneſſe, giue them ſelues then to fulfill their filthy luſte: yet notwithſtanding, as ſoone as daylighte appeareth,Colloſ. 3. they leaue off their ſinfull workes of darkeneſſe, and doo decke or faſhion them ſelues agayne to the open ſhew and face of the worlde. Wherein, béeing thus in the brightneſſe of the day, made agayne as new men, they ſhew them ſelues abroade, and are become of filthy wantons, chaſte and cleane perſons: of dronkards, ſober men: of ſediciouſe felowes, quiet men: and of ſlouthfull and lumpiſh lubbors, liuely, quicke, and cherefull men. For which cauſe, according to the time, we muſt holily apply and frame our liues: which, if we in déede ſhall rightly vſe, we ſhall then the more ioyfully account vppon our ſaluation, and to be now néerer at hand vnto vs, than in the dayes of Moyſes: although we then beléeued it to be very nigh vnto vs. The night of our olde life is gone & paſt, and the clere day is euen at hande, which ſhall make open and manyfeſt all the moſte déepe and darke ſecrets that lye moſte couertly hidde. Let vs now therefore in the bright day of Gods grace ſhining preſently vpon vs, moſte happily embrace it, and conforme our ſelues to the clereneſſe of that heauenly light, caſting away from vs al our deadly, darke & nightly maners: wherof in the fayre light of the day we may be all aſhamed. And if it be a godly maner, that as ſoone as the light of the day appeareth, we gladly yeld to the time, and euery of vs decke our bodies with more comely apparell, that in the ſight of men we may appeare more decent & ſéemely: then much rather at the comming of the clere light of the Goſpell, we ſhould adourne and garniſh our ſoules with the moſt ſéemely & beautiful veſture of vertue. And he that thus worthily walketh in this true light of life, let him not drede at any time the ſighte of God, who euer and in all places beholdeth our dooings. And ſo let vs altogither in this world diſpoſe our liues, that it may euidently appeare before the face of God, before all his holy angels, and vnto all other his creatures, that we haue clerely caſt from vs the obſcuritie and darkeneſſe of our liues, and to walke honeſtly in the cléere light it ſelf: not abuſing the time in eating & drinking,Luc. 21. in chambering & wantonneſſe, neither in ſtrife & enuying, or vnchriſtenly contending among your ſelues:1. Corin. 6. Ephe. 5. Iaco. 3 with al which vices & ſuche like, you haue heretofore ben moſt filthily ſpotted and foyled, walking in the darkneſſe of your olde liues. But now at this time, ſéeing you be altogither vnited vnto chriſt by baptime, take him vpō your backs, garniſh your ſelues with him: yea, let him ſhine in you, throgh your holy cōuerſation all your life long: whoſe name alredy you haue almoſt holily profeſſed, and vowed to ſanctifie in the ways of righteouſnes. Expreſſe him therfore in the beauty of holyneſſe,How we be aparelled in putting on chriſt. whō you haue digeſted into your harts by faith. He is chaſtity, he is peace, he is faithful, he is meke, he is charity, and ſo forth. And this is the very veſture of al comlynes that beſt beſéemeth you to weare in the clere light of the Goſpell. Agayne all ſuche things which heretofore you haue abuſed in voluptuoſitie & pleaſure, ſuperfluouſly, chargeably, very vainly & moſt vnſéemely with gret deformitie to your ſhames: the ſame vſe you now, only according to the neceſſitie of your bodies (remēbring always the vertue of temperance) and to be bountifully liberall vnto the poore. Thoſe things alſo which heretofore you haue diſpended corruptly & filthily in your ſē ſualities & wicked luſtes: the ſame frō henceforth vſe you,Gala. 5. 1. Pet. 2. according to the moderate proportion of nature. The body is to be fed & only noriſhed vp, to the end it ſhold liue: and not to be pampred & pricked vp, to the prouocation of ſin & wantonnes. And ſo let your apparell, your meates & drinks, be thankfullie receiued at the hands of god: that as they may be a meane (with comelyneſſe) to couer your bodies, and to qualifie your hunger & thirſt: ſo they may alſo be none occaſiō of prouokement to laſciuiouſneſſe, pride and vaine filthy pleaſure.

The .xiiij. Chapter. The weake ought not to be deſpiſed.Indifferēt that is to ſaye, neyther good nor bad of themſelues: neyther yet furthering nor hindering any man to his ſaluation of theit owne proper nature: but only there maibe wrought by them either good or bad, according to the intent and purpoſe of the vſer and occupier of them. No man should offende anothers conſcience. Agayne, for outwarde things no man should condemne his brother.

MOreouer, although the vſe and occupying of all ſuche neceſſaries as appertayne to mans body be indifferent, and without ſcrupuloſitie of queſtion, with all thoſe that be earneſtly ſtayed in their faith towards Ieſus Chriſt, ſo that they vſe the ſame (as I ſaid before) for the onely vſe of neceſſitie, and not for luſt and pleaſure: yet this notwithſtanding, if there bée any man in your méetings togither or companies, that is a Iewe borne, which by reaſon of long cuſtome, olde traditions and fourme of lyfe, is giuen the more to ſuperſtition, neither hath as yet ſuch perfect faith grounded in him, that he dare put away from him all the obſeruances of the olde law: the ſame is not forthwith to be reiected and had in deſpite among you: but he is rather mildly to be allured and drawen forwards of you, vntill ſuche time as he may encreaſe in Chryſt, and come with ioyfulneſſe to the perfection of his fayth. Which thing ſhall be doone much more eaſily and profitably, through your frendely beneuolence and gentle entreatie, than by roughneſſe, contentious and brawling diſputations. For you may not (in ſuche maner of men) take all things in the worſt parte: if it may poſſibly be done with more eaſineſſe, and without the committing of a greater vice.What charitie willeth for the vpholding of peace. And to the end, that peace and concord may be alwayes continued amongeſt you, many things are to be diſſimuled, and (as though it were) not to be eſpied. Many things are to be borne withall, & many things agayne to be louingly interpretate, though they be not yet worthy thereof. Verily, this ſame order of leuitie and mildeneſſe of harte, maketh muche to the obtayning of mutuall peace, and ſemblable liuing amongeſt men.The let to chriſtian peace. Chriſtian peace and vnitie can neuer be ſtable and of continuaunce amongeſt men, and many in company, excepte that of many, one of them will interchaungeably ſubmit him ſelfe to the verdite and ſentence of another: and ſo to ſuffer, that there may be a mutuall conſente and vnitie of minde among them. For he that is frée and voyde of all ſuperſtition, thinketh that it is lawfull for him to eate indifferently and without choyce of all kinde of meate:Freedom from ſuperſticion. inaſmuche as he reſpecteth herein nothing elſe, but onely the neceſſitie of his body. But he that is more weake in his conſcience,Bōdage in ſuperſticion. and not yet frée from ſuperſtition, contenteth him ſelfe with hearbes and rootes, bicauſe he dare not attempte the eating of fleſh or fyſh: eyther for that it is forbidden by the lawe of the Iewes, or elſe bicauſe the ſame (at ſome tyme) was offered vnto Idolles. For it was forbidden that any ſuche thing ſhoulde be eaten, that was offered vnto them. Howbeit you ſhoulde not in ſuche wiſe be affectionate to theſe things,Strong in Chriſt. that for the loue of them you doo breake at any time ſuche concorde and chriſtian vnitie as ought to be alwayes amongeſt you. And he that is ſtrong in Chryſt, and eateth of all things that commeth to hande, as the ſame ought in ſuche ſorte to vſe his gifte and ſtrength, that by reaſon thereof he doo not deſpiſe him that is more inferiour and weake than him ſelfe: euen ſo he alſo that is weake in Chryſt, and vſeth abſtinence from certayne kinds of meates, ought in no wiſe to iudge and condemne him that eateth indifferently of all things. And in this caſe the ſtrong man in Chryſt ought to beare with the weake, and not deſcante to muche vpon his faulte, but moſte gently after this maner to conſider of it, ſaying:A Godly conſideration of thoſe that be ſtrōg in chriſte towards ſuche as are yet but weake in him. This errour yet remayneth in this our brother, from the auncient cuſtome of the old life, which at the firſt time will not be rooted out of his hart: but by little and little, through Gods grace and our good vſage towards him, it will moſte happily vaniſh away. And alwayes the more alſo that the truth is ſhewed vnto him, the more wil his ſuperſtition decreaſe and vaniſh to nought. Euen ſo likewiſe, let the ſcrupulous felow, when he ſhal ſée another man, to eate of all ſorts of meate,The cōſideration of the ſcrupulouſe and weake towards ſuche as be ſtrong in Chriſt. according to the ſtrength of hys fayth, let him conſider the matter on this faſhion, ſaying to him ſelfe: It ſkilleth me nothing at all what this man doth, but reaſon alſo would, that I be of an honeſt iudgement towards him: in aſmuch as God him ſelfe hath made him one of his owne children, by whoſe onely prouidence he liueth, and whom only he offendeth, if he doo amiſſe in al ſuch things as be not euill of them ſelues: for ſéeing it is a great pride to diſdayne the ſuperſtition of the weake, and of him that ignorantly erreth: how muche more pride ſhall it then be, for the weake man in his fayth, and for him which lacketh the vſe of perfect knowledge, to iudge & condemne the man, that (in Gods ſight) is more perfecte than him ſelfe? May not a man ſay well vnto ſuche a felow: Syr, what meaneſt thou to iudge and condemne another mans ſeruaunt? that nothing appertayneth vnto thée:Iaco. 4. for all men hath belonging vnto them one onely lorde, which is Ieſus Chryſt: to whom euery man ſtandeth, if in his fayth he be ſtrong: and to whom alſo he falleth, if he offende in theſe things, as thou ſuſpecteſt him to doo. Yet he ſhall not fall, by occaſion of theſe tryfling things, but ſhall be rather eſtabliſhed and made ſtronger by them, in the perfection of his fayth: for his Lorde and onely ſauiour is of ſufficient mighte and power, to fortifie and vpholde hys owne ſeruaunte from ſtumbling. Neither wyll his Lorde take it for any ſtumbling at all to myſſe herein, bicauſe he ſéeth that hys faythe and conſcience doo kéepe him quiete and ſafe from all the daungers thereof. And euen thus, as it is héere ſpoken of the choyſe of meates, that enter into a mans body: ſo lykewiſe it is to be vnderſtanded, of the obſeruation of Holy dayes, and feaſtes of the newe Moone, with all other ſuche Ceremonies: which are onely to be ſuffered for the weaklings ſake, or elſe for no cauſe at all. For to obſerue them amongeſt men that are perfecte, it is greatly repugning the will of God and the holy Goſpell. Alſo the weake man in his fayth, maketh difference betwixt day and day,The weake in faith. as though one day were holy, and another vnholy: and that it is lawfull to eate that thing vpon one day, which may not be eaten vppon another day. But contrary, he that is ſtrong and ſounde in his fayth,Strong in faith taketh vnto hym ſelfe all dayes indifferently, and iudgeth the whole tyme of his life, to be conſecrate and appoynted altogither to godlyneſſe and true Religion. For the diſputation or queſtioning about theſe matters, let not the Chriſtian concord be broken amongeſt you in any caſe: but let euery man (for the tyme) follow his owne iudgement, and not condemne any other mans opinion: inaſmuche as either of the parties may be without offence: & in either of them a time of perfection may be ſéene, to grow to true vnderſtanding and godlyneſſe. But that man which iudgeth to him ſelfe,Colloſſ. 2. that all days alike be holy, and are dedicate to all godly vſes, he iudgeth aright vnto the Lord: neither is it material vnto thée, how much it is that he iudgeth. Alſo he that maketh difference of dayes, if he doo erre therin, he erreth vnto his Lord, and it maketh no matter at all vnto thée. Further, he that without ſcrupuloſitie eateth of all kinds of meats, the ſame alſo eateth for the Lords pleaſure: inaſmuche as he therfore giueth thanks vnto him, thorough whoſe onely benefite he eateth, and through whoſe gracious benignitie al things are created for the vſe of mankind. Againe, he that abſtaineth frō ſundry meates by reaſon of his weaknes, he abſtaineth for the lords pleaſure, & this is nothing materiall vnto thee, conſidering, that though he eate but herbs & rootes, yet notwithſtanding, he yeldeth his harty thanks vnto ye lord, euen as thou thy ſelf alſo doeſt vnto him. Wherin, if God ſhall allow and accept his thanks, what haſt thou then to do with him for it? The cauſe of this matter is not one, but the matter it ſelfe is one, and the minde is one, and the Lorde alſo is one. This man is thankfull to God for his bountifull goodneſſe, hauing libertie by him to eate what him liſt, and that bicauſe the law of the Goſpell maketh rather a difference and choyſe of our minds, than it dothe of meats. And another man thanketh him for his frugality and temperaunce in meates: conſidering that by occaſion of his weaknes in this behalfe, eſchueth ſurfetting & vnnatural contagion, & by reaſon hereof, kéepeth alſo him ſelfe within the limites of chaſtitie. In ſuche things we be all of like affecte: neither oughte we for the vpholding of our fantaſticall opinions in theſe poynts, be therfore at variaunce with our brother, or one chriſtian man with another. It ſhal be ſufficient vnto either partie to be contented, if god him ſelf do allow the thing, vnto whom onely appertayneth the moſte true and iuſte iudgemente. For the thing it ſelfe is indifferente and to bée borne withall, according to the condition of tyme. One Chriſtian man hath no further to doo with another, but onely to profite one another.The whole duty of chriſtian men one towards another. Neither dothe any man liue his owne ſeruaunte, or properly to him ſelfe, conſidering wée be all ſeruauntes to the Lorde, which hathe boughte vs from vyce to godlyneſſe, and from death vnto lyfe. Therefore, there is no man, that either liueth or dyeth his owne ſeruaunte, but the ſeruaunte of another maiſter, whych hathe power ouer him, euen bothe for lyfe and death. Thus then, if the ſeruaunt liue, he liueth not for his owne pleaſure and honour, but onely for the Lords honour, or otherwiſe for his diſhonour. Which, if he dye, he doth it alſo to fulfill the wil of the Lorde. Wherefore, whether he liue or dye, if the Lordes will therein bée doone, it commeth of him ſelfe, and not of thée, neither will he therfore chalenge any thing at thy hand. How ſhamefull a thyng then ſhall it be, for one ſeruaunts to be comptroller of another ſeruaunte, which is felow ſeruaunte with him in the ſeruice of God: if he to whom the ſeruyce is doone, bée ſufficiently therewith contented? And there is no bondeman amongeſt men, ſo muche bonde vnto hys maiſter, as wée béeing all ſeruauntes, are bounde to our maiſter Chryſt: which hathe bought vs and redéemed vs, not with ſiluer nor golde, but onely with his moſt precious bloud. Therfore, if we fall, we fall vnto him: and if we ſtand, we ſtand vnto him. Agayne, if we liue, we liue to him: and if we dye, we dye vnto him. All other bonde men doo ceaſſe to bée any more bounde to their Lorde and Mayſter, after they be once dead: but all we that haue Chryſt to our Lord, be in ſuche caſe with him, that whether we liue, or whether we dye, we be alwayes his: for whoſe ſake all things do • liue and haue their béeing. For Chryſt hathe authoritie, not onely vppon them that bée aliue, but alſo vppon them that be deade: inaſmuche as he employeth bothe his life and deathe for our ſaluation. For thy ſake he was made man, and for thy loue he once dyed: and the ſame roſe agayne from his death vnto lyfe, to the ende he ſhoulde bée Lorde, bothe of the quicke and of the deade. If wée liue vnto godlyneſſe, we may thanke hym for it:Actes. 2. Philip. 2. if wée bee deade to our vyces, wée may refer it to his only goodneſſe: he is the Lorde, and he is the Iudge. And why then ſhoulde one ſeruaunt take authoritie vpon him agaynſt another, foraſmuch as the thing onely appertayneth vnto the lord. Thou that art ſuperſtitious, how dareſt thou be ſo bold to iudge him that is ſtronger than thou thy ſelf? which eateth without any queſtiō of al kind of meats and vſeth al daies alike in the ſeruice of god? or elſe, thou that art ſtrong, why dareſt thou haue thy brother in contempte that is weaker than thou thy ſelfe? as though a man woulde ſay, that thou ſheweſt thy ſelfe rather his Lorde, than felowe ſeruant with him? To what end doth either this or that man take vpon him the roume of the Lord, & preuenteth the iudgements of God, which ſhall be onely at the laſt day, at the glorious appeaſaunce of Ieſus Chriſt. Wherfore, one man may not iudge another, but one muſt helpe and inſtruct an other, in the moſt holy and perfect ſtate of religion. For Chriſt, that is Lorde vnto vs all, will giue iudgement vppon all, at what tyme wée ſhall all ſtande before hys Tribunall ſeate:Gala. 6. By whoſe ſentence, either we ſhall be ſaued or elſe condemned: which only knoweth the moſt déepe ſecretes of all oure harts. Therefore, in all the meane time, let not one man condemne an other,Eſay. 46. Philip. 2. for God hath reſerued that only pointe vnto him ſelfe: as he teſtifieth by the Prophet Eſayas: I liue (ſayth he) and vnto me ſhall euery knée be bowed, and euery tong ſhall then confeſſe and acknowledge God. For which cauſe, let euery man (I ſay) in the meane ſeaſon (during this preſent life) recken with him ſelfe,Math. 25. 2. Corin. 5. how to make an accountes for the ſtate of his owne life, and not one man to iudge an other at naught. But if we ſhall iudge any thing at all, let vs then rather iudge howe one of vs may helpe and ſuccoure an other: and howe we may heere liue in this tranſitorie life, that we may giue none occaſion of euill or filthie liuing, and ſo one to offend an other. Let vs helpe to lift vp the weake, and not altogither to throw him downe. And let vs touſe vp the ſmokie flare, and not vtterly quench it out. The manner of authoritie and dignitie requireth, that the learned man do obey vnto the ignorant: not to the end he ſhould conſent vnto his erroure or offence, but that he might by little and little amende him, or elſe at the leaſte wiſe he ſhould not muche offend him by the roughneſſe or boyſteouſneſſe of his language. For taking example of my ſelfe: Moſes in time paſſed, appoynted out certen kinde of meates as vncleane, which he properly called common: the which to eate, it was not lawfull to any man. And ſome he appoynted out as cleane, which all men might lawefully eate. Howebeit, I am nowe well aſſured, thorow the ſpirite of God (which will that the carnall lawe of Moſes be vtterly aboliſhed) that there is nothing vncleane of his own nature, neither is there reſpectes of meates among the faithfull.1. Corin. 8. Therfore, if ther be any thing vncleane, the ſame is vncleane only vnto him, which thinketh it ſo to be: that is to ſay, to the weake and ſuperſtitious it is vncleane: but to the ſtrong and perfect in Chriſt, there is nothing vncleane, but all things be cleane, yet for al that, it ſhalbe very expedient, ſomtime to abſtain from that thing, which of his owne nature is cleane: not bicauſe the law of Moſes ſo commaundeth it, but bicauſe brotherly charitie ſo requireth it: which only thing, is amōg chriſten men cheefely to be reſpected. Wherefore, if thy brothers hart be perplexed & hurt through the occaſion of thy meat (wh • thou ſhuldeſt as wel loue as thine owne ſelf:) then thou liueſt only for thine owne pleaſure, and not alſo to helpe an other. Neither haſt thou regarde to any chriſten charitie, if thou diſdaine to beare wt thy brother, in ſo ſmal a matter as thy meat is, what great matter is it I pray thée, if for a little ſpace, thou abſtaineſt from thy meat, that is lawful to be eaten: to the end yu maiſt therby helpe to reforme thy brother in his weakneſſe: which otherwiſe through thy meate, he is moſt like in déede to ſtūble? Let not thy brother be of ſo ſmall eſtimation with thée (though he be but weake and ignorant) that thou wilt ſuffer him to die, or elſe ſtumble by meanes of thy meate, for whoſe ſake, Chriſt him ſelfe vouchedſafe to ſuffer his death and paſſion? Which, ſeeing he was of ſo great eſtimation with Chriſt him ſelfe (whom alſo thou moſt dearely loueſt) then ſhouldeſt thou for his ſake, not ſo lightly regarde him, but loue him againe, for thou art his brother: neither maiſt thou think it ſufficient inough, if the thing be right which thou doeſt: but thou muſt alſo haue good reſpect, that the ſame thing which is right of it ſelf, be not in ſuch maner ordered, that it cary therewith any ſuſpection of euill: neither the thing which is good to thée, be turned to the preiudice of another man. But ſpecially I exhort you, that there be not perceiued amongſt you, any fantaſtical or contentious opinions: namely about meats & drinks, or for other the like trifling things: for like as in the world to come (in the kingdome of God) there ſhalbe neither meat nor drinke (which bothe at this preſent time, we haue by the appointment of God, to the relieuement and ſuccoring of al mā kind:) euen ſo likewiſe the doctrine of the goſpel, and a perfect life in Chriſt, ſtandeth not in the choiſe of meates, neither yet in the difference of drinks: which (to ſay the truth) are of none effect to a godly liuing: but ſuch things, are rather to be had in conſideration héere amongſt vs, which from hence may be caried to the celeſtiall world. And what things be they? verily, rightuouſneſſe, peace, and ioy. Which come not vnto vs by the obſeruation of meates and drinkes, but by the holy ghoſte him ſelf. The diſceptation or diſputing about meates, engendreth hatred and diſſention: it engendreth ſorow: it engēdreth offence, & occaſioneth much quarelling. But the vertue of the holy ghoſt, in ſtead of diſſention, engendreth peace: for ſorow, ioyfulneſſe: and for offence and iniurie, charitie and Chriſten méekeneſſe. For as it is the office of iuſtice,Iuſtice. Peace. not to will hurt to any body: euen ſo, it is the office alſo of peace, not to contende with any man: and ſuch is alſo the office of charitie, not to diſquiet by any meanes, any one creature: Theſe be in déede ſpirituall and heauenly actions: wherwith, as God at all times is moſt highly pleaſed: ſo are they amongſt good men cōmended, and daily practiſed: as alſo auoiding through obſequie and ſuch godly diſpoſition, both the ſuſpection & al occaſiōs of euel. They ſerue vainly the fleſhe, which wonder and braule about meats and days, and lead fondly their liues in the diſputation of them. But they ſerue Chriſt in ſpirite, which do not defend their owne opinions and déedes for the beſt: but through charitie méekely obey vnto others, & are made for all things to al men, that vnto godlineſſe they may win al men: and do alſo in ſuch maner temper them ſelues, that they may pleaſe & agrée with all men. All we therfore that are ſpirituall,To be ſpiritually minded is to ſeeke peace. ſetting apart al vaine diſputations, let vs folow thoſe things that make for peace, concord, mutuall loue and charitie: that therby we may the better be framed, one of vs to ſuccor an other, & in no wiſe to giue occaſion of offence: for ſuch is our calling, and the very perfect rule of our Chriſten profeſſion. Thou therefore, vnto whom God hath giuen ſtrēgth & the liuely gift of faith, do not yu ſo offend, yt for thy meat ſake, the work of God be deſtroyed: but let rather thy meat be deſtroyed & turned to naught, than by occaſion therof yt thing ſhuld periſh and be turned to the diuel, that God ſo preciouſly bought by the blud of his déere ſon. Meate is a thing that belongeth to man: but charitie belongeth vnto God, and it is the ſpeciall gifte of God vnto man. Therfore, let the leaſt of theſe two obey to the biggeſt: not bicauſe meat of it ſelfe is euil, or bicauſe that one kind is cleane and an other vncleane, after the manner of the Iewes: or otherwiſe noting it a fault, if thou eateſt what thou luſte: but only, bicauſe the abuſe therof is greatly to be reproued, and to be eſchued of all men, for auoiding of offence to the brethren: or leaſt the meat (which of the own nature is cleane) be made vncleane,Tit. 1. in that thou doſt not therein regard the weakeneſſe and ſtumbling of them. Whereunto, we oughte in ſuche wiſe haue reſpect, that we ſhould thinke it muche better, altogither to abſtaine from fleſh, and only to eate herbes and rootes, and alſo vtterly to refraine our ſelues from wine:1. Corin. • . than by eyther eating or drinking of them, we ſhuld of God be noted, the occaſion of our brethrens fall. Neither ſhalt thou lay againſte me, ſaying on this manner: why doth he feare & dread, where there is no cauſe at all? My conſcience is ſtrong inough, it is quiet and well contented, what haue I then to doe with an other mannes weakneſſe?Queſtion. wilt thou that I forſake mine owne perfection in this pointe, and applie my ſelfe to a weakelings appetite, and account vpon the choiſe of meats as the Iewes do. No verily, I do not meane ſo: neither doe I héere require that thou ſhouldeſt ſo folowe them in their doings:Aunſwer. but that thou ſhouldeſt for a ſpace, méekely beare with them, that they might afterwardes therby the better be woon and brought to perfection. Be thou wel aſſured, that I do right wel allow thy faith and godly ſtrength, whereby thou ſetteſt at naughte the choiſe of meates: but yet I would haue thée to kéepe the ſame cloſe and ſecrete vnto thy ſelfe, if it ſhall happen thée to eſpie thy brother in daunger, or thereby to be offended: for it ſhal be only ſufficient vnto thée (the time conſidered) to remember that God héerein taketh in good parte, thy Chriſten ſtrengthe and aſſurance: yet the ſame is to be diſſimuled for a ſpace conſidering thou ſhuldeſt beware, leaſt thou offend thy neighbor: wher otherwiſe thou oughteſt wholely to applie thy ſtrength to ſuſtaine and beare with the weakeneſſe of him. And before all things thou muſte diligently take héede, that in ſetting at naught the difference of meats, through thy might & ſtrength which thou in thy perfection vſeſt, that this thy ſtrength, be the ſtrength rather of thy conſcience, and not of fulfilling thy pleaſure. And in reprehending alſo an other, for his apparant ſuperſtition or abſtinence from meates: thou maiſt not therein be doutfull of thy ſelfe, or not well perſuaded by faith: but thou muſt do it of perfect ſtrengthe, leaſt thou appeare rather ſtronger in woordes, than chriſtianly ſtrong in faith. Bleſſed is he that hath ſuch ſtrength of faith in his hart, that his owne conſcience doth not ſecretly control him for that thing, which he defendeth and openly alloweth vnto others: or that it priuely condemne him not, in the cloſette of his breſt, for ſuche things as he proteſteth abrode only in his wordes to be commendable. For he that eateth, and yet doubteth, whether it be lawfull or not to be eaten, he is certainly of his cōſcience pronounced a condemned man. And why is he therby in his conſcience condemned? Verily, bicauſe that the thing which he doth, procéedeth not rightly from the might of true faithe and conſtancie, or from an harte that of it ſelfe is cleane, but of a corrupted conſcience and an vncleane hart: which one way in woord ſecretly alloweth, and otherwiſe openly in déede reproueth. For what ſo euer procéedeth not of faithe,Tit. 1. the ſame can not be without ſinne, but offence greatly committed before the face of God. For when a man doth a thing, that of it ſelf is not euil, but yet douteth therof whether it be euil or not, then he declareth plainly of him ſelf (if he do it in his doutfulneſſe) to cōmit that thing (euen wilfully of malice) that is woorthily noted wicked and euil. Surely, perfect & vndouted godlineſſe, baniſheth cleane from it, all ſuche things as haue in them but only a bare péece & ſimilitude of euill. Thus, he that without regard, careleſly offendeth through his malice, is woorthy very ſharpely to be reprehended: And he alſo that will not conforme him ſelfe to be amended, is of the godly to be refuſed, & as an enimie to be ſhaken off and auoided. But if his error come only of weakeneſſe, and not of malice: then is he woorthy the more charitably to be taught and reformed, and not to be refuſed, diſdained, or once laughed to ſcorne.

The .xv. Chapter. The infirmitie and fraileneſse of the vveake, ought to be borne, vvith all loue and kindeneſse, after the enſample of Chriſte.

WHerfore, al we, ſéeing we haue more ſtrength than many other, and néede not therfore in cō pariſon any inſtructor: yet notwithſtanding, we muſte alwayes beware, leaſt whileſt we reprehend them for their ſuperſtition, we our ſelues doe fall into the hatefull vice of pride: which is much more worthy deteſtation, thā the thing which we reprehende in others. But alwayes, the more ſtrong we féele our ſelues to be, the more conuenient alſo it ſhal be, yt we charitably beare with others infirmitie. For, like as they that in yéeres be elder than others, & more ſtrong in their bodyes, do not puſhe to the ground thoſe that be yonger or weaker (as though they would ſay, euen for that onely purpoſe they had their ſtrength giuen vnto them:) but as all they, that in their bodies be ſtronger than the others, wold eſteme it a reprochful thing, to hurt ſuch as be but weake, & of far leſſe ſtrength: euen ſo all we, the more (through grace) we excéede others in ſpirituall iudgement and true doctrine of the goſpel, ſo muche the more ought we to temper our ſelues to the weakeneſſe of others: and not to glory therein, or to ſtand in our owne conceits: nether in their imbecility & weakneſſe, to ſtir thē rather into furie and rage, than paciently to beare with them, or elſe gently to amend them. Let no man therefore, in the good gifte that is giuen vnto him of God, pleaſe ſimply him ſelfe therin, as though he had receiued it at his hande, to ſet forth therwith his owne pride and vanitie: but rather let him trade him ſelfe héerein: that is: that he learne to abaſe him ſelfe, to deſpiſe his own hautie and ſtout courage, to pleaſe his neighbor in humbleneſſe, and in godly obedience to ſéeke his daily edifying. This godly trade to helpe and reforme an other mannes error, Chriſt him ſelfe taught; which although he was the only fountaine of al vertue and wiſedome, yet for all that, he wold not vſe it to his owne only praiſe and glory, or therewith to ſatiſfie his owne pleaſure: but altogither to the néedefull ſuccoring and milde recouering of the weake. For he only not regarded héerein his owne glory (which he moſt duely deſerued to haue) but for the relieuement and ſuccoure of man, he tooke paciently vnto him ſelfe, the moſt vilanous and deſpitefull rebukes:Pſalm. 68. like as Dauid (by the ſpirite of God) propheſied before of him, ſaying: The rebukes of them that rebuked thee, fell vppon me. And this ſame is written in the Pſalmes,Roma. 4. not only to oure knowledge therin, but that we ſhould alſo daily practiſe and folow it: and ſhould learne by his example, with what leuitie, ſoftneſſe and gentleneſſe, our neighbor is to be entertained, vntil he waxe more ſtrong in Chriſt, and forſake the very childehoode of his imbecillitie and weakneſſe. Therfore, like as Chriſt did embaſe him ſelfe, to our owne miſerable and weake eſtate, to the ende that litle and little he might bring vs familiarly vnto his moſte excellent highneſſe: euen ſo, it ſhall beſt become vs to take example by him: to allure our neighbor with humbleneſſe, vnto the true worſhipping of the eternal and true God. And this example is in ſuch ſort declared vnto vs, through ye whole ſcriptures, euē as though by painting in a table, it were plainly ſet forth before our eyes, to the end, we ſhuld alwayes haue it in our ful ſight, where ſo euer at any time we diſpoſe our ſelues: which is, that as Chriſt through his ſufferāce redéemed & ſaued vs, & alſo by his meekneſſe came to euerlaſting glory: euē ſo, al we likewiſe through the vſing of our ſoftneſſe with our ignorant & weak brethrē,1. Macha. 12. let vs truſt to come vnto the ſame benefite of God, which indifferently abideth al them that do walk in his wayes, and be apte folowers of his example, whoſe rule we haue profeſſed, which is loue & peace. Wherfore, I pray vnto almightie God the aucthor of loue, peace and pacience (which exhorteth you vnto ſufferance by his holy ſcriptures, and withoute whoſe helpe we can doe nothing at all) that he woulde voucheſafe to woorke in you and amongſt you all, one only will and conſent, and that you be conioined together in a moſt perfecte vnitie one to another, after the example of Chriſt: which charged vs with nothing ſo much in all the world, as he did wyth peace, with mildneſſe, mutuall loue and concord. And ſo verily we ſhall ſet foorth amongſt men the glory of God, the very father of Ieſus Chriſt, if we ſhall ſhew one to another here in this preſent life, that thing whiche he taught and ſhewed before vnto vs. And euen ſo alſo ſhall al men perceiue you to be the true diſciples of Chriſt,The true profeſſors of chriſt are knowen, not onely by agreemente in doctrine, but alſo in theyr actes, to bee of one mutuall conſente and mynde. if that, like as you al profeſſe and preache Chriſte with one mouth, you ſhall alſo declare your ſelues together in your actes, to be of one mutuall conſent and minde. Wherfore, I beſéeche you (euen in the bowells of Chryſte) that ye occaſion not the Gentiles to be doubtfull of your moſt holy profeſſion, or to ſtirre them to diſſention and variaunce among themſelues, which are now but newly called from idolls vnto Chriſt: neither yet the Iewes, which be appointed frō their olde tipes and ſhadowes, to the true worſhipping of the true God himſelfe: but rather do you entreate one another, with all obſequie and obedience, and in faithfull ſhaking one another by the handes, do you profite togither in all goodneſſe: that like as Chriſte entertained all you, neither did impute vnto you the errors of your olde life, but by brotherly charitie embraced you all, to declare therby his loue, & the glory of his eternall father, both towards you and to all men: euen ſo, you ſhould in folowing and performing of the ſame one towardes another, declare alſo in your déedes the loue and glorye of Chriſt: whiche obeied vnto both ſortes of men: that is, as well vnto the Iewes as vnto the Gentiles. Vnto the Iewes he ſhewed his obedience, to the ende, he wold in all his actes ſet foorth the truth of his father, which ſaid before that he wold truly performe that thing to the poſteritie, whiche he promiſed to their elders, by the holy oracles and ſaying of the Prophets that among themſelues they mighte be ioyfull and glad, ſeeing they haue now receiued the truthe it ſelfe, which Moyſes before declared, ſhould come in his figures & ſimilitudes.The mercye of God in Chryſt towardes the Gentiles. And to the Gentiles whiche had nothing at al promiſed vnto them, he became alſo obedient and kinde, to the end that all they through the only mercy of God, and his owne moſt painfull deſerts, were brought from their miſerable death vnto the moſt pleaſaunt life, ioy and ſaluation. Let the Iewes therefore now reioyce in them ſelues, bicauſe they haue already receiued the thing which by promyſe they haue long wiſhed and looked for. And let the Gentiles alſo reioyce for their parts, bicauſe they haue receiued that thing which they neuer thought to haue attayned vnto. For euen ſo God himſelf ordeyned the thing to come to paſſe, as Chriſt by his ſpirite ſpeaketh in the Pſalmes, ſaying:2. Reg. 22. Pſal. 17. Deu. 32. Pſal. 126. Eſaye. 11. For this cauſe will I prayſe thée among the Gentiles, and ſing in thy name. Agayne he ſayth: Reioyce ye Gentiles, and laude him al ye nations. Alſo Eſaias propheſying the ſame thing, ſayth: There ſhal be the roote of Ieſſe, and he that ſhal riſe to reigne ouer the Gentiles, in him ſhall the Gentiles truſt. Therfore vnto God almightie I pray with mine heart for you, which hath thus by his Prophetes giuen you occaſion to haue hope in him: that he will now perfourme that thing in déede vnto you, which he hath heretofore promiſed: and that in the taking away from you all diſſention and variaunce, he will repleniſh you with ioy, concorde, and peace, by the meanes of your ſtayed fayth in his ſonne Chryſt: to the ende that your hope which you haue alredy conceiued of God, may dayly encreaſe more & more in you, through the ſtrength of the ſame fayth, and the working in you of the holy ghoſt. Theſe things I ſpeake vnto you, not as one that doubteth of you, feareth you to be faynte, or colde in the right vſe of vertue: for I am well aſſured, that (among many vertues) ye are all ſpecially endued with the noble vertue of charitie, and with the gifte of perfecte knowledge among your ſelues: whereby you are all able, one of you ſufficiently to inſtructe another herein, without néedefull trauell of any other teacher. Notwithſtanding, I did the more boldely write this ſame vnto you, not reſpecting herein any iuſte cauſe of your ignorance, or as though my ſeruice were now offered vnto you as vnto vnwilling receiuers: but onely to admoniſh you, what thing moſte principally you ought to doo, according to your knowledge, as vertuouſe and well doers, and that voluntarily, and of your own frée motions: yet that ye might the rather from hencefoorth, muche more copiouſly worke the ſame, at mine earneſt deſire and exhortation. In the behalfe wherof, I do extende myne office which is appoynted vnto me (although thereof I bée vnworthy) obeying gladly vnto the wyll of Chryſt Ieſus, whoſe cauſe I doo now entreate: endeuoring my ſelfe to the vttermoſte of my power, to ſet foorth his moſt holy Goſpell amongeſt you that be Gentiles: and in thys maner of exerciſe, to offer a pure ſacrifice vnto him, of my faythfull and diligente labours. And I thinke verily, that this kinde of ſacrifice ſhall be moſte acceptable to him, if I ſhall offer all you, as a ſacrifice worthy of him: not ſuche as are pourged and clenſed by carnall Ceremonies, but by the ſpirite of God, which is the onely author of perfecte ſanctimonie, and the furtherer of holy Religion. The which thing, inaſmuche as I ſee it already come to paſſe in you, I may of good righte bée gladde, yet not in boaſting my ſelfe therefore among men, but to reioyce onely in God, for the good and proſperous ſucceſſe which I haue of my preaching: and not imputing the ſame vnto mine owne induſtrie & trauell,Acts. 3: 2. Pet. 1. but vnto the only goodneſſe of Chryſt Ieſus, whoſe only matter I now treate vpon, and through whoſe ſtrength and conſolation, I do with diligence execute my holy office. And herein I dare not rehearſe at all the actes of any other man, leaſt peraduenture I ſhould ſéeme therin to apply to my ſelfe the cōmendation of their déedes. I will therfore only rehearſe thoſe things that Chryſt wrought by me in mine owne myniſtery, to the ende that the Gentiles which heretofore were miſerably giuen to the moſt groſſe ſinne of idolatrie & ſuperſtition, may now obey to the time in truth, and apply them ſelues to the holy goſpell of Chryſt, whervnto they are well moued, partly by my doctrine & déedes of charitie, and partly alſo (through the might and power of God, wrought by me) in ſignes and wonders, to confirme amongeſt them the fayth of my doctrine. I ſay yet agayne, that the ſame are not wrought through mine owne vertue and power,The glorying of Paule in the proſpering of the Goſpell. but through the onely might and power of the holy Ghoſte: of whom I am through grace, but onely and organe, an inſtrumente, and poore Miniſter. And I, in that I doo glory in the luckie procéeding of my preaching, I doo if to declare therein, the glory of my Lorde Chryſt, and not to ſet foorth myne owne glory. And euen ſo verily, I glorying in my preaching, doo attribute the onely prayſe and commendation thereof vnto almightie God. Neither will I in this behalfe become inferiour to any other: for I haue not preached the Goſpell of Chryſt, as the common ſorte vſe to doo: that is, euer in one place: but vntill this preſent houre, I haue preached in thoſe Regions (moſte ſpecially) where the name of Chryſt was not before ſpoken of: yea, and for the furthering of Gods onely glory and prayſe, I haue deſired helpe at hys holy hande, that the foundation of the Chriſtian Religion, mighte be caſte into a greater compaſſe, and that the limites of his moſte worthy renoume might more amply be ſpredde and ſtretched foorthe abroade vppon the whole earth. For which cauſe, as I thoughte it not beſte to buylde vppon the foundation of the other Apoſtles: bicauſe, euen as it is a more difficill and harde thing, firſt to appoynte and limitte the beginning of Religion, than well to repayre and kéepe the ſame in ſafetie, which is already begonne: euen ſo, I thought it muche better to make for the progreſſion of the Goſpell, to preache the name of Chryſt in ſuche places onely, as none of the Apoſtles yet came vnto: namely, foraſmuche as I perceiued the ſame thing to haue bene prophecied long before by the moſte holy Prophet Eſaias, which ſaith: They that of him had nothing declared vnto them, they ſhal yet ſee:Eſay. 52. and they that hard not yet of him, ſhall alſo vnderſtand. And this ſame ardente deſire within me, to ſet foorth the chriſtian fayth & religion, was the only cauſe that hath hitherto withholdē me from you, though no man could more hartily haue wiſhed to be with you, than I my ſelfe haue done. Therfore, ſéeing I haue now in ſuch ſort ranged ouer all ye whole countreis of Achaia & Macedonia, that I ſée therein no place lefte, which is deſtitute of the knowledge of Chryſt, or in which I haue not alredy laide the fundation of the chriſtian faith and religion: and foraſmuche alſo as I haue wyſhed moſt gladly many yeres ſince, for a cōueniēt time to ſée you, I truſt now ſhortely to haue occaſion happily giuen vnto me, to ſatiſfie in this poynt my glad deſire towards you. Wherfore, when I ſhall paſſe on my iourney towards the countrey of Spayne, I will take you in my way, and ſo remayne with you vntill ſuche time as I ſhall ſomewhat haue ſatiſfied my minde amongeſt you, in vſing moſte ioyfully your chriſtian and godly company. Which thing, I truſt ſhal ſhortly come to paſſe, if it be the good will of Chryſt: and that from thence I ſhall moſt gladly deſire you to accompany me on my way, and to guide me into Spayne. But at this preſent, I doo you to wit, I am taking my iourney towards the Citie Ieruſalem: there to diſtribute vnto the neceſſitie of the chriſtian Iewes & diſciples of Chryſt, the bountifull liberalitie of the Macedonians and Achaians, which they haue committed vnto my charge to bée doone.Acts. 11. 1. Corin. 16. 2. Corin. 8.9. For to that ende and purpoſe, it hathe ſo pleaſed their godly mindes, to make a collection of money throughoute the whole Countreys: declaring thereby the fruites of their change and perfection, to the reioycing of the poore chriſtian brethren at Ieruſalem: which, although they haue not among them ſelues the vſe of worldly ſuſtentation, or wante things ſufficiente to relieue their poore and néedie bodies: yet touching their riches and reliefe which they haue in Chryſt, through their perfection in Religion, that is otherwiſe wonderfull, large, and ineſtimable. In conſideration whereof, and bicauſe they firſte receiued from them, and by their teſtimonies, their entraunce and beginning into chryſtian Religion: they thought them ſelues (of duetie) greatly bounde vnto them, and to beſtow fréely and without inforcement vpon them, that which I doo moſt worthily allow, which is, their very bountifull and chriſtian beneuolence. Therefore, conſidering I ſay, that they which be now at Ieruſalem, did firſte worke the meanes that the doctrine of Chriſt deſcended vnto the Gentiles: It is now reaſon alſo, that the Gentiles in like maner doo miniſter vnto them agayne,1. Corin. 9. Gala. 6. ſome of their temporall and worldly goodes: that they may yet at the leaſt with that which is but earthly, recompence that thing which is moſt preciouſe and heauenly, fréely and without all charge communicated vnto them the effecte and full ſumme of their whole health and ſaluation. Wherfore, as ſoone as I (according to good order and duetie) ſhall haue diſcharged mine handes of this their ſayde chriſtian beneuolence (which without commoditie to my ſelfe I fréely receiued, and will as fréely deliuer it them) I will take my iourney into Spayne. And although I haſten forwardes my ſelfe as muche as I poſſibly may vntill I bée in Spayne, to preache therein the Goſpell of Chryſt: yet for all that it repenteth mée not, in this maner for a whyle to be ſtayed from thence. And when ſoeuer I ſhall come vnto Rome to ſée you, I doubte not but my comming amongeſt you ſhall greatly further the glory of Chryſt: In as muche as I perceiue by the godly inclination of your heartes, you will all be maruellous gladde of my companie: whiche hytherto (through the deuine helpe of God) haue doone all things for you, according to your gentle deſires. Notwithſtanding, bicauſe I can not bée preſently with you, or ſo ſoone as I would wiſhe to bée: I ſhall therefore in the meane whyle, hartily require you all, euen for the loue of our Lord Ieſus Chryſt,Paule earneſtli requeſteth the Romains to pray for him and for your charities ſake in him, that you will pray vnto God for me: that through the contemplation of your faithfull and godly prayers, I may happily bée deliuered from the handes of the vnhappie and faythleſſe Iewes, and from ſo many vexations as I abyde amongeſt them: leaſt peraduenture in preaching the Goſpell, any parte of the fruites thereof ſhoulde not bée ſuffered to paſſe foorth according to the will of God: and that alſo my Commiſſion for the diſtribution of the beneuolence, may ſo be finiſhed and ended, that there may be no occaſion found of any mans grudging or diſquietouſneſſe. And further, that after the great multitude of my troubles héere in Iewry, I may the more merily come vnto you that be at Rome, there to recreate and comfort my ſelfe amongeſt you. And thus to ende myne exhortation vnto you (as I beganne at the firſte) I hartily pray vnto God (which is the true Author and Parente of all peace and concord,1. Corin. 14. and which is alſo the maynteiner and defender of the ſame) that he will voutſafe to be alwayes with you. Who verily, as he euermore ſhūneth the rablement of them that be contemptuous, proud, and ſuch as will be at variance one with another: euen ſo, his delighte is alwayes to be in company with ſuche people as be lowly, méeke, and of one mutuall conſent togither among them ſelues.

The .xvj. Chapter. A Chapter of ſalutations. He warneth them to beware of mens doctrine, and commendeth vnto them certayne godly men, that were louers and brethren in the truthe.

YEt all this notwithſtanding, before I make an ende of all togither, I cōmend hereby vnto you, our louing ſiſter Phebe: vnto whom I gladly committed the cariage of theſe my letters, and ſo by hir to be directed vnto you, bicauſe ſhe tooke hir iorney into thoſe partes: who hath at all times to the vttermoſt of hir poſſible power, willingly ſerued, & moſt tenderly ſuccored the congregation of ye faythful,Cenchrea is a citie in Iewry. that are now in Cenchrea. Praying you al therfore right hartily, that you wil with good countenance receiue and entertaine hir, as ſhal be ſéemely for godly men to do: and that you wil not ſuffer hir to lacke any thing of yours, which ſhal be thought neceſſarie for hir. Aduertiſing you alſo, how expedient it ſhal be for you al to requite hir agayn with your comfort, which yet hitherto neuer ceaſſed to comfort both me and all others, that haue ſubmitted them ſelues to the fayth in Ieſus Chryſt.Acts. 18. 2. Timo. 4. Alſo, I pray you haue me now in remembraunce vnto Priſca, and vnto Aquila hir huſbande, which is a Iew borne: bothe which, as their béeing héere in Iewry dyd ſuccour me, and were helpers to deliuer me, from the handes of the graceleſſe Iewes, whyche lay in wayte to deſtroy me, leaſt I ſhoulde proſperouſly goe forwardes with the preachyng of the Goſpell. Who alſo in ſuche ſorte ſhewed their godly helpe towardes me, that for my ſuccour and comforts ſake, they willingly ieoparded their own liues, euen as they which were redy to redéeme ye loſſe of my necke with the preſent loſſe of their own necks. For the which goodneſſe ſake, I do not only my ſelf moſt hartily thank them, but alſo the whole congregations of the Gentiles, partly bicauſe they haue deſerued the ſame, by occaſion of ſome others that haue miniſtred vnto them: & partly bicauſe that they thought the ſafety of my poore life ſhuld make much for their purpoſe, to the dayly furtherance of their chriſtian vtilitie and profit. Nether do I ſend cōmendations vnto thoſe only, but likewiſe alſo vnto their whole familie. Further, ſalute Epiminetes, whom I right hartily loue, bicauſe of his moſt godly conuerſation, & bicauſe alſo he was ye firſt that I conuerted in Achaia vnto Chriſt. Be mindful alſo of me vnto Mary, which beſtowed much godly labor & frendſhip vpon the ſaincts. Haue me cōmended vnto Androuicus & Iunia: which, as by conſanguinitie they be allied vnto me euen, ſo they haue ben alſo with me in captiuity, & were partakers of my trobles. Both which are wel taken amōg the apoſtles, & among al the reſt of gods louing frends, & were alſo before me in their conuerſion to Chriſt. Therfore, ſince it is right that we honor & reuerence them that be our elders by birth: much rather then ſhould we honor and reuerence them that be our elders in Chryſt Ieſus. Gréete Amplias my beloued in the Lorde, bicauſe of his mightie and ſtrong faythe. Salute Vrbanus a companion of myne, in the trauayles of the Goſpell: and alſo the beloued Stachis hys fréende and companion. Salute Appelles, a man tryed in the afflictions that he ſuffered for Chriſtes ſake. Salute alſo the whole houſholde of Ariſtobulus. Haue me commended vnto Herodian my kinſman. Gréete the houſholde of Narciſſus: but ſpecially all thoſe that are newe borne to the Lorde. Salute the two women, Thriphena and Thriphoſa: which doo maruellouſly labour to ſet foorth the glory of the Goſpel. Salute Perſis my louing frende, a woman verily that hath muche aduaunced the glory of Chryſt, through hir great trauels and ſorrowe. Salute Rufus, a very perfecte man in all godly Religion: and vnto his louing mother, whom I alſo eſtéeme euen as mine owne. Gréefe Aſineritus, Phlegon, Hermon, Patrobas, and all the reſte of the brethren that be with them. Salute Philologus and Iulia his wife: Nereus and his ſiſter: and vnto Olimpha, with al the Sainctes that be with them. Salute one an other with an holy kiſſe in the Lorde Chryſt:1. Corin. 13. which I admoniſh you, that ye doo it in the feare of God, both chaſtly, with the puritie of your hearts, and ſingly without al diſſimulation: and that it may be amongeſt you no counterfected, but a very token of true peace and continuall concord. Moreouer, all the congregations here with vs, haue them hartily commended vnto you: whoſe godly loue & inwarde affection is moſt certaynely rooted towards you all. But this one thing (deare brethren) I require of you all,Colloſ. 2. Tit. 3. that you will diligently take héede of them that be ſowers of Sectes and diſſention amongeſt you, and doo giue occaſions of euill, ſearching all wayes they can, through their ſimulation and flatterie, to ſeduce you into ſome other kind of learning, than that which you haue already receiued, and to couple togither the Iewiſh religion, with the holy religion of Chryſt. Marke well all ſuche I pray you hartily, and auoyde them vtterly from you. Neither ſhall it be vnto you any harde thing to know them: for they doo neuer ſincerely teach that which is right, neither doo they adminiſter their office in the Goſpell according to the pleaſure of God,Philip 3. but doo onely ſerue their owne bellies, ſéeking their owne profites, and with ſwéete preachings and flattering wordes, they goe about to ſeduce rather the Innocentes and ſimple creatures, than holeſomly to reforme them. Which kinde of ſimple men, are ſurely ſoone turned out of the right way, through the colourable or falſe precepte of ſuche wretches vngodly Religion. Agayne touching your godly obedience, I reioyce greatly therin: for I heare it muche ſpoken of amongeſt all men and commended.Obedience the firſt ſtep or degree to godlineſſe. And I doo the rather reioyce, bicauſe your obedience is the firſte ſteppe or degrée, to go foreward • vnto true godlyneſſe. Yet notwithſtanding this ſame, you muſte diligently beware, vnto whom you do obey. Simplicitie verily, is highly to be commended, and a goodly vertue before God: but the ſame, bicauſe it thinketh vppon no guile ne deceit, it is oftentimes in déede deceiued among the deceiuers, blinded, & moſt wickedly ſeduced from the truthe. Wherfore, I wil that your ſimplicitie be after ſuche ſorte,Math. 10. that thereby ye hurt not ne deceiue any man: and againe, ſo wiſe and circumſpect towardes your ſelues & for the truth ſake, that as therby ye ſhal plainly ſée, howe to knowe and holde faſte the truthe: ſo to auoide the way of vnrightuouſneſſe, and all falſe deformers of the truth. Surely I am not ſo ignorant, but that I do very wel knowe, how amongſte you there are many, that labor what they can, to ſtop the procéeding of Chriſtes goſpell. For ſome there be, which in the wickedneſſe of their harts, do diuerſly labour the ſtopping thereof: as through their crueltie and perſecution: ſome through hipocriſie: ſome through deceitfull and ſugred doctrine: ſome through outward ſhew of holineſſe in their ſuperſtitious and falſe religion: ſome againe, very watchfull to drawe vs from the fréedome of Chriſt, and to make vs againe bonde ſeruauntes vnto the traditions and ceremonies of Moſes. But as for you, as I truſt well of Gods ſtrengthe in you: ſo I admoniſhe you, ſtill to continue in the obedience of the goſpel: and God will at all times be ready at your handes, to fortifie your ſoules in the ſame. Whome, if you ſhall haue for your defence, what thing then is it, that you ſhoulde ſtande in feare off? For he being of moſte might and power, will ſoone forcibly ſpurne downe and treade vnder fote, your old aduerſarie the diuel and Sathanas, and wil make him couche lowe and fall flat before your faces, and that very ſhortly doute you not. The grace of our Lord Ieſus Chriſt, be with you al. Amē. Timotheus my worke felowe in preaching the holy goſpell:Acts. 6. Philip. 2. Acts. 13. Acts. 20. 1. Corin. 1. and with him Lucius and Iaſon, and Socipater my kinſman, haue them all commended vnto you. And I Tertius, which wrote this ſame Epiſtle, haue me hartily commended vnto you all. Cayus mine hoſte, as alſo the hoſte to all the congregations, hathe him commended vnto you. And Eraſtus the Chamberlaine of the citie Corinthin, hathe bene likewiſe cō mended vnto you: and ſo hathe Quartus, a brother of the congregations. And euen thus once againe, I pray that the grace of our Lord Ieſus Chriſt may be with you all: whom I moſt hartely beſéeche, that by his holy will and power, it will now fulfill and eſtabliſhe all my deſires in your hartes: for by his only might and good will it muſt be broughte to paſſe: but in no wiſe, by any helpe at all from our ſelues, according to the truthe of my goſpell, and the preaching of Ieſus Chriſte. By which holy goſpel, the law of Moſes is not vtterly abrogate: but the meaning or ſecreat myſterie thereof: for that which many yeares héeretofore hathe bene hid from vs, is nowe at the appoynted time, according to the ſayings of the Prophets plainly opened and declared in truthe vnto vs, for oure more perfecte vnderſtanding, euen the light of the goſpel: and that as I ſaide, by the only will and commaundement of almightie God: which hath committed vnto vs the adminiſtration of the ſame: to the ende, that after the declaration of the goſpel: (by which, al ſuperſtition, and falſe woorſhipping of images and idolles be quite baniſhed from vs, as alſo the ceremonies of Moſes ceaſſing now from henceforthe for euermore:) all creatures ſhould wholely obay vnto only Chriſte by theyr true and liuely faith,Roma. 11. and moſte humbly ſubmit them ſelues vnto God their father: which, for our health, is the only fountaine of all grace and wiſedome. To whom, we all yéelde our hartie thankes, throughe the grace of hys deare ſonne Ieſus Chriſte: to whome alſo and the holy Ghoſt, be eternall glory and praiſe, nowe and for euermore. Amen.

¶ Huldrich Zwinglius, in his frendly expoſition to Luther, touching the EVCHARIST, confeſſeth vvhat he acknowledgeth of Ieſus Christ.

I Acknowledge Christ to be according to the ſaying of the Apoſtle: Wiſedome from God, ryghtuouſneſſe,1. Corin. 1. ſanctification, and redemption. Wiſedome, bicauſe he is by nature God: which not only knoweth all things, but gouerneth thē alſo. Alſo wiſdome from God, for ſo much as the almightie father ſente him vnto vs (not as thoughe he had not bene in the earth before, but that we vnderſtande this woorde, ſente, for the taking of mannes nature) that he mighte teache the heauenly wiſedome ſo perfectly and clearely, that whatſoeuer he had taughte, that ſhould be finally the figure of true wiſedome. Whereupon, euen Paule confeſſeth him ſelf alſo, to know nothing, but Chriſt Ieſus, and him crucified. Which thing that moſt diſcret man would neuer haue ſaide. If he had not perceiued all aboundance of wiſedome and knowledge to be in him, as he witneſſeth in the ſeconde to the Coloſſians. Wiſedom from God:Colloſ. 2. that we might know of ſuretie thereby, that none externe things can iuſtifie: The which thing is manifeſt, both by all his life and doctrine.No iuſtification in any externe thing. For what externe things be there, but he hath diſanulled them? Is there any place? For when he communed with the woman, he ſhewed that it ſhuld come to paſſe, that men ſhould neither woorſhippe in the Mount Garizim, neither yet at Ieruſalem.No place. But that the true worſhippers ſhould worſhip euery where in ſpirit and truth. And he admoniſhed his diſciples, that to what place ſoeuer they ſhuld be ſent to find Chriſt there, they ſhuld not come at it.No time. Is there any time but he hathe diſanulled it? for he ſaith that the Sabothe was made for man, and not man for the Sabothe: And teacheth that a man muſte pray at all times.No perſon. Is there any perſone? but all they (ſayeth he) that haue come before me, are robbers and théeues. And he called ye pretēce of thoſe prayers which the religious mē (among ye Iewes) made for the common people and idiots, for ſtipends and wages, he called it (I ſay) nets and wayes deuiſed to catch mens mony and goods. To be ſhort, he ſo taught that there is no man that hath witte, but he ſéeth that he wente about this that we ſhould truſt to the Lorde, and ſerue him in holineſſe and innocencie of life. And whereas through the faulte and calamitie, which deſtroyed our nature at the beginning, we be ſo tyed to affections, that we doe none of thoſe things which God requireth of vs, rightly, and as we ought to do: It commeth alſo to paſſe, that the iuſtice of God feareth vs on the other ſide. For howſoeuer we call him good and mercifull, yet are we compelled to acknowledge him to be iuſt alſo. Neither ſhoulde it bée truely good that lacked iuſtice. Now that his iuſtice alſo might continue inuiolate, and yet man, which doth nothing worthy of iuſtice, ſhould not euer be depriued of his companie, he found a way, by the which both his iuſtice ſhould be ſatiſfied, and the poore miſer reſtored again to the company of God. He ſent his ſonne therfore, which ſhould be made our iuſtice, ſanctification and price of Redemption, and for them onely to be ſo made, which being choſen of God, and taught within forth by his ſpirite, beléeued this firmly, that by one way of the mercy of God (for that he pacyfied his iuſtice by offring his ſonne, it is lykewiſe the work of mercie) the way ſhould be open vnto eternal bleſſedneſſe: nowe of this mercie his ſonne is made the pledge and ſuretie. For howe ſhall he not giue vs all things, which hath giuen vs his ſonne? Not being eaten, but made the foundation our hope: Not in that he is fleſhe, but in that he is the ſonne of God, that tooke fleſhe. Thus thou haſt in few wordes, howe I knowledge Chriſte. Namely, that he is the light, and moſte high wiſedome: which hathe ſo lightned the worlde, that he mighte ſée God to be pleaſed with none other ſeruices, than with the ſeruice of innocencie. That heauen is wonne with none other price, or tribute, but with the redemption of the ſonne of God. That a man is ſtirred vp to the exerciſe of true vertue with none other ſpurres, than by the inflammation of the ſpirit. That true comfort is brought into our ſoules by no other inſtruments, then by the watring & influence, of the ſame ſpirite: Thus I know Chriſt. Nowe if this be not to knowe Chriſte earneſtly, I will confeſſe me not to haue knowne him yet.

A fewe wordes touching the Couenaunt, that God hath made vnto his Churche in Chriſte, tranſlated oute of Huldrich Zuinglie, in his Subſidie, annexed to the woorke aforeſaide.

THEY bring the woordes of Paule againſte me. • . Cor. 11. Where he ſayth thus: This cup is the newe couenant in my bloud. Of which woordes they thus withſtand me: that which is héere giuen, is the newe couenant. But the new couenaunt is not any ſigne, but the very bloud of Chriſt. For as muche then, as this cuppe is the newe couenant, it muſte néedes be the corporall bloud of Chriſt, for the bloud is the couenaunt.

Zwingly.I am glad that this place is laide againſt me, and ſpecially for this cauſe, that the variation of the couenaunte (which is found in many places of the ſcriptures) may be a little excuſſed. Couenaunt, as in this pointe, is nothing elſe than a condition promiſed of God. As when the Lord ſtroke a bargaine or couenaunt with Abraham.Gene. 17. I am God almightie (ſaythe he) walke before me and be perfecte, and I wil put my couenant betweene me & thée, and betwéene thy ſéede after thée in their generations, with an euerlaſting couenant, that I be thy god, and the God of thy ſéede after thee. And I will giue to thée and to thy ſéede after thee, the land of thy Pilgrimage, and all the land of Canaan in poſſeſſion for euer, and I will be thy God. Héere is nothing ſpoken but the couenaunte, which God (by fauoure) vouchedſafe to make with Abraham. But what containeth this couenaunte? With what conditions is it made? Theſe be then the conditions, I will be thy God. Thou ſhalt walke before me, moſte purely. I will make thée a father of many Nations, I will géeue the ſéede of Sara.

And I wil be the God of that poſteritie of thine alſo, which I promiſe. I will giue to thée and to thy ſéede, the lande, in the which thou art now a ſtranger. The which cōditions, be euen the very couenaunte ſelfe. But to the couenauntes are added ſignes. Which althoughe they be called by the names of the couenaunts, be not the couenaunts for all that, as it is manifeſt in the ſame place. For it foloweth on this wiſe. This is my couenant that thou ſhalt kéepe betwéene me and thee, and thy ſéede after thée. Let euery mā childe of you be circumciſed. Sée howe he calleth the circumciſion the couenaunte. When for all that it was not the couenant, but the ſigne of the couenant, euen as the diuine ſaying it ſelfe teacheth on this wiſe: And yée ſhal circumciſe the fleſhe of your foreſkin, that it may be a token or ſigne betwéene me and you. We ſée it to be now called the ſigne of the couenaunt, which a little before was called the couenaunt. It is therefore euident inoughe, that the ſignes of the couenaunts, be not the couenants, although they haue ſometimes the names of the couenaunts put vpon them. As when circumciſion is héere called the couenant, wheras it is yet but the ſigne of the couenaunt. And Baptiſme. 1. Pet. 3. is taken for Chriſt, when he ſaythe that we are ſaued by baptiſme, yet are we ſaued by only Chriſt. This is the text of S. Peter: When the long ſuffering of God, was once loked for, in the dayes of Noe, while the Arke was a preparing, wherin fewe, that is to ſay, eight ſoules were ſaued by the water, like as Baptiſme nowe ſaueth vs: Not the putting away the filthe of the fleſhe, but in that a good conſcience conſenteth to God, by the reſurrection of Ieſus Chriſte.

Zuinglie expoundeth this place in his ſubſidie or helpe as folovveth: vve thought it not neceſſary to repeat any further thoſe things vvhich vve broughte in our commentarie: for vve truſte that vve haue ſatiſfied them that be godly, and ſomevvhat more grovvne in the faithe, vvhich commit them ſelfe to Chriſt in this floud that drovvneth this vvorlde, none othervviſe then Noe did in the olde time committe him ſelfe and his, and the remnaunts of the vvhole vovrld that forthvvith shuld be deſtroyed, to that greate shippe, as men borne after the deathe of their father.

For they that put their confidence in Chriſte, require Chriſte no more according to the fleshe, for they knovve that fleshe profiteth nothing, as is vvritten in the ſixth of Ihon, if thou eate it: but then knovv that it profiteth much, if thou beleeue Chriſt to be ſlaine for thee in the fleshe, And that thou put thy confidence in that. In this vvinde they ſvvimme ſafely to land. In this shippe they are ſaued.

But Baptiſme is as well the ſigne of the Chriſtian people which haue receiued of God this couenaunt, that his ſonne is oures. As the Circumciſion was in the olde time the ſigne of this couenaunt, that the Lorde would be their God, and they ſhould be his people. We wil nowe paſſe ouer from the couenant or teſtament of Abraham, to Chriſtes couenant or Teſtament. The couenant that was made with Abraham, is ſo ſtrong, and not to be abrogated, that on leſſe a mā kéepe it perpetually, he ſhall not be a Chriſtian or faithfull man. For except the Lord be thy God, and thou the ſeruaunts of him only (for thou ſhalt woorſhip the Lord thy God, and him only ſhalt thou ſerue) there is no cauſe why thou ſhuldeſt boaſt thy ſelfe to be a chriſtian man. But he whom thou ſo worſhippeſt and ſerueſt, is ſo thy God, (that is to ſay) thy higheſt good, that he giueth himſelf fréely to thée, that he caſteth away himſelf vnto deathe for thée, that he might reconcile thée to him ſelfe. He which hath performed it,Take this for both ſacramēts that is to ſay, Baptime and the Lords ſupper, for both are but fleſh touching the extern vſe. promiſed this grace long ſince, whē our father tranſgreſſed his lawe, and after that, he euer renued that promiſſe to the fathers. There was none other cauſe why he promiſed it, but bicauſe that bleſſedneſſe coulde not happen vnto vs, although we endeuored and labored for it til we ſwet againe, till the fall of oure firſt father were forgiuen and ſatiſfied. But when Chriſte being now offered for vs, had pacified the diuine iuſtice in ſuche ſorte, that by him only a man might goe vnto God. Nowe hath God made a newe couenaunt with mankinde. Not ſo newe a couenant, as though he had hardly or ſkarcely found this remedie at the laſte, but bicauſe that whereas he had long a goe prepared it, he gaue it when the time was come.

This new couenant then or teſtament, is the fré • and vndeſerued forgiueneſſe of ſinnes, which God hath liberally giuen by his ſon. They therfore ye truſt to God by Chryſt, & doo bring their children to that truſt and fayth (for wée muſte adde that withall) as Abraham and his poſteritie in old time was circumciſed, ſo are they circumciſed: but with the circumciſion of Chryſt, which is baptiſme.Colloſ 2. Baptiſme therefore tendeth euen to the ſame effect that Circumciſion dyd in the olde tyme: for it is the ſigne of the couenaunt that God hath made with vs by his ſonne. Baptiſme then is the chéefe and principall ſigne of the new Teſtament or couenaunt. Further, how that Couenaunt is made perfect, the celebration of the Lordes Supper, bringeth vs in remembraunce thereof. Not ſurely that the Supper is the Couenaunt, but bicauſe the Couenaunt is brought to memorie in it, and that thanks be giuen to the Lorde for ſo liberall a benefite. What is then the new Couenaunt? Frée remiſſion of ſinnes by the ſonne of God. Thereof it commeth, that foraſmuche as this frée remiſſion of ſinnes is obtayned by the death and ſhedding foorth of the bloud of Chryſt, the ſame death and bloud may peraduenture be called the Couenaunt. Although if a man ſpeake truely and properly, Chryſt is not the new Teſtament, but the mediator of the newe Teſtamente. As Paule ſpeaketh, for the very couenaunt is,Hebr. 9. the remiſſion of ſinnes. Notwithſtanding, wée will not theſe things to be ſpoken ſo farre foorth, as though wée thought it a faulte, if the death of Chryſt, or his bloud ſhould be called the Couenaunt: but for the intente louingly to ſtirre vp theſe raſhe felowes (that loue to ſtriue with wordes) to the cleare vnderſtanding of theſe things.

Now let vs goe further. Chryſt would that the memorie of his benefite (which he perfourmed with ſo bitter death) ſhould euer • ée in full ſtrength among vs. Wherevppon he not without cauſe, inſtituted the frequentation alſo of the remiſſion of ſinnes, none otherwiſe then he did once inſtitute the celebritie of the deliueraunce out of the Egyptiacall bondage. Now ſéeing that the bloud of the Couenaunte may be called the Couenaunt, and that we in this celebritie or aſſembly, doo giue thanks for the bloud that is ſhed, by the which the Couenaunt is finiſhed vp and made perfect, thereof it alſo commeth, that we call it the bloud of Chryſt. By the which, wée onely make commemoration, that the bloud was and is ſhed for vs. And then euen as wée haue called the bloud, the Couenaunt, ſo wée name the ſigne or token alſo of the bloud ſhed, the Couenaunt. Say all this to be but an olde wiues tale, except the words of the Apoſtle proue it. That the remiſſion of ſinnes is the very couenaunt, Paule teacheth,Hebr. 8. That this teſtament, couenaunt, or bargayne is obtayned by the bloud and death of Chryſt. Peter giueth warning,1. Pet. 2.3: And Paule to the Colloſ. 1. Furthermore, none of the Apoſtles calleth ye death or bloud, the couenant, but the bloud of the couenaunt. Notwithſtanding, wée leaue it to a mans libertie, for inſtructions ſake: that they may be called the couenaunt. Reherſe the Apoſtles words, and marke them wel. If then, the bloud it ſelfe which was ſhed, is not called the couenaunt, but the bloud of the couenaunt (as by which the couenaunt of frée remiſſion is obteined and confirmed) how much more is this Cuppe of the bloud, not the couenaunt, but a ſigne and token of the bloud of the couenaunt? The ſigne therfore hath receiued the name of the thing ſignified, as it is aboue euidently ſhewed. The Sacrament therfore of the couenaunt and teſtament (if a man take Sacramente for the principall and externe ſigne of the couenaunt or promiſe) is baptiſme. But of the paſſion of Chryſt (by which this couenaunt or teſtament is perfourmed) this aſſembly is the ſigne, in the which the bread and wine are deuided in commemoration of Chryſtes death, with thankes giuing of the faythfull, béeing all of one accorde. Héere we ought not to be ſo impotent, to braule ſo ſtiffely about the name, whyleſt one will haue this aſſembly of thankes giuing to be a Sacrament, and another denieth it. For when we vnderſtande the thing it ſelfe clerely, why ſtriue we yet about what name we ſhall call it.

FINIS.

Of Vanitie, by Martinus Cellarius. Eccleſi. 1. Vanitie of Vanities, ſayd the Preacher. Vanitie of vanities, and all things are vanitie.

IT IS A GENERAL propoſition, which cōteineth the one parte of the ſtate of this ſermon: namely that al things vnder the ſunne are vayne. But euen now a queſtiō is here offred, at the entring of this matter of vanitie, what thinges they be which here of Salomon are numbred amōg vaine thinges: whether onely man with his cares and worldly deſires, or elſe whether he putteth other things alſo vnder vanitie, as are the elements, and things growen & concrete of them. The definition of this word vaine, ſhal ſolue eaſily the queſtion, if a man ſhew what the ſcripture properly meneth by this word Habel: that is vaine, ſuperfluous & fooliſh. Thoſe men which hold only man to be here counted vaine with his counſels & life, they may allege two reaſons for them ſelues. One is, conſidering that man as the head, giueth the cauſe of vanitie to the reſt of al things, as ſhal hereafter more plainly appers. The other reaſon is, for ſomuch as they which taught that the inferiour creatures were here of Salomon reputed vaine, mingled therewithal corrupted doctrines, as to eſchue thoſe creatures which god had made good, for ye vſe & ſeruice of man. No mā therfore blameth their mind which follow this ſentēce, for ye end to deliuer mens cōſciences frō yt ſo great an error, and to reſtore the works of God to their ryghte vſe: ſo that they graunt onely man to be vayne: that is to ſay, man to be chiefly vaine, but the reſte to be all vaine in man, and by man. For elſe vayne ſhall be taken for the vanitie of ſinne onely, and neither of Salomon, nor in all the Scripture to be applied to onely man, corrupted with naughtie deſires. For Salomon in this and other his Bookes, reputeth all things vnder the ſunne to be but vayne: and expreſſely pronounceth youth or adoleſcencie (afterwards in this ſame Booke, and in the Prouerbes) alſo beautie to be but vayne,Prouerb. 3 1. which are yet the good creatures of God. After the ſame ſorte the Apoſtle putteth the creature vnder vanitie,Roma. 8. in theſe wordes: For the creature lieth ſubiecte vnder vanitie. Which is an argument, that vayne is not alwayes repugnaunt to good, but oftentimes to firmitie and ſtableneſſe. Héerevnto agréeth, that Salomon, when he would approue all things to be vayne, taketh his reaſon, not of euill which is ſinne, but of condition ſlipping to deſtruction, when he addeth héere this: A generation paſſeth away, and a generation commeth. Likewiſe in the ende, when he had rightly expreſſed the image of the dying man. He héere rehearſeth this ſentence, which he heere proponeth, vanitie of vanities, occaſion of that acclamation taken, not of ſinne, but of frayle nature. Suche as Dauid tooke likewiſe, when he ſayth:Pſalm. 3 8. Man to be vayne, for ſo muche as he is mortall and of ſhort life, vſing there alſo this word Habel: and is opponed in that place, and ſet agaynſt the ſureneſſe of nature, and not agaynſt the goodneſſe of righteouſneſſe, as witneſſeth bothe that which goeth before, and foloweth in the texte. For it is before: Lo, thou haſt made my dayes in a meaſure: and Chelidi, that is, mine age is nothing in thy ſight. In like maner alſo it foloweth: But man walketh in an image. In which vanitie of ſlipping life, are included alſo al other liuing things. For after in the thirde Chapter, it is ſayde: Beaſtes haue the ſame chaunce that men haue: where alſo it is read: So that there is one deſtruction of Man and Beaſtes, and equall condition of them both: euen as man dyeth, ſo doo they. Likewiſe Dauid ſayth: Thou ſhalte take their ſpirite from them, and they ſhall decay and returne into their duſte.Pſalm. 103. It is therefore manyfeſt, that Habel firſt and chiefly noteth thoſe things ſubiect to ſinnes, that is, the nature voyd of God, whoſe thoughts and counſels his ſpirit enformeth not. In that ſort is Sathan onely vayne with the wicked. Of this vanitie ſpeaketh Dauid euery where in the Pſalmes, and Salomon in his booke of Eccleſiaſtes, where the friuolous counſels and thoughts of the vayne hart of man, are taxed and reproued. This vanitie is the ſpring head, and beginner of vanitie in the reſte, as hereafter ſhall appeare. Secondly, that is taken for vayne which periſheth, and admitteth courſes to be borne, and to dye, holding determined ſpaces of their continuaunce. In this ſorte it is vſurped both in this booke, and alſo in other: the example is aboue therin recited. And ſo are thoſe things vaine, which are compacte togither of the ſoluble coniunction of elements. Thirdly, vaine is it which ſuſtaineth any maner of change, being of his nature able to be moued, either to better or to worſe. So are all creatures partakers of their vanitie, as wel they that be aboue, as they alſo that be beneath: aſwel the heauenly, as al they that be vnder heauen. In this maner are al ſtrange gods called Habelei generally, both in Moyſes & in the bookes of Kings, vnto which a man cōmitteth himſelf beſides one only god, which made both heuen & earth: bicauſe that god is voyd of al changing, being the inuariable & chefeſt goodneſſe: in whom only it is conuenient for man to reſt with faith & loue: other thing there is none at al, for al other things for ſo muche as they were made of nothing, they ſuffer ſome motion, wherby they may come to better: be it of nature neuer ſo ſtable to eternitie, & to continue for euer. Furthermore Angels being a worke created of naught,Aungells. haue likewiſe their power & motion: power, able to be made perfect, motion making them perfect: whether a man conſider the power of God at the light of nature (which light hath alſo his degrées of perfection) or elſe at the light ſupernatural. For them alſo doth the vnapprocheable light of god bring from the darkneſſe of nature, into his wonderfull light: for they are dayly lightened by thoſe things which chaunce to the Church in the myſterie of the croſſe by Chryſt,Ephe. 3. the Apoſtle witneſſeth to the Epheſians, and obtayne their glory alſo with the children of the kingdome, whom they ſerue. For as they were made of nothing: ſo haue they their Tohu va Vohu: that is, their rudeneſſe & imperfection: their darknes alſo which cōpaſſeth about this imperfection, to be wiped away by the light of god, which light ſheweth it ſelf among thoſe dark miſtes, by the ſpirit of Chryſt. Which dark miſtes the holy minds do alſo acknowledge,Eſay. 6. Reue. 4.5. & giue glory to the bleſſed lamb, and ſo are ſaued according to Eſai & the Reuelation of Iohn. Contrarywiſe ſathan with the wicked confeſſeth them not, & is damned, boſting his darkneſſe for light, & the light of god to be darkneſſe: wherof both he him ſelf with his are accurſed. Eſa. 5. Ioh. 9. But darkneſſe is a certaine voyde & vaine thing of nature created, & of the light natural: which thing (this paſſing from darkneſſe to light) that which is aboue declareth: which light is god him ſelfe. And further, the very heauens are not without their vanitie, neither yet thoſe lights aboue, which we daily beholde: If not of nature, that muſt be brought to nought: yet of ſuche as muſte be renued into a more pure ſtate according to Eſai, Peter,Eſay. 66. 2. Pet. 3. Reue. 21. Iob. 25. and the Reue. And Iob likewiſe confeſſeth the very Moone and the Starres to be vncleane in Gods ſighte. Now if a man may finde in thoſe higher creatures their vanitie: how muche more vayne ſhall thoſe thinges be, which vnder the Sunne are ſubiect to perpetuall chaunces in this nethermoſte worlde:Reciprocis mutacionibus. where all thinges grow and decreaſe agayne with mutuall chaunges, ſtande and fall, ryſe and decay? To theſe things therfore, Salomon here chiefly looketh, throughly treating of the vanitie of lyfe, of the thoughtes and ſtudies of mankinde, as they that are nexte to man, which he may looke vpon and conſider, and which aboue the reſte are more proue to féele ſinne. Wherfore, this worde vnder the ſunne, fell often from the king, béeing aſked his aduiſe (in this boke) of this worlde, things manyfeſtly falling to corruption, ſignified. Therefore, ſéeing that euery creature hath his vanitie, not onely in his dooing and operation, but alſo of hys moſte méere nature: wée are héere taught two things very neceſſarie to the comforting of our ſelues. One is, that God prouidently appoynteth the reconcinuation and reſtoration of all things after the firſte workmanſhippe: by which, the thinges that were made by the ſpace of ſixe dayes, to the perfection which then was conuenient, both to their nature and dooings, ſhould be new wrought in this recreation to the beſt ſtate they might haue, and that in Chryſt, and through the reuelation of the ſonnes of God by the ſame. Further,Roma. 8. the condition of man is ſuche, that with him (if he be put in a vayne ſtate) all things lye ſubiect to vanitie. On the other ſide, he béeing reſtored to integritie and ſounde ſtate of the glory of God, all things are alſo deliuered from their vanitie. For man is (as it were) the knitting togither and head of all creatures: In whom all things, as members and partes, are compact to this perfection, which we ſée in them. For he hath his béeyng with all things: and to liue, he hath that propertie with rootes: he hath his ſenſe with beaſtes and liuyng wormes: he hathe power to vnderſtande the truthe and falſitie, good and euill with Aungelles, and with God himſelfe: wherevnto pertayneth this worde Microcoſmos, which is, little worlde, and this name of euery creature, to whom it is ſayde to be preached, when the worde of God is ſhewed to man: ſo great a worke of God is man. Hym the heauenly myndes doo ſerue, whoſe adminiſtring ſpirites they be: heauen and earth, and all that is in them doth ſeruice vnto him. All things therefore pertaine to man,Hebr. 1. as to their lord & prince: euen ſo, vpon his ſtate dependeth both the vanitie & health of al things. And ſo man, with the reſt of all creatures, are in ſundry wiſe vaine. For man is vaine as the whole and heade, and ſo chéefly vayne: but the reſt of creatures, as partes included in man. For he comprehendeth all, and includeth all things, in béeing, lyfe, ſenſe and mynd. But the whole is here taken for that which conteineth perfection: not for that, either which is vniuerſal, called in latin integrale, ſubſtantial or predicatorie. Therfore the Apoſtle teacheth rightly: for we know that euery creature ſigheth with vs,Roma. 8. & as it were traueleth togither with vs for childe, euen vntill this time. And alſo: for the diligēt expectation of the creature, looketh that the ſonnes of God be openly ſhewed. For the creature is ſubiect to vanitie againſt his wil, but for him that brought it ſubiect vnder hope: for the very creature alſo ſhall be deliuered from the bondage of corruption, into the libertie of the glory of the ſonnes of god. Which how it ſhalbe brought to paſſe, it ſhall appeare hereafter. Wherefore the Scripture chiefly occupieth it ſelfe about man: it beateth properly about his fall and reſurrection: his ſinne and medicine to heale the ſame: his vanitie, and how his ſaluation ſhould be repaired. So that the Apoſtle graunteth to the Colloſſ. that when man is reconciled by the bloud of Ieſus Chryſt the heuenly Adam, all things are pacified by him, whether they be in heauen or in earth. And ſo the reparation of man is prouided: by which he and all things in him, might be reformed to the beſt ſtate. And this is it that we are héere warned of, by the vanitie of all things.

The other thing that wée are héere taught in this place, foloweth of the firſt: namely, that all Creatures are vnprofitable for a man, to put his confidence in any, and in which a man may aſcribe his ſaluation. For they haue euery one of them their vanitie, of gooing forwards from out of nothing, into a better condition, vnder a reformator Chryſt. And therefore, that wée may ſafely be committed to nothing in the worlde elſe, ſaue onely to one God, which onely is vnchangeable agaynſt all chaunces, ſinne, death and Sathan, in the bloud of Chryſt, which ouercommeth all Principates and Rulers. Thou therefore (O king) with thy power, ſhalte be to thy ſelfe but vayne. Thou alſo (O wyſe man) with thy wiſedome: and thou (O iuſte man of this worlde) wyth thy righteouſneſſe, which ſhall be as a clothe filthily arayed in the ſight of God, according to the Prophet. Vayne ſhalte thou be to thy ſelfe (O Philoſopher) with thy light naturall,Eſay • 4. which is méere darkneſſe before the light of God. Submitte thy ſelfe to Chryſt, the wiſedome and power of the father the eternall righteouſneſſe, and to that true light, which lighteneth to true glory: for he onely is ſtable and ſubiecte to no vanitie, whereas al that euer is thine, is not able to ſaue thée: for ſinne lyeth vpon thée, béeing cruell agaynſt thée through the teſtimonie of the Law, if the horrible féeling of death pricke thée, and that the power of hell moleſt thée, as Salomon notably prooueth héereafter when he ſaythe: And I ſawe vnder the Sunne, that there was no running of the ſwifte, nor warre of the ſtrong, nor riches of the rich that can helpe. What remaineth therefore? the only feare of God now reſteth, which deliuereth vs from vanitie, euen as it is not vaine it ſelfe.Eſay. 11. For it is the power of God, the ſpirite of our Lord Ieſus Chriſte, initiating and beginning the mindes of the godly, with the loue of God from aboue, which bringeth true life after vaine life: namely, the life of God. Of which, it is the perpetuall well ſpring,Prouerb. 14. according to the Prouerbes: It bringeth alſo beames of true light, after the darkeneſſe of the light naturall: namely, of the vnapprocheable light of God. The ſéedes of which light,Pſalm. 94. are ſowen in godly in this feare, as the Pſalmographe witneſſeth: Light is ſowen to the iuſt man: That ſignifieth Salomon, where he ſo oftentimes ſtirreth vs vp in this booke to the feare of God, after mention made of the Vanitie of all things.

Of Vowes, by Martinus Cellarius, in the fifth of Eccleſiastes. As folovveth in this Text. If thou haste vowed any thing to God, deferre not to pay it.

TO note bréefly of vowes, it ſhall be méete for vs to begin at the definition. When we ſéeke therfore what a vow is, firſte offereth it ſelfe the gender, which is promiſſe. For they that make a vowe, promiſſe either them ſelues, or elſe their goodes. And for as much, as there be diuers promiſſes, by making a partition we ſhall ſée what a vow is in ſcripture. Promiſſe is in two ſortes. One is of men, and the other of God. That which is of men, is made at the arbitrement of men. Of which ſorte is that, which the Gentiles made to their gods, without the preſcription of the worde of God. As are alſo at this day, the promiſſes made & vowed in monaſteries, which are made without the doctrine of the goſpell. The other which is of God, is that, which is made according to the lawe of God. But euery ſuche promiſſe, is not properly called a vowe: for there be certaine promiſſes in the lawe, which although they were made at will: yet coulde they not be omitted: as was the promiſſe, by which Iſraell tooke vppon him, to doe of his owne will, all the things that the lawe commaunded, according to the ſaying of Exodus:Exod. 24. All things which the Lord hath ſpoken, will we do & heare. This promiſſe did the manner of the couenant expreſſe to Iſraell, as in whoſe conditions it was expreſly put, yt God woulde be the God of his people, if he woulde heare the words of the couenant,Leuit. 26. Deut. 28. and obey vnto the law. Le. 26. Deu. 28. Nowe, a vow is a voluntarie promiſſe, which is in a mannes choiſe to promiſſe or not to promiſſe withoute offence, according to this of Deutronomie: when thou voweſt a vow to the Lord thy God, thou ſhalt not be ſlacke to pay it,Deut. 23. for the Lord thy God wil require it. And if thou deferre it, or ſlack the time to pay it, it ſhall be reckened to thée for ſinne. But if thou luſt not to promiſſe, thou ſhalt be without ſinne. But the matter was otherwiſe touching ſolempne oblations, or only commaunded for a time, according as euery mannes eſtimation was. Exod. 30. Such oblations were voluntarie,Exod. 30. yet they were no vowes. Therefore, we muſt ſéeke a difference, by which a vow may be ſundred▪ from other oblations. And that differēce ſhall be made with a diffinition. A vowe is a voluntarie promiſe, made after the example and forme of the lawe, which is put in the power to vowe it or not to vowe it,Numer. 6. Leuit. 27. as was the law of the Nazarites, and alſo the vowe of the ſoule, of which we reade in Leuit. 27. But in this vowe were two things regarded. One principall, which was chéefely acceptable to God: namely, an harte prone and inclined by feare to the glory of God: which hart, the law required before al things. The other not principall, which is the externe oblation, being but myſticall and figuratiue, which was deſtinate to a certaine ende, that is to wit, to the kingdome of Chriſt, in which it ſhould be finiſhed: that is, fulfilled ſpiritually, according to this ſaying of the Apoſtle: Theſe things are ye ſhadow of things to come:Colloſ. 2. but the body is in Chriſt. Therfore, as pertaining to this part of vowes, a diſtinction héere offereth it ſelfe againe, that thou put one vowe of the law, and an other of the goſpell▪ Nota. This to be true, & the other myſtical the firſt, Moſes teacheth the latter Chriſt. And yt the apoſtle cloſely toucheth to the Romanes when he ſayeth:Roma. 6. Therefore are we buried togither with him by Baptiſme vnto death, that as Chriſte was rayſed vp from the deade, by the glory of the Father: euen ſo we alſo walke in neweneſſe of life. Thys is the true Vowe, thys is the true Conſecration of the godly, by the whiche the Sainctes bynde them ſelues to God, that they will walke in a newe life, laying a ſide the olde, by the light of the ſpirite of Chriſte, being forebrought vnto them: not by their owne power, but by the power of God: by which they are newe borne to the hauing of theſe deſires in them ſelues: and by which they are thus brought, to offer them ſelues vnto God. In which power of regeneration, who ſo be therein, it is as frée to them bothe to thinke well, and to doe well, as it is to beaſtes to goe by the vitall breath of naturall life, or as it is to birdes to flie abrode vnder the ſkie. Which vowe of the newe lawe, the godly did prefigure in the olde couenaunt by externe oblations: as did the Nazarites by the regal buſhe of their heades, by the auoiding of deade corpſes, and by abſtaining from wine. And this performed they, according to the meaſure of the ſpirit of childhoode. So that, there is one and an eſpeciall vowe, euen as there is one kingdome of God, one and principall couenante, one Prieſthoode, which is annoynted with the ſpirit (that oile of heauen) one ſacrifice, & one heauenly inheritāce, but according to the time. Beſides all theſe true and principall things, the people that were vnder the lawe, prefigured myſticall vowes and ſacrifices: a myſtical couenaunt alſo ſhewed in the fleſhe, and deputed to an earthly inheritaunce: and a myſticall kingdome likewiſe & Prieſthoode, vntil the fulneſſe of times. Of which things,Hebr. 10. the Apoſtle ſayeth to the Hebrues. The law obtaining the ſhadowe of good things to come, but not the image it ſelfe of things. Nowe, this image is veritie, the fulfiller of the olde lawe, by the ſpirite giuen of the newe lawe. In which, euen as other things: ſo vowes alſo only ſpiritual haue place, being attempered to the nature and diſpoſition of the lawe.Iere. 31. Colloſ. 2. Hebr. 10. Luk. 17. Further, this lawe is written by the ſpirit in the harts of the Sainctes, being frée from externe obſeruation of time, of ſacrifice, of place, of ceremonies, and of nation, according to this ſaying of Chriſt: The kingdome of heauen commeth not with obſeruation. Therfore, let ceaſe ſuche prophane vowe • of ſuperſtitious religions, which are taken in apparell, in meates, in liuing vnmaried, in place and to places, and to obſerue times for they haue neither the lawe nor the goſpell to ſtande on their ſide. As for the lawe, pertaining to myſticall things: that is, externe things, 〈◊〉 is abrogated. The others kingdome, trauaileth not in the externe choiſe and reſpecte of things: but contrarywiſe, it ſtandeth in peace and ioy of the holy ghoſt, as the Apoſtle ſayth to the Romanes. Thou voweſt a preſcript manner of apparell:Roma. 14. the goſpel preſcribeth thée none, but maketh it frée. Thou ſegregateſt a certaine kinds of meate and drinke to thy ſelfe: but the Goſpell ſegregateth none. Thou iudgeſt thy ſelfe in meat and drinke, contrary to that which the Apoſtle biddeth, which ſaith:Colloſ. 2. Let no man therfore iudge you in meat and drinke. Thou maiſt ſay: If there be none obligation of vowe, iudgement hathe no place. But thou naughtily voweſt: and by thy vowe ſeparateſt the vſe of meate, which Chriſt maketh frée to thée: to whoſe féete, and to the feete of his members, all things are ſubiecte by the ordinance of God, according to Geneſis, and to the Pſalme. The Apoſtle ſharply inueying againſt you,Gene. 1. Pſalm. 8. 1. Timo. 4. calleth you falſe Prophets, which commaundeth to abſtaine from meates, which God hathe created to be receiued with thankes giuing of the faithfull. Thou furthermore voweſt to liue vnmarried, being vncertaine with thy ſelfe of the gifte of chaſtitie, or what ſucceſſe it will haue with thée: which is not mannes gifte, nor at our owne arbitrement, but the méere gift of God: namely, to be obtained by prayer at the will of the giuer, & of none other mannes power, according to this ſaying: All are not able to cōprehend this ſaying, but they to whome it is giuen.Math. 19. Therefore, if thou canſte be continent or chaſte, thou art continent by the benefite of God, and not by thine owne. Therefore,Iohn. 3. Leui. 27. Numeri. 6. be thou chaſte, fréely, according to the frée ſpirit of Chriſt, which inſpireth heauenly giftes where he wil. In which libertie alſo, the conſideration of vowes is put. Thoſe things that were moſte fréely vowed in the lawe, were not perpetuall: but all ſuche, as might be redéemed when they luſted. But ye vowe vowes without the woorde of God: and not contented therewith, yée promiſſe the ſame to be perpetuall, both without the lawe, and without examples of Gods law. But if thou be not able to liue chaſte, ſtudie that thou doe no violence by thy vowes to this woorde of creation ſowne in nature: It is not good for man to be alone. And alſo to this: It is better to marrie than to burne.Gene. 2. 2. Corin. 7. But thou ſhalt not bring it to paſſe: the imbecillitie and weakeneſſe of the fleſhe declareth that plainely, which thou alwayes ouercommeſt not, endeuor thy ſelf thervnto neuer ſo much by the feare of God: which feare we deny not to be in ſome of them, whom this lacke of knowledge detaineth and holdeth captiue to make vowes: partly by the obſtinate deſire of ſome men, which can by no coloure be defended, or that I ſpeake not of more greuous things: for my mind is (before God) to couet the winning of many to Chriſte by wryting this, and not to hurt by my wil any man. Therfore, as in the lawe were vowed myſticall vowes, after the rule of Gods lawe, and not raſhly all things what ſo euer they were, and after euery ſort, and in euery place, according to Deutronomie and Leuiticus:Deut. 12. Leui. 27. euen ſo, in the ſtate of the goſpel, vowes ought to be enformed after the example and diſpoſition of the heauenly woord, frée from al externe habite or ſhape of things vnder the ſunne: which vowes, the faith of regeneration may inwardly gouerne, and not thine owne preſumption, guided without the woorde of God. And let them be ſuche vowes, as may chaunge the affections, which may guid conſciences (and not bring an externe viſure) well anſwering before God, but not apparel, not meat, not ſhauing of heads, not oyles, halles, golde, and ſtones. Al which, by the very abuſe of an euil handled conſcience, and with this vaine world, waxe olde, vaniſhe away and come to naught. Therefore, as Salomon ſayeth, a man muſt vow and pay his vow: But in ſuch order, that thou bothe vowe and paie, after the preſcript of Gods woorde heard in the Temple, and not after the doctrines of men: which doctrines, God ſpeaketh not by his Prophets: for ſuche in déede is the condition and ſtate of man, that he only depende vppon the worde of the liuing God his maker: that he neither adde nor take away from it,Deut. 12. according to Deutronomie. For, as in this viſible world, that heauenly moouing is a conſtante and firme rule into all times, of all mutations, which chaunce in theſe lowe things: and as ſome knowne and certaine quantitie, meaſureth the other quantities of vncertaine greatneſſe: and as in the very mindes that are made the generall anticipations and principall guides, meaſure (like faithfull rules) the other cogitations: euen ſo, the only woorde of God, is farre the moſt conſtant meaſure, rule, & ſure knowledge, by which, thou maiſt direct thine own conſcience in thoſe things, which pertaine to eternall life. So that, as men (from rules) neither adde nor diminiſhe, leaſt they may deceiue a man like Lesbies rules: euen ſo, by Moſes, ought nothing to be either added or diminiſhed, from the inflexible woord of God: which thing let them likewiſe obſerue, whome mennes decrées holde yet as captiue. If therfore thou makeſt a vow, and haſt not the word of God to lead thee to the ſame, binding thy conſcience where it ought to be frée: making a lawe to thy ſelfe, where as is no lawe of God: appointing an obſeruation of creatures, where as the kingdom of Chriſt admitteth none: (who is that king of heauen, ye iudge ſitting vpon the throne of God the father, before whome, men ought to be well ware and do reuerently:) that vowe of thine, which thou thus makeſt, dwelling ſinnefully vppon the earth, ſhall be none: voide is it therefore, and friuolous, and ought not in any wiſe to be fulfilled, but to be broken of thée. Thus farre of the vowes of religious men and prieſtes, touching their diuerſitie of apparell, and the ſhauing of their heades, with ſuch other vaine vowes and obſeruances.

Of the Olde man and the Newe: which be compared togither, by Martinus Cellarius, vpon the ſeuenth of the Preacher, otherwiſe called Eccleſiastes. OF THE OLDE MAN.

THe Olde man is made of the earth, and faſhioned into a liuing ſoule, according to this text: And man was made to be a liuing ſoule, In animam viuentem.

2 This ſtrengthe is it, which doth the works of nature: as are to engender, to nouriſhe vp, to féele, and to iudge of things, agréeing or repugning to nature, as we read in the firſte of Geneſis: Encreaſe yée and be yée multiplied.

3 In this parte, the liuing ſoule, which the Gréekes call Pſichin, of winde or breathe, is common to man with other beaſtes, and with all things that liue, as it is alſo wrytten of them: Let the earthe bring forthe Animam viuentem, liuing ſoule in his kinde. Reading in both places, both about the making of man and beaſtes, one ſelfe ſame worde in the Hebrue, which is, Naphshekeijah, and ſignifieth winde or breth.

4 So that, this ſoule is the breth of life: by which the naturall body, and not the ſpirituall, the earthly, and not the heauenly, is animated and liueth. By which the groſſe bodie hath life, but not that body, which is tranſformed to be glorified, according to the Apoſtle in the firſte to the Corinthes, the fiftienth Chapter.

5 In which conferment, it muſt be diligently ſéene what it is, that the firſte man was made of the earthe: and what alſo the ſeconde, which commeth from heauen. Further, what it is that the firſt was made into a natural ſoule or life, and the ſecond into a quickening ſpirite: and what the ſoule of the firſt Adam is, and what the quickening ſpirite is, and what his function is in the ſeconde.

6 But aboue the degrée of liuing ſoule, the vitall ſtrength of man aduaunceth it ſelfe by the meanes of the minde, to thinges inuiſible, and to principles vniuerſal: by which part he is farre diſcrepant from the reſt of liuing things, both by nature and operation.

7 In which parte alſo, the firſte Adam was dipped with the feare of God, aboue and beſides the nature created: by which feare, he might haue his Creator in reuerence. To which feare, all other things that were in him obeyed, bothe body, ſenſe, and minde, for he was ſoundly and rightly created: In whom rightneſſe was put: of which rightneſſe Salomon ſpeaketh when he ſayth: Onely this I founde, that God made man right. &c.

8 Therfore, when we call the firſt Adam, olde and earthly: olde and earthly is not here put to contrary that which is iuſte: that is, innocente: but agaynſt that which is to be renued into a better condition: In which ſorte, ſcripture ſpeaketh of the olde creature, when it treateth that al things are to be renued. In Eſai. 66. and in the Apoſtle .2. Corinth. 2.

9 But yet this rightneſſe in the firſte man, was not a rightneſſe of the reuelations of the myſteries of the kingdome of heauen, although theſe things were put in him to be brought foorth in their time: but of innocencie, which was ioyned with the ignoraunce of the counſels of God, touching his ſaluation and glory.

10 And ſo the expreſſion ef the deuine Image was ſet in innocencie, and not in the manyfeſtation of the fathers wiſdome that then ſhould be made: which béeing hidde from time out of minde in a myſterie, the Apoſtle ſayth that he ſpeaketh to the Corinthes, in the .1. Epiſt. 2.

11 Which wiſedome is reuealed onely in Chryſt, who hathe the keyes to locke and vnlocke the gates of the kingdome of heauen.

12 But this Chryſt was neither promiſed, nor beganne to be reueled, till Adam had fallen. Gene. 3. This very ſéede ſhall breake thine head.

13 Wherof commeth this notable ſaying of the Apoſtle: God hath ſhut vp all things vnder ſinne, that he might haue mercy vppon all. Therefore as the firſt man lacked experimentes of grace and wrathe, of falling, and riſing agayne, of ignomie and glorie whyleſt he ſtoode: euen ſo the myſterie alſo of Chriſt, in whom onely the treaſures of gods wiſdome were layd vp, were then vnknowē, ſinne opening the croſſe, and the croſſe opening glory. Rom. 5.11. 1. Cor. 4.

14 So that, as the firſt man, of the body made of clay, by the maker of all things, was by nature a weake and frayle worke (although that if he had not ſinned, he ſhoulde haue bene immortall by the iuſtice of God, who puniſheth no man with death without ſinne, according to thys: For the rewarde of ſinne is death:) euen ſo, there lay open vnto him an occaſion ſoone to catche a fall. For béeing vnexperte in things (although whyle he was yet innocente) he mighte ſoone be brought to eate of the fruite that ſhould be his bane, by the ſubtill Serpente, at the enteraunce of concupiſcence into him, which by viciating the body, ſhould bring death, and rayſe vp warre to the inner man, whom the ſpirite of feare had put in him, whereof the Apoſtle treateth in the ſeuenth to the Romanes.

15 And that is brought to paſſe by the engines of Sathan, who is a murtherer from the beginning, a ſpirite of diſſention, and not of peace, as the heauenly man Chriſt witneſſeth of him in Iohn. 8. Chapter. By whom it happened that Adam béeing tempted, beganne to haue experience by the infection of ſinne, what the wrathe of God was, what grace was, what the power of ſinne was, and what medicine was for the ſame, Chryſt Ieſus, that bleſſed ſéede, that ſhould be borne of him, béeing ſhewed vnto him.

16 Where it muſte bée wayed, what it is that Adam had hys eyes opened after hys fall, and lykewiſe what is the Trée of the knowledge of good and euill, and why it was ſo called, and what occaſion was offered, and whence it was taken to promyſe Chryſt,Gene. 3. what Gods counſell was about the fall, and after it, about the croſſe, and what the myſterie of the croſſe is, to glorie, oute of the vndoubted Scriptures.

17 But Sathan meditated this fall by a difference. Firſt caſtyng his bayte (by the crafte that was in hym) at the woman béeing the weaker kinde, to the taſting of that cruell apple.

18 Whereof alſo the curſe fell vppon him, which was the author of ſo great deſtruction: whom Chryſt Ieſus the ſeconde Adam woulde deſtroy with hys adherentes: and would ſaue the earthy Adam with his poſteritie, which were written in heauen, and had not fallen, as dyd the reprobate ſerpente.

19 And ſo it chanced, that the firſt man enduced by ſathan to tranſgreſſiō, began to haue a delight in erthly things, putting vppon him the euill affections of the corrupted fleſhe. Where the nature of the earth, out of which he was taken, vttered firſt it ſelfe vnder Sathan the mother of the matter.

20 For the earth is an element, ſluggiſh, ſlouthfull, colde, dull, and full of darkeneſſe: lacking euery acte and motion,Gene. 1 • excepte it be newe chaunged from aboue with ſpirite and lighte. In this ſorte is the olde and earthy man. And therefore theſe termes, olde & earthy, haue no prayſe in ſcriptures.

21 And ſuche fruite alſo came of him by propagation and encreaſe of the fleſhe corrupted: fruite of darkneſſe, not of light: of death, not of life: of wrath, not of grace: of malediction, and not of benediction, by his owne nature.

22 For the order of right ſtate loſte, by which the liuely body was obedient to the iudgement of the mynde, and the mynde obediente to the ſpirite: what other mighte néedes reigne, than iniuſtice, in ſtéede of life: wrath in ſtéede of grace: & darkneſſe in the ſtede of light?

33 Which iuſtice properly is nothing elſe,What iuſtice is than a conformitie of all things in the reaſonable creature, to the lawe of Gods mind: by which it is cōmaunded, that God be loued aboue al things, & a man to loue his neighbour as him ſelfe.

24 Of iniuſtice, the matter is cleane contrarie. By which, Adams poſteritie depraued and corrupted, follow the diſpoſition of Sathan, the author of iniuſtice.

25 For he proudly boaſting him ſelfe of the giftes of nature created, glorifieth not God, the true life and lighte as he is worthie: and hateth the reaſonable creature, whom it behoued him to loue, as béeing nexte creature vnto God. And ſpecially, he ſet vpon the innocent Lambe by guyle and deceyte, whom he ſlew in heauen, by purpoſe and counſell from the beginning, and driuen downe from thence into theſe lower parts, when he had no more power in heauenly things: he likewiſe deceitfully ſet vpon man (béeing a weake péece of worke made of earth) and brought into this worlde vnder the ſunne, theſe euils which we ſée.

26 In conſideration whereof, he is called the principate and chéefe ruler of darkneſſe, and the father of lyes, according to this of Iohn. 8. when he ſpeaketh a lye, he ſpeaketh properly of his owne: for a lyer he is, and the father of lying.

27 Contrarywiſe, God is the author of Iuſtice, not of iniuſtice: of that which is righte, not of naughtineſſe: of truth, not of lyes: as Chryſte alſo is comming from aboue, who ſayth of him ſelfe: But bicauſe I ſay the truthe vnto you, you beléeue me not. Which of you will reproue me of ſinne? Except a man would ſay, God to be the author of euill priuately, for that he giueth not his ſpirite, which onely maketh rightneſſe of Iuſtice. But of that ſpirite (I pray thée) to whom is God detter?

29 Foraſmuche therefore, as ſinne is the priuation of rightneſſe which ought to be in man, the ſame in Scripture is worthily called vanitie: that is, a friuolous thing, and a thing of naught. And they which followe ſinne, are counted to follow and goe about vanitie and a thing of naught. The Pſalme ſayth:Pſalm. 5. Their heart is vayne. But how is it vayne? bicauſe they lacke the ſpirite of God. Which ſpirite, if a man haue, he hath life and light. If he haue him not, there is darkneſſe and death. And what is more friuolous or vayne than theſe things, wherfore God is in all poynts the ſa •••• that h • commaundeth. For he is the higheſt god, which ought to be loued aboue all things. He commaundeth loue,1. Iohn: 4. which loue he is, according to this: God is loue. He commaundeth truth, iuſtice and clemencie, all theſe things he is. Ergo, he commaundeth him ſelfe to all creatures endued with reaſon: as to them, who are onely able to receiue him. And agayne, he onely forbiddeth that, which he is not: namely the loue of our ſelfe and of creatures, that a man reſte not, nor put his truſte in them, and that of the ineuitable order of his wiſedome: In which order, onely the perfecter things haue power to bring another thing to paſſe. And that which is not perfect, to doo that which is worſe, and not that which is perfecter. And as the bodies of men liuing, hauing life of the ſoule, holde their ſtate righte: euen ſo the reaſonable creaturs gouerned by the ſpirite of Chryſt, defendeth the degrée of iuſtice and integritie. But béeing deſtitute of this ſpirite, all things are contrary. Rom. 8. Iere. 31. Deut. 30.

30 So that the olde man was called man after his fall by contempt, béeing voyde of this ſpirite of rightneſſe: that they may know that they be but men, that is vanitie.Pſalm. 9. Eſay. 31. Eſay lykewiſe, when he would ſhew Egipt to be of no weight, he ſaith: Egypt is a man, and no God. And Pylate ſayde of Chryſt: Beholde the man: hauing reſpecte to the contented formes of Chryſt, drawen out of our ſinne: which formes he bare in his fleſh. Likewiſe the Pſalme hath: What is man?Pſalm. 8. And afore Salomon ſayth: I ſayde in mine heart of the children of men, why ſhould God choſe them?

31 All men through vayne deſires, embracing earth, not heauen: carnall things, not ſpirituall things: the loue of them ſelues, and not the loue of God.

32 And when wée be ſuche, a worthy ſentence is giuen vppon the earthly man: Of earth thou arte, and into earth thou ſhalte returne. Gene. 3. as before in the ſame Chapter. and after in the .13.

33 Béeing of equall condition with all men, leaſt any man ſhould boaſt him ſelfe, foraſmuche as we be all the duſt of the earth, all fleſh a like, all alike in daunger to ſinne, and to the wrath of God, as parteyning to the olde birth.

34 Which thyng Chryſtes finger writing vppon the ground noted, ſignifieth the earthy ſtocke of which we come, which ſhould infect all men without exception, and cleareth no man of ſinne.

35 Not only the body corrupted with earthy concupiſcence (béeing counted in the tale for fleſh) but alſo the beſt parte of man: namely the mynd, which they cal the principal part.

36 Not that it is not a good creature, a naturall light, that ſéeth the truthe and falſitie: good and badde: which argueth the conſciences of ſinne, and giueth teſtimonie of the righteouſneſſe of God: but for that, that this light alſo béeing infected with originall ſinne, is darkened to many things, and not of efficacie to tranſforme the mindes of them, in whom it ſhineth.

37 Whoſe ſenſes, the Scripture adioyneth to the olde man and to the fleſh, when the minde is not yet borne a new by the ſpirite of God, as parteyning to motions and incitations corrupted.

38 Taking for fleſh, what ſoeuer is not of the holy ghoſt, and borne a new from aboue: that is, the whole man with body and minde, not yet béeing borne a new by the ſpirite of God Iohn. 3. Rom. 8.

39 Examples are all the wyſeſt of the Gentiles, in the light naturall, and the Phariſeis, moſt righteous in the law: whoſe ſinne the Lorde witneſſeth to remayne,Iohn. 9. bicauſe they ſayd them ſelues to ſée, when in déede they were yet blind.

40 But they ſaw with that parte, which was the beſt part in them: namely with the minde: yet by which they ſhould héere this: who ſo is without fault among you, caſt the firſt ſtone at hir. And this of the Apoſtle: Knowledge maketh a man proude.

41 not that the minde of hir ſubſtaunce is fleſh and of earthly nature, for ſhe is a ſpirite. 1. Corinth. 1. and to the Rom. 8. approching next to the Deitie, no better worke created commyng betwéene. Geneſis. 1. but ſhee is fleſhe, for ſo muche as ſhe is viciated with contagion of the affections of the corrupted body of ſinne.

42 In the reprobate, beſides this contagion and infection, the minde béeing voyde of the grace of Election, addeth of hir owne, the neglect of the veritie knowen: that is, ſhe nouriſheth the ſinne agaynſt the holy ghoſte:Math. 12. which ſhe carieth with hir into the other world, neuer to be forgiuen.

43 And ſo Abel and Cayne, Dauid and Iudas: that is, that they be accurſed with the ſerpent: and the bleſſed electe by the grace of predeſtination in Chryſt, before the foundations of the worlde were layde, are bothe by nature the olde man (aſwell the one as the other) the children of wrath and of darkeneſſe: The difference is in the election. But foraſmuche as it pertayneth to the grace of the new man, and not to the nature of the olde man, it pertaineth not to this place, which treateth here of the diſpoſition and nature, of the corrupted and earthly man.

44 Now, ſuche is the firſt Adam with all his poſteritie, ſprong of the ſéede of the corrupted fleſh. And ſuche alſo is the worlde with his deſires, made of naughte, and gooing to naughte.

45 He therefore is damned with his wiſedome and fooliſhneſſe: with his righteouſneſſe and vnrighteouſneſſe: in his children with their father Sathan, which hath inuented al theſe euils: bringing in (that which Salomon ſo often abhorreth in this booke) the vanitie of ſinne and death.

Of the new Man.

NOw, the matter is otherwiſe of the new man and ſeconde Adam: Chryſt Ieſus the bleſſed ſonne of God is he, not taken out of the earth, but ſent downe from heauen.

47 And ſo not made into a liuing ſoule, (which thing perteineth to conception) but made of his father into a quickening ſpirite, as the Apoſtle witneſſeth in the .1. to the Corinth. 15.

48 This ſpirite viuifieth: that is to ſay, maketh vs aliue, not with life naturall, but ſpirituall. And therefore he dothe not the naturall functions: which are, to engender and to beget children of the fleſh &c. for ſuche worke hath no place in heauen, as he béeing man, declareth in Marke .12. when he ſayth: But they are lyke the Aungels which be in heauen, by their Reſurrection.

49 It is therefore the breath of lyfe from aboue, whiche God firſte bloweth into the ſeconde Adam, and by him into his members,Iohn. 20. whereof is this: Take yée the holy Ghoſte. &c. and that with a ſpirituall breath, not with an earthly: By which the body is tranſfigured into an heauenly habite after this earthly, according to this ſaying: It is ſowe a naturall body, it riſeth a ſpirituall body. So that the ſpirite vi • ifying is not here taken, as which ſhoulde be oppo • ed and layde agaynſt that which is innocente and right: but agaynſt that which animateth with earthly life. Wherevpon the firſt Adam, although he were iuſte with the ſpirite of innocencie: yet lacked he this viuifying ſpirite (as the Apoſtle taketh him to the Corinth) whoſe body was natural, not ſpiritual: earthly, not heauenly. Neither could it be tranſformed into a heauenly body, without either the death of it, or immutation very like vnto deathe: as he clerely ſignifyeth, when he proueth by the mutuall conuerſion, that the reſurrection conſiſteth not without death: alleaging a ſimilitude of the ſéede, of which Chryſt had mentioned before in Iohn. So that Chriſt receiued the name of the New man then ſpecially, when he was raiſed vp by reſurrection from the dead, to the right hand of the glory of God: and not before, when he had put of mortalitie, and the ignomie of the croſſe of his fleſhe, to the which, he was borne for vs of the virgine: he namely then being declared to be truely the ſonne of God by the ſpirite of power,Roma. • ▪ according to this: which was begotten of the ſéede of Dauid after the fleſhe, which was declared to be the ſonne of God with power, according to the ſpirite of ſanctification, of this, that Ieſus Chriſt our Lord roſe againe from death. To which time alſo, this properly pertaineth in the ſeconde Pſalme: Thou art my ſonne, I haue this day begotten thée: the Apoſtle Paule reciting it for that time in the Actes.Acts. 13.

50 For as much therfore, as the newe man is ſuche, he giueth the nature of heauen from whence he came: which heauen, is agile, ful of vertue and light. After this ſort is the heauenly man, and all the children that come of him.

51 And for that, there was no way for this Adam to fall: namely he, which was conceiued by the ſpirite of God, not able to be brought to ſliding, as he witneſſeth of himſelfe when he ſayeth: The Prince of this world commeth,Iohn. 14. and in me he hath nothing at all.

52 And the ſame returned to heauen, frō whence he came downe: euen as the earthly returneth to the earth, of which he was made: al things returning to their beginnings by diuine diſpoſition, as he ſayth of him ſelfe in the thirde of Iohn. And no man aſcendeth into heauen, but he which came down from heauen, euen the ſonne of man, which is in heauen.

53 Séeing then, that the olde man and the nowe are ſo farre diſtante, in beginning and ending, in nature and affections: the olde ſhall not become newe, except he lay away from him his affections and deſires, and put on him the newe affections of the newe man.

54 Which can not be done, without a new birth & death, that the olde man die to him ſelfe, that is, to the loue of him ſelfe, and to the contempte of God: and that the newe man be borne a newe to heauenly deſires, that is, to loue God aboue al things, and our neighbors as our ſelues: for this loue is the ende of the lawe, and the ſumme of all the rightneſſe of diuine iuſtice, vnto which we are to be reformed: which the very order of creation cléerely teacheth: in which he ought to be loued with equal loue, which hath taken equall degrée of perfection with thée. But ſuch is man made to the ſimilitude of God.

55 For as much therfore, as we muſt be borne again, it is a queſtion, wherof, or by what we be regenerated, or what ſet to the helping hand to the renuing of vs? Is it the light of nature which containeth the law wrytten in all mennes hartes and mindes? No not that: for that light being corrupted with originall ſinne, howe ſhould it wipe away the ſpot, and place innocēcie in ſtead therof? Further, the light of nature is darkneſſe, if it be compared to the light of God, which bringeth eternall life, as aboue it is ſhewed. Now, what cōmunion may be betwéene vice and integritie, betwéene darkeneſſe & light? By regeneration we are begotten the children of lighte. But how ſhall darkneſſe procéede to ſo great light?

56 Muche leſſe ſhall the woorkes of the lawe performe ſo great a woorke: which (if they be done) are too weake in cauſe, as done by the lighte of nature, & by the rightuouſneſſe of the law: ſo that all naturall things in man and created ſtrengths, take a fall.

57 What remaineth then vnto regeneration? Only the ſpirite of Ieſus Chriſte, purchaſed for vs by his bloud: which may repurge the childe of olde Adam into a newe man. Other thing there is none, neither in heauen nor in earth, as I haue aboue proued in the rule of iuſtification.

58 And that witneſſeth the newe man him ſelfe, being the aucthor of this natiuitie, when he ſaith in Iohn: Except a man be newe born of water and of the ſpirit, he cannot enter into the kingdome of God.

59 Where, looke what the naturall winde is in this viſible worke of the world, in this aire next vnto vs, through the light of heauen, & waters from aboue to make the earth bring forth frute: the ſame the ſpirite of God the father in Chriſt his ſonne, to this Tohu and Vehu: that is, to this vnformed and rule • arthe of the godly: that is to ſay, to their mindes, by the light that no man can come at, and ſpirituall waters to renue their ſtomackes, to bring forth frutes worthy of heauen.

60 And for that cauſe (in the mention made of regeneration) is ioyned water to the ſpirit: In which, and by which, the new birth may be wrought. And in an other place,Math. 3. fire is alſo taken to company to worke ſo great a worke, when we read: He ſhall baptiſe you with the ſpirite and fire.

61 In which part, reſpecte is had to the figures of the created worke. For as in it, the ſpirit or winde was coupled with the waters which he ſhuld moue, preparing the earthe by the light brought vnto it, to ye encreaſe of that, which come of hir: euen ſo, the work of regeneration offreth it ſelf hir earth, firſt emptie & voide: hir water of the ſpirit, and of light: which is ye fire, that new regenerateth heauen: which in Iohn we ſpake of a litle before: hither alſo are thoſe things to be called, which we read of Helias, of the ſpirit, commotion and fire .3. Reg. 19.

62 Whereof it is, that the olde and newe Teſtamentes ſpeake ſo ofte of the ſpirite of Meſſiah: by which he teſtifieth, all ſaluation that pertaineth to man. Eſay. 32.44.61. Ezechiell 36.39. Ioel. 2. &c.

63 Notwithſtanding this ſpirituall power of God the father, is poured in by a certain order, & by an order of certentie▪ For firſt, it is fully reſident in Chriſt, as in the head: and from thence it floweth into the Church of the elect, as into the body and is imparted to his members, to euery man, according to the meaſure of the giuing of Chriſt the head, agréeing to this: For God giueth not the ſpirit to him by meaſure.Iohn. 3. Iohn. 16. And as pertaining to the donation, we read this: For he ſhall receyue of mine, and ſhall declare it vnto you. In like ſorte to the Epheſians. 4. But grace is giuen to euery one of vs, according to the meaſure of the gift of Chriſte.

64 And ſo only the ſainctes are partakers of ſpiritual perfection, of part, and from member to member: of which Chriſt is fully in poſſeſſion: whome, the kingly annoynting of the fathers power, glory and maieſtie, annoynteth without meaſure, to all perfection of God the father. Whereunto alſo, this of the Apoſtle pertaineth: you are Chriſtes, and Chriſte is Gods. You I ſay are Chriſtes, as the membres of the head: but Chriſte is Gods, as the heade of the vniuerſall diuinitie. For that perfection of the body, which is poured out throughout all the members: the ſame reſteth whole in Chriſte the head. Eſay. 11.

Colloſ. 1. Ephe. 1.65 This is it, which the Apoſtle calleth corporally: and héereunto alſo pertaineth that woorde, the fulneſſe or complement: whereupon the Pſalme ſayth of Chriſt: The Lord ſayd vnto my Lord. And an other Pſalme ſayth of the Sainctes: I haue ſayd, yée are Gods. And Peter ſayth: ye are partakers of the diuine nature.

66 Which places are truely to be vnderſtanded, as the new borne are truely called the children of god. For as there is a true regeneration: euen ſo, there is a true participation and poſſeſſion of the diuine nature, and of the diuine lighte, wiſedome, and rightuouſneſſe. This is our hope and vocation in Chriſt the head, of the participation of the ſubſtāce of God, and of the nature of the father, by that we be borne a newe of the ſpirite of Chriſt. Iohn. 3. 1. Pet. 1. Rom. 8. Gal. 4.

67 But we ſpeake héere of Chriſte, as the treating of him pertaineth to the cauſe of regeneration, which commeth of the ſpirite. For what the ſcripture ſpeaketh of the eternall word, we holily woorſhip, and will ſpeake thereof in an other place.

68 Therfore we be not called the ſonnes of God, & newe men after the ſame ſort that Chriſt is: For he is the naturall ſonne of God, and the newe man bothe within and wythout. But we be the ſonnes of God by adoption, and new men only inwardly in this world.Pſalm. 50. He is borne the ſonne of God, and the newe man. We are begotten the children of death and of ſinne by the firſt Adam: and we are borne the ſonnes of God and a newe creature by the ſecond Adam. For of the earth we be earthie: and in Chriſt the heauenly man, we are taken to grace, and to the enheritance of ſonnes, by newe birth, which ſhall in the day of reſurrection put on newe fleſhe vppon vs, euen of the fleſhe of Chriſte.

69 So that, héer being renued while we liue in this world we conſiſt of two men: of an outwarde and inwarde man, of a body corrupted with concupiſcence: and of a minde repaired with the ſpirite of the newe couenaunt.

70 The body once corrupted, is not reſtored in this world: for it is all earthie, tending to the earth of his owne will and waight. And therefore he alſo returneth vnto it, bicauſe of the ſentence once giuen vppon it,Gene. 3. Colloſ. 3. 2. Corin. 4. Mala 3. when the temprament of this worldes elements is diſſolued, of which it is made, as Salomon oft teacheth in this ſermon: And is now and then mortified, that it folowe not the deſires to which he is inclined, that firie ſpirit of the heauenly new birth, quite burning them vp.

71 The inner man therefore, that is, the minde,Colloſ. 3. which is put into this body to rule it, is only renued in this life, to the felowſhip of the diuine light.

72 Wherefore, they that be regenerate in this fraile life, cary men about with them, as cōtrary the one to the other, as are light and darkeneſſe, death and life: and as farre diſſident, as heauen and earth. The outwarde and olde man is viſible: the inward and new man is inuiſible. The outwarde man is earthly, and the inwarde man is heauenly. The outward man is conceiued of carnal ſeede, and the inward man is ſtrengthened with the ſpiritual ſéede of the word of the liuing god. The outward man is fed with meats yt will periſh: but the inward man groweth with eternal foode.1. Pet. 1. The one is made fleſh of the fleſh of man: the other is made a ſpirit of the ſpirit of God.

73 The outwarde man is euer polluted and ſinneth: but the inward and new man neuer: neither cannot it ſinne,Iohn. 11. 1. Iohn. 3. as it cannot die.

74 And no maruel, for as much as thou ſhalt finde contrary lawes in them. The one of ſinne, which holdeth vs downe to the ground, perſuading earthy and carnal deſires: the other calleth vs vpwarde, burning in deſires of heauenly things: where, a man may ſée the maruellous coniunction of bothe men, ſet together for experience of ſo great things, not without the maruellous councels of the diuine prouidence.

75 Further, the olde man is created of God, and therefore made of nothing: the newe man is borne of God, & ſo of ſomething: namely, of his ſpirite. Wherof he neuer dieth, he neuer waxeth olde. And theſe are the things, which Chriſt diſputeth of the life eternal: which, true faith bringeth: that is to ſay, the ſpirit of Gods light. Vppon this poynt, ſtandeth the hope and conſolation of Sainctes.

76 By this faith, the outwarde man obtaineth pardone, if the ſpirite of the inwarde man remurmur againſt him, while we dwel in this life.Eſay. 53. Roma. 5. For faithe ſtaide vp with the rightuouſneſſe of an other, that is, with Chriſte, which being innocent died for offenders, deliuereth the faithfull from dampnatorie ſentence of death and ſinne:Colloſ. 1. Hebr. 1 and draweth backe the deſires of the olde man, that he do them not (the bridle of the ſpirit caſte in his téethe.) For it is not obtained, that they haue no being in vs, and that they wholely be deſtroyed in this worlde, as long as this fleſh liueth: the reſurrection giueth that: in which both the body it ſelfe ſhall be alſo raiſed vp out of the duſte of the earth, from deathe vnto life, to fulfill the body of Chriſte: which, as the head to the body went before, being the firſt begotten ſonne of the newe creature, and the vnſpotted firſte frutes of the kingdome of the fathers maieſtie.

77 For what life ſhal the head haue without the body, or the body without the members?

78 And the fall of the firſt man ſo repaired and amended, we ſhal be reſtored to that from whence we fel: that is to wit, to rightuouſneſſe and innocencie: but in a far better ſtate and condition: for in this innocencie, the earthy life ſhal be chāged for an heauenly: mortalitie for immortalitie: and after ſinne, fall ſhall be changed for reſurrection: and the ignomie of the croſſe, for glory. So great is the goodneſſe and wiſdom of God, which thus farre and this way muſt be reuealed.

79 Not only the olde man, but alſo euery other creature ſhall be redéemed and deliuered from vanitie, vnder the reuelation of ſo great a kingdom, the Apoſtle witneſſeth. Rom. 8.

80 But how? Shall the plants reuiue againe and floriſhe a newe? And ſhal the beaſtes and liuing things put immortalitie vpon them? yea verily: but not by themſelues & in theyr ſubſiſtences or beings, but in the whole, that is, in the heade Chriſt, and in the ſainctes his body: whileſt in them, their bodies, life, ſenſe and minde, be reſtored to newneſſe & glory: which degrées conclude the vniuerſall perfection, bothe of the worke created, and alſo of that which is to be renued, and the ſame in the newe and bleſſed man Chriſt Ieſus the true God, and very eternal ſonne of god the father. Where is diligently to be marked, that we diſtinct theſe thrée diligētly in Chriſt: namely, a true fleſhe, and very bones, a very ſoule and minde in déede, and the very ſpirite of his father: In ſuch ſorte, that of euery one of theſe, the nature be ſeperately & diſtinctly kept, and reſerued to it ſelfe in the kingdom of glory: not one mixed with an other, euen as Chriſt himſelfe did diſtinct them:The diſtincte nature in Chriſt reſerued after he was glorified. when after the reſurrection he proued and verified to be in him the nature of very fleſh and bones. In which order, the holy ghoſt obtaineth the higheſt place, as the kingly vnction of the Fathers maieſtie. The ſecond is the minde, the thirde are bones and fleſh. Which thing, if it ſhalbe marked, we ſhal ouercome great difficulties, and ſhall eſcape moſt gréeuous errors, that are now in theſe dayes of the fleſh of Chriſt. Therefore, as by this Chriſt, all things were made, both viſible and inuiſible: euen ſo, by the ſame, and in the ſame, all things ſhall be renued to glory, the woorke of reſtauration, ſo farre paſſing the firſt woorke of creation, as mutable is excelled of immutable: and as that which is renuable, is excelled and ſurmounted of that, which already is renued to better, and into the beſt ſtate it may haue.

82 This is the merite of the pure bloud of Chriſte Ieſus the heauenly man: which being ſprinkled abrode vppon all things, mundifieth, that is, maketh cleane al things in heauen and in earth, the oldneſſe of corruption diſſolued, & the newneſſe of incorruptibilitie brought in that ſhall abide for euer: when this ſhalbe ſpoken: Stabilitie of ſtableneſſe, & al things are ſtable, as hitherto hath bene ſaid: vanitie of vanities, & all things are vanitie, while the vanitie of the olde creature raigned. Thāks therfore and glory, be to God the father who hath giuen vs this victorie by our Lord Ieſus Chriſt the new mā: VVho repair in vs, integritie and nevvneſſe of life, after this old corrupt diſpoſition, of the olde and firſt Adam. Amen. Amen.

An exhortation ſent from a ſtraunger, a worthy and famous learned man of God, to the righte highe and mightie Prince, Edvvard Duke of Somerſet, for the ſeeking and quiet eſtablishing of peace and rightuouſneſſe, in the Church of England: Immediatly vpon the commotions, ſodainly raiſed vp in the vveſt partes, as alſo in Suffolke and Norfolke. In the yeare of our Lord Chriſt. 1549.

MY Lorde, although God hathe giuen vnto youre grace, a ſinguler prudēce, magnanimitie, & other godly vertues, requiſite to the place wher he hathe ordained you, and for the affaires that he hathe put into your hand: neuertheleſſe, for as muche, as ye doe eſtéeme me for a ſeruaunte of his ſonne Chriſt, whome you (aboue all) deſire to obey: I am certaine, that for the loues ſake of him, you will receiue gently that, which I nowe wryte vnto you in his name. As in déede I pretend none other end, but in folowing ſtil that, which you haue already begun: you might therein continue, and ſéeke the aduauncement of his glory more and more, vntill the time yée haue eſtabliſhed his kingdome and raigne in ſuche perfection, as it may rightly be knowne vnto the world. And alſo ye ſhal know, that without aduauncing any thing of mine owne fantaſie, all that I nowe purpoſe to wryte, ſhall be drawne oute of his moſte pure and holeſome doctrine. And for as muche, as you refuſe not to be taughte of the ſame maiſter whome I ſerue, but that you rather preferre (to all the reſt) the grace that he hathe giuen vnto you, to be one of hys Diſciples: I thinke that I haue no néede to make vnto you any long excuſe or preface: bicauſe I finde you ſufficiently diſpoſed to receiue all ſuche things as ſhall procéede of him. We haue all great cauſe to render thanks vnto our Lord God and father, for that he hath thus willed,Occaſions of greate thankefulnes of God. to be ſo reuerently obeyed and ſerued of you, in ſo excellent and high a worke, as in ſetting foorth agayne (I meane) the pure and true rule of his ſeruice in Englande, and in cauſing the ſincere doctrine of health to haue place, and to be there faythfully publiſhed to all them that will heare: and for that, that he hath giuen vnto you ſuch vertue and conſtancie, to continue vnto this time, agaynſt ſo many temptations and difficulties: and for that he hath alſo ſtrengthned you, in bleſſing all your counſels and labours, for the proſpering of them: for they be things that ſtirre all true and faythfull men, to magnifie and prayſe his name. But in the meane time, bicauſe that Sathan ceaſſeth not to rayſe vp (by all meanes poſſible) new combates:Sathans diligence. and that it is a thing of it ſelfe ſo harde, that there can be nothing more harde, than to cauſe, that the worde of God may peaceably rule amongeſt the people: which, through the corruption of their owne natures, be giuen to lyes and fantaſies: And foraſmuche as there are ſo many circumſtances, which impecheth (in theſe dayes) the ſtrayght courſe of the ſame: and aboue all, that the ſuperſtitions of Antichryſt, hauing taken roote ſo long time,Antechriſtes ſuperſticions. may not eaſily be taken away from their hartes. It ſéemeth vnto me, yée haue great néede to be confirmed and ſtrengthned, by ſome holy exhortations: and I doubt not, but the experience therof teacheth you to féele the ſame, whiche ſhall be the cauſe to make me procéede more frankly, conſidering that my purpoſe (as I beléeue) ſhall be conformable to your deſire. And albeit that mine exhortations ſhall be ſuperfluous, yet I am ſure, that you wil beare with that good zeale & affection of mine, which (vndoubtedly) ſtirreth me to doo it. Wherfore, I thinke (according to reaſon) that the neceſſitie which ye féele, ſhall cauſe mine exhortations a great deale the ſonner and the better to be receiued, whatſoeuer they ſhal be. I beſéech your Lordſhip, that it may pleaſe you to giue me hearing in ſome aduertiſements, that I entende ſhortely to declare vnto you: hoping that when yée ſhall vnderſtande them, yée ſhall (at the leaſte) finde ſome ſauour to be recomforted, and to take a greate deale the better courage to continue the holy and moſte noble enterpryſe: vnto which, God hath appoynted you at thys preſente to bée employed.

I doubte not, but that the greate troubles, whiche (not long ſince) happened vnto you, hathe béene very harde and noyſome: and moſte of all, for that many might haue taken occaſion of ſlaunder, foraſmuche as they were moued, in ſome parte vnder the ſhadowe of chaunging the Religion. Wherfore it can not bée, but it hathe béene vnto you a very troubleſome and harde aſſaulte: as well for the cares whiche myghte come vnto you, as for the mutinies of the maligne and wicked ignoraunt people, and alſo for the feare, great daunger, and trouble, ſpecially of the Prince, and of all the whole companie of the honeſt and godly. Truely the brute that I haue heard a farre off, hathe cauſed mée to haue in myne hearte no ſmall gréefe, vntill ſuche time as I had after knowledge, that God had begunne to put foorth ſome remedie. Neuertheleſſe, conſidering that they be not yet all pacifyed and quiet, and that the Diuell may yet renue them agayne: yée ſhall remember that which the holy Hyſtorie reciteth of the good king Ezechias:Troubles enſuing the reformation of wicked religion. that is to ſay, when he had abolyſhed the ſuperſtitions in Iewry, and refourmed the ſtate of the Churche, according to the lawe of God: that then he was ſo oppreſſed of hys enemies, that he was lykely to be a very loſte and deſperate man.

It is not without great cauſe (O noble Prince) that the holy ſpirite of God ſo notably expreſſeth, that ſuche affliction happened vnto him, immediately after he had eſtabliſhed the true Religion in his perfecte and due order: for it was very likely, that aſſoone as he went about to ſet foorthe the glory of God, he ſhould not haue his Realme long quiete: ſo all faythfull Rulers, Princes, and gouernours of Countreis and common wealthes, be aduertiſed truely by this example, that the more they ſhall employ and endeuour their labours to clenſe their Countreis, and to put out all Idolatries, humayne fantaſies, and vayne ſuperſtitions,Princes, and all chriſtian magiſtrates, that ſeeke truly the worſhipping of God, ſhall haue their faith tried with dyuers temptations for the triall of their truth and conſtancie. and procure that God be truely worſhipped (in déede) as he ought: the more ſhall their fayth then be proued and tryed, with the fyre of diuers temptations, euen as golde is tryed in the furnace. It is Gods good pleaſure ſo to ſuffer it, and ſo will he haue it, to declare the truth and conſtancie of all thoſe that be his, and by ſuch meanes to exerciſe them, that they ſhould haue regard to a more high and excellent thing, than to any tranſitorious or corruptible thing in this worlde. In the meane tyme the Diuell dothe alſo his office, entending by all couert and hidden meane, to deſtroy the good and holeſome doctrine, bicauſe he can not openly attayne to his moſt curſed & lothſome purpoſe. But folowing the admoniſhments of S. Iames, which ſaythe vnto vs, that in conſidering the pacience of Iob, we muſt take héede to the ende.The ende of al troubles for the cauſes of God is ioyfull peace and quietneſſe. We muſte alſo caſt our eyes directly vpon the ende which was giuen to the foreſaide good king: that as God ſuccored him in all his aduerſities & great troubles: ſo in the ende he remained all quiet and victorious. This thing conſidered, and foraſmuch as the hand of God is not ſhorter than it was, & that he hath at this day in ſo great recommendation the defence of his people, his truth & veritie as euer he had,God ioineth with princes to helpe them in his owne cauſe at all times and in al temptations. doubt not (my Lord) but that he wil helpe you: and not onely for one time, or for one quarell, but at all times, and in as many temptations as he ſhall ſende vnto you: yea if the moſt part of the worlde ſhall reſiſte the Goſpell, and enforce them ſelues with all rage and violence, to impech & hinder the ſetting foorth therof. It is the iuſt quarell of God, and he will defend and mayntayne his right. Neither ought we to thinke this kind of wickedneſſe a new & ſtrange thing,To repugne the goſpell of Chriſt is no new thing. for it is the very corruption of mans nature and his ingratefulneſſe, which euer hath ben, & haue therin felt the violence of the wrath of God, and ſhall be hencefoorth enforced to requoyle, when God approcheth them. And alſo to ſtumble agaynſt hym, when he will charge them with his yoke. Moreouer, foraſmuche as of their nature they be giuen to fayned holyneſſe,The naturall inclination of the blinde and wicked of this world. to hipocriſie, and blindneſſe, they may not endure to be brought to that moſt cleare and true light of the worde of God, which playnely diſcouereth their infamie and ſhame, nor to be drawen out of thoſe leud ſuperſtitiōs: which ſerueth vnto them as hyding places, or to giue them ſhadow and darkeneſſe. It is then no new thing, if there be contradiction, when the godly Rulers and miniſters goeth about to bring them to the pure and perfecte obedience of God. And alſo we haue aduertiſement of our Lorde Ieſus, which ſayth vnto vs,The ſword of aduerſitie, and the profeſsion of the goſpell are ioyned together. that he hath brought the ſworde of aduerſitie with his Goſpell: but yet this may not make vs aſtonied, and the worſe willing or fearefull: for in the ende, when men ſhall haue largely and ſufficiently mainteined and put foorth their rancour and malice, they ſhall be confounded in a momente, and ſhall ouerthrow them ſelues with their owne violence, as experience in all rebellions hath well approued. It is true which is ſayde in the ſeconde Pſalme, that God ſhall but laugh at their raging and vayne ſtirring, that is to ſay, that in diſſimuling,God for a while ſuffereth the wicked, but in the end he ſharply reuengeth. he ſhall leaue them a whyle vntroubled, as though the thing touched him not: but yet in the ende, they ſhall be vtterly driuen backe by his violent force and power, euen with the breath of his owne mouth: wyth the which, if we be armed, we haue right good, perfect, and inuincible Munition agaynſt all conſpiracies, what ſoeuer the diuell may procure or ſtirre vp agaynſt vs: and in the ende we ſhall know by experience, that as the Goſpell is the meſſanger of peace,God at his pleaſure pacifieth the breakers of peace. and the reconciliation betwéene God and vs: ſo he can aſwell pacifie for vs the breakers of peace: and by this meanes alſo, we ſhall féele that Eſai hath not ſayde in vayne: that when Ieſus Chryſt ſhall reigne amongeſt vs by his doctrine: that then ſwordes ſhall be conuerted into Ploughe ſhares, and the Speares into Sithes. In the meane time, albeit that the malice and rebellion of men, be the occaſion of ſedition and mutinies, which riſeth agaynſt the true Goſpell of God: neuertheleſſe, it behoueth vs to take héede to our ſelues, and to knowe, that God chaſteneth our faults by them: which otherwiſe can not ſerue, but to Sathan.

It hathe béene an auncient complaynt, that the Goſpell of Chryſt hathe béene the meane and worker of all ſuche euill and calamities,An auncient complaint of the blind and foliſh. as hathe (in tymes) happened amongeſt men. In déede, wée reade in Hyſtories, that not long after Chriſtianitie was ſpredde in all places, there was not (almoſte) a corner in the worlde, whiche was not horribly afflicted. The motion of the warres,The iudgements of God againſt ſinne, after the entraunce of the Goſpell. was an vniuerſall fyre lightened in all Countreis: the Floudes on the one ſide, the Peſtilences and Famines on the other ſide: and an horrible confuſion of all good orders and pollicies: In ſuche wyſe, that it ſéemed as though the whole world ſhould haue béene vtterly ouerturned and altered. Wée haue alſo ſéene in our tyme, many and great myſeries, ſince the Goſpell of Chryſt (by his will) firſt began to bée ſpred abroade, euen vnto this day: ſo that euery man complayneth nowe, and ſay that wée bée in a worlde moſte myſerable and vnhappie. And to ſay the truthe, there are nowe very fewe, which féeleth not the ſharpe ſtrokes and waightie burthens thereof. Neuertheleſſe,The cauſe of Gods puniſhments, ought to be conſidered. in féeling now ſuche pinchings and paynefull blowes, wée oughte to conſider and well regarde the hande of hym that thus ſtriketh vs: and to thinke alſo wherefore it is, that he in ſuche wyſe is moued, and to make vs féele hys ſharpe ſcourge of correction, is not very darke or harde to bée vnderſtanded of vs: for wée knowe that his heauenly woorde, by the which he will kéepe vs in health, is an ineſtimable treaſure. And wée alſo know, by our good embracing thereof, what maner of recompence is duely to bée receiued of vs. I would diſobedience and contempt were not in our conſciences to condemne vs. Wherefore, ſéeing then that we eſtéeme not muche that thing, which is ſo neceſſarie, and a Iewell ſo precious to be ſpoken of: It is reaſon alſo, that he then take vengeaunce of our ingratitude. Wée alſo héere that Ieſus Chryſt ſayde: the ſeruaunt knowing the will of his maiſter, and doth it not, is worthy of double chaſtiſement, for that he ſheweth himſelf to be but ſlouthfull and a ſluggiſh ſeruaunt, in obeying the will of our Lorde God: which hath bene declared vnto vs more than thouſandes of times heretofore. And if we conſider our caſe well, we ought not to counte it ſtraunge,The cauſe whi God in theſe daies more ſharply puniſheth. if he be now more ſharpely angry with vs, ſéeing wée be the more inexcuſable, inaſmuch as wée cauſe not the good ſéede to encreaſe and profite in vs. Is it not reaſon then, that the thiſtles (I ſay) and thornes of Sathan, doo riſe vp to pricke and tormente vs, bicauſe wée giue not to our onely God and creator, the obedience that is due vnto him. It is no maruell in déede, that men thus ryſeth agaynſt vs. As I vnderſtande (my Lorde) you haue in Englande two kinds of mutenies,Two kindes of mutinies. which be riſen agaynſt the king and the ſtate of the Realme. The one ſorte are fantaſticall men, which vnder the colour of the Goſpell woulde put all into confuſion. The other be wilfull and obſtinate people in the vayne ſuperſtitions of the Romiſhe Antechryſt. Altogither deſerueth (with Gods good conſente) to be well puniſhed by the ſworde that is committed vnto you: ſeeing that they quarell not onely agaynſt the king, but alſo agaynſt God, which hath placed him in the ſeate Royal,Rebelles riſe not only againſt their prince, but alſo againſt god▪ and hath committed vnto you aſwell the protection of his perſon, as alſo the ſtate of his maieſty. But the principal meane is, in conſidering the great charge & dutie of your grace, for the prayſe of God & quietnes of the Realme, to doo as muche as in you ſhall lye poſſible, to cauſe them which ſauor the ſwéete doctrine of the Goſpel, to ſticke and rleaue vnfaynedly to it, with vpright & holy conuerſation,The duty of a perfect chriſtian. and at all times to receiue it with ſuche reuerence and feare, that they forſaking themſelues and flying from all humaine affectes, may encorage other to receiue the Goſpell of Chryſt, fréely, and with glad good wil and deſire, and to forſake alſo them ſelues with ſathans whole pack of colluſions, for the true and moſt pure ſeruice of God. And all men ought to thinke, that God (for the tender loues ſake that he beareth to his people in Chryſt) haue and will reueale all: to the end that they ſhall without fayning profite more now in his holy word, than they haue commonly doone long time before. Theſe mad folkes, which would that ye world ſhould returne into a confuſe & diſordinate libertie, be ſuborned by Sathan, for to ſlaunder & hinder the true ſtate of the Goſpell, as that it ſhould not (béeing publiſhed) but engender ſtrife & rebellion agaynſt the princes, and al diſorder amōg the people. Wherfore, al the faithful ſeruants of God ought greatly to lament and be ſorowfull.The hatefull abhomination of Papiſtes. The Papiſtes willing to mayntayne the filthineſſe and abhominations of their Romane Idoll, ſhew them ſelues open enimies of the grace of Ieſus Chryſt, and of all his holy ordinances. The ſame alſo ought (not a little) to gréeue the hartes of all them which haue poſſeſſed the ſéede of grace, who ought to thinke this truely of them, that they be altogither the ſcourges of God,Papiſtes the ſcourges of God. that (for vnthankfulneſſe ſake) he hathe iuſtly ſente vnto them: and bicauſe that they make not due account of the doctrine of health and ſaluation, as they oughte to doo.

In conſideration whereof, the principall remedie for the appeaſement of ſuch ſeditions, is, that they which doo profeſſe the Goſpell, doo truely repaire to the image of God, for to ſhew that our chriſtianitie cauſeth not diſſention in the humayne life, and to giue God proofe and tryall by their ſoberneſſe and temperancie, that we being gouerned by the worde of god, be not men vnruled and without a brydle, and by their good and holy life to ſtoppe the mouthes of al euil and ſlaunderous perſons. For by this meane God (in his wrath) béeing appeaſed, ſhall retire his hande: and in the place that this day he puniſheth the ſlaunderers for the contemning of his worde, he ſhall bleſſe their obedience in all proſperitie.Noble men. L • wiers. Likewiſe, that al the Nobilitie and Lawiers of this Realme gouerne them ſelues rightely, and in all humilitie, to the obedience of this greate and mightie King Ieſus Chryſt, making holy homage vnto him, without fayning, of ſoule and body, and all that they haue, to the ende that he may refourme and abate the arrogancie and follie of them, which woulde ryſe vp agaynſt them.

Lo noble Prince, this is the meane how kings and princes of the earth ought to reigne in ſeruing Ieſus Chryſt, to the ende that he may haue ſoueraigne authoritie, and quietly to rule by his word among all eſtates, both great and ſmall. Wherefore (my Lorde) ſéeing ye be rayſed vp (I ſay) of God to ſo high princely truſt and dignitie, and to haue the ſtate of the kings Maieſtie (your deare Nephew) in highe price and great recommendation,A Chriſtian exhortation, meete for all princes and men. as appeareth very well: I pray you in the name of God here to employ your principall care and vigilancie, that the doctrine of God may be preached with ſtrength and vertue, for to bring foorth his fruite: and leaue not for any reſpect to follow a full and an entire reformatition of the Churche of Chryſt.

And to declare better my minde vnto you, I will deuide the whole into thrée poynts.Three ſpeciall pointes to be noted and cō ſidered. The firſte meane ſhall be, that the people be vniuerſally well inſtructed. The ſeconde ſhall be, in taking away the lothſome abuſes, that hath crepte into the Churche of Chryſt, and hath long continued in the ſame. The thirde meane ſhall be, to be diligent in correcting vyces: and to kéepe ſuche good order, by reformation among the people, that the ſlaunderous perſons, rebellions, and ſéekers of diſorder, may not haue place through ſufferaunce, whereby the name of God ſhoulde be blaſphemed. And as touching the firſt, I minde not to declare vnto you, what doctrine ought to haue place: but rather giuing thanks vnto almightie God, for that he hath not onely giuen vnto you, the lighte of his pure knowledge: but that he hath alſo giuen vnto you good counſell and diſcretion, to cauſe his pure veritie to be preached. So that (God bée thanked) you bee not to teache what is the true fayth of Chriſtian men, and the doctrine which they ought to receiue, ſeing that by your meanes the puritie and truth of the chriſten fayth is agayne reſtored: that is, that wée beléeue God to bée the only gouernour of our ſoules, that wée kéepe his lawe for the onely rule and ſpirituall gouernaunce of our conſciences: not to ſerue him after the fantaſticall and fooliſhe inuentions of men: Alſo that according to his diuine nature, he will bée accordingly ſerued in ſpirite, • an what he not him ſelfe. and in all puritie of heart. Of the other parte, acknowledging that there is in vs nothing but all euill and wickedneſſe, and that wee be in all our knowledge and affections in ſuch wiſe corrupted, that our ſoules béeing diſpayred in our ſelues, be lyke vnto a bottomleſſe pitte, or a world of all abhomination and iniquitie: And all the preſumption of our wiſdome, dignitie or power to do wel, be taken away, we may haue free recourſe to the fountaine of all goodneſſe, which is Ieſus Chriſt, receiuing that which he giueth vnto vs: that is to ſay, the only merites of his death and paſſion: to the end, that by the ſame meane, we may be reconciled vnto the Lorde our God: that being waſhed with his bloud, we ſhoulde not feare that our faultes ſhoulde impéeche vs, but to finde grace before his celeſtiall throne: that being aſſured our ſinnes be fréely forgiuen vs, and pardoned, by the vertue of his moſte bleſſed ſacrifice: we ſhall put therin our whole truſt, and aſſurance, and not to dout (at any time) of our heauenly comfort and health: and that we be ſanctified by his ſpirite, in giuing our ſelues to the obedience of the iuſtice of God: that being fortified by his power and grace, we ſhall be valyant conquerors of Sathan, the world, and the fleſhe: and finally, that being members of his body, we feare not, but that God will take vs for his children: and that we may haue confidence to call vnto him, as vnto our father. And that we be aduertiſed, to bring to this ende, all that is ſaide and done in the churche: that is: being retired from this ſinnefull world, and other our deadly aduerſaries, we may be lifted vp to heauen with Chriſt our head, our Lord, and ſauioure. Wherefore then, ſéeing that God hath wrought in you and giuen you the grace, to reſtore againe the knowledge of this moſte ſounde and holy doctrine, which hath bene ſo long time buryed by curſſed Antichriſte: I leaue to kéepe you with longer purpoſe: and that which I haue touched of the manner of teaching, is only, for that the people may be rightly inſtructed, and to féele that which the Apoſtle ſayth, that is that the woorde of God is a ſworde, cutting with two edges, piercing the thoughts & affections,A fault moſt happily now reformed, through the mightie power and great mercy of God. euen vnto the marowe of the bone. I ſay this (my Lord) for that I thinke there is very few liuely preachings in the realme: but rather that the moſte part reciteth them, as it were by lector. I wel perceiue the neceſſitie that conſtraineth your Lordſhip therunto: for •• rſt yée haue not commonly (as I thinke) your Paſtors ſo good and apte, as you would lawfully wiſhe and deſire: wherfore, it is néedefull for you, to ſéeke diligently, and to ſupplie that lacke. Secondly, there might chance to be many light ſpirites, which would (peraduenture) leape beyonde their boundes: ſowing corrupted and fooliſhe fantaſies, as oftentimes they doe in newe things. But all theſe conſiderations impéecheth not, but that the ordinaunce of Ieſus Chriſte ought to haue his courſe, as in preaching the goſpell. Nowe this preaching oughte not to be deade, but quicke and liuely, bothe for to teache, exhorte, and to reprehende (as S. Paule ſaith to Timothe) in ſuche ſorte, as if any infidell do enter, he may be wounded, ouercome, and taken (as he ſaith in another place) to giue glory and praiſe to God. You knowe alſo (my Lord) how that he ſpeaketh of the liuelyneſſe ye ought to be in the mouthes of them, which would approue them ſelues, good and faithfull miniſters of the Goſpell of Chriſte: that they ought not to haue or vſe woordes of Rethoricke or muche curioſitie, entending therby to be in the greater eſtimation: but that the ſpirite of God oughte to ſounde in their voyces,Curioſitie vnſeemly in the doctrine of the goſpell. for to woorke in power and vertue. All the daungers that are to be feared of men, ought not (with humaine policies) ſo appeare, at any time or in any place, that thereby the ſpirite of God be impeached or let to haue his libertie and due courſe in them: in whome he hath ſo plentifully diſtributed of his graces, for the edifying of the church of God. It is true, that in the meane time, nothing were better nor more expedient, than to ſtoppe the lightneſſe of fantaſticall ſpirites, which taketh ouer much licence. Alſo to ſhutte and cloſe faſt, the gates of all curioſities and newe wicked doctrines.

But the beſt and moſte conuenient meane ſhall be, ſuch as God him ſelfe hath appoynted and ſhewed vnto vs: that firſt, bicauſe there be ſome reſolute of the doctrine,An oth motioned and to be offered to the miniſters of Gods word and why. that all oughte to preache: the which all Prelates and Curates ſhould ſweare to folow: that none be receiued into any Eccleſiaſtical charge, onleſſe he promiſſe to obſerue the ſame true concorde and vnion.

After that, to haue a formall and common inſtruction, for to inſtructe the yong children and the ignorante people, which ſhould make them acquainted with the true Doctrine, in ſuch wiſe, that they may diſcerne it from lies and corruptions, which elſe might be brought in.

To the contrary, beléeue me (my Lord) that the Churche of God ſhall be neuer well conſerued without Cathechiſme:Cathechiſme. For it is as the ſéede to be kept, that the good graine periſheth not, but that it may growe and encreaſe from age to age.

Wherefore, if your grace deſire to builde a woorke long to endure, which ſhoulde not ſhortly be in decaie: cauſe that the children in their yonge age, be inſtructed with a good Cathechiſme, that may learne them bréefely, and according to their ſmall capacitie, to knowe wherein conſiſteth the true chriſtianitie or moſt perfect religion of Chriſte.

This Cathechiſme ſhall ſerue for two purpoſes: that is to ſay: for an introduction to all people, to profitte well in that,Cathechiſm for two p • rpoſes. which ſhall be preached vnto them: and alſo the rather to deſcerne, if the wicked ſhal at any time preſumptuouſly ſet forth any vnſound or ſtraunge kindes of Doctrine.

In the meane time, I ſay not, but that it is good and alſo neceſſarie, to binde and reſtraine the Paſtoures and Curates,Neceſsitie to binde paſtors and curats. to a certaine order and forme wrytten, for to ſupplie the ignoraunce and ſimpleneſſe of ſome of them: and for to ſhew the better conformitie and concorde with all Churches.

Thirdly, for to bridle and ouerthrowe, all vaine curioſitie and newe inuentions of ſuch, as deſireth nothing but to runne riotte, the ſayd Cathechiſme (as I haue before rehearſed) ſhal ſerue and be a good bridell for ſuche folkes: And alſo in ſuche ſorte and order, are the miniſtring of the holy Sacramentes, to be giuen, and in like manner the publike Prayers.

And in the meane ſeaſon, your grace muſte take héede to auoide ſuche pollicies, as may deſtroy the ſtrength and vertue, that oughte to be in the preaching of the Goſpell: and that you employ your laboure and diligence, as muche as yée can poſſible, that there be liuely and good Trumpettes, whoſe ſounde may enter into the déepeneſſe of their hartes.

For there is danger and great doutfulneſſe, that yée ſhall not ſée great profit of ſuch reformation (howe great & holy ſo euer it be) vnleſſe, euen at once with it, the power and vertue of good preaching, be diſplayed and ſet foorthe togither. It is not without cauſe which is ſaide, that Ieſus Chriſt ſhal ſtrike the earth by the ſcepter of his mouthe, and ſhall deſtroy the euill by the ſpirite of his lips. It is Gods diſpoſed good way, wherby he will ouerthrowe vs, in deſtroying all that which is againſte him. And for that cauſe, the goſpell is alſo called, the power,Princes and paſtors both mainteiners of the chriſtian ſtate. the raigne, or kingdome of God. And notwithſtāding that the ordinances and ſtatues of Princes, be good helpes to aduance and maintaine the ſtate of chriſtianitie: yet will God haue his ſoueraigne vertue declared, in the ſpirituall ſwoorde of his woorde, which is ſet foorthe by his appoynted paſtoures. And to the ende, I will not long trouble your Lordſhip, I wil come to the ſecond point, that I haue purpoſed to ſhewe vnto you. Which is, to aboliſhe and take cleane away, the abuſes and corruptions, that Sathan héeretofore hath mingled with the ordinance of God. We know, that vnder the Pope, there is a baſtarde chriſtianitie,A Baſtarde chriſtianitie. that God ſhall diſalowe at the laſte day: for as muche, as at this day, he hath condemned it by his woorde. If we deſire to flée backe and retire from the worlde, and from ſuche approued perdition, there is nothing better, than to folowe the example of S. Paule: the which, willing to correcte the euill that the Corrinthians had ioyned to the ſupper of the Lord, ſaid vnto them: I haue receiued of the Lorde, that, which I haue giuen vnto you. Of that we muſt al gather one generall inſtruction: that is: to returne to the righte and naturall commaundement of God,The cauſe of the Goſpells infection. if we will haue a good and an approued reformation of him. For as many minglings as men hathe aduaunced of their owne wicked inuentions: ſo many infections be there,Half cropping of rotten abuſes▪ maketh chriſtianitie mixed and counterſect. throughe the which we are turned from the holy vſage of that, which God hathe giuen vnto vs for our ſauing health. Therfore to fall to cropping, or cutting off but only half the branches of ſuch rotten abuſes, it cannot bring again the good things into their perfect & pure eſtate, bicauſe that we ſhall then haue amongſt vs, a chriſtianitie continually mixed and counterfayte. I ſay thys, bicauſe that ſome (vnder the colour of moderation) be of opinion to ſuffer many abuſes in the Churche,Moderation. without taking them cleane away: and they thinke that it is inough to haue taken oute the roote onely of the principall abuſes. But to the contrarie,Lothſom ſeeds of hipocriſie and lyes are frutefull. wée ſée howe muche the lotheſome ſéedes of Hypocriſie and lyes are fertile, and that one grayne thereof is ſufficient to fill and annoy all the worlde within thrée dayes, as men bée aptely enclined and giuen thereunto. Our Lorde God (who is all goodneſſe and truthe, and vnto whom wée ought onely enclyne) giueth vs other inſtruction. For when Dauid ſpeaketh of Idolles, he ſaythe, that their names ſhall not paſſe by hys mouthe: to the entente to declare vnto vs in what deteſtation and contempte wée oughte alwayes to haue them. And if in ſuche wyckedneſſe wée oughte to conſider well howe greately wée haue offended GOD in the tyme of our ignoraunce:Sathans inuē tions to be • ſchewed. howe muche rather oughte wée nowe to remember the eſchewing of Sathans inuentions, that hathe and dothe yet ſtyll prouoke vs to committe ſuche euilles, as are allurementes, whiche ſerueth not but onely to ſeduce the poore ſimple ſoules. On the other ſide wée ſée, that although men bée ſufficiently warned of their faultes and erroures, and bée aduertiſed of them as muche as is poſſible, yet neuertheleſſe they bée ſo hardened, that no man can attayne to their good and perfect ende. Then, if there ſhall bée lefte vnto them ſome Reliques or fonde fantaſies to remayne,The hurt that enſueth by the remnaunt of Popiſh reliques left in the church. it ſhall bée a nouriſhemente in déede of muche more contempte and greater obſtinacie, and a couerture to darken and hyde all doctrine that may bée proponed vnto them.

I confeſſe, that as it is conuenient to obſerue ſome moderation, and that too greate extremitie is not good nor profitable:Ceremonies. ſo likewiſe it is not vnſéemely to vſe the Ceremonies according to the time and groſneſſe of the people: but it may not be, that any thing which is of Sathan and of Antechryſt, ſhould once paſſe vnder any ſuch colour. For that cauſe the holy Scripture commendeth thoſe good kinges, which did deſtroy the Idolatries: neuertheleſſe, in not plucking away altogither, gaue yet vnto them a marke, for that they had not deſtroyed the Chappels and places of vayne and fooliſh deuotion. Wherefore, my Lorde, ſéeing that God hathe hitherto preſerued you, rayſed you vp to honoure, and hathe broughte you now ſo farre forwardes in his workes, I pray you goe on, and continue your dooing without any exception, to the ende he may approue you his diligente ouerſéer and ſetter foorth of his temple, in ſuche wiſe that the time of the king your Nephew may be compared vnto the time of Ioſias: and that you ſhall put all things in ſuch good eſtate, as there ſhall remaine nothing to him but to maintaine the good eſtabliſhed order which God ſhall haue prepared vnto him by your gracious meane.Dregges of papiſtrie. I will alleage vnto you an example of ſuche dregges, that may peraduenture reſte to be a little leauen, which in the ende will make the paaſte ſowre. They vſe in your Countrey of Englande ſome kinde of prayer for the dead when the Communion is receiued. I know well that it is not to aduouch the Purgatorie of the Pope: I know alſo that it may be alleaged by auncient cuſtome to doo ſome remembraunce for the dead, to the ende to ioyne togither all the members of the body. But there is an apparentorie argumente to the contrarie, that the Supper of Ieſus Chryſt is ſo holy a thing, that it ought not to be defiled by no inuention of man.Prayer according to the ſcripture. Moreouer, that in praying to God we oughte not let ſlippe the bridle to our owne fantaſticall deuotions, but to kéepe the rule that S. Paule did giue vnto vs: that is, that we take our foundation of the worde of God. Wherfore ſuch remembraunce of recommendation is not conuenient to the order of the good and due prayer, and it is an euill addition to the holy Supper of our Lorde.

There are other things alſo which peraduenture ſhould be leſſe blamed which notwithſtanding are not to be excuſed: as the ceremonie of the Creame and Vnction. The Creame hath ben inuented of a fooliſh fantaſie,Creame and vnction. by them that contented not them ſelues with the adminiſtration of Ieſus Chryſte, and that they woulde counterfayte the holy ſpirite by a newe dreame, as though the water were ne • 〈…〉 that. And that which is called Vnctio • 〈…〉 by a fooliſh affection of them that ha • 〈…〉 Apoſtles, not hauing the ſame gifte tha • 〈…〉 the Apoſtles did vſe the Oyle vppon the 〈…〉 heale them by Myracle. When the Myracle 〈…〉 Figure ought no more to be vſed. Wherefore it ſhoulde • a greate deale better that the things ſhould be ſo pared off agayne, as they may be moſte agreeing to the pure woorde of God, and may ſerue to the edifying of the Churche. It is true that wee oughte to beare with the weake, but that is for to ſtrengthen and to bryng them to greater perfection: 〈…〉 that is not to ſay, that in the meane tyme wée oughte to pleaſe fooles, whiche deſire nowe thys and nowe that, and knowe not why nor wherefore. I knowe the conſideration wherefore many are troubled, the cauſe is,The cauſe whi weaklings are troubled. they feare that too muche alteration can not bée borne with. Principally, when one will haue regarde to hys neighbours, with whom he deſireth to nouriſh frendſhip and amitie: a man woulde gladly gratifie them in diſſimuling many things, which partly may bée borne with in worldly affayres, where it is lawefull to yéelde one to another, and to giue ſome of our owne ryght for to bye peace: But it is not all one of the Spirituall gouernaunce of the Churche: whiche oughte to bée ordered according to the woorde of GOD, in that it is not at our libertie to yéelde in any thing to men,One ſpeciall cauſe of Gods greate diſpleaſure. in reſpecte of their fauour. Lykewiſe, there is nothing that more diſpleaſeth God than when wée wyll by our owne humayne prudence or pollicie refourme, ſette foorthe, or drawe backe any thyng that is agaynſt hys wyll. Therefore, if wée wyll not dyſpleaſe hym, wée muſte cloſe our eyes in reſpecte of men, and auoyde the maynteynaunce of forbydden fantaſies. As touching dangers that may happen, we ought to eſchue as much as wée may, but not in declining from the true and righte way: for we haue his promiſe, that he will aſſiſte vs in walking the righte way, not vſing any delay, but wyth forewarde diligence to ſet foorth his glory in ryghteouſeneſſe: 〈…〉 in vs but to doo our office, in recommen • 〈…〉 • s that which ſhall happily follow. And 〈…〉 • iſe of this world be many times boyde 〈…〉 • e that God is not with them, when they 〈…〉 and in his helpe, the which he vtterly repro • 〈…〉 • demneth. If we then will haue the vertue and •• ength of God on our ſide, let vs follow ſimply that which he ſayth vnto vs. And aboue all we ought to kéepe this generall rule in minde: that the reformation of the Church is the onely worke of hys hande. Wherefore it is neceſſarie, that in this matter men ſuffer themſelues to be gouerned by him: the which, 〈…〉 of 〈◊〉 • urch, and that otherwhiles miraculouſly through true obedience of the people. whether it be in reſtoring or in keping his church, will moſt commonly procéede by a maruelous and ſtraunge meanes vnknowen vnto menne. Wherefore, to reſtrayne this reformation that ought to be diuine, by the meaſure of our witte, and make that which is celeſtiall, ſubiecte to the earth and worlde, is agaynſt all reaſon. I doo not thereby exclude mans wiſdome, which is very requiſite to be obſerued, ſo that the vſe thereof be duely and vprightly applied, neither excéeding on the one ſide nor on the other in any extremitie, for the winning (if it were poſſible) of all the whole worlde to God:The church ruled by the ſpirit of God. but it is needefull that the wiſedome of the ſpirite of God ſhould alwayes rule, and not the wiſedome of the fleſh: and that hauing alſo examined the mouthe of the Lorde, we require humbly of him, that he will bee our mercyfull guyde and conductour, ſooner than to follow our owne wittes.

When we ſhall require it in that ſorte, it ſhall be eaſie for to exclude many temptations that elſe may ſtay vs in the myddeſt of the way. Wherefore as your Grace hath begonne to reduce Chryſtendome in hys eſtate in Englande, and not in truſting to your ſelfe, but to be mayntayned by the hande of God (as vnto thys day you haue felte hys mightie hande) doubte yée not, but (if yee ſo continue) that he wyll bée with you, and helpe you vnto the ende.

If God do maintayne the kingdomes and lordeſhips of Infidels that he his very enimies, by how much more reaſon wil he take into his garde th • 〈…〉 ſéeke his glory, and take hi • 〈…〉 their louing lord & ſuperiour? 〈…〉 that is, to puniſh vice, and to rep • 〈…〉 but there are good Lawes, and la • 〈…〉 Realme, for to kéepe the people in ho • 〈…〉 but the great diſorders and enormities th • 〈…〉 conſtrayneth me to deſire you to take alſo th • 〈…〉 people be kept in good honeſt diſcipline. And 〈…〉 yée haue the honor of God in good reputation, to the 〈…〉 thoſe crymes may be puniſhed, of the which men accuſto •• bly make none accompts. I ſay it, 〈…〉 ordina •• 〈◊〉 raining in 〈◊〉 church. bicauſe that ſometime theftes, robberies, fightinges, manſlaughter, conſpiracies, treaſons, extortions, oppreſſions, briberie, vſurie, and ſuche like, ſhall be ſharply and worthily puniſhed, for that in thoſe offences men doo moſte offende. And in the meane time, rapes, filthy whordomes, inceſt, adulteries, Sodometrie, exceſſe, pride, idleneſſe, drunkenneſſe, and horrible blaſphemies of the holy name of God, be ſuffered almoſt as things ſufferable and lawful, of ſmal reputation, or of none importance. And of the contrary part, wée all ſée in what order and eſtimation, and alſo in how great deteſtation (in their kindes) God hath them in: for he playnly declareth vnto vs, howe muche his name is precious and deare vnto vs, and yet is it by vs (as it were) moſte wickedly torne in péeces, and troden vnder our féete. Wherfore out of all doubts he will not (by his iuſtice) leaue vnpuniſhed ſuche notorious wickedneſſe, ſuche iniuries, and ſuche vnreuerent diſhonour & blaſphemies. Yea, the Scripture ſignifieth vnto vs, that through blaſphemies, whole countreis & kingdomes are infected,Gods fury againſt blaſphemie. and by Gods yre ouerthrowen and confounded. And as touching Adulteries, it is a great ſhame vnto vs which profeſſe the name of Chryſt, that the Paynims haue obſerued greater rigor in puniſhing that offence than wée: of the which many times we make but laughing games.Holy matrimonie defiled. When ye holy mariage that oughte to be a liuely image of the holy vnion that wée haue with the ſonne of God is defiled, and that the alyaunce 〈…〉 • diſſoluble, is moſte cor • 〈…〉 • e take not theſe thinges to 〈…〉 it is a playne ſigne that wée 〈…〉 • o God. Touching alſo whore • 〈…〉 • s, that S. Paule doth compare it to 〈…〉 as by the ſame the temples of God 〈…〉 • es) be prophaned and defiled. Alſo that 〈…〉 • eration of whormongers, of what eſtate or 〈…〉 they be in the worlde, or how holy ſoeuer they 〈◊〉 • o the worlde, God who ſéeth the fylthineſſe of their • s, dothe baniſh them from his eternall region and kingdome, as alſo drunkardes: and are playnely forbidden, not to vſe any cōpany or familiaritie with them. God alſo threatneth to plague (among all the reſte) thoſe curſed vyces of pride and exceſſe, which now ſo horribly ouerrunneth the earth.Pride and exceſſe. Wherefore it followeth, that ſuche euils ought not to be ſuffered in the Churche of God without ſharpe puniſhement, for the auoyding of the wrath of God. And theſe things are the cauſe that ſo many and great tribulations be at thys day vppon the earth: for inſomuche as men doo pardon and winke at ſuche enormities and greate abuſes, it muſte vndoubtedly follow, that God by his iuſtice wil take vengeance vpon vs. Wherfore my Lorde, to the intente that his great yre and wrath may be preuented, I pray you holde ſhort the bridle, to cauſe them the rather that be the hearers and fauorers of the doctrine of Chryſtes holy Goſpell, doo alſo proue them ſelues to be Chriſtian men, by the holyneſſe of their lyues.As Chriſtes goſpell is the ſoule of the church to giue life, ſo diſcipline in the Church is as ſinewes to ſtrengthen the whole body of the ſame. For as Chryſtes holy doctrine is the ſoule of the Churche to giue life: ſo the diſcipline of the Church and correction of vices, be as the ſinowes, to mainteyne the body of the ſame in his cleane force and ſtrength. It is the office of Byſhops and Curates (diligent and faythfull Paſtours) to take good héede to ſo gret a charge, to the intent that the Supper of our Lorde be not polluted & defiled by folkes of ſlaunderous & diſhoneſt life. But conſidering the authoritie which God hath committed vnto you, the high and principal charge returneth vnto you, to ſée that the Chriſtian fauourers of the Goſpell of truthe ma • 〈…〉 ende, that euery one 〈…〉 • cauſe with godly 〈…〉 order which is moſte go • 〈…〉 • ly reuerenced and obſerue • .

Now (my Lorde) folowing the 〈…〉 héere made before, I will not excuſe my 〈…〉 • ther of the prolixitie or largeneſſe of my Le • 〈…〉 which I haue liberally declared according to m • 〈…〉 I truſt that mine affection is knowen vnto your gr • 〈◊〉 I humbly referre to the iudgement of your wiſedome 〈◊〉 as you be exerciſed in the holy ſcriptures, you ſée out of wh • fountayne I haue drawen all that which is herein contayned. Wherefore, I doo not feare that I haue béene importune and tedious vnto your Lordeſhippe, in declaring the beſt of my power, through the good deſire which I haue, that the name of God be daily (by you) more largely glorified: for the which I dayly call vpon him, praying that it may pleaſe his diuine Maieſtie to poure abundauntly his grace vpon you, and to confirme you by his holy ſpirite, in a perfecte and inuincible conſtancie, mayntayning you agaynſt your enimies, alwayes hauing you (with your whole houſhold) in his holy protection: and that you may alſo adminiſter happily the charge which is committed vnto you: ſo that the King (that godly yong Prince) may hereafter haue occaſion to giue thanks to his Lorde God, for that he hath had ſuche a gouernour in his tender and yong age, aſwell of his perſon, as alſo of his Realme. Thus I make an ende, and haue me moſte hartily commended vnto your good Grace. The .xxij. of October. In the yere of our Lord. 1549.

Imprinted at London by Henry Bynneman for William Norton.