Immediately, in the beginning, after their accustomed manner of subscribing and inscribing their epistle, they do out of hand fall to, and touch the false apostles with whom Paul and Barnabas were in controversy, and do declare what kind of doctrine that of the false prophets was, which they had till then preached unto the churches as the catholic, true, and apostolic doctrine; to wit, that they which will be saved must be circumcised and keep the law of Moses. For they thought not that faith in Christ, without the help of the law, was sufficient enough to full and absolute justification. They made their boasts, that they were sent from Hierusalem by the apostles and disciples of the Lord, who did all with one consent teach the same doctrine that they did preach; and they said that Paul with his companion Barnabas alone did, schismatic-like, sow in the churches a certain doctrine, peculiar to himself, touching faith which justified without the works of the law. Wherefore the apostles straightways, after the beginning of their epistle, do declare what they think of such false teachers and their unwarranted doctrine: “We confess,” say they, “that those false teachers went from hence out of Hierusalem, but we deny that they were either sent or instructed by us. For we gave no commandment to any such.” And so they do testify that it is utterly false, which those. fellows taught, to wit, that the apostles and disciples of the Lord did preach that the law is requisite to full justification, Yea, they do yet go on more plainly to declare
[3 ex urbe sancta, Lat. ] 18]
[: [BULLINGER, π.7]
what the doctrine of those false apostles was: They trouble you,” say they, “with words, and cumber your minds, commanding you to be circumcised and to keep the law.” The. sum therefore of their doctrine was, that, unless a man were circumcised and did keep the law, he could not be saved: whereby they did ascribe salvation to the keeping of the law, or to the merit of their works. Unto this doctrine the apostles 60 attribute two perilous effects. The first is, “” They trouble you with words.” They be words, say they, which do rather amaze, than appease, comfort, or pacify your minds; yea, they do trouble you so, that ye cannot tell what to believe, or whereto to trust: and do moreover stir up strifes, discords, and jarrings among you. To these words of the apostles doth Paul seem to have alluded in his epistle to the Galatians,
6. 7.] Saying: “I marvel that ye are so soon turned from Christ!, which called you by grace, unto another gospel; which is not another gospel indeed, but that there be some which trouble you, and intend to pervert the gospel of Christ.” The latter effect is, “They cumber or weaken your minds.” For they, which lean to the law and to works, have nothing stable or stedfast in their minds: for since the law requireth a most exact and absolute righteousness, and doth thereby kill, because such righteousness is not found in us; therefore those minds are weakened and subverted that are taught to lean to the works of the law, which law no man doth keep as of right he ought to do. Therefore Paul to the Romans saith: “If they that do belong unto the law are heirs, then is faith vain, and the promise made of none effect.” And immediately after again: “Therefore the heritage is given by faith, as according to grace; that the promise may be sure to all the seed,” ἕο. The false apostles therefore did subvert and weaken minds, by teaching that salvation is gotten by the law: which, verily, is a grievous judgment against those which with them do teach the like.
Then also they do with like liberty go on to the other and” gide, to shew their opinion of Paul and Barnabas; yea, they do adorn them, as their messengers, with a most holy tes-
[[ a Christo qui vocavit vos per gratiam, Lat.; and Erasmus: from]
[Christ which called you by grace. Cranmer, 1539.] [2 Nam lex iram operatur, Lat. omitted; for the law worketh]
[wrath. ]]
timonial, to the end that they may among all men have the more authority, and that all men may understand that betwixt them twain and the other apostles there was a full agreement and consent of doctrine and religion. “We being gathered together with ome accord,” say they, “have sent messengers unto you.” Lo here, of the false apostles they testified that they sent them not, nor gave them any commandment: but these men they send, and do with one accord give them a commandment. But who be they whom they send? “Our beloved Paul and Barnabas, which have jeoparded their lives for the name of Christ Jesus.” These twain are most choice apostles, and holy, glorious martyrs, our dearlybeloved brethren, being of the same religion and doctrine with us, who have declared what their lives and doctrine is by their manifold virtues and manful suffering of peril and dangers,
But for because Paul and Barnabas were themselves no small doers in that controversy and disputation, there were joined to them two other chosen men, Judas and Silas, to the end that they might indifferently, without suspicion, declare the things which in the council were alleged for both sides; as I mean to shew you in the exposition of the general decree. For now they do in few words comprehend the very decree of the whole and universal synod; in the laying down whereof they do first of all name the author of the decree, saying: “It seemed good to the Holy Ghost and to us.” They first set down the Holy Ghost, and then themselves; making him to be the author of truth, and themselves to be the instruments by which he worketh: for he worketh in the church by the ministry of men. But men’s authority without the inspiration of the Holy Ghost is none at all. Therefore do the apostles very significantly say: “It seemed good to the Holy Ghost and to us:” that is, after that we were assembled in that synod to treat of the matter of justification and of the law, (about which things Paul and his adversaries did stand in controversy,) we followed not our own judgments, neither did we use proofs of our own inventions; but, searching out and hearing the doctrine of the Holy Ghost, we do upon his warrant write this unto you.
[8 et elogio, Lat, omitted; and encomium,]; [4 editis, Lat.; displayed. ] oh]
In the second place, they do set down the sum of the decree, saying: “That we might not charge you with greater burdens than these necessary things, (that is to say) that ye abstain from things offered to idols, and from blood, and from strangled, and from fornication.” Therefore, say they, the doctrine of the gospel which Paul hath hitherto preached with us, is sufficient to the obtaining of life and salvation. We intend not to lay any greater burden upon you than the doctrine of the gospel and abstinence from those few things. In which sentence they seem to have had an eye to the opinion of St Peter, who in the council said: “Ye know that I, being called by God, did go to the Gentiles, and did preach to them salvation through the gospel. Ye know, that to the Gentiles, being neither circumcised, nor keeping the law, while I preached to them faith in Christ Jesus, the Holy Ghost was given from above, so that their hearts were purified of God himself by faith, not by the law, and that they were made heirs of eternal life” And upon this he inferreth: “Now therefore why tempt ye God, to lay upon the disciples’ necks a yoke, which neither we nor our fathers were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.” See here, St Peter called the law a burden and a yoke: and therefore, where the apostles say that they will not lay upon the church any greater burden, they do thereby signify that the law is flatly abrogated. They do therefore set the church free from the burden of the law, and do acquit it from all burdens like to the law.
We now do gather by those words of the apostles, that upon _ those burdensome and innumerable ceremonies, which the of 3: ΟΠ ΠΡΟὮ hath received by councils and synods since the time of the apostles, were unjustly and against the apostolic spirit then laid upon the church, and at this day wickedly retained and defended in the church. For they in express words said: “It seemed good to the Holy Ghost and to us to burden you with no more than these things necessary.”
But if any man object and say, that those ceremonies were for the rudeness of the people laid upon the churches’ necks, as a rule or instruction! to guide or teach them by; mine answer is, that that kind of instruction is clean
pedagogiam, Lat.]
taken away, which whosoever goeth about to reduce, he desireth nothing else but to bring in Judaism again. God knew very well what kind of church that would be, which he purposed to gather together of Jews and Gentiles; and yet he abolished those external ceremonies. Now who doth better know than God what is expedient, or not expedient, for his church? Therefore the things that be abolished were not expedient for the faithful: whereupon the apostles did rightly and very well pronounce; “It seemed good to the Holy Ghost and us not to lay upon you any greater burden.” Let them therefore be ashamed of their doings, which lay so great a burden upon the shoulders of the church, that otherwise ought to be most free.
Now also here is added the conclusion of the sentence: « Than these necessary things, (that is to say) that ye abstain from things offered to idols,” &c. In these words they had δὴ eye unto the sentence of St James, the apostle and brother of the Lord: for he, confirming and allowing of St Peter’s opinion touching justification by faith and the not laying of the law upon the Gentiles’ necks, doth allege a testimony of scripture out of Amos; who did foretell that the Jews should be cut off because of their sins, and that in their steads the Gentiles should be taken, among whom the true church of God should be; which was prefigured by the ruin and reparation of David’s tabernacle. The same prophet did also foretell a reason how, and a cause why, the Gentiles should be received into the church; not for circumcision’s sake, nor yet by the help of the law, but by grace through faith. For he saith: “The remnant of the men shall seek after the Lord, and all the heathen upon whom my name is called, saith the Lord, which doth all this: all these works of God are known to him from before the world began.” Lo here, they shall seek the Lord, and shall be received into his fellowship, upon whom his name shall be called. This phrase of speech doth signify, that they which are elect shall be the sons of God; for upon them the name of the Lord is called, which are named the sons of God, and are his elect. Now the whole scripture attributeth that to faith. By faith, therefore, we are made the members of the church, and sons and? heirs to God our maker. But if any man do murmur against the counsel of
[2 adeoque, Lat.; and so.]]
God, and say, Why doth God so? let him think, that this deed is the deed and work of God, whom it is not lawful for man to gainsay, and all whose works are known from the beginning of the world to have been done in judgment and righteousness: whereupon it doth consequently follow, that this counsel of his is good and righteous, whereby he doth through faith in Christ join to himself and sanctify! the heathen nations?
Now upon these words of the prophet St James (subscribing as it were to St Peter’s opinion) doth gather and infer: “Wherefore my sentence is, that we trouble not them which from among the Gentiles are turned to God:” that is to say, I think that they are not to be molested, or charged with the observation of the law. But lest the Gentiles, once hearing that the law was abolished, should thereby think that they might freely do whatsoever they would, and so by that means abuse their liberty; and also, against all charity, despise and give offence unto the Jewish brethren; therefore James addeth: “But I think it best for us to write unto them, that they abstain from filthiness of idols.” For there were at that time certain converts of the Gentiles, who thought it lawful for them to enter into idol-temples, and be partakers of things offered to idols; because an idol is nothing, since there is but one only God alone: whereupon they gathered that those sacrifices were nothing, that they did neither good nor harm; and therefore that Christians might with a safe conscience be partakers of them. But St James and Paul also, 1 Cor. viii. ix. and x., will have the heathen converts to abstain utterly from the worship of idols, that is, from the idols themselves, and from those things which are in the idol-temples offered to false and feigned gods.
Moreover he addeth: “Let them beware of fornication.” The Gentiles, verily, did by good laws forbid the adulteries and defilings of virgins and matrons, with very sharp punishments suppressing the violent deflowerers of honest women: but they thought it a very light and in a manner no fault at all for such to commit whoredom as did of their own accords set their chastity to sale; or if an unwedded man
[[ beatificat, Lat. See Vol. 1. page 106, note 6.] [3 citra legis observationem, Lat. omitted; without keeping of the]
[law.]]
should have to do with a single woman: and therefore the apostle James, even as Paul also, 1 Cor. vi. and 1 Thess. iv. doth very severely require the holy and pure use of the body, without all filthy and unclean beastliness. Ξ Last of 4113, he willeth the Gentiles to be restrained of eating blood and strangled. He addeth the cause why, and saith: “For Moses of old time hath in every city them that preach him in the synagogues, where he is read every sabbathday.” Of which constitution (touching blood and strangled) I spake somewhat, before that I made this same digression.
Now therefore, since the matter is at that point, it is evident that they are without a cause offended with St James, which think that he did without all right and reason make and publish this decree; and that the fruit of that synod was very perilous, nothing wholesome, and flatly contrary to christian liberty. For it is assuredly certain, that the meaning of James did in no point differ from the mind of St Paul, who nevertheless did very well and praiseworthily say: “Let us follow the things that make for peace, and things wherewith we may one edify another. Destroy not the work of God for meat’s sake. All things are pure; but it is evil for that man that eateth with offence. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or falleth, or is made weak,” &c. Romans xiv. It is also most certain, that St Paul, who was so sharply set to defend the christian liberty that he withstood Peter openly at Antioch, would not have been behindhand to resist St James, if he had thought that this constitution either had been, or should be, prejudicial to christian liberty. Verily, he would neither have preached, nor yet commended, this tradition of the apostles to the churches of the Gentiles, if he had not thought that it had been both wholesome and profitable for them all to embrace. But he did preach and commend it unto the churches, as is to be seen in the sixteenth of the Acts: and therefore is St James without a cause murmured against of some, because he forbad to eat blood and strangled.
Finally, the conclusion of their epistle is: From which
[3 in tertio loco, Lat.; in the third place. ] [ aut proposuisse, Lat.] [ὅ cum laude omnium, Lat.]]
[6 et in faciem, Lat.; and to the face.]]
if ye keep your selves, ye do well; so fare ye well.” They praise that abstinence, and teach it as a good work, because it is also commended to us in all the scriptures.
Thus have I digressed, not far, I trust, from our purpose, to speak of the decree of the apostolic synod held at Hierusalem: and thus much at this time touching the abrogation of the ceremonial laws.
It remaineth here for me to say somewhat concerning the laws. abrogation of the judicial laws. Now therefore the judicial laws do seem to be abrogated in this sense, because no christian commonweal, no city or kingdom, is compelled to be bound and to receive those very same laws, which were by Moses in that nation, according to the time, place, and state, published and set out of old. Therefore every country hath free liberty to use such laws as are best and most requisite for the estate and necessity of every place, and of every time and persons: so yet that the substance of God’s laws be not rejected, trodden down, and utterly neglected. For the things which are agreeable to the law of nature and the ten commandments, and whatsoever else God hath commanded to be punished!, must not in any case be either clean forgotten, or lightly regarded. Now the end whereunto all these laws do tend is, that honesty may flourish, peace and public tranquillity be firmly maintained, and judgment and justice be rightly executed, Of which because I have at large disputed in the exposition of the precept? Thou shalt do no murder,” I will here be content to be so much the briefer. The holy apostle Paul commandeth to obey the magistrate: he alloweth of the authority of the sword, which he confesseth that the magistrate hath not in vain received at the hand of God. And therefore he did not disallow or find fault with the election of the magistrate, the use of the sword, the execution of the judgment and justice, nor with upright and civil laws.
Now whosoever doth confer the laws and constitutions of princes, kings, emperors, or christian magistrates, which are to be found either in the Code, in the book of Digests or Pandects, in the volume of New Constitutions, or else in any
[[! que Deus semper et apud omnes gentes punire jussit, Lat.] [2 Decade 11. Sermons 6, 7, 8.] [3 The Code is the Codex Justinianeus, or collection of imperial Η]
other books of good laws of sundry nations, with these judicial laws of God; he must needs confess, that they draw very near in likeness, and do very well agree one with another4, Justinian, the emperor, forbad by law either to sell or otherwise to make away the possessions of the church and things con- ᾿ς secrated unto God. For the sincere confessing and pure maintaining of the catholic faith the emperors, Gratian, Valentinian, and Theodosius, did make a most excellent and holy lawé. Constantine the great gave charge to Taurus, one of his lieutenants, to shut the idol temples, and with the sword to destroy such rebels as went about to set them open, and to sacrifice in them’. That laws were made for the relief of the poor, and that kings and emperors had a care over them, it is to be seen in more places than one of the emperor’s laws and constitutions, It is very certain, that whosoever readeth the Code, Lib. τ. tit. 2, he shall find much matter belonging to this argument. For the honest training up of children, and the liberal sustaining of aged parents, there are very commendable laws in the books of the heathens. Concerning the authority that parents have over their children, there is much and many things to be found in writing: likewise of wedlock, of incest, and unmeet marriages, Honorius, Arcadius, and many other princes, have made very tolerable and laudable decrees: where they speak also very well and wisely of
[i constitutions in twelve books, each of which is divided into titles,]
[which was promulgated at Constantinople, under Justinian, Nov. 16,]
[A.D. 534.—The Pandects, so called because of the comprehensiveness]
[of the work, or Digests, so called because of the arrangement of its]
[materials, was a compilation out of ancient juristical writings, which]
[was ordered by Justinian, and finished in the close of A.n. 532. It]
[contained fifty books, which were divided into seven parts, and sub-]
[divided into titles. After the code was completed, Justinian supplied]
[what was deficient in that work by a collection which he called No-]
[vellze Constitutiones. Theodosius II. had published his code of laws,]
[A.D. 438; and his Novelle, or additions, about nine years later.—See]
[Smith’s Dict. of Greek and Roman Antiq., and Duck’s Jur. Civil. Lib.]
[L.-cap. 3. 8. and cap. 4.] [4 Vol. 1. pages 197—205.] [5 Vol. 1. page 331.] [6 Vol. 1. pages 34, 35, 328, 331.] [7 Vol. 1. page 359.] [8 De—orphanotrophis, et xenotrophis, et brephotrophis, et pto-]
[chotrophis, &c. In his omnibus. locis piis aluntur seu recipiuntur]
[pauperes, &c., &c. Pacii Isagog. in Cod, Lib. 1. 3. p. 460.] [9 Vol. 1. pages 202, 273, 288—290.]]
the law of divorcement’. But if I go on to add or oppose to every several title of the judicial laws contained in this sermon sundry and peculiar laws out of the decrees of christian princes, I shall, I know, be too tedious unto your patience; for then would this treatise pass the time of an ordinary sermon. Let it therefore suffice us at this time, by the declaration of these notes? to have opened and made a way to the diligent lovers of the truth to come to the understanding of other things, which we have here omitted; and that they may believe? that the substance of God’s judicial laws is not taken away or abolished, but that the ordering and limitation of them is placed in the will and arbitrement of good christian princes; so yet that they ordain and appoint that which is just and equal, as the estate of time, place, and persons shall best require, that honesty and public peace may be thereby preserved, and God the Father duly honoured through his only-begotten Son Christ Jesus, to whom all praise is due for ever. For we do see that the apostles of Christ did neither require nor command any nation, in the administration of politic affairs, to bind themselves to the strict keeping of Moses’ law. This rule must always be kept and observed. it. 13, St Peter doth simply command, and say: “Submit yourselves to all manner ordinance of man for the Lord’s sake; whether it be unto the king, as having the preeminence, or unto rulers, as unto them that are sent of him for the punishment of evil-doers, but for the laud of them that do well.” And yet the same apostle affirmeth that “we ought rather to obey God than men,” so often as men do publish laws against true religion, justice and equity; concerning which I spake in the exposition of the common place of the magistrate’. And so, thus much I thought good to say touching the abrogation of the judicial laws.
Now if every one of you do throughly ponder with himthe gelf the things that I have hitherto said touching the law of people. [! Bingham, Orig. Eccles. Book xvI. chap. 11.; and Book XXII chap. 5.] [2 et vestigiis, Lat.; and traces.] [3 tenereque in preesentiarum, Lat.] [ in gente quavis, Lat. omitted; in every nation.] [6 cuivis humans creaturz, Lat. ] [6 Vol. 1. pages 269, 316.]
4 God, the parts of the law, the use or effect, the fulfilling and abrogating of the same; it will be a thing of no difficulty to determine what every ome ought to think concerning that point or title of this treatise, whereof I promised, in the beginning of this sermon, that I would speak somewhat toward the end; to wit, that the testament of the old and new church? is all one, and that there is but one way of true salvation to all that either are, or have been, saved in this world: and also, wherein the new testament doth differ from the old. For since I have already shewed? that all the points of the law have a respect and a kind of relation unto Christ, and that he was in the law preached? to the fathers to be the only Saviour, in whom alone they were to be saved; who is it which cannot perceive, that they had none other but the very same manner and way to be saved which we at this day do enjoy by Christ Jesus? And yet, that this may appear more evident, I will not stick to bestow some pains to make this matter more manifest unto you with as plain a demonstration as possible may be, although a plainer cannot likely be than that which I have already shewed you.
Verily, there is no difference of the people, of the testament, of the church, or of the manner of salvation betwixt them, among whom there is found to be one and the same doctrine, the same faith, the same Spirit, the same hope, the same inheritance, the same expectation, the same invocation, and the same sacraments. If therefore I shall be able to prove that all these things were indifferently common to them of the old church as well as to us, then have I obtained that which I shot at; to wit, that in respect of the substance there neither was, nor is, any more than one testament; that the old fathers are one and the same people that we are, living in the same church and communion, and saved not in any other but in Christ alone, the Son of God, in whom also we look for salvation.
That they and we have all one and the same doctrine, I prove thus. Our doctrine is the doctrine of the gospel. But that the fathers were not without the same doctrine, it is evident by St Paul, who testifieth, saying: God verily promised the gospel of God afore by his prophets in the holy
[7 ecclesize Dei, Lat.) [ apertissime, Lat.; most clearly.] [9 propositum esse, Lat. ] [19 by Christ Jesus, not in Lat.]]
scriptures, of his Son, which was made of the seed of David after the flesh, and hath been declared to be the Son of God with power by the Spirit,” &e. What could be said more plainly? The gospel, which is at this day preached!, was of old promised by the prophets in the holy scriptures; to wit, that the Son of God should come into the world to save all faithful believers. This gospel also teacheth, that the faithful are not justified by the works of the law, but freely by grace through faith in Christ? St Paul saith: i “By the deeds of the law there shall no flesh be justified in his sight: for by the law cometh the knowledge of sin. But now is the righteousness of God declared without the law, being witnessed by the testimony of the law and the prophets: the righteousness of God cometh by the faith of Christ Jesus unto all and upon all them that believe.” With Paul St Peter also doth fully agree, where, in the synod held
10. at Hierusalem, he saith: Neither we nor our fathers were able to bear the yoke of the law, but do believe, even as they, to be saved through the grace of our Lord Christ Jesus.” And so, consequently4, in all other substantial and material points there is no difference in doctrine betwixt us and them. To proceed now: they, whose doctrine is all one, must fan. of necessity have all one faith; for faith cometh by hearing, “J and hearing by the word of God.” What doth that argue, that Abraham and the rest of the holy fathers are set before our eyes as examples of faith for us to follow? We see that it is so in the holy gospel of the Lord, and the sacred writings of the apostles, But who would give us such foreign examples to imitate, as do not concern the thing for which they are given? Paul in many places, but especially in the fourth chapter to the Romans, sheweth that faith must be imputed to us for righteousness; as we read that it was imputed unto Abraham. Now that faith of his was not another, but the very same faith with ours, which resteth upon the promise of God and the blessed Seed: for he calleth Abraham the father, not of those only which are born of the circumcision, but of those also which walk in the steps
[[ ecclesie, Lat.; to the church.] [2 in Christ, not in Lat.]]
[N [8 cometh, not in Lat.] [ and so consequently, not in Lat.] [5 patres nostri, Lat.; our fathers. ] [6 literis, Lat.; epistles. ]]
of the faith which was in Abraham before he was circumcised. Besides that also, the confirmation of the christian rule, I mean” the apostles’ creed, or articles of our belief, is fetched out of the scriptures of the fathers of the old Testament; which is undoubtedly a most manifest argument that their faith and ours is the very same faith. They did believe in the Messiah that was then to come; and we believe that he is already come, and do more fully perceive and merely see all that which was spoken of before in the prophets: as I will anon declare, when I come to shew the difference betwixt the two Testaments.
That all one and the same Spirit did govern our forefathers and the people of the new covenant, who can doubt, considering that the Spirit of God is one alone; and that St Peter doth in express words testify, that the Spirit of Christ was in the prophets? And St Paul also saith: “Since we have the same spirit of faith, according to that which is written, I believed, and therefore I spake; and we believe, and therefore do we speak.” Therefore, although the same apostle doth in another place say, that the faithful have not received again the spirit of bondage unto fear, but the spirit of adoption, whereby they cry, Abba, Father;” yet doth he not deny but that the faithful fathers had the same spirit that we have, For even they also cried to God as to their father, although they obtained it not by the law (which terrifieth), but by the grace of Messiah. Again, the same apostle saith: “Whosoever are led by the Spirit of God, they are the sons of God:” which sentence we may thus convert, and say, that the sons of God are led by the Spirit of God. But there is none, unless it be such an one as never read the scriptures, which will deny that the ancient fathers were the sons of God, and were so called both by the Lord himself, and also by his servant Moses.
What may be thought of that moreover, that our forefathers were called kings and priests, and so, consequently, a royal priesthood and a priestly kingdom? which names St Peter applied to the faithful believers in Christ Jesus. Now such a kingdom and priesthood cannot be, or consist, without the unction of the Spirit.
[7 quam alias appellamus, Lat.] [ merely, absolutely, Johnson; exactius, Lat. but ed. 1577, nearly.]]
The holy apostle John, I confess, in his gospel said: (gomvit. The Holy Ghost was not yet, because Jesus was not yet glorified.” But as he spake not of the substance of the Holy Ghost, which is coeternal with the substance! of the Father and of the Son; so he doth not altogether deny that the fathers had the Holy Ghost. For in that place he speaketh of the excellent gift, which after the ascension of the Lord was poured out upon the people that did believe. For John himself, interpreting himself, doth immediately before say: “These words, Whosoever believeth on me, out of his belly shall flow rivers of water of life,” spake he of the Holy Ghost? which they that believe on him should receive.” The gift therefore of the Holy Ghost was not at that time, when the Lord spake those words, so commenly and plentifully poured upon all men, as it was upon the faithful after the glorification of the Lord Jesus.
And verily our forefathers and the holy prophets could not have so precisely and expressly foretold all the mysteries of Christ and the church, which the evangelists and apostles do testify to be now accomplished and fulfilled? unless in their prophecies they had been governed by the very same Spirit wherewith the apostles were afterward instructed. For it is a wicked thing for us to think that the prophets and patriarchs did, like madmen, babble they knew not what, and speak such words as they themselves understood not. Abraham saw the day of Christ, and was glad of it: for by that spiritual sight of his, he had and felt within himself a certain kind of spiritual joy. How many times doth David in the Psalms testify, that the service of God and the holy congregation did delight him at the very heart! Which words he uttered not so much for the joy that he had in the external ceremonies, but for that he did, by the Spirit and by faith, behold in these ceremonies the true Messiah and Saviour of the world”. And since it is evident that our forefathers were justified by the grace of God, it is manifest that that justification was not wrought without the Spirit of
[[ essentiee, Lat.] [2 de Spiritu, Lat.] [3 ad verbum, Lat.; to the letter. ] [6 patres nostros, Lat.] [6 capiens, Lat.] [6 sive ritibus sacris, Lat. omitted; or holy rites.] [7 Christum, Lat.; the true—world, not in Lat.]]
God; through which Spirit even our justification at this day is wrought and finished. Therefore the fathers were governed by the very same Spirit that we of this age are directed by.
Of this opinion was St Augustine, whose words, dearly beloved, I mean to recite unto you word for word out of his second book, de Peccato Orig. contra Pelag., et Celest. Cap. 25. “Things to come,” saith he, were foreseen of the prophets by the same spirit of faith, by which they are of us believed to be already finished. For they, which of very faithful love could prophesy these things unto us, could not choose but be themselves partakers of the same. And whereupon is it that the apostle Peter saith, Why tempt ye God, to lay upon the disciples’ necks the yoke that neither our fathers nor we were able to bear; but we believe that through the grace of the Lord Jesus Christ we shall be saved even as they? whereupon is it, I say, that Peter saith this, but for because they are saved by the grace of the Lord Jesus Christ, and not by Moses’ law, by which doth come, not the salving, but the knowledge of sin? But now the righteousness of God is without the law made manifest, witnessed by the law and prophets. Therefore if it be now at this time made manifest, then must it needs be that it was before, although as then it were hidden: the hiding whereof was prefigured by the veil of the temple, which, when Christ died, was rent in pieces, for a signification that it was then revealed. And therefore this grace of the only Mediator of God and man, the man Christ Jesus, was then in the people of God, but it was hidden in them, as it were rain in a fleece, which God doth separate unto his inheritance, not of duty, but of his own voluntary will: but now, that fleece being as it were wrung out, that is, the Jewish people being reprobated, it is openly seen in all nations, as it were upon the bare ground in an open place.” This much out of Augustine.
[83 Eodem Spiritu fidei ab illis heec futura videbantur, quo a nobis]
[facta creduntur. Neque enim, qui nobis ista fideli dilectione prophe-]
[tare potuerunt, eorum ipsi participes non fuerunt. Et unde est quod]
[dicit Apostolus Petrus, Quid tentatis Deum imponere jugum supra]
[collum discipulorum quod neque patres nostri neque nos potuimus]
[portare; sed per gratiam Domini Jesu credimus salvi fieri, quemad-]
[modum et illi; nisi quia et illi per gratiam Domini Jesu Christi salvi]
288 THE THIRD DECADE. Ε[ΒΒΕΜ. Now also there was set before the eyes of Israel a carnal and temporal felicity, which yet was not all that they have. hoped upon; for in that external and transitory felicity was shadowed the heavenly and eternal happiness. For the apostle, in the fourth and eleventh chapter to the Hebrews, saith that the fathers out of that visible and temporal inheritance did hope for another invisible and everlasting heritage. Neither was Christ to any other end so expressly promised them, nor the blessing and life in Christ for any other purpose so plainly laid before them, nor Christ himself almost in all their ceremonies so often prefigured, for any other intent, but that they thereby might be put in hope of the very same life into which we are received through Christ our Redeemer. For the Lord in the gospel saith, that we shall be gathered into the kingdom of heaven, into the same glory with Abraham, Isaac, and Jacob.
But here is an objection made, that life and salvation was promised only, and not performed, unto the fathers; but that they, being shut up in prison, did look for the coming of Messiah. I, for my part, do not find any thing in the seriptures to be written of such a prison, whereinto the holy patriarchs were fast locked up. Peter, verily, maketh mention of a prison; but in that prison he will have the disobedient, and not the obedient, spirits to be. But if any man object, that Christ descended to them below, we verily do not deny it: but yet we say withal, that he descended to the departed saints; that is, that he was gathered to the company of the blessed spirits, which were not in the place of punishment, that is, in torments, but in the joys of heaven; as the Lord himself confirmeth the same, when, being ready to descend to
[facti sunt, non per legem Moysi, per quam non sanatio, sed cognitio]
[est facta peccati? Nunc autem sine lege justitia Dei manifestata est,]
[testificata per legem et prophetas. Si ergo nunc manifestata est,]
[etiam tunc erat, sed occulta. Cujus occultationem significabat templi]
[velum, quod est ad ejus significandam revelationem Christo moriente]
[conscissum. Et tunc ergo ista gratia unius mediatoris Dei et hominum,]
[hominis Christi Jesu, erat in populo Dei, sed tanquam in vellere]
[pluvia, quam non debitam sed voluntariam segregat Deus heereditati]
[sue, inerat latens: nunc autem, velut siccato illo vellere, hoc est, Ju-]
[daico populo reprobato, in omnibus gentibus, tanquam in area, cernitur]
[patens.—Aug. Opp. Par. 1531. De Peccat. Orig. cap. 25. Tom. vin]
[fol. 164. col. 3.]]
them below, he did say unto the thief, This day shalt thou be with me in Paradise.” It may also by many places of scripture be proved, that the ancient holy fathers, from Adam’s time until the death of Christ, at their departure out of this life did presently for Christ his sake enter not into prison, but into eternal life. For our Lord in the gospel after St Mark doth say: “God is not the God of the dead, but of the living.” But he is the God of Abraham, of Isaac, and of Jacob: therefore, consequently, Abraham, Isaac, and Jacob, do live, or are now alive; and yet not in body, corporally: for their bodies, being buried, were rotten long since; therefore their souls do live in joy; and their very bodies shall rise to judgment again. In the gospel after St Luke the Lord maketh mention of Abraham’s bosom, into which are gathered all the blessed spirits; and of it he testifieth, that it is placed aloft, and that it is not a place of pain and punishment, but of joy and refreshing. And therefore we do often read in the scriptures of the holy fathers, that they were gathered unto their people; that is to say, that they were received into the fellowship of those fathers, with whom they had in this world remained in the same faith and same kind of religion. For the sequences and circumstances of those places do manifestly declare, that those words cannot be expounded corporally of the burial of the body. Again, in the gospel after St Matthew the Lord saith: “I say unto you, that many shall come out of the east and out of the west, and shall rest themselves with Abraham, Isaac, and Jacob, in the kingdom of heaven: but the children of the kingdom shall be cast out into utter darkness; there shall be weeping and gnashing of teeth.” Now if the Gentiles must be gathered into the kingdom of heaven, and that they must be placed in the fellowship of the fathers; then must it needs be that the fathers were already in heaven, and felt the joys thereof at that very time when the Lord spake these words: who also in the gospel after St John doth plainly say: “Abraham was glad to see my day; and he saw it, and rejoiced:” which saying although we understand to be spoken of the justification and joy of the conscience, yet do we not separate from it the joy of eternal life; because the one doth of necessity depend upon and follow the other.
Moreover we must here consider the occasion upon which [BULLINGER, I1.] 30
these words of the Lord do seem to have been spoken. The Lord had said: “Verily, verily, I say unto you, if a man keep my saying, he shall never taste of death:” which words the Jews took hold on, and said, “Abraham is dead, and the prophets are dead; and yet sayest thou, If a man will keep my saying, he shall never see death? What, art thou greater than our father Abraham, which is dead? and the prophets are dead also. Whom makest thou thyself?” To this the Lord made answer, and shewed that Abraham is quickened, or else preserved in life and heavenly joy, through faith in the sayings of Christ Jesus; and that, howsoever he is dead in body, yet notwithstanding his soul doth live in joy for ever with God, in whom he did put his trust. To this may be added, that David in the sixteenth psalm, calling God his hope, his expectation, and his inheritance, doth among other things say: “The Lord is always at my right hand. Therefore my heart is glad, my glory rejoiceth, and my flesh shall rest in hope. For thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. Thou wilt make me to know the path of life: in thy presence is the fulness of joy, and at thy right hand there be pleasures for evermore.” And although St Peter and St Paul do in the Acts of the Apostles apply this testimony of David, as a thing spoken prophetically, unto Christ Jesus; yet notwithstanding, no man can deny but that the same may, after a certain manner, be referred unto David, who in that psalm maketh a profession of his faith, declareth his hope, and expresseth his Michtam, that is, his delight, or the arms or cognisance whereby he would be known? Those words therefore do first appertain to Christ, and then to David and all the faithful: for the life and resurrection of Christ is the life and resurrection of the faithful. Again, in another place the same prophet ΠΡΜΙ, xxv saith: “I believe verily to see the goodness of the Lord in the land of the living.” Now in the land of the living there is neither death nor dolour, but fulness of joy and everlasting pleasures: these joys and delights David by faith did look to obtain at the hand of God through Christ his Saviour, and did indeed, according to his hope, possess the same im-
[1 petitum ac pronunciatum, Lat.] [3 insignia, aureolum, aut cleynodium, Lat. onan]]
mediately after he did depart out of this life, although it were many years after his death or ever Christ did come in the flesh; even as we also at this day are saved by him, although it be now one thousand five hundred and odd years ago since he in his flesh did depart from the earth’.
But whereas Paul in the eleventh to the Hebrews saith; “And all these holy fathers, having through faith obtained good report, received not the promise, because God had provided a better thing for us, that they without us should not be made perfect;” I think simply, that it must be understood of the perfect or full felicity, in which the holy fathers without us are not consummated, or made perfect; because there is yet behind the general resurrection of all flesh, which must first come: and when that is once finished, then is the felicity of all the saints consummated or made perfect; which felicity shall then not be given to the soul alone, but to the body also. St Peter also doth constantly affirm, that salvation is first of all by Christ purchased for the souls of the holy saints; then that they by the same Christ are immediately upon their bodily death received to be partakers of the same salvation; and lastly, that in the end of the world the bodies of the saints being raised from death, as the bodies of all men be, shall appear before Christ to be judged by him. The Lord,” saith he, “shall judge both the quick and the dead. For to this end was the gospel preached to the dead, that in the flesh they should be judged like men, but in the spirit they should live with God’:” that is to say, the death of Christ 158 effectual to the fathers that died in the faith: so that now in soul they live with God, and that they again are to be judged in their flesh? like to all other men, at what time the Lord shall come to judge the quick and the dead. Therefore our salvation is not as yet perfect nor consummated, but shall be made perfect in the end of the world.
Moreover, our forefathers did not pray to any other but
[3 licet venerit ante annos mille quingentos quadraginta novem,]
[Lat.; one thousand five hundred and forty-nine. ] [4 ut ipse Paulus dicit, Lat. omitted; as Paul himself speaks.] [6 by the same Christ, not in Lat.] [6 secundum homines, Lat. ] [7 juxta Deum, Lat.] [8 fuit, Lat.; was.] [9 carne sive in corporibus suis, Lat. ] 19—2]
God alone, the only Creator of all things; and did believe verily that he would be merciful unto mankind for the blessed Seed’s sake. And although they did not so usually call upon God, as we at this day do, through the Mediator and intercessor Christ Jesus; even as the Lord in the gospel did himself testify, and say, “Hitherto have ye not asked any thing in my name: ask, and ye shall receive;” yet were they not utterly ignorant of the Mediator, for whose sake they were heard of the Lord. Daniel in the ninth chapter of his prophecy maketh his prayer, and desireth to be heard of God for the Lord’s sake, that is, for the promised Christ his sake. Finally, so often as the holy saints did in their prayers say, “Remember, Lord, thy servants, Abraham, Isaac, and Jacob,” they did not look back to the persons or souls of the deceased patriarchs, but to the promise that was made to the patriarchs. Now since that promise is, “In thy seed shall all the kindreds of the earth be blessed: and since Paul doth testify, that Christ is that blessed Seed; it followeth consequently, that the holy fathers in their prayers had an eye to the blessed Seed, and that they did desire God to hear them for Christ his sake. For in one place also the Lord wiz, promiseth deliverance to king Ezechias, saying: “I will defend this city for mine own sake, and for my servant David’s sake.” But in the seventh and twenty-eighth chapter of Esay’s prophecy it is manifest that the city was spared for Christ his sake, the son of the virgin, which is the foundation placed in Sion; whom Ezechiel in the thirty-fourth xxii chapter calleth by the name of David, and the gospel calleth David’s son.
Last of all, the apostle Paul doth shew that the ancient same fathers had amongst them the very same sacraments which we now have; as he doth in other places also make us partakers and apply to us both circumcision and the passover, the sacra~ ments which were given to them of old; as doth appear in the second to the Colossians, and 1 Corinthians, the fifth chapter. In the tenth chapter he threateneth grievous punishment to the Corinthians at the hands of God, unless they abstain from things offered to idols, and from all heathenish sensuality. And thereupon he bringeth in the example of the Israelites, which he doth after this manner apply to his purpose: I would not, brethren, that ye should be ignorant, that our
fathers were the church of God, and that they had the same sacraments which we at this day have. For they were all baptized unto Moses (that is, by Moses, or by the ministery of Moses) in the cloud and in the sea. (For the cloud and the sea were figures of baptism.) And they did also! eat of the same spiritual meat, and did drink of the same spiritual drink.” And immediately after he interpreteth his own meaning, and saith: “For they drank of the spiritual rock that followed them; which rock was Christ.” Manna verily, and the rock, did typically represent the spiritual food wherewith Christ refresheth both us and them, who is himself the bread and drink of eternal life. But although they did bodily, outwardly, and visibly receive their sacraments; yet for because they were destitute of faith and the Holy Ghost, because they were defiled with the worshipping of idols, with surfeiting and fornication, they displeased God, and were by him destroyed in the desert. - And therefore, unless ye also abstain from those filthy vices, neither shall baptism nor the sacrament of the Lord’s supper? avail you, but ye shall undoubtedly be destroyed of the Lord.
Since therefore it is by most evident proofs of scripture declared, that the old fathers had the same sacraments, the same invocation of God, the same hope, expectation, and inheritance, the same Spirit, the same faith, and the same doctrine, which we at this day have; the mark, I hope, whereat I shot is fully hit; and I have, I trust, sufficiently proved, that the faithful fathers of the old testament, and we the believers of the new covenant, are one church and one people, which are all saved under one congregation, under one only testament, and by one and the same manner of means, to wit, by faith in Christ Jesu.
Thus much have I hitherto said touching the likeness, the agreement, and the unity betwixt the old and new testament, or people of God. 1 will now add somewhat touching the diversity betwixt them, and the things wherein they differ.
In the very substance, truly, thou canst find no diversity: the difference which is betwixt them doth consist in the manner of administration, in a few accidents, and certain circumstances.
[3 [1 omnes, Lat. omitted; all.] (2 aut spirituale epulum, Lat.; or the spiritual banquet. ] [3 his testimoniis, Lat.; these proofs.)]
For to the promise or doctrine of faith, and to the chief and principal laws, there were annexed certain external things, which were added until the time of amendment; so that the whole ecclesiastical regiment, the manner of teaching the doctrine of godliness, and the outward worshsip of God, was among the old fathers of one sort, and is among us of another. But the especial things wherein they differ may be rehearsed and set down in these few principal points.
First and foremost, all things of the new covenant are more clear and manifest than those of the old testament. α The preaching! of the old covenant had always in it, for the most part, some misty or cloudy thing, and was still covered and wrapped up in shadows and dim shews: but the publishing of the new testament is clear and manifest, so that it is called the light which is without all mists and darkness. Moses did with a vail cover his face, neither could the children of Israel behold his countenance: but we, beholding not only the countenance of Moses which is now uncovered, but the pleasant and amiable? face of Christ himself, do greatly rejoice to see our salvation openly revealed before our eyes. In that sense did the Lord say that his disciples were happy, where he brake out into these words: “Happy are the eyes which see the things that ye see. For I say unto you, that many prophets and kings desired to see the things that ye see, and saw them not; and to hear the things that ye hear, and heard them not.” The just man Simeon did in this sense call himself as happy a man as lived, and did thereupon promise that 2 he was willing to die, saying: “Lord, now lettest thou thy servant depart in peace, according to thy word. For mine eyes have seen thy salvation; which thou hast prepared before the face of all people; to be a light to lighten the Gentiles, and to be the glory of thy people Israel.”
But although our forefathers had not so much light as doth shine to us in Christ since his coming in the flesh, yet was that little light which they had sufficient to the getting of salvation by faith in Christ. Even we ourselves, although we see him3 far more clearly than our forefathers did, do notwithstanding behold him but in a mist?, in comparison of the bright-
[1 revelatio, Lat.] [2 clarissimam et ameenissimam, Lat.] [38 him, not in Lat.] [ in eenigmate, Lat.; 1 Cor. xiii. 12.]]
ness wherein he shall appear’. For we shall hereafter see him? face to face in the glory of his majesty: and yet notwithstanding even this sight of him? which now we have, is sufficient to salvation, Therefore it is a very fine similitude, and prettily said of them which say, “Although at day-break the brightness of the sun is not so great as it is at noon-day, yet wayfarers or travellers do not stay till the sun be at the highest, but take the morning before them to go their journey in, and have light enough to see the way.” For in like manner they think, that to our forefathers even that little portion of light, which was in the morning, was sufficient by the leading of faith to bring them through all impediments to eternal felicity. In the mean time, we have great cause to rejoice, that Christ, the very sun and light of righteousness?, doth, after the misty light of the day-star of the law!?, shine forth to us in the new testament.
Moreover the forefathers in the old testament had types, shadows, and figures of things to come, but we have now received the very thing itself which was to them prefigured. Therefore the thing which God did promise to them he hath performed and given to us. They verily did believe that Christ should come and deliver all the faithful from their sins; and we believe that he is already come, that he hath redeemed us, and hath fulfilled all that the prophets foretold of him. Therefore the Lord in the gospel said: “The prophets and the law prophesied unto John; since that time the king-’’ of God is preached, and suffereth violence of every man.” Whereupon it is gathered, when the thing prefigured is come and present, that then the figures and shadows, which did foreshew the things to come, do come to an end and vanish away. Therefore the yoke and burden, which our fathers did bear, is thereby taken from our necks. The worshipping of God, which they did use externally, was very busy! and
[[ὅ in comparison—appear, not in Lat.] [6 The Latin is only, in gloria, in glory.] [7 of him, not in Lat.] [8 et propter quod sternas Deo nostro agamus gratias, Lat. omitted;]
[and we should render to our God everlasting thanks for it.) [9 clarissimus Sol, Lat.] [10 post luciferum istum et stellas lucidissimas, Lat.; after that day-]
[star and the very bright stars.—of the law, not in Lat.] [11 operosus, Lat.]]
burdensome; as the Aaronical priesthood, the tabernacle or 1 temple that was to be throughly furnished with most exquisite things and instruments, their sundry sorts of sacrifices, and many moe ceremonies like unto these. Now from all this cost and business we, which be the people of the new covenant, are freely disburdened and set at liberty. And he by whom we are disburdened is Jesus Christ, in whom alone we have all things necessary to life and salvation. For it pleased God the Father to recapitulate in him, and, as St Paul saith, to bring into a sum!, all things requisite to life and salvation; that the things which seemed before to be dispersed here and there should in Christ alone be fully exhibited and brought unto us. For Christ is the fulfilling of all the types and ceremonies; by whose Spirit since we do now possess the thing prefigured, we have no longer need of the representing types and shadows. The external things that Christ hath ordained are very few, and of very small cost. Therefore the people of the new testament doth enjoy a passing great and ample liberty.
To this, I suppose, doth belong that exeellent place of St Paul, which is to be seen in the fourth to the Galatians, where, in handling this matter diligently, he feigneth that there are two mothers, the one whereof doth gender to bondage, and the other unto liberty; and that he doth under the type of Agar and Sara: by which he noteth the two doctrines; that of the law, and that of the gospel. That of the law gendereth to bondage, but that of the gospel doth gender NEO liberty. Therefore the law did gender the holy fathers tes- and the prophets unto bondage, not that they should abide bond-slaves for ever, but that it might keep them under discipline; yea, that it might lead them unto Christ, the full perfection of the law. The liberty of the fathers was by the weight and heap of ceremonies so oppressed and covered, that although they were free in spirit before the Lord, yet notwithstanding they did in outward shew differ little or nothing from very bond-slaves, by reason of the burden of the law that lay upon their shoulders. For insomuch as the law was not as yet abrogated, they were compelled precisely to observe it. But when Christ was come and had fulfilled all things, then did the shadows vanish away, and that
[1 Eph. i. 10. See Vol. 1. page 156.)
heavy yoke was taken from the neck of us Christians. So by this means our mother Sara gendereth us unto liberty. She is the mother of us all. Of that mother (which is also called the holy mother church) we have the seed of life: she hath fashioned us, and brought us forth into the light; she colleth? us in her bosom, wherein she carrieth both milk and meat, (I mean the word of God,) to nourish, save, and bring us up.
Now the bonds being cancelled, and the middle wall, which was a stop, being broken down, God doth more liberally rule his church, and not retain it any longer under so strait a custody. For neither is the people of God contained within the bounds of the land of promise; for they are dispersed to the ends of the world: neither are the circumcised, and those that keep the law, his people now, (although it is not to be doubted but that even then, when circumcision was of force3, he had some that were his people among the Gentiles, as Job, and other moe which he himself did know;) but those are his people, which do acknowledge Christ, although they be neither circumcised nor busied with the law. This is a new people, gathered together out of all the world by faith and the Holy Ghost. To this new testament hath Christ given his own name: wherein the Jews have none inheritance, unless they forsake their stubborn opinion of the law, and cleave to Christ alone without affiance in the law. All the books of the prophets are fully fraughted with testimonies touching the calling of the Gentiles unto the communion and fellowship of God, and also touching the reprobation of the Jews, who for their unreclaimable affiance in the law are utterly rejected.
Furthermore, the apostle Paul putteth another difference betwixt the two testaments, alluding to the prophecy of Jeremy, as it is to be seen in the eighth chapter of his Epistle to the Hebrews. For he attributeth to the people of the new testament certain excellent gifts, to wit, absolute and full remission of their sins: for he saith, “Because I will be merciful to their unrighteousnesses, and I will no more remember their sins and iniquities.” He doth also attribute to the people of the new testament a most exquisite refor-
[2 fovet, Lat. To coll: to embrace.] [83 when—of force, not in Lat.)]
mation and absolute illumination of their minds: for he saith, “I will plant my laws in their minds, and write them in their hearts; and then shall no man teach his neighbour, or his brother, saying, Know the Lord; for they shall all know me, from the little unto the great.” But of the law it is written, that it was graven in tables of stone. Yet for all this let no man think that the fathers obtained no remission of their sins. For as they by faith had free forgiveness of their sins, so did God! both write his law and pour his Spirit into their hearts. For which of us at this day can say, that we excel in knowledge and in faith? either Abraham, Moses, Samuel, David, Esay, Daniel, or Zacharias? So then the difference is not, in that the fathers of the old testament were without the remission of sins and the illumination of the Holy Ghost, and that we alone, which are the people of the new testament, have obtained them: but the difference doth consist in the greatness, ampleness, largeness, and plentifulness of the gifts, to wit, because they are more liberally bestowed and more plentifully poured out upon more now than they were of old. For all nations, being called do not by dropmeal, but by whole handfuls, draw the water of life. The Lord doth pour out his Spirit upon all flesh. Of old God was known in Jury only; but now, since Christ is come into the world, his disciples are gone through all the corners of the earth, and teach all kingdoms to know the Lord. Of old the worthy men and prophets were not so many but that they might be numbered; because the land of promise in a manner alone did breed such good and holy men; but who is at this day able to reckon all the kings, princes, noblemen, prophets, bishops, doctors, martyrs, and excellent persons of every sex, estate, and age, which have been and are at this day bred, not only in Jurie, but also in Arabia, Idumea, Pheenicia, Mesopotamia, Persia, Asia, Egypt, Africa, Greece, Italy, the east, the south, the west, and the north? Free remission of sins is preached to all countries and kingdoms. All the faithful in every nation under heaven are through Christ received into the grace and favour of God the Father. All have received in great abundance the gift
[1 olim quoque, Lat.; of old also.] [2 illuminatione, Lat. omitted; and in illumination.) [38 heroes, Lat. omitted.)]
of the Holy Ghost. All have prophesied. All have known the Lord.
Finally, the law maketh no man perfect. The gospel simply maketh perfect, and doth directly, without any stop, lead us to Christ, and causeth us to rest and to content ourselves in him alone.
Last of all, I will not slip over this difference, although it be of little weight, and such an one as other like unto it may be easily observed; that the law, appointing out a certain land, peculiarly separated from other nations, did promise to the old fathers the possession of the same, so long as they did keep the law; but if they did transgress the law, then did it threaten that they should be rooted up and utterly cast out of that good land. But to us no one limited land is expressly promised: “for the earth is the Lord’s, and the fulness thereof; the round world, and all that therein is.” But although he doth not here assign to us, as he did to our forefathers of old, any certain or peculiar thing, yet doth he not at any time neglect us: for he feedeth, blesseth, and preserveth us in every land and nation. Therefore the promises which were of old made to our forefathers concerning the land of promise, being come to an end, are utterly vanished away; so that they, which for an age or two ago did incite many nations to arm themselves for the recovery of the holy land, do seem to have been besides their wits, Christ by his coming into the world hath sanctified all the earth: for there are in every nation of the world some sons and heirs of God and his kingdom.
Touching the likeness and agreement, the unlikeness and difference of both, I mean, the old and new testaments or people, I have therefore spoken the more briefly, because I have in the first sermon of the first decade, and in the sixth sermon of the third decade, already handled the selfsame matter. Finally, I have but shortly touched the abrogation of the law, because I did a good while ago set forth two treatises; the one Of the ancient faith, the other Of the only and eternal covenant of God; which treatises I know to be familiar among you.
[4 Sed ducebat ad spem potiorem, Lat. omitted; but led to a better Pe gos the Old Faith, in Bp. Coverdale’s Works, Fruitful Lessons, hope.
[Parker Soc. ed. The Latin translation was published at Zurich, 1544.] [6 This latter treatise,—De Testamento seu Foedere Dei unico et]
I will not here, in the conclusion, recapitulate unto you the special points of this sermon; partly because I have already been somewhat too long; and partly because I have, as I hope, used so plain an order, that every point is indifferently well settled in every man’s memory. Thus have I, by God’s grace and sufferance, made an end to treat of God’s holy law, wherein I have been occupied a good sort of days by several sermons. Blessed be God and our heavenly Father world without end; whom I beseech to bless us all through Jesus Christ our Lord and Saviour. Amen. OF CHRISTIAN LIBERTY, AND OF OFFENCES. OF GOOD
Works, and the Reward Thereof. The Ninth Sermon
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