transfourme thē lykewyse into the lykenes shape of hym whiche ouercōmyng the fleshe and death triumphantly went to immortalitie both to teache that al the members of his bodye should themself loke to haue the same which they see alreadie done in the head that by this waye and meanes through his onely sonne he myght to hymselfe geat manye chyldren amonge whome Iesus Christe should be head capitayne as the fyrste begotten departyng yet his inheritaunce with other and to put vs in assuraunce lykewyse that god wyll fully perfourme y◠thyng which he once purposed moreouer whom before al tyme he knew had chosē out being suche of whome he had already in his prophetes darke sayinges shewed his minde them called he also by the gospel that not in vaine but of his goodnes and fauer made them that wer so called of vngodly godly and of hurtful hurtlesse So that now only there remayneth glorifying wherof a great deale we haue already except we thinke it no glorious preeminence to be without syn to floryshe in the renoume of innocent lyfe to be without corrupt desyers to be so planted in Christ that thou arte become one with hym to haue his holy spirite as an earnest peny therof to be the enheritour of god and ioynte enheritour with Christ so that of the reste we can in no wyse doubt but that it shall in dewe tyme be fulfylled The texte What shal we than saye to these thynges Yf god be on our syde who can be against vs which spared not his owne sonne but gaue hym for vs all how can it be that with hym he should not gyue vs all thinges also Who shall laye any thyng to the charge of goddes chosen It is god that iustifieth who is he y◠can cōdemne it is Christ that dyed yea rather whiche is rysen agayne whiche is also on the right hand of god and maketh intercession for vs. Now syth all this is so wherfore shoulde any man mistrust it namelye synce god hath by so many and euident wayes shewed vnto vs his special loue and great fauer Who standing on oure syde what is anye aduersarie able to do What can mennes malice preuayle yf god be our defender Or what maye we not boldly looke for at his handes beyng now reconcyled vnto hym whiche what tyme we were out of his fauer for oure sakes spared not his only sonne but sent hym downe into this world for vs all Yea I saye brought hym in maner to nought and deposed hym al to exalte vs makyng hym wel nyghe syn to deliuer vs from syn deliuered hym to death to th entent we myght lyue And therfore syth he hath for vs delyuered his sonne in whom al goodnes is foloweth it not that with the same gyfte he hath gyuen vs all rightes that belong to the sonne vs I saye whome he hath put in lyke state of enheritaunce Or what is it that he wyll not gyue vs synce that he hath once gyuen hym whiche infinitely passeth all creatures And ieopardye ther is none least god thorough the crafty sleyghtes and temptacions of the deuill chaunge and withdrawe this his especiall fauer from vs. For who durst commense anye action agaynste them whome god of purpose and sure determinacion of mynde hath chosen out and taketh for his owne Wyl he heare thynke you anye accusers capciouse complayntes agaynst them all whose synnes he hath freely forgeuen God hymselfe whiche is iudge of all hath forgeuen vs the offences of oure olde lyfe and taketh vs nowe for ryghteous and who is he that can condemne vs beyng by him quited So that we take hede y◠we nomore fall to oure olde lyfe agayne Christe is he which loued vs so tenderly that for our welthe it pleased hym to dye yea he it is which lykewyse rose agayne for our sakes because he would healp and succoure vs his people This great procter iudge syttyng also at the right hand of god his father to whome he is in all poyntes egall entreateth our matier before his maiestie The texte Who shal seperate vs from the loue of god Shall tribulacion or anguishe or persecucion or hunger either nakednes either perill either swearde As it is written for thy sake are we kylled all daye long and are coumpted as sheepe appoynted to be slayne Neuerthelesse in all these thynges we ouercome through hym that loued vs. For I am sure that neither death neyther lyfe neither angels nor rule neither power neither thinges present neither thinges to come neither height neither loweth neither any other creature shal be able to depart vs from the loue of god which is in Christ Iesu our Lorde Synce therfore the father hath thorough the death of his sonne forgiuen vs al oure gyltes and offences sythe his sonne so tenderly loueth vs why shoulde men hencefurthe feare the deuyll or any man the diuels minister either accusyng vs or condemnyng Considering also with howe many benefites and speciall gages of loue we are bounde both to god Christ who is he that shal plucke withdraw vs awaye from louyng thē agayne whiche so tenderly loue vs Shall any storme of worldly aduersitie do it Shall any affliccion or distresse Shal hunger or nakeones Shal ieopardy of drownyng or any lyke peryl chaūcyng after lyke sort Shal persecucion of the wycked or the bloudy swearde of death For that suche thynges should in this worlde happē to innocentes the holy psalme wryter Dauid lightened with the spirite of god long before sawe what tyme he sayde that for thy sake o Lorde are we kylled al daye long and coumpted as sheepe appoynted to be slayne Al these troubles thoughe they seme greuouse cause yet is there none why they ought to make vs a frayd Chaunce maye they to vs in dede but yet oppresse vs they can not Yea I saye the more vehemētly they trouble vs the more shal they bothe strengthen oure burnyng charitie to Christward and Christes also to vs because we at al tymes departe hauyng the vpper hand not through any strength and power of oure owne but through his defence whome we are bounde to thanke for altogether Nor wil he whiche in suche sorte loueth vs suffer vs to be ouerthrowen nor we vpon remembraunce of his goodnes towarde vs through any assaultes of aduersities shrinke from louyng hym agayne But yet haue I rehearsed vnto you but lyghte and common mattiers but harken a bolder saying and suche wherof my selfe am moste certaine and am moste certaynly persuaded in More cause were there to feare suche ieopardies as hang ouer oure heade by reason of creatures whiche can not be seene as euil spirites whiche yet neuerthelesse assault mennes soules and not only their bodies whom yf we but once regarde not despise the ieopardies of the other can not make vs a fearde Nor in this haue we any cause to feare seyng that neither meane power of aungels of muche more myght yet
For as the body is one and hath many membres and all the membres of one bodye though they be many yet are but one body euen so is Christ For by one spirite are we all baptysed to make one bodye whether we be Iewes or Gentyles whether we be bond or fre and haue all droncke of one spirite For the body is not one member but many If the fote saye I am not the hande I am not of the body is he therfore not of the body And yf the care saye I am not the eye I am not of the body is he therfore not of the body If at the body wer an eye where wer thē the eare If al were hearing where wer the smelling But now hath God set the membres euery one seuerally in the bodye as it hathe pleased hym If they were al one member where were the body Now are there many membres yet but one body And the eye cannot saye vnto the hand I haue no nede of the. Agayne the heade cannot saye to the fete I haue no nede of you For as albeit euery mannes bodye bee one whole thinge yet is it made of diuerse members framed together but so yet that one spirite geueth lyfe to all the members of whome notwithstandinge euery one by hymselfe consydered are many and diuers yet is there of all made but one bodye euen so woulde Christe haue it to bee in hys bodye the churche wherof we bee because all we hauyng equallye receyued baptisme are through the selfe same one spirite framed into one bodye whether we be Iewes or Grecians bonde or fre men or women maried or single hygh or lowe And thesame spirite haue we all receyued not withstanding it haue in diuerse of vs didiuerse operacions Nor is our body made of one parte onely but of manye and diuerse Nowe and yf the foote abasyng it selfe saye I am not the hande I haue with the reste of the body nothyng to doe is it therfore no parte of the body Or yf the eare bewayling her condicion saye I am not the iye I haue with the reste of the body nothing to doe is it therfore not of the body The diuers placyng and vse is not to the member reprochful but this varietie rather apertayneth to the welth of the whole body And what office soeuer is geuen to any part thesame is geuen vnto it to helpe the whole body The iye is a goodly parte of the body but yf the whole body were an iye where were thē the eares Again if the whole body were aneare where were the nose God forseing this made y◠body of dyuerse members gaue euery mēber his proper place and office not as they deserued but as his pleasure was Now yf thys multitude and diuersitie of mēbers were al brought to one for example to a nose or an iey where were the armonie and comlynes of the bodye become But nowe so is it not but wheras euery member seuerally differeth from other yet by reasō they haue but one soule the same make but one body so that one member cannot lothe an other be it neuer so vile For neither can the iye as a more excellent parte of the body or as a more familiar instrument of the soule say vnto the hande as a more vile parte I haue no nede of thy helpe Nor yet can the head albeit it be the palace of our soules saye vnto the fete as lowest partes I care not for your seruice The texte Yea rather a great deale those membres of the body whiche seme to be more feble are necessary And vpon those membres of the body whiche we thynke leaste honeste put we more honestie on And our vngoodly partes haue more bewtie on For our honeste membres nede it not But God hath so disposed the bodye and hath geuen the more honour to that parte whiche lacked leste there should be any stryfe in the body but that the membres should indifferently care one for an other And yf one membre suffre all suffer with hym if one membre be had in honour all membres be gladde also So farre vnsemyng is it that any membre of the body should be despised that rather contrarie wyse suche as seme imperfiter partes of the body vpon them as necessarie haue we a speciall care and suche as in comen estimacion are thought partes of lesse honestie to them outwardly we geue great honour and suche as seme vngoodly to them ioyne we some comly vesture with our diligence recompensyng that whiche elswyse semeth vnperfite knowyng well that by the vncomlynesse of any parte the whole body is diswurshypped For suche partes as of themselfe are beautiful nede none outward ornament for example neither our faces nor handes when that yet our priuey partes must be couered with honest apparel And for this cause hath God the creatour of all so wondrefully tempered and disposed the whole body in a meruaylouse consent agrement of so sondry partes that to suche as semed to lacke some semelynes albeit by nature no parte of the body is there vnsemely by our diligence more honour should be adioyned leaste among the mēbres selfe there myght dissenciō rise among whom none is there whose vse is not necessarie but rather that eche one should indifferently care for and defende other leste yf whyles through dissencion eche of them pryuately fauoureth it selfe the whole bodye and hys membres decaye and peryshe But muche rather yf to any membre anye commoditie or discommoditie chaunce the reste thynke thesame to belong to themselfe or if any membre bee greued with thesame the rest also are greued or if anye one certayne membre bee honoured also the other be gladde and reioyce therof Wyll ye not at leastwise by this example leaue your stryuing one with an other you I say whiche are by the spirite of Christe more surely ioyned in one than the membres of one bodye are by the naturall spirite coupled to gether The texte Ye are the body of Christ membres one of an other And God hath also ordeyned in the congregacion first Apostles secondarily Prophetes thyrdly teachers then them that doe myracles after that the gyftes of healyng helpers gouerners diuersitie of tonges Are all Apostles Are all Prophetes Are all teachers Are all doars of myracles Haue al the gyftes of healyng Doe all speake with tonges Doe all interprete Couete after the beste gyftes And yet shewe I vnto you a more excellente waye Howe is it that nature can doe more than grace Are ye not the bodye of Christ or at the leaste some parte of his members whom he hath after suche sorte placed in his bodye whiche is the churche that he hath geuen euery of them a conuenient degree and office And in the firste and chiefe place hath he ordayned Apostles whiche beyng as stuardes of the grace of the gospell execute here Christes office Secondarely Prophetes eyther to shewe thinges to come or els to declare secret thinges Thrydly teachers whiche beeing
vs the preachyng of the attonement Now then are we messengers in the rowme of Christe euen as thoughe God dyd beseche you thorowe vs So praye we you in Christes stede that ye be reconcyled vnto God for he made hym to bee synne for vs whiche knewe no synne that we by hys meanes shoulde bee that rightewesnes which before God is alowed And therfore what tempestes soeuer befall vs alwayes are we of good there knowing that as longe as we are at home in thys bodylye mansion we straye abrode and are deuided from god to whome by departure out of it we are more nyghly ioyned not meanyng so that god is not for thys presente tyme with vs but that he is not yet so clearly sene as he shall bee then For albeit in the meane season he bee after a sorte seene by faythe yet is it as it were a farre of whiche shall then presently bee seene euen as he is end not obscurely And therfore yf the pleasure of god bee that we in this body shall yet suffer more afflictions in good hope stande we that we shal easyly suffer them in hope of the rewarde to come and yet is thys of vs muche more to bee desyred to departe I saye out of thys bodylye mansion that after suche departure we may be more nyghly ioyned to god Therfore whether we bee compelled to continewe in thys house orels as we muche more desyre to departe hence that is to saye whether we lyue or dye all our endeuoure is to bee allowed of god For vnles a manne departe hence in goddes fauer let hym not loke for the rewarde of immortall lyfe whiche poynte I gyue you warnyng of leste any thinke baptisme a meane sufficent therunto without godly lyuyng As for wycked synners to theyr damnacion they receaue agayne bodyes whiche they here abused in theyr owne synfull lustes and not to the glory of god And as euery mans deseartes haue been for this lyfe suche shall his rewarde be what euery manns deseartes are is a thyng as yet vnkowen but yet must al we in open syght of the worlde appeare before the iudgement seate of Christe where nothyng shal be hydden but euery man shal reape as he hath sowed in hys body and when body and soule are ioyned together enioy suche reward as his workes were whyles he here liued whether they were good or badde We therfore hauing alway that terrible daye before our iyes diligently laboure in all poyntes to please both God man For albeit we deceiue men with some counterfaite kynd of holynes yet doth God throughly knowe vs as which seeth euen the very bottome of our heartes whiche thyng no man can do Howbeit my trust is that I haue in such sort vsed my selfe amoÌ„g you that ye throughly knowe and perceaue the synceritie of my lyfe for with this glorye are we contented For we auaunce not our office agayne eyther because we would of you be more made of or because we seke for any aduauÌ„tage at your handes but forasmuch as I perceiue that some make greate boste for that they were assigned vnto theyr office by chiefe Apostles we geue you occasion to glory lykewyse of vs agaynste them whiche for this respect lytle set by you because ye haue but an abiect and a vile one to your Apostle which albeit sawe not the Lorde in his mortall bodye as other Apostles dyd yet sawe I hym immortall and of hym receiued myne Apostleshyp as other dyd and haue by hys helpe done no lesse than other haue This rehearse I for your sakes because ye shoulde haue some thing wherwith to aunswere them which being not contented with the prayse of their owne conscience for their good dedes with high proude lookes seke for worldly commendacion wheras their consieÌ„ces do inwardly coÌ„demnetheÌ„ Nothing speake we for our own sakes but whether we speake of our great actes and therby seame to be peuishe peuishe are we to godwarde to whose glory we rehearse such thinges as we by his helpe did or yf we kepe a measure in speakyng of our selfes therby seme wise to you are we wise to whose weaknes we teÌ„per our tale We make not our selfes equal with other Apostles by boastyng but the loue of Christ constrayneth vs openly to speake that thing which appertayneth to his glory For to his praise maketh it not to ours if there were by vs through his gyft any thing notable done that all people should the better knowe howe his death was not vnfruitfull forasmuch as it doth indifferentlye profite al people so farfurth that euen by vs whom thei despise it sheweth his power and not by them only which sawe Christ in his manhode nor by such only as haue carnal allyaunce with him But rather this wise reason we the matter with our selfe yf Christe alone indifferently dyed for al than foloweth it that generally all such people were before thrall and subiecte to death as his pleasure was by his death to redeame from death And because he woulde haue all men indifferentlye bounde vnto hym therfore dyed he for all that suche as by hys benefite lyue beyng through hym newe borne agayn shoulde no longer lyue to themselfes but to hym whiche boeth dyed and rose agayne for them By this should men be estemed and not by carnall affinitie Yea and albeit we maye glory our selfes of the stocke of Iewes yet synce that tyme we professed Christes religion we knowe no man because he is one of our stocke but coumpte suche of our kynred as are by lyke fayth ioyned vnto vs. A vayne crake is it therfore whiche some make that they be Christes owne countrey men or els because they are his kynsmen and lyued familiarly with him his fleshe was geuen but for a season presently but now synce that his body is taken awaye and his holy spirite sent his wil and pleasure is to be knowen after the spirite and coumpteth hym nyghest of his kynne whiche hath in his promisses moste affiaunce Nor let any man for this cause lesse esteme vs which are later Apostles because we knew not Christe lyuing here in earth in his mortal body synce that yf we had so knoweÌ„ hym in dede now yet would we haue forgone that knowledge as which hyndred the spirite and woulde nowe synce that he is become spirituall loue hym spiritually Whoso therfore is through baptisme graffed into Christ let hym forsake his olde phantasies nor thinke thys man is a Iewe that man is a Grecian this a bonde man and that is a fre man but remembre rather howe that euery man which is borne agayne to be a newe man is of a carnall man becomen a spirituall Olde thinges are paste and gone and beholde through Christ al thinges are so dayâ—ly made new Away therfore with these wordes this is a GreciaÌ„ this is an aliaunt this is a Iewe this is a worshypper of idoles this is a spoyler of holy places The man hath forsaken
that haâ—ed lawe that consisteth onely in the prescribed carnall ceremonies so that he would neyther alyenate the Iewes nor presse the Gentiles with the burthen of it For he beyng very God and very man after the fleshe obserued the commaundementes of the lawe and yet he testifyed that the saluacyon which he brought after the spirite belonged no lesse to the Gentiles than to the Iewes so that now you shoulde neyther be abhominable because of your vncircumcision nor the Iewes any stouter because of theyr circumcision but that in dispatchyng the olde cankerdnesse of bothe those nacions he mighte of two make one new to growe together into one new man Christ the common sauiour indifferentlye of them both And lyke as he made the Iewes and the Gentiles at one betwene themselues euen so he made them both at one with god that there should be nothing to breake the atonemeÌ„t but that the thinges in heauen and the thynges in earth shoulde bee ioyned together as it were into one body The death of Christe which he suffered for our sinnes hath vnited vs to God with whome no man is at peace that hath delyghte in synne And forasmuche as this peace is bestowed both to the Iewes and to the Gentiles indifferently there is no cause why eyther of them shoulde thinke them better than the other specially in asmuche as the pledge and gage of the holy ghost whereof we spake a litle before is geuen commonlye to them bothe without difference Now we se it come to passe that Esaye by inspiracyon prophecyed long agoe should come For Christ hath not offered the doctrine of the gospell to the Iewes onely vnto whome this blessed felicitie semed to be peculiarely promysed and whiche also after theyr sorte were the true wurshyppers of God but also vnto you whiche were ferre of bothe from the kinred of the people of Iewes and from the wurshippyng of the true God teaching thereby that throughe hys deathe bothe the flockes of shepe shoulde goe together into one shepefolde and knowe hym to bee theyr onely shepehearde He it is that hath opened vnto vs the entraunce to the father who before was displeased at our sinnes and none other hath opened this entraunce to the Iewes than he who hathe opened the same to the Gentiles but we are all bounden to him alone in that we are now bolde to approche bothe to that merciful father hauing confidence in that commune spirite which inspireth this assured trust indifferently into the heartes of vs bothe The texte ¶ Now therfore ye are not straungers and foreyners but citesens with the Saintes and of the houshold of God and are built vpon the foundacion of the Apostles and propheres Iesus Christ himselfe being the head corner stone in whome what building soeuer is coupled together it groweth vnto an holy temple in the Lorde in whome ye also are built together to be an habitacion of God thorowe the holy ghoste Now therfore to the intente you shoulde not thinke your selues the wurse because you came not of the stocke of Dauid or Abraham as concerning the kinred of the fleshe or because ye are without the lawe of Moses in asmuche as after the spirite ye are citezens and felowes of saintes perteining to the house of God which is builded not of the Iewes onely but of al them that purely beleue the Gospell The foundacions of this house are the Apostles the preachers of the Ghospel and the Prophetes who shewed long a goe in theyr prophecies that the gifte of the Ghospell should now be indifferently common to all men To thys foundacyon you are also faste layed And to be shorte Iesus Christe is the chiefe head stone of this building whiche being layed in the corner coupleth and kepeth the walle together on bothe sydes by whose power and couplyng all the buildyng of the beleuers compacted together on euerye syde dayly encreaseth and ryseth vnto a perfitely holy spirituall temple consecrated of the lord himself And of this holy building you are also parte whilest lyke lyuelye stones layed vpon the same foundacyons and holden togither of the same corner stone you make in purenes of mynde and spirite vnto God an holye habitacle vnspotted from all synnes and voyde of lustes There bee none receyued into Moses temple but Iewes but to this temple all they perteyne indifferentlye that embrace the fayth of the Ghospell ¶ The .iii. Chapiter The texte ¶ For this cause I Paule am a prisoner of Iesus Christe for you Deathen Yf ye haue heard the ministracion of the grace of God whiche is geuen me to youwarde For â—yteuelacion shewed he the mistery vnto me as I wrote afore in fewe woordes whereby when ye reade ye may vnderstand my knowlage in the mistery of Christ which mistery in times passed was not opened vnto the sonnes of men as it is now declared vnto his holy Apostles and Propheres by the spirite that the Gentiles should be inheritours also and of the same bodiâ— and partakers of his promes in Christe by the meanes of the Ghospell whereof I am made a minister according to the gift of the grace of God whiche is geuen vnto me after the working of hys power Vnto me the leaste of all Saintes is this grace geuen that I should preache among the Gentiles the vnsearcheable riches of Christe and to make all men see what the felowship of the mistery is which from the beginning of the worlde hath bene hid in God whiche made al thinges thorow Iesus Christ to the intent that nowe vnto the ruleâ—s and powers in heauenly thinges mighte be knowen by the congregacion the manifolde wisedome of God according to the eternall purpose whiche he wrought in Christe our lorde â–ª by whome we haue boldenes and enteraunce with the confidence whiche is by the fayth of him ANd that you maye geue the more constaunte credenâ—e hereunto vnderstande that I Paule am laden with these bondes for no cause els that is to say not for any naughtie dede but for Iesus Christes sake vnto whoÌ„e I trauayll to winne you Gentiles wherat the Iewes haue indignacion Yf ye haue heard tell that this office was committed to me of Christ himself that I should preache the saluacion of the Gospel whiche some afore tymeiudged to belong to none but to the Iewes in euery place yea euen among the Gentiles of whose noumber you are This secret mistery being hidden before to other Apostles Christ opened most chiefely to me lyke as we begonne to speake briefely of before in our writynges to other nacions by readyng whereof you may know that I am not ignoraunt of the secret counsel of Christ who whan he tolde Ananias beforehand that I carie his name among the Gentiles he commaunded me than to goe and dooe his message vnto the Gentiles that dwelled farre of Whiche thing before semed abhominable that wieked persones and Image wurshippers should be called to the felowship of the gospel Notwithstanding it was so decreed
him selfe from the felowship of the sonne he neither pertaineth to the body of Christ whiche is the catholike churche nor hath felowshippe with God the father whiche agreeth in all thinges with the sonne You see with what great Ieoperdie foles disseuer themselues from the sonne Therefore continue you styll in the gospelles trueth which you receiued first of the surely tried Apostles Let not the lyeng tales of the false Apostles drawe you awaye The texte If that which ye hearde from the begynnyngest all remayne in you ye also shall contynewe in the sonne and in the father And thys is the promes that he hath promysed vs euen eternall lyfe These thinges haue I written vnto you concerninge them that disceaue you And the anoyntyng which ye haue receaued of him dwelleth in you And ye nede not that anye manne teache you but as the anoynting teacheth you of all thynges and is true and no lye and as it hath taught you euen so byde therin And now babes abyde in him that when he shall appeare we may be bold and not be made ashamed of him at his comming if ye know that he is righteous know also that euery one which doth rightewisenes is borne of him Yf you continue stedfast in that thyng whyche we delyuered fyrst vnto you you shal abyde in the felowship of God the father and of his sonne Iesus If anye man thynke it an harde matter to perseuer in the professynge of the Gospell because of the affliccions of the wicked thinke vpon the rewarde God requireth an harde matter but the rewarde is greate that he promiseth For he promiseth nether riches nor kyngdome nether the pleasure of this worlde but lyfe euerlastynge He that byeth that byeth it good chepe although he lose his life for it These thinges doe I beate vpon and put you in remembraunce of with so many wordes beyng carefull lest the wicked that are gone from Christ shoulde chaunce to beguyle anye wyth theyr iugglynges Albeit without our warnynge I thynke the spirite of Christ him selfe teacheth you sufficiently whom you haue a continuall remembrauncer and teacher in youre heartes As longe as he continueth styll in you it is no nede that any man teache you what you ought to auoyde He is a secret teacher but he is the most sure teacher of all other He beinge once receyued of you teacheth you of all thynges like as the sonne hath also promysed For the spirite is true by nature and can not lye Therefore perseuer in that whiche he hathe ones taught you You holde the ryghte doctrine you remembre it there lacketh nothing but that you persist still in it vnto the commyng of Christe which I suppose is not farre to I beseche you eftesones agayne lytle children persist in the doctrine of the spirite that whan our prince and iudge shal appeare the conscience of a good conuersacion maye geue vs a sure trust in him and that we maye come forthe so as he be not ashamed to acknowledge vs for hys dysciples nor we ashamed to come in to his syghte For with what mouthe shall we call hym mayster and Lorde yf we haue neyther taken heede to hys teachynge nor obeyed his commaundement with what mouth shall we call God father yf we be out of kynde in all our life longe frō his ordinaunces It is not simple baptisme but the obserued righteousnes that maketh vs the children of God For what shall they heare that cast out deuilles in the name of Iesu that tolde thynges before hande that excelled in miracles I knoVVe you no◠He taketh thē for straūgers in whō he seeth not the righteousnes of the gospell And if you be persuaded y◠God is the autor of thys righteousnes know this also that whosoeuer not with wordes but with endeuours doynges and maners accomplysheth the ryghteousnes of the Gospell he is borne of God vnto whom he maye with a good conscience preace with that boldenes that obedient children are wonte to preace to a mercyfull father withall He wyll acknowlage them that are lyke hym but those that are not lyke hym he will not acknowlage The .iii. Chapter The texte Beholde what loue the father hathe shewed on vs that we shoulde bee called and be in dede the sonnes of God For this cause the world knoweth you not because it knoweth not hym Dearely beloued now are we the sonnes of God and yet it doeth not appeare what we shawe But we knowe that when it shall appeare we shal be lyke hym For we shall see hym as he is And euery man that hath this hope in hym pourgeth hym selfe euen as he also is pure Whosoeuer committeth sinne committeth vnryghteousnes also and sinne is vnrighteousnes And ye knowe that he appeared to take away oure synnes and in hym is no synne As many as byde in hym sinne not whosoeuer sinneth hath not sene hym neither knowen hym WHere syncere loue is there is a trusty confidence and feare is awaye See therefore what a notable loue he hath geuen vnto vs whiche hauing contemned the worlde with his entisementes and terrours perseuer styl in the gospelles doctrine that we shoulde be named and be not onely faythfull seruauntes not onely frendes but the children of God For so Christ taught that we should cal vpō the heuēly father yf we haue nede of any thynge It is a moste high honour to be called the children of God and a moste high felicitie to be the children of God And forasmuche as we cleaue vnto hym with a constaunt godlynes and are acknowlaged of hym the world acknowlegeth vs not but abhorreth and curseth vs as sedicious persons It is no meruayle though the world acknowlage not y◠childrē of God seing it acknowlageth not God himselfe in that it denieth his sonne Iesus let it nothing trouble your mindes dearely beloued that the world estemeth you as rascalles and abiecte persones For with God we haue euen nowe thys excellent dignitie that we are the sonnes of God and are glad at our heartes feling in our selues the spirite not of bondage but of children vpon assured confidence wherof we crye Abba father The dignitie is present but the dignitie hath not yet appeared As yet it is the time of batayle the daye of triumphe is not yet come That daye shall declare vnto all men howe greate a dignitie they haue howe greate a felicitie they haue that constauntly shewe themselues the children of God It is not yet come to lyght what we shal be in the comming of Christ howbeit we hold thys vpon a sure hope that as soone as he shall appeare to rendre vnto euery one rewardes accordinge to hys dedes we that were in this worlde companions of affliccions shall also be companions of the ioyes we that were lyke hym in the contempte of the worlde shal be lyke hym also in the maiestie of glorye We sawe hym here in thys world afflicted and of lowe estate then shal we see him as he is and euer was
woman and the earth opened her mouth and swalowed vp the ryuer which the dragon cast out of his mouth And y◠dragon was wroth with y◠woman wēt and made warre with the remnaunt of her sede which kepe y◠cōmaundementes of God and haue the testimonye of Iesus Christe And I stode on the sea sande After that Sathan whiche is a spirite of lyes marketh the power of faithe whiche commeth springeth of gods worde howe Christ beyng borne in the faithful doth waxe increase in them thorowe holy godly workes acceptable vnto god than he goeth about to persecute y◠gospel the true holsom doctrine and the spirite of Christ in the electe But the circumspecte quickesyghted and highe flyeng Eagle of gods spirite resisteth the dragō geueth might power with his grace vnto the Christen soule to flee into a sure place whiche is y◠contempt of this worlde the loue of the world to come the solitarines of a quiet conscience in y◠crosse of Christ the comfort in y◠remembraunce of gods word With these wynges she escapeth from Sathan and from al his spirites snares and suggestions This foode noryshment is geuē throughe the grace mercy of god vnto all the electe children of God from such time as the word was firste writen throughe Moyses and afterwarde declared throughe y◠prophetes and fulfilled through Christ preached in al y◠world throughe y◠apostles in our tyme throughe the mercye goodnes of God renewed againe for a thousande and .ii. thousande yeares y◠is .iii. thousande yet lōger how lōg so euer it please God which wil not haue it hidden vnknowen vnto vs. And for this cause the nombre of the yeares both in this boke in other is obscure not without a synguler cōsideracion As y◠disciples of Helyas receyuing it of their maister also sayde y◠.ii. thousande yeares were past before the lawe that the lawe of Moyses should continue lykewyse .ii. thousande yeares the kingdome of Messias vpō earth also about .ii. thousande yeares not so precisely reckened nor fullye accomplyshed as the Rabbines interpreters of y◠Iewes doe for the most part cōfesse declare But the serpēt which he named before a dragō doth neuer seace since y◠tyme of Adam Eue to persecute y◠faith in y◠worde of God the secret misterie of Christ For y◠merciful rightuous god taketh vseth y◠falsehede wickednes o◠Sathan euē for a game a sport as a mā may say And the more y◠Sathan goeth about to hinder the worcke grace of god the performaunce of his promises the more doeth his damnacion his wrath enuy and malyce increase and gods grace throughe his mercye is the more aboundantlye multiplyed in all men and the true rightuousnes of the holy and blessed seede our sauiour Christ is the more perfight and effectuous and maketh more hast to the full and perfyght blisse and saluacion of all faithfull electe Althoughe notwithstandinge the infinite wickednes of Sathan neuer ceaseth and is euer more angrye deuyseth continually one mischefe vpon anothers necke against the faithful but all to their furtheraūce honour profite at length yea to the preseruacion of y◠trueth of the eternal worde of God to the furtheraunce and confirmacion of y◠true faith loue hope against y◠whiche the olde serpente is wont continually to fight with al his felowship companie of wicked spirites and of all kyndes of blasphemies and vices whiche are his seede generacion lyke as all maner of vertues grace holynes innocencye saluaciō are y◠frutes of gods worde of the spirite of Christ out of the whiche dothe spring obediēce and obseruacion of the cōmaundementes of God so farre as the weakenes and imperfightenes of man is able The whiche weakenes y◠sauiour of mankynde and y◠first borne of y◠children of God doth accomplyshe helpeth the lacke of mans weakenes for y◠which cause he became man our brother y◠he might the better knowe our infirmitie and weakenes And thus was this vision reueled vnto me as I thought standinge vpon the sande of the sea ¶ The .xiii. Chapter The texte ¶ And I sawe a beast ryse out of y◠sea hauing seuen heades and ten hornes and vpon his bornes ten crownes and vpon his heade the name of blasphemye And the beaste whiche I saw was lyke a catte of the mountayne his fete were as the fete of a beare his mouth as y◠mouth of a lion And the dragon gaue him his power and his feare great auctorite BY this beast which was sene to ryse vp in the raging sea of this worlde is signified y◠kingdome of Rome vnder y◠dominion of whiche kingdom Christ was borne suffred his passion vnder y◠same kyngdōe also S. Iohn did write both this boke and his holy gospel For this kingdom obteyned power dominion ouer many nacions landes and ouercame very many kinges Whiche thinges came not to passe for y◠vertue godlines of y◠Romaynes for they knew not their Lord God much lesse did they honour him For they dyd ascribe their wealth good fortune successe their victorie not vnto y◠true lyuing God but vnto their false goddes And diuerse Emperours of Rome haue set out them selues also for goddes haue suffred oblacions sacrifices to be made done vnto them And thus haue they blasphemed y◠true god creatour gouernour of al thīges whose seruice religiō yea his temple priesthode and sacrifices they did vtterly abolishe subuert most spitefully contemptuously and set vp al false religiō ydolatrie to please y◠people For whose pleasure they buylded set vp a churche of Pantheon for y◠honour of all sainctes goddes whiche remaineth at Rome vntil this day The errours riches blasphemous vices of y◠who le world which wer gotten in batel are like vnto a cat of y◠mountayne with her many speckles spottes whiche with her smacke souour draweth many beastes vnto her which she destroieth Euē as the Romaynes vnder y◠pretēce of their glorious name title haue gottē great power auctoryte wherby they haue oppressed hurt y◠who le world in so much y◠at length it was intollerable The Beare hath a weake heade but very strōg feete which signifieth y◠power of his tyrannye the weakenes feblenes of their captaines of their Emperours which for y◠most part haue had shamful endes after their wicked shameful liues And it was as spoilful gredy to deuour as a Liō had his power might strēgth of all mighty god but yet they haue not cōfessed it nor ascrybed it vnto him but vnto their own ydolles and false goddes and vnto Lucifer the kyng and head of their false goddes whiche is here named a dragon and wyll be estemed and taken for a Lorde of
the loue I beare towarde you can not be vnto me but very pleasant For God the father is my wytnes whom I now beyng deliuered from Moses law do seruice vnto not with the grosse and carnall ceremonies therof but spiritually by preachyng the gladsome tidynges of his sonne for this seruice pleaseth him beste that alwayes and without ceasyng I remembre you in my prayers besechyng his goodnes if it maye by any meane be that my long desyre made vnto him may at last ous take effect whiche is that his pleasure may be I may prosperously and with a mery iourney cum to you For surely a great longyng haue I to see you not for any aduauntage of myne to be had for so doyng but to bestowe some gifte among you not the grosse gifte of Moses lawe but the spiritual gifte of Christ to establishe you more surely in that ye haue already begunne orels to speake it better that euery one of vs maye be to other comfortable whyles I shal be ioyfull for you fayth and ye likewyse agayne reioyce of myne by meane wherof this wyll insue that bothe our faythes shal through mutual coÌ„fortyng be more ayded and strengthned The cause why this hath not hitherto bene done rose not of me The texte I would that ye should knowe brethren how that I haue often tymes purposed to cum vnto you but haue bene leat hitherto to haue also sum fruite among you as among other of the geÌ„tiles I am debter bothe to the grekes to the vngrekes to the lerned to the vnlearned so that as muche as in me is I am ready to preache the gospel to you that are at Rome also For I am not ashamed of the gospell of Christ because it is the power of God vnto saluacion to euery one that beleueth to the Iewe first and also to the gentile Muche rather assure your selfes brethren that ofteÌ„tymes purposed I to see you but vntil this tyme some one lette or other hath chaunced that I could not and for this cause desired I so muche to see you that I might among you also do sum good as I haue heretofore done among other nacions Nor am I bounde to bestowe this my labour of preachyng the gospel wherwith I am by God putte in truste peculiarly vpoÌ„ this nacion or that but as he is indifferently God of all the worlde so is Christes gospel equally due to all people I cal yâ— gospel a meane wherby a man is made righteous through fayth in Iesus Christ the sonne of God whom the lawe promised and in figure represented Debter therfore am I herein not onely to the Grecians but also to barbarous nacions not to the learned and eloquente onely but to the rude also and vnlearned whosoeuer he be that renounceth it not nor disdayneth it So that asmuche as in me is I am in a ioyful readynes to preache the gospell euen vnto you also that are at Rome No neither the maiestie of thempier of Rome maketh me afrayde so to do nor thinke I the preachyng of Christes gospel any suche thyng wherof I ought to be ashamed For as to the wicked and vnfaythfull the gospell seameth a matier to be laughed at and vaine so whoso beleueth it to him it is the mightye power of God effectual to saluacion and perfecte quietyng of mennes coÌ„sciences whiche thynges neither Iewes tradicions nor your Philosophie nor yet your dominion are able to bryng aboute And albeit this mightie power of the gospel be in like condicion auailable to al men yet as Goddes pleasure was so for honoures sake fyrst was it offered to the Iewes after that streight by the preachers of the gospel to be spread abroade among the grecians and al other nacions of the worlde to the ende al men should bothe knowledge their owne vnrighteousnes also seeke to be made righteous by God whither they be Englishmen or Frenchemen For farre is that man froÌ„ saluacion whiche neither knoweth his owne disease nor woteth where to seeke for remedy The texte ¶ For by it is the righteousnes of god opened from fayth to fayth As it is writen The iuste shal liue by fayth And whereas before this tyme sondrie men thought righteousnes to stande in sondrie pointes now by preachyng of Christes gospel all men knowe righteousnes not of Moses I say but of God him selfe whiche standeth not in supersticious worshippyng of idolles nor in Iewishe ceremonies but is wonne by fayth whiles men knowledge and consent that God nowe perfourmeth that whiche he long synce by the mouth of his prophetes promised to do Euen as Abacuâ— also prophecied saying my righteous shal liue by fayth The texte For the wrath of God appeareth from heauen against all vngodlynes and vnrighteousnes of men whiche withhold the trueth in vnrighteousnes seyng that it whiche may be knowen of God is manifest among them for God hath shewed it vnto theÌ„ Yea his inuisible thinges that is to say his eternall power and godhead are sene for asmuche as they are vnderstand by the workes from yâ— creacion of the world so that they are without excuse because that when they knewe God they glorified him not as god neither wer thankefull but waâ—ed full of vanities in their imaginacions and they folishe heart was blynded When they coumpted them selues wyse they became fooles and turned the glory of the immortal God vnto an image made not onely after the similitude of a mortall man but also of birdes and foure footed beastes and creaâ—yng beastes Wherfore God gaue them vppe to vncleanes through the lustes of their owne heartes to defile their owne bodies among them selues Whiche turned his trueth to a lye and worshipped and serued the thynges that be made more then him that made them whiche is blessed for euer and euer Amen For wheras before this tyme all people in maner without al punishement and correccion and as though God bare with and fauoured mens synnes fell to mischiefe now declareth he openly by his sonne sent from heauen that his wrath is for good cause sette on fyer and ready to take vengeaunce vpon al men after what sorte soeuer they be vngodly or vnrighteouse yea euen vpon them that to Moses lawe are straungers because the trueth in maner knowen vnto them they applied not to godly and vertuouse conuersacion but helde on neuertheles in theyr synfull lyfe styll and because also they knowyng muche more of God than the rude and ignoraunt people wer yet no lesse deuilishe than the other God in dede wholly and perfitely as he is can in no wyse by mannes wytte be knowen and yet asmuche as by it might be vnderstanden men haue obtayned albeit not so muche neither without his great goodnes For neuer had they gotten somuche had not God opened it vnto them as he in dede did albeit not by the bookes of the prophetes in whoÌ„ men thought he onely spake vnto the Iewes at lestewyse yet by the wonderfull creacion of
worlde that Christe was fastened vpon a crosse therupon died semeth to be some folishe thing without any poynte of learnyng but tell me to whom semeth it so Vndoubtedly to them which beyng blynded with their sinfull lyfe receyue not in theyr heartes the preachyng of the gospell and therby perysh by forsakyng him by whom they might be saued But yet suche as hereby attayne to euerlasting saluacion well vnderstande and perceyue that it is no weake and feble thing but a thing of Gods owne doyng muche more mightie and effectuall than is any mans power and garrisons By this newe and vnknowen meane hath it pleased God to renewe all the worlde as he long before promised to doe by the mouthe of his Prophete Esai by whom he thus speaketh I wil destroy the wisedome of the wyse and wil cast awaye the vnderstandyng of the politique Hath he not perfourmed his promise See we not the worlde renewed see we not men mistrusting theyr old religion and casting away theyr affiaunce in Philosophie embrace the crosse of Christe Vnderstand not men nowe that thyng to be deuilysh and vngodly whiche they before thought good and godly and that nowe to be folysh which to fore they thought wittie Tell me now where is the wise man that was so proude of his knowledge in the lawe where is the Scrybe that was so proude an expounder of the lawe where is the Philosopher become which searcheth out the priuities of nature and forgetting God the maker of al thyng maruayleth at creatures Euery one of these made great crakes that they could doe wonderfull thinges but yet were they both deceyued themselfes and deceyued other too They promised righteousnesse and al wealth when in the meane tyme themselfes were miserable al to drowned in sinne God suffered thē for punishemēt of theyr arrogant mindes as they wel deserued through blindnes to runne on headlong into al kindes of dishonestie to make them knowe see their owne estate and in what takyng they were that they myght at length knowe their faulte and amende it and therwith also learne howe vayne a thyng vneffectuall their Philosophie was Hath not God declared then that the wysedome of this worlde is folysh God had before this time declared his wysedome likewyse by the beautifull spectacle of this worlde wrought by his wysedome to the entent that by wonderyng at suche a maruaylouse piece of worke men might be rauyshed to loue the workeman But that purpose of God through theyr owne foly chaūced quite contrary For they wurshypped creatures wonderyng at them and despised the maker of creatures as one vnknowen leading theyr lyfe after such sorte as though eyther God fauoured synfull liuyng or els gouerned not the worlde which he had made The texte For after that the worlde through wysedome knewe not God in the wysedome of God it pleased God through folyshenes of preachyng to saue them that beleue For the Iewes require a signe and the Grekes seke after wysedome But we preache Christe crucified vnto the Iewes an occasion of fallyng and vnto the Grekes folyshnes but vnto them whiche are called both of the Iewes and Grekes we preache Christe the power of God and the wysedome of God For the folyshnes of God is wyser than men and the weakenes of God is stronger than menne Brethren ye see your callyng howe that not many wise menne after the fleshe not many mighty not many of his degre are called but God hath chosen the foolishe thynges of the world to cōfoūd the wise And God hath chosē the weake thynges of the world to cōfoūd thynges which are mighty And vile thynges of the world and thynges which are despised hath God chosen yea and thynges of no reputacion for to bring to nought thinges of reputacion that no fleshe should reioyse in his presence And of hym are yt in Christ Iesu which of God is made vnto vs wisedome and righteousnes and sanctifiyng and redempcion That according as it is written he which reioyseth should reioyse in the Lorde Wherfore god to bryng thesame purpose of his to passe wente another waye to woorke myndyng that suche as throughe shewyng his wysedome in creatures became worse shoulde bee broughte home agayne and restored by preachyng of that whiche to men should seeme a lowe folishe trifle that suche as were Philosophers and politique menne in steede of God worshyppyng dumme stones shoulde nowe obtayne throughe fayth by the crosse of Christe perfecte saluacion and throughe faythe mistrustyng theyr worldelye wysdome haue a sure confidence in the mercye of God For hope of saluacion shoulde they haue none vnles they throughe faythe vnderstoode from whence they shoulde looke for theyr saluacion To bryng this aboute therfore the fyrste poynte was to plucke oute of mennes heades the vayne confidence that they hadde in themselues out of all mennes heades I saye not of the Iewes onelye but also of the Gentiles For as the faythles Iewes require signes and woondres and boaste themselues of the miracles shewed vnto theyr auncesters so studie the Greciās for the learnyng and knowledge of worldly wisedome therby assuryng themselues bothe blysse and glorye And yet were both deceiued of that they loked for For the Iewes vpon confidence of theyr lawe fell frō Christe and the wyse menne through a vayne pryde conceyued by worldlye knowledge receyue not the humble and as at the fyrste sight it appeareth the lowe preachyng of the crosse As for we preache neither of the familiar talke that Moses had with god nor of the aungels that Abraham harboured and shewed hospitalitie vnto nor howe the sunne was commaunded to stande styll nor no suche thyng whereof the Iewes make great boaste nor preache we on the other syde of the mouynges of heauenly bodyes nor of the influences of planetes and starres nor the causes of lightninges the knowledge of which thinges make the Grecians so proude What preach we thē surely a doctrine that at the fyrste brunte seemeth base and folyshe that is to wytte that Christe was crucified whiche base lowenes was to the Iewes an occasion of fallyng which Iewes wonder at the myracle of Ionas and yet fynde fault in Christes actes greater thā Ionas were he neuer so great The Grecians which by reason discusse and searche out all thynges thinke it a folyshenes to saye that a virgyn by any heauenly power should conceiue a childe that God should be incarnate and take mannes nature vpon hym that lyfe shoulde be restored by death and that he is rysen agayne whiche was once deade And by this meanes Christe to bothe sortes semeth but a vile thing but especiallye to suche as in theyr owne strengthe haue a lewde truste and confidence But they that by inspiracion of the holy ghost are called to faythe and are by preachyng of the ghospell throughly chaunged be they Iewes or be they Grecians clearelye perceyue and know that thesame lowly and meke Christ that was crucified is the
knowledge that I haue of your condicions I partelye beleue the reporte It coulde not be auoyded but that there would suche sectes ryse among you Of whiche euill thyng yet this good groweth that by thesame it more playnly appeareth whiche are throughly perfite which whyles other are in a confusion and fyll theyr paunches myldly and so berlye accordyng vnto the Apostles ordinaunces and the olde custome of the churche kepe this holy feaste wherein we represent the laste souper of Christ with his disciples remembryng the league whiche he made with vs and for an exaumple of mutuall concorde of eche one of vs towarde another The texte When ye come together therfore into one place the Lordes supper cannot be eaten For euery man begynneth afore to eate his owne supper And one is hongry and an other is dronken Haue ye not houses to eaâ—e and drynke in Despyse ye the congregacion of God and shame them that haue not What shall I saye vnto you shall I prayse you In this prayse I you not That which I deliuered vnto you I receiued of the Lord. For the Lord Iesus thesame nyght in whiche he was betrayed toke breade and whan he had geuen thankes he brake it and sayed Take ye and eate this is my body which is broken for you This doe ye in the remembraunce of me But now is there creapt in amoÌ„g you a very vnsemely vsage that as oft as ye come together the Lordes souper semeth not to bee the great matter that is in hand suche as he made with his disciples but rather some troublous clamorous feast without equalitie because eche maÌ„ riotously and gloutonously not lokyng for other begynneth afore to eate his owne souper Wherupon it foloweth that the poore man is hongry either because he hath nothing to eate or because he cummeth not in season and the ryche man that hath begunne his souper is full and drounken by meanes whereof that spirituall feast is two maner of wayes dishonoured both because through pryde of the ryche men the poore are disdayned whom Christ disdaineth not also because the Lordes souper is with surfetting and excesse defiled At this souper is represented the misterie of christian concorde no bealy nor gut matter for whom prouision should haue been made priuately in mennes owne housen and not in the open assembly Yf ye delyted to fyll your paunches haue ye not housen wherin ye maye so doe out of syght Despise ye so farfurth the open congregacion of christians that in presence therof ye be not ashamed lyke glotons to vse your selfes euen of purpose in the meane seasoÌ„ goyng about to make the poore ones ashamed whiche haue nothing to set at table whyles ye openly setfurth your riottouse and costly fare What shall I herein saye vnto you ye Corinthians Shall I prayse you Certenly I would wyshe I had good cause so to doe for other thinges I much prayse you but in this I caÌ„not prayse you These maners far square froÌ„ that souper of the lord after whose example ye should among you kepe this holy feast I maruayle who they be that haue brought this euill custome amoÌ„g you for I as an Apostle receyued of the Lord that which I also haue taught you which is yâ— our Lord Iesus thesame nyght in which he was betrayed by his disciple and taken toke bread when he had geueÌ„ thankes to God he brake the bread and sayed take eate this is my body whiche is broken for you to be deuided among all The thyng whiche ye see me to doe thesame doe ye herafter in the remembraunce of me Note and marke here all the disciples syt together at table with theyr maister marke howe the table and meate was comon to all not somuche as the traytour Iudas excluded from thesame and one bread equally deuided among all This dyd the Lorde with his disciples and despise ye your brethren and suche as are your felowes in religion The texte After thesame maner also he toke the cup when supper was doen saying This cup is the newe testamente in my bloud This doe as oft as ye drinke it in remembraunce of me For as often as ye shall eate this bread and drinke this cup ye shall shew the Lordes death tyll he come Wherfore whosoeuer shall eate of this breade or drinke of the cup of the Lorde vnworthely shal be gyltie of the body and bloud of the Lord. But let a man examen himselfe and so let him eate of the bread and drink of the cup. For he that eateth or drinketh vnworthely eateth and drinketh his owne damnacion because he maketh no difference of the Lordes body For this cause many are weake and sycke among you and many slepe After thesame maner when he had distribute the bread he toke the cup also into his handes when the supper was already done saying this cup is the newe testamente through my bloud as often as ye drinke hereof doe it in remembraunce of me In this supper then all dranke of one cup and among you the ryche menne are dronke and the poore are athruste Christ would haue this feast to be kept among you in remeÌ„braunce of his death and as a token of his euerlasting testamente yet is it nowe kepte among you with ryot and dissencion It is a misticall bread wherof al men should in lyke sorte be partakers As the cup also is holy indifferently apertayning to all not prepared to apease mennes bodyly thruste but to represente a secrete matter leste ye myght forgette with what pryce ye were from the synnes of your former lyfe redemed As often therfore as ye resorte together to eate of this breade and to drinke of this cup ye goe about no bealy matter but mistically represent the death of the Lord Iesu whose continuall remembraunce shall cause you to doe your dueties vntyll the tyme he returne to iudge all the worlde Therfore whosoeuer eateth of this bread or drinketh of the Lordes cup otherwise than is worthy of Christ haynously offendeth as which hath otherwise vsed the body bloud of the Lorde than he commaunded it should be vsed for as muche as a thing whiche is moste full of misteries ought with all purenesse and reuerence to be vsed for auoydyng of whiche inconuenience let euery man first trye and examen his conscieÌ„ce before And vpon a through examinacion had let hym then eate of that breade and drinke of the cup. And let hym that vpon examinacion of hymselfe fyndeth an vnmetenesse abstayne rather and make sacrifice to his bealy at home For albeit the body and bloud of the Lord be a healthfull thing yet whosoeuer therof doeth eate or drinke vnworthily thesame turneth to his poyson and destruccion because he without reuerence and with an vnclensed conscience presumed to come vnto so great a misterie without due consideracion had with howe great reuerence the body of the Lorde ought to be receyued When Christe shall come then shall suche be
but frealy and playnly and without all deceyte declaryng to al men the bare trouthe without any cloud in this office so vsing our selfes that though no manne prayse vs yet oure lyfe commendeth vs to all menne whiche knowe and are witnesse of oure perfectnes and not onelye to menne whiche maye bee deceyued but also to God whiche seethe all thynges By vs therefore in al places shyneth the trueth of the gospel so that euerye man may see it euedently And yf there be some yet to whome it is not knowen and therefore geueth not them saluacion the faulte is theirs and not ours nor the gospels for as I tolde you of the Israelites so haue they likewyse a vayle caste ouer the eyes of theyr hearte by reason wherof they see not suche thinges as are verye bright but are blynde in the middes of the sonne light For they bryng with them vncleare iyen and suche as are corrupte with worldlye desyres whose vnfaythfull myndes Satan the God of this worlde for theyr God make they hym whiche to hym geue more eare than to the true God hathe blynded couering theyr iyes that to them the bryghtnes of the gospell can geue no light whereby the glory and maiestie is declared not of Moses but of Christe whiche is the image of god the father so that by the sonne which is egall to the father a man maye knowe the father The texte For we preache not oure selues but Christe Iesus to be the Lord and our selues your seruauntes for Iesus sake For it is God that coÌ„maunded the lyght to shyne out of darknes whiche hath stâ—yned in our hertes for to geue the lyght of the knowledge of the glory of god in the face of Iesus Chryst But we haue this treasure in erthen vessels that the excellency of the power myght be Gods and not oures We are troubled on euery iyde yet are we not without shyfte We are in pouerty â–ª but not vtterly without somewhat We suffer persecucion but are not forsaken therein We are cast downe neuerthelesse we peryshe not We all wayes beare aboute in the body the dying of the Lorde Iesus that the lyfe of Iesu myght also appeare in our body For we whiche â—â—ue are alwayes delyuered vnto death for Iesus sake that the lyfe also of Iesu might appeare in our mortal flesh So then death worketh in vs but lyfe in you Nor auaunce we oure selues by preachyng as some doe teachyng the gospell for our aduauntage or glorie but we preache Iesus Christe oure Lorde his doctrine teache we and not ours for hym labour we as for oure Lorde and mayster what payne soeuer we take so farre from takyng anye thyng arrogaÌ„tly vpon vs that we graunt our selues to be your seruauntes and to ministre the ghospell vnto you neither for feare of you nor yet for hope of auauntage but for Iesus sake for whose loue whereas we are free we euen as seruauntes submitte our selues to all men After lyke sorte were we once in the same blyndnes wherewith some are now diseased stil Nor yet gotte we this light to our selues but god at whose commaundement lyght was fyrste made from whome all light procedeth after that he had expelled the darknes of oure vnderstandyng commaunded that in it the lighte of trueth shoulde appere or rather as he is lighte euerlastyng lightened oure hearte yâ— by vs the glory of his maiestie might more be spread abrode among all meÌ„ beyng more notified by preachyng of the gospel wherein we preache the Lorde Iesus in whose face moste brightly shineth the image and glorie of the father But yet is this greate matier onlye wrought in our soules secretely for touchyng the bodye we seme but vyle abiectes so that we â—arie aboute with vs this preciouse and highe treasure in earthen vessels that is to saye in our sealye bodies subiecte to vilanye and punishment as it hathe pleased god it should be and good cause is there why it so pleased hym For he prouided yâ— we should not be proude by great high myracles wroughte by vs whereby we might clayme some parte therof but know our owne infirmitie and so vnderstande the selfe same highe power whiche is geuen to the apostles not to be wrought by our strengthe but by gods power onely for we touchyng our owne infirmitie are dayly greatly troubled and yet by gods helps we suffer al these troubles and continue not ouercomen we are on euery syde ouerlayed with aduersitie yet are we not withoute shifte we are brought to beggery and in oure beggerye we are not forsaken we suffer persecucion and yet in our persecucion we are not dismayed we are beaten downe and tredden vnder feete but yet so that we peryshe not in that behalfe folowyng the lorde Iesus â–ª as nyghe as we maye whome we preache and setfoorth He once dyed for all men we in that we are daylye and continuallye in ieopardie of death beare aboute in oure bodyes an image of his deathe ready to bestowe this lyfe for your sakes that as we dyeng for you folowe the death of Iesus so maye the lyfe of Iesus wherunto he rose from deathe in oure body be declared whyles we are either by hym delyuered from deathe or by despising oure temporal lyfe playnly testifie and affirme that the deade shall ryse agayne For yf we beleued that when our bodye is once dead it woulde neuer lyue more we woulde not so lytle regarde oure temporall lyfe By thys straunge waye therfore ye see howe the euerlasting lyfe of Christ through the affliccions of our corruptible body is to you the better knowen The difference is in that the violent ieoperdy of death falleth vpon oure body but the fruite of lyfe which groweth by our deathe is yours for whose sakes we put our selues in these ieopardyes The texte But seyng that we haue the same spirite of fayth accordyng as it is wrytteÌ„ I beleued therfore I spoken we also beleue and therfore speake For we know that he which raysed vp the Lorde Iesus shall rayse vp vs also by the meanes of Iesus and shall set vs with you For all thynges do I for your sakes that the plenteous grace by thanckes geuen of many maye redounde to the prayse of God Wherfore we are not weryed But though our vtward man peryshe yet the inwarde man is renewed daye by daye For out â—â—â—buiacyon which is momentany lyght prepareth an exceadyng and an eternal waight of glorye vnto vs whyle we loke not on the thynges whiche are sene but on the thynges whiche are not sene For the thynges whiche are seue are temporall but thynges whiche are not sene are eternall And yet for all this we repente vs not of preachyng the gospel for since we haue also euen the same gifte of faythe that ye haue whereby ye loke for life immortall by my preachyng powred into your heartes it foloweth that as Dauid in his misticall psalme sayeth that he therfore spoke because he beleued so feare we
and am with the stronge bande of charitie so knytte vnto you that I am readie bothe to lyue and dye with you Suche a greate trust haue I in you that vpon youre head I dare waraute any thyng and greate cause haue I to glorye of you whome I haue in all poyntes founde obediente For your offence I letted not freely to reproue you but nowe I see you amended my harte is so coumforted and so full of gladnesse am I that in all myne affliccions whiche was elswyse in many daungerouse stormes it clearly wyped a waye all the sorowe of my mynde takyng it as a pleasure to suffer for suche mennes sakes For when we were commen into Macedonia my bodye hadde no reste but it was troubled on euery syde Outwardlye vexed by suche as aduersaries fought agaynste the ghospell inwardlye through feare leste false Apostles by some craftie meanes myght peruerte you of the aduersaries of the ghospell beaten were we for other were we afrayed leste they beeyng dismayed with oure miserable state myght despayre But God whiche coumforteth the lowe and abiecte persons coumforted and refreshed vs by the cummyng of Titus not onely because he was come whose companie I specially desyred but also because he came from you merye and gladde And as he was by you made merye so made he me gladde and merye lykewyse when he tolde me howe desyrouse ye were of me howe ye weapâ—e and wayled because that beeyng offended I came not yet vnto you and shewed me moreouer howe diligently ye obeyed my coÌ„maundementes insomuche that when I was of this enfourmed by Titus I toke more pleasure of your diligence in your amendement than I was sad through your offences Lothe am I at any time to make you sorye but yet synce that fortuned wel I repent me not for that in my other letters I made you sadde albeit I before dyd repente For althoughe thesame Epistle whiche was bothe to you and me sorowful for a season made you sorye yet am I nowe well therewith pleased not because we made you sorye but because that sorowe broughte you to repentaunce This worlde hathe in it a certayne kynde of sorowe vnfruitefull and hurtefull as when menne either for losse of money or for losyng theyr pleasures or for wrathe and enuye are disquieted in theyr myndes There is in Christian religion also a certayne sorowe but suche as is profitable and good by meane wherof ye are so farre from beyng the worse by me that by thesame ye are well amended and become godly For he that is for this sorye because he hath displeased god sheweth thereby that he is amended and sorowe after this sorte so bringeth one to repentaunce that it suffereth a manne no more to fall agayne vnto his olde faultes But contrarywise the sorowe whiche groweth of worldelye desyres worketh death and is hurtefull bothe to bodye and soule Dooeth not youre state declare this maner For what a diligence hathe this godlye sorowe of youres wroughte in you What speake I of diligence I myghte muche rather saye a satisfaccion wherewith to me ye haue cleared youre selues playnelye shewyng that ye approue not that vnhappie deede yea I mighte saye an indignacion as who were so sharpe agaynste the offender that I was compelled to moue you to bee fauourable and gentle yea a feare as thoughe one mannes leopardye hadde belonged to all yea a desyre foorthwith to amende the faulte yea a zeale and loue to folowe sin banishyng dishonestie and to bee shorte a desyre also to reuenge as it appeared by that he whiche dyd the faulte was straighte punished so that ye haue in all poyntes declared youre selues to bee cleare and free in that matter Wherfore â–ª thoughe I wrote vnto you all of the matter as thoughe it hadde belonged to all I wrote not onelye for his fake whiche dydde the faulte or for hym agaynste whome it was dooen but rather because ye shoulde all perceyue what great care I haue of you as god is my witnes whiche was sopensyfe bothe leste this infeccion myghte crepe among you and the faulte of one or two infecte the whole bodye and agayne leste it shoulde bee vnknowen what loue ye beare towarde me whose wyll ye so gladlye obeyed And synce this was vnto you coumfortable as whiche reioyse that suche are amended as it was meete shoulde be gladde am I also of youre gladnes but this pleasure of myne was by the gladnes of Titus encreased whiche vpon my commendacion was so receyued among you that his hearte was by all you refreshed when he sawe howeye esteemed me So that nowe yf I haue to hym any thyng bosted of youre vertue and obedience I haue for that taken no shame for in this ieopardye is he that prayseth any manne Hym praysed I vnto you and you I praysed to hym And bothe chaunced well for as ye in all poyntes founde Titus suche one as I tolde you he was euen so founde he all suche thinges true as I before of you had bosted vnto hym and therfore neither before hym nor before you am I ashamed of lying And whereas he heretofore loued you nowe yet vpon profe of youre gentlenes euen from the verye heart roote he loueth you whyles he bethinketh hymselfe and calleth to mynde how gladlye all ye obeyed oure mynde whiche he broughte vnto you and also with what feare and reuerence yo receyued hym at his cummyng And certaynlye glad am I that I fynde you suche as I maye in all thinges hereafter be bolde vpon you so that hencefurthe I wyll not feare to require any thyng of you The .viii. Chapter The texte I certyfy you brethren of the grace of God which was geuen in the congregacyoÌ„s of Macedonia how that the aboundaunce of theyr reioising is that they are tryed with much tribulacion And though they were exceading poore yet haue they geuen exceading richely and that in synglenes For to theyr powers I beate them record ye and beyond theyr power they were wyllyng of theyr owne accorde and prayed vs with great instauÌ„ce that we would receaue theyr benefyte and suffre them to be partakers with other in ministryng to the sayntes And this they dâ—d not as we loked for but gaue theyr owne selues first to the Lord and after vnto vs by the wyl of god so that we coulde not but desyre Titus to accomplyshe thesame beneuolence among you also euen as he had begonne THerfore because ye shoulde herein also satisfie bothe my desyre and resemble the godly deuocion of other congregacions I certifie you brethren â–ª howe god asisted me in the churches of Macedonia For with ready and ioyfull myndes receyued they the gospell and were so farre froÌ„ beeyng discouraged through the affliccions of Silas me whiche were with vs also in trouble that throughe a confidence in the gospell they ioyfully endured al persecucions And briefely the greater tormentes we suffered the more glad were they of oure deliueraunce And whereas they are needy
of certaine who haue altered your former mindes which would God ye would rather haue folowed simple as they are than the vngracious couÌ„sel of some other What was he that through an enuye and grudge borne against your weale vnder whiche ye haue hitherto continued through the libertie of the gospel hath bewitched you and charmyng out your christian mynde hath by enchauntment cast you into this frensye that ye as men mistrustyng Christ should seke for helpe of the colde and baraine lawe Where is that singular confidence become whereby through the death of Christ ye were in sure hope to haue perfite righteousnes and saluacion without healâ—e and ayde of the lawe Ye I say in whose heartes Iesus Christ the onely author of our saluacion was so farfoorth grauen and printed whoÌ„ with the iyen of your fayth ye in suche sorte sawe by his crosse recoÌ„cilyng all the worlde to his father as though he had been painted before your faces and as though your selues had been witnesses of that dede doyng whiche was in dede done at Ierusalem The Iewes that sawe him hangyng on the crosse and yet denied him sawe not so muche as ye did Among you whiche by his death trusted to receiue euerlasting saluacioÌ„ was he verely crucified Your iyen were alwaye vpon the brasen serpent hanged vp vpon the tree of whom onely ye trusted to receiue the holsome remedy of all your synnes And whither now sodainly cast ye your iyen The texte This onely would I learne of you whether ye receiued the spirite by the dedes of the lawe or by preachyng of the fayth Are ye so vnwyse that after ye haue begunne in the spirite ye now ende in the fleshe So many thinges ye haue suffered in vaine if it be also in vaine If there be in you yet any wytte lefte euen consider me this whiche vnlesse ye be blind ye may easily vnderstand and so do I because I wyl not subtily reason the matter with you nor seeke for farre fetched argumentes Ye remembre that lately at my preachyng of the gospel how through baptisme and puttyng of my handes vpon you ye receiued the spirite of Christ It was no vaine persuacion The wonderfull worke of God ensuyng thervpon as the gifte of languages of prophecie of healyng and other giftes made plaine profe that this came by the power of God and by no mannes craftie conueyaunce This spirite of God I say whether I pray you receiued ye it by Moses circumcision or els by that through my preachyng ye beleued the gospel of Christ NotwithstaÌ„dyng that ye to Moses were straungers yet gaue Christ vnto you through fayth his strong and mightie spirite as an ernest peny of the blissed state he promised vnto you And why should ye now elswhere of any other looke for saluacion than of him of whom ye haue receiued so plaine a gage of blisse to come If I to you preached circumcision and if by trust therin ye receiued the heauenly spirite of God then am I content that for some parte of your saluacion ye shal geue thankes to Moses lawe but if I nothyng taught you but Iesus Christ and that by puttyng your confidence in him onely ye found in your selfe euen the same giftes that the Iewes through baptisme receiue why should ye in dispite of Christ seeke for the heauye and paineful burden of Iewishnes Wyse and thriuyng scholers from rude beginnynges growe forwarde and encrease but ye from suche godly and commemdable rudimentes fal backe to the worse The Iewes borne vnder the bondage of the grosse lawe forsakyng the ceremonies of theyr elders repayre vnto the spiritual doctrin of the gospel Ye contrary from the godly beginnyng of the gospel and your heauenly profession growe out of kinde into a Iewishe supersticion They of Iewes become christian menne and labor ye of christians to become Iewes What neded vs to be indaungered and become debter to Christ if Moses law sufficiently worke our saluacion Why forsake ye now him for whose sake ye haue suffered suche affliccions euen of them that hated Christes name and glory For who so through circumcision thinketh to be saued the same man is fallen from Christ Wyll ye in suche sorte vse your selfe that menne of you shal thinke ye haue for Christes sake suffered in vaine suche great affliccions But God forbid that ye haue suffered them in vayne Out of the right way are ye but so are ye not for lacke of good wyl but for lacke of knowledge not of malice in your partie but rather staggeryng through the enticemeÌ„t of other Amende by tymes and feare not but that ye shall nethelesse enioye the fruite of your olde fayth The texte Moreouer he that ministreth to you the spirite and worketh miracles among you doeth he it through the dedes of the lawe or by the preachyng of the fayth euen as Abraham beleued God and it was ascribed to him for righteousnes Tell me now then whether God who geueth you his holy spirit who in meruailous workes by you sheweth his mightie power whether I say doth God this because ye haue through kepyng of Moses law woÌ„ne his fauor or els rather because at our preachyng ye gaue credence to the gospel If Gentiles when they become Iewes worke suche miracles assone as they be circumcised as ye do then some cause were there to be desyrous of the lawe but if these wonderfull workes be seen in none but suche as haue receiued the fayth in the gospel why should you elswhere looke for the ende then whence ye see the same begunne The beginnyng and author of circumcision is Abraham whose children the Iewes glory that they be and are circumcised as he was But not so muche as he obtained through circumcision the praise of perfite iustice but onely by credence geuyng to Goddes promise at what tyme he was not yet circumcised Nor reade we in Genesis Abraham was circumcised and thereby became righteous but Abraham beleued God that to him was coumpted for righteousnes The texte Ye knowe therfore that they whiche are of fayth the same are the children of Abraham The promise therfore made long since to Abrahams posteritie is none of theyrs nor belongeth to any of them that haue nothing els but Abrahams circumcision but to suche as by fayth geuyng to the gospel are his natural children They that of theyr circumcision are proude and boste them selfe to be Abrahams children make suche vaunte and crakes al in vaine synce they be bastardes and not the lawfull begotten children of AbrahaÌ„ For suche none els are natural children to him as faythfully and with all theyr heartes geue credence vnto God as Abraham did put theyr trust in him speakyng vnto vs by his gospel of what stocke so euer they be descended It is not carnal kynred that is herein regarded and estemed but like perfeccion of myndes The texte For the scripture seyng afore hande that God would iustifie the heathen through fayth shewed before hand
whole multitude and deface the puritie of your religion euen as ye see a lytle leauen sowreth the whole batche wherwith it is myngled castyng by lytle the sournes of it self throughout the whole dowe whiche before was swete Be there neuer so smal a poynt of Iewishnes myngled with the gospel the same lytle wyll corrupte in you the purenes therof The texte I haue truste towarde you in the Lorde that ye shall be none otherwyse mynded But he that troubleth you shall beare his iudgement whatsoeuer he be But forasmuche as ye haue hitherto staggered throughe the enticement of other I despayre not but that ye wyll hencefurth stedfastlye continewe in youre olde godly purpose standyng in this truste muche vpon knowledge and triall of youre natures but speciallye vpon the helpe of Christe who wrought in you to begynne with a mery chere and wyll lykewyse worke in you grace manfully to continew But whosoeuer he be that hath with new learning troubled the quietnes and purenes of your faith albeit he deceyue menne yet shall he not escape goddes iudgement Hym at this tyme for certayne consideracions vtter I not nor vse extremitie agaynste hym but at goddes handes to whome he is not vnknowen he is sure to be punyshed who is without regarde of any mannes authoritie whome he hath muche rather offended than me Nor let this moue you though some saye that I abhorre not the kepyng of the law â–ª whiche haue with the Iewes lyued lyke a Iewe and caused Timothie to be circumcised I dyd so by compulsion and oftentimes resisting gyuyng yet place at that tyme wherin I sawe no greate ieopardie at hande in so doyng and contrarie yf I had not done it there had bene a great commocion But nowe vpon diuersities of the tyme and circumstaunce expedient it is to folowe another way And to tell you briefly herein my mynde it is not all one to suffer and permit circumcision and to preache it I suffered Timothie to be circumcised but I neuer taught that either he or anye els should be circumcised So lykewyse when I oftetymes was conuersaunt among the Iewes I abstayned from meates forbydden by the lawe but neuer enioyned I vnto anye man that suche choyse in meates shoulde be had but rather taught the contrarie that it forced nothyng what kynde of meates a maÌ„ eate so that he vse them soberly and with thankes geuyng to god The tyme was when it was nedefull to beare with the sinistre rooted persuasion of the Iewes but nowe synce the gospell is clearelye knowen and the Iewes stubbernely labour to drawe the Gentiles into theyr supersticion it is neither wel done nor ieopardiles to beare with it any lynger but rather besemeth it euery man boldely to preache that Moses lawe is expired and that all men ought to embrace the libertie of the gospell The texte Brethren yf I yet preache circumcision why do I then suffer persecucion Then is the sclaunder of the crosse ceased I woulde to god they were separated from you whiche trouble you For yf this were trewe that they reporte of me that I preache and set furth circumcision what cause is there then whye vntyll this daye the Iewes so maliciously and hatefully persecute me Thence is al my countrey mennes displeasure against me because I in suche sorte preache Christes gospell that therwith I teache that Moses lawe is gone and abolished The Iewes thynke that they among men should be more made of yf the rites of Moses law might be myngled with Christes doctrine But nowe great enuie haue they that all other people through fayth are receiued into goddes fauour whyles they vpon them carie about them the vnprofitable marke of circumcision And this is the cause why they without al pitie haue long tyme gone about my destruccioÌ„ because I euery where preache and promiâ—e all men perfite weale without any helpe of circumcision Yf it so were that I preached circumcisioÌ„ as some falsly report of me why do the Iewes styll persecute me synce the cause of al theyr displeasure borne towarde me is vtterly taken awaye Trust ye me ye people of Galacia my preachyng hath alwayes ben one and so shall it hencefurth continewe lyke On youre parte see lykewyse that your fayth be as myne is For so farre am I from the mynde to agree with them that teache circumcision that yf theyr stubbernes wyll not suffer them to forsake theyr lawe rather thaÌ„ they should vtterly withdrawe you from the gospell and with theyr persuasions plucke you out of the ryght waye I woulde wyshe them vtterly separate from the felowshyp of the gospell Yf they be so frowardly gyuen to circumcision god graunt them not only to be circumcised but also to be vtterly cutte of that they maye more plenteously haue theyr desyer Better is it that they only perishe than drawe so many other with them in to damnacion The texte Brethren ye were called into libertie only let not your libertie be an occasion vnto the fleshe but by loue of the spirite serue one an other â–ª For all the lawe is fulfylled in one worde whiche is this thou shalte loue thy neyghbour as thy selfe Yf ye byte and deuoure one another take hede leste ye be lykewyse consumed one of another Synce they are so content let them styll continewe on in theyr shamefull bondage But ye my brethren throughe the gospell are called to libertie and not to be bonde So that nothyng elles nowe remayneth but to take hede that the libertie gyuen vnto you by the spirite of Christe be not applyed to yâ— occasion of fleashlye lustes The bondage of the lawe is in suche sorte taken awaye that in her steede is come charitie taughte by the gospell whiche by fayre meanes obtayneth more than the lawe was able to do with compulsion And yet for all that among frendes of whome one is glad to do for an other there is nor may stershyp nor bondage The law byddeth noman to put his lyfe in ieopardye for defence of his frende nor that a man shoulde by defraudyng nature ease his brothers nede nor that thou whiche arte stronger shouldest beare with the weaker or the learned with the vnlearned or the better with the worse all whiche yet commaundeth charitie whiche so alwaye telleth that thynges are to be done not by force but euen of good wyll â–ª and voluntarily Besyde this onlye charitie comprisyng in her the whole strength and effecte of the lawe briefly bryngeth that aboute that the lawe with so many rules and threatnynges is not able to do For all that the brablyng law with so many rules laboreth to bryng to passe all that is in a shorte sentence concluded written in Liuiticum whiche is this thou shalt loue thy neyghbour as thy selfe Wherfore yf ye with charitie be knytte together ye shall one by an others diligent labour helpe an other and with mutuall seruice labour to comforte other But contrarye yf ye as carnal men are wont do disagree
concerning the conuersacion in time paste to late from you that olde man whiche is corrupte according to the deceanable lustes Now of all these matters that I haue gone about to open vnto you with so many similitudes this is the whole Sūme I do not onely monish but also desyre and beseche you for the lorde Iesus sake vnto whom you are endebted for your saluacion that as soone as you are once encorporated vnto hym frame your selues lyke vnto hym not onely in the synceritie of faith and veritie of doctryne but also in vpryght integritie of lyfe Whan you were of the noumbre of the gentyles you were answerablye lyke vnto theyr condicion But no we you are becomme other men and regenerate into Christe it becommeth you also to be of other maners The gentyles forasmuche as they haue not receiued the trueth of the Gospel are leadde with vaine opinions woorshpping dumme Images in the steade of God and mesuring theyr felicitie after the temporal commodities of this worlde And the cause why they worshippe dead wares and truste in transitorye thynges is that they haue no knowledge of the true eternal lyfe whiche is God And forasmuche as he cannot be sene but onely with the scourediyes of the soule for that cause he is not seen of them whose harte is abscured yea rather blynded with the darkenes of naughtye lustes and cloudes of infidelttie And beyng geuen ouer to theyr owne naughtines are growen at length to so high mischeafe that as men out of hope to returne to amendement and as those that fele not theyr own vyle miserye renne headlong into al kindes of abominacion and insaciable lustes to dooe all thyng that fylthye is tuen so ferre that it were shame also to speake of But the doctryne of the Gospellis ferre difference from suche kinde of menne For of it you haue not learned folishe humayne opinions but Christe hymselfe the fountayne and example of all Innocencie in case you haue truely herd him speake in wardly are truely taughte by his spirite that you to your powers maye diligently folowe those thynges that were truelye in Iesu that is to wete lyke as he was vtterlye voyde of all synne and nowe hauyng conquered death dwelleth in the glorye of Immortalitie euen so you beyng also regenerate vnto hym put of the old man that representeth the fyrste originall poyson afreshe through naughty venemous lustes The texte To be renewed also in the spirite of your mynde and to put on that newe man whiche after God is shapen in righteousnesse and true holmes Wherefore put awaye lying and speake euery man trueth vnto his neighbour for as muche as we are membres one of another Be angry and synne not let not the sunne go downe vpon your wrath neyther geue place vnto the backebyter Let hym that stole steale no more but let hym rather labour with his handes the thing whiche is good that he maye geue vnto hym that nedeth Forasmuche as you are engraffed vnto the newe man Christe throughe baptisme bee you also renewed with hym not after the bodye but after the mynde wherein the spirite of Christe dooeth moste chieflye woorke and laying awaye the maner of youre olde cankered lyfe put on the newe man whiche was made after a certayne spirituall sorte lately in you by the woorke manshippe of God yea made as it were by a certayne transformacion that vnrighteousnes being abolished Innocencie shoulde succede and the vnclennesse of humayne lustes beyng taken oute of the waye the holinesse of the Gospelles veritie shoulde take place Loke therefore that you folowe that holines in euery condicion and see the you desceaue not one an other with countrefaict speache nor liyng but that euety one consider with himself the thing that true is deale truely with his neighbour remēbring that inasmuche as we are al mēbres of one bodye no man can hurte an other but he muste nedes also hurte hymselfe It is a great perfeccion not to be moued with angre but in case through the frailtie of mannes nature any rage of angre come in your minde remēbre as the holy psalmographe geueth warning so to restrayn your angre whan it would barste out that it breake not out into scoldyng or iniurie or malicious hatred And lette not your angre be onely vnhurtefull but also let it remayne so litel whyle with you that it bee sooner out of your stomakes than the sunne from besydes the earth leste whan the earth in the night season is naturally colde you contrarie wise chaufe youre selfes in the meane tyme hootelye with angre There is nothyng but concorde that is hable to defende you safelye agaynste the assaultes of the deuyll and yf it bee broken through malice and displeasures one agianste another you open a wikette for your enemye to breake in to your vtter destruccion Where as concord is the deuyll is feble and where discorde is there is he myghtye so that yf you geue place to malice you must perforce geue place also to hym He that after the olde naughty facion of lyuyng robbed and polled others now let hym absteyne not onelye from other mennes goodes but also geue awaye liberallye of hys owne And if he haue not to dooe with all let hym not disdeyne to get with his honeste hande labours wherewith to succoure suche as be nedye The texte Let no fylthy communicacion procede out of your mouth but that which is good to edyfye withall as oft as nede is that it may minister grace vnto the hearers And greue not ye the holy spirite of God by whom ye are sealed vnto the daye of redempcion Let all bytternes and fearsnes wrathe and roryng and cursed speaking be put away from you with all maliciousnes Be ye courteous one to another mercyfull forgeuyng one another euen as God for Christes sake hath forgeuen you It is not ynoughe to kepe still the handes continente excepte the tongue be also vnhurtefull Many pestilent mischeafes a naughty tongue is woont to occasion with filthy communicacion it infecteth with backebiting it infameth with false accusacion it destroyeth with lying and periurie it desceaueth Let no euil communicacion therefore procede out of your mouthe For such as the speache is such is the minde yf you be of a pure mynde it besemeth not impure communicacion to procede out of it And it is not ynoughe for a Christian mannes cōmunicacion to be vnhurtefull but it ought also to bee of suche sorte that it bee spoken in season and to so good purpose as it maye bee commodious vnto the hearers But in case you doe otherwyse you shall not onely offende menne with vnprofitable vnseasonable and noysome communicacion ▪ but also the holy spirite of God that dwelleth in Christian hartes by whome youre soules and bodyes are as it were marked vnto God And it is furthermore conueniente for you to bryng foorth that marke safe and fayre in that daye whan you shall receyue the rewarde of your Innocencye at whiche
all thynges Ye housebandes loue your wyues euen as Christe also loued the congregacion and gaue hymselfe for it to sancrifye it and clensed it in the fountayne of water throughe the woorde to make it vnto hymselfe a glorious congregacion withoute spot or wrinkle or anye suche thyng but that it should he holye and withoute blame So ought menne to loue their wyues as theyr owne bodyes He that loueth his wyfe loueth hymselfe For no manne euer yet bāted his owne fleshe but nouryshéth and cherisheth it eue◠as the Lorde dooeth the congregacion For we are membres of his bodye of hys flesh of his bones For this cause shal a man leaue father mother shal be ioyned vnto his wife and of two shal be made one fleshe This is a great secret but I speake of Christ of the congregaciō Neuerthelesse dooe ye so y◠euery one loue his wife euē as himselfe And lette the wyfe feare her husbande Let the wyues therefore acknowledge the autoritie of theyr housebandes and be in subieccion vnto them none otherwyse than the congregacion is in subieccion to the Lorde Iesu For lyke as Christe is the heade of the congregacion euen so is euery housband the head of his own wife Neuertheles like as y◠head hath preeminence ouer the bodye to the entent the health of the body should depende of it euen so is the housebande in autoritye ouer the wyfe not to thintente to vse her cruelly like a tyranne but to prouide for her wealth because hys witte is more substanciall than hers And yet the wife maye not bristle against her housebande because he seeketh at her handes to bee more loued than feared But her duety is to be somuch more in subieccion in al pointes like as the congregaciō is so much the more in subieccion vnto Christ as he hath more lowly submitted himself for the saluacion of her his spouse And on the other parte you that be housbādes a buse not your autoritie lyke tyrannes ouer your wiues but rather vse them with like louyng charitie as Christ hath and doeth loue his congregacion whome beyng an aduouterer and an obstinate rebel he did not onely not caste of but also gaue hymselfe vnto death for the redemyng of her saluacion and so of adefiled one he made her pure and holye and where she was vncleane and foule he made her fayre and goodlye and yet caste her not in the teeth with her vyle filthinesse but washed her cleane with the streame of his own bloud and scoured her in the fountaine of lyfe that worketh profitably by the inuocacion of the name of God so as through his owne diligent goodnes he myght prepare for hymselfe a glorious wife euen the congregacion whiche nowe should neyther haue spotte nor wrincle nor any suche lyke that might be displeasaunt in the housebandes iye but in euery point both fayre and faultles And so it becommeth the housebandes to be lykewise affected to wardes theyr wiues that they leaue nothing vndone whereby they maye make theyr wines perfite Christian woomen and to bee no lesse carefull for their wyues healthe than the head is carefull for the health of the bodye For the wyfe is the housebandes body Admitte thy wyfe be of croked condicions or a nyce wanton or geuen to other vnthriftynesse destroyeher not with ragyng crueltie but heale her and amende her with so bre lenitie Correcte the faulres so as thou loue thy wife neuerthelesse for all that For what would the head doe yf it see his bodye be full of sickenes or disease would it beginne to hate it and for sake it or rather heale it if it coulde and if it coulde by no meanes heale it yet at least beare with it and cherishe it Might it not be thought a great absurditie if the head would wishe euill to his owne bodye He that loueth his wyfe loueth hymself for she is parte of hymselfe what man had euer so litle felyng of the senses of nature to hate his owne bodye What man dooeth not rather nourishe and cherishe hys bodye what a maner a one so euer it bee to make it better and lustier Seyng that the very Ethnikes doe naturally no lesse than so why doeth not Christian charitie worke the same in vs a great deale more inasmuche as we are moued thereunto by the exaumple of Christe who did not forsake his wife the congres gacion though she was disteyned before tyme many sondry wāyes and a very whorishe naughty packe but he clensed her he pyked her and made her perfectly trimme in euery poynt Therefore you house bandes doe the same vnto your wyues that Christe hath dooen vnto vs that are the membres of his body whiche is the congregacion lyke as the wyfe is the bodye of the housebande of whose fleshe and bones she is made to thintente it maye be manifestlye knowen that that thyng oughte in no wyse to bee diuorced asondre that is all one selfe same thing For thus we reade in the booke of Genesis For the wyues sake man shal rather forsake father and mother than forsake his wyfe vnto whom he shall so kepe hymselfe that of twoo there bee made one in moste perfite coupling together both of bodies and soules Nexte after God we are most bounden to father and mother yet the wife is preferred a boue them Herin is ment a certain vnspeakeable great misterie howe that the thyng that was doen in Adam Eue vnder a figure should be performed in effect mistically in Christ and in the congregacion This inseparable cōiuncciō whosoeuer wil wel weigh shal perceiue that there lyeth hidde a great mistery For lyke as Christ is one with the father euen so would he haue all his to be al one with him And albeit this mistery importeth greater circumstaunce than can be nowe presently expressed yet it is inough to haue applyed the exaumple to this ende that euery man should loue his wife none otherwise than he loueth himselfe and considre that both he and she are al one selfesame thing euen as Christ loued his congregacion whome he vnited entierely to himselfe Finally it shall be the wyues parte not only to loue her husband agayn as her companion to liue together but also reuerence him for the autoritie sake that he hath ouer her And than shall hartie loue continue long together goodly in case both parties doe theyr dueties accordingly ¶ The .vi. Chapter The texte Children obey your fathers and mothers in the Lorde for that is right Honoure thy father and mother the same is the firste cōmaundement in the promes that thou mayest prosper and liue long on the earthe Ye fathers moue not youre children to wrathe but ye shall bryng them vp through the norter and informacion of the Lorde Ye scruauntes bee obedient vnto them that are your bodely masters with feare and tremblyng euen with the synglenes of youre hearte as vnto Christe not dooyng seruice vnto the eye
And hys will is that you care for youre seruauntes commoditie through reasonable commaunding and not to presse theÌ„ with tirannie These thynges that we haue hitherto treated of tend to this end that you should aswel be lyke vnto your head Christ in holines of life as to agree together among your selues in mutuall concorde The texte Finally my brethren be stronge through the Lorde and through the power of his might Put on all the armoure of God that ye maye stande againste the assaultes of the deuill For we wrestle not against bloode and fleshe but againste rule against power against worldly rulers euen gouernoures of the darckenes of this worlde against spirituall craâ—tyues in heueÌ„ y thinges Whertore take vnto you the whole armoure of God that ye maye be hable to resist in the euell daie and stande perfecte in all thynges Stande therfore and your loynes girde with the trueth hauyng on the brestplate of righteousnes and hauing shoes on youre â—ere that ye maye bee prepared for the Gospell of peace Aboue all take to you the shilde of faithe where with ye maye quenche all the ficrie dartes of the wicked And take the helmet of saluacion and the â—â—â—â—de of the spirite whiche is the woorde of God Now this remayneth for a finall conclusyon that forasmuche as the wieked doe lay sundry engines to ouerthrowe your tranquillitie you must also bee armed with a strong lustie inward conscience to resist them not with the ayde of your owne powers but by the meane of the lorde Jesus your defendour who will not suffer hys bodye to be destitute Verely as for vs we are feble members but he is valeaunt and mightie that hath taken vpon him to be our protectour Desyre therefore of him all maner of spirituall armour and weapons that therwith being in euery poynt surely harnessed you may be hable to stand valeauntly agaynst the assaultes of the deuil For we haue not warre and battayl with men whose wronges our duetie is to ouercome with pacyence But our battayl is with wicked spirites the enemyes and foes of Christe whose champions and instrumentes those are that ragingly assault vs. And by their ministery the princes and powers of deuils geue battail against vs froÌ„ aboue and exercise theyr tirannye vpon suche as bee addycte vnto them throughe the naughtinesse of thys worlde and lay wayte in the darkenes of this worlde for those that loue the lyght of the Gospel Agaynste those I say we must necessarily abyde battayll and they are not onely mightye of strength but also exceadingly perfite in spirituall pollicie and that in the coastes of the ayre so as they may the easelier come vpon vs and so as it is the harder for vs to apprehende them To warre agaynst this kinde of enemies no humayne weapons nor armour can doe any good But it is the onely armour of God that must defende vs from harme Therefore as often as you must entre battayl with your aduersaries doe alwayes as noble warriers are accustomed whan they haue a doe with a daungerous enemie Get on all your harnesse and doe euery thyng accordyngly that whan the daunger of the battayl shal be you may be hable to kepe your place and stedfastly stand vpon the sure rocke Christ Whan menne goe to warre one agaynst an other fyrste they couer themselues on euery syde that they lye not open any way to theyr enemies ordinaunce Than they make ready to beaâ—e backe the inuader The middle partes of theyr bodies because of the tendernes they girde with an Apron of maile The vpper partes they harnesse with a brest plate Upon the legges and feete they weare bootes and an helmet vpon the head Than on the lefte syde a shylde is buckled to kepe of all arowe shot And so in like case you that haue spiritual battayl with wicked spirites continually in steede of the girdle put on trueth to girde vp the loines of your mynde so as you stande vpryghte and shrynke not at any naughtie enticement of false goodes and false opinions For the breste plate put on innocencie and righteousnes to kepe the inward partes of your mynd safe and sure with the mayles of vertue and godlines For bootes to put on the legges and fete loke you haue a sincere affeccion that coueteth after nothing but such thinges as be heauenly and is afrayde of nothyng but onely of vngodlines so as you may be alwayes readilye prepared to defende the Gospell whose defence consilieth not in styrryng of tumulte but in patience and quietnesse And for that cause sake it is called the gospel of peace The preachers wherof the prophete in times past respecting was in an admiracion to considre howe excellently fayre their feete were But we must diligently see yâ— we haue in continual readinesse on euery syde yâ— buckeler of faythe wherby we maye assuredly trust to all the promyses of God What larum so euer happeneth with this buckeler it shal be vaynquished what fyrie dartes so euer our subtill aduersary shall throwe at vs this buckeler shal kepe theim of so as none of theim shal pearce any parte of oure liuely membres For what thing can wounde the soule that defieth death it selfe And if you haue also with this buckler the helmet of a vigilaunt mynde that can take good circumspect hede you nede not in any wise to be afraid of your health Finally haue alwaies in your right hand the sword of the spirite aswel to cut of naughtie lustes from your mindes and to pearce to the inwarde partes of the harte as also to kepe of the resistours of the gospels veritie and to suppresse false head that trueth may preuayle This sworde is the worde of God that pearceth with a constaunt power of fayth not after the maner of mannes cutting reason but rather renneth through than cutteth For the woorde of man is but a weake watrishe woorde forasmuche as it entreateth onely of vayne transitorye matters But the woorde of god is effectual and can skil of nothing out of heauenly thinges and pearceth through vnto the ioyntes of the soule and searcheth euen to the inwarde boanes and marye These be the enemies that Christians haue battail withal wheras with men they are at peace And these are the weapoÌ„s wherwith they defend themselues and get the vietorie not with their own powers but by the helpe of Christ the mightie Captayn through whose luckie ayde theyr batayl hath good successe The texte And praye alwayes with all maner of praier and supplication in the spirite watche therunto with all instaunce and supplicacion for all sainctes and for me that vtteraunce maye bee geuen vnto me that I maye open my mouthe frely to vtter the secretes of my gospet whereof I am messenger in bondes that therein I may speake frely as I ought to speake But that ye may also knowe what condicion I am in and wher I dooe Tichicus the dere brother and faythfull minister in the Lorde shall shewe
endeuour of the wicked trauailling to the coÌ„trarie So in dede my bondes gaue occasion that the woorde of Christe came not onelye to a fewe and those but of the symple sorte of the commune people as it was afore but it floryshed also throughoute all Neroes hall and all the whole cytie so as sondrye of the brethren whyche professed the ghospell before that tyme as men halfe afrayed nowe beynge encouraged wyth my bondes as the Lorde Iesus ordreth the matter they begynne alid through myne example to professe the woorde of the ghospell more freely and boldelye all drede set aparte And albeit all men dyd it not wyth a lyke synceritie as they dyd not also wyth lyke dylygence yet the matter chaunced by occasion to the furtheraunce of the ghospell For there was among them some that dyd it of a maliciouse purpose to procure the greater hatred against me and to kyndle Neroes stomake so muche the more fearcely agaynste vs as he sawe thys secte encrease and come forwarde whiche in his erronious conceipte he iudgeth to be hurtefull to his Empire In consideration whereof they thoughte he woulde the soner haue dispatched me oute of the waye Perchaunce there be manye that hauynge disdeigne at my glorye whyche notwythstandynge I chalenge not to my selfe but resigne it whollye vnto Christe haue gone aboute throughe malicious enuye to obscure my commendacion if they myght seme to be more diligente than wee Agayne there be of them that preache Christe as I dooe with a syncere good conscience thoughe it be not throughly perfite For as concernynge fauoure after the outwarde maner of man I can not wante anye at theyr handes whyche loue me and see me endaungered for thys cause that I goe stedfastlye about accordyng to the offyce commytted vnto me to defende the ghospell agaynste the wycked althoughe that euen those that preache vpon the moste naughty purpose haue furthered the glorye of the ghospell also For they preache Christe but not of a Christian conscience nor of an vpryghte purpose but labour to the intente they myghte cause me nowe I am taken and bounden to be more greuouslye punyshed in case throughe theyr earnest hoote cockled ghospellyng they coulde haue broughte vs in to more haynous displeasure Thys how so euer it shal happen vnto me shall make no great matter so that it turne to the glorye of Christe vnto whome I owe suche entier hartie loue that I am glad to haue hym notified vnto all men by what occasion so euer it be They deserue the greatest commendation before God that preache Christe vpon the same intente that I doe And they are to be borne wythall that vpon a certayne pryuate affection towardes vs set forwarde the doctrine of the gospel But those yâ— preache Christ for displeasure of me in yâ— they hurte theÌ„selues I am sorye in yâ— they goe about to hurt me I defye theÌ„ in that their froward purpose turneth to the furtheraunce of the gospel I am veray glad so that they teache Christe truelye althoughe theyr entent be nothyng vpryght And I doo not onelye reioyce nowe presentlye but also I wyll reioyce hereafter in rase they goe on styl in despight of me to set out the doctrine of Christ It greueth not me that their intente is by thys meanes to destroye me seynge I knowe well ynoughe that wyth the helpe of youre prayers the spirite of Iesu Christe forwardynge and gouernyng this busines it shall proue vnto my best commoditie whether I dye or lyue And my faythfull truste that I haue coÌ„ceyued of hym shall neuer desceaue me whiche is that I am moste certaynly perswaded that he wil neuer leaue me destitute nor put to shame in preaching the gospell which he hathe coÌ„mytted vnto me so as I shal not be enforced wyth anye afflictions either to reâ—ante it as vayne or holde my tongue from speakyng the thyng that I am sure is mooste true but rather lyke as the afflictions whiche I haue suffered at mennes handes after the bodye haue alwayes hetherto turned to the aduauntage of the ghospell eyther whan I was stoned or whan I was scourged wyth whyppes or whan I was caste to wylde beastes euen so thys afflyction whereby I am in ieoperdye of my heade and lyfe shall proue also to the glorye and prayse of Christe whether I chaunce to lyue or dye For as the former stormes of myne afflictions althoughe they troubled thys caâ—cas dyd neuer for all that wythdrawe myne harte nor made me to shrynke from the stedfast preachyng of Christe no more shall also thys hoote tempest any thyng withdrawe me Yf I lyue I shall defende the trueth of the ghospell boldely yf I shall dye euen my deathe whiche I shall gladlye suffer for the ghospelles sake shall further the glorye of Christ Whether waye so euer happeneth vnto me I shal be in sure sauegarde And as for death I am not onely not afrayed of it but I thynke it also rather to be wyshed for yf it myghte be to the spedye furtheraunce of the ghospell And yet I am not wearye to lyue thoughe I lyue in thys payefull estate for I measure all the felicitie of my lyfe by the successe of the ghospell And on the other parte I am not affrayed of death For it shal be my vauntage and brynge me to the ioyes of heauen where after thys lyfe I shall truely lyue And yet in the meane tyme thys vyle corporall lyfe wanteth not his frute forasmuche as in amplyfyinge of good dedes the rewarde of immortalitie is amplyfyed also and besydes that whyle we lyue in thys worlde the ghospell of Christe is set forwarde and confirmed throughe oure trauayll And it is in the hande of Christe whether hys pleasure be rather that I lyue or dye For myne owne parte I am so readyly prepared for eyther waye that I can not tell whether is better for me to chose There is cause why I shoulde wyshe to dye and there is cause why I shoulde not refuse to lyue But whan I haue cast what is best for me â–ª and examyned myne owne hearte I perceyue it were a greate deale better for me to be losed frome the troublous toylynges of thys lyfe and to be in presente companye wyth Christe and to goe agayne vnto that vnspeakeable felicitie that I had a taste of whan I was â—apte into the thyrde heauen Agayne whan I consider what is best and moste expedyent for you I perceyue it profitable yea rather necessarie for you that I contynue yet for a whyle in thys myne office And I knowe this for a certayntie that I shall tarye styll yet in this life and tarye so as I shall once haue youre companye agayne and be at suche libertie as you shall goe forwarde more aboundauntlye in faithe and as I shall haue muche more cause to be glad of the encreace of your fayth and as you on the other parte maye be glad of my commyng vnto you agayne whan you shall see that by the
helpe of Christe I haue not onely not geuen place to these myscheuous troubles but also that I am preserued for the encrease of your best profite The texte Onely let your conuersacion be as it becommeth the gospel of Christ that whether I come and see you or els be absent I may yet here of your condicion that ye continue in one spirite and in one soule labourynge as we doo to mayntayne the faythe of ghospel and in nothyng fearynge your aduersaries whiche is to them a cause of perdicion but to you of saluacion and that of God For vnto you it is geuen of Christe that not onlye ye shoulde beleue on hym but also that ye shoulde suffre for hys sake hauynge euen suche a sight as ye sawe in me and nowe heare of me Doo you see nowe howe lytle I regarde myne owne feliâ—itie in comparison of youre commoditie What man is it that woulde not loothe the cares of thys worlde to be in the thyrde heauen Who woulde not desire to be in the vpper paradise and to be delyuered out of these miseries Who woulde not contemne the communication of man whan he remembreth the secrete wordes that were spoken to him aboue Who would not in stedde of so many daungiers so mani ieoperdies so many deathes rather chose to be in the quietnesse that neuer shall haue deathe Neuertheles I set so muche by brotherlye charitie that I regarde more the profyte of others than myne owne desyre And therefore it shal be youre partes to applye youre selues the more diligentlye that you maye doo lykewyse accordynge to my mynde in thys behalfe And that shal be in case you wyl frame your lyfe answerably vnto the ghospell of Christe for whose sake I abyde all these troubles that I be not frustrate of this frute for the whiche onelye thyng I woulde wyshe to be seperated from the moste blessed felowshyppe of Christe Therefore endeuoure youre selues that in case I see you agayne I maye fynde you suche as I woulde wyshe you to be or yf there be anye let that I can not see you agayne yet at least I maye here of you in myne absence that lyke as you haue done alwayes hitherto so continue styll in one spirite whiche you haue commonlye receyued and agree all in one mynde holdyng vp wyth your diligence and prayers the fayth of the ghospell that warreth agaynste the wycked and be not afrayed of any persecution to resiste the enemies of Christe manfullye in euery place whose wycked doynges shall worke nothyng elles but their owne destruction and your saluation and cause the glorye of the ghospell the more to flourishe and theyr owne wycked purposes to proue alwayes worse and worse It is a very goodly thyng to suffer for Christe but it is an excellent thyng by hym to conquere the aduersaries Howbeit we can in no wyse attribute that to oure selues For it is geuen you of God not onelye to beleue in the ghospell of Christ wythout dyssemblyng which I preache but also readyly to suffer for it as you see me doe And shrynke not to abyde the same conflicte for the ghospelles sake that you haue sene me suffer so manye wayes afore whan I was there and you haue harde of me beyng nowe in boundes and in haserd of my heade These thynges happen not by chaunce at all aduentures but are appointed by the goodnesse of God vnto them specially whose godlynes he will haue more notablye sene through the afflictions of this life ¶ The .ii. Chapter The texte If ther be therfore any consolacion in Christ if there be any comforte of loue if there be any felowshyp of the spirite yf there be any compassion mercy fulfyll ye my ioye yâ— ye be lyke mynded hauyng one loue beyng of one accorde and of one mind that no thing be done through strife or of vayne glory but in mekenes of mynd let euery man esteme another better then him selfe Loke not ye euery man on hys own thynges but euery man on the thynges that are other mennes NOwe therefore yf there be anye mutuall consolation among them that haue professed all one Christe If there be anye comfort of brotherly loue that maketh commune whether it be sadnesse or gladnesse among them that the spirite of Christe worketh his efficacye vnto yf there be anye commune louyng affections among you whereby men are commenly greued with their frendes heauynes yf there be any merciful compassions wherby we euen of very natural instincte mourne and be sory for the huâ—tes of them whoÌ„ we loue hartely and suffre for our sakes by all these I besâ—che you O Philippians make good this my ioye which I haue coÌ„ceyued of you Whatsoeuer you owe vnto me in any maner of behalfe I wyll acknowledge it for full paymente in case you sticke together in perfyte concorde of harte in case you haue loue among you one vnto an other in case you be all of one mynde and of one consent For peace and concorde can not possibly continue among them that are hote stomaked and hyghe mynded forasmuche as an hote mynde and a swellynge stomake causeth contention causeth ambition and causeth angre whiche are the very present poysons of brotherly loue and frendshippe that ought to be among men Seyng than you are made all one among your selues by the spirite of Christe and professe the doctrine of Christe see that no thyng be done by contention or vayne glorye that one prouoke not an other by fearce demeanour while none wyll gyue place to an other by meanes whereof among worldly disciples arise chydynges braulinges and dissension And therfore let not wrathe or ambition or pryde be of your counsail for they are very naughtye counsaillours but rather brotherly loue and her companyon modestie of minde so that no man preferre him selfe before an other but thinke euery other better than him selfe and withoute boastes of hys owne doynges be content and gentlye glad of other mennes better qualities And let not euery man respect his owne priuate commoditie for there as they doo so publique concorde is not lyke to continue But let euery man regarde the commodities of others before his own through christian charitie whose propertie is not to seke after the thinges that be her owne The texte Let the same mynde be in you that was also in Christe Iesu whiche whan he was in the shape of God thought it no robbery to be equall wyth God Neuerthelesse he made hym selfe of no reputacion takyng on hym the shape of a seruaunte and became lyke vnto men and was founde in hys apparell as a man He humbled hymselfe and became obedyente vnto the death euen the death of the crosse Wherfore God also hath eralted him on hye and gyuen hym a name which is aboue all names that in the name of Iesus euerye knee shoulde bowe bothe of thynges in heauen and thynges in earth and thynges vnder the earth and that all tonges shoulde confesse that Iesus Christe is the Lorde
vnto the prayse of God the father Let not this wycked thought come in any of your myndes why shoulde I beyng the better gyue place wyttynglye and wyllynglye vnto hym that is worse Be not ashamed to folowe the example of Christe For why doth it not become you beyng companyons and but felowe lyke to be so louinglye mynded one to an other as Christe was to vs all In case he haue chalenged superioritie to hym selfe In case he haue gredylye soughte after hys owne gayne than maye you honestlye ynoughe stryue one wyth an other for suche thynges But he where he was veray God by nature and declared hym selfe to be God by expresse dedes in that that he restored dead men vnto lyfe agayne with a becke in that he altred the elementes and natures of thynges in that he maketh deuilles obedyent to his commaundement in that he healeth all kyndes of dyseases wyth a worde yet to the intente he myghte set vs an example of perfite modestie he thoughte it no rauyne to be equall wyth God and neuertheles humbled and made hymselfe basse among men lokynge to receyue glorye of the father the entraunce wherunto his example teacheth to be not by proude ambition but by lowe humilitie And where he was the moste hyghest he humbled him selfe so lowe neuerthelesse that he was not onelye conuersaunt as a man amonge men beyng payned for lacke of slepe and suffryng thurste honger wearynesse pouertie and other daungiers and iniuries after the condicion of vs but also he toke vpon hym the shape of a seruaunte and that of an hurtefull seruaunte wheras he is very innocencie it selfe For what is it elles but the desertes of an hurtefull seruaunte to be taken to be bounden to be scourged with whippes and to be spytte vpon But Christe submitted hym selfe not to abyde thus muche onely but also as thoughe he had bene an euell dooer he humblye suffred the punishement of death and that the mooste shamefull deathe of the crosse Suche was the decreed wyll of the father that Christe shoulde suffre these paynes for oure offences and he shewed hymselfe wyllynglye obedyent in all thynges not shrynkyng in any condition to abyde what so euer was auayleable to our saluation They that are of a worldely affected mynde are corruptelye prouoked vnto feyned boastyng of them selues throughe ambicion and stryfe thoughe other deserue the prayse But he that is a christian and seketh after true glorye that neuer shall decaye muste preace vnto it the same waye that Christe entred into it The waye vnto true glorye is by false feyned slaunders and the entrie vnto immortall thirfte is throughe losse of transitorie thynges that fade awaye in a moment It behoueth not to stryue for commendacion but to deserue commendacion Will you heare what Christe deserued by hys humilytie Certes he vsed not arrogauntlye amonge men to boaste of hys maiestie before the time but God the father aduaunced his sonne vnto mooste excellente hyghnesse and throughe humilitie and shame of the crosse exalted hym and gaue him a name that passeth all the glorye that man can reporte of y◠is to say y◠in the name of y◠same Iesus which was spitte vpō crucified euery knee should bowe make courtesie not only of thynges that that are on earth but of al thinges also y◠are ether vnder the earth or in the heauens aboue And that there should be no kynd of tongue either of men or of aungelles or deuilles but it shoulde confesse that Iesus is the prince and Lorde of all thynges and that he sytteth on God the fathers ryghte hande as equall possessor of all hys kyngdome and glorye and that vnto the glorye of God the father frome whome procedeth and vnto whom redoundeth all the glory of the sonne What mannes ambicion what ryches what kyngdome what humayne diligence dyd euer wynne any man so excellente renoume with men as Christes humilitie wonne vnto hym And as for these thynges he did all for our sakes and not for his owne For he neyther deserued to be brought lowe nor neded to be aduaunced hygher But that you should learne to practise lyke humilitie in asmuche as without it you can not possyblye be preserued The texte Wherfore my dearely beloued as ye haue alwayes obeyed not whē I was presēt only but now much more in myne absence euen so worke our youre owne saluacyon wyth feare and tremblyng For it is God whiche worketh in you bothe the will and also the deede euen of good wyl Do al thynge without murmuring and dysputyng that ye maye be suche as no man can complayne on and vnfained sonnes of god without rebuke in y◠middes of a croked and peruerse nation among whom see that ye shyne as lightes in the world holdyng fast the worde of lyfe that I maye reioyce in the daye of Christ how that I haue not tunne in vayne neither haue laboured in vayne Yea though I be offred vp vpon the offryng and sacrifice of your faith I reioyce reioyce with you all For the same cause also do ye reioyce and reioyce with me Nowe therefore my dearely beloued brethren see that you goe forwarde also in thys behalfe to be lyke youre selues styll that euen lyke as accordyng to the example of Christ you haue alwayes obeied the ghospel preached by vs so loke you do styll herafter not onely whan we shal be present but much more nowe when we are absente and shewe that diligente endeuour one to an other that I would haue bestowed vnto you in case I had ben present with you Doe the businesse of youre saluation not carelesly but with all carefulnes and tremblyng and considre howe weyghtie a cause you muste take in hande to defende and what maner of aduersaties you muste haue to doe with all There is no oportunitie to slepe or to be careles and agayne there is no cause why you shoulde be discouraged For youre parte is to stycke to it with all your possyble powers But it is God that worketh thys habilitie in you that as perteynynge to youre saluation you maye bothe wyll and doe the thyng that your good purpose putteth you in mind that you should not be ignoraunt vu to whom it is to be ascribed yf your will put any thyng in to your mynde It standeth you in hande with all circumspect behauiour to commende the doctrine of the ghospell expressely in your owne conuersacion euen to them that be straungers to it Whiche thing you shall doe in case they see you lyue in perfite concorde and like trusly affiaūce and that what so euer you doe be done without murmurynges and puttyng of doubtes of which the one apperteyneth to them that doe thynges agaynst theyr willes the other commeth of theym that haue none affiaunce in that they doe But be you rather syncerely vyryghte in all thynges and of so pure and vnspotted demeanour that no man be hable iustlye to complayne of you and that it maye euindently appeare vnto
charitie as it hath done in you growyng styl from better to better euen synce that tyme wherin ye fyrst heard and knewe that through the free goodnes of God all their synnes are forgeuen whiche beleue the gospel if to theyr right fayth they adioyne pure vnfained charitie For so were ye taught by my dearely beloued felow in seruice and messenger of trust Epaphras who hath among you sincerely done myne office after suche sorte in Iesus Christes behalfe preachyng the gospel that he hath in all pointes been found without corrupcion As I therfore by him taught you so by him againe vnderstand I your good wyll againe towarde vs not meanyng suche vsuall good wyll as that is when men wishe well to to theyr frendes and acquaintaunce but a spiritual and heauenly fauor wherwith we vse to loue all suche by whom the glorye of the gospel is set foorth and stablished though we with our bodily iyen neuer sawe them The texte For this cause we also euer synce the day we heard of it haue not ceased to praye for you and to desyre that ye might be fulfilled with the knowledge of his will in all wisedome and spiritual vnderstandyng that ye might walke worthy of the lorde that in al thinges ye may please beyng fruitful in al good workes encreasyng of y◠knowledge of God strengthed with all might through his glorious power vnto al pacience and long sufferyng with ioyfulnes geuyng thankes vnto the father which hath made vs meete to be partakers of the inheritaūce of saintes in light Whiche hath deliuered vs from the power of darkenes hath translated vs vnto the kyngdome of his deare sonne By whō we haue redempcion through his bloud euen the forgeuenes of sinnes whiche is the image of the inuisible God fyrst begotten of al creatures for by him wer all thinges created that are in heauen and that are in yearth visible inuisible whether they be maiestie or lordship either rule or power All thinges were created by him and for him and he is before all thinges and by him all thinges haue their beyng And for this cause we againe not as one vnworthy of this your fauor heartely loue you againe though I neuer sawe you by and by euen frō that day wherin we were fyrst certifyed of your fayth and charitie in my dayly prayers callyng vpon God for you and with feruent peticions besechyng him that it may please him in you to make perfite and to bryng at full suche giftes as he hath begunne to geue that ye bothe may more throughly knowe his pleasure beyng taught neither by worldely wisedom nor yet by any supersticious and vaine persuasion of some men but by a spiritual wisedome and policie wherof as yehaue already gotten a good part so would I wishe that ye lacked nothyng that ye may in such godly perfeccion passe ouer your life that the same be to gods honor and in al pointes also please him lettyng no good thing vndone for so doyng is the meane to please him For to geue onely a credence to the gospel is but a beginnyng to saluacion but the same is with godly and holye workes made perfite and full Nor suffiseth it to haue learned through preachyng of the gospel that God through his sonne Iesus Christ is the author and worker of saluacion vnlesse by the same knowledge ye growe vppe and bring foorth the fruites of christian charitie continually profityng from better to better so surely constantly and manfully standyng in them that neither violence nor storme of persecucion driue you out of y◠right course for whose perfourmaūce surely ye nede great assistence and strength Of strength of oure owne powers we cannot assure our selfes God it is whiche must geue it to the ende that the whole glory of all suche thinges as are by vs valiauntly done may be geuen againe vnto him whiche of his goodnes enrycheth vs with great pacience and long sufferyng to endure abyde for Christes gospelles sake all suche troubles as may in the meane tyme befal vs. In whiche persecucions suffering it is not inough to be strong without all feare but rather besemeth it vs euen ioyfully with a good courage to vndertake suffer them geuyng thankes to God the father who hath vouchesaued to call you to suche honour that wheras heretofore ye worshipped deuils idols ye are now of his goodnes called vnto the felowshippe of the Iewes whiche by reason that they worshipped the true God were in comparison of you holy whiche hath also vouchsaued to cal you to the enheritaunce of life euerlastyng in hope wherof al thinges whiche in this world either feare or flatter vs must be despised both for that he hath geuen you wanderyng before in the deepe doungeon of ignoraunce the light of the gospel and for that also ye whiche heretofore were vnder a vile and stauishe bondage subiecte vnto the tyranny of the deuil prince of darkenes are deliuered thence and conueighed into the kyngdome of his most derely beloued sonne to th entent that ye beyng ioyned into his body should with him enioy one kingdome Wherin suche as are thral to synne haue no place and therfore hath God by his sonne made vs free by whō the sinnes of our olde life are forgeuē So that now his are ye becomen by whose benefite mercy ye are restored Consider now how good a chaunge ye haue made Before your reconciliacion ye were membres of the deuil now are ye planted into Christes body whose dignitie is so great that he is the image of God the father whiche father dwelleth in light whervnto no man can come whiche is suche as can be seen of no man though after a certaine sorte he be through the sonne seen whiche to the father is in all pointes verye like equal For neither is the sonne lesse wyse nor lesse of might or of lesse goodnes than is the father Nor of late daies receiued he these perfeccions but euerlastyngly before any thyng was made was he the image of his euerlastyng father not made but borne of him by whō all thynges are made and by him whiche onely hath no beginnyng He therfore of him selfe begotte his sonne and by his sonne and with his sonne made and create al that is either in heauen or yearth both that may be seen and not seen the verye angels selfe not excepted no not the chiefe of them whither they be maiesties lordshippes rules or powers And albeit these orders and powers farre excede all other creatures yet are they passing measure vnder him to whom ye are ioyned forasmuche as whatsoeuer is made must to his maker nedes be inferior Now are al thinges not onely made by Christ but also by him gouerned preserued in whiche pointe he is also to his father like equal Nor was the sonne begotten after other creatures but was before al other thinges by whō al thinges haue theyr beyng and should without
suche sorte in Iesus Christes behalfe preachyng the gospel that he hath in all pointes been found without corruption As I therfore by him taught you so by him againe vnderstand I your good wyll againe towarde vs not meanyng suche vsuall good wyll as that is when men wishe well to to theyr frendes and acquaintaunce but a spiritual and heauenly fauor wherwith we vse to loue all suche by whom the glorye of the gospel is set foorth and stablished though we with our bodily iyen neuer sawe them The texte For this cause we also euer synce the day we heard of it haue not ceased to praye for you and to desyre that ye might be fulfilled with the knowledge of his will in all wisedome and spiritual vnderstandyng that ye might walke worthy of the lorde that in al thinges ye may please beyng fruitful in al good workes encreasyng of y◠knowledge of God strengthed with all might through his glorious power vnto al pacience and long sufferyng with ioyfulnes geuyng thankes vnto the father which hath made vs meete to be partakers of the inheritaūce of saintes in light Whiche hath deliuered vs from the power of darkeues hath translated vs vnto the kyngdome of his deare sonne By whō we haue redempcion through his bloud euen the forgeuenes of sinnes whiche is the image of the inuisible God fyrst begotten of al creatures for by him wer all thinges created that are in heauen and that are in yearth visible inuisible whether they be maiestie or lordship either rule or power All thinges were created by him and for him and he is before all thinges and by him all thinges haue their beyng And for this cause we againe not as one vnworthy of this your fauor heartely loue you againe though I neuer sawe you by and by euen frō that day wherin we were fyrst certifyed of your fayth and charitie in my dayly prayers callyng vpon God for you and with feruent peticions besechyng him that it may please him in you to make perfite and to bryng at full suche giftes as he hath begunne to geue that ye bothe may more throughly knowe his pleasure beyng taught neither by worldely wisedom nor yet by any supersticious and vaine persuasion of some men but by a spiritual wisedome and policie wherof as yehaue already gotten a good part so would I wishe that ye lacked nothyng that ye may in such godly perfeccion passe ouer your life that the same be to gods honor and in al pointes also please him lettyng no good thing vndone for so doyng is the meane to please him For to geue onely a credence to the gospel is but a beginnyng to saluacion but the same is with godly and holye workes made perfite and full Nor suffiseth it to haue learned through preachyng of the gospel that God through his sonne Iesus Christ is the author and worker of saluacion vnlesse by the same knowledge ye growe vppe and bring foorth the fruites of christian charitie continually profityng from better to better so surely constantly and manfully standyng in them that neither violence nor storme of persecucion driue you out of the right course for whose perfourmaūce surely ye nede great assistence and strength Of strength of oure owne powers we cannot assure our selfes God it is whiche must geue it to the ende that the whole glory of all suche thinges as are by vs valiauntly done may be geuen againe vnto him whiche of his goodnes enrycheth vs with great pacience and long sufferyng to endure abyde for Christes gospelles sake all suche troubles as may in the meane tyme befal vs. In whiche persecucions suffering it is not inough to ve strong without all feare but rather besemeth it vs euen ioyfully with a good courage to vndertake suffer them geuyng thankes to God the father who hath vouchesaued to call you to suche honour that wheras heretofore ye worshipped deuils idols ye are now of his goodnes called vnto the felowshippe of the Iewes whiche by reason that they worshipped the true God were in comparison of you holy whiche hath also vouchsaued to cal you to the enheritaunce of life euerlastyng in hope wherof al thinges whiche in this world either feare or flatter vs must be despised both for that he hath geuen you wanderyng before in the deepe doungeon of ignoraunce the light of the gospel and for that also ye whiche heretofore were vnder a vile and slauishe bondage subiecte vnto the tyranny of the deuil prince of darkenes are deliuered thence and conueighed into the kyngdome of his most derely beloued sonne to th entent that ye beyng ioyned into his body should with him enioy one kingdome Wherin suche as are thral to synne haue no place and therfore hath God by his sonne made vs free by whō the sinnes of our olde life are forgeuē So that now his are ye becomen by whose benefite mercy ye are restored Consider now how good a chaunge ye haue made Before your reconciliacion ye were membres of the deuil now are ye planted into Christes body whose dignitie is so great that he is the image of God the father whiche father dwelleth in light whervnto no man can come whiche is suche as can be seen of no man though after a certaine sorte he be through the sonne seen whiche to the father is in all pointes verye like equal For neither is the sonne lesse wyse nor lesse of might or of lesse goodnes than is the father Nor of late daies receiued he these perfeccions but euerlastyngly before any thyng was made was he the image of his euerlastyng father not made but borne of him by whō all thynges are made and by him whiche onely hath no beginnyng He therfore of him selfe begotte his sonne and by his sonne and with his sonne made and create al that is either in heauen or yearth both that may be seen and not seen the verye angels selfe not excepted no not the chiefe of them whither they be maiesties lordshippes rules or powers And albeit these orders and powers farre excede all other creatures yet ace they passing measure vnder him to whom ye are ioyned forasmuche as whatsoeuer is made must to his maker nedes be inferior Now are al thinges not onely made by Christ but also by him gouerned preserued in whiche pointe he is also to his father like equal Nor was the sonne begotten after other creatures but was before al other thinges by whō al thinges haue theyr beyng and should without him perishe were they not by him mainteined Thus see ye the excellencie and preeminence of Christ whiche thing I tel you of lest any manne of Angels thinke more than he should The texte And he is the head of the body euen of the congregacion he is the beginnyng and first begotten of the dead that in all thinges he might haue the preeminence And lest perauenture his glorious and excellent maiestie so
of god vnto you frely without any thing And you are my witnesses and god himselfe is my recorde how holily how vprightelye and how vnblameablie we haue behaued oure selues towarde you that beleued as you know by proued experience with how syncere a loue we did al thinges that towardes euery one of you we were euen so affected as any father is towardes his owne children now beseching now comforting now chargyng you not to geue vs any thing but to leade a lyfe worthy of god whiche whan you were afore tyme voyde of all godlynesse hath called you through fayeth to the studie of true godlinesse and hathe also through temporall affliccions called you into his kingdome and glory Immortal Al is well you acknowlage the goodnesse of God and for that cause we also redet thankes vnto him continuallie for kendlyng your heartes after suche sorte that whan we came in a poore basse estate vnto you and hauyng no shewe of dignitie to set vs forwarde yet as soone as you had hearde the gospell preached of vs you receaued it not as a fable or the word of maÌ„ but as the word that came froÌ„ god himself as it was in dede for he himselfe spake eueÌ„ by vs. The texte For ye brethren became folowers of the congregacyons of God whiche in Iewry are in Chryst Iesu for ye haue suffered lyke thynges of your kyâ—smenne as we oure selues haue suffered of the Iewes Which as they kylled the Lord Iesus and theyr owne Prophetes euen so haue they persecuted vs and God they please not and are contrary to all men and hynder vs that we should not speake vnto the Gentiles that they myght be saued to fulfil theyr synnes alwaye For the wrath of God is come on them euen to the vtmost The word of man is weake vneffectual but the word of god is effectually mightie which as sone as you had dronken of it was not ydle but began to worke his power in you so as it might euidently ynough appeare yâ— you had receaued thesame spirite in yâ— you incontinently began to folow the exaÌ„ples of the other congregacioÌ„s of god yâ— professed Iesus Christ in Iewrie That which Christ that that we that that the rest of the Iewes whiche embrace the doctrine of the gospel haue suffred of their owne countrey menne vnto whome this doctrine is odious the like haue you also suffred of your owne townes men For like as they kylled the lorde Iesus slewe his prophetes before him bicause they could not abyde the trueth euen so do they also persecute vs that are the true gospel preachers with such blindnes of harte that they prouoke euen the wrath of god vpon themselues because they rebell against his will go against al men as the very enemyes of mankinde as men that enuie al mens saluacion which is offred through faith go about to draw al men with them into destruccioÌ„ For they do not let vs after this sort of any priuate displeasure but they enuy all the gentiles their wealthe and trouble vs for this intent that we should not preache the gospell vnto the gentiles wherby they myght be saued as though it were but a smal matter for theÌ„ to haue slayne the Prophetes before and byanby Christ after the Prophetes except they persecute and dispatch vs out of the waye also so as they may finish the whole heape of their mischeues and lay this as it were the SuÌ„me totall of their wickednesse alwayes to be like manered to themselues and neuer to repent from their madnesse By reason wherof they prouoke the wrathe of God so sore vpon them that they are to be despaired of forsomuch as of a purposed malice they spurne awaie the mercy of God from theÌ„ and by al possible meanes oppugne the gospel through whose onely helpe they myght be deliuered from destruccion The texte For as muche brethren as we are kept from you for a season as coÌ„cerning the bodely presence but not in the herte we enforced the more to see you personally with great desyre And therfore we would haue come vnto you I Paul once and agayne but Satan withstode vs. For what is ouâ— hope or ioy or crowne of reioysing are not ye it in the presence of our Lorde Iesus Christes at his cumming yes ye are our glory and ioy But the more I loue you brethren for the readinesse and promptitude of your faythe the more I am enflamed with the louyng desyre of you because beyng kepte from you for a tyme I coulde not haue the fruicion of your company wherof I was wondrefully desirous although we were neuer absent in minde And yet this could not satisfie yâ— lone that we beare towardes you except I should also presentlie se you euen with my bodylyeies Wherfore I thought it not ynough to send any bodye to you or to speake with you by letters but I Paul went about once and eftesones to come to you my selfe so as I myght the more throughly confirme your consciences But Satan withstode this purposed endeuour which by the wicked Iewes hyndred my cumyng vnto you And what maruayle is it though I bee so desirous of you For what other thyng is there in this world wherwith I can content myselfe wherof I may aduauÌ„ce myselfe wherof I maye perswade myselfe to enherite felicitie I defie all thinges incomparison of the gospel of Christ Than what is our hope or what is our ioye or what is our crowne Among others of the gentiles whom I haue wonne vnto Christ are not you also albeit not in the sight of the worlde yet veryly it is with the Lorde Iesus Christ Whan the enemyes of the gospell are throwen vnder foote and the triumphe openly kepte at his cuÌ„ming what ensignes and what other tokens of victory shal I bring forthe in that royall cumpany but you and suche other like as you be In the meane tyme I am inassured hope of these thinges You are the frute the matier of our glorye you are our ioye in case you perseuer vnto the ende in those thinges that you haue begonne The .iii. Chapiter The texte Wherfore sence we coulde no lenger forbeare we thought it good to remayne at Athens alone and sent Tymothe ouâ— brother minister of God and the helper forth of our labour in the gospel of Christe to stablishe you and to comforte you concerning oute faith that no man should be moued in these affliccyons For ye youre selues knowe that we are euen appoynted thereunto For when we were with you we tolde you before that we should suffer tribulacion euen as it came to passe and as ye knowe For thys cause when I coulde no lenger forbeare I sent that I might haue knowleage of your faith lest by some meanes the tempter had tempted you and lest ouâ—e labour had â—eue bestowed in vayne THerfore inasmuche as we coulde not suffre the wante of you any longer and seeyng I coulde not come my selfe to you I thought
it good to doe that by my moste faythfull companion that I coulde not doe by my selfe and to put him in stede of my selfe Therfore we taried still alone at Athenes and from thence sente Tymothe our brother a tryed minister of God and an helpefelowe of our office which we haue to doe in the gospell of Christ because we had leauer wante the comforte of that so deare a singular and so necessarie a companion for the tyme than to geue occasion that you should thinke we had vtterly geuen ouer lokyng to your state of thinges And verily we haue sente hym not for any cause of our owne but chiefly for your sakes that he myght establishe and comforte your consciences and to shewe you that for all these paynfull affliccions wherewith I am tossed hereawaye and therawaye myne harte is nothing discouraged but the glorye of the gospell is a great deale better auaunced leste any of you shoulde be dismayed by reason of myne affliccions whiche you heare tell of For you must not thinke it any neweltie though these thinges happen to the preachers of the gospell in asmuche as you knewe a good while a goe that I was chosen of god to this same ende that through suffring of affliccions of my body I myght auaunce the name of Christ and so in this behalfe to be like my Lord and maister For euen than whan we were present with you we tolde you the same before that we should suffre affliccion for the gospelles sake And as I tolde you before it should be so you see it now happened like as also you haue knowen it happen before As for me there was nothing hapened vnto me vnloked for nor any thig that I tolde not you of afore so as you haue the lesse cause to be discouraged Wherfore considering that for the great care I take for you euen whan all thing is at the surest I coulde not be quiet but long after you still I sent Tymothe as I sayed afore for this purpose that by hym as well in a maner as I were present there my selfe I might knowe the stedfastnesse of your fayth and might trye yf he that kepeth continuall watche to subuerte them that be good had tempted any of the weaker sorte of you and so in them my labour had been loste The texte But nowe lately when Timothe came from you vnto vs and declared to vs your fayth and loue and how that ye haue good remembraunce of vs alwaye desiâ—yng to see vs as we also desyre to see you Therfore brethren we receiued consolacid by you in al our aduersitie and necessitie through your fayth For nowe are we alyue yf ye stande sted fast in the Lord. For what thankes can we recompence to God againe for you ouer al that ioy that we ioy for your sakes before our God praying nyght and daye exceadyngly that we might see you presently and might fulfyll the thynges which are lackyng vnto your fayth God hymselfe our father and our Lord Iesus Christ shall gyde oure iourney vnto you the Lord also shall increace you and make you flowe ouer in loue one towarde another and towarde all men euen as we do toward you that he may make your heartes stable and vnblameable in holynes before God oure father at the commyng of our Lord Iesus Chryst with al saynâ—tes But whan Tymothe of late returned from you to vs againe and brought vs mery tydinges shewing that you persiste aswell constauntly in your fayth without shrinking as also that your vnfeyned charitie is the same that it was and that our beeyng a sondre hathe not brought vs out of remembraunce with you but that you haue vs in mynde alwayes coÌ„tinually and that you are euer desirous to see vs as we are to see you there is no necessitie nor any sorowe that I am pressed withall but I â—an heare it paciently sence I knewe that you abode constantely in your fayth whiche whan I was afrayed of I was nothing afrayed of my selfe For I thinke that I am altogether safe if your fayth continue safe Nowe we liue and thinke our selfes deliuered from al maner of dauÌ„gter in case you through the helpe of Christ Iesu persiste constantly in yâ— you haue begun It yrketh not me to suffre these euils so that the frutes be answerable in you for whose sakes I abyde them Whiche thyng for asmuche as I perceyue to be in dede so as the gospel groweth in acquayntaunce among the Gentiles dayly more and more what thankes worthy so great a benefite are we able to reÌ„dre vnto God by whose goodnes so excellent ioy wherwith we reioyce withal our hartes for your foreward proceding chaunceth vnto vs euen among these sorowes our God bearyng recorde of the same vnto whose goodnesse you are bounde for that you continue stedfaste of whome oure duetie is in our prayers daye and nighte to desyre this thing in more ample wise that by his mercy we may at one tyme or other see you agayne For with personall presence some thing is doen that nother letters nor messenger how trustie so euer he be can be hable to accomplishe For this cause sake therfore I am desirous to see you to the entent if any gospellyke discipline be wanting I might supplie it and amende it Furthermore my prayer is that where I caÌ„not so doe by meanes of wicked persones God himselfe our father and his sonne Iesus Christe our Lorde would vouchesafe to take awaye those lettes open me a free passage vnto you and also in the meane season so to encreace you with his gyftes that I may see you to my great comforte Which thyng shal be in case he make you aboundaunte and plenteouse in mutuall charitie among your selues and not among your selues only but also towardes all men like as we also haue a certayne excellencie of loue towardes all you beyng ready euen to suffre death for your saluacion and that he would so confirme your consciences that your vprightenesse cannot be blamed on any behalfe not only with menne but muche rather with God the father whom nothing escapeth in the cumming of our Lorde Iesus Christe at which time it shall openly appeare in the sight of all Sainctes not only what euery one hath doen but also with what conscience euery one hath done it ¶ The .iiii. Chapter The texte Furthermore we beseche you brethren and exhorte you by the Lord Iesus â–ª that ye increace more and more euen as ye haue receyued of vs how ye ought to walke and to please God For ye knowe what commaundementes we gaue you by our Lord Iesus Christ For this is the will of God euen your holynes that ye should abstaine from fornicacyon and that euery one of you should know how to kepe his vessel in holynes honour not in the luste of concupiscence as doe the hethen which know not God that no man opresse and defraude his brother â—â—â— bargayning because that the Lord is the auenger
sakes And yf they reproue you for your faultes at any tyme yet haue peace with them For he is not worthye to be hated that reproueth a man for his profite The texte We desyre you brethren warne them that are vnruelye comforte the feble mynded lyfte vp the weake be pacient towarde all men Se that none recompence euyll for euyll vnto any man but euer folowe that whiche is good both among your selues and to all men Reioyce euer Praye continually In all thynges geue thankes For this is the wyll of God thorow Christ Iesu towarde you Quenche not the spirite Despyse not prophecyinges Eramen all thynges kepe that whiche is good Abstayne from all euel apperaunce The very god of peace sanctifie you thorowe out And I praye God that youre whole spirite and soule and bodye maye be preserued so that in nothyng ye maye be blamed in the commyng of our Lorde Iesus Christ Faythfull is he whiche called you whiche will also do it Brethren praye for vs. Grete all the brethren with an holy kysse I charge you in the Lorde that this Epistle be red vnto all the holy brethren The grace of the Lorde Iesus Christ be with you Amen And thus I beseche you euerye man accordyng to his habilitie to laye your helpyng handes to the forewardyng of their offices Admonishe them that lyue after their owne lustes and disquiet the ordre that you obserue Comforte the weake harted releue the feble be gentill and paciēt towardes all men not onely towardes the Christians but also them that are straungers from Christ Beware that none recompense wrong for wrong nor requite euill dede for euill dede For truely it is vnsemyng to folowe the ecample of naughtie persones in a naughty matier and become lyke condicioned vnto them But rather geue diligence to do good vnto all folkes not onely the christians vnto christians but also vnto all maner of folkes whether they haue deserued it or not deserued it beyng certaynly assured that your diligence shall not be lost for Christ is your suertie In consideracion wherof whatsoeuer chaunceth vnto you reioyce alwayes so that godlynesse bee safe call vpon God with your prayers continually without ceassyng and geue thankes whatsoeuer befalleth you For so it standeth with gods pleasure that there shall be occasion alwayes to rendre thankes vnto the father for his bounteousnes to you warde by Iesus Christe And this furthermore standeth you in hande to take hede of that no variaunce rise among you by reason of euery ones sondrye sortes of giftes Vnto some one chaunceth the gift of tongues to syng in the spirite albeit it is but a gift of the basest sorte yet quenche it not in any wise but cherishe it rather that it maye profyte better and better Vnto some chaunceth the gifte of prophecie to declare the misticall sence of the scripture reiecte it not in any wyse whatsoeuer is spoken Suffre the one paciently that he maye go on forwarde heare the others setence with iudgement but after suche sorte that he be not to muche molested in his speakyng Let no mā make so muche of his owne giftes that he contemne another mannes Trye al thynges but let euery man holde the thing that he iudgeth requisite Whatsoeuer it be that hath the similitude of a good thyng is not to be despised Notwithstandyng it behoueth you to abhorre so muche from euil that you ought to absteyne euen from those thynges that haue the shewe of euill But vnto these matters it shall be your parte to applie all your diligent studies And god the auctor of peace vnto whō is acceptable both the lyke consent of mynde the like speache of wordes that mē do wholy vse together in suche thynges as be honest bryng to passe that you maye be perfitely holy vnspotted so as the soule maye be answerable vnto the spirite the body aunswerable to the soule the spirite selfe answerable to God y◠there be nothyng to fynde you faultie in that you maye styll perseuer in this state of holynesse continually vntil the cumming of our lord Iesus Christ There is no cause for you to distruste of For he is sure of his promyse that hath called you vnto this holynesse to the rewardes of the same he hymselfe shall finishe that he hath begonne and perfourme that he hath promised Brethren helpe you forewarde with your prayers the labours that we go aboute Salute all the brethren with a kysse not suche a one as the commune sorte of salutours doe geue but with an holye kysse and worthy Christian loue I charge you by the Lorde that this Epistle be rehearsed to al the holy brethren The grace and beneuolent fauour of our Lorde Iesu Christe be alwayes with you Amen Thus endeth the paraphrase vpon the first Epistle of S. Paul the Apostle to the Thessalonians The Argument vpon the seconde Epistle of S. Paul the Apostle to the Thessalonians by Des Erasmus of Roterodame FOrasmuche as Paul coulde not haue libertie to goe see the Thessalonians agayne he confirmeth their consciences by Epistle that they myght manfully suffre the affliccions layed vpon them for Christes sake seeyng that they shall not want reward nor the aduersaries escape punishmēt Againe concerning the daye of the Lordes cumming wherof he touched somewhat in the farther Epistle he warneth them that they be not styrred with the sayinges of some that affirme as though it were at hande and as some thinke signifieth closely that the Empire of Rome must be first dispatched and Antichriste to come after that Moreouer he beateth into theyr heades very earnestly to restrayne suche as with their idlenes nice curiositie haue been disturbours of the commune quietnes and ordre and to enforce them vnto labour in asmuche as Paul himselfe laboured among them with his owne handes This Epistle he wrote from Athens by thesame men that he sente the farther Epistle by as it is recorded by our argumentes The ende of the argumente The paraphrase of Erasmus vpon the. ii Epistle of S. Paul to the Thessalonians The fyrste Chapiter The texte Paul Syluanus Timothe Vnto the congregacion of the Thessaloniās in god our father and in the Lord Iesus Christ Grace be vnto you and peace from god our father from the Lord Iesus Christ We are bound to thanke God alwayes for you brethren as it is mete because that your fayth groweth exceadyngly and euery one of you swymmeth in loue toward another betwene your selues so that we our selues boast of you in the congregacions of God ouer your pacience and fayth in all your persecucyons and tribulacyons that ye suffer whiche is a token of the ryghtewes iudgement of God that ye are counted worthy of the kyngdome of God for which ye also suffer It is verely a ryghtewes thynge with God to recompence tribulacion to them that trouble you and to you which are troubled rest with vs when the Lord Iesus shal shewe hymselfe from heauen with
opinions and dysputacions beynge come in vre the strength of the ghospels doctrine is ouerwhelmed obscured and growen out of vse For the talke of suche men in case it once occupie the eares and myndes of the symple it wyll alwayes crepe further and further none otherwyse than a Canker in a bodye ceasseth not to occupie the nere partes by lytell and lytle tyll it haue marred all So that a myschiefe is muche more to be loked to incontinent at the beginnyng and to be cut of rather than chearished afore it take roote Suppose that I am afrayed of these matters wyth oute cause excepte that wee haue all readye seene in Hymeneus and Philetus the thyng that I am afrayed of For they while they treate of the matter of fayth with humaiue disputacions haue â—â—ted so ferre wyde frome the truth of the ghospell that they haue denyed the chiefe poynte and foundacion of the ghospell saying that the resurrection is already fynished in Christe and none other resurreccion to be loked for on our behalfes than that wherby we are in a maner borne a newe and lyue agayne in our children representyng vs. They consyder not in the meane season that take awaye the resurrection that the feare and hope of rewardes is taken awaye also why che abyde after sondry sortes for the godly and vngodly This myschiefe were the more tolerable but that they beyng subuerted them selues-subuerted the fayth of some other with their doctrine But there is no perill lefte-theyr peruersitie shoulde cleane turne the trueth of the gospel vpside downe though mennes opinions wauer vp and downe yet truely the foundacion of faythe beyng throughe the helpe of Christ cast and defenced standeth firme and can not be shronken with any resistences of heretikes For vnto it is thys sentence engâ—auen as it were a stone and can neuer be scraped out The Lorde knoweth who be his owne and leate euery one departe from iniquitie that professethâ— the name of Christe It is no maruayle though they departe frome Christe that were neuer syncerely ioyned vnto Christe But from these mens doctrine ought euery one to absteyne that haue once beleued the ghospell with a pure fayth In dede it is to be wyshed with all desyres that no suche pestilence spryng vp in the congregation Howbeit it can not possiblye be but in suche a multitude of men we must suffer some naughtie packes myngled among the good Yea and theyr naughtines is turned into good of the godlye in that beyng vered of suche they expresse the constauncie of their fayth more largelye So in a riche mans great house there be not only vesselles of gold and siluer but also of wood and of earthe whereof some be appoynted to honest vse and some to vnhonest This onely difference there is that suche as be naturally of claye or of wood can not be turned in to golde or syluer But in this case forasmuche as it is a matier of the wyll and not of nature he that throughe hys owne vyce hathe made himselfe a vessell of shame maye by the helpe of God begynne agayne to be a vessell of honour And contrarywyse that folower of godlynes that hath bene a golden vessell in the house of God in case throught his faulte he slyde agayne vnto vngodlynes shal be a vessell of shame Vnbelefe desyre of aduauncemente crueltie luste andsuche lyke deseases of mynde make a man to be a vessel of shame From the which who so shal vtterly purge hym selfe and returne vnto innocencie and godlynes no doubte he shal be a vessell of honoure and a pure vessell fytte for excellent good vses and alwayes ready for his lorde as often as nede shall requyre The texte Lustes of youth auoyde but folow righteousnes fayth loue and peace with them that call on the Lorde with a pure heart Falyshe and vnlerned questiones put from the knowyng that they do but gendre stryfe The seruaunt of the Lorde must not stryue but be gentile to all men apte to teache and one that can suffre the euill with mekenes â— can informe theÌ„ that resist the trueth yf that God at any tyme wyl geue theÌ„ repeÌ„taunce for to knowe yâ— truth and that they maye come to theÌ„ selues agayne oute of the snare of the deuill whiche are holden captiue of him at his will I knowe that youth is prouoked with sondrye lustes that maye drawe a man to vncleanesse But thou that exercisest the office of an Elder auoyde all lustes of youthe rather folowe the thynges that worthyly beseme thee righteousenes fayth charitie and peace with them that professe Christe with a pure herte With suche as Hymeneus is haue thou nothynge to doe Innocencie synneth not fayth disputeth not charitie is not statelye peace stryueth not Tâ— be shorte receyue no folyshe and vnlerned questions that haue more ostentacion than wisedom knowyng that of suche nothing elles spryngeth but chyding and braulyng whylest the heate of disputacion breaketh oute alwayes more and more the matter at last groweth vnto rageyng madnesse and so that none wyll geue place to other but had rather moste stubburnely defende the parte that he knoweth to be false than to be taken for the lesse learned With thys kynde of men therfore thou shalte not meddle whan it is not possyble to ouercome them Christe perswaded not the worlde by this waye He ouercame with sobrenesse and gentilnes and his voyce was not hearde in the stretes And so it becometh the seruaunt to folowe his maisters fote steppes and not to be abrauler but peaceable and gentle towardes all men for that man doth perswade with more ease that is praysed for his charitie and sobrenes beynge ready rather to teache than to chyde patient in suffryng euill and not a prouoker and suche a one as correcteth more saddely than sharpely those that be resistoures expressyng himselfe to meane nothyng elles in all his muche a do but to bring them to amendement For no man ought to be despaired of rashely For it maye be that throughe sobre and frendelye correccion God maye geue them repentaunce of their former errours and whan the darkenesse of mynde is wyped awaye they maye acknowledge and embrace the trueth which before they impugned and at laste beyng repentaunte and as it were awakyng frome the heauye slepe of ignoraunce they maye rushe out of the deuilles snare whiche vndoubtedlye are naughtye lustes wherein beyng catched before they were caried about at his pleasure yea euen vnto persecutyng the trueth of the ghospell ¶ The .iii. Chapter The texte This know that in the last dayes shall come perelous tymes For men shal be louers of their owne selues couetous bosters proud curssed speakers disobedient to fathers mothers vnthankeful vngodly vnkynde trucebreakers false accusers riotous searce despisers of theÌ„ whiche are good tray tours heady hye myuded gredy vpon volupreousnes more then the louers of God hauyng a silmilitude of godlynes but haue denyed the power therof and suche abhorre For of this sort
wordes euer spoken or els this that is redde in an other Psalme Sytte on my ryght hand till I make thine enmies thy footestole Therfore neither autoritie to create neither the maiestie of a kindome is geueÌ„ vnto angels but they all howe greate so euer they be are spirites appoynted to serue the which are often tymes sente into the worlde to assiste suche as shal be thenheritours of euerlastyng saluacion Such vndoubtedly are the disciples and folowers of Christe The .ii. Chapter The texte Wherfore we ought to geue the more erneste heâ—e to the thynges that are spoken vnto vs leste at any tyme we peryshe For yf the worde which was spoken by angels was stedfaste And euery transgression and disobedience receyued a iuste recompence of rewarde howe shall we escape yf we despyse so greate saluacion whiche at the fyrst beganne to be preached of the Lorde hym selfe and was confirmed vnto vs warde by them that hearde iâ— God beating witnesse therto both with signes and wondres also with dyuers myracles gyftes of the holy ghost accordyng to hys owne will For vnto the aungels hath he not subdued the world to come wherof we speake but one in a certayne place witnesseth saing What is man that thou art mind full of him Or the sonne of man that thou visitest hym Thou madest hym a litell lower then the angels thou haste crowned hym wyth houour and glory and haste sette hym aboue the workes of thy handes Thou haste putte all thynges in subieccion vnder hys feete In that he put all thynges vnder hym he lefte nothing that is not put vnder him Neuertheles we se not yet al thinges subdued vnto him but hym that was made lesse then the angels we se that it was Iesus which is crowned with glory and honour for the suffering of death that he by the grace of God should taste of death for all men MOreuer that I haue so largely declared the dignytie of oure sauiour is for this entent that the greater he is whome the father hath sent into the worlde for our saluacion the more dilygent hede we maye geue to such thynges as he hath spoken vnto vs leste at any tyme we forgette those thynges which the father hath taught and shewed vs by hym Highest is he that sent hym and a greates ambassadoure coulde he not send Hys pleasure was that this shoulde be the last ambassade or legacion neyther is there any hope of saluacion if we despise this and sette it at naught as our elders and forefathers despised Moses the prophetes The greater that the ambassadour is the greater that the cleâ—encye and gentlenesse of God is towardes vs the greuouser shall the faute of oure dysobedience or els negligence be excepte we do after hys wordes and teaching For yf al that God hath hither to commaunded vnto our elders by hys Prophetes or aungels who shewed vnto Moses goddes commaundementes be of weight and autorytie And if those were worthely punyshed that dysobeyed suche thynges as were by them commaunded bycause he semeth to despyse God who so despyseth hys messengers howe shall we then escape punishmente if we despise and sette at naught not Moses coÌ„maundementes but so ready saluacion so notable so euydeut and suche as is frely brought vs not by Moses nor yet by aungels or Prophetes agaynst whome there may be some suspicion of vanitie or lying by one meanes or other ymagyned but by the sonne of God hym selfe who spakenot vnto vs a farre of out of a cloude either in a dreame or by any other waye wherin there myght be any suspicion of deceyte or legerdemayne but was openly heard seene handeled and conuersaunte alonge tyme amonge men declaryng by very many and moste euydente argumentes proofes that he was the very sonne of God and offeryng perfite saluacion vnto al the whole worlde thorowe faith of the gospel And where as the belefe of this so great a thing beganne first to be taught and preached vnto the worlde by our Lord Iesus Chryst him selfe who was not alonely the preacher of euerlasting saluacion but also yâ— autoure therof afterward the same was confirmed of them that were wytnesses of all thynges that he sayde and dyd whyles he was conuersaunte with them and leste theyr preachyng shoulde haue bene of small autorytie and litle regarded God him self coÌ„firmed theyr wordes with diuerse signes of miracles and wonders and other merueylous gyftes the whiche that heauenly spirite diuersly dystributed vnto hys as he thought expediente for mannes saluacion by all which thynges it appered very manyfestly that all thys that was done was nothing partayning to mannes power but to the vertue and power of God and that he who firste hym selfe afterwarde by his disciples shewed these thinges was not a man onely but God couered with the habite of mannes body And also that he was not an aungel the mistical Psalme playnly declareth witnessyng of Christ on this wise what is manne that thou art mindfull of hym or the sonne of manne that thou careste for him Thou haste humbled him a litle while lower then angels And streight wayes it foloweth Thou haste crouned him with glory honour and set him aboue the workes of thy handes Thou haste putte all thynges in subieccion vnder hys feete c. Or euer yâ— God created the eâ—rth it was then decreed by hys godly determynacion that whatsoeuer shoulde be â—â—erin the same shoulde be vnder the obeysaunce and subieccion of Iesu Christe It is not read that God gaue the seignory or Lordshippe of all the worlde in the which aungels are also conteined to any of the aungels For he that sayed All thynges are to be put vnder hym excepted nothyng that is not to be put in subieccion And the prophecie of thys Psalme is partely fulfylled and partely to be accomplished in the world to come For as yet we see not all thynges vnder his subieccion As yet the wicked do rebell and there is a greate conâ—â—ycte bytwene the churche and the worlde But thys we see nowe fulfylled that Iesus who when he was here afflycted wyth diuerse formentes and in conclusion suffred the punyshment of the crosse and for mans cause â—asted that whych by mannes iudgement is moste bytter and dyspleasauÌ„t but tasted it in such wyse yâ— he was not ouercome therwyth semed here by to be made lower then aungels who are neyther subiecte to death nor any greife or payne we see I saye that Iesus is nowe crowned wyth so great glory and honour that yâ— world perceiueth how he beyng a fauâ—elesse parsonne and free from all synne suffred punyshment of death accordyng to the wyl of God wylling by thys meanes to pronyde for mannes safetie For hys death was not a punyshment for any offence by hym commytted but was the mere fauour of God towardes mankynde whom he woulde of hys free beneficence and greate lyberalytie haue to be redemed by yâ— death of his moste innocent soÌ„ne Iesus Christ And as
them with the other For this is the will of the most hyghe God youre Prynce that you geue none occasion vnto their inconsiderate ignoraunce whereby they myghte proueably call the gospelles profession to blame if they perceaued you to set naught by their autoritie That whiche other doe for feare of the lawes do you willyngly of your owne accorde yea more habundauntlye than other doe that you maye declare youre selues to be ryght free men in dede For he is free that of his owne mind and willyngly doeth as he shoulde doe rightly God forbydde that you should abuse the pretence of the gospelles veritie to synne more licenciously You owe not bonde seruice vnto men but inasmuche as you are the seruauntes of God you shall submitte youre selues for his glories sake vnto all men gladlre and willynglye If any duetie therfore if any honour be duely belongyng euen to them that be heathens either for the publike office sake that they beare or for affinitie sake do that throughly vnto all men lest they being anye whit offended be broughte more farther of from the profession of the gospell yet for all that it is reason that you loue them specially whom the commune profession hath made brethren vnto you Feare God whose eies no man can begile And concernyng the kyng there is no cause why you should be afrayed of him seing he is dreadfull to none but to euyll doers but yet acknowledge hys autoritie in those thynges that he exacieth of you without hynderaunce of godlynes He demaundeth custome paye it him he exacteth tribute geue it him That which those that be free ought to do to the Magistrates thoughe they be heathens bonde seruauntes ought to do vnto their maisters from seruing of whoÌ„ baptisme maketh them not free But they ought rather with greater reuerence to acknowledge them not onely yf they be good and sobre men but also if they be sore men and harde sharpe men lest peraduenture beyng offended with your frowarde maners doyng otherwise than you ought to doe they laye the fauite vnto the profession and be dryuen the more farther of from it whereunto they ought rather to be encensed and allured by your honest behauiour Some wyl saye It is a sore mater to beare the tyrannye of Prynces it is a sore mater to abyde the crueltie of maisters For Prynces spoyle exacte and punyshe and maysters wyth whyppes and buffeâ—tes all to teare them that are faultles These maters woulde ryghtly seme not worthye to be borne if it were ascribed vnto them and not rather vnto God Their wickednes deserueth not thus muche that these thynges should be suffred at their handes but so is the wil of God that youre goodnes shoulde turne their maliciousnes in to the glorie of Christ For after suche sorte is your pacience acceptable to God whan beyng afflicted vndeseruedly you suffre neuertheles contentedly not for feare of men but for the glory of God Communely there is no despyght more impaciently taken than whan men are not faultye But among Christians it is ferre otherwise for among them like as euery one is the beste euen so doeth he couet to be mooste acceptable vnto God And the more inwaâ—â—â—ly he loueth God so muche the more chearfullye he suffreth whatsoeuer â—pperteyneth to the glorye of God But what garmercye were it yf you suffre whan you are buffetted for naughtye doynges The conscience of the faulte teacheth thys that euery man can abyde his deserued peynes and holde his peace But whan you suffre patiently the sorowes that are done vnto you for weldoinges you come in fauour with god for whose cause sake you suffre wyllynglye The texte For hereunto verely were ye called for Christ also suffered for vs leuinge vs an ensample that ye shoulde folowe his steppes which dyd no sinne nether was there gyle founde in his mouth â–ª which when he was reuiled reuiled not agayne when he suffered he thretened not but committed the vengeaunce to hym that iudgeth righteouslye whyche hys owne selfe bare our sinnes in his body â—n the tree that we beinge delyueted from synne shoulde lyue vnto righteousnes By whose stripes ye were healed For ye were as shepe going astray but are nowe turned vnto the shepherd and byshop of your solles Your innocencie might disdaynfully grudge at this but that Christe beyng innocent suffred greater haynous peines for your sake This is your profession vpon this condicion are you called into his body that you myghte folow the example of suffryng which he hath left vnto you and entring in by the same fotesteppes you might thrust in vnto euerlastyng glory by the same way that he atteyned vnto it What sorowe was it that he suffred not whiche was crucified with theues And what is more innocent than he which not only commytted no faulte at all but also there was no maner of gyle at any tyme found in his tongue whaÌ„ they bitterly reuiled him he gaue none euill wordes again but rather besought the father to forgyue them Whan he was bounden whan he was beaten whan he was nayled on the crosse he threatened no vengeaunce but referred all vengeaunce vnto the father whiche iudgeth not of affeccion but accordynge to iustice Christe in the meane tyme playng the intercessour and not the on settour As for vs albeit we now folowe innocencie yet with our naughtye synfulnes we had afore tyme iustely deserued the vengeaunce of God But Christe forasmuche as he was indaungered with no synne yet he caryed the burthen of our synnes vpon his owne bodye that he myghte ease vs of oure burthen and was offred on the tree of the crosse as a brent offerynge for oure synnes and by hys vndeserued death he put awaye the deathe that was due vnto vs that we shoulde in the meane tyme folowe the example of his death and resurreccion and that beyng dead vnto our olde synnes and lustes wherunto we were addicte and dyd seruice we shoulde lyue from henceforth vnto innocencie vnto the which he being the fountayne of all innocencie hath consecrated vs whiche hathe taken ouâ—e wickednes him selfe that he myght geue his righteousnes vnto vs. We had offended and he was beaten The fault was ours and the punyshement lyght cruelly vpon him So yâ— accordyng to Esayes prophecie we were made whole by his stripes Him therfore you are bounden to thanke for youre innocencie and in that God imputeth not the synnes of your former lyfe you are bounde to thanke his bondes his scourgeinges his woundes his crosse and his death For ye were scatred before tyme lyke shepe withoute a keper strayenge some one waye some an other as euerye mannes phantasye ledde him thynkyng you myghte lawfullye do whatsoeuer lyked youre selfe but you are nowe conuerted from youre olde erroure vnto Christe Iesus the shepehearde and Curate of youre soules Yf you folowe hym in sufferynge afflyecyons of sorowes wythoute deseruynge you shall throughe hys leadynge come vnto the glory of immortalitie ¶ The .iii. Chapter The texte
â—â—â—â— their prayers Agayne the face of the Lorde is ouer them that do euil Therfore lyke as men haue some one kynd of peculiar offices some haâ—â— other euen so this becometh euery one the rather to remembre him selfe that he which hath professed Christ ought to excel others in those thinges that be maters of tried honestie Howbeit this is the coÌ„mune office of all men yâ— lyke as al haue one self same profession like as through baptisme you are engraffed in to one selfe same body euen so let al be through concord of one self same mind Let not age estate coÌ„dicioÌ„ or soÌ„dry being in diuerse couÌ„tres disseuer you a sondre which thinges among others do many times ministre occasion of hate and contencion But as for you it behoueth you to be most fast ioyned together seyng all one baptisme hath regenerated you vnto God seyng you haue all one father in heaueÌ„ inasmuche as dependyng of one head Christe you are meÌ„bres of all one body and forasmuche as the profession of the gospell hath made you brethren indifferently and for that cause sake the father of heauen hathe called all meÌ„ vnto all one rewarde of immortalitie without differeÌ„ce whether they be poore whether they be riche whether they bonde seruauntes whether they be maisters whether they be husbandes whether they be wyues whether they be Iewes or gentyles In this behalfe there is no difference at all and therfore there oughte to be no dissension nor highe stately lokyng For a greate deale more shall Christian charitie that humbleth it selfe wynne than auctoritie that exacteth For there is no concorde amonge menne that be arrogaunt fearce louers of them selues If the meÌ„bres in a beastes bodye do succour euery one other and in case any thyng chaunce to any one of them whether it be good or badde euerye one of them reconeth it as their owne and if those whom nere kynred of bloud knytteth together are both glad and sorye for the coÌ„modities discommodities of their kynsfolkes how much more coÌ„uenient is it yâ— you beyng knytte together by so manye wayes shoulde expresse this consent to be touched with other mens wealth sorowes no lesse than with your own So shal you expressely shewe a right brotherly charitie if those that be of the more wealthy estate disdeine not them yâ— haue not the worldes wealth but be sory for their euils to their powers succour theÌ„ if they that be in hygh power autoritie presse not nor despise those that are of yâ— lower sort but wyth familiar gentylnes good wordes apply them selues familiarly vnto their inferiours yâ— there may be an indifferent equalitie that christian charitie maye ioyne together those yâ— the state of the worlde hath disseuered God forbyd that you should be desirous of reuengement seyng it is your part to nourishe concorde not only with the brethren suche as be godly but also yf it be possible with all men With those that good are it behoueth to stryue who may do most good with theÌ„ that naught are to stryue in pacient suffryng or in doyng theÌ„ good also by which meanes like as the very wilde beastes are ouercome eueÌ„ so it somtymes mollifieth the malice of men wherin was no hope of amendemeÌ„t Be not you willing therfore to requite wrong for wrong or scoldyng for scoldyng For so shall it come to passe that you shal be euel also in that you folow thexaÌ„ple of them the be euil but rather recompense you a good turne for wrong good wordes for bad the through your inuincible goodnes you may ouercome ouerthrowe their malice For god hath not called you to this ende to haue yâ— vpper hand with naughtie dedes doing naughtie wordes speakynge but yâ— through your weldoyng vnto all men wel speakyng vnto all men you maye worthyly heare yâ— ioyfull word Come ye blessed of my father possesse the kingdome To do euil vnto good meÌ„ it is more thaÌ„ yâ— propretie of mad beastes to speake euil against them yâ— speake wel it excedeth yâ— propretie of vile tongued ruffioÌ„s To deserue well of them that deserue euill and to speake well of them that be euyll speakers and backebytours is thoffice of Christian vertue If any man thynke this an harde matter let him heare the Psalme wryttour enspired with the spirite of God that commaundeth the very same whoso is desirous ê™ he to loue lyfe and to se good dayes let him refrayne his tongue from euell lette him restrayne his lyppes that they speake no deceate let him eschewe euel and doe good let him seke for peace and folowe it For the eies of the Lorde are vpon the ryghteous and his eares are attentiue vnto their prayers Contrarywyse the countenaunce of the Lorde is vpon them that do euyll Therefore yf we wyll haue God to be liberally good vnto vs let vs be good vnto all men yf we wyll escape his vengeaunce let vs hurte no body at all I wyll not heare the reason that mans affeccion wyll perchaunce murmuryngly repyne in this behalfe If I doe not reuenge iniurye the vnpunyshed libertie wyl prouoke many mo to do hurt But there is nothyng that shal kepe you more safe from iniurie than yf you eyther paciently suffre it or els do good for wrong There is none ende of harme doing as often as wyth wretched encouÌ„tryng one with an other reuiling is made double through reuiling againe and iniurie is made double iniurie by iniurie doing agayn If no man resiste naughtinesse shall ceasse or at least waxe faynt The texte Moreouer who is it that wyll harme you if ye folowe that whyche is good Yea happy are ye if any trouble happen vnto you for ryghteousnes sake Be not ye afrayed for any terrour of them neyther be ye troubled but sanctifie the Lorde God in your heartes Be redy alwayes to geue an answere to euery man that asketh you a reason of the hope that is in you and that with mekenes feare hauing a good conscience that where as they backbyte you as euil doers they may be ashamed that falsely accuse your good conuersacyon in Chryste Who would couet to doe harme yf you studye to do good for all men and to hurte no man But yf there be anye found so vtterly blynd that for malyce they beare to vertue or throughe ignoraunce do persecute you I praye you in what thing can they hurt you They wyll take awaye youre money whiche yf they were not you must shortly leaue behynd you they wyll torment the body and wyll slea you which shoulde shortely dye yf they were not All these thynges forasmuche as they are done vnto you for Godlynes sake shall not onely bryng no damage vnto you at all but also greatly encreace your vauntage By these euell turnes doynge they augment your rewarde of euerlastyng felicitie He that loseth a good meanyng hearte he is hurted in dede but whan that is safe all is gayne whatsoeuer the
stoare in heauen but as sone as thy backe is turned frō the preacher thou rūnest on with al thy forcasting studies to muckre vp ryches thou carest not how by hoke or by croke as though thou beleuedest that godlynes should not be rewarded after this life And if any among you thinke him selfe wonderous deuout if he kepe hys handes from stealynge and from fighting and other vyces and yet for all that refrayne not hys tongue from backbyting mysreportes from scoldinges from filthie talkinges nether his harte from vncleane thinkinges hys deuocion is vnprofitable vnfrutefull Perchaūce he is not punished by mans lawes that only talketh of whoredome though he doe it not yet he is become an whoremonger before God that in his minde hath cōmitted whoredōe He suffreth no punishment of men that coueteth an other mans good if he may escape vnpunished but he is giltie of thefte before God y◠hath conceaued thefte in his minde We are estemed after y◠manifest dedes before menne for they see not the mynde But God loketh vpon the inwarde affeccions of the mynde and estemeth vs after them A corrupt mynde is vsed for the moste parte to hurst out in to the tongue Among Christen people a reuiling woorde is a kynde of manslaughter but this is playne that true godlynes can in no wise agree with racklenes of tongue Nether yet is it sufficience vnto Christian religion to haue absteyned from synnyng it behoueth also to abounde in good workes For in dede bonde seruauntes absteyne from doing euill yea for feare of punyshment but those that are right children it becometh to haue loue whiche is no idle loytring matter but effectually working and putteth forthe it selfe frely without compulsion to dooe euery good worke But some woulde saye what dedes than are those that make vs ryght religious in dede Those that smell of the Iewes secte set furthe the prayse of religion in Palles and wyde robes in choise of meates in washinges in longe prayers and other ceremomes which are sometymes not altogether to be contemned if by them as by signes we be warned of those thinges whiche are the propre own matters of godlines but thei are pernicious ware yf a man thinke that he is made religious by meane of thē where as of them selues without exposicion they make a man rather an hipocrite Howbeit the obseruing of thē semeth a religious deuoute matter among men that wickedly repose godlines in visible thinges whiche perchaunce are signes of godlynes but not the cause of godlynes seing that of them selues they are nether good nor euill onles they seme to be suche either through custome or in the opinion of menne where as true godlynes is in the inwarde myndes and expresseth it selfe by farre more certaine sure signes than by ceremonies Will you therfore heare what is true religion with God the father whiche estemeth you not after the iudgement of manne Doubtles thys is the pure and vndefyled religyon that like as we haue by experience proued bothe the mercie and liberall goodnes of God towardes vs euen so muste we agayne bee bothe mercyfull and frendely liberall towardes our neighbour and that not vpon any hope of mutuall good turne to be requited to vs agayne but of a mere and a pure vpright loue loking for the rewarde of our wel doing at the handes of none other but of God whiche is contente to haue it reconed to bee done to him selfe what so euer we bestowe for his sake vpon our brother He is a godly and a pure man among the Iewes that toucheth not caryon that is washed with quycke rennyng water but with God he is godly and pure that succoureth the fatherles children and wydowes in theyr trouble that releueth hys oppreste brother and helpeth the nedye with money Among the Iewes he is vncleane that eateth swynes fleshe But with God he is vncleane whose mynde is infected and defieled with the gredye lustes of thys worlde But a manne will saye what be those lustes In the iudgement of the worlde he is counted vile that is poore And he the more honestlie set by that hathe moste possession of riches and for that cause theyr speciall carke and care is to get to them selues the moste substaunce of money He is reconed a lowete and a henneharted rascall that maketh no querell whan wrong is done vnto him He is counted a foole that doeth a good turne for a badde He is estemed a Ioly ruffler that geueth him selfe to excessyue ryot and he is counted a flyncher that foloweth sobrietie He is taken for a gaye felowe that swelleth in haultynes and loketh an heigth ouer menne of lower estimacion He is counted happye that hathe his matter to succede in this worlde after hys owne purpose that floweth in delicacies and voluptuous pleasures and serueth his paunche and glotonie These are the thinges that in dede make a mannes soule wicked and vncleane and he that absteyneth from them is a religious manne whosoeuer is whosoeuer is not in the sight of God the father who hathe exempted vs from earthy thinges and called vs to heauenly thynges and from the thinges that shall perishe and are casuall vnto the thinges that are eternall and hathe taught vs to esteme the worthynes of manne by the thynges that are good in dede and in all that we haue to doe to geue respecte to none other purpose but to hys glorye at whose only handes the requitall of well doynges is to be trusted for And he doeth not requite the offices of true godlynes with transitorye and sone peryshing rewardes as thys worlde is wonte to doe but he geueth blessednes that neuer shall dye It is a homely person it is a poore body whom thou bestowest thy good turne vpō he is not hable to requite the but yet for al that it is farre better to bestowe it vpon him than vpon an other how ryche or of how greate power so euer he be whiche can requite no profit agayne but a slender one and that but for a small season where as for the reliuing of thy pore brother Christ layeth vp in stoare life euerlasting The .ii. Chapter The texte My brethren esteme not the fayth of our Lord Iesus Christ the Lorde of glory with respecte of persons For yf there come into your company a man wearing a golden ryng clothed in goodly apparell and there come in also a poore manne in vyle rayment and ye haue a respect to hym that weareth the gaye clothynge and saye vnto him Syt thou here in a good place and saye vnto the poore stande thou there or syt here vnder my fote stole are ye not parciall in youre selues and haue iudged after euyll thoughtes Harken my deare beloued brethren Hath not God chosen the pore of thys worlde soch as are rych in fayth and heyres of the kyngdome whiche he promysed to them that loue hym But ye haue despysed the pore Do not riche men execute tyrannye vpon you and drawe you