Chapter 63

What then? Shall we sin, because we are not under the law: but under grace? God forbid. Remember ye not how that to whomsoever ye commit yourselves as servants to obey, his servants ye are to whom ye obey: whether it be of sin unto death, or of obedience unto righteousness? God be thanked. Ye were once the servants of sin: But now have obeyed with your hearts unto the form of doctrine where unto ye were delivered. Ye are then made free from sin, and are become the servants of righteousness.

I will speak grossly because of the infirmity of your flesh. As ye have given your members servants to uncleanness and to iniquity, from iniquity unto iniquity: even so now give your members servants unto righteousness, that ye may be sanctified. For when ye were servants of sin, ye were not under righteousness. What fruit had ye then in those things, where of ye are now ashamed. For the end of those things is death. But now are ye delivered from sin, and made the servants of God, and have your fruit that ye should be sanctified, and the end everlasting life. For the reward of sin is death: but eternal life is the gift of God, thorow Iesus Christ our lord.

The .vij. Chapter.

Remember ye not brethren (I speak to them that know the law) how that the law hath power over a man as long as it endureth: For the woman which is in subjection to a man, is bound by the law to the man, as long as he liveth. If the man be dead, she is lowsed from the law of the man. So then if while the man liveth she couple herself with another man, she shall be counted a wedlock breaker. But if the man be dead she is free from the law: so that she is no wedlock breaker, though she couple herself with another man.

Even so ye my brethren, ye also are made dead as concerning the law by the body of Christ, that ye should be coupled to another (I mean to him that is risen again from death) that we should bring forth fruit unto God. When we were in the flesh, the lusts of sin which were stirred up by the law, reigned in our members, to bring forth fruit unto death. But now are we delivered from the law, and dead from it, whereunto we were in bondage, that we should serve in a new conversation of the spirit, and not in the old conversation of the letter.

What shall we say then? is the law sin? God forbid: but I knew not what sin meant but by the law. For I had not known what lust had meant, except the law had said, thou shalt not lust. But sin took an occasion by the means of the commandment, and wrought in me all manner of concupiscence. For verily without the law sin was dead. I once lived without law: but when the commandment came, sin revived, and I was dead. And the very same commandment which was ordained unto life, was found to be unto me an occasion of death. For sin took occasion by the means of the commandment and so deceived me, and by the self commandment slew me. Wherefore the law is holy, and the commandment holy, just, and good.

Was that then which is good made death unto me? God forbid. Nay sin was death unto me, that it might appear how that sin by the means of that which is good, had wrought death in me: that sin which is under the commandment, might be out of measure sinful. For we know that the law is spiritual: but I am carnal, sold under sin: because I wot not what I do. For what I would, that do I not: but what I hate, that do I. If I do now that which I would not, I grant to the law that it is good. So then now it is not I that do it, but sin that dwelleth in me. For I know that in me (that is to say in my flesh) dwelleth no good thing. To will is present with me: but I find no means to perform that which is good. For I do not that good thing which I would: but that evil do I, which I would not. Finally, if I do that I would not, then is it not I that do it, but sin that dwelleth in me doeth it. I find then by the law that when I would do good, evil is present with me. I delight in the law of God, as concerning the inner man. But I see another law in my members rebelling against the law of my mind, and subduing me unto the law of sin, which is in my members. O wretched man that I am: who shall deliver me from this body of death? I thank God by Iesus Christ our lord: So then I myself in my mind serve the law of God, and in my flesh the law of sin.

The .viij. Chapter.

There is then no damnation to them which are in Christ Iesu, which walk not after the flesh: but after the spirit. For the law of the spirit, wherein is life thorow Iesus Christ hath delivered me from the law of sin, and death. For what the law could not do in as much as it was weak because of the flesh: that performed God, and sent his son in the similitude of sinful flesh, and by sin damned sin in the flesh: that the righteousness required of the law, might be fulfilled in us, which walk not after the flesh: but after the spirit.

For they that are carnal, are carnally minded. and they that are spiritual are ghostly minded. To be carnally minded is death. and to be spiritually minded is life, and peace: because that the fleshly mind is emnity against God: For it is not obedient to the law of God, neither can be. So then they that are given to the flesh, cannot please God.

But ye are not given to the flesh, But to the spirit: If so be that the spirit of God dwell in you. If there be any man that hath not the spirit of Christ, the same is none of his. If Christ be in you, the body is dead because of sin: But the spirit is life for righteousness' sake. Wherefore if the spirit of him that raised up Iesus from death, dwell in you: even he that raised up Christ from death, shall quicken your mortal bodies, because that his spirit dwelleth in you.

Therefore brethren we are now debtors, not to the flesh, to live after the flesh: For if ye live after the flesh, ye must die. But if ye mortify the deeds of the body, by the help of the spirit, ye shall live, for as many as are led by the spirit of God, are the sons of God. For ye have not received the spirit of bondage to fear any more, but ye have received the spirit of adoption whereby we cry Abba father. The same spirit certifieth our spirit that we are the sons of God. If we be sons, we are also heirs (the heirs I mean of God) and heirs annexed with Christ, if so be that we suffer together, that we may be glorified together.

For I suppose that the afflictions of this life, are not worthy of the glory which shall be shewed upon us. Also the fervent desire of the creatures abideth looking when the sons of God shall appear because the creatures are subdued to vanity against their will: but for his will which subdued them in hope. For the very creatures shall be delivered from the bondage of corruption, into the glorious liberty of the sons of God. For we know that every creature groaneth with us also, and travaileth in pain even unto this time.

Not they only, but even we also which have the first fruits of the spirit mourn in ourselves and wait for the adoption, and look for the deliverance of our bodies. For we are saved by hope. But hope that is seen is no hope. For how can a man hope for that which he seeth? but and if we hope for that we see not, then do we with patience abide for it.

Likewise the spirit also helpeth our infirmities. For we know not, what to desire as we ought: but the spirit maketh intercession mightily for us with groanings which cannot be expressed with tongue. And he that searcheth the hearts knoweth what is the meaning of the spirit: for he maketh intercession for the saints according to the pleasure of God. For we know well that all things work for the best unto them that love God, which also are called of purpose. For those which he knew before, he also ordained before, that they should be like fashioned unto the shape of his son, that he might be the first begotten son among many brethren. Moreover which he appointed before, them he also called. And which he called, them also he justified. which he justified, them he also glorified.

What shall we then say unto these things? if God be on our side: who can be against us? which spared not his own son, but gave him for us all: How shall he not with him give us all things also? Who shall lay anything to the charge of God's chosen? It is God that justifieth: who then shall condemn? it is Christ which is dead, Ye rather which is risen again, which is also on the right hand of God and maketh intercession for us.

Who shall separate us from God's love? shall tribulation? or anguish? or persecution, other hunger? other nakedness? other peril? other sword? As it is written: For thy sake are we killed all day long, and are counted as sheep appointed to be slain. Nevertheless in all these things we overcome strongly thorow his help that loved us. Yea and I am sure that neither death, neither life, neither angell, nor rule, neither power, neither things present, neither things to come, neither heyth, neither lowth, neither any other creature shall be able to depart us from God's love, which is in Christ Iesu our lord.

The .ix. Chapter.

I Say the truth in Christ and lie not, in that whereof my conscience beareth me witness in the holy ghost, that I have great heaviness, and continual sorrow in my heart. For I have wished myself to be cursed from Christ for my brethren, which are my kinsmen as pertaining to the flesh. Which are the Israelites, to whom pertaineth the adoption, and the glory, and the testaments, and the ordinance of the law, and the service of God, and the promises, whose also are the fathers, and they of whom (as concerning the flesh) Christ came: which is God over all things blessed forever Amen.

I speak not these things as though the words of God had took none effect. For they are not all Israelites which came of Israhel, Neither are they all children straightway because they are the seed of Abraham: But in Isaac shall thy seed be called, that is to say, They which are the children of the flesh, are not the children of God. But the children of promise are counted the seed. For this is a word of promise, about this time will I come, and Sara shall have a son.

Neither was it to with her only: but also when Rebecca was with child by one, I mean by our father Isaac, yer the children were born, when they had neither done good neither bad (that the purpose of God which is by election, might stand) it was said unto her, not by the reason of works, but by grace of the caller, the elder shall serve the younger. As it is written: Iacob he loved, but Esau he hated.

What shall we say then? is there any unrighteousness with God? God forbid. For he saith to Moses: I will shew mercy to whom I shew mercy: And will have compassion on whom I have compassion. So lieth it not then in a man's will, or running, but in the mercy of God. For the scripture saith unto Pharaoh: Even for this same purpose have I stirred thee up, to shew my power on thee, and that my name might be declared thorowout all the world. So hath he mercy on whom he will. And whom he will he maketh hard hearted.

Thou wilt say then unto me: why then blameth he us yet? For who can resist his will? But o man what art thou, which disputest with God? shall the work say to the workman: why hast thou made me on this fashion? Hath not the potter power over the clay, even of the same lump to make one vessel unto honour, and another unto dishonour? Even so, God willing to shew his wrath, and to make his power known, suffered with long patience the vessels of wrath, ordained to damnation, that he might declare the riches of his glory on the vessels of mercy, which he had prepared unto glory: that is to say, us which he called, not of the jewes only, but also of the gentiles. As he saith in Osee: I will call them my people which were not my people: and her beloved which was not beloved. And it shall come to pass in the place where it was said unto them: Ye are not my people, that there shall be called the sons of the living God.

But Esaias crieth for Israhel, though the number of the children of Israel be as the sand of the sea, yet shall a remnant be saved. He finisheth the work verily and maketh it short in righteousness. For a short word will God make on earth. And as Esaias said before: Except the lord of saboth had left us seed, we had been made as Zodoma, and had been likened to Gomorra.

What shall we say then? we say that the gentiles which followed not righteousness, have overtaken righteousness I mean the righteousness which cometh of faith. But Israel which followed the law of righteousness, could not attain unto the law of righteousness. And wherefore? Because they sought it not by faith: but as it were by the works of the law. For they have stumbled at the stumbling stone. As it is written: Behold I put in Syon a stumbling stone, and a rock which shall make men fall. And none that believe on him, shall be ashamed.

The .x. Chapter.

Brethren my heart's desire, and prayer to God for Israel is that they might be saved. For I bear them record that they have a fervent mind to Godward, but not according to knowledge. For they are ignorant of the righteousness which is allowed before God, and go about to establish their own righteousness and therefore are not obedient unto the righteousness which is of value before God. For Christ is the end of the law to justify all that believe.

Moses describeth the righteousness which cometh of the law, how that the man which doth the things of the law shall live therein. But the righteousness which cometh of faith, speaketh on this wise: Say not in thine heart: who shall ascend into heaven? (That is nothing else than to fetch Christ down.) Other who shall descend into the deep? That is nothing else but to fetch up Christ from death. But what saith the scripture? The word is nigh thee, even in thy mouth and in thine heart.

This word is the word of faith which we preach. For if thou shalt knowledge with thy mouth that Iesus is the lord, and shalt believe with thine heart that God raised him up from death, thou shalt be safe. For the belief of the heart justifieth: and to knowledge with the mought maketh a man safe. For the scripture saith: whosoever believeth on him, shall not be ashamed.

There is no difference between the jewe and the gentile. For one is lord of all, which is rich unto all that call on him. For whosoever shall call on the name of the lord shall be safe. How shall they call on him, on whom they believed not? how shall they believe on him of whom they have not heard? how shall they hear with out a preacher? And how shall they preach except they be sent? As it is written: how beautiful are the feet of them which bring glad tidings of peace, and bring glad tidings of good things. But they have not all obeyed to the gospell. For Esaias saith: lord who shall believe our sayings? So then faith cometh by hearing, and hearing cometh by the word of God. But I ask: have they not heard? No doubt, their sound went out into all lands: and their words into the ends of the world.

But I demand whether Israhel did know or not? First Moses saith: I will provoke you for to envy by them that are no people, and by a foolish nation I will anger you. Esaias after that is bold and saith. I am found of them that sought me not, and have appeared to them that asked not after me. And against Israhel he saith: All day long have I stretched forth my hands unto a people that believeth not, but speaketh against me.

The .xj. Chapter.

I say then: hath God cast away his people? God forbid. For even I verily am an Israelite of the seed of Abraham, and of the tribe of Benjamin, God hath not cast away his people which he knew before. Other wot ye not what the scripture saith by the mouth of Helias, how he spake to God against Israhel, saying: lord they have killed thy prophets and digged down thine altars: and I am left only, and they seek my death. But what saith the answer of God to him again? I have reserved unto me seven thousand men which have not bowed their knees to baal. Even so at this time is there a remnant left thorow the election of grace. If it be of grace then is it not by the deserving of works. For then were faveour no more faveour. If it be by the deserving of works, then is there no faveour. For then were deserving no deserving.

What then? Israhel hath not obtained that that he sought. No but yet the election hath obtained it. The remnant are blinded, according as it is written: God hath given them the spirit of unquietness: eyes that they should not see, and ears that they should not hear, even unto this day. And David saith: Let their table be made a snare to take them with all, and an occasion to fall, and a reward unto them. Let their eyes be blinded that they see not: and ever bow down their backs.

I say then: Have they therefore stumbled that they should but fall only? God forbid: but thorow their fall is health happened unto the gentiles for to provoke them with all. Wherefore if the fall of them, be the riches of the world: and the minishing of them the riches of the gentiles: How much more should it be so if they all believed. I speak to you gentiles, inasmuch as I am the apostle of the gentiles I will magnify mine office that might provoke them which are my flesh: and might save some of them. For if the casting away of them, be the reconciling of the worlde: what shall the receiving of them be, but life again from death? For if one piece be holy, the whole heap is holy. And if the root be holy, the branches are holy also.

Though some of the branches be broken off, and thou being a wild olive tree art graft in among them, and made part taker of the root, and fatness of the olive tree, boast not thyself against the branches. For if thou boast thyself, remember that thou bearest not the root, but the root thee. Thou wilt say then: the branches are broken off, that I might be graft in. Thou sayest well: because of unbelief they are broken off, and thou standest steadfast in faith. Be not high minded, but fear: seeing that God spared not the natural branches, lest haply he also spare not thee.

Behold the kindness and rigorousness of God: on them which fell, rigorousness: but towards thee kindness, if thou continue in his kindness. Or else thou shalt be hewn off, and they if they bide not still in unbelief shall be grafted in again. For God is of power to graft them in again. For if thou wast cut out of a natural wild olive tree, and wast graffed contrary to nature in a true olive tree: how much more shall the natural branches be graffed in their own olive tree again.

I would not that this secret should be hid from you my brethren (lest ye should be wise in your own conceits) that partly blindness is happened in Israhell, until the fullness of the gentiles be come in. And so all Israhell shall be saved. As it is written: There shall come out of Sion he that doth deliver, and shall turn away the ungodliness of Iacob. And this is my covenant unto them, when I shall take away their sins. As concerning the gospell, They are enemies for your sakes: but as touching the election, they are loved for the fathers' sakes.

For verily the gifts and calling of God are such, that it cannot repent him of them, for look, as ye in time passed have not believed God, yet have now obtained mercy thorow their unbelief: even so now have they not believed the mercy which is happened unto you, That they also may obtain mercy. God hath wrapped all nations in unbelief, that he might have mercy on all. O the deepness of the abundant wisdom and knowledge off God: how incomprehensible are his judgements, and his ways unsearchable. For who hath known the mind of the lord? or who was his counsellor? other who hath given unto him first, that he might be recompensed again? For of him, and thorow him, and unto him are all things. To him be glory forever Amen.

The .xij. Chapter.

I beseech you therefore brethren by the mercifulness of God that ye make your bodies a quick sacrifice, holy and acceptable unto God which is your reasonable serving of God. and fashion not yourselves like unto this worlde: But be ye changed in your shape, by the renewing of your wits, that ye may feel what thing that good, that acceptable, and perfect will of God is. For I say (thorow the grace that unto me given is) to every man among you, that no man esteem of himself more than it becometh him to esteem: But that he discreetly judge of himself according as God hath dealt to every man the measure of faith.

As we have many members in one body: and all members have not one office: So we being many are one body in Christ: and every man (among ourselves) one another's members. Seeing that we have divers gifts according to the grace that is given unto us, if any man have the gift of prophecy, let him have it that it be agreeing unto the faith. Let him that hath an office, wait on his office. Let him that teacheth take heed to his doctrine. Let him that exhorteth give attendance to his exhortation. If any man give, let him do it with singleness. Let him that ruleth do it with diligence. If any man shew mercy let him do it with cheerfulness.

Let love be without dissimulation. Hate that which is evil, and cleave unto that which is good. Be kind one to another, with brotherly love. In giving honour go one before another. Let not that business which ye have in hand be tedious to you. Be fervent in the spirit. Apply yourselves to the time. Rejoice in hope. Be patient in tribulation, continue in prayer. Distribute unto the necessity of the saints. Bless them which persecute you: bless but curse not. Be merry with them that are merry. Weep with them that weep. Be of like affection one towards another. Be not high minded, but make yourselves equal to them of the lower sort. Be not wise in your own opinions. Recompense to no man evil for evil. Provide aforehand things honest in the sight of all men. If it be possible, yet on your part have peace with all men.

Derly beloved avenge not yourselves but give room unto the wrath of God. For it is written: vengeance is mine, and I will reward saith the lord.

Therefore if thine enemy hunger feed him: if he thirst, give him drink. For in so doing thou shalt heap coals of fire on his head: Be not overcome of evil: But overcome evil with goodness.

The .xiij. Chapter.

Let every soul submit himself unto the authority of the higher powers. There is no power but of God. The powers that be, are ordained of God. Whosoever therefore resisteth power, resisteth the ordinance of God. They that resist, shall receive to themselves damnation. For rulers are not to be feared for good works but for evil. Wilt thou be without fear of the power? Do well then: and so shalt thou be praised of the same. For he is the minister of God, for thy wealth. But and if thou do evil, then fear: for he beareth not a sword for nought. for he is the minister of God, to take vengeance on them that do evil. Wherefore ye must needs obey, not for fear of vengeance only: but also because of conscience. Even for this cause pay ye tribute. For they are God's ministers, serving for the same purpose.

Give to every man therefore his duetie: Tribute to whom tribute belongeth: Custom to whom custom is due: fear to whom fear belongeth: Honour to whom honour pertaineth. Owe no thing to any man: but to love one another. For he that loveth another, fulfilleth the law. For these commandments: Thou shalt not commit advoutry: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not desire: and so forth if there be any other commandment, are all comprehended in this saying: Love thine neighbor as thyself. Love hurteth not his neighbor: Therefore is love the fulfilling of the law.