a commune wealthe dependeth of the autoritie of princes and magistrates he woulde not onely not haue their autoritie thoughe they were Ethnykes contemned of the Christianes but also commaundeth them to be prayed for He prescribeth what is comely bothe for men and for women to vse in the open congregacion He paynteth out what a byshop shoulde be and hys householde These he treateth of almoost in al the three firste Chapiters Than he warneth him that he receaue no Iewyshe fables and speaketh of choyse of meates and forbyddyng of mariage And than he teacheth him straightwaies how he shoulde behaue himselfe towardes olde men towardes yongmen towardes olde women towardes yougwomen towardes wydowes as well riche and poore as those that ought to be founde of the commune stocke of the congregacion towardes the yonger women and towardes suche as be as yet of suspecte age Furthermore he prescribeth vnto him what he must commaunde to Maisters what to seruauntes what to ryche men admonyshing him to reiecte with all possyble meanes contencious sophisticall questions that haue nothing but a vayne shewe of learnyng This Epistle he wrote from Laodicea by Tychicus the Deacon Thus endeth the Argument The paraphrase of Erasmus vpon the fyrst Epistle of S. Paule the Apostle to Timothee The first Chapter The texte ¶ Paule an Apostle of Iesus Christ by the commyssion of god our sauioure and lorde Iesus Christ which is oure hope Vnto Timothe his naturall sonne in the faith Grace mercy peace from God oure father and from the Lorde Iesus Christe oure Lorde As I besought the to abide â—â—yll at Ephesus when I depatred into Macedonia euen so do that thou commaunde some that they folowe no straunge docrtine uerber geue hede to fables and endles genealogies which brede doute more then godly edifying whiche is by faith for the ende of the commaundement is loue out of apute herte and of a good conscience and of fayth vnfayned from the whiche thinges because some haue erred they are turned vnto vayne iangelynge because they woulde be doctours of the lawe and yet vnderstande not what they speake neyther wherof they affirme PAule an Apostle and messagier lest any maÌ„ woulde suspecte that I goe aboute myne owne busynes or humayne affaires and not a messagier of Moses or anye other man but the messagier of Iesu Christ whiche beyng sent of late in his owne person vpon his fathers message dyd faithfullye finyshe the busynes of hym that sent him And as for me I toke not this message vpon me on myne owne head nether receaued I it of man but was not onely called vnto it by the appointement of the euerlastyng god but I was also dryuen perforce vnto it by his commaundement and autoritie in so muche that it was not in my choyse to shyfte inyne handes of that office as payneful as it is whiche was enioyned vnto me by the autoritie of God the onely au toure of all our saluacion For what so euer the sonne hathe enioyned vs by the fathers autoritie that same doe I take as enioyned of the father himselfe by whome we are also bounden vnto him for our saluacion aswell in that we are redemed by his death from eternal destruccion as also in that we are by his mightye helpe delyuered from the rageyng tempestes of afliccions From the which albeit our chaunce be not to be set at lybertie for a tyme yet there is no cause why we shoulde doubte of our safe preseruacion hauynge Christe to our protectoure whome the father hathe appointed to be bothe the example and autour of oure moost certaynly assured hope For lyke as he whan he was whypped and nayled to the crosse suffred corporal death howbeit he rose anon againe to lyfe that neuer shall dye euen so whan we haue bene oppressed with present sorowes of this worlde he shall one daye restore vs alyue againe to the same immortalitie For this respectes sake Paule beyng streynghtened throughe his autoritie and mayntenaunce and an inuincible Apostle writeth vnto Tymothe his true natural sonne whoÌ„ I haue not chosen quod he out of an other mannes flocke but I begat him my selfe out of these bowels of myne through the gospel whaÌ„ he was yet a strauÌ„gier froÌ„ Christ he for his parte is so like so expressely resembleth this father of his in stedfastnes sinceritie of faith pure teaching of the gospell that it appeareth by euident matier in dede that he is no suche as maye be doubted whether he be myne or not but that he is my natural very owne vndoubted bogotten sonne and therfore a great deale more dearely beloued vnto me thaÌ„ yf I had gotten him of my bodily substaunce after the commune maner as men doe The bodely substaunce begetteth children that shall lyue but a whyle but by the gospell are we borne to lyue alwayes and neuer dye If parentes haue a more peculiar and a nerer hattie loue to suche of their children as be mooste lyke fauoured vnto them than to other and therby doe as it wer knowe them suerly to be their very owne howâ— muche more iust cause haue I to loue this sonne whome I begate vnto Christ through the faithe of the gospell and in whome I beholde the synceritie of my faithe borne new againe as it were Let the Iewes make boaste at their pleasure for geating one companion or other as a childe gotten by adopcion to their Moses I boaste that I haue gotten suche a sonne as this to the faythe of the gospell and vnto Christe For it is expedient that the Iewes synagoge should from hence forthe geue ouer bearing of children And it is tyme that the Gospell spreade forthe his frutefulnes of faith abrode in to the whole vniuersall worlde Nowe than lyke as I haue manyfolde causes to boaste of suche a sonne inasmuche as I maye safely committe vnto him the office of gospell preachinge euen so I thynke there is no cause why he shoulde repente the hauyng either of suche an Apostle or of such a father I haue committed a parte of myne owne office vnto him howbeit god hath geue me autoritie thus to doe soe as he can stande in no doubte touching the charge of the congregacions appointed by me onles peraduenture he dysturst the autoritie of god Nowe what shoulde I beyng a mooste louyng father wyshe vnto so entierly a deare beloued sonne what thinges elles than the same that the supreme gouernour of our lyfe woulde haue vs to be ryche and plentuous of and in the whiche he would fayne haue vs to growe stronge dailye more and more vntyll we be growen vnto such a state as Christ may voutchesafe to knowe vs for his owne lawfull brethren Therfore I wyshe Grace vnto him that he maye perfytely vnderstande that all faithfull beleuers are saued by the free benefite of Christ without helpe of Moses law And not onely grace but mercye also to be alwayes ready with present helpe to succoure hym
humble Apostles bysshops and spirituall ministers were and like bloudâ— thurstye soudyers but rather with muche Christen bloude sheddynge vnder yâ— pretence of the punyshement of heresy as all that must be named which hath bene spoken or written against the pompe vsurped power and tyranny of the papacye This woman is also arrayed with suche infinite variable colours and ornamentes of monkery and with dyuerse lyueres of religious orders by whome she would haue had both honour and profyte whiche with their names and sectes haue obscured and blemysshed the name of Christ wherof S. Paule doth complayne to the Chorinthians as an vnsemynge thinge as it is in dede a great blasphemye that the names of S. Benet S. Austen saincte Fraunces shoulde obscure the name and honour of Christ our onely sauiour and redemer This woman besyde her variable garmentes hath also taken vpon her for to set furth her pryde dignite and estimacion withall to rule ouer all Christen Kynges and Princes whiche she hath brought vnder her and made subiect and contributorye vnto her with falsehede and lyes vtterly against the doctrine of the holy gospell Vox autem nonsic So shall not yee And also against the example of Christes fetewasshynge And lykewyse against the holy order and commendacion of saincte Peter whiche had neyther golde nor syluer And against the order of the holy Apostle saincte Paule whiche to auoyde offence and to opeÌ„ the gospell woulde erne his breade with his handes as other of the apostles also dyd This whoryshe woman hath garnished and decked her selfe farre otherwyse not with diuerse and many vertues but with precious stones golde and siluer c. The cuppe of golde is not the loue of Christ the christen faith nor the lawe of God but muche rather all the Popes decrees decretalles bulles patentes dyspensacions suspensions and cursynges This is the very abhominacion of whordome that she might playe the whore at her pleasure after this fasshion with pompe aucthorite and lust without any shame or feare beyonde all measure And all this vnder the name and pretence of Christ and of holynes in the honour of God and for the welth of the soule whiche thorow him are yâ— longer the more vnblessed and vnhappye And therfore for the name of the christen churche he hath deserued a nother name that is to be called more worthylye the whore of Babilon the mother of all abhominacion ydolatrye and of all fallyng vnto hethenyshe supersticions The innocent bloude of the holy godly prophetes and preachers whiche the right christen churche hath neuer lâ—cked hath this whore the proude glorious papacye shed so without nomber or measure tyll she was so dronken therwith that she toke and estemed suche tyrannye for a godlye zeale and feruencye and hathe perswaded her selfe that men must suffer it and be content therwith what soeuer she dyd yea althoughe she shoulde sende faithfull soules vnto hell by heapes Is not this a great meruell vnto all men of vnderstanding and an offence and slander vnto al vnfaithful as Turkes Iewes and other and an intollerable violence oppressioÌ„ vnto the whole world I wyll not say euen vnto the very inhabitours of Rome and to all right faithfull hartes The texte ¶ And the angel sayde vnto me wherfore merueylest thou I wyl shewe thee the mystery of the woman and of the beast that beareth her which hath seuen heades and ten hornes The beast that thou seest was is not and shal ascende out of the botomles pit and shal go into perdicion and they that dwell on the earth shall wonder whose names are not written in the boke of lyfe from the begynnynge of the worlde when they beholde the beaste that was and is not And here is a mynde that hath wysdome In this exposicion and declaracion good christen reader hast thou this comfort that this woman the cursed damnable papacie shall haue an ende not in the worlde wherin Antichrist shal haue his place so long as the worlde shal coÌ„tinue and endure but in the hartes and conscieÌ„ces of the faithful Christianes in all states and degrees whiche shall withstande and reproue him and shall hynder and let his presumpcion and no more feare his thonderboltes neyther regarde nor esteme his suspencions and cursynges nor take no power nor auctorite at his hande any more And as for the beast whiche beareth her whiche signifieth the Romyshe prescripcions the papall seate his indulgence pardoÌ„ and excommunicacion shall be taken and estemed as it is and as it is knowen to be vnto all the worlde out of the holy and manifest gospell And therfore he shall not cease to persecute with the helpe of suche kynges as are as good and vertuous as him selfe and he shal couet alwayes to clyme vp and to be hygher and hygher vntyll at length he shall fall downe into euerlasting perdicion before God and all the worlde whiche shall wonder therat and speciallye yâ— wycked and vngodlye whiche are not electe vnto saluacion whiche had pleasure and delyght in suche pompe pryde dygnite tyrannye and abhominacion as he dyd vse They shall wonder and meruell I saye whan they shall see the papacy to be throwen downe from heauen into the damnacion and pit of hell lyke as it hapned vnto his father the great dragon the deuyl luke the .x. Now the knowledge of the iudgement of God and of his trueth by the gospell whiche teacheth vs to knowe bothe Christ and Antichrist is a syngular wysedome and a great gyfte of God The texte ¶ The seuen heades are seuen mountaynes on whiche the woman sytteth they are also seuen kynges Fyue are fallen and one is and another is not yet come And when he commeth he must continue a short space And the beaste that was and is not is euen the eight and is one of the seuen and shall go into destruccion And the ten hornes whiche thou sawest are ten kynges whiche hath receaued no kyngdome as yet but shal receyue power as kynges at one houre with the beaste These haue one mynde and shall geue their power and strength vnto the beaste These shal fyght with yâ— lambe and the lambe shal ouercome them For he is Lordâ— of lordes and kynge of kynges and they that are on his side are called and chosen and faithfull This vision of the seuen hylles agreeth well vnto the seuen hylles whiche are in the citie of Rome of the whiche she hath made her boast and triumph as she hath also done of the seuen heade churches And howe many the kingdoms are wherupon he hath sytten appeareth by the chronicles And whiche of them are fallen from him and forsake him we see daylye But he that shall come and remayne for a shorte space that same parauenture shall be the kynge of yâ— Turkes whose infidelite and tyrannye maye soner be reformed mollyfied and altered after mans iudgemente by the gospel by the instruccion of gods word may soner be brought vnto the religion and true faith
euen as Christe is yâ— head of the congregacioÌ„ Ye housbaÌ„des loue your wiues as Christ al to hath louedtde congregacion He that Loueth his wife loueth himself Ye seruauÌ„tes be obedieÌ„t to your bodely masters c We haue heard of your fayth i Christ Iesu c. Of whiche hope ye heard before by the true worde of the gospel Whiche also declared vnto vs your loue which ye haue in the spirite Ye might be fulfilled with the knowledge c Strengthed with al might through his glorious power c. Whiche hath made vs mete to be partakers of the inheritaunce of sainctes in light For by him were all thinges created He is the begâ—nnyng and first begotten of the dead c That in him should all fulnes dwell c. Now ioye I in my suffâ—riÌ„ges for you c. For his bodies sake whiche is the congregacioÌ„ Whome we preache warnyns all men and teaching c. â— That theyr hertes might be comforted c. Thoughe I be absente in the fleshe c. And disceitfull van tie after the tradicion of meÌ„ c. In him dwelleth all yâ— fulnes of yâ— godhead bodelye â—c In whom ye are also râ—seÌ„ again through fayth â—â— And hath â—ut out the hâ—nâ—wryâ—ing â—â—â—t was agaâ—â—â—t vs c Whiche are shadowes of thynges to come c. In the thynges which he neuer sawe Touche not taste not haÌ„dle not whiche all â–ª c. And â—â—uetonsnes whiche is worshippyng of idols And image of him that made hâ—m Take hede to thy office We haue heard of your fayth i Christ Iesu c. Of whiche hope ye heard before by the trae worde of the gospel Whiche also declared vnto vs your loue which ye haue in the spirits Ye might be fulfilled with the knowledge c. Strengthed with al might through his glorious power c. Whiche hath made vs meâ—e to be partakers of the inheritaunce of sainctes in light For by him were all thinges created He is the beginnyng and first begotten of the dead â— That in him should all fulnes dwell c. Now ioyâ— I in my sufâ—â—riÌ„geâ— fo◠〈◊〉 c. For his bodies sake â— whiche is â—â—e congregacioâ— Whome we preache warnyng all men and teaching c. That theyr hertes might be comforted c. Thoughe I be absente in the fleshe c. And disceitfull vanitie after the tradicion of meÌ„ c. In him dwelleth all yâ— fulnes of yâ— godhead bodelye c. In whom ye ate also riseÌ„ again through fayth c. And hath put out the handwryting that was against vs. c. Whiche aâ—â— shadowâ—s â—â— thynges to come c. In the thynges which he neuer sawe Touche not taste not haÌ„dle not whiche all c. And couetousnes whiche is worshippyng of idols And image of him that made him Take hede to thy office Thessalonica God make vs Englishmen â—â—ght Thessalonians God sende vs suche preachers This is the will of god euen your holynesse By the coÌ„mission of god our sauiour To his natural sonne In the faith Grace mercy peace As I besought the. That thou commaunde some The ende of the lawe is loue The law is good The lawe is not geueÌ„ vnto a righteous man We haue the lyke aduersaries but not the lyke diligeÌ„t preachers Paul made a priest by layeng on of haÌ„des without anoputynge Faith and conscience The cause of the decay of faith and good conscience The chiefe pollicie that bringeth meÌ„ to Christ is christian charitie Elders as we in oure commen speche vse to cal them Aldermen All prelates maye learne diligence at this mooste diligeÌ„t preachinge prelate the deuyll The charitie of the Gospel maketh one to be as glad of an others good to be as sory for an others hurt as though it were to him self not al worldly suâ— staunce to be thinune as the â—hant asâ—icall Anabaptistes do wikedly dreame The tree of lyfe The seconde death The fyrste death Manna The whyte stone Iesabel The whyte araye The open dore To be in the spirite Gods seate The precious stones The raynebowe The .xxiiii. seates and the .xxiiii. elders The sea of glasse The foure sondry beastes The face of the man The calfe The lyon The Egle. The wynges The eyes Foure angels The earth the sea and the trees The holy angell A certen nomber put for to signifye an vncerten multitude The trees Locustes The raynebowe vii thonders The quier xlii monethes The .ii. witnesses The great citie The temple of God The Arke The lyghtnyng thondering c. Heauen The womaÌ„ with childe The crienge The dragoÌ„ The .vii. heades The .x. hornes â—â—e tayle The taile of the dragon or of the deuyll The wynges The catte The Beare Tabernacle Ludouicus pius .viii. hundreth lvi The lambe This name is nowe turned and called al sainctes
vs Goddes mercy stole for the remission of synnes that are paste therby prouing that Christes righteousnes which commeth on vs thorowe fayth helpeth vs onely Whiche righteousnes sayeth he is now declared thorow the gospell and was testified of before by the lawe and the Prophetes Furthermore sayeth he the lawe is holpe and furdered thorow faithe though that the workes therof with al theyr boste are brought to nought and proued not to iustifye In the .iiii. Chapter after that now by the .iii. fyrste Chapters the sinnes are opened and the waye of faythe vnto rigteousnes layde he beginneth to aunswere vnto certayne obieccions and cauillacions And fyrste he putteth forthe those blynde reasons whiche commonlye they that wil be iustifyed by their owne woorkes are wont to make when they heare that faythe onelye without woorkes iustifyeth sayinge shall menne do no good woorkes yea and yf faythe onelye iustyfye what nedeth a manne to studye for to do good workes He putteth forthe therfore Abraham for an ensample sayinge What dyd Abraham with hys woorkes was al in vaine came hys workes to no profyte And so coÌ„cludeth that Abraham without before all workes was iustified and made ryghteous In so muche that before the worke of circumcysion he was praysed of the scripture and called ryghteous by his fayth onely Genelis .xv. So that he dyd not the worke of circumcision for to be holpe therby vnto ryghteousnes which yet God coÌ„maunded him to do and was a good worke of obedience So in lyke wyse no doute none other workes help any thing at all vnto a mans iustifyinge but as Abrahams circumcysion was an outewarde signe whereby he declared his righteousnes which he had by faith and his obedience and redynes vnto the wyll of God euen so are all other good workes outwarde signes and outewarde frutes of fayth and of the spirit which iustifye not a man but that a man is iustifyed alredy before God inwardly in the herte thorowe faythe and thorowe the spirite purchased by Chrstes bloud Herewith nowe stablysheth Sayncte Paul his doctryne of fayth afore rehearsed in the .iij. Chapters and bringeth also testimony of Dauid in the xiij Psalme whiche calleth a manne blessed not of workes but in that hys synne is not reckened and in that faythe is imputed for ryghteousnes though he abyde not afterwarde without good workes when he is once iustifyed For we are iustifyed and receaue the spirite for to do good workes nether were it otherwyse possible to do good workes except we had fyrste the spirite For how is it possible to do any thynge well in the sight of God while we are yet in captiuitie and bondage vnder the deuyll and the deuyll possesseth vs all together and holdeth our hertes so that we cannot ones consent vnto the wil of God No man therfore can preuent the spirite in doing good but the spirite must fyrste come and wake hym out of hys slepe and with the thunder of the lawe feare him and shewe him hys miserable estate and wretchednes and make him abhorre and hate him selfe and to desyre helpe and then comforte hym againe with the pleasant rayne of the Gospell that is to saye with the swete promyses of God in Christe and stiere vp faithe in hym to beleue the promises Then when he beleueth the promises as God was mercifull to promyse so is he true to fulfyll them and will geue hym the spirite and strength bothe to loue the will of God and to worke thereafter So se we that God onelye whiche according to the scripture worketh all in all thinges worketh a mans iustifyinge saluacion and healthe yea and powreth faithe and belefe lust to loue goddes will and strength to fulfill the same into vs euen as water is powred into a vessell and that of his good will and purpose and not of our deseruinges and merites Goddes mercy in promisinge and trueth in fulfilling his promises saueth vs and not we our selues And therfore is al laude praise and glory to bee geuen vnto God for hys mercy and trueth and not vnto vs for oure merites and deseruinges After that he stretcheth hys ensample out agaynste all other good workes of the lawe and concludeth that the Iewes cannot be Abrahams heyres because of bloude and kynred onely much lesse by the workes of the law but must inheryt Abrahams fayth if they wil be the right heires of AbrahaÌ„ for as much as AbrahaÌ„ before the law both of Moses and also of circumcisioÌ„ was thorow faith made righteous called the father of all them that beleue not of them that worke Moreouer the law causeth wrathe in as much as no man can fulfil it with loue and usie And as longe as suche grudgynge hate and indignacyon agaynst the lawe remayneth in the herte and is not taken awaye by the spirite that commeth by fayth so longe no doute the workes of the lawe declare euidently that the wrath of God is vpon vs and not fauoure Wherfore faythe onely receyueth the grace promysed vnto Abraham And these ensamples were not written for Abrahams sake onely sayeth he but for ouâ—es also to whom yf we beleue faythe shal be rekened lykewyse for righteousnes as he sayth in the ende of the Chapter In the .v. Chapter he commendeth the frutes and workes of faythe as are peace reioysing in the conscience inwarde loue to God and man moreouer boldnes trust confydence and a strong and a lusty mynde and stedfast hope in tribulacion and sufferynge For all suche folowe where the ryghte fayth is for the aboundaunte graces sake and gyftes of the spirite whiche God hathe geuen vs in Iesu Christe in that he gaue him to dye for vs yet his enemyes Nowe haue we then that faythe only before al workes iustifyeth and that it foloweth not yet therfore that a man shoulde do no good workes but that the righte shapen workes abyde not behynde but accompanye faythe euen as bryghtnes doth the sunne and are called of Paul the frutes of the spirite where the spirite is there it is alwaies somer and there are alwaies good frutes that is to say good workes This is Pauls order that good workes springe of the spirite the spirit commeth by faith and fayth commeth by hearing the worde of God when the glad tydinges and promises which God hath made to vs iÌ„ Christ are preached truly and receaued in the grounde of the hearte without wauering or doutynge after that the law hath passed vpoÌ„ vs hath damned oure consciences where the word of God is preached purely and receaued in the hert there is faith and the spirite of God and there are also good workes of necessitie when soeuer occasion is geuen where goddes worde is not purely preached but mens dreames tradicions ymaginacions inuencions ceremonies and supersticion there is no faythe and consequentlye no spirite that commeth of God And where Goddes spirite is not there can be no good workes euen as where an apple tre is not there can
by age stronger euen by the course of nature suffer and nouryshe the weaker accordyng as Christe gaue exaumple so ought suche ▪ as are in faythe stronger sometymes please and beare with the weaker vntyll that by continuaunce of tyme they growe more strong But as in this daye among the Iewes christened some there bee whiche by reason of theyr olde and long continued religion canne not despyse suche thynges notwithstandyng the holye prophetes playnely prophecied that it shoulde so bee and Christe hymselfe commaunded thesame so were there some at the fyrste publishyng of the ghospell yea and in this daye to some there bee whiche albeit they confesse Christe are not yet quite oute of feare of theyr auncetours religion but eate fleshe offered in sacrifice to ydolles not as foode necessarie to satisfie the hungrie stomacke but as holy thinges vowed to this deuyll or that deuill When suche one seeth thee whome he thinketh in learnyng and iudgemente to passe the common sorte sytte at table with Paynims at suche offered meates supposyng that thou eateste euen with lyke mynde and conscience as he doeth thesame manne is throughe thyne exaumple hurte and foloweth thy dede amisse whose mynde and conscience he knoweth not And thus he whiche before staggered but a litle and was but somewhat supersticiouse is throughe this occasion become more supersticiouse I speake not this because I allowe either his supersticion or suspicyon For christian charitie teacheth not that suche infirmities shoulde bee praysed or nouryshed but that it shoulde rather in some tyme and place bee borne with suffered Nor thinke I it conuenient alwayes to geue place to the desyres of suche as are weake For so to do what els were it but styl without ende to nourishe supersticion and in suche sorte to please the weake that thou forsake thyne owne strength Suche one as is weake muste be taught warned and reproued whiche when by reason that he is weaker shoulde gyue eare vnto and folowe the stronger yet in his conscience iudgeth he and condemneth hym that is his better and where it beseemed him by folowing the others exaumple to encrease in the strengthe of faythe rather strengtheneth he the disease of his mynde and where it behoued hym to laboure for lyke perfeccion he constrayneth the stronge to gyue place to his weakenes But in case the manne bee not yet able to take instruccions and counsell christian charitie wylleth that the stronger for a whyle beare with the weaker beeyng yet suche one as wyl amende chiefelye in suche a matier wherein two poyntes are speciallye to bee weyghed fyrste that the supersticiouse mynde conceyued in our childehoode and by long custome and tyme established is suche a thyng as canne scarcely bee shaken of and also that there is no ieopardie more to bee feared than the ieopardye of ydolatrie But the mater of the weaker wil we in another place intreate of In the meane season because among you I see men more often offende in the other side endeuoure muste we rather to suppresse thys arrogante and proude knowledge without charitie I allow this thy saying meate maketh vs not acceptable to God For since God for mannes vse made all thinges and of vs requireth nothing but godly life what matier is it to hym whether we eate fishe or beastes or wyldefoule None of all these eyther encreaseth or abateth godlines In these a difference obserued may make a manne supersticyouse but godly it maketh none since Christ himselfe taughte men to obserue among them no suche difference A light poynt is it therfore and a rashe if a miserable man will goe about to charge vs with suche constitucions But let rather euery man accordyng to the state of hys body eate what hym lyste so that it be doone sparelye and soberlye for all thynges geuyng thankes to God neyther condemnynge an other manne because he eateth not of the same nor in thyne hearte proude because for preseruyng thy bodylye healthe thou forbearest these meates or these In some other thynges there is not paraduenture soe greate a ieopardie but herein where presēte ieopardie is regarde muste be had of some suche as are weaker Whether thou eate suche meates as are offered vp to Idoles nothing shall thou be the better or yf thou eate them not shalte thou be anye poynte the worse But of this yet in the meane season must euery man be ware leste by vsing suche libertie to eate all meates ye geue the weake an occasion of ruine and stoumblyng And muste it not nedes bee so if one that is as yet some what supersticiouse see the whiche arte coumpted in learning and iudgemente to passe other to eate like meates as they dooe which haue sacrificed to an idole albeit with an other conscience than they dooe yet in apparence with lyke Shall not this mannes conscience I saye beeyng something ready to fall to his olde supersticion by thyne exaumple be mayntayned and prouoked to idolatrie and moued with an euyll conscience to eate suche meates as thy selfe vsest with a good and a strong faithe ioyned with an vpright conscience What matter maketh it thought it so be thou wilt saye Certaynely herein thys ieoperdie is there leste by the occasyon of thy strength thy weake brother peryshe whiche although he bee neuer so weake yet is he thy brother that is to say a christian man whom Christe hymselfe so farfurth despised not that for his deliueraunce he vouchsalued to dye Christ for the weake vsed his lyfe as a thyng litle woorth regardest thou thy brothers weale so litle that for a litle sorye meates sake thou wilte despyse hys peryll and ieoperdie namely when thou lackest not wherwith without danger of thy brother thou maist prouide for thy bealies nede But that ye should not thinke it a smal offence to trespace against a man whē as often as after this sorte ye offend the weake persons by such a suspicious example woundyng theyr weake consciences Ye must vnderstand also that ye offend displease Christ Be they neuer so muche younglynges be they neuer so weake yet doeth Christ acknowledge them for his members and as in them he thinketh himselfe offended so what soeuer is done for them he taketh as done vnto hymselfe Nor is it causelesse that he so often tymes bade vs beware of offendyng of the weake No manne better knoweth than I that in meates there is no parte of goodlynes or vngodlinesse and yet if I perceyue thys ieopardye nygh that by occasion therof my brother as yet somewhat geuen to supersticion myght be prouoked to eate such thinges as he eateth with a grudging conscience I would rather all my life wholly abstayn from eating of fleshe than through me Christes owne mēber should be in ieoperdy Meate offered vnto an idol defileth not y◠cōscience of the strong y◠eateth of it I graunte But the despysyng of any brothers ieoperdie defileth him y◠eateth whō we are bounde aswel to loue as oure selues ¶ The
in his trauayle amonge so many daungerous mutacions of thinges For I am not all ignoraunt what combrous stormes the lyfe of such as be preachers is endaungered withall Fynally as it is the propretye of our profession I wyshe him peace and concorde and that he loke not to receyue these benefites of the worlde whose succours are but vayne nether of Moses because it is a pernicious matier to haue any trust in his shadowes sence the true lighte of the gospell shoone clearly forthe ne yet of any other mortall man but of god the father who forsaketh not those that faithfully trust in him of his sonne Iesus Christ our lorde who lyke as he hath all thinges commune with the father euē so he fayleth not to helpe those that haue ones wholy committed them selues vnto his fidelitie as faithfull seruauntes that depende all together of suche a maister as none is to be compared vnto him either in goodnesse or power Thou knowest naturall deare sonne what hurly burly we had and what daungyer of our lyfes we were in to wynne some congregacion vnto Christe and it is not vnknowen vnto the howe dilygentlye the false apostles watche in euery place goe about to drawe vnto Moses those lately entred yonglinges whom we haue gathered together vnto the gospel for none other purpose but to get a flocke of dysciples to them selues and to be had in estimacion among the commune people And as for me my studye is to enlarge the deminions of the gospelles possession to the vttermoost of my power so that neuertheles we maye maynteyne that that is all ready gotten To be shorte forasmuche as we can not be personally present in all places we must nedes accomplyshe that whiche is behynde partely with sendynge of Epistles partly by the ministerie of felowe officers In consyderacion wherof at such tyme as I went againe into Macedonia about the necessarie affaires of the gospel bycause the Ephesiās shoulde not be vtterly destitute of me I left the there euē as my selfe to haue the autoritie as a notable vicegerent in so excellent and so paynefull an office Thou seest the generall sorte of men wonderfullye enclyned bothe to supersticion and vnto curious artes notwithstandyng the glorye of the gospel is so muche the more highly aduaunced And again there be aduersaries so many and so cruell that we had nede to set both fete fast to the grounde as they saye that we stande stronglye against them Wherfore the thing that whan I went thence I required the to doe the same beyng now absent I eftsones beseche and praye the to doe that is that thou warne some corrupte apostles there whose names I passe ouer aduysedly at this tyme lest beyng therby prouoked they waxe more shameles that they defyle not ne subuert the pure doctrine of the gospel that we taught to the Ephesians with their new doctrine And on the other parte warne the faithfull flocke before hande that they geue not light eare nor intendaunce to suche false apostles to their owne peryll for they teache not those thinges that auayle to eternall saluacion and are worthye the gospel of Christ but cloute in a sorte of vnfrutefull Iewyshe fables touching the supersticious constitucions of men which auayle not a rote to true godlines of a perplexe ordre of pedegree rehearsed from grandefathers great grandefathers and great great grandefathers as thoughe the gyfte of saluacion taught in the gospel were deriued vnto vs by corporall lynage descending from a sorte of degrees of sondry auncetours and not rather by heauēly goodnes powred once vntuersally vpon all them that embrace the fayth of the gospel And this geare they preache not to the glorye of Christ but partly that they them selues maye be had in pryce amonge you to be commended for noble doctours partly to the intent forasmuche as the gospelles doctrine is playne and symple eyther to be taken for so muche the greater learned men bycause they can cloute in a meignye of doubtefull dyfficulties that neuer can be made playne and a sorte of riedles that haue no exposicion as thoughe those thinges were not mooste beste that are moost playne The gospel bryngeth saluacion to the beleuer in a small towme But this kynde of mennes doctrine bryngeth in question vpon question and not onely is nothing auayleable vnto heauenly godlynes that God geueth vs throughe faythe but also it turneth vp syde downe the chyefe poynt of the gospelles religion Whosoeuer beleueth purely passeth not vpon questions And he that knytteth and vnknitteth the knottes of questions what other thing doeth he teache men but to stande in doubte Curiositie of questionyng is an aduersarye to fayeth Yf they beleue God what a doe haue they to quarell with his promysses Yf the faythe and loue of the gospel geue saluacion without muche a doe to what purpose are mennes phantasies myngled with all as cuttynge of the foreskynne wasshynge of handes choyse of meates and obseruacion of dayes They make vaunt vnto you that the lawe was geuen of god and yet those that teache it teache it more greuously than learnedly and vnderstande not the summe nor the ende of the lawe Wherto should a man labour for saluacion by meanes of so many wiery obseruacions seyng he maye let them alone and flye streight waye to the prycke it selfe That mā is conynglye learned ynough in Moses lawe that hathe atteyned the effectes of the law To be briefe the thing that comprehēdeth accomplisheth al the whole efficacie of Moses lawe in a shorte summe is loue in case it procede from a pure herte and an vpright conscience and an vnfeyned faith without holownes A perfite syncere loue telleth a great deale ryghtelyer what is to be doen than any constitucions howe many soeuer they be In case this loue be presente what nede the prescriptes of the lawe yf it be not present what auayleth the obseruacion of the lawe An humayne loue because it is many times blotted with affecciōs standeth many tymes with a corrupte conuersacion and somtymes comprehendeth not a full entier trust in god But the Euangelicall loue is of this propertie that it neuer deceaueth neuer wauereth and can neuer ceasse from doynge godly For it geueth respecte to none other purpose but to the glorye of Christ and cōmoditie of his neighbour ne dependeth of any other but onely of Christ Of this pricke forasmuche as some mysse therfore in stedde of the sure doctrine of Christ they strawe abrode vayne smokes mystes of Iewishe questions to thintent they might seme gaye doctours of the law and set out them selues with vayne bablyng whan they vnderstande not for all that the specialties of those thinges that they speake of nor wherof they affirme For all the whole lawe of Moses although it be otherwyse dyuerse and dyffuse is collected into Christe alone Than seyng the lawe selfe applieth vnto Christ it is shame for a man to professe him selfe a doctoure of the
chalenge to hymselfe any prayse The texte ¶ Charge them whiche are riche in this worlde that they be not hyemynded nor trust in vncerten riches but in the lyuyng God whiche geueth vs abound auntlye all thinges to enioye them that they doe good that they be riche in good workes that they be readye to geue and gladlye to dystribute laynge vp in store for themselues a good foundacion as gainst the tyme to come that they maye obtaine eternal lyfe O Timothe saue that which is geuen the to kepe and a voyde vngostly vanities of voyces and opposicions of science falsly so called whiche science whyle some professed they erred as concernynge the faith Grace be with the. Amen I haue declared how parilous noysome a matter it is for them that professe Christ to set their studie vpō riches And yf there be among our sorte any that haue chaunced vpon those riche substaunces for the whiche this presente worlde recōneth men ryche and fortunate and reuerenceth and honoureth them as halfe goddes commaunde them that they be not as the commune sorte is hyghe mynded in trustyng vpon their ryches nor that they repose their chiefe helping felicitie in thinges that are fyrste vayne than so incertain that yf casualtie take them not awaye yet at lest death despatcheth vs from them But let them rather trust surely in the lyuynge god that neuer forsoke mē eyther quicke or dead inasmuche as he is vnchaungeable of whose lyberalitie commeth whatsoeuer this worlde yeldeth vnto vs plenteouslye of yearely reuenues for oure presēt vse and not to hoorde vp riches And let them rather conuerte their study to this ende that they maye exercyse them selues vnto good workes wherby they maye be made truly ryche and let them be wealthye rather in good dedes thā in lordely possessions that that they haue let them so possede as thoughe it were commune and not their owne and let them therwith be glad to geue vnto the nedye and not dysoayne the rest that are but of small substaunce and let them shewe them selues gentyll and frendly in the company and familiaritie of the commune sorte of lyfe For wealthe hathe commonly these companyons with her dysdeyne statelynes Let them not put their trust in their gorgious great buyldinges for nothing in this world is longe durable But rather with true vertues let them laye for them selues a stronge and a good foundacion againe y◠worlde to come that they maye atteyne to the true lyfe that is to saye the lyfe that euer lasteth For what other thing is this lyfe than a race vnto death we must laye all carefulnes of transitorie thinges asyde and make spedye haste vnto it with all dilygent studye O Tymothie I eftesones desyre beseche the againe kepe faithfully this doctrine as it is committed vnto thee and suffre it not to be defyled with humayne learnynges And that thou canst not possyblye doe onles as I watned the before thou reiecte the chattring vayne byblebable of those mē that goe about to bryng them selues in a false estimacion of knowledge by reason of humayne questions and sophisticall quiddities inasmuche as mans knowledge consistyng of opinions contrarylye repugnaunt amonge them selues is not worthye to be called knowledge We know nothīg more certainlye than that whiche the doctrine and belefe of the gospel hathe perswaded vnto vs. Furthermore some men whyleft they goe aboute to seme learned and wyse throughe humayne reasons throughe sophistical wragglinges through new learnynges whiche they themselues haue deuysed haue wandred astraye frō the spnceritie of y◠faythe of the gospel whose propertie is to beleue not to dyspute nor is caryed awaye with mens decrees from the prescripte commaundementes of god And to thintent thou mayest perceaue that this Epistle is not countrefaicte I wyll subscribe these wordes with myne owne hande that thou well knowest Grace be with the. Amen Thus endeth the paraphrase vpon the fyrst Epistle to Tymothie ¶ The Argument vpon the latter Epistle vnto Tymothee by Erasmus of Roterodame FOrasmuche as in the former Epistle Paule put Tymothee beyng at Ephesus in hope of his comming agayne vnto him could not perfourme it bicause he was holdē in bondes at Rome he coufirmeth him with lettres that he be not discouraged with stormes of persecutions but after his example to prepare his mynde vnto martirdō For there are perilous times at hande quam he by reason of some that vnder pretence of godlynes turne true godlynes vp syde downe and so prate boastynglye of them selues as thoughe the Christian Religion consisted in wordes and not rather in purenesse of herte Than tellyng that the daye of his death draweth nere and that the moste part haue now forsaken him he byddeth Timothee and Marcus to come to Rome spedely vnto him This Epistle he wrote at Rome whan he was eftesones arraigned at Neros barre Thus endeth thargument The paraphrase of Erasmus vpon the seconde Epistle of S. Paule to Timothee ¶ The first Chapter ▪ The texte Paule an Apostle of Iesu Christ by the wyll of God accordynge to the prompyse of lyfe which is in Christ Iesu To Timothee hys beloued sonne Grace mercy and peace from God the father and from Iesu Christ oure Lorde I thanke god whom I setue frō myne elders with pure conscience that without any ceasynge I make mencion of the in my prayers nyght and day desyryng to se the myndefull of thy reares so that I am filled of ioye when I call to remēbraunce the vnfeyned fayth that is in thee which dwelt fyrste in thy graundemother Loys and in thy mother Eunica and I am assured that it dwelleth in the also PAule an Embassadour of Iesu Christ called therunto by the will of God the father to declare howe greate the felicitie of the lyfe to come is whiche he promiseth vnto vs by his sonne Iesus Christe that we should not care much for the losse of this life To Tymothee my dearebeloued sonne grace mercie and peace from God the father and from Iesus Christ oure Lorde I thanke God whose seruaunte I begonne not of a late tyme to be but kepte his relygion after the tradicions of myne elders continually with an vpright and a pure conscience and doe kepe styll For I serue all one God now beynge a christian the I lately serued a Iewe though after an other sort throughe whose goodnes we chaunced vpō such a man as thou arte in that thou folowest the exāple of me in sincere preaching of the ghospelles doctrine so as for thine owne deserte I can no lesse hartelye loue thee than mine own very sonne in so muche that I can not forget thee euen whan thou arte absent For in my prayers night and daye wherwith I am accustomed to call vpon God and to commende vnto him suche as I tenderlye loue thou commest alwayes in my mynde and I am very muche desirous to see thee especially as often as I remembre thy teares that thou sheddest at my departyng
accordyng to hys desartes For what is a more gloryous thyng than to be praysed of Christes owne mouthe whan you shall heare Come you blessed of my father what thyng is more honorable than to be receaued of God the father into the felowshippe of the kyngdome of heauen together with the sonne But thys glory although it shall be the comen glory of all godly folkes yet it shall chaunce more haboundauntly vnto them that haue suffered greater thynges vpon earth for Christes sake Whiche rewardes in case they were nome presently apparent the strength of faythe should bee no maruclous matter But nowe the special chiefe prayse of good folkes consisteth in this point that where you neuer sawe Christ with your bodyly eies yet with the eies of fayth you see him and loue him and wher as the violence of sorowes doeth openly presently grate vpon you but the rewardes which are kept till a daye doe not nowe appeare yet puttyng assured confidence in hys promisses you suffre these thynges with none other stomacke than yf the glory were presently furnyshed before your iyes neither doe you suffre only with boldenesse but also in the mydle of affliccions you reioyce with an vnspeakable ioy beyng ful of glory before God that is to say of a well hoping conscience and full of a certayne vnfeyned confidēce that where you suffre suche thynges vndeseruedly you shall by the will of God haboundauntly receyue a great fruyte of your fayth that is to wete the eternall saluacion of your soules For it is a great vauntage whan through the loosyng of the mortall body the immortall soule is preserued Thus it was decreed by the eternal counsayle of God that menne should atteyne saluacion by these meanes whereby euen Christe hymselfe came to euerlasting blessednesse The texte Of which saluacion haue the Prophetes enquired and searched which proheryed of the grace that should come vnto you searchyng when or at what tyme the spyryte of Christe which was in them should signifie which spyrite testified before the passiōs that should happen vnto Christ and the glory that should folow aftet vnto which Prophetes it was also declared that not vnto them selues but vnto vs they shoulde minister the thyuges which are nowe shewed vnto you of them which by the holy ghoste sent doune from heauen haue in the gospel preached vnto you the thinges which the Angels desyre to behold For these matters are not by chaunce brought to passe at all auentures but the selfe same thyng that we haue alreadye sene the olde Prophetes which prophecied before hand that you should be saued through faith and the grace of the gospell without the ayde of Moses lawe haue diligently sought and searched out not beyng contenteo to see as it were through a myste what shoulde be to come but they haue also with a godly curiositie searched out of the spirite of Christ which than presently signified vnto the by secret inspiracion what Christe should suffre and vnto what excellente glory he shoulde byanby be aduaunced vnto than what or what maner of tyme that shoulde come to passe forsomuche as theyr myndes were vehemently desirous of his sauing helth And vnto them it was also manifested that these thynges which they prophecied beforehand should come to passe should not be exhibited in their tymes but in yours and the thynges that they opened in their prophecies they opened vnto you not to them felues In dede they would haue wisshed to see that you haue chaunced to see but theyr prophecies were spoken before to thintent that we Apostles should be more certaynly credited which declare nowe vnto you the thynges already done that they had spoken beforehande should come to passe And that you shoulde also not stande in doubt the same spirite of Christe in tymes paste taught them with secret still inspiracions what he had determined to doe which lately cūmyng doune from heauen in fyrietongues instructed vs to thintent we should be preachers in al the whole worlde of the thinges that are come to passe For we preache Christ that became man foral our saluaciō sake was conuersaunt on earth was afflicted with reproches torments finally was nayled on the crosse suffered death for oure sakes and anon ratsed agayne to lyfe was exalted vnto heauen where now he glistreth in maiestie and glory with the father which before semed vpon earth to be but a vile rascall and an abiecte and thither also will he exalte those that his be These mattersinasmuch as they were done by the vnspeakable counsaill of God it is no maruell though the prophetes desired to see them seyng it is so excellently pleasant and acceptable a sight euen to the angels them selues to loke vpon with the beholding wher of they cannot be fulfilled The greater the benefite is which is offred vnto you the more gredyly you ought to embrace it that it be not through your owne fault that you atteyne it not The rewarde is certayn but it shal be your dueties for all that to behaue your selues so that you seme not vnworthy the promises The day that is loked for wil come which shal openly bryng forth the rewardes both of the godly and of the vngodly It wyll come once whansoeuer it shal be and it shal come pleasant and happy to suche as it shall fynde readyly prepared on the contrary parte it shall come fearfully to them that it shall fynde vnfaithfull sluggardes and carelesly mynded The texte Wherfore gyrde vp the loynes of your myndes be sobet trust pefectly on the grace that is brought vnto you by the declaryng of Iesus Christ as obedient chyldrcu that ye geue not your selues ouer vnto your olde lustes by whiche ye were led whau as yet ye were ignoraunte of Christe but as he which called you is holy euen so be yeholy also in all maner of conuersacion because it is writen ▪ Be ye holy for I am holy And if so be that ye call on the father which without respecte of person iudgeth accordyng to euery mannes worke se that ye passe the tyme of your pylgremage in feare And forasmuche as Chryst woulde haue that daye to be vncertayn vnto vs it behoueth you not to be in a securitie at any tyme but alwayes hauing the loynes of your myndes girded as menne readyly furnished to mete theyr Lordes comming watchyng and sober being alwayes stiered vp and put in mynde with the certayn and sure loking for of the euerlasting felicitie which now is offred vnto all men that obey the Gospell but yet it shal be possessed at length at suche tyme as our Lorde Iesus Christ shall openly shewe hys maiestie vnto al men and vnto angelles and deuiles howbeit they shall not come to that immortalitie but onely those that in a maner forecast the same in this worlde and according to the example of Iesus being deade to the lustes of this worlde lyue agayne agayne with him vnto innocencie and contynue stedfastly in it like laufull
and right true sonnes that trust in the promises of god the father and do after his prescribed commaundementes and neuer slyde agayne into their olde conuersacion whiche than through the ignoraunce of the Gospelles doctrine was endaungered with worldly concupiscences For it is conuenient that you diffre from them in affectes and maners from whom you dissent in profession The worlde is naught and from it you are already exempted and engraffed vnto Christ which is righteous holy and Innocent and to this ende are you chosen and called of the father the fountayne of al holines that like as you are in your profession so should you in al your life and doinges be pure vpright and vnblameable For the father will not acknowledge any to be his sonnes but those that be like manered vnto him For in dede this same thing he ment whan he spake to our auncetours Leuitici the xix Chapter Be you holy for I the lord your God am holy The puritie of Moses lawe could not haue ben ynough for you to absteine from touching of dead bodyes to haue your fete washen to absteine from the acte of matrimony God will haue all oure conuersacion and all our whole harte to be fre from al spottes of synnes For in dede these are the thinges that make vs playnly impure in the sight of god And although you cal vpon God by the name of a father crieng for his helpe in al thinges yet if you lyue in a filthy conuersacion you may not trust that he wil be mercifull vnto you or acknowledge you for his children seyng he estemeth noman eyther for his kynred or for his estates sake but onely after the merites of his conuersacion For nether shal the Iewe be pure if his conscience be defiled ne yet shall the vncircumcised be vnpure if he leade a godly and an innocent life The texte For as muche as ye knowe how that ye were not redemed with corruptible thynges as syluer and golde from youre vaine conuersacion whiche ye receauch by the tradicion of the fathers but with the precious bloude of Christe as of a lambe vndefiled and without spotte which was ordeyned before hande euen before the woorlde was made but was declared in the last tymes for your sakes which by his meanes do beleue on god that raysed him vp from death and glorifyed hym that ye myght haue faythe and hope towarde God euen ye whiche haue purifyed your soules thorowe the spirite in obeyng the truthe with brotherly loue vufayned se that ye loue one another with a pure herte feruently for ye are borne a newe not of mortall seed but of immortal by the word of god which lyueth and lasteth for euer For al flesh is grasse and all the glory of man is as the floure of grasse The grasse wyddereth and the floure falleth awaye but the worde of the Lorde endureth euer And this is the worde which by the gospel was preached vnto you Therfore it remayneth that you which are desirous to haue this father mercifull vnto you haue his vnauoydable iudgemēt alwayes before your eies while you liue in this exile so order your cōuersaciō that there be nothing wherfore the father may be offended iustly shut you out of the inheritaūce of the celestial countrey as vnnaturall disobedyent children The greater the price is wherwith Christe hath frely redemed you so muche the greater hede ought you to take lest for your wilfulnes and vnthankefulnes you be turned agayn into your former bonde thraldom There is none more myserable a bondage than to bee the slaue of synne Those that for a litle money are made fre frō theyr maisters bondage become of bondmē fre men watch about them by al meanes lest for theyr vnthankefulnes they may be drawen agayne into the bondage that they were in before and will you than commit that offence to fall again into y◠old tyranny to be willingly the bond slaues of Moses lawe had rather serue vaine obseruaunces that your elders deliuered from one to an other vnto you than to obey the gospel of God seing you knowe that you were deliuered once from them not with a commune tryfling price as golde or syluer but with an offring muche more holy than Moses lawe knoweth of For you are not made cleane with the bloud of a calfe sprinkled but with the precious bloud of Iesus Christe who like a lābe cleane without any spotte pure and vndefiled from all filthinesse of synne was offred for our synnes on the aultare of the crosse Nether yet was that done by chaunce at all auentures but the sonne of God was appointed to make this sacrifice from euerlastyng and before the makyng of the worlde that he might through his deathe reconcile the father vnto vs howbeit the secret deuice and decre of Goddes purposed mynde which was many long yeares vnknowen to the worlde is now at length in these later times openly manifested and a new matter is set forth before mennes eyes to loke vpon whiche in the purposed mynde of God was not new And it was geuen for your saluacion sake vnto whom Christe that was made man dyed and is preached bestoweth thus muche that wher as you had a vayne truste vpon the ceremonies of the lawe now distrusting your selues you must put your whole trust in God the father who like as he would haue Christe to dye to wype awaye your synnes euen so hathe he raysed him vp from death and for the paynfull trauailes of this life which he suffred he gaue him the glory of immortalitie to thentente that as you haue beleued that whiche he hath done in folowing his example you might also trust surely to haue the same reward to be bestowed on you in that you put your whole affiaūce in God which what he hath already perfourmed in his sonne the same also will he vndoubtedly performe in al them which lyue after suche sort that they may be worthyly accompted among the membres of Christ in to whose body you are engraffed synce that you were regenerate through baptisme in to hym Before that tyme you did after your owne lustes that is to say embraceing carnall shadowes of thinges in stede of true ryght thinges but now since you haue clensed your soules not with the obseruacion of Moses purgeing sacrifices but in that you haue through faith obeyed the trueth of the gospell whiche by the spyryte of Christe hath purged your consciences you must endeuour your selues both to be correspondente vnto the head Christe in vprightnes of life and be answerably like vnto the concorde of the body by an excedyng and a playne brotherly and an vnfeyned loue among your selues that lyke as Christ loued you not after a commen sort nor after a carnall maner of loue euen so should you loue euery one other with a spiritual loue New kynred requireth new affeccion Before this tyme you Iewes loued Iewes after a carnall affeccionate loue but now beyng by a