A PARAPHRASE upon the Epistle of the holy Apostle S. Paul to the Romaanes, 〈…〉 to the Church of God 〈…〉.  
When 〈…〉 also added certain other 〈…〉  
 
IMPRINTED AT LONDON BY Henry Bynneman for William Norton.   

To the right worshipful, and his dearly beloved in Ch●ist, the Officers of the Queen's majesties Robes T. Paulfreyman, one of her highness honourable Chap●●, wisheth the increase of God's mercy and grace, both to them and all theirs.  
R. H. H. A. C. S.  
AT what time (dearly beloved) it pleased the just and great of heaven, to change by his justice (for many sins) his cheerful countenance over this his Church of England, and to buckle his brows very heavily upon it, to give thereupon the fearful frowns of his unsufferable and fierce furies: to shy●●e the most Christian state thereof, to altar therein the most holy and true Religion, to afflict within it the professoure of his name, to hold them in most cruel and bitter bondage, to suffer the burning of his sacred Scriptures (as also other works very notable and infinite, the travels doubtless of the ●oste godly, famous, and great learned men, both of this Country and elsewhere, to the edifying mightily of Christ'S holy Church) with other like horrible plagues, swiftly and fast ensuing: even to the very hazarding and putting to confusion, the whole state of this most Christian Kingdom, highly renowned, and noble Region aforesaid: so clearly before lightened with the bright light of life, so highly of God extolled, so tenderly of him beloved, so diversly blessed, so graciously governed, so mercifully preserved, most plenteously enriched, adorned and beautified, with the singular good graces, gifts, and great benefits of God, most bountifully and freely of him bestowed, and as unthankfully of us received, and therefore the more sharp punishments therein by his justice did fall, to the piteous amazing, terrifying, turmoiling, vexing, and most grievous afflicting both of the bodies and souls of men, of all ages, sexes, estates and degrees as their raging cruelties then diversly attempted and most woefully felt (well-nigh universally) witnesseth the same: which before was truly prophesied by the good men of God: through whose divine grace as by his trump of eternity, sounded most shirly forth his fatherly admonishments, as forerunners unto us for the avoiding of dangers, if our hearts then had been warily and thankfully prepared: who also themselves (with most constant saith and patience) felt in that rage the judgements of God by true trial to the death, and confirmed their holy and sound doctrine, even with the effusion of their long desired and greedily thirsted blood. In those doleful days I say, it was my hap to attain at a friends hand, certain written copies of divers and sundry matters, that were, among many others in great number, fastened in their bands, prepared before to the spoil, and had their judgement to burn, although by God's providence prevented to the contrary, and are now by his grace framed in their time, I trust to good purpose, as shall aptly to good men appear, and that not affectionately laboured I protest, or corruptly, but as best beseemed a Christian friend sincerely and truly by good direction, according to the analogy and true sense of the holy scriptures or word of God, and to further therewith (as small power hath offered) his most worthy praise and glory. Unto which most happy end, when I had once passed them through, well viewed them, esteemed the effect of their matter, and perceived yet with deliberation, their apparante rudeness and great imperfection: especially, the Paraphrase upon the Epistle of Saint Paul to the romans: how unanswereably to the good ground thereof it was left (by whom, or by what means I know not) very barely and confusedly handled, in no point perfected, no order observed, void of good style, evil Englished, and without the true rule or apt form of writing: I therefore finding good occasion, and presuming (with reverence) upon the virtue and patience, of the learned and Christian reader (unto whom I most gladly submit myself, and whose good favour herein I most humbly crave and desire) thought it not amiss (at times convenient, and as God would permit) for mine own recreation, and for the avoiding also of other more unprofitable exercises, to bestow freely upon them my diligence and simple travel, and with earnest zeal so to pulishe them, as by their amiableness, inward beauty, and most piercing clearness, they might draw fast unto them, the lovely and most Christian delights of others. And when I had (by the grace of God) accomplished therein my glad desire, and afterwards (as of duty) commended them to the examination and judgement of the most godly learned, and so by order to pass from them unto the Church of God: I then devised with myself, where, or to whom (among many my friends,) I might dispose these works, to their well liking and friendly acceptation. And as (by the good will of God) I had you (right dearly beloved) first in memory, with whom also I thought I might be bold, and weighed therewith your unfeigned profession to GOD, your constant zeal, and good conversation in Christ: and how also by your means, worthy estimation, and christian good credit, it might prosperously and very well pass forth to the embracement of others, and to further thereby the glory of God, I refused then to revoke, or to give you unkindly the slip: but yielded to the first motion with most glad consent, and do now as gladly with humbleness, commend them together unto all your loving hands. Beseeching you all so to take in good par●e, this my poor and slender gift (in this wise ordered and a●ot●e● unto you) as you shall occasion me hereafter, the more to rejoice in your friendship, and to pray most heartily for you, that God may still grant you the good continuance of his grace, for your health, wealth, and prosperity both of body and soul in this life, and thence forth (in Christ) the reward of eternal felicity.  
Yours to command, T. Paulfreyman.   

❧ To the Christian Reader.  
BEfore that you enter (beloved Christian) into the reading of Saint Paul's Epistle to the romans, which (by the common consent and opinion of the ancient and holy fathers) is the very sum and perfection of all the other scriptures: thou oughtest diligently call to thy remembrance, the first and original sin, of our old father Adam in Paradis● through which, he there felt the justice of God, and was of him accordingly banished from infinite pleasures, of that most seemly and beautiful place, of all places and pleasure upon the earth. In which notable case and high mystery, when thou shalt once perceive the uprightness, great goodness and the mercy of God on the one side: and the slipperness, disobedience and unfaithfulness of Adam on tother side: thou shalt then the more easily come to the true meaning and understanding of the said Epistle: the effect of which is, most principally to declare unto all men, the foresaid high and notable mystery. For after almighty God of his great goodness had created Adam, far passing all other his creatures, in the excellency of his creation: and had also (but of very base and vile matter) made him unto his own godly im●●● and similitude: resembling therein his divine majesty in heaven, and most godly perfection of all innocency, wherewith he was highly endued at his first original and beginning: he then placed him in a most pleasant Paradise of all ●oy and singular comfort: and gave free choice and liberty unto him, to use all things there at pleasure, and to his own hearts desire: save only he forbade him to eat of the fruit of the knowledge of good and evil, which was of most amiable appearance, beautiful to behold, and most pleasantly placed in the midst of Paradise. The commandment hereof, was not burdenous or unreasonable for man to bear: but only requested therein due obedience and love towards his loving God and maker: unto whom only, that noble creature man (above all other creatures) should have had most special regard, considering most deeply in himself the excellency of his majesty, that so graciously formed him, blessed him, and most pleasantly placed him: and there to look for all goodness only at his holy hand: & not to take as it were upon himself by his own worthiness, the form of goodness and evil: but should only have holden that for evil and forbidden, which God restrained as evil, and to count that only for good and righteous, which of God is allowed, and granted. God therefore took Adam, and to put him out of all doubts, brought him to the same place, and showed him the very tree and the fruit thereof, standing in the midst of the Garden of pleasure, and forbade him the eating thereof with an earnest charge and threatening, saying on this wise unto him: In what so ever hour thou shalt eat the fruit of that tree, thou shalt surely die, & be subject to eternal death. Yet notwithstanding this straight restraint of God, Adam stackered, and dealt but slipperly, untruly, and carelessly, with his faithful God and maker, transgressing his holy commandment: and gave more credit to the persuasion of the woman and of the wicked serpent, than to the truth of God's word and his holy commandment. Which was nothing else but even so much as in them did lie, to take unto themselves the form of good and evil as out of themselves, or by some other mean, rather than of God their maker: unto whose only will and pleasure they should most humbly have yielded their obedience: as unto him, who always most graciously wisheth all goodness unto every man. For he being by the woman and the serpent deceived, thought that God was not indifferent towards him, but that be had rather of set purpose, withdrawn from him, some parcel of his divine and godly wisdom. Therefore, for as much as in mind he was thus deceived, suddenly changed, and departed now from God, declaring thereby his unstaidness, infidelity, and unfaithfulness: and looked not for all good things only at his gracious hands, as of duty he should, but yielded to the Devil, received that was offered, and tasted to his condemnation of that straight forbidden fruit, to advance and set forwards himself, to the presence and secret highness of God's mighty majesty: and that rather by some buy way with his own will and consent, then contenting himself with the only will of God: and so to recover thereby as he thought, the fullness of his necessity and lack of perfection: which he then imagined to be much wanting in himself. And thus with his forgetfulness, haughtiness of heart, infidelity, slipperiness, disobedience & unthankfulness against his God and Maker (and deserved thereby his just vengeance, and to be for ever the firebrand of hell, ever burning, ever dying, and never to die the second death) he yet fastened upon life, which he most happily received, through the only compassion and great mercy of God: who notwithstanding, offence so grievously committed against him, whereby eternal damnation was due to the offender, and to become a bondslave unto the Devil for ever, to whom he so willingly yielded, so diligently obeyed believed, followed, and served: yet (as is said) so great and unspeakable was the mercy of God towards man, so infinitely his love abounded, and so tender he was over him, and so sorrowful for his grievous fall from bliss, into perdurable torment and pain, and to redeem him again from it, and from the devil: that he most certainly decreed with himself to curse his own dear son, and to push him as it were forwards by the shoulders, to most cruel death for the recovering again of man: And so through his sons most painful death and passion, to save mankind from everlasting ●●ath and damnation, which Adam himself and his whole posterity fell into, through the infection of his pride, disobedience, and looseness of heart against God. Even here verily (as ye perceive) had the just God just occasion by justice, justly to expel man, to confound him, to damn him, and to leave him utterly destitute of his grace, and to yield him to the Devil for ever: for so did his righteousness and truth require. Consider, these were the words that God spoke unto him: I tell thee Adam, in what soever hour thou eatest of the fruit, thou shalt surely die the death. How beit, the great goodness and mercy that was in God, called him back from most severe justice, and required not utter revengement, and thereby to suppress man, a very frail, poor, and naked creature. In the mean time therefore, God found out the very true and ready way, whereby his righteousness & truth might fully to effect be satisfied, and wherein also the sweetness of his mercy should specially be exercised, and declare forth the mightiness of itself: that is truly to say, the only Lord and Saviour jesus Chryst: which (as I said before) was willingly pushed unto death, to deliver Adam and his whole posterity from their sin and damnation, through the only favour and mercy's sake of God the eternal father. Therefore because mankind could in no wise be saved and delivered freely from sin, death, and the Devil, and so made again at one with his so loving and faithful a God, as he showed himself unto Adam his first creature, but only by Chryst jesus his own and only Son: Chryst did most willingly join in consent with his father, and so took upon himself the rigour of his father's terrible sentence, pronounced justly against Adam, & the curse of the whole law upon his own back, and died Adam's due death, for him and for us all, that were by him in the like state of damnation. For even so saith the Prophet: Cursed is he that hangeth on tree. We be now therefore redeemed again by Christ'S death, from our bondage, and from the service and slavery of the Devil, and from that most bitter curse, that was proper unto Adam and to all his offspring. We are also by Chryst, taken out of the kingdom of darkness, and placed through his only desert in the clear light, and in the most glorious kingdom of our eternal and loving God. In this manner passing now further on my purpose, the gentle Reader shall take the special meaning of the holy Apostle in his Epistle on this wise: which is, that all true Christian men must wholly depend upon the mercy of God, through his dear Son jesus Chryst, for the fullness of their eternal redemption, and by his only merits to attain their eternal salvation. And that all such, as look to come unto it by their own merits, deservings, and woorkinges, are in that point like unto their father Adam: which, in his pride and disobedience, went about to come to the Majesty of God, through his own devices, vain byewayes, and very fond attempts, at what time he most unlawfully yielded to eat the fruit, that was most lawfully of God forbidden him. All which proud attempters, may be well assured to abide also the like curse that was given to Adam, but not a blessing, or the salvation that of God was mercifully promised, and that only by the merits of jesus Chryst: unless they will begin to repent of their pride, blindness and disobedience, and only refer it to our merciful God himself, through the only faith and belief due from them to our Lord jesus christ: who only satisfieth the truth and justice of GOD in this point, which said unto Adam: In what so ever hour thou eatest of the fruit, thou shalt surely die the death. By which only satisfaction of Chryst, all men (even as Adam) be reconciled again unto God the father, their sins freely remitted, and come boldly again to the presence of his majesty, and not by our own devices and foolish inventions, as (the more pity it is) many men most blindly do, that beareth at this day the names of christians. Wherefore, in as much as it was then concluded, that Chryst was the very perfect way to restore man again to his perfect joy and felicity, which before he had lost: It was thought of God almighty meet and necessary to send unto him a law before the coming of the saviour Chryst: which might put him daily in mind of his fall from the joys, wherein God had once most happily placed him, as also to lay plain open before his face his abominable pride, disobedience and wretched living. For which cause, many hundredth years after the fall of Adam, was this Law proclaimed by the Patriarch Moses, written and set forth in Tables and Books: to the end that by the straightness thereof, all men might know, not only the great mercy of God over them, but also their own naughty nature, weakness, blindness, and miserable state through their disobedience and sin: which before the Law came, had wellnigh forgotten their deadly fall, and knew not in effect what sin was, they were so wretchedly blinded in the vanity of their pride and false imaginations. To the end therefore, that all creatures should know their own case and imperfection, their damnable state and condition, the laws was proclaimed: which, besides that it manifested unto us the wonderful mercy of God towards us, as also the state of Adam our first parent, and the filthiness of all our sinful and abominable living, and the giving furthermore unto us such precepts and commandments of virtuous conversation and living, as always is seemly for godly men to use: by the which, all men at all times should have rectified and amended their ungodly lives. It also prescribed certain Ceremonies, which men daily exercise among themselves: taking the same, and steadfastly also believing, that they did but prefigurate the death of the same Chryst, which was promised to die the death, in the behalf of Adam and his whole pasteritie: wherein, if men in times passed did use among themselves, according to this sense and meaning, they were found righteous before God: not for doing the Ceremonies, but only for their beliefs sake, which they conceived in Chryst to come: whom only the Ceremonies did but barely prefigurate.  
All which ceremonies (saith S. Paul) should utterly now cease, and stand no more in effect amongst christian men: Inasmuch as now the very truth and thing itself is already come and shineth amongst us, which they before only prefigured. And even thus did God most lovingly, see to the repairing again of his decayed Creatures, that so much had offended him, in their looseness and falling from him. And for which only cause, his own and only dear son was promised, took vp●● him therefore ou● flesh, and died therein the most sharp and ●●uel death. Wherefore, God now at this time, requireth nothing else at our hands, but to have always respect unto his mercy thorough jesus Christ, and to behold also his wonderful love towards us: to the end we should be ashamed of our own sinful acts, how oft so ever we turn our minds from him, through the committing of vice, which is displeasant, abominable, & always damnable in his sight. Also, how that we should meekly acknowledge and confess daily unto him, our own sinful lives, the miserableness of our nature, & how of ourselves we are not able, to think, speak, nor do any good thing: and not stubbornly to do as Adam did, run from the face of God, hide our sins from him, or else cover them from his presence with our own vain inventions. For Adam, at what time he knew that he had offended and broken his commandment, he perceived immediately what state he stood in, and by the accusation of his own conscience, he felt in himself the prick of sin, he began then to be trudging, and to hide himself from him, and sought means to cover himself, although with most simple and very slender clothing, which he then accordingly but little trusted unto like as it is all unprofitable that man of his own brain will devise to cloak his sin with all, although both he and his make fly never so fast from the face of the Lord, and seek means to hide themselves. But yet notwithstanding all this said disobedience, haughty, and proud stubbornness of Adam: which after he had most wretchedly offended, chose rather to hide himself from God, than meekly to acknowledge his fault before him: the loving Lord was stricken so full of compassion and mercy towards man, his simple, naked, and poor creature, that he quickly followed, and hastened himself after that fugitive and runagate found him quickly but, conferred most mildly with him, put him in mind of his decay, great misery, and the happy life that he miserably had fallen from, and said on this wise to him: Adam where art thou? which should signify unto him: O Adam, knowest thou what thou hast done? hast thou considered well with thyself of thy present state, and what misery thou art now fallen into from thine innocency, blissful state and felicity, by contempt of my will and commandment? At these words now should Adam have been abashed, quickened to memory, stirred to trembling, earnestly moved to meekness and obedience, and reverently at the foot of his maker, to acknowledge & confess his fault, to cry peccavi, and to ask for mercy. But he contrariwise showed himself stout and stiff necked. And the loving Lord yet still applied him, and moved him with these words following, which should have pierced even through the very heart of man, if he would have showed himself tractable and gentle, rather than proud and stubborn, and said unto him: O Adam, who told thee now that thou art naked? In which few words, privy & mighty check, although it were most mildly and gently uttered of the Lord (because he would not utterly discourage the poor creature, in whose face he only beheld his own similitude:) yet the undiscrete and very forgetful Adam of the great benefits of God, and his own happy state, should forthwith have called to his remembrance, the great goodness of his merciful maker, and the miserable estate that he was then presently come unto. But Adam would yet mind no such thing at all, but stood (as he thought in his own fight,) very well and in good plight, although yet naked, or most slenderly shrouded with a few tender leaves, to cover his misery and filthy apparent nakedness. Then the Lord to help him yet further in this matter, and to prick him forwards to the confession of his sin, said on this wise: Tell me Adam: Haste thou not in deed eaten of the tree, whereof I earnestly forbade thee, and charged thee upon a sharp penalty that thou shouldest not eat thereof? But yet this notwithstanding, man was loath to acknowledge his sin, and for a further excuse or delay therein, he put the blame in his companion the woman. And the same did he with unadvised and froward words: whereby, every man may easily see, that secretly in his corrupted heart, he laid the fault most wickedly upon the majesty of God himself. For he said not thus simply unto the Lord: The woman gave me of the tree to eat: but proudly he added thereunto: The woman which thou gavest unto me. As though he would have said: thou thyself art faulty of this evil: for if thou hadst not given unto me this woman, I had not been thus deceived, nor broken in this wise thy foresaid commandment. And yet (understand ye) the righteous God gave him not the woman to deceive him, but to be unto him an helper. Wherefore, it is now so much the more plain & evident, that the sin of man was the more heinous, apparently wilful & grievous. By which this notable history of the fall of man, is evidently taught unto all christian men, how mighty, great and infinite the mercy of god was towards us of his part, as also what loving instructions he giveth hereby unto us: that we should therefore the more meekly and humbly thank him, & always acknowledge before him, our most sinful & abominable state of life. And even so shall all we receive in time, the just reward of meekness and true obedience towards God, through his son jesus Christ: by whose only death, merits and deservings, we be all brought to true health and salvation, and not by any goodness that cometh of ourselves: for the power of our own works can no more further us unto our heavenly felicity to come, than did the works of Adam, when he proudly did eat the apple, to the end he might thereby have brought himself unto the high majesty and presence of God: but they do rather make our case damnable in his sight, if we have any confidence either in them, or in any thing else, save only in our Lord jesus Christ: from whence only cometh all felicity, eternal joy & salvation. For to speak most truly and unfeignedly in this matter: the worthiness of our works can no more cover or hide our sins from the displeasure of the just God, than did the said leaves cover Adam from the presence of his Deity. Therefore we must thus truly count of ourselves to be nothing else, but sinful, blind, stubborn & disobedient wretches: and for the only mercy's sake of God (in jesus Christ, we be all the children of salvation, if we do truly believe in him. Furthermore, to help the Reader in this said Epistle, I will touch yet one thing most worthy of him to be noted: that is, like as the stubborness of Adam in Paradise, would have laid the ground of his offence upon god himself. because he gave him the woman which did dec●i●ed him: ●●●n so many men in the weakness of their consciences, by reason of their blindness in this place of the Epistle, do so far entangle themselves in the misconstruing the article of Predestination, that many of them are blasphemously moved to lay the fault in God, that man is damned. But as Paul saith himself, even so do I also say: God forbidden, that any man should have any such thought in him. For although, God by his most high, heavenly and profound wisdom, knew from the beginning how all things would come to pass: yet we cannot therefore say, that he was the occasion of any evil: even as Adam could not justly lay it to his charge, that he was the occasion of his fall, because he gave him the woman which did so deceive him: for God gave her unto Adam, only to be his helper, companion and succorer, and not to be an instrument of evil, wilfully for his destruction: but the fault was in Adam himself, because he abused the holy precept and high gift of God. Also, we may say, that God foreknew the fall of Angels out of heaven: yet was he not thereby noted to be guilty of that crime: for he had given unto them all free choice, as well to follow the good, and to eschew the doing of evil: as to do evil of themselves, and to die from good. But they, through the accu●sednesse of their own pride, because they attested to clim● to the majesty of God through their own imaginations, were utterly deprived of their state, utterly expelled and cast down from heaven, from the presence of God, and from the brightness of his glorious majesty. Even so likewise, he foreknew the fall of Adam, and also the fall of the jews from everlasting: yet for all that, God did not created them to that only end & purpose▪ but they of the●selues 〈◊〉 wil●, ●el most wretchedly into that deadly ●●ate, and declined thereby from their 〈…〉 and strength of sin in themselves, and the blind imagination of their 〈◊〉 ha●●●s. For God, notwithstanding the thousand● millions of his graces and benefits which he did dispose towards them from time to time, gave them yet also a law and certain commandments to bridle their affections, ●o restrain them from their sins, and to draw them from the stubborness of their evil inclined natures, that they should not (if it were possible) fall from him at any time. God truly, as a God of mercy, did for his part that which was well seeming to the uttermost point, but they would not so take it at his merciful hands. Therefore, in their sin of contempt they still slipped from grace, they fell far from their God, and denied also his son jesus Chryst, that came to redeem both them and all mankind, as you have heard before. And the effect of this matter shall the Reader have more perfectly discussed in his place following of this said Epistle, which I thought here sufficient enough only to touch, and to put him in mind thereof against he come to the text itself. Therefore, seeing we have now brought it unto this conclusion, that God truly is clear, and not to be blamed for any man's fall, but saveth him from it, even through his great mercy in his only son jesus Chryst: we may not then leave so much to ourselves, nor have any confidence at all in our own works, in our own devised toys or vain imaginations, neither yet in the keeping of any ceremonies, whether they be of the law of Moses, or otherwise not: for Chryst in his coming and by his death, hath not only taken upon his back the heavy burden or most terrible curse of the Law from them which believe in him: but hath also put clean away all the Ceremonies thereof, inasmuch as by his coming now in our flesh all such things are clearly finished, for whose only cause they were first made, and had therefore by him their shorter continuance. The circumcision therefore of the law, the feast of the new Moon, the jewish Sabbat days, with all the rest of such observances and Ceremonies, are utterly now to be banished, and never henceforth any more to be exercised among christian men, in the true Church of God and Chryst. For to uphold (by any state) that those Ceremonies should still continued amongst men and the professors of Chryst, is flatly to deny the coming of Chryst into this world in our flesh, denying in effect the virtue of his death, and therefore 〈◊〉 worthy the name of ethnics th●● Christians 〈◊〉 less 〈◊〉 the multitude of ●●●●sh 〈◊〉 and 〈◊〉 joys, ●euiled of mortal men, be used in Ch●●●●e● 〈◊〉 Church among all other Churches, 〈◊〉 that the Ceremonies which God himself appointed, are now made frustrate, and to be clean put away from amongst us. How be it, Moses hath within the limits of his law, as it were two laws, which is thus to be understands: one the Table of the commandments, and the other Moral and ●●ill instructions, which Paul calleth a spiritual b●●●●e, which is still to be looked upon, daily practised and followed also there be Ceremonies, Rites, Usages, and Customs, which is called a gross and carnal law, and is to be banished from every true christian man. And even here I would that the g●●tle Reader should diligently remember, that the whole law of Moses was proclaimed only to the jews, which God took at that time for his own and only darlings, and that the Gentiles had no part thereof, but in the ●●ede thereof the law of nature, which is a natural aptness or inclination to follow honest civility, to be gentle and of good behaviour. This same law 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 certain knowledge of God, as many of the Gentiles had, a certain love towards him, to speak well of him, to call daily upon him, to fear him, to love their neighbours, and not to hurt the simple or their inferior, with many other such godly virtues of honesty or godly qualities: but the most part of them did abuse the same civil and honest law which was given unto them of God, to use it to his glory and honour. And many of them also were so blinded in Idolatry, false worshipping, and leaning many ways to their own damnable imaginations, that they could not follow the nature of that law. Therefore S. Paul saith: Though they had not the written law of Moses amongst them, yet they were all saved or condemned according to their law of nature, because it prescribed that in effect to the Gentle, which the law of Moses did unto the jews: and even so all men were found sinful and wretched before the face of God. But it was provided through the wonderful wisdom of God, that when the jews did forsake their own profession, and denied the saviour Christ, that came to save them and all mankind, according to his father's truth, that then this same law of Moses, and the fruit of Christ's coming, should be turned unto the Gentiles, for their conversion and salvation. How be it, this benefit of God, is not so to be taken, as though he had now broken promiss with the jews, or that they should utterly be deprived of his mercy and goodness: but that they may all have, the profit and commodity thereof as well as the Gentiles, if they will forsake in time their pride, malice and stoutness, and submit humbly themselves to the true faith in jesus Christ. And whereas Paul speaketh against the trust that the jews have in their law and circumcision: he meaneth under the same, all kinds of Ceremonies and customs of religion, as yet be now used among Christian men. Thus, for the better declaration of all the premises, I do intend to refer the Reader, unto Saint Paul himself, in his Epistle to the Romans: which I have according to the grace and gift given me of God, written more plainly out, than appeareth in the very bore text itself: which is no commentary or gloze upon the said text: but as it were altogether one uniform Epistle (or Paraphrase like) and in such order so drawn out, near to the nakedness of the text itself, even as though the Apostle himself did wholly writ the same, a●● even so the Reader must consider thereof and take it. Whom, I beseech God almighty to assist and further after such a sort in the reading thereof, that he may thereby take no less advantage and profit, than it should not repent him to receive the free mercy of God and his eternal salvation, through the only merits, death and Passion, of his son jesus Christ. Amen.   

❧ The Contents of this Book.  

A Paraphrase upon the Epistle of Saint Paul to the Romans. Fol. 1.  
Huldricke Zuinglius, in his friendly exposition to Luther, touching the Eucharist, confesseth what he acknowledgeth of jesus Christ. Fol. 68  
A few words touching the covenant, that God made unto his Church in Christ, translated out of Huldrick Zuinglius, in his Subsidy, annexed to the work aforesaid. Fol. 69  
Of Vanity, by Martinus Cellarius. Fol. 72  
Of Vows, by Martinus Cellarius. Fol. 75  
Of the Old man and the New, which be compared together, by Martinus Cellarius, upon the seventh of the Preacher. 78  
An Exhortation, sent from a stranger, a worthy and famous learned man of God, to the right high and mighty Prince, Edward Duke of Somerset, for the seeking and quiet establishing of peace and righteousness in the Church of England: immediately upon the commotions, suddenly raised up in the West parts, as also in Suffolk and N●●●olke, in the year of our Lord Christ. 1549. 86    

¶ A Paraphrase upon the Epistle of the holy Apostle S. Paul to the Romans.  

The first Chapter.  
I Paul, whom men heretofore have called Saul, 
Act. 8.9.26.  that is to say, one which is now become of a busy and troublesome fellow, or of a very tyrant and persecuter, a well stayed, peaceable, and quiet man: and was bound many years agone under the law of Moses, straightly to serve and obey him: 
Act. 13.  but now at this time ●n made free from him, set at liberty, and preferred to the high freedom, service, and dignity of the great God our Lord jesus Chryst: yet notwithstanding, I am not thereby fallen into the corrupt state of Apostasy, or a clean forsaker of Moses' institutions: but am called to be Christ'S true messenger, and therefore now more highly advanced, than when I was one of the stout and mighty disorders of the pharisees sect against Moses. For the cause thereof was, that being then not truly godly, nor led by the spirit of truth: and although learned, yet not rightly learned, but a wanderer in darkness and error, I miss very far from the verity, and from the true understanding 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 apart by the Lord jesus Chryst himself, who hath endued me with the spirit of truth, 
Act. 13.  to preach and teach the Gospel of his eternal father, which is not any new Gospel, of lately invented, but the same that was promised long before by the holy Prophets upon the son of man, 
Deut. 18. Act. 3.  which at his time appointed, was borne of the stock of David, as touching the flesh, and was also declared of the holy Ghost to be the eternal Son of the everlasting God, 
Math. 1. 2. Timo. 3.  as most truly appeareth: because after his bodily death and burial in the Sepulchre, he triumphantly rose again, 
Act. 9  even with the same very flesh. In which mighty and notable mystery, he did not only teach us the resurrection also to come of our flesh: but also himself to be the beginner and only author of the same. By whom I am appointed to the function and high office of an Apostle, that like as the Gospel of God hath been promulgate and taught among the nation of the jews, so it might also by me be declared unto the Gentiles. Not to any such intent that they should be burdened with the mightiness and charges of the law: but rather that they should submit themselves to the only true faith in jesus christ, and to be brought hereunto not by the vain gloss of Philosophers (of the which sort all you be that are Gentiles) but by receiving the name of Chryst in holy baptism, and so made the children of God by adoption, to refrain yourselves from all vain and fantastical persuasions, painted, and damnable opinions as be now, and long hath been amongst you: inasmuch as the adoption itself is through grace in Chryst jesus generally offered to all men. Therefore I say to all you that be at Rome, (the faithful lovers of God, and forsakers of your old iniquities) I wish the grace, 
1. Cor. 1. Gala. 1  mercy and peace of God: not such peace verily as the world giveth, but the very true, perfect and new peace, which only proceedeth from the father & almighty God of heaven. And first of all things I thank the same father of heaven for you, that it hath pleased him (by his son jesus Chryst) to give this inestimable benefit unto you. Which, although you have been heretofore all infidels, miscreants and idolaters, & deserved by God's justice to be eternally damned: yet now, he will that your faith and profession should in such sort be changed, made 〈…〉 strong in him, that it may most happily redound to your ●●●noume and special commendation throughout all the whole world. The which thing, (considering my dear & tender love towards you) can not be but most joyful and comfortable to me, for God the father is my record, whom I now serve, not in vain and dead Ceremonies, 
2. Tit. 1.  but in the power of his spirit, preaching the glad tidings of his dear son, that always (from time to time) I have you in my thought & remembrance, 
The cause why Paul desireth to be at Rome  praying continually to God (that if it be possible) I might once come unto you, and see you at Rome, for I think very long there to see you, and to be made joyful of your godly companies. Not seeking thereby mine own profit or singular advantage, but most heartily desirous to bestow upon you some healthsome fruit of my Apostleship, and to exhibit unto you, not the gross service or dead Ceremonies of Moses, but the very delectable, yea most sweet and spiritual good taste of the saviour jesus Christ, and to speak unto you after mine affection & familiarity together, to the end that one of us may comfort another in the only true faith, which we now have in our Lord jesus, and to the confirmation & establishing one another in the same heavenly gift. All which, though they be not yet hitherto done as most rightly behoveth, surely for my part I am in no fault thereof: 
Paul excuseth himself and showeth the cause of his going to Rome.  for I have most earnestly wished to have been among you, but alas I have had many impediments and lets to the contrary. And for this cause specially I have desired to see you, that it might be my lot and good hap, aswell to profit you and to do you good, as I have done unto other Nations. For as God himself is an universal God, and Lord of mercy to all men: even so (by his mercy) is the Gospel universal, and in time to be uttered to all nations. 
The gospel of Christ is offered unto all men without exception.  Wherefore in deed I confess it my duty, not only to declare the holy Gospel to the jew, but also to the Gentle not only to the wise and learned, but also to the most barbarous, rude & unlearned: yea to every man whatsoever he be without exception, unless he most wickedly, and with fixed will withstand and resist the same. For which consideration (in the zeal of my Lord Chryst, & to do you good) mine heart melteth within me, until I preach the Gospel also unto you that be at Rome. 
Paul's boldness in preaching the gospel.  And you shall understand, that as I fear not at all the state of your great, mighty, famous and pompous Empire: so am I not ashamed of the humble and base state or appearance of christs kingdom, nor of the preaching of his holy Gospel, in the simplicity and plainness thereof: which although it be to the unfaithful but a scoff, a mock or scorn: yet is the same to all the faithful the most high, mighty, and puissant virtue of GOD, through which only they be brought to the haven of felicity, and to eternal salvation. The excellency of which precious and inestimable treasure, neither the laws of the jews, neither the precepts of your Philosophy or fantastical imaginations, could once possibly attain or bring to pass. 
Ignorance of the soul's sickness.  Howbeit it was first preached to the jew, and after to the Gentle. In mine opinion he is very far from healthful state, which in sickness neither knoweth what his disease is, neither woteth where to seek redress for the same. Many heretofore (in the blindness of their hearts) have thought that their justification or state to salvation, did stand in the superstitious worshipping of vain images, or else in the outward observance of Moses' law: 
From whence our sure justification floweth.  but the only true and sure justification floweth merely and simply out of the faith which we have in our Lord jesus Chryst. For if men will confess that God hath already truly performed unto us (through his dear son) all such things as was before promised of him in the Books of the Prophets: undoubtedly the certainty of that faith and true trust, sufficiently justifieth all men unto eternal salvation. 
Abac. 2. Hebr. 10.  The just man (saith Abacuc) shall live by his faith. But whereas in times passed God hath seemed to wink, or rather in deed to sleep at the sins and iniquities of men: now he earnestly showeth himself to be broad waking, and declareth to the world the issue of his just fury and anger, aswell against the jew and all them that be under the law, 
The just cause of God's fury after the known light of the Gospel.  as against the Gentle and them that have not the law. And specially because they now knowing the truth of God, do not truly apply it to piety and godly living, but still do continued in the beastliness of their former iniquity, to heap justly upon themselves the fierce wrath of God. And further, because they now perceiving and knowing more and more the secrets and high mysteries of the kingdom and grace of God, 
Act. 18.  than the multitude of the common people doth, yet they do no less unthankfully receive it, and give it their careless and negligent flippe, than though they knew nothing thereof at all. And though it be impossible wholly and thoroughly to know the high majesty of the immortal God, yet as much as is possible and sufficient for man to know, the jews of all other nations have had the grace offered of true instructions, for the which they should most highly have thanked and praised their God: In asmuch as it was his own teaching in the Books of the Prophets, wherein he spoke only to the jews, to the great admiration of all the whole world beside: yea and although God himself be an invisible God, and not to be rightly comprehended of flesh and blood, 
One way how to know almighty God. The works of God.  yet he is not altogether above our godly imagination and understanding, but doth appear wonderfully unto us by the same understanding, as it were by a figure or in a glass, and that by the mighty, strange, and marvelous workmanship of this present work, and by the government of the same: 
The world hath his beginning and ending.  of the which, although there were a beginning, and shall also have an ending, yet notwithstanding the wonderful making and direction thereof declareth most plainly the virtue and great majesty of the Maker, not to be as his creatures, but showeth himself thereby neither to have had beginning, neither yet to have any ending. 
God without beginning or ending.  In all which God hath opened the state of his eternal deity unto them, to the end they should (of all others) have nothing to lay for their excuse against him: but they knowing him, and being well assured thereby that he was God, yet they would not take him as God, 
Psalm. 106. jere. 2.  neither give him therefore their due and hearty thanks, but wholly abandoning themselves, and given over to pride and vanity, were deceived in their blind imaginations of their hearts, and brought thereby into utter forgetfulness of God, ignorance and damnable darkness. And where they so much boasted themselves of their own wisdom, they plainly become before him stark idiots, or very fools. Behold (I pray you) and see into what blindness and mad foolishness they fell into. They forsook the very Majesty of the true God, that is only almighty, immortal and merciful, 
Eze. 14.  and gave his glory unto the images of most frail, mortal, and wicked men: and not only of men, but also of brute beasts and fowls, and that more abominable is, of venomous Serpents, creeping and noisome vermin of the earth. In such sort of prodigious and most monstrous idolatry, God giving them over, suffered them to fall, and to wallow like most filthy Swine, in all such uncleanliness, 
Great abomination.  and most abominable filthiness, that they in continuance of time, defiled their own bodies with the most unclean sin and horrible filth of the Sodomites, and most beastly doings against nature. 
2. Reg. 11. Ezechi. 14.  Certainly God did suffer them to fall into these abominations, not without great cause, which for their pride sake, stoutness, and vainglory, 
A gross sin yet remaining among the professors of Christ.  made of the almighty, true, and everliving God, a counterfeited, most miserable & dead Idol, wrought with the hand of wretched man, & all that they did was utterly against the hear, perverse, most monstrous, and clean out of all order. For they honoured (I say) the creatures in steed of the creator himself, which is only to be exalted, blessed, and worshipped for ever and ever, Amen. Also God did not suffer the men of the jews, 
Levit. 18.  thus against nature, and most wretchedly to abuse their own flesh, but also their wives (in the uncleanness of their hearts) to relinquish the natural use of their husbands, and to become most miserable and filthy sinners against nature: that is, as the men did, so they also did most filthily accomplish (like monsters) their stinking lust one with an other. All which they committed, because they having the light and truth of God shining unto them before their eyes, 
Proverb. 1. Act. 7.  would not receive the light, but chose rather vainly to live in the darkness of their dreams, in superstition, and in most damnable idolatry. And the common enormities that were daily amongst them (besides other abominable wickednesses, 
Great are the abominations of man where the grace of God is withdrawn.  which are not here named) were these: they were full of unrighteous doing, given to fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, evil conditioned, whisperers, backebiters, haters of God, doers of wrong, proud, boasters, bringers up of evil things, disobedient to father and mother, without understanding, covenant breakers, unloving, truce breakers, and merciless. They therefore which know that there is a God, 
God terribly plagueth after his grace once offered and unthankfully taken or wilfully neglected  and have the light of his grace offered unto them, and will not thankfully recoyve it & practise it in conversation, but turn their hearts to wickedness and abomination. Let them also assuredly know, that the same God is also most just, and will suffer all those to fall into such like accursed and semblable miseries, that forsake his holy doctrine, for their own foolish imaginations or devices of men, 
Ose. 7.  not only all the workers thereof themselves, but also all the whole filthy hand of all the like sinful consenters.   

The two Chapter. The rebuking of the jews, which as touching sin, are like or worse than the heathen.  
HOw be it, notwithstanding all this, it behoveth a godly and true Christian man, to take heed and be fearful how he judge his neighbour and condemn his brother in all his faults, or in such as he thinketh himself blame worthy, lest he judge that naught which God accepteth & taketh for good, or that for good which of itself is stark naught. 
Math 7. 2. Reg. 12.  Therefore O thou vain man what soever thou be, the boastest thyself in the acts & holiness of thine own life, and condemnest another man in his doings, thou verily art to rash in judgement, and in great danger of God's indignation. For in that thou condemnest another man, thou justly also condemnest thyself, because thou dost even the same which thou condemnest in the other. And thus thou being guilty with him whom thou judgest of the same crime, thou givest sentence utterly against thine own self. Some one man may soon be beguiled, and another may peradventure easily annoyed his condemnation among men, which give their judgement only upon conjectures, but no man may annoyed the just judgements of God, who seeth in secret all things, whose judgement is true, and whose sentence is pronounced, not upon conjectures or doubtful cases, but according to truth and most certain knowledge, as he is almighty, and a God of truth. Therefore O thou Gentle (for even thee do● I mean all this while, 
An exhortation to avoid rash condemnation and judgement.  and speak unto thee even in the vowels of Chryst) that thou diligently take heed, lest through pride in thyself thou over rashly condemnest the poor and unhappy jew, which is now fallen into the aforesaid abominable vices. For assure thyself, in condemning the jew thou dost not only give sentence against thine own self, because thou comittest even the same faults, but shalt be sure also to abide the judgement of God against thee, as it was against the jews. for thinkest thou to avoid the punishment of God which finnest against him, and canst not avoid the displeasure of him in this world, and in the world to come (who respecteth no persons) and whom thou haste to grievously offended? Or dost thou think it convenient to avoid the just judgement of God, seeing thou wilt suffer no man to avoid thy judgement which offendeth thee? Or doth the softness of our Lord (in leaving thee unpunished for a time) give thee occasion to contemn and despise him, as though he did wink at thy sins, or favour thee in the doings of them? Thou shouldest rather revolve with thyself, that his softness, merciful lenity, long suffering, and great gentleness doth not put away from thee his justice, sharp judgement and punishment. 
Esay. 30. Act. 17.  But meekly and gently allureth thee unto himself, and draweth thee thereby to hearty and true repentance: and useth unto thee first his gentleness, to the end, that for his sake again with like virtue, thou shouldest begin to hate and reform thyself. But thou dost all to the contrary: for thou makest of his gentleness towards thyself, 
The lenity of God abused.  an occasion of thine own damnation: because thou wouldst not by gentleness and meekness, be orderly brought into the right service of God. Wherefore, the more that God stirreth thee hereby, to perfect piety and true godliness, the more thou heapest upon thyself, the treasure of condemnation and the ire of God, if thou dost not as a Christian, conform thine acts thereunto. Which, although he do not now hastily appear● unto thee with the swiftness of his fury: yet hath he his time of judgement over thee, 
Psalm. 61.  & will most justly be revenged upon thee, at the terrible and most dreadful day of doom, 
God by his love and long suffering, stirreth man to repentance. and to fly thereby the terror of his vengeance.  when he shall put apart his clemency and softness, and give more sharp and bitter punishment, both unto thee, and to all such, as before were more stirred to repentance, by his great mildness, unspeakable love and gentleness. At which great and terrible day, he will give his judgement, not according to the manner and custom of men, sometime favouring one party more than another: or like such a one which is often deceived in the truth of his judgement: but as a God almighty, 
Psalm 61.  most uprightly & truly knowing all things, will reward every man most uprightly, according to his due deserts. To some, he will give everlasting life: that is, to all those, which persevering in godly life and conversation, do not hunt after the corrupt, frail, and vain pleasures of this world, but do seek after the true glory, honour of God, & immortality. And to some, which (in their pride and stateliness) had rather obey to injustice, than to true righteousness, to lying, untruth & superstition, 
Thessa. 1.  than to the truth and holiness of God's commandments, shall be given the reward of indignation, the ire of God, the affliction and tormenting of the devil, and of a gnawing and damned conscience: which punishment, abideth indifferently all men, that carelessly live to offend. But first of all the jew, and then the Gentle: that the jew may have the first plagues and punishment, which (first of all other) had the goodness of God offered unto him. Contrariwise, glory, honour, peace and immortality, shall be given indifferently unto all men, that embrace Gods will and live well: but first unto Abraham and to the jew, 
Act. 10. Ephe. 6. Gala 2.  and after to the Gentle: for God hath no respect to persons, as other judges of the world have: but he is perfectly just, upright, and truly indifferent to all men. Therefore, what so ever they be that offend, having no law, shall so perish without law. And who so ever have received the law and offend therein, shall also be condemned by the law. 
Math. 7. Luc. 6. jac. 1.  Neither shall it be enough for the jew to have heard the law, and so to think himself the rather just before God: but they which (in Christ) do the acts and deeds of the law, shall be before him justified and imputed righteous. God only himself is all goodness, and therefore he most alloweth and approveth the good works of men, though there be among them, 
God's law known and practised requireth sharp punishment.  no law at all written. And the displeasure of God is so much the more over them which have a law, because they frame not their lives according to the law. How be it, it cannot be truly said, that there be men, which live to themselves without law: for all nations that be, though they have not the written law of Moses: yet they do in effect the works of Moses law, because they have the law of nature grafted in their hearts. And what so ever thing is commanded and done under the law, by them that have it written in books and tables, the same do they also, which have the law of nature grafted in their hearts. For all such, their own conscience doth secretly save or condemn them: they having cogitations and thoughts within themselves, 
Math. 25.  that daily doth both accuse and excuse them. God shall judge all these, according to the same secret law of nature: which though it be not now openly known to men, yet God which knoweth all things, and seeth all things in secret, shall give his judgement thereafter. But this judgement shall be done of God by his dear son, which is now our Lord and most righteous saviour, and shall be at the judgement day, the judge of all the world: which thing, is the true saying of the Gospel, lest it be taken of some for a fable or dream, whereof I now most reverently speak. Therefore, O thou jew, that standest so much in thine own conceit, and art proud that art called a jew, 
john. 8.  making thy reckoning upon the privilege of the law, which was given of God only unto thee, and dost vaunt and boast God to be the author of thy religion: whose mind and pleasure thou knowest by the Scriptures that came from him, and art brought up and taught in the mysteries of the law, whereby thou dost not only know what things are to be avoided, and what to be followed, and of all good things what be the best: but also thinkest thyself able, to be a guide unto the blind, and to shine before them which be in darkness: that is, to be a teacher of them that be rude, and to be an instructor of them which have no knowledge: all which things, though God have showed them unto thee, in giving the law only unto thee, shalt thou therefore think thyself better than the Gentle? Not verily: 
The law what it worketh.  but the law which God hath given thee for good, maketh thy cause and matter worse, before the judgement seat of God, except thou directest thy life and conversation according to the law, in which thou dost so much glory and make thy boast: else, the knowledge of the law, whereof thou so greatly makest thine account, 
To trust to the law is dangerous.  shall be a very snare to take thee withal, to thine utter overthrow and confusion. Therefore O thou vain man, which boastest of the law, why dost thou advance thyself on this manner? why teachest thou another, and leavest thyself untaught? 
Math. 7.  why dost thou preach that theft should not be committed, and yet thou thyself art a thief? why dost thou command other to forsake adultery, and thou thyself art defiled therewith? why dost thou banish idolatry in another, and art thyself polluted with worshipping of images? And in conclusion, why dost thou glory amongs men, in that thou hast received the law at God's hands, and in transgressing the fame, dost dishonour God? For in that thou seekest praise and honour of men (by reason of the law) thou art become a vessel of much dishonour to God, which should by thee only, have all the honour and glory. And although no man's iniquity can in deed dishonour God: yet thou dost as much as in thee lieth, to dishonour him. Of the like sort of men, 
Esay 52. Ezechi 36.  the holy Prophets heretofore have spoken, as it is written in Esay and Ezechiel: The name of the Lord (say they) is slandered by you, and hath through your fault an evil report among the nations, that are inclined to idolatry: in as much, as you proudly glory in the only title of the law, and yet among yourselves, do live most sinfully and wretchedly against the law. Neither is it sufficient for thee to be a Jews borne, or to be of the Jews religion; for than shall Circumcision only profit thee, so far forth as thou performest the things, for whose cause Circumcision was first given: and also accomplishing such things in thy life, which thou professest in thy Ceremonies. Otherwise, if thou transgress the law, it shall no more profit thee to be Circumcised, before the face of the just God, than though thou wert never Circumcised. Wherefore, like as Circumcision is turned to uncircumcision, unless thou also perform the other deeds of the law (which appertaineth to good manners and upright conversation:) even so, uncircumcision shall not hurt the Gentle, but shall be accepted for circumcision, if be leave and forsake the Ceremonies of the law, and perform those things, that be in deed the whole sum of the law: which is, a pure and a clean life, and shall also obey Christ, which is the end of all laws. Therefore thou Jewe, the Gentle shall be made equal with thee in this behalf: yea, he shall be preferred before thee, and be better taken than thou, because he knoweth no Circumcision; and his innocency and clean life, shall make thine iniquity more damnable, because he not professing the law, doth yet declare the end of the law, in the acts of his good and godly life: where thou glorying in the words and syllables of the law, and professing Circumcision, dost violate that, which is the chief of the law. God, which judgeth not after the outward appearance of the body, but after the godliness of the spirit, taketh no man for a jew, except he perform in deed, the profession of a Jew. And him name not I a jew, 
john. 8.  that hath the manifest note & mark of the jew, neither is he Circumcised, that hath his privy skin cut: but he is a very jew that is rightly a jew, 
Roma. 9 Collos. 2.  and circumcised in his heart: which God only beholdeth, and thereafter judgeth all men. To conclude therefore, he is Circumcised, which rather hath his heart circumcised, than he which hath his privy member circumcised: which also doth not rejoice in the marks and notes made with a stone, as the circumcision of the jews was: but rejoiceth in the spirit and mind of the law: for he that hath only his flesh Circumcised, may go for a jew amongst men: but him worthily God taketh for a jew, whose heart is purged and cleansed from the filth of vice and sin, and is priest and ready to the love of jesus Christ: of whom only to be allowed, is the most high and chief felicity.   

The third Chapter. ¶ Paul showeth what preferment the jews have, and that both the jews and Gentiles are under sin, and are only justified by the grace of God in Christ.  
But here will some men say: seeing the sum of the law, dependeth upon godliness and innocency of life, and upon the only faith in jesus Christ: what pre-eminence then hath the jew more than the Gentle? Or what prevailed it the jew to be circumcised, seeing that godliness and faith, maketh the uncircumcised as good with God, as the circumcised? ●ea, and that also more is, seeing the circumcision of a jew that offendeth, maketh his cause worse? yes verily, the jew hath great pre-eminence. First, he may rejoice, in that he is by nature called a jew, to whom properly the word of God is committed: 
Rom. 2. 2. Timo.  or else because that only the law and the Prophets were caught to that nation: either for this cause, that God vouchsafed to be their instructor and teacher himself. Surely, it is an honourable thing, to be of that nation, which God so highly esteemed. And further, the jew hath pre-eminence, because the same, by reason of the said instructors goodness, may be the readier to the true faith in jesus Christ. For as he is more near the truth, that knoweth some part thereof, so may the jews be, which have Moses and the Prophets amongst them, who were the proper traders and directors of them, to come to the light in jesus Christ. Neither shall it be any doubtfulness to the faithful, for them to be partakers of the goodness of God, that the jews notwithstanding their law, believed not in Christ: for shall their unfaithfulness make the promise of God frustrate and of none effect. Or think you that God (in unconstancy) will break his fidelity and promiss as men do, and not perform that in deed, which he hath universally promised to all men? God forbidden: but rather he will keep his fidelity to all men, unless it be to such, as will not take it at his hands. Verily, men shall have none occasion to reprove God, 
john. 3.  of his fidelity and promiss, which shall appear always true, and will pay that which he promised, because he is Faithful and true. All lies come of men, which through their own corruption, are most deceitful and false in their promises. But as God himself cannot be deceived: so is it also far from him, to be a deceiver of other: although every man may be a deceiver, and he himself also deceived. The Prophet David doth assure all men, in the certitude of God's promises, which sayeth: Thou Lord shalt appear just and true, 
Psalm. 115. Psalm. 50.  and with verity stop the mouths of them, that will judge thee a breaker of thy promiss: either of such as will furmise that thou wilt not keep thy promiss, made to the stock of thy servant David, for the ungodly demenors sake of others. Undoubtedly, many in their blindness, do not discern the true keeping of God's promises with them: nevertheless, through their own very fault and corruption, God's verity and truth is made much more manifest and commendable amongst men. All which, shall (in time) well see, that God, notwithstanding the great offences done daily against him, will not altar nor change the constancy and sure determination of his full fixed mind and sentence. And here I am now sure, that some buste headed body, will step forth his foot, and say: If the justice then and truth of God, be made more manifest and commendable, through the injustice and faulty doings of men: then God is unjust himself, which will that sin should be amongst men, to the end his justice should be the better apparent and known to men. But God forbidden that any such thought should enter into any man's heart. Also ungodly they will say: how should God be the righful judge of this world, if he be unjust himself? For if it be provided of God that I be a liar, to the end, that through my lie, his verity should be made more renowned, and my shame redound to his honour and glory: then, why should I have my sin laid to my charge? Or why should not all men think rather within themselves, and interpretate this place (as some certain slanderous fellows say:) Let us do things that be evil, that the rather by their evil appearance, good things may happily come, in as much as by our sin and unrighteousness, the righteousness of God is made more excellent? But God defend all men from such curious Questions, vain cogitations and wicked thoughts. For all these by the justice of God, in their own pride and vanity, be worthily damned, for such their contempt, hatred, incredulity and unfaithfulness: all which, as they can not lay to God's charge, the cause that they thus do sin, (which in deed cometh only of themselves) even so they shall have no mercy nor grace showed unto them, although their naughtiness and sin, be openly turned into the public show of his only praise and glory.  
But to come to our purpose, what shall we say? Are not the jews better than the Gentiles? Not verily as touching the grace of the gospel: although they seem to be better, by the prerogative of the law of Moses: for I proved it before, that both the jew and the Gentle, be offenders against God. Wherein, as touching the Gentle, the case is more evident than any man can deny. 
Psalm. 14. Psalm 53.  And as touching the jews, their own Psalms do declare what they are. For thus it is written in the. 14. and. 3. Psalms against them: There is none righteous, not not one: there is none that understandeth: there is none that seeketh after God: they are all gone out of the way: they are all unprofitable: there is none that doth good, not not one. 
Aspis is a small serpent and greatly venomous bred in Africa.  Their throat is an open sepulchre: with their tongues they have deceived: the poison of Aspis is under their lips: whose mouths are full of cursing and bitterness: their feet are swift to shed blood: destruction and wretchedness are in their ways, and the way of peace have they not known: there is no fear of God before their eyes. Neither can the jews say, 
Psalm. 35.  but that all this is spoken of them. For this is evident and true, what so ever the law sayeth, it toucheth most principally them that be under it, and are subject unto it. But to this end chanced these inconveniences amongst the jews, that all men's mouths might be stopped, and that it be evidently known, that every man's salvation dependeth only upon the grace of God in jesus Christ: and that the law of Moses though it be observed and kept, yet it justifieth no man before God. Then one will say unto me: 
Gala. 3  what profiteth the law, if it do not justify: yes verily: for by means of the law, every man knoweth his sin. It is a ready way and degree unto health, 
Hebr. 7.  for a man to know his disease. Furthermore, as the office of the law was to declare men's offences, that before were unknown to them: so doth now the Gospel declare unto man his justification, which was before unknown, or impertinent to the law. Therefore man's justification cometh not of the law, but of God only. 
Esay. 53.  And that not for the circumcisions sake, or judaical Ceremonies, but by the only faith in jesus Christ: by whom the true justification is wrought, not only to the jew, to this or that nation: but without partiality, universally to all men, which believe in him. For, in so much as all men were brought into sin, and fallen into such kind of iniquity, that they could not be justified before God: it was necessary, that all men's justification should he had from God, which is only clear and without all imperfection. Which justification is not given to man, as a reward for the due keeping of the law of Moses, or of the law of Nature: but it is freely given of Gods own good will towards us: 
Exod. 25.  and not by Moses, but by jesus Chryst, by whose only blood we are redeemed from the tyranny and torment of the devil, from sin, and from troublesomeness of conscience. The jews had in times past their mercy seat, which was the shadow and figure of Chryst to come. But it is now evidently known, 
Hebr. 5.  that the true mercy seat and substance itself is come amongst us: through which, though before we were worthily hated of God for our sins, yet now we be reconciled again unto him, 
Our reconciliation unto god the father cometh not by ceremonies by figures or by works of the law, but only by the innocent blood of christ shed upon the cross.  not by the blood of beasts (as the fashion was among the jews) but by the only and most pure innocent blood of the Lamb jesus Chryst, washing away therewithal the sins of all men: and thereby declareth truly unto them their saving health, precious redemption, justification and eternal salvation: which forgiveth (in such sort) the offences of the former life, that in any wise he will not have them fall again into the like sinful and most damnable state. Neither hath he hitherto suffered men to offend, as though he were ignorant of their offence: or else in knowing their sinfulness, hath at any time allowed the same, but only to this end, because at his time appointed he shall then manifestly and truly declare unto men the virtue of their justification, to the end it should appear, that he is of himself naturally true and righteous, and the only Author of righteousness to every such as constantly will believe in the Gospel of our Lord jesus Chryst. Therefore O thou jew, where is now thy glory become? Verily it is taken from thee, seeing that God's pleasure is to make all nations equal with thee in the faith of the Gospel. The Gentiles have their health and salvation given unto them: but by what law I pray you? Is it by the old law of Moses, which appointeth unto us Ceremonies? Not forsooth, 
Gala ●.  but by a new law, which requireth nothing but faith. For we suppose (as the truth is) that every man may obtain his justification, although the prescripts of the law of Moses be not observed. The Law was only appropriate unto the jews, but this benefit cometh only from God the father, in and by jesus Chryst, to all men. And is God the God of the jews only? is not he God also as well to the Gentiles as to the jews? Verily he is God even unto them both. Wherefore seeing he is God unto all men, it is expedient that his benefit also be common to all men. He is therefore none other that justifieth the Circumcised (drawing men from the confidence of the Law, unto the faith of the Gospel) than he that justifieth the uncircumcised, calling them from the worshipping of Idols, unto the same true service and perfect faith in Chryst. But here will one of the jews say unto me: what sayest thou Paul? if it be true that thou sayest, that all things must be done by faith, than thou makest the Law of Moses to be vain and unprofitable unto the jews. God forbid that, for we do not only not disallow nor despise the law, but we do also confirm and establish the Law: declaring now that thing truly and justly to be done and fulfilled, which the Law heretofore hath promised to come to pass: showing forth also him, in whom only the sum of the Law is wholly and altogether comprehended. Neither can a man say, that to be clean abolished and put away, which is rather repaired and brought into a better state: but it chanceth in this behalf, as in a Tree that beareth fruit, which when the blossoms thereof do vanish and fall away, then (in their stead) doth follow the pleasant fruit itself: or as in the steed of the vanishing shadow, doth follow the very perfect and lively body.   

The four Chapter. He declareth by the example of Abraham, that faith only justifieth, and not the Law, nor the works thereof.  
ANd if there be any amongs the jews, that so stiffly will hold the ceremonies of Moses' law (which are gross & carnal) and by confidence in them, promise' unto others hope of salvation: to him will I object & lay against, not one of the lest of the jews, 
Esay. 51.  but Abraham himself the author of their circumcision: of whose stock to have descended they greatly vaunt and boast themselves throughout all jewry. Which, although that he be the father of all the jews (as touching his flesh) yet notwithstanding the same is father to all men, which do represent him in the similitude of faith: 
Gene. 15. Gala. 3 jaco. 2.  and do declare him in the image of his mind, and not of his body: for circumcision, which (as I said before) was first given unto Abraham, as an earnest and a seal, and (as one would say) a privy badge or token of the law of Moses, by which only badge the jews were called jews: yet let us consider with ourselves what this mighty father did obtain: for the scriptures do greatly praise and commend him, which commendation & praise, if it came unto him by circumcision, or else by the observance of other things appointed in Moses law, I can not deny but he hath occasion to glory, but the glory is not with god, but with men. And why with men? verily because he hath the bodily sign & note, whereby he was only known to be a Jew. And why not with God? because the praise cometh not through the excellency of faith, 
Whether they be jews or Gentiles they be all only the children of Abraham that have the faith of Abraham.  which is the very only thing that commendeth all men to the perfect clearness of the face of God. But Abraham (to speak more of him) obtained the praise of justification with God himself. Therefore it came not to him by the observation of the law, but only by the true faith, which all the jews, and also all Gentiles should diligently search for, as the loving children of faithful Abraham. And let this which I now say be taken to none effect, unless the holy Scriptures do truly approve the same. For thus ye shall read in the Book of Genesis the xu Chapter. Abraham believed in God, 
Gene. 15. Gala. 3 jaco. 2.  and his belief was imputed unto him for his justification. God promised him, that his posterity should be in number equal to the stars of heaven, at such time as his wife was barren and had no child. Yet for all that he doubting nothing at all, trusted to the promise of almighty God. Neither marked he what it was that was promised unto him, but who was the promiser thereof; and so forthwith he was reputed righteous, not by Circumcision (at which time he had not received it) but by his only faith, which was not testified of men, but of God himself, with whom only Abraham wrought this mystery at that time: and God did impute unto him his justification, when he had not performed the prescripts of the law of Moses. Wherefore if Abraham the holy patriarch did not obtain his justification by the merit of Circumcision, but before Circumcision, by the commendation and dignity of faith: I wonder how it chanceth that the jews trust so much in the Ceremonies of Moses' law, unto whom it was given but for a time. Also I greatly marvel why the Gentiles use so many superstitious Ceremonies, seeing they had no law at all given unto them. And if the jew receive any reward for keeping of the law, it seemeth to be of duty (upon the covenants that God made with them) and not of the savour of him who giveth rewards. Again, if they have any punishment for not keeping of the law, they duly suffer it for their just deserts. In which things they be likened to a daily workman, which if he work and make an end of his charge and appointed task, he hath his wages therefore: but if he loiter, and ●●outhfully drive the day away with idleness, he is then duly punished for it. But the Gentiles, which know not the Ceremonies of the law, and the jews that forsake the said Ceremonies, turning to the faith in Chryst, and work not according to the covenants of the law, but ●●●●ly and wholly believe in him, which giveth justification of his own free motion and favour: in all such the faith of Abraham is an occasion that they be justified. Which proceedeth not of the dignity of the law, but of only faith: to the which no man is enforced or constrained, but is gently desired and alured thereunto, through the joyful and sweet promises of God, and the deservings of his dear son jesus Chryst, to the end that the said faith should be voluntary, and not servile or bond, by which we believe in Chryst. And that it may come of the grace of God, and not of any covenant, that we be numbered among the just by him, the kingly Prophet David (the highest glory among all the jews after Abraham, in whom was promised unto us Chryst, the only fountain of our justification) maketh much for our part in this point. For he describeth unto us in the xxxij Psalm, our justification not to come of the works of the Law (as due unto us) but only of the goodness of God, as it is declared in the Gospel: 
Psalm. 32.  Blessed are they (saith he) whose offences be forgiven, and whose sins are covered. And blessed is that man unto whom the Lord imputeth no sin. Here you perceive that the sins be forgiven, which are done against the law of Moses. Also you perceive those offences to be forgiven, that are done against the law of Nature. And you perceive also, that no kind of sin is imputed unto him, that hath obtained his blessedness by Chryst, and that without any mention making of keeping the law. Therefore the jews have no good ground to say that the blessedness described of David, and the praise of justification that was imputed to Abraham, appertaineth only to them, and not also unto the Gentiles: let them answer me, and tell me, whether this blessedness that is here promised, 
Gene. 15.  doth only appertain to them that be circumcised and keep the custom of the law, and not also to the uncircumcised, which know not the ceremonies thereof: I doubt not but they will say, that justification was imputed to Abraham before circumcision: which considering he was the head and the beginning of all the jewish nation, it is necessary that all the 〈…〉 be so ordered. For the children can challenge none other right than their fathers had before. It is openly known that Abraham was called righteous, but they can not say that it was for circumcision sake, but only for his faith, without any mention of circumcision. And all the jews do know, that his justification could not come to him through his circumcision, seeing that at the present time when he was called righteous, he was neither circumcised nor commanded to be circumcised. And yet he believed long before, that Christ should be borne of his posterity, by whom they should all obtain this blessedness, & all nations else: and for this cause Abraham was pronounced righteous. Then after that he was circumcised, not to the end it should justify him, but that it should be a certain badge or note amongst men, 
Gene. 17.  and not with God: by which all men should be known to be his children and of his posterity, aswell they that were circumcised as not circumcised, so that they only believed in jesus Chryst. If the circumcised had believed, and had been only called righteous, it might peradventure have been thought, that salvation pertained only unto the jews. 
Abraham was counted righteous before the deeds of the law through the only dignity of his faith.  But before Abraham was commanded to be circumcised, he was called righteous through the dignity of his faith: for which cause the Gentiles (through their faith in christ) are become the children of Abraham. Yet notwithstanding it was necessary for him to be circumcised, not for that it should justify him (which was already fulfilled) but that it should be a certain figure of the true circumcision to come: that is, of an innocent and chaste life to be in all such as should believe in jesus Chryst. Which manner of circumcision is not wrought with a flint stone, 
Circumcision what it meaneth.  to cut therewith the privy members, but with the spirit to cut away all the vain thoughts of the heart. And further, circumcision was given to Abraham, that it might be a sure testimony unto him, that the promise of god for his posterity should not immediately be performed in his son Isaac, but at the time appointed to be accomplished in the son of God. And after this sort being the example of faith, 
Abraham the father of all the faithful.  be is understanded the father of all nations, which imitating & following him, believe in jesus Christ without all carnal circumcision: & therefore like as justification was imputed to Abraham without circumcision, 
As Abraham was justified without the deeds of the law, so shall all nations that have the faith of Abraham.  so it shallbe imputed to all other nations for their justification the believe in christ, as the true begotten children of Abraham. Howbeit, Abraham is the father of all nations after such a sort, that the jews be not secluded from him, so that they glory not in their circumcision, and proudly boast that they come only of the stock of Abraham, being his kinsmen by lineal descente: but rather do express his faith, by which he was pronounced just before circumcision. 
How to know the true child of the father from a bastard  Neither is there any stronger argument to prove that a child is no bastard, than by following the very steps of his father's virtues. And whereas it is a custom amongst men, not to take them for their children, which do not only not resemble their complexions and conditions, but also do degenerate from them in their conversation of life: much rather will God make a difference betwixt his lawful child, and a bastard. Furthermore Abraham deserved not to be pronounced righteous by keeping of the law of Moses, which was not at that time declared: neither by the merit of circumcision, neither yet had he deserved any such thing of God, that he should promise' to him so noble a gift, as was to be the father of all Nations, and that the Lord of all the world should descend from him unto his posterity, as by inheritance: but it was only through the dignity of his faith, by virtue whereof he was called just: Even so the jews should suppose, that the goodness and fruit of his promise, cometh not to them for their circumcision, or for the names sake of their law, but that it cometh to the posterity in such sort, as it began first in the head. 
Gala. 3  For if all which be borne under the Law of Moses, should have the promise of god pertain only unto them as their inheritance, than it should seem that the promise of God were vain & of none effect. Forasmuchas it is evidently known, that the benefit of God cometh to no man for the laws sake: yea, so far the law is from justification, and the giving of this so high a benefit, that it rather threateneth us with the ire and indignation of god: whereas contrariwise faith maketh the ungodly righteous. Neither can there be any inheritance of peace and rest for the children to have, 
The law what it worketh.  where as nothing else is ministered but sin and indignation. And if you demand of me how it chanceth, that the law rather ministereth ire than righteousness, I will declare thus unto you: you can make no man guilty of any crime, unless in laying the law against him you open his fault unto him: the knowledge of which fault the law ministereth and declareth. Also the law of Moses prescribeth many things, of circumcision, of the Saboth days, of the feast of the new Moon, of the difference of meats, of mortuaries, of the strangled, of blood, of washing: all which be of that condition, that though they be observed, yet they do not make a man righteous, but he that transgresseth them is guilty and subject to punishment by means of the law. But the law of Moses, seeing it chargeth no body but only the jews: and again, seeing the inheritance of all nations is given of God unto Abraham to be their father, it is impossible that the promise of God should appertain unto all Nations, through the benefit of the Law, which is only given to the Nation of the jews. It concludeth therefore, that the inheritance cometh by faith, that our justification may be seen to proceed of the only grace and favour of God, and not of any covenant or observation of the law. And thus it is known how the goodness of God's promise descendeth to Abraham's posterity. And I do not mean all them only to be of Abraham's posterity, which be either of his kindred, or else joined with him in the law: but much rather all such as expresseth Abraham's faith. For it is much more expedient, that the alliance and similitude of faith should be of more efficacy, by which he deserveth to receive the promise of God, than the alliance and conjunction of the law, which engendereth offences, and maketh men guilty of them. Therefore the jews are deceived to boast so much of Abraham, 
The jews deceived.  as of their only and proper father, seeing he is the father of all such Nations, and of all men (of what country so ever they be) that believe in our Lord jesus Chryst: 
Esay. 51.  which thing appeareth by God himself in the xvij Chapter of Genesis, when God changed Abraham's name, and said: 
Gene. 17.  I have appointed thee to be the father of many nations: surely, it must needs be true that God him self sayeth. But how (I pray you) shall he be the father of many nations, if he only belong unto the jews? wherefore, 
Luc. 13. ●●. john. 2. Gala. 17. Gene. 17.  as the Lord is universal to all men that believe in him: so he will, that Abraham, which is a figure of God, and as Isaac is also of Christ, should be the universal father of all men, that do represent him in the affinity of his faith. 
The acceptable faith of Abraham and the sure trust in him of the promise of God.  And Abraham could not be deceived of his belief, which trusted to the promiss of him, that did not only give fertility to the barren, but also life to the dead. Which, being commanded to kill his only sweet & dear son Isaac, in whom was all his joy and comfort, did without any tarrying or once questioning at all, believe the words of the promiser, and knew that he could revive him again, and make them that be not, to be again at his will and pleasure. The jews do glory in themselves, and account themselves worthy men, and abhor the Gentiles as nothing worth at all: but yet the goodness of God standeth in better stead to the Gentiles, than Abraham's kindred doth to the jews. Truly, the faith of Abraham was notable, and therefore God favoured him, which doubted not in him, neither mistrusted his truth, in such things as (by nature) were to be despaired of a in which, be did not only declare the surety and constancy of the promiser, but also his mightiness and omnipotency. Neither did he mistrust, though he himself was past the strength and power to beget a child, and his wife also barren, to be (for all that) the father of many nations? and to be the author & beginner of so great a multitude of people, as God showed him the same time, stars in the firmament. For God brought him into the field, & let him see an innumerable multitude of stars round about the whole world, and said: 
Gene. 15.  As it is impossible for thee to number those stars that thou seest: so it shall be impossible for thee to number them that shall come of thy seed. Which thing, though it seemed not of reason to be true (partly for the debility of his body being an hundredth years of age: and partly for that his wife was very old, and past the bearing of children:) yet all this notwithstanding; he asked no question, how, or what way it might come to pass, but constantly believed the truth of God. 
Abraham as strong in faith as weak in body.  And thus Abraham mistrusted nothing, neither was doubtful in any thing, but with all his heart believed the promiss of God, and was made as strong in his faith, as he was weak in his body: which though he despaired in his own virtue and strength: yet he took most sure hold through hope in the only virtue of the promiser. And thus usurping nothing in this point to his own renown, he referred all to the glory and laud of God: whom he testified by this his great faith, to be both true (which will deceive no man: 
Psalm. 114. ) and also almighty, which can perform what so ever he promiseth, though it passeth never so much the strength of men. With this sort of Sacrifice, is God pleased, which standeth in need of no man's help, neither of his cunning or handy wor●e. And for this cause the scriptures saith, that Abraham was imputed righteous. 
Roman. 15.  Yet this thing was not written only for Abraham's sake, that his faith was imputed unto him for his justification: neither doth scripture affirm, that it was done only for Abraham's praise & commendation: but that it might be an example unto us that be Abraham's nephews, to do & have the like: and that it might be known to all men, that like as Abraham obtained to be called of God righteous, without the help of the law: so should we also obtain of God to be called righteous for our only faith, with out keeping of the law. We see here that Abraham was called righteous, only because he believed God. Wherefore, we see none other way to come to justification & to be saved, 
1. Tim. 1. Gala. 1  but to believe in the same God: through which, what so ever he promised unto Abraham in his posterity he hath performed it unto us, 
Christ only is to be thanked for our justification, and not the law of Moses.  in jesus Christ our Lord, whom he restored again from death to life: declaring thereby, that Abraham did not believe amiss, which trusted that he could give life to the dead, and to make the things that were not, for to be. We ought not therefore to give our thanks unto the law of Moses for our justification, but wholly & altogether to Christ: which ●●●ly yielded himself to death to put away our sins without our deserts: and the same rose again from death, to the end we should abstain from deadly things, and never after commit such enormities and sins as Christ died for. I say therefore, that Christ died to kill our sins in us: and the same rose again from death, that we by means of him (being made dead to our sins) should also rise again with him unto newness of life, and to live according to righteousness; which, by the benefit of his death, we have most amply received.   

The fifth Chapter. The power of faith, hope, and love, and how death reigned from Adam unto Christ: by whom only we have forgiveness of our sins.  
THerefore, 
Esay. 26.  we be made righteous from our sins, not by the law of Moses (which augmenteth rather our offences:) neither by the merit of our good works: but even as Abraham was: so be we also reconciled unto God, 
john. 6.  through the only dignity of our faith. Unto whom also Abraham was counted righteous for his faith, and that not by the law of Moses; but by the only son of God, our Lord jesus Christ: which washing away our sins in his blood, and by his death reconciling us again unto God (which before was offended with our sins) opened unto us the way: whereby, we (through our faith without the help of our Circumcision) might be drought into the gra●e of the Gospel: In which Gospel, 
Hebr. 3  all that be the children of God, stand steadfastly in faith. Neither stand they all only with light and mercy hearts, but also rejoice and glory, as well for that they be atone with God, as also to have sure hope showed unto them, that for the continuance of their faith, they shall once come to the eternal glory of God. And as we envy not the jews, though they glory in their circumcision: so it repenteth us not of our faith, which bringeth to us so great fruit: neither yet ●●e we for think our rejoicing: by hope whereof, we be most happily comforted & set at a sure stay. The which though it do not yet appear, but most suffer many things before we come unto it: 
A man may not think that the troubles which we here suffer will bring us to salvation or else be helpers thereunto, for the thing belongeth only unto Christ's death. But they secretly witness unto every man that he which suffereth any such troubles for Christ's sake and the truth of the Gospel is one of the beloved children of God which saith he chastiseth every child that he receiveth, and even for the same cause, suffering our troubles patiently here in this world the same ministereth unto us, a certain inward taste of our acceptation to God and further to declare unto us all, as it were the way to come unto the following of the Gospel.  yet we account our afflictions and troubles of great glory and praise, which we suffer in the mean time, and shall open the way for us into immortality: for we have received this example and mighty doctrine of Christ himself: that in suffering afflictions, patient is made strong: and by patience we are rendered unto God, and proved daily amongst men. Again, the more that we be proved by perplexities and troubles: so much the more strong is our hope of reward. Neither shall we doubt or fear that our hope will deceive us and forsake us: or be once ashamed that we have believed: in as much as we have a sure earnest or gage, that it is his wonderful love towards us: which is not showed only without forth: but also most abundantly it is imprinted in our hearts, which also worketh our love towards him. It God had not wonderfully loved us, his only dear son should not have been suffered to descend into this miserable world, and to receive mortal flesh upon him, and therein to suffer death, yea, the most cruel and shameful death for us: which were abandoned and given over, to all filthy and dissolute living. This notwithstanding, he loved us in such manner, that he willingly and freely suffered such cruelty for us. Among men, one man cannot be found so friendly, that will suffer death for his fellow. And though peradventure there be some men that will die for some of their special friends, which have deserved it by benefits or giving of gifts: yet the friendship and love of God, exceedeth all kind of love, which delivered his only dear Son, 〈◊〉 be most ●●e 〈◊〉 tormented and cruelly wounded to the death; for most accursed and wretched sinners: which benefit & love, seeing he hath showed to the very wicked and most graceless offenders: how much more wi●● he show it to the penitent hearted, and his dear lovers? Christ died for us for a while, & ●●ase again from death to live for evermore. By whose only puissant and triumphant death, seeing we be now reconciled unto God, which before was grievously offended with us, to the end we should afterwards have him benevolent and merciful: then much rather shall his life perform this: foreseeing that we fall not again into our old filthy iniquities. His death took away our offences, and his life shall guide our innocency. His death bought us from the bondage of the devil, and his life shall maintain the lovely freedom of his father towards us. These be such evident tokens of Gods almighty love towards us, that we may not only us sure, with firm hope and confidence, that we be safe from his ire to come: but also they lively encourage us to rejoice in the same: not vaunting or extolling our good works, but wholly giving thanks to God, to whose only goodness, we may ever refer all our perfect felicity which he hath prepared for us, not by the law, nor by Circumcision or other Ceremonies, but only by his son jesus Christ. And it was most secretly provided by the high Council of God, that the way to restore us again to health, should agree in fashion, unto the way that brought us to destruction. 
Gene. ●.  For like as by one (the first Adam which gave the first onset to the transgressing of God's law) sin came into the world, and death also by the means of sin, which death is the end and reward of sin, and the forcible venom and poison of the soul: also, as it chanced that sin began at the head of mankind, through whom it also came unto all his posterity: Even so, by Christ the second Adam (in whom we be new borne by faith) innocency was brought amongst us, and life followed innocency. And so this felicity which proceedeth of the new beginner of mankind, is derived unto all men, which by faith appertain unto Christ, and lead an innocent and clean life. Further, after that sin was brought into this world, and invaded all men, it would not be put away, neither by the law of Moses, nor yet by the law of nature, but only the law testified, that they which offended, did only deserve punishment. How beit, the Gentiles had no punishment appointed unto them for their offences: but 〈◊〉 infants, which by season of their tender youth, have not the use of the law of nature, neither yet can rightly discern the good from the bad, are not (amongst men) counted sinners, as men are sinful, neither so corrected for their offences: even so it chanced unto the Gentiles, which did sin contrary to the law of Moses, having no knowledge thereof. Yet sin was not absent from the Gentle, before that the law was given, as doth witness against him the law of nature. But they did favour & pardon themselves in their sins, & still offended God (as though they had been privileged persons) because they had not amongst them the law of Moses. Therefore; at the tune he was not come, that should take away the sins of the world, and put away the tyranny of death and sin, which through Adam entered into the world, & reigned amongst men unpunished: as in Adam, which broke the commandment of God. Notwithstanding the same did long before prefigure the coming of Christ, which should be after him. Not that Adam was like in all things unto Christ: but that in some special things, he represented the image of him. And in this point was Adam like unto Christ, because that both of them were the first beginners of the generations. But Adam of the earthy generation, and Christ of the heavenly. Furthermore, because that from either of them (as from a beginning) came certain proceedings unto all men: But from the earthy Adam, came the original and beginning of unrighteousness and death: And from Christ the heavenly Adam, came the beginning of innocency and everlasting life. Which both, though in some part they be like: 
john. 4.  yet in equality they very much differ. For as in this special point, to save, is a thing of more might and puissance, than to kill: so is Christ much more mighty, which saveth, than Adam that killeth. And the obedience of Christ was of greater efficacy, with god his heavenly father (to bring unto men their life) than was the transgression of Adam, to bring unto them their death. Wherefore the goodness of Christ, doth much exceed the offence of Adam, lest a man should fall into despair of his health, when he remembreth the sin of his first father. For if it be reason, that the sin of our first father Adam, 
john. 1.  should condemn such an infinite numbered of men: by greater reason, the benefit of Christ should restore them unto life again, whom God hath appointed the author of our innocency: and hath granted unto him, that his death, should not only take away the spot and tyranny of our sin and death: but hath given to the hands of the same, to dispose unto all men the power of righteousness, in stead of their sins: and the heavenly kingdom, for the tyranny of their death. Therefore, as the fall of Adam, was no great hurt to the faithful: so the goodness of our Lord Christ, maketh us at one with his heavenvly and merciful father. Also, as Adam through his offence, was the occasion, that all his posterity do stand, as in the state of damnation: so the mighty benefit of jesus Christ towards us, hath put away all our offences: In witness whereof, he hath sealed it with his most precious body upon the cross, as ● most ●u●e testimony of the same. But to come again unto that, whereof we have spoken before: If it were so provided of God from the beginning, 
What commodity we do receive by the law.  to take away from man his sin, and to restore again unto him his life after this sort: what did it then prevail to make a law, which did profit nothing at all to salvation? yes verily, the law did profit much, that by the knowledge thereof, the benefit of Christ, might the more clearly and evidently appear unto us. For the more that our sins menaced and cruelly threatened us: so much the more manifest was the benefit of Christ which always cheereth us, land delivereth us from sin. The law plainly laid open unto all men, the death of sin: 
Galat. 5.  which though some went about with striving to overcome it: yet, the tyranny thereof was so sharp, so stout and valiant, that it was impossible to be vanquished But the goodness of Christ was much ●●nightie than it, & put all t●ra●●●e of death to slight, from all such, as would believe only in him. This pro●●t therefore we g●● by the law; that we perceive truly thereby, the magnitude & greatness of Christ's benefit towards all men: 
Gene. 17.  by which it cometh to pass, that like as the devil (through the tyranny of sin) brought death unto all meniso the goodness of almighty God giveth life unto all men, through his own dea●e son jesus in which our only ●ord & Prince I rejoice, being now made free from the bondage of death: under which not long heretofore, I have most woefully lived.   

The sixth Chapter. For so much as we be delivered thorough Christ from sin, we must fashion ourselves to live as the servants of God: and not after our own lusts. The unlike reward of righteousness and sin.  
AND whereas I have said before, that sin by the law was manifest, and made much more abundant, and did greatly profit, to the end that the goodness and mercy of God, should be more evident unto us: yet let as man héreby take occasion to continued in his sin, and say in this manner within himself: Seeing that sin setteth forth the goodness of God towards men, it shall be expedient always to sin: to the end the goodness of God may be always the more evident and known. But God defend from the hearts of Christian men, all such wicked thoughts. For I do here mean the sins of the old and former life, which God (by his mercy) turned unto our profit and commodity. And God forbidden also, that after we be once made free from sin, & converted into the state of innocency, we should forsake our deliverer from thence, and fall headlong again into our old noisome trade. Death and life be so far at odds, that they can never agree the one with the other. Wherefore, assoon as we begin to live unto Christ, we be then dead to sin and to the Devil. But if we live to sin and to the Devil, ●e are damnably dead, even in that we live. And in living to Christ, we always live, and are dead to sin: which he only put away, 
Gala. 3 Collos' 2. 1. Pet 5.  through his most precious and bitter death. And in receiving the baptism of Christ, we exercise the same mystery continually amongst us. For when we be baptized in the name of Christ, we do ●is with him to our old sins, which by virtue of his Passion were put away. And we do not only die with him, but also be buried with him, and that through the same Baptism. That like as he which never lived to sin, yet died for our offences, and was restored again to everlasting life (not by the strength of any man, but by the powe● of God his almighty father: 
Ephe. 4. Collos. 2. 1. Pet 3 ) even so we being stirred up by him from the death of sin and filth of our old offences, do now live a new life in pietic and godliness, daily profiting and increasing therein: not through our own power, but through the everlasting power of the mighty spirit of God. For seeing by Baptism we be grafted into the body of Chryst, and the manner transformed in him, whatsoever we see done in him which is our head: the same by all congruity we aught to express, and to avoid in us all things to the contrary, which are before him his sanctified members. He rose from death to life, he ascended into heaven, and sitteth on the right hand of his almighty father. All these are done and fulfilled in Chryst. 
1. Pet. 4. 2 Timo. 2.  Wherefore we must also endeavour ourselves to accomplish the same. Then being dead to our old sins through Baptism, if we represent thereby the death of Chryst: it shall be necessary, 
Revels. 6.  that in avoiding all kind of sin and filthy living, and continually exercising ourselves in godly operations, 

A man must imagine to be in himself, two sorts of men, the one old and earthy, the other new and heavenly.  
Our old man must be slain and crucified with christ according to the mystery of holy baptism.   to pretend also his resurrection. Howbeit we shall represent Christ'S death in such manner (not that we should destroy our bodies and die in deed) but in that we shall so much quake and shrink at our sins and filthy life, that we may be thought to die to them. inasmuch therefore as all men have in them (as it were) a double original and beginning of themselves, as is declared before, we must also imagine to be in us, as it were, two men, the one of them to be old and gross, and to bear the similitude of Adam: and the other to be new and amiable, and desirous always of heavenly things, representing Chryst. Our old man therefore, by the mystery of baptism, must be slain and crucified with Chryst upon the cross: with which also must be exiled and utterly banished all concupiscence and worldly delectation, which is the very body of sin: and it dieth truly in all men, when they have their sensual lusts in detestation, and obey no longer unto them. Who soever then dieth with Chryst in this manner, is grafted into the number of the righteous, and ceaseth any more to be thrall and subject to sin: from the tyranny whereof he is delivered by Christ'S passion. 
The true trust of the mortified christian.  Being therefore dead in Christ to our old sins by baptism, we trust by his only benefit and deservings (leading a Christian life) to reign also with him alive. And so we aught to lead our lives, that we do not fall again into our old iniquities: but always to have before our eyes the virtue of Christ'S death, 
The example of Christ.  which he suffered for the sins of the world, giving us example to follow, and to die daily unto the same. For Chryst did not so rise again from death to life, that he would afterwards give any place to death or corruption: but he rose to be immortal, and never to give place again to corruption. Therefore all men must think, that by the mystery of baptism, they be once dead to their sins, and from thenceforth to be made new creatures, and (to be truly said) revived again unto an immortal life, 
What it is to live unto God.  leading it in all innocency and godly conversation. For he liveth to God, that liveth to godliness, to righteousness, and to all other virtues. And inasmuch as we be incorporate into the body of jesus Chryst, and made one with him. It is therefore most convenient, that we do conform ourselves to him in all godly exercise. Which we shall easily bring to pass, if we shall not consent to our old loathsome impurities, wherewith the devil (by watchful opportunity) laboureth and searcheth to defile us. 
john. 8.2. Pet. 2.  Neither shall we suffer our members, beyne once consecrated into the body of Chryst, serve the devil any more: whose hellie stoutness, and haught arrogancy, Chryst our head hath spurned under his feet for our sakes. But such we must exhibit ourselves before his heavenly presence, that it may appear unto him throughout our whole life and conversation, that we with him have clearly relinquished and forsaken all the deserts of death, and to be transposed (as new men) into new kind of living. All which, we may easily attain and compass, if we gladly intend to direct our members, and the thoughts of our hearts, not to vice to serve the devil, but to righteousness to serve the immortal God. And we must think it our bounden duty, and a case of straight charge, 
The due consideration of a godly christian.  wholly and altogether without exception to serve God: inasmuch as we have bound ourselves so to do, by our promise made unto him at our first entering to him by baptism. Neither shall we fear the mighty temptation of sin, that it shall bring us again into the bondage of the devil (which at this time are not bound to the law, that always did cast sin in our teeth, rather than qualify his rage against us,) but all we be now under the grace of God: which, as it was able to deliver us from the burden of sin: 
The power of gods grace under which only all godly christians are stayed.  even so it can defend us from the falling into it again. How be it I would not so be taken here, because I say: we be not bound to the Law, that therefore we may freely sin without offence: or because the grace of God hath pardoned our old enormities, that therefore it giveth us licence to sin again unpunished: not verily, but we aught much rather to flee from vice and sin at this time, because we be not driven to do it by force of the Law, but only by the deservings, most vehement love, and gentle provocations of GOD towards us in his Son. The manner and fashion of our service is changed, 
The law forsaken and why.  but not utterly abolished and put away. We have so forsaken the service of the law, that we do serve christ and his gospel: whom if we do serve, we serve not in bondage, but reign in his most glorious liberty and freedom. 
Both Christ and the law together cannot be served.  Wherefore it is partly in our arbitrement to serve which we lust, but both of them we can not serve. Neither the law, nor yet the Gospel will enforce us to yield our service unto them: but if we promise' our service either to the one or to the other, we aught of all congruity to obey the same, with whom we covenant our service. Wherefore he that covenaunteth with sin to serve it, 
The fruit of our obedience what cometh thereof  must receive the reward of sin which is death. Contrariwise, he that serveth Chryst, must obey him, & shall receive the reward of life & salvation. For the fruit of our obedience purchaseth nothing to the augmentation of christs advantage: but it redoundeth unto our own proper acceptation in him. And in this point I gratify you, & thank Chryst for you: which although heretofore you have led a most miserable life, in serving dead Idols, and in filthy concupiscence: yet now being set at liberty from them, ye wholly yield yourselves constant to the faith of the Gospel, willing to live hereafter, not as constrained by the commandment of the Law, but according to the heavenly freedom, and the new doctrine of the Gospel of Chryst. Into the which you be insinuate and engrafted after such a sort, as though ye were wholly transformed and changed into an other nature, redeemed from the prison of sin, to the end you should obey unto righteousness, 
Of sin and innocency.  and do the prescripts thereof. And surely it is not an impossibility, or else a thing hard for you to obey unto virtue. And as the nature of sin doth greatly differ from the nature of innocency: even so the rewards also of them both be much unlike. By means whereof, weighing the thing as it is, we have much more occasion to serve God than the devil. Yet whosoever obeyeth unto vice, serveth the devil: but he that serveth God obeyeth unto innocency. Howbeit I think it best to temper my communication in this case, according to the infirmity and weakness of some of you: in whom the spirit of God is not yet perfectly settled. But this thing I earnestly require of you all, that righteousness may have (at the lest wise) as good entertainment among you, as sin. And whereas before you have exhibited your members to serve unto vice and filthiness (continually falling from one vice unto another, to your own confusions) even so it is now required, that you exhibit your members unto righteousness and for your profits, and to ascend from one virtue to another, unto your most worthy and high commendation. 
The great shame of a christian what it is.  Surely it shall be a great shame for you, if christ have not as great room and place in you now at this time, as had the devil in times passed: or else that you do not aswell obey unto righteousness, as you have heretofore done unto sin. And to say, as the matter partly occasioneth, ye may peradventure have somewhat to lay for your excuse, for that in times past, being then but Paynims, ye did obey unto sin, and thought yourselves not subject to this new righteousness of the Gospel to obey unto it, inasmuch as ye knew not the Law. But now ye have no manner of thing to lay for your defence. Therefore, if that the nature of virtue shall not be sufficient of itself to move you to this obedience: yet at the lest wise ye should revolve with yourselves the great diversity of the reward for the services: both the which ye have already sufficiently put in practice. Call to remembrance (I pray you) what reward ye received at such time as ye become bound to serve unto the filth of sin and uncleanliness. Verily your vices which ye then exercised, brought you unto such abomination and beastly filthiness, that after the putting away thereof, ye worthily become ashamed, and loathsome unto your own selves. And not this only chanced unto you through the working of vice and wickedness: 
Gene. 2. Roma. 5.  but also the devil was always ready at hand with death, to pay it unto you for your reward, which he duly aught unto you, for your service done unto him. Wherefore, considering the life that ye led before, was not rightly to be called life, but rather very death itself: ye have now great occasion to say, that the exchange of your service is worthy all acceptation: by which being made free from the power of sin, ye are become servants of jesus Chryst. I do not doubt, but ye well perceive the diversity of these two masters: the wages and rewards of whom also, if ye well consider with yourselves, I fear not but ye will confess, that of very wretched sinners, ye are become and made the pure and clean servants of the almighty God. All which, after you have finished the few years of your service, ye shall receive at the hands of your master, immortality, for your salary and wages. 
Two masters. The rewards of them bo●●.  I would wish therefore, ye should compare together the two masters, the one with the other, God and the devil: godliness and filthiness: and life everlasting, to the eternal death of hell: and ye shall evidently discern the profit and fruit that proceedeth from them all. For as I said before, the reward of sin is death (which the devil payeth for all such service as is done in filthiness and sin:) so contrariwise, he that serveth God, hath paid unto him everlasting life: not as due unto him for his service, but it proceedeth only unto him from the special mercy and goodness of God, and that not by Moses, but through jesus Chryst our Lord: unto whom God the father would we should tender our thanks for all such graces, blessings, and benefits, as we receive of him, and not unto the Law or Circumcision: that is, not through keeping of the Law, or through the dignity of our works.   

The vij Chapter. Chryst hath delivered us from the Law and death. Paul showeth what the flesh and outward man is, and calleth it the law of the members.  
Because Chryst hath not only redeemed us from the tyranny of sin, but also from the bondage of the law: and that, not the Gentiles only (which were not obedient to the Law) but also the jews themselves, that were all under the prescripts and appointments thereof: unto whom, even now at this present do I speak. For all you know well enough, who soever he be that is bound under a Law (as you were not long since under the Law of Moses) that so long time ye were bound to serve and keep it, until it be fully expired and loose the strength thereof: the which, after it be once abrogate and dissolved, they be set at liberty, and become free from the further observing of it. For as the manner of the Law is, betwixt the married wife and her husband: even such also it is touching the Law of Moses. For the married woman is no longer bound unto the commandment of her husband, 
2. Corin. 7.  but so long as he liveth with her: which when he is dead, she is set free, and at liberty from him, and is then made her own woman, to do what she listeth. But the same woman, if she would disorderly seek her freedom from him, 
Math. 5.  and become wife to an other man, during the life of her first husband, she aught to be taken for an harlot, and a committer of adultery in her doing. Notwithstanding, if she continued just to him, through all his life time, and willingly bear herself in subjection until he die from her, than she may well marry with an other man. You must know, that the state of marriage is not like to the state of Inheritance, which descendeth from one to another of the same line and kindred. Neither is it like the case of a bondman, which when his master dieth, doth not then change his state and condition, but only his master. But the state of marriage altereth assoon as the husband dieth. Even so it fareth with the Law of Moses, which was given to the jews for a while, and did with her Rites and Ceremonies prefigure Chryst to come, and to that only respect. But when the true light of Christ'S presence was come, than all the shadows and ceremonies ceased, and stood no longer in effect. For in steed of the shadow, we then received the body itself. This is then to be considered, in asmuch as the Law of Moses was mortal, as is the husband to the wife: it can be no wonder to the true christian man, to hear that it is dead: which so long as it was alive had full strength and power over them, that were in subjection to it. How be it at this time (you jews) you have no matter to do with the Law, in as much as it is now dead to you, 
By the coming of christ the law touching the ceremonies thereof was of no effect.  or (at the lest wise) you dead to it, though it were still alive. For after that Chryst (which is the only truth) came amongst us, all the Law of Moses was abrogate, frustrate, and of none effect, as touching the Letter and Ceremonies thereof. Considering therefore, you be all now incorporate into the body of Chryst, and married unto him, as a wife unto her husband, being set at liberty from her old husband, by the death of the law: and further, 
The duty of the Church towards Christ.  seeing your husband now at these days is living and immortal, because he died for your sakes, and rose again from death to life, and so evermore afterwards to continued alive: it shall be now your part to compose and conform yourselves a loving and a continual wife, to such an immortal husband, and never afterwards to cast any one title or jot of your love, to the remembrance of your old good man: for so doing it can not be chosen, but offence must be committed, to the great sorrow and grief of this your so loving Espouse. But always have in your minds, that like as heretofore you showed yourselves serviceable unto your first husband, and to accomplish with good will all his commandments: even so now you aught to enforce yourselves to yield such obedience and service at this time, that it may be acceptable to God your father, and pleasant to Chryst, 
What the discommodity is to be in bondage to the law.  your most dear and sweet spouse. For so long as we were under the law (as under our husband) it had government over us: which by reason of the many requests that it made, (ever charging us with disobedience and lack of good service) was an occasion that we found ourselves always distressed, always in displeasure against him, and never to satisfy and fulfil his commandment: by occasion whereof, our service was ever unperfect, grievous, and subject to correction and punishment. Therefore now at this time being set at liberty from his jurisdiction: under which because we lived always in sin and displeasure, we did not live, but were rather all dead under the same, until our time appointed: it shall therefore now well become us, to be no longer obedient to our old husband, which was carnal and mortal: but wholly unto our new spouse, which is heavenly and spiritual. And from henceforth to yield our service, not to the law, in the letter and ceremonies, but unto jesus Chryst in the spirit of God: which spirit we have received from the hand of our spouse for a wedding ring: to put us always in remembrance, of our hearty duty & good will towards him. But I stand in doubt, lest some man here will object against me and say: Seeing then, that in serving the law, we were ever found in sin of the same, and also subject to death, it shall seem to conclude, that the law was sin, and brought us to death: for as it is the property of righteousness to bring men to life: even so is it the property of sin to bring men to death. Wherefore, considering the law brought us to death, it may be called sin, or (at the lest wise) joined patent to sin. But God forbidden that any man should think so: for verily, the law is not the author of sin, 
The law is not sinful but it is the herald and messenger of him.  but the Herald & messenger of sin: which was unknown to us, before the law was proclaimed: at which time, every man following his own sensuality and lust, thought that he might lawfully do, what so ever his heart corruptly desired: and thought it also lawful to desire that, which seemed pleasant in his own conceit. For which cause, pardoning and flattering myself in this behalf, I thought it none offence at all, to covet that, which did belong to another man: 
Exod. 20. Deut. 5.  if the law had not said unto me: Thou shalt not lust. And no man can deny but that the law was declared, for the coercion and restraint of sin, though the thing itself happened all contrary unto us, through our own vice and imperfection. For, at what time the law did open unto us our sins, 
The law openeth sin but it giveth no power to resist sin.  and gave us not thereto might and strength to resist them: it came to pass that our lust to sin, was made the more quick and ready to it: because the nature of man is such, that it most lusteth after that thing, which is most forbidden it. How be it, before the knowledge of the law came many of our sins we knew not: and some of them we knew after such a sort, that we persuaded ourselves, they were not forbidden us. Through which reason, all we had the less regard to consider what was lust to sin: in as much, as all we by nature, set small store by such things, as we think we may have at our will and commandment. Wherefore, after the law had once set forth the multitude of sins to our faces, and did forbidden them to us: then we were the more greedy, to spot and defile ourselves with the committing of them. By which occasion, sin took to himself strength and encouragement in us: which before the coming of the law, lay and slept, & was as dead. At which time, I myself, when I knew not the law, I led my life like an outlaw: 
Through the law sin and the true record of conscience, man feeleth in himself no life but death.  and thought within myself, that I might sin, without the committing of any offence to God. But when I perceived the law, that did forbidden me to sin: them my sin began to wax stout and to abound in me, and to take the bridle in his tooth. Which, faring thus foul with me, whereas before I thought I lived, I become in mine own conscience stark dead: because (by the law) I perceived my deadly wound, and yet could not abstain from sinning. Whereby it came to pass, that the thing which was provided me of God for my health, was made to me an occasion of my death. Which thing, was not through any injury of the law, but it was only through mine own vice, weakness & imperfection. For having in me a certain promptness and readiness to sin, and my lust also taking some occasion by the law itself, because (as I said before) men do most commonly lust after that which is forbidden them, I was then even full of all greediness to sin. And thus the devil using that wickedly, which of itself was good, enticed me unto sin, by occasion of the law: and by occasion of sin, unto death: to the end I should acknowledge myself guilty thereof, and to be thrall unto him for the same. Therefore thus you see then, that there is no cause why any man should contemn or deprave the law: which as it was given of God, who is always perfectly good of himself: so it proponed and set forth unto all men, good and wholesome ensignements. 
Esay. 48. 1. Tim. 2.  For it cannot be chosen, but that the thing must needs be good and godly, that hateth and forbiddeth sin and naughtiness. And here another will say unto me: then, seeing the law which is good, bringeth with him that which is also good, why then should I say that it brought death unto men, which is very nought, and hath always his beginning of sin and wretchedness? certess a man might safely say thus unto me. If in case the law should engender sin, but the truth is not so: for the law truly is not the author of death, but the cause of our death is sin, which is in us: who of itself is so wicked, that it turneth that thing which is very good, into naught & destruction. Yet notwithstanding, that thing which is good and pure of his own nature, openeth unto us how filthy and unseemly a thing it is, which is nought and vicious: for that verily the law wrought, & declared unto us the abomination of our sins, and was not the author and cause of them: for all men know that the law is spiritual, and always stirreth men to honest things and spiritual actions: the which, because the law doth not bring to effect that, which so much it desireth to do: surely, to speak of myself, I am in the fault thereof, and not the law. For in as much, as I am carnal and prove to sin, and by occasion of the long continuance in it, 
Esay. 5 21.  am made as bond thereunto, as a bond man unto his master: and am so blind & drowned in vice and filthiness, that I cannot tell what I aught to do: for I do not that thing, which knowledge and reason declareth unto me to be honest (though I myself do covet the same:) but I rather commit that thing, which is unreasonable & dishonest: the which though I hate & detest it: yet I do commit the same, 
The power of sin in our earthly bodies.  because the vice and power of concupiscence that is in me, violently compelleth and draweth me thereunto: by which reason, the offenders themselves, will in no case that any fault should be imputed unto the law, but to our own fragility, weakness and great imperfection. For in as much, as we in our weakness, being so compelled to do that thing (through concupiscence) which knowledge and reason detesteth, escheweth and damneth. I do therefore consent to the law, that it is holy & good, because it doth of itself forbidden the same thing, which the inward and spiritual part of my body grudgeth at, disalloweth and utterly damneth. Wherefore, the law which so straightly forbiddeth all things that be evil, must needs be counted holy, precious and good. Which, although I commit such evil, in obeying the motions of my frail and corrupted flesh,) the outward part and most gross substance of man,) yet I well perceive them to be wicked and abominable, & that also in mine inward man, I hate and abhor them. Here will one then say unto 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 thee to honesty and godly operations. I answer: For this same cause, we must imagine to be in each one of us two men: 
Two men are possessed of every man, and how they are called according to the scripture.  the one of them gross and carnal, and the other more pure and of less corruption. The first may be called the outward man, and the second, the inward man. The first is proclive and ready to sin: the second, having in him, as it were certain seeds of honesty, is more appliant to embrace virtue: And according to his possibility and power, he gladly shunneth and striveth against all corrupted motions and the filthy desires of sin. How be it, that part of us is most properly called the man, which of itself is moste pure and clean, and best inclined. Therefore, as often as mine inward man consenting to the goodness of the law, is stirred, and so consenteth to honesty, and yet doth the contrary: it seemeth then, that it is not I that doth it: For what is he, which doth the thing that he hateth, and wanteth will to do it? But here is adjoined to mine outward man, a certain promptness and readiness to sin: by means whereof, it chanceth oft, that when I desire to do the thing which is honest and good, I am constrained to do that, which is hurtful & nought. In which gross part of me, 
Gene. 6.  I confess to be no goodness at al. For although I desire to do that thing, which (according to reason and knowledge) is honest: yet I find in me no power or strength to work that, which I most gladly esteem and commend. But, in as much as this corrupted and carnal concupiscence, is in me of much more strength and force, to drive me to offend, than is reason, which calleth me to the estimation of virtue: I am forcibly drawn from the good use thereof, which I most specially desire, and do daily commit the sin and iniquity, which I inwardly hate and most justly condemn. Considering therefore, that a man in doing evil, doth it not voluntarily or with glad consent, but by enforcement and against his will: then, when that thing is committed, which mine inward man most gladly repugneth and striveth against: it is not truly and properly said, that I am the committer of the evil: but rather more aptly to be applied, to the gross desire, promptness and readiness of the outward man: 
Sin always resident in the outward man.  in whom always sin is resident, and beareth most deadly sway. Which promptness to evil, the law cannot take away from me: but so oft as I yield and obey to evil, than the law openeth and layeth plainly before me, by the testimony of my conscience, the just judgement of God over me, and perpetual condemnation to my soul. The good nature of reason and honesty (through the grace of God in the inward man) draweth me to the estimation of love and virtue: whereunto, I am truly taught by the law: but I find also an other law in the members of mine outward man, which is clean contrary to the law of my inward man, and violently stirreth me to the greedy embracement of evil. Therefore, 
The conflict betwixt reason and concupiscence.  abiding thus always in this case of conflict, that reason draweth me one way, and concupiscence an other way: it commonly thus fortuneth, that the worse part prevaileth, and reason over mastered and laid on the ground. For the promptness (I say) and readiness to sin, so much aboundeth in me, as also the accustomed use thereof, through the usual familiarity & great fellowship which it ever hath with my weak and frail nature, that I am still haled by constraint like a bond slave or prisoner, unto filthiness and sin, whether I will or will not. O miserable wretch that I am, which am thus in thraldom to such filthy slavery and most bitter state of bondage: who shall deliver me, and make me free from this flesh, 
The complaint of the holy apostle & why?  or from this body of death, which is thus subject to so many miseries, to so many provocations, enticements to naughtiness, encumbered with so many vices, and well nigh confounded with these daily conflicts, that always haileth me, pulleth me down, and draweth me forcibly to destruction and death. Think not you, that he hath just cause, thus to bewail his state and to cry out, that in this manner is daily besieged, assaulted and troubled with so many mischiefs, cruel and deadly adversaries? But the remedy hereof considered, and the most happy means remembered for our deliverance: 
The cause of the apostles rejoicing.  O what cause of great thankfulness, by bounden duty and all humbleness, have we to give unto our God, which mercifully hath set us in most happy state and safety, and delivered us from these noisome miseries, even for the only loves sake he bore unto us: not through the law of Moses or Circumcision, but by his only and most dear son our Lord jesus Christ: the which, if by him it had not so been ended and done, I myself, being but one man among others, should have been a runner but in an unconstant race, and drawn in such sort hither and thither, with the impious cords of inconstancy & vanity: that happily now and then, I should with joyfulness have served the law of my God with my spirit, in desiring the things that be honest and godly, but with my faulty flesh, the law of sin in coveting corruptly the things that be dishonest: and by the deadly force thereof, my poor spirit always prevailed against, and turmoiled with misery.   

The eight Chapter. The law of the spirit giveth life. The spirit of God maketh us Gods children and heirs with Christ, The abundant love of God can not be separated.  
But now, although there be yet many blots and stumbling blocks of the old bondage, still remaining among christian men, there is yet no doubt, but through their godly study & christian endeavour, they may easily pass by them, and not be so violently drawn unto such horrible sins: for they are now entered into the heavenly freedom of Christ, united and made one with him through their lively faith and true promise made at baptism. All which by this change, have now cessed to live again, after the illectation or wanton enticing of the sensual lusts of their flesh: in as much as the law of Christ, which is heavenly, spiritual, and the author of life (being also strong and full of might) hath freely delivered them all from the bondage and law of sin, 
john. 8. Gala. 4.  from death, the familiar companion of sin, and the just reward of the same. Which thing, because the law of Moses was carnal, and in consideration thereof, very weak of itself, 
Hebr. 7.  God did foresee and provide for the salvation of man, after an other sort and fashion. And like as I have said before, that in one man there was two men, (one carnal, and an other spiritual) even so within the precinct of Moses law, there are two laws: the one gross and carnal, 
Two laws.  and the other holy and spiritual. The first of these two laws, have Moses for his author and beginner: which as it was not perpetual, even so it was not of virtue to give any salvation to man. The second law is spiritual, strange, full of efficacy, and immortal: which christ himself hath consummate and fulfilled, to all such as believe in him. Howbeit, it was very expedient, that one flesh should abolish and put away an other: one sacrifice to prevail before an other: and one death most mightily to suppress an other. 
The great mercy of God.  Therefore God the father hungering and thirsting (in his mercy) after man's salvation, sent his only dear son: which though he were free from all contagion of sin: yet he took upon him the same flesh that all other sinners had, and become conversant amongst the wicked (as one of them himself) for the most precious redemption of man, unto the same salvation. And yet verily, so unkindly he was entreated amongst the sinners, so despitefully and cruelly handled, that they put him to the most shameful death, and crucified him among the sinful, most vile and false thieves. Which for man's sake took upon him our very body of sin, that he might under the same form and similitude of sin, 
2. Corin. 5.  overcome sin, and after that abolish it, and put it clean away. He was made a sacrifice for our trespasses, and so dying in the flesh which he took amongst us, brought death to subjection and bondage, which before bore rule over us through the law, and the corrupt affections of our bodies: which also brought all things to such a pass, that considering the putting away of the gross and fleshly part of the Ceremonial law, we should thencefoorthe embrace the second part of the law, which is heavenly and spiritual. And that ministereth not ire and threatenings, as doth the old part of the law: but very righteousness to all such, as do not lead their lives after the letter and Ceremonies of the jews, but after the spirit and inward mind of the law, as men regenerate and new borne again in jesus Christ. The jews in their Ceremonies had (as it were) but the dead picture and image of righteousness: but we have the ver●●●e, living and quick righteousness itself, and the very perfect rule of all godliness: which Christ by his spirit hath wrought in us. Wherefore, the true change of our state, conditions and fashions of religion, declareth the manner of a new life in us. And we perceive very evidently, that all such of the jews, which still continued in the rottenness of their old form of religion, 
Esay. 55.  and in the flesh or grossness of the law, are delighted and pleased with all such things, as are gross, carnal and fleshly. Contrariwise, all such as are engrafted into Christ, are become spiritual and precise in righteousness, utterly banishing from them all such old things, as appertain to the flesh, and are constantly rapt in their minds, to all such things as are spiritual: For truly, even such as the state, condition and nature of the man is: such is his desire and common inclination to work. As touching our flesh, we be all mortal: but Christ that is immortal, hath now called us to a life in him, which is immortal. Again, the carnal law of the jews, is always against Christ, and calleth us from him: which (for the same cause) bringeth death with it: in as much, as it contendeth and striveth against him which is the only author of life. By reason whereof, the jews being stricken with the zeal and love of the same law, did put to death the author of their life and justification. But contrariwise, they that set the grossness of the law at nought, and follow the spirit, do find most plenteous life in Christ jesus. Neither do they argue upon the barren and hungry observances of the law: but having in their hearts the pleasant savour and taste of charity, 
Superstition contentious against God.  be well stayed in themselves, live joyfully, and be at peace with all creatures. Superstition of itself is contentious and full of debate, but the true worshipping of God is full of tranquillity, peace, and quietness. Neither can it be any marvel at all, to see so much contention amongst men, for keeping of such superstition of the Law, considering the same is never at one with God himself: for it is none other thing, but to adhere and stick fast to the carnal and gross law: which God rather would to be made annihilate and of none effect amongst men, and that by his son jesus Chryst (to the end, that in the place thereof should succeed the law Spiritual) than to be by such contention at defiance with God. 
What it is to be affectionate by the law.  For he that is affectionate to the law (which so much dissenteth from the mind and will of God) can not be but clean repugnant and contrary to him: for so much as his only will and pleasure is, we should altogether follow the contrary. Wherefore let no Christian man think it a trifle or small fault, to wed himself, or to be besotted to the keeping of the law, and to continued in the same. It shall be found to be but a frivolous and unfruitful thing to please the will of man, and to displease the good will of God. The observation of the carnal and ceremonial law of Moses, may well please the affections of carnal men: but truly the God of all holiness and truth, will take it in evil part and very displeasantly, unless the same shall overpass the letter of the gross Law, and become the follower of the Law that is spiritual. Therefore let the jews, to the uttermost of their might and power, hold up and maintain if they may, their Ceremonies (as in example) the Ceremonies of the Book of Moses called Leviticus, their feasts of the new Moon, their washings, with all such like: of whose sort also be now the garments of the Priests and their fleshly Sacrifices, expiations, or pourging, consecrations, their hallowings & cursings, the difference of meats, holidays, vows, créeping, knéeling, knockings, kyssing, crossings, with all the rest that they do extremely use in their temples: 
Ceremonies carrieth with them no righteousness. ) yet for all that, through the observation of all these, or any of them, they shall never be made righteous, although they glory never so much among themselves over them. All which things therefore appertain nothing unto you, that are now become spiritual, and such manner of men as Chryst doth vouchsafe to devil in, even in the temples of your hearts: for he that is but externely or only baptized in the flesh, remaineth yet still in the flesh, unless the same be inwardly washed, moisted, and tempered with the sweet taste and moisture of the spirit of God. We be not made meet temp●●s for Chryst through our ceremonies, 
We are not made the temples of Christ by ceremones, but by God's spirit.  but by virtue and power of the spirit: which whosoever hath not within him, is yet carnal and very far from Chryst. And if it so be that Chryst devil in our hearts, than inasmuch as Chryst is nothing else but charity, truth, temperance, and all other virtues: how should there then be any place left in a Christian man, 
He that possesseth Christ expresseth him in his works.  for the receiving of any vice into him? It best becometh him to express Chryst in his works, that hath him inhabiting within his heart. Chryst did once die in his flesh (as is before said) but now he liveth everlastingly: whom we ought to express in ourselves in such manner, that our earthly body, that is, our carnal and outward man, which always provoketh us to disobedience and sinfulness, be dead in us, and to forsake all vain pleasure that offendeth God: that the spirit, that is, our spiritual and inward man may live in us, which always stirreth us to all honesty, 
The spirit of God what it worketh in the godly, that possesseth it.  to just and godly things. Furthermore, if the spirit of God be within us, which restored Chryst from death unto life, it is so friendly and fruitful unto us, that it will not be idle and unoccupied in us: for the spirit is lovely, lively, quick, full of efficacy and virtue. Wherefore the same spirit, according to our godly natures and inclination, will work with mercy that thing in us, which did most mightily work in the Lord and saviour jesus Christ. It restored him again from death unto life, and will suffer him to die no more: even so it will call us back again from our sins (which be the ground of our death) and give us light to avoid all wickedness, and to live henceforth a devout and most godly life. Therefore all we living to this spirit, are bound to this spirit, and own due obedience thereunto, and not to our flesh, unto which we are already dead. 
If we live to God's spirit, we are in all things bound to obey it.  For after we become to be made one with jesus christ, we become to be no more debtors to the flesh. God forbid therefore, that we should henceforth lead our lives after the corrupt desire of our flesh: which, with all duty should obey and serve itself unto the spirit, and become (with all constancy) bound unto it. Moreover, all you be called unto the state of life: but if you shall frame your conversation according to your flesh, you shall surely die. And contrariwise, if through the strength of the spirit, you shall quench the desires of your fleshly lusts, 
The will of the spirit is easy to be obeyed.  then without doubt ye shall be blessed and live. Neither is the commandment of the spirit hards to be kept: which, although it call men unto mighty, high, and heavenly things, yet it calleth all such as be willing and desirous to serve and obey it. And it breatheth such lively force of love into all their hearts, 
The grace of God's spirit and what it worketh in the elect.  that it causeth them to think, there is nothing hard nor unpleasant to them, which have in themselves that heavenly trust and ready will to serve GOD and his holy Gospel. And as the body liveth by his spirit: even so doth the soul live by her spirit. And again, if the spirit of the body be weak and faint, then is also all the body weak and sick. But if it be healthful, lively, and strong, then is all the body lively, strong, and lusty. Therefore they that frame their lives after the spirit of GOD, be the dearly beloved and true children of God. And they that be truly the children of God, 
The godly property of the true child towards his father.  will represent and most joyfully show the natural conditions of their father, and will frankly and freely do all such things as they shall think will please their father. But servants for as much as they be not joined to their masters by nature, but by law, do their service unto them for fear, or else for the avoiding of displeasure and punishment, and not for only obedience, love and duty: which thing is proper unto the jews, who do obey the law, & keep externely the commandments thereof with all preciseness, jest they should fall into bodily punishment. But all you are made free from the law, to the end you should serve it no more in fear of any punishment: but should desire (like natural children) most gladly to accomplish your father's commandments, even for the loves sake that ye naturally bear unto him, 
Gala. 4. 2. Timo. 1.  because ye have now received the spirit of God, through which you are adopted and numbered his loving children, and not servants. And the same spirit also giveth such an audacity and boldness unto us all, that when soever we have any necessity (whether for soul or body) we shall not fear to call upon God himself, and say unto him, father father. At which calling every loving and natural parent do glory and rejoice. Surely if we have in consideration the glory and high majesty of God, his mightiness and heavenly power, we should not once dare nor be so bold to call him father, unless we were most perfectly assured (through the goodness of his holy spirit) that we be his very children, 
2. Cor. 1.5. Ephe. 1  and he our loving and merciful father. For to this same only purpose he sent unto us his most holy spirit, that it should be a very sure and earnest gage unto our spirit, that we are the undoubted children of him, that gave us that heavenly gage. Wherefore seeing we be now made the children of God, and fully persuaded that he is our father, we are no more to be counted servants, but rather his very heirs. For all men that believe in jesus Chryst are the true heirs of God, and fellow heirs with Chryst himself, into whose body being engrafted through our Christian profession, we have one father with him, and through his only deservings we take participation with him of the heavenly inheritance. 
By what means we come to the inheritance oh God.  The possession of which inheritance shall come unto us none other ways than it came unto Chryst himself. For he through the afflictions and sufferings of miserable calamities in this life, came duly to the possession of this high inheritance. Through his obedience he came to a kingdom: through the ignominy and slander of the cross, he came to glory, and through the patient suffering of his death he came to the state of immortality. Therefore all we must suffer with him, that we may have the fruition of the inheritance with him, we must obey that we may reign with him, we must patiently bear the slanders of this world, that with him we may have praise and glory: and we must also die with him to our sins, that we may for evermore live with him. After this manner do we come to our inheritance with Chryst, which because it is everlasting and of most high felicity, I think, that if one only man himself could possibly suffer all the calamities and miseries of this wretched world, 
Math. 5. 2 Cor. 4. 1. john 3  yet they all should be esteemed but unworthy, light, and of no comparison to the great benefit of the glory to come, though (through the said miseries and painful afflictions) he do seem dearly to buy the same glory. Yea, and though we have received the gage of this felicity and glory, to the end we should not mistrust any thing at all: yet for all that our glory can not be consummate and made perfect in us (although our bodies be subject to such sort of miseries and wretched calamities as be in this present life) without we have our faith stayed in the only merits, death, and passion of our saviour jesus Chryst. How be it in the mean time, through the help and comfort of the spirit, they are a certain inward taste of the same glory in us. Which glory, at the resurrection of the flesh, and after the putting away from us all our mortality, shall be fully declared and given unto us. At which time we shall all live immortal with Chryst, that is, always immortal and everlasting, for our only faiths sake in his blood. And that is the time, the which all the godly universally look continually for, as desirous to behold the coming 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 unto them, which in this life have been afflicted with persecution and imprisonment, with thirst, hunger, sorrows, griefs, and other calamities for Christ'S sake. And so greatly in subjection are the creatures of this world to miseries, that the very circuit and compass of the world itself seemeth to continued altogether in misery, as in example: the air, the earth, the water, with all other celestial bodies: yea, the very angels themselves, are created to none other end, but to set forth God's glory, and to show their service for the necessities of men. For which cause the very building of the world itself, shall not be free from trouble and disquietness, until such time as perfect freedom shall be given to the children of God. Howbeit the world itself, though it be insensible, neither feeleth disquietness: yet there is in it a certain natural taste and desire to come to perfection. And in the mean time it obeyeth willingly to him: for whose pleasure it was to make it in such wise, subject to disquietousnesse. Which so much the more patiently abideth his sorrow, because his natural inclination doth record to him himself, that his sorrow shall not be perpetual: but until such time as the children of God shall fully and plenarily be delivered from all their grief and carefulness. At which time shall the whole Cope thereof cease from his great unrest and disquietousnesse. Also, forasmuch as we see that all the elements and planets of this world, do vary at so many and sundry times: and do see likewise, the Sun and the Moon to have so many Eclipses and Changes: as also perceiving by daily experience, what labours are taken in vain, for the repair of things in this life, which do not continued, but fall again to their corruption. And beholding also the Stars, to altar and strive one with another: and in conclusion, nothing to be in perpetual rest: It can not be chosen, but even the very Angels also of heaven looking down by the power of God from an high upon our infinite miseries and wretchedness are greatly dismayed of them, moved at them, and sorrow for them, as much as their creation can suffer them to do. 
john. 16.  Wherefore all the whole number of creatures and things made by the hands of God, do even groan & sigh with us in our misfortunes. All which, after the manner of women labouring with child, wish and long for the end of their great travel and sorrows. And herein is no marvel though it chance to others, considering the same happeneth to us also, that first before all men have received the spirit of Chryst, which he gave most abundantly unto us. Yet that notwithstanding, we are entangled with thousands of cares and miseries: partly for the sustentation of our lives, and partly by the occasion of wicked persons, always troubling and conspiring against us. Yea our cares are so many and variable, so grievous, terrible, and unsufferable, that we oftentimes do sorrow and lament our own woeful causes, most heartily wishing for that happy day, when all the true members of jesus Chryst shall be set at liberty from all accidents, and shall be then made of very lumpish, gross and carnal men, most lively, spiritual and immortal men. How be it we patiently suffer all affliction in the mean time, for the hopes sake of that felicity, which was promised us of our Lord Chryst. For the certainty of which felicity, although he have given us a sure gage thereof, (even the full certifying of his spirit:) yet he hath not given it unto us wholly and fully at this time: but would that it should with patience be hoped upon, tarried for, and looked for in time to come unto us. For our perfect health, expected rest, and true felicity, are in those things that be yet for to come: the use whereof, 
Hebr 1  we verily trust and hope upon. For hope is not in things that be present and at hand amongst us, but only in all such things as do not yet appear unto us. For how can a man say, that we have hope in that thing, which is before our eyes. Again there should be no place nor commendation left for faith and hope, if those things should be now in our sight and feeling, which Chryst hath promised unto us. Wherefore, considering we conceive in Faith such things as be not apparent to our bodily eyes, we do patiently continued in our griefs and sorrows, most steadfastly hoping for the promise made of Christ. Nevertheless it is painful in the mean while, to be in trouble and sorrow: howbeit, the same doth no harm, but rather worketh the thing that is good: For the spirit taketh all things in good worth, and striveth against the weakness of the flesh as much as may be: and the spirit of God always helpeth the debility of our mortal bodies, and doth happily feed it with the good food of hope, to suffer strongly all offered inconveniences: declaring further unto us what we should desire to have, hold and retain, and what we should always shun and put away from us. For all we (as touching our flesh) can not tell what to crave, nor how to desire any thing that belongeth unto us: by means whereof it chanceth that we oftentimes do desire of God vain and wicked things, in steed of needful, honest, and wholesome things. Which self same thing happened unto me, at what time (not taking well in worth mine afflictions) I desired God three times, that Satan should be banished from me, who at that time very sharply punished me. Howbeit I was denied my request, and in steed of pleasant things, or things contenting the flesh, were given unto me healthful 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 healthful motion of the spirit: which though we ourselves say nothing at all, 
Esay. 26.  yet it ceaseth not to call upon God for us: not as men use to make their suits and petitions, but with unspeakable fervency, most deep sighings and inward groanings. A man must demand of others in way of communication, and so to attain such requests as he desireth to be accomplished for him: which men know not what is demanded, except he advertise them of it: neither can they judge what is most expedients for his necessity. But God that knoweth the most secret parts of men's hearts, 
jere. 17.  foreseeth in such manner our necessity, that he knoweth what the spirit requireth, and what we have need of, though we ourselves (as God forbidden) should hold our peace, 
In what manner the spirit prayeth for us unto God.  and make no suit. For the spirit, as oftentimes as it demandeth for holy things, and sigheth for our miseries, it prayeth unto God, not after the affections of flesh and blood, but according to the only will and pleasure of almighty God. For it requireth nothing but healthful things, and things appertaining to the glory of God. Which things whosoever heartily desireth (though he lack in his requests order and form in the making of them:) yet undoubtedly he faileth not in the end to attain his purpose. 
The feite miseries of this life are not to be feared not to withdraw our hearts from prayer.  God therefore granteth us, not that which is always required of him: but rather that which most aptly toucheth our commodities. Neither aught we to fear, or to cease our prayers unto God, though we see ourselves tossed in the miseries of this wretched world, in such wise as though we were forsaken or utterly forgotten of God: In as much, as we all are certainly persuaded, that all kind of trouble (what so ever it be that happeneth unto good men:) the same chanceth unto them, for their great health and welfare: for such is the favour of God towards those, which he (of his most godly will and pleasure) hath chosen and called unto felicity. The purpose is yours, but the disposition lieth in the hands of God himself: which hath not without most high consideration, chosen to himself his most dearly beloved people. All those that appertaineth properly unto him, he right well knew them, long before he called them. And he did not only before know them, whom he so called, but most secretly with himself he did predestinate them, to be incorporate into the body of his dear son our Lord jesus Christ: and to be transformed into the resemblance and similitude of him. Which, as he hath overcome the power of the flesh, death, hell, and the devil, and is triumphantly ascended into immortality: so likewise should his members hope to do, because they see the same already done in their head. Thus God, by this means (through his only son) hath provided himself of many sons: amongst whom, Christ is the chief captain, and is the first begotten and principal heir of his eternal kingdom, which notwithstanding, maketh us partakers of his inheritance with him. Furthermore, all those whom God knew before, and did choose them to himself before all times, of whom he declared his godly pleasure by his holy Prophets: the same he hath now at length called by his eternal gospel: through which calling, they are most highly blessed and profited. For of wretched and sinful livers, he (through the abundance of his mercy) hath made them godly: and of wicked, disobedient and stubborn servants, his own most dear and loving children. Unto whom there now lacketh nothing, but only their glory, and the most pleasant peace & quietness of their consciences in the sight of god, yet the same (at this time) want not all kinds of this glory: inasmuch as it is a most pleasant satisfaction and comfort to their minds, that they (in this mean while) may live free from the threatenings of the law, from the danger of the sting of sin and death, and that so they may conform themselves to innocency and honest affections of the soul, that they may become one with Chryst, and to have always his spirit that shall satisfy them with this most certain persuasion, to be the heirs of God, and fellow heirs with his son Christ, which also so confirm them, that they do not distrust any thing of the fulfilling of this their everlasting glory and joy, in his appointed time. Wherefore, considering the matter goeth on this wise with us: what need have we then to disquiet ourselves about the troubles & miseries that daily happeneth unto? Either why should we not take them with all patience: 
We bear our troubles the more patiently in this life, because we see before hand the favour of God for our deliverance.  seeing that such is the grace and favour of God, that he most mercifully mindeth our speedy deliverance from thence? Surely God hath in so many things declared already his most high love and goodness towards us, that we may be well assured he will still stand unto us, and be on our side a most stable pillar against all the assaults of our deadly adversary. Which always being most true: what cause have we to care, or what can his malice prevail against us, seeing the most mighty God himself taketh our part? 
Nun. 14. Esay 50. Gene. 22. Esay 53.  Either why should we doubt at all of the favour of God to be with us, which did not spare his only dear son, and his most high treasure of heaven, but did (as it were) put him forwards to death for us, that were most wretched sinners against him, and altogether in his father's indignation. He did embase his own and only son, and made him vile, to the end that thereby he would extol and advance us: he made him a sacrifice to deliver us from our offences: he delivered him to his death, that by the means of it we might have life. Wherefore, seeing he thus gave his own dear son for us (in whom dwelleth the fullness of all things) shall it not then follow, that he will also help us with all things, as he doth his son: In as much as he hath made us fellow heirs with him of the kingdom of his heavenly joy? what will God stick to give unto us (what soever it be) which hath already freely given that thing for us, which is much more precious than all the creatures in heaven and in earth? And all we may be well assured, that God will not change his mind with us, but (in the constancy of his mercy) will at all times be our buckler, our shield, and mighty defence, 
Our hope in the constancy of God's mercy for our shield and buckler.  against the outrage and force of all our adversaries. What is he therefore, that will or once dare take upon him to bring any accusation, or lay any condemnation against the elect of God: whom he hath now (by his most high wisdom) chosen and taken for his own dear sons? Think you that God will hear the adversary of our soul, against those whom his only son hath so preciously redeemed, and for his sake hath so freely pardoned and forgiven their offences against him? God that is the judge of all creatures hath delivered us from the guiltiness of our former life, & now accounteth us righteous in his sight. Therefore who dare be so bold to condemn those that he pronounceth righteous? 
A godly admonition.  But yet hereof we must in any wise carefully take heed, that we fall not again into the loathsomeness of our old sins & wickedness. Christ himself hath ever had such an heart burning love towards us, that for our redemption sake, & to save us from damnation, he willingly suffered (gushing out of his side) the flowing streams of his blood: which also after his death rose again, only to foresee all things necessary both for the rejoicing of his loving brethren, as also in all things to comfort & strengthen them. The same christ now being made our only advocate & judge is ascended into the heavens, & there sitteth with majesty on the right hand of his heavenly father in all things equal with him: and there daily (with the open appearance of his bloody wounds) pleadeth our cause with him, & craveth the continuance of his great mercy towards us in this life, & to have for us after this life, in full reward of his most precious purchase, even everlasting joy & felicity. 
The people that are blessed of God, fear neither the devil nor any of his ministers.  For which consideration, sith the father of heaven, hath thus pronounced us (for the deaths sake of his dear son) guiltless, blessed and just, (which proceedeth of the only tenderness of his unspeakable love:) what man is he them, that from henceforth will fear the devil, dread tyrants, or any one that is his minister: or else any slanderer, privy conspirator, cursed speaker, or wicked condemner of him. Therefore, for as much as we be all so many ways bound unto God and his dear son Christ: what thing is that, what thing is it, that is once able, to withdraw us from the love of them both: or else shall not suffer us to love them again, for their most wonderful & great mercies towards us? Shall the tempestuous storms and troubles of men withdraw us from them? Shall the slippery changes and chances of this wretched world pluck us back? Shall anguishes, shall persecutions, shall hunger, shall nakedness, shall peril, either shall the sword? 
Psalm 43.  All which, the holy Prophet David, hath prophesied to chance unto the elect of God: which speaketh in the spirit of God on this manner: we are for thy sake (O Lord) daily delivered unto death, and are esteemed as sheep appointed to the slaughter. 
Well may afflictions diversly happen to the godly, that they shall sooner confirm them in the love of God, the overcome them from the same.  These same things, although they seem to be importable & grievous to the weak flesh: yet, they are not able to pluck us from the love of God, & his dear son Christ. Well may they diversly & sundry ways happen unto us, but surely they cannot overcome us: yea, the more that they fortune unto us, so much the more do they confirm the love of us towards Christ, and his love also towards us: in as much, as we always departed from the same afflictions, as lively victorers and overcomers of them. Not through our own powers: but through the protection and defence of him: unto whom, we own all things that we have. Neither will God that loveth us so heartily, suffer us to be overthrown: neither can we (having in remembrance his wonderful goodness towards us) cease to love him again, for any kind of misery, that can happen in this wretched life, unto our earthy & frail bodies. How he it all those things, of the which I did even now speak, are but light and of small effect, to pluck our hearts from the love of God: but I am well assured, that (besides all those) neither death, neither life, neither the Angels of heaven, neither might nor power, neither things present, (though they bring all kinds of misery with them) neither things to come (whether they shall bring good or bad unto us) neither high nor low, neither visible, nor invisible, neither any other creature, shall at any time once be able, to separate us from the love of God, which he hath showed unto all us, in giving his only dear son our Lord jesus Christ to be our redemption, and to pay our ransom to his and our father, for all such offences, as we most horribly committed daily against him.   

The ninth Chapter. Paul complaineth upon the hard heart of the jews, that would not receive Christ: and how the heathen are chosen in their stead.  
TO the which Christ, I would to the almighty God, that all the jews (now turning themselves,) would forsake their old Moses: which, at this time conceiveth this opinion amongst themselves, that it is sufficient enough for their salvation, to be the children of Abraham by descente, or to keep the law which by Moses was given unto them. Whereas (in very deed) nothing of all this doth any thing at all profit them, except they show themselves faithful in Christ: and after this sort conform themselves to him, that they may be beloved of God his heavenly father. But to their great shame it is doubtless, that Christ is thus cast out from amongst them, which was so promised unto them in their own law, and by whose unfaithfulness, the Gentiles do now receive him. Notwithstanding this, I do not speak any thing here in despite of the jews, which be my natural country men, & whom in Christ I dearly love at the heart root, though they cannot abide me, nor yet once further me their friendly good word. Verily, I speak as the thing itself is (Christ is my record) which knoweth all men's secrets. Neither do I make any lie (I take witness of my conscience which the holy ghost perfectly knoweth) that I am very sorry, & that with continual dolour & thought in my heart, for their fall & mischance, which most apparently cometh through their own wilful fault & folly. For so little do I hate the jews, the I (with all my heart) would wish to be made their safety & health, 
Exod. 32.  yea even through mine own destruction. Neither would I refuse to be rejected from Christ, so that I might have all those that be of my stock & kindred, adjoined as I now am, in the true faith of jesus Christ. And that as they be all Israelites by birth: so they might be also very Israelites in the truth & verity. For whom, it was convenient above all other creatures to have embraced him, which the law had promised before unto them: considering they be of the only nation, which God the father (from all others) did separate, & did choose it only to himself, to be his only peculiar & proper people: and did put away from him all other nations, counting them but rejects, & as misbegotten bastards: and took only the Israelites, for his true & natural children, which only had the glory & dignity of the world, when they did forsake idolatry, & gave themselves to the only worshipping of the true god which only had then the pre-eminence of the law & his prerogative: 
Exod. 19 Deut. 7.  which only had the covenants & promises of God made unto them: which had only declared unto them the rites & ceremonies of religion: which only had the prophets sent unto them, that promised the coming of Messiah many years before he came: and which only had also made unto them, the promiss of the heavenvly glory, which we receive through the same only Messiah the great God & saviour of the world. All which jews do come of the stock of the most noble & high personages, Abraham, Isaac, & jacob: and of many other notable & worthy men: of whose most noble & famous lineage, Christ himself cometh as touching the flesh: for which cause sake they came not to choose, but whether they will or will not, they be of kindred unto Christ: which is much more mighty and of higher majesty, than were those old & ancient good fathers, whom they so highly extol, & upon whom they boast themselves so much. For the old fathers, though they were godly creatures, and worthy great estimation, yet amongst men they were but men. But Christ himself is a man in such sort & manner, that he is also very God: and that not of this or that nation only, but of all nations where so ever they be, foreseeing in himself all their salvations: unto whom only be all laud, praise & honour now and for evermore. Amen. Neither shall we think that the iniquity of the jews did so abound, that through the great desert of vengeance for the same, God will not for all that, perform all such things, as he promised before in his Prophets. I cannot deny but our felicity was promised unto Abraham, & to the children of Israel: how be it, not properly to each of them, or to them only, but specially unto all those that should be of his true posterity, & possessors of the like faith: For we cannot say, that they which come of Israel, are all Israelites: 
Roma. 2.  but only those same that be strong in faith, & unvanquished against the inconveniences of this world: in which, God trieth & proveth our religion and godliness: and in all such verily rightly agreeth the name of an Israelite Further, 
Gala 4.  they that come of Abraham's stock are not all the true children of Abraham, & have to themselves the possession of the promiss of God: but all they that represent the faith of Abraham: by virtue whereof, he deserved that the promise should be made unto all his seed. And mark (I pray you) diligently, if the words of the promiser do not sound even the same thing, 
Gene. 22.  which saith: In Isaac shallbe named unto thee, they seed. And it was promised unto the sede of Abraham, the through it all nations should be renowned & blessed. But God will not that all which come of Abraham, should be called the seed of Abraham, except they be in Isaac, which is the son of faith, & beareth truly 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, worn & withered with age, & which also was passed bodily lust, yet had always good faith in the promiss & power of God, & born of an old woman that was also past bearing of children: wherefore, the virtue of God, and good faith of the father, did rather beget him than the power & work of that flesh. What meaneth God therefore when he saith: In Isaac shallbe named unto thee thy seed? but only that he would manifestly declare: that they which be borne of Abraham after the flesh, are not all the sons of Abraham, & so forth the heirs of the promise, but all such only as have faith: 
Who be the children of Abraham.  through which Abraham deserved to have the promise made unto him: and those in deed be they, that are of the seed of Abraham. But otherwise, if God should have made his promise after this form and sort, who so ever he be that shall be borne of thee, to them shall appertain my promise: then without all doubt, they might challenge his promise by inheritance and for their duty, what soever he be that cometh of Abraham's descents. Therefore, seeing then that he spoke after this manner, 
Gene. 18.  as the Scriptures do show: About this time will I come, and Sara shall have a son: God men●e Isaac, to be one only son, and that the son of faith: whom he elected and chose out to himself for the same purpose, not for the deservings of his circumcision, which at that time was not yet borne, but rather for the only merit's sake of his father's faith. Howbeit Abraham begat other children after that time, of other wives, yet the promise was only made in the name of Isaac. And as the thing went with Isaac and the other children of Abraham: even so it also chanced in jacob and Esau. Which, if they should receive the blessing of God only for alliance and kindreds sake: the promise should rather have appertained unto Esau, than unto jacob, in as much as he was the eldest son of the two. 
Gene. 25.  Isaac was only father to them both, and one only mother at one time bore them both, which conceived them both at once, carried them both together in her body, and at one time also delivered them both: yet all this notwithstanding God did acknowledge but one of them for a lawful child, and the other he took (as it were) but for a bastard, saying these words: jacob have I loved, and Esau have I hated. What thing is it then that did thus make separation betwixt these two twins? 
Mala. 1  Verily, not the proximity or dearness of birth, nor the observation of the law, neither yet Circumcision for before either of them was borne, or else had done any thing at all, either against the law or with the law, it was said of them both: The elder shall serve the younger. And why did God thus I pray you? Or what would he declare unto us hereby? certess, none other thing at all, but that no creature, through his confidence in the law or circumcision, should challenge to himself the promise of felicity: but only all such as have faith, to come to the society of the elect of God, through his dear son Chryst: and to be all such in their exercitations, as was Isaac and jacob. For the election of God maketh the children of Abraham, 
The election of God, maketh the children of Abraham, but not the nearness of birth.  and not the propinquity of birth. Wherefore, if in case God shall reject and cast away the jews at this time, as he in times paste did Esau: it shall profit them nothing at all, to have descended of his lineage. Again, if God do call the Gentiles unto his promise by virtue of their faith, it shall not hurt them one whit to be of no fleshly kindred with Abraham: in as much as God through grace doth adopt and make them his children. And here no man shall take occasion to wrest the Scriptures, and say perversely, that men are not in fault themselves of their own damnation, but rather God himself: because he receiveth at his will and pleasure those that do no good, and put away from him such as may seem to do no hurt. God defend therefore, that in reading this saying of Moses in the Book of Exodus: 
Exod. 33.  I will show mercy upon whom I show mercy: and will have compassion, upon whom I have compassion: should think thereby that God doth any wrong unto us, in taking away from us all our own power and strength, to obtain health and salvation: because that both our wills and labours are but vain and to no purpose, except the willing God draweth us: which draweth only all such as best liketh him, though they had done no good at al.  
We must well consider this place of Scripture in Exodus, that God of his own abundant mercy, hath made every man to his own similitude, and given him in his creation, wit, reason and discretion, with many other beginnings of virtue and godliness. All which, if man for his part will apply to the will of God, and call upon him for the increase of his strength, and to make in him these virtues fruitful, and to be always fortified by the spirit of Chryst to godly perfection and true piety: then God for his love and mercy's sake will perform the same to his salvation: which otherwise his own strength can not bring to pass by any possibility. Again if he do abuse the same gifts of God, by any means to the committing of sin and filthiness: and so choke up his talon in the dirt of the earth to no good use: then will God forsake him, and suffer him to run headlong to the devil. The scripture therefore saith: god hath mercy upon whom he hath mercy: and will have compassion upon whom he hath compassion: that is, upon every such person as will himself call for God's mercy and compassion, & receiveth it thankfully: & not as though he were partial in the bestowing of his love and mercy: for he is universal unto all creatures, and would that all men should be saved, and come to the truth in him. But (the more pity) many of them will not way this saying, nor apply their gifts to this end, and therefore they are worthily condemned, and go to the devil for their own fault and wickedness sake. For which cause no creature can lay the fault or occasion of his condemnation in God: but must needs grant to proceed only from him all his goodness and salvation.  
It is therefore impossible to come to the salvation of God through our own endeavour and working: but it is only for the abundant mercy of God towards us, and that for his sons sake. But contrary, all we through the filth of original sin, and weakness of our nature, which happened through Adam: and further through the custom to sin in this world, and the devils setting on by temptation, are brought to destruction: which thing first happeneth unto us from our own selves. Therefore whosoever is damned, it cometh unto him from himself: and he that is saved, by the only benefit and goodness of God, the which he doth vouchsafe upon such as liketh him best to bestow. And this he doth not to that end, that a man should complain or quarrel with him, but with all humbleness to submit himself, & most heartily to thank him for it. For it is not God that hardeneth men's hearts, that they should not believe the gospel of Chryst: but it is their own rusty or cankered stubborness & stiff-necked crookedness, which causeth them so maliciously to refuse it, and to have it in contempt: which stubborness god ordereth to this purpose, that he will thereby make manifest the mightiness of his benefit towards us, and to declare the glory of his power and might. And even so it is to be understanded, whereas it is said to Pharaoh in Exodus. ca 9 For this purpose have I stirred thee up, that I might by thee show my puissance and might, and that my name should be renowned throughout the whole world. Therefore peradventure here in this place, some perverse fellow will wickedly quarrel & say: If it so be, that God showeth mercy to whom he liketh, and whom he will he hardeneth: what matter is it then that he can justly lay to our charge? Again, in as much as his will and pleasure can not of any be restrained, nor his intent put by or prevented, if he purpose to have his will in any thing: It is therefore meet that he take our faults to himself, and not lay them to our charge, when it shall chance us at any time to do amiss. But I beseech thee mark diligently, and that with reverence, the truth in this case. For albeit that no man is of power, nor can once resist the holy will of God: yet for all that his will is never so mercilessly bent against us, that he is found the cause of our perdition: neither did he harden the heart of the proud Egyptian Pharaoh, to that end he would in deed make him stubborn and stiff-necked, and thereby wilfully damn him: but well foreseeing and knowing by his omnipotency and godly wisdom, that his heart was already hardened, and that through his own wilful malice and great pride: which, though at that time it deserved at the hand of God by his justice, short and sudden destruction: yet he for a space did suffer it to continued in him, and in the mean time through gentleness, by little and little did punish and correct it: both that Pharaoh should the better perceive and know in himself his own wilful wickedness, through his malice, pride, and stoutness: and also for the more plain manyfestation unto all generations, of his own omnipotency, gentleness and great clemency, throughout the whole world. The which, because he did so abuse the great gentleness than offered him of GOD, and thereby the rather took proudly upon him further occasion, to be a wilful repugner of his Godly will, then rightly obedient or subject to his service: God therefore most worthily made of his fixed mischief, pride and malice, great glory an● immortal fame towards himself. And so that, which in one case was of itself utterly naught, and so known of God, proceeding from a contemptuous, proud, and malicious heart: he most aptly turned in an other respect to his own perpetual renown and glory. Thus (if I would) I could here answer other things most truly, in the behalf of the righteous God: but shortly to conclude, God hath (in any creature) all pride and contempt, in utter detestation. And I pray you, what thing in all this world can be more proud or reproachful before God, than for a man, which is of himself but a very vile creature, to take any matter in hand against God and his maker, or to contend and strive with him, as one equal unto a god of such majesty. For what potter or other the like artificer would take it well at his pots hand (at the hand of his creature) to be checked and reasoned withal, saying: Why madest thou me thus? why hast thou formed me on this wise for such a purpose? Truly it behoveth all creatures of mankind to consider most reverently with themselves, that as the earth and clay is in the hands of the potter, and to work it for his own praise to what use he will: even so are men in the hands of the almighty God our creator, to be turned & dealt withal at his own pleasure. The potter tempereth the clay, and maketh thereof such kind of vessels as shall best like him: some for service at the table, and for the like cleanly uses: and some again he maketh to serve for such purposes as be more unclean and filthy (for both must be, and are to be used of necessity) as it always lieth in the potter's arbitrament, to make of clay what vessels he will without the controlment of the pot. And much more vile is a man in relation to God, than the clay in comparison to the potter. Wherefore, if it be an argument of great stubborness & pride, for the clay to endente with his potter and maker, for this fashion or that use: much more monstrous shall be the pride of man, unreverently to argue and descant upon the secret counsels of God the creator towards him: which be so much above the capacity of us wretched creatures, that scarcely we be able to attain to a shadow, or once to dream of them.  
Here is to be noted, that the potter maketh not his pots, to the end he would forthwith have them broken, or cast away from him again after he hath once made them: but to serve him rather at his commandment, in such offices as he first appointeth them: with whose service he holdeth himself well contented, if so be they do it unto him as he hath taken order and placed them: even so God doth not created man to any such intent, that he should after his creation fall into sin and be damned: but clean contrary he maketh all men, and putteth them in sundry degrees and orders, and will that they serve and obey unto him, each of them in his vocation, accordingly as he hath showed unto them his godly will and pleasure, and not to fall from him, and to serve the devil: for that cometh only of their own stubborn malice, and not of his will and appointment.  
Therefore (O thou man, thou creature, thou dust and ashes) be stayed in thyself towards thy maker: apply & enforce thyself with humbleness and prayer, that the spirit of grace may work a lively and true faith in thee towards him, yield to his will, think none evil of him, and in any wise not to dispute in thyself against him: and so shalt thou best know him, found him always thy loving God, rejoice only in him, and extol from thine heart the holy name of thy maker. Yet further, way with thyself, that the potter in his faculty may chance to err and do amiss, but God can not possibly so do. Let this then be a sufficient persuasion for thee to believe, that as God, even thy God in his almightiness & omnipotency, can do & may do all things at his own good will and pleasure: even so likewise the same God, forasmuch as he is most good, most gentle, just, and bountiful, he will do nothing but that which is best, most expedient and profitable unto mankind, his most dear & well-beloved creature: neither can we blame god, or justly reprove him, though he use & convert our evils to a special good end & purpose: yea we should rather worthily count it, for an high token of his great love and benignity towards us: in that he maketh the mishap or falling of some men, to turn to the good and fortunate end of others. Also reason thus with thyself: if thou be deformed and filthy in the fight of God through thine inclination to sin, O miserable creature that I am, I must duly acknowledge and confess, that god of his only great mercy and goodness, hath miraculously wrought his good work upon me, & beautified me both in soul & body, with innumerable of his good graces, blessings & benefits: & not made me a deformed creature, or vessel of dishonour unto filthiness & uncleanness: but I myself through the devil and mine own consent, have made myself filthy and unclean, and defiled most loathsomely the beautiful work of God, with the dirt & stinch of sin and mine own uncleanness. Wherefore I say, if God (through his own infinite wisdom) do use thy wickedness and sinful state to the healthful state of the godly, and to the high renown of his own name: what just occasion then of quarreling, or to think evil of God haste thou? In which case thou art worthily dealt withal and justly punished (thine own conscience bearing thee witness) for thy forgetfulness, pride, carelessness, wilful contempt & stubborness. And the good & godly men, through the example of thee in thy wretched state, are made the more ware & circumspect to themselves, how they fall into sin, to have gods fear before their eyes, and to thank him with more alacrity & frank courage, when they do well learn & perceive by thy wilful blindness and destruction, how much they be bound unto the great goodness & mercy of God towards them. Pharaoh which was brought to naught through his own sin & malice, had none occasion at all to reprove god, though the same his malice & wilful stubbornness did greatly advance & set forth the glory of god amongst his people the Hebrues: even so, what occasion have the jews at this time to repined against god, 
God's great mercy towards the stubborn jews.  which now in like manner (as he did in times passed with Pharaoh) doth gently suffer & bear with their stubborness? All which, though they be in deed vessels worthy the just reproach of god, & to be cast by him against the walls and broken: yet this notwithstanding, God (in mercy) did pause with himself towards them, to the end it might be well perceived and known unto all creatures, that most justly they have deserved their own destruction. And all which, though they have been alured to the gospel, by a thousand benefits of God, and many sundry occasions of gentleness towards them: yet they would not correct and amend themselves. By which means all other men may take unto them good and special occasion, to dread and fear the omnipotency of God, and most heartily yield themselves bound unto him for his unspeakable love towards them, whom they aught not to provoke to anger through the continuance of sin: but utterly to be at defiance therewith, and to detest it from their hearts, for his holiness and great gentleness sake. All which things have been thus wonderfully wrought of God, to the end that he would the mightiness and excellency of his glory, should be the more copiously & abundantly manifested unto all the godly: whom he (of filthy and most vile vessels) hath happily cleansed them, and made them lovely, fair and precious: and hath appointed the same to a most honest use: that is, even to have the fruition of the inexplicable joys of heaven, which he bringeth to pass in us, not for the love of our circumcision, but only for the merit of faith: through which only all creatures do come to this prepared joy: not only the jews, but also all other nations, which give their full confidence & trust, to the only shedding of christs most innocent blood, for their purgation or most perfect cleansing, for it is not the birth or posterity by Abraham, that maketh the heirs of heaven, but the only election of god the father, in & by his son jesus Christ. And the jews should not marvel, that the Gentiles, which all were once profane & strangers from Chryst, are now adopted and become the children of God, considering themselves, that once were before this time through their own malice, despised & cast out of God's favour: yet the same taking repentance, and amending their lives, came again unto grace, and that by the meekness & gentleness of God. The which very thing, their own prophet Ozée witnesseth, saying in this manner: 
Osee. 2. 1. Pet. 2.  I will call them my people, which are not my people: and my beloved, which are not my beloved: and to dispose my mercy, where I had no mercy. And so it came to pass, that whereas before they were not the people of God, they were called again the children of God. Therefore, why should they condemn that in others, of which they themselves, have had sufficient experience? They should rather have taken diligent heed, that through their own fall, they stood in greater danger, not to come again into the same case, that they were in before. And what cause have they to hate the Gentiles so much as they do: whom they aught to imitate & follow, in their conversation and manners: if they had not rather delight to despise, than gently to obey? And although that the most part of them (through their own stubbornness) did perish: yet, he will nevertheless perform the promiss to the remnant that do believe: which promiss, he made unto all such as would receive it by faith. And although the same be but a few in number: 
Esay. 10. Osee. 1. Zacha. 13. Amos. 9  yet they shall be continual successors to receive the same promiss. The same thing doth Esayas testify, which sayeth: Though the children of Israel be in number equal to the sands of the sea, and that numbers and multitudes of them, do perish by their own vice and naughtiness: yet for all that, there shall always be some of them that shall be saved through their faith. And also the number of them that fall from God, though it be great: yet, the vice and malice of them cannot 'cause God to break his promiss with the faithful. To deceive in the performance of their promises, it is the property of men: but God most assuredly performeth in deed, all such things as he doth promiss, and that without any delay or dalliance: neither yet deceitfully, but most truly and justly, 
Esay. 1.  fulfilleth all his beheastes. The which thing, the Prophet Esay affirmeth and sayeth: God will make a brief and short reckoning upon the earth. And the same also sayeth: Except the Lord of hosts had left unto us some seed, we should have been made like unto Sodom: and should have been none otherwise esteemed than Gomor. By all which things are understanded, that though numbers of the jews did forsake Chryst: yet notwithstanding, he will not suffer all the true and lawful seed of Abraham to fall and come to nought. Which thing, 
The mercy of God towards the Gentiles.  considering it went after this sort with the jews, it pleased almighty god that the Gentiles, which seemed once to be far from his righteousness, and without all the ceremonies of the law, should now attain to the same righteousness (which is not the righteousness of the jews, that had only but the shadow of true righteousness) but it was in deed the very righteousness of God himself: and that not through the ceremonies of the law, but by their only faith: through which they submit themselves to the goodness and mercy of God. But contrariwise, the jews, following the law of righteousness carnally, 
The cause of the jews fall.  and promising righteousness to themselves by the same law (through their ceremonies and observances) could not attain unto this true righteousness in God, because they did forsake Chryst: in whom, and for whom, were all the sayings of the holy Prophets spoken, and the law declared. And here peradventure some man will ask me: How did it chance then that the jews did so suddenly forsake and shake off Chryst? Verily, 
The hatred of God against proud men.  even because God can not abide the stubborn and proud men: but giveth himself wholly unto the meek, gentle, and lowly hearted. And because the jews were stubborn, proud, and wilful, and would not believe the Gospel of Chryst and his promises, 
The cause of the Gentiles submission unto God, and to the faith in Christ.  he did renounce and forsake them. For which cause the Gentiles acknowledging their wretchedness, and submitting themselves to the faith in Chryst, God received them to his grace: whereas the jews he rejected and cast off, because they gloried in a false righteousness, in their holy days, in their washing, in their circumcision, and in such their like obserucanes, which refused to submit themselves to the faith of Chryst, and denied him, and put him the author of their life unto death: the which self thing, Esay did prophecy should come to pass: that is, that Chryst, whom the law before had promised to be a saviour, should be unto them (for their unfaithfulness sake) an occasion of their fall: and he should also be a stone, 
Esay. 28.  whereupon the faithful should repose themselves: and unto the jews it should be turned to their destruction, inasmuch as they rather did chose to stumble at it, and to be at variance among themselves against it, than to take their rest upon it, through the virtue of their belief. For even so doth the father of Chryst himself, speak by the prophet, and saith: Behold, I put in Zion a stone to stumble at, and a rock to fall upon. But who soever shall believe on it, shall not be ashamed of his belief.   

The ten Chapter. The unfaithfulness of the jews: Two manner of righteousnesses.  
Dear brethren, verily I say this unto you, not without great sorrow and heaviness of heart, because I inwardly wish with the same, the happy state and prosperity of the jews. And if it were in mine ability and power, I would most gladly relieve them, and ease them of their fall and most wretched mischance. But of this thing they be all assured and out of doubt, that I pray to God daily and heartily for them, that they may yet once again turn to repentance, and not thus always to continued in their damnable blindness. Surely I can not excuse them of their unbelief: howbeit, somewhat may yet be said in that behalf for their comforts: for they be not so far from Chryst, as the Gentiles were: for asmuch as he is somewhat nearer the truth, that knoweth some part 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 effect in them, which they heretofore went about: and that they may now obtain the very truth itself, whereof long since they have had but the type and shadow. And although they did fall into a most horrible and lamentable vice, in that they so maliciously crucified the Lord, which was the fountain of all glory: yet notwithstanding the same, I must needs confess, 
Esay. 28. Roma. 9  that they did it for some love which they bore towards God, though it were done, neither with wisdom nor judgement. For their intent was, to call himself the son of God: which in their opinions, was a detestable blasphemy to the Father of heaven: but in this point, their carnal reason was deceived. Wherefore, they did not altogether miss in the affection of godliness, though the same did miss in the ordering, and in the right applying thereof: and better it is to have some one kind of religion, than to have none at all. Also, they did deserve (though they had but little godliness in them) to have had more given unto them, if they had not been so stiff necked in their first rules of godliness, having in contempt the true godliness itself, when it was once offered unto them: and also if they had not maintained, and so stoutly fortified their shadows and only similitudes of truth: and in stead thereof, to deride and mock the verity and perfect truth itself. And every of them, though they should not then, have cast of from them their law of Moses: yet they did strius for the fortification thereof, without all knowledge or godly judgement. In the doing of which, they contended against him, for whom the whole law was first made and proclaimed. For their holy days, their Circumcision, their differences of meats, the avoiding from dead carcases, their Fastings, their Festival days, were all appointed for this intent, that they should pass forth for their time in these sorts of beginning: and to pretend by the outward or worldly righteousness thereof, a coming (at the time appointed) to the true righteousness of almighty God.  
How be it, it was not convenient for them, that for the loves sake and affection they then had to their Ceremonial righteousness, to despise & cast him away from them, for whose only cause all their law & Ceremonies were ordained: but the more pity it is, that the jews, though they had (in most large and godly manner) declared truly unto them all the righteousness of God: yet they would not forsake the worldly righteousness of their Ceremonies, but most perversely and without all good order sought to uphold the continuance of them. For they so stiffly defended their old righteousness (which in deed was made of none effect, and is now rather become to all men which trust therein, their deadly wound and sting) that they would not once know the true righteousness of God, but still wasting their lives in Ceremonies, they resisted the Gospel of Chryst, whereunto they should have submitted themselves with all humbleness and thanksgiving, if in very deed they had been mindful to be righteous. For we must imagine thus with ourselves, as though there were before us two kind of righteousnesses: 
Two kinds of righteousness  the one hath Moses for their author, the other hath Chryst. The first standeth in the fulfilling of Ceremonies, the second consisteth in the faith of jesus Chryst, and in the obedience to his Gospel. The first of these two was but the preamble and first beginning of the second: even as a stock or rough piece of wood is the beginning of the Image that is made thereof: or else as the crudding together of the blood is the beginning of the issue that cometh thereof. Therefore it shall be but extreme foolishness to stick to the beginning, and to be settled with delight therein, 
Christ the end of the law.  when we have once received the perfect issue and true thing itself. And even thus is Chryst the very perfect issue or end of Moses' law: which was in deed but a very weak and unperfect beginning of our righteousness. And this same issue is fed and nourished, to be our help and comfort in time to come, with the most delicate, dainty, and sweet milk of faith: and not with the dallying toys of Circumcision, or other the like trifling Ceremonies. The coming unto which righteousness is not only granted unto the jews, but also to the Gentiles: and finally to all them that believe in Chryst jesus. Both which righteousnesses Moses did set forth, and maketh mention of them in his law. Of the which two, the worldly righteousnesses, he mentioned in the Book of Leviticus: and it stood in Ceremonies, 
Gala. 3 Levit. 18.  that were but for a time appointed, and said: keep my laws and judgements: which, who soever shall do them, shall live in the same. And he likewise declared the second righteousness, which is everlasting, and is obtained by the only merit of our lively faith in jesus Chryst, 
Deutero. 30.  as in the Book of Deuteronomij, where he saith: Thou shalt not say in thine heart, who ascendeth into heaven? for that is to pluck Chryst out of heaven. Again, let no man say: who descendeth into the depth of the earth? for that is to call Chryst again from death. And herein is a likelihood, that the same man believeth neither of them both, which demandeth the practice or experience of them. But who soever believeth truly and sincerely knoweth this for a more surety, than to seek for any further advertisement thereof: that is, that Chryst did once descend from heaven, and ascended thither again, and now sitteth on the right hand of his father: both which are most true, though we do not now see them with our bodily eyes. Also, that he descended into the hells, and from thence returned again, and still liveth, though the same be unknown to our outward senses: yet it shall be sufficient for us to believe, that all this was once done & fulfilled. Therefore nothing else now remaineth to us, and to all those that did see these things brought to pass with their own eyes, but only to believe his holy Gospel. And we need not seek very far to here the truth of all this: for the jews themselves did behold and see it fulfilled, and yet did not believe it. Howbeit, there were many that heard of it, and did not see it, and yet they believed it. Neither is there concealed or hidden from us among the whole scriptures, any one part of this point, but they do witness the same: and biddeth us to have recourse unto the Gospel, for the very certainty thereof, and saith thus to us: The word is near unto thee: even in thy mouth and in thy heart. And what word is this, that the Scripture here speaketh of? verily, even the only word of the Gospel, which bringeth with it perfect health, and is now preached of us, whom Chryst hath appointed for the same purpose. 
How the word of God is in our mouth & in our heart.  But how is it in thy mouth, and in thine heart? It is verily in thy mouth, if thou dost confess with thy mouth, and acknowledge unto all men, that our lord jesus Chryst is already come, and hath suffered for us. And it is in thine heart, if thou do believe unfeignedly with all thine heart, that God hath restored him again unto everlasting life: that we hereafter may die with him to our sins, and evermore to live with him for the deserts sake of his passion, death & resurrection. For in our hearts is our right belief: which belief is the true & uncounterfeited key, to open the door unto righteousness. Notwithstanding, because we be bound to glorify God, it shall not be sufficient for us to conceive this faith in our hearts: but also to acknowledge & confess Christ amongst men with our mouths, if we will come to our perfect health and salvation. But in all these you clearly see, that the sum of this matter dependeth not upon the Law and Ceremonies, but only upon true faith in Chryst: the which Esaias the prophet witnesseth, where he speaketh of Chryst, 
Esay. 28.  who soever (saith he) shall believe in him, shall not be ashamed. In which words we must diligently mark, that whereas the Prophet saith: who soever shall believe: he plainly maketh no difference between the jews and the Gentiles, but meaneth them all indifferently. Also whereas he saith: shall believe: he meaneth not Circumcision, or any other such like thing: but utterly excluding all the Ceremonies, he only requireth our faith: which is unto all Nations an universal gift and virtue. Further, God is such a one, that he is not Lord to the jews only, but generally to all nations, kindreds, and people: whose large benefit, is not so straightly pinched in and shut into an only angle or corner of the world, or that it should only appertain to them of jewry: and so peradventure of them to be so clean supped up, that nothing thereof shall remain unto others: but his bountifulness is without all measure, and overfloweth not to one only Nation or twain: but stretcheth forth without exception to all kindreds and people: so that the same call only upon him for his help and succour, 
Miche. 2. Act. 2.22.  with an earnest and undoubting faith. And even thus testifieth the Prophet Micheas: Every man (saith he) that shall call upon the name of the Lord, shall be saved. Here you well see, that the Prophet excepteth no man. Therefore whosoever with a faithful heart, shall call upon the name of God (whether he be jew, Gentile or stranger) shall come unto his salvation. Contrariwise, whosoever shall not call upon the name of him, shall not be saved. How beit, no man calleth upon him, or demandeth his help and succour, in whom he doth not believe: And how shall men believe on him, of whom they have not heard? Again, how can men here of him except there be some to preach of him? And how can men preach him, if there be none sent to do it: namely of him to whom the Gospel appertaineth. Of which preachers Esaias speaketh and saith: O how beautiful and precyo●●e are the feet of them that preach peace, 
Esay. 52.  and of them that tell good things? Here you perceive by the Prophet, that all the Preachers of Chryst are commanded to Preach, not Circumcision and holy days, but the peace that coupleth us together in perfect charity: and such other good things as be always good, and good of their own nature. And there is nothing now left behind unpreached, that toucheth the calling of mortal men to their salvation: in as much as the Gospel of Chryst is preached unto all Nations, though they do not all believe it, and give their only trust thereunto. For even so the Prophet Esay said that it should so come to pass (speaking in the name of the Apostles) lord (said he) who did believe our sermons and preachings? 
Esay. 53. john. 12.  For among the Nations, there be very few that believe the Gospel of christ, if they be compared to them that do not believe it. Let us therefore gather together in a sum those things that we have spoken of before: which is, if the calling upon God, do bring health unto men: and again, if they that do not trust in him, do not call upon him, then is faith specially of a Christian man, required before all things, and not Circumcision or the customs of the Law. Further, faith is conceived in the heart of man, not by the experience of outward things, but only by godly Sermons and preachings of the true Apostles of Christ: that is, faith is not conceived by the eyes, but by the ears: the office of which conveyeth the preachings and godly exhortations into the obedient and lowly heart of man. Now therefore, sith the light of the Gospel is declared throughout all the world, and the name of Chryst preached to every body: what meaneth it then, that so few of the jews do believe in him? Can they excuse themselves & say, that they have not heard of Chryst? 
Psalm. 18.  yea verily, the same thing is now already fulfilled, which the Prophet David did Prophesy. Throughout the whole earth went forth the sound of them, and their words unto the ends of the earth. Wherefore, in as much as Chryst hath been 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 world: can the jews then excuse themselves, and say that they heard not of him? Not verily, for they have seen the light of the world, yet their malice hath blinded their eyes. They have heard the Gospel, but their envy hath stopped their ears. For they had rather be enviers of the Gentiles, which are called to salvation, than to follow their faith. And of both these two things did Moses and Esaias heretofore prophesy: that, is, that the jews would cast the Gospel away from them, and that the Gentiles would receive it. And Moses in Deuteronomij prophesied of the same, whereas he speaketh of the person of God (as offended with the unbelief of the jews) and saith: 
Deutero. 3 2.  I will provoke you to envy, 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 do seem in yourselves to be wise, I will anger you through the same foolish and beastly nation, and 'cause your anger to be a great deal the more hot in you. And Esaias following Moses, doubted not to testify that the obedience of the Gentiles, was much more acceptable to God, than the pertinacy and stubborness of the jews: for thus he speaketh in the person of Chryst: 
Esay. 52.65.  I am found of them that sought me not, and have appeared unto them that asked not after me. Lo, what a worthy witness Chryst himself here recordeth of the Gentiles faith. But again the children of Israel, whom it did specially become to embrace Chryst and his Gospel, hearken here what Esay saith: 
Esay. 65.  All the day long (saith he) have I stretched forth mine hand unto a people that believeth not, but speaketh against me. For which cause (Chryst saith by the same) I have sent prophets unto the jews, which they have all slain and put to death: and by the multitude of miracles done amongst them, I have stirred and provoked them: but in steed of the thanks, which they should have given me for them, they say that I had the devil within me: and that with the help and power of Béelzebub (the prince of the Devils) I wrought all the said miracles. And even thus they despised all humility and obedience, and misconstrued to evil part, the great virtue and power of almighty God.   

The xj Chapter. All the jews are not cast away: therefore Paul warneth the Gentiles that be called, not to be high minded, nor to despise the jews: for the judgements of God are deep and secret.  
But what of all this that we have here spoken? or for what purpose is it thus uttered? It is to declare, that the Gentiles are adopted and taken to God for their faith's sake, though before they were all strangers from him? and that all the chosen and peculiar people of God, 
jere. 31.  are now cast off, and utterly put away from him, for their unbeléefes sake? Not surely, it were not convenient that the same people should be utterly rejected and cast away from God, which hitherto he hath always taken and made an account of them to be his own dear darlings and creatures: certess, if God had cast all his own people away from him, than should not I now have preached Chryst: foras much as I am by birth a very jew, descending from the stock of Abraham, which appertaineth to the Tribe of Benjamin. Which also, though I did most cruelly persecute the godly and well disposed people towards God: yet for all that I am now called to preach the Gospel of his dear Son christ. Also I do not doubt but ye very well remember what is written in the third Book of Kings, where Helias the Prophet speaketh unto GOD, by accusation and complaint unto him of the jews ungodliness, 
3 Reg 19  and saith: Lord, they have slain thy Prophets: they have overturned thine Altars: and I am left alone behind, and they lay also in wait for me, to take my life from me. Wherein also me thinketh, that God might justly (upon this great unkindness and incredulity of the jews) have cast them utterly from him, and never afterwards have looked towards them. But yet for all this, 
3. Reg. 19  mark what answer was made of God unto Helias: I have reserved (saith he) unto myself seven thousand men, which have not bowed their knees unto Baal. Which thing, as it did chance in the days of Helias, that God would not then altogether renounce his people, but of an infinite number of sinners, reserved some (a few of them to himself,) even so doth the same thing chance unto them at this time. For God hath not suffered all the whole Nation to perish and to cast themselves away: neither suffereth he all men of any other Nation to continued always in their sins and to die in them. Of both which, though there be but a few that do believe, in comparison of them that do not believe: yet God for his benignities sake, reserved some of his own people to himself: not because they were Iewes borne, or because they observed the Law of Moses: 
Deutere. 9  but only because he chose them out from all the rest, to bestow upon them his good graces, blessings and benefits: in as much as it came by the election and the benefit of God, and not of any their deservings, lest they should extol the largeness of their own will and power, or glory in the beauty of their own works: for the goodness that is bestowed upon men for their well doing, is properly to be called a reward, and not a benefit. That is truly to be called a benefit: which of good will is employed unto them that do not deserve it. But if a man should heap up all his good works and service together, and lay them against the benefit, and for their sakes to challenge the same: then the benefit loseth the name of a benefit, and becometh plainly a just reward. And why did it thus happen unto the jews? verily because they attained not to that thing, which they expected by the law, and that for their unbeléefes sake. 
What they be that attain unto the salvation of God.  But they only attain to their salvation, which look not for it by Circumcision or keeping of the law: but only of free mercy, and for the election sake of God. For all other ways profiteth not: neither Circumcision, nor keeping of the Law, except they yield themselves unto the faith of Chryst. But they, in the stubbornness of their hearts, are all blinded (after such a sort) with their own pride and malice: that though they had daily showed amongst them numbers of miracles by Christ, yet they believed not in him, whom they looked for by the promise of the law. And all they, though they did see 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 did Esaias prophesy should come upon them: which at this day as I truly see it come to pass, so with mine unfeigned heart, I do lament and sorrow it. For the which, because they so wretchedly cast from them the most gracious and good spirit of Chryst: God hath sent unto them the spirit of unquietness: a spirit that is hard, full of pricks, and very rough to be handled. For though they see with their bodily eyes: yet notwithstanding, they are so inwardly blinded and amazed, that they say, and so show themselves, to see nothing at all. And though they also hear with their outward ears, yet they are therewith no more moved than though they herd nothing at all. Such manner of people were there in the time of the Prophets: the like also was with Chryst himself: and such people are there until this present day, among the preachers of the Gospel. David therefore foreseeing in the spirits, that these things should come to pass, doth prophecy the destruction of them, for their disobedience against God, and saith: Let their table be made a snare to take themselves withal, 
Psalm. 68  an occasion to fall, and a punishment meet for their acts. Let their eyes be blinded, that they see not, and bow thou down their backs: even for this special cause, that they would not thankfully receive the great benefit of God being offered unto them: and would not yield themselves contented with the sight of Chryst, and the hearing of his Gospel: but in their disdaynfulnesse were puffed up, 
The contempt of the jews against the Gospel's of God and Christ.  holding proudly up their heads into the air, and set at naught the benignity of their maker towards them. And cleaving fast unto the rude letter of the Law, they had in utter contempt those things that were heavenly and spiritual, and scorning the things that were everlasting: they chose to continued their lives in momentayne and worldly vanities: which now bear about with them the books of Moses, but they do not understand them: which also read the Prophets, but they yet deny him, whom they prophesied of, should come. But here peradventure a man will demand of me, for what purpose I discourse so much against the jews. 
The cause why Paul discourseth against the jews.  Verily even for this cause: they are so manifestly blinded, they are bereft of their senses, they be twofold crooked, and are utterly doubled and amazed in their brains. But are they in this wise so deep fallen into the mire, or sunk into the tough clay of blindness, that there is yet no hope left of recovery, and to raise them up again? God forbid, for their fall happened unto them but for a certain season. And their fall was not unprofitable to you, because thereby you were occasioned to be called unto the Gospel. 
The Gentiles commodity by the fall of the jews.  And that, as the fall of the jews opened the way unto you, to take hold of your salvation: even so you again by your virtuous example (before the end of the world) draw them again to godliness: and stir them up by your fruitful faith to the true belief in christ: from which they fell, through their own hateful and most cankered malice. Wherefore, if the fall of the jews did in such sort profit you, that it was nothing at all prejudicial or hurtful, but rather occasioned, that faith in many other was much more quick and lively: forasmuch as in the steed of a few that fell, the Gospel of Chryst was the more largely spread amongst all men: and the loss of one nation was the cause that so many nations were won and brought in to Chryst: How much more than should the world be enriched with the Christian flock, if by the virtuous example of your godly religion, and faith in jesus Chryst, that same nation again should be won, and so joined to all the other in the same most holy profession? O ye Gentiles, it is even to you that I now speak, which I take as mine own, 
Roma. 1. 1. Timo. 2. 2. Timo. 1.  because by appointment I am your most glad Apostle. For whose sake, though I can found in mine heart to labour and to do all things (be they never so hard) yet that notwithstanding, I am a great deal more bound to execute my office, which with straight charge is committd unto me: that is, to lucrifie and win you unto the Gospel of Chryst: and to profit you in such godliness of life, that (if it be possible) I may by that means convert and turn again my native countrymen unto the same godliness: which peradventure they will not do freely and with a frank courage (taking example of you) yet that it may be done, although (at the lest) for envy and hatred sake. For as the Country itself is envious against the Gentiles: even so, to see you do better than themselves, they would be loath: or that you should with God be in better case than they. 
Paul exhorteth the Gentiles to godli●nesse of life exod to be an ample to the jews.  Likewise also in this manner, though I am not able to save them all: yet I most heartily pray you, that by your good example of faith and holy life, which you have promised to perform before God, I may seem to bring some of them to goodness again: and I do not doubt of you, but you will all wish and desire the same thing with me. For if the rejection now of the jews hath been the occasion, that the rest of the world is reconciled unto God (because their falling from his grace, was the cause of the Gentiles admission to it:) how much better shall it then be, that all they which be now fallen from Christ, do repent and return unto grace again, and to become as new born men, or restored again from death: taking example of you, to accomplish the same with gladness. Which thing done, there remaineth then nothing else to be looked after, but the resurrection of all flesh. Neither should we despair of all the whole nation, for the impious state or ungodliness of a few of them: for, seeing the Gentiles being once very far from all kind of godly religion, were yet at the calling of God, brought unto the true worshipping of him: why should not (in like manner) the jews be called again to the grace and favours of God, considering they proceeded of so godly parents, which also were beginners of their religion? yea verily, yea verily, it seemeth unto me more agreeable unto reason, that of such godly parents, should spring forth godly children: because they naturally rather savour of their beginnings, than of reason to the contrary: For if the leaven itself be holy and sweet, it is necessary that all the whole dough beside, be holy & sweet, which is seasoned with the same leaven. 
Esay. 65.  Again, if the root of the tree be holy, it must needs follow, that the branches which come of the same tree be holy also. The jews (for their beginning and first stock) had the Patriarch Abraham: whose faith, God did wonderfully allow and approve. And what should then let, but that his posterity should also represent, the faith of their beginner? Which, if they do not, they cease to be his nephews, even as the branch ceaseth to be nourished with the juice of the tree, being once broken off and cast aside. Furthermore, mark well and consider, if it be no marvel to see, that the branches be broken off from their own tree, in which they had their natural root and beginning: much less marvel shall it then be, to see the branches broken, and again rejected, that were grafted in a strange stock. For which cause, if we see the jews cut off from the root of their true and natural Olive (as the natural branches of the same) for their vnbelée●es sake, so that now the root doth nothing at all profit them: It shallbe then expedient for all you Gentiles, which are but branches of the wild Olive, & no natural branches of one natural root and stock, but translated from an unfruitful stock, and emplanted into a stock of much fruit and goodness, to take diligent heed, that you be not proud, nor glory in yourselves for your good lucky and happy chance, and so despise the poor jews that were cut of from their natural stock, to the end that you should be grafted in their places. And if in consideration hereof, it should fortune any of you to be proud and arrogant: or that if you wax insolent, haughty, and swell in your lusty courage: then, I would you should take this lesson with you: which is, to have effectually in your remembrance, that you bear not the root of the tree (wherinto you are now emplanted) but the root beareth you. Do not in this sort proudly boast among yourselves, railing upon the jews & say: They are cut off from their stock, which were natural branches thereof, and are now whorled away from it, that all we should be grafted into the same stock, and nourished even with the same juice and lovely moisture. For I say unto you, they were not of purpose cut off for your sakes: notwithstanding, it so pleased God that you should be planted in their places, to drink, to suck up, and to feed frankly upon the sweet liquor of the same stock. And you do also say truly, that they are cut off, which were the true and natural branches: but you must also further debate with yourselves, wherefore, or for what cause they were so cut off: Verily, even for their unbeleefes sake, and so must you truly be persuaded. And for the same only cause, do they now lie, and are scattered abroad as dead branches from their root, and be here and there spurned at without pity and regard. And you (for your faiths sake) are planted into their natural places, and do fructify with grace in their stock and root.  
I gladly would, 
To rejoice at another's fall it is not good, but it is great godliness to beware by the punishment of another to fear and amend that which is amiss.  that none of you should rejoice in the misfortunes of an other man: but I rather wish with all mine heart, that the mischances or evil haps of an other man, may teach you true obedience, softness and soberness: and to learn by their known infelicities, 
godliness to beware by the punishment of another to fear and amend that which is amiste.  what always you should dread and fear, if you also commit such like iniquity. For in as much, as all you do well perceive, that God spared not his own natural branches, and that it doth nothing at all profit them, to have sprung of so good and faithful stocks, after they had once forsaken him: then, much more you aught with all diligence beware and take heed to yourselves, that you also do not offend God with your stubborness, pride or unkindness (which are none of his natural branches) lest he also spare not you, but cast you of in like manner, as he did those graceless and unhappy jews. Therefore, by their fall, learn (I say) what you should always shun and avoid: For your felicity and happy chance, doth not give occasion unto you, of pride and to be vainly glorious: but it rather admonisheth you, and putteth you in remembrance of the great goodness and mercies of God towards you. All you hereby have good cause, to take comfort unto yourselves, that you be the elect children of God: and to yield therefore unto him, condign and most hearty thanks: and not to mock or rail upon them, which are now out of his grace and favour. They were all worthily cut of and cast from their stock, 
The jews justly cut of from their stock, and the Gentiles planted therein without desert.  upon just and good occasion: and you are emplanted thereinto, without one jot of your deservings. Both which things, I exhort you to consider among yourselves: that is, both the goodness of God towards you, and his severity and sharpness towards the jews. Of the which, the first may teach you all, to be loving and kind to him again: and the second may instruct you, to forsake all haughtiness, pride, and stubborness. The sharpness of God is showed against the jews, which sunk so deep in their darkness and error, that they made a mock of our saviour Christ, who was promised unto them, so many hundredth years before. And as for the goodness of God, you yourselves have had thereof, most joyful and large experience: In as much, as you are now called into the worthy fellowship of so great and high felicity, and that freely without your deservings: which were once of yourselves a kind of men, both utterly ungodly, of no estimation with God, and fell before him to the state of damnation. Once in your lives, you have the sins of your former life pardoned, and freely forgiven you of God: And once also in your lives, you are numbered amongst the children of God, through his only favour, and wonderful love towards you. How be it, you are in such sort numbered among his children, that it cometh to you only of favour without desert: neither stand you in your estate so sure, but that through offence, ye may fall from the same again. God will justly take that from the gratelesse and unkind man, which before he hath freely given unto him: unless he will confess, and thankfully acknowledge the same: or otherwise, not using the goodness of God, as he aught to do: your unkindness shall destroy and bring that to nought in you, which God of his own goodness hath freely given unto you. Your pride shall banish that quite from you, which your obedience hath brought unto you. For which cause, unless ye shall earnestly take heed to yourselves, you shall be cut again from the Olive, 
2. Cor. 3.  wherein you be now engrafted. And in like manner, the jews, if they will change and put away from them, their incredulity and stubbornness, (which hath banished them from the grace and favour of God) and take unto them true faith and obedience to the gospel of Christ, they shall be planted again into their own stock, from whence (with woe) they were once broken of. For faith hath power to restore and rear that up again into his good state & former perfection, which unbelief destroyeth and soon overthroweth to naught. For if it be reason, that you which are but Gentiles, ungodly creatures and common idolaters, be cut off (as it were) from a wild Olive, and grafted into the true Olive itself, which appertained nothing to your nature: then of much more reason it shall seem to be, that the jews being borne and descended of godly parents, do show the natural liveliness and condition of their parents, and to be emplanted again into their own natural Olive, from whence they were cut off, by the axe of their unbelief.  
Brethrens, I will open one mystery unto you in this place, which I should rather keep secret, but that the knowledge thereof is greatly for your purposes: which is, exhorting you all: 
An exhortation to the Gentiles to beware of pride.  that in no case you be proud or vain glorious among yourselves, that you seem at this time to be thus preferred before the jews. Which vice, is most reproachful before the face of God: and the self same evil it was, that so greatly blinded the unhappy jews. 
Pride the fall of the jews.  How be it, it did not blind them all, and that for ever: for many of them do confess Christ: and the other shall continued in their blindness, until such time, as the perfect number of the Gentiles shall be fulfilled: unto whom, the fall of the jews hath thus occasioned them to be called to the gospel. 
The time of the jews conversion unto Christ.  Wherefore, the jews when they shall see & perceive, that all the world doth flourish in the true profession of Christ: then shall they confess their own blindness: that is, that they look, and have looked for their Messiah in vain, their City, their temple, and their sacrifices: and that the very true Messiah is come already, which is jesus Christ our Lord. And thus in time, 
Luk. 21.  shall all those people of Israel be restored again to their true health & salvation, though the same (at this time) be yet partly gone away from them. And then shall the same people be worthy of their own name, when they shall begin to behold Christ with the eyes of their faith, & look upon him which is the son of God, and God himself. Which thing, to the end you should the better believe it, it was prophesied before of the Prophet Esay, that is: that the jews should both fall away from Christ, & that they should afterwards come again to him by repentance. The one, we have already seen to have chanced, whereof the thing itself beareth witness, that the Prophet said not amiss: And the other we aught to look for, which is yet most certainly to come. For thus sayeth the Prophet: There shall come out of Zion, he that doth deliver, and shall turn away the ungodliness of jacob: 
Psalm. 13. Esay. 59  And this is my covenant with them, when I shall take away their sins. God made once a covenant with the same nation: which, because he hath in deed made it, he will not suffer it to be done in vain, or for no purpose: but assuredly to take effect, even through the occasion of some men's faults, which do show themselves unworthy the good promises of God. Howbeit, there shall always be some, which shall supply the room of the whole nation. Neither can we say, that they have gone so far from the grace of God, that they cannot return again. Albina they which clean and stick fast to the letter and ceremonies of the law, and have cast from them the gospel of Christ, be very enemies unto God. But to the end therefore, you should not taunt or rail upon them, God would that the thing which is so done, should be to all your commodities: in as much, as they casting away the gospel of Christ, the same the sooner took place with you. But all they, for as much as they be borne of holy parents, & do also appertain unto that nation, which God from all others chose to himself for his own proper people: 
The jews dearly beloved of God for their parent's sake.  by virtue of whose parents, they be yet dearly beloved of God: It shall follow, that the same shall the sooner be received unto grace again, if they shall happily fall to repentance: and shall also the sooner be made partakers of the promises of God (made heretofore to their fathers) which at this present time, all we do preach. For verily, God doth not make his promises after such a sort (either doth intend any thing) that he may afterwards repent himself thereof, and thereupon to change his mind and purpose, as the common custom of men is to do: but he is always immutable: which, as he cannot err and do amiss: even so he cannot repent himself of any thing that he doth. God will remember his promiss unto the jews, 
God's remembrance towards the jews.  when so ever he shall see them turn to him again, & cast him no more away from them. All things have their change and alteration: therefore ye aught not to jest upon the miserable jews that be fallen from God: specially, because the same was commodious & profitable unto you. Again, 
God's mercy towards the Gentiles.  if they do repent and come unto goodness, you should gratify them in their so doing. For notwithstanding that all you were once unfaithful (as many of the jews be in these days:) yet did not God forsake you for ever sith it is brought to pass at this time, through his great mercy and goodness, that in their stead (because they did reject their faith in Christ) you were thereunto received.  
And thus God suffered the jews to fall from the faith for a space, until such time as the Gentiles might have their prepared paths to come unto it. So that, after their repentance and coming again to God (at his appointed time when he shall call them) they shall obtain the like mercy with you: 
The jews and the Gentiles joined in one faith to Christ.  and neither of you shall cast the other in the teeth with the others enormities, but both of you shall gratify one an other, that you have all received semblable mercy at the hands of almighty God: which doth order and dispose all things with such an unspeakable wisdom and council: that all men (what so ever they be) are found subject to sin, 
God not being the author of sin why he suffereth men to fall into sin  and lack of belief. Not that he himself is the author & causer thereof, but that he suffereth them to fall into it through their own fault and malice, and to continue in the same for a space: to the end, that thereby perceiving the goodness of God in others, and their own unkindness and fault also in themselves, they may be occasioned to confess at the last with open mouth, that they be not saved & brought to salvation by their own deservings, but by the gratuity & only mercy of God, through his son Christ: least they (in their pride) should blindly boast themselves, and glory in their own strength and virtue. 
God being clear of man's fall turneth the same to good.  And though God, in this manner worketh these things amongst men: yet he himself is so far from the causing or consenting of any man's fall into sin or vice, that he in most miraculous manner, and far passing the capacities of men, turneth that thing which is nought in some, unto others great weal & commodity. But peradventure, I speak further in this secret mystery of God, than is seemly for one man to common with another. For weighing most reverently with myself, the omnipotency of God & his secret council in this behalf, such a stunnage & amazement possesseth my spirit, that I am not able to declare and make it manifest unto men: but only may marvel and cry out thereat, saying: O the deepness of God's wisdom, 
Sapi. 17.  and of his abundante knowledge: whose judgement, no man's reason can comprehend: and whose secret councils and ways, no creature did yet ever understand. For what man, (ever since the world began) knew at any time the mind of the Lord?  
Or what man was ever (with him) of his privy council? 
Sapi. 6. Esay. 4 9 1. Cor. 2.  Either who hath first given unto him any such benefit, that his goodness towards us may be called a reward for our deservings, and not only rather the mere grace and kindness of him? God hath so seen unto the profit of mankind, that though it surmounteth the knowledge and wisdom of men: yet verily it is after such a sort, that it can in no wise be amended or made more profitable. Which would that all we (in such manner) should acknowledge his bountifulness towards us, 
God would we should acknowledge his goodness, depend, only upon his providence and not put any confidence in our own merits.  that we should all wholly and only depend upon the goodness thereof, without any vain trust or confidence of our own merits: forasmuch as all our evils and infelicities that be in us, we may justly impute them unto our own selves: but all the goodness and the joys to come, do only proceed from the mercy and love of God: which doth bestow them upon us, as the only author and procurer of the same: and whose continuance also lieth in his hands, as the only tutor and most gracious preserver of them. So that no man what soever he be, can challenge to himself any part of the due commendation thereof: considering both the beginning, the midst, 
Esay. 44.  and the ending of all these appertaineth unto God, and be properly in his own hands. Unto whom be all honour, 
Roma. 16.  laud and glory for ever. Amen.   

The twelve Chapter. The conversation, love, and works, of such as believe in Chryst.  
WHerefore, seeing ye all be now through the benefit of God, called from your old superstition, and brought unto the true worshipping of God, and set at liberty from the bondage of Moses' law: I beseech you all, and most heartily require you, even for the mercy's sake of God (whereunto you be bound for your joys and felicities to come) that you will from henceforth offer unto him such kind of sacrifices, as be worthy and meet for your profession: 
Philip. 4.  which are not Goats, Sheep, nor Oxen, that are chosen of the jews from all other beasts, as are pure and meet for their godly affairs: but now at this time God requireth at your hands other manner of sacrifices than were all these: that is, you must now sacrifice unto him, your own bodies: not that you should slay them, as the jews did their beasts: but in slaying and putting to death, all your evil lusts and most filthy affections that reign in your members. Which is not any dead beast, but a lively offering, 
Philip. 4.  very pure of itself and holy, reasonable, pleasant, and acceptable to God: a sacrifice of the spirit, and an invocation of the mind, and not of a dead beast. All those times passed, that the carnal Law of Moses stood in effect, God took it in good part to have beasts sacrificed unto him: but now, seeing the spiritual law is come, and proclaimed to all men that they should obey it, and put away the other: 
What sacrifices the true christians offer to God.  it is requisite then in deed, that we offer spiritual sacrifices unto him: that is, in the steed of kill a Calf, we must kill and slay within us the raging heat of pride: in the steed of kill a sheep, we must put to death our boiling and fretting anger. In steed of kill a Goat, we must suppress and choke up our sensual lusts: And in steed of Pigeons and Turtles, we must sacrifice unto God all the wanton motions and infected thoughts of our minds. For these be the worthy and acceptable offerings to God: and these be the pleasant and joyful sacrifices to Chryst. God is a spirit, and is reconciled unto us with the offices of the spirit: and he requireth not to be honoured with the Ceremonies or Traditions of men, but with the pure and undefiled works of the mind. Therefore in steed of your uncircumcision, cut away from you all superfluous and unseemly affections of your hearts. 
The Saboth day.  Let your Saboth day be unto you a mind which is utterly vacant and without all hurly-burlies of worldly perturbations. Chryst did offer up himself upon the cross to suffer death for us: it is therefore reason, 
Sapi. 6. Esay. 4 9 1. Cor. 2.  that we should also sacrifice ourselves to him: which is, in mortifying all the motions of our fleshly concupiscences & worldly delectations, and become spiritual creatures with him in all our actions & doings. And even so it shall come to pass, that like as you be all exempted and put apart from these worldly illectations & wanton allurements, and planted into a spiritual calling through your profession: even so it is right comely & well seeming, that your lives now descent in all kinds of exercitation from your old life, and to be made again as new men, that is to say, spiritual and heavenly. Which, though you can not be of this conformity to God, and exempt from the world by the immortality of your natural bodies: yet verily in the newness of your affections & good motions of the soul, you may be: yea, ye may in such sort temper yourselves, that nothing may seem to be pleasant or of any estimation amongst you, which belongeth to this ungodly world, that never remaineth in any stability. Also you may not desire any thing, 
Ephe. 5. 1. Thessa. 4. Ecclesi. 3.  but that which you are persuaded is well allowed with God. Neither to be drawn in the following of your profession, with the prescripts & traditions of men, but all wholly to depend upon the will & pleasure of God, both in your thoughts and also in your deeds. Which requireth no gross or unperfect thing: but that which is truly good, acceptable, meek, and answerable to the true worshipping of him. The manner of men in this world is, that he which is wealthy, hath the unwealthy in contempt: but I exhort you all, that what soever he be amongst you (whether he be high, low, mighty, strong, poor or base inferior, so that he be exempted from the manner of this world, & numbered through grace among the christian flock) that he take not more upon him, through the pride of his heart than he aught to do: but let him be mild, pitiful, sober & soft in all his actions. 
Roma. 14. 1. Corin. 8.  And first of all, let no man attribute more to himself than he lawfully hath. After that, let him well remember, that the same thing which he hath, cometh not to him by the worthiness of his works, but it is given unto him only of god, for the excellency of his approved faith. Again, as the same is given him of God for his faith's sake: so he would not he should therewith magnify and extol himself: but that he should wholly employ it to the comfort and profit of his poor and needy neighbour. Howbeit, God giveth his gifts diversly, and not singly after one sort, lest one man should disdain another, or think himself sufficient enough of himself. 
True charity.  But the true charity of Christian men, should make the gifts given of God to every particular person, to be common, even unto all men. And in mine opinion it should be a great shame for us men, that the grace of God which is given unto us, should not be made so universal among us, to every man's help and secure: as the gift of nature is made universal amongst brute beasts (from one of them to another) as we by experience do daily see for our learning. 
1. Cor. 15. Ephe. 4.  And look also what the society and universal help of the members belonging to the outward body, is to the body itself: even so the same society should be amongst all them (in their hearts and minds) which be called and gathered together from many and divers Nations, and adjoined to the most holy fellowship and flock of Chryst. For our visible body, 
The visible body of man with the whole members thereof.  though it be one self same thing and substance: yet notwithstanding, it is compact and made of divers and sundry members. And those same members have not all one only function or office appointed to themselves: but the eye hath one office, the feet have another, the belly & hands have another: yet for all that, the eye doth not only guide and look to itself, but generally to the whole body: and the belly doth not receive and digest our refection unto itself only, but to the rest of all the members belonging to the body. 
A similitude.  Therefore now, as there is a mutual society and relieving of divers members one to another in our sensible bodies: even so the divers gifts of God amongst men, should be employed, the one to an others commodity and profit. Furthermore, as the most excellent members of the body (as these before named) do not despise their inferiors, as the feet and such like, but one of them lovingly (by the gift of nature) helpeth one another, otherwise in process of time the whole substance of the body itself should perish and come to nought: even so, let every man (whether he have received an excellent gift at the hands of God, or otherwise a gift of less estimation) employ the same by all means possible, to the use and commodity of the whole body, which is the faithful congregation of jesus Chryst. For after we be once called and gathered together by faith in the Gospel, and incorporate into the mystical body of Chryst, which is our head: then are we all made as one spiritual body with him: Neither should a true Christian man be any other thing else, than one member to another in one body. Notwithstanding, as I spoke before, the gifts of every person be variable and sundry: not after their merits and deserts of working, but according to the merciful goodness of God: which employeth his grace to every creature, as his divine majesty knoweth to be most expedient Wherefore let no man magnify himself with the gift that God hath lente unto him, 
How to use the gifts of God.  but let the same use it soberly and with christian discretion, to the comfort and commodity of all men. Then, whether the gift of God be to interpret sincerely the secrets of the holy Scriptures, according to the quantity of his faith (which only thing, God looketh for, and not for other our merits and deservings) let him communicate it to the advantage of others, with all simplicity and humbleness, 
1. Cor. 14: Acts. 2.  and without all vainglory or stateliness of pride. Or whether it be, that he may help to sustain his poor and needy neighbours with his goods and riches: let him employ the same to their necessities, with all gladness, meekness, and soberness. If he have the gift of knowledge and learning, let him not be scornful towards the unlearned: but without all kind of arrogancy, let him use it unto them, to their godly instruction and edifying. If he have the gift of exhortation, or to persuade men to lead an honest and a godly life, according to the Scriptures, let him execute the same with all diligence and godly love. Either, whether he have the gift of worldly wealth, let him therewith secure all mankind: and let him show himself friendly and beneficial unto all such as have need of his help: and let not this be done, to get thereby to himself vaynegloriously the praise of men: neither to that end he should hope thereby afterwards to get advantage or lucre, but let it only be done to the praise of God, 
Eccle. 32.  and that with a bountiful and glad courage. Further, wherein so ever he be called, to have rule and government over others, let not the honour and dignity of the office make him insolent and haute: but let it rather put him always in remembrance to be circumspect in the same, and not execute his office to his own singular advantage: 
Deut. 15.  but wholly for their sakes and causes, over whom he is appointed to be in authority. Also, whether he be moved to help and secure the miserable and careful 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 dashed out of countenance, & thereby his care much more increased, because he shall think that the help cometh not to him voluntarily & of glad good will) but from an heart not perfectly charitable, & so rather hath his help for manner sake, or for an outward countenance to the world, than for godly duty, or by the freedom of charity. Again let him not in any case cast the good deed that he hath done in the teeth of the poor, when he is so relieved: for surely that vice is far passing either all godly or manlike nature. We are not of god cast in the teeth with his innumerable benefits bestowed daily upon us, but he always & continually allureth us to innocency, by renewing his blessings bountifully upon us, though we be altogether most unworthy of them. Even so, let every christian man always seek opportunity to help and profit others, but in any wise not to cast them in the teeth of their well doing: & that every his benefit be disposed to his neighbour, as though he had yet never given him any thing at all: and that also to be done with a most loving heart, and godly charity. Surely dear brethren, the goodness of men is now diversly & many ways corrupted with such kind of enormities, although they have appearance, outward countenance & show of friendly benevolence, great benignity & freedom. But god defend this from all you, & make your charity to be such, that ye may be free from the comfortless spirit of roughness, contempt, forgetfulness, simulation, hypocrisy, vainglory, or immoderate streitnesse. You shall never 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 shall only do that which virtue & perfect charity motioneth or commandeth you to do, & in hating all corruption & evil, you shall only adhere & cleave fast unto all honest & godly things. Furthermore, considering you be all brethren and heirs together with Christ, it is convenient that you altogether call upon one father for your inheritance: to the which you be most happily appointed & predestinate of him: & to be always benign & loving one of you to another in brotherly kindness & charity. Among those that be of this world, & seek the glory thereof, there is great contention & strife, 
2. Pet. 2. Eccle 31,  which of them should be preferred and have the upper hand one of another: but do all you to the contrary. Let no man amongst you live to himself in loitering, in idleness, or in any ungodly exercise: but let every one enforce himself to work accordingly for good, as in his honest vocation he is called, & shall seem best unto him. Neither be you made heavy and sluggish, through the weakness & infirmity of your flesh: but be lively, quick, & full of agility in the spirit of god: for you have now left of to dwell any more in the earthy & lumpish affects of the flesh, and have already begun to take hold of the spirit, 
The flesh. The Spirit.  & to become new borne men, holy, divine & spiritual. The flesh is earthly, & hath his property to be heavy & unlusty: but the spirit is properly inclined to be lusty, quick, & lively. Do not contend & unlawfully strive against the temptations & chanced evils of this life: but holily obey to the time, and conform yourselves to those things that be present: that is to say, if there hap by any means any hurt or discommodity unto you: either do you put it away if you can without any further displeasure: or else weighing the good will of god (in such behalf) towards you, ye patiently bear and suffer it, & that not discontentedly in yourselves, for that is the property of faithless men, very weaklings in christ, unstaid in spirit, & of a desperate mind distrusting god, but in all your adversities, hope for your commodities to come, and take your afflictions merrily, patiently, with all godly modesty & good will. And although some wretched creatures shall therefore the sorer vex you: yet notwithstanding seek not to avenge yourselves, neither yet run to the help of men, as though ye were rejects, forsaken of God, forgotten of him, or else that he were void of power to help your case: but continually pray unto him, and trust in his fatherly providence for your happy deliverance. Also if any Christian men stand in need of your godly relievement, help them lovingly, cheerfully, quickly, and with all christian towardness of heart: not as men do give their wages to workmen and deservers of the same (what soever it be that you have and do dispose) but as counting that to be common for all men's necessities. And let not this same benignity be only used among yourselves, but unto all such also as be far from you, 
Hebr. 13.  and dispersed in divers Regions. Harbour and entertain all such as shall come from far unto you, and travelers (through necessity) from country to country, lest they shall (being God's people) either miserably lack the thing, that he hath by you provided for them: either that they being enforced, through want of your godly hospitality and comfort, do wander abroad for succour, and so join themselves to the unbelievers, and become all one with them in their wicked profession and manners. Moreover as it is most convenient for you to have good and well occupied hands: so it shall also be convenient for you to have a well tempered and disposed tongue. All such as shall hate and persecute you for Christ'S sake and his word: it shall be most comely for you, not to hate them again, or to revenge yourselves of them: but heartily to wish them well, to say well of them, to pray unfeignedly for them, and daily to bless them, but in no wise to curse them. Again, all such as you can not profit, either with your counsel, good word, power, or substance: yet possess towards them a pitiful & tender heart, wish them always well, 
Philip. 2.  and zealously pray for them. Let the friendship that is amongst you, be so sure, so unfeigned and perfect, that it may even so generally have force amongst you, and make all your chances (as well the sorrowful as joyful) indifferent and common unto you all, although in the worst part, and that with tears. Let one consent of the heart and mind, and one mutual affection, so be amongst you, that there may be made of you all, but only one together: that the same which happeneth unto you (whether it be prosperous or to the contrary) may be seen to chance as well unto all of you, as unto one. 
Proverb. 3. Esay. 5.  Be not elated & puffed up one of you against an other: but he that in worldly estimation is most high amongst you: let the same meekly and gently exhibit himself unto all those, that be his inferiors or of base state. Let none of you all stand in your own conceits, or be vainly glorious in his own sight: for he can never (as a godly man) patiently suffer nor abide another man, that is of himself so corruptly given and affected. Also, 
Proverb. 20. 1. Pet. 3.  if any man shall chance to speak evil of you, or give you evil words to your face: do not then heap check upon check, ne taunt for taunt, slander for slander, wrong for wrong, either stroke for stroke (though the same be counted justice among the jews:) but among the prefessors of Christ, let it be a most wicked thing, to do one mischief for an other. And that all such evil things which you worthily disallow in an other man, fly from them, and utterly avoid them in yourself. Strive to go one before an other in well doing: and at all times so frame your contention (if there be any) that the godliness which shineth from you, may not only be pleasant unto God himself, and peaceable to your own consciences: but that the same may also of all men be approved for good, and that without the appearance of any offence to the weak, in that peradventure they may bear some similitude with them of evil. Also, 
2. Cor 8.  so far of let your lives and conversation be, from all corruption and bondage of sin, that not only in God's sight ye may be all free from the same: but also as much as in you shall lie, to avoid all suspicion thereof from others: that the very evil men themselves, may have none occasion to reprove you, or to speak evil against you. Which thing you shall easily perform and bring to pass, if you shall be at peace with all men, as well with them that be strangers from Christ, as with them also that be already christian, and profess presently the rules of Christ. And here must you also consider, that perfect peace can not truly appear, nor be well kept amongst men, whereas every man for every trifle, seeketh occasion to be avenged of his neighbours. It is a jewish property to be revenged one of an other: 
To revenge is the property of jews.  but all you, though at any time, you be injuriously provoked or stirred thereunto justly to revenge: yet notwithstanding ye may not therefore swell nor pursue by just cause, to work your own revenge: 
The way to true peace as best becometh a christian.  but you must bear with offences, and qualify with temperance, the affects of your fury, so shall you that ways best quiet yourselves, show forth from you the duty of christian patience, and thereby the better please both God and man, then by revenge to offend them both. For if at any time through your godly patience, you shall qualify the outrage or fury of men, you shall stir them thereby to have some remorse, to feel in themselves the true touch of repentance, they will the more gladly join with you, you shall happily win them unto you, and that by the grace of God, in your good example, best approved & most excellent work. But if the same thus mildly dealt withal, shall yet still continued in his fury, without due regard of your heavenly virtue: then doubt you not, but the just God, which beholdeth his uncharitable & stubborn heart, will (at time convenient) most sharply chastsie him for it. Wherefore, refrain you your anger against him, and commit him contentedly unto the same judge, which hath authority, will and power, sharply to revenge and punish every man's fault: for he hath the terror of vengeance in his own hand, and reserveth the use thereof to be disposed in time to the wicked, as appeareth in the Book of Deuteronomie, 
Deut. 32.  where he sayeth: Vengeance is mine, and I will reward Yea verily, so much you should abstain from doing hurt to an other man, that though you have already received displeasure at his hands: yet you should charitably requited the same, with some friendly benefit and good turn. If your enemy shall hunger, relieve him charitably with some meat. 
Proverb. 25.  If he shall thirst, give him also some drink. Neither is there any man's nature so stubborn, so rustical and rude, or so far of from all kind of humanity, but that in time it may easily be mollified through patient sufferance, meekness and gentleness. And for as much as we see, that all kinds of unreasonable and wild beasts, are made tame and gentle, through the softness, gentle entreaty & mild handling of reasonable men: then how much more may the reasonable man himself be made tame, cold, tractable and gentle, with the wisdom, charity, patience, 
Charity, temperance, and modesty, noble virtues in a christian for the conversion of others unto Christ.  temperance and modesty of an other man.  
The which, after he shall once find by proof, and be touched with the experience of such excellent graces and rare gifts of godliness, then will he begin to examine himself, to repent him, to show himself ashamed, and to be greatly aggrieved with such his forgetfulness, very rudeness, barbarousness, impatiency, or most wilful madness. And being thus overcome, with your loving, tractable, and charitable demeanour: he shall virtuously be inflamed, marvelously changed, made a new man, & mightily stirred through grace, even with the same christian love, to love again most heartily. And by this good and godly mean, may all disorders, contentions, controversies and uncharitable strifes, be brought to godly unity and peace: whereas contrariwise, in revenging evil for evil, and doing one mischief for an other, there can never be christian concord, nor the continuance of God's grace among such, but the continuance of his fury to vex them, and the terror always of his justice to their condemnation. 
Christian contention.  As it is a right noble and virtuous thing, to be a forerunner in strife and contention, for the exercise of Christian charity, and other godly things: so, of all other it is most noble and honourable, to be a prevailer and overcomer of all others therein. But to enter into contention about things that be nought, vain and vicious, it is of all other things, most reproachful: 
Vain contention  loathsome, and filthy, for the use of any faithful and true christian man. Yea, so far of it is from humanity, or from the use of virtue and honesty, that the very heathen which know not God, do grant and confess the same.  

The christian in the excellency of calling aught to excel all others in virtue  But unto all you (in the excellency of your state and profession above others) it shall properly appertain, to excel in your virtue, the wicked conversation of others: with your soft, gentle, and amiable speech, to countervail them in their backbitings, depravations and slanderings: with your mildness and christian patience, their outrage, impatiency & madness: and with your gentle forbearing and suffering, their cruel and shameless injuries. 
The christians warned to beware lest they be compassed and trained from the truth by the crafty wiliness of the wicked.  And all this notwithstanding, you must diligently beware, lest the wicked in their crafty wiliness compass you not about, with the sugared sleights and subtleties, of their inward and secret malice, and so trade you from the true trade of righteousness, & to be followers of them in their wickedness: but be watchful over yourselves, and labour diligently, not only to uphold your own state, and to stand therein, but to compass also such in their wickedness, and to travail by all means possible, to overcome them and draw them unto you, through the overflowing of godliness in you.   

The xiij Chapter. The obedience of men unto their rulers. Love fulfilleth the law. It is now no time to follow the works of darkness.  
furthermore considering the public weal and state of all this world, is always upholden by common order and authority, without which the state of mankind should be most miserable: I would not that the same should be of you at any time, or by any means disturbed: but that you should most willingly way your own commodity thereby, & yield most wisely to the ordinance thereof. Wherefore, let every one of you without exception, of what estate, degree or calling so ever he be, submit himself with all humbleness, to the law and authority of the higher powers, which bear 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 excellency of their authority, have in their hands the sword of justice (the virtue & power of God) both for the praise or punishment, of honest and evil doers. Wherefore, he that disobediently, in the error of contempt or wilful ignorance, resisteth the power of the Prince or magistrate (whether he be believer or infidel) the same resisteth God himself, which appointed them to that most high dignity and office: and whose person (here on earth) they most truly represent. For, like as the shadow of Moses law came of God himself, and to be embraced of all the jews, that professed the law, which at any time might not of them for any certain space be rejected, but to be then obeyed with all reverent submission: even so, every legal justice & princely authority amongst men, is given of God himself, 
1. Pet. 2.  that we being called to the state of subjection, should all for a time most humbly and in Gods fear obey the same: In as much, as it is the conservation of our public order: which should of all men most worthily be esteemed, beloved, tendered, & by all possible means provided for. For even as God, would there should be in our natural bodies (as is before said) an order observed amongst the members thereof: even so he would that the public weal which standeth of divers members, of some better, some worse, some mighty and high in power, and some more base and inferior, should be always preserved of those same members, even by a mutual order & most lovely consent amongst themselves. And truly, this same order of itself, besides the appointment of God, is a very perfect, natural, & godly order, although of the wicked it be oftentimes shaken against nature, & spurned at by most cursed rebellion. For which cause sake, 
To rebel against authority, is also to rebel against God himself by whose justice they shall be confounded.  all they that in such wise do so unkindly against God and nature, vex, and disturb it, they disturb not only the high state or royal dignity of man here on earth, but the magnificent power & great majesty of the most high and mighty God of heaven. And surely, as the offence therein, so committed against God and nature, is most grievous, horrible, and unsufferable in his sight: so the terror of his justice hangeth worthily over them, and hasteneth unto them the shortening of their days, the curse of the people, & the judgement of God to their just damnation. But if thou wilt be free from such displeasure of God, laid justly upon thee by the hand of his magistrate, & not be made subject to his correction: them do not think (through stubbornness and disobedience) to come unto it: but rather with the heart of innocency, true obedience & a godly life to eschew it. For persuade with thyself, that the magistrate in the mightiness of his princely power & majesty, hath no such force over well doers, but upon the wicked, 
The sword of the magistrate is due only unto rebels and wicked offenders.  rebellious & disobedient sinners, his justice is duly to be exercised. Live thou well therefore in the vocation wherein God hath called thee, & persuade thyself of assurance, that the law shall not crave sharp justice against thee, neither shalt thou feel just cause in thyself, to fear the sword of the magistrate, but to rejoice in his power, and to live under him as a loving subject, with godly reverence, and peace of conscience: For thy known conversation in righteousness, enforceth the law to esteem well of thee, & to further unto authority thy due commendation and praise: in as much as it truly pronounceth thee not to be any offender, but a right honest, obedient, quiet, & civil subject. Therefore, as the magistrate is appointed of God, & the instrument of his mighty hand to punish the offender: even so of him he is ordained to give commendation to the godly and virtuous liver. Thus you hear how free that man is from the law, and how friendly it dealeth for him, that is of good behaviour, and leadeth an upright and godly life. Now for as much then, as the public order in a common wealth, cannot remain in his uprightness & integrity, unless the magistrates thereof that are in authority, be had in due estimation & honour. It followeth therefore, that every of you do submit yourselves unto them for necessity's sake: and not only for that, but also for very conscience sake: 
The necessity of obedience towards the magistrate by the testimony of the true conscience.  yea though none occasion at all be given to stand in fear of them. Which conscience secretly witnesseth unto every man, that the thing which amongst men, is of god appointed to be observed & kept, aught to be honoured, & had in all estimation & reverence with them. And the magistrates themselves, because they bear the charge of the public weal (which equally appertaineth unto all men:) it is convenient, even for the same cause, that they have duly paid unto them, their custom & tribute. 
Math. 17.22.  Of which, though peradventure some of them be wicked & ungodly: yet notwithstanding, because they are ministers of the public justice (which is God himself) 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 himself to do. Wherefore, if the magistrates shall forbidden any thing to be done, that is not lawful and right, obey most gladly unto them: 
Obedience to christian duties.  namely, seeing you should of yourselves do the same, not by compulsion or fear, but most willingly for conscience sake. Howbeit, if the same to the contrary shall prescribe such things to their subjects, 
In the schewing of evil, God before man is to be obeyed  as be ungodly and disagreeable to the scriptures: then also, by the bond of your consciences, you aught rather yield your obedience unto god, than unto them. Again, if at any time they shall be occasioned, to demand any payment of your worldly substance (the paiing of which, if it be not prejudicial to the law of God & religion) there is no reason, why ye should stay or withhold your liberalities from them, or by such & the like stubbornness, to bring their just rigour upon your necks. 
The obedience of Christ himself unto authority.  Pay therefore to each of them what they do demand, even as their special duty or due debt. Christ himself, that was not subject, nor at commandment to any magistrate, paid unto Cesar his custom: not that he ought it unto him, but only because he would not offend him, or else seem to give occasion of any contradiction in the public weals, foreseeing always in such wise to be done, as thereby the proceedings of the gospel be not hindered. Do not you therefore commit that thing, whereby the magistrates should be defrauded of their duties: but if they demand tribute, pay it unto them: and if they demand custom, pay also unto them: further, if they demand reverence of you (which if you shall deny, you shall drive them to think evil of you, & that you have their authority in contempt:) yield the same also unto them: and if they desire to be honoured of you (considering their great power and dignity) honour them with all humble submission and lowliness. All which, if they (through the grace of God) do uprightly deal in their holy functions, worthy their laud and commendation: then the honour that is done unto them, 
In giving honour to the prince God himself is honoured.  is done worthily unto God himself.  
But contrariwise, if they shall abuse the excellency of their state (as men corruptly following their own sinful lusts, and regard not the utility of the people:) then the honour that is done, is done only to the magistrate, eschewing all uproars, breaking no peace, but to keep an order with humbleness in all their public weals. To conclude therefore, conform yourselves, as well to the common tranquillity of the public affairs, as also to serve the expectation of the magistrates: that herein (in any wise) there may not be once found in you any offence at all. Also, among yourselves have this in remembrance, that ye make neither challenge nor payment of any custom, tribute or other earthy taxing, one of an other: but only of mutual and brotherly charity, & to lead your lives in unity. Which also, that of right & by order is to be done amongst you, let it be of that perfection and Christian vehemency, that there be no delay towards any person, which should lawfully require it, and to avoid an extremity of his condition, that after often demands may chance to fall. To the magistrates, when you have paid that, which they have taxed upon you, then are you free for the time, and no longer debtors in that behalf unto them. But although, through your godly charity, you have thus fully satisfied all men to their lawful requests: yet it doth never satisfy itself, but always laboureth & studieth to heap benefit upon benefit unto every man. 
Gala 6. 1 Timo. 1.  Therefore, before all other things, embrace and keep still amongst you, that noble virtue charity: which in itself fulfilleth most amply, all the whole law. For whatsoever he be, that in pure & christian charity loveth his neighbour, hath in himself the very sum of Moses law, & pleaseth God most singularly. But if charity be away, the observation of many laws sufficeth not, though the number of them be infinite. Again, if it bear sway and reign amongst you, there need none other laws at all: in as much as this only virtue of charity, setteth forth unto our perfect knowledge, 
Exod 20. Deut. 5.  the full effect, that the whole commandments requireth of us. The law of Moses forbiddeth adultery, manslaughter, theft, false witness, coveting of another man's goods, usury, with many such like: but the whole sum of all these, is briefly comprehended in this commandment of charity. 
Levit. 19 Math. 22.  Thou shalt love thy neighbour as thyself. Charity to her power seeketh for the profit of all men, whether they be good or evil, and not to hurt any man. Therefore, to what purpose doth it serve to prohibit that you do no hurt, 
1. Corin. 13.  this way or that way, sith the nature of charity is to hurt no man, whatsoever he be? Can he that loveth kill? will he that loveth his neighbour as himself, seek to defile his neighbour's wife? 
Charity what it worketh.  will he rob and spoil his neighbour of his goods, that is ready to help and secure him with his own g●●d ●●e will he bear false witness to the hurt of his neighbour, that upon his own peril will save and defend him? will he set forth his riches unto usury, which thinketh the whole sum of his goods to be common for other's necessity? will he covet another man's loss or misfortune, to whom he wisheth as well as to himself? Or can he with will vex any man, for whom Chryst died, if he unfeignedly love Chryst and him? It is very true therefore, that charity itself is the sum of the whole law. By charity we all learn what to follow, and what to eschew and put away from us. To the love of which, 
To the love of charity the condition of the time present should mightily enforce us  even the very nature and condition of the time enforceth us: that is to say, that in taking upon us true repentance and amendment of our lives, we awake even from the sleep of darkness and death, the error of our old lives. The night season (in the darkness thereof) seemeth to give liberty of offence, because of his own condition it is shameless and dark: for in the darkness of the night all such as in the uncleanness of their hearts are inclined to whoredom and wantonness, give themselves then to fulfil their filthy lust: yet notwithstanding, as soon as daylight appeareth, 
Collos. 3.  they leave off their sinful works of darkness, and do deck or fashion themselves again to the open show and face of the world. Wherein, being thus in the brightness of the day, made again as new men, they show themselves abroad, and are become of filthy wantoness, chaste and clean persons: of drunkards, sober men: of seditious fellows, quiet men: and of slothful and lumpish lubbors, lively, quick, and cheerful men. For which cause, according to the time, we must holily apply and frame our lives: which, if we in deed shall rightly use, we shall then the more joyfully accounted upon our salvation, and to be now nearer at hand unto us, than in the days of Moses: although we then believed it to be very nigh unto us. The night of our old life is gone & passed, and the clear day is even at hand, which shall make open and manifest all the most deep and dark secrets that lie most covertly hid. Let us now therefore in the bright day of God's grace shining presently upon us, most happily embrace it, and conform ourselves to the clearness of that heavenly light, casting away from us all our deadly, dark & nightly manners: whereof in the fair light of the day we may be all ashamed. And if it be a godly manner, that as soon as the light of the day appeareth, we gladly yield to the time, and every of us deck our bodies with more comely apparel, that in the sight of men we may appear more decent & seemly: then much rather at the coming of the clear light of the Gospel, we should adorn and garnish our souls with the most seemly & beautiful vesture of virtue. And he that thus worthily walketh in this true light of life, let him not dread at any time the sight of God, who ever and in all places beholdeth our doings. And so let us altogether in this world dispose our lives, that it may evidently appear before the face of God, before all his holy angels, and unto all other his creatures, that we have clearly cast from us the obscurity and darkness of our lives, and to walk honestly in the clear light itself: not abusing the time in eating & drinking, 
Luc. 21.  in chambering & wantonness, neither in strife & envying, or unchristenly contending among yourselves: 
1. Corin. 6. Ephe. 5. jaco. 3  with all which vices & such like, you have heretofore been most filthily spotted and foiled, walking in the darkness of your old lives. But now at this time, seeing you be altogether united unto christ by baptism, take him upon your backs, garnish yourselves with him: yea, let him shine in you, through your holy conversation all your life long: whose name already you have almost holily professed, and vowed to sanctify in the ways of righteousness. Express him therefore in the beauty of holiness, 
How we be appareled in putting on christ.  whom you have digested into your hearts by faith. He is chastity, he is peace, he is faithful, he is meek, he is charity, and so forth. And this is the very vesture of all comeliness that best beseemeth you to wear in the clear light of the Gospel. Again all such things which heretofore you have abused in voluptuositie & pleasure, superfluously, chargeably, very vainly & most unseemly with great deformity to your shames: the same use you now, only according to the necessity of your bodies (remembering always the virtue of temperance) and to be bountifully liberal unto the poor. Those things also which heretofore you have dispended corruptly & filthily in your sensualities & wicked lusts: the same from henceforth use you, 
Gala. 5. 1. Pet. 2.  according to the moderate proportion of nature. The body is to be fed & only nourished up, to the end it should live: and not to be pampered & pricked up, to the provocation of sin & wantonness. And so let your apparel, your meats & drinks, be thankfully received at the hands of god: that as they may be a mean (with comeliness) to cover your bodies, and to qualify your hunger & thirst: so they may also be none occasion of provokement to lasciviousness, pride and vain filthy pleasure.   

The xiiij Chapter. The weak aught not to be despised. 
Indifferent that is to say, neither good nor bad of themselves: neither yet furthering nor hindering any man to his salvation of their own proper nature: but only there maibe wrought by them either good or bad, according to the intent and purpose of the user and occupier of them.  No man should offend another's conscience. Again, for outward things no man should condemn his brother.  
Moreover, although the use and occupying of all such necessaries as appertain to man's body be indifferent, and without scrupulosity of question, with all those that be earnestly stayed in their faith towards jesus Christ, so that they use the same (as I said before) for the only use of necessity, and not for lust and pleasure: yet this notwithstanding, if there be any man in your meetings together or companies, that is a jew borne, which by reason of long custom, old traditions and form of life, is given the more to superstition, neither hath as yet such perfect faith grounded in him, that he dare put away from him all the observances of the old law: the same is not forthwith to be rejected and had in despite among you: but he is rather mildly to be alured and drawn forwards of you, until such time as he may increase in Chryst, and come with joyfulness to the perfection of his faith. Which thing shall be done much more easily and profitably, through your friendly benevolence and gentle entreaty, than by roughness, contentious and brawling disputations. For you may not (in such manner of men) take all things in the worst part: if it may possibly be done with more easiness, and without the committing of a greater vice. 
What charity willeth for the upholding of peace.  And to the end, that peace and concord may be always continued amongst you, many things are to be dissimuled, and (as though it were) not to be espied. Many things are to be borne withal, & many things again to be lovingly interpretate, though they be not yet worthy thereof. Verily, this same order of levity and mildness of heart, maketh much to the obtaining of mutual peace, and semblable living amongst men. 
The let to christian peace.  Christian peace and unity can never be stable and of continuance amongst men, and many in company, except that of many, one of them will interchangeably submit himself to the verdict and sentence of another: and so to suffer, that there may be a mutual consent and unity of mind among them. For he that is free and void of all superstition, thinketh that it is lawful for him to eat indifferently and without choice of all kind of meat: 
Freedom from superstition.  inasmuch as he respecteth herein nothing else, but only the necessity of his body. But he that is more weak in his conscience, 
Bondage in superstition.  and not yet free from superstition, contenteth himself with herbs and roots, because he dare not attempt the eating of flesh or fish: either for that it is forbidden by the law of the jews, or else because the same (at some time) was offered unto Idols. For it was forbidden that any such thing should be eaten, that was offered unto them. Howbeit you should not in such wise be affectionate to these things, 
Strong in Christ.  that for the love of them you do break at any time such concord and christian unity as aught to be always amongst you. And he that is strong in Chryst, and eateth of all things that cometh to hand, as the same aught in such sort to use his gift and strength, that by reason thereof he do not despise him that is more inferior and weak than himself: even so he also that is weak in Chryst, and useth abstinence from certain kinds of meats, aught in no wise to judge and condemn him that eateth indifferently of all things. And in this case the strong man in Chryst aught to bear with the weak, and not descant to much upon his fault, but most gently after this manner to consider of it, saying: 
A Godly consideration of those that be strong in christ towards such as are yet but weak in him.  This error yet remaineth in this our brother, from the ancient custom of the old life, which at the first time will not be rooted out of his heart: but by little and little, through God's grace and our good usage towards him, it will most happily vanish away. And always the more also that the truth is showed unto him, the more will his superstition decrease and vanish to naught. Even so likewise, let the scrupulous fellow, when he shall see another man, to eat of all sorts of meat, 
The consideration of the scrupulous and weak towards such as be strong in Christ.  according to the strength of his faith, let him consider the matter on this fashion, saying to himself: It skilleth me nothing at all what this man doth, but reason also would, that I be of an honest judgement towards him: in as much as God himself hath made him one of his own children, by whose only providence he liveth, and whom only he offendeth, if he do amiss in all such things as be not evil of themselves: for seeing it is a great pride to disdain the superstition of the weak, and of him that ignorantly erreth: how much more pride shall it then be, for the weak man in his faith, and for him which lacketh the use of perfect knowledge, to judge & condemn the man, that (in God's sight) is more perfect than himself? May not a man say well unto such a fellow: Sir, what meanest thou to judge and condemn another man's servant? that nothing appertaineth unto thee: 
jaco. 4.  for all men hath belonging unto them one only lord, which is jesus Chryst: to whom every man standeth, if in his faith he be strong: and to whom also he falleth, if he offend in these things, as thou suspectest him to do. Yet he shall not fall, by occasion of these trifling things, but shall be rather established and made stronger by them, in the perfection of his faith: for his Lord and only saviour is of sufficient might and power, to fortify and uphold his own servant from stumbling. Neither will his Lord take it for any stumbling at all to miss herein, because he seeth that his faith and conscience do keep him quiet and safe from all the dangers thereof. And even thus, as it is here spoken of the choice of meats, that enter into a man's body: so likewise it is to be understanded, of the observation of Holy days, and feasts of the new Moon, with all other such Ceremonies: which are only to be suffered for the weaklings sake, or else for no cause at all. For to observe them amongst men that are perfect, it is greatly repugning the will of God and the holy Gospel. Also the weak man in his faith, maketh difference betwixt day and day, 
The weak in faith.  as though one day were holy, and another unholy: and that it is lawful to eat that thing upon one day, which may not be eaten upon another day. But contrary, he that is strong and sound in his faith, 
Strong in faith  taketh unto himself all days indifferently, and judgeth the whole time of his life, to be consecrated and appointed altogether to godliness and true Religion. For the disputation or questioning about these matters, let not the Christian concord be broken amongst you in any case: but let every man (for the time) follow his own judgement, and not condemn any other man's opinion: inasmuch as either of the parties may be without offence: & in either of them a time of perfection may be seen, to grow to true understanding and godliness. But that man which judgeth to himself, 
Colloss. 2.  that all days alike be holy, and are dedicated to all godly uses, he judgeth aright unto the Lord: neither is it material unto thee, how much it is that he judgeth. Also he that maketh difference of days, if he do err therein, he erreth unto his Lord, and it maketh no matter at all unto thee. Further, he that without scrupulosity eateth of all kinds of meats, the same also eateth for the Lords pleasure: inasmuch as he therefore giveth thanks unto him, through whose only benefit he eateth, and through whose gracious benignity all things are created for the use of mankind. Again, he that abstaineth from sundry meats by reason of his weakness, he abstaineth for the lords pleasure, & this is nothing material unto thee, considering, that though he eat but herbs & roots, yet notwithstanding, he yieldeth his hearty thanks unto the lord, even as thou thyself also dost unto him. Wherein, 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 itself is one, and the mind is one, and the Lord also is one. This man is thankful to God for his bountiful goodness, having liberty by him to eat what him list, and that because the law of the Gospel maketh rather a difference and choice of our minds, than it doth of meats. And another man thanketh him for his frugality and temperance in meats: considering that by occasion of his weakness in this behalf, escheweth surfeiting & unnatural contagion, & by reason hereof, keepeth also himself within the limits of chastity. In such things we be all of like affect: neither ought we for the upholding of our fantastical opinions in these points, be therefore at variance with our brother, or one christian man with another. It shall be sufficient unto either party to be contented, if god himself do allow the thing, unto whom only appertaineth the most true and just judgement. For the thing itself is indifferent and to be borne withal, according to the condition of time. One Christian man hath no further to do with another, but only to profit one another. 
The whole duty of christian men one towards another.  Neither doth any man live his own servant, or properly to himself, considering we be all servants to the Lord, which hath bought us from vice to godliness, and from death unto life. Therefore, there is no man, that either liveth or dieth his own servant, but the servant of another master, which hath power over him, even both for life and death. Thus then, if the servant live, he liveth not for his own pleasure and honour, but only for the Lords honour, or otherwise for his dishonour. Which, if he die, he doth it also to fulfil the will of the Lord. Wherefore, whether he live or die, if the Lords will therein be done, it cometh of himself, and not of thee, neither will he therefore challenge any thing at thy hand. How shameful a thing than shall it be, for one servants to be controller of another servant, which is fellow servant with him in the service of God: if he to whom the service is done, be sufficiently therewith contented? And there is no bondman amongst men, so much bond unto his master, as we being all servants, are bound to our master Chryst: which hath bought us and redeemed us, not with silver nor gold, but only with his most precious blood. Therefore, if we fall, we fall unto him: and if we stand, we stand unto him. Again, if we live, we live to him: and if we die, we die unto him. All other bond men do cease to be any more bound to their Lord and Master, after they be once dead: but all we that have Chryst to our Lord, be in such case with him, that whether we live, or whether we die, we be always his: for whose sake all things do● live and have their being. For Chryst hath authority, not only upon them that be alive, but also upon them that be dead: inasmuch as he employeth both his life and death for our salvation. For thy sake he was made man, and for thy love he once died: and the same rose again from his death unto life, to the end he should be Lord, both of the quick and of the dead. If we live unto godliness, we may thank him for it: 
Acts. 2. Philip. 2.  if we be dead to our vices, we may refer it to his only goodness: he is the Lord, and he is the judge. And why then should one servant take authority upon him against another, forasmuch as the thing only appertaineth unto the lord. Thou that art superstitious, how darest thou be so bold to judge him that is stronger than thou thyself? which eateth without any question of all kind of meats and useth all days alike in the service of god? or else, thou that art strong, why darest thou have thy brother in contempt that is weaker than thou thyself? as though a man would say, that thou showest thyself rather his Lord, than fellow servant with him? To what end doth either this or that man take upon him the room of the Lord, & preventeth the judgements of God, which shall be only at the last day, at the glorious appeasaunce of jesus Christ. Wherefore, one man may not judge another, but one must help and instruct an other, in the most holy and perfect state of religion. For Christ, that is Lord unto us all, will give judgement upon all, at what time we shall all stand before his Tribunal seat: 
Gala. 6.  By whose sentence, either we shall be saved or else condemned: which only knoweth the most deep secrets of all our hearts. Therefore, in all the mean time, let not one man condemn an other, 
Esay. 46. Philip. 2.  for God hath reserved that only point unto himself: as he testifieth by the Prophet Esayas: I live (saith he) and unto me shall every knee be bowed, and every tongue shall then confess and acknowledge God. For which cause, let every man (I say) in the mean season (during this present life) reckon with himself, 
Math. 25. 2. Corin. 5.  how to make an accounts for the state of his own life, and not one man to judge an other at nought. But if we shall judge any thing at all, let us then rather judge how one of us may help and succour an other: and how we may here live in this transitory life, that we may give none occasion of evil or filthy living, and so one to offend an other. Let us help to lift up the weak, and not altogether to throw him down. And let us touse up the smoky flare, and not utterly quench it out. The manner of authority and dignity requireth, that the learned man do obey unto the ignorant: not to the end he should consent unto his error or offence, but that he might by little and little amend him, or else at the least wise he should not much offend him by the roughness or boysteousnesse of his language. For taking example of myself: Moses in time passed, appointed out certain kind of meats as unclean, which he properly called common: the which to eat, it was not lawful to any man. And some he appointed out as clean, which all men might lawfully eat. Howbeit, I am now well assured, thorough the spirit of God (which will that the carnal law of Moses be utterly abolished) that there is nothing unclean of his own nature, neither is there respects of meats among the faithful. 
1. Corin. 8.  Therefore, if there be any thing unclean, the same is unclean only unto him, which thinketh it so to be: that is to say, to the weak and superstitious it is unclean: but to the strong and perfect in Christ, there is nothing unclean, but all things be clean, yet for all that, it shallbe very expedient, sometime to abstain from that thing, which of his own nature is clean: not because the law of Moses so commandeth it, but because brotherly charity so requireth it: which only thing, is among christian men chiefly to be respected. Wherefore, if thy brother's heart be perplexed & hurt through the occasion of thy meat (wh● thou shouldest as well love as thine own self:) than thou livest only for thine own pleasure, and not also to help an other. Neither hast thou regard to any christian charity, if thou disdain to bear with thy brother, in so small a matter as thy meat is, what great matter is it I pray thee, if for a little space, thou abstainest from thy meat, that is lawful to be eaten: to the end thou mayst thereby help to reform thy brother in his weakness: which otherwise through thy meat, he is most like in deed to stumble? Let not thy brother be of so small estimation with thee (though he be but weak and ignorant) that thou wilt suffer him to die, or else stumble by means of thy meat, for whose sake, Christ himself vouchsafe to suffer his death and passion? Which, seeing he was of so great estimation with Christ himself (whom also thou most dearly lovest) than shouldest thou for his sake, not so lightly regard him, but love him again, for thou art his brother: neither mayst thou think it sufficient enough, if the thing be right which thou dost: but thou must also have good respect, that the same thing which is right of itself, be not in such manner ordered, that it carry therewith any suspection of evil: neither the thing which is good to thee, be turned to the prejudice of another man. But specially I exhort you, that there be not perceived 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 kingdom of God) there shallbe neither meat nor drink (which both at this present time, we have by the appointment of God, to the relievement and succouring of all mankind:) even so likewise the doctrine of the gospel, and a perfect life in Christ, standeth not in the choice of meats, neither yet in the difference of drinks: which (to say the truth) are of none effect to a godly living: but such things, are rather to be had in consideration here amongst us, which from hence may be carried to the celestial world. And what things be they? verily, righteousness, peace, and joy. Which come not unto us by the observation of meats and drinks, but by the holy ghost himself. The disceptation or disputing about meats, engendereth hatred and dissension: it engendereth sorrow: it engendereth offence, & occasioneth much quarreling. But the virtue of the holy ghost, in stead of dissension, engendereth peace: for sorrow, joyfulness: and for offence and injury, charity and Christian meekness. For as it is the office of justice, 
justice. Peace.  not to will hurt to any body: even so, it is the office also of peace, not to contend with any man: and such is also the office of charity, not to disquiet by any means, any one creature: These be in deed spiritual and heavenly actions: wherewith, as God at all times is most highly pleased: so are they amongst good men commended, and daily practised: as also avoiding through obsequy and such godly disposition, both the suspection & all occasions of evil. They serve vainly the flesh, which wonder and brawl about meats and days, and lead fond their lives in the disputation of them. But they serve Christ in spirit, which do not defend their own opinions and deeds for the best: but through charity meekly obey unto others, & are made for all things to all men, that unto godliness they may win all men: and do also in such manner temper themselves, that they may please & agree with all men. All we therefore that are spiritual, 
To be spiritually minded is to seek peace.  setting apart all vain disputations, let us follow those things that make for peace, concord, mutual love and charity: that thereby we may the better be framed, one of us to succour an other, & in no wise to give occasion of offence: for such is our calling, and the very perfect rule of our Christian profession. Thou therefore, unto whom God hath given strength & the lively gift of faith, do not thou so offend, that for thy meat sake, the work of God be destroyed: but let rather thy meat be destroyed & turned to nought, than by occasion thereof that thing should perish and be turned to the devil, that God so preciously bought by the blood of his dear son. Meat is a thing that belongeth to man: but charity belongeth unto God, and it is the special gift of God unto man. Therefore, let the lest of these two obey to the biggest: not because meat of itself is evil, or because that one kind is clean and an other unclean, after the manner of the jews: or otherwise noting it a fault, if thou eatest what thou lust: but only, because the abuse thereof is greatly to be reproved, and to be eschewed of all men, for avoiding of offence to the brethren: or lest the meat (which of the own nature is clean) be made unclean, 
Tit. 1.  in that thou dost not therein regard the weakness and stumbling of them. Whereunto, we ought in such wise have respect, that we should think it much better, altogether to abstain from flesh, and only to eat herbs and roots, and also utterly to refrain ourselves from wine: 
1. Corin. ●.  than by either eating or drinking of them, we should of God be noted, the occasion of our brethren's fall. Neither shalt thou lay against me, saying on this manner: why doth he fear & dread, where there is no cause at all? My conscience is strong enough, it is quiet and well contented, what have I then to do with an other man's weakness? 
Question.  wilt thou that I forsake mine own perfection in this point, and apply myself to a weaklings appetite, and accounted upon the choice of meats as the jews do. Not verily, I do not mean so: neither do I here require that thou shouldest so follow them in their doings: 
Answer.  but that thou shouldest for a space, meekly bear with them, that they might afterwards thereby the better be won and brought to perfection. Be thou well assured, that I do right well allow thy faith and godly strength, whereby thou settest at naught the choice of meats: but yet I would have thee to keep the same close and secret unto thyself, if it shall happen thee to espy thy brother in danger, or thereby to be offended: for it shall be only sufficient unto thee (the time considered) to remember that God herein taketh in good part, thy Christian strength and assurance: yet the same is to be dissimuled for a space considering thou shouldest beware, lest thou offend thy neighbour: where otherwise thou oughtest wholly to apply thy strength to sustain and bear with the weakness of him. And before all things thou must diligently take heed, that in setting at nought the difference of meats, through thy might & strength which thou in thy perfection usest, 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 apparent superstition or abstinence from meats: thou mayst not therein be doubtful of thyself, or not well persuaded by faith: but thou must do it of perfect strength, lest thou appear rather stronger in words, than christianly strong in faith. Blessed is he that hath such strength of faith in his heart, that his own conscience doth not secretly control him for that thing, which he defendeth and openly alloweth unto others: or that it privily condemn him not, in the closette of his breast, for such things as he protesteth abroad only in his words to be commendable. For he that eateth, and yet doubteth, whether it be lawful or not to be eaten, he is certainly of his conscience pronounced a condemned man. And why is he thereby in his conscience condemned? Verily, because that the thing which he doth, proceedeth not rightly from the might of true faith and constancy, or from an heart that of itself is clean, but of a corrupted conscience and an unclean heart: which one way in word secretly alloweth, and otherwise openly in deed reproveth. For what so ever proceedeth not of faith, 
Tit. 1.  the same can not be without sin, but offence greatly committed before the face of God. For when a man doth a thing, that of itself is not evil, but yet doubteth thereof whether it be evil or not, than he declareth plainly of himself (if he do it in his doubtfulness) to commit that thing (even wilfully of malice) that is worthily noted wicked and evil. Surely, perfect & undoubted godliness, banisheth clean from it, all such things as have in them but only a bore piece & similitude of evil. Thus, he that without regard, carelessly offendeth through his malice, is worthy very sharply to be reprehended: And he also that will not conform himself to be amended, is of the godly to be refused, & as an enemy to be shaken off and avoided. But if his error come only of weakness, and not of malice: then is he worthy the more charitably to be taught and reformed, and not to be refused, disdained, or once laughed to scorn.   

The xu Chapter. The infirmity and frailness of the weak, aught to be borne, with all love and kindness, after the ensample of Christ.  
Wherefore, all we, seeing we have more strength than many other, and need not therefore in comparison any instructor: yet notwithstanding, we must always beware, lest whilst we reprehend them for their superstition, we ourselves do fall into the hateful vice of pride: which is much more worthy detestation, than the thing which we reprehend in others. But always, the more strong we feel ourselves to be, the more convenient also it shall be, that we charitably bear with other's infirmity. For, like as they that in years be elder than others, & more strong in their bodies, do not push to the ground those that be younger or weaker (as though they would say, even for that only purpose they had their strength given unto them:) but as all they, that in their bodies be stronger than the others, would esteem it a reproachful thing, to hurt such as be but weak, & of far less strength: even so all we, the more (through grace) we exceed others in spiritual judgement and true doctrine of the gospel, so much the more aught we to temper ourselves to the weakness of others: and not to glory therein, or to stand in our own conceits: neither in their imbecility & weakness, to stir them rather into fury and rage, than patiently to bear with them, or else gently to amend them. Let no man therefore, in the good gift that is given unto him of God, please simply himself therein, as though he had received it at his hand, to set forth therewith his own pride and vanity: but rather let him trade himself herein: that is: that he learn to abase himself, to despise his own haughty and stout courage, to please his neighbour in humbleness, and in godly obedience to seek his daily edifying. This godly trade to help and reform an other man's error, Christ himself taught; which although he was the only fountain of all virtue and wisdom, yet for all that, he would not use it to his own only praise and glory, or therewith to satisfy his own pleasure: but altogether to the needful succouring and mild recovering of the weak. For he only not regarded herein his own glory (which he most duly deserved to have) but for the relievement and succour of man, he took patiently unto himself, the most villainous and despiteful rebukes: 
Psalm. 68  like as David (by the spirit of God) prophesied before of him, saying: The rebukes of them that rebuked thee, fell upon me. And this same is written in the Psalms, 
Roma. 4.  not only to our knowledge therein, but that we should also daily practise and follow it: and should learn by his example, with what levity, softness and gentleness, our neighbour is to be entertained, until he wax more strong in Christ, and forsake the very childhood of his imbecility and weakness. Therefore, like as Christ did embase himself, to our own miserable and weak estate, to the end that little and little he might bring us familiarly unto his most excellent highness: even so, it shall best become us to take example by him: to allure our neighbour with humbleness, unto the true worshipping of the eternal and true God. And this example is in such sort declared unto us, through the whole scriptures, even as though by painting in a table, it were plainly set forth before our eyes, to the end, we should always have it in our full sight, where so ever at any time we dispose ourselves: which is, that as Christ through his sufferance redeemed & saved us, & also by his meekness came to everlasting glory: even so, all we likewise through the using of our softness with our ignorant & weak brethren, 
1. Macha. 12.  let us trust to come unto the same benefit of God, which indifferently abideth all them that do walk in his ways, and be apt followers of his example, whose rule we have professed, which is love & peace. Wherefore, I pray unto almighty God the author of love, peace and patience (which exhorteth you unto sufferance by his holy scriptures, and without whose help we can do nothing at all) that he would vouchsafe to work in you and amongst you all, one only will and consent, and that you be conjoined together in a most perfect unity one to another, after the example of Christ: which charged us with nothing so much in all the world, as he did with peace, with mildness, mutual love and concord. And so verily we shall set forth amongst men the glory of God, the very father of jesus Christ, if we shall show one to another here in this present life, that thing which he taught and showed before unto us. And even so also shall all men perceive you to be the true disciples of Christ, 
The true professors of christ are known, not only by agreement in doctrine, but also in their acts, to be of one mutual consent and mind.  if that, like as you all profess and preach Christ with one mouth, you shall also declare yourselves together in your acts, to be of one mutual consent and mind. Wherefore, I beseech you (even in the bowels of christ) that ye occasion not the Gentiles to be doubtful of your most holy profession, or to stir them to dissension and variance among themselves, which are now but newly called from idols unto Christ: neither yet the jews, which be appointed from their old types and shadows, to the true worshipping of the true God himself: but rather do you entreat one another, with all obsequy and obedience, and in faithful shaking one another by the hands, do you profit together in all goodness: that like as Christ entertained all you, neither did impute unto you the errors of your old life, but by brotherly charity embraced you all, to declare thereby his love, & the glory of his eternal father, both towards you and to all men: even so, you should in following and performing of the same one towards another, declare also in your deeds the love and glory of Christ: which obeyed unto both sorts of men: that is, as well unto the jews as unto the Gentiles. Unto the jews he showed his obedience, to the end, he would in all his acts set forth the truth of his father, which said before that he would truly perform that thing to the posterity, which he promised to their elders, by the holy oracles and saying of the Prophets that among themselves they might be joyful and glad, seeing they have now received the truth itself, which Moses before declared, should come in his figures & similitudes. 
The mercy of God in Chryst towards the Gentiles.  And to the Gentiles which had nothing at all promised unto them, he become also obedient and kind, to the end that all they through the only mercy of God, and his own most painful deserts, were brought from their miserable death unto the most pleasant life, joy and salvation. Let the jews therefore now rejoice in themselves, because they have already received the thing which by promise they have long wished and looked for. And let the Gentiles also rejoice for their parts, because they have received that thing which they never thought to have attained unto. For even so God himself ordained the thing to come to pass, as Christ by his spirit speaketh in the Psalms, saying: 
2. Reg. 22. Psal. 17. Deu. 32. Psal. 126. Esaye. 11.  For this cause will I praise thee among the Gentiles, and sing in thy name. Again he saith: Rejoice ye Gentiles, and laud him all ye nations. Also Esaias prophesying the same thing, saith: There shall be the root of jesse, and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust. Therefore unto God almighty I pray with mine heart for you, which hath thus by his Prophets given you occasion to have hope in him: that he will now perform that thing in deed unto you, which he hath heretofore promised: and that in the taking away from you all dissension and variance, he will replenish you with joy, concord, and peace, by the means of your stayed faith in his son Chryst: to the end that your hope which you have already conceived of God, may daily increase more & more in you, through the strength of the same faith, and the working in you of the holy ghost. These things I speak unto you, not as one that doubteth of you, feareth you to be faint, or cold in the right use of virtue: for I am well assured, that (among many virtues) ye are all specially endued with the noble virtue of charity, and with the gift of perfect knowledge among yourselves: whereby you are all able, one of you sufficiently to instruct another herein, without needful travel of any other teacher. Notwithstanding, I did the more boldly writ this same unto you, not respecting herein any just cause of your ignorance, or as though my service were now offered unto you as unto unwilling receivers: but only to admonish you, what thing most principally you aught to do, according to your knowledge, as virtuous and well doers, and that voluntarily, and of your own free motions: yet that ye might the rather from henceforth, much more copiously work the same, at mine earnest desire and exhortation. In the behalf whereof, I do extend mine office which is appointed unto me (although thereof I be unworthy) obeying gladly unto the will of Chryst jesus, whose cause I do now entreat: endeavouring myself to the uttermost of my power, to set forth his most holy Gospel amongst you that be Gentiles: and in this manner of exercise, to offer a pure sacrifice unto him, of my faithful and diligent labours. And I think verily, that this kind of sacrifice shall be most acceptable to him, if I shall offer all you, as a sacrifice worthy of him: not such as are purged and cleansed by carnal Ceremonies, but by the spirit of God, which is the only author of perfect sanctimony, and the furtherer of holy Religion. The which thing, inasmuch as I see it already come to pass in you, I may of good right be glad, yet not in boasting myself therefore among men, but to rejoice only in God, for the good and prosperous success which I have of my preaching: and not imputing the same unto mine own industry & travel, 
Acts. 3: 2. Pet. 1.  but unto the only goodness of Chryst jesus, whose only matter I now treat upon, and through whose strength and consolation, I do with diligence execute my holy office. And herein I dare not rehearse at all the acts of any other man, lest peradventure I should seem therein to apply to myself the commendation of their deeds. I will therefore only rehearse those things that Chryst wrought by me in mine own ministry, to the end that the Gentiles which heretofore were miserably given to the most gross sin of idolatry & superstition, may now obey to the time in truth, and apply themselves to the holy gospel of Chryst, whereunto they are well moved, partly by my doctrine & deeds of charity, and partly also (through the might and power of God, wrought by me) in signs and wonders, to confirm amongst them the faith of my doctrine. I say yet again, that the same are not wrought through mine own virtue and power, 
The glorying of Paul in the prospering of the Gospel.  but through the only might and power of the holy Ghost: of whom I am through grace, but only and organ, an instrument, and poor Minister. And I, in that I do glory in the lucky proceeding of my preaching, I do if to declare therein, the glory of my Lord Chryst, and not to set forth mine own glory. And even so verily, I glorying in my preaching, do attribute the only praise and commendation thereof unto almighty God. Neither will I in this behalf become inferior to any other: for I have not preached the Gospel of Chryst, as the common sort use to do: that is, ever in one place: but until this present hour, I have preached in those Regions (most specially) where the name of Chryst was not before spoken of: yea, and for the furthering of God's only glory and praise, I have desired help at his holy hand, that the foundation of the Christian Religion, might be cast into a greater compass, and that the limits of his most worthy renown might more amply be spread and stretched forth abroad upon the whole earth. For which cause, as I thought it not best to build upon the foundation of the other Apostles: because, even as it is a more difficile and hard thing, first to appoint and limit the beginning of Religion, than well to repair and keep the same in safety, which is already begun: even so, I thought it much better to make for the progression of the Gospel, to preach the name of Chryst in such places only, as none of the Apostles yet came unto: namely, forasmuch as I perceived the same thing to have been prophesied long before by the most holy Prophet Esaias, which saith: They that of him had nothing declared unto them, they shall yet see: 
Esay. 52.  and they that heard not yet of him, shall also understand. And this same ardent desire within me, to set forth the christian faith & religion, was the only cause that hath hitherto withholden me from you, though no man could more heartily have wished to be with you, than I myself have done. Therefore, seeing I have now in such sort ranged over all the whole countries of Achaia & Macedonia, that I see therein no place left, which is destitute of the knowledge of Chryst, or in which I have not already laid the foundation of the christian faith and religion: and forasmuch also as I have wished most gladly many years since, for a convenient time to see you, I trust now shortly to have occasion happily given unto me, to satisfy in this point my glad desire towards you. Wherefore, when I shall pass on my journey towards the country of Spain, I will take you in my way, and so remain with you until such time as I shall somewhat have satisfied my mind amongst you, in using most joyfully your christian and godly company. Which thing, I trust shall shortly come to pass, 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 Spain. But at this present, I do you to wit, I am taking my journey towards the City jerusalem: there to distribute unto the necessity of the christian jews & disciples of Chryst, the bountiful liberality of the Macedonians and Achaians, which they have committed unto my charge to be done. 
Acts. 11. 1. Corin. 16. 2. Corin. 8.9.  For to that end and purpose, it hath so pleased their godly minds, to make a collection of money throughout the whole countries: declaring thereby the fruits of their change and perfection, to the rejoicing of the poor christian brethren at jerusalem: which, although they have not among themselves the use of worldly sustentation, or want things sufficient to relieve their poor and needy bodies: yet touching their riches and relief which they have in Chryst, through their perfection in Religion, that is otherwise wonderful, large, and inestimable. In consideration whereof, and because they first received from them, and by their testimonies, their entrance and beginning into Christian Religion: they thought themselves (of duty) greatly bound unto them, and to bestow freely and without enforcement upon them, that which I do most worthily allow, which is, their very bountiful and christian benevolence. Therefore, considering I say, that they which be now at jerusalem, did first work the means that the doctrine of Christ descended unto the Gentiles: It is now reason also, that the Gentiles in like manner do minister unto them again, 
1. Corin. 9 Gala. 6.  some of their temporal and worldly goods: that they may yet at the lest with that which is but earthly, recompense that thing which is most precious and heavenly, freely and without all charge communicated unto them the effect and full sum of their whole health and salvation. Wherefore, as soon as I (according to good order and duty) shall have discharged mine hands of this their said christian benevolence (which without commodity to myself I freely received, and will as freely deliver it them) I will take my journey into Spain. And although I hasten forwards myself as much as I possibly may until I be in Spain, to preach therein the Gospel of Chryst: yet for all that it repenteth me not, in this manner for a while to be stayed from thence. And when soever I shall come unto Rome to see you, I doubt not but my coming amongst you shall greatly further the glory of Chryst: In as much as I perceive by the godly inclination of your hearts, you will all be marvelous glad of my company: which hitherto (through the divine help of God) have done all things for you, according to your gentle desires. Notwithstanding, because I can not be presently with you, or so soon as I would wish to be: I shall therefore in the mean while, heartily require you all, even for the love of our Lord jesus Chryst, 
Paul earnestli requesteth the Romans to pray for him  and for your charity's sake in him, that you will pray unto God for me: that through the contemplation of your faithful and godly prayers, I may happily be delivered from the hands of the unhappy and faithless jews, and from so many vexations as I abide amongst them: lest peradventure in preaching the Gospel, any part of the fruits thereof should not be suffered to pass forth according to the will of God: and that also my Commission for the distribution of the benevolence, may so be finished and ended, that there may be no occasion found of any man's grudging or disquietousnesse. And further, that after the great multitude of my troubles here in jewry, I may the more merrily come unto you that be at Rome, there to recreate and comfort myself amongst you. And thus to end mine exhortation unto you (as I began at the first) I heartily pray unto God (which is the true Author and Parent of all peace and concord, 
1. Corin. 14.  and which is also the maintainer and defender of the same) that he will vouchsafe to be always with you. Who verily, as he evermore shunneth the rabblement of them that be contemptuous, proud, and such as will be at variance one with another: even so, his delight is always to be in company with such people as be lowly, meek, and of one mutual consent together among themselves.   

The xuj Chapter. A Chapter of salutations. He warneth them to beware of men's doctrine, and commendeth unto them certain godly men, that were lovers and brethren in the truth.  
YEt all this notwithstanding, before I make an end of all together, I commend hereby unto you, our loving sister Phebe: unto whom I gladly committed the carriage of these my letters, and so by her to be directed unto you, because she took her journey into those parts: who hath at all times to the uttermost of her possible power, willingly served, & most tenderly succoured the congregation of the faithful, 
Cenchrea is a city in jewry.  that are now in Cenchrea. Praying you all therefore right heartily, that you will with good countenance receive and entertain her, as shall be seemly for godly men to do: and that you will not suffer her to lack any thing of yours, which shall be thought necessary for her. Advertising you also, how expedient it shall be for you all to requited her again with your comfort, which yet hitherto never ceased to comfort both me and all others, that have submitted themselves to the faith in jesus Chryst. 
Acts. 18. 2. Timo. 4.  Also, I pray you have me now in remembrance unto Prisca, and unto Aquila her husband, which is a jew borne: both which, as their being here in jewry did secure me, and were helpers to deliver me, from the hands of the graceless jews, which lay in wait to destroy me, lest I should prosperously go forwards with the preaching of the Gospel. Who also in such sort showed their godly help towards me, that for my succour and comforts sake, they willingly jeoparded their own lives, even as they which were ready to redeem the loss of my neck with the present loss of their own necks. For the which goodness sake, I do not only myself most heartily thank them, but also the whole congregations of the Gentiles, partly because they have deserved the same, by occasion of some others that have ministered unto them: & partly because that they thought the safety of my poor life should make much for their purpose, to the daily furtherance of their christian utility and profit. Neither do I sand commendations unto those only, but likewise also unto their whole family. Further, salute Epiminetes, whom I right heartily love, because of his most godly conversation, & because also he was the first that I converted in Achaia unto Christ. Be mindful also of me unto Mary, which bestowed much godly labour & friendship upon the saints. Have me commended unto Androvicus & junia: which, as by consanguinity they be allied unto me even, so they have been also with me in captivity, & were partakers of my troubles. Both which are well taken among the apostles, & among all the rest of gods loving friends, & were also before me in their conversion to Christ. Therefore, since it is right that we honour & reverence them that be our elders by birth: much rather than should we honour and reverence them that be our elders in Chryst jesus. Greet Amplias my beloved in the Lord, because of his mighty and strong faith. Salute Vrbanus a companion of mine, in the travails of the Gospel: and also the beloved Stachis his friend and companion. Salute Appelles, a man tried in the afflictions that he suffered for Christ's sake. Salute also the whole household of Aristobulus. Have me commended unto Herodian my kinsman. Greet the household of Narcissus: but specially all those that are new borne to the Lord. Salute the two women, Thriphena and Thriphosa: which do marvelously labour to set forth the glory of the Gospel. Salute Persis my loving friend, a woman verily that hath much advanced the glory of Chryst, through her great travels and sorrow. Salute Rufus, a very perfect man in all godly Religion: and unto his loving mother, whom I also esteem even as mine own. Grief Asineritus, Phlegon, Hermon, Patrobas, and all the rest of the brethren that be with them. Salute Philologus and julia his wife: Nereus and his sister: and unto Olimpha, with all the Saints that be with them. Salute one an other with an holy kiss in the Lord Chryst: 
1. Corin. 13.  which I admonish you, that ye do it in the fear of God, both chastened, with the purity of your hearts, and singly without all dissimulation: and that it may be amongst you no counterfected, but a very token of true peace and continual concord. Moreover, all the congregations here with us, have them heartily commended unto you: whose godly love & inward affection is most certainly rooted towards you all. But this one thing (dear brethren) I require of you all, 
Collos. 2. Tit. 3.  that you will diligently take heed of them that be sowers of Sects and dissension amongst you, and do give occasions of evil, searching all ways they can, through their simulation and flattery, to seduce you into some other kind of learning, than that which you have already received, and to couple together the jewish religion, with the holy religion of Chryst. Mark well all such I pray you heartily, and avoid them utterly from you. Neither shall it be unto you any hard thing to know them: for they do never sincerely teach that which is right, neither do they administer their office in the Gospel according to the pleasure of God, 
Philip 3  but do only serve their own bellies, seeking their own profits, and with sweet preachings and flattering words, they go about to seduce rather the Innocentes and simple creatures, than wholesomely to reform them. Which kind of simple men, are surely soon turned out of the right way, through the colourable or false precept of such wretches ungodly Religion. Again touching your godly obedience, I rejoice greatly therein: for I hear it much spoken of amongst all men and commended. 
Obedience the first step or degree to godliness.  And I do the rather rejoice, because your obedience is the first step or degree, to go foreward● unto true godliness. Yet notwithstanding this same, you must diligently beware, unto whom you do obey. Simplicity verily, is highly to be commended, and a goodly virtue before God: but the same, because it thinketh upon no guile ne deceit, it is oftentimes in deed deceived among the deceivers, blinded, & most wickedly seduced from the truth. Wherefore, I will that your simplicity be after such sort, 
Math. 10.  that thereby ye hurt not ne deceive any man: and again, so wise and circumspect towards yourselves & for the truth sake, that as thereby ye shall plainly see, how to know and hold fast the truth: so to avoid the way of unrighteousness, and all false deformers of the truth. Surely I am not so ignorant, but that I do very well know, how amongst you there are many, that labour what they can, to stop the proceeding of Christ's gospel. For some there be, which in the wickedness of their hearts, do diversly labour the stopping thereof: as through their cruelty and persecution: some through hypocrisy: some through deceitful and sugared doctrine: some through outward show of holiness in their superstitious and false religion: some again, very watchful to draw us from the freedom of Christ, and to make us again bond servants unto the traditions and ceremonies of Moses. But as for you, as I trust well of God's strength in you: so I admonish you, still to continued in the obedience of the gospel: and God will at all times be ready at your hands, to fortify your souls in the same. Whom, if you shall have for your defence, what thing then is it, that you should stand in fear off? For he being of most might and power, will soon forcibly spurn down and tread under foot, your old adversary the devil and Sathanas, and will make him couch low and fall flat before your faces, and that very shortly doubt you not. The grace of our Lord jesus Christ, be with you al. Amen. Timotheus my work fellow in preaching the holy gospel: 
Acts. 6. Philip. 2. Acts. 13. Acts. 20. 1. Corin. 1.  and with him Lucius and jason, and Socipater my kinsman, have them all commended unto you. And I Tertius, which wrote this same Epistle, have me heartily commended unto you all. Cayus mine host, as also the host to all the congregations, hath him commended unto you. And Erastus the Chamberlain of the city Corinthin, hath been likewise commended unto you: and so hath Quartus, a brother of the congregations. And even thus once again, I pray that the grace of our Lord jesus Christ may be with you all: whom I most heartily beseech, that by his holy will and power, it will now fulfil and establish all my desires in your hearts: for by his only might and good will it must be brought to pass: but in no wise, by any help at all from ourselves, according to the truth of my gospel, and the preaching of jesus Christ. By which holy gospel, the law of Moses is not utterly abrogate: but the meaning or secret mystery thereof: for that which many years heretofore hath been hid from us, is now at the appointed time, according to the sayings of the Prophets plainly opened and declared in truth unto us, for our more perfect understanding, even the light of the gospel: and that as I said, by the only will and commandment of almighty God: which hath committed unto us the administration of the same: to the end, that after the declaration of the gospel: (by which, all superstition, and false worshipping of images and idols be quite banished from us, as also the ceremonies of Moses ceasing now from henceforth for evermore:) all creatures should wholly obey unto only Christ by their true and lively faith, 
Roma. 11.  and most humbly submit themselves unto God their father: which, for our health, is the only fountain of all grace and wisdom. To whom, we all yield our hearty thanks, through the grace of his dear son jesus Christ: to whom also and the holy Ghost, be eternal glory and praise, now and for evermore. Amen.    

¶ Huldrich Zwinglius, in his friendly exposition to Luther, touching the EUCHARIST, confesseth what he acknowledgeth of jesus Christ.  
I Acknowledge Christ to be according to the saying of the Apostle: Wisdom from God, righteousness, 
1. Corin. 1.  sanctification, and redemption. Wisdom, because he is by nature God: which not only knoweth all things, but governeth them also. Also wisdom from God, for so much as the almighty father sent him unto us (not as though he had not been in the earth before, but that we understand this word, sent, for the taking of man's nature) that he might teach the heavenly wisdom so perfectly and clearly, that whatsoever he had taught, that should be finally the figure of true wisdom. Whereupon, even Paul confesseth himself also, to know nothing, but Christ jesus, and him crucified. Which thing that most discreet man would never have said. If he had not perceived all abundance of wisdom and knowledge to be in him, as he witnesseth in the second to the Colossians. Wisdom from God: 
Collos. 2.  that we might know of surety thereby, that none extern things can justify: The which thing is manifest, both by all his life and doctrine. 
No justification in any extern thing.  For what extern things be there, but he hath disannulled them? Is there any place? For when he communed with the woman, he showed that it should come to pass, that men should neither worship in the Mount Garizim, neither yet at jerusalem. 
No place.  But that the true worshippers should worship every where in spirit and truth. And he admonished his disciples, that to what place soever they should be sent to found Christ there, they should not come at it. 
No time.  Is there any time but he hath disannulled it? for he saith that the Sabothe was made for man, and not man for the Sabothe: And teacheth that a man must pray at all times. 
No person.  Is there any person? but all they (sayeth he) that have come before me, are robbers and thieves. And he called the pretence of those prayers which the religious men (among the jews) made for the common people and idiots, for stipends and wages, he called it (I say) nets and ways devised to catch men's money and goods. To be short, he so taught that there is no man that hath wit, but he seeth that he went about this that we should trust to the Lord, and serve him in holiness and innocency of life. And whereas through the fault and calamity, which destroyed our nature at the beginning, we be so tied to affections, that we do none of those things which God requireth of us, rightly, and as we aught to do: It cometh also to pass, that the justice of God feareth us on the other side. For howsoever we call him good and merciful, yet are we compelled to acknowledge him to be just also. Neither should it be truly good that lacked justice. Now that his justice also might continued inviolate, and yet man, which doth nothing worthy of justice, should not ever be deprived of his company, he found a way, by the which both his justice should be satisfied, and the poor miser restored again to the company of God. He sent his son therefore, which should be made our justice, sanctification and price of Redemption, and for them only to be so made, which being chosen of God, and taught within forth by his spirit, believed this firmly, that by one way of the mercy of God (for that he pacified his justice by offering his son, it is likewise the work of mercy) the way should be open unto eternal blessedness: now of this mercy his son is made the pledge and surety. For how shall he not give us all things, which hath given us his son? Not being eaten, but made the foundation our hope: Not in that he is flesh, but in that he is the son of God, that took flesh. Thus thou hast in few words, how I knowledge Christ. Namely, that he is the light, and most high wisdom: which hath so lightened the world, that he might see God to be pleased with none other services, than with the service of innocency. That heaven is won with none other price, or tribute, but with the redemption of the son of God. That a man is stirred up to the exercise of true virtue with none other spurs, than by the inflammation of the spirit. That true comfort is brought into our souls by no other instruments, then by the watering & influence, of the same spirit: Thus I know Christ. Now if this be not to know Christ earnestly, I will confess me not to have known him yet.   

A few words touching the covenant, that God hath made unto his Church in Christ, translated out of Huldrich Zuinglie, in his Subsidy, annexed to the work aforesaid.  
THEY bring the words of Paul against me. ●. Cor. 11. Where he saith thus: This cup is the new covenant in my blood. Of which words they thus withstand me: that which is here given, is the new covenant. But the new covenant is not any sign, but the very blood of Christ. For as much then, as this cup is the new covenant, it must needs be the corporal blood of Christ, for the blood is the covenant.  

Zwingly.  I am glad that this place is laid against me, and specially for this cause, that the variation of the covenant (which is found in many places of the scriptures) may be a little excussed. covenant, as in this point, is nothing else than a condition promised of God. As when the Lord struck a bargain or covenant with Abraham. 
Gene. 17.  I am God almighty (saith he) walk before me and be perfect, and I will put my covenant between me & thee, and between thy seed after thee in their generations, with an everlasting covenant, that I be thy god, and the God of thy seed after thee. And I will give to thee and to thy seed after thee, the land of thy Pilgrimage, and all the land of Canaan in possession for ever, and I will be thy God. Here is nothing spoken but the covenant, which God (by favour) vouchsafe to make with Abraham. But what containeth this covenant? With what conditions is it made? These be then the conditions, I will be thy God. Thou shalt walk before me, most purely. I will make thee a father of many Nations, I will give the seed of Sara.  
And I will be the God of that posterity of thine also, which I promise'. I will give to thee and to thy seed, the land, in the which thou art now a stranger. The which conditions, be even the very covenant self. But to the covenants are added signs. Which although they be called by the names of the covenants, be not the covenants for all that, as it is manifest in the same place. For it followeth on this wise. This is my covenant that thou shalt keep between me and thee, and thy seed after thee. Let every man child of you be circumcised. See how he calleth the circumcision the covenant. When for all that it was not the covenant, but the sign of the covenant, even as the divine saying itself teacheth on this wise: And ye shall circumcise the flesh of your foreskin, that it may be a token or sign between me and you. We see it to be now called the sign of the covenant, which a little before was called the covenant. It is therefore evident enough, that the signs of the covenants, be not the covenants, although they have sometimes the names of the covenants put upon them. As when circumcision is here called the covenant, whereas it is yet but the sign of the covenant. And Baptism. 1. Pet. 3. is taken for Christ, when he saith that we are saved by baptism, yet are we saved by only Christ. This is the text of S. Peter: When the long suffering of God, was once looked for, in the days of No, while the Ark was a preparing, wherein few, that is to say, eight souls were saved by the water, like as Baptism now saveth us: Not the putting away the filth of the flesh, but in that a good conscience consenteth to God, by the resurrection of jesus Christ.  
Zuinglie expoundeth this place in his subsidy or help as followeth: we thought it not necessary to repeat any further those things which we brought in our commentary: for we trust that we have satisfied them that be godly, and somewhat more grown in the faith, which commit themself to Christ in this flood that drowneth this world, none otherwise than No did in the old time commit himself and his, and the remnants of the whole vourld that forthwith should be destroyed, to that great ship, as men borne after the death of their father.  
For they that put their confidence in Christ, require Christ no more according to the flesh, for they know that flesh profiteth nothing, as is written in the sixth of John, if thou eat it: but then know that it profiteth much, if thou believe Christ to be slain for thee in the flesh, And that thou put thy confidence in that. In this wind they swim safely to land. In this ship they are saved.  
But Baptism is as well the sign of the Christian people which have received of God this covenant, that his son is ours. As the Circumcision was in the old time the sign of this covenant, that the Lord would be their God, and they should be his people. We will now pass over from the covenant or testament of Abraham, to Christ's covenant or Testament. The covenant that was made with Abraham, is so strong, and not to be abrogated, that on less a man keep it perpetually, he shall not be a Christian or faithful man. For except the Lord be thy God, and thou the servants of him only (for thou shalt worship the Lord thy God, and him only shalt thou serve) there is no cause why thou shouldest boast thyself to be a christian man. But he whom thou so worshippest and servest, is so thy God, (that is to say) thy highest good, that he giveth himself freely to thee, that he casteth away himself unto death for thee, that he might reconcile thee to himself. He which hath performed it, 
Take this for both sacraments that is to say, Baptism and the Lords supper, for both are but flesh touching the extern use.  promised this grace long since, when our father transgressed his law, and after that, he ever renewed that promiss to the fathers. There was none other cause why he promised it, but because that blessedness could not happen unto us, although we endeavoured and laboured for it till we sweat again, till the fall of our first father were forgiven and satisfied. But when Christ being now offered for us, had pacified the divine justice in such sort, that by him only a man might go unto God. Now hath God made a new covenant with mankind. Not so new a covenant, as though he had hardly or scarcely found this remedy at the last, but because that whereas he had long a go prepared it, he gave it when the time was come.  
This new covenant then or testament, is the free and undeserved forgiveness of sins, which God hath liberally given by his son. They therefore the trust to God by Chryst, & do bring their children to that trust and faith (for we must add that withal) as Abraham and his posterity in old time was circumcised, so are they circumcised: but with the circumcision of Chryst, which is baptism. 
Collos' 2.  Baptism therefore tendeth even to the same effect that Circumcision did in the old time: for it is the sign of the covenant that God hath made with us by his son. Baptism then is the chief and principal sign of the new Testament or covenant. Further, how that covenant is made perfect, the celebration of the lords Supper, bringeth us in remembrance thereof. Not surely that the Supper is the covenant, but because the covenant is brought to memory in it, and that thanks be given to the Lord for so liberal a benefit. What is then the new covenant? Free remission of sins by the son of God. Thereof it cometh, that forasmuch as this free remission of sins is obtained by the death and shedding forth of the blood of Chryst, the same death and blood may peradventure be called the covenant. Although if a man speak truly and properly, Chryst is not the new Testament, but the mediator of the new Testament. As Paul speaketh, for the very covenant is, 
Hebr. 9  the remission of sins. Notwithstanding, we will not these things to be spoken so far forth, as though we thought it a fault, if the death of Chryst, or his blood should be called the covenant: but for the intent lovingly to stir up these rash fellows (that love to strive with words) to the clear understanding of these things.  
Now let us go further. Chryst would that the memory of his benefit (which he performed with so bitter death) should ever ●ée in full strength among us. Whereupon he not without cause, instituted the frequentation also of the remission of sins, none otherwise than he did once institute the celebrity of the deliverance out of the Egyptiacall bondage. Now seeing that the blood of the covenant may be called the covenant, and that we in this celebrity or assembly, do give thanks for the blood that is shed, by the which the covenant is finished up and made perfect, thereof it also cometh, that we call it the blood of Chryst. By the which, we only make commemoration, that the blood was and is shed for us. And then even as we have called the blood, the covenant, so we name the sign or token also of the blood shed, the covenant. Say all this to be but an old wives tale, except the words of the Apostle prove it. That the remission of sins is the very covenant, Paul teacheth, 
Hebr. 8.  That this testament, covenant, or bargain is obtained by the blood and death of Chryst. Peter giveth warning, 
1. Pet. 2.3:  And Paul to the Collos. 1. Furthermore, none of the Apostles calleth the death or blood, the covenant, but the blood of the covenant. Notwithstanding, we leave it to a man's liberty, for instructions sake: that they may be called the covenant. Rehearse the Apostles words, and mark them well. If then, the blood itself which was shed, is not called the covenant, but the blood of the covenant (as by which the covenant of free remission is obtained and confirmed) how much more is this Cup of the blood, not the covenant, but a sign and token of the blood of the covenant? The sign therefore hath received the name of the thing signified, as it is above evidently showed. The Sacrament therefore of the covenant and testament (if a man take Sacrament for the principal and extern sign of the covenant or promise) is baptism. But of the passion of Chryst (by which this covenant or testament is performed) this assembly is the sign, in the which the bread and wine are divided in commemoration of Christ'S death, with thanks giving of the faithful, being all of one accord. Here we aught not to be so impotent, to brawl so stiffly about the name, whilst one will have this assembly of thanks giving to be a Sacrament, and another denieth it. For when we understand the thing itself clearly, why strive we yet about what name we shall call it.  
FINIS.   

Of Vanity, by Martinus Cellarius.  Ecclesi. 1. 
Vanity of Vanities, said the Preacher.  
Vanity of vanities, and all things are vanity.  
IT IS A GENERAL proposition, which containeth the one part of the state of this sermon: namely that all things under the sun are vain. But even now a question is here offered, at the entering of this matter of vanity, what things they be which here of Solomon are numbered among vain things: whether only man with his cares and worldly desires, or else whether he putteth other things also under vanity, as are the elements, and things grown & concrete of them. The definition of this word vain, shall solve easily the question, if a man show what the scripture properly meaneth by this word Habel: that is vain, superfluous & foolish. Those men which hold only man to be here counted vain with his counsels & life, they may allege two reasons for themselves. One is, considering that man as the head, giveth the cause of vanity to the rest of all things, as shall hereafter more plainly appers. The other reason is, for somuch as they which taught that the inferior creatures were here of Solomon reputed vain, mingled therewithal corrupted doctrines, as to eschew those creatures which god had made good, for the use & service of man. Not man therefore blameth their mind which follow this sentence, for the end to deliver men's consciences from that so great an error, and to restore the works of God to their right use: so that they grant only man to be vain: that is to say, man to be chief vain, but the rest to be all vain in man, and by man. For else vain shall be taken for the vanity of sin only, and neither of Solomon, nor in all the Scripture to be applied to only man, corrupted with naughty desires. For Solomon in this and other his Books, reputeth all things under the sun to be but vain: and expressly pronounceth youth or adolescency (afterwards in this same Book, and in the proverbs) also beauty to be but vain, 
Proverb. 3 1.  which are yet the good creatures of God. After the same sort the Apostle putteth the creature under vanity, 
Roma. 8.  in these words: For the creature lieth subject under vanity. Which is an argument, that vain is not always repugnant to good, but oftentimes to firmity and stableness. hereunto agreeth, that Solomon, when he would approve all things to be vain, taketh his reason, not of evil which is sin, but of condition slipping to destruction, when he addeth here this: A generation passeth away, and a generation cometh. Likewise in the end, when he had rightly expressed the image of the dying man. He here rehearseth this sentence, which he here proponeth, vanity of vanities, occasion of that acclamation taken, not of sin, but of frail nature. Such as David took likewise, when he saith: 
Psalm. 3 8.  Man to be vain, for so much as he is mortal and of short life, using there also this word Habel: and is opponed in that place, and set against the sureness of nature, and not against the goodness of righteousness, as witnesseth both that which goeth before, and followeth in the text. For it is before: Lo, thou hast made my days in a measure: and Chelidi, that is, mine age is nothing in thy sight. In like manner also it followeth: But man walketh in an image. In which vanity of slipping life, are included also all other living things. For after in the third Chapter, it is said: Beasts have the same chance that men have: where also it is read: So that there is one destruction of Man and Beasts, and equal condition of them both: even as man dieth, so do they. Likewise David saith: Thou shalt take their spirit from them, and they shall decay and return into their dust. 
Psalm. 103.  It is therefore manifest, that Habel first and chief noteth those things subject to sins, that is, the nature void of God, whose thoughts and counsels his spirit informeth not. In that sort is Satan only vain with the wicked. Of this vanity speaketh David every where in the Psalms, and Solomon in his book of Ecclesiastes, where the frivolous counsels and thoughts of the vain heart of man, are taxed and reproved. This vanity is the spring head, and beginner of vanity in the rest, as hereafter shall appear. Secondly, that is taken for vain which perisheth, and admitteth courses to be borne, and to die, holding determined spaces of their continuance. In this sort it is usurped both in this book, and also in other: the example is above therein recited. And so are those things vain, which are compact together of the soluble conjunction of elements. Thirdly, vain is it which sustaineth any manner of change, being of his nature able to be moved, either to better or to worse. So are all creatures partakers of their vanity, as well they that be above, as they also that be beneath: aswell the heavenly, as all they that be under heaven. In this manner are all strange gods called Habelei generally, both in Moses & in the books of Kings, unto which a man committeth himself besides one only god, which made both heaven & earth: because that god is void of all changing, being the invariable & chiefest goodness: in whom only it is convenient for man to rest with faith & love: other thing there is none at all, for all other things for so much as they were made of nothing, they suffer some motion, whereby they may come to better: be it of nature never so stable to eternity, & to continued for ever. Furthermore Angels being a work created of nought, 
angels.  have 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 degrees of perfection) or else at the light supernatural. For them also doth the unapprocheable light of god bring from the darkness of nature, into his wonderful light: for they are daily lightened by those things which chance to the Church in the mystery of the cross by Chryst, 
Ephe. 3  the Apostle witnesseth to the Ephesians, and obtain their glory also with the children of the kingdom, whom they serve. For as they were made of nothing: so have they their Tohu va Vohu: that is, their rudeness & imperfection: their darkness also which compasseth about this imperfection, to be wiped away by the light of god, which light showeth itself among those dark mists, by the spirit of Chryst. Which dark mists the holy minds do also acknowledge, 
Esay. 6. reve. 4.5.  & give glory to the blessed lamb, and so are saved according to Esai & the Revelation of john. Contrariwise sathan with the wicked confesseth them not, & is damned, boasting his darkness for light, & the light of god to be darkness: whereof both he himself with his are accursed. Esa. 5. joh. 9 But darkness is a certain void & vain thing of nature created, & of the light natural: which thing (this passing from darkness to light) that which is above declareth: which light is god himself. And further, the very heavens are not without their vanity, neither yet those lights above, which we daily behold: If not of nature, that must be brought to naught: yet of such as must be renewed into a more pure state according to Esai, Peter, 
Esay. 66. 2. Pet. 3. reve. 21. job. 25.  and the reve. And job likewise confesseth the very Moon and the Stars to be unclean in God's sight. Now if a man may find in those higher creatures their vanity: how much more vain shall those things be, which under the Sun are subject to perpetual chances in this nethermost world: 
Reciprocis mutacionibus.  where all things grow and decrease again with mutual changes, stand and fall, rise and decay? To these things therefore, Solomon here chief looketh, thoroughly treating of the vanity of life, of the thoughts and studies of mankind, as they that are next to man, which he may look upon and consider, and which above the rest are more prove to feel sin. Wherefore, this word under the sun, fell often from the king, being asked his advise (in this book) of this world, things manifestly falling to corruption, signified. Therefore, seeing that every creature hath his vanity, not only in his doing and operation, but also of his most mere nature: we are here taught two things very necessary to the comforting of ourselves. One is, that God providently appointeth the reconcinuation and restoration of all things after the first workmanship: by which, the things that were made by the space of six days, to the perfection which then was convenient, both to their nature and doings, should be new wrought in this recreation to the best state they might have, and that in Chryst, and through the revelation of the sons of God by the same. Further, 
Roma. 8.  the condition of man is such, that with him (if he be put in a vain state) all things lie subject to vanity. On the other side, he being restored to integrity and sound state of the glory of God, all things are also delivered from their vanity. For man is (as it were) the knitting together and head of all creatures: In whom all things, as members and parts, are compact to this perfection, which we see in them. For he hath his being with all things: and to live, he hath that property with roots: he hath his sense with beasts and living worms: he hath power to understand the truth and falsity, good and evil with Angels, and with God himself: whereunto pertaineth this word Microcosmos, which is, little world, and this name of every creature, to whom it is said to be preached, when the word of God is showed to man: so great a work of God is man. Him the heavenly minds do serve, whose administering spirits they be: heaven and earth, and all that is in them doth service unto him. All things therefore pertain to man, 
Hebr. 1.  as to their lord & prince: even so, upon his state dependeth both the vanity & health of all things. And so man, with the rest of all creatures, are in sundry wise vain. For man is vain as the whole and head, and so chiefly vain: but the rest of creatures, as parts included in man. For he comprehendeth all, and includeth all things, in being, life, sense and mind. But the whole is here taken for that which containeth perfection: not for that, either which is universal, called in latin integral, substantial or predicatorie. Therefore the Apostle teacheth rightly: for we know that every creature sigheth with us, 
Roma. 8.  & as it were traveleth together with us for child, even until this time. And also: for the diligent expectation of the creature, looketh that the sons of God be openly showed. For the creature is subject to vanity against his will, but for him that brought it subject under hope: for the very creature also shall be delivered from the bondage of corruption, into the liberty of the glory of the sons of god. Which how it shallbe brought to pass, it shall appear hereafter. Wherefore the Scripture chief occupieth itself about man: it beateth properly about his fall and resurrection: his sin and medicine to heal the same: his vanity, and how his salvation should be repaired. So that the Apostle granteth to the Colloss. that when man is reconciled by the blood of jesus Chryst the heavenly Adam, all things are pacified by him, whether they be in heaven or in earth. And so the reparation of man is provided: by which he and all things in him, might be reformed to the best state. And this is it that we are here warned of, by the vanity of all things.  
The other thing that we are here taught in this place, followeth of the first: namely, that all Creatures are unprofitable for a man, to put his confidence in any, and in which a man may ascribe his salvation. For they have every one of them their vanity, of going forwards from out of nothing, into a better condition, under a reformator Chryst. And therefore, that we may safely be committed to nothing in the world else, save only to one God, which only is unchangeable against all chances, sin, death and Satan, in the blood of Chryst, which overcometh all Principates and Rulers. Thou therefore (O king) with thy power, shalt be to thyself but vain. Thou also (O wise man) with thy wisdom: and thou (O just man of this world) with thy righteousness, which shall be as a cloth filthily arrayed in the sight of God, according to the Prophet. Vain shalt thou be to thyself (O Philosopher) with thy light natural, 
Esay ●4.  which is mere darkness before the light of God. Submit thyself to Chryst, the wisdom and power of the father the eternal righteousness, and to that true light, which lighteneth to true glory: for he only is stable and subject to no vanity, whereas all that ever is thine, is not able to save thee: for sin lieth upon thee, being cruel against thee through the testimony of the Law, if the horrible feeling of death prick thee, and that the power of hell molest thee, as Solomon notably proveth hereafter when he saith: And I saw under the Sun, that there was no running of the swift, nor war of the strong, nor riches of the rich that can help. What remaineth therefore? the only fear of God now resteth, which delivereth us from vanity, even as it is not vain itself. 
Esay. 11.  For it is the power of God, the spirit of our Lord jesus Christ, initiating and beginning the minds of the godly, with the love of God from above, which bringeth true life after vain life: namely, the life of God. Of which, it is the perpetual well spring, 
Proverb. 14.  according to the proverbs: It bringeth also beams of true light, after the darkness of the light natural: namely, of the unapprocheable light of God. The seeds of which light, 
Psalm. 94.  are sown in godly in this fear, as the Psalmographe witnesseth: Light is sown to the just man: That signifieth Solomon, where he so oftentimes stirreth us up in this book to the fear of God, after mention made of the Vanity of all things.   

Of Vows, by Martinus Cellarius, in the fifth of Ecclesiastes. As followeth in this Text. If thou haste vowed any thing to God, defer not to pay it.  
TO note briefly of vows, it shall be meet for us to begin at the definition. When we seek therefore what a vow is, first offereth itself the gender, which is promiss. For they that make a vow, promiss either themselves, or else their goods. And for as much, as there be divers promises, by making a partition we shall see what a vow is in scripture. promiss is in two sorts. One is of men, and the other of God. That which is of men, is made at the arbitrement of men. Of which sort is that, which the Gentiles made to their gods, without the prescription of the word of God. As are also at this day, the promises made & vowed in monasteries, which are made without the doctrine of the gospel. The other which is of God, is that, which is made according to the law of God. But every such promiss, is not properly called a vow: for there be certain promises in the law, which although they were made at will: yet could they not be omitted: as was the promiss, by which Israel took upon him, to do of his own will, all the things that the law commanded, according to the saying of Exodus: 
Exod. 24.  All things which the Lord hath spoken, will we do & hear. This promiss did the manner of the covenant express to Israel, as in whose conditions it was expressly put, that God would be the God of his people, if he would hear the words of the covenant, 
Levit. 26. Deut. 28.  and obey unto the law. Le. 26. Deu. 28. Now, a vow is a voluntary promiss, which is in a man's choice to promiss or not to promiss without offence, according to this of deuteronomy: when thou vowest a vow to the Lord thy God, thou shalt not be slack to pay it, 
Deut. 23.  for the Lord thy God will require it. And if thou defer it, or slack the time to pay it, it shall be reckoned to thee for sin. But if thou lust not to promiss, thou shalt be without sin. But the matter was otherwise touching solemn oblations, or only commanded for a time, according as every man's estimation was. Exod. 30. Such oblations were voluntary, 
Exod. 30.  yet they were no vows. Therefore, we must seek a difference, by which a vow may be sundered▪ from other oblations. And that difference shall be made with a definition. A vow is a voluntary promise, made after the example and form of the law, which is put in the power to vow it or not to vow it, 
Numer. 6. Levit. 27.  as was the law of the Nazarites, and also the vow of the soul, of which we read in Leuit. 27. But in this vow were two things regarded. One principal, which was chiefly acceptable to God: namely, an heart prove and inclined by fear to the glory of God: which heart, the law required before all things. The other not principal, which is the extern oblation, being but mystical and figurative, which was destinate to a certain end, that is to wit, to the kingdom of Christ, in which it should be finished: that is, fulfilled spiritually, according to this saying of the Apostle: These things are the shadow of things to come: 
Collos. 2.  but the body is in Christ. Therefore, as pertaining to this part of vows, a distinction here offereth itself again, that thou put one vow of the law, and an other of the gospel▪ 
Nota.  This to be true, & the other mystical the first, Moses teacheth the latter Christ. And that the apostle closely toucheth to the Romans when he sayeth: 
Roma. 6.  Therefore are we buried together with him by Baptism unto death, that as Christ was raised up from the dead, by the glory of the Father: even so we also walk in newness of life. This is the true Vow, this is the true Consecration of the godly, by the which the Saints bind themselves to God, that they will walk in a new life, laying a side the old, by the light of the spirit of Christ, being forebrought unto them: not by their own power, but by the power of God: by which they are new borne to the having of these desires in themselves: and by which they are thus brought, to offer themselves unto God. In which power of regeneration, who so be therein, it is as free to them both to think well, and to do well, as it is to beasts to go by the vital breath of natural life, or as it is to birds to fly abroad under the sky. Which vow of the new law, the godly did prefigure in the old covenant by extern oblations: as did the Nazarites by the regal bush of their heads, by the avoiding of dead corpses, and by abstaining from wine. And this performed they, according to the measure of the spirit of childhood. So that, there is one and an especial vow, even as there is one kingdom of God, one and principal covenant, one Priesthood, which is anointed with the spirit (that oil of heaven) one sacrifice, & one heavenly inheritance, but according to the time. Besides all these true and principal things, the people that were under the law, prefigured mystical vows and sacrifices: a mystical covenant also showed in the flesh, and deputed to an earthly inheritance: and a mystical kingdom likewise & Priesthood, until the fullness of times. Of which things, 
Hebr. 10.  the Apostle sayeth to the hebrews. The law obtaining the shadow of good things to come, but not the image itself of things. Now, this image is verity, the fulfiller of the old law, by the spirit given of the new law. In which, even as other things: so vows also only spiritual have place, being attempered to the nature and disposition of the law. 
jere. 31. Collos. 2. Hebr. 10. Luk. 17.  Further, this law is written by the spirit in the hearts of the Saints, being free from extern observation of time, of sacrifice, of place, of ceremonies, and of nation, according to this saying of Christ: The kingdom of heaven cometh not with observation. Therefore, let cease such profane vowe● of superstitious religions, which are taken in apparel, in meats, in living unmarried, in place and to places, and to observe times for they have neither the law nor the gospel to stand on their side. As for the law, pertaining to mystical things: that is, extern things, 〈◊〉 is abrogated. The others kingdom, travaileth not in the extern choice and respect of things: but contrariwise, it standeth in peace and joy of the holy ghost, as the Apostle saith to the Romans. Thou vowest a prescript manner of apparel: 
Roma. 14.  the gospel prescribeth thee none, but maketh it free. Thou segregatest a certain kinds of meat and drink to thyself: but the Gospel segregateth none. Thou judgest thyself in meat and drink, contrary to that which the Apostle biddeth, which saith: 
Collos. 2.  Let no man therefore judge you in meat and drink. Thou mayst say: If there be none obligation of vow, judgement hath no place. But thou naughtily vowest: and by thy vow separatest the use of meat, which Christ maketh free to thee: to whose feet, and to the feet of his members, all things are subject by the ordinance of God, according to Genesis, and to the Psalm. The Apostle sharply inveighing against you, 
Gene. 1. Psalm. 8. 1. Timo. 4.  calleth you false Prophets, which commandeth to abstain from meats, which God hath created to be received with thanks giving of the faithful. Thou furthermore vowest to live unmarried, being uncertain with thyself of the gift of chastity, or what success it will have with thee: which is not man's gift, nor at our own arbitrement, but the mere gift of God: namely, to be obtained by prayer at the will of the giver, & of none other man's power, according to this saying: All are not able to comprehend this saying, but they to whom it is given. 
Math. 19  Therefore, if thou canst be continent or chaste, thou art continent by the benefit of God, and not by thine own. Therefore, 
john. 3. Levi. 27. Numeri. 6.  be thou chaste, freely, according to the free spirit of Christ, which inspireth heavenly gifts where he wil In which liberty also, the consideration of vows is put. Those things that were most freely vowed in the law, were not perpetual: but all such, as might be redeemed when they lusted. But ye vow vows without the word of God: and not contented therewith, ye promiss the same to be perpetual, both without the law, and without examples of God's law. But if thou be not able to live chaste, study that thou do no violence by thy vows to this word of creation sown in nature: It is not good for man to be alone. And also to this: It is better to marry than to burn. 
Gene. 2. 2. Corin. 7.  But thou shalt not bring it to pass: the imbecility and weakness of the flesh declareth that plainly, which thou always overcomest not, endeavour thyself thereunto never so much by the fear of God: which fear we deny not to be in some of them, whom this lack of knowledge detaineth and holdeth captive to make vows: partly by the obstinate desire of some men, which can by no colour be defended, or that I speak not of more grievous things: for my mind is (before God) to covet the winning of many to Christ by writing this, and not to hurt by my will any man. Therefore, as in the law were vowed mystical vows, after the rule of God's law, and not rashly all things what so ever they were, and after every sort, and in every place, according to deuteronomy and Leviticus: 
Deut. 12. Levi. 27.  even so, in the state of the gospel, vows aught to be informed after the example and disposition of the heavenly word, free from all extern habit or shape of things under the sun: which vows, the faith of regeneration may inwardly govern, and not thine own presumption, guided without the word of God. And let them be such vows, as may change the affections, which may guide consciences (and not bring an extern visure) well answering before God, but not apparel, not meat, not shaving of heads, not oils, halls, gold, and stones. All which, by the very abuse of an evil handled conscience, and with this vain world, wax old, vanish away and come to nought. Therefore, as Solomon sayeth, a man must vow and pay his vow: But in such order, that thou both vow and pay, after the prescript of God's word heard in the Temple, and not after the doctrines of men: which doctrines, God speaketh not by his Prophets: for such in deed is the condition and state of man, that he only depend upon the word of the living God his maker: that he neither add nor take away from it, 
Deut. 12.  according to deuteronomy. For, as in this visible world, that heavenly moving is a constant and firm rule into all times, of all mutations, which chance in these low things: and as some known and certain quantity, measureth the other quantities of uncertain greatness: and as in the very minds that are made the general anticipations and principal guides, measure (like faithful rules) the other cogitations: even so, the only word of God, is far the most constant measure, rule, & sure knowledge, by which, thou mayst direct thine own conscience in those things, which pertain to eternal life. So that, as men (from rules) neither add nor diminish, lest they may deceive a man like Lesbies' rules: even so, by Moses, aught nothing to be either added or diminished, from the inflexible word of God: which thing let them likewise observe, whom men's decrees hold yet as captive. If therefore thou makest a vow, and hast not the word of God to lead thee to the same, binding thy conscience where it aught to be free: making a law to thyself, where as is no law of God: appointing an observation of creatures, where as the kingdom of Christ admitteth none: (who is that king of heaven, the judge sitting upon the throne of God the father, before whom, men aught to be well aware and do reverently:) that vow of thine, which thou thus makest, dwelling sinfully upon the earth, shall be none: void is it therefore, and frivolous, and aught not in any wise to be fulfilled, but to be broken of thee. Thus far of the vows of religious men and priests, touching their diversity of apparel, and the shaving of their heads, with such other vain vows and observances.   

Of the Old man and the New: which be compared together, by Martinus Cellarius, upon the seventh of the Preacher, otherwise called Ecclesiastes. OF THE OLD MAN.  
THe Old man is made of the earth, and fashioned into a living soul, according to this text: And man was made to be a living soul, In animam viventem.  
2 This strength is it, which doth the works of nature: as are to engender, to nourish up, to feel, and to judge of things, agreeing or repugning to nature, as we read in the first of Genesis: Increase ye and be ye multiplied.  
3 In this part, the living soul, which the Greeks call Psichin, of wind or breath, is common to man with other beasts, and with all things that live, as it is also written of them: Let the earth bring forth Animam viventem, living soul in his kind. Reading in both places, both about the making of man and beasts, one self same word in the Hebrew, which is, Naphshekeijah, and signifieth wind or breath.  
4 So that, this soul is the breath of life: by which the natural body, and not the spiritual, the earthly, and not the heavenly, is animated and liveth. By which the gross body hath life, but not that body, which is transformed to be glorified, according to the Apostle in the first to the Corinth's, the fiftienth Chapter.  
5 In which conferment, it must be diligently seen what it is, that the first man was made of the earth: and what also the second, which cometh from heaven. Further, what it is that the first was made into a natural soul or life, and the second into a quickening spirit: and what the soul of the first Adam is, and what the quickening spirit is, and what his function is in the second.  
6 But above the degree of living soul, the vital strength of man advanceth itself by the means of the mind, to things invisible, and to principles universal: by which part he is far discrepant from the rest of living things, both by nature and operation.  
7 In which part also, the first Adam was dipped with the fear of God, above and beside the nature created: by which fear, he might have his Creator in reverence. To which fear, all other things that were in him obeyed, both body, sense, and mind, for he was sound and rightly created: In whom rightness was put: of which rightness Solomon speaketh when he saith: Only this I found, that God made man right. etc.  
8 Therefore, when we call the first Adam, old and earthly: old and earthly is not here put to contrary that which is just: that is, innocent: but against that which is to be renewed into a better condition: In which sort, scripture speaketh of the old creature, when it treateth that all things are to be renewed. In Esai. 66. and in the Apostle .2. Corinth. 2.  
9 But yet this rightness in the first man, was not a rightness of the revelations of the mysteries of the kingdom of heaven, although these things were put in him to be brought forth in their time: but of innocency, which was joined with the ignorance of the counsels of God, touching his salvation and glory.  
10 And so the expression of the divine Image was set in innocency, and not in the manyfestation of the father's wisdom that then should be made: which being hid from time out of mind in a mystery, the Apostle saith that he speaketh to the Corinth's, in the .1. epist. 2.  
11 Which wisdom is revealed only in Chryst, who hath the keys to lock and unlock the gates of the kingdom of heaven.  
12 But this Chryst was neither promised, nor began to be revealed, till Adam had fallen. Gene. 3. This very seed shall break thine head.  
13 Whereof cometh this notable saying of the Apostle: God hath shut up all things under sin, that he might have mercy upon all. Therefore as the first man lacked experiments of grace and wrath, of falling, and rising again, of ignomy and glory whilst he stood: even so the mystery also of Christ, in whom only the treasures of gods wisdom were laid up, were then unknown, sin opening the cross, and the cross 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 weak and frail work (although that if he had not sinned, he should have been immortal by the justice of God, who punisheth no man with death without sin, according to this: For the reward of sin is death:) even so, there lay open unto him an occasion soon to catch a fall. For being unexpert in things (although while he was yet innocent) he might soon be brought to eat of the fruit that should be his bane, by the subtle Serpent, at the entrance of concupiscence into him, which by viciating the body, should bring death, and raise up war to the inner man, whom the spirit of fear had put in him, whereof the Apostle treateth in the seventh to the Romans.  
15 And that is brought to pass by the engines of Satan, who is a murderer from the beginning, a spirit of dissension, and not of peace, as the heavenly man Christ witnesseth of him in john. 8. Chapter. By whom it happened that Adam being tempted, began to have experience by the infection of sin, what the wrath of God was, what grace was, what the power of sin was, and what medicine was for the same, Chryst jesus, that blessed seed, that should be borne of him, being showed unto him.  
16 Where it must be weighed, what it is that Adam had his eyes opened after his fall, and likewise what is the Tree of the knowledge of good and evil, and why it was so called, and what occasion was offered, and whence it was taken to promise Chryst, 
Gene. 3.  what Gods counsel was about the fall, and after it, about the cross, and what the mystery of the cross is, to glory, out of the undoubted Scriptures.  
17 But Satan meditated this fall by a difference. First casting his bait (by the craft that was in him) at the woman being the weaker kind, to the tasting of that cruel apple.  
18 Whereof also the curse fell upon him, which was the author of so great destruction: whom Chryst jesus the second Adam would destroy with his adherentes: and would save the earthy Adam with his posterity, which were written in heaven, and had not fallen, as did the reprobate serpent.  
19 And so it chanced, that the first man induced by sathan to transgression, began to have a delight in earthly things, putting upon him the evil affections of the corrupted flesh. Where the nature of the earth, out of which he was taken, uttered first itself under Satan the mother of the matter.  
20 For the earth is an element, sluggish, slothful, cold, dull, and full of darkness: lacking every act and motion, 
Gene. 1●  except it be new changed from above with spirit and light. In this sort is the old and earthy man. And therefore these terms, old & earthy, have no praise in scriptures.  
21 And such fruit also came of him by propagation and increase of the flesh corrupted: fruit of darkness, not of light: of death, not of life: of wrath, not of grace: of malediction, and not of benediction, by his own nature.  
22 For the order of right state lost, by which the lively body was obedient to the judgement of the mind, and the mind obedient to the spirit: what other might needs reign, than injustice, in steed of life: wrath in steed of grace: & darkness in the stead of light?  
33 Which justice properly is nothing else, 
What justice is  than a conformity of all things in the reasonable creature, to the law of God's mind: by which it is commanded, that God be loved above all things, & a man to love his neighbour as himself.  
24 Of injustice, the matter is clean contrary. By which, Adams posterity depraved and corrupted, follow the disposition of Satan, the author of injustice.  
25 For he proudly boasting himself of the gifts of nature created, glorifieth not God, the true life and light as he is worthy: and hateth the reasonable creature, whom it behoved him to love, as being next creature unto God. And specially, he set upon the innocent Lamb by guile and deceit, whom he slew in heaven, by purpose and counsel from the beginning, and driven down from thence into these lower parts, when he had no more power in heavenly things: he likewise deceitfully set upon man (being a weak piece of work made of earth) and brought into this world under the sun, these evils which we see.  
26 In consideration whereof, he is called the principate and chief ruler of darkness, and the father of lies, according to this of john. 8. when he speaketh a lie, he speaketh properly of his own: for a liar he is, and the father of lying.  
27 Contrariwise, God is the author of justice, not of injustice: of that which is right, not of naughtiness: of truth, not of lies: as christ also is coming from above, who saith of himself: But because I say the truth unto you, you believe me not. Which of you will reprove me of sin? Except a man would say, God to be the author of evil privately, for that he giveth not his spirit, which only maketh rightness of justice. But of that spirit (I pray thee) to whom is God debtor?  
29 Forasmuch therefore, as sin is the privation of rightness which aught to be in man, the same in Scripture is worthily called vanity: that is, a frivolous thing, and a thing of nought. And they which follow sin, are counted to follow and go about vanity and a thing of nought. The Psalm saith: 
Psalm. 5.  Their heart is vain. But how is it vain? because they lack the spirit of God. Which spirit, if a man have, he hath life and light. If he have him not, there is darkness and death. And what is more frivolous or vain than these things, wherefore God is in all points the sa●●●● that h● commandeth. For he is the highest god, which aught to be loved above all things. He commandeth love, 
1. john: 4.  which love he is, according to this: God is love. He commandeth truth, justice and clemency, all these things he is. Ergo, he commandeth himself to all creatures endued with reason: as to them, who are only able to receive him. And again, he only forbiddeth that, which he is not: namely the love of ourself and of creatures, that a man rest not, nor put his trust in them, and that of the inevitable order of his wisdom: In which order, only the perfecter things have power to bring another thing to pass. And that which is not perfect, to do that which is worse, and not that which is perfecter. And as the bodies of men living, having life of the soul, hold their state right: even so the reasonable creatures governed by the spirit of Chryst, defendeth the degree of justice and integrity. But being destitute of this spirit, all things are contrary. Rom. 8. jere. 31. Deut. 30.  
30 So that the old man was called man after his fall by contempt, being void of this spirit of rightness: that they may know that they be but men, that is vanity. 
Psalm. 9 Esay. 31.  Esay likewise, when he would show Egypt to be of no weight, he saith: Egypt is a man, and no God. And pilate said of Chryst: Behold the man: having respect to the contented forms of Chryst, drawn out of our sin: which forms he bore in his flesh. Likewise the Psalm hath: What is man? 
Psalm. 8.  And afore Solomon saith: I said in mine heart of the children of men, why should God chose them?  
31 All men through vain desires, embracing earth, not heaven: carnal things, not spiritual things: the love of themselves, and not the love of God.  
32 And when we be such, a worthy sentence is given upon the earthly man: Of earth thou art, and into earth thou shalt return. Gene. 3. as before in the same Chapter. and after in the .13.  
33 Being of equal condition with all men, lest any man should boast himself, forasmuch as we be all the dust of the earth, all flesh a like, all alike in danger to sin, and to the wrath of God, as pertaining to the old birth.  
34 Which thing Christ'S finger writing upon the ground noted, signifieth the earthy stock of which we come, which should infect all men without exception, and cleareth no man of sin.  
35 Not only the body corrupted with earthy concupiscence (being counted in the tale for flesh) but also the best part of man: namely the mind, which they call the principal part.  
36 Not that it is not a good creature, a natural light, that seeth the truth and falsity: good and bad: which argueth the consciences of sin, and giveth testimony of the righteousness of God: but for that, that this light also being infected with original sin, is darkened to many things, and not of efficacy to transform the minds of them, in whom it shineth.  
37 Whose senses, the Scripture adjoineth to the old man and to the flesh, when the mind is not yet borne a new by the spirit of God, as pertaining to motions and incitations corrupted.  
38 Taking for flesh, what soever is not of the holy ghost, and borne a new from above: that is, the whole man with body and mind, not yet being borne a new by the spirit of God john. 3. Rom. 8.  
39 Examples are all the wisest of the Gentiles, in the light natural, and the Pharisees, most righteous in the law: whose sin the Lord witnesseth to remain, 
john. 9  because they said themselves to see, when in deed they were yet blind.  
40 But they saw with that part, which was the best part in them: namely with the mind: yet by which they should here this: who so is without fault among you, cast the first stone at her. And this of the Apostle: Knowledge maketh a man proud.  
41 not that the mind of her substance is flesh and of earthly nature, for she is a spirit. 1. Corinth. 1. and to the Rom. 8. approaching next to the Deity, no better work created coming between. Genesis. 1. but she is flesh, for so much as she is vitiated with contagion of the affections of the corrupted body of sin.  
42 In the reprobate, besides this contagion and infection, the mind being void of the grace of Election, addeth of her own, the neglect of the verity known: that is, she nourisheth the sin against the holy ghost: 
Math. 12.  which she carrieth with her into the other world, never to be forgiven.  
43 And so Abel and Cain, David and judas: that is, that they be accursed with the serpent: and the blessed elect by the grace of predestination in Chryst, before the foundations of the world were laid, are both by nature the old man (aswell the one as the other) the children of wrath and of darkness: The difference is in the election. But forasmuch as it pertaineth to the grace of the new man, and not to the nature of the old man, it pertaineth not to this place, which treateth here of the disposition and nature, of the corrupted and earthly man.  
44 Now, such is the first Adam with all his posterity, sprung of the seed of the corrupted flesh. And such also is the world with his desires, made of naught, and going to naught.  
45 He therefore is damned with his wisdom and foolishness: with his righteousness and unrighteousness: in his children with their father Satan, which hath invented all these evils: bringing in (that which Solomon so often abhorreth in this book) the vanity of sin and death.   

Of the new Man.  
NOw, the matter is otherwise of the new man and second Adam: Chryst jesus the blessed son of God is he, not taken out of the earth, but sent down from heaven.  
47 And so not made into a living soul, (which thing pertaineth to conception) but made of his father into a quickening spirit, as the Apostle witnesseth in the .1. to the Corinth. 15.  
48 This spirit vivifieth: that is to say, maketh us alive, not with life natural, but spiritual. And therefore he doth not the natural functions: which are, to engender and to beget children of the flesh etc. for such work hath no place in heaven, as he being man, declareth in Mark .12. when he saith: But they are like the Angels which be in heaven, by their Resurrection.  
49 It is therefore the breath of life from above, which God first bloweth into the second Adam, and by him into his members, 
john. 20.  whereof is this: Take ye the holy Ghost. etc. and that with a spiritual breath, not with an earthly: By which the body is transfigured into an heavenly habit after this earthly, according to this saying: It is sow a natural body, it riseth a spiritual body. So that the spirit vi●ifying is not here taken, as which should be opposed and laid against that which is innocent and right: but against that which animateth with earthly life. Whereupon the first Adam, although he were just with the spirit of innocency: yet lacked he this vivifying spirit (as the Apostle taketh him to the Corinth) whose body was natural, not spiritual: earthly, not heavenly. Neither could it be transformed into a heavenly body, without either the death of it, or immutation very like unto death: as he clearly signifieth, when he proveth by the mutual conversion, that the resurrection consisteth not without death: alleging a similitude of the seed, of which Chryst had mentioned before in john. So that Christ received the name of the New man then specially, when he was raised up by resurrection from the dead, to the right hand of the glory of God: and not before, when he had put of mortality, and the ignomy of the cross of his flesh, to the which, he was borne for us of the virgin: he namely then being declared to be truly the son of God by the spirit of power, 
Roma. ●.  according to this: which was begotten of the seed of David after the flesh, which was declared to be the son of God with power, according to the spirit of sanctification, of this, that jesus Christ our Lord rose again from death. To which time also, this properly pertaineth in the second Psalm: Thou art my son, I have this day begotten thee: the Apostle Paul reciting it for that time in the Acts. 
Acts. 13.   
50 For as much therefore, as the new man is such, he giveth the nature of heaven from whence he came: which heaven, is agile, full of virtue and light. After this sort is the heavenly 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 conceived by the spirit of God, not able to be brought to sliding, as he witnesseth of himself when he sayeth: The Prince of this world cometh, 
john. 14.  and in me he hath nothing at all.  
52 And the same returned to heaven, from whence he came down: even as the earthly returneth to the earth, of which he was made: all things returning to their beginnings by divine disposition, as he saith of himself in the third of john. And no man ascendeth into heaven, but he which came down from heaven, even the son of man, which is in heaven.  
53 Seeing then, that the old man and the now are so far distant, in beginning and ending, in nature and affections: the old shall not become new, except he lay away from him his affections and desires, and put on him the new affections of the new man.  
54 Which can not be done, without a new birth & death, that the old man die to himself, that is, to the love of himself, and to the contempt of God: and that the new man be borne a new to heavenly desires, that is, to love God above all things, and our neighbours as ourselves: for this love is the end of the law, and the sum of all the rightness of divine justice, unto which we are to be reformed: which the very order of creation clearly teacheth: in which he aught to be loved with equal love, which hath taken equal degree of perfection with thee. But such is man made to the similitude of God.  
55 For as much therefore, as we must be borne again, it is a question, whereof, or by what we be regenerated, or what set to the helping hand to the renewing of us? Is it the light of nature which containeth the law written in all men's hearts and minds? Not not that: for that light being corrupted with original sin, how should it wipe away the spot, and place innocency in stead thereof? Further, the light of nature is darkness, if it be compared to the light of God, which bringeth eternal life, as above it is showed. Now, what communion may be between vice and integrity, between darkness & light? By regeneration we are begotten the children of light. But how shall darkness proceed to so great light?  
56 Much less shall the works of the law perform so great a work: which (if they be done) are too weak in cause, as done by the light of nature, & by the righteousness of the law: so that all natural things in man and created strengths, take a fall.  
57 What remaineth then unto regeneration? Only the spirit of jesus Christ, purchased for us by his blood: which may repurge the child of old Adam into a new man. Other thing there is none, neither in heaven nor in earth, as I have above proved in the rule of justification.  
58 And that witnesseth the new man himself, being the author of this nativity, when he saith in john: Except a man be new born of water and of the spirit, he cannot enter into the kingdom of God.  
59 Where, look what the natural wind is in this visible work of the world, in this air next unto us, through the light of heaven, & waters from above to make the earth bring forth fruit: the same the spirit of God the father in Christ his son, to this Tohu and Vehu: that is, to this unformed and rule ●arthe of the godly: that is to say, to their minds, by the light that no man can come at, and spiritual waters to renew their stomachs, to bring forth fruits worthy of heaven.  
60 And for that cause (in the mention made of regeneration) is joined 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 work so great a work, when we read: He shall baptize you with the spirit and fire.  
61 In which part, respect is had to the figures of the created work. For as in it, the spirit or wind was coupled with the waters which he should move, preparing the earth by the light brought unto it, to the increase of that, which come of her: even so, the work of regeneration offereth itself her earth, first empty & void: her water of the spirit, and of light: which is the fire, that new regenerateth heaven: which in john we spoke of a little 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 old and new Testaments speak so oft of the spirit of Messiah: by which he testifieth, all salvation that pertaineth to man. Esay. 32.44.61. Ezechiell 36.39. joel. 2. etc.  
63 Notwithstanding this spiritual power of God the father, is poured in by a certain order, & by an order of certainty▪ 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 every man, according to the measure of the giving of Christ the head, agreeing to this: For God giveth not the spirit to him by measure. 
john. 3. john. 16.  And as pertaining to the donation, we read this: For he shall receive of mine, and shall declare it unto you. In like sort to the Ephesians. 4. But grace is given to every one of us, according to the measure of the gift of Christ.  
64 And so only the saints are partakers of spiritual perfection, of part, and from member to member: of which Christ is fully in possession: whom, the kingly anointing of the father's power, glory and majesty, anointeth without measure, to all perfection of God the father. Whereunto also, this of the Apostle pertaineth: you are Christ's, and Christ is Gods. You I say are Christ's, as the members of the head: but Christ is Gods, as the head of the universal divinity. For that perfection of the body, which is poured out throughout all the members: the same resteth whole in Christ the head. Esay. 11.  

Collos. 1. Ephe. 1  65 This is it, which the Apostle calleth corporally: and hereunto also pertaineth that word, the fullness or compliment: whereupon the Psalm saith of Christ: The Lord said unto my Lord. And an other Psalm saith of the Saints: I have said, ye are Gods. And Peter saith: ye are partakers of the divine nature.  
66 Which places are truly to be understanded, as the new borne are truly called the children of god. For as there is a true regeneration: even so, there is a true participation and possession of the divine nature, and of the divine light, wisdom, and righteousness. This is our hope and vocation in Christ the head, of the participation of the substance of God, and of the nature of the father, by that we be borne a new of the spirit of Christ. john. 3. 1. Pet. 1. Rom. 8. Gal. 4.  
67 But we speak here of Christ, as the treating of him pertaineth to the cause of regeneration, which cometh of the spirit. For what the scripture speaketh of the eternal word, we holily worship, and will speak thereof in an other place.  
68 Therefore we be not called the sons of God, & new men after the same sort that Christ is: For he is the natural son of God, and the new man both within and without. But we be the sons of God by adoption, and new men only inwardly in this world. 
Psalm. 50.  He is borne the son of God, and the new man. We are begotten the children of death and of sin by the first Adam: and we are borne the sons of God and a new creature by the second Adam. For of the earth we be earthy: and in Christ the heavenly man, we are taken to grace, and to the inheritance of sons, by new birth, which shall in the day of resurrection put on new flesh upon us, even of the flesh of Christ.  
69 So that, here being renewed while we live in this world we consist of two men: of an outward and inward man, of a body corrupted with concupiscence: and of a mind repaired with the spirit of the new covenant.  
70 The body once corrupted, is not restored in this world: for it is all earthy, tending to the earth of his own will and weight. And therefore he also returneth unto it, because of the sentence once given upon it, 
Gene. 3. Collos. 3. 2. Corin. 4. Mala 3  when the temprament of this worlds elements is dissolved, of which it is made, as Solomon often teacheth in this sermon: And is now and then mortified, that it follow not the desires to which he is inclined, that fiery spirit of the heavenly new birth, quite burning them up.  
71 The inner man therefore, that is, the mind, 
Collos. 3.  which is put into this body to rule it, is only renewed in this life, to the fellowship of the divine light.  
72 Wherefore, they that be regenerate in this frail life, carry men about with them, as contrary the one to the other, as are light and darkness, death and life: and as far dissident, as heaven and earth. The outward and old man is visible: the inward and new man is invisible. The outward man is earthly, and the inward man is heavenly. The outward man is conceived of carnal seed, and the inward man is strengthened with the spiritual seed of the word of the living god. The outward man is fed with meats that will perish: but the inward man groweth with eternal food. 
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 outward man is ever polluted and sinneth: but the inward and new man never: neither cannot it sin, 
john. 11. 1. john. 3.  as it cannot die.  
74 And not marvel, for as much as thou shalt find contrary laws in them. The one of sin, which holdeth us down to the ground, persuading earthy and carnal desires: the other calleth us upward, burning in desires of heavenly things: where, a man may see the marvelous conjunction of both men, set together for experience of so great things, not without the marvelous counsels of the divine providence.  
75 Further, the old man is created of God, and therefore made of nothing: the new man is borne of God, & so of something: namely, of his spirit. Whereof he never dieth, he never waxeth old. And these are the things, which Christ disputeth of the life eternal: which, true faith bringeth: that is to say, the spirit of God's light. Upon this point, standeth the hope and consolation of Saints.  
76 By this faith, the outward man obtaineth pardon, if the spirit of the inward man remurmur against him, while we dwell in this life. 
Esay. 53. Roma. 5.  For faith staid up with the righteousness of an other, that is, with Christ, which being innocent died for offenders, delivereth the faithful from dampnatorie sentence of death and sin: 
Collos. 1. Hebr. 1  and draweth back the desires of the old man, that he do them not (the bridle of the spirit cast in his tooth.) For it is not obtained, that they have no being in us, and that they wholly be destroyed in this world, as long as this flesh liveth: the resurrection giveth that: in which both the body itself shall be also raised up out of the dust of the earth, from death unto life, to fulfil the body of Christ: which, as the head to the body went before, being the first begotten son of the new creature, and the unspotted first fruits of the kingdom of the father's majesty.  
77 For what life shall the head have without the body, or the body without the members?  
78 And the fall of the first man so repaired and amended, we shall be restored to that from whence we fell: that is to wit, to righteousness and innocency: but in a far better state and condition: for in this innocency, the earthy life shall be changed for an heavenly: mortality for immortality: and after sin, fall shall be changed for resurrection: and the ignomy of the cross, for glory. So great is the goodness and wisdom of God, which thus far and this way must be revealed.  
79 Not only the old man, but also every other creature shall be redeemed and delivered from vanity, under the revelation of so great a kingdom, the Apostle witnesseth. Rom. 8.  
80 But how? Shall the plants revive again and flourish a new? And shall the beasts and living things put immortality upon them? yea verily: but not by themselves & in their subsistences or beings, but in the whole, that is, in the head Christ, and in the saints his body: whilst in them, their bodies, life, sense and mind, be restored to newness & glory: which degrees conclude the universal perfection, both of the work created, and also of that which is to be renewed, and the same in the new and blessed man Christ jesus the true God, and very eternal son of god the father. Where is diligently to be marked, that we distinct these three diligently in Christ: namely, a true flesh, and very bones, a very soul and mind in deed, and the very spirit of his father: In such sort, that of every one of these, the nature be separately & distinctly kept, and reserved to itself in the kingdom of glory: not one mixed with an other, even as Christ himself did distinct them: 
The distinct nature in Christ reserved after he was glorified.  when after the resurrection he proved 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 unction of the Father's majesty. The second is the mind, the third are bones and flesh. Which thing, if it shallbe marked, we shall overcome great difficulties, and shall escape most grievous errors, that are now in these days of the flesh of Christ. Therefore, as by this Christ, all things were made, both visible and invisible: even so, by the same, and in the same, all things shall be renewed to glory, the work of restoration, so far passing the first work of creation, as mutable is excelled of immutable: and as that which is renuable, is excelled and surmounted of that, which already is renewed to better, and into the best state it may have.  
82 This is the merit of the pure blood of Christ jesus the heavenly man: which being sprinkled abroad upon all things, mundifieth, that is, maketh clean all things in heaven and in earth, the oldness of corruption dissolved, & the newness of incorruptibility brought in that shall abide for ever: when this shallbe spoken: Stability of stableness, & all things are stable, as hitherto hath been said: vanity of vanities, & all things are vanity, while the vanity of the old creature reigned. Thanks therefore and glory, be to God the father who hath given us this victory by our Lord jesus Christ the new man: Who repair in us, integrity and newness of life, after this old corrupt disposition, of the old and first Adam. Amen. Amen.   

An exhortation sent from a stranger, a worthy and famous learned man of God, to the right high and mighty Prince, Edward Duke of Somerset, for the seeking and quiet establishing of peace and righteousness, in the Church of England: Immediately upon the commotions, suddenly raised up in the west parts, as also in Suffolk and Norfolk. In the year of our Lord Christ. 1549.  
MY Lord, although God hath given unto your grace, a singular prudence, magnanimity, & other godly virtues, requisite to the place where he hath ordained you, and for the affairs that he hath put into your hand: nevertheless, for as much, as ye do esteem me for a servant of his son Christ, whom you (above all) desire to obey: I am certain, that for the loves sake of him, you will receive gently that, which I now write unto you in his name. As in deed I pretend none other end, but in following still that, which you have already begun: you might therein continued, and seek the advancement of his glory more and more, until the time ye have established his kingdom and reign in such perfection, as it may rightly be known unto the world. And also ye shall know, that without advancing any thing of mine own fantasy, all that I now purpose to write, shall be drawn out of his most pure and wholesome doctrine. And for as much, as you refuse not to be taught of the same master whom I serve, but that you rather prefer (to all the rest) the grace that he hath given unto you, to be one of his Disciples: I think that I have no need to make unto you any long excuse or preface: because I find you sufficiently disposed to receive all such things as shall proceed of him. We have all great cause to tender thanks unto our Lord God and father, for that he hath thus willed, 
Occasions of great thankfulness of God.  to be so reverently obeyed and served of you, in so excellent and high a work, as in setting forth again (I mean) the pure and true rule of his service in England, and in causing the sincere doctrine of health to have place, and to be there faithfully published to all them that will hear: and for that, that he hath given unto you such virtue and constancy, to continued unto this time, against so many temptations and difficulties: and for that he hath also strengthened you, in blessing all your counsels and labours, for the prospering of them: for they be things that stir all true and faithful men, to magnify and praise his name. But in the mean time, because that Satan ceaseth not to raise up (by all means possible) new combats: 
Satan's diligence.  and that it is a thing of itself so hard, that there can be nothing more hard, than to cause, that the word of God may peaceably rule amongst the people: which, through the corruption of their own natures, be given to lies and fantasies: And forasmuch as there are so many circumstances, which impecheth (in these days) the straight course of the same: and above all, that the superstitions of Antichryst, having taken root so long time, 
Antechristes' superstitions.  may not easily be taken away from their hearts. It seemeth unto me, ye have great need to be confirmed and strengthened, by some holy exhortations: and I doubt not, but the experience thereof teacheth you to feel the same, which shall be the cause to make me proceed more frankly, considering that my purpose (as I believe) shall be conformable to your desire. And albeit that mine exhortations shall be superfluous, yet I am sure, that you will bear with that good zeal & affection of mine, which (undoubtedly) stirreth me to do it. Wherefore, I think (according to reason) that the necessity which ye feel, shall 'cause mine exhortations a great deal the sooner and the better to be received, whatsoever they shall be. I beseech your Lordship, that it may please you to give me hearing in some advertisements, that I intend shortly to declare unto you: hoping that when ye shall understand them, ye shall (at the least) find some savour to be recomforted, and to take a great deal the better courage to continued the holy and most noble enterprise: unto which, God hath appointed you at this present to be employed.  
I doubt not, but that the great troubles, which (not long since) happened unto you, hath been very hard and noisome: and moste of all, for that many might have taken occasion of slander, forasmuch as they were moved, in some part under the shadow of changing the Religion. Wherefore it can not be, but it hath been unto you a very troublesome and hard assault: as well for the cares which might come unto you, as for the mutinies of the malign and wicked ignorant people, and also for the fear, great danger, and trouble, specially of the Prince, and of all the whole company of the honest and godly. Truly the brute that I have heard a far off, hath caused me to have in mine heart no small grief, until such time as I had after knowledge, that God had begun to put forth some remedy. Nevertheless, considering that they be not yet all pacified and quiet, and that the Devil may yet renew them again: ye shall remember that which the holy History reciteth of the good king Ezechias: 
Troubles ensuing the reformation of wicked religion.  that is to say, when he had abolished the superstitions in jewry, and reformed the state of the Church, according to the law of God: that then he was so oppressed of his enemies, that he was likely to be a very lost and desperate man.  
It is not without great cause (O noble Prince) that the holy spirit of God so notably expresseth, that such affliction happened unto him, immediately after he had established the true Religion in his perfect and due order: for it was very likely, that assoon as he went about to set forth the glory of God, he should not have his Realm long quiet: so all faithful Rulers, Princes, and governors of Countries and common wealths, be advertised truly by this example, that the more they shall employ and endeavour their labours to cleanse their Countries, and to put out all Idolatries, human fantasies, and vain superstitions, 
Princes, and all christian magistrates, that seek truly the worshipping of God, shall have their faith tried with divers temptations for the trial of their truth and constancy.  and procure that God be truly worshipped (in deed) as he aught: the more shall their faith then be proved and tried, with the fire of divers temptations, even as gold is tried in the furnace. It is Gods good pleasure so to suffer it, and so will he have it, to declare the truth and constancy of all those that be his, and by such means to exercise them, that they should have regard to a more high and excellent thing, than to any transitorious or corruptible thing in this world. In the mean time the Devil doth also his office, intending by all covert and hidden mean, to destroy the good and wholesome doctrine, because he can not openly attain to his most cursed & loathsome purpose. But following the admonishments of S. james, which saith unto us, that in considering the patience of job, we must take heed to the end. 
The end of all troubles for the causes of God is joyful peace and quietness.  We must also cast our eyes directly upon the end which was given to the foresaid good king: that as God succoured him in all his adversities & great troubles: so in the end 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 & verity as ever he had, 
God joineth with princes to help them in his own cause at all times and in all temptations.  doubt not (my Lord) but that he will help you: and not only for one time, or for one quarrel, but at all times, and in as many temptations as he shall send unto you: yea if the most part of the world shall resist the Gospel, and enforce themselves with all rage and violence, to impech & hinder the setting forth thereof. It is the just quarrel of God, and he will defend and maintain his right. Neither aught we to think this kind of wickedness a new & strange thing, 
To repugn the gospel of Christ is no new thing.  for it is the very corruption of man's nature and his ingratefulness, which ever hath been, & have therein felt the violence of the wrath of God, and shall be henceforth enforced to requoyle, when God approacheth them. And also to stumble against him, when he will charge them with his yoke. Moreover, forasmuch as of their nature they be given to feigned holiness, 
The natural inclination of the blind and wicked of this world.  to hypocrisy, and blindness, they may not endure to be brought to that most clear and true light of the word of God, which plainly discovereth their infamy and shame, nor to be drawn out of those lewd superstitions: which serveth unto them as hiding places, or to give them shadow and darkness. 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 perfect obedience of God. And also we have advertisement of our Lord jesus, which saith unto us, 
The sword of adversity, and the profession of the gospel are joined together.  that he hath brought the sword of adversity with his Gospel: but yet this may not make us astonished, and the worse willing or fearful: for in the end, when men shall have largely and sufficiently maintained and put forth their rancour and malice, they shall be confounded in a moment, and shall overthrow themselves with their own violence, as experience in all rebellions hath well approved. It is true which is said in the second Psalm, that God shall but laugh at their raging and vain stirring, that is to say, that in dissimuling, 
God for a while suffereth the wicked, but in the end he sharply revengeth.  he shall leave them a while untroubled, as though the thing touched him not: but yet in the end, they shall be utterly driven back by his violent force and power, even with the breath of his own mouth: with the which, if we be armed, we have right good, perfect, and invincible Munition against all conspiracies, what soever the devil may procure or stir up against us: and in the end we shall know by experience, that as the Gospel is the messenger of peace, 
God at his pleasure pacifieth the breakers of peace.  and the reconciliation between God and us: so he can aswell pacify for us the breakers of peace: and by this means also, we shall feel that Esai hath not said in vain: that when jesus Chryst shall reign amongst us by his doctrine: that then sword shall be converted into plough shares, and the Spears into Scythes. In the mean time, albeit that the malice and rebellion of men, be the occasion of sedition and mutinies, which riseth against the true Gospel of God: nevertheless, it behoveth us to take heed to ourselves, and to know, that God chasteneth our faults by them: which otherwise can not serve, but to Satan.  
It hath been an ancient complaint, that the Gospel of Chryst hath been the mean and worker of all such evil and calamities, 
An ancient complaint of the blind and foolish.  as hath (in times) happened amongst men. In deed, we read in Histories, that not long after Christianity was spread in all places, there was not (almost) a corner in the world, which was not horribly afflicted. The motion of the wars, 
The judgements of God against sin, after the entrance of the Gospel.  was an universal fire lightened in all Countries: the Floods on the one side, the Pestilences and Famines on the other side: and an horrible confusion of all good orders and policies: In such wise, that it seemed as though the whole world should have been utterly overturned and altered. We have also seen in our time, many and great miseries, since the Gospel of Chryst (by his will) first began to be spread abroad, even unto this day: so that every man complaineth now, and say that we be in a world most miserable and unhappy. And to say the truth, there are now very few, which feeleth not the sharp strokes and weighty burdens thereof. Nevertheless, 
The cause of God's punishments, aught to be considered.  in feeling now such pinchings and painful blows, we ought to consider and well regard the hand of him that thus striketh us: and to think also wherefore it is, that he in such wise is moved, and to make us feel his sharp scourge of correction, is not very dark or hard to be understanded of us: for we know that his heavenly word, by the which he will keep us in health, is an inestimable treasure. And we also know, by our good embracing thereof, what manner of recompense is duly to be received of us. I would disobedience and contempt were not in our consciences to condemn us. Wherefore, seeing then that we esteem not much that thing, which is so necessary, and a jewel so precious to be spoken of: It is reason also, that he than take vengeance of our ingratitude. We also here that jesus Chryst said: the servant knowing the will of his master, and doth it not, is worthy of double chastisement, for that he showeth himself to be but slothful and a sluggish servant, in obeying the will of our Lord God: which hath been declared unto us more than thousands of times heretofore. And if we consider our case well, we aught not to count it strange, 
The cause why God in these days more sharply punisheth.  if he be now more sharply angry with us, seeing we be the more inexcusable, inasmuch as we 'cause not the good seed to increase and profit in us. Is it not reason then, that the thistles (I say) and thorns of Satan, do rise up to prick and torment us, because we give not to our only God and creator, the obedience that is due unto him. It is no marvel in deed, that men thus riseth against us. As I understand (my Lord) you have in England two kinds of mutinies, 
Two kinds of mutinies.  which be risen against the king and the state of the Realm. The one sort are fantastical men, which under the colour of the Gospel would put all into confusion. The other be wilful and obstinate people in the vain superstitions of the romish Antechryst. Altogether deserveth (with God's good consent) to be well punished by the sword that is committed unto you: seeing that they quarrel not only against the king, but also against God, which hath placed him in the seat Royal, 
Rebels rise not only against their prince, but also against god.  and hath committed unto you aswell the protection of his person, as also the state of his majesty. But the principal mean is, in considering the great charge & duty of your grace, for the praise of God & quietness of the Realm, to do as much as in you shall lie possible, to 'cause them which savour the sweet doctrine of the Gospel, to stick and rleave unfeignedly to it, with upright & holy conversation, 
The duty of a perfect christian.  and at all times to receive it with such reverence and fear, that they forsaking themselves and flying from all humane affects, may encourage other to receive the Gospel of Chryst, freely, and with glad good will and desire, and to forsake also themselves with satans whole pack of collusions, for the true and most pure service of God. And all men aught to think, that God (for the tender loves sake that he beareth to his people in Chryst) have and will reveal all: to the end that they shall without feigning profit more now in his holy word, than they have commonly done long time before. These mad folks, which would that the world should return into a confuse & disordinate liberty, be suborned by Satan, for to slander & hinder the true state of the Gospel, as that it should not (being published) but engender strife & rebellion against the princes, and all disorder among the people. Wherefore, all the faithful servants of God aught greatly to lament and be sorrowful. 
The hateful abomination of Papists.  The Papists willing to maintain the filthiness and abominations of their Roman Idol, show themselves open enemies of the grace of jesus Chryst, and of all his holy ordinances. The same also aught (not a little) to grieve the hearts of all them which have possessed the seed of grace, who aught to think this truly of them, that they be altogether the scourges of God, 
Papists the scourges of God.  that (for unthankfulness sake) he hath justly sent unto them: and because that they make not due account of the doctrine of health and salvation, as they ought to do.  
In consideration whereof, the principal remedy for the appeasement of such seditions, is, that they which do profess the Gospel, do truly repair to the image of God, for to show that our christianity causeth not dissension in the human life, and to give God proof and trial by their soberness and temperancy, that we being governed by the word of god, be not men unruled and without a bridle, and by their good and holy life to stop the mouths of all evil and slanderous persons. For by this mean God (in his wrath) being appeased, shall retire his hand: and in the place that this day he punisheth the slanderers for the contemning of his word, he shall bless their obedience in all prosperity. 
Noble men. Lawyers.  Likewise, that all the Nobility and Lawyers of this Realm govern themselves rightly, and in all humility, to the obedience of this great and mighty King jesus Chryst, making holy homage unto him, without feigning, of soul and body, and all that they have, to the end that he may reform and abate the arrogancy and folly of them, which would rise up against them.  
Lo noble Prince, this is the mean how kings and princes of the earth aught to reign in serving jesus Chryst, to the end that he may have sovereign authority, and quietly to rule by his word among all estates, both great and small. Wherefore (my Lord) seeing ye be raised up (I say) of God to so high princely trust and dignity, and to have the state of the king's Majesty (your dear Nephew) in high price and great recommendation, 
A Christian exhortation, meet for all princes and men.  as appeareth very well: I pray you in the name of God here to employ your principal care and vigilancy, that the doctrine of God may be preached with strength and virtue, for to bring forth his fruit: and leave not for any respect to follow a full and an entire reformatition of the Church of Chryst.  
And to declare better my mind unto you, I will divide the whole into three points. 
Three special points to be noted and considered.  The first mean shall be, that the people be universally well instructed. The second shall be, in taking away the loathsome abuses, that hath crept into the Church of Chryst, and hath long continued in the same. The third mean shall be, to be diligent in correcting vices: and to keep such good order, by reformation among the people, that the slanderous persons, rebellions, and séekers of disorder, may not have place through sufferance, whereby the name of God should be blasphemed. And as touching the first, I mind not to declare unto you, what doctrine aught to have place: but rather giving thanks unto almighty God, for that he hath not only given unto you, the light of his pure knowledge: but that he hath also given unto you good counsel and discretion, to 'cause his pure verity to be preached. So that (God be thanked) you be not to teach what is the true faith of Christian men, and the doctrine which they aught to receive, seeing that by your means the purity and truth of the christian faith is again restored: that is, that we believe God to be the only governor of our souls, that we keep his law for the only rule and spiritual governance of our consciences: not to serve him after the fantastical and foolish inventions of men: Also that according to his divine nature, he will be accordingly served in spirit, 
●an what he not himself.  and in all purity of heart. Of the other part, acknowledging that there is in us nothing but all evil and wickedness, and that we be in all our knowledge and affections in such wise corrupted, that our souls being despaired in ourselves, be like unto a bottomless pit, or a world of all abomination and iniquity: And all the presumption of our wisdom, dignity or power to do well, be taken away, we may have free recourse to the fountain of all goodness, which is jesus Christ, receiving that which he giveth unto us: that is to say, the only merits of his death and passion: to the end, that by the same mean, we may be reconciled unto the Lord our God: that being washed with his blood, we should not fear that our faults should impéeche us, but to find grace before his celestial throne: that being assured our sins be freely forgiven us, and pardoned, by the virtue of his most blessed sacrifice: we shall put therein our whole trust, and assurance, and not to doubt (at any time) of our heavenly comfort and health: and that we be sanctified by his spirit, in giving ourselves to the obedience of the justice of God: that being fortified by his power and grace, we shall be valiant conquerors of Satan, the world, and the flesh: and finally, that being members of his body, we fear not, but that God will take us for his children: and that we may have confidence to call unto him, as unto our father. And that we be advertised, to bring to this end, all that is said and done in the church: that is: being retired from this sinful world, and other our deadly adversaries, we may be lifted up to heaven with Christ our head, our Lord, and saviour. Wherefore then, seeing that God hath wrought in you and given you the grace, to restore again the knowledge of this most sound and holy doctrine, which hath been so long time buried by cursed antichrist: I leave to keep you with longer purpose: and that which I have touched of the manner of teaching, is only, for that the people may be rightly instructed, and to feel that which the Apostle saith, that is that the word of God is a sword, cutting with two edges, piercing the thoughts & affections, 
A fault most happily now reformed, through the mighty power and great mercy of God.  even unto the marrow of the bone. I say this (my Lord) for that I think there is very few lively preachings in the realm: but rather that the most part reciteth them, as it were by lector. I well perceive the necessity that constraineth your Lordship thereunto: for ●●rst ye have not commonly (as I think) your Pastors so good and apt, as you would lawfully wish and desire: wherefore, it is needful for you, to seek diligently, and to supply that lack. Secondly, there might chance to be many light spirits, which would (peradventure) leap beyond their bounds: sowing corrupted and foolish fantasies, as oftentimes they do in new things. But all these considerations impéecheth not, but that the ordinance of jesus Christ aught to have his course, as in preaching the gospel. Now this preaching ought not to be dead, but quick and lively, both for to teach, exhort, and to reprehend (as S. Paul saith to Timothe) in such sort, as if any infidel do enter, he may be wounded, overcome, and taken (as he saith in another place) to give glory and praise to God. You know also (my Lord) how that he speaketh of the liveliness the aught to be in the mouths of them, which would approve themselves, good and faithful ministers of the Gospel of Christ: that they aught not to have or use words of Rhetoric or much curiosity, intending thereby to be in the greater estimation: but that the spirit of God ought to sound in their voices, 
Curiosity unseemly in the doctrine of the gospel.  for to work in power and virtue. All the dangers that are to be feared of men, aught not (with humane policies) so appear, at any time or in any place, that thereby the spirit of God be impeached or let to have his liberty and due course in them: in whom he hath so plentifully distributed of his graces, for the edifying of the church of God. It is true, that in the mean time, nothing were better nor more expedient, than to stop the lightness of fantastical spirits, which taketh over much licence. Also to shut and close fast, the gates of all curiosities and new wicked doctrines.  
But the best and most convenient mean shall be, such as God himself hath appointed and showed unto us: that first, because there be some resolute of the doctrine, 
An oath motioned and to be offered to the ministers of God's word and why.  that all ought to preach: the which all Prelates and Curates should swear to follow: that none be received into any Ecclesiastical charge, unless he promiss to observe the same true concord and union.  
After that, to have a formal and common instruction, for to instruct the young children and the ignorant people, which should make them acquainted with the true Doctrine, in such wise, that they may discern it from lies and corruptions, which else might be brought in.  
To the contrary, believe me (my Lord) that the Church of God shall be never well conserved without catechism: 
catechism.  For it is as the seed to be kept, that the good grain perisheth not, but that it may grow and increase from age to age.  
Wherefore, if your grace desire to build a work long to endure, which should not shortly be in decay: cause that the children in their young age, be instructed with a good catechism, that may learn them briefly, and according to their small capacity, to know wherein consisteth the true christianity or most perfect religion of Christ.  
This catechism shall serve for two purposes: that is to say: for an introduction to all people, to profit well in that, 
Cathechism for two purposes.  which shall be preached unto them: and also the rather to discern, if the wicked shall at any time presumptuously set forth any unsound or strange kinds of Doctrine.  
In the mean time, I say not, but that it is good and also necessary, to bind and restrain the pastors and Curates, 
Necessity to bind pastors and curates.  to a certain order and form written, for to supply the ignorance and simpleness of some of them: and for to show the better conformity and concord with all Churches.  
Thirdly, for to bridle and overthrow, all vain curiosity and new inventions of such, as desireth nothing but to run riot, the said catechism (as I have before rehearsed) shall serve and be a good bridle for such folks: And also in such sort and order, are the ministering of the holy Sacraments, to be given, and in like manner the public Prayers.  
And in the mean season, your grace must take heed to avoid such policies, as may destroy the strength and virtue, that ought to be in the preaching of the Gospel: and that you employ your labour and diligence, as much as ye can possible, that there be lively and good Trumpets, whose sound may enter into the deepness of their hearts.  
For there is danger and great doubtfulness, that ye shall not see great profit of such reformation (how great & holy so ever it be) unless, even at once with it, the power and virtue of good preaching, be displayed and set forth together. It is not without cause which is said, that jesus Christ shall strike the earth by the sceptre of his mouth, and shall destroy the evil by the spirit of his lips. It is Gods disposed good way, whereby he will overthrow us, in destroying all that which is against him. And for that cause, the gospel is also called, the power, 
Princes and pastors both maintainers of the christian state.  the reign, or kingdom of God. And notwithstanding that the ordinances and statues of Princes, be good helps to advance and maintain the state of christianity: yet will God have his sovereign virtue declared, in the spiritual sword of his word, which is set forth by his appointed pastors. And to the end, I will not long trouble your Lordship, I will come to the second point, that I have purposed to show unto you. Which is, to abolish and take clean away, the abuses and corruptions, that Satan heretofore hath mingled with the ordinance of God. We know, that under the Pope, there is a bastard christianity, 
A Bastard christianity.  that God shall disallow at the last day: for as much, as at this day, he hath condemned it by his word. If we desire to flee back and retire from the world, and from such approved perdition, there is nothing better, than to follow the example of S. Paul: the which, willing to correct the evil that the Corrinthians had joined to the supper of the Lord, said unto them: I have received of the Lord, that, which I have given unto you. Of that we must all gather one general instruction: that is: to return to the right and natural commandment of God, 
The cause of the gospels infection.  if we will have a good and an approved reformation of him. For as many minglings as men hath advanced of their own wicked inventions: so many infections be there, 
Half cropping of rotten abuses▪ maketh christianity mixed and countersect.  through the which we are turned from the holy usage of that, which God hath given unto us for our saving health. Therefore 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, because that we shall then have amongst us, a christianity continually mixed and counterfeit. I say this, because that some (under the colour of moderation) be of opinion to suffer many abuses in the Church, 
Moderation.  without taking them clean away: and they think that it is enough to have taken out the root only of the principal abuses. But to the contrary, 
Loathsome seeds of hypocrisy and lies are fruitful.  we see how much the loathsome seeds of Hypocrisy and lies are fertile, and that one grain thereof is sufficient to fill and annoyed all the world within three days, as men be aptly inclined and given thereunto. Our Lord God (who is all goodness and truth, and unto whom we aught only incline) giveth us other instruction. For when David speaketh of Idols, he saith, that their names shall not pass by his mouth: to the intent to declare unto us in what detestation and contempt we ought always to have them. And if in such wickedness we ought to consider well how greatly we have offended GOD in the time of our ignorance: 
Satan's inventions to be eschewed.  how much rather ought we now to remember the eschewing of Satan's inventions, that hath and doth yet still provoke us to commit such evils, as are allurements, which serveth not but only to seduce the poor simple souls. On the other side we see, that although men be sufficiently warned of their faults and errors, and be advertised of them as much as is possible, yet nevertheless they be so hardened, that no man can attain to their good and perfect end. Then, if there shall be left unto them some Relics or fond fantasies to remain, 
The hurt that ensueth by the remnant of Popish relics left in the church.  it shall be a nourishment in deed of much more contempt and greater obstinacy, and a coverture to darken and hide all doctrine that may be proponed unto them.  
I confess, that as it is convenient to observe some moderation, and that too great extremity is not good nor profitable: 
Ceremonies.  so likewise it is not unseemly to use the Ceremonies according to the time and grossness of the people: but it may not be, that any thing which is of Satan and of Antechryst, should once pass under any such colour. For that cause the holy Scripture commendeth those good kings, which did destroy the Idolatries: nevertheless, in not plucking away altogether, gave yet unto them a mark, for that they had not destroyed the Chapels and places of vain and foolish devotion. Wherefore, my Lord, seeing that God hath hitherto preserved you, raised you up to honour, and hath brought you now so far forwards in his works, I pray you go on, and continued your doing without any exception, to the end he may approve you his diligent overseer and setter forth of his temple, in such wise that the time of the king your Nephew may be compared unto the time of josias: and that you shall put all things in such good estate, as there shall remain nothing to him but to maintain the good established order which God shall have prepared unto him by your gracious mean. 
dregs of papistry.  I will allege unto you an example of such dregs, that may peradventure rest to be a little leaven, which in the end will make the paaste sour. They use in your Country of England some kind of prayer for the dead when the Communion is received. I know well that it is not to avouch the Purgatory of the Pope: I know also that it may be alleged by ancient custom to do some remembrance for the dead, to the end to join together all the members of the body. But there is an apparentorie argument to the contrary, that the Supper of jesus Chryst is so holy a thing, that it aught not to be defiled by no invention of man. 
Prayer according to the scripture.  Moreover, that in praying to God we ought not let slip the bridle to our own fantastical devotions, but to keep the rule that S. Paul did give unto us: that is, that we take our foundation of the word of God. Wherefore such remembrance of recommendation is not convenient to the order of the good and due prayer, and it is an evil addition to the holy Supper of our Lord.  
There are other things also which peradventure should be less blamed which notwithstanding are not to be excused: as the ceremony of the Cream and Unction. The Cream hath been invented of a foolish fantasy, 
Cream and unction.  by them that contented not themselves with the administration of jesus christ, and that they would counterfeit the holy spirit by a new dream, as though the water were ne● 〈…〉 that. And that which is called Unction 〈…〉 by a foolish affection of them that ha● 〈…〉 Apostles, not having the same gift tha● 〈…〉 the Apostles did use the Oil upon the 〈…〉 heal them by Miracle. When the Miracle 〈…〉 Figure aught no more to be used. Wherefore it should ● a great deal better that the things should be so pared off again, as they may be most agreeing to the pure word of God, and may serve to the edifying of the Church. It is true that we ought to bear with the weak, but that is for to strengthen and to bring them to greater perfection: 
〈…〉  that is not to say, that in the mean time we ought to please fools, which desire now this and now that, and know not why nor wherefore. I know the consideration wherefore many are troubled, the cause is, 
The cause why weaklings are troubled.  they fear that too much alteration can not be borne with. Principally, when one will have regard to his neighbours, with whom he desireth to nourish friendship and amity: a man would gladly gratify them in dissimuling many things, which partly may be borne with in worldly affairs, where it is lawful to yield one to another, and to give some of our own right for to buy peace: But it is not all one of the Spiritual governance of the Church: which ought to be ordered according to the word of GOD, in that it is not at our liberty to yield in any thing to men, 
One special cause of God's great displeasure.  in respect of their favour. Likewise, there is nothing that more displeaseth God than when we will by our own human prudence or policy reform, set forth, or draw back any thing that is against his will. Therefore, if we will not displease him, we must close our eyes in respect of men, and avoid the maintenance of forbidden fantasies. As touching dangers that may happen, we aught to eschew as much as we may, but not in declining from the true and right way: for we have his promise, that he will assist us in walking the right way, not using any delay, but with forward diligence to set forth his glory in righteousness: 〈…〉 in us but to do our office, in recommend 〈…〉 ●s that which shall happily follow. And 〈…〉 ●ise of this world be many times voyde 〈…〉 ●e that God is not with them, when they 〈…〉 and in his help, the which he utterly repro● 〈…〉 ●demneth. If we then will have the virtue and ●●ength of God on our side, let us follow simply that which he saith unto us. And above all we aught to keep this general rule in mind: that the reformation of the Church is the only work of his hand. Wherefore it is necessary, that in this matter men suffer themselves to be governed by him: the which, 
〈…〉 of 〈◊〉 ●urch, and that otherwhiles miraculously through true obedience of the people.  whether it be in restoring or in keeping his church, will most commonly proceed by a marvelous and strange means unknown unto men. Wherefore, to restrain this reformation that aught to be divine, by the measure of our wit, and make that which is celestial, subject to the earth and world, is against all reason. I do not thereby exclude man's wisdom, which is very requisite to be observed, so that the use thereof be duly and uprightly applied, neither exceeding on the one side nor on the other in any extremity, for the winning (if it were possible) of all the whole world to God: 
The church ruled by the spirit of God.  but it is needful that the wisdom of the spirit of God should always rule, and not the wisdom of the flesh: and that having also examined the mouth of the Lord, we require humbly of him, that he will be our merciful guide and conductor, sooner than to follow our own wits.  
When we shall require it in that sort, it shall be easy for to exclude many temptations that else may stay us in the midst of the way. Wherefore as your Grace hath begun to reduce Christendom in his estate in England, and not in trusting to yourself, but to be maintained by the hand of God (as unto this day you have felt his mighty hand) doubt ye not, but (if ye so continued) that he will be with you, and help you unto the end.  
If God do maintain the kingdoms and lordships of Infidels that he his very enemies, by how much more reason will he take into his guard th● 〈…〉 seek his glory, and take hi● 〈…〉 their loving lord & superior? 〈…〉 that is, to punish vice, and to rep● 〈…〉 but there are good Laws, and la● 〈…〉 Realm, for to keep the people in ho● 〈…〉 but the great disorders and enormities th● 〈…〉 constraineth me to desire you to take also th● 〈…〉 people be kept in good honest discipline. And 〈…〉 ye have the honour of God in good reputation, to the 〈…〉 those crimes may be punished, of the which men accustomably make none accounts. I say it, 
〈…〉 ordina●● 〈◊〉 raining in 〈◊〉 church.  because that sometime thefts, robberies, fightings, manslaughter, conspiracies, treasons, extortions, oppressions, bribery, usury, and such like, shall be sharply and worthily punished, for that in those offences men do most offend. And in the mean time, rapes, filthy whoredoms, incest, adulteries, sodometry, excess, pride, idleness, drunkenness, and horrible blasphemies of the holy name of God, be suffered almost as things sufferable and lawful, of small reputation, or of none importance. And of the contrary part, we all see in what order and estimation, and also in how great detestation (in their kinds) God hath them in: for he plainly declareth unto us, how much his name is precious and dear unto us, and yet is it by us (as it were) most wickedly torn in pieces, and trodden under our feet. Wherefore out of all doubts he will not (by his justice) leave unpunished such notorious wickedness, such injuries, and such unreverent dishonour & blasphemies. Yea, the Scripture signifieth unto us, that through blasphemies, whole countries & kingdoms are infected, 
God's fury against blasphemy.  and by God's ire overthrown and confounded. And as touching Adulteries, it is a great shame unto us which profess the name of Chryst, that the Paynims have observed greater rigour in punishing that offence than we: of the which many times we make but laughing games. 
Holy matrimony defiled.  When the holy marriage that ought to be a lively image of the holy union that we have with the son of God is defiled, and that the alliance 〈…〉 ●dissoluble, is most cor● 〈…〉 ●e take not these things to 〈…〉 it is a plain sign that we 〈…〉 ●o God. Touching also whore● 〈…〉 ●s, that S. Paul doth compare it to 〈…〉 as by the same the temples of God 〈…〉 ●es) be profaned and defiled. Also that 〈…〉 ●eration of whormongers, of what estate or 〈…〉 they be in the world, or how holy soever they 〈◊〉 ●o the world, God who seeth the filthiness of their ●s, doth banish them from his eternal region and kingdom, as also drunkards: and are plainly forbidden, not to use any company or familiarity with them. God also threateneth to plague (among all the rest) those cursed vices of pride and excess, which now so horribly overrunneth the earth. 
Pride and excess.  Wherefore it followeth, that such evils aught not to be suffered in the Church of God without sharp punishment, for the avoiding of the wrath of God. And these things are the cause that so many and great tribulations be at this day upon the earth: for insomuch as men do pardon and wink at such enormities and great abuses, it must undoubtedly follow, that God by his justice will take vengeance upon us. Wherefore my Lord, to the intent that his great ire and wrath may be prevented, I pray you hold short the bridle, to 'cause them the rather that be the hearers and favourers of the doctrine of Christ'S holy Gospel, do also prove themselves to be Christian men, by the holiness of their lives. 
As Christ's gospel is the soul of the church to give life, so discipline in the Church is as sinews to strengthen the whole body of the same.  For as Christ'S holy doctrine is the soul of the Church to give life: so the discipline of the Church and correction of vices, be as the sinews, to maintain the body of the same in his clean force and strength. It is the office of Bishops and Curates (diligent and faithful Pastors) to take good heed to so great a charge, to the intent that the Supper of our Lord be not polluted & defiled by folks of slanderous & dishonest life. But considering the authority which God hath committed unto you, the high and principal charge returneth unto you, to see that the Christian favourers of the Gospel of truth ma● 〈…〉 end, that every one 〈…〉 'cause with godly 〈…〉 order which is most go● 〈…〉 ●ly reverenced and obserue●.  
Now (my Lord) following the 〈…〉 here made before, I will not excuse my 〈…〉 ●ther of the prolixity or largeness of my Le● 〈…〉 which I have liberally declared according to m● 〈…〉 I trust that mine affection is known unto your gr● 〈◊〉 I humbly refer to the judgement of your wisdom 〈◊〉 as you be exercised in the holy scriptures, you see out of wh● fountain I have drawn all that which is herein contained. Wherefore, I do not fear that I have been importune and tedious unto your Lordship, in declaring the best of my power, through the good desire which I have, that the name of God be daily (by you) more largely glorified: for the which I daily call upon him, praying that it may please his divine Majesty to pour abundantly his grace upon you, and to confirm you by his holy spirit, in a perfect and invincible constancy, maintaining you against your enemies, always having you (with your whole household) in his holy protection: and that you may also administer happily the charge which is committed unto you: so that the King (that godly young Prince) may hereafter have occasion to give thanks to his Lord God, for that he hath had such a governor in his tender and young age, aswell of his person, as also of his Realm. Thus I make an end, and have me most heartily commended unto your good Grace. The xxij of October. In the year of our Lord 1549.   

 

  

  

  

  

  

  

  

   

Imprinted at London by Henry Bynneman for William Norton.