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
thys loue is not wrytten in our heartes is that we beleue not the fyrste parte that our Lorde God is one God For wist I what these wordes one Lorde and one God meaneth that is to saye yf I vnderstode that he made all and ruleth all and that what soeuer is done to me whether it bee good or bad is yet his will and that he onely is the Lorde that ruleth and doeth it and wist thereto what this worde myne meaneth that is to saye yf myne heart beleued and felte the infinite benefytes and kyndenes of God to me warde and vnderstode and ernestly beleued the manyfolde couenauntes of mercy wherwith God hathe bounde him selfe to be mine wholy and all together with all his power loue mercye and might then shoulde I loue him with all myne heart soule power and myght and of that loue euer kepe his commaundementes So se ye now that as faythe is the mother of al goodnes and of al good workes so is vnbelefe the grounde and rote of all euyll and all euyll workes Finally yf any man that hath forsaken sinne and is conuerted to put hys trust in Christe and to kepe the lawe of god doth fall at a time the cause is that the fleshe thorowe negligence hathe choked the spirite and oppressed her and taken from her the foode of her strength whiche fode is her meditacion in God and in his wonderfull dedes and in the manyfolde couenauÌ„tes of his mercye Wherfore then before all good workes as good frutes there muste nedes be faythe in the heart whence they springe And before al bad dedes as bad frutes there muste be vnbelefe in the hearte as in the roâ—e fountayne pith and strength of all synne Which vnbelefe and ignoraunce is called the head of the serpent and of the olde dragon which the womans seed Christ must treade vnder fote as it was promysed vnto Adam Grace and gyft haue this difference Grace properly is Goddes fauoure beneuolence or kinde mind which of his owne selfe without desecuyng of vs he beareth to vs wherby he was moued and enclined to geue Christ vnto vs with all his other gyftes of grace Gyfte is the holy goost his working whome he powreth in to the heartes of them on whome he hath mercy and whome he fauoureth Though the gyftes of the spirite encrease in vs daylye and haue not yet their full perfeccion yea and though there remayne in vs yet euyil lustes and synne whiche fight against the spirite as he sayeth here in the .vii. Chapter and in the .v. to the Galathians and as it was spoken before in the .iii. Chapter of Gene. of the debate betwene the womans seed and the sede of the serpent yet neuerthelesse Gods fauoure is so great and â—o strong ouer vs for Christes sake that we are counted for full whole and perfecte before God For Goddes fauour towardes vs deuydeth not her selfe encreasinge a lytell and a lytell as do the gyftes but receaueth vs whole and al together in full loue for Christes sake our intercessor and mediatour and because that the gyftes of the spirite and the batayle betwene the spirite and euyll lustes are begonne in vs al ready Of this now vnderstandest thou the .vii. Chapter where Paul accuseth him selfe as a synner and yet in the .viii. Chapter sayeth there is no damnacioÌ„ to them that are in Christ and that because of the spirite and because the giftes of the spirite are begonne in vs. Sinners we are because the fleshe is not full kylled and mortified Neuerthelesse in as muche as we beleue in Christ and haue the earnest and beginning of the spirite and woulde fayne be perfecte God is so louinge and fauourable vnto vs that he will not loke on suche synne nether will counte it as sinne but will deale with vs according to oure belefe in Christ and according to his promyses which he hath sworne to vs vntyll the synne be full slaine and mortified by deathe Faythe is not mans opynyon and dreame as some ymagin and fayne when they heare the storie of the gospell Which when they se that there folow no good workes nor mendement of liuing though they heare yet can bable many thinges of fayth then they fall from the right waye and saye fayth only iustifyeth not a manne must haue good workes also yf he will be righteous and safe The cause is when they heare the Gospell or glad tydinges they fayne of theyr owne strength certayne ymagynacyons and thoughtes in theyr hertes saying I haue hearde the Gospell I remembre the storie â—o I beleue And that they counte righte faythe which neuerthelesse as it is but mans ymaginacion and faininge euen so profiteth it not nether folow there any good workes or mendement of liuyng But right fayth is a thinge wroughte by the holy gooste in vs whiche chaungeth vs turneth vs in to a newe nature and begetteth vs a newe in God and maketh vs the sonnes of God as thou redest in the fyrst of Iohn and killeth the olde Adam and maketh vs altogether newe in the hearte mynde will lust and in al oure affeccions and powers of the soule the holy gost euer accompanying her and rulinge the hearte Faith is a liuely thing mightie in working valiaunt and stronge euer doing euer frutefull so that it is vnpossible that he whiche is endued therewith shoulde not worke alwayes good workes without ceasing He axeth not whether good workes are to be done or not but hathe done them all redy yeâ— mencion be made of them and is all waye doinge for suche is his nature nowe quicke faithe in his herte and liuely mouinge of the spirite driue him and stere him therevnto Whosoeuer doeth not good workes is an vnbeleuynge person and faythlesse and loketh round about gropinge after fayth and good workes wotteh not what fayth or good workes meane though he babil neuer so many thinges of fayth and good workes Faithe is then a liuely and stedfast truste in the fauoure of God wherewith we committe oure selues all together vnto God and that truste is so surely grounded and stycketh so faste in our heartes that a manne woulde not once doute of it though he shoulde dye a thousande tymes therfore And suche trust wrought by the hooly goost throughe faith maketh a man glad lusty cherefull and true herted vnto God and to all creatures By the meanes whereof willingly and without compulcion he is glad and redy to do good to euery man to do seruice to euery man to suffer all thinges that God may be loued and praysed which hathe geuen him suche grace so that it is impossible to separat good workes from faithe euen as it is impossible to seperate heere and burninge from fyre Therfore take hede to thy selfe and beware of thine owne fantasies and ymaginacions whiche to iudge of faith and good workes will sâ—me wyse when in dede they are starke blinde and of al thinges most folysshe Praye God that he wyll witesafe to
outward workes only though the herte be neuer so farre of But God iudgeth the grounde of the heart yea and the thoughtes and the secret monynges of the mynde therfore his lawe requyreth the grounde of the herte loue from the botome therof is not contente with the outwarde worke onely but rebuketh those workes most of all whiche spring not of loue from the ground and low botome of the herte though they appere outward neuer so honest and good As Christ in the Gospel rebuketh the Pharises aboue al other that were open sinners and calleth them ypocrites that is to saye simulars and painted sepulcres Which Pharises yet lyued no men so pure as perteyning to the outewarde dedes and workes of the lawe yea and Paul in the thyrd Chapter of hys epistle vnto the Philippians confesseth of hym selfe that as touchynge the lawe he was suche a one as no man coulde complayne on and not withstanding was yet a murderer of the Christen persecuted them and formented them so sore that he compelled them to blaspheme Christ was all together mercilesse as many which now fayne outwarde good workes are For this cause the .cxv. Psalme calleth all men lyars because that no in anne kepeth the lawe from the grounde of the herte nether can kepe it though he appeare outward full of good workes For all men are naturally enclyned vnto euyll and hate the lawe We fynde in oure selues vnlust and tediousnes to do good but lust and delecracion to do euyll Nowe where no fre lust is to do good there the botome of the hert fulfilleth not the lawe and there no doubte is also sinne and wrath is deferued before God though there be neuer so greate an outwarde shew and appearaunce of honest liuinge For this cause concludeth saynte Paule in the seconde Chapter that the Iewes are al sinners and transgressors of the lawe though thei make men beleue thorow ypocrisy of outwarde workes how that they fulfil the law and sayeth that he onely whiche doeth the lawe is righteous before God meanyng therby that no man with outward workes fulfilleth the lawe Thou â—ayeth he to the Iewe teachest a maÌ„ should not breake wedlocke yet breakest wedlocke thy selfe Wherin thou iudgest an other man therin condemnest thou thy selfe for thou thy self doest euen the very same thinges which thou iudgest As though he woulde saye thou liuest outwardly well in the workes of the lawe and iudgest them that liue not so Thou teachest other menne and seest a moote in an other mannes eye but art not ware of the beame that is in thyne owne eye For though thou kepe the lawe outwardly with workes for feare of rebuke shame and punnyshment eyther for loue of rewarde vauntage and vayne glory yet doest thou all without luste and loue towarde the lawe and haddest leuer a greate deale otherwise do yf thou diddest not feare the lawe yea inwardly in thine hert thou wouldest that there were no lawe no nor yet God the auctor and vengear of the lawe yf it were possible so paynefull it is vnto the to haue thyne appetites refrayned and to be kepte downe Wherfore then it is a plaine conclusion that thou from the ground and boâ—ome of thine hearte arte an enemy to the lawe what preuayleth it now that thou teacheste an other man not to steale when thou thyne owne selfe arte a thefe in thyne hert outwardly wouldest faine steale yf thou durst though that the outward dedes abyde not alwaye behinde with suche ipocrites and dissimulars but breake forth amonge euen as an euyll scabbe or a pocke cannot allwayes be kepte in with violence of medicine Thou teachest an other man but teachest not thy selfe yea thou woteste not what thou teachest for thou vnderstandest not the lawe a right howe that it cannot be fulfilled satisfyed but with an vnfained loue affeccion so greately it cannot be fulfylled with outwarde dedes and workes onely Moreouer the lawe encreaseth synne as he sayeth in the fyfte Chapter because that man is an enemye to the lawe for as muche as it requyreth so many thynges clene contrarie to his nature whereof he is not able to fulfyll one pointe or title as the lawe requireth it And therfore are we more prouoked and haue greater lust to breake it For whiche causes sake he sayeth in the seuenth Chapter that the law is spirituall as though he woulde saye yf the lawe were fleshlye and but mans doctrine it myght be fulfylled satysfyed and stylled with outwarde dedes But nowe is the lawe gostly and no man fulfilleth it excepte that all that he doeth springe of loue from the botome of the hert Suche a newe herte and lusty corage vnto the lawe warde canste thou neuer come by of thyne owne strength and enforcement but by the operacion and workinge of the spirite For the spirite of God only maketh a manne spiritual and lyke vnto the lawe so that now henceforth he doeth nothinge of feare or for lucre or vantages sake or of vayne glory but of a fre hert and of inwarde lust The law is spirituall and wil be bothe loued and fulfylled of a spirituall hearte and therfore of necessitie requireth it the spirite that maketh a mannes her fre and geueth him lust and courage vnto the lawe ward Where such a spirite is not there remayneth synne grudginge and hatred agaynste the lawe which lawe neuerthelesse is good righteous and holy Acquaynte thy selfe therfore with the maner of speaking of the Apostle and let this now sticke faste in thyne herte that it is not bothe one to do the dedes and workes of the lawe and to fulfyll the lawe The worke of the lawe is what so euer a manne doeth or can do of his owne free wyll of his owne proper strength and enforsyng Not withstandyng though there bee neuer â—o greate workinge yet as longe as there remayneth in the hearte vnluste tediousnes grudgynge grife payne lothsumnes and compulsion toward the law so long are all the workes vnprofitable lost yea and damnable in the sight of God This meaneth Paul in the thirde Chapter where he sayeth by the dedes of the lawe shall no fleshe bee iustyfyed in the sight of God Hereby perceauest thou that those sophisters are but deceauers which teache that a manne maye and muste prepare him selfe to grace and to the fauoure of God with good workes before he haue the spirite and true faithe of Christe Howe can they prepare them selues vnto the fauoure of God and to that whiche is good when they them selues can do no good nor cannot once thinke a good thought or consent to do good the deuyl possessing their hertes myndes and thoughtes captiue at his pleasure Canne those workes please God thynkest thou whiche are done with gryfe payne and tediousnes with an euyll wyll with a contrary and grudgyng mynde O holy sayncte Prosperus how myghtely with the scripture of Paul dyddest thou confound this heresie aboute I trowe a twelue hundred yeares
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
Likewise ye wiues be in subiection to your husbandes that euen they whych obey not the word may with out the worde be wonne by the conuersacion of the wiues while they behold your chast conuersacion coupled with feare Whose apparel shal not be outwarde with broyded heare and hanginge on of golde ether in puttinge on of gorgeous apparell but let the hid man which is in the heart be without all corruption so that the spirite be at rest quiet which spirite is before God a thing muche set by For after thys maner in the olde tyme dyd the holy wemen which trusted in God tier them selues and were obedyente to their husbandes euen as Sara obeyed Abraham called hym Lorde whose daughters ye are as long as ye do wel and are not afrayed for any terrour NOwe lyke as free men ought to allure yâ— prynces and publyke magistrates and euen so oughte bonde seruauntes to allure their maisters vnto the fauouryng of the gospell by their obedient diligence whych purchaceth frendship in euery place or in dede not to prouoke them by occasion if perauenture they be vncureable euen so ought the wiues also shewe themselues obedyent vnto their husbandes not onelye yf they be Christians but to them also that haue not yet embraced the doctrine of the gospell For in dede it maye possiblie come to passe that suche as oure preaching doeth not stiere the entier vpryghtnes godlynes womanlynes sobrenes chastitie and sufferaunce of the wyfe maye ouercome and mollyfie them and in conclusion wynne them vnto Christ For whan they shall perceaue theyr wyues maners chaunged through baptisme whan they shall see the examplar of true vertue in them they shall peraduenture be enflamed the affeccion of wedlocke not a lytell forewardyng to the same purpose that as they be felowes of one bedde so they would mynd to be felowes of one profession For syncere good demeanour hath very sharpe pryckes whiche yf a man do marke it nerely bryngeth to passe manye tymes that carnall loue is turned into a spirituall loue That maner of loue is occasioned by welfauourednes of beawtie and behauiour of apparel helpyng the fauour of beawtie forewarde And behauiour is occasioned by the fayre goodlynes of an entier good hearte shynyng in her manners Therfore it behoueth not wyues whiche haue professed Christe to deuise howe they maye set forthe themselues pleasauÌ„tly in their husbandes eies after the coÌ„mune custome with theyr heare craftyly broyded or with puttinge on of precious stones or gold and purple rayment and with other trymmyng of the bodye whiche is shewed outwardly For what other thynge shoulde come of this gayre but that they should loue their wyues body for the vse of fleshely lust And what a porcion of man is the body This rather they ought to studye for that theyr husbandes may be enticed by their goodly garnyshed maners and so to loue the secret hidden mynde and hearte yf they shall perceyue her to be pure and spotted wtâ—â— knacke of viciousnes and if they shall see contrarie to the commune maner of women no lyght affeccion in that woman which women communly haue no intemperaunce no wrath no enuye no seking of preeminence no arroganncie â—o ouerthwart bibble bable but a softe mylde tractable gentyll spirit This is an excellent and a gorgeous apparell in the eâ—es of God By this maner of decking they muste chiefly deserue to haue their husbandes heartes By this kynde of wooing euen certayne holy women in times past which fixed their whole hope not in slyppery and transitorye thinges but in God set forth themselues to please their husbandes not with gold or precious stones or purple but with sobrenes obedient diligence wherby the fearcenes of an husbaÌ„des disposition is most easyly aswaged So Sara obeyed Abraham callyng him Lorde where as she was hys wyfe not his drudgeing hande mayde but submitted her selfe vnder his subieccion for sobrenes sake For althoughe it be not fitte for a man to vse a lordlynes towardes his wife yet there is an autoritie which if he in somthynges abuse yet it standeth with the womans modestie to obeye in place To be briefe lyke as they are Abrahams true and very right sonnes that folowe thexample of his fayth euen so are you Saraes daughters which resemble yâ— excellent good womans maners manly substauÌ„tialnes of mynde trymmyng vp your selues with good workes reposing all youre trust in God hauing the fruicion of his ayde there is no cause at al why you should be afrayed of womans frailtie The texte Lyke wyse ye men dwel with them according to knowlege geuing honour vnto the wyfe as vnto the weker vessel as vnto them that are heires also of the grace of lyfe that your praiers be not hindered And as it is the office of matrones with chast obedience holy maners and wyth mylde softenes to ouercome their husbandes euen so is it your parte O you men in no wise to abuse your autoritie towardes your wyues as meÌ„ playng the tyrannes in that they submit theÌ„selues vnto you but be rather so much the lesse lordely towardes them in yâ— they make them selfes your handemaides They are companions of all your estates and thynges what so euer befalleth Let them perceiue you to be handsome men to lyue withall let your wisdome succour the frailtie of their womankynde And the more stronger you are thaâ— they in the strength of hert body so much more it behoueth you to releue womens infirmitie that by youre instruction by your gouernaunce they maye be made better as it were settyng aparte that kynde they maye waxe manlye in gospellike godlynes For they are not Christian husbandes that haue wyues only to the vse of copulacion but they ought rather to endeuour that their wyues maie be theyr coÌ„panions in fastinge almosededes dooing of watching and of prayeng so that those women which are called to the coÌ„mune reward of eternall lyfe as well as their husbandes maye earnestly set their myndes to do these thynges also communely with their husbandes In christian mariage there is nothing or in dede very lytle to be geuen vnto voluptuousnes very muche vnto Godlynes Wherin yf bothe parties will consent and thereupâ—â— you refrayne froÌ„ bodyly dâ—ale your prayers shal not be interrupted And prayer is a sacrifice wherwith god must be sacrificed vnto euery daye The texte In conclusioÌ„ be ye al of one mynd of one heart loue as brethreÌ„ be piteful be courteâ—â—â— meke not rendring euill for euill or rebuke for rebuke but contrariwise blesse knowâ—â—â— that ye are thereunto called euen yâ— ye should be heires of yâ— blessing For he that doth lâ—â—â— after lyfe and loueth to se good dayes let hym refraine his tonge from euil and his â—â—â—pes that they speake no guyle Let hym eschewe euil and do good let hym seke peace â—â—â— ensue it For the eyes of the Lorde are ouer the ryghteous and hys eares are open
faith doe spring want lacke of ryght good workes Euen so came it to passe at Ephesus by yâ— meanes of yâ— false apostles as Paule did before prophecye vnto them at Myletus For yâ— which cause yâ— Lorde requireth exhorteth them to ameÌ„de threatneth them before after yâ— maner of al the prophetes that he wyll els punyshe and condemne them As concernynge the secte of the Nycholaites reade yâ— xxix chapter of yâ— thirde booke of Eusebius Chronicle Whosoeuer thorow true faith loue shall ouercome yâ— teÌ„ptacions assaultes of the enemy the same shall receyue and enioy the euerlastinge reward of blisse yâ— fruicion of god yâ— heuenly father the pleasant sight of the countenauÌ„ce of Iesus Christ in euerlastinge ioye which he nameth in this place yâ— tree of lyfe The texte ¶ And vnto the angel of the congregacion of Smyrna wryte These thinges sayth he that is first and the laste which was dead and is alyue I knowe thy worckes and tribulacion and pouerâ—ie but thou art ryche And I knowe the blasphemy of them whiche call them selues Iewes and are not but are the congregacion of Satan Feare none of those thinges whiche thou shalt suffre Beholde the deuyll shall caste some of you into pryson to tempte you and ye shall haue tribulacion ten dayes Be faithfull vnto the death and I wyll geue the a crowne of lyfe Let him that hath eares heare what the spirite sayth to the congregacions He that ouercommeth shall not be hurte of the seconde death The false apostles whiche were conuerted from the Iewes vnto the faythe were also at Smirna very busye and vnquiet in maynteynyng the ciâ—cumcysion and other Iewyshe ceremonies Against the whiche the trew apostles and their dysciples as Paule and suche other were fayne to fyght and stryue by reason wherof all the churches in the world were in perplexyte and dysquieted In this place Christ speaketh vnto them of Smirna and calleth them poore in affliccions and ryche in faythe and vertue And thus he teacheth here that it is the worcke of the deuyll and not of man whansoeuer thou arte caste into any perplexyte vexacion or pryson for the faythe and truthes sake And therfore be the more pacient seyng the heauenly father permytteth suche power vnto Sathan against the. Euen so dyd it happen in this citye vnto yâ— good bishop Polycarpus one of Iohns dysciples whiche was burnt of the vnfaythfull for the truth and the christen faythes sake Of this ye maye reade more in the. xiiii and xv Chapter of the. iiii boke of Eusebius chronicle By the seconde deathe vnderstande euerlastynge deathe and damnacion as the first death is yâ— deathe of the bodye and of synne from the whiche we shall be delyuered and be raysed vp againe thorowe a trewe faythe and confydence in the mercye of god ioyned with a perfyght repentaunce The texte ¶ And to the messenger of the congregacion in Pergamos wryte This saythe he whiche hath the sharpe swearde with two edges I know thy worckes and where thou dwellest euen where Satans seate is and thou kepest my name and hast not deuyed my fayth And in my dayes Antipas was a faithfull wytnes of myne whiche was â—â—ayne amonge you where Satan dwelleth But I haue a fewe thinges against the because thou hast there them that maynteyne the doctrine of Balam whiche taught in Balake to put occasyon of synne before the children of Israell that they shoulde eate of meate dedycate vnto ydoles and commyt fornicacion Euen so hast thou them that maynteyne the doctrine of the Nicolaitans which thing I hate But be conuerted or els I wyl come vnto thee shortly and wyll fyght against them with the swearde of my mouthe Let him that hath eares heare what the spirite sayeth vnto the congregacions To him that ouercommeth wyl I geue to eat Manna yâ— is byd wyl geue him a whyte stone and in the stone a newe name written whiche no man knoweth sauynge he that receaueth it As coÌ„cerning this church we reade of no maner of accion or worke of faith therof But in al notable cities where right ChristeÌ„ meÌ„ were bothe yâ— christened vnchristened Iewes did styre vp cause much sedicion tumult as their accustomed maner was And they prouoked also the lyuetenauntes of Rome alwayes to hate persecute yâ— right true christiaÌ„s As it happened in this citie vnto the deare faithful seruant of god Antippe which with out doubt preached yâ— gospel truly syncerely therfore was faine to suffre death In such cities wher gods word is coÌ„demned al godly men in continual perell danger of their lyues goodes wher meÌ„ doe both blesse curse for money as Balaam did where abhominable fylthines whoredoÌ„ is mainteined suffered ydolatry set vp wher holy matrimonye is had in no estimacioÌ„ there without doubte dwelleth yâ— deuil For these are no small synnes but very odious and hateful vnto god But they maye repent and amende and so obteyne mercye of god and thorowe the grace and ayde of god they maye withstande and ouercome suche damnable and outragious enormyties whiche thing yf they doe not let them loke for nothinge more sure than eternall damnacion This ought to moue the hartes of all men and to feare and shrugge them that they maye repent and amende their lyues By Manna vnderstande the worde of god and true harty loue And to cleaue faste vnto Christ with a strong and a stedfast faith whiche thing is a syngular pleasure and delyght vnto the godly and faithfull and a very poyson vnto the vngodly vnfaithfull By the white stone is sygnified the eleccion and appoyntment vnto euerlastyng honour before god and all sainctes bothe in this worlde and in the worlde to come with the testimonye of a good conscience that feareth god and of a right harty ioye And also the euerlastynge peace rest and sure confydence in the grace and fauoure of god vnto euerlastynge lyfe The texte ¶ And vnto the messenger of the congregacion of Thiatira wryte This saith the sonne of god whiche hath eyes lyke vnto a flamme of fyre and hys fete are lyke brasse I knowe thy worckes and thy loue seruyce and fayth and thy pacieÌ„ce and thy dedes whiche are moo at the last then at the fyrst Notwithstandynge I haue a feawe thinges agaynste the because thou sufferest that woman Iesabell whiche called her selfe a prophetise to teache and to deceaue my seruauntes to make them commyt fornicacyon and to eate meates offered vp vnto ydoles And I gaue her space to repent of her fornicacyon and she repented not Beholde I wyll cast her in to a bedd and them that coÌ„myt fornicacyon with her into great aduersitye excepte they â—uâ—ue from theyr dedes And I wyll kyll her chyldren with death Here learne that the sonne of god whiche hath the two edged swearde the first and the laste whiche is deade and yet lyueth which hathe