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
Christ ought to sytte Compare therfore all maner doctrine of men vnto the scripture and se whether they agre or not And commytte thy selfe whole and all together vnto Christe and so shall he with his holy spirite and with all his fulnes dwell in thy soule The summe and whole cause of the wrytynge of thys epystle is to proue that a man is iustified by fayth onely which proposicion who soeuer denyeth to him is not onely this epistle and al that Paul wryteth but also the whole scripture so locked vp that he shall neuer vnderstande it to hys soules health And to bringe a man to the vnderstandinge and felynge that faith onely iustifyeth Paul proueth that the whole nature of manne is so poisoned and so corrupte yea and so dead concerning godly liuing or godly thinkinge that it is impossible for her to kepe the lawe in the sight of God that it to saye to loue it and of loue and lust to do it as naturally as a man eateth or drincketh vntill she be quickened again and healed thorow faith And by iustifying vnderstand none other thing then to be reconciled to God to be restored vnto his fauour to haue thy sinnes forgeuen the. As wheÌ„ I say God iustifieth vs vnderstaÌ„d therby that God for Christes sake merites deseruinges only receaueth vs vnto hys mercy fauour grace forgeueth vs our sinnes And when I say Christ iustifieth vs vnderstand therby that Christ onely hath redemed vs bought deliuered vs out of the wrath of God damnacioÌ„ hath with his workes only purchased vs the mercy the fauour grace of God the forgeuenes of our sinnes And wheÌ„ I say that faith onely iustifieth vnderstand therby that faith trust in the truth of God in the mercy promysed vs for Christes sake for his deseruing workes only doth quiet the coÌ„science certify her that our sinnes be forgeuen we in the fauour of God Furthermore set before thyne eyes Christes workes thine owne workes Christes workes only iustifie the make satisfaccion for thy sinne and thyne owne workes not that is to say quieteth thy conscyence and make the sure that thy synnes are forgeuen the and not thine owne workes For the promise of mercye is made the for Christes workes sake not for thine owne workes sake Wherfore seinge God hathe not promysed that thyne owne workes shall saue the therfore faithe in thine owne workes can neuer quyet thy conscience nor certifie the before God wheÌ„ God coÌ„meth to iudge to take a reconing yâ— thy sinnes are forgeuen the. Beyond all this mine owne workes caÌ„ neuer satisfie the law or pay her that I owe her For I owe the law to loue her with all mine heart soule power might Whiche thing to paye I am neuer able whyle I am compassed with fleshe No I cannot once beginne to loue the lawe excepte I be fyrste sure by fayth that God loueth me and forgeueth me Finallye that we saye fayth only iustifieth ought to offende no man For if this be trewe that Christ only redemed vs Christ only bare our synnes made satisfaccion for them purchased vs the fauour of God then must it nedes be true that the trust only in Christes deferning in the promyses of God the father made vs for Christes sake doth onely quiet the conscience certifie her that the sinnes are forgeuen And when they say a man must repent forsake sin haue a purpose to sin no more as nye as he can loue the lawe of God Ergo fayth alone iustifieth not I aunswere that al like argumentes are nought like to this I must repent be forye the Gospel must be preached me I must beleue it or els I cannot be partaker of the mercye which Christe hath deserued for me Ergo Christ only iustifieth me or not Christ onely hathe not made satisfaccion for my sinnes As this is a naughty argumeÌ„t so is the other Now go to reader according to the order of Paules wryting eueÌ„ so do thou Fyrst behold thy selfe diligeÌ„tly in the lawe of God se there thy iust damnacion Secondarely turne thyne eyes to Christe and se there the exceading mercy of thy most kynde and louinge father Thirdly remembre that Christe made not thys attonement that thou shouldest anger God againe nether dyed he for thy synnes that thou shouldest lyue styll in them nether clensed he the that thou shouldest retourne as a swyne vnto thyne olde puddell againe but that thou shouldest be a newe creature and lyue a newe lyfe after the will of God and not of the fleshe And be diligent least thorowe thine own negligence and vnthankfulnes thou lose this fauoure and mercy againe ¶ Fare well The vvhole matier and argument of sainct Paules Epistle to the Romaines by Eraâ—mus of Roterodame AL the beginnyng to make the matier more plaine this shal bee briefely to declare the summe and contentes of this presente Epistle And fyrst to beginne with the authors name albeit I knowe that sainct Hierome in his commentaries he wrote vpon the Epistle to Philemon is of the minde that Paul was fyrst called Saule and afterwarde called him self Paule in remeÌ„braunce of the great and victorious acte wherby he wonne vnto Christ Sergius Paule lieuetenaunt of Paphos in Cipres as it is wryten in the .xiii. chapiter of the Actes of thapostles And though againe I knowe that other some be of the mynde that Paule for the tyme wherin he liued vnder the Iewes lawe was called Saule that at the fyrst beginnyng of his newe religion he chaunged his name yet the one opinion semeth vnlikely forsomuche as S. Luke in the chapiter before rehersed then Saule vvhiche is also called paule beyng full of the holy goste plainly by these wordes declareth that he had two names before Sergius Paules conuersion the other opinion semeth more vnlikely as it appeareth as well by that some els where as especially in the same chapiter euen at that tyme when he preached Christes gospel he is called Saule the holy gooste speakyng these wordes deuide me Barnabas and saule Me thinketh therfore that Origens opinion is in this point nigher yâ— trueth For as in the bookes of the olde testament we fynde some whiche had diuers names as for exaÌ„ple one in one place is called Idida whiche in an other is called Salomon likewyse an other is in some place called Ozias whom scripture elswhere calleth Azarias in the gospel of Luke he is called Leui whiche in his owne gospel calleth him selfe Mathewe so is it to be supposed that Paule had two names though that in his Epistles he neuer vseth to call him selfe Saule but in euerye place Paule peraduenture because yâ— name of Paule was more familiar among them that he wrote vnto I meane the Romaines and Grecians Now is the Latine worde Saulus after like sorte deriued out of this Hebrue worde Saul as the Grecians fourme
so lowe a foundacion We beyng there were hungerbaned and famyshed and among you so poore and nedye that to gette our dayly lyuyng fayne were we to sowe lether we byle and cruelly vexed syncerely and without corrupcion preached Christ vnto you and are ye now come to this to despise vs by other Apostles councell to be so fyerce through full fedyng and by reason of your ryches so puffed vppe with pryde so wranglyng and sediciouse by reason of your dominion and kyngdome Haue ye taken possession of so great ryches for your selfe and thrust vs out of doore that haue sustayned the greatest brunte of this matter Whether ye haue obtayned any great thing or not iudge your selfes Certaynly I would wishe ye had obtayned such a kingdome as were semely for Christe Then would we thrust our selfes into some one parte or other therof to raygne with you because we layed the foundacion For I cannot be brought in minde to thinke that ye would be so vnmanerly as to thrust such out of the company of your welthy state as vnto you were begynners of thesame vnlesse we be vtterly borne to this misery to haue no rewarde at all but despite famine infamie emprisonmente strypes and to be in ieopardie of our life when other menne with theyr false learning gette them selfes so great a renoume Yf an Apostles office should be recompensed with worldly rewardes I thinke we ought of ryght to haue the beste whiche firste of all with so great ieopardyes haue graffed Christe in you The texte For me thinketh that God hath set forth vs which are Apostles for the lowest of all â–ª as it were menne appoynted to death For we are a gasyng stocke vnto the worlde and to thâ— Angels and to men We are fooles for Christes sake but ye are wise through â–ª Christe We are weaâ—e but ye are strong Ye are honorable but we are despysed Euen vnto this time we honger and thryst are naked and are buffeâ—ed with fystes and haue no certayne dwellyng place and labour working with our owne handes We are reuiled and yet we blesse We are persecuted suffre it We are euill spoken of and we praie We are made as it were the filthines of the world the ofscowring of al thinges euen vnto this daie Yf such lawfully raigne emong you as haue builded vpon the good foundacion we layed but meane thynges then thynke we our selues onelye miserable by the wrath of god Theyr ryches and fame of wysedome hathe broughte them in authoritye and to beare a rule among you but vs as it seameth hath Christe called loweste of all to the apostles office to bee punished and to suffre deathes as they doe whiche for theyr mischeuouse deedes are caste vnto wylde beastes to be an exaumple to the people What courte of iudgemente is there whyther we haue not been draweÌ„ what prison is there that knoweth not our trouble What commen place is there wherein we haue not been openly mocked so that we were not onely a gazyng stocke to the worlde whiche defyeth Christe nor onely to men that are worldly wyse but also to the deuils themselfes whiche are with our troubles delighted O the chaunge of thynges tourned vpsidown and contrarye We are foles for Christes sake despysed because we preached yâ— he humbled hymselfe and was fastened to the crosse ye as wyse men vpon coÌ„fidence in Christ do proudely auaunce your selfes We lyke weake and feble for Christes glorye humbled our selfes ye lyke strong are proude and insolente Despised wer we and rascalles ye are noble and honourable We haue no profyte but our payne and trauayle but al the profite is yours For what reward haue we I praye you for so manye daungers and troubles So farre haue we bene vntill this daye from bearyng any great rule as some dooe that coumpt themselfes for chiefe Apostles that we oftetymes lacke meate oftetymes drynke oftetymes clothyng muche lesse gote we by the ghospell any greate ryches Yea and are oftetymes buffited so far were we from obteynyng honour and that whiche is a playne proufe of extreme nede we wander abrode hauing none appoynted dwellyng place nor house of oure owne wherein to suffre and endure our pouertye with somewhat lesse griefe because it is not seen So far from poulyng and pillyng any manne that we gotte our lyuyng with our own handes We seke not for worldelye prayse but rather suche as reuyle vs we blysse and for vnlanyes and reproche oftetymes done vnto vs we on oure side geue prayses So far are we from oppressing that we without complaint suffer cruel persecucion What nede many wordes Other emong you are in great renoume but we for your sakes haue been coumpted hytherto as outcastes of this world moste vyle and leaste set by Yf I as some men doe woulde caste in your teeth my trauayles my ieopardies and labours should I not haue a very good cause to quarell with you The texte I wryte not these thynges to shame you but as my beloued sonnes I warne you For thoughe ye haue ten thousand instructours in Christ yet haue ye not many fathers In Christ Iesu I haue begotten you thorow the Gospel Wherfore I desire you to folow me as I folowe Christ For this cause haue I sent vnto you Timotheus whiche is my dere sonne and faythfull in the Lorde whiche shall put you in remembraunce of my waies yâ— I haue in Christ euen as I teache euery where in all congregacions Some swell as though I woulde come nomore at you But I wyll come to you shortly if God wyll and wyll knowe not the wordes of them whiche swell but the power for the kingdome of God is not in wordes but in power What wyll ye Shall I come vnto you with a rodde or els in loue in the spyrite of softnesse I write not this nowe as one that for youre vnkyndnes hateth you to make you ashamed but rather as a most louyng father warne you as my most dearly beloued children for your owne profite and not for myne For yf by my onely hurte your matters shoulde well goe forwarde I would not passe vpon myne owne losse but would reioyce in you for whose profite I would not sticke to dye But nowe syth I perceiue that ye through your new Apostles become woorse godlye loue compelleth me to warne you of the ieopardie which I coumpte as mine owne Ye Corinthians maie not despise this good will of myne which is very fatherly without any fayning A great difference is there betwene a scholemaister and a father for he for the tyme is cruell to the vnhurtefull age and doth his duety if he doe it at all either for rewardes sake or for feare of eiuill but a father prouoked thorough a naturall loue prouideth for the profite of his childreÌ„ though he ther by beare losses and damage Though ye chaunce to haue yea ten thousande scholemaisters surely ye shall fynde but fewe of them to be fathers And whye shoulde I not
but rather of a louynge mynde lefte yf I hadde commen rather I shoulde haue beene compelled to vse extremitie towarde suche as were not yet amended whome I trusted yet woulde in the meane season cumme to amendemente Better thoughte I it sommewhat the later to cumme vnto you so that my cummyng mighte bee bothe to you and me more pleasaunte than to bee among you after an earneste behauioure and sad Nor lette any thynke these my woordes to bee spoken proudelye and after a threatening sorte but for youre correccion Wee beare no lordelye rule vpon anye other than suche as haue sinned Touchyng therefore your fayth wherein ye continue wee beare no rule vpon you but in the ordre of lyfe some thyng is there whiche I woulde were amended And so farre are wee from threatenynge suche eiuil liuers to shewe thereby what authoritie we haue vpon you that by these wayes wee prouide to kepe you in gladdenesse whiche I woulde not should through the corrupt maners of some and mine earnestnesse which I could not choose but vse bee in any wyse appayred with sorowefulnesse The seconde Chapter The texte But I determined this in my self that I woulde not come again to you in heauines For if I make you sory who is it that shoulde make me glad but the same whiche is made sory by me And I wrote this same vnto you leste if I came vnto you I shoulde take heauines vpon heauines of them of whome I ought to reioyce This confidence haue I towarde you all that my ioye is the ioye of you all For out of greate affliccion and anguish of hert I wrote vnto you with many teares not that ye shoulde be made sorie but that ye mighte perceaue the loue whiche I haue moste specially vnto you BVt rather forasmuche as I with my former letters of necessitie made you heauye and pensife by condemning the incestuouse fornicatoure I thoughte it not meete with my comming thither with anye newe heauinesse to vexe and trouble eyther you or my self Fayne would I alwayes vnto you bee pleasaunte and neuer painful â—nlesse ye prouoke me But yf I at anye tyme bee thoroughe your outragiousnesse compelled whiles I correcte a fewe to make you all sorye when I my self am by these meanes made sorye who canne make me gladde agayne but the same manne whiche is by me made heauye and sadde And surely ioyfull shall I bee yf I through suche sharpe correccion finde him healed and fynde you likewise nowe reioysing of his recouerye as ye to fore were of his sorowe partakers And euen for this cause wrote I this epistle vnto you beefore my cummyng leste yf when I come vnto you I might by suche take sorow by whome mete were it and seaming that I toke pleasure and comfort specially synce I surely perswade my selfe that ye are after suche sorte minded towardes me that whether I mourne for the correccion and punishemente of some that my heauinesse will bee commen to you all or if I bee gladde for some of youre amendementes ye will also all bee gladde with me Nothyng is there more greuous vnto me than if I among you see suche thynges as beseame not your religion and agayne no man is more gladde than yf I see nothyng in you woorthie reprofe I therefore beeyng exceadynglye astonied with suche an outragiouse offence being such as was wel knoweÌ„ amoÌ„g you wrote vnto you the same letters not without greate heauinesse of hearte and great affliccion nor without many teares not with them to make you sory but that ye might perceaue my loue and good wil towarde you which the more readie it is and more plentiful toward you so much the more greueth it me if there be any dishonestie amoÌ„g you The texte ¶ Yf any man hathe caused sorowe the same hathe not made me sory but partelye 〈◊〉 I shoulde greue you all It is sufficiente vnto the same man that he was rebuked of many So that now contrarye wyse ye ought rather to forgeue him and coumforte him leste the same persone shoulde bee swalowed vp wyth ouer muche heauines Wherfore I exhort you that loue maye haue strengthe ouer him For this cause verelye didde I write that I â—ighte knowe the profe of you whether ye shoulde bee obediente in all thynges To whome ye forgeue anye thyng I forgeue also For yf I forgaue anye thyng to whome I forgaue it for your sakes forgaue I it in the syght of Christe leste Satan shoulde preuente vs. For his thoughtes are not vnknowen vnto vs. And yf any manne haue geuen you occasion to bee sorye the same hathe not onely made me sorye synce he hath with me made also all you sorye As for the manne whose name I vtter not nor yet rehearse the fault whereof the doâ—â— is ashamed is sufficiently punished in that he was in suche sorte openly rebuked beefore all the people and auoyded of euerye mannes coumpanye This muche was done vnto hym partelye to cure his disease and partelye to feare other from the lyke Nowe remaineth this that ye increase not his sorow but rather forgeue hym vpon his repentaunce whom for offence ye abhorred and coÌ„fort hym in his sorowe leste he bee with desperacion swallowed vppe Wherefore I beseche you that forasmuche as ye condemned hym euen of loue and not for displeasure and for no purpose elles condemned hym but to the intente he shoulde amende and bee saued see that he in this fynde youre loue effectuall towarde him by receauyng hym hartylye and louyngly whome ye excluded with heauinesse For this also was another cause why I wrote these letters vnto you because I woulde haue a tryall whether ye woulde in all poyntes obeye my commaundementes In condemnyng hym whome I commaunded to bee condemned ye obeyed me and likewyse wyll ye I truste obeye me receauyng hym into youre fauoure to whome I woulde haue you reconciled that once wylles maie in euerye poynte agre Whome so euer ye forgeue anye thing him forgeue I also coumptyng my selfe fullye contente yf I see you satisfied For if I forgaue anye thyng for youre sakes forgaue I it as Iesus Christe is my witnesse and approuer leste Satan elswise myght take any of ours from vs thorowe desperacion and vse theÌ„ as his own Nor are his sleighty thoughtes vnknowen vnto vs whiche doth not onely lye in watche to disceaue vs by pleasures but also by heauinesse and sorowe by th one alluring vs to outragious offences by thother casting vs downe headlong into the depe do ungeon of desperacion The texte When I was come to Troas for Christes Gospels sake and a greate doore was apeâ—â—â— vnto me of the Lorde I had no reste in my spirite because I founde not Titus my brother but toke my leaue of them and wente awaye into Macedonia Thankes bee vnto God whiche alwayes geueth vs the victorye in Christe and openeth the fauoure of his knowledge by vs in euery place For we are vnto god the swete fauour of
concernyng thys beneuolence that is minystred by vs vnto the prayse of the same lorde and to stiere vp your prompt mynde For thys we exchewe that any manne shoulde rebuke vs in thys plenteous distribucion that is ministred by vs to the glory of the lorde and make prouision for honest thinges not onely in the sight of the lord but also in the sight of meÌ„ With hym haue wee sent the brother whose faythe and entyrenesse in preachynge the gospell throughout all the congregacions is well tryed and so wel tryed that of all the congregacyons he was chosen out of the reste to bee as it were a felowe and companyon of our iourney to bee my helper in gatheryng money whiche ye of your liberalytye geue to the glorye of the lorde by whose mocyâ—n thys matier is wroughte for a playne declaracyon to all menne of your prompte myndes Dyscrecion would that perfite and tryed menne were put to thys busynesse leste weake personnes conceyue a suspicion that thys great summe of money whiche ye of your free goodnesse geue is not so much gathered for other as for our selues whereas wee thereof take nothing to our selues but the labor trauaile to gather it and to conuay it For wel know we that to gather money specyally if the summe bee great hath an apparentesuspicyon of griedines and aswel knowe we that mennes consciences is with nothyng sooner corrupted The texte We haue sente with them a brother of ours whome we haue ofte times proued diligent in many thynges but nowe muche more diligente The great confidence whiche I haue in you hath caused me thys to dooe partely for Titus sake whiche is my felowe and helper as concerning you Partely because of other whiche are our brethren and the messengers of the congregacions and the glorye of Christe Wherefore shewe ye vnto them the proofe of your loue and of our boasting of you in the sighte of the congregacions â–ª To these two of whome ye haue good experience we haue adioyned the thirde a certain brother of ours whome albeit ye knowe not so well yet in diuerse thynges haue we oft tymes founde hym dilygente and faythfull and in thys businesse more diligent than in other so that I nothyng doubte but that ye will with any summe of money truste them partely vpon consideracion of Titus whiche is my felowe and partaker of the labors whiche I vndertake for your sakes and partely in consideracion also of other adioyned with him whiche besides that they be our brethren are also chosen to dooe this businesse by the voyces of the congregacions by whome the glorye of the gospell is so set foorthe that they may be well called not onely Apostles but also the glory of Christe With these shall ye in such sorte vse your selues that ye nowe specially declare howe greatly ye loue vs that I haue not without cause boasted of you vnto them And suche gentlenes as ye shewe vnto them ye shall shewe toward all congregacions whose messengers they are ¶ The .ix. Chapter The texte ¶ Of the ministring to the saintes it is but superfluous for me to write vnto you for I knowe the redines of your mynde whereof I boaste my selfe vnto them of Macedonia that Achia was prepared a yere agoe and your ensaumple hath prouoked many Neuerthelesse yet haue I sent these brethren lest our boasting whiche I make of you should be in vayne in this behalfe that ye as I haue sayde may prepare your selues leste peraduenture if they of Macedonia come with me and fynde you vnprepared wee I will not say ye shoulde be ashamed in this matter of boasting Wherfore I thought it necessarie to exhort the brethren to come before hand vnto you and to prepare your good blesâ—yng promised afore that it might be readie so that it be a blessing and not a detraudyng HOwe for me to bestow any labour with my letters to moue you to be charitable vpon the poore I thinke it superfluous synce I haue of your readie good myndes suche sure and perfite knowledge that I nothynge doubte to boaste thereof among the Macedonians so farre that by your exaumple not onely Corinthe but welnyghe all Achaia is dysposed ready and well mynded to lyke liberalitie And albeit we were well assured of youre good mynde beefore yet thought we it not amysse to sende these our brethren before lest it happely appeare by some meane â–ª that we haue of you made a vayne boaste in this poynte whiche in other thynges hitherto haue done as I sayde of you Nowe the purpose why we sent them before is that as wee before wrote vnto you the money be gathered in good tyme and that it bee in a redinesse whiche euery man is willyng to geue leste if the Macedonians to whome I haue boasted of you come with me and fynde you vnprepared we bee put to shame as one that hath made a vayne bragge of you I will not saye leste ye bee put to shame as menne in thys vnlike your selues whiche in all other giftes excell other And for thys cause thoughte I it good to desyre these brethren to goe thether vnto you beefore I came myselfe to prepare the contribucion whiche ye had before purposed and appoynted that it mighte be in a more readines wont to be called when we speake Greke eulogia that is to saye a blessyng because euerye benefite shoulde gladlye and without murmuryng be both geuen and taken if it so bee not than is it rather extorcion than a fre gifte He that wil geue let hym freely geue and asmuche as he will Thys poynte I warne you of the more a manne geueth the more rewarde shall he haue The texte Thys yet I say he whiche soweth litle shall reape litle and he that soweth plenteously shall reape plenteously And let euery manne dooe accordyng as he hath purposed in his hearte not grudginglye or of necessitie For god loueth a cherefull geuer God is hable to make you ryche in all grace that ye in all thynges hauyng sufficient vnto the vtmoste may bee ryche vnto all maner of good woorke as it is written He hath sparsed abrode and hath geuen to the poore his righteousnes remaineth for euer He that ministrethe seede vnto the sower ministre bread also for foode and multiply your seede and increase the fruites of your righteousnesse that on al partes ye may be made rich into al singlenes which causeth thorow vs that thankes are geuen vnto God For the office of thys ministracyon not onelye supplyeth the nede of the sainctes but also is aboundaunte herein that for this laudable ministryng thankes might be geuen to God of many whiche prayse God for the obedience of your consentyng to the Gospell of Christ and for your synglenes in distributing to them and to all men and in theyr praiers for you whiche long after you for the aboundaunte grace of god in you Thankes be vnto god for hys vnspeakable gifte Whoso soweth litle shall reape but
he hath not onely not punished vs according to our desertes but also whan we were dead by reason of our sinnes he hath called vs agayne to lyfe together with Christ This I say was not of our deseruing but came of free gyft And he hath not only called vs agayne to lyfe with hys sonne but also he hath caryed vs vp froÌ„ these thinges that are benethe vnto the thinges that are in heaueÌ„ there hath placed vs through Christ Iesê° by whoÌ„ we haue indiffereÌ„tly together whatsoeuer he our head hath do possesse now in hope all that we shal shortly after possesse in very dede Thus it was his wil that at the resurreccion whan his promisses shal euidently appeare he may declare his most abouÌ„dant liberalitie which it pleased hi of his free goodnes to powre vpoÌ„ vs not for our own good dedes sakes but for the merites of Iesê° Christ For the thing is often to be rehearsed that ought to be fixed moste depely in your hartes It cuÌ„meth of fre grace I say that you haue obteined saluacion from the destruccioÌ„ wherin ye were tangled lest ye should folow the error of some of the Iewes which thinke to be saued for obseruing the prescriptes of Moses law You are endebted for your saluacion to fayth wherby ye beleued the gospell yet you may not brag of faith as though it come of your selfe Christ loued you first hauing drawen you to himselfe he hath geuen you power that you should loue hym agayne And he it is that hath freely powred into you the gift of fayth by the whiche you should set darkenes apart and see the lyghte of the Ghospels veritie It is wholy therfore to be ascribed vnto his fre gift so that no man hath thereof to boast as though it were of his owne In that we are created we are endebted to God Agayne in that we are regenerate by faythe and baptisme and as it were made a newe after an other maner we are diuorced from the felowshyp of our parent the sinfull Adam and engraffed in Christ the prince of innoceÌ„cie to the intent that by the helpe and exaumple of him we should from hensforth apply the offices of true godlinesse that renouncing the olde man we shoulde represent the new man in new dedes and become so ferre vnlike to oureselues in condicions that a man might iustly say it were not we For God by the doctrine of the ghospell hath opened vnto vs the rewarde of Immortalitie to the intent we should preace hard vnto it through innocencie of lyfe and well doing For the euangelical faith is not an idle mattier but hath an inseparable companion charitie whiche causeth moe dueties to be done of the willyng than the prescriptes of the lawe are hable to enforce of the constrayned The texte Wherfore remembre that ye being in tyme passed Gentiles in the flesh were called vncircumcisyon from that whiche is called circumcisyon in the flesh whiche circumcisyon is made by handes Remeâ—ber I saye that at that tyme ye were without Christ beyng aliantes from the commen welth of Israell and straungers from the testamentes of the promes and had no hope and were without God in this world But now by the meanes of Christ Iesu ye which somtime were farre of are made nye by the bloude of Christ For he is our peace whiche hath made of both one and hath broken downe the wal that was a stoppe betwene vs and hath also put away throw his fleshe the cause of hatred euen the lawe of commaundementes contayned in yâ— lawe written for to make of twayne one newe man in him selfe so making peace and to reconcyle both vnto God in one body thorow the crosse and slewe hatred therby and came and preached peace to you whiche were a farre of and to them that were nye For thorow hym we both haue an entraunce in one sprite vnto the father The yoke of Moses law is not layed vpon you For one onely law of Christian Charitie is sufficient to accomplishe all dueties The Iewes are not endebted to theyr lawe for theyr saluacion but yet you are so much more bounden to the goodnesse of god as you were more far of than they from the true wurshipping of god from true religioÌ„ Therfore yâ— ye may the more vnderstaÌ„de how muche you are bounden to the bountie of God for being nowe as ye are your duetie is to remember what ye haue bene afore tyme. For you were sumtyme Heathens after the corporall distinccion of kynred whome the nacyon of the Iewes bragging of their carnal circumcision that is done with handes name contumeliously vncircumcised and repute them for prophane persons and abhominable supposing this felicitie that was promised loÌ„g agoe by the oracles of the prophetes to belong peculiarely to themselues and not vnderstandyng that they be reputed as vncleane persones before God whose inward myndes are vncircumcised But you at that time were vncircumcised both in body and soule being so muche more abiect in miserable condicion than the Iewes in that ye had no hope of Christes benefite to youwarde that is to saye because you were vtterly astraunged aswell from the tytle and felowshyp of the nacion of Iewes vnto whome he semed to be peculiarly promised as also exileled from the couenauntes of God wherin he promised in saying to Abraham the father of that nacion In thy seede shall all nacyons bee blessed And to bee briefe there remayned no apparente hope of your saluacion in afmuche as being wurshippers of deuils ye had no knowledge in thys worlde of the true God where as the Iewes called him theyr God and he agayn called them hys people Neuerthelesse as soone as the trueth of the Ghospell shewed furth his lyght Christe turned the course of thynges vpsyde downe and broughâ—e so to passe that you whiche seemed nothyng to perteyne vnto God were no we knyt moste nere vnto him not by the circumcision of the foreskinne but by the bloud of Iesu Christ with the price wherof ye were not only deliuered from the sinnes of your olde conuersacion but also reconcyled vnto God the father In tymes paste you were at discorde with the Iewes yea you were at discorde with God but Christ the Autour of peace and concorde stroke away al the difference of circumcised and not circumcised he toke away the ceremonies of Moses law as it had bene a wall that deuyded the concord betwene the Iewes and the Gentiles so that two sortes of people beeyng afore most ferre different one from the other should agree and growe together in one vtterly expelling theyr olde grieues For before Christes cummyng the gentiles did wonderfully adhorre the Iewes obseruaunces as supersticious thinges and the Iewes contrariewise were in such conceipt with themselues by reason of their ceremonies that they held al such accursed as were without them Christ therfore by his woonderful deuise abolished and brought out of vse
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
the gospel of Christ which am desirouse so to do freely wtout feare euē as he cōmaūded me The texte Walke wysely towarde them that are without and lose no oportunitie Vse your selues soberly discretly with suche as are to Christes religiō straungers so that in your maners nothing appeare that maye either moue them to persecute you or withdrawe theyr myndes fauer from the gospel For synce it can not be auoyded but that ye must nedes with Heathēs be conuersaūt and with them liue familierly let them in you fynde that through your new profession ye are in all poyntes becommē therby better more courteyse namely yf any suche thing chaūce wherin wtout breache of religion ye maye do them pleasure Nowe must we specially for the present tyme endeuour that all be allured to the profession of the gospell The oportunitie wherof must not with ianglyng and vayne contencions be ioste but be bought rather with all the precious goodes and treasures that we haue For this gyue ouer your honoure departe with youre moneye for this awaye with your desyer to reuenge Yf with the losse of suche thinges the gospell be furthered then thinke as it is in dede that your aduauntage is great The texte Let your speache be alwayes well sauoured and poudred with salte that ye maye knowe howe ye ought to answere euery man Let not your speache to them be reprochefull and roughe but let it sauoure of courtesy and gentlenes be poudred with the salte of wysdome remēbryng that gentle speache rather soupleth fierse stomackes discrecion teacheth what to whome with what sobernes we ought to answer We must otherwise vse our selfe towarde princes and gouernours of the worlde otherwyse with meane men otherwise with lowe persons after one sorte with suche as are gentle after an other sorte with suche as are furnishe otherwise with learned otherwise with vnlearned After suche sorte muste oure language be tempered vnto euery mānes condicion that it may further promote the gospel Some time better is it to gyue place when he whome ye intende to teache with reprochefull wordes gaynsayth your teachyng or he whome thou speakest vnto goeth couertly aboute to hurte thy doctrine The texte Of all my busines shall ye be certified by Tychicus the beloued brother and faithfull minister and felowe seruaunt in the lorde whom I haue sent vnto you for the same purpose that he myght knowe what ye doe and that he might comfort your heartes with one Onesimus a faithfull and beloued brother whiche is one of you They shall shewe you of all thinges whiche are a doyng heree Of my state I wryte not vnto you but of that shal Tichicus the bearet of these letters certifie you through one cōmen profession my well beloued brother faithfull minister felowe seruaunt in preaching the gospel whome I for this purpose sente thither both to the intent that by hym ye shoulde knowe what is here done among vs and by hym to be certified howe ye doe that youre myndes maye through his communicacion be refreshed and myne also by his good reporte made of you And with Tychichus haue I sent Onesimus whome I would ye shoulde not esteme and iudge by his olde kynde of lyfe synce he is nowe my faythful and beloued brother whome for this cause ye oughte to make the more of because he is a Gentile as ye be and of an vncircumcised one tourned to Christe These two shall to you make faythfull reporte of suche thinges as are here done among vs as ferre as is expedient for you to knowe The texte Aristarchus my prison felowe saluteth you and Marcus Barnabas systers sonne touchynge whom ye receyued commaundementes Yf he come vnto you receyue hym and Iesus whiche is called Iustus whiche are of the circumcision These onely are my workefelowes vnto the kyngdome of god whiche haue bene vnto my consolacion Aristarchus saluteth you and albeit he be a Iew yet for his like faith ye should make muche of hym For hym haue I for Christes gospels sake of my enprisonment felow and pertaker Mareus also Barnabas systers sonne whom ye wel knowe saluteth you whome I at an other tyme commended vnto you cōmaunding you than as we nowe do that if he come to you that ye with al gentlenes receyue and enterteyne him Iesus also whose surname is Iustus greteth you These are in dede to you of a straunge nacion I saye of the Iewes and yet of you worthie to be fauoured because they in preachyng the kyngdō of god are my workefelowes and were vnto me in the affliccions whiche I suffer very cherefull The texte Epaphras the seruaunte of Christe which is one of you saluteth you and alwayes laboureth feruently for you in prayers that ye maye stande perfite and ful in al the wil of god For I beare hym recorde that he hath a feruēt mynde for you and them that are of Laodicia and them that are of Hierapolis Epaphras greeteth you whiche is one of you not only by the profession of Christes name but also one of the same countrey whose hartelye fauoreth you that he moste feruently for you maketh his prayer to god y◠ye y his helpe maye stedfastly continew in that ye haue begunne and not be vnperfit christiās but in doing al suche thinges as god requireth perfite and full For in this I beare hym recorde that he hath a feruent loue towarde you and not toward you onely but also towarde all them that are of Laodicia and Hierapolis whiche border nigh vnto you The texte Deare Lucas the physicion greteth you and Demas Salute the brethren whiche are of Laodicia and salute Nymphas and the congregacion whiche is in his house Lucas the physicion whō I singulerly loue greteth you so doth also Demas whiche as yet is with me Salute aswell other brethren that be at Laodicia as also especially Nympha with all the congregacion that is in his house The texte And when the epistie is red of you make that it be red also in the congregacion of the Laodicians and that ye lykewyse reade the epistle of Laodicia Assone as this epistle is rehearsed among you cause that the same also be read in the congregacion of the Laodicians and agayne read ye the Epistle which from Laodicia I wrote to Timothie that they maye profite more The texte And saye to Archippus take hede to thy office that thou haste receyued in the lorde that thou fulfyll it The salutacion by the hand of me Paule remember my bondes the grace of our lorde Iesu Christ be with you Amen Saye in my name these wordes to Archippus your ruler loke about and take hede what charge thou hast taken in hande It is no mannes busynes and cure but gods which is cōmitted vnto the. See thou perfourme that thou haste vndertaken as whiche shalte therof to the lorde yelde accoumpte But because this Epistle with you shoulde be of more credite lo I subscribe
with HeatheÌ„s be conuersauÌ„t and with them liue familierly let them in you fynde that through your new profession ye are in all poyntes becommeÌ„ therby better more courteyse namely yf any suche thing chauÌ„ce wherin wtout breache of religion ye maye do them pleasure Nowe must we specially for the present tyme endeuour that all be allured to the profession of the gospell The oportunitie wherof must not with ianglyng and vayne contencions be loste but be bought rather with all the precious goodes and treasures that we haue For this gyue ouer your honoure departe with youre moneye for this awaye wrth your desyer to reuenge Yf with the losse of suche thinges the gospell be furthered then thinke as it is in dede that your aduauntage is great The texte Let your speache be alwayes well sauoured and poudred with salte that ye maye knowe howe ye ought to answere euery man Let not your speache to them be reprochefull and roughe but let it sauoure of courtesy and gentlenes be poudred with the salte of wysdome remeÌ„bryng that gentle speache rather soupleth fierse stomackes discâ—ecion teacheth what to whome with what sobernes we ought to answer We must otherwise vse our selfe towarde princes and gouernours of the worlde otherwyse with meane men otherwise with lowe persons after one sorte with suche as are gentle after an other sorte with suche as are fumishe otherwise with learned otherwise with vnlearned After suche sorte muste oure language be tempered vnto euery maÌ„nes condicion that it may further promote the gospel Some time better is it to gyue place when he whome ye intende to teache with reprochefull wordes gayusayth your teachyng or he whome thou speakest vnto goeth couertly aboute to hutte thy doctriue The texte Of all my busines shall ye be certified by Tychicus the beloured brother and faithfull minister and felowe seruaunt in the lorde whom I haue sent vnto you for the same purpose that he myght knowe what ye doe and that he might comfort your heartes with one Onesimus a faithfull and beloued brother whiche is one of you They shall shewe you of all thinges whiche are a doyng heree Of my state I wryte not vnto you but of that shal Tichicus the bearer of these letters certifie you through one coÌ„men profession my well beloued brother faithfull minister felowe seruaunt in preaching the gospel whome I for this purpose sente thither both to the intent that by hym ye shoulde knowe what is here done among vs and by hym to be certified howe ye doe that youre myndes maye through his communicacion be refreshed and myne also by his good reporte made of you And with Tychichus haue I lent Onesimus whome I would ye shoulde not esteme and iudge by his olde kynde of lyfe synce he is nowe my faythful and beloued brother whome for this cause ye oughte to make the more of because he is a Gentile as ye be and of an vncircumcised one tourned to Christe These two shall to you make faythfull reporte of suche thinges as are here done among vs as ferre as is expedient for you to knowe The texte Aristarchus my prison felowe saluteth you and Marcus Barnabas systers sonne touchynge whom ye receyued commaundementes Yf he come vnto you receyue hym and Iesus whiche is called Iustus whiche are of the circumcision These onely are my workefelowes vnto the kyngdome of god whiche haue bene vnto my consolacion Aristarchus saluteth you and albeit he be a Iew yet for his like faith ye should make muche of hym For hym haue I for Christes gospels sake of my enprisonment felow and pertaker Marcus also Barnabas systers foâ—ne whom ye wel knowe saluteth you whome I at an other tyme commended vnto you coÌ„maunding you than as we no we do that if he come to you that ye with al gentlenes receyue and enterteyne him Iesus also whose surname is Iustus greteth you These are in dede to you of a straunge nacion I saye of the Iewes and yet of you worthie to be fauoured because they in preachyng the kyngdoÌ„ of god are my workefelowes and were vnto me in the affliccions whiche I suffer very cherefull The texte Epaphras the seruaunte of Christe which is one of you saluteth you and alwayes laboureth feruently for you in prayers that ye maye stande perfite and ful in al the wil of god For I beare hym recorde that he hath a ferueÌ„t mynde for you and them that are of Laodicia and them that are of Hierapolis Epaphras greeteth you whiche is one of you not only by the profession of Christes name but also one of the same countrey who so hartelye fauoreth you that he moste feruently for you maketh his prayer to god yâ— ye by his helpe maye stedfastly continew in that ye haue begunne and not be vnperfit christiaÌ„s but in doing al suche thinges as god requireth perfite and full For in this I beare hym recorde that he hath a feruent loue towarde you and not toward you onely but also towarde all them that are of Laodicia and Hierapolis whiche border nigh vnto you The texte Deare Lucas the physicion greteth you and Demas Salute the brethren whiche are of Laodicia and salute Nymphas and the congregacion whiche is in his house Lucas the physicion whoÌ„ I singulerly loue greteth you so doth also Demas whiche as yet is with me Salute aswell other brethren that be at Laodicia as also especially Nympha with all the congregacion that is in his house The texte And when the epistle is red of you make that it be red also in the congregacion of the Laodicians and that ye lykewyse reade the epistle of Laodicia Assone as this epistle is rehearsed among you cause that the same also be read in the congregacion of the Laodicians and agayne read ye the Epistle which from Laodicia I wrote to Timothie that they maye profite more The texte And saye to Archippus take hede to thy office that thou haste receyued in the lorde that thou fulfyll it The salutacion by the hand of me Paule remember my bondes the grace of our lorde Iesu Christ be with you Amen Saye in my name these wordes to Archippus your ruler loke about and take hede what charge thou hast taken in hande It is no mannes busynes and cure but gods which is coÌ„mitted vnto the. See thou perfourme that thou haste vndertaken as whiche shalte therof to the lorde yelde accoumpte But because this Epistle with you shoulde be of more credite lo I subscribe gretynges to you all with myne owne hande with Paules hande I saye whome ye wel knowe RemeÌ„ber my bondes whom I beare for your sake and lyue after suche sorte that I of them be not made ashamed The grace of Iesus be alwayes with you Amen Finis The Argument vpon the first Epistle of S. Paule the Apostle to the Thessalonians by Des Erasmus of Roterodame THessalon'ca is the principall Citie of Macedonia wherof the enhabitauntes of
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
one another as I haue loued you Therfore it is neither any new commaundement neither my commaundement that I geue now vnto you ne yet suche a one as you haue not heard of hitherto but it is the selfe same commaundemente that we gaue vnto you by and by in the begynnyng by thautorytie of Christe And yet agayne the same is newe that I write nowe vnto you It was an olde commaundement but it is brought out of vse through the maners of the people The Iewes learned by heart Thou shalte loue the Lorde thy God thou shalte loue thy neighbour but yet euery one serued his own gaine Christ renewed thys vnto vs yea and loued vs more than himselfe and â—e loued not his neighbours but he loued his enemies yea those that turned way wardly from him and that were worthy of euyll This albeit I knowe you haue heard of long ago yet it ought to be renewed from tyme to tyme with often rehersall that it maye sticke the more depely in youre mynde seing it is the chief matter of the gospelles profession This was a true commaundement in Christ which performed in dede the thyng that he taughte but it was not true in you as long as you hated your neighbour as long as you recompenced euill worde for euell worde and wrong for wrong But now it is true in you also synce the true sprong vp lighte of the gospelles doctrine hath dispatched awaye yâ— darkenes of your former life hath taught that none is acceptable but he that would loue the good for Christes sake loue theÌ„ also that are bad to this ende that they should be coÌ„uerted vnto Christ Those that folowe this doctrine walke in lyghte offende not in the darkenes of euill lustes The hate of the neighbour powreth darkenes into the mynd Therfore he that is so washeÌ„ and so hath professed Christ that he geueth not ouer to hate his brother he is deceaued in beleuynge that he walketh in light where he is yet in darkenes For God remitteth not him the forgeueth not his brother For it is not ynoughe to haue geuen ouer theft whoredom murdre in baptisme except al holowhartednes be also plucked quite out of yâ— mind in stede of hate charitie come in place He that contynueth styll in the loue of hys neyghbour abydeth in lyghte which is Christ Iesus and stombleth not as walking in darknes For true charitie is so farre of from hurtyng any body that it suffreth all thynges and turneth all thynges into good Contrarywyse he that hateth his brother although he haue geuen ouer to offer vnto images although he haue geueÌ„ ouer to be an vsurour or a churche robber yet he is styl in darkenes seruing his owne blynde lustes he walketh in darkenes neyther seeth he the strayght waye vnto saluacion althoughe the gospell shyne clearely vpon him And all is long of the darkenes of the hate of his brother that hath so blynded his eyes Where hate reigneth there is the iudgement blynde The text Babes I write vnto you howe that your sinnes are forgeuen you for his names sake I write vnto you fathers howe that you haue knowen him that is from the begynning I wryte vnto you yongmen howe that ye haue ouercome that wicked I write vnto you lytle children howe that ye haue knowen the father I haue written vnto you fathers howe that ye haue knowen him that is from the begynnyng I haue written vnto you yonge men how that ye are strong and the worde of god abydeth in you and ye haue ouercome that wicked Se that ye loue not the world nether the thinges that are in the worlde If any man loue the worlde the loue of the father is not in him For all that is in the worlde as the lust of the fleshe and the lust of the eies and the pride of life is not of the father but of the worlde And the worlde passeth awaye and the lust therof but he that fulfylleth the will of God abydeth for euer I loue you euen as a mother loueth her children and write for that purpose partlie reioycynge at your felicitie partly exhortyng you to goe foreward better and better I reioyce at you as my most deare children whom I haue begotten agayne by the sede of the gospels doctrine vnto Christ in that the synnes of your former lyfe are pardoned you and freely pardoned you for none other cause but because you haue professed the name of the lorde Iesu Christe that you shoulde also remembre after his example frelye to forgeue euerye one his neyghbour I write vnto you whom not so muche the processe of age as the grauitie of maners and godly carefulnesse towardes them that be yonger doeth make worthye the name of fathers reioyceing in you that you are not onely endued with a commune maner of wisdome wherby olde men are commended almost because of the experyence of thinges and geue the better counsel to the ignoraunte yong folkes but in that you haue reknowledged Iesus Christe the autor of saluacion whiche not onely is of a greate olde age but also hathe bene alwayes wyth the father You being of great age knowe him that is eternal and the more fully you knowe him so much the more diligently you preache him to them that be of slenderer age Olde folkes do remembre and kepe in mynde many olde auncient thynges and you kepe him in mynde that was before al age I write vnto you yongment which through the strength of faith haue ouercome that wicked vnruly Satan The coÌ„mune sorte of yongmen thinketh themselues happie in that they geue lightly place to no maÌ„ because of their bodyly strength But you are more happie that by reason of youre strength of mynd you could be ouercome neither with enticementes of voluptuous pleasures ne with any terrours of the world Other mens actiuitie florisheth in battail but your actiuitie hath florished more nobly against the assaultes of deuils the fleshe the world I write vnto you childreÌ„ which although for tendernes of your yeares you are not skilled as yet in yâ— knowlage of worldly matters yet you haue already atteined the thiÌ„g yâ— getteth you euerlastiÌ„g felicitie In other childreÌ„ it is yâ— first special tokeÌ„ of wit if they acknowledge their father but you knowe your heauenly father by whom you are regenerate vnto heauen Let euery one maynteyne that he hath and encrease in that he hath For this cause sake I bothe reioyce in euerye one and also warne all and euery orders and states of you that acknowledgeyng your felicitie you geue thankes to God youre autour and hauyng in remembraunce whither you must go preace alwayes forewarde vnto more perfeccioÌ„ I wil rehearse it vnto you therfore that ye can not forget it I haue written vnto you fathers for you knowe him whiche hath nother beginnyng nor endyng that the desyre of this lyfe should in no wyse stiere you seyng you make haste to the life
and of all thinges that he sawe Happye is he that readeth and they that heare the wordes of the prophesye kepe those thinges which are wrytten therin For the tyme is at hande VNto our sauiour Iesus Christe after his manhode was geuen of god his father not onely all sufficiencie and fulnes of grace but also the knowledge and reuelacion of all suche secret mysteries as shoulde happen from tyme to tyme in Christendome vntyll suche tyme as he shoulde come againe vnto the lattre iudgement whiche secretes our sauiour Christ dyd reuele and open throughe his angels vnto his electe seruauntes and specially vnto holy S. Iohn I meane vnto that Iohn whiche bare wytnes of the worde of god and of Iesus Christ and dyd recorde all suche matters and doctrine as he himselfe had sene and lerned Whiche doctrine shall be very profytable vnto euery one that shall reade vnderstande this prophecye so far as he shal endeuer himselfe to lyue therafter preparinge appointynge himselfe thorowe a true faith and a christen conuersacion to please the lorde in this lyfe whiche is shorte and transitorye and the ende therof vncerten ▪ The texte ¶ Iohn to the seuen congregacions in Asia Grace be vnto you peace from him whiche is and whiche was and whiche is to come and from the seuen spirites whiche are before his trone and from Iesus Christ whiche is a faythful witnes and first begotten of the dead and Lorde ouer the Kynges of the earth Vnto him that loued vs wasshed vs from our synnes in his awne bloude and made vs kynges and prestes vnto god his father be glorye and dominion for euermore Amen In lytle Asia were notable churches and congregacions set vp institute of the holy apostles speciallye of S. Paule vnto whiche also S. Peter wryteth confirmeth them in the faythe and vnto the same dothe S. Iohn wryte specially in consyderacion that this doctrine shoulde concerne all churches generally whiche were at that tyme standynge or shoulde afterwarde be institute thorowe out the whole world And he wysheth vnto them all as muche good as he can thincke or dyuyfe from god whiche is onely the gyuer of all good thinges is and remayneth for euer vnmutable ruleth gouerneth all thinges wherunto he vseth the ministraciō seruice of his angels which are infynyte in nombre whiche thing the nombre of seuen dothe sygnifye accordynge vnto the vse of holy scripture And with this eternall father holy spirite one god reygneth our lord Iesus Christ which is appointed to be the ruler of al thīges in heauen earth of al sensyble creatures both gostly as the spirites are bodily He in his mans nature for very loue toward mankinde was sēt for the comforte and wealth of y◠who le world testifyed most faithfully vnto al the world the wil of his father in the gospel accordyng as it was before promysed in all the prophetes that he shoulde be the founder and performer of the newe testament and should be offered vp and dye for the synnes of the whole world and in the resurrectiō or vprisynge againe of the bodye and soule he shoulde goe before all the resydue of the faythfull and be their guyde vnto euerlastynge lyfe whiche lyfe he onely hath meryted and purchaced thorowe his perfyte obedyence vpon the erosse vnto death And therefore is he exalted as concernynge his manhode aboue all creatures and hath receyued the moost worthiest and hyghest name and tytle that can be named eyther in this world or in the worlde to come And he hath purchaced and deserued for all the holy elect children of god the honour and glorye of the euerlastynge kyngdome and also grace to rule and gouerne our selues vertuouslye and to offre vp dayly and continually a pleasant sacryfyce of thanckes geuynge in true faith in god thorow Iesus Christ Vnto hym therfore alone parteyneth all honour and glorye The texte ¶ Beholde he commeth with cloudes and al eyes shal see him and they also which pearsed him And all kynreds of the earth shall wayle ouer him Euen so Amen Euen in despyte and against the wyll and mynde of all them that crucifyed Christ and woulde not take nor knowledge him for a kyng yet he commeth in the hyghest maiestye whiche excelleth all glorye and power of all otherkynges that euer were and nowe sheweth hym selfe and appeareth thorowe fayth vnto all his electe as the very messias and sauiour of the worlde whiche was so long desyered and loked for And whan he shal come at the latter daye to iudge the quycke and the deade than shall all the Iewes and vnfaythful whiche despysed him at his first commynge whan he came with suche humblenes crucyfyeng and putting him to death and woulde not receyue nor knowledge hym for a sauioure and a messias they shall than see him with feare and tremblyng and he shall appeare dreadfull vnto them The texte ¶ I am Alpha and Omega the begynnynge and the endynge sayeth the Lorde almighty whiche is and whiche was and whiche is to come I Iohn your brother and companion in tribulacion and in the kyngdome and pacience in Iesu Christe was in the yle that is called Pathmos for the word of god and for the witnessynge of Iesus Christ This doth Christ speake to declare his godly maiestye and his eternall substaunce his almyghtye power without ende or begynnynge And he speaketh after the maner of the grecians amonge the whiche Alpha is the first letter Omega the last And after this speaketh S. Iohn the Euangelist again of his owne parson without any worldly boasting reioysyng as it becommeth a Christē man not in any honour or ryches of the world nor yet in any holynes the is in himselfe but onely in the affliccions persecuciōs pacience mysery partycypacion of the rightuousnes in Christ wherof he is a witnes a partener in sufferyng for Christes sake which thing hapned vnto him for the gospel by the procurement commaundemēt of Domicianus the Emperour which would haue bene honoured for a God where as Iohn taught that the onely lyuynge god and none els ought to be honoured and called vpon For y◠whiche cause Iohn was banyshed sent into Pathmos where god dyd shewe this reuelacion vnto him bad him wryte it so by that meanes thorow his wryting to set furth to further the glorye of Christ in his banyshemēt more thā euer he had bene able to haue done with his wordes or preachinge onely yf he had styll remayned amonge his frendes in his countrey The texte I was in the spirite on a sondaye and hearde be hynde me a great voyce as it had bene a trempe saying I am Alpha and Omega the first and the sast That thou seest wryt in a booke and sende it vnto the seuen congregacions whiche are in Asia vnto Ephesus and vnto Smyrna and vnto Pergamos and vnto Thiatira and vnto Sardis and vnto Philadelphia
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
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
of the sea c. A short word wyll God make in yerth Israel which folowed the law of rightousnes cou'd not attaine yâ— law of righteousnes c. For thei haue stumbled at yâ— stumblyng stone c. Brethren my heartes desire and praier to God for Israel is c They haue a feruentminde to Godward but not accordyng to knoledge c. They goyng aboute to stablishe theyr owne righteousnes haue not been obedient to the righteousnes of God c. Christ is the fulfillyng of the lawe to iustify al that beleue c. The monne whiche doeth the thinges of the law shal liue therby c Saye not yâ— in thyne hert who shall asceÌ„d into heauen c. Yf thou knowlege with thy mouthe that Iesus is the lorde c. For one is Lorde of all which is riche vnto all that call vpoÌ„ him Howe shal they beleue of whome they haue not heard So thaÌ„ faith cummeth by hearyng and hearing cummeth by the word of god I wyl prouoke you to enuye by theÌ„ that are no people I am founde of them that soughte me not I am manifeste vnto them that asked not after me I saye then hath god cast away his people god forbid Wote ye not what scripture sayth of Helias howe he maketh intercession If it be of grace than is it not now of workes Israel hath not obtayned that which he seketh but yâ— eleccion hath obteyned it And Dauid sayd let their table be made a snare c. I saye then haue thei therfore stuÌ„bied yâ— they shoulde vtterly fall away together I speake to you Gentiles in asmuche as I am the apostle of the Gentiles For yf one piece be holye yâ— who le heap is holy Thou beyng a wyld Oliue tre wastgraft in among theÌ„ made partaker of yâ— roote and fatnes of the Oliue tre The brauÌ„ches be broken of that I might be graffed in Towardes yâ— kyndnes if yâ— coÌ„tinue in his kyndnes Thou shalt be hewen of they again if they abyde not stil in vn beleif Vntil the fulnes of the gentiles be come in And so shal all Israel be saued There shall come out of Sion he that doth deliuer The giftes â— callyng of God â—re such that it caÌ„not repent him of them God hath wrapped all nacioÌ„s in vnbeleif that he might haue Mercy on all O the depenes of the riches bothe of the wisdome and knowledge of God Of him and through him and for him are al thiÌ„ges Make your bodies a quicke sacrifice holy and acceptable vn to God Be you chauÌ„ged in your shape by the renuyng of your mynde But I say c. to euery man among ynu that no man stande high in his owne conceite c. So we being many are one body â— Christ If anye man haue the gift of prophecie c. Let him that teacheth take hede to his doctrine Let loue be without dissimulacioÌ„ c. Be kindeone to another with brotherlye loue Apply yourselues to the tyme. Blisse them whiche perstcute you blysse I say and curse not Be not wyse in your own opinion As muche as is in you 〈◊〉 peaceablye with all men In so doyng thou shalt hâ—apâ— coles of â—yâ—â— on his headâ— By not ouercome of euil but ouercome euil with goodnes Let euery soule submit hymself vnto the authoritie of the hyer powers Ther is â—â— power but oâ— god The powers that be are ordained of god Thei that resiste shall recâ—yue to them self damnacion He to the minister of god to take vengeaunce on hym Not only for feare of vengeaunce but also bycause of conscience Owe nothig to anye man but this that ye loue one another For he that loueth an other hath fulfilled yâ— who le lawe Therfore to loue the fulfillyng of the lawe It is tyme that we shuld now awake out of slepe Let vs therfore cast away yâ— deedes of darkenes But put ye on the lorde Iesus Christ Him that is weake in the fayth receiâ—e vnto you â–ª â—â— One beleueth that he map eat al thinges Let not him that eateth â–ª dispise him that eateth not â—t For god hath receiued him â–ª What arte yâ— that iudgest an other maÌ„s seruaunt â–ª This manne putteth differeÌ„ce betwene day and day He yâ— eateth doeth it to please yâ— lord â—oâ— he geueth god thankes None of vs liueth for him seltr c. Whether we liue therfore oâ— dye we are the lordeâ— We shal al â—e brought before the iudgement seate of Christ Let vs not therfore iudge one an other Iudge this rather that no man put a stumblyng blocke c. in his brothers way I know and am full certified c that there is nothyng comen of it selfe The kyngdome of God is not meate drinke c. But righteousnes and peace ioye in the holye ghost All thynges are pure but it is euell for that manâ—e which eateth with hurt of conscience Haste thou fayth haue it not with thy selfe before god For whatsoeuer is not of fayth yâ— same is synne We whiche are strong ought o beare he fraylenes of them whiche arâ— weake Whatsoeuer thinges are written afore tyme thei are written for our learning yâ— we through pacience That ye all agreyng together maye with one mouthe prayse god yâ— father c. And this I saye that Iesus Christe was a minister of the circision c. For this cause I wyll prayse the among the GeÌ„tiles and sing vnto thy name c. Neuertheles brethren I haue somewhat more boldly wrytteÌ„ vnto you I haue therfore whereof I maye reioice through Christ Iesu With worde and dede in mightye signes and wonders c. To whom he was not spoken of they shall see and they that heare not shal not vnderstande c. For it hath pleased them of Macedonia c. WheÌ„ I haue perfourmed this c I wil come backe by you again into Spain â–ª That this my seruice which I haue to do at Ierusalem may be accepted c. Receiue her in Christ as it becommeth saintes Whiche haue for my life layd doune them owne neckes Whiche are well taken among the Aposties and were â— Christ before me Marke them whiche cause deuision and gyue occasion of eueil I woulde haue you wise vnto yâ— whiche is good c. And I Tertius c. Now is opened by the scriptures of yâ—â—â—hetes at the commauÌ„dement of yâ— c. Grace be vnto you peace from god the father c. That in all thynges ye are made tâ—che by him I beseche you brethren by the name of our lorde Iesus Christ that ye al speake one thyng I holde of Paul I holde of Apollo c. Is Christe deuided Was Paul crucified for you â–ª I thanke God that I baptized none of you but Crispus and Caius Christ sente me not to baptize but to preache â— the gospell â–ª The preaching of the crosse is to them that peryshe folishnes I wyll destroye the wysedome of the wyse Where is the wise