¶ A THEOLOGICAL DIALOGUE.  
Wherein the Epistle of S. Paul the Apostle to the Romans is expounded.  
Gathered and set together out of the Read of Antony Corranus of Siuille, professor of Divinity.,  PSALM. 122. Lord deliver my soul from false lips and a deceitful tongue. What shall he give thee, or what shall be put unto thee thou deceitful tongue? The sharp arrows of a strong man, with the coals of juniper. 
Imprinted at London by Thomas Purfoote, dwelling in Paul's Churchyard at the sign of the ●●●●ece. A● 15●5.   

¶ Illustrissimo Heroi & Domino, D. Roberto Dudleio, Comiti Lecestrensi, Baroni Denbighensi. etc. Domino suo Colendissimo.  
SOlent hi quibus plurimi sunt creditores, supellex verò adeò curta, & tenuis, ut omnibus satisfacere nequeant, id imprimis curare, ut cum ijs, quibus plurima debent, primum paciscantur: Ita & ego, Heros illustrissime, cum habeam infinitos prope, tum hîc, tum alibi, quorum beneficijs sum obstrictus, simque simul omnibus soluendo impar, ab ijs potissimum, ordiendum duxi, qui me, prae reliquis, summo meritorum suorum cumulo, quodammodo manciparunt. In horum catalogo, cum tua celsitudo, non postremas teneat, ut quae, octo ab hinc annis, cum primum in Angliam venissem, non modo summo favore ac benevolentia, me excepit, verum etiam insigni liberalitate, quam tamen (ut quod res est dicam) minime captabam, ultrò est prosecuta: officij mei esse duxi, aliquam animi mei gratitudinem erga tuam Amplitudinem depromere. Sunt (fateor) & alia, exinde innumera tua, in me beneficia, quorum longam seriem sigillatim enumerare, & operosum foret, & tua fortassis excellentiae, non ita gratum: qui ut beneficia tua apud peregrinos omnes (maximè autem qui literarum pietatisqúe nomine commendarentur) ponere nunquam dubitasti: ita (quod proprium est virtutis veraeque beneficentiae) recte factorum conscientia contentus, nullam pro ijs aliam gratiam, aut laudem, aliquando repoposcisti. Itaque etsi de tuis meritis, multa habeo, & vere dicerè, veritus tamen (ut dixi) ne intempestiva, aut nimis magna, fortassis, laudum tuarum commemoratione, generosissimum tuum animum, ea quae nos admiramur fastidientem, offendam, his omnibus consultò relictis, ad id me conferam, quod cum excellenti, Heroica tua virtute est dignissimum, tum ex omnibus tuis, in me beneficijs, summum semper, maximumque, merito duxi. Non enim (ut nunc sunt hominum mores) secundis meis rebus duntaxat, fautorem te meum haberi, voluisti: verumetiam (quod singularis est virtutis, perfectaeque eviusdam benevolentiae) difficillimis meis temporibus, benignissimum te mihi patronum praebuisti, neque temerè in vulgus sparsis, statim fidem adhibuisti, sed (quod fortissimi atque prudentissimi erat Herois) cum magno illo Alexandro, alteram aurem mihi asseruasti, ac juxta vetus illud Atheniense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mea innocentia cognita, authoritatem tuam ac patrocinium, praesidio mihi esse, hactenus semper voluisti. Eoquè pacto, ut non modo mea fama, quae partim ambiguis quibusdam rumoribus, partim nimia quorundam credulitate, in periculum venerat (quantum in te fuit) incolumis, atque integra mihi constat, verùmetiam benevolentiam, bonamque tuam gratiam, insuper sum adeptus. Quorum istud, tantifacio, quanti nobilissimi, liberalissimique Herois gratia, homini meae conditionis, facienda est: illud, quo nomen meum singulari tuo judicio ac prudentia, ab infamiae nota, bona ex part vindicatum sentio, ita charum est, ut prae hoc uno, reliqua (quae alioqui sunt maxima) penè nihili ducam. Quid enim esse potest, evangelicae doctrinae praeconi, fama charius? quid acceptius, quid denique maius aut in vita optatius? ut rectitissime mihi dixisse videatur Solomon. Melior est fama bona, quam ingentes divitiae: Contraque in Christianom charitatem gravissimè peccare videantur, non hi modo, qui hanc fratri, per fraudem eripiunt, verum etiam qui calumnijs temerè fidem adhibent: cum nisi invenirentur qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 criminationes acciperent, totum illud perniciosissimum calumniatorum genus, sua sponte corrueret, falsique rumores prorsum evanescerent. Et sane nisi talpa (quod aiunt) essemus coeciores, vel natura ipsa duce intelligeremus, famam, quam optimus quisque, ipso capite chariorem habet, sine summa iniuria, omnisque humanitatis violatione, alteri eripi non posse. Nec non frequenter illud nobis in mentem veniret, quod vel ab Ethnicis prudentissimè animaduersum legimus: Sapientissimum rerum omnium conditorem Deum, unam duntaxat homini linguam dedisse, non ad mentiendum, aut calumniandum, sed ad animi & pectoris (cui è regione posita est) sensa, verè, ingenuè, candideque exprimenda: binas vero aures largitum, tam apta ratione collocatas, ut quae nobis dicuntur, & dextrorsum & sinistrorsum audire valeamus. Sed ut ad rem, tandem aliquando veniam, Heros amplissime, volui pro tot, tantisque tuis quibus obstrictissimum me habes meritis, hanc meam metaphrasim in epistolam ad Romanos, primo quidem Latine à mescriptam, meisque auditoribus communicatam: deinde amici cuiusdam mei opera, in Anglicum sermonem transfusam, nomini tuo dedicare: ut cum referre omnino gratiam, tanto Heroi, non possim, aliquam saltem gratitudinis significationem darem. Et quanquam munus istud, non sit, aut praestantia tua, aut acceptis beneficijs dignum, sed nec voluntati quidem meae par, (si non sacrosanctam ipsam Apostoli epistolam, sed meos duntaxat labores, intuearis:) spero tamen te (quae tua est animi generositas, ac magnitudo) non levidensi isto dono, sed donantis animo (qui sanè in tuum obsequium propensissimus est) inspecto, meam hanc qualemcunque opellam, aequi bonique consulturum. Ex cuius lectione, si quid emolumenti acceperis, id omne uni Deo oped Max. acceptum feres, qui mihi sancto suo spiritu, hasce meditationes suggesserit, quas in commune Ecclesiae bonum depromerem: Sique opinionem illam tuam, quam de doctrinae meae puritate, non iniuria (ut spero) concepisti, confirmabit istius libelli mei lectio, tum id abs te petam (de quo tamen dubitare non debeo) ut non solum benevolentia, ac favore tuo, magis magisque me complectaris, verum etiam scriptum hoc, authoritate tua foveas, atque tuearis: Quod tametsi in tuo nomine Anglicano sermone, veluti nova quadam vest, indutum, appareat: universae tamen Ecclesiae Anglicanae, tanquam fidei meae confessionem, & examinandum & judicandum propono. Bene & feliciter vale Heros clarissime, Deumque praecor Opt. Max. ut celsitudinem tuam, firmissimum huic Regno praesidium, diu seruiet incolumem.  
Tuae celsitudini deditissimus Antonius Corranus.   

TO THE RIGHT honourable, and his singular good Lord, the Lord Robert Dudley Earl of Leicester, Baron of Denbigh, Master of the Queen's majesties horse, of the noble order of the garter Knight, and one of her highness honourable privy Counsel. etc.  
SVche as are indebted to many men, and yet have so short and slender ability, that they cannot satisfy them all, are wont to lay by all means to compound first with them to whom they own most. So I also, right noble Earl, having in manner infinite persons both here and elsewhere, which have bound me to them by their benefits, and being unable to discharge myself towards them all, have thought it meet to begin chiefly at those, which above all others have after a sort brought me in bondage to them, by overloding me with their deserts. In which number, forasmuch as your Honour is not the furthest behind, as who about an eight years ago, at my first coming into England, not only received me with singular favour and good will, but also rewarded me with very bountiful liberality, which notwithstanding (to say the truth) was the thing that I least sought for: I deemed it my duty to utter some thankfulness of mind towards your Lordship. There are (I confess) other innumerable benefits of yours towards me since that time, the reckoning up whereof in order one by one would be both tedious and peradventure not very acceptable to your Honour: who, as you have not at any time sticked to bestow your benefits upon all strangers, and specially upon such as were commended to you for learning and Religion: so being contented with the conscience of welldoing, (which is the property of virtue and of true bounteousness) you have never required any other thank or commendation for the same. Therefore although I have many things to say (and that truly) of your Honourable deserts: yet notwithstanding for fear (as I said) lest I might perchance by my unseasonable or overgreat setting forth of your praises, offend your noble mind, which despiseth the things that we have in admiration: I willingly leave all those things, & proceed to that which both beseemeth both your excellent & noble disposition, and which I have always justly taken to be the chiefest & greatest of all your benefits towards me. For you have not only vouchsafed to favour me in my prosperity (as the manner of the world is nowadays) but also showed yourself a most favourable Patron in my chiefest distresses (which is the property of singular virtue, and of perfect good will) and not straightways given credit to matters unadvisedly given out, but (which was the point of a most stout and wise noble man) did with great Alexander keep one ear for me, and according to the old said saw of Athens, gave ear to both sides alike, and perceiving mine innocency, vouchsafed always since to employ your authority and protection to my defence. By means whereof not only my good name (which partly through ccrtein doubtful reports, and partly through the overlight belief of some persons, was fallen in peril) abideth whole and sounded to me, so far as lay in you to do: but also I have moreover obtained your well liking & good favour: Of which things I make so great account, as a man of my mean state aught to make of the favour of a most honourable and bountiful noble man. And surely that dealing of yours whereby I find my good name for the most part defended through your singular judgement & wisdom, from the reproach of infamy, is of so great account with me, that in comparison of that alone, I take the residue (which notwithstanding are very great) in manner as nothing. For unto a Preacher of the doctrine of the gospel, what can be more dear, what can be more acceptable, & finally what can be greater or more to be wished in this life, than a good name? So that, to my seeming, Solomon hath said very rightly, that a good name is better than great riches. And contrariwise me thinks that christian charity is greatly impeached, not only by such as bereave their brothers of it by their crafty dealings, but also by such as credit misreports unadvisedly, because that if there were noon to be found which would admit misreports overhastily, all the whole pestilent kind of backbiters would fade of it own accord, and false reports would utterly vanish away. And truly, if we were not blinder than Beetles, we might perceive even by nature's direction, that a good name, which every good man setteth more store by than by his life, can not be taken away from others without exceeding great wrong, and the breach of all humanity: and moreover the thing would come oftentimes to our remembrance, which we read to have been very discretely considered even of the Heathen, namely that God the creator of all things, being most wise, hath given to man but one tongue, not to lie or slander with, but to express the conceits of his mind and heart (where against it is placed) truly, plainly, and meeldly: and two ears, so fitly placed, that we may well hear the things that are spoken to us, both on the right side, and on the left. But to the intent I may at length come to the matter, right Honourable, when I myself had first written this Metaphrasis of my in Latin upon the Epistle to the Romans, and communicated the same to my hearers: and afterward had caused a friend of mine to translate the same into English: I purposed to dedicated it to your name, for the manifold and great benefits whereby you hold me most straightly bound unto you: that whereas I am not able to make any recompense at all to so great a Lord, I might at leastwise give him some inkling of thankfulness. And although this present (if you have an eye but to my labour only, and not to the holy Epistle of the Apostle) be neither worthy of your excellency, nor of the benefits that I have received, not nor correspondent to my will: yet I hope (such is the nobleness & greatness of your mind) that in respect, not of the gift, but of the givers mind (which surely is most forwade to do you service) you will take this small work of mine (such as it is) in good worth. By the reading whereof if you take any profit, you shall think yourself beholden for it alonely unto our most gracious and almighty God, who by his holy spirit hath put these meditations into my mind, to set them forth to the common welfare of his Church. And if the reading of this my little book shall confirm that opinion of yours which your Honour hath conceived (& not without cause as I hope) of the pureness of my doctrine: then I make this petition to you, (whereof notwithstanding I aught not to doubt) that it may please you not only to embrace me more & more with your good will and favour: but also to cherish & defend this writing by your authority: which although it come forth under your name in the English tongue as clothed in a new garment, yet is it set out by me as a confession of my faith to be examined and judged by the whole church of England. And thus I wish your noble L. most happy welfare & prosperity, beseeching our most gracious & almighty God to preserve your Honour long in health, as a right strong defence unto this Realm.  
Your good L. most humble Anthony Corranus.   

TO THE RIGHT WORSHIPFUL THE GENTLEMEN OF BOTH THE TEMPLES, which study the common Laws of England: Anthony Coranus of Civil sendeth greeting in Christ.  
RIGHT Worshipful, to whom I am in many respects beholden, it is now full three years ago, since by God's providence and (as I believe) calling, and by your voices together, with the confirmation of the right Reverend father in God, the Lord Edwine Sands Bishop of London, I was chosen to execute the office of reading the Divinity Lecture in your companies. In which time how great courtesy I have received at your hands, it is not needful to rehearse here, for asmuch as the end of your welldoing, is not to seek perishing glory among men by the sound of a Trumpet, but too have it appear before the eyes of God's majesty, by whose inspiration and grace they be done, there to be adorned with their due praise and reward. Therefore leaving the setting forth of your friendliness towards me, I will say somewhat of my duty towards you, & of the office of teaching, in the executing whereof the Apostle Paul willeth his dear beloved Timothy too observe these points. 
2. Tim. 2. and. 15.  endeavour (saith he) to yield thyself a tried workman unto God, such a one as needeth not too be ashamed, and as divideth the word of truth rightly. The Apostle requireth here (as I think) three things both in his shepherd whom he fashioneth, and in all the dealers forth of the heavenly doctrine. The first is, that they strain themselves to the uttermost, to yield themselves tried workmen unto God, even in the manner of their teaching, in no wise coveting the perishing praise of men, & much less standing over fearfully in awe of the judgements of ambitious teachers. Another is, that they stick lustily to the work that is enjoined them, in no wise being ashamed of Christ's Gospel, but gladly and cheerfully embracing the miseries that are laid upon them, and the cross which is wont to be the unseparable companion of all Christ's disciples, and specially of such as are called too the building up of God's church, and labour stoutly therein. The third is, that they divide the word of truth rightly: that is to say, that as near as is possible, they advisedly set forth & observe a true Method or order of teaching, taken out of the holy writers, and fashioned like to the pattern and practise of the sermons of the Prophets. As touching the first point, Paul warneth Timothy, that he which hath the charge to instruct men in the faith, must have his eyes cast upon god, & not covet to vaunt himself to the worldward. For witty men are wont to hunt more for the praise of the people, than for the edifying of the Church. Therefore the effectuallest remedy of that lewdness, is to yield proof of ourselves, and of our service unto God, with whom if we think ourselves to have to do, all desire of perking up will be go, and we will be much more careful to become faithful stewards of God's truth, than idle disputers of it. Setting this warning of the Apostles before my eyes, I have purposely (as near as I could) abstained from all contentious questions and alterations, which are wont to have more curiosity than profit. Again I considered how ye have very famous Universities, full of excellent learned men, in which I know that if any point of Christian doctrine require more diligent opening, it is wont to be enlightened & made plain by public disputations: and therefore, to knit many and hard knots, and to unknit them again, and to devise curious questions, in the deciding whereof there may appear more worldly slight than heavenly light, in open assembly, where persons ignorant of holy matters, are oftentimes wont to intermingle themselves with the learned, I thought it was no discretion at all. Nevertheless, leaving every man free to his own judgement, I will make haste to the considering of the Apostles second precept. For he willeth us to be workmen in building of the Church, and to bestow our travel in such sort, as the fruits of godliness which our hearers shall bring forth, may bear record of our diligence in husbanding the lords vinyeard. And whereas he saith that God's servants and workmen must not in any wise be ashamed: it containeth a notable lesson, of the bearing of the Cross, which is wont to accompany God's faithful ministers. For it is not enough for them to apply their enjoined charge day and night: but they must also with an undiscouraged mind abide the hiss, railings, & wrong-dealing of such as pass by, yea and sometimes also the backbitings of those whose vinyeard they seek to do good unto. The minding of this precept hath brought again too my remembrance, what a number of troubles and encumbrances I have borne out, since the time that the lord called me to the charge of teaching in his Church. But to say the turthe plainly as it is, they for whose sakes I have taken pain these full ten years, do more cumber me with their privy manner of dealings, than other that are at open defiance against God's servants and workmen. Wherefore leaving the miseries & sorrows of mind, wherewith men of my calling are wont to be vexed, I will speak here, but only of those incumberaunces which have made my cross the grievouser, added undoubtedly and laid upon me by their means, who (if I be not deceived) aught rather too have been josephs' of Aramathia, in helping me to bear the burden of my cross, than to have made it heavier, I will not say importable by their attempts. But to the matter. Although not with such diligence as I aught to do (for I am a man, and therefore think not myself privileged from any frailty of man) yet too the uttermost of my power I have (too use Paul's manner of speech) endeavoured to make myself allowable before God, in discharging my duty among you most dear Readers. In the mean while noon of both the crosses, neither inward nor outward hath wanted. Inwardly the changing of my function did long trouble my mind. And outwardly the misreports that were spread abroad of me and my doctrine, did grieve me more than can be uttered. Of my inward grief, this was not the lest part (for thereat will I begin) that whereas from my very youth, all my studies have aimed at this mark, namely to encourage and exhort my own Countrymen to the exercises of godliness, (For of all that ten years space which I taught in France in the French tongue, me thought I wrought in another man's harvest, and therefore would never bind myself too any Church there, but executed my charge always with condition, till opportunity were oflered too do service too mine own Countrymen) surely I could not but be grieved and sorry at the heart, in so sudden changing of my function. For I beseech you, if we have an eye but to human affections, what could happen more acceptable to me, after so many windlasses, wanderings, and pains sustained in the uproars of France and Flanders: than to have found in England, not only a most safe and welremoved haven from those streams, but also the ready occasion which I had wished many years afore, namely of gathering a Church of my own countrymen in some place, where I might both learn the pure doctrine of the Gospel by teaching it, and teach it in learning it? By the goodness of the Divine Majesty I obtained the thing which I had long time, and with most earnest prayer sought, and at London I gathered together my Countrymen that had forsaken the Realm of Spain for the Gospel's sake: and I began to teach the doctrine of the holy Scriptures openly, not without great anguish and nipping grief of mind to the envious sort, but to the exceeding great joy of the godly, and to such as mind Christ's glory rather than their own commodities and estimation. This pleasure of mind and wished quietness, I could enjoy no longer than two years. In which space, how much comfort, how much heavenly delight, and how great increase of doctrine I received, living right poorly in this City among my most poor Countrymen: noon know but he who of his mercy bestowed those benefits upon me, & I that had the experience of his goodness. But o the crafty conveyance of the old Serpent. There wanted not enviers of this my happy state. What needeth many words? Satan using his wont slights, did both dissolve and put to wreck the said congregation of outcast Spaniards, which had forsaken their own Country for religions sake, and conveyed themselves into foreign Realms: and utterly bereave me of the quietness which I had scarce tasted of with the uttermost part of my lips. Verily it stood me in hand in this calamity, to bethink me again of the Apostles precept, & to bear this most cruel spite with a quiet mind: which thing by the benefit of God's grace I have (to my joy) performed so far as man's frailty avoorded, verily upon assurance of my own innocency, For as the Poet saith.  
In this behalf become a brazen wall.  
And nother fear, ne blush what ever fall.  
Furthermore I could here justly complain of the furtherers of this deed, and of the second causes as they term them. But I think it better and more discretion, too pass over men's untoward attempts in this behalf with forgetfulness, and too mount up too the providence of the divine majesty, and too believe that this ruin of the Spanish Church was made by his will, and that the same shall peradventure fall out too greater profit both of me, and my countrymen than man's wisdom can espy. Vndowtedly for my own part, I perceive myself to have reaped no mean fruits by this change, whereof I see it is not the lest, that I have tried the intentes of them which with their mouths do continually pretend the spreading abroad of God's glory, when as by their attempts and false accusations (I will not say deceits) they go about too hinder it. But of this matter, I shall peradventure speak more at large hereafter. My specifying of these things at this time is partly too the intent that my countrymen which are absent may know it was not long of me, that the Spanish Church, which was erected at London, continued not unto this day, & partly because I would that this public writing of mine should bear record both of mine innocency, & also of the Gospel among mine own countrymen. In the mean season, I beseech God that those men, which (too speak no rowghlier of them) have with their wiles presumed too cast down that building, base in deed too fleshly eyes, as which is made (to outward appearance) of refuse stones, but most acceptable and beautiful in God's sight, may amend. Out of this fountain sprang also one other Cross more, which was very grievous to me: namely the alteration of the Language in teaching, which notwithstanding I bore with a meetly indifferent mind, howbeit (to confess the truth) against my nature. How that come to pass I will tell you in few words. I am not so forgetful of my bringing up, as to be ignorant how unable my shoulders are too bear the burden that I have undertaken among you: neither am I ashamed to confess how little I have profited, both in the knowledge of humane arts, & chief in the exercise of the style, and in getting the eloquence of the Latin tongue: neither surely will I fall out with them that shall call me an old Trewand. For the Lord knoweth how that I acknowledge my own dullness and lack of cunning, insomuch that I challenge noon other skill to me, than the knowledge of my own unskilfulness. And too be at few words, no large furniture of the Roman tongue, no read of many Authors laid up in store, no excellent knowledge of God's secrets, hath made me to yield to your election. For it was enough, and more than enough known to myself, how far the ability of my wit was unmeet, for the charge that I took in hand specially in a Realm so plenteously replenished with excellent learned men. But what should I do? Wither should I turn me? You on the one side called me: and I on the other side wished some fit means too rid away the misreports that were spread abroad of me (even by such as aught least to have done it) and to wipe away the spots of infamy that were sprinkled upon me. Therefore being well-near overwhelmed with slanders, I determined both to obey your will, and to satisfy my own desire, and I chose rather to show how little I have profited by pouring out rude and unfiled speech in your company, than to suffer those suspicions of unpure and erroneous doctrine, which mine adversaries had blazed abroad of me both openly and privily, to take deeper root by my silence and ceasing from my function in the church. At one word, necessity constrained me to follow your request. In going through wherewith, the shifting of the language was not the lest part of my grief. For whereas in the Spanish tongue I could after a sort express the meaning of my mind: in the Latin tongue I am often times compelled too stick, too stamer, and too bewray mine own childishness. Howbeit, forasmuch as my unpolished speech is not unacceptable unto you, which do rather weigh the matter that is spoken, than with how well filed terms it is uttered: I am nother weary nor ashamed of the charge that I have taken in hand. Nay rather I do often think & bethink me of this saying of S. Austin's, that happy is that necessity which driveth a man to the better things. For this I may plainly confess, that of these many years I never led a merrier or happier life, nor continued in my studies with more cheerfulness, and peradventure fruit also, than since I began to execute the office of a teacher in your company. And would God that my old adversaries did not again envy this my happy state, and prepare new snares too encumber this my quietness: of whose untoward dealing against me I could here say overmuch: and truly the order of my promised partition, requireth that I should reckon up here the false reports that are spread abroad of me, and disperse them by showing the truth: but it is better to pass them over with silence, than to speak to little of so wrongful and long a matter. I wish no more but only this, that those men will give me but so long truce, as to pass out of this life with a quiet & peaceable mind. And when I am dead let them gnaw even the stones of my grave if they list. But if the thing I wish cannot happen to me (as it befalleth not to mortal wretches to have any thing happy in all points) I will willingly in the mean while both hear & embrace the cross that God hath prepared for me, and laid upon me. And if the weight of it overload my shoulders, I will rather call some Cyrenian too me too bear the one half of the burden upon his shoulders with me, than cast it quite away. But what Cyrenian shall I find more friendly, or willing to ease me of my burden, than him that with his most sweet words allureth all men to him, 
Math. 11.  saying: Come unto me all ye that faint and are overladen, and I will refresh you. Therefore I beseech jesus Christ the only begotten son of the living God, & saviour of mankind, to help me in bearing of my cross, and so to hold & bear up with his most mighty hands, the burden of it, which doubtless is too me intolerable, as I may patiently & willingly bear it with him: and that he suffer not my heart to be tickled with desire of revenge, against such as stain me, defame me, persecute me, & trouble me. The heavenly doctrine commandeth us to love our enemies, and not to pay them like for like by railing upon them, but rather to do good to them that hate us, and to wish well to them for the wrongs that we have received at their hands. Therefore following this rule, I beseech almighty God the father of our Lord jesus Christ, to give my backbiters the spirit of amendment, and a better mind towards me, that by seeking to deface me, they hinder not the course of the gospel, specially among mine own countrymen, which may here some uncertain reports but not the reasons likewise. God grant at this my prayer & request, that the minds of my persecutors may one day be bowed & turned. For, to speak with a good conscience what I think in my heart, I had rather contend with these men in the duties of charity, than by slanderous Epistles, biting books, spiteful writings, railings, taunts, & such other (as I suppose) most unseemly weapons, which even christian soldiers aught to abhor, & much less can in any wise become the preachers of the Gospel. Therefore as long as I can, I will ward their injuries with prayers, and use modest defences, lest I take harm in the mean while by holding my peace. But if I see them proceed in their untoward manner of dealing, I will not say maliciousness and rancour of mind: I will peradventure desire the Lord to help me with fit and lively colours, wherewith to peint out the image of slanderousness, as Apelles did, that I may discover their spiteful lies, wherewith they go about to oppress my innocency. But hereof enough. Now I return to the text of the Apostle. Paul's third precept is, that the dealers forth of the holy doctrine should divide the word, of truth aright. In the Greek word Orthotomein (for that word answereth to two Latin words) as I think there lieth hid a most excellent allusion to the Ceremony of sacrificing in the old Law. For as Mosesis Priest aught to have a most exact skill both how to cut out the sacrifice, and how to deal it forth: (●nd the slaying & distributing of the sacrifice, did out of all doubt represent Gods only begotten son, who become the sacrifice of propitiation ●or us, to take away the sins of the world) so also the priest of the Gospel must be skilful and taught of God, that he may be able to cut or divide the word of truth, & know how to deal it forth discretely and fitly. Setting this precept before my ●yes, from the time that the Lord called me to this Ecclesiastical function, I have endeavoured not only to deliver to my hearers a pure and sound doctrine drawn out of the fountains of the holy Scriptures: but also to observe that way and trade of teaching which the holy writers were wont to use in their sermons. For I am of opinion, that an untoward and disordered trade of teaching doth in manner no less harm to the hearers, than the unpureness of doctrine, It is an old Proverb, A good thing is evil if it be done out of season. For like as a Physician may minister good and wholesome medicines too his patient, and yet very far overshot himself in this, that he neither considereth well the complexion of the party diseased, nor observeth the fit opportunity of time: so also it falleth out often times in the dealing forth of the heavenvly doctrine, that some man being touched with unadvised zeal, steppeth forth uncalled of God, and thrusteth out the true things which he hath gleaned up here and there out of other men's booke● or sermons, without having any respect of the persons of his hearers, or without any considering of the circumstances of the time. But to mount up yet higher, and to say plainly what I think. This most excellent part of the holy ministration, that is too wit, this skill of dividing & dealing forth, which soothly is the divine logic that openeth the trade of teaching the gospel, hath his original of God's calling. For even he that maketh men fit ministers of the new Testament, that is to with, not of the letter but of the spirit, even he himself (I say) giveth the spirit of discretion to the dealer forth of his heavenly word, to know how to give measurable meal in due time, and also to have wit to bring forth both new things and old out of his storehouse, as a skilful scribe in the kingdom of heaven. The not knowing, (I will not say despising) of this heavenly & divine calling, is the cause that the world at this day hath, and in all ages hath had innumerable ministers of the word, innumerable workmen, and innumerable (I say in their own opinion) builders and master-builders, who peradventure in God's judgement (by whom they were not sent, and yet they run) are but dirtdawbers (or to say more rightly) pullers down, overthrowers, & destroyers. Howbeit, forasmuch as the knowledge, or if I may so term it, the certainty of his calling, dependeth upon the witness of the spirit in every man's own conscience: I will leave the judgement thereof unto god. It is more for our behoof to know, and advisedly to consider, what manner of dealing forth God teacheth his Prophets, that we treading in their footsteps, may on either side do our duty, the teacher in dividing the word of truth rightly, and the hearer in partaking the apt and true dividing of God's word, rather than any of them both to disgrace themselves with curious and strange sifting out of things for a bravery of their vvit And for examples sake, let us consider the calling of jeremy, whom when God chose to take the room of a teacher in the Church of jerusalem, he instituted him with these words: See (saith he) I set thee this day over Nations, and Kingdoms, to pluck up, and pull down, to destroy and overthrow, to build up, and to plant, & so forth. In which saying the everlasting Godhead hath with most apt similitudes, and with a certain pithy contrary matching of words, showed jeremy the heavenly Logic, which teacheth that the first point of the ministration of the Gospel, is to rid the hearers minds from common & false opinions, that the heavenly doctrine may found men's consciences ready, & plant abundance of true spiritual fruit in them. To speak more plainly. The law must first play his part in us, before the seed of the Gospel be sowed. Now unto the duty of the law pertein those most pithy words of Plucking up, pulling down, destroying and overthrowing. And unto the other part of the ministration, belong the other words of building up, and planting. How much majesty, grace, & unespied learning, these similitudes borrowed of husdandrie & building have, the sermons of the other prophets show, but specially the sermon that is in the xiij of Ezechiel, which I will not put in here, because I mean to be short. You Gentlemen (if it please you) may read it yourselves, and weigh thoroughly what the lord saith against the false prophets, which with their forged promises seduced the Church dispersed and banished in Babylon for their wickedness, and foaded them still in their errors, whereas they ought rather to have set open the wellspring & fountain of God's vengeance before the captive people's eyes, & to have exhorted the sinners to repentance. For in very deed it behoveth us first too pull down, overthrow, and undo the old things, that afterward we may rear and build up the new. But those false prophets dealt contrariwise, whom the holy Ghost likeneth to evil builders, which either for want of skill, or for covetousness, or being corrupted by some lewd affection, undertake the botching up of decayed houses. Howbeit forasmuchas the casting down & digging up of foundations is not void of peril, and the laying of new requireth much labour, and the rearing of them up again will ask expense of much time: those fellows had liefer (o builders most unworthy of God's work) those fellows (I say) had liefer too botch up unhandsomely the ruinous foundations which they find, and too parget them over, and so too set on a roof and other by works ready to fall again within a while after, that they may seem to be builders, than to begin their house at the ●●rst foundations, or to speak more ●ightly, at the very digging up of the ruinous foundations, as the right order of building requireth. But as touching this matter it is best for you to read Ezechiel himself, that ye may the better perceive how greatly God misliketh the doings of such as seek to commend their building in the Church, rather with pargeting and botching, than with any right order of building. And the holy Ghost showeth how unhappy end waiteth, not only upon such buildings, which for all their whitelyming are ruinous still, but also upon the butchers and whitlymers themselves. He that hath ears to hear let him heeare. Thus much concerning the similitude of building and the duty of builders. Now let us return to jeremy, and learn of him after what manner our hearers aught to be mannered in the knowledge of the holy doctrine, according to the manner of dealing in husbandry. He bespeaketh his Disciples in thi● wise. Cut up your lays (saith he) an● sow not upon thorns. Surely a ver● fit and needful order, first to pluck● up briars, and to stub up thorns, before we sow our seed, jest we loose bot● our labour and our cost, and in steeds of corn reap but the straw & chaff But it is best to here jeremy declar● his own similitude. Be ye circumcised to the Lord, saith he, and pluck a way the foreskin of your hearts, jest hi● fiery wrath burst forth, and burn● unquencheably, for the lewdness o● your nature. The prophet Ozeas beating upon the same similitude, teacheth the same thing. Sow ye (saith he) unto righteousness, and ye shall reap according to the measure of your godliness, break up your lays, while it is time to seek the Lord, till he come and besprinkle you with righteousness. As now through your untoward manner of dealing ye blow wickedness, and reap naughtiness, and therefore ye eat the fruit of lying, because ye trust to your own manners, and to the multitude of your own soldiers. Thus much concerning the order of the prophets, which the teachers of the new Testament have also hilde, as appeareth plainly by the sermons of john Baptist the lords forerunner, who preached repentance, and amendment of life, to the forgiveness of sins. The same way and manner of teaching was kept by the Apostles, who first exhorted men to repentance towards God, and then to believe in jesus Christ. Being led by all these examples, right dear beloved Readers, the first year of my ministration in your company, I undertook the opening of the Epistle of Paul to the Romans, which in the judgement of all the Learned, containeth the sum of our Christian religion, comprehended in so excellent order, that whither ye have an eye too the truth, or too the trade of teaching, there can no fault at all be found in it. For after that it hath laid the foundation of true repentance, it teacheth the two chief points of our religion, namely the doctrine how to believe well, and how to do well. Unto the which partition may all the writings both of the old and new Testament be referred. All which things (as I suppose) do ame at this mark, namely of embracing God's truth with a true faith, and of expressing the believed truth in holy conversation. And all these things both generally and particularly, as men term it, are taught by the Apostle in this Epistle to the Romans, the exposition whereof you have heard of me this last year. And because that in the time of my reading, I have gathered many things here and there, out of the Commentaries both of the old and new Expositors, which have enlightened this Epistle with their writings: I intended to set together this dialog out of that huge heap of my papers, and to offer the same unto you: and that do I for two causes. First that the reading of this book may bring the things again to your remembrance, which I have handled more at large in my Read: and secondly, that there may remain some public writing among you, as a record both to them that are absent, and to such as shall come after, of the pureness of my doctrine which I have taught in your company, and how much I abhor the opinions of Sectaries, which trouble the Churches nowadays with their errors. Also you are my witnesses, after what manner I confuted the froward opinions of the Pelagians and self justifiers, in the discourse of justification. Ye know also with how great diligence I have in the discourse of Predestination, or of the calling of the Gentiles, unfolded and confuted both the madness of the stoics, and chiefly the horrible blasphemies of the manichees, that by my showing of these breakneckes, you might keep your pace in the king's high way without stumbling, and embrace the Apostles doctrine as the only rule of truth. Finally to conclude, I beseech you of your gentleness and courtesy, as to whom I think myself in many respects right greatly beholden, too accept this my small travel with like mind as it is offered unto you, and where shall I find any thing in this writing that may stir up your minds too the love of godliness, thank almighty god of it, who hath imparted these things unto me to do you good withal. And where any thing shall seem rude and unpolished, lay that all wholly upon me, who forasmuch as I am a man, do well know myself to be ignorant in many things, and not able always to express in fit words the things that I know. Wherefore I beseech you have respect of man's weakness, and where ye shall mislike any thing, first admonish me friendly of it, before ye conceive amiss of me for it. For as I confess, I may err, so I protest with good conscience, that I will not stand in any error. Far ye well, And I beseech almighty God the giver of all good things, to be with yo●, and to further your attempts, that ●our studies may not only profit ●he common Wealth to yield every ●an his right by the knowleege of ●our Laws: but also be to the welfare of the Church, that true godliness, and the pure doctrine of the Gospel may be furthered by them. Out of my Study the last day of May. 1574.   

A general Argument upon all the Epistles of the Apostles.  
THe holy Ghost hath so tempered the Epistles of the Apostles, that every of the● handleth a sundry matter from other. F● the Epistle to the Romans is a perfect instruction of a Christian.  
The two Epistles to the Corinthians do open the doubts of Churchmatters.  
That to the Galathians breaketh th● strife between Moses and Christ, and between the selferighteous and the believer in Christ.  
That to the Ephesians doth most plenteously lay forth the kingdom of Christ, like as that doth which is written to the Colossians.  
The two to the Thessalonians describe Antichrist and the last day, with the mystery of the Resurrection, and the things belonging thereunto.  
The two unto Timothy, and the one unto Titus, do peint out lively the office of 〈◊〉 true shepherd and Bishop.  
That to Philemon setteth down the profe● of mercy and Christian charity.  
That which was sent to the Hebrews, lighteneth Christ by the shadows of Moses and the Oracles of the Prophets.  
S. james correcteth the error that sprung of the misunderstanding of Paul's doctrine, and showeth that the saving faith must be lively and fruitful.  
Peter treateth of Christ's kingdom and of the mystery of his cross, howbeit in his own style and peculiar gift: and he sayeth the same thing that Paul doth, but not after the same manner, so as ye may perceive them to have had both one meaning, but not both one mouth.  
John teacheth the friendship and unity which we have with God through Christ: and thereupon he urgeth charity and good works with James.  
Jude disclozeth the dangers of backeslyding, as an upholder of Peter: and also will have the fear of God taught to new-beginners, and not only his favour and mercy, lest the preaching of God's lovingness might turn into fleshly liberty.  
The Apocalypse openeth the mysteries that shall happen in the last times.  
Hereby it appeareth manifestly that nothing can be had or read more absolute than the new Testament.  
For it teacheth the things that are to be known, forwarneth things hurtful, and prophesieth both of good things and bad things to come.   

The Argument of the Epistle of Paul the Apostle to the Romans, taken out of the books of Athanasius Biship of Alexandria.  
THey be called Paul's Epistles because he wrote them. And by them he both admonisheth and correcteth those whom he had seen and taught: and also laboureth to teach them the same things whom he had not seen, as they may perceive which light upon them. This to the Romans he wrote from Corinth, at what time he had not yet seen them, but yet had herd of their faith, and was desirous to see them. And first of all he praiseth their faith which he heard spoken of everywhere. Then doth he them to understand, that he had purposed to come to them for the good will that he bore them, but hitherto could not. Howbeit he frameth his Epistle after a manner of teaching, informing them of the calling of the Gentiles, and that circumcision served but for a time, & was now abolished, that Adam's transgression was discharged by Christ, & that the shadow of the Law was vanished away. Therefore that the calling of the Gentiles was done consequently in good order, he prouth in this wise. He showeth that the law is grafted in all men, and that any man may know God even of his own mother wit by the creation and state of things, without the doctrine of the Law written. And therefore he doth worthily first of all blame the Gentiles, that whereas God hath opened the knowledge of himself unto them by the works of the world, and therewith also showed them his everlasting power, which is his word, wherein and whereby he made all things. They considered not by the creatures, that God was the workmaster of such things, but rather ascribed godhead to his creatures, and worshipped them, rather than the maker of them. Also he blameth the jews, for that they had not kept the Law, but rather dishonoured God by breaking the Law. And so he rebuketh both parts, aswell jews as Gentiles, & shetteth them up under the iniquity of transgression, to show that all men are made fellow-like, and alike guilty, and that they have need of redemption. Again, that there was just cause of the calling of the Gentiles, he showeth by this that grace and redemption aught to befall alike both to the jews and to the Gentiles, and that when the Gentiles were called, circumcision and the shadow of the Law did of necessity cease. For Abraham (saith he) being justified, not in Circumcision, but before Circumcision, was named Abraham, because it should come to pass that he should be made the father of many Nations, according to the faith which he had when he was uncircumcised. And after that he was justified, he received circumcision in his flesh, as a sign to his offspring that should be borne of him as concerning the flesh, that circumcision should cease when the Gentiles should become the children of Abraham, & begin to live according to Abraham's faith, wherethrough he was justified when he was yet uncircumcised. For whereas he was called Abram before: in respect of these things he was now called Abraham. And it was requisite that the sign should cease, when the things that were betokened by it were come. Wherefore if any body compel the Gentiles to be Circumcised, they must of necessity both take from him the name of Abraham, and call him Abram. Now seeing he was named Abraham by God, the Gentiles must not be circumcised, neither must the Jews have the foreskin of their flesh cut of, to the intent that the name Abraham may abide steadfast, and he be called the Father of many Nations. For it is not to be borne with hereafter, that any man should be circumcised, seeing that the faith of Abraham sufficeth, and there is no need of any shadow of the Law. For no man is justified by such things, but by faith as Abraham was. When he hath proved these things after this fashion, he showeth again that neither Israel nor the Gentiles can obtain redemption and grace by any other means than by being quit of that ancient and original sin that is spread into all men by Adam. But that can not be wiped away by other than by the son of God, by whom also the curse was made from the beginning. For it was not possible that any other body should discharge that trespass. Afterwards he writeth, that that thing was not done by any other means, than that the son of God took flesh upon him, and become man, that he might deliver all men from death, by offering up the same body for all, which was subject to the same sufferings that we be. And like as by one man sin entered into the world, so also by one man grace come upon all men. From thenceforth as a good steward he comforteth the Jews, telling them that they shall not be transgressers of the Law, if they believe in Christ, and warneth such of the Gentiles as believed, that they should not be puffed up against the Israelites, but consider that as the boughs are grafted into a tree, so were they grafted into the Jews. When he hath finished these things, he addeth exhortations to good manners, and so endeth his Epistle.   

¶ A Dialogue wherein the Epistle of S. Paul to the Romans is familiarly expounded. The persons or Talkers thereof, are Paul, and some one of the Citizens of Rome, which visiteth Paul in prison at Rome. Act. 28. This Citizen asketh questions, and Paul answereth him almost with his own words laid forth in larger manner.  The Roman, & Paul. 
Although I be very glad of this your coming to the City, right dear Paul, yet should I be much gladder of it, if I seen you discharged of these bonds.  P. 
Sir I thank you right heartily for it. But yet must not these bonds of my abate or put away your gladness, forasmuch as they be the sure records and as it were certain badges of my office or calling. But what is the cause that you have vouchsafed to come to me?  R. 
Surely nothing else but a certain incredible desire of understanding the Epistle which ye sent not long ago to our Citizens. Of whom although many be grown into the one Christian Church: yet notwithstanding I can not tell how some of them take singular pleasure of it, and other some either of wilfulness, or of ignorance, or of a certain subtle dissimulation, can neither abide to see it nor to hear of it. Wherefore if you have any leisure from your business, I pray you, and beseech you, let us sift out all the places of it diligently betwixt us, that where any things shall seem darksome unto me, You may make them easy to me, by answering my demands according to the true Copy of it laid afore us.  P. 
Nothing could have happened to me more acceptable and pleasant than this exercise, forasmuch as I apply myself wholly with all my power and strength to the executing of my office. Now therefore begin whereat you will, and I will answer to all things orderly and plainly.  R. 
Then let us begin at the very inkling of the Epistle. What teach you ●ere?  P. 
I profess myself to be the same ● aule which was once a most deadly enemy to Christ's Gospel, 
Acts 9.1. Gal. 13. Act. 13.2  and to all Christians, and is now a servant of the ●● me jesus Christ: and not that only, ● ut also (which is more excellent) sholed out, chosen, and called to be his Apostle, that is to say, his Ambassador, messenger, or Interpreter, not to deal with worldly affairs, but to publish ● and spread abroad the Gospel or the ● appie and healthful tidings from almighty God: which thing I say for this ● urpose, lest any man might think ● e to have stepped rashly into this office or function, whereas I protest no ● esse truly than plainly to all men, that ● his charge was laid upon me of ● odd.  R. 
Very well. But how is this a glad ●dings or happy message, sith many ●en do note it of a certain newfan●lenesse?  P. 
So small cause is there that the Gospel should be reckoned among new things, that in very deed it is the performance, fulfilling, and finishing up of God's promises that have been given before all remembrance of man.  R. 
What witnesses & interpreters of them have you?  P. 
Even the Lord's prophets themselves which are worthy to be believed, both because they were many, and most assured maintainers of the truth.  R. 
Out of what records of writing, or out of what Precedents were these promises delivered unto you?  P. 
Out of the holy Scriptures, which the Lord revealed unto his servants, to the intent that all men might conceive a sure persuasion and belief of his will in their minds.  R. 
What is the substance or groundwork of this Gospel.  P 
The son of God, who was made of the seed of David, only as pertaining to the flesh, and in respect of his manhood: and therewithal was showed to be the son of God, with singular power through the sanctifying spirit.  R. 
Wherein appeared this Godhead of God's son, or by what means?  P. 
In the raising up of the dead from their graves, or by the rising again of our Lord jesus Christ, who both rose again himself from the dead, and also called other men again unto life.  R. 
I acknowledge here a wonderful description of the person of our Lord jesus Christ, who is both very man and the very son of God. Now I pray you show who called you to this office of preaching the Gospel.  R. 
The very same Christ our saviour, by whose goodness I obtained the office of Apostle.  R. 
I pray you what is the end of this function.  P. 
To 'cause the people of all countries to submit themselves, and to be obedient to the faith which we preach everiwher in the name of our said lord. Into the which number & company you Romans also are admitted, & called by jesus christ. Therefore unto you all which dwell at Rome, & which are both derebe loved of god, & choose to live in godliness and holiness, I wish peace and everlasting happiness from God himself the heavenly father, and from our lord jesus Christ his only begotten son.  
¶ The entrance into the Epistle.  R. 
Hitherto ye have laid forth the title of your Epistle, wherein you have showed us, who you are, to whom you writ, and finally what you intend to set down unto us, namely the Gospel concerning the son of God. Now remaineth that we come to she whole body of the Epistle, and first, if it please you, set down the state and ground of the whole Epistle in few words, that I may the easlyer conceive the whole matter, and bear it in remembrance.  P. 
To be short, the drift of the whole Epistle is this: to show all men indifferently the two chief points of Religion, namely the doctrine of faith, and the doctrine of good conversation proceeding out of faith, because that all the things which are contained in the holy scriptures may easily be referred too those two. And furthermore I take him not to be the worst learned man, which hath learned the true manner both of believing rightly, and of doing well.  R. 
In what order handle you these things.  P. 
First I teach what is to be believed, and afterward by what deeds godliness is to be showed and exercised. For the works that are called good being destitute & void of true faith, notwithstanding that to outward show they be excellent and praiseworthy, have nothing in them but a fading gloss of glittering brightness. But God the searcher of the inward thoughts, laugheth them to scorn, & setteth light by them, as things that proceed not of faith.  R. 
What order keep you afterward in laying forth the faith?  P. 
Even this, that I divide it as it were into two places. Whereof, the one showeth the way whereby men knowing themselves to be guilty and enemies to God, may nevertheless recover his favour and repair his good will as it were after banishment: which place, if you think good, we will call the place of justification. And afterward I show that all mankind may without difference enjoy this benefit of atonement and God's favour, by the force of faith which the Lord bestowed upon men from heaven, whither they be Gentiles or jews. Which place let us call the treatise of God's election, or of the calling of the Gentiles.  R. 
I like very well of this kind of teaching. Therefore it is to be wished, that all the professers of true religion should set aside the manifold entangling and great windlasses of curious questions, and specially the great number of men's forgeries and inventions, and employ their whole mind about these so needful things. But now let us come to the entrance of the first treatise.  P. 
In this entrance I give thanks to my God through jesus Christ for you all, whose faith is blazed abroad over all the world with so great praise. For God whom I serve in preaching the Gospel of his son, is my witness that I make mention of ●ou without ceasing, and have always minded you in my prayers, that by God's leave I might one time or other happen to have a prosperous journey unto you.  R. 
All men for the most part are wont to visit this City, either to behold the greatness of it, and the beauty of our buildings, or else to seek gain. But I hope that some other honest cause brought you hither.  P. 
Yea in deed. For my only desire was to see you, that I might impart some spiritual gifts unto you to strengthen you withal.  R. 
As who should say, Paul, that you know not how there are no small number here endued with God's spirit, which were able (though you were away) not only to lay the foundation of our faith by their exhortations, but also to increase it, and to build it up too the roof by their teaching.  P. 
I know that well-enough. Therefore my meaning was not more to strengthen you, than to take comfort among you, through mutual faith both yours and my.  R. 
But the necessity of these bonds seemeth rather to have brought you hither by force, than your own good will, specially forasmuch as ye could find in your heart to travel so long in other places  P. 
Nay rather, my brother, I would ye should be well assured, that I oftentimes purposed upon this journey unto you, that I might, I say, reap some fruit among you as well as I have done among the rest of the Gentiles, but stayed by reason of lets and hindrances unto this day.  R. 
But whereupon springeth this your so great earnestness and desire to publish the Gospel.  P. 
Even of mine office. For inasmuch as I am appointed to be an Apostle, it is my duty to think myself a debtor of all that I can do, both to the Greeks and to the Barbarous, and both to the wise and to the unwise alike. For this cause I was desirous and still am desirous with all my heart to preach the Gospel with a ready and cheerful mind to you also that devil at Rome.  R. 
Yet am I wont to marvel that you will teach the Gospel in these bonds and forlorn prison, seeing that every man of power and wisdom doth so stiffly gainsay it, and chiefly seeing that so few followers of this learning are to be found in this most renowned city.  P. 
Other men may for me through unskilfulness & ignorance set less by the Gospel than they aught to do. But I who am well acquainted with the excellency of so great a thing, am no whit at all ashamed of it. For out of all doubt, the Gospel is the power of God that bringeth salvation to all believers, first to the jews, & after to the greeks.  R. 
If the case stand so, what can be said to be more worthy and excellent than the Gospel? For thereby mankind returneth into God's favour, and is quit or justified at his judgement seat, and moreover (by your saying) obtaineth everlasting life. But in what things is the power of the Gospel seen.  P. 
Chief in two, namely in the effects, and in the contraries. For first, it is not only showed by the Gospel, what innocency, righteousness, and holiness of life God requireth of men, that they might so be justified, regenerated, and saved: but also God useth it as a certain touchwood. Whereby he kindleth the fire and light of faith in men's minds by his holy spirit. And that faith groweth up by little and little, and as it were by certain degrees, and becometh daily greater & greater, and also embraceth and applieth to itself the righteousness that is showed in the Gospel. Which is the very spiritual life of the believers, according as that godly Prophet saith: 
Aba. 2.4 Gal. 3.11 Herald 10. 39  The righteous man liveth, thriveth, & is saved by faith. Contrariwise, where this Gospel of God is not, the vengeance & wrath of that sovereign & dreadful God showeth itself openly from heaven, & is uttered against all manner of ungodliness and unrighteousness of all men, as who do hold down the truth of the natural light and law buried in their vices, iniquities, and wicked deeds, and do not so much as perform their own laws.  R. 
But no man is able to look sufficiently upon this truth, by reason of unskill and ignorance.  P. 
How can they excuse their ignorance, seeing that God hath opened to them whatsoever may be known of him? For he hath given and engraven the law of nature into their mind by a certain secret power, whereby he hath imprinted the fotsteps of his will in them.  R. 
Is this the only mean and way whereby God hath made himself known to mankind?  P. 
Not: but by another also as manifest as that.  R. 
Which is that?  P. 
Even the creating & governing of all things. For his invisible power and godhead shine forth in the things that are created, so as no man may seem worthy of excuse, but rather all men are come in danger of God's judgement, as many as pretend the not knowing of God.  R. 
Then remaineth there no starting-hole, nor covert of ignorance to the foreign Nations.  P. 
Not: but they be rather worthy of so much the sorer punishment, because that whereas they know God sufficiently by the inward light, and by the things that are created, 
Eph. 4.17  as I said afore: they yielded not God his due honour, nor were thankful for so great benefits, but for a punishment of their sin, employed all the sharpness of their wit about vain and trifling imaginations & devices (a just punishment of sin) and their hearts were hemmed in with fondness and darkness.  R. 
This perchance may seem true universally, but yet doth it most peculiarly belong to the ignorant and rude multitude of common people, who for lack of skill are wont to run headlong into all lusts. But it is most certain, that in the noble and famous universities of the world, there is a great breed and store of excellent learned men, yea and even among the common sort ye shall find divers that are not utterly unlearned.  P. 
So much the more than is their case the worse, seeing that even the wisest of them have cast themselves into utter madness, and become stark fools, and that after such a fashion, that even where they boasted most of wisdom, there they showed themselves moste fools. Which thing appeareth easily by this, in that they turned the glory of the incorruptible and immortal God into shapes fashioned like to a mortal man, yea & of birds, of wild beasts, of fowerfooted cattle, and of things that creep upon the earth.  R. 
As touching the worshipping of God I can not deny but they did greatly overshoot themselves in it, by reason of their manifest Idolatries and superstitions. But as concerning the precepts of the second table, many of them did (in my judgement) lead a very commendable life.  R. 
Not, but clean contrary. For in as much as God doth oftentimes punish sin by sin, they suffered horrible punishment for offending God's majesty. For God to punish their sin, willed and suffered them to be harried through all the puddles of vice, insomuch that they defiled even their own bodies with all manner of filthiness: even for this cause (I say) that they burned the divine truth of the natural and inward light into lies and dreams, & preferred the worshipping of the creatures before their maker, who is to be praised for ever.  R. 
O incredible thing. Doth God punish Idolatry with so horrible vices?  P. 
Surely that is the very cause why God delivered and cast them up into most shameful and filthy lusts, in so much that their women despising the natural use of their bodies, followed the use that nature abhorreth. And on the other side the men themselves refusing the use of women, burned in unlawful lusts one towards another, and defiled themselves with all filthiness: which is a worthy payment for their error and lewdness.  R. 
My whole mind and body shuddereth at so many and terrible judgements of the sovereign God, to here how the despisers of the divine majesty do slide so wretchedly from small vices, still to greater and greater, and finally into eeverlasting destruction.  P. 
Good reason. For when they had once despised the knowing of God, God did thrust them down into a lewd mind, to commit unseemly things against themselves, and to be filled with all manner of unrighteousness, as whoredom, frowardness, covetousness, lewdness, envy, murder, strife, deceit, malice, whispering, backbiting hatred of God, wrongdealing, pride, boasting, desire of the worst things, contempt & disobedience of Parents, foolishness, treachery, unkindness, unappeasablenesse, and finally cruelty that is touched with no incling of pity or compassion.  R. 
I can not deny but that the most part of the Greeks & Gentiles are infected with all those vices, even for despising the majesty of God. But yet dare I say also that there are a number, which by following the precepts of their Philosophy, do lead an upright and honest life, and in no wise defile themselves with such manner of vices. For who knoweth not that Solon, Socrates, Pythagoras, Aristides, and many others not only Greeks but also Romans, did always abhor all manner of unhonesty and wickedness, and established Laws, and wrote judgements and ordinances against offenders? And therefore it seemeth not in any wise agreeable to reason, I say not to condemn, but even to blame or accuse such and so great persons. Wherefore let us suppose we hard some one of them speaking after this manner: I being a Heathen man, have by the power of the law of nature grafted in our minds, drawn out and taken to me the doctrine of worshipping God obediently: and for the stablishing of the same worship rightly and orderly, I have set down Laws in writing, and appointed penalties and punishments for all such as offend against them. Doth not this saying seem worthy of commendation?  P. 
I grant there have been, and still are many, that have not defiled themselves with common vices: but what their minds were, and how far off from the pureness which God requireth by the Law of nature, even the wiser sort themselves were not ignorant, and as for us we know well enough. For whereas these men knew God's Law by the help of the inward light, and by beholding the things that were created, namely that they which commit such wickedness were worthy of death: not only they themselves committed them oftentimes, but also seemed to favour and bolster the doers thereof by their lewed example, I will not say by their wicked Laws. And therefore against the wise man so standing in contention, I would reply in this wise. 
Chap. 2. 1  But thou o man whosoever thou art, which by thy Laws condemnest other men, as one that is endued with the knowledge of God's law, art unexcusable, even in that behalf.  R. 
Why so? will the Philosopher answer?  P. 
Because that thou thyself which takest upon thee as a judge & controller of other men, givest sentence against thyself, in as much as thou dost the same things. And although the covert of thy heart be so thick, that thy vices do easily scape unespied of other men: yet thy own conscience bewrayeth thy wickedness. 
Mat. 7.1.  For God's law is not satisfied by bearing the countenance and report of goodmen, but by being good men in deed. For it requireth not so much the outward show of virtue commendable to the worldward: as the true virtue of the mind most acceptable unto God.  R. 
But perhaps the Philosopher might answer, who can call to accounted the secret & privy thoughts & intents of man's mind?  P. 
In this case we site not men to the judgement seats of men, but to the straight & uncorrupt judgement of God himself, who sifteth & discerneth not only the outward doings, but also even the inward conceits. Now then, in a matter of so great weight as is our salvation, the false and sergeant colour of feigned honesty is not so much to be regarded as the sounded and substantial virtue that shall have settled deep rote in our minds.  R. 
What is that judgement of God which you tell me of? Surely there never come any glance of it in my mind unto this hour?  P. 
O the blindness of men. For although God's wrath proceed with slow pace: yet notwithstanding, how canst thou hope to scape scotfree with the same offences which thou condemnest in other men? Knowest thou not that the slowness of God's vengeance is requited with the grievousness of it? Thinkest thou thyself able to make God the more merciful and favourable to thee through thy own holiness & innocency? Or dost thou not rather despise the unmeasurable riches of God's sufferance and forbearing? Aught not his so great mildness, kindness, and patience to provoke thee rather to repentance and amendment?  R. 
The Philosopher will not yield or give place to thee in this case, to shrink a hear breadth from his accustomed and wont Religion, or to give over his Philosophy. For he is in love with the outward show of virtue, taking no care at all for the pureness of his mind. Peradventure also he believeth, that it is in men's own power to rid their minds of the vices that are bred in them, or else weeneth that God is not greatly offended at them as slight errors of men's minds, and thinketh moreover that he is favourable and friendly to mankind, and will not punish men's misdo with so sore and grievous punishments: or at leastwise he trusteth that he himself is free from them, and that they be not yet come upon him.  P. 
Surely he is far overseen which is of that mind, and I will not stick to use such words as these against him. Whosoever thou art which art of that opinion, thou knowest nother god nor thyself. 
james. 5. 3  And for this stubborness of thy mind void of all repentance, thou procurest and heapest up wrath & destruction to thyself, hoarding it up against the time when God shall show forth his wrath and most just judgement to punish wickedness.  R. 
O wretched mankind. But utter thou unto me the manner and description, or fashion of that judgement.  P. 
At that time God almighty which knoweth all things, shall bring too light the secret and hidden thoughts and purposes of men's hearts, 
Psa. 62.3 Math. 16.27.  and thereafter give sentence on either side, and then shall it appear moreover, how cold the excellency of outward things and doings is, even in them that are counted wisest, if their consciences be not pure and clean therewithal.  R. 
I quake both in body and mind at the rehearsal of so terrible judgement. For if God list to deal with men according to extremity of Law, how can they ever hope to escape? Nay rather what should it avail men to live honestly, or to trust to God's promises, if their offences committed through the infirmity and feebleness of mind, should be sifted and punished so severely?  P. 
I have not set down this judgement of God to discourage the minds of the godly, but rather to cheer them up, and to comfort them with a certain singular hope. For like as God will punish men of unrecoverable wickedness with sore punishments: so also will he show singular mercy and loving kindness to such as stand in awe of him and worship him, and give everlasting life to such as seek honour and immortality by continuing and holding out in well-doing, and despise all these vain and flightfull things for love of the sovereign & everlasting good things.  R. 
And what shall become of the stubborn, wicked, and froward men?  P. 
Surely as for the froward sort and such as withstand the truth, & follow iniquity, the wrathful vengeance of God is certainly prepared for them.  R. 
Happy then are the jews or Israelites, whom God taketh for his own. And contrariwise unhappy are the Gentiles, which are out of his covenant. For they shall feel God's mercy, whereas we Gentiles shall feel his sharpness.  P. 
Not, not so. But sorrow & anguish shall light sore upon the soul of every man that doth evil, as well jew as Gentle: whereas glory and honour, and all manner of felicity shall happen to every one that doth good, first to the jew and after to the Gentle. For God hath no respect of persons, but of the very works and deeds done. Insomuch that as the jews excel the Greeks in order and dignity: so shall they first, and these after, receive either sorrow and vexation for their evil doings, or glory, honour, and prosperity for their good doings at God's hand.  R. 
My mind is greatly cheered & refreshed by this your saying, which showeth God's singular uprightness towards all men without any diversity. For otherwise the pride of the jewish people is so great by reason of gods ancient & as it were peculiar lovingness towards them, that besides their despising & disdaining of all other men in respect of themselves, they for the same cause keep the residue of the Gentiles from the true religion of God.  P. 
And yet notwithstanding let this stick always fast in thy remembrance, that there is (as I said) no respect of persons before God. 
De. 10.17 2. Pa. 19.7. job. 37.19  The jew and gentle, Greek and Barbarian, rich and Poor, are placed all in one rank before God. God looketh with sharpersighted eyes than Lyncenssis upon men's minds, according whereunto he esteemeth all their sayings & doings.  R. 
It can not be spoken how great dignity and privilege the jews challenge to themselves, by reason of the law given them of God.  P. 
That bragging is but like a smoke. For what avail Laws without reformation of manners? For this is a certainty, that as many as have sinned and committed wickedness, whither they had the Law written or not, shall all indifferently suffer punishment for their sins.  R. 
What? Is it possible that the people of Israel should far never the better for their Law, nor for the execution, exercising and practising of their Law, unless their life agreed with their doctrine?  P. 
That is very true. For not the hearers or preachers of the law, but the keepers & performers of it are counted righteous in God's sight. 
Ma. 7. 22  In so much that he which will get God's favour, 
Ja. 1. 22.  & be partaker of his righteousness, must in any wise endeavour, not only to bear God's word about him, and to spread it abroad with his mouth, but also to led a life agreeable to his talk, and to express God's law in his deeds.  R. 
May not the Gentiles seem to be happier than the jews, in that for as much as they had no law to bewray and to punish their sins, they might also seem worthy of less punishment?  P. 
Not a whit. For although they wanted the law written, yet were they not without the law of nature, whereby they were very well taught what things were to be done, & what things were to be left undone. And furthermore although they have no law set forth in writing: yet are they in stead of a law to themselves through a certain reason bred and borne in them. And that appeareth sufficiently by the deeds that spring out of that law of nature. For thence flowed the great number of those grave sentences of the Philosopher's most fit for all trades of life, whereby both they themselves perceive, and also teach others what is right & wrong.  R. 
I grant this without gainsaying, howbeit that man's reason do not thoroughly perceive by what means or instruments that Law is printed in men's minds.  P. 
what needeth any over curious searching thereof, sith all nations show as clear as daylight, that the very work of the law is rightly engraven in their hearts, insomuch that their own consciences bear most evident witness, on either part, while that even the thoughts of men do either accuse or excuse them. Hereby it is sufficiently perceived, that in the minds of all the Gentiles there is a certain law of God thoroughly printed and set fast, from whence the great number of the excellent laws ordained by nations, cities, and peoples have flowed, and also the seeds of Religion sown everywhere abroad, have at length sprung up and flourished.  R. 
certes it seemeth a great wonder, that whereas they carry that sovereign law about with them planted in their hearts, yet they be (I wot not how) blind in their own vices, and do flatter themselves, and have no feeling at all of their own infirmity and weakness.  P. 
It seemeth so commonly to outward appearance, because one of us cannot enter into another's heart. But if that they would tell the truth, they should plainly acknowledge and confess, that their own conscience is as a certain severe & uncorrupted iudgmentseat, where they be arraigned & found guilty of their own wicked deeds as often as they be cited & drawn unto it. And there also are all men's thoughts, intents, deeds, & sayings arrested, that when all things are thoroughly & advisedly considered & weighed on either sides, they may be either quit or condemned  R. 
Then if we search & weigh thoroughly how many ways our minds are tossed & turmoiled in themselves, we must needs grant ourselves to be most miserable. Yea & not only they that live among the Gentiles tiles in ignorance of all things do run in danger of God's severe justice, but also even they that excel others in the study of wisdom, notwithstanding that they pretend a certain singular soundness of life. For if their doings be tried by the rule of God's righteousness, as gold is wont to be tried in the fire: I pray you what a number of vices and filthy things will be found in them? But when shall that day come wherein God will lay open the secrets of men's hearts, and search out all the works of them? when shall the vices that are overgrown with scars be brought to light?  P. 
At that day (say I) when God shall bewray men's privities, and lay before all eyes the things that were concealed as buried, and sunken deep into the bottoms of their hearts: and this shall God perform and bring to pass by his own son our Lord jesus Christ, as I declare in my Gospel.  R. 
Then must we pray earnestly unto God, to show himself merciful to us at that time, of his own infinite goodness, forasmuch as it appeareth that noon of all the Philosophers is endued with so great wisdom and innocency, that he is able to escape God's judgement, unless he give over the trusting to his own virtues, and yield himself wholly to the goodness and mercy of God. But here let us break of our talk concerning the Gentiles, who not only have had a will to serve false Gods & Idols rather than the true God: but also have invented infinite (and those also altogether fond) superstitions: and henceforth speak of God's people, that is to with of the people of Israel. Therefore let us now imagine some one, not an ignorant person of the Gentiles, but some one of God's chosen people, a man of great knowledge and countenance, as Gamaliel or some other like him, speaking thus, I am a jew (will he say) and a partaker of gods law, by the keeping whereof I trust to obtain everlasting salvation without your Gospel or any other learning. What would you answer him?  P. 
I would reply upon him in these words, thou verily art called a jew, & surely that is an honourable and excellent name. But to what purpose serves it, unless excellent doings accompany so excellent a style?  R. 
What? Settest thou so light by the law which was given of God as a prerogative to this people?  P. 
Nay rather I make great account of it, and think you to have a preferment above others even in that respect. But what booteth the law, except ye keep it both with an earnest mind, & in excellent deeds?  R. 
But the hope and salvation of the jews is grounded upon many other things.  P. 
Who knoweth not that the jews are wont to hunt for glory by (as ye would say) the propriety & peculiarity of god? But that is altogether vain except a man embrace the same God with all his heart & mind by lively faith. Again I know they are wont to profess & brag of a certain wonderful knowledge of God's will: but that knowledge never doth a man any good, except he frame all his doings according to Gods william.  R. 
But the law of God is of great force in working choice of good and evil.  P. 
In deed it is certain that the difference of things is very well perceived and discerned by that la. But that is not the only thing that God's word requireth: it will also have men to learn the true worshipping of God by the same. Therefore although I grant that the jews are able to discern good from bad by the help of the law: yet do they not in all points observe God's commandments.  R. 
I pray you Paul suffer me to take the person of the jews upon me, and to maintain their case. Thus do I reason with you. I bestow my labour lustily in opening of gods laws, & in teaching them, & in persuading men to frame their manners & life according to the appointment thereof I show myself a straight overseer in corecting of other men's vices, & let slip no part of my duty. What desire you more?  P. 
Me think I do now see either some Doctor or Gamaliel himself, at whose hand I learned the law of Moses when I was a young man. Whom I intend to talk unto in these words. Thou most excellent doctor of the Law puttest thy trust in this, that thou art able to be a guide to the blind, that thou sheadest forth light to other men's darkness, that thou teachest the ignorant, and finally that thou art a perfect wise man. How then cometh it to pass that thou teachest others, and teachest not thyself? That thou counselest other men not to steal, whereas notwithstanding thou entanglest thyself with theft? Again, that whereas thou tellest men that they must not commit adultery, thou thyself not only hauntest common harlots & brothels, but also comittest adultery? And finally as though it were a light crime to offend thy neighbour, dost also provoke God with thy wickedness? For thou criest out against the worshipping of Idols, and in the mean while defilest thyself with most shameful treachery to godward. Now what a shame or pride is this, that you should profess yourselves to be all on fire with unmeasurable zeal of gods law, when as notwithstending, ye break the law so shamefully and unshamefastly?  R. 
If any of them should hear these words, he would out of doubt crack and burst a sunder in the midst. Howbeit that perchance so great naughtiness and dishonesty be scarce to be found in those Doctors and Phariseis. For although they live not so chastened as would become them, yet they offend more warily than ye would wish: and their cloaking of things is so cleanly, that they can not be taken tardy with their faults if any be in them.  P. 
That is true in deed, but the eyes of gods mind are sharpersighted than Lynceus, neither is any thing so hidden or secret, which is not open and uncovered unto him. Let them pretend as great a countenance of godliness & honesty as they list, and yet if there be any uncleanness, God seethe into it, notwithstanding that even their very deeds if you look wisely upon them, are seen to be defiled with most filthy vices. Thereupon spring those complaints and accusations of the Prophets, when they cry out that God's most holy name is slandered and diffamed defamed among the foreign nations through the wicked doings of the jews, as Ezechiel and Esay and other of God's prophets do witness.  R. 
I yield to the truth, and I confess that all sorts of men are subject to very greevouse errors, and that not even the jews are to be exempted out of the same number, but are rather worthy of sore blame, if they will needs be counted holy in show only, and not be holy in very deed. But what think you of circumcision? Do ye doubt whither it be of sufficient ability to scour away all spots of sin, as the jews avouch? For it was ordained of God himself as a certain peculiar badge of God's people, and it wanteth not most grievous pain of letting blood, & finally it is the express seal whereby it may appear that the maker of the whole world is the father of the jews, & that the jews likewise are his children. Otherwise circumcision were too no purpose, unless the jews were to be preferred before all other nations by that prerogative, and that it were a most sure pledge of their salvation.  P. 
I am glad that we be come by little ●nd little, & as it were by degrees to his joint, of showing that the circumcised ●ewes shoot fairy wide from the true ●arke of circumcision, whereof we will speaked more largely hereafter, when ●e treat of the justifying of Abraham. But if it be so, that circumcision be the covenant whereby God covenanteth to become the God of the jews, for ever, indenting with the circumcised that they shall yield him such obedience as it becometh children to yield: then doth it follow of consequence that circumcision was of great value in Moses' law so far forth as God's law and ordinance were obeyed, specially seeing that the said cutting off of the piece of flesh or foreskin, was a sign of God's foresaid covenant. Contrariwise it followeth also that circumcision boted those nothing at all which broke the commandments of the law: but rather that their circumcision was turned into uncircumcision, that is to say, that the jews the which were but pared in the flesh only were reckoned in the same state and degree that the Greeks or Gentiles were which are unpared. Yet notwithstanding, I deny not but that they which held the true use of circumcisio● did also reap most plenteous fruit thereby, as who had both kept the Law, and also conceived in their mind a sure trust of God's mercy, for the which only they believed that their sins were forgiven them, and thereupon took to them the seal and warrant of circumcision, whereby the forgiveness of their sins was sealed up. And let these things be spoken, not to imbace the dignity of circumcision ordained of god, but to beaten down the pride of the jews, who even for the bore circumcisions sake, thought themselves worthy to be adopted to be gods children.  R. 
Well-near the same error seemeth to have caught hold upon the Christians, among whom there are many to be found nowadays, which trust no less to the outward baptism of the elemental water, without true faith, and without any keeping of God's law, than the Israelites trusted to Circumcision. But hereof we will speak more an o●er time. Now go you through, & show ●hether you think circumcision to be 〈◊〉 value at all, or no.  P. 
Surely I think of little, or rather ● f noon at all, unless the bond be per● ormed, whereof Circumcision is the ● ale. For who seethe not that if a hea●● en man keep gods law and trust in ● odd with all his heart, so as he looketh ● ot for salvation elsewhere than at his ● and, he shalbe in as good case as the circumcised jew, although he be still uncircumcised, and have not his fore● kin pared off at all? And not only that, ● ut also that he shall even by true and unreprovable judgement condemn the very jews that are circumcised. Because that these trusting to the sign of circumcision, do despise the keeping of the law, wherein the force of circumcision consists, whereas the other being without the sign, dothn● i his deeds fulfil and show forth the thing signified.  R. 
Then show wherein the true use and fruit both of the name of Israelite and of circumcision consisteth.  P. 
He is not, undoubtedly he is not ● jew, that is commonly taken for a jew, & pointed at openly with the finger: neither is that the true circumcision, whic● nippeth of the visible part of the body. But he, he (I say) is a true jew, which beareth a right jewish mind in deed, that is to say, which feareth God, and keepeth his law. Also that is the excellent circumcision, wherethrough, not the flesh is cut off by the ceremony of the law, but the sinfulness of man's heart is cut off by the spirit. And the praise of this inward circumcision, is not to be sought for at the hands of men, that is, of most corrupt judges, but at the hand of God himself.  R. 
As I may well agreed to your sayings Paul: 
Chap. 3.1  yet me thinks that the Israelites do not without cause glory in the great number of privileges given them of God. Therefore you shall do a good turn, if ye show in what prerogative they excel other men, and consequently declare the worthiness and profit of circumcision.  P. 
I will do it with a good will, so you grant me first that you will not ●udge of the whole matter, before you ●aue thoroughly and advisedly weighed ●t. For I grant and acknowledge that ● he privileges of the people of Israel ● re notable, but yet so as they take not ● ccasion to wax proud of them. For ● f they seem in better case than other ● en in that respect, they must not ther● ore bear themselves in hand, that they ● ave purchased God's favour, election, ● and good will, by their own deserts, welldoings, ceremonies and sacrifices. Nay rather in that case they are to be made fellowlike with the Gentiles, that is to with in the justification and everlasting salvation, because that both of them do find themselves to have their consciences guilty of sin. And yet for all that (as I said afore) the privileges of this people above all other are right notable, among which this is even the greatest, that almighty God vouchsafed to commit his word unto them, and to give them most large promises, upon assurance whereof they never needed to have doubted gods singular good will towards them.  R. 
Very well. But yet I am afraid, lest as it is wont to fall out in men's bargains and covenants, that either party standeth in like and equal state unto other, so as either both of them must stand to their covenants, or else if any of them both break covenant, the other is at liberty: even so also by reason of the distrust and disobedience of some of the jews, God taking his advantage will neither keep his covenants nor perform his promises to them. And if it should come so to pass, I cannot conjecture to what end those stately covenants and promises will come.  P. 
But it is unseemly to think, that God can by any means altar his mind and determination, or that his constancy can be overcome and compelled by men's unthankfulness, that he should not perform his promises. For it is to be considered, 
Psa 15.3.  that God will never fail the godly and good men, though they seem never so few by reason of the wicked multitude of unbelievers.  R. 
It is meet to think so of God's majesty, as the which doth utterly shun and abhor the righteousness and unconstancy of men, wherethrough they oftentimes break their promises.  P. 
Even so is it: 
Psa 15.3.  according as the Prophet sayeth, all men are liars and vain, but God is true, yea & even the very truth itself. As even the princely prophet had said, although there was no let in me and in my wickedness, but that God might have deemed me unworthy of his promises, and have disappointed me of them? yet is his faithfulness, righteousness, uprightness, and truth so great, that he neither can nor will serve one inch aside from his sayings & determinations. In somuch that not even the extremest naughtipackes and spitefullest persons in the world, which think worst of him, can reprove him of unconstancy or lightness for he is most constant.  R. 
Of this your answer riseth another question. Seemeth it not by that reason, that God increaseth his own glory by men's sins? for truly his constancy becometh the clearer and brighter, when his divine goodnsse in keeping towch with men unworthy, surmounteth man's distrust and stubbornness. And if it be so, I fear me it will seem to follow, that God doth wrongfully punish those that have done any wickedness, because God's praise floweth out of the same, & moreover that the wicked have very good cause to blame God, for punishing their offences whereby they beautified his glory.  P. 
To speak after the manner of men no doubt but it may seem so to the man, which is ignorant & unskilful of things belonging to God. But yet is that surmise unmeet to come in any man's head, for nothing but holiness, pureness, & undefiledness aught to come in any man's mind concerning the majesty of God, specially for as much as ungodly folk nother can nor will refer their own lusts to God's glory, but only to their own pleasure, and to their own private profit and praise.  R. 
I never perceived the fault of this kind of reasoning, till now. For God's goodness and faithfulness get not their praise by men's wicked deeds: but even of this, that they break not their course no not even for those wicked deeds, which thing I gather even of the example which you used right now. 
Psa. 51.  For whereas God performeth the mercy that he had promised to David, that come not to pass through David's wicked deed: but the promised mercy shineth forth so much the brighter, in that so great a wickedness was not able to disappoint it.  P. 
Yea, and add further, that God could not be the competent judge of all men, if he should punish offenders unjustly, forasmuch as the virtue of a judge consisteth most in uprightness.  R. 
Now do I perceive men's error. And yet notwithstanding there want not some, which soothing themselves in their own vices, dare lessen the heynowsnesse of them, yea and ad wickedness to wickedness, as who should say that God's glory shone forth the more by their lying. And they be not afraid to quarrel with God for punnishinge their offences, which do rather beautify than deface his glory.  P. 
That is the very thing which diverse persons do falsely say to our charge, shamefully belying us that we by our doctrine do provoke & entice men to sin, that God's glory might grow the greater by it, & finally say that evil is to be done that good may spring thereof: upon whom shall come assured damnation as they have justly deserved.  R. 
Truly to my seeming, you have in good season prevented the false slanders and accusations of most wicked unthrifts, whom the enticement of sinning holdeth snarled in such snares, that their desperate minds dare nevertheless hope that God will let them scape clear with their lawless and lustful sinning. But let us let these things alone, and return from whence we digressed, namely to the prerogative of the jewish people, who boast themselves to be far better than other men, as to whom the mysteries of man's salvation were committed, and therefore they will needs challenge to themselves the forehand of justification and of God's favour.  P. 
If you beaten still in mind what I have said afore, I have proved with most substantial reasons, that all men of all sorts as well jews as Gentiles are fast tied to the thraldom of sin, and therefore cannot obtain salvation by any deserts of their own: which thing is the chief point and ground work of this Epistle.  R. 
No man will lightly grant you that, unless it be confirmed by authority of holy writ. For God, and not men, is too be believed in so weighty a matter. For why? seeing that the powers of man's wit, namely right reason, and the ability of understanding and reasoning, are so great, and that he hath moreover a free will, purpose, and endeavour to do the goodliest things: can any man deny but most excellent and altogether divine virtues flow out of that wellspring?  P. 
Surely I grant and agreed to you, but yet so as I will prove by texts of scripture, that no man is furnished with so great gifts of nature, as that he can be faultless or attain salvation by himself, except he be endued and enlightened with the heavenly gift of faith. Therefore hear God's saying set down in his holy scriptures. 
Ga. 3.2.  There is not one righteous man (saith he) to be found in all the world, 
Psa. 13.2  not not one. There is noon endued with understanding, there is noon that seeketh after God all are strayed from the right way, 
Act. 25.2  all are become nought & unprofitable, and at one word, there is not one that doth good at all.  R. 
Surely nothing can be said or thought more clear, mighty, and strong than this authority, to beaten back and throw down man's pride.  P. 
Lo here another divine and heavenly saying no less lightsome than the other. Man's throat is like a deep and stinking grave, men's tongues are seasoned with honey of decit & guile, their lips are steeped and stained with the poison of Asps.  R. 
certes the Prophet useth a singular similitude. For like as graves of dead folks do send forth a most filthy and stinking sent, and also pestilent too living bodies: so also there cometh nothing but uncleanness and filthiness out of the unclean breast of a corrupt man. And besides this, Serpents do not worser or sorer harm with their poison, than men do with the wickedness of their tongues.  P. 
You say truth. 
Psa. 9.7.  But the Prophet addeth further, that men spit forth firebrands burning with cursing and bitterness out at their mouths.  R. 
Verily even so is man's nature utterly void of Godly light and faith.  P. 
And I cannot let pass the saying of a certain most excellent Prophet to the same effect. 
Esa. 19.7 Pro. 2.16 Psal. 13.1  They be froward (sayeth he) booth with hand and foot too shed man's blood. And they be so far of from keeping peace with men, that as folk utterly unacquainted with the way of peace, they set all their whole minds to destroy all other men, and to tread them down, & to afflict them most miserably.  R. 
Alas with how many such and with how sorrowful examples do these our most ungracious times swarm wherein wars, manslaughters, robberies, and all kinds of wickedness do abound.  P. 
Lastly when the prophet hath reckoned up the particulars, he pointeth out the fountain and wellspring of all evils, 
Psal. 35.2  namely a certain sluggish recklessness utterly void of all the fear of God.  R. 
Soothly you have set before my eyes a wonderful and not ashadowed, but an express and lively image and shape of a man that wanteth God's spirit, or rather you have cunningly painted out every part and limb of him. For by these words God's spirit showeth that man of himself is destitute of righteousness. Again it bereaveth him of true understanding and knowledge. Lastly it bewrayeth his forward and ready inclination bend to all dishonesty and allurement of sinning. And he teacheth that this description belongeth to all mankind, all prerogatives set aside. Now is it not a marvel to see man's offspring so advisedly peinted out with so lively, so apparent, and so natural colours? Moreover if ye take the fear and reverence of God, not of men's mind, I beseech you what can be so holy, which they shall not stain and defile with the filth of their vices: yet notwithstanding so great is the wilfulness and pride of the jewish people, that they both vaunt themselves to be clear from all offence, and also think that only the Gentiles are defamed and steined with those kinds of wickedness.  P. 
But they must needs confess (& that do they know well enough) that the commandments and threaten of the law belong properly unto them, which have put their necks under the yoke of the law. Now if it be so: then are they themselves the first of all men that are bound with the condemnation of the law.  R. 
So it seemeth. For reason requireth, that like as the rewards are set down for them if they keep the law: so they should be deemed to have deserved most grievous punishment, if they break the law. But to what end were those things forspoken so plenteously by God's Prophets.  P. 
That not so much as one of all mankind might presume to mutter, & much less to boast himself stoutly, but that all men, aswell jews as Gentiles should (as they say) lay their hand upon their mouth, and every of them acknowledge his own fault & filthiness, & so upon remorse of their own consciences, at length submit themselves everywhere to gods power, & yield themselves wholly unto him.  R. 
Why so?  P. 
Because that of all men there is not one, be he never so well fraught & furnished with all works, either of the law of nature, or of the law written, that can bear away the praise of righteousness at God's judgement, so as he aught to be counted righteous for his welldoings, if he want faith, which alonely embraceth the favour of God.  R. 
all this discourse then aimeth at this point, that we should believe that neither the jews by the power & works of the law written, nor the Gentiles by the power & works of the law bred in them by nature, can pass for righteousness before the iudgementseate of God's majesty. So greatly is nature in all points corrupted and marred, unless it be restored again as ye would say, to her birthright by the operation and benefit of the heavenly spirit. For what cleanness can spring out of uncleanness, or perfection out of unperfection? But teach me I pray you, to what use the law now serveth.  P. 
Out of all doubt, to very great and plenteous uses. Whereof this is the chief and most excellent, that whereas men are otherwise blind, the law setteth their vices before their eyes, so as they be compelled to acknowledge them whither they will or no. For it serveth us for a most clear looking glass to spy out our spots in.  R. 
Even so is it: and that have I learned by the examples both of other men, and also of myself, namely that unless we look upon the law as upon a glass, all of us shall become blinder than beetles in our own vices. But I pray you, when we have found out our errors & sins by the bewraying of the law, whence shall we seek remission, or where shall we find Physic for the diseases of our souls?  P. 
Out of the gospel or glad tidings of eternal salvation, whereby God uttereth his good will and mercy towards us. For by that, without the help or furtherance of the law, 
Ro. 2.17.  God showeth his own righteousness, I say not the righteousness of the Law, but his own righteousness, to be received and embraced by the hand of faith, and he ingraffeth and engraveth the same in our minds by the power of his spirit, together with all the company of virtues, as innocency, holiness, cleanness, mildness, honesty, godliness, lovingness, and hope. For all these things are drained from him as from a spring that can not be dried, into men's minds. And although this righteousness of Gods whereof we speak, have hitherto been wrested aside to the Law alone, through the ignorance of the jews, howbeit not of all, but of most part of them: yet hath it always been confirmed and proved by most evident records, not only of the Prophets, but also of Moses & of the law itself, & therefore this righteousness was not in any wise invented by the wit and cunning of men.  R. 
What can be spoken more plain, more profitable, or more plentiful, than this saying of yours? For hereby it is manifest, that all hope of salvation, both for jew and Gentle, must be reposed in the righteousness of faith, and not in the works of the Law. For inasmuch as that righteousness is God's righteousness, and therefore God himself is the author of it: no doubt but it shall most of all, yea and alonely avail at the judgement seat of almighty God, specially forasmuch as it is not devised by man, but springeth of God himself, and is set forth by his word. But what is the mean to enjoy this so precious and healthful righteousness thoroughly?  P. 
The whole attainment of that righteousness, consists in faith towards Christ, and in the sincere and inward feeling and trust of God's goodness offered us in Christ, & by Christ. This faith being brought us down from heaven by Christ embraceth the true & substantial holiness, innocency, or righteousness which is set forth in the Gospel. And moreover that righteousness of the Gospel or of God, belongeth to all men without any difference, because that all without exception have sinned & made themselves thralls to the tyranny of sin. And for that cause they have exceeding great need of the help and favour of the glorious and immortal God, from whose good will they of themselves are as far of, as there is odds between the owgliest sin of man, and the brightest glory of God.  R. 
Nothing is or can seem more profitable, nothing is or can seem more pleasant than this doctrine, specially to minds that are cumbered with the tyranny of sin, or with the accusation of the law. For it showeth both that the Physic of our diseases cometh from god, and that the order & means how to use it is razed us by his hand, all which things are received by faith and assured belief of God's good will towards us: and also that the same benefit is common to all people, lest any man conceiving an untoward opinion of God's goodness, should set out himself from the function of so great a benefit. Howbeit forasmuch as God hath determined to make us righteous, holy, and his children by the said faith as by an instrument: which think you to be the nearest for us to attain to this faith? Or by what deserts may we wind ourselves into gods favour, to earn the same?  P. 
I wish you to be better learned in this point. For no deserts or welldoings of ours (which in deed are noon at all) can lead god to breed faith in us, or to make us holy & righteous, & to adopt us to his children: but his bestowing of that so great and incredible benefit upon all men, is of his own mere grace, goodness, and liberality.  R. 
So much the better comfort & hope aught wretched men to have which are in thraldom to sin, sith they be sure that their salvation is laid up in the keeping of so faithful and friendly a creator and father. But in what thing resteth this good will and friendship of God?  P. 
Even in the redemption of mankind wrought by jesus Christ, 
Eph. 1.4. Gen. 3. 16  whom the everlasting father had before the creating of all things, and before all time, appointed to be the reconciler of all things, for their sakes which should repose their trust in his blood.  R. 
O saying worthy to be had in everlasting remembrance, that men's minds may always be cheered up to give God continual thanks, in that for their sakes he is a most merciful father, hath vouchsafed that his eternal word should become flesh, to the intent that the treasures of God's unmeasurable goodness, should be discovered and laid forth to the children of Adam. Now do I perceive that the said everlasting word being become flesh, 
john. 1.18  is the ransom of our redemption, and the very counterpane of the old merciseate wherewith the Ark and the Law enclosed therein, were covered: howbeit after such a sort that God's glory was shed from them into God's people, as from a most plentiful storehouse. For so doth that word of God by taking flesh upon him not only shrewd us from the curse of the law, but also shield us & defend us from it, and giveth us most certain assurance of God's loving kindness, if we put our trust in his blood. For he is succeeded as our sovereign king and everlasting priest in stead of Moses and Aaron. But show me wherefore God did cast so great good will to mankind.  P. 
Doubtless even for this cause, that he had determined to show his righteousness more bright than the daylight to mortal men in time too come, both in forgiving all men's offences, which almighty God hath of his own incredible mercifulness either discountenanced or borne with unto this day: and also in pardoning & wiping away of their sins which are still yet alive, or shall hereafter draw this common breath, that thereby it may appear openly to all men that God is righteous, not only because he himself is endued with righteousness but also because he sheddeth out his righteousness into the minds of them that put and settle their whole trust in his Christ.  R. 
I believe it to be verily so. Therefore it behoveth that so great a benefit to be borne always in remembrance; of those too whom God's goodness hath granted to enjoy Christ, as their prophet to teach them the will of the heavenly father: as their high priest which hath with his own blood sealed up the covenant made between the father and us: and as their most mighty King, to sit in our minds and to govern us by his spirit.  P. 
You see then what are the causes of man's salvation. Now therefore if a man should ask a jew whither he thought that there were any thing left him wherein he either could or should glory: what might he answer? Nay rather (if it please you) answer you for him, and utter what you think.  R. 
Nothing so God help me, I see nothing why he should be loftyminded or boast himself or his prerogative. For all cause of boasting is shut out.  P. 
Again, if I should ask him whither the Israelites have any such vantage by the law itself the rule of good deeds, that they should think themselves better than all other nations: or whither the glittering works of the jews can have so great force, as justly to set them in such a jollity: I pray you what would he say to it?  R. 
I believe he would be more dumb than a fish: as the proverb saith. For how can any doings of men either he or seem to be so much worthy before God?  P. 
Therefore it is meet that all mankind should be rid of all self weening, pride, stubborness, and boasting, by the doctrine of faith, and be driven of necssitie to yield the whole glory of all things unto God alone.  R. 
Doubtless, I think that to be out of all controversy.  P. 
Therefore it is too be believed (than the which nothing can be said or devised more holy or true) that men are counted and made righteous, and adopted of the heavenly father into the number of his children by faith without the works of the law or without deserts that spring of men's deeds.  R. 
If the way to righteousness, too salvation, and to everlasting life, be opened unto men by faith, and not by the law: there is no cause why the jews should repine at the Gentiles, or envy them.  P. 
Noon at all. For which of them is so blockish or ignorant of things belonging to God, as to imagine in his mind that God is the God of the jews only, and not of all other nations also? Out of doubt god is the god of all people and nations, and will have all men to be saved and to come to the knowing of him. 
1. Ti. 2.4   R. 
Then doth it follow that there is no odds between circumcision and uncircumcision as in respect of salvation.  P. 
Surely they be both in one case, or both alike, because that for asmuch as God is but one and the only creator of all men alike, he doth also keep one self same manner of saving mankind. For he justifieth the circumcised by faith, and accepteth the uncircumcised for righteous by faith, & taketh them for his own.  R. 
But here is a doubt grieveth me, that you seem to pull down utterly the law and the dignity thereof by the doctrine of faith.  P. 
It is nothing so. For we be so far of from purposing to overthrow the law by faith: that we endeavour to strengthen, uphold, and establish it most of all thereby: which thing I will show most evidently in convenient place. For seeing that Christ is the end, the performing, and the utmost point of the law, and that the law is as a certain scholing and training of men unto Christ, (as the which yieldeth not wherewith to fulfil God's commandments, but only showeth the necessity of fulfilling them): I beseech you how greatly is the law beautified and advanced by faith, when by the doctrine of faith, we show the way to perform the law by the spirit of Christ.  R. 
Sir, 
Cham 4.1.  you have spoken enough of the law, more truly (in mine opinion) than men will well like of. But we will say more of this hereafter. You know of how great authority Abraham was always among the Israelites for his good works sakes. And yet notwithstanding, all that dignity shall seem to fall to the ground, if he obtained no righteousness and innocency by his own procurement. Or else point you me out some fruit of those good works wherewith he was adorned.  P. 
I grant that Abraham had gotten no small glory and commendation of righteousness to himself by his good, Godly, and well ordered doings, if he had become righteous by his works. But yet, then should this praise have rested either in himself, or have taken place alonely among men, but not at all before God.  R. 
I pray you show by what means that come to pass.  P. 
Truly the holy scriptures show it enough and more than enough. 
Goe 15.9. Gal. 3.6. Ja. 2.23.  For thus is it written: Abraham believed God, and that true faith of his was reckoned to him for righteousness.  R. 
I acknowledge the record of the old testament, and embrace it with both my hands. But whereto tendeth it?  P. 
You shall hear. Consider the state and circumstance of that tyme. For as yet the law was not, which was afterward given by Moses, in so much that what soever Abraham did at that time, he aught not to father it upon the law written. Therefore he could not glory of the performing of the law. And for that cause, God by that saying of his, affirmeth that Abraham was justified at his hand by faith.  R. 
Think you the whole matter to be dispatched with this one argument?  P. 
Not: But you shall understand the whole case the better, if we compare the wages with the gift. For unto him that worketh, wages is given of duty and not of reward. But too him that worketh not, but believeth in him that maketh the offender guiltless: his firm and steadfast faith is imputed for innocency. For if a man have deserved and earned a thing by his own labour, travel and pains taking: his obtaining of it is not a reward or free gift, but a right and duty. But if a man do not the things whereby he may deserve, (which is most truly verified of man) but doth so perceive, taste, & feel God's goodness and loving kindness, that he believeth himself to be taken for guiltless before him through his mere mercy, without any work of his own: unto him is innocency given freely as a reward and not as a duty, and his steadfast trusting to the justifier is reckoned to him for righteousness and innocency.  R. 
I agreed fully to this reason. For the thing that is freely, bestowed upon any man, is not to be taken for a wages or desert, but must be ascribed to God's goodness. Moreover the same faith, for the which God rewardeth us with righteousness, is sheaded into our hearts by God himself, and that of his own mere free liberality and good will, without respect of any desert at all, whereof the wretched sinners might by any means brag or boast. But have you any more to say yet of the same matter?  P. 
Behold moreover the evident authority of the kingly Prophet, which showeth the blessedness of the man whose sins God forgiveth, & giveth him his own righteousness. 
Psa. 32.1  Blessed are they (saith he) whose iniquities are released, and the filthiness of whose sins are covered. Blessed (I say) is he to whom God imputeth not his sins. As for the residue contained in that Psalm, you yourself shall weigh it advisedly, and apply it to this matter.  R. 
How foully then are they overseen which surmise so many kinds of happiness and blessedness, and writ so sundry saws of it? And to let pass the Philosophers, how wicked aught those godly, and how foolish aught those wise men to seem, who upon a conceit of I wots not what a kind of blessedness, refuse no pains too make satisfaction for their sins, whereas notwithstanding, the said divine Prophet protesteth that they be released & forgiven men, of gods only mere goodness? And not only that, but also to the intent that men's drooping hearts should be cheered up more & more, he affirmeth that they be after a sort concealed and hidden and overpassed, lest they might at any time come into the sight of the angry judge. And how far doth this manner of hiding sins differ from the manner that Adam used, 
Gen. 3.2.  when he would have hidden his wickedness from God with fig leaves if it had been possible. For he would have hidden himself with things that grew in the fields: But God clotheth his with Christ's righteousness, 
Rom. 13.14.  which is a most glorious garment, or rather with Christ himself. And if your leisure would suffer you to open all the other parts of that Psalm, O how great comfort would it bring to men's minds? For they that are to be registered in the number of those blessed men, must be void of all guile & deceit, and flee to God's mercy, whereby they having the filthiness of their sins wiped away, and having gotten the righteousness of faith, must apply all their endeavour to lead a godly & righteous conversation among men. I let pass the residue of the notable things there. Now that our talk may return to our purpose, this is to be considered, whither the said blessedness befell unto Abraham before circumcision. And again whither this blessedness belong only to the circumcised, or may be offered to the uncircumcised also, sing you have avouched that Abraham's faith was accepted for righteousness? Tell also plainly whither the said imputation and justification were done in uncircumcision, or in circumcision.  P. 
Surely he received not that benefit in circumcision, but when he was yet uncircumcised, then did the most dear father utter his good will, mercy, & favour towards him, & bestowed righteousness upon him. 
Gen. 17.11.  For so do the holy scriptures most plainly show, which tell us that circumcision was appointed to Abraham in stead of a cognisance or badge, & as a pledge of the righteousness of faith, wherewith he was endued even at such time as he was yet uncircumcised: that he might be counted the father of all believers, and every uncircumcised person might by his example hope that his own faith shall be reckoned to him for righteousness.  R. 
Forasmuch then as Abraham was justified fowrteene years before he was circumcised, it appeareth that circumcision was not the cause of his justifying (for it followed his justifying) but rather the seal of it, so that the Israelites may easily espy their own error, in attributing so much to the cutting off of a little piece of flesh, 
Esa. 1. Psal. 50.  as who should say, that God did set so much store by the Ceremonies (though he himself ordained them) when they be void of true and lively faith. And yet notwithstanding me thinks that some Christians do fond follow the same error, who have no Christianity in them, saving that they were dipped in the clenzing water in the name of Christ. Furthermore, if Abraham, when he was yet uncircumcised was so dearly beloved and accepted of God for his only faith: how cheerful minds, and how assured hope aught all the uncircumcised Gentiles to have, if almighty God vouchsafe of his infinite mercy to bestow the most excellent gift of righteousness upon them? Nay rather, even hereby it appeareth that the pride of the jews is in no wise blerable, who standing upon the reputation of their only circumcision, disdain the poor Gentiles, and would keep them off from entering into everlasting salvation. For it is now more evident than the daylight, that salvation belongeth no less to the Gentiles than to the jews, inasmuch as Abraham was justified (that is to say, was taken into the number of God's children) when he was yet a Gentle.  P. 
But by the way you must remember, that Abraham is the father of all believers. And forasmuch as he is so, he is to be counted the father of the Israelites also, yea of the circumcised, howbeit but of those which not only are borne of him by fleshly descent, but also do follow the footsteps of his faith which he had before he was circumcised.  R. 
Hereby doth gods wondered goodness & lovingkindness towards all mankind shine forth most of all, in that it embraceth both jews & Gentiles, setting all, as a certain pattern for either of them to fashion their minds unto, by following both his belief given to gods promises,, and also his singular awfulness and obedience, together with his contempt of all worldly things, and all other his excellent virtues betokened by the sign of circumcision. But yet me thinks I stick in the mire, forasmuch as I am fully persuaded that God gave not his law to the jews for nought, but rather that it might be a certain sure way to salvation, and a certain gain way unto righteousness.  P. 
As for Abraham himself the notable Patriarch of the jews what promises soever he obtained of possessing the heritage of the world, nother he nor his offspring obtained it for any law, or for any works of the law, but for the same faith whereby he was justified, or for the righteousness of faith, if you had liefer so to term it. For be you sure that Abraham was taken into god's favour, and adorned with the praise of righteousness, not for that he had deserved it by his singular virtues, but because he had believed God's words steadfastly.  R. 
I believe it to be so. But by the way I would feign be taught at your hand, whither you think it to be a discommodity or hindrance to us to seek righteousness, salvation, and favour at gods hand, by keeping the commandments of his Law, as the thing wherein his will is expressed?  P. 
Undoubtedly very much. For if the right of inheritance should belong to noon but the followers & keepers of the law, then there were no use nor profit of faith: and so might the promises justly be counted vain and of noon effect.  R. 
It were rather to be wished that belief should be given still to the promises, and that we should go right forth to salvation by the guiding thereof. But what if we should add the law as a companion unto faith, so as our righteousness might consist of both?  P. 
Nothing were more to be wished on man's behalf, if he either would or could fulfil God's law. Howbeit forasmuch as man's nature is of such a mould, that it is loathe to be bound to any law, insomuch that it striveth against the thing that is forbidden, and followeth the worse things: what other thing can the law work in a man, but the flinging of God's wrath upon him for his despising of god? Verily even by certifying them that a sure plague is prepared for them that shall have broken gods commandments, & not obeyed his wil  R. 
Then like as god's favour is seen by his promises, so also his vengeance useth the law as a weapon against men's sins. For even so do I myself feel in my conscience when I look upon the Law. Wretch that I am, me thinks I am set at gods iudgementseate, where my sins are set afore me as in a glass, whereat I am wholly both body and soul stricken in fear, by reason of the most grievous and deadly wrath of the judge kindled against me. Hereupon there is kindled a wonderful hatred of the law in my heart, notwithstanding that even spite of my teeth I acknowledge my sins to be justly punished, because I have not obeyed god.  P. 
Surely the law is so far of from giving any righteousness, that there would scarcely be any feeling of sin, but for the law. For sin is then committed when the lusts or bounds of rightfulness are passed: and those bounds doth the law appoint. Therefore take away the law, & the bounds of the law, and there shalbe nothing to transgress. But contrariwise set me down the law, and publish it: and by and by there is transgression through the wilfulness of men.  R. 
Surely this seemeth worthy of careful looking too. For by this saying you show the infirmity of man's disposition, or rather the corruptness (I will not say the utter marrednesse) of the whole man, which is full contrary to the innocency that God requireth. By means whereof it comes to pass, that whereas God's law requireth such perfection and soundness of us, as no man either will or can perform: we being privy to our own weakness and frowardness, can hardly by any means put our trust in the mildness and mercy of God, who is the author of the law. For the law maketh noon end of urging, compelling, threatening, & tormenting.  P. 
Therefore everlasting thanks are to be given unto God, that he would have all such as are numbered in the seed of Abraham, to attain to the eternal inheritance, not by the law but by faith, that the same faith resting upon the foundation of God's grace & free favour, might never be moved, but continue steadfast, substantial, and everlasting.  R. 
What mean you by this word seed?  P. 
As many men of all nations & all places as are by true faith become the children of Abraham the father of all believers & not only them that have received the words of the law, and are called the disciples of Moses: For it is left in writing that God himself named the said Abraham the father of many nations & people.  R. 
Now I perceive whereto these things tend. For that is the cause why he was called Abraham, whereas his name was Abram before: to the intent that he might from time to time be put in mind of God's promise, as often as that name was rehearsed. And that custom was conveyed over to his posterity from their forefather, who were wont to give their children their names at the circumcising of them, that they might remember the covenant when they heard their own names that were given them at that tyme. But to let this matter pass, me thinks you teach scarce agreeable things, in referring promises which (as it should seem) were but transitory & worldly, yea and already performed, unto spiritual matters, as namely to the adoption that is made by faith, & to such other things. For the scriptures bear witness that God performed his promises abundantly unto Abraham, whom he so appointed to be the father of many nations, first when he raised up twelve noble and mighty tribes of his son Ishmael whom he begat of Agar: and secondly when he increased other twelve most flourishing houses out of jacob the son of Isaac. Besides these, what an infinite offspring was there of the Edomits? & moreover what a number of successors begat he of Choetura? Thus it seemeth not needful to extend the bounds of God's promise any wider or further out, unless ye mean perchance to add some secreter and sutle● allegories.  P. 
Not so. But the eyes of men's minds must be lifted up to heaven, or rather unto God himself, and not be fastened only upon this earth. For when I say that Abraham was appointed of God to be the father of many nations and people: I look not upon the world, but upon God, I say upon the almighty God, whom Abraham believed in all things, and which is able to raise up the dead from their graves, & which doth as certainly and by name set before himself the things that have not yet been, as the things that are already present. In so much that as there cannot be any thing which cometh not of him: so is there not any thing which may not come of him.  R. 
If I be not deceived, you seem to betoken two things unto me. The one is, how great difference there is between the children of Abraham, of whom the one sort being puffed up with the nobleness of their birth, do boast themselves and will needs be counted Abraham's seed: and the other sort are adopted to be his children by faith. For as the former sort vaunt themselves to the worldward: so these are known and apparent only to God. Those are begotten of the flesh: & these are taken in by faith. Those know Abraham for their father but as touching the flesh: and these are counted his children in spirit and faith. Again I mark how wonderful God's power shone forth in that case: whereupon Abraham resting, did by faith understand and comprehend in mind and faith, things wonderful and above nature's reach. For what is it that God's power is not able to do? Therefore if we settle our trust upon that, it can never serve, it can never be removed, it can never quail. But to the intent I may call to mind the things that you have said here before: first you have showed that the jews as well as the Greeks (in which two names all mankind is contained) are so in thraldom unto sin, that they can never return into God's favour for any deeds or deserts of their own: and therefore that there remaineth but only one way to salvation, namely even faith, which is ingreffed and inspired into our minds by the spirit of God, by the help whereof he plucketh up the roots of natural sin out of our minds, and driveth distrust or unbelief a great way from our hearts, and thrusteth out of our breasts the doubting of God's mercy and the fear of his wrath, which Satan had thrust in by his false persuasions. Secondly it is showed that the strength of faith is so great, that the man which of himself is hedged in with all kind of wickedness, is adorned with God's righteousness and holiness, whereby he may become acceptable & welcome unto God. Nevertheless, in these days I see very many overseen in the case of faith. Of whom some surmise faith to be but a worldly opinion and persuasion gotten by reading of the scriptures or by hearing of men's sermons. Othersome are proud of this counterfeit and imaginative faith, and do brag of it beyond all measure: & because it is barren and utterly fruitless, it is commonly deemed to be but a certain device and conceit of men. Wherefore I pray you heartily to paint it out to me in lively colours, & to set as it were an express image of it before mine eyes, that may sink so deeply in my mind, as I may not surmise any feigned and counterfeit, or any vain thing to myself. And to the intent we may not depart from our purpose, set forth that image of a faithful man in the person of Abraham, and show what he did when he was once enlightened with that heavenly light of faith.  P. 
The strength of that Godly man's faith was so great and so thoroughly fast settled in his mind, 
Goe 15.5.  that he trusted to God's sayings and promises, without any doubting at all. And although all things seemed to be joined the reach of all hope, after the common course of men's affairs: yet notwithstanding, he through hope overcame all hardness of hoping, and believed that he should be the father of very many nations.  R. 
Even in this point me thinks I behold the strength of faith very nearly as in a most clear looking glass. For I perceive it to be, not a certain historical knowledge, or a vain opinion and slight in sight of the truth, but as it were a certain heavenly sunbeam and most clear burning fire, whereby both man's wisdom is consumed, & the faithful mind betaks itself wholly unto God, and advanceth itself above all worldly things even into heaven. insomuch that it embraceth with unwavering, belief, not only things invisible, but also things to it own judgement repugnant. But if it please you, show at what mark it bendeth her eyes.  P. 
At the manifestation and heavenly oracles of the everlasting God. And specially at that prophesy wherein God spoke to him in this wise: Thy seed shall be as the stars of the sky, 
Goe 15.5.  and as the sand of the sea, that is to say unmeasurable and almost without number.  R. 
Away therefore with men's imaginations and devices, & let faith rest only upon God's promise. Whereof we receive then most fruit, when God's majesty plainteth the feeling and record of his goodness and mercy in our hearts, whence all other virtues do easily spring. But what have you to say more of Abraham's faith?  P. 
Verily this is to be considered advisedly, that he gave so great and so steadfast credit unto God, that he doubted not at all of his promises, albeit that both the weakness of his own body forworn and forespent with age, (for he was a hundred year old) and also the barren and withered womb of Sara, seemed (as ye would say) to be as an invincible battelram too weaken any faith, specially considering the nature of man's infirmity. For what hope could there be of begetting children in those years?  R. 
Surely you tell a wonderful, and well-near a monstrous thing. The thing that you desire to conclude (as I take it) is this: that we must lift up our eyes from the beholding of worldly things into heaven, and that faith must consider not so much the wisdom of men as the mighty power of god. For in things that are above nature, there is no room for man's wisdom, which if Abraham had followed for his guide, peradventure he might have doubted of God's promises, whereas by setting light by it, and by passing it over, he abode always like himself, constant and unovercome.  P. 
Add further, that this most excellent Patriarch bowed neither to doubting, nor to curious debating and searching, ne opened the gap to any distrust at all.  R. 
You tell me of a stout and invincible mind. For how great troubles and turmoils doth distrust stir up in men's minds? For when men begin once to distrust, or to be thoughtful, specially in matters pertaining to God: they make noon end of their debating, questioning and searching, in so much that we can scarcely persuade ourselves that God is able to bring any great thing to pass, except we perceive the reason how he should do it.  P. 
Yea: but he not only neither stumbled nor tripped any whit at all through unbelief, but also confirmed and increased the power of his faith, or rather become the cheerfuller, lustier, and stronger through the heavenly power ●f faith.  R. 
Doubtless I am fully persuaded, ●hat it is scarce possible that a man should ●iue any credit at all to God's promises without some battle first fought against ●umaine doubting & unbelief, & that all men aught to enforce themselves with all ●iligence, to beaten back all the weapons of worldly wit, & to rid them quite away: because that if a man once suffer himself to be assaulted, & his mind to be wounded by them, he is in peril to be thrown down from the highest step of his faith. For after that manner did Abraham triumph gloriously over his own flesh, by subduing and overthrowing the wisdom thereof, that it durst not attempt any thing at all against God's promises. But I pray you, ascribed he the glory of this his victory to himself, or to God?  P. 
He yielded all the whole glory unto God. For he that abateth any whit of God's power, abateth also his glory. Therefore he gave the glory to God, both because he acknowledged the victory to come from God, & also because he believed that God both can and cold do all things.  R. 
It is a most evident token and record of a very true faith, when we ascribe the happy falling out, & the lucky success of things to God's providence. Otherwise the faith (if it be to be called faith) which challengeth aught to a man's own power, & glorieth in his own strength, is scarcely pure and void of suspicion of light belief and unconstancy.  P. 
But weigh you thoroughly how lightly it was to be esteemed, that he through unwavering faith, believed that God was utterly able to perform whatsoever he had promised.  R. 
Two things are chief to be considered in God his good will, which is seen in his promises: and his power of performing & bringing things to pass. Upon which two I see that Abraham's faith was grounded and settled. But I long to hear what he obtained by this so great faith.  P. 
That faith of his (say I) was imputed to him for righteousness: or if ●● u will have it more plain, he was counted righteous for his faiths sake: 〈◊〉 that from thenceforth he assured ●● m self thoroughly that God was mer●● full, loving, & friendly towards him, ●● d all humane doubting and distrust ● f it was dispatched away.  R. 
It is a wonderful force of faith ●hich you show me, wherewith if a man 〈◊〉 fenced and furnished, he may certen●● warrant himself that God is loving ●●d merciful to him, and be bold to appear before his judgement seat. But ●hinke you that God will vouchsafe the ●●me benefit upon all other men, which ●e bestowed upon Abraham?  P. 
Yea verily. For it is not for his sake ● nly that the holy Scripture saith that ●● is faith was reckoned to him for righteousness, but it is for our sakes also, ● hat by his example we also may be● eeve that the like shall be reckoned ● unto us, if we believe in him that raised ● p our Lord jesus from the dead, who ● as both delivered for the cleansing away of our sins, and raised again for the justifying of us, that the sin of distru●● might be dispatched out of our hearts by the minding of his death, and the endeavour of righteousness and newness of life be established and increaced in us by the minding of his resurrection.  R. 
O triple and ten-times happy mankind, if at leastwise he happen to hau● some desire to enjoy so great a benefit. For to what purpose were this example, unless we might far somewhat the better by it? that is to say, unless Abraham example encouraged us to settle assured trust in God's goodness? Seeing the● that that is the amingpoynt of those s● notable promises, and that they belon● to all men: who can now despair? Specially seeing that our faith hath Christ● set afore it as a visible mark to ame at who by his death hath reconciled us t● God, and taken away sin, & the wellspring of sin, that is to say, the natural stubborness and wickedness of our harte● matched with distrust, and by his resurrection hath called us again to life, that upon assurance of God's favour through faith, we might become righteous and acceptable in God's sight, and give ourselves to newness of life. But to rehearse in few words, what hath been said afore, you have sufficiently showed and declared what righteousness god requireth at men's hands, and also which is the right way thereunto, and finally what is the power of faith which taketh hold of that righteousness. And I can not marvel enough how those so great things should be so lightly esteemed among men. Therefore I demand now what profit and fruit he that is endued with faith reapeth of all the foresaid things at the time that he becometh righteous?  P. 
First of all, 
Chap. 5.1  as soon as we be justified by faith, by and by we be at peace with god through our lord jesus Christ.  R. 
O most pleasant and precious fruit of so noble a tree. For once take away sin, and the wellspring of sin, and distrust, which stinketh before God, and is a deadly enemy to him, & hath an evil opinion of his goodness, & there remaineth no more grudge nor enmity between god & us mortal wretches, but rather a certain incredible assuredness of good will, insomuch that man's mind being endued with faith, may be frre from all unquietness, and enjoy safely continual peace. For (as you said) of sinners we be made righteous through faith, and by that righteousness we be accepted into God's favour, and consequently rest in his friendship. Otherwise if we be bereft of this faith, and of the trust of God's good will, we be hateful to God, and subject to damnation, and our minds are always troubled and unquiet.  P. 
The second fruit of faith being linked with a very strait band unto the former, is, that by the same jesus Christ, 
Eph. 2.23  and by faith in him, we have an entrance set open for us, into the grace wherein we stand without quailing in our hearts.  R. 
Who would not be amazed and wonder at gods so great mercifulness towards men, that he can not find in his heart to forbidden them his presence as unholy, but rather of his own accord allureth them to him, that they should come freely and boldly unto him. For we have free passage unto God, and it is lawful for all believers to go unto God, that is to say, to serve him, to worship him, and to call upon him in the bottom of their hearts without ceasing.  P. 
Lo here one other fruit of faith: that we also being so justified, notwithstanding that we be but silly wretched souls do glory in the hope and longing for God's glory.  R. 
What a word is that? Think you it to be the point of a christian to glory so? Unless you mean perchance that because this life is accloyed with so many mysteries, trubles, and adversities, therefore men's minds are to be cheered up with a most sure hope of the quietness & felicity to come, which who so hopeth to obtain, may justly glory in that behalf. But is there any more?  P. 
Yea. For we not only receive the foremencioned commodities: but also (which you may wonder more at) we glory & rejoice even in the very troubles & adversities themselves, 
Jam. 1.3.  & therefore much rather do bear them out with a cheerful and glad heart.  R. 
What can be said more wonderful, sith that either the infirmity or else the frowardness of men is so great, that they hate nothing worse than the miseries and adversities of this world, & the cross which Christ hath laid upon his servants to bear daily? And yet notwithstanding it cometh to pass through God's singular goodness towards his righteous ones, and through his power sheaded into their minds from heaven, that they be no whit at all discouraged with adversity, but do conceive even a special pleasure and cheerfulness at it in their hearts. neither is the burden of the cross not grievous to our senses. But yet is it eased by the softness of his fatherly love and tenderheartedness, which laid the cross upon our shoulders & comforteth our minds with his power.  P. 
But there is yet one thing more to quicken you up withal. For we sustain and swallow up all troubbles cheerfully, because we are sure, that of tribulation is engendered patience, of patience experience or trial, of experience hope, and hope hath such power of itself & giveth such power to a man, that never deceiveth him ne disapoynteth him of the things that he looketh for.  R. 
I like very well of this witty mounting by degrees, specially for asmuch as it concludeth & confirmeth our present matter: namely that afflictions are not only not bitter or slaundrouse to the faithful, but also are matched with great praise & glory. But by your saying, no man is utterly ignorant of afflictions. As for trial or experience, I refer it either to our selves or to God. For there our constancy, courage, & strength are tried, & good men show a warrant of a noble mind. Hear the softness, the loving kyndns, & (most of all) the faithfulness of our most merciful father are felt, in that he never faileth his children in their adversities. thereout issueth & springeth hope which resteth upon the goodness of our most gracious & almighty God. But by what reason prove you that the end of hope is always happy.  P. 
I avow that hope can never drop nor be overthrown, even in this respect, for that God's love is shed into our hearts from heaven by the holy Ghost, whom he hath given unto us.  R. 
To my seeming, you place hope in the strongest hold that can be, namely in the spirit of God. For inasmuchas he is the strength, power, and might, of the most high God, and communicateth his healthful force to the man that is endued with righteousness, & finally breatheth and sheddeth God's favour, love, & good liking into his heart, so as he cannot by any means doubt of God's good will: it is impossible that hope being walled in with so great strength should be beaten out, shaken down, thrust out, or disappointed of his expectation. But seeing that man is such a lover of himself, and that he esteemeth and measureth God by his own nature: how can he persuade himself that he is dear and well-beloved of God, and that freely and for no deserts of his own?  P. 
You shall easily understand the mean and reason thereof, if you often and thoroughly consider in your mind, the time when Christ undertook to die for us most forlorn sinners, 
Heb. 9.5. 1. Poe 3. 18  yea even then chiefly when we were most unworthy of so great a benefit. For in very deed, I think there is scarcely any that will die for an honest man, scarcely I say, for I deny not utterly but it may be so. For here may be some one perchance that will find in his heart to die for a good man's sake. But to die for a lewd man, for an unthankful man, for an unjust man: undoubtedly no man will do that. And yet Christ did it, who sustained the whipping of his body, the terror of his mind, and the shedding of his blood, for us unrighteous and unkind persons, yea and even his enemies.  R. 
Hereby it appeareth sufficiently how much God's love is excellenter than man's love. For men love their lovers and praisers. But God (a wonderful thing to be spoken, and right hard to be believed) did cast so great a favour to his enemies defiled with all sinfulness, that he gave his most dearly beloved son to death for them. Than the which I see not that there can be desired any greater or surer warrant of love.  P. 
Now than if God showed his love in such wise towards us when we were yet at deadly food with him, how much more boldly becometh it us to hope, that we shallbe saved from his wrath, now that we be reconciled too him by the blood of Christ, and justified by his goodness? For seeing that when we were enemies unto God, we were brought into his favour again by the death of his son, therefore much more shall we be preserved by his life, now that we be beloved and saved of God.  R. 
Surely my heart hoppeth for joy at the cheerful report of so many and so great benefits.  P. 
And now being so brought into God's favour (as I said) and enriched with so great riches, we have moreover certain boldness to glory, howbeit only in God, and that by our Lord jesus Christ, by whom that atonement of ours is made most steadfast & certain.  R. 
As though it were a small thing too rejoice in our hearts for the hope of God's glory conceived in our minds: you add also that it is lawful for us too do it with boldness, and with any doubting: by the lord (say you) who is the only foundation of true hope. Therefore henceforth I will comfort my mind with these musings & study, as often as it shalbe put to encounter with adversity, as one that knoweth certainly by the great number of examples of his unmeasurable goodness showed upon me, that my most merciful Lord is on my side and favoureth me. And to knit up the things in short room which you have hitherto said, I do now understand by what means men's sins are forgiven them, & also how they conceive hope of eternal life. But yet for all that, I am utterly ignorant why it cometh to pass that men are clothed with Christ's righteousness, and how it is communicated to them.  P. 
By a comparison the matter will be made very plain. For like as by one man that is to with by our first forefather Adam, sin entered into the world, and death by the same sin, so as it reigned over all mankind, in asmuch as all men have sinned: so also the man Christ or the second Adam, doth by shedding faith into us, make us sure and certain of the forgiveness of our sins, power righteousness into us, and give us the spiritual and everlasting life the adversary and vanquisher of death.  R. 
How prove you that sin entered into the world, sith it seemeth to be against reason, that there could be any sin without a law, as is said afore?  P. 
But you must understand that sin was long ago, and that it uttered his force among men, even before the law was set forth and published.  R. 
I scarcely believe that. For if sin be the breaking of the law, then without the law there is no sin.  P. 
Not: but death is the hire or wages of sin: and death executed his power aforetymes from Adam unto Moses the minister of the law, even upon those that had not yet sinned after the manner of Adam: which mischief God remedied by sending the heavenly Adam, of whom the former earthly Adam was a type and figure, that like as the first Adam had brought in sin and death, so this latter Adam should bring in forgiveness of sins & righteousness, and consequently also everlasting life.  R. 
It may seem scarce convenient that the old Adam should be a figure of the new. For he did hurt both himself by his sin, and his posterity by his example, and by the spreading forth of his sin by descent of birth, and all men do even yet still to this day feel the marks of that old offence, that is to with, natural lewdness, distrust, fear, hatred of god, and other such things. But Christ is the fountain and wellspring of all good things, and chaseth all terror, doubting, and naughtiness out of our minds, and procureth us God's good favour and wellspring. Furthermore what just comparison can there be between the sin of Adam, and the favour of God recovered for us again by our Lord jesus Christ?  P. 
Truly you have hit the matter as it is in deed. Howbeit, although the similitude seem to disagree in the other parts, and to match things repugnant together: yet is it not only like, but also far greater in this point, that as by that one man's fall very many fell into the tyranny of death: so the gift and grace of God did overflow & shed forth itself more abundantly upon many through jesus Christ.  R. 
Now I perceive the matter more plainly & lyghtsumly. For either of them (as I see) did convey over a certain heritable right of his into mankind. The old Adam conveyed over sin and death: & the second Adam Christ conveyed over righteousness, life, grace, & atonement. Or if it be lawful to match the greatest things with the smallest, God seemeth to have encountered as it were hand to hand with Satan, and to have utterly cut up and overthrown his kingdom, that is too wit sin and death, and moreover to have delivered Adam from his tyranny, & to have triumphed and set up a monument of victory, in grace, righteousness, and everlasting life, by his own most dear beloved son.  P. 
After that you have most fitly noted what is peculiar too be either of the Adams, & what is common to them both, now it seemeth meet to be considered, that there is great odds between the afterdeele which the first Adam brought mankind unto by his fault, and the unmeasurable grace that is brought us by the heavenly Adam Christ. For by the one sin of the first Adam all men fell in danger of damnation. But now the release of many sins is befallen unto men by the benefit of Christ, who pardoneth the misdo of them that believe, and giveth them the spirit of true righteousness.  R. 
Truly I am thoroughly persuaded of these things. For albeit that all the vices that ever were, are, or shall be, do spring out of that one offence as out of the very well head: yet notwithstanding there is offered us so great and so unconsumable a treasure of all goodness and virtue in Christ, that we be no more in any peril, either of that original sin, or of any of all the fruits thereof. For all that fountain of sinfulness shallbe drawn dry by the divine power of Christ, and by the presence of his spirit. But what remedy show you for death?  P. 
Verily even a ready one. Death reigned over all men, & subdued them to his tyranny, by one man's most heinous offence. But they that receive the full measure of God's grace, and the gift of righteousness, shall much more reign in life, through one, namely jesus Christ.  R. 
O noble victory whereby Satan & his kingdom, and death itself, and all the rest of our enemies are overcome by the heavenly Adam our Captain and Emperor.  P. 
But to the intent we may at length make an end of the comparing of the two Adams together: thus standeth the case. Like as by one man's fault and offence, condemnation was spread over all men: so also by one man's righteousness, wherethrough we be made righteous, the benefit and gift also was bestowed upon all men, to justify them, and to restore them to the spiritual life. For like as by one man's disobedience many become guilty of disobedience: so also by one man's obedience many shall be made righteous.  R. 
Surely Paul I am marvelously delighted with these your trim comparisons, wherein (to my seeming) you have comprehended the whole state of christian religion. Which order of dealing, would God that all such as will justly be counted Christ's disciples would follow, and leave all curious disputations. To be short, I bear this in mind & ever shall, that all evils are to be fathered upon the first Adam, and all good things upon the last. But I can not tell what a bone you leave me to gnaw upon. For seeing you attribute all things to God's grace and mercy set forth to us in his Christ: I see not to what purpose or use the Law should any more serve, but to accuse us, and to bewray our sin, and to provoke us to sin more & more.  P 
Of the law and of his offices we will speak more at length hereafter. For this present think you it enough, that the law stepped in, to th'intent that sin might abound & be more plainly discerned of men, who were so blind, that they could scarce perceive the shamefulness of their sins. And yet notwithstanding it come to pass through God's grace, that the more that sin abounded and grew strong, the more also did God's goodness and mercy over abound: that like as sin had reigned to the death & destruction of mankind: so also grace might reign through righteousness unto eternal life, & that by the means of our Lord jesus Christ the purchaser of man's salvation.  R. 
Sir you have hitherto discoursed many things notably well, concerning the free righteousness wherewith god endued the believers. Howbeit forasmuch as many men (as I said at the beginning) do take liberty & occasion of sinning, because the Lord doth lay forth the treasure of his grace to all men by his Gospel, & not only not imputeth not their sins to the believers, but also poureth the spirit of righteousness into them, as though the praise of gods mercy grew out of the multitude of sins: therefore (if I may be so bold as to take their person upon me) I demand of you whither it be lawful for the justified sort to continued licentiously in sinning, 
Chapter. 6.1  either because men are frail and subject to corruption, or to the intent that God's grace may appear more and more.  P. 
God forbidden. For seeing we be dead unto sin through the spirit of righteousness: how is it possible that we should continued and live in sin, after we be once justified?  R. 
I scarce understand this gear.  P. 
What, know ye not that as many of us as are baptized & made clean in jesus Christ, are baptized & washed into his death, & that by the same baptism we be after such a sort as it were dead & buried with him, that contrariwise like as Christ was raised from the dead for the glory of his father, so we also must walk in newness of life, to the glory of him, who hath showed the spirit of righteousness into us, to work righteousness therewith.  R. 
I am glad that you have uttered unto me both the true signification of baptism, and also the bond of righteousness. For by this mean the manifold error of many may be spied out. First there are which full lewdly do make more account of the sign, than of the thing that is signified by it: and there are very few which think that baptism betokeneth the mortifying and washing of the old Adam, and of all unrighteousness and and unhonesty, and consequently the renewing & restoring again of our souls and of our whole life to their first state. Again, there are othersome, which being utterly ignorant of the power of Christ's spirit, and of the workfulnes of his righteousness, do still leave open the gate to sin, pretending I wot not what excuses of man's frailty, as who should say that Christ were not stronger than the devil, nor God's grace able to confounded the power of sin.  P. 
Truly you have hit the prick. But you shall understand the contrary doctrine if you advisedly weigh the similitude of greffing, which I use here? For if we be planted and greffed into the likeness of Christ's death: then must we needs also be made partakers of his resurrection.  R. 
By this trim & most proper 
* A metaphor is an apt conveying of a word or speech from his own proper signification, to the betokening or setting forth of some other thing.  metaphor you mean that we must be like branches that are greffed into other trees: that being greffed into Christ, & having Christ greffed into us, we may bring forth new fruits of life, namely righteousness, innocency and holiness.  P. 
Verily even so must we persuade ourselves that our old man is nailed to the cross with Christ as in respect of justification and regeneration, to the intent that the body of sin may be overthrown & destroyed, so as we may no more follow after sin and serve it. For he that is dead by the death of Christ, and obtaineth righteousness by his spirit, is thereby free from the bondage of sin. And if we believe that we have obtained forgiveness of sins and are dead with Christ, we must also most assuredly believe, that we shall live with him in such newness of life, as may bear record that we be risen with him.  R. 
O the miserable frowardness of men, who at the report of God's favour purchased to us by the benefit of Christ's death, do wondrously leap and skip for joy, verily because they be certified thereby of the remission of their sins past. But when mention is made of his resurrection, to the intent that after his example, we should begin a new life, fashioned and framed according to his innocene, yrightuousnes, & other virtues, and by that means labour and travel with earnest desire to heavenward, despising all worldly pleasures: there, there our heart's faint, & we be even at the point to quail. So greatly are we delighted & foad with the enticements of our sins past.  P. 
Yet notwithstanding, they that are justified of god, must needs renounce & give over their sins, wicked deeds, pleasures, and to be short, all unhonest things, after the examples of Christ, who being once risen from death dieth not any more, nother hath death any more power over him. Therefore like as his once dying, was to die unto sin, so that as now he liveth unto god: so you also for asmuch as you have obtained the spirit of righteousness, think yourselves to be dead unto sin as true members of Christ, participating of his death, resurrection, & life, & to be alive unto God through our Lord jesus Christ.  R. 
O excellent exhortation. But alas for sorrow, & O miserable nature of man utterly awk from it, as wherein sin hath taken so deep root, that it can scarce be thrust out. We have received sin into our minds as a guest, or rather as a tyrant into our innermost bowels, from whence he can hardly be driven or thrust out, both by reason of our natural corruption, and also by reason of custom & continuance.  P. 
Even so is it. But yet must you strive that this sin may not reign in your body, though it be subject too death, nor you obey the lusts thereof, nor yield your members as instruments of all naughtiness applied to sinning: But rather clean contrary, apply yourselves to god as folk risen again from the dead, and yield ye your members unto him as instruments of righteousness.  R. 
These things matched together aught both to fray our minds from sinning & also to inflame them with most earnest desire & endeavour to live well & blessedly. For what is more shameful, than to be slaves of lusts? Contrariwise what is more honourable & excellent, than to use righteousness, godliness, & innocency? Therefore we must pray to almighty God, that as he hath of his own infinite goodness already justified us, so he will also deliver us from the bondage of sin.  P. 
Be of good cheer. For sin shall no more execute tyranny over you.  R. 
By what way or means may so great a good turn befall us? For to my seeming, that is right hard to be done.  P. 
In deed it is hard unto men, but nothing is unpossible unto God, nother is there any thing which he cannot bring to pass. But receive here the reason of it in few words. For sin reigneth not over those that are under grace, but over those that are under the law. But now that you be justified you are not under the law, but under grace.  R. 
Many men seem to be like Spiders, turning all things into poison. For when unthrifts and naughtipackes here this saying, by and by, as though they had by justification obtained liberty to do what they list, they cry out, why then should we not sin still, seeing we be under grace and not under the law.  P. 
God forbidden that any man should be of that mind.  R. 
But what is to be done to these fellows that abuse God's goodness unto evil doing? And yet notwithstanding, these wily and captious wits cannot be subdued but by most substantial and myghtfull reasons.  P. 
Those wilful stubborn natures must be left to god the sovereign judge: & as for the men of whom there is better hope, I would exhort them after this manner: know ye not that to whom soever you yield yourselves as servants to obey his servants you are, 
joh. 8.34. 2 Pe. 1.19  wither you obey sin that leadeth you unto death, or obedience, innocency & righteousness which led you unto life?  R. 
If men were clear of hearing, they would receive & embrace this your most certain & strong saying. For what is more against reason, than to seek to match & join together things that are most repugnant? as for examples, light & darkness, freedom & bondage, sin & grace? and that do they surely intent, as often as they fear not to bind themselves to sin, under pretence of grace & liberty. Yet must you not think all men to be of this mould. For there are many in this our church of Rome, which having shaken of the yoke of sin by the benefit of regeneration, go forward with all their heart unto virtue and godliness  P. 
And I truly do give continual thanks unto God, and ever shall, that whereas you were the bondslaves of sin, now you being set free by God's mere goodness, and made his children, have heartily obeyed the order of his doctrine that is to wit, of the Gospel, which is delivered to you to bring you life. Now therefore you being set free from sin, do serve the righteousness and innocency whereunto god hath called you, therefore you must not in any wise yield to sin.  R. 
certes a great number of us are notably well minded unto holiness: such is the singular grace, & working of God's spirit in our hearts, and we hope that he will continually help our infirmities.  P. 
In good sooth to the intent I may have respect of your frailty, I will deal with you after the manner of men. Therefore like as you have yielded your members, the wits of your mind, your powers, and your strength as instruments to uncleanness, and lewdness, to do lewdly, so as you become every day worse than other through the reigning of lewdness in you: so now yield you your members, if not more lustily yet at leastwise not more lasyly as instruments unto innocency, as instruments to work holiness, and become you every day cleaner from all uncleanness. And therewithal remember, that at such time as you served sin, you were strangers & outlaws to righteousness. But I beseech you what fruit reaped you of the things whereof you be now ashamed? Surely the end of them is death.  R. 
Every man's own fault reproveth himself. As for mine own part, you will not believe how ill I am ashamed, as often as my former wretched and lewd life cometh to my mind. For what shall I tell you, how that even from my very cradle, as soon as I had any wit and discretion, (according to my own natural corruption & naughtiness & the wylines of the old serpent which called for the lesson that he had once taught Adam) by & by trusting to the ability of my own wit, I thought myself wiser than all the world, & took myself almost as a God in all my doings, so as I can not sufficiently marvel that God's mercifulness was so great, as to vouchsafe to bear with me so patiently when I followed my sin so long time, and so wilfully.  P. 
Now then seeing you be both loosed from the bonds of sin, and made the servants of God: you shall reap the fruit of your holiness, and everlasting life abideth for you in the end. For as death is the wages of sin, even so is everlasting life (I say not a wages or hire, for the excellency thereof is such, that we can not compare it, & yet must we not therefore covet it or care for it the less, but rather the more, inasmuch as it is the more excellent, & lieth in the power of gods sovereign bounteousness, but) the free gift of God through jesus Christ our Lord, and not in any wise for our deserts.  R. 
I easily agreed with you in this case friend Paul, But I do not well understand what you mean by saying that we be loosed from the law. For in as much as God's law is holy and righteous, and as a certain light whereby to walk in the true way of salvation, and was appointed to the Israelites by god, for the necessary uses of the leading a good life, so as they might behold the will of the Creator in it as in a clear glass: how is it possible that the man which is borne anew should be loosed from that law, and that he should thenceforth live as without law? Or by what means can the law, (seeing it is of god) bring forth evil deeds?  P. 
I will make the whole matter plain in as few words as I can, 
Chap. 7.  and in the example of myself show the offices of the law, so you consider the three states of man, namely unregenerated, regenerating, and regenerated. Now, that the whole matter might be understood the better, I borrowed a similitude from the law of wedlock. For these are my words. Know ye not brethren, (I speak of such as have skill of the law) that the wife is bound by the law of wedlock, so long as her husband liveth? 
Cor. 7.33  For the married woman is bound to the man by the Law so long as she liveth: but if the husband be dead, she is lose from the Law of the man. Therefore I think she is to be counted an adulteress, if she couple herself with an other man while the husband is alive to whom alone she had bound the honest use of her body by the law of marriage. But if the husband die, I think her to be loose from the law of marriage, so as she is no adulteress though she couple herself with another.  R. 
These things will never be denied, nother of the Gentiles which are enlightened but by the light of nature, nor of the jews which have the law written.  P. 
You judge right. Even after the same manner, you having obtained the righteousness of Christ, are dead in respect of the law, by the body of Christ, & on the other side, the laws power of condemning is dead in respect of you: so as now you be at liberty to couple yourselves to another, namely unto Christ the sacrifice of propitiation for our sins, who afterward was raised again from the dead. Nother have you now any more to do with the law, both because you be no more subject to the curse of it, and also most of all because that being now possessed & led by the spirit of god, you be not driven by the commandments of the law, but led by the guiding of the spirit. Therefore as now we have to deal with grace, to bring forth the fruits of holy works unto God, which hath made us righteous freely through Christ.  R. 
The law of wedlock I know very well, and what benefit free justification bringeth, I now understand the better by you. But yet I do not thoroughly perceive what manner of one this marriage of the law with man is.  P. 
I will utter the meaning of my mind more plainly, by showing the reason of my sayings. So long as we were in the flesh (that is to say, before we were borne a new, & made righteous & godly by being coupled unto god by faith) the affections of sin, whereout of all wicked deeds & sins are wont to spring, those same affections (I say) which are in us, had their full power by the law (for by the law are they stirred up, I say they had their full power, in our members, and in the instruments of our souls, and in our senses and powers, to make us bring forth the fruit of sinful deeds, which in the end do carry us unto death. But now that we be made righteous, we be free from the law, as they that are dead unto the law, which held us in bondage after the manner of slaves. Not that we should be in earthly liberty, nor that we should give heed to our lewd lusts: but that sith the course of the law is quenched, and our own fleshly mind is killed in us, and Christ's spirit, which is not subject to the Law reigneth in us, we should serve God in newness of the spirit, & not in oldness of the letter.  R. 
Now I understand better the application of the similitude. And if I be not utterly deceived, your meaning is to set us down two wedlocks. The one before our justification or new birth, wherein the law, and the power of the law executing as ye would say the office of a husband in us, do as it were engender sin, and bring it forth, which sin is the very root whereof wicked sayings and doings spring afterward, as fruits that grow out of the root of a rotten tree. The other new wedlock you assign to be, when Christ's spirit as a new husband executing his strength in our minds, engendereth righteousness, whereout spring good sayings & doings as fruits of a good tree. But I do not yet well understand, how this righteousness, is not engendered at all in the oldness of the letter, but in the newness of the spirit.  P. 
hearken to the interpretation of those words. Being now justified, we serve God, and bend ourselves to the keeping of his law, not as dissemblers, but with all our heart as members of Christ, moved thereto by the desire of God's glory, and not by the outward & dead writing of the Law, printed long ago in tables, nor yet by the threatenings or promises thereof, but by God's inward inspiration, and by the living law of love imprinted in our minds by jesus Christ.  R. 
I can not gaynesay any of these things, for I have found by experience how workfull God's spirit is in the minds of such as trust in god truly & earnestly. But to confess the dullness of my wit plainly, I do not understand at all, by what means the law being of god, & the rule of holiness and virtue, can engender sin. 
Ex. 20.7 &. 17. D●. 5.11  For if the issue resemble the nature of the father, it will be concluded thereupon that the law is sin, because it engendereth or begetteth sin.  P. 
Not, not so sir, god forbidden we should have any such thought. For the law is so far off from being sin, that it is the very bewrayer of sin. For I should not have known sin but for the law. Therefore the sin is in the man, & not in the law. For the law of God, be it natural, or be it written, doth not like a lewd law provoke me to sin, but as a holy and rightful law it stirreth me up to well-doing by showing me my duty. And when I through my naughtiness do disobey the law, I come to the knouledge of my sin, as men come to the understanding of good by knowing the evil. For I had not known that lusting is sin, unless the law had said. Thou shalt not lust.  R. 
These last words of yours are very well known unto me, & now cometh to my remembrance that first and most miserable state of my former marriage with the law, at which time that law playeth the part both of a husband, and of a bewrayer in me. For although my lusts were so unbridled that they hindered me and plucked me back from the perfect, holy, rightful, and due loving of God and men, wherein the whole law consisteth, and therefore were in me as certain venomous and pestilent roots, whereout of it sprang that I in no wise obeyed the law, but wrought against every whit of it: yet was I so blind, that if the law being in deed both just and holy, had not told me that those most wicked roots are sin, I had never taken them to be so. But yet is not the knot undone so apparently as I would wish.  P. 
These things could not have scaped you, if you had weighed the rest of my words thoroughly. For sin, that is to say, the very corruptness of nature itself, taking occasion by the commandment of the law, howbeit that no occasion was given by the law, brought forth in me all kinds of lusts. For man is so lewd and froward before he be regenerated, that whereas lusts aught to be quenched in him by the law, as the which is rightful, just, and holy, it becometh more lively and outrageous by means of the law, howbeit through fault of the man, and not of the law. Which thing is manifest even by this, that without the law sin was dead, and that at the same time when I was without law, I was alive. Not that I was ignorant of the law (for I remembered well even every tittle and letter of the law) but because I weighed not thoroughly the force and curse of it against offenders and stubborn folk, and therefore much less felt it.  R. 
I am sure that the like befalleth to myself, and to many others. For when a man being pressed down with earthly, transitory, and perishing things, doth utterly let lose the bridle of sensuality, and considereth not any more what is rightful: the law executeth not his office, it quickeneth him not up, it rebuketh him not up, it twitcheth him not, it puncheth him not, it tondemneth him not. Then his sin and unbridled lusts are as it were a sleep and after a sort dead: and he himself in his own opinion is a live, because he feeleth not himself condemned at all by the law. In this plight was I not only in my tender years when I was not able to discern good from evil, but also afterward when I was man grown and yet stepped in my sins.  P. 
I am glad that you have not forgotten the state of that old marriage, since the time that you were delivered from it by the benefit of God's grace: and I also do find myself to be set fire by the benefit of the same grace. Now give me leave to go through with the offices of the law. Therefore as soon as the commandment come, and that God opened my heart, than the law began to tell me my duty, & to show me how far I had been off from it. Then sin (by the name of sin, I mean the corruptness and lustfulness, which erst without the law might have seemed to be dead, sin, I say, being accused and condemned by the law, and therewithal wakened and stirred up, began to wax lively again: and I was dead in the sight of God and of his everlasting law when I perceived my own naughtiness, and so it fell out, that the thing which was given me to lead me unto life, (for the law showeth which way to go to God, who is our life) led me unto death, not through any default of itself but because that I was so lewd, that I not only obeyed it not, but also (such was my pride) taking scorn to be so bound by the law, strived and struggled by all means against it like a mad and frantic man. Therefore sin, that is to say, mine own inward corruptness, beguiled me and called me back from the right way which the law showed me, and so slay me at his own pleasure by taking occasion at the commandment where noon at all was given, lest you should imagine that gods la were sin.  R. 
Then do you utterly discharge the commandment of the law, by whose occasion the thing was done, from all blame of naughrines or lewdness.  P. 
What else? 
1. Ti. 1.8.12  For the law is holy which showed me what I aught to do, but I was wicked in taking occasion at goodness to become worse.  R. 
These things are well. But how come it to pass that the commandment which of his own nature is good, become death unto you? And look what I say of you, the same do I mean of myself also being in my former state.  P. 
You must not in any wise think that it was long of the commandment: but sin, that is to say corruptness or concupiscence bred death in me by means of the good commandment, and of the law which is both rightful and holy, & caused it to seem to be sin: & so the naughtiness of it was bewrayed, in that it took occasion of evil, even where noon was given, and sin was so evil, that of the commandment which is good, it took occasion to grow in itself, & to put forth itself more fiercely and furiously.  R. 
As often as I call to remembrance that heavenly and in manner unutterable orderliness and forecast which God useth towards sinners and evil men in the very time of their justifying: I cannot but praise his most divine mercy and providence, in leading men at length through so many rough & steep places full of dangers, to the knowledge of his Christ, that they may become righteous and bear in mind their former state, undoubtedly of all states most miserable. who (I beseech you) would believe your discourses concerning the offices of the law, if he had not first had experience of all these things in himself?  P. 
In deed it is true as you say: and these things require the practice of godliness & the experience of justification. For before that time, sin and man's wicked concupiscence are so stirred up, that sin becometh out of measure sinful and evil, insomuch that death is engendered of sin and the law, not through any fault of the law, but of sin. For the law, as much as in it lieth, giveth life by showing us the way of life. But for as much as the law is spiritual, it requireth of us not only the outward deeds, but also the inward affections of the heart. Also it requireth of us all divine virtues in their full perfection, together with their fruits and deeds proceading from a godly instinct & tending to the glory of God. Now I at that time being yet earthly, and more over a bondslave of sin (as you and all others were when ye had not yet received the spirit of righteousness) was not able to discern the dignity, holiness and excellency of the law, and much less was willing to submit my neck under the yoke of it, too frame both my mind and all my doings according to the precise rule thereof.  R. 
surely I have often tried this, and I find it true, that it is not all in my power, not only to love God with all my heart, to have a perfect belief in him, to hope for all things at his hand, to love other men (specially to love mine enemies with all my heart, and that only for God's glories sake) to be endued with all Christian virtues as perfect as is possible as the righteous and holy law of God bindeth me: but not even to rule the affections of my mind, to be at a word, surely I feel, that without God's grace and the spirit of righteousness, I cannot but love myself and worldly things to much, I cannot love God above all natural things, and much less with all my whole heart, neither can I fall to hearty atonement with mine enemies, but rather even yet still I am enforced I wot not how, to hate them, because I am earthly and the servant of sin and concupiscence, which reigning tyrannously in me do over rule me, and harry me about at their unbridled pleasure, nother am I able too with stand them of myself.  P. 
These things are very modestly spoken, but I hope it is better with you than you speak of. In the mean time I am glad to here this your accusation. For you speak by experience, and I conjecture by your words that you have been a very diligent examiner of yourself. For all men perceive not this tyranny of sin. But I will proceed to declare in myself what is want to happen to such as are in regenerating. Surely I witted not what too do. I put you out of doubt I do many things that I acknowledge not for my own: For I do not the good which I would do, but the evil which I hate that commit I oftentimes. Whereupon I conclude after this manner with myself concerning the perils that are past. If I do that I would not then look what the law forbiddeth, that do I hate as unright, and I mislike of it, but the thing that the law commandeth liketh my mind very well. So then, with my mind I consent to the law that it is good, & I allow of it as rightful, howbeit that I myself am earthly. Wherefore if I do against it, it is not I that do it, but sin that dwelleth in me. For sinfulness, whose prisoner I am, overmaystereth me, and carrieth me, away to the doing of that thing which I would not do.  R. 
By this your speech, and by your acknowledging of your former state, I see now there are two kinds of men, some are utterly lawless, and though they do always obey sin, yet feel they not the stings of sin at all. Again there are othersome which have I wore not what a heavenly seed with them, and although they sin, and now and then obey the affections of sin, yet do they it of all the while as it were unwillingly, so as the judgement of their mind striveth against it. But yet as I think, these latter sort have no excuse at all in the sight of God, although they be earthly. For that same willingness and forwardness of mind, whereby they be glad and feign of the good, is so weak and faint, that now and then they suffer themselves too be led wholly by their unbridled lusts, whereas contrariwise it aught be so effectual, mighty, stout, and constant, as to outstand sin when it would overrule them.  P. 
You judge aright. For the forwardness of the will maketh sin: nother is that thing sin which is done against the will of the sinner. But I know & am able to affirm it for a certainty, that those men (as I have learned by my own experience) are willingly led of their own lusts, after the manner that you spoke of. For I know that in them as well as in me, that is to say, in my flesh, there is no goodness, but rather naughtiness, which provoketh me to evil, and striveth to overmaster me.  R. 
You mean in the fleshly man, in whom the law executeth the office of a husband. But you deny not that there is some goodness in respect of the presence of God's seed, which can not yet utter his strength without the spirit of righteousness. For either I am utterly deceived, or else in those men that I spoke last of, there is some knowledge of gods will: also there are already in them some sparks of commendable likings and desires, howbeit that these things be not in the flesh, which regardeth nothing but herself and her own pleasures.  P. 
See that you understand these things well, lest perchance you confounded the sundry states of man together, or else unadvisedly wite that thing upon gods law, which can not be wited upon it without great wrong to the eternal God. For to the intent I may make these things plain in my own person, truly there is in me a will to do good, but I find not any way to perform it. For I am hindered by the flesh, and by sin that reigneth in me, and I am carried away unto evil, so as I do not the good which I would do, but I do the evil which I am loath to do. Wherefore if I do the thing that I would not, then is it not I that do it, but sin that dwelleth in me: which doth so roughly overmaster me, when the power and working of God's spirit is absent whereby victory is obtained, that I am compelled to do the thing which my reason in lightened by the law of God doth utterly abhor. Therefore in that I would do good and can not, I find and perceive by the law, while it playeth his part in me, that there is evil in me, in me (I say) forsomuch as I am earthly & weak, and unable to perform it, & not in the law. For, that I may utter the meaning of my mind as plainly as can be, I delight in gods law as in respect of my inward man: that is to say, as in respect of reason enlightened by God's law, gods law doth please me, and delight me, I allow it to be rightful, I agreed with it, and I would feign obey it. But on the contrary part, I see, feel, and found by experience another law in my members, & in the senses, powers, & abilities of my soul, contrary to the law of my mind, and fight against it. For when as by the just and holy law of my mind I perceive what is right and allow of it, and delight in it as good, and wolud feign do it: therewithal the wicked law of my body counseleth & enticeth me to the contrary, and this law delivereth me prisoner to the law of sin: insomuch that I am oftentimes enforced to cry out: wretch that I am, who shall deliver me from the body of this death? May any man deliver me from the body and burden of sin that killeth me out of hand? Who (I say) shall set me free from the tyranny of my own unbridled lusts, and of sin reigning in this my wretched body, which leadeth me unto death.  R. 
O Paul it can not scarcely be uttered how many ways, and how mightily this talk of yours which are a most expert soldier in this spiritual battle, doth move my bowels, and in manner enforce me to tears. For these your words do bring me in remembrance of that old plight and state of my, wherein I perceived that our own strength is far to weak to get the upper hand in this encumber, unless Christ the coeternal word of God be with us to arm us with his spirit, and to give us victory against so great tyranny of our enemy.  P. 
Therefore I thank my God, which hath delivered me from so miserable bondage of sin by jesus Christ our lord. For to conclude in two words, unless he utter his power, and undertake the battle for me, and overcome, and triumph: farewell my good days. I truly in the mean while do serve God's law with my mind, but with my flesh I serve the law of sin, which striveth to overcome me in the battle.  R. 
You have so plainly and lightsomly in your own person showed how great the worthiness and holiness of God's law is, & how diverse offices it is wont to execute towards man till he be truly and perfectly borne a new in Christ: that now by this talk of yours, I understand one of the hardest points of this epistle, which point consisteth in the knowing of the offices which gods law useth towards a man: now if it please you, let us treat of the third state of man, that is to with, when he is justified and made holy. But first of all I pray you show me more plainly what manner of state this state of the regenerated sort is: and afterward by what marks the party that is godly minded may be certified of his regeneration or newbirth.  P. 
Like as in the considering of the first and second state of man, namely unregenerate, & in regenerating, I used my own example: so in laying forth of this third member of our partition, I will allege my own experiences, as a pattern wherein to represent the image of a man regenerated. 
Chap. 8.  As touching the first part of your demand, surely the state and dignity of them that are justified & regenerated is most excellent, as who being dead to the old Adam, and greffed into the new Adam Christ, are not henceforth in danger of any damnation. For how is it possible that Christ our head should give up his own members to destruction? Hereupon may also be gathered an answer to the other part of your demand. For Christ's workfulnes is so great in the mind of such as are truly regenerated, that their life is consecrated unto holiness. By means whereof they be after a sort certified of the presence of Christ dwelling in them. But of these things we shall speak more hereafter. Now, to use my own experience as an argument, the reason why these most excellent effects are wrought in my mind, is this: that the law of the quickening spirit in jesus Christ, hath set me free from the law of sin & death, insomuch that by the gift of faith, & the record of gods spirit, I feel myself discharged of the fear of damnation. And I think the same thing to have befallen to all the true members of Christ.  R. 
I pray you let us fift out the first part of my question, and show me more plainly gods drift and manner of dealing in the case of our justification, without the righteousness of the law.  P. 
Have here the sum of the whole matter in few words. The law was given of god as a rule of true holiness. How be it, look what could not be done by the law, nother as it was naturally printed in our minds, nor as it was set forth plainly by Moses (namely that we should be set free from sin & death, & become righteous) because the law was weak, feeble & without power, howbeit not of it own nature, but by reason of our flesh (for we be fleshly & do strive and wrestle against the law: that (say I) did God bring to pass by sending his own son in a body like to the bodies of sinners. For he condemned sin of sin, in the flesh of his son, & by that means did wipe out, cleanse away, & abolish sin: & that did he to the end that the righteousness of the law, as the law itself requireth it, might be wrought & fulfilled in us that believe. I say to the end it should be fulfilled in us now regenerated which obey not the corruptness, lusts, and like of the unsatiable flesh, but the holy inspiration of the spirit, whereupon it cometh to pass, that our doings are acceptable to God, though they be not fully in all points answerable to his law, which otherwise requireth most perfect pureness.  R. 
If it be true as you say, (as I believe it to be most true in deed) in any opinion few are at this day become righteous and holy. For the number of them is exceeding small that think upon newness of life, or which are careful to obey God's will, and much less which bestyrre themselves in making war against their own natural and new incomme sinfulness.  P. 
But believe me brother, so long as men hold with flesh, they will care for things belonging to the flesh, and sin shall execute his tyranny over them. contrariwise, they that hold with the spirit, wilbe spiritual minded: and because God's spirit reigneth in them, they will also delight in spiritual things, as whose intentes and endeavours are all guided by the holy Ghost, and therefore tend to God's glory, which thing cannot happen to such as follow the flesh, because they do rather purchase God's displeasure, and consequently endless destruction to themselves, by their naughtiness and wicked deeds.  R. 
most miserable is the state of the ungodly which you tell me of. But wherefore ascribe you so much evil to the loving and obeying of the flesh?  P. 
Because the intent, the endeavour, the desire, & (to use mine own words) the wisdom of the flesh is deadly, or to speak more rightly, very death itself, as which is contrary to God, who is our life. But on the contrary part, the intent, affection, and wisdom of the spirit, is very life, and peace. And if you ask me the reason why, it is ready shapen. For the wisdom of the flesh is enemy against God: of whom forasmuch as it hath an ill opinion, taking him for her utter adversary, and imagining him to be a most cruel tormenter: how is it possible that she should be willing to commit herself to his care and providence? And therefore much less will she pass for his will and commandments. For how should she have any mind to obey his commandment, whom she believeth to be her so? This (as I think) is the reason, why the flesh, nother will, not nor can obey God's law, so long as it is nothing else but flesh. hereupon than it followeth that they which live after the liking of the flesh cannot please God.  R. 
O most miserable wretches as we be, which are compelled to keep continual wrestling with the untrusty wisdom of our own flesh, so long as we be enclosed with the bulk of this body.  P. 
Be of good cheer. This wrestling may rather win you a crown, than destruction and damnation. For you (so doth charity teach me to think of such as believe in christ) you I say, are by faith greffed into Christ as true signs of salvation. You be justified and regenerated, and therefore you be not now carnal but spiritual, for somuch as God's spirit dwelleth in you.  R. 
Herein is all the cunning and mastery, Paul.  P. 
Surely if any of you have not Christ's spirit, he is noon of his, mark well what I say, I say he is noon of Christ's he is no member of his, he is no brother of his, he is no heir of eternal felicity with him.  R. 
I believe that with all my heart. But the thing that I thought with myself was this, that there are a great sort now a days which boast of the receiving of God's spirit, whose life is notwithstanding no more like the holiness & most pure example of Christ's life, than an apple (as they say) is like an Oyster. Wherefore I pray you tell me by what marks I may discern such as have God's spirit in very deed. For it will do me good also, to perceive the presence of God's spirit in myself.  P. 
Let this be the answer to the other part of your demand: and bear you well in mind the true and sure tokens of regeneration: of which the one consisteth in life & death, & the other in the inward motions of God's spirit.  R. 
In life and death say you? What is that to say?  P. 
hearken, & you shall understand. If Christ and his spirit be in you, the old man, that is to say the flesh, is dead as in respect of sin and the unruly and unstaid deeds of wickedness. And this is the death of the old man: upon putting away, on the contrary part reigneth the spirit of God and executeth his power upon man, and liveth as in respect of righteousness.  R. 
Surely a very notable mark of regeneration or newbirth. For the spirit of Christ into whom we be greffed, not only giveth us life by inspiring us to go unto God our life, as meet is we should: but also is himself our spiritual life. But to confess unto you plainly my thoughts (or I wot not whither I may better say temptations) in that behalf when I looked upon mine own naughtiness and the tyranny of sin over me, I have oft-times doubted of the power of God's spirit in us, and whither the working thereof do kill the old Adam, and pluck up the roots of that evil tree or no. And upon such manner of thoughts being sorrowful & (to say the truth) distrusting and despairing of victory against my flesh, I am wont divers times to quail.  P. 
These doutinges of the power of God's spirit are dangerous. Think you that the tyranny of sin is greater, than the might, efficacy, and inwardwoorking power of the holy Ghost? Not, but assure yourselves of this, that if the spirit of him which raised up Christ from death be in you: he which raised up Christ from death, will also call again your mortal bodies into a life beseeming your regeneration, by his spirit which dwelleth in you. Wherefore as many of you as profess yourselves to be Christians, I beseech you all lay up these things deeply in your minds, that when we be once justified, sanctified, regenerated & endued with Christ's spirit, we are altogether debtors, not to the flesh to live after the liking of the flesh, & to obey the corruptness thereof, but rather to the spirit to endeavour to obey him in all things.  R. 
Is there so great peril in the not knowing, & in the omitting of the thing?  P. 
Yea yearly: and of all perils it is the greatest. For if ye live after the liking of the flesh, you shall surely die. But if that by the spirit, you vanquish the doings, works, devices, desires, & in devers of the flesh, & fight against the lusts thereof: out of all doubt you shall live, & you shall continued in the life that you have received by the benefit of Christ, who is the life of the faithful, even in whose minds the quickening spirit uttereth his power.  R. 
Hereafter I will bid such doubtings farewell, and sift better both myself and my doings, and not yield my ears so open to such as do lessen and diminish the effectualness of the holy ghost: who also (to th'intent their manners may answer their doctrine) are wont oftentimes to brag of the presence of God's spirit in their hearts, when as they be drowned in the filthiness of sin and wicked doings.  P. 
Let others alone, & stand to thy own tackling, and keep this rule in examining thyself: that as many as are led, moved, & ruled, not by their own unbridled lusts, but by God's spirit, they be God's children. And believe me, he that is not sure of this being God's child, can nother be said to be regenerated, nor in any wise satisfy the accusations of the law, as which requireth an absolute and perfect righteousness in all points at our hand, which we be never able to perform, except the power of the holy ghost do work & fulfil the thing in us which he requireth in his law.  R. 
Surely it is an overhard thing for us to give ourselves continually to the keeping of God's law, specially sith we be trenched in with so great sinfulness of our flesh, whereunto the pureness of God's law is quite contrary.  P. 
What have you now to do with the law, or with the condemnation thereof? For sing you be greffed into Christ and endued with his spirit, you receive no more the spirit of bondage, that you should have to deal with the law as you had in times past: but you have received the spirit of adoption of God's children, I mean the spirit of fredone & of the love of God, whereby we perceive God's goodness to be so great that we not only call upon him, but also cry unto him with inward familiarity & boldness, and with earnest love, as unto our father. Now he that hath this spirit of adoption applieth himself to the keeping of the law, not as a hireling in hope of reward, or for fear of punishment, but willingly as a son.  R. 
I am of opinion that we can not call God father, so safely, so boldly, and so sweetly, but by the breathing of his spirit upon us, whose record is most certain, as the which is greater than all record of man. But I pray you which are the other marks of our regeneration?  P. 
Surely even the inward motions of God's spirit will be no doubtful signs of our regeneration in Christ. For gods spirit witnesseth inwardly to our spirit, that we be gods children by grace and adoption, as who are partakers of his divine nature by the same spirit in Christ.  R. 
You tell me of a great dignity.  P. 
Truly so is it. And if we be children, then must it needs be confessed that we shall be heirs also: verily the heirs of God, because we be his children, and fellow heirs with Christ because we be his brethren.  R. 
He that hath such a record in himself, neither wavereth, nor staggereth in his mind. But what other inward motions require you in the regenerated?  P. 
That they should know themselves to be the true members of Christ, and enter into the way of the cross armed with the remembrance thereof. For sith it behoved Christ to suffer, and so to enter into his glory: it is meet also that his members should not shun the state of their head: specially considering how many and how great commodities spring unto us thereof.  R. 
What commodities I pray you?  P. 
The first is, that if we suffer with Christ, we shall also reign with Christ.  R. 
Truly this promise is very sweet, but the way to attain to it is very sour.  P. 
But I am of opinion that the adversities which we suffer in this world, are not equal or comparable to the glory that shall be uttered upon us in time to come.  R. 
Unhappy certes is the state of mankind. For only man feeleth sorrows and troubles, only man beareth all things, only man groweth, only man is vexed and pineth away.  P. 
Nay rather if you behold this frame of the whole world advisedly, you shall see that all kind of things, yea even of the senseless creatures, do with very great, thoughtful, and vehement desire long for the discovery of God's children, because that being very near of kin to us, they desire our full and perfect glory: and also because that day they themselves also shall be repaired and made immortal.  R. 
Why so?  P. 
Because the nature of things is subject to vanity and corruption, not willingly (for that is against their natural liking) but for his sake by whom they be so made subject to decay. For God is contented that they shall dec●y to do us service withal, howbeit in hope that they shall come much more beautiful, and less subject to decay. Else the desire of an everlasting state were bred in them in vain. Therefore they themselves also shall be set free from the thraldom of destruction, and be made likewise immortal, and enjoy like liberty, in that they shall be from perishing, when the glory of God's children appeareth. For we know how all things groan and mourn with us unto this day, and shall do till the day of judgement. Therefore we have no cause to complain.  R. 
Surely the state of the godly is miserable, notwithstanding that all creatures be fellows of their afflictions.  P. 
Nay verily, the faithful have also even the chief pillars of godliness, to be their fellows, and not only partakers of this cross, but also foremost in the array. For not only the very nature of things, which is inferior to man, doth suffer & bear with him: but even we Apostles who have the first fruits of the spirit, yea & that in great abundance, are notwithstanding so oppressed with labour, that we sigh at our hearts, longing for the adoption of gods children, till it be showed openly as it shall be in the life to come, and for the setting of our bodies free from destruction, which shall come to pass when we rise again.  R. 
Art you the chief blasers abroad of the Gospel subject to sufferings aswell as other men?  P. 
See you not how I am cast into this prison for the Gospel's sake? neither is there any cause why you should either be offended or wonder at it. For we be not yet come to the possessing of our happiness, but by hope. For only in hope are we now safe. But when we be once in heaven, we shall see God, not any more by faith, but openly face to face, and then we shall be without both labour and hope. For the hope that is seen is no hope. For hope is a waiting for an absent good thing that is longed for. For how is it possible that a man should hope for the thing that he seethe & hath? Then if we hope for the thing which we see not: it is to be confessed, that we possess not the thing as yet but by faith, but that we wait for it through patience, and that hope feedeth us.  R. 
To confess the truth, the adversities which the professors of Christ's religion suffer, seem to me to pass our strength, and therefore I think we be scarce able to bear them.  P. 
You have a very present remedy prepared for this weakness. For the spirit helpeth our infirmity, specially in ask and obtaining the gift of patience and uprightness of mind at God's hand. For although we be regenerated and endued with Christ's spirit: yet notwithstanding we be so oppressed with sorrow, when we be afflicted after that manner, that we wot not how to pray as we should do. But the spirit prayeth for us with unutterable sighs.  R. 
I think that by the name of spirit, you mean that part which being renewed in us by Christ, enforceth itself to the glory of God. For out of that by the working of the holy Ghost in us, there proceedeth a certain inward and secret desirousness of God's glory, which supplieth the room of supplication before God, and therefore it is true that after this manner the spirit prayeth for us, though we divers times perceive it not.  P. 
It is enough that God which searcheth men's hearts, knoweth & alloweth the secret meaning of our spirit, which prayeth for Christ's holy & true members at God's appointment.  R. 
Surely a most excellent comfort of the godly, sith they know that their salvation can not in any wise be letted or hindered by the adversities of this world.  P. 
Nay rather unto such as love god, all things turn to their benefit, whither prosperity or adversity befall them.  R. 
Most excellent (as you report) is the desert of such as love God.  P. 
Away with all mention of man's desert in God's sight. For by God's grace are we whatsoever we be, by whose purpose and appointment they be called forth as many as love god through the working of Christ's spirit. For to the intent you may know whom God hath foreknowen, he hath also appointed them to be like to the image of his son, that Christ himself might be the first begotten, the principal, and the chief among many brethren. Hereupon springeth belief in God, hereupon springeth love towards god, hereupon springeth hope of everlasting life, and finally hereeupon springeth the calmness of mind, the long sufferance, & the cheerful patience of the elect in their adversities.  R. 
Now I plainly understand the cause why many being stricken with fear of the cross, leap back from the Christian religion, and will not hold out to the end. For they want the foundation of true godliness, namely gods election & calling, by reason of their wickedness.  P. 
You have hit the nail on the head. For whom God hath predestinated after the manner aforesaid, them hath he also called from heaven. And whom he hath so called, them hath he also justified, not only by not imputing their sins to them, by releasing & forgiving their wicked deeds, & by covering their iniquities: but also by imparting the spirit of righteousness unto them: & he hath taken them to him to be his friends and children, & garnished them with virtues and gifts of grace. And whom he hath so made righteous and guiltless, them also hath he glorified, in this life in hope, and in the other life in very deed.  R. 
Surely I am ravished with great admiration to hear you discoursing of these matters. For what can we say to these things? what can the wisdom, or (to speak more rightly) the distrustfulness of our flesh object? For if God, who hath chosen, called, justified, & glorified us be on our side, who shall be against us? who can either shut us out, or pluck us back from salvation?  P. 
In good sooth no man. Specially seeing that God hath loved us so greatly, that he hath not spared his own son, but hath given him up to the Cross for us all. And sith the case standeth so my brother, how shall he not give us all other things with him? For how is it possible that he which giveth the chief things, should not give the appurtenances also?  R. 
These reasons of yours Paul are most plain, and full of comfort. For by them it appeareth that your foresaid ground is true, wherein you avow that they which are truly greffed into Christ are not in danger of any damnation.  P. 
Who is he that may accuse Gods chosen, when God himself who is both almighty and a most loving father acquitteth them? Who shall condemn us, seeing that Christ jesus hath died for us, and cleansed our sins, and moreover is risen again, and triumphing over sin and death hath conveyed his righteousness unto us, and ascending up into heaven sitteth at God's right hand, and being endued with full power defendeth us? Who shall pluck us from God's love? Who (say I) shall 'cause us to doubt or not believe that God loveth us? 
Lops 43. 2●  or that we being possessed with such misbelief, should not love him? Can adversity do it? Can nakedness? Can peril? Can sword? My brother, answer you nothing to this gear? See you not the same thing to be fulfilled in us which is wtitten, and that we may truly say as our forefathers cried unto God, namely that we as well as they that went before us are daily put to death for our God's sake, and are in case as sheep appointed to the slaughter, and yet want nother faith nor love for all that? Nay rather both in these and in all other adversities we get the upper hand, and that not by our own wit, nor upon trust of our own strength, nor puffed up with opinion of our own virtue or deservings: but through him who of his own mere goodness, grace and favour, hath loved us in his Christ.  R. 
These proofs of true faith do so move my mind, that henceforth I will not set a straw by the threatenings and scaringes of our Emperors, or (too speak more rightly) of our tyrants, as whose power may show cruelty to the body, but not pluck the mind from faith and the love of God.  P. 
Now to make an end of this treatise of justification, I am fully persuaded that we which are borne a new and greffed into Christ, are never overcome, nother by death, nor by life, nor by any other thing that can happen to us alive or dead, yea I am fully persuaded, that nother Angels, nor Principates, nor potestates, nor things present, nor things to come, nor highness, nor loudness, nor any other of all the things that are in nature, is able to pluck us from the love of God which is in Christ jesus our Lord, and much less that any torments of tyrants, be they never so cruel, can drive us away from the professing of Christ.  R. 
By this your discourse Paul, I perceive well, not only the love that God beareth us, but also the constancy, steadfastness, and stableness thereof, in somuch that I am sure it cannot by any means be brought too pass, that God should not love us in Christ jesus as his members, or that we should not always love him again. How be it, as I perceive by the order which you have set down, you have hitherto treated of Christian righteousness, and you have showed plainly that neither the Gentiles can become clear by keeping of the law of nature, nor the jews by the works of the law written, because noon of both them performeth the commandments of God's will to the full, which require to be kept to the uttermost tittle. And therefore there is offered us a most present remedy by the preaching of the Gospel, namely that we may become righteous by believing in Christ, & being endued with his spirit give ourselves wholly to the duties of obedience, so as at length we may attain everlasting happiness with Christ the head of all the faithful. But now remaineth the greatest hardness of this Epistle. For if men be justified by faith, and Christ belong but only to the believers: undoubtedly then is the seed of Abraham cast of. For (as you yourself see) very few of Abraham's seed receive Christ's doctrine. Whereupon it cometh to pass that some say flatly that this jesus of Nazareth is not the true Messiah that was promised to the people of Israel: and othersome affirm that he is the true Messiah, but that God abideth not by his promises, but rejecteth it at his pleasure. Now for asmuch as noon of both these things (as I think) is true: I would feign understand the doubts of this treatise, which you entitled of election, or of the calling of the Gentiles.  P. 
As for the casting of or (to speak more rightly) the unbelief of mine own countrymen: 
Cham 9  I cannot speak of it without grief of mind. For I say the truth in Christ without lying, and my conscience beareth me witness of it by the holy ghost, 
Act. 9.1 1. Co. 15.7  that I am stricken with great grief and continual sorrow of mind, to remember and behold the blindness and destruction of the jews. For I could find in my heart to be a stranger unto Christ for my brethren's sake, which are my kinsfolk as in respect of human nature: So great, so earnest, and so unfeigned love do I bear them. For the Israelites come of God's sholed and chosen people, 
Ro. 2.18. Epi. 2. 12.  to whom belong the adoption and covenants, to whom the law & service of God were given, to whom the promises were given, and finally of whose fathers Christ come as concerning his manhood. For in that he is the coeternal and coessential son of God, he is God to be praised above all things for ever. Amen. He is the true Messiah, the very Saviour, the very mediator between God and man, even in spite of the powers of hell. Therefore there is no cause why any man should call it in question, whither jesus of Nazareth be the very same Messiah that was promised to the children of Israel. And whereas you say there are others that blame God of unconstancy, surely I am sorry for it. For that error springeth of the not knowing of God's determination, whereby he did once decree in his own mind, that noon should be saved but the believers. And whereas the jews surmise the said promise to belong only to themselves they utterly mistake their mark as they say. neither can their unbelief blame god of unconstancy, 
Ro. 2. 16.  as though his word had fallen to the ground: For not all they which are borne of Israel by fleshly descent, are true and chosen Israelites: nother follows it that by cause they be Abraham's offspring, therefore they are all Abraham's true and natural children, that is to say, faithful, descended of the father of the faithful. But of Isaac (saith God to Abraham) shall thy offspring take their name: 
Goe 21.12 Herald 11.25  which is all one as if he should say, they shall not be called Abraham's children which shall come of thee by Ishmael thy fleshly son: But the children which are thine in deed and which shall be called the children of God, are they that shall convey their pedigree from Isaac the son of the spirit rather than of the flesh. To conclude at a word, they be not the true Israetites, which are the children of Abraham's body: 
Gal. 4.28  but they that are his children by promise are counted the children of Abraham and of God.  R. 
Truly this your saying of gods promise, seemeth new & strange to the jews.  P. 
Undoubtedly their own blindness is the cause of this error, and not my true interpreting of them, which they diffame with novelty: for the prophecies & sermons of the prophets do continually teach & enforce this decree of the everlasting god. But lest my countrymen may complain of my sayings: let us look narrowlyer upon God's sayings. The words of the promises are these: 
Goe 17.10  I will visit thee at this time (saith God unto Abraham) and Sara shall by my favour have a son, notwithstanding that she be barren and both of you be stryken in years. Therefore ye see that under this figure of Isaac & Ishmael, God did shadow and show aloof, his free choosing of all believers, whither they were jews or Gentiles, that by that means he might make it known, that he is the God of all men, both jews and Gentiles, 
Joh. 1.12 Joh. 3.15.  and that he gathereth his chosen indifferently out of both peoples, not by fleshly generation, but by beleeefe of the promise and by acceptation.  R. 
But the jews think the casting off of Ishmael and of the Ismaelites to have another cause, namely the mother's birth: For as you know, Agar was a bondwoman of Egypt, and but Abraham's concubine, and not his chief wife. And therefore her issue had not like right as was granted to the children of Sara. For this cause Isaac and Isaac's offspring had the preferment and dignity of God's elect people: and Ishmael with his posterity more cast off.  P. 
I will not now dispute of the lawfulness of the marriage between Abraham and Agar, and much less of the right of the issue that come of it: But I will leave that question, and allege the another which they can not gainsay. For the figure of the chosen and of the castaways is set forth, and gods everlasting decree overshadowed, and after a sort locked up, 
Gen. 25.21.  not only in Sara and Agar's issue, but also in Rebecca, when she was with child with a pair of twins, namely jacob and Esau, by our father Isaac. For when they were yet unborn, & therefore had done neither good nor evil, to the intent that gods determination should stand fast concerning his free election, without any respect of works or deserts, but only that the free favour of the caller might appear and abide, 
Gene. 25.23.  God told Rebecca that the elder should serve the younger.  R. 
I remember I have read this answer of God unto Rebecca in the first book of the Law. For there Moses declareth, 
Gal. 3.24  that Rebecca prayed to God that she might conceive, and obtained her prayer. But when the children strove in her womb, she wished rather to have died than to be in such pain, and therefore she resorted again to God for counsel, of whom she received this answer: Two nations are in thy womb, and two peoples shall be divided out of thy belly, of the which the one shall be a greater man than the other, and the elder shall serve the younger. Afterwards (as Moses declareth) when the time of her deliverance was come, she was delivered of two, of whom the first come out all read, and like a hairy rug, and he was named Esau. Then come out his brother holding Esau by the heel with his hand and he was named jacob. I take this to be the order of the story, which you affirm to be the figure of the choosing of the Gentiles, and of the casting away of the jews. But how these things were fulfilled, according to the presence of the History, I can no skill at all.  P. 
You shall understand that by the saying of the Prophet Malachi, 
Mal. 1.2  whose words are these: I love you, saith the Lord. And if you ask in whom I love you: was not Esau jacobs' brother, saith the Lord? yet loved I jacob, and hated Esau, and laid his mountains waste, and made them a possession of Dragons, and a wilderness. And if the Edomites which are wasted determine with themselves to build up again the things that are broken down, thus saith the Lord God of hosts: if they build up, I will pull down, and they shall be called the ends of iniquity, and the people against whom the Lord is wroth for ever. Which thing when you yourselves behold with your own eyes, you shall say that the Lord is to be magnified throughout the borders of Israel.  R. 
Soothly a hard saying, but yet most just as I think, both in the figure and in the pattern. For these judgements of God are to be honoured rather than too be over curiously searched: And I am fully and thoroughly persuaded, that our destruction cometh of ourselves, and our salvation of God. But forasmuch as we do here deal with the case of jacobs' posterity, which fasten all the whole ankerhold of their salvation in their ancestry, Circumcision, works, and deserts of fulfilling the law: surely we must needs answer their objections. For if God do cast up the people of the jews whom he had once chosen, and take to him the Gentiles, according as Esau was despised, and jacob the younger brother was chosen to the dignity of the birthright: undoubtedly there seemeth to be accepting of persons with god, if there be not inconstancy. What shall we say to these things Paul? Shall we grant the jews that there is partiality in God?  P. 
far be it from God that he should be partial, howbeit that the indifferency of God's doings dependeth not upon us, nor upon our thoughts. But to the intent to stop these brabblers mouths with God's word, and that they may know that God is the God of all Nations, and will have all believers to be saved: see what is answered to Moses talking to God in these words: Behold (saith he) thou sayest to me, 
Exo. 33.12.  lead this people, and thou hast not showed me whom thou wilt send with me, and thou sayest that I am known to thee by name, and that I am highly in thy favour. Therefore if I be in thy favour, teach me thy way, that I may know thee, and that I may be sure that I am in thy favour, consider also therewithal that this nation is thy people.  R. 
As who should say that God is not the God of all Nations, or that he had determined to bestow the treasures of his mercy and goodness upon noon but only the Israelites.  P. 
Hear out the residue. Then the Lord said, I myself will go with thee, & give thee rest. And Moses answered, surely unless thou go with us, I had liefer we might not go hence at all. But whereby shall we discern that I and thy people are in thy favour? Shall it not be by thy going with us, that so I and thy people may excel all Nations on the earth?  R. 
O how unhappy are all other nations of the world, if the only jews be in gods favour, and all the residue cast of.  P. 
give me leave to go through. The Lord answered unto Moses, that he would do according to his request, and that he would not give the people an Angel to be their guide, but that he himself rather would bring them into the land of promise with his own presence and favour.  R. 
Moses then prayed and obtained.  P. 
It is true. But yet presumed he to ask greater things, when he said, Lord I beseech thee show me thy glory and thy brightness. 
Exod. 33.18.   R. 
What said the Lord to that?  P. 
I (saith he) will make all my good to pass before thee, & I will proclaim my name jehova before thee, & I will have mercy on whom I will have mercy, 
Exod. 33.19.  and I will show compassion on whom I will show compassion.  R. 
O most pitiful God & worthy to be praised everlastingly, which tieth not his inward mercy to any one people or nation but according to his good pleasure layeth forth the treasures of his clemency to whom he will, and when he william. For I perceive plainly that this saying which concerneth gods manifesting of himself, aught to be referred to the circumstance of the place. For the plainness of gods answer is understood by Moses demand.  P. 
Then upon this manifesting or rather defining of gods majesty, you may gather that god is not tied only to the Israelites, nor their deserts the cause that they be counted God's people. For God's choosing and calling come neither of the willer nor of the runner, but rather of god that pitieth.  R. 
Truly I believe so, and I conceive so great hope of our Creator's goodness towards mankind, that he will have mercy not only upon the jews, but also upon the Scythians, Assyrians, Egyptians and all other nations that dwell throughout all parts of the world, so they thrust not God's most merciful favour from them through their unbelief and stubborness of mind.  P. 
You judge rightly: and that is the thing which the scripture reporteth of that most wicked & false hearted king of Egypt, whom the Egyptians call Pharaoh, to whom being out of measure cruel & disobedient, god speaketh in these words. Even for this purpose have I raised thee up and advanced thee to the kingdom, 
Ex. 9.16  and preserved thee alive and in health to this day, that I might show my power upon thee, and my name be renowned through the whole world.  R. 
This justice of God is most rightful, whereby he dazzleth the unfaithful, blindeth the cruel tyrants, hardeneth the stubborn sort, taketh light from the hardened, and which is more worthy to be wondered at, not only useth their persons, but also their sins to the setting forth of his glory. So singular a workmaster is he of good things, that he furthereth his own most holy devices, by the lewd attempts and endeavours of the wicked.  P. 
You see then that God hath no respect of persons, people, nations, functions, or dignities in punishing of wicked deeds & sins, but rather payeth good to the good, and evil to the evil, as a most upright judge. Therefore he hath mercy on whom he will, and contrariwise he hardeneth whom he will, nother is there any man that can justly plead with him, and much less charge him with any unindifferencie.  R. 
The jews will in no wise grant that, who think God's mercy to be reserved alonely to themselves to cover their iniquities withal, and that blindness, stubborness, hardness of heart, and finally ●●delesse destruction is prepared by God's eternal ordinance for all other nations of the whole world. But for asmuch as I have once begun to plead the case of the jews, I pray you answer me in few words, why God is angry with the Israelites for rejecting of the doctrine of the Gospel. For if he will needs have it so: who is able to withstand his will? 
Esa. 1.6 . I say if God set forth his own glory among all other nations of the world by the blindness and unbelief of the jews: why upbraideth he them with their unbelief and hard heartedness?  P. 
I know you speak not as you think, and therefore I will answer a railing jew, rather than yourself: and I will say, O man, bred of the earth, and base than the worms if thou want God's favour, what art thou that pra● est against god? If thou look into thyself, seest thou not that thy destruction cometh of thyself? 
Ose. 1.  For by means of thy hard heart which can no skill to repent thou hast hoarded up gods wrath to thyself, because thou hast despised the abundance of God's goodness, long sufferance, & mildness. But if thou speak as an Israelite, & allege God's election for thyself: call to remembrance the divine sayings of the ancient prophets, wherein they have set before thy eyes the nature of God & the punishments that were to come upon the people of Israel. And (to use jeremies' similitude) shall the pot say to the potter, why hast thou made me thus? Is it not lawful for him to make what he listeth of his clay? Hath not the potter power to make of the self same lump of clay, one vessel to honour and to keep sweet scented & delicate things in, 
Sap. 15.6  & another to dishonour, to put filthy, stinking, & unclean things in? Surely he that denieth that, denieth both the power of the potter, & believeth the power of God to be maimed in the governing and forecasting of men's affairs.  R. 
God forbidden that the godly should have that wicked conceit with them. But in good s●th you make me very glad in bringing the most holy sermon of jeremies' to my remembrance, the words whereof I minded to commit to memory: and I trust you will not be offended if I rehearse them to in●●●hten your doctrine withal.  P. 
Nay rather I entreat you to do it.  R. 
Go to (saith the Lord speaking to jeremy) go down into the potter's house, 
Je. 18.6.  & there I will utter my word unto thee. I therefore (saith jeremy) going my way into the potter's house, found him making his work upon his wheels. And when that vessels of clay that the potter was making of, was marred between his hands, he went to it new again, & made another vessel of it as be thought good. Then the Lord talked thus unto me: You house of Israel, may not I do to you as the potter doth, saith the Lord? Look what the clay is in the hand of the potter, the same are you in my hand, o ye house of Israel. As for examples sake, I threaten, wasting, spoiling and destruction to some nation or kingdom. Now if that nation which I shall have threatened withdraw themselves from their wicked deeds, I also will stay from the evil which I thought too have laid upon them. Again for examples sake, I promise' some nation or kingdom to build it up and stablish it: If they offend me by disobeying my words, I also will stay from the good which I meant to have done them. Go to therefore and tell the jews and the inhabiters of jerusalem, these words. Thus saith the Lord, behold, I purpose evil against you, and I am devising of somewhat: forsake every one of you your wicked customs, and amend your fashions and manners. Not (say they) but we will follow our own devices, and every of us will obey the lewdness and wicnes of his own heart.  P. 
I promise' you it was a notable answer given by the Israelites to maintain and confirm God's election where of they boasted so much.  R. 
But what and if they complain still of God's everlasting ordinance? For if God knew that the Israelits would forsake his heavenly covenant, why chose he them? And assoon as he seen that they were covenant breakers, why did he not by and by cast them of, punish them, wear them to the stumps, and consume them to nothing? Why did he not out of hand take the Gentiles to be his people?  P. 
What a saying is this? If God intending to show his wrath and roughness and to utter his power, did with great patience suffer for a time the vessels that were made fit for wrath, destruction, and casting away, (of such sort in deed are the unbelievers and the wilful stubborn jews) that he might punish them the sorer afterward, and so make his power and rigour famous & renomed: is he to be blamed for it? Again, what if that he moreover, to show the greatness of his glory in the vessels of mercy, prepared them to glory? Is it therefore to be ascribed to men's deservings?  R. 
He that thinks of any deserving, is stark mad. But see again what the Isralites object. If God, say they, do punish the falscharted, disobedient, and stiff-necked jews, he may do as he sees cause: but yet should he not for those wicked men's sakes, dispossess the people of Israel of their prerogative and dignity, which is now conveyed to the uncircumcised, which (as they surmise) are out of God's covenant, and castaways. To conclude in few words, the jews accuse not God of unjustice for punishing the Israelites offences: but they blame him of unconstancy for gathering a new people to him by the preaching of the Gospel.  P. 
No marvel though he do so. For god the maker of all men had so determined from everlasting. For whom he had chosen in his divine mind, them did he afterwards call from heaven, not only of the jews but also of the Gentiles.  R. 
But this seemeth strange and unwonted to the Israelites, and they cry out with full mouth, that this is a new found and forged doctrine, and utterly unknown of old Prophets.  P. 
O gentle interpreters of the Prophets. 
Ose. 2.23 1. Poe 2.10  Remember they not what the Lord promised by Osee? I will call a people my (saith he) which are not my people: & a nation beloved which is not beloved: and where it was said, you are not my people, there they shall be called the children of the living god.  R. 
I see a very evident record of the casting of the Gentiles.  P. 
Hear also on the contrary side what Esay crieth against the Israelites that were to be cast off. Although the number of the children of Israel (saith he) be as the sand of the sea, 
Esa. 10.22  yet shall but a remnant be saved. For the Lord shall do the thing rigorously, and at once, and that with righteousness, I say, he shall do a rigorous thing upon earth.  R. 
The Prophet then foretelleth that it was done as soon as said, and that it is justly done that so few of them shallbe saved. Therefore the matter (as it should seem) is unpossible to be called back because it is justly decreed.  P. 
Hear further what the same Esay said in his first sermon concerning the casting off of the jews. 
Esa. 1.9.  If the Lord of hosts (saith he) had not left us some seed, we had been like to Sodom and Gomor, we had all perished for our falshartednesse and stubborness. For you must understand, it is the singular benefit of the everlasting God, that I and a few others do believe the Gospel of God: For our wicked deeds deserved everlasting damnation.  R. 
I am right well assured of that, nother think I that God's mercy shineth forth less manifestly in the calling of you, than in the calling of us. But I pray you what shall we say to this, that so many Gentiles embrace the Messiah that was borne of the jews and promised to the jews, and that so few of the jews believe in him? Seeing that the election and calling of them both cometh of God's grace, whereof cometh so great difference, that so few of the one sort, and so innumerable of the other sort receive Christ.  P. 
My judgement is this, that the Gentiles which followed not the righteousness of works, or of men's deservings, overtook righteousness, I mean the righteousness that springeth of faith: & contrariwise that the Israelites which followed the righteousness of the law, attained not to the righteousness of the law.  R. 
What is the cause?  P. 
As I suppose it is for that the Israelites seek not to be justified by faith, but by the deeds of the law, reposing the whole state of their hope in their own works. And therefore they dash against the stumbling stone, which thing the prophet Esay foreshowed should come to pass, 
Esa. 8.14 &. 18.16  when he bespoke the children of Israel in these words: Behold I will lay in Zion a stone to stumble at, and a rock to dash against, and whosoever believeth in him shall not be ashamed nor beguiled.  R. 
Truly the falling out proveth the Prophets foresaying. For Christ is a stumbling stone to the unbelievers and disobedient. But to such as stick to him by faith, he is the sure foundation of singular quietness, peace, and happiness. But to tell you the truth Paul, you are very ill reported of among your own countrymen for this doctrine. For they think you speak it of spite, or that you seek your own glory in the Churches of the Gentiles by their unbelief.  P. 

Cham 10.1  My dear brother: I pray you give no credit to their words. For I assure you that I have an earnest good will towards them. And in my prayers which I power out unto God, I make suite for the salvation of the Israelites, and wish it with all my heart, and cease not to be earnest with God for it, rather pitying them, than spiting them. For I am want to witness thus much of them, that their striving against Christ, against grace, and against the Gospel, is done of a zeal to godward, howbeit unskilfully, and not upon knowledge.  R. 
I thought as much myself: but hearken. Some seem to themselves to be led with a certain desire of God's honour, and think that he thrusteth them forward to withstand the justification of ●ayth. But if a man could creep into the bowels of their hearts, perchance he should see that they refer not all their intents and endeavours unto god. Nevertheless I would be loath to condemn any body: but yet dare I say thus much, that they have no pretence of excuse before God, though they sin through ignorance.  P. 
I will show you the wellspring of all the mischief. These men knowing not what righteousness god requireth of us, & endeavouring to settle & establish their own righteousness by the deeds of the law without faith: will not submit themselves to the righteousness of god. But you know well-enough that the obeying of gods law without the foundation of faith, is rather a visor of righteousness, than a righteousness that pleaseth god. Now the very mark that faith aimeth at, is the coeternal and coessential son of God, become flesh, the true Messiah and advocate of Mankind. And the end or uttermost resting point of the Law is the same Christ, 
Gal. 3.24  to make them righteous and clear which trust in him. Thus ye see how great difference there is between the righteousness of the law, and the righteousness of faith, which difference my countrymen confound and mingle together. For Moses treating of the righteousness that cometh by the law, describeth it in these words, 
Leu. 18.5 Ex. 20.11 Gal. 3.12  that he which performeth the things which the law commandeth shall live by them: contrariwise pronouncing them accursed which contitinue not in all things that are written in the book of the law. 
de. 30.12  But when the same Moses treateth of the righteousness that springeth of faith, he speaketh after this manner, Say not in thy heart, who shall go up into heaven? for that is as much as to fetch or call down Christ the son of god out of heaven. Neither say in thy mind, who shall go down into the deep? for that is as much as to raise or fetch up again the same Christ from the dead.  R. 
What is it then that Moses concludeth?  P. 
The word (saith he) is near thee in thy mouth, and in thy heart, 
de. 32.41  and that is the word of faith which we Apostles of Christ do preach.  R. 
Now I see plainly, that even the ancient fathers of the old testament, had the same mark set afore them for the faith of the believers always to ame at, which we have: namely God's everlasting word, very God and very man, the Saviour, the Messiah, and the foundation of true righteousness and innocency, to whom whosoever cleaveth shall out of all doubt be saved. Therefore no need at all have the Israelites, & much less we, to go on pilgrimage, to pass over the sea, to climb up into heaven, and to attempt things above our power, to become righteous. For it is sufficient to believe the Gospel, to embrace Christ the father's word, and to be made one with him by the spirit of regeneration.  P. 
You hit the matter in deed. For if you confess the Lord jesus with your mouth, and believe in your heart that God hath raised him up from death, you shall be saved. For the belief of the heart maketh righteous, and the confession of the mouth saveth. Neither is this doctrine new or devised by us that believe in Christ: but is continually repeated and set forth by the holy prophets. For (to let pass others) The Prophet Esay saith, 
Esa. 18.20.  whosoever believeth in him shall not be ashamed nor deceived,  R. 
You say truth. But the jews restrain this general distribution, only to the Israelites: and are of such opinion as to believe that the Gentiles are shut out from that promise.  P. 
Surely they be utterly overseen. For in this behalf there is no difference between Greek and jewe. God created them all alike, and made them all able to receive him, so they have faith. As for deservings, there are noon at all, neither in the one nor in the other: their salvation consisteth in gods only goodness. And because he is the only Lord of all, rich and well-willing to do good to all that believe and call upon him heartily, & seek all their help & welfare of him alone, therefore according to the sayings of the prophets, whosoever calleth upon the name of the Lord shall be safe.  R. 
I remember I have read this sentence in the sermons of the prophet joel. 
joel. 2.32  But there is a certain doubt which grieveth my 〈◊〉 very much. For if it be true as you say that god is the creator of all men, and that be createth men able to receive blessedness: how happeneth it that the most part of the world abideth in ignorance of the truth and that a great sort even of those that here the truth, do not believe it and obey it? For to the intent we may speak first of the Heathen folk and Gentiles, how can they call upon him on whom they believe not? and how can they belee● e in him of whom they have not herd? and how shall they hear without a preacher? and how shall they preach unless they be sent, even of god the only author of salvation?  P. 
Surely you reason sharply. For to the same purpose the prophet Esay said How beautiful and fine are the feet of such as bring glad tidings of peace, 
Esa. 52.7  and bring news of good things?  R. 
You see also that not all the jews obeyed the Gospel. 
Esa. 53.1  For the same Esay complaineth of their unbelief in these words. 
joel. 12.31 . Lord who hath believed our sayings? Hereupon I conclude that the cause of damnation cometh of God, who denieth to some men the degrees whereby they might come to the true worshipping of him, and so consequently to salvation.  P. 
Nay rather you must gather hereof, that true and lively faith cometh of hearing, and that the true and inward hearing is enough by gods word, and by the holy Ghost moving men's hearts, and making their minds clean and holy by his operation.  R. 
I doubt not at all of that matter: The thing that I demand is this: whither the nations to whom the preaching of the gospel come not at all, are utterly rejected of god, or whither they may allege any excuse for not hearing gods voice. I say I would feign know, whither they have hard any thing or not, that might quicken them and stir them up to the knowing and worshipping of the everliving God.  P. 
Yea out of doubt have they. For as the princely Prophet witnesseth, treating of God's school, namely of his creatures wherein he showeth his godhead and power to all Adam's posterity: 
Psa. 19.5  Their sound (saith he) went forth into all lands, and their words into the uttermost parts of the world. 
Rom. 1.16  Therefore look what can be known of God, is first manifest in themselves, that is to say, in their own minds: For God hath manifested himself to them by a certain inward law. Again, concerning his invisible things, such as are his ever lasting power and Godhead, they be perceived in the workmanship of the world by considerning them in his works. And therefore they make themselves unexcusable, because that when they knew God, they yielded him not glory, and thanks meet for God, but wandered in vain imaginations, and their foolish mind become dim. And whereas they profess themselves wise, they become the more fools. Therupon it cometh, that they turn the glory of the incorruptible God, into an image fashioned to the shape of a mortal man, of birds, of fourefoted beasts, and of worms. And therefore for a punishment of this wickedness, God giveth them up to the lusts of their own hearts, into uncleanness, to defile their bodies among themselves, for turning God's truth into a lie, and for worshipping and serving the creatures, passing over and neglecting the creator, who is to be praised for ever. Amen. hereupon sprang the mischief, the damnation, and the destruction of those whom you spoke of.  R. 
You have enough and more than enough satisfied my doubt with these your words. Now I desire to know whither the doctrine that you set down concerning the rejecting of the jews & the calling of the Gentiles were known to the Prophets of old time: I mean whither the Israelites did ever know God's eternal decree to have been such, that if they showed themselves disobedient and believed not, the Gentiles should be taken to be God's people.  P. 
Yea verily, this doctrine was very rife & well known among the people of Israel even from the beginning. 
De 32.21  For Moses the first Captain of the Iewishe people speaketh thus to them in God's name. I will provoke you to enuyinge (sayeth he) by a nation that is no nation, even by a nation that is without understanding will I provoke you. Also the prophet Esay useth greater boldness against the misbeleving and disobedient jews, where he avoucheth the calling of the Gentiles in God's person, with these words: 
Esa. 65.4  I am found (saith he) of them that asked not after me.  R. 
Surely these are most manifest avouchments of the calling of the Gentiles.  P. 
And concerning the rejecting of the jews, see what the same prophet sayeth in another place in the person of god. All day long I stretched out my hands (saith he) to a stiff-necked people & a people that is replying against me. 
Esa. 62.2  Hear, here must the causes of the rejecting, blyndinge, and destruction of the jews be sought, and not in God.  R. 

Chao. 11  Of a troth I marvel that the Israelites are so blind, as not to see these so manifest sayings. But I pray you, is this rejecting of the Jewish people universal? Hath God so rejected his people, that noon of the jews shallbe saved?  P. 
Not not so. For I myself am an Israelite, of the seed of Abraham, and of the tribe of Benjamin, & yet notwithstanding, by his divine favour he hath sholed me out from my mother's womb, not only to be partaker of the heavenly grace and everlasting happiness: but also to publish the benefit of God's son, by preaching the Gospel among the Gentiles. Therefore God not rejected his people whom he knew and allowed, for his aforehand, that is to say, the true believers in him, which obey him and follow his sayings. For in as much as God had chosen them from everlasting, they be not in any wise in danger of damnation.  R. 
But truly the number of these chosen is very small.  P. 
Yea but it is greater than you Gentiles ween. Know ye not what is left in writing concerning Elias? He prayed unto God against the Israelites, thinking that of so great a number of jews he only had been left alone, 
2 K. 19.20  and therefore he said: Lord, the jews have slain thy Prophets, and broken down thy altars, and I only am left alone, & they seek to kill me to. But what saith the answer of God unto him? I believe you remember it. I have reserved me seven thousand men (saith the Lord) which have not bowed their knees unto Baal. Think you that of all the jews there are no mo called but I? Yes I assure you there are a great multitude among the jews, which are of the number of the elect? Then like as all were not cast off in the time of Elias: so at this time there is a remnant, and although they seem to be but few, yet hath God his worshippers, as it were hidden among the rest. And for asmuch as they be the true members of Christ, they look not for happiness by desert of works, but through God's mere goodness, and mercy by his free election.  R. 
And good reason why, in my opinion. For if it be freely, then is it not for works: for then were free gift no longer free gift. But if it be for works, then is it not of free gift: for then were work no longer work. This most strong reason we Gentiles take hold of, to stablish our free calling with all. But I pray you, what shall we answer the jews, which urge the election of the whole people of Israel, garnished with so notable commendations of the holy prophets?  P. 
Mine answer is want to be this: that the whose people of the Israelites hath not obtained the thing that they sought: but the chosen, the believing, the obedient, & the submitters of themselves to God's word have obtained it: but the residue are hardened & blinded for a punishment of their unbelief.  R. 
You said also even now, that these unbelievers obtain not salvation because they sought it otherwise then they aught to do, that is to with, not of God's fregift, but by the deserts of their own works: And therefore that they be worthily left in their ignorance and blindness.  P. 
Yea, and they be not only left up, but also punished according to the desert of their unbelief, lewdness, unfaithfulness, and naughtiness. 
Es. 29.10 6.9. Maties 13.14 Jo. 12.14. Ac. 28.26  For these causes (say I) God being a just judge, hath given them the spirit of drowsiness (as was foretold by the Prophets) eyes that they might not see, and ears that the might not here even to this day. And by this means is the thing fulfilled in them which the princely Prophet David forespoke of them long ago. Let their table (saith he) be made a snare to them, a pitfall to catch them, 
Lops 69. 12  a stumbling block, & a punishment. And not contented with this, he addeth: let their eyes be darkened, that they may not see, & bow thou always down their back.  R. 
What meaneth this word Always. will God be angry with the people for ever? Have they stumbled in such wise, that God is determined to destroy them utterly?  P. 
Not not so. But by their fall salvation is happened to the gentiles that by that means god might provoke the jews to follow the example of the Gentiles.  R. 
Your meaning ihen is, that the lord ordained this rejecting of the jews, to give an occasion to the casling of the Gentiles.  P. 
Yea.. And God being his crafts master in all good things shall again turn this calling of the Gentiles into occasion of restoring the jews, that being kindled by the example of the gentiles, they also may at length embrace the Gospel.  R. 
O providence of the most holy god worthy of admiration and everlasting praise. But I am afraid of this, lest as the fall of the jews is healthful to us Gentiles: so also their salvation shalbe our distraction hereafter. For peradventure if the jews had stood, the Gentiles had not obtained salvation.  P. 
Let that matter never trouble you. For if the fall of the jews be the wealth of the world, and the adminishing of them the enriching of the Gentiles: how much more shall their fullness & safeness be so? For if the falling of the Israelyts do now turn to the welfare of you Gentiles: much more shall their safeness turn to your salvation. For if they had believed, and so consequently not been rejected, you also should have believed the gospel after their example. But let us leave the ordering of these interchaunges reverently unto god.  R. 
Your counsel is good. Therefore it is our duty, only to consider deeply in what wise God as it were taking occasion by their fall, hath dealt forth the most plentiful store of his grace to the Gentiles. And the fewness of those that receive Christ, showeth us God's treasures as it were more richly and plenteously, and therefore maketh us the richer.  P. 
God grant that your thankfulness may be answerable to his so many & so great benefits. And for my part. I say plainly to you gentiles, that although I be your Apostle, yet I endeavour to advance & commend my office towards both of you: to you, that Christ may be a full and effectual worker in you: and I extol your profiting to the jews to see if I can by any means provoke my kinsfolk to follow your example, and save some of them: and in so doing I consider oftentimes with myself, how great joy there would be among men, and how unspeakable glory would redound to the everlasting God for their salvation. For if the casting away of the Israelites be the reconcilement of the world, what else shall their recovery be but life from death?  
Of God's mercifulness towards the jews I doubt not at all. But I am in some doubt whither they will answer to God's voice, and open their eyes to the light that shineth upon them: specially forasmuch as I see them to be now so hard-hearted of so wilful stubborn mind, and so rebelious against the truth.  P. 
It is not for us to judge of any man's salvation or damnation. The Lord knoweth who be his, yea even among the jews, of whom seeing that the first fruits are holy, the whole crop is holy also. And if the root be holy, the bows shall be partakers of holiness also. The which you shall understand more plainly thus. The nation of the jews considered in generality, and in their root, that is to with, in Abraham, is holy, notwithstanding that many of the branches be cut of. Therefore in judging the Israelites, we must not stand upon their own unworthiness, to think them all cast away at once: but we must consider the root of the covenant, & rather look back to their faithful forefathers, that we may think that the covenant of blessedness remaineth still in their posterity, which shall undoubtedly be discovered in his due time.  R. 
Truly Paul you speak very modestly, even of your most deadly adversaries, & you hope well of them. And would God that we followed this example of yours. For there are many of us, who because they have obtained mercy of God, do triumph over the jews that hold scorn of gods grace, despising them, & counting them as forlorn & castaways, and by all means seek to do them mischief.  P. 
You therefore my brother beware that you follow not the untoward manner of dealing of such men. For believe me such manner of slothfulness shall not scape so. And if that some of the boughs be broken of, & thou being a wild olive art greffed in for them, and made partaker of the root and sap of the Olive: boast not thyself against natural boughs: but if thou boast, consider that thou bearest not the root, but the root thee.  R. 
But those boughs which thou callest natural, are plucked away and fallen down, that I might be greffed in. Now is it not lawful for me being so greffed in, to glory and to prefer myself before the natural boughs of the Olive, which are broken and fallen down, notwithstanding that I was sometime a wild Olife?  P. 
This that you say is neither all nor nothing. Well mayst thou glory of thy greffing in, howbeit but in God, & not to the contempt of other men. For they were broken off by unbelief, & thou standest by belief. Therefore be not proud but rather be afraid. For if God spared not the natural branches, beware lest he spare not thee also. To conclude in few words, and consider thou (thou I say, and all the Gentiles, for look what I say to one, I say to all) mark, I say, gods gentleness and rigour. Rigour towards such as are fallen, but gentleness towards thyself: Howbeit upon condition that thou continued in faith now that thou hast received gentleness at gods hand: for else thou shalt be cut off in like case as they were cut off through unbelief. Yea and the Israelites, if they continued not in unbelief, shall be greffed in again. For god according to his accustomed mercy towards such as amend, is able to grief them in again. For if thou being cut out of a natural wild O life, wert against nature greffed into a true Olife: how much more shall they that are the natural branches be greffed into their own Olife again?  R. 
By this means many are cut of for a time, that is to say, they be without the root, which in their time shall be greffed in. And many also after a sort, and to see too, are now ingreffed: who notwithstanding are through their own fault cut off afterward, and utterly cast away.  P. 
So is it. By the way I would that you my brethren (I speak to the Gentiles) should not be ignorant of this secret, lest you should be proud of yourselves, that this hardening which is fallen in part upon Israel, is happened but for a time, till the fullness of the Gentiles become in: and so shall all Israel be saved, as it is written, and confirmed by the reward of Esay, who hath opened this heavenly secret unto us in such words as these. 
Esa. 29.9  Out of Zion (saith he) shall come the deliverer, and he shall turn away the Iniquities of jacob. Also in another place he comforteth the Israelites in this wise from God's own mouth, saying: 
Esa. 9 20  This shall be the covenant that I will make with them, when I shall have taken away their sins. To conclude at a word, the Israelites are not cast away, neither altogether, nor without certain hope. Therefore as in respect of the Gospel, they are enemies, howbeit but for your sakes. But all in respect of election, they are beloved for their forefathers and ancestors sakes. For God's gift and calling are such, as he being most merciful can not repent him of them.  R. 
Then seeing that the covenant of eternal life was once established with the jewish nation, it can not be disannulled.  P. 
Not verily. Also you must consider that although the unbelievers & stubborn hearted be worthily punished, yet this hardnednes of the jews happeneth not properly for any hatred that god beareth to that nation: but to the end there might be as it were a gap opened to bring the gentiles into the Church, and that the jews being afterward kindled with a kind of envying at the mercy showed to the gentiles, might also be made partakers of the same benefits, & so it might manifestly be seen, that both the gentiles & the jews that believe gods promises, are chosen, called & saved, not by the desert of their works but by gods only grace and mercy. For like as you in times past obeyed not god, and yet have now obtained mercy through their stubbornness: so they also have not obeyed as now, that they might attain to mercy, through the mercy that god hath bestowed upon you. For god hath suffered both the peoples, that is to say, all the posterity of Adam to be shut up in disobedience, for this purpose most highly by all means too be honoured, namely that he might lay forth the treasures of his merciful goodness by having compassion on all.  R. 
Surely this purpose and determination of God, is worthy of singular admiration and reverence, as which surmounteth the wisdom and understanding of men. For by this means is his divine grace uttered, which should not have been so manifest, if he had either brought all at once together into the beginning, or saved the jews without this breaking of, as ye might term it. But by what reasons I pray you can it be proved that this was God's eternal purpose and ordinance.  P. 
O my brother these secrets of gods mind, are made manifest to us by their fallings out: neither are to be sifted with curious scanning, but rather to be reverenced with submission of mind. For as oft as I think of these matters (and I think of them oftentimes) I am compelled as a man ravished out of his wits, to cry out after this manner: O the deep riches of God's wisdom and knowledge. How unsearchable are his judgements, 
Sa. 9 13. Esa 30.13.  and his doings past finding out? Hath ever any man known the mind of the Lord? Hath ever any man been of counsel with him? Who hath done him a good turn afore hand, that he maid requyted with like kindness? Surely of him and by him are all things & at him do all things, 
1. Co. 2.16  and as at their end. To him alone be glory for ever. Amen.  R. 
Hear (as I suppose) you make an end of the treatise of faith, which reacheth the manner of obtaining true righteousness, and maketh the believers sure of God's election. Henceforth I perceive you give precepts of framing the manners of such as are regenerated: but in what order you do it I am utterly ignorant.  P. 
Forasmuch as man's state is to be considered two ways, that is to wit in private when he dealeth but with himself, or in public when he dealeth with others: and that either in the common wealth, or in the congregation of the faithful: hereout of spring two, or rather three sorts of precepts. Therefore first I exhort the godly to diligent trial of themselves, that they may so much the better apply themselves to the exercises of the virtues which Christians have need to continued in. And for asmuch as it is not enough for a godly man to be garnished with virtue and honest behaviour, except he utter his godliness before others by example of life when need requireth: Therefore I do secondly admonish your countrymen, that they despise not the authority of their magistrates, under pretence of christian liberty. Moreover, because I heard there was strife among you about things indifferent, & about the ceremonies of Moses' law: I set down certain rules whereby both parties, as well jews as Gentiles, may walk with a good conscience before God, & maintain peace & tranquillity with their brethren. To be short in this second part of my Epistle, ye have precepts of manners, of government, and of churchmatters, if you list so to term them.  R. 
A very true order surely, and very needful for our congregation. For well near all men now adays do think words to be godliness, & therefore do vaunt forth the profession of the Gospel, rather with prattling (which they call eloquence) than with honest behaviour and examples of life.  P. 
Those men do I chiefly speak unto, 
Ch. 12.1.  where I write unto you in these words. Therefore my brethren, if you will be of the chosen sort & have received christ's spirit: I warn you for gods mercy sake, that you make your calling sure by good works. And first of all I beseech you offer up unto God, not dum beasts any more after the manner of the jews, but your own bodies, even your own selves, I say, & your own beastly affections, as a living, holy, and acceptable sacrifice to god, that your service may be reasonable & spiritual in the sight of his divine majesty, who delighteth not now at all in the slaughter & sacrificing of dumb beasts.  R. 
Truly Paul this is a short precept in words, but hard to be understood, and most hard to be performed aright.  P. 
If these alludings to the sacrifices of the old law seem hard to your understanding: I will show you the meaning of my mind in plainer words. The thing that I desire, is that you should nother in words consent nor in deeds fashion yourselves like to the world, or to such kind of men as you see to be given up to ungodliness and wicked dealing, 
Ep. 5.10.  but rather be changed and transformed by the renewing of your mind. For to change a man's apparel, diet, place, or trade of living, it is not so hard a matter but to follow on continually with the reneving of his mind, like as it is painful (I will not say over hard): so is it a most acceptable kind of sacrifice unto God. I let pass that is the fittest school for men to try & find out what Gods will is, in what manner of goodness he delighteth, and what is perfect and acceptable in his sight. For man's reason destitute of heavenvly light, is blinder than a beetle to judge of these things.  R. 
Undoubtedly there spring up daily many and great brawls among us about these spiritual matters. For there are some that will needs be all, and always overpeere and outface, other men by hook or by crook, so attainted with pride and stateliness of mind that they will needs be sisters of all other men, and appoint all men what they shall do or not do.  P. 
You tell me of very idle men and such as are to busy in other folk's matters. Have they so good leisure from their own buisinsse at home, that they may care for other men's affairs? But I according to the charge of admonishing you which God hath given me, do say unto you, not too one or twain, but to every one of you, let noon of you talk more upon him than becometh him but let him so take upon him as he may be seen too be sober. Let every man serve the church according too the mean and measure of faith which god hath given him and bestowed upon him. For like as in one body we have many members and all the members have not one office: 
Eph. 4.4.  so we being many are one body in Christ, & several members one of another. neither is it for any one man to take upon him to be the whole body, & to do & to rule all things among you after his own liking  R. 
Would God these light wits were away from among us. For with their inconstancy and lightness, they turmoil & confounded all things, stir up contentions among the teachers, and disquiet the consciences of the weak, & to seem sharperwitted than other men, they thrust out old foreworne affections of things unknown to themselves, & very hurtful to other men.  P. 
Farewell these light heads with their lightness, & you setting the example of man's body before your eyes, do every of you your duties. 
1. Pe. 4.10  Ye have in your congregation divers gifts according to the grace that is wont to be given us when we believe. Therefore to whonsoever the gift of professing befalleth, that he may be an utterer of God's will, whither it be by interpreting the holy scripture or by foreshowing things to come through gods reveling of them unto him, let him apply himself thoroughly to his charge, according to the proportion of faith, & yet let him not take upon him to be only wise, only learned, and only skilful in all things.  R. 
Good God, how necessary a lesson is this for our church, wherein there is such confused disorder at this time, that all men must hold their peace, and but one man speak: one man must talk whatsoever comes at his tongues end, and all the rest must be feign to sit still as toungtyde.  P. 
But in other right Apostolic churches it is not so: but two or three Prophets speak, & the other that sit by do discern of their sayings. 
1. Co. 14.20.  And if aught be revealed to any other of the sitters by the former holdeth his peace. For by this means ye might all prophesy one after another, so as all might learn, & all be stirred up to learn. Besides this the spirits of the Prophets are subject to the prophets & the prophecies, & one of them suffer themselves to be ruled by other judgements Nother is God (who hath revealed this manner of dealing unto us) the author of debate, but of peace. Therefore I beseech you do all things comely and orderly in your church. If any man have an office, let him follow his office namely the teacher, in teaching: the exhorter, in exhorting: the provider for the poor, in distributing of alms, & let every man walk simply with a sound, faithful, and right meaning mind. He that is set over orhers, let him ply his office diligently, and he whom compassion moveth to do deeds of charity in visiting the sick, in providing for the needy in comforting the sorrowful, and in performing the other works of mercy, must not do those things grudgingly, & against his will, but with a cheerful and willing mind.  R. 
God grant that all these functions may be established and maintained in all Christian congregations. But for asmuch as we cannot deal uprightly towards others, unless our doings flow from the fountain of true godliness: charity is become so cold, as I am afraid lest these functions, or (to term them more rightly) these gifts of the holy Ghost be turned but into vizors of godliness. For surely among us many seek their own commodities, rather than the commodities of their brethren.  P. 
So much the more endeavour you that your charity and brotherly love may be unfeigned: beware that it be neither sergeant nor cloaked, but strain yourselves to the uttermost that it may come from the heart. Be ye haters of evil, and shun ye worse than a dog or a snake the things that may hurt or offend other men. Yea rather cleave to the thing that is good, seek one another's welfare, be forward in brotherly love one towards another, let no vainglory, pride, or disdain reign among you, and finally go one before another in giving of honour each to other.  R. 
They be most profitable exhortations. For I see it availeth greatly to the maintenance of mutual good will, to yield honour modestly to others as to our betters.  P. 
Also there are other inward duties of godliness, 
1. Co. 6.1 Ho. 13.2 Math. 5.44.  through the exercise whereof we must earnestly endeavour to profit daily in faith & charity. Therefore be quick, ready, careful, and diligent to do well, fervent in spirit, and servers of the time. For to know the occasions and opportunities in our doings, is not the lest point of wisdom.  R. 

Eccl. 3.1 . So do I perceive by Salomon's sermon, where he disputeth of man's sovereign good.  P. 
And because we must always continually bear Christ's cross: we must also bear in mind the precepts of christian patience. Therefore rejoice in troubles and sorrows upon hope of the good things that are to come. That ye may quickly bear out the sufferings & injuries that you be put unto, be ye patient in adversity. And because this quietness of mind is not gotten but by often prayer, it behoveth you to continued in praying.  R. 
O steep and very hard way.  P. 
Be of good comfort. For all things are possible to him that believeth. Moreover it is agreeing to godliness, that you should be faithful Stewards of the goods that you have received at gods hand, in relieving all men's wants, but specially in communicating to the penury of the Saints, and the faithful. For although christian charity aught to extend itself to all men: yet is it more bound to the household folk of faith. Also keep hospitality, and the further that any man is from home: so much the more charily let him be entertained in your house, and let him be used so much the more courteously.  R. 
We have an example worth the following in the holy Patriarch Abraham, and in his nephew Loth. But it falleth out divers times, that in stead of gwests we lodge spies and tale-bearers: and that restraineth many men's diligence in entertaining of strangers.  P. 
Say not so my brother. For it becometh us, us (I say) that are professors of Christ's mildness, to will well even to such as trouble us. Therefore bless ye, but curse not: For Christian lovingness not only requireth that we should love them that hate us and slander our innocency: but also proceedeth so far, that we should count all their haps both good and bad to be as our own. And although that those whom you named taleberers be against us, yet must ye be glad of their gladness, and sorry of their sadness.  R. 
Surely a hard lesson. Can any man bear the stateliness of some persons, who for some piece of learning, or for some pretence of holiness, disdain all other men in respect of themselves?  P. 
There is the ground of the grief where every man will be a Lord, there can be noon accord. Therefore I warn you be all of one mind among yourselves, not taking highly upon you, but yielding to the lower sort. Neither stand ye in your own conceit, nor have you a better opinion of yourselves than meet is, or than truth will bear, as though ye were wiser than other men.  R. 
What and if that after the performance of all these duties of christian charity, there are yet still some that backbite us, rail upon us, cast us in prison, burn us, martyr us with new devised torments, and finally leave nothing unattempted to bring us to destruction? Think you that such wicked men are to be borne with patiently? Is it not lawful for us to requited like for like, and to be revenged of our enemies by giving them their deserved punishment?  P. 
My brother, these sayings smell of fleshly wisdom, and not of Christian meekness. Which if you will give yourselves unto, you must only not requited any man evil for evil, but also you must procure the things that are honest, holy and righteous unto all men, yea even unto your deadliest enemies. And if it be possible, as much as in you is, live ye in peace with all men. And if other men's pispositions be so savage, wayward, and churlish, that they make war upon you when you mind nothing but peace: I beseech you dear brethren avenge not yourselves, take not upon you to redress the wrongs that are done you, give not the bridle loose to your anger: but rather restrain your choler, give place to gods wrath and vengeance, put the judging and revenging of your case to gods justice, & call to your remembrance that most holy saying of god wherein he showeth himself to be both a judge & a revenger of our wrongs in that he saith vengeance belongeth to me, & I will requited it saith the Lord. Seeing then that to revenge is god's office & not yours, let the whole matter be left alone to his judgement, and he will yield every man according to his desert. Therefore if thy enemy hunger, give him meat, if he thirst, give him drink: for by that means (to use the words of the wisest king that ever was) thou shalt heap burning coals upon his head. 
Prou. 25. de. 32.35  For by receiving of these benefits, your enemy's mind shall either be overcome & mekned, or else burned and swelted with the record of his own conscience, which surely is not a small part of gods vengeance. To comprehend this my doctrine in few words brother, bear well in mind this warning of my: Be not overcome of evil, but rather overcome the other man's naughtiness & frowardness with thy goodness.  R. 
I would with all my heart that this profitable & necessary doctrine to purchase quietness of mind, might take place with all men. But (alas the while) the most part of our company begin now adays, not only to seek to be revenged of their persecutors, but also to be so bold, as to take weapon in hand, and to withstand the magistrates and judges that hinder the preaching of the Gospel.  P. 
They that think the sufferings of the faithful to be impediments to hinder the course of the gospel, 
Chap. 13  are sore deceived. For the blood of the Martyrs watereth the garden of the Church, so as the stocks of it do increase & flourish the more for it. But you that love godliness, bear in mind this precept of my, that every man which professeth Christ, be he Israelite, 
1. Pet. 2.3 Sap. 6.4.  or be he one of you, must be subject to the higher powers. For to what end are they placed in higher degree, but that the inferior sort should be subject unto them?  R. 
What if evil Princes reign by degree of succession? What if there happen to be cruel Consuls, Senators, or other officers by election of the people, or by favour of partaking? Think you that such are to be obeyed?  P. 
What else? For they that bear rule, are not considered as private persons, but rather reverenced because they be ordained of God. For you must assure yourself that there is no power but of god. The powers that are, as Magistrates & Principalities of kingdoms, and as all other Potentates, are ordained of God to our behoof howsoever they reign. For if the fear of God do draw them to further godliness, you see how great benefit their good example bringeth. For it is a common said seen, that the whole world fashioneth itself after the example of the king. But if they do amiss, God's vengeance is to be considered, who causeth hypocrites and dissemblers to reign for the sins of the people. And this household order of God's, bringeth also his commodities to the godly.  R. 
Then are not you of opinion that it is lawful for us to make war against our Princes and Magistrates, though they go about to hinder the course of the Gospel, and to rid us quite & clean out of the would.  P. 
Not in deed: and I add further to knit up the matter withal, that whosoever setteth himself against the magistrate, resisteth God's ordinance. And they that resist God's ordinance, procure damnation to themselves, & shall suffer due punishment. For in asmuch as God is the author of that order: Let such as rebel against their magistrates understand, that they make war against God himself, and therefore it cannot be but that they purchase exceeding great calamity to themselves.  R. 
O lamentable state of our age, wherein we see so many civil wars, insurrections of commons, treasons of subjects most cruel murthere of princes, and passing barbarous slaughters of subjects committed.  P. 
All these things happen, perchance through the fault of booth parties, namely both of the people and of the governors. For the people forgetting their duty, do peradventure despise the authority of their prince: and on the other side, the considering not the bound of the kingly office, executeth cruelty, not like a shepherd of his flock, but as a most unnatural tyrant. For magistrates are not a terror to good works, but to evil works: and therefore they must strike, not into such as do well but into such as do naughtily: for God hath advanced them to that great dignity, to maintain the good and too bridle the bad by their means. Then if thou (when I speak to you I speak to all men) if thou, I say, wilt not be afraid of the power, do well: and so shalt thou receive praise and reward of the same, and then as for to set thyself against it, that wilt thou not do.  R. 
Surely an excellent mean to bear that yoke which else were an intolerable burden, to bear it (I say) not only without unquietness, but also with singular fruit. But fools will not beware till it be to late as they say. Would God this doctrine were as thoroughly graven in men's hearts, as it is often talked of in their mouths. For then would it come to pass that that minds of the faithful should have inward peace & quietness, and the common wealth enjoy greater profit.  P. 
wheresoever thou becomest, put thou forth this saying, in season, out of season, in way of rebuking, in way of entreatance, and in way of teaching: namely that the magistrate is God's chosen minister, ordained and set up in the office of government, to punish such as do amiss, & to comfort such as do well. Therefore if thou do any evil, be afraid for he beareth not the sword in vain. For God who setteth up the powers, doth also arm them with the sword of vengeance. Therefore the King, Prince, precedent, & every other of inferior calling that beareth office as an executer of vengeance upon such as do evil, is gods minister. To be short, ye must neds be subject to the higher powers, not only for fear of punishnent, but also for conscience sake, for it is a christian man's duty to obey his superiors.  R. 
Then your judgement is that the magistrate is to be obeyed, not only for fear of punishment, but much more because that although the magistrate hath no power over men's consciences, yet because he is God's minister, he cannot be resisted with a good conscience.  P. 
That is my judgement. And for that cause to show the inward obedientnes of your mind and your bound duty, you pay tribute to your magistrates. 
Ma. 17.22  For they be God's ministers serving to take charge of the common wealth, in punishing offenders and in praising the guiltless. Therefore yield ye unto every man that which is his due: to whom ye own tribute, pay tribute: to whom custom, custom: to whom ye own awe, pay awe and obedience: to whom honour, honour, according as is due to all superiors  R. 
O Paul, if you witted how many & how great suits in law there are among us about the yielding and paying of tributes and customs: surely you would wonder. For there are a great sort, which under pretence of christian liberty, uphold the there is no propriety of goods, & thereupon they snatch all that comes in their way, stir up strife, are troublesome to the magistrates, cry out too have all things in common, and maintain quarrels and brawls. Again there are another sort, which to confute these opinions, behave themselves so pinching and niggardly in all things, that be it right and wrong, they rake other men's goods to them by sewing & pleading at the law.  P. 
Both of them be evil. But I will show you how it may be brought too pass that there shall be very few suits and actions among you: namely if you order your lives in such wise, as no man may justly demand aught at your hands, saving that one thing, which we owe one unto another by a certain everlasting bond through the law of charity. Therefore owe no man any thing, saving that you love one another. For believe me, the cause why these quarrels and brawls rise among you, is for that charity and brotherly love are become faint and cold. But I will give you this glance by the way, 
Ex. 20. 4. De. 5.18. Le. 19.18.  that love is the content of the la. For he that loveth another hath fulfilled the law. For these commandments, thou shalt not commit adultery, 
Maties 22.36  thou shalt not kill, thou shalt not steal, thou shalt not bear falls witness, thou shalt not covet, and whatsoever commandment else is, is comprehended briefly in this saying, thou shalt love thy neighbour as thyself. For love hurteth not a man's neighbour. To be short, either I am utterly deceived, or else charity is the fulfilling of the la.  R. 
Good God, I wot not by what evil destiny it falleth out, that now since we embraced Christ's doctrine, brotherly love is less lively among us, than it was before. For before, when we were as good as overwhelmed with the darkness of ignorance, & walked in the mist of superstition and false worshipping of God, there seemed to be such concord, such love, and such following of virtue, that wicked lusts could not reign so as we see they do now.  P. 
My brother, the preaching of the Gospel is not to be blamed for it, that you be become worse since the receiving of it (if at lest wise ye be become worse, as you say ye be): but rather you have to thank God's light, that you do now better discern that former life of yours. For counterfeit charity deserveth not the name of charity: and coloured pretence of honesty is nother praised nor allowed of God. Therefore now that you be enlightened with the light of the Gospel, give yourselves to true charity and to true honesty, yea and that with consideration of the needfulness thereof, in asmuch as it is now high time to awake from sleep. For now that the coeternal and coessential son of God being made man is appeared to the world, salvation is nearer to us than when we weened all things to be in safety. Also we have proceeded further in godliness as now, than we had done at the beginning when we first believed the gospel. The night of ignorance is go, & the day of heavenly light is come. Therefore let us put on the armour of light, that being clothed with christian virtues, we may walk honestly as it becometh folk to go a day times: and let us behave ourselves as it becometh the godly. 
Lu. 21. 24  Let us not give ourselves to feasting & drunkenness, let us not welter in sloughfulnesse, let us not cocker ourselves in wantonness, let us not give occasion of quarrelling and brawling, let us not give heed to spiting, heart burning or envy: but let us chiefly strain all the sinews of our wits to the putting on of our lord jesus Christ: and let there be such an earnest endeavour of holiness in us, & so great charity, that such as see us, may say they have seen the true members of Christ. Therefore in any wise be not carefulll for the flesh too fulfil the lusts thereof, but rather seek for the peace and joy of the spirit. For by that means, you shall through God's inspiration, not only obey your magistrates, but also maintain mutual love among yourselves.  R. 
If the professers of the Gospel would frame their manners after this order, their example would allure very many to embrace the heavenly truth. But too speak plainly as the matter requireth, our licentious living scareth the minds of the ignorant from the receiving of the Gospel. Again what shall I tell you of the contentions and controversies that are among us, even unto railing and falling out, about indifferent ceremonial things? The keeping whereof can (as I believe) make men neither better in themselves, nor more acceptable to God. As soon as this church of ours at Rome was grown together, there stepped up certain men either descended of the jews, or which had been conversant in jewry, or (which I rather believe) had been trained up by the Doctors of jerusalem. These I say did so earnestly and vehemently urge the Ceremonies of Moses' Law, the choice of meats, the keeping of feasts and holidays, and such other like things, that they troubled and turmoiled all things with their zeal. My countrymen on the other side, leaning as it were of set purpose to the contrary part, esteem all mean things at naught, and which worse is, do disdain the teachers and professors of them, and scorn them with unseemly mockages.  P. 
Either of them both do offend, 
Chap. 14  by sticking too stiffly to partaking, peradventure even against their own consciences. But as for you professors of true godliness, if you wish to have quiet consciences, and to give no occasion of stumbling: keep these precepts in mean or indifferent things. If any among you be weak in faith, and hath not the true christian liberty, succour ye him without any doubtfulness of mind: not by entering into debate and disputation with him, but rather by meelde and patiented teaching of him. For some man that is perfect in faith, believeth that he may eat all things, so they be not hurtful by nature to his body. But he that is weak in faith, eateth herbs or such flesh as is not forbidden in Moses law. Therefore let this be the law among you. Let not him that useth the liberty of the gospel ineating of all kind of meats, despise him that forbeareth some kinds, and eateth not of all alike. For it is not lawful to despise Christ's living member though he be weak. And on the other side he that is afraid to use of all sorts of meats, because he hath not so well profited in the knowledge of the christian liberty as he aught to have done, let not him, I say, by & by rebuke & condemn that party that eateth all kinds of meats. For god embraceth both the one that eateth, and the other that eateth not, as christ's members, so they do it with faith. Therefore neither he that eateth not, can be justly despised, nor he that eateth be justly condemned. Surely if such men were now before me, I would deal with them in such words as these: first I would step to him that taketh so great authority upon him, as to condemn another man's servant, and say: who are you I beseech you that despise another man's Servant? He standeth or falleth to his own master: but he shall stand fast, for God is able to make him to stand. And though he fall, perish, or b● damned never so much: he neither falleth or perisheth unto thee, but unto god. As touching the choice of days: some man because he is yet still ignorant of the christian liberty, putteth difference between day & day, preparing the feastful before th'nfestful. Another, because he is enlightened with knowledge, counteth all days alike, putting no difference between holidays & working days. The christian conscience must walk safely between these two extremities. For if behoveth every man to be full assured in his own consciences: that is to wit, the strong must be sure of his liberty, namely what it is, and how far he may use it. Again, the unstrong must profit daily more and more, and go on still forward in knowledge of the Christian liberty. For by that means, neither the one sort shall abuse gods gift, nor the other sort always foade themselves in their own weakness. To be short, let either of them try his own conscience and intent, and let them by all means endeavour that whatsoever they do, they may believe that they do it well.  R. 
Surely right wholesome counsel. For so long as men hung upon other men's sayings and examples, without ask counsel of their own consciences: their minds are ever wavering, & while they be in doubt what to do, they be driven to and fro every moment, according to the alteration of the time.  P. 
You shall the better understand my rule, if it be lightened with some examples. The reason of like things is ever all one. Mark I pray you. He that maketh a conscience of days, and putteth difference between day & day, according to the commandment of Moses' law, do the it out of doubt lest the Lord should be offended who had commanded a difference of days in his law: for he hath not yet learned the christian liberty concerning the abolishing of the difference of days. And therefore he is rather to be praised than dispraised: that he dare not do any thing without warrant of his conscience. Contrariwise he that regardeth not days, but taketh all days to be alike, without putting of any difference between holy and unholy: doth it also for the Laws sake, because he knoweth he may freely use the liberty of the gospel. After the same manner must you judge of the choice of meats. For he that eateth the meats that are forbidden in Moses law, so he be endued with christian liberty, eateth unto the Lord, for he giveth god thanks. And he that abstaineth because of the weakness of his faith, abstaineth to the Lord, & giveth god thanks aswell as the other. You see then how both of them do honour god, & that god only (if you consider the whole matter throughly) is the judge of both those doings. Therefore you see it is reason that we should beaten down this loftiness of our mind, wherthrogh we either despise or condenne one another, & leave all power of judging unto god alone, either to acquit or condemn, specially sith we be all his servants. For noon of us all liveth to himself, neither doth any of us die to himself. For if we live, we live unto the Lord: & if we die, we die unto the Lord. To be short, there is no cause why we should stand scanning about meats, or days, or other mean things: but the chief thing whereabout we should employ all our wits, is that whither we live or whither we die, we may be the Lords. For even for that cause did Christ die and rise again to life, namely that he might be Lord both of quick and dead. Now then why dost thou (you know to whom I speak) why dost thou (I say) condemn thy weak brother, which is rather worthy to be pitied than to be scorned, for whose salvation Christ died? And thou that boastest of thy christian liberty, why art thou so proud to disdain thy brother with such a lofty look? Surely thou oughtest not to blame him of unbelief for that fearful manner of dealing of his: but rather construe it with a well-meaning mind, & leave the judgement of it to god, and to his Christ. For all of us shall come before Christ's judgement seat, as the holy sayings of the holy scriptures witness. 
Es. 45.23  And specially Isaiah speaketh after this manner in the name of the Lord: As I live (saith the Lord) all knees shall bow to me and all tongues shall praise god. Seeing then that every of us shall plead before god, for himself, and not for another, how happeneth it that so many among you are inquisitive of other men's salvations? Have they so much spare time from their own matters, as to be careful for other men's? Now at length too conclude, I pray you give over such contentions, and judge not one of another. But rather use judgement in this point, that ye lay no stumbling blocks or occasions of fallings in your brother's ways.  R. 
To utter my mind plainly unto you, I am not a little moved at the strangeness of this doctrine. For I can scarcely perceive how the scholmastership of the law is abolisheo by Christ's benefit, from such as know the liberty of the gospel. For you say still, that to the end this liberty may be used rightly, we must consider what is expedient, that our weak brother may be borne withal, & yet you uphold that the christian liberty is not foregone in so doing.  P. 
I will make my meaning plain unto you concerning this matter in few words. I know and am fully persuaded by the light of faith through jesus christ, that nothing is of the own nature unholy or unclean, that it should defile thy mind. Therefore it is free for thee to eat what thou listest, so it agreed with thy nature. For Christ'S presence putteth away all shadows of the law, and all kinds of meat are pure and clean to such as are pure & clean, that is to with, to true believers, so that nothing is of itself unholy or unclean. But mark what I say, a thing is unholy, only to him that thinks it unholy. As for example. Some man thinks he sinneth in eating: now must he either forbear eating, or else cast away that superstitious scrupilositye of his. And if he eat without putting of it away out of doubt he sinneth. Again, if by reason of thy free eating without making any difference of meats, thy brother be offended so as he thinketh amiss of thee, or at leastwise if he fall not out with thee openly, is touched with inward grief: surely now is not this deed of thy agreeing to christian charity, because thou eatest meats forbidden in the law, in his presence. To conclude in few words, truly all kind of meats are clean of themselves, & thou knowest it: and therefore thou mayst freely eat of whatsoever thou list. But yet must this liberty of thine follow charity, and thou must forbear if thou see that the weaklings shall be offended at thine eating. For although thou be free, yet art thou not compelled to eat: but thou art evermore bound not to offend others, & therefore thou sinnest in so doing if thou eat.  R. 
Truly it is the property of a cruel heart to set more by a piece of meat than by a brother's soul health.  P. 
Then destroy not thou him by thy eating (which is but a vile thing & little or nothing worth) for whom Christ died. In deed the fredone of the Gospel is good, but yet must you not abuse so singular a benefit to the offence of others. Therefore 'cause not this good thing of liberty in the Gospel, to be ill spoken of for your abusing of it. For the kingdom of god is not meat & drink, nother consists it in eating & drinking: But god doth rather reign there where as is harmlesness, peace, and joy in the holy ghost: and thence springeth godliness, honesty, and hope of the attainment of everlasting blessedness. And trust me truly, he that serveth Christ in these things, is both accepted of god and well liked of men.  R. 
You have fully satisfied my doubt, and I easily agree to you in this description of gods kingdom. For I think it consists in this point, namely in the opening & enlightening of our minds in such wise by the holy Ghost, as we may thoroughly perceive gods goodness by the light of faith, & with the same faith as with a hand, embrace the mercy of our most merciful God in his Christ, that by the means we may be justified and saved, and walk reverently and awefully with a quiet conscience in gods sight.  P. 
You understand the matter. Wherefore let us professers of the Gospel follow diligently the things that serve for peace & mutual edifying: & destroy not God's work for meats sake, or rather to say more rightly, through thine, abusing of thy liberty. All things (as I said even now) are clean now that the brightness of the gospel shineth & the schoole-maistership of Moses law is taken away: for Christ hath made them clean pure & undefiled. But yet is there evil in this respect, if a man eat to the offence of another To be short, the maintainer or defender of christian liberty sins in that case, not because he eateth what he liketh, but because he eateth against charity.  R. 
Would God that all Gospelers understood the use of this liberty. For then would it come to pass, that all of us would rather apply all our whole life to edify one another, than to vaunt of our liberty to the great offence of others.  P. 
See how great account I make of this mutual edifying of the godly. You remember what I have said of the pureness and cleanness of things in their own nature, to all such as are pure & clean: whereby you may gather that it is lawful for me to use any manner of meat or drink. And yet for all this, I think it most discretion to eat no flesh nor to drink no wine, nor to do any thing else, whereat my brother stumbleth, or is offended, or is made weak.  R. 
It is very hard for this kind of doctrine to be hilde on both parts, as well of such as know the liberty of the Gospel, as of the other sort that are not endued with such strength of faith.  P. 
Nay, it is very easy in mine opinion for both of them to use this doctrine, so every of them beware of overhastines. Hear first the caveat which is very needful for him that hath proceeded further in knowledge of the Gospel, and therefore will needs set out his christian liberty to the show: To such a one I speak after this manner. Thou hast faith, keep it to thyself before God: Thou (I say) which art strong, and hast gotten a sure knowledge of the christian liberty, keep thy treasure to thyself, that thou mayest use it wisely, profitably, and seasonably. And believe me, he is happy which condemneth not himself in the thing that he alloweth. For I know a great sort which boast of christian and Gospellike liberty from the teeth outward, howbeit not because they feel it in deed by God's inward teaching in their consciences, but because they have learned it by other folks talk or writings. But happy is he whose skill of allowing or disallowing of things, cometh of the feeling of his own conscience, by the inspiration of God's holy spirit.  R. 
I know a good sort of the scholars of that school, who as soon as they have read any thing in other men's books, or gathered aught out of their sayings or preachings, by and by as though they had a full and perfect faith in all points, do set upon things which they know not, & finally do the things which their own consciences allow not. But to leave this complaints, what caveat give you to such as are yet weak in saith?  . P 
Truly a very short one, & a very profitable one as I suppose. Whosoever maketh a difference of meats, and is still doubtful in his mind if he eat, he is condemned. The reason is, because he eateth not with faith: and whatsoever is not of faith, is sin. Therefore we must not do any thing rashly, as moved thereto by the only example of other men, while in the mean time our own conscience wavereth: for the thing that is done against a man's own conscience, cannot be doen without sin. Therefore when thou seest other men use the liberty of the gospel, consult with thy own faith before thou follow their example, & deal not with any thing which thou knowest not by the allowance of thy own conscience, & by the record of the holy Ghost to be thoroughly acceptable to God.  R. 
Now I see plainly how great danger there is in setting out of christian liberty to the show, 
Chap. 15.  when the foundation of faith & the fear of God is not laid afore, from whence the seeking of brotherly love proceedeth. But to say the truth, Paul, your countrymen do overmuch hinder the course of the gospel in our church, by holding fast the ordinances of the law, and we think that such weaklings are not to be borne with all. Hereupon spring brawl, strife, and contentions among us.  P. 
But I think the contrary. For we that are the stronger and stedfaster sort and are endued with a mightier faith, must bear the infirmities of the weker sort & charitably carry them as you would say upon our shoulders. And we must not please ourselves, but every of us must please other, and serve his turn in all goodness and his is bound by the duty of charity to study for his edifying and instruction. Which thing may be gathered even chiefly by Christ's example, who suffered all things to the intent to bring unto his father not only the weaklings, but also even his cruelest enemies, by overcoming them with patience. Therefore this mediator between God and man, cockered not himself, ne cared to please himself only, but took upon him all slander, reproach, 
Psa. 69.  and finally torment and infamy, according to this saying which the Kingly prophet hath written of him, the revilings of them that reviled thee are light upon me.  R. 
Yea? Think you that that saying of David's is a prophesy of the messias, and that the Prophet incorageth us too patience by his example?  P. 
Yea verily. For whatsoever things are written in the books of our forefathers, are written to our learning, that we might have hope through patience and comfort of the scriptures. For in asmuch as they be the words of the holy Ghost, we must believe that they be not unprofitable or vain, but that they make for our instruction.  R. 
It is strange the we should always be occupied in reading the holy scriptures, and yet profit so little in these virtues. For how many do know at this day, that God's giving of strength to the stout, is not to the intent they should condemn the weak, but to the intent they should help them? Or who is he also which taketh so abundant comfort by reading the holy scriptures, that he fainteth not in adversity?  P. 
These virtues my brother, depend not upon the letters, but upon the spirit of gods word which lies hid in the letters: which if you have not, you shall ever stick still in the bark of the letter. And I pray god the author of patience & comfort, to teach you by his spirit, & to grant you to be all of one mind one towards another, after the example of jesus christ, as his doctrine & example require: & that you may by that means with one accord & one mouth glorify god, even the father of our Lord jesus christ. Whose gentleness I beseech you to follow in bearing one with another, and to relieve the weak brethren like as Christ relieved us, & bore with us, only to the end to glorify his father, and our glorious god. I know you have very many of my country men among you, which are still feeble & weak in the faith: but you must have a care of them after the example of Christ, & you must set before your eyes the footsteps of that heavenly master, who notwithstanding that the Jews were never so unworthy, did yet vouchsafe them such honour for the covenants sake that was made unto their fathers, that he bore the room even of a servant among them with incredible patience. Now if the son of god esteemed men so much: then godliness requireth not only that you should not reject them, or hold scorn of them, but also that ye should be so kindled with the spirit of charity, as to receive them, to teach them, and to further them more and more to the knowledge of the liberty of the Gospel, by your discrete dealing. For I am want too teach, that Jesus Christ, was a minister among the Circumcised, too keep the father's credit in the things which he had promised to their forefathers. Therefore Christ performed all things for God's truths sake, and for the confirmation of his promises.  R. 
These things are true in deed, howbeit their unthankfulness against Gods so great goodness, is the cause that God hath shaken them off, and taken us to be his people.  P. 
In deed their sins are the cause of their shaking off: but the receiving of you dependeth upon the incomprehensible goodness of our most merciful God. And therefore you Romans must not become high minded, but rather glorify God for his mercy bestowed upon you, as you be taught in the holy Scriptures. For ye see what the kingly Prophet hath said. 
Lops 18.50 1. reg. 21. Deu. 32. Lops 117.1.  Therefore will I confess thee among the Gentiles, and sing unto thy name. And again he saith, Rejoice ye Gentiles with his people. And again. All nations praise ye the Lord, and all people praise ye him together. Also the prophet Esay confirming God's eternal ordinance of the calling of the Gentiles, saith thus. 
Es. 11.10  There shall be a root of less, and he which shall rise up to reign over the gentiles: in him shall the Gentiles trust. Hereby you may gather, that your calling to the participation of the kingdom of heaven, is not by reason of the sins of the jews, and much less for your own deserts, but because god of his goodness would have it so. Therefore like as he hath showed his mercy towards us: so also on the other side it behoveth us to be merciful to others.  R. 
Would God that this lesson might take deep root among us all.  P. 
And I also beseech god the author of hope, and in whom the trust of all men aught to be reposed, to fill you with all spiritual joy, quietness of mind, and peace of conscience, in true faith: that by believing you may abound in hope through the power of the holy ghost. For there is noon other way for men to attain to these ornaments of christian godliness, but by the mere benefit of god, by the power of his spirit, and by the working of faith.  R. 
To the intent we may now at length make an end of this our talk, I can not marvel enough at this your so free manner of dealing with us. For you are not ignorant how great the dignity and excellency of this City is, which is the head of the world. And yet you have been so bold as to writ this Epistle unto us as to folk ignorant of holy matters, or as though there were no teachers and shepherds among us, by whose travel, preaching, and writings Gods will might be opened unto us.  P. 
Truly my brother I am fully persuaded of the thing that you tell me: namely that you be full of desire of goodness, and of all knowledge of matters pertaining to god, insomuch that you are able to admonish one another, and to instruct and train up one another in the doctrine of Christ. Therefore in writing unto you, I meant not to take upon me as a teacher & controller, but I have written somewhat with the boldest unto you, to put you in remembrance, according to the charge which god hath granted me, that I should be the minister of jesus Christ to the gentiles, in setting forth of the gospel, and in preaching it as a thing of most excellent majesty: that the sacrifice whereby I offer up the gentiles purified by faith, may be acceptable to god, forasmuch as it is already hallowed by the breathing of his holy spirit upon it. Therefore I have written this letter, not to teach you, and much less to rebuke you, but rather to put you in remembrance of things.  R. 
But there are divers which term this deed of yours a bold enterprise, and impute it to the disease of a stately mind. Specially your own countrymen spread abroad misreports of you, to bring your ministration in misliking among the unskilful. For they take it sore to heart, that you should as it were despise the jews, and go to the Gentiles, among whom you have not yet greatly prevailed. But what is the let of your preaching, I am utterly ignorant.  P. 
Of those men's reports I pass not at all, but of my own office wherewith I am inhonored by God's goodness, too be as his instrument in training the Gentiles too the Gospel, and in offering them up to God, surely I have cause too glory, not proudly among men, but humbly before god, in Christ jesus, upon whom I father all good things. As touching the fruit of my preaching, truly I can not found in my heart to speak of any thing which Christ hath not done by me, in bringing the gentiles to obedience, I say in bringing them both by words and deeds: by deeds through working of signs and wonders, and by words of preaching wherein gods spirit uttered his power and workfulnes, in so much that I fulfilled the office of preaching Christ's gospel, from jerusalem and the countries thereabouts, even unto Illyrike.  R. 
What did the other Apostles which seen Christ, did not they also preach in those Countries?  P. 
What others judge I have not to judge. This I may avow with good conscience, that I endeavoured, & (as I might term it) hunted in my heart, that my preaching of the gospel might be in those places, not where Christ had been known or named before, but where there had never been any mention made of him.  R. 
For what cause?  P. 
I had causes enough of this my intent, which it is not needful to rehearse. This among other I always observed, that I would not build upon another man's foundation, and I had continually before my eyes this prophesy of Esaies', wherein the preaching of the gospel among the gentiles is most manifestly described. 
Es. 52.26  They (saith he) that were never told of him, (he speaketh of the manifestation of god himself, which is Christ) shall see: and they that never heard of him before, shall understand. And these are the lets that I spoke of in the beginning of the epistle, whereby I was held back that I could not come unto you, though I wished often for this journey. But now that I had no more to do in those Coasts, and was desirous to come unto you, (and that surely now many years ago) I had so determined my journey, that I would visit you in my way into Spain. For I hoped to see you in passing this way, and to be brought thither by you: Howbeit with condition that I had first somewhat slaked my desire by being conversant with you a few days, & after a sort satisfied my longing by being in company with you. For at the same time that I wrat this Epistle, I was going to jerusalem too minister to the Saints that professed Christ's Gospel. For it seemed good to the churches of Macedonia and Achaia, to make some contribution of their goods for the relief of the poor Saints that lived at jerusalem. 
2. Cor. 9  So seemed it good to those churches, and truly they own it of duty. For although alms deeds are of unconstrained will: yet do we own them by the law of charity. For it is agreeable to godliness, that if the Gentiles be made partakers of the spiritual goods of the Israelites, the Gentiles should also communicate to them their worldly and transitory goods. But to come too my purpose again, when I had so done and conveyed that alms sealed to the Saints at jerusalem, I determined to have come this way into Spain. And I had conceived great hope of God's bounteousness towards me, & I knew for a certainty that whensoever I come to you, I should not come empty, but rather with store of blessing & plenty of the ornaments, gifts, and fruits of the gospel. For I warrant myself so much of God's love, both towards my ministrrie and towards your church. And therefore I prayed you for our Lord jesus Christ's sake, and for the love of the spirit, to labour with me, and to help me with your prayers unto God, first that I might be delivered (alas for sorrow) from the stubborn and wilful sort that are in jewrie: and secondly that the same service of my, & the liberal present which I brought to the Saints at jerusalem as their minister & Deacon, might be acceptable to them, to the intent that when I had accomplished this my duty, I might afterward come unto you with joy by God's will, and be refreshed with you. But see how diverse a falling out God hath given to my purpose & determination.  R. 
That is no new thing Paul. For so is god wont to deal often times with his servants: & in the mean while he will have us to hung wholly upon his appointment & providence, & to assure ourselves that that issue of things is both acceptablest to him & most for our behoof, not which liketh us, but which pleaseth his providence. If you had come at that time to Rome, & afterward gone hence into Spain, peradventure you would have had sun good opinion of your own diligence. Also the flesh being desirous of glory, would have wished his triumphs, for that you had durst to preach Christ's Gospel in a place of such majesty. We also being not yet rid of our old affections, would have imputed the proceeding of the gospel among us, altogether to your coming & to your sermons. But you now be come to us, howbeit not in such time, nor with such liberty as you wished. For now as you se, imprisomment, jailers, fetters, manacles, & chains are that triumphs of your Apostleship, that the cross of Christ may retain still his glory in this preaching among us. I am not ignorant how there are a great number of our citizens which would willingly hear your Sermons, if you might preach the Gospel openly: who being now offended at your bonds, vouchsafe not somuch as to come at you. But what for that? Farewell worldly wisdom with all his ambitiousnes, and let Christ reign even with his cross: which is too the jews a stumbling block, and to the Gentiles foolishness, but unto us that believe, it is Christ crucified, the power and wisdom of God.  P. 
Surely you cheer my heart with this speech of yours full of the feeling of godliness. And I beseech God the author and giver of all good things to give grace, peace, and all kind of prosperity to you for this your courtesy, or rather kindness towards me, and too all that embrace the Gospel of Christ.  R. 
Amen.  P. 
The last part of my Epistle containeth commendations and greetings. 
Chap. 16.  First of all I commended to you our sister Phoebe a minister of the church of Chenchry, that you should receive her in the Lord, and favour her as it becometh Saints, in any matter wherein she needed your help. For she hath helped many, yea and even me myself.  R. 
I seen the woman, surely very honest and worthy of your commendation. And it is not for naught that you give her those notable titles. For you call her sister, that is, as I take it, a fellow of your own religion. But I understand not why you call her a minister.  P. 
Perhaps you have not yet ordained any such ministry in your church. But wheresoever I preach the Gospel & set order in the church, there I look if there be any widow that is childless, free from cares of household keeping, and such a one as because she is old and hath led an honest & holy life, seemeth not that any suspicion of evil can light upon her. If I find such a one, (for asmuch as she is a very rare bird) I admit her into the public servis of the church to minister to the necessities of the Saints. Such a one was the said woman whom I decked with those titles of commendations. And I exhorted you to show courtesy towards her, grounding my reason upon your duty. For you that of worshippers of Idols are become professers of the Gospel, must interteine all folks gently, and specially those that have deserved well of the Church.  R. 
We did for her sake whatsoever she required of us, so far as our ability would stretch.  P. 
But the intent of my commending this woman unto you, was not only that you should be a help to her: But I meant also that your matrons of Rome which were become Chistians should learn both godliness and honesty by her example, and also diligent seal to serve the whole Church, and to do good to the poor comfortless and diseased, which have need of the service of women.  R. 
This your intent Paul was not altogether vain & uneffectual. For that virtuous & weldisposed woman did by her example and communication bring many of our country women from their worldly superfluity, and from pleasures & delights of this city, which in my opinion is most given to pleasure of all the cities in the world.  . P 
Also I greeted Prisca and her husband Aquila, sometime my helpers in Christ jesus, which have offered their own necks for my life, and that with so great lovingness, that they counted my life of more value than their own, both to God's honour and to other men's salvation. And therefore they willingly offered therir life to the death to save my, and refused not to put their heads in deaunger to save my.  R. 
We have heard much here, of the godliness and holy conversation of this couple. And your friend Luke hath in his story written of their seal in furthering the Gospel, 
Act. 8.  and of their love towards the Saints, and in what wise they lodged you when you come to Corinth. Truly both we and all the Churches of the Gentiles which profess the Gospel, are much bound to them. For sing that you are peculiarly appointed of God to be our Apostle, he that saved your life, did us also a great benefit which attain the true life & salvation of the soul by your preaching. Also you saluted Epinoctus, surely a very excellent man and most constant in maynetayning the truth. But I know not why you call him the first fruits of Achaia.  P. 
It is no marvel. For you Romans are not much acquainted with the Hebrew phrases, when I called him the first fruits of Achaia, I alluded to the sacrifices which are made of the first fruits in the law of Moses: whereunto I liken such as are the first converted unto Christ. Now this Epenetus a perfect man as you know, was the first in Achaia that embraced Christ and suffered himself to be offered up and dedicated to God as a most acceptable sacrifice unto him. These are my sacrifices my Brother, and the sacrifices of all other priests of the new Testament. I would that all Christians, and specially God's ministers, should apply themselves to the offering up of such kind of sacrifices. Moreover I desired you too do my commendations to Marie which had taken much pains for me: and that ye should salute Andronicus and junias my kinsfolk and fellowprisoners, who are renowned among the Apostles, and were before me in Christ.  R. 
Yea? do you register them in the musterbooke of the Apostles? But there are a great sort in our Church which think this office of Apostleship to belong only unto you, and that it shall endure but for a time.  P. 
I give the name of Apostle generally to all such as are sent of God to preach the gospel of his son. And I pray god that as long as there shall be any christian Church, there may be store of true Apostles, that is too say, Messengers sent of God to teach it.  R. 
Also you greeted Amplias your well-beloved in the Lord: and Urban whom you call your helpefellowe in Christ, and Stachis your beloved, and also Apelles whom you term tried in Christ.  P. 
It is true. For I have proof of his godliness by often trials. Furthermore I desired ye to commend me to those of the house of Aristobulus, and to Herodian my kinsman, and to them that are of the house of Narcissus, and his friends and acquaintance in the Lord. Neither forgot I Tryphenas and Tryphosa, whom I heard too take pains in the lords behalf. Besides these, I greeted the beloved Persis, whom I understood too take great pains in the Lord. Also I remembered Rufus a chosen man in the Lord, and his mother, who hath done me so many good turns, that I take her as my own mother. I believe also that you did my commendations to Asyncritus, Phlegon, Hermas, Patrobas, Mercury, and the brethren that are with them. And likewise to Philologus, and Jubia, to Nereus and his sister, and to Olympias and all the Saints that are with them.  R. 
These salutations of yours were very welcome to all of us. For as you know, the Citizens of Rome like very well of this courteousness of greeting. And therefore you have won many men's hearts to you by that means.  P. 
In deed I did at that time bethink me of this custom received among you: but yet there was another cause why I greeted these men by name: that is to wit, for that I meant to set them forth unto you as patterns of true honesty and holiness. For if you list to confess the truth, these men are not only worthy of honour and estimation, but also such as you may set before you to follow in godliness and religion. Also I desired you to greet one another with a holy, chaste, and right Gospellike & christian kiss, with the which kiss of peace the Church of Greece saluted you.  R. 
Among you jews kisses of peace are given and received with a holy mind, and pure intent: but with us they have much wantonness and uncleanness, specially among the unchristen sort.  P. 
I was not ignorant of that, and therefore I added the word holy, to the intent that your kisses should have no resemblance to the heathenish & wicked kissings, wherewith the unchaste fort are wont to show their uncleanness. But let these commendations pass, I would have you and others to weigh thoroughly what I admonished here: for the things are of very great importance, I desired you as my brethren, and my dear beloved in Christ to mark the authors of discord, and offences contrary to the doctrine which you have learned, and I willed you to beware of them, and to shun them.  R. 
Surely a necessary warning, and such a one as aught to make us the more watchful, that the pure doctrine of the Gospel be not defiled with men's inventions or rather toys. But when we read these things, we marveled greatly, that whereas you made so long a bederol of those whom you commend unto us, and whom you set out with your salutations, yet you point us out no man here by name whom we should shun.  P. 
It becometh not Christ's Apostles and the preachers of the gospel, to deface any men by name for light causes, or to bring them in suspicion with the whole Church by their writings. For oftentimes it falleth out, that such open defame do more harm than good, not only to those whom we meant to warn, but also to those of whom we gave warning.  R. 
Our Church hath learned by it own experience, that these things which you say, are too true. For at the beginning, when the gospel was preached to us in houses and privately, many who otherwise were noon evil men, would not be present at our privy assemblies. Now, some of our company did of a good zeal sooth, but yet unadvised (as I think) fall to taunting and girding at them by name, whereby they made a great sort of them become adversaries to us, & most deadly enemies to the gospel: whereas if they had been handled with such Apostolical mildness as you use here towards these men, out of doubt there was great hope of meekening them, and of bringing them again to our company.  P. 
Therefore take ye warning by their example, to eschew this untoward manner of dealing, and rather follow Christ, who giving to Cesar that which was Caesar's, and leaving the correction of vices unto Magistrates, did hurt no man by name, wrote no reproachful libels against any man, ne branded no man with the mark of infamy, but behaved himself with a most meek & modest mind towards all men, even though they were his enemies of set purpose. It is enough for you if you keep watch with all diligence as it were in a watch tower, and spy out such contention in your Church, & such as lay stumbling blocks in the way of the weaklings, either by their life, or by evil and lewd persuasions contrary to the doctrine which you have learned. And when you find them to be such as may do you harm by their communication or conversation, eschew them: but yet in the mean while pray to God for them, that he may give them the spirit of repentance, and a better and holier mind. I would not have any heartburnings, mislikinges, disagreements, or strife, sown among you, and much less any writings full of railing, taunting, or scorning spread abroad against such as cleave not to you, peradventure not of any evil will, but because they yet still hold fast some remnants of the old religion which they received from their tender years.  R. 
O Paul, you have touched as it were the boil of our Church with your finger. But to the intent we over shoot not ourself in this case, by what marks may we discern those whom you counsel us to eschew and beware of? I speak chiefly of the teachers of whom there is now a great number among us, and they inveigh so sharply one against another that the silly people wots not which way to turn them, & much less whom to believe, so contrary are their sayings one to another.  P. 
Christ hath set down many marks whereby to discern false teachers, and false prophets, which (I believe) you have learned. But here I will point you out some, which in my opinion may make you aware & wise enough. Let the first mark be this, which is of two parts. When you see any teachers and preachers of the gospel, which serve not the Lord jesus Christ, but their own bellies: shun you them as most cruel Wolves.  R. 
What call you the serving of Christ?  P. 
In that speech I comprehend many things which it were needless to open severally as now. But considering the circumstance of our talk, to serve Christ in the preaching of the gospel, is to acknowledge jesus Christ to be our master, and to win servants & disciples unto him alone, and not to our selves. To speak more plainly, when you see a teacher set up a school of his own to himself, to win scholars or disciples to himself, and taking no care for the catholic and universal church, but rather labouring to purchase himself many friends, fellows, praisers and commenders of his sermons & writings: him eschew you. For believe me, that teacher serveth not the Lord jesus Christ, but himself: he seeks not the glory of the Redeemer, but of himself: and all his intent is by all means to provide for his belly. And by the name of Belly, you must understand, not only feasting and all manner of dainty fare, but also riches, vain glory, and fame above other men, which they are wont to hunt for by all means either right or wrong: and so they may bear the bell, and have pre-eminence among men, they pass not for the bonds of Christian charity which else they extol with wondrous commendations.  R. 
Call you this a serving of the belly? I promise' you I thought nothing less. Now I see there are not a few teachers of this stamp among us. But you say they may be discerned by fair speech and flattery. I pray you what call you fair speech?  P. 
I use here two terms which paint out the nature of hypocrites, and counterfeits very plainly: for they be full of fair speech. The Greeks call him fair spoken, which promiseth much in words and performeth nothing in deed, and also such a one as if you hear him, you would say he is more careful of you & your welfare than of his own, when in the mean while all his seeking is but to pleasure himself. With this virtue are these belly flatterers garnished (if I may so term them to you after the greek fashion) which are to be shunned more than a dog or a Snake. Also I use another word which signifieth well speaking, which these counterfeitors are want to use to set forth the praises of their favourers: so as they aught not to be called teachers of the gospel, but rather soothers of Princes & great men. By this means are they wont to deceive men that otherwise are not of evil disposition, and to bring them to their lures, or (to speak more rightly) to snare than in their nets.  R. 
Think you us to be so dulwitted, that we espy not the natures and dispositions of these falspackers?  P. 
I know you be wise, nevertheless that forwardness of yours in hearing & obeying, (for I will not term it simplicity) I say that readiness of yours to receive whatsoever is put unto you, is very well known to all men. Which virtue I make great account of, so it be matched with discretion: & I am glad that you be endued with such obedientness. But I am wonderful desirous that you should be wise and sharpwitted in good things, & simple & harmless in evil things. And although I use these warnings towards you by virtue of mine office: yet do I not doubt, but that god the prince of peace will tread down Satan under your feet, & that shortly as I hope. For surely that most merciful father hath a care of his children and will not suffer them to be led out of the path of godliness by the Serpent's devices. And therefore I beseech God that the grace, favour and protection of our Lord jesus Christ may be with you, to defend you always from the snares of wicked men. Amen.  R. 
Also there are peculiar commendations to us from Timothy that helper and workefellow of yours: & from Lucius, jason, and Sosipater your kinsmen. Furthermore Tertius your clerk and secretary which wrote this Epistle from your mouth, would not in any wise let pass his most loving salutations. Moreover there is mention made of your host Gaius, and of the whole church, and finally of Erastus the chamberlain of the city, and of his brother Quartus. All these we know almost by sight, & therefore we received their commendations the wyllinglier.  P. 
This manner of dealing am I wont to use not only to maintain mutual alliance between the Greek churches and yours, but also too the intent that this mine Epistle being confirmed with so many (as it were) writers, might bear the more sway with you. For I make so great account of the consent of my brethren in my writings, that I do also desire to have my doctrine allowed by their record and subscription. For it beseemerh not the mildness of an Apostle, to seek but his own fame only, and as it were to hold scorn of his other help fellows. Howbeit for asmuch as there is great peril in the right performance of all these things which I desire to have you warned of: therefore I pray that the grace & favour of our god may be with you all. For trust me, the intents of the old serpent are very secret, & man's wisdom without God's spirit is not able to search them, and much less to discover them and escape them. For this cause I do always in my prayers beseech him which is able to establish you, that he will strengthen you according to my Gospel which I preach among the Gentiles, & according to the uttering of jesus christ the heavenly teacher whom the father hath given us, to dioselse unto all men the secret which had been unspoken of from everlasting, but is now made manifest, both by the preaching of Christ our saviour, and also by the writings of the prophets, and that by the commandment and everlasting ordinance of the everliving God, which would have that most holy mystery set forth to all men, to the end that all men should obey the faith, acknowledge the only one God the creator, and embrace his only begotten son jesus Christ, whom the most merciful father sent into the world, of purpose to set open the goodness and mercy of God unto all men. To this only wise God be everlasting glory by the same jesus Christ for ever and ever. Amen.  R. 
Excellent surely is this thanksgiving of yours, whereby you commend God's power & wisdom. Which virtues even as they show themselves most wonderfully in all God's works: so shine they forth most chiefly in the calling of us & of all the Gentiles, by the preaching of the Gospel. But hearken, when this Epistle was brought unto us from Corinth by Phebe one of the ministers of the Church of Chenchrie, our Alderman & Burgesses seeing so mean a messenger dd very greatly disable your Apostolical authority, because you had no better pursuivants nor more honourable messengers to send your letters by which ye writ to the Churches, as our Bishops have.  P. 
Brother, all these things are but woorldly visors, whereof superstitious doctrine stands in need, because it hath no substantial ground to rest upon. But Christ's Gospel needeth not the helps of this world, nother do the preachers thereof seek other carriers, or ministers, than such as are endued with the fear of God, & these do they use to spread abroad the glory of the gospel. Therefore (to make an end at length) shak ye off the stateliness of this unclean world, & embrace ye the cross of christ, & be not ashamed to be the disciples of him, who whereas he was Lord of all things, made himself a servant for your sakes. And I thank you peculiarly for this your visiting of me, and I pray god to increase the gifts of his spirit more & morein you for this friendly courtesy which you have showed towards me. If you visit me any time hereafter, you shallbe heartily welcome.  R. 
I will come when I can: and I for my part beseech our most merciful God likewise, to be always with you in this your imprisonment, and to strengthen your mind with the power of his spirit. Far you well.  
FINIS.   

The Articles of the Catholic faith which Anthony Coranus Spaniard Student of Divinity professeth, and always hath professed: Now set out in Print for their sakes which have not been present at his Read.  

To the Christian Reader.  

1. Pet. 1.15 . THe Apostle Peter exhorteth the faithful in these words, To be ready to yield an account of their faith. Be ye always ready to answer every man that asketh a reason of the hope that is in you, with mildness and reverence, having a good conscience, that they which slander your good conversation in Christ, may be ashamed of their misreporting of you as evil doers. Being warned by this counsel, an eight years ago when I taught at Andwerp in the French tongue, I wrote a confession of my faith in the same language, which (by God's grace) shall within a while come forth in Latin and English also. afterward I wrote at London certain Tables concerning God's works, which were printed in four Languages, Latin, Frenth, Dutche, and English. In the short Articles of those Tables I endeavoured to comprehend as it were in propositions, the holy doctrine of both the Testaments. And I believe assuredly that in that writing I have set forth the true, the right meaning, and the very pure truth of the Christian Religion, drawn out of the fountains of the holy Scriptures, and that in such orderly method and apparent plainness as my conscience upbraideth me not with any error: How beit that some report otherwise, either peradventure because they perceive not my meaning at all, or else because they look but slightly upon the articles themselves. Now therefore for their sakes which have not read those writings, I will set down certain short articles concerning the chief points of our christian religion, which I embrace with all my heart. Farewell gentle reader, and hereafter neither think nor speak evil of any man for the reports that are spread abroad of him, but first give him ear and hear his reasons.   

Of God's written word.  
I receive and embrace the Canonical scriptures both of the old testament and of the new, and I thank our God for raising up that light unto us, that we might have it ever before our eyes, lest we should be led away to errors or fables, either by deceitfulness of men, or by the wiliness of devils. I believe that they be heavenly voices, whereby God hath uttered his will unto us: That men's minds can have no rest but only in them: That in them (as Origen, Austin, Chrisostome, and Cyril have taught) all things are contained abundantly and fully, which are needful for our salvation: That they be the power and might of God unto salvation, That they be the foundation of the Prophets & Apostles, whereupon God's Church is builded: That they be the most certain rule whereunto the Church may be enforced if it serve or go astray, and whereunto all the doctrine of the Church aught to be ●alled back: And that against them there ●s no law, no tradition, no custom to be ●eard, not not although Paul himself or an Angel from heaven should come and teach otherwise.   

Of the mystery of the holy Trinity.  
Therefore I believe that there is one certain nature and divine power, which we call God, and that the same is distinguished into three equal persons, the Father, the son, and the holy Ghost, all of one selfsame power, of one self-same majesty, of one self-same everlastingness, of one self-same Godhead, of one self-same substance. And that although those three persons be so distincte, that neither the Father is the Son, nor the Son is the holy Ghost, or the father: yet they be all three one God, and that the same one created heaven and earth, and all things that are contained in the compass of the heaven, whither they be seen or unseen.   

Of Christ the Mediator between God and man.  
I believe that jesus Christ the only son of the everlasting father, took flesh and man's whole nature upon him, of the blessed and pure virgin, when the fu● time was come, according as had been determined long ago, before all worlds, to show unto men the secret and hidden wi● of his father, which had been kept close from all ages and generations, and to accomplish the misery of our redemption in human body, and to nail to his cross our sins, and the handwriting that was written against us.   

Of the holy Ghost.  
I believe that the holy Ghost which is the third person in the holy Trinity, is the very true god, not made, not created, not begotten, but proceeding from both, that is to with, from the father & the son● by an unutterable means unknown to men: and that it belongeth to him to soften the hardness of man's heart, and that when he is received into their breasts, either by the preaching of the gospel, or by any other mean, he enlighteneth them, and leadeth them unto the knowing of God, into the way of all truth, into newness of the whole life, and into hope of everlasting salvation.   

Of the Catholic Church.  
I believe that there is but one church, and that the same is not now shut up into any one corner or kingdom as it was in times past among the jews: but that it is Catholic and universal, spread abroad through the whole world, so as there is now no Nation that can justly complain that it is excluded, and can not belong to the Church and people of god. That the same Church is the kingdom, the body, and the brid●e of Christ: that of that kingdom, only Christ is the king: that of that body, only christ is the head: that of that bride, only Christ is the bride groom. That there are divers orders of ministery in the Church: some Deacons, some Elders, some Bishops, to whom the teaching of the people, and the care of ordering of Religion, is committed, and that no one either is or can be overruler of the whole, forsomuch as Christ is ever present in his church, and needeth not a lieutenant to supply his room in the whole, and no man is able to comprehend in mind the whole Church, that is to say, all parts of the earth, & much less to set them in order & to rule them rightly & handsomely: Tha● the Apostles (as Cyprian saith) were a● of like power among themselves, & that th● residue were the same that Peter was 〈◊〉 That it was said alike to them all, feeds ye: That it was said alike to them all▪ Go ye into the whole world: That it was said alike to them all, Teach the Gospel▪ and that (as Jerome saith) all Bishops wheresoever they be, either at Rome, or a● Eugubium, or at Constantinople, or a● Rhegium, are all of one desert, & all of on● Priesthood: and that (as Cyprian say there is but one Bishopric, & that every Bishop holdeth a part of it as the whole and that according to the Council of Nice● the bishop of Rome hath no more powe● over the church of Christ, than the other patriarchs of Alexandria & Antioch: bu● that the Bishop of Rome which now adays calleth all things back to himself, is no Bishop at all, not nor so much as an elder, except he do his duty in ministering the Sacraments, and in instructing, admonishing, and teaching the people.   

That God is the creator of all things.  
God being singular good and almighty, created all things both visible and invisible by his coeternal word, and also preserveth the same by his coeternal spirit, according as David witnesseth, saying: 
Psal. 33.  by the word of god the heavens were made, and all the power of them by the breath of his mouth. And all things that God made were (as saith the Scripture) exceeding good, and made for the use and commodity of man: and I say that all those things proceeded from one beginning. Therefore I condemn the Manichees & Marcionites, which did wickedly surmise two substances & natures, the one good & the other bad, & likewise two beginnings, & two contrary gods, one good, another nought.   

Of Providence.  
I believe that all things both in heaven & earth, & in all creatures are maintained & governed by gods wisdom. 
Psa. 139.  For David witnesseth & saith: the lord is high above all nations, & his glory above the heavens. Who is like the lord our god, who hath his dwelling on high, and yet stoopeth to look upon the things that are in heaven and earth? The same man saith again unto god, Thou hast foreseen all my ways. For there is not a word in my tongue, which thou knowest not every whit, O Lord. Also Paul witness the same and saith: by him we live, 
Act. 17.  move, and be. And of him, by him, and in him are all things. Most truly therefore and according to the scriptures, 
Rom. 12.  doth Austin in the eight chapter of his book concerning Christ's Agony, say: the Lord said, are not two sparrows sold for a farthing, and one of them lighteth not upon the ground without the will of your father? In saying so he meant to show that even the thing which men take to be vilest are governed by the Lord's almighty power. 
Ma. 10.  For after the same manner doth the truth say, 
Ma. 6.  that he feedeth the birds of the a●re, and clotheth the lilies of the field, and also keepeth just account of the hears of our heads.   

Of the Angels both good and bad.  
I admit with the right believing church that among all things created Angels and men are the chief: the scripture of God pronounceth of the Angels, that he made his Angel's spirits, & his ministers a flame of fire. And again, are they not all ministering spirits, sent forth to do service for them that shalbe heirs of salvation? And the Lord jesus himself witnesseth of the Devil that he was a murderer from the beginning, 
John. 8.  and stood not in the truth, because there is no truth in him. When he speaketh a lie he speaketh of his own: for he is a Liar and the father of lies. Therefore we teach that of the Angels, some abode still in obedience and are appointed to the faithful service of God and man: and that othersome fell of their own accord, and were thrown down into destruction, and are become enemies of all goodness and of all faithful men.   

Of man's creation.  
Concerning man and creation, I believe the doctrine of the scripture, that at the first he was created good, after the Image and likeness of God, and the God did set him in Paradise, 
Gen. 2.  & put all things in subjection to him. Which thing David commendeth mightily in the eight Psalm. Also he gave him a wife, and blessed them. And I say that man consisteth of two diverse substances in one person: namely of an immortal Soul, and a mortal body.   

Of the state of Innocency, or of the original righteousness of our first fathers, and of their fall.  
God made man at the beginning after the Image of God, in true righteousness and holiness, good and righteous: but by the enticement of the Serpent, and by his own fault, he fell away from goodness and righteousness, and become subject to sin, death, and sundry calamities. And such as he become after his fall, such are all the spring of him, namely even subject to sin, death, and sundry calamities.   

Of Sin,  
I understood Sin to be the native corruption of man, derived and spread abroad into us all from those our first parents, wherethrough we be plunged in lewd lusts, and turned away from goodness, but forward to all evil, and full of all naughtiness, as distrust, contempt and hating of God: can do no good of ourselves, not nor once think any. But rather the more we grow in years, the more do we bring forth corrupt fruits meet for an evil tree, in our thoughts, and words, and deeds done lewdly against God's law. In which respect being through our own desert subject to God's wrath, we be put under just punishments, in so much that we should all of us have been cast of from God, if Christ our deliverer, 
Mat. 12. Gen. 14.  in whom mankind which else was lost, was restored again, had not brought us to him again.   

Of death the wages of sin..  
Therefore by death I mean not only bodily death, which we must all of us once suffer for our sins sake, but also the endless punishments due to our sinfulness and corruption. 
Eph. 2.  For we were dead (saith the Apostle) in our offences and sins, and we were the children of wrath as others are. But God who is rich in mercy, quickened us with Christ when we were dead through our sins. 
Rom. 5.  Again like as by one man sin entered into the world & death by sin: so also death passed into all men, inasmuch as all men have sinned.   

Of original sin, and of the cause of sin.  
I acknowledge that there is original sin in all men: and I acknowledge that all other sins, which spring thereof, are called sins and are sins in very deed, by what name so ever they be called, whither deadly or venial, 
Mar. 3.  or the sin that is called the sin against the holy Ghost, which is never forgiven. Also I confess that all sins are not equal, though they spring all out of one fountain of corruption and unbelief, 
1. John. 3.  but that some are grievous than othersome, according as the Lord hath said, that it shallbe easier for Sodom and Gomor, 
Math. 10  than for the city that refuseth the word of the Gospel. Therefore I condemn all such as have taught contrary hereto, and specially Pelagius and all Pelagians, and jovianistes, who with the stoics make all sins a like heynouse. In this case I am fully of opinion with Saint Austin, who alleged his matters out of the holy scriptures and defended them by the same. Furthermore I condemn Florinus and Blascus, and all such as make God the author of sin, 
Psam. 5.  against whom Ireneus wrat. For it is expressly written, thou art not a God that delighteth in wickedness, thou hatest all such as work wickedness, and wilt destroy all such as speak lies. And again, when the Devil speaketh a lie he speaketh of his own, 
John. 8.  for he is a liar and the father of lying. Yea and even in ourselves there is vice and corruption enough, so as god needeth not to shed any new increase of naughtiness into us. Therefore when the scriptures report God to hardened men, to blind men, & to deliver them up into a lewd mind, it is to be understood that God doth it by rightful justice, as a righteous judge and just punisher. Finally as often as God in the holy scripture is said or seemeth to do any evil it is not meant thereby that man doth not the evil, but that God by his just judgement, suffereth it to be done, and letteth not the doing of it, whereas he could let it if he listed: either because he useth man's evil doings to good purpose, as he used the sin of josephs' brethren: or because he overruleth men's sins that they burst not out ne rage further than is meet. By a wonderful & unspeakable mean (saith saint Austin in his Enchiridion or hand weapon,) it is not done without his will, for it should not be done, unless he suffered it to be done. And surely he suffereth it not unwillingly. neither seeing he is good, would he suffer evil to be done, unless that being also almighty, he could of evil make good. Thus much saith S. Austin. As for these questions whither it was Gods will that Adam should fall, and whither he drove him to fall, or why he letted not his fall, and such other like, I reckon them among the curious sort, except it be perchance when the lewdness of Heretics or of other importunate persons, enforceth men to open those things out of God's word, as the godly teachers of the church have often times done. For we know that the Lord forbade man to eat of the fruit, and punished his transgression, and moreover that the things which are done are not evil in respect of God's providence, will, and power, but in respect of Satan and of our will striving against God's william.   

Of free-will, and consequently of man's own power.  
In this matter, which hath ever bred many contentions in the Church, 
2. Tim. 2  I think we must consider man in three states or conditions. First what he was before his fall: to wit, righteous & free, so as he might both abide in the good, and serve unto the evil: and that he swerved unto evil, and wrapped both himself & all mankind in sin and death, as hath been said afore. Again it is to be considered in what plight man was after his fall. Surely his understanding & will were not taken quite from him, nother was he utterly turned into a block or stone: 
Ephe. 12.  howbeit they were so changed and diminished, that they could no more do as they did before his fall. For his understanding was darkened: and his will, of free become bond. For it serveth sin, not unwillingly, but willingly. For it is called a will and not a nill. Therefore as in respect of evil or of sin, man doth it not as compelled either of God or of the devil, but of his own accord: and in that behalf his will is most free. And whereas we oftentimes see men's wicked doings and devices letted by God, so as they come not to effect: that taketh not away man's freeness in evil, but God disappointeth that thing by his power, which man had freely purposed in himself. As for example, josephs' brethren determined freely to rid him out of the way: But yet they could not, because God's ordinance was otherwise. But as for in respect of goodness and virtue, man's understanding doth not of itself judge rightly of godly matters. For the scriptures both of the Gospel and of the Apostles writings, require regeneration of every of us that wilbe saved. Whereupon it followeth that our former birth in Adam, booteth us nothing at all to salvation. For the natural man (sayeth Paul) perceiveth not the things that come of God's spirit. 
1. Cor. 2.  etc. And in another place he denieth us to be able to think any good thought of ourselves. 
2. Cor. 2.  Now it is certain that the mind or understanding is the guide of the will: and if the guyd be blind, it is easy to perceive whither the will goeth. Therefore there is not any free will unto good in any man unregenerated, nother is there any strength in him to espy the thing that is good. Our Lord saith in the Gospel, 
John. 8.  verily verily I say unto you, that every one which committeth sin is the bondservant of sin. 
Rom. 8.  And the Apostle Paul saith that the lust of the flesh is enmity against God: For it is not subject to God's law, neither can be. Nevertheless, the understanding of earthly things is not quite go in man. For God of his mercy hath left him wit, howbeit far unlike that which was in him before this fall. God willeth men (as it were) to manure their wits, and addeth gifts and proceed therewithal. And it is manifest how little or nothing we profit in any art without gods blessing. For surely the Scripture fathereth all arts upon God. And even the very heathen men fathered the original of all arts upon the invention of their Gods. Last of all it is to be seen, whither the regenerated have free-will, and how far forth. In regeneration man's understanding is enlightened by the holy ghost, to understand God's mysteries and william. And his will is not only changed by the spirit, but also endued with ability, so as it both will and can do good of it own accord. 
Rom. 8.  Unless we grant this, we shall deny the Christian freedom, and bring in the thraldom of the Law. Besides this, the prophet and bring in the thraldom of the law. Besides this, 
Ezec. 36. Jer. 13.  the Prophet bringeth in God saying thus: I will give my law into their minds, and writ it in their hearts. 
1. John. 8 Phi. 2.  Also the Lord saith in the Gospel, If the son make you free, then are you free in deed. Again Paul to the Philippians, saith: unto you it is given not only to believe in him, but also to suffer for him. And again, I am persuaded that he which hath begun the good work in you, will go through with it even to the day of our Lord jesus. Again it is God that worketh in you both the will and the performance of the william. Where by the way, I teach that two things are to be marked. first that in the choosing and working of good, the regenerated are not only sufferers, but also doers. For by God's working in them, they do the things which they do. And therefore rightly doth Austin allege this text, that God is said to be our helper. But noon can be helped, but he which doth somewhat. The manichees bereaved man of all doing, and made him as a stock or a stone. Secondly I make, that in the regenerated there remaineth infirmity. For asmuch as sin dwelleth in us, and the flesh fighteth against the spirit in the regenerated, even to the end of our life: the regenerated perform not their purposes altogether without encumbrance. These things are confirmed by the Apostle in the seventh to the Romans, and in the fift to the Galathians. And therefore that freedom of our will is weak, by reason of the dregs of the old Adam, and of the corruption that is bred and borne with man, and remaineth in us even to the end of our life. Notwithstanding for asmuch as the strength of the flesh and the remnants of the old man are not so effectual, as utterly to quench the working of God's Spirit: therefore the faithful are said to be free, but yet so as they acknowledge their own weakness, and boast not at all of the freedom of their will. For the faithful must ever bear in mind, this saying which Saint Austin harpeth upon so much out of the Apostle: 
Mar. 11.  what hast thou which thou hast not received? and if thou have received it, why boastest thou as though thou hadst not received? Moreover, the thing that I had determined doth not forthwith come to pass: For the fallings out of things are in gods hand. And thereupon S. Paul prayeth the Lord to prospero his journey. 
Rom. 1.  Therefore even in that respect man's free-will is weak. Nevertheless no man denieth but that both the regenerated and the unregenerated have free-will in outward things. For man hath this property common to him with all other living things (to whom he is not inferior) namely to will some things, and to nill other some. So can he speak or hold his peace, and go abroad or tarry at home: howbeit that even in this behalf an eye must always be had to God's power, which caused that Balaam could not attain to the mark that he shot at, nor Zecharie speak as he would have done when he come out of the Temple: In this case I condemn the Manichees which deny that man's free-will when he was good, was the beginning of evil unto him. Also I condemn the Pelagians, which say that an evil man hath sufficient free will to do a good commandment. For they be disproved by the holy scripture, which saith unto the one sort, God made man righteous: and unto the other, if the son make you free, then are you free in deed.   

Of the true justification of the righteous.  
By the word justify, the Apostle in his discourse of justification, 
Rom. 8.  betokeneth the forgiving of sins, the acquitting of men from gilt and punishment, the receiving of them into favour, and the pronouncing of them to be righteous. For the Apostle saith to the Romans, It is God that justifieth, who shall then condemn? There justifying is matched against Condemning. 
Act. 13.  And in the Acts of the Apostles the Apostle saith, By Christ the releasing of your sins is preached unto you, and of all the things from which you could not be justified by the Law of Moses: by him is every one that believeth justified. For in the Law and the Prophets also we read in this wise: 
Deu. 25.  If variance rise between man and man, and they come to judgement, let the judges judge them, and let them justify the ryghtuos and condemn the ungodly. And in the fift of Esay it is said, woe be to them that justify the ungodly for rewards. Now it is most certain that by nature all of us are sinners and ungodly, and cast and convicted of wickedness, and condemned to die before God's judgement seat, and that we be justified, that is to say, released, or set free from sin and death by God the judge, only for Christ's sake, and not for any desert or respect of our own. For what is more manifest than this saying of Saint Paul's. 
Rom. 3.  All men have sinned, and are destitute of God's glory, but are justified freely through his grace by the redemption that is in Christ jesus. For Christ took upon him the sins of the world, and took them away, and satisfied God's justice: God therefore only for Christ's passion and resurrections sake, is merciful to our sins, and layeth them not to our charge: but imputeth Christ's righteousness unto us as our own, so as henceforth we be not only cleansed and purged from our sins, or made holy: but also rewarded with Christ's righteousness, 
2. Cor. 5. Rom. 4.  and so consequently set free from sin, death, or condemnation, and finally made righteous and heirs of the endless life. Therefore to speak properly, only God justifieth us and only for Christ's sake doth he justify us, not imputing our own sins unto us, but imputing unto us Christ's righteousness. 
Rom. 3.  And because we receive this justification, not by any works, but by trust in God's mercy and in Christ: therefore I teach and believe with the Apostle, that the sinner is justified by only faith in Christ, and not by the law or by any works. For the Apostle saith, 
Rom. 4.  I am of opinion that a man is justified by faith without the deeds of the law. Again, if Abraham were justified by works, he hath whereof to boast, but not before God. 
Gen. 15.  For what sayeth the scripture? Abraham believed God, and it was reckoned unto him for righteousness. Now unto him that worketh not but believeth in him that justifieth the ungodly, his faith is imputed to him for righteousness. And again, you be saved by grace through faith, & that not of yourselves, but it is god's gift. Not by works, lest any man should glory. 
Ephe. 2.  For asmuch then as faith receiveth Christ our righteousness, and imputeth all things to God's free favour in Christ: therefore is justification fathered upon faith, howbeit for Christ's sake, and not because it is our work, for it is the gift of God. But that we receive Christ by faith, the Lord himself showeth by many words in the sixth of john, where he putteth eating for believing, and believing for eating. For like as we receive food by eating, so do we participate of Christ by believing. Therefore I divide not the benefit of justification partly to God's grace or to Christ, and partly to ourselves, or to our own charity and works, or to our own deserving: But I attribute it wholly to God's free favour in Christ by faith. Besides this our love and works could not please God if they were done of us being yet unrighteous: and therefore it behoveth us to be first justified, before we can love or do good works. But we be justified (as I said afore) by faith in Christ, through the only grace of God, who imputeth Christ's righteousness to us and not our own sins, and consequently imputeth our believing in Christ unto us for righteousness. Furthermore the Apostle doth very apparently derive love from faith, 
2. Tim. 2  saying the end of the commandment is love from a pure heart, good conscience, and unfeigned faith. Therefore in this case I speak not of a feigned, empty, idle, or dead faith: but of a lively and quickening faith, which for Christ's sake who is our life and quickeneth us, whom it taketh hold of, both is and is said to be lively, & so showeth itself to be by lively works. No whit at all therefore is S. james contrary to this doctrine, 
Jam. 2.  forsomuch as he speaketh of an empty and dead faith, which some men did boast of, whereas they had not Christ living in them by faith. The same james in saying that works justify, is not contrary to Paul, for then were he to be rejected: but he showeth that Abraham uttered a lively and justifying faith, by his works, which thing all the godly do, who notwithstanding trust all only unto Christ and to no works of their own. For the Apostle hath said again, Now do not I live, but Christ liveth in me. The life that I now live in the flesh, I live by believing in the son of God, who loved me and gave himself for me. I hold no scorn of God's grace: For if righteousness come by the law, then hath Christ died in vain.   

Of God's predestinating and choosing of the Saints.  
God from everlasting hath freely of his own mere goodness without any respect of men, 
Eph. 1.  predestinated or chosen the Saints whom he intendeth to save, in Christ, according to this saying of the Apostle, God chose us in him before the foundations of the world were laid. And again. Which saved us, and called us with a holy calling, 
2. Tim. 1  not according to our works, but according to his own purpose and free favour which was given us in Christ jesus before all times, but disclosed now by the appearing of our Saviour jesus Christ. So then, God's choosing of us is not without a mean, though it be not for any desert of ours, but in Christ and for Christ: so that they which are now greffed into Christ by faith, are the self same also which are chosen, and the reprobates or castaways are those that are out of Christ: according to this saying of the Apostle, Try yourselves whither you be in the faith or no. Know ye not yourselves, 
2. Cor. 13  how that jesus Christ is in you? unless perhaps you be castawayes. Finally God hath chosen the Saints in Christ to a certain end, which the Apostle declareth in that he saith, 
Ephe. 12.  he hath chosen us in him to the end we should be holy and unrebukable through love before him, which did predestinate us afore hand in himself to adopt us to be his children through jesus Christ, to the glory of his grace. And although God know which are his, and that in some places mention is made of the fewness of the chosen: yet ought we to hope well of all men, 
Phl. 1  and not to be rash in reckoning any man to be a reprobate. Surely Paul to the Philippians saith, I thank God for you all, (he speaketh of the whole church of the Philippians) that you are come to the communion of the Gospel, assuring myself that he which hath begun the good work in you, will also go through with it, and meet it is that I should so think of you all. And in the xiii. of Luke when the Lord was asked wither few should be saved: he answereth not that there shallbe few, or many saved or damned: but rather counseleth every of them to strive to get in at the narrow gate: as if he had said, it is not for you to be curious in searching of these things, but rather to endeavour to go into heaven by the narrow way. Therefore I like not the ungodly speeches of some men, which say that few be chosen, and sith I am not sure whither I be of that number or not, I will not refrain mine own pleasures. Othersome say, if I be predestinated or chosen of God, nothing shall put me from salvation which is certainly appointed for me, what so ever I do. And if I be of the number of the castaways, no faith or repentance can help me, because God's determination cannot be changed: and therefore all teaching and warnings are to no purpose. For the Apostle fighteth against such folk, saying: God's servant must be ready to teach and instruct such as stand against him, 
2. Tim. 2  if God at any time will give them repentance to know the truth. But Saint Austin in the xiiii chapter of his book de bono perseverantiae, and in the chapters following, showeth that both of them be to be preached: that is to wit, booth the grace of God's free choosing and predestinating, and also wholesome warnings and teach. Therefore I mislike of such as seek without Christ whither they be chosen from everlasting or no: and what God hath determined of them before all tyme. For we must give ear to the preaching of the Gospel, and believe the same, and take it to be out of all doubt, that if we believe and be in jesus Christ, we be chosen. For the father hath uttered unto us in Christ, the everlasting sentence of his predestination, as I declared even now, from out of the first chapter of Paul's second Epistle to Timothy. Therefore we must teach, and consider above all things how great the love of the father is revealed to be towards us in Christ. We must daily hearken what the Lord himself telleth us in the Gospel, how he calleth us and saith, 
Mar. 11.  come unto me all ye that are weary and overladen, and I will refresh you. God so loved the world, 
John. 3.  that he gave his only begotten son for the world, to the intent that every one which believeth in him should not die but have everlasting life. 
Math. 18  Also it is not the will of the father that any of these little ones should perish. Therefore let Christ be our loking-glasse wherein to behold our predestination. We have evident and substantial record enough, that we be written in the book of life, if we communicate with Christ, so as he be ours and we be his through true faith. In the temptation of predestination, than the which there is not a more dangerous, let this be our comfort, 
Luke. 11.  that God's promises are universal to all believers: that he saith, ask and ye shall receive, for every one that asketh receiveth: and finally that we pray together with the universal church of God. Our father which art in heaven, and that we be greffed into Christ's body by baptism, and are often fed in his Church with his flesh and blood unto eternal life. Being confirmed with these things, we be willed to work out our own salvation in fear and trembling, according to S. Paul's counsel.  
FINIS.   

These articles of the right believing faith, I meant to add to the end of my dialogue, to disprove the untoward dealings of such men as slander me of Pelagiamin without any just occasion, only because I do often exhort my hearers to good works. Which thing I deny not but I do very diligently, howbeit not for that I think the children of Adam to be able to attain salvation by their own strength without the grace of God: for I impute the beginning, 
Rom. 8.  the increase, and the accomplishment of our salvation and happiness to the only free favour & grace of God. But for asmuch as I see man's nature forward enough of itself to embrace vain carelessness & fleshly liberty: I minded that my sayings should rather hold them in awe, 
Act. 13.  and led them away from the pleasures and delights of this world, as it were by casting a bridle upon them, than put spurs to them running already of their own accord to do evil. Therefore as for those that like not of my manner of teaching, it is free for them to device apt and to put them forth to their hearers, so they do it in the fear of God to the furtherance of his ●hurch, and without disgracing of others that follow another trade of teaching. 
Ephe. 2.  But of these things I shall perchance speak more largely at another tyme.  
Our present age misdeemeth things through spite,  
The age to come will judge things more upright