commaundement came syn reuiued and I was dead And the very same commaundement whiche was ordayned vnto lyfe was found to be vnto me an occasion of death For syn toke occasion by the meanes of the commaundement and so deceyued me and by the same slew me Wherfore the lawe is holye and the commaundement holye and iust and good But nowe feare I leste here any captious persone thynke that I condemne the lawe as the authour of synne because we sayed that whyles we were vnder the lawe we ranne forwarde euen to synne and death For suche one wyll not let to reason the matier and saye that as righteousnes worketh lyfe so to sinne it properly appertayneth to worke death so that then yf the law in vs worketh death either semeth it that the same lawe is synne or at the leste ioyned with synne But god forbid that anye man should so thinke For the lawe is not authour of synne but the vtterer and apeacher therof wherof before the lawe gyuen we wer in manner ignoraunt because eche man fauoured his owne folye thynking that he might lawfully do what so hym lusted thinking it also wel done good to desyre that thyng whiche to haue semed pleasaunt This wyse therfore fauoryng my selfe I was in manner ignoraunt that to desyre any other mannes goodes was synne had not the law sayd vnto me thou shalt not luste And in dede the law was gyuen to suppresse synne but through our folye it chaunced otherwise For whyles the lawe shewed a man his sinnes and gaue no power to resist the same vpon that occasion it folowed y◠mānes desyre to syn was more prouoked euen as the propertie of menne is more to be prouoked to suche thynges as are forbidden Therfore forasmuche as before the lawe was gyuen certayne synnes I knewe not and certayne I knewe but yet in suche sorte that I thoughte I myghte lawfully vse them because they were not forbydden my mynde was but houerly and fayntlye moued to synne euen as we are wonte sklenderlye to loue suche thynges wherof we maye when we luste haue our pleasure But when that by the lawe so many wayes and manners of synne were declared the whole rable of naughtie desyres beyng prouoked throughe that prohibition begonne more vehemently to allure to synne And by this occasion synne toke strength and power whiche before the lawe geuen was but dull and in manner dead so that in the meane season I lyued without lawe or rather I thought that I lyued as one that might freely sinne and do as I lusted But after that I was by the commaundement of the law forbydden to syn my synful vsage was not onely not restrayned but also seemed quyckened and to take strength but as sone as synne was after this sorte quyckened I whiche before thoughte my selfe to lyue was deade by the lawe knowyng my synne and yet neuertheles continewyng in it stil Whervpon it folowed that the meane whiche was prouided and ordeyned for the healpe of oure lyfe tourned to my death not throughe anye faulte whiche the lawe had but throughe myne owne faulte For whereas I was of my selfe gyuen to synne my sycke and diseased mynde takyng occasion of sinne by reason of the prohibition of the law became more desyrous to synne And thus the deuill abusyng a good instrument by occasion ministred throughe the law enticed me to synne and by synne slewe me so that then I knewe my selfe gyltie and thrall vnto another No cause is there therfore why we shoulde reproue the law which as it was gyuen by a good god so layeth it before vs good lawful and holy commaundementes For nedes muste that be good whiche forbyddeth euell The texte Was that then which was good made death vnto me God forbid Naye it was syn that syn myght appeare by it whiche was good to worke death in me that synne by the commaundement myght be out of measure synfull For we knowe that the lawe is spirituall but I am carnall solde vnder synne because I allow not that whiche I doe For what I woulde that do I not but what I hate that do I. Yf I do now y◠whiche I would not I consent vnto the law that it is good so then nowe it is not I that doe it but syn that dwelleth in me For I knowe that in me that is to saye in my fleshe dwelleth no good thinge But some one will againe encounter and saye synce that lyke bryngeth furth his lyke yf the lawe be good how hath it wrought my death whiche is euell and wonte to be engendred of synne Wherunto the aunswer is easye that this reason were stronge were it so y◠the lawe wrought oure death But this is not so but as I nowe sayed farre otherwyse For it is not to be supposed that the lawe is authour of death but rather that synne is cause of our destruction whiche is a thing of suche infeccion and so full of poyson that it turned that whiche of it selfe is good to oure vndoyng by the which euery man maye euidently perceyue how pestilent a thyng syn is through whose contagion suche thynges as are best tourne to worste Wherof as y◠law gaue occasiō so was the same yet in no fault For the lawe as all we do knowe is spirituall and prouoketh vs to goodnes The cause why that commeth not to passe wherabout the lawe laboureth am I I I saye for example to speake of my selfe whiche am carnal and gyuen to synne and by reason of long custome and continuaunce in synne thral and bonde therto euen as the bondslaue bought for money is boūd to his maister so farfurthe that by reason of blyndnes of synne whiche I am in I wote not what I ought to do For I do not y◠whiche my minde and reason telleth me to be honeste though with my heart I desyre it but rather do that whiche is contrarye to honestie and hate as vnhonest beyng vndoubtedly ouercūmē with naughtie desyres And by this maye euen offenders and hurtefull persons vnderstande that the lawe is not to be reproued For yf through fleshlye desyres mouyng I do suche thynges as my mynde and reason condemneth and abhorreth withoute doubte I consente that the lawe is good as whiche forbad suche thynges to be done and vsed as I by the better parte of my reason condemned and disalowed For nedes muste that be good whiche dothe forbid suche thynges whiche though I do folowyng the fleshe yet knowe I well are euyll and nought But some one wyll saye why doest thou not obeye thyne owne reason then beyng suche as doth consent to honestie and feare the from dishonestie syn But nowe forasmuche as for playnes in teachyng to be vsed I haue taken vpon me y◠person of suche one as is yet subiect to vice and noughtie desyres ye muste in onely me by ymagination conceiue two men the one carnal and grosse the other more pure and not so grosse of whiche two the
a goo or there vpon To fulfill the lawe to do the workes therof and what soeuer the lawe commaundeth with loue lust and inwarde affeccion and delectacion and to lyue godly and wel frely wyllingly and without compulsyon of the lawe euen as though there were no lawe at all Such lust and free libertie to the lawe cometh onlye by the workynge of the spirite in the herte as he saieth in the fyrst Chapter Nowe is the spirite none other wise geuen then by faithe onely in that we beleue the promises of God without wauering how that God is true and wyll fulfyll all his good promyses towarde vs for Christes bloudes sake as it is playne in the .i. Chapter I am not ashamed sayeth Paul of Christes gladde tydynges for it is the power of God vnto saluacion to as many as beleue For attonce and together euen as we beleue the glad tydynges preached to vs the holy goste entreth into our hertes and lowseth the bondes of the deuyl whiche before possessed oâ—â—e hertes in captiuitie helde them that we coulde haue no lust to the will of God in the lawe And as the spirite commeth by fayth only euen so faythe commeth by hearygne the worde or glad tydynges of God when Christe is preached how that he is Gods sonne and man also dead and risen again for our sakes as he saieth in the iii.iiii and .x. Chapters All our iustifying then commeth of fayth and fayth and the spirite come of God and not of vs. When we saye faythe bringeth the spirite it is not to bee vnderstande that faith deserueth the spirite or that the spirite is not present in vs before fayth For the spirite is euer in vs and faythe is the gyfte and workyng of the spirite But thorow preaching the spirite beginneth to worke in vs. And as by preachinge the lawe he worketh the feare of God so by preachynge the glad tydinges he worketh faythe And nowe when we beleue and are come vnder the couenaunt of God theÌ„ are we sure of the spirite by the promyse of God and then the spirite accompaineth fayth inseperablie and we begynne to fele his workinge And so faythe certifyeth vs of the spirite and also bringeth the spirite with her vnto the workynge of all other gyftes of grace and to the working oure of the rest of oure saluacion vntill we haue all to gether ouercome synne death hell and Satan and are come vnto the euerlastynge lyfe of glory And for thys cause saye we faythe bryngeth the spirite Hereof commeth it that faythe onely iustifieth maketh righteous and fulfilleth the law for it bryngeth the spirite thorow Christes deseruynges the spirite bryngeth luste looceth the hert maketh him free setteth him at libertie and geueth him strength to worke the dedes of the lawe with loue euen as the lawe requireth Then at the last out of the same faythe so workynge in the herte springe all good workes by their owne accorde That meaneth he in the thyrde Chapter for after he hath cast awaye the workes of the lawe so that he soundeth as though he woulde breake and disanull the lawe thorow faythe he aunswereth to that myght be layde agaynste saying we destroy not the lawe thorow faythe but mayntyene further or stablyshe the lawe thorow faythe That is to saye we fulfyll the lawe thorow faythe Synne in the scripture is not called that outwarde worke onely committed by the body but all the whole busynes and what soeuer accompanieth moueth or stereth vnto the outwarde dede and that whence the workes springe as vnbelefe pronenes and redines vnto the dede in the ground of the herte with all the powers affeccions and appetytes wherwith we can but synne So that we saye that a man then sumeth when he is caried awaye hedlonge into synne all to gether as muche as he is of that poyson inclynacion and corrupte nature wherin he was conceyued and borne For there is none outwarde synne committed excepte a manne be caryed awaye all together with lyfe soule herte bodye luste and mynde therunto The scripture loketh singularly vnto the herte and vnto the rote and originall fountayne of all synne whiche is vnbelefe in the botome of the herte For as faythe onely iustifieth and bryngeth the spirite and luste vnto the outwarde good workes euen so vnbelefe only damneth and kepeth out the spirite prouoketh the fleshe and stereth vp luste vnto the euyll outwarde workes as happened to Adam and Eua in Paradise Genesis .iii. For this cause Christ calleth synne vnbelefe and that notably in the .xvi. Chapter of sainct Iohn The spirite sayeth he shall rebuke the worlde of synne because they beleue not in me And Iohn .viii. he sayeth I am the lyght of the world And therfore in the .xii. of Iohn he byddeth them while they haue light to beleue in the light that ye may be the chyldren of light for he that walketh in darkenes woteth not whither he goeth Nowe as Christ is the light so is the ignoraunce of Christ that darkenes wherof he speaketh in whiche he that walketh woteth not whither he goeth that is he knoweth not howe to worke a good worke in the syght of god or what a good worke is And therefore in the .ix. he sayeth as longe as I am in the worlde I am the lyght of the worlde but there cometh nyght when no manne can worke which nyght is but the ignoraunce of Christ in which no man can se to do any worke that pleaseth God And Paul exhorteth Ephesi .iiii. that they walke not as other hethen whiche are straungers from the lyfe of god thorow the ignoraunce that is in them And agayne in the same Chapter Put of saieth he the olde man whiche is corrupt thorowe the lustes of erroure that is to saye ignoraunce And Rom .xiii. Let vs caste away the dedes of darckenes that is to say of ignoraunce vnbeleue And i. Pet .i. Fassion not your selues vnto youre olde lustes of ignoraunce And .i. Iohn .ii. He yâ— loueth his brother dwelleth in light he that hateth his brother walketh in darckenes and woteth not whither he goeth for darcknes hathe blynded his eyes By lyght he meaneth the knowledge of Christ and by darckenes the ignoraunce of Christe For it is impossyble that he that knoweth Christe truly shoulde hate his brother Furthermore to perceaue this thing more clearly thou shalt vnderstande that it is impossible to sinne any synne at all excepte a man breake the first commaundemente before Nowe is the first commaundement deuyded into two verses Thy Lorde God is one God and thou shalt loue thy Lorde God with al thine heart with al thy soule with al thy power with al thy might And the whole cause why I synne against any inferiour precepte is that this loue is not in mine hearte for wer this loue wrytten in my heart and were full and perfecte in my soule it would kepe mine heart from consentinge vnto any synne And the whole and onely cause why
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
dye it is to the gayne or losse of his maister whereby it appeareth what a point of malapertnes it is when one seruaunt entermedleth in his felowes matter namely if in the meane season the maister be pleased Now among men no seruaunt is so muche his maisters as we are Christes seruauntes who bought vs neither with golde nor siluer but euen with his owne bloud Whether we fall then to him we fal or if we staÌ„d to him we stand or if we liue to him we liue or if we dye to him we dye Other slaues peraduenture are theyr maisters no loÌ„ger after that they are once dead but we whether we liue or dye are the lordes to whoÌ„ all thynges liue Christ hath not onely power vpon them whiche are aliue but euen vpon them also that are dead as whiche for our saluacion gaue bothe his life and death For he for my cause became man and dyed and after for my sake rose againe from death to thenâ—â—nt that he might be lorde bothe of the quicke and dead If we liue to godlynes we are bounde to him if we dye to synne we are bounde to him He is our lorde he is our iudge The texte But why doest thou then iudge thy brother Either why doest thou dispise thy brother We shal all be brought before the iudgement seate of Christ For it is written as truely as I liue sayth the lorde all knees shal bowe to me and all tongues shall geue praise to God So shal euery one of vs geue accoumptes of him selfe to God Let vs not therfore iudge one an other any more And then why doeth the seruaunt take vpon him any authoritie vpoÌ„ his felowe ouer whom onely God hath power Thou that art somwhat scrupulous with what boldnes I say iudgest thou thy brother whiche is stronger than thou art for that he frely eateth or because he in like sort vseth euery day Or why doest thou whiche art stronger disdaine at and dispâ—se thy weaker brother as though thou were his maister and not rather his felow Why doeth either of you both vsurpe Goddes authoritie and preuent the daye of iudgement One must not iudge an other The onely iudge of all wyll geue sentence vpoÌ„ all For al shal once be brought before yâ— iudgement place of Christ ther by his senteÌ„ce to be quited or coÌ„deÌ„ned who throughly seeth the most hidden secrete partes of our heart Vntyl that day let not one seruaunt play the lorde vpon an other For this honoure hath he for him selfe onely reserued as him selfe sayeth by the prophet Esai as truely as I liue sayeth the lorde all knees shal bowe vnto me and all tongues shal geue praise to God In the meane season let euery man asmuche as he can with all his power endeuoure howe he may for him selfe before this iudge make his accoumpte and take heede that no man iudge others actes to the worse The texte But iudge this rather that no man put a stumblyng blocke or an occasion to fail in his brothers way For I knowe am ful certified by the lorde Iesus that there is no thyng comen of it selfe but vnto him that iudgeth it to be comen to him it is comen Iâ— thy brother be greued with thy meate now walkest thou not charitably Destroye not him with thy meate â–ª for whom Christ dyed Cause not your treasure to be euil spoken of For the kyngdome of God is not meate and drynke but righteousnes and peace and ioy in the holy goost For he that in these thinges serueth Christ pleaseth God and is commended of men If we may for this tyme iudge of any thyng let vs for the tyme iudge of this and deuise how one of vs may helpe another and that we neither do any man hurte nor geue occasion of hurte asmuche as we may Let vs comforte them that stagger not make them desperate no nor let vs extinguishe the smolderyng flaxe but enkendle it If the persons dignitie worthynes wer coÌ„sidered the weaker should obey him that is better learned but christian charitie would that the learned should sometyme geue place and beare with the weaker but yet not so that he consent and fauor his errour but either to th entent that he may be amended or els at the lest so stayed that he offende not more greuously And in this matter to speake somewhat of my selfe Moses in his lawe many yeres gon geuen vnto the Iewes noted certaine meates for vncleane and the same meates in his language he calleth comen as a man would say cursed of whoÌ„ men might not lawfully eat certaine meates calleth he cleane whiche euery man might lawfully vse But now know I and am by the spirite of Christ surely persuaded whose pleasure was that the carnal part of the lawe should be abolished that of his owne nature no meate is there vnpure and that there is no choyse of meate at al. But if any be vncleane only to him it is vncleane that so iudgeth of it yâ— is to wete to the weake and scrupulous it is vncleane but to suche one as is strong and a perfite christiaÌ„ nothyng is vncleane but to them that are cleane all thynges are likewyse pure And yet perauenture somtyme it were well done to abstaine froÌ„ that whiche is of it selfe good and pure not because Moses lawe so commauÌ„deth but because brotherly charitte whiche specially belongeth to a christian man so requireth For if for thy bodily foode thy brothers conscience be hurte or greued whom thou shouldest as tendrely loue as thou louest thy selfe then liuest thou to thy self and remembrest not what mutual charitie requireth as whiche regardest not but disdainest the fall ruine of the weake whiche thing thou mightest easly remedy Were it I pray you so great a matter so long to abstaine froÌ„ lawful meates vntil suche tyme as thy neighbor beyng in ieoperdye be holpen therby And albeit thy brother be weaker though he be ruder then thou art yet couÌ„pt him not for so vile as for thy meates sake to suffre him to be destroyed for whose saluacioÌ„ Christ died If suche one as he is the lorde estemed so greatly then should he not of the for a trifle be dispised Nor thynke it sufficient that the thyng thou doest be right wel done but moreouer prouide must yâ— that in it there be no suspicion of euil and beware lest that whiche to the is good turne vnto other mennes harme as it wyl if menne among you see debate and strife for meate and drinke or for suche other smal trifles For as in the world to come in the kyngdome of God I say there shal neither be meate nor drinke whiche are remedyes for this oure mortall state so the doctrine of Christes gospel and perfite christian life standeth neither in differeÌ„ce of meates nor drinkes as which are suche thinges as are not to godlines effectual Rather must we study and haue minde vpoÌ„
al men that you are the veraye ryghte chyldren of God and no bastardes nor vnlawfull chyldren but perfitelye resemblyng youre heauenlye father in youre heauenlye conuersacyon and so ordre youre lyfe in the myddes of a frewarde cruell corrupte nation that youre syncere vpryghtenesse be not spotted in any condicion but rather let youre innocencie of lyfe so shyne amonge their darkenesse as it were certayne lyghtes of the world set before all mennes eyes For you are they of whome Christe speaketh in the ghospell sayeng you are the lyghte of the worlde whiche holde vp the lyuelye woorde of the ghospell that euery bodye maye see and expresse the doctryne of Christe euen in your conuersacion so as I am in assured trust that at the coÌ„ming of Christ I shall also reioyce in you for your constaunt perseuerynge that I haue not laboured in vayne nor runne vnprofitablye in this rase of the ghospel in that I haue wonne suche disciples vnto Christe And I doo not onely not repente my labours whereby I haue offred you as a moste acceptable sacrifice vnto God but also incase I my selfe chaunce to be offred vpon the oblacion and sacrifice of your fayth I shal be gladly contente bothe on youre behalfe and myne owne On youre behalfe in that I haue conuerted you vnto the gospel and offered you as a most acceptable sacrifice vnto Christe and on myne owne behalfe that hauing fynished suche a sacrifice I shall also be offered vp all together my selfe For lyke as I see well that myne afflictions chaunced vnto the furtheraunce of you euen so I knowe that my deathe shall chaunce to the furtheraunce of the ghospell And for this cause sake death shal be euen hartely welcome to me And yf it be conueniente that you shoulde be equall parteners of my ioye you oughte in no wise to be sorye for my death whiche shal bee so pleasauntly welcome to me The texte I trust in the lorde Iesus for to sende Timotheus shortely vnto you that I also maye be of good comforte when I know what case ye stand in For I haue no man that is so lyke minded to me which with so pure affection will care for your matters For al other seke their own and not the thinges which are Iesus Christes Ye know the profe of him how yâ— as a sonne with the father so hath he with me bestowed his setuice in the gospel â–ª Him therfore I hope to send assone as I know how it wil go with me I trust in yâ— lorde that I also my selfe shall come shortly Nowe ye perceyue in what behalfe you are bounden to be glad of my state but I trust throughe the grace of the Lorde Jesu to see you shortly by Tymotheus inasmuche as I can not come my selfe as yet Therefore I sende him euen as it were my selfe to the intent lyke as you are glad now you know what state I am in so I maye be as glad whan Timotheus commeth hither agayne to knowe what state you are in For I thought him chieflye the most mete man to sende vpon this message seyng there is neuer a one of all the rest that contenteth my mynde so wel as he in the ghospelles businesse bicause in applyinge youre necessaries he wyll be as willinglye diligent and faithful as I my selfe For you must vnderstande I haue iuste cause to regarde hym as myne owne sonne There be other whose ministerye I might better sparâ— than his but I woulde sende neuer a one but of throughly tried integritie For all the rest almost seke to be sent on suche messages not to doo so muche good vnto other as to prouide for their owne gayne rather than to wynne vnto Iesus Christe And you knowe that I haue alwayes abhorted suche purposed intentes I thynke it not necessarie that I shoulde prayse hym vnto you bicause you haue all ready seen his demeanour and can remembre afterwhat sorte he behaued him selfe wyth me in the ghospelles affaires and as a ryght sonne did represent me his father in all thynges Hym therefore I truste to sende as soone as I see to what â—nde my matters wyll growe And I truste for all thys by the grace of the Lorde that I my selfe shall also shortely come vnto you The texte But I supposed it necessarie to sende brother Epaphroditus vnto you my companyon in labour and felowe souldier youre Apostle whych also ministreth vnto me at nede For he longed after you all and was full of heuynesse because that ye had hearde saye that he had bene sicke And no doubte he was sicke in somuche that he was nye vnto death But god had mercye on hym and not on hym onelye but on me also leste I shoulde haue sorowe vpon sorowe I sente hym therefore the more dylygently that when ye see hym ye maye reioyce agayne and that I maye be the lesse sorowfull Receynt hym therefore in the Lorde wyth all gladnesse and make muche of suche because that for the worke of Christ he weute so farre that he was nye vnto deathe and regarded not his lyfe to fulfyll that which was lackyng on your part towarde me Furthermore I thoughte thys also veray requisite that Epaphroditus who is bothe my brother and companyon and felowe souldier and youre Apostle shoulde beare Tymotheus companye vnto you to the entente he myghte be commendablye welcome vnto you bothe for my sake and for youre owne who also broughte vnto me youre louyng charitie wherwith you are wonte to releue me at my nedes He was a good while a goe muche desyrous to come see you and was wonderfully afrayed lest it greued you to sore to heare tell that he was so perylouslye sycke It was true that you hearde saye for he was so sooze sycke that he was in ieoperdye of hys lyfe and vearye lyke to haue dyed But God restored hym agayne and had compassyon vpon hys seruaunte and not vpon him onelye but also vpon me that was in ieoperdye whan he was in ieoperdye leste vpon the sorowe that I conceaued by his sickenesse I should haue had double sorowe for the death of so faythfull a felowsouldyour And therfore I was the more diligent to sende hym vnto you specyally that you myghte be glad to see hym well amended agayne and peraduenture not beleue the tale as it was tolde you than that all my sorowe maye be wyped cleane oute of my mynde yf I perceaue you vnfeynedlye ioyous and glad of hys welfare Receyue hym therefore with a louynge Christian affection in all ioyfulnes and haue not hym in price onely but all them also that are lyke him For he whan you sente hym hyther was not onelye nothyng afrayed of Neroes crueltie whome he knewe to be muche greued at me but also for the ghospell of Christe he put him selfe in suche haserde that he was verye lyke to haue died preferrynge the doctrine of the ghospell before his owne healthe for this consideracion that bycause of his beyng awaye he thoughte he
a commune wealthe dependeth of the autoritie of princes and magistrates he woulde not onely not haue their autoritie thoughe they were Ethnykes contemned of the Christianes but also commaundeth them to be prayed for He prescribeth what is comely bothe for men and for women to vse in the open congregacion He paynteth out what a byshop shoulde be and hys householde These he treateth of almoost in al the three firste Chapiters Than he warneth him that he receaue no Iewyshe fables and speaketh of choyse of meates and forbyddyng of mariage And than he teacheth him straightwaies how he shoulde behaue himselfe towardes olde men towardes yongmen towardes olde women towardes yougwomen towardes wydowes as well riche and poore as those that ought to be founde of the commune stocke of the congregacion towardes the yonger women and towardes suche as be as yet of suspecte age Furthermore he prescribeth vnto him what he must commaunde to Maisters what to seruauntes what to ryche men admonyshing him to reiecte with all possyble meanes contencious sophisticall questions that haue nothing but a vayne shewe of learnyng This Epistle he wrote from Laodicea by Tychicus the Deacon Thus endeth the Argument The paraphrase of Erasmus vpon the fyrst Epistle of S. Paule the Apostle to Timothee The first Chapter The texte ¶ Paule an Apostle of Iesus Christ by the commyssion of god our sauioure and lorde Iesus Christ which is oure hope Vnto Timothe his naturall sonne in the faith Grace mercy peace from God oure father and from the Lorde Iesus Christe oure Lorde As I besought the to abide â—â—yll at Ephesus when I depatred into Macedonia euen so do that thou commaunde some that they folowe no straunge docrtine uerber geue hede to fables and endles genealogies which brede doute more then godly edifying whiche is by faith for the ende of the commaundement is loue out of apute herte and of a good conscience and of fayth vnfayned from the whiche thinges because some haue erred they are turned vnto vayne iangelynge because they woulde be doctours of the lawe and yet vnderstande not what they speake neyther wherof they affirme PAule an Apostle and messagier lest any maÌ„ woulde suspecte that I goe aboute myne owne busynes or humayne affaires and not a messagier of Moses or anye other man but the messagier of Iesu Christ whiche beyng sent of late in his owne person vpon his fathers message dyd faithfullye finyshe the busynes of hym that sent him And as for me I toke not this message vpon me on myne owne head nether receaued I it of man but was not onely called vnto it by the appointement of the euerlastyng god but I was also dryuen perforce vnto it by his commaundement and autoritie in so muche that it was not in my choyse to shyfte inyne handes of that office as payneful as it is whiche was enioyned vnto me by the autoritie of God the onely au toure of all our saluacion For what so euer the sonne hathe enioyned vs by the fathers autoritie that same doe I take as enioyned of the father himselfe by whome we are also bounden vnto him for our saluacion aswell in that we are redemed by his death from eternal destruccion as also in that we are by his mightye helpe delyuered from the rageyng tempestes of afliccions From the which albeit our chaunce be not to be set at lybertie for a tyme yet there is no cause why we shoulde doubte of our safe preseruacion hauynge Christe to our protectoure whome the father hathe appointed to be bothe the example and autour of oure moost certaynly assured hope For lyke as he whan he was whypped and nayled to the crosse suffred corporal death howbeit he rose anon againe to lyfe that neuer shall dye euen so whan we haue bene oppressed with present sorowes of this worlde he shall one daye restore vs alyue againe to the same immortalitie For this respectes sake Paule beyng streynghtened throughe his autoritie and mayntenaunce and an inuincible Apostle writeth vnto Tymothe his true natural sonne whoÌ„ I haue not chosen quod he out of an other mannes flocke but I begat him my selfe out of these bowels of myne through the gospel whaÌ„ he was yet a strauÌ„gier froÌ„ Christ he for his parte is so like so expressely resembleth this father of his in stedfastnes sinceritie of faith pure teaching of the gospell that it appeareth by euident matier in dede that he is no suche as maye be doubted whether he be myne or not but that he is my natural very owne vndoubted bogotten sonne and therfore a great deale more dearely beloued vnto me thaÌ„ yf I had gotten him of my bodily substaunce after the commune maner as men doe The bodely substaunce begetteth children that shall lyue but a whyle but by the gospell are we borne to lyue alwayes and neuer dye If parentes haue a more peculiar and a nerer hattie loue to suche of their children as be mooste lyke fauoured vnto them than to other and therby doe as it wer knowe them suerly to be their very owne howâ— muche more iust cause haue I to loue this sonne whome I begate vnto Christ through the faithe of the gospell and in whome I beholde the synceritie of my faithe borne new againe as it were Let the Iewes make boaste at their pleasure for geating one companion or other as a childe gotten by adopcion to their Moses I boaste that I haue gotten suche a sonne as this to the faythe of the gospell and vnto Christe For it is expedient that the Iewes synagoge should from hence forthe geue ouer bearing of children And it is tyme that the Gospell spreade forthe his frutefulnes of faith abrode in to the whole vniuersall worlde Nowe than lyke as I haue manyfolde causes to boaste of suche a sonne inasmuche as I maye safely committe vnto him the office of gospell preachinge euen so I thynke there is no cause why he shoulde repente the hauyng either of suche an Apostle or of such a father I haue committed a parte of myne owne office vnto him howbeit god hath geue me autoritie thus to doe soe as he can stande in no doubte touching the charge of the congregacions appointed by me onles peraduenture he dysturst the autoritie of god Nowe what shoulde I beyng a mooste louyng father wyshe vnto so entierly a deare beloued sonne what thinges elles than the same that the supreme gouernour of our lyfe woulde haue vs to be ryche and plentuous of and in the whiche he would fayne haue vs to growe stronge dailye more and more vntyll we be growen vnto such a state as Christ may voutchesafe to knowe vs for his owne lawfull brethren Therfore I wyshe Grace vnto him that he maye perfytely vnderstande that all faithfull beleuers are saued by the free benefite of Christ without helpe of Moses law And not onely grace but mercye also to be alwayes ready with present helpe to succoure hym
as mooste plentuous witnesses of thyne affection and mutuall loue towardes me By reason wherof I am fylled all together full of ioye whan it commeth to my mynde howe paynlye thou resemblest me in the sinceritie of faythe as a naturall sonne his father And lyke as the integritie of religioÌ„ was in me as it were by enheritauÌ„ce euen so this sinceritie of fayth semeth to be geuen to the by the handes of thyne elders For it dwelt stedfastly fyrst in thy GraÌ„demother Lois thaÌ„ after by by in thy mother Eunica I doubt not but thou wilt become accordigly like a neuew to so right a religious graÌ„dmother a sonne to so right a good mother seing thou hast ben more desyrous to be like to theÌ„ thaÌ„ to thy kyndred of thy fathers syde The texte Wherfore I warne the that thou stiere vp the gyfte of god which is in the by the puttyng on of my handes For god hath not geuen to vs the spirite of feare but of power of loue of sobrenes Be not thou therfore ashamed of the testimony of our lorde nether be ashamed of me which am his prysoner but suffer thou aduersitie with the ghospell accordyng to the power of god which saued vs and called vs with an holy calling not accordyng to our dedes but accordyng to his owne purpose and grace which was geueÌ„ vs thorow Christ Iesu before the worlde began but iâ— now declared openly by yâ— appearyng of our sauiour Iesus Christ which hath put awaye death hath broughte lyft and immortalitie vnto lyght thorowe the gospel wherunto I am appoynted a preacher and Apostle and a teacher of the Gentiles for the which cause I also suffre these thinges Neuerthelesse I am not ashamed â–ª For I knowe and am sure that he in whom I haue put my trust is able to kepe that which I haue committed to his kepyng agaynst yâ— day These thinges I remeÌ„bre the of so as thou mayest be of yâ— better courage both by the example of vs and of thyne elders to stiere vp by thyne industrye diligence the gifte of God which thou receyuedst by the laying on of mine handes whan thou waste ordayned a Byshop and boldely and without shrynkynge to accomplyshe the office commytted vnto thee feare not any mens barkinges nor the rageing crueltie of persecutours It is the propertie of Iewes to be afrayed of those thinges that this present life occasioneth but vnto vs whiche through beleuing of the gospell are made the children of God he hathe geuen a ferre other maner spirite not to make vs afrayed discouraged for feare distrust but through an assured trust of innoceÌ„cie hope of yâ— promised immortalitie to be bolde lusty through loue to be free ful of courage eueÌ„ as loue both trusteth altogether vpoÌ„ gods succour shrinketh not for his neyghbours sake to abyde daungier Finally a spirite yâ— suffreth not vs to be disturbed â—â— our mynd but causeth vs alwaies to perseuer to th ende with a whole a preâ—â—â— ready herte Forasmuch thaÌ„ as yâ— hast receyued this spirit set forth his power declare stoutely the thyng the thou hast Be not ashamed of thy profession wherby thou preachest the crosse death of our lord Iesu Christ nor be ashamed to be a disciple of his Apostle though I am ladeÌ„ with these bondes There is nothing more glorious thaÌ„ the crosse of Christ yâ— gaue saluatioÌ„ to yâ— world yâ— brake the deuiles tirannye yâ— hath obteined vs immortalitie Christes crosse is our glory These cheanes the I willingly suffre for the ghospelles busines sake are not to my slaunder but to my glorie rather Therefore refuse not to suffre those thynges that Christ suffred and that I suffre for hys sake But be thou ready also to come into the felowshyppe of afflyctions that are layed vpon vs for the ghospell of Christe What so euer chaunceth there is no cause why we shoulde be afrayed for the matier is not done by oure strengthes but by the succour of God We are feble in dede but he is mightye whiche whan we were lost saued vs by the death of hys sonne hauynge done awaye the trespasses of oure former conuersation and hathe called vs vnto holynes not for any merites of ours but beyng enforced by hys own wil and free goodnes that he bestowed vpon vs not vpon anye late aduisemente but from euerlastynge and before all tyme afore the makynge of thys worlde it was decreed of him to geue these thinges vnto vs by his sonne Iesus Christ The matter is no newes to him but that thing that was alwayes in the secret of his mynde he hath lately declared to the worlde by the commyng of our sauiour Iesu Christe who hauyng receyued a bodye subiecte to death hath dispatched awaye death by the crosse and by hys resurreccion hath opened lyfe and immortalitie throughe the preachynge of the ghospell whiche promyseth lyke rewardes vnto them that folowe the exaumple of Christes crosse Thys ghospell preachynge is committed vnto me as the Apostle and teacher of the Gentiles to the intent they maye learne by me that not onely the Iewes are called to this gyfte of God but also all mankynde vniuersallye Forasmuche than as I am tyed in cheynes for the ghospelles sake I am not onely nothyng ashamed of thys affliccion but also I esteme it for a pure greate glorye vnto me To suffre for naughtye dedes doyng it is a reproche but to be afflicted for the glorye of Christe it is excellent This stormye tyme doeth feare me nothyng at all For althoughe I am weake yet I knowe and am assured that he whom I haue put my faythfull trust in is hable ynoughe to kepe vnto the vttermost daye the thing that I haue committed to his fidelitie Throughe his ayde bothe the gospelles busines and my saluation and also the prosperitie of the christian flocke is in sauegarde And albeit anye thynge here in thys worlde seme to perishe for a tyme yet whan that daye shall come in the whyche he shall expresse his myghtie power vnto the worlde he shall restore it wyth greate gayne I haue layed my life and my healthe in his handes and he hathe put me in truste to dispence the doctrine of the gospell In case I shall be a trustye fayth keper he wyll not fayle my trust The texte â–ª Se that thou haue the ensample of the holsome wordes which thou hast heard of me with fayth loue that is in Christ Iesu That good thing which was committed to thy keping â—old fast through the holy gost which dwelleth in vs. This thou knowest how that all they which are in Asia be turned froÌ„ me Of which sort are Phigelus and Hermogenes The Lord geue mercy vnto the housholde of Onesiphorus for he ofte refreshed me and was not ashamed of my chaine but when he was at Rome he sought me out very diligently and founde me The lorde graunte vnto hym that he maye fynde
once professed a christian lyfe priuely loueth worldly thinges and doth not with pure minde and affeccion hasten vnto the reste promised The texte Seyng then that we haue a greate hye priest which is entred into heauen euen Iesus the sonne of god let vs holde the profession of our hope For we haue not an hie priest which cannot haue compassion on our infirmities but was in all pointes â–ª tempted like as we are but yet without synne Let us therefore goe boldely vnto the seate of grace that we maye obtayne mercie and finde grace to helpe in tyme of nede Seeyng then we haue an hye priest who is verely great Iesus Christ the sonne of god whiche after the sacrifice made for our reconciliacion entred not into the moste secrete parte of the temple made with handes but into heauen to make the father mercifull vnto vs Let vs abide stil in our professioÌ„ folowing the way that he hath shewed vs and hastening to those thynges whiche he hath promised Let not his greatenesse feare vs but his mercye rather encourage vs. Trueth it is that he dwelleth in heauen but he was before a man conuersaunt in earth Let vs not therefore ymagyne that we haue an hye priest which caÌ„not take compassion on our infirmitie He was tempted withall kynde of euils the which oure lyfe ys combred with all howbeit he retourned agayne into heauen a conquerour to th entent yâ— we trustyng on hys ayde shoulde not be weried or ouercome with affliccions but couragiously goe thorowe vnto the reste of euerlastyng felicitie the whych he came vnto For he was for no other cause afflicted beaten spytte vpon and crucified as an harmfull person where he was innocent and gyltlesse but onely to pourge vs who are in very dede hurtfull caytifes and inners from al oure sinnes and iniquities He hath not thaâ—â—ged hys affeccion towardes vs so that we tourne hym not awaye from vs by oure owne vicyous behauioure and frowardnesse Therfore trustyng on hys mercy let vs goe vnto hys seate not hys terrible but appesable seate whych is ready to helpe and not to destroye vs let vs come boldly putting no doubtes to obtaine mercy at his handes wherby dure synnes maye be pardoned and grace also geuen that maye furnyshe vs with heauenly gyftes and helpe vs so ofte as nede shall require For we muste desire no aydes but of hym onely of whome we truste to haue ouâ— rewardes The .v. Chapter The texte For euery hye presâ—e that is taken from amonge men is ordained for men in thinges pertayning to God to offer giftes and sacrifrces for sinne which can haue compassion on the ignoâ—aâ—â—te and on them that erâ—e out of the waye â—oâ—asmuch as he hym selfe also is compassed with infyrmitie And for the same infyrmities sake he is bounde to offer for sinnes as well for hym selfe as for the people And no man taketh honoure vnto him selfe but he that is called of God as was Aaron FVrthermore it is an vsage amonge the Iewes that euery hye priest chosen from amonge men be ordayned for thys purpose yâ— in such businesses as chaunce betwene God and man he as a mediatoure betwene both maie make intercession for menne in such wise that yf God be any thyng dyspleased wyth mennes offences he may appease his wrath by giftes and sacrifices duely offred the which hie priest for the dignities sake of hye priesthoode canne in suche wise do muche with God that he is not yet free from mannes infirmitie to theâ—tent he maye be the readyer to take compassion on them who haue sinned thorowe erroure and ignoraunce in asmuche as he hym selfe is subiecte vnto the same infirmitie in that he is of the selfe same nature that they he of For suche are sooner sory for other mennes euils and dyspleasures as haue them selues learned mercy and compassion by the tastyng of lyke euils aduersities and he is gladder to reamedy other mennes errours and offences which falleth oftentymes hym selfe or at the leastwyse is in ieopardie to fall And for thys cause Moses priest ought as well to offre sacrifice for hys owne synnes as he offreth for the peoples offences Nowe Christ had so a tommune nature with vs subiecte vnto paynes and death that he was notwithstandyng with out all manour of synne He had experience of payne who neuer knewe any synne Furthermore accordyng to the ordinaunces of Moses lawe no man taketh vpon him and vsurpeth the honourable ministracion of hye priest hod of hys owne accorde but he onely taketh it in hande that is called thereunto by goddes commaundement lykewyse as Aaron was called For he semeth vn worthâ— of honour whoso by reason of ignoraunce ambiciously desireth digintie and that man is not meete for a rowme or ministracion whych intrudeth hym selfe into the same The texte Euen so Christ also glorifyed not him selfe to be made the hye prieste but he that safed vnto hym thou art my sonne thys daye haue I beâ—otten the gloryfyed hym As he saieth also in another place thou art a Prieste for euer after the order of Melchisedech Whâ—che in the dayes of his fleshe when he had offered vp praiers suppsicacions â–ª with strong criyng and teares vnto him that was able to saue â—iâ— from death and was heard because of his reuerence thoughe he were ehe sonne of God yet learned he obedience â–ª by those thynges whych he suffered anâ— he beyng perfecte was the cause of eternall saluacion vnto al them that obeyed hym and is called of God an hye priest after the order of Melchisedech And herein also Christ gaue vs an ensample of a lawfull bishop For he toke not vpon him of his owne accord the glorious dignitie of an hie priest but was allowed of hys father who firste acknowledged Iesus to be hys true sonne when he sayed Thou art my sonne thys daye haue I begotten the. And also he ordeâ—neth hunanon after a true and lawful hie priest when he sayeth Thou art a priest for euer after the ordre of Melchisedech Ye haue hearde howe he was ordeyâ—ed Nowe herken howe he was tempted and proued When as yet he had a mortall body in earth he offred prayers and supplicacions vnto god the father who could haue preserued him from the punyshment of the crosse excepte he had bene more desyrous to prouyde for mannes safetie by the death of hys sonne He offred them with seruent affeccion greate crying and plentifull teares and was hearde by reason of hys charytie and soueraygne dignitie with the father He obteyned hys desyre For hys wyll and desyre was not to escape the punyshment of the crosse but to procure vs soule health by hys death He felte greate feare he felte the torment anguyshe of death but the loue that he bare towardes mankynde preuayled He was the sonne and coulde haue obtayned any thyng of the father if he had desired it but thus was it thought to be more conuenyent for our health that he beyng afflicted with
giue some cleanesse and puritie For whatso euer was there done perteyned chiefly vnto the bodye for that it stode in choyse of meates drinke whereas in very dede meate neyther purifieth nor defileth the soule and stode also in diuerse washynges and pourgations of the fleshe whiche were not instituted for this intent that they shoulde gyue manne perfyte ryghtuousnesse but bycause the people shoulde by these rudimentes and fyrste principles fall in vre by lytle and litle with true religion and by shadowes bee brought to veritie and made receyuable of bettre thynges whyche shoulde be opened by the doctrine of the ghospell when tyme shoulde come Here haue ye hearde the effecte of all the religion by reason wherof the Iewes do stande so muche in their awne conceiptes Nowe let vs compare the dignitie of our hie priest with these foresayde thynges The texte But Chryste beyng an hye prieste of good thynges to come came by a greater and a more perfecte tabernacle not made with handes that is to say not of thys buildyng nether by yâ— bloud of goates and calues but by his own bloud he enteed in once into the holiplace founde eternal redempcion For if the bloud of oxen of goates the asshes of a â—â—ng cowe when it was sprinkled purifieth the vnclene as touching the purifing of the flesh howe much more shall the bloud of Christ which through the eternall spirit offred hymself wythou â—spot to god pourge your conscience from dead workes for to serue the lyuinge god For Christ beyng an hie priest a promiser and auctour not of corporal purificacion neither of the good thynges of this world whiche haue an ende but of euerlasting and heauenly good thinges entred not by the vayle wrought with mennes handes but by an other tabernacle not made wyth handes that is to saye not of this buyldynge the whyche as menne doe sette it vp so can they pull it downe agayne but by verie heauen entred I say into the places which are verely holy and verely farre from al infeccion of mortalitie not brynginge wyth hym the bloude of goates and calues therewith to pacifie Goddes wrath but his owne precious bloude whiche he shed for vs in the aulter of the crosse wherewyth he redemed not one nationalonelye but all mankynde from all synnes and that not one yeare but for euer vntyl the worldes ende so that they tournynge from their former myflyuynge know Christ and as muche as in them lyethe folowe hym in their lyfe and conuersation For what comparison is it to compare a domme beaste vnto Christe bothe God and man If so be that the bloud of Oxen and Goates or the brent asshes of a younge Cowe sprynkeled vpon vncleane persones clenseth them as touchynge a certayne carnall and figuratiue puritie and holynesse Howe muche more then shall the bloude of Christe who not by corporall fyre but thorowe the eternall spirite desirous of mannes saluation offered not a brute beaste but hym selfe a pure and vndefyled sacryfyce vnto almyghtye God the father puryfie not youre bodyes but youre conscyence from these workes whiche in very dede brynge death vnto the soule Hys death delyuereth vs from endlesse death and hys mooste pure spirite purifieth our spirite whiche was before vncleane In bothe purifications is bloude but yet is there a greate difference In bothe is death but an vnequall death In bothe is a spirite but the one is farre vnlyke the other For what thynge soeuer was there done by shadowes and certayne fygures the same Christ accomplished in dede The texte And for this cause is he the mediator of yâ— new testament that through death which chanced for the redempcion of those transgressyoÌ„s that were vnder the first testamente they whych are called myght receiue yâ— promise of eternal inheritance For where as is a testament there must also of necessytie be the death of hym that maketh the testament For the testament taketh aucthorite when men are dead for it is yet of no value as longe as he that maketh the testament is aliue for whyche cause also nether the first testameÌ„t was or dayned wythout bloude Bycause that he who in the olde testament made intercession and was a mediatour bytwene God and men broughte not the people to the perfyte state of innocencie therefore Christe succeded in his rowme and became a newe mediatoure of a newe testament to th entent that all synnes taken awaye thorow his death the whiche by that first testament coulde not be abolyshed and taken awaye but remayned in suche wise that they broughte vs oute of the fauoure of almyghtie God not onely the Iewes but also all tho whosoeuer haue bene called to Christes felowshippe maye nowe thorowe the doctrine of the gospell receyue the promyse and hope of theternall enheritaunce For wheresoeuer thys worde testament is hearde there must nedes be the death of him that maketh the testamente elles shoulde it be no testamente or yf it were it were of none auctoritie For the death of the testatoure makethe the same of auctoritie whiche hathe not as yet sure strengthe nor is ratifyed so longe as the sayde testatour is alyue Because it lyeth in hys power to altre it yf he wyll Wherefore forasmuche as that olde testament hadde also the name of a testament it was not ordeyned without bloude and death but of a beast and suche a beaste as elswise shoulde haue perished The texte For when Moses had declared all the commauÌ„dement to all the people according to the lawe he toke the bloud of calues and of goates wyth water and purple woolle and ysope and sprynkeled bothe the boke and all the people saying thys is the bloude of the testamente which God hath appoynted vnto you Moreouer he sprinkeled the tabernacle with bloud also and all the ministeryng vesselies And almoste all thynges are by the lawe purged wyth bloude and wythoute shedynge of bloude is no remyssyon For as it is reade in the boke of Exodus whan Moyses had read all the lawe of God vnto the people and declared vnto them what reward they shoulde loke after for kepyng the same and what punishement they should dreade yf they dyd not regarde it accordingly to th entent the couenaunt made betwene God and the people shoulde be confirmed he toke a cuppe and therein myngled the bloude of Calues and Goates wyth water and purple wâ—ll and sprynkled bothe the boke oute of the whiche he read the Lordes commaundementes and lykewyse all the people with â—sope sayeng Thys is the wytnessyng bloude and confirmer of that testament whiche God hathe commaunded you to kepe And was not onely contented thus to doe but sprynkeled also with bloude the tabernacle and all the holy vessels therein whyche they vsed in sacrifices Lykewyse in all other rites and approued customes what thinges so euer were purified accordynge vnto the prescription of Moses lawe were purified with bloude Neyther was there anye remyssion of synnes but by sheddyng of bloude The texte
which ye reioyce though now for a season if nede requyre ye are in â—euâ—nes thorow manyfold temptacions that â—he tryall of your fayth being muche more precious then golde that perysheth though it be tryed with fyre might be founde vnto laude glory and honour at the appering of Iesus Christe whom ye haue not seen and yet loue hym in whom euen nowe though ye see him not yet doe you beleue and reioyce with say vnspeakable and gloryous receiuing the ende of your fayth euen the saluacion of your soules For this so passing a great benefite his liberalitie is to be praysed of whom by Christ coÌ„meth vnto vs whatsoeuer it be that maketh vs truly blessed And that is not Moses but God himselfe the same the father of our Lord Iesus Christ which whan we were lytle fortunately borne of Adam that is to say borne to synne borne to death hath begotten vs new againe into innocencie and hath begotten vs vnto life that neuer shall dye being prouoked by no merites of ours but stiered frely of his owne mercye wherin he most chiefly exceadeth and this hath he done not by yâ— ayde of Moses lawe but by the costeous gyft of his owne soÌ„ne Iesus Christ whom he would haue to suffre death to thintent where we were els desperate wretches he might diliuer vs froÌ„ the tyranny of synne death And him he called anon froÌ„ death to lyfe that we beyng in this worlde dead to worldly lustes hauing remembraunce as it were before our tyes of the resurreccioÌ„ after his exaÌ„ple in vprightnes of conuersacion might haue an assured a ready hope that we also shal once be exempt out of these sorowes atteine with Christ vnto yâ— euerlasting enheritaunce whiche lyke as he beyng our head hath already atteyned so shal al we also folowe as many as be engraffed to yâ— meÌ„bres of Christ are made worthy by folowing of his craÌ„ple to be called his brethren the chyldreÌ„ of yâ— selfe same father that he is that like as we suffre commune affliccions with him so should we haue reward also together with him As long as we were the sonnes of the synful Adam an infortunate enheritauÌ„re abode vs. But as sone as we were made yâ— sonnes of God we make spedy haste to yâ— enheritauÌ„ce of heauen For it besemeth yâ— seing we are borne from heauen we should behold heaueÌ„ly thinges seing we are borne of God we should folo we nothing but godlines They yâ— serue the world goe about to haue rewardes yâ— are transitory wage that is slyppery but for vs there remayneth yâ— happyâ— enheritaunce after these temperal affliccioÌ„s which can neither be corrupted with death ne defited with wearines or heauines ne yet fade a way by age or sluttishnes There is no cause for vs to be afrayed of leste any man should in the meane whyle take this so plenteous an heritage out of our handes We haue an assured fayth full promyse maker And in his haÌ„des it is safely kept layed vp in stoare for vs in heauen howbeit after suche sort that for al that there must an assured hope and as it were a certayne pledge remayne in the meane time with men vpoÌ„ earth not with al maner of men but with you such like as you are buto whom the spirite of Christ is geuen in stede of a gage which albeit ye are for yâ— time tossed on euery syde with condry stormes of sorowes yâ— the frailtie of maÌ„is vtterly vnhable of himselfe to beare out yet by the succour of God which is mighty in al thinges you are preserued not through your owne merites but by fayth vnfained trust wherby you dout not but froÌ„ the last time after yâ— which there shal be no more of this confusion of humayne matters but the euill meÌ„ being appointed to their tormeutes shal be hable to do no body harme the good being safe froÌ„ al inuasions of sorowes shal haue the fruicioÌ„ of euerlasting rest For now yâ— rewardes lye hiddeÌ„ many times after the coÌ„mune peoples estimacioÌ„ thei are in wurse condicioÌ„ yâ— be of yâ— better those seme to perish which are most specially in sanegarde thei seme to florish which most chiefly goe to naught In this worlde there is time to exercise godlines the reward hath his time prescribed vnto it which it behoueth not to preueÌ„t In yâ— meane seasoÌ„ let it be ynough for vs yâ— euerlasting felicitie is kept in safegarde for vs which neither mannor deuil can be hable to take away froÌ„ vs before haÌ„d so yâ— we shrinke not from yâ— fayth wherby we ought to condeÌ„ne mortal mens matters depende wholy of heauen Let there be in yâ— meane seasoÌ„ fearce folkes which being rebels to god trust to the aydes of yâ— world let theÌ„ for yâ— time stampe stare ouer you as though you wer ouercomeÌ„ left succoutles But whan yâ— day shal come the discourse of thiges turned vp side down they shal be tormeÌ„ted you shal reioyce like coÌ„querours yea you ought to reioyce eueÌ„ now also through yâ— vndoubted lokiÌ„g for of so passig a great felicitie For it ought not to seme vnto you a greate or a greuous matter though by affliccions and griefes that are but shorte and shall soone haue an ende you come to the blissed that neuer shall decaye And perchaunce these persecucions also shall once haue an end which notwithstanding as often as they come in vre are to be borne with a myghtye stoute stomake and without dismaying for the glory of God in hope of the lyfe to come For after suche wyse doeth the wysedom of God in prouiding for your commodities permitte that the sinceritie and stedfastnes of your faith may be tried through sondry assaultes of sorowes For yf golde which elles were a thing both lost and would goe to naught be tryed out not only by the touche stone but also is assayed by the fire to thintente it maye thenceforth bee had in so muche the more price as it is the more exactely fyned much more wil God haue your faith wherunto so high honour of duetie belongeth to be tried with sondry experimentes to thintent that whan it shal glister out of these flames of sorowes and affliccions and being farre more pure and more glittering than any golde though it be neuer so fyne it may be precious in the syght of God and that all the matter at length may grow in to cleane contrary condicion that is to were that the thyng which semed to be layed vpon you in this worlde vnto reproche may chaunce vnto prayse and that which semed vnto vilany may be turned vnto glory that whiche semed to be layed vpon you to put you to dishonestie may be turned in to habuÌ„daunce of honour in that day whan Iesus Chrst whose power worketh nowe in you by secrete meanes shal she we forth him selfe openly vnto all men and rendre vnto euery man rewarde
am Iohn it is as muche to say as thus yf ye beleue my preaching of Christ in other matters because I am the same Iohn whiche was conuersaunte and lyued with Christ than beleue me in this booke also because of the visions syghtes and sayinges which I haue seene hearde my selfe and haue written in this booke And I knowe also and am assured that this angell was an holy angell and therfore I for feare and reuerence woulde haue worshipped him as a seruaunt and minister of God and I dyd also worship him and fell downe at his feete to worship him that I might seme to shewe thankefulnes vnto him for the infinite benefite and grace that he reueled and opened vnto me suche highe and holy secrete misteries But he woulde not accept and receyue suche honour and worship at my handes nor was not content therwith wherby I am taught that I should vtterly honour and worship none but onely the almighty God And althoughe the nature and dignitie of angels be higher than the state and dignite of man yet by the reason of the manhode of Christ and by the reason of the saluacion of mankynde thorowe Christ the nature of man is exalted aboue all angels And therfore from hence forthe the angell wyll not be hygher estemed than as a felowe seruaunt of all men vnto the lorde And lykewyse our sauiour Christ nameth himselfe a felow brother of his disciples and that also after the resurreccion And also the angel nameth Iohn in this place a brother and felow of yâ— apostles onely for this booke and sheweth how acceptable they are vnto the lorde namely reputed euen as the brethren of Christe whiche doe esteme this booke and beleue the wordes whiche are written therin And therfore no man ought to esteme this booke lightly nor to contemne it for as much as in many places it teacheth the misteries of Christ very euidentlye Althoughe in dyuerse thinges prophecied in this booke whiche haue not yet beue sene to be fulfylled because they concerne this tyme of ours the latter tyme it is somewhat darke and obscure The texte ¶ And he sayde vnto me seale not the sayinges of the prophecye of this boke For yâ— tyme is at hande He that doeth euyll let him do euil styll and he whiche is fylthye let him be fylthye styl and he that is righteous let him be more righteous and he that is holy let him be more holy And beholde I come shortly and my rewarde is with me to geue euery man according as his dedes shadie I am Alpha and Omega the begynnyng and the ende the first and the last Blessed are they that doe his commaundementes that theyr power maye be in the tree of lyfe and maye entre in thorowe the gates into the citie For without shal be dogges and inchaunters and whoremongers and murcherers and ydolaters and whosoeuer loueth or maketh leasynges In the olde testamente before the commynge of Christe the Prophetes were partly commaunded to seale their prophecyes for lyke as the fulfyllynge of suche thynges as were prophecyed and promised was fatte of euen so myght many dyuers opynyons be amonge the interpreters But here in this place the angell commaundeth Iohn that he should not seale the boke for as muche as suche matters as are prophecied therin shoulde be fulfylled very shortly As it is euydent that dyuerse of them were fulfylled immediately yea euen the great and notable vision of the subuersion and destruccion of the citie of Ierusalem and of the death and banyshment of the Iewes was alreadye fulfylled for the whiche cause he dyd prophecy nothing of it but of dyuerse other thinges which were yet to come he dyd prophecye And therfore also after this booke he wrote his holy gospel of the godheade of Iesus Christ against certen heretikes And therfore he saieth the tyme is at hande for the whiche cause men must suffer the wicked to worke accordynge vnto their wickednes for they shall not practyse it long Men must suffer the wicked Iewes and hethen whiche so wylfullye and maliciouslye doe noye and persecute the faithfull christians to take theyr pleasure Let the false apostles heretikes and hipocrites whiche pretende great holynes althoughe they be shamefully defyled as well inwardly as out wardlye let them remayne defyled and wicked it shall shortely haue an ende the iudgement of God hangeth ouer their heades But he that doeth well and rightlye nedeth not to feare the iudgement and comming of Christ He that is holy thorowe true faithe and loue towarde Christ the same desiereth ernestly from day to daye the commynge of Christ vnto the last and generall iudgement And as sone as he seeth any of those tokens happen which haue any lykelyhode of the approchinge of the end of the worlde and whiche shoulde come to passe before than he lyfteth vp his heade and sygheth and wysheth for the commynge of Christ most desierously that he might be sone rid and delyuered from yâ— myserp and wretchednes of this worlde But now thou Iohn marke and take good hede I wyll come shortly and bringe the rewarde with me for al them that haue laboured and done eyther good or euyll For the tyrannes and workers of iniquite wyll I punyshe with dystresse plages and all other blasphemers lykewyse I am the begynnynge of all thinges I haue created the worlde because I am the worde by the whiche God hath created all thinges And I am also the end for the last daye shall be my daye whan as I shall come to iudge the quicke and the deade They performe and doe gods commaundementes which in true faith and loue indeuour themselues with al diligence to doe the wil and pleasure of God with holy workes vertuous exercises whansoeuer they haue any trouble or a ouersite than they call and praye vnto god for grace and mercye for Christes sake whose rightuousnes they take for the oblacion and ransome for their synnes offerynge vp vnto him the sacrifice of thankesgeuynge with a true and perfyte faythe in the mercye of God thorowe Christ Iesus Suche true faithfull men are lyke vnto a frutefull tree that begynneth to budde out whiche in due tyme bryngeth furthe muche fruite And suche true faithfull beleuers can onely enter thorowe faythe into the Christen churche here vpon earthe and whan the tyme commeth they shall also enter in to the heauenly churche But the vnfaithfull doe shewe and declare also theyr frutes of all wyckednes and fleshely lustes wherin they defyle them selues euen lyke swyne and become shameles in theyr synnes lyke very dogges For the whiche cause they can not enter in to the righte christen churche and congregation neyther sorcerers inchanters whoremongers murtherers worshippers of ydols nor any suche as make lyes of malyce and of an euyll conscience The texte ¶ I Iesus sent myne angell to testifie vnto you these thinges in the congregacions I am the rote and the generacion of Dauid and the bright mornynge starâ—e And