haste a mynde desirouse to reuenge But nowe truely so farre are ye from being lyke to mylde christian men without reuenging to suffre losse or iniurye that euen wilfully ye dooe wrong to other maliciouslye deceaue and oppresse other not onely vnbeleiuers but also such as are by religion your brothers Sauer not suche doinges of the leauen of your olde life Square not suche pointes far both from your learnyng and your profession Whosoeuer professeth Christe professeth Innocencie and to such a lyfe is promised the kyngdome of heauen For neyther is it sufficient to bee dipped in water nor yet to bee graffed into Christe onlesse all youre life bee agreable to Christes doctryne And for none other purpose are ye taken out of this world and planted into the body of Christ but to the ende ye should hencefurthe in godlye lyfe bee lyke vnto Christe youre heade Knowe ye not this that vnrighteousse liuers bee they baptised neuer so muche shall bee excluded from the inheritaunce of the kyngdome of heauen And leste anye manne deceaue hymselfe I tell you agayne and agayne and geue you warnyng that neyther fornicatours nor idolators nor aduouterers nor weakelinges whiche growyng out of mannes kynde lyue after an horrible kynde of bodily luste nor suche as in steade of women abuse men nor theues nor couetous men nor dronkardes neither cursed speakers nor violente pillers of other mennes goodes shal be partakers of the kyngdome of God Nothyng shall your newe name or title auayle you if your life be with your olde vices defiled yea to such is Christe rather an occasion of more grieuous and painfull damnacion The texte And suche were some of you but ye are washed but ye are sanctified but ye are iustified by the name of the Lorde Iesus and by the spirite of our God I maye do all thynges but all thynges are not profitable I maye doe al thynges but I wyll be brought vnder no mannes power Meates are ordeined for the bellye and the belly for meates but God shall destroye both it and them Let not the bodye be applyed vnto fornicacion but vnto the Lord and the Lorde vnto the bodye God hathe raysed vp the Lorde and shall rayse vs vp by hys power Suche as I haue nowe rehersed were some of you before that ye were throughe Christ borne agayne I laye not to your charge that which ye were beefore so that ye fall nomore thereto Washed are ye and deliuered from youre olde synnes and that by Goddes free gyfte beeware that ye bee nomore defiled wyth thē By this washyng hath God not only by his bloud restored you to innocente and hurtlesse lyfe but geuen you also holinesse and righteousnes and that not by the power of the law nor for youre desertes but by Iesus Christe in whose name ye were baptised and by the spirite of oure god by whose secrete inspiraciō the sacramētes of Christes churche been effectual So much more then should euery of you endeuour lest ye through youre owne folye lose this benefite frelye geuen vnto you in so doyng neyther thankfull to the geuer nor yet frendelye nor louyng to your selfe In suche thynges as appertayne to naturall necessities I maye dooe all thynges For no man forbyddeth me to vse lyke authoritie as other apostles vse But it is not paraduenture for you alwayes profitable for me to vse my ryght Suche as are fedde and liue wyth youre meate suche as pyll and polle you beeyng euen as they were bondslaues bought wyth your moneye dare not freely warne you of youre faultes leste ye vpon dyspleasure conceaued there wyth bestowe your liberalitie otherwyse I myght also for my labours take rewarde namely since I tooke more paynes than anye other I wanted not authoritie this to dooe but I woulde not dooe that thyng whereby I myghte bee brought vnder any mānes power and subieccion and seame bounde to any of you to thyntente it myghte more clearely appeare bothe that yf I teache anye thyng that I therein seeke your weale and profite and not myne owne and that also yf I dydde with woordes anye thynge chastice you that ye shoulde pacientely heare me For it is a thyng commenlye seene that suche a mannes free speache offendeth not whiche is nothyng bounde to hym whome he reproueth Elles litell mattier maketh it whose meate a manne eate synce menne muste needes haue meate And synce meates are ordayned for the bealye and likewyse bealyes for meates lette euery manne for this tyme satisfye the presente necessitye and neede For wythin a shorte tyme wyll God destroye bothe bealye and meate whiche is that neyther oure bealyes shall wyth houngre trouble vs nor of meates shall there bee anye vse But as we whiche haue professed Christe muste obeye and serue naturall lackes euen as the heathen and vnchristened dooe so shoulde there yet betwene vs in vyce bee none agremente Of meates I forbydde none lette euerye manne eare what he wyll but filthye bodily luste I forbydde Nor is it lyke that as the bealye is appoynted for meate soe the bodye is prepared for carnall pleasure but rather oure bodye is consecrate vnto the Lorde Iesu and he agayne coupled vnto vs. For so hath it pleased hym that by vs as members and hym as heade hys spirituall and misticall bodye shoulde bee made and kyntte together This knotte holdeth not for a litell season Deathe in deede taketh awaye all necessitie of meates but it breaketh not the knotte wherewyth we are ioyned to Christe For as Godde the father raysed the Lorde Iesus oure heade from deathe so wyll he likewyse rayse vppe agayne vs his membres wyth hym with him rewarde vs with life euerlasting For hable is he of power this to dooe albeit some of you thynke the same vnlykelye As therefore oure soule shall not of that immortall lyfe bee partaker onlesse the same for this presente tyme throughe godlye and continuall meditacions haue hadde thesame lyfe in delygente remembraunce so the bodye raysed agayne shall of that glorye haue no parte onlesse thesame for this presente tyme haue beene free from the contagion of synne What a foule syght is it yf the members seame vnlyke the heade whiche is in euery pointe pure and cleane The texte Eyther konwe ye not that your bodyes are the membres of Christe shall I nowe take the members of Christe and make them the members of an harlot God forbid Do ye not know that he whiche coupleth hymselfe with an harlot is become one body For two saieth he shal bee one flesh But he that is ioyned vnto the Lord is one spirite Remembre ye not how that as I before tolde you your bodyes are the members of Christe What then Sal I nowe become so mad notwithstandyng I know this much with the great reproche of the head to take away the membre of Christe and make thereof the membre of an harlote God forbidde And yet what elles dooth he whiche is conuersaunte with an harlote Knowe ye
seke vpon the succour of the lawe specially synce we well knowe that through the benefite of the lawe no man before God is made righteous If menne were what nede were it to resorte to the fayth of the gospel The texte If while we seeke to be made righteous by Christ we our selues are found sinners is Christ then the minister of sinne God forbid And if after our once receiuyng the fayth of the gospel we be neuertheles found subiecte to synne so that we nede yet an other remedy as muche as we had nede of beyng vnder Moses lawe and beyng disapointed of the hope we stoode in so that we now againe are compelled to seke vpon the lawe that of vs was forsaken what shal we say shal we say that Christ whom we beleued to be the author of perfite iustice is the minister of vnrighteousnes who not onely deliuereth vs not from our olde vnrighteousnes but is also an occasion of encrease therof and not onely geueth vnto vs not the welthy state whiche we loked for but also causeth our coÌ„demnacion to be more grieuous forasmuche as vpoÌ„ hope of him we forsoke the lawe whervnto if we againe be compelled to returne we might seme not without fault vnaduisedly to haue forgone it of whiche fault Christ semeth the very occasion But God forbid that any man so iudge of Christ or thinke that the grace of his gospel doeth lacke any perfeccion so that towarde the attainement of saluacion we should nede to seeke somewhat out of Moses law The texte For if I haue builte againe the thinges whiche I destroyed then make I my selfe a trespacer For I through the lawe haue been dead to the lawe that I might liue vnto Christ For to returne againe to Moses after we once haue receiued the lawe of the gospel it is a certain fallyng away from Christ and reproche to the gospel yea what Iewe or straunger soeuer so doeth therin declareth he him selfe also to be a transgressour of Moses lawe For if the lawe any thyng made to saluacion why forsoke he it if it nothyng made why falleth he to it agayne If the buildyng throwen doune with myne owne handes I begynne euen from the foundacion to buylde the same againe whiche I erste destroyed shewe not I therin my foly whiche sette that vp againe whiche I vnaduisedly destroyed No cause is there then why after we haue once embraced the fayth of the gospel by whom the goodnes of Christ would we should receiue perfite righteousnes and saluacion to regarde the succour of the grosse lawe whervnto we are now no lenger bonde For as the death of either of the two maried deliuereth the partie that is left on liue froÌ„ the bonde of matrimony so had I whiche am a Iewe with the lawe somewhat to do as long as that mutual right endured that is to say as long as the lawe liued vnto me and I liued to the lawe The texte I am crucified with Christ Neuerthelesse I liue yet now not I but Christ liueth in me The life whiche I now liue in the fleshe I liue by the fayth of the sonne of God whiche loued me and gaue him selfe for me I dispise not the grace of God For if righteousnes come of the lawe then Christ died in vaine But assone as through the death of Christ and the sacrament of baptisme I became prentice to the spiritual lawe of fayth I was in maner to the grosse and carnal lawe dead yet not so dead that I liued not but so dead that I begunne to liue after a better way and condicion Hitherto liued I to Moses but now liue I to God For God is a spirite As Christ liued before a mortal man hauyng a body subiecte to miseries as ours is so he beyng now dead to the fleshe and also to the world liueth to God the father free from all corrupcion and miseries of death But I whiche through baptisme am crucifyed with Christ and also dead with him am so farre from beyng bonde to these grosse and carnal rather than spiritual and godly obseruaunces that to them I am dead For I liue not grosse and carnal as I once was subiect also to worldly desires Dead is Saule the stoute deâ—ender of the law persecutor of the gospel and yet through the spirite of Christ haue I receiued life now muche better Or rather I liue not my selfe whiche of my selfe am nothyng but carnal but in me liueth Christ whoâ—e holy spirite at his wyll and pleasure gouerneth all myne actes But wheras I am not yet free from all contagion of death but haue stil a body somewhat subiecte to mannes weakenes the discoÌ„modities of this mortall life yet in maner liue I a life immortal conceiued in my soule through sure hope assuryng my selfe vpoÌ„ the promise of the sonne of God through whose bounteous mercy I haue receiued yâ— gift of fayth through fayth righteousnes through righteousnes life euerlastyng not by keapyng of the grosse lawe but through the singular goodnes of Christ who of his owne good wyll loued me deseruyng no suche thyng so greatly that for my synnes he suffered the punishement of the crosse and for my welth gaue him selfe to death Free is all that he geueth His pleasure was that for our saluacion we should to him be beholdyng and not to the kepyng of the lawe He it is whiche frely geueth this benefite to all men He it is whiche taketh a way synne and geueth pure and innocent life Were not I most vnkynde yea were I not spitefull against Christ if I refused his offre And refuseth he not it who after baptisme receiued loketh backe againe for helpe of the lawe as though to abolishe al the synnes of the worlde and to geue euery manne euerlastyng saluacion Christes death were not sufficient If through innocent and hurtleslife we become immortal whence I pray you rather loke we to receiue both by confidence in the law or by the fre mercy of Christ If by his free mercy why hang we styl on the lawe If by keapyng of Moses then is Christ dead in vayne forasmuche as that for whiche his pleasure was to dye by his death we geate not The third Chapiter The texte O ye folishe Galathians who hath bewitched you that ye should not beleue the truth To whoÌ„ Iesus Christ was described before the eyes now among you crucified COmenly among men for your folishenes and childishnes are ye euil spoken of but this may I truely say O ye folishe Galathians whiche would be brought in to an opinion so farre from all reason that where the Iewes through the fayth of the gospel preached vnto them are deliuered froÌ„ the burden of the law ye beyng free menne borne wyl wilfully cast your selfe into bondage â–ª The harme whiche is herein done I lay not wholy to your charge but blame your lightenes to beleue easynes to be persuaded but much more blame I the malice
caused he Timothe to be circumcised as we reade in the xvi chapiter whiche yet had in deede a Iewe to his mother when that his father was a Gentile Suche a difficultie was it to make of a Iewe a christian This nacion beyonde all other hadde a speciall vntowardnes nor was there euer founde any that more stiffely abode in theyr religion as Iosephus wryteth in his boke of the defence of the Iewes antiquitie Moreouer as the Iewes were especially hated of al people of the world to of theyr syde abhorred they againe al other nacions as vncleane cursed and deuilishe so farrefoorth that they disdained to talke with them who thought also yâ— their temple was vtterly suspended if any vncircumcised had entered there into Suche proude lookes had they for a lytle skynnes paryng of Forasmuche as therefore there was no likelyhode that the Grecians and Romaines would receiue suche an odious lawe and that the Iewes on theyr side helde on styl Paule fearyng lest by suche deadly contencion and strife a great parte of the fruite of the gospel might perishe be lost lest also the glory of Christ might by minglyng of Moses name be darkned and defaced in euery place specially laboreth vtterly to abrogate abolishe the ceremonies of the lawe and to persuade them that all assuraunce of attainyng saluacion is through Christ onely And as he sharpely but yet louyngly rebuketh the Galathians for that they fell backe to Iewishnes againe so doeth he prepare fortifie the Romaines lest they might elswyse vnware through false Apostles be snared whoÌ„ he wel wyst neuer ceassed eftsones encouragyng theÌ„ styl to continue in that doctrine whiche they had once begunne heartely to enbrace and fauor There was at Rome a great noumbre of Iewes whether they were brought thether by Pompeius Magnus who spoyled Hierusalem and made them captiues orels whether it were because the prouince of Iury appertained to the Romaines it is vncertaine but sure it is that theyr supersticion is by Horace Iuuenale and Senec oftymes reproued With them also was Paule after his comyng to Rome muche troubled as in the last chapiter of thactes of the Apostles it doeth plainely appeare Paule therfore like a runnyng craftesman with a wonderfull discrecion tempereth his tale betwene these two people the Iewes I say and Gentiles labouryng by all meanes possible to allure them vnto Christ as muche as in them lay procuryng that noman at al should perishe to that capitaine whose souldiar he was One whyle therfore chydeth he one sorte another whyle another and anone after againe comfortably encourageth them bothe The Gentiles pride he abated declaryng that neither the lawe of nature nor their Philosophie wherof they were so proude auayled them so but that they fell nethelesse into all kyndes of mischief Checkyng againe and reprouyng the Iewes arrogant myndes whiche through theyr affiaunce in the law had lost the chiefe grounde therof that is to wete fayth in Iesus Christ he teacheth them that the ceremonies of Moses lawe are abolished through the bright beames of the gospell of Christ whom the shadowes of the lawe rudely represented with diuers other thynges as the reste of the sabboth day the displeasure and paine of circumciâ—ion the comyng about of the calendes the holy dayes whiche thrise yerely came againe theyr choyse of meates makyng foule agayne the bathes euerie daye the boucherye of hurtles beastes the religion of their temple polluted with continuall slaughter of beastes and that all these darke shadowes at the lyght of the truthe appearing vanished awaye and that suche onlye are Abrahams chyldren as expresse Abrahams fayth that suche are the righte and trewe Iewes as professe Christes name and that they were verelye circumcised whose myndes were clensed from filthy desyers That true iustice also perfite blisse is equally gyuen to al people through the gospell and onlye faythe in Christe wythoute helpe of the lawe and that notwythstandyng that saluacyon was specially promysed vnto the Iewes yet was it so promysed vnto them that theyr owne Prophetes letted not to prophecye that the same saluacion beyng refused by the Iewes the preachyng of Christes gospell should be spreade abrode among the Gentiles that no man throughe Moyses lawe whom the Iewes carnally obserued obtayned ryghteousnes but throughe faythe as he proueth as well by the example of Abraham as also by diuerse testimonies of the lawe And after that when he hath by this meanes abated yâ— pryde of both partes by taking away this theyr vayne confidences in the profession of the gospel he maketh them equalle in suche sorte ioyous of the Gentiles saluacion that yet lyke a tender father he bewayleth the blyndnes of hys owne countreye men whome toward hym alwayes he founde moste spitefull and so he doeth mitigate this matier whyche was of it selfe harde that he sayeth that all were not blynded promisyng that the tyme should come when they should be of a better mynde amend beyng through the faith of yâ— Gentiles prouoked so to do And here by the way toucheth Paul manye highe dyuerse poyntes of doctrine as of predestinacion of foreknowleage of vocacioÌ„ of grace and merites of fre wyll of the vnsearcheable counsell of god of the lawe of nature of Moses lawe and of the law of synne Lykewyse herein are sondrye allegories as when he maketh two Adams one in whome we are borne to dye another in whome we be regenerate and borne agayne to lyue euerlastyngly WheÌ„ he maketh also two men an inwarde and an outwarde man the inwarde obedient to the spyryte and reason the outwarde subiecte and thrall vnto lustes desyers of whyche two the fyrste he calleth sometyme the body or membres sometyme the fleashe sumtyme the lawe of synne the other sometime calleth he the spirite When he also maketh two deathes that is to wytte the deathe of the soule and of the bodye and the thryde deathe wherein we dye vnto synne and synfull desyres And when he maketh three kyndes of lyfe a bodyly lyfe a spirituall lyfe and a lyfe wherin we lyue eyther iustely or synfully Agayne when he maketh two kyndes of bondage or libertie one wherewith we beyng made free from synne lyue a godly lyfe or els forsakyng ryghteousnes we do seruyce to synne And when he maketh two sortes of Iewishenes two kyndes of circumcision two degrees of AbrahaÌ„s posteritie two partes of Moyses lawe one lyke vnto the body carnall another whiche is spirituall as it were the lyfe of the lawe Two baptismes also of whiche the fyrste is when we at the fontstone are washed froÌ„ oure olde synnes the seconde is wheÌ„ we renouncyng all worldly pleasures dye with Christe Two kyndes of buryinges a bodely sepuiture wherin Christe laye thre dayes buried and a spirituall wherin we sequestring and as it were withdrawyng our selues from worldly busines do reste in hym Two maners of resurreccion the one paste alreadie in Christe and shall folowe in vs the other wherin we beyng quickened agayne
yet for our synnes was raised vppe again to life euerlastyng not by any worldely power but by the mightie power of his father so should we beyng through him raised out of the death of synne becomen dead to our former life leadyng hereafter a newe life walke in the trade of godly conuersacion continually encreasyng vpwarde from better to better For seyng that we are through baptisme planted into Christes bodye and in maner altered into him mete is it that whatsoeuer we see done in him whiche is oure head the same be of vs whiche are his membres either in life expressed or els loked for in tyme to come Rysen is he againe ascended into heauen and setteth in glorye at the right hande of his father All whiche thynges alreadye done in Christ we maye oure selues finally trust to enioye if for this present tyme as muche as in vs lyeth we folowe the same and diligently put them in vre Therfore if we through baptisme dye vnto our former synnes and fleashely lustes therin as we may resemblyng Christes death euen as mete and conuenient is it that we hensfoorth forsakyng the filthynes of synne and diligently exercisyng our selues in godly workes expresse in our liuyng his holy resurreccion To folowe Christes death is neither to kyl our selfes nor yet to hurt oure bodyes but then as ye well knowe dye we with him if to oure old frowarde appetites we haue suche a dull desyre yâ— to them we seame as dead For accordyng to our double generacion we must in our selfes coÌ„ceiue two menne th one olde grosse and like vnto the yearthly Adam thother newe desyrous of heauenly thynges as whiche hath by Christ sent from heauen his beginnyng Our olde man therfore is as it wer destroyed what tyme it was with Christ fastened vpon the crosse whervpon also were extinguished all oure desyres of transitorye pleasures whose whole rable maye well be called the body of synne This bodye of synne is then in vs effectually and holsomely slaine when hurtefull desyres are in suche sorte destroyed in vs that we no more do seruice vnto synne He that after this sorte as I haue now expressed foloweth Christes death is euen become a righteous man and is no longer subiecte vnto synne from whose tyranny he is already deliuered The texte Wherfore if we be dead with Christ we beleue that we also shall liue with him knowyng that Christ beyng raised from death dyeth nomore Death hath nomore power ouer him For as touchyng that he dyed he dyed concernyng synne once And as touchyng that he lyueth he liueth vnto God Lykewyse coÌ„sider ye also that ye are dead as touchyng synne but are aliue vnto God through Iesus Christ our lorde Let not synne raigne therfore in your mortal bodye that ye should thervnto obeye by the lustes of it Therfore if as we haue now oftentymes sayd we be to Christ dead so deliuered froÌ„ our former synnes our trust is hereafter through innocent holy life to liue with him so to liue with him that we shall neuer dye more in this also as farre as possible is resemblyng Christ who submitted not him selfe in suche sorte to death that in him death should haue any power after but rose againe to liue euerlastyngly For as touchyng that he dyed vnto synne he dyed but once but touchyng that he nowe liueth he liueth to God his father by whose might he was from death raised to life euerlastyng And as it was in Christ so thynke your selfes once dead to synne by that your olde vâ—cious desyres are destroyed and by that ye are nowe becomen newe men as thoughe ye were raised againe from death to liue a heauenly and an immortall life to Godwarde by whose benefite we are nowe made innocent and holy For if ye this do not ye liue not to Godwarde because that to God noman lyueth but suche as liue godly righteously and in other vertues For synce that we are planted into Christes body and becomen one with him mete is it that we as membres be like vnto our head whiche is Christ And synce that he nowe lyueth to Godwarde for euermore reason it is that we likewyse liue vnto him through the same Iesus Christ our Lorde And as he beyng once raised froÌ„ death suffereth nomore the tyraÌ„ny of death so must ye take hede lest synne beyng nowe once banished out of your soules recouer in you againe the tyranny whiche it hath loste and so renewe his olde title of death As it surely wyll if ye folowe suche beastly desyres with whiche the deuil is wont to allure and bryng vs into our olde bondage The texte Neither geue ye your membres as instrumentes of vnrighteousnes vnto synne but geue ouer your selues vnto God as they that of dead are aliue And geue ouer your membres as instrumentes of righteousnes vnto God For sinne shal not haue power ouer you because ye are not vnder the lawe but vnder grace And see that your membres beyng nowe consecrate vnto Christ do hencefoorth nomore seruice at the deuils mocion whom Christ hath subdued and so to worke vnrighteousnes but rather hereafter so vse your selues that by all your life it may appeare that ye with Christ haue forsaken all deadly synne and workes of death and to be altered into a new life And so shal ye in dede do if hencefoorth all your membres that is to say all the powers of your bodyes and soules be applyed not to vice in the deuils seruice but to righteousnes in the seruice of God For reason requireth that we wholly belong to him to whoÌ„ we haue once bouÌ„de our selues and with him to haue nothyng to do from whom we are now departed and whose yoke we haue once shaken of Nor is it to be feared leste synne wyll we or nil we bryng vs backe againe into our olde bondage because ye are nowe no longer vnder the lawe whiche rather prouoked wylfull desyres then suppressed but vnder Goddes grace whiche as it was able to deliuer vs from the bondage of synne so is it able to kepe and preserue vs that we nomore falle thervnto The texte What then shal we sinne because we are not vnder the law but vnder grace God forbid And yet nowe God forbid that in the meane season any manne should this wyse take my wordes when I sayd ye were free from the lawe either to thynke that forasmuche as the lawe is abolished ye may do as ye liste or that Goddes free goodnes whiche hath pardoned all our olde offences hath also therwith frely geuen vs libertie to do euil But rather so muche the more ought we to abstaine from synne because we are now nomore like slaues coÌ„pelled to do wel as by a law but are as childreÌ„ are wont to be with desertes loue prouoked therto So that your bondage is chaunged and not vtterly taken away In suche sorte haue ye geuen ouer the seruice of the lawe that ye nowe
Knowe ye not brethren I speake to them that knowe the lawe howe that the law hath power ouer a man as long as it endureth For the woman whiche is in subiection to a man is bounde by the lawe to the man as long as he lyueth But yf the manne be dead she is losed from the lawe of the manne So then yf whyle the man lyueth she couple her selfe with an other man she shal be coumpted a wedlocke breaker But yf the man be dead she is free from the lawe of the husbande so that she is no wedlocke breaker thoughe she couple her selfe with an other man ANd good reason is there why we should so doe for Christe hath not onely deliuered vs from the bondage of syn and death but also from the bondage of the lawe whiche was giuen but for a season and hath deliuered not only the gentiles whiche were not to this lawe subiecte but euen the Iewes selfe to which haue hitherto ben vnder Moses lawe That this whiche I haue sayed is trewe maye be proued euen by the wytnes of the lawe it selfe And fyrst what saye ye that are Iewes whiche by reason of the knowledge ye haue in the lawe well perceaue and vnderstande that a man is bounde to the obseruance and kepyng of any lawe euen as ye for example not long synce were bounde to Moses lawe as longe as the same lawe lyueth that is to saye as long as it endureth in his ful power and strength but yf the same be either growen out of vse or els abrogate a man is than no longer bounde therunto For the Iewes bonde towarde the lawe ought no further to be kept then in the bonde of the wyfe to her husbande the same lawe requyreth to be kepte Nowe is the maried woman whiche is vnder her husbandes dominion bounde vnto her husbande as long as he lyueth But as sone as he is once dead she is deliuered from the bonde of that matrimony and after the death of her former husbande straightway at hyr owne libertie Wherfore yf she duryng the husbandes lyfe to whome she belongeth go about to mary another she shal be coūpted a wedlocke breaker as whiche hath forsaken that husbande from whome she myght by no meanes saue onlye deathe be departed But contrary wyse yf she cōtinew in that bādevntyl her husbandes death she is no lēger bound vnto hym but is in suche sorte become her owne woman y◠she may lawfully mary any other whō she wyll For it is not to be supposed that as the maisters title descendeth to his heyre in suche sorte that the seruaunt by the death of his maister chaungeth not his state but his maister that lyke wyse the righte of a husbande vpon his wyfe falleth after his death to an other but the title of mariage reacheth no further than for a mannes owne lyfe Yf it so were that the husbande were immortall the woman shoulde for euer continew bond Now then because Moses lawe in figures and ceremonies was as it were a shadowe of Christ to come it was gyuen to be of force effectual but vntyll the tyme that to y◠bryght lyght shadowes shoulde gyue place vntyl that to the truthe the shadowes of truth shoulde gyue ouer and vanyshe awaye And therfore synce that Moses lawe was as a man might saye a mortall thyng meruayle it is none thoughe it be nowe dead in dede And for this cause as long as the tyme of the lawe continewed the same stode in full power and had full authoritie vpon them whiche had bounde them selfe vnto it The texte ¶ Euen so ye also my brethren are deade concernyng the lawe by the bodye of Christe that ye shoulde be coupled to another I meane to hym that is rysen agayne frō death that we shoulde bring furth fruite vnto god For when we were in the fleshe the iustes of synne whiche were stered vp by the lawe raigned in oure membres to bryng furth fruite vnto death But now are we deliuered from the lawe dead vnto it where vnto we were in bondage that we shoulde serue in a newe conuersation of the spirite and not in the olde conuersation of the letter But nowe haue ye with Moses lawe nothyng to do synce the same is become to you warde dead or yf she lyued styll as she doth not yet are ye at the least to her dead For synce that Christ whiche is the truthe hath shewed his glisteryng beames of the gospell abrogate and abolished is all Moses lawe at the leaste touchyng the carnall meanyng therof And forasmuche as ye are now planted into Christes body coupled vnto hym as y◠wyfe is to her husbande beyng made free frō your former bonde ye are belonging to your newe husbande suche one I saye as is immortal as whiche once rose from death to lyue hereafter for euer insomuche that ye cannot in tyme to come either loke to be maried agayne or to be deuorced for a shamefull vilanye and reproche were it to suche a new husbāde as ye haue gotten in any poynt to hang vpon the olde forasmuche as I saye ye are in this case diligently labour you that as by the lawe whiche for the tyme was as it were your husbande ye brought furth a certayne sorte of fruite not vnlike your husbande so endeuour ye to bryng furth nowe beyng muche better maried then ye before were fruite suche as is conueniente for God youre father in lawe and Christe youre spouse and husbande For as long as we were subiecte to the grosse and carnal law as it wer to a husbande the same seamed as husbandes do to beare rule ouer vs because carnall lustes beyng by reason of the lawe more prouoked had suche power in oure membres that euen lyke slaues we wer drawen to synne and so of that vnhappy mariage vnhappy chyldren had we when that whiche was borne was for nothyng good but to be destroyed and to dye But nowe synce we are delyuered out of y◠bondage of the lawe vnder whome we lyued before or rather because oure lyfe was synfull we lyued not at all but were dead and yet vnder it were we vntyll a certayne time appoynted agaynst reason is it that we shoulde anye longer obeye that carnal husbande that is to wete the letter of y◠law but rather serue oure newe spouse whiche is both heauenly and spirituall not seruyng hym in the olde conuersacion of the letter but in the newe conuersacion of the spirite whiche spirite we haue of hym receyued as a mariage token The texte ¶ What shall we saye then Is the lawe synne God forbid Neuerthelesse I knewe not synne but by the lawe For I had not knowen what luste had meante except the lawe had sayde thou shalte not luste But synne toke occasion by the meanes of the commaundemente and wrought in me all maner of concupiscence For verelye without the lawe syn was dead I once lyued without the lawe But when the
wherwith we were to the fleshe endaungered Syth this is so God forbid that we hereafter liue as the fleshe ruleth whiche fleshe should rather to the spirite be obedient RemeÌ„bre that ye be called to life but if ye liue carnally then runne ye headlong to deathwarde but contrary if by the power of the spirit ye suppresse al fleshely desyres after suche mortifiyng of them ye shal liue Nor is it to liue after the gouernaunce of the spirite of God a paynefull profession For albeit the same call you foorth to great weightie enterprises yet are ye glad willyng to vndertake them because by it in you is enkienled a feruent charitie to whom nothyng can be hard nothyng can be but swete pleasaunt As the body liueth with his bodily spirite so dâ—eth the soule through a heauenly If our bodily spirites natural powers be weake and faint the wholle body is made dul heauye but if the same be quicke and lustie the wholle bodye is full of courage So likewyse al suche as are with the spirite of God ledde and moued are his childreÌ„ Suche as are towarde childreÌ„ resemble theyr fathers goodnes with a mery chere and frely doyng al suche thinges as they shal suppose wyll please them Bondslaues because there is betwene them and theyr maisters no natural knotte for feare of punishement abstaine froÌ„ euil beyng violeÌ„tly coÌ„pelled do theyr duties Iewes whiche are with yâ— bondage of the lawe delited this wyse do but ye whiche are once deliuered froÌ„ such boÌ„dage wyl nomore so fal to the same that with feare it be nedeful to compel you Endued are ye with the spirite of God through whom ye are by adopcion receiued into the nuÌ„bre not of seruauÌ„tes but of Gods owne children This spirit putteth vs in suche a sure trust and coÌ„fidence that in all our distresses we may boldly speake vnto God those wordes whiche fathers most gentilly fauourably are wont to geue eare vnto callyng vpoÌ„ him O father father Whiche worde we durst not be so bold in our troubles lameÌ„tably to speake vnto him were we not in assurauÌ„ce both that we are his children that he also is our merciful father as loÌ„g as we liue after his coÌ„maundement not by coÌ„pulsion I saye but of free wyl and gladly For were it so that he accoumpted vs not for his childreÌ„ neuer would he haue geuen vs this his holy spirit This benefite of God therfore whether ye cal it a pledge or token of fatherly loue wel assureth our consciences that we are his children whiche gaue vs this pledge Further then if we be his children not his seruauntes than are we also his heyres The heyres I say of God from whoÌ„ as author begynner al thinges come ioynte inheritors with Christ into whose body beyng graffed we now haue the same father that he hath through him enioy one comen enheritaunce It shal we yet none otherwyse possesse but by goyng the same pathe waye to it by whiche it pleased Christ him selfe to walke He by sufferauÌ„ce of miseries came to the possession of his glorious inheritauÌ„ce he by obedience came to his kyngdome he by reproche came to glory by death attained to life euerlastyng Suffer must we therfore with him that we may of his ioyes be partakers obedient must we be with him that we may with him raigne euerlastyngly suffre must we also worldely shame vilany that with him we in heauen may be glorifyed and finally for a season dye also with him that we may in his kyngdome liue for euer The texte For I suppose that the affliccions of this life are not worthy of the glorye whiche shal be shewed vpon vs. For the feruent desyre of the creature abideth lokyng when the sonnes of God shal appeare because the creature is subdued to vanitie against the wyl therof but for his wyl whiche subdued the same in hope For the same creature shal be deliuered froÌ„ the bondage of corrupcion into the glorious libertie of the soÌ„nes of God For we knowe that euery creature groneth with vs also and trauaileth in paine euen vnto this tyme. These be the wayes and condicions to wynne this inheritaunce by wherof since there shal neuer be an ende the thyng selfe so great that it passeth al mens capacities and estimacion surely if al the affliccions of this life were put vpon one mannes bodye all the same yet were of no weight but euen trifles beyng weighed and compared with the reward of the glory to come whiche men gette in maner bye with suche great displeasures and calamities And though we now already haue an ernest peny of this welthy life to come so that therof nomaÌ„ shuld dispayre yet by reason of oure bodyes subiecte to paynes and death the same is not in euery point perfite and full In the meane tyme by the spirite of God haue we therof inwardly a secrete taste geuen vs but then shall we haue it fully and wholy when our bodies are restored to life and all the miseries of our mortal state are shaken of at what tyme we shall with euerlastyng Christ raigne euerlastyngly For whiche ioyful tyme in the meane season the whole engyne of this worlde ernestly loketh in his maner wishyng for the day wherin after that the numbre of Gods children is fulfilled and restored theyr glory shal plainly appeare whiche beyng yet burdened with theyr mortal bodies are with huÌ„ger with thryst with diseases with diuers paynes and miseries punished yea euen the world selfe after a sorte semeth to be of mannes careful estate partaker because the yearth the water the ayre heauenly bodyes and to be briefe euen the very Angels selfe were by God especially made to helpe mannes necessities And therfore not so muche as the verye worlde selfe shal from suche miseries be free vntyl that Goddes children be sette in perfite fredome so that in the meane season it is in boÌ„dage vnwillyngly For euen in the very dead creatures which haue no life a natural desyre is ther to be made perfite yet abide they nethelesse this boÌ„dage therin obeiyng him at whose pleasure it became subiecte enduryng it so muche the more paciently because it knoweth it selfe not bonde for euer but vnder this coÌ„dicion that as sone as the children of God are fully deliuered from al infeccion of death than shal the worlde no lenger be thral and vnder the displeasures of corrupcion For syth that we see al the elemeÌ„tes of this world so diuersly altered vnder so many corrupcions and see that the Sunne and moone besyde that they almost seme in theyr continual renewyng of corruptible creatures to labor in vayne haue also theyr eclipses synce that the one starres power is also contrary to another synce there is no doubt also but that the whole coÌ„pany of Angels froÌ„ heauen beholdyng our wretchednes are by reason of a pitiful loue borne towarde vs greatly
taught you also howe after that he was rysen agayne he shewed hym selfe playnly and euedentlye to many fyrst to Cephas then to the twelue after that was he sene of more than fyue hundred brethren gathered al together And lest any might doubt of the trewth of this history of all thys noumber many are alyue euen vntyll thys daye and some are dede After this was be sene of Iames whiche was called brother of the Lord and was fyrste byshope of Hierusalem Then was he sene of all the disciples not only of the twelue whiche were fyrste called apostles whiche name was after deriued into many The texte And laste of all he was seue of me as of one that was borne out of due tyme. For I am the leaste of the Apostles which am not worthy to be called an Apostle because I persecuted the congregacion of God But by the grace of God I am that I am And hys grace whiche is in me was not in vayne but I laboured more abundauntly then they all yet not I but the grace of God which is with me Therfore whither it were I or they so we preache and so haue ye beleued And last of al was he sene of me as of an vnseasonable borne apostle which after the full tyme was at the laste lyke an vnperfite chyld rather caste than wel borne I complaine not because I laste sawe the Lord but coumpte it a greate matter that I deserued to se hym For I am the leaste of the apostles and vnworthie to be called an apostle because I persecuted the churche of god whome the apostles stablysh Vnworthy therfore was I euen asmuche as at laste to be chosen into the felowshype of thapostles but the fre goodnes of god vouchsaued to gyue me this honoure notwithstandyng I deserued it not so that whatsoeuer I am al is of hys goodnes and not of my deseruynge And I suffered not hys grace in me to be either idle or baraine For albeit in order of time I be laste yet in preaching of the gospel am I not behynde thē but haue laboured more than any other of the apostles which I saye leste for thys any myght lesse esteme myne authoritie because I was laste chosen to bee an apostle Howebeit this labor of myne I vouche not as myne but gyue al to goddes goodnes by whose helpe all was wrought To retourne therfore to the matier whether in preachyng the gospell theyr authoritie bee more or myne it lytle forceth sure is it that we with one assent preache one thinge and that whiche we with one assente preached that beleued ye as a sure and an vndoubted doctrine We alwaye teache one thinge this remayneth that ye lykewyse continewe in one beliefe not nowe doubting agayne of that wherupon ye were once agreed The texte If Christ be preached how that he rose from the dead how saye some among you that there is no resurreccion of the dead If there be no rysing agayne of the dead thē is Christ not rysen agayne If Christ be not ryse agayne then is our preachyng in vaine and your fayth is also in vayne ye and we are founde false witnesses of God For we haue testifyed of God howe that he raysed vp Christ whom he raysed not vp yf it bee so that the deade ryse not agayne For yf the deade ryse not a gayne then is Christ not rysen agayne If it be so that Christe rose not agayne then is your fayth in vayne and ye are yet in your synnes Therfore they which are fallen aslepe in Christ are perysshed It in this lyfe onely we beleue on Chryste then are we of all men most miserable But nowe is Christe rysen from the dead and become the fyrst frutes of them that slept For by a mā came death and by a man came the resurreccion of the dead For as by Adam all dye euen so by Chryst shall all bee made alyue but euery manne in his owne order The firste is Christe then they that are Christes at hys commynge Then cometh the ende when he hath delyuered vp the kyngdome to God the father when he hath put downe all rule and all auctoryte and power Yf by all the apostles wytnesses it hath been and is styll preached that Christe the prince and author of resurreccion is rysen agayne from deathe what malapertnes is it that among you some saye that there is no resurreccion of the deade For yf there be none then foloweth it that not so muche as Christ hym selfe is rysen agayne For to what purpose is it that oure heade and capitayne shoulde ryse but to go before and prepare the resurrection of vs his members openyng the way to vs all And yf Christ be not rysen certaynly vayne is our preaching vayne is also your belefe and truste And yf we be certaynly perswaded that Christe is rysen agayne aswell perswaded and beleue must we that we shall ryse agayne for whose restoring to lyfe he rose Yf we ryse not this foloweth that bothe you and I haue not only loste our labors I in preachyng ye in beleuyng but are also founde wrongful agaynst god of whome we falsly reported that he raysed Christe from death whome he raysed not as he in dede raysed him not yf other dead menne ryse not againe For either muste ye beleue bothe or deny bothe because that of the heade and members there is but one resurreccion Yf the deade ryse not for whose sake Christe rose then Christe hymselfe rose not And yf Christe rose not vayne was your belefe that he is rysen and in vayne beleued ye that through a truste and confidence in him ye were made free from synne Wherupon it also foloweth that ye are styll subiecte to your former synnes nor hath baptisme wherby we in the meane season through Christ spiritually ryse agayne from syn wrought anythyng in vs. They also whiche haue dyed with this truste and with this hope haue paciently suffered cruel martyrdome and death are vtterly goen for euer yf there be no hope of resurreccion And yf all oure hope conceaued of Christe reache no further than for the terme of this present lyfe we be not onely wretched people but also more miserable than they whiche to Christ are straungers For they yet haue after a sorte the pleasures of this present lyfe wheras we are both here in trouble for Christes name and shall after this lyfe haue no rewarde yf we ryse not body and soule agayne But god forbyd that any manne to his owne destruccion haue any suche fonde belefe But rather yf ye beleue that Christ is rysen agayne as euery godly manne dothe therof foloweth necessaryly that we shall also ryse againe For in hym began resurreccion whiche shall in vs bee made perfyte and as he takyng agayne his bodye vpon hym rose from deathe so shal we bothe bodye and soule ryse agayne leste otherwyse the heade myght bee deuyded from his members He as prince and capitayne fyrste rose agayne as the
fyrste fruites of all suche as dye with hope to ryse agayne He began resurreccion other straighte folowed as companyōs of the lordes resurreccion and we in time to come shal folowe them For it is not to be doubted but that he wyll lykewise doe in all his members as he hath done not onely in hym selfe alreadye but also in many holy menne For we muste by imaginacion conceaue two bodyes one subiecte to deathe whiche beganne in Adam another apoynted to lyfe immortall whiche had his beginnyng in Christe Therfore as at the begynnyng through one mannes synne deathe entred whiche being as it were from the heade deriued into the members rageth and infecteth all menne so by one manne whiche was vtterly free from all synne came in resurreccion of the dead For throughe only Adames offence all we that descended of hym are subiecte to deathe and throughe Chrystes only innocencie all suche shal be restored to lyfe immortall as haue desearued to bee ioyned into hys bodye All shall ryse agayne but yet euery manne in his order the fyrste of all is Christe then suche as cleaue vnto Chryste as the partes of the bodye cleaue vnto the heade of whome a certayne goynge out of theyr graues rose with Christe and the reste shall all ryse at hys laste commyng And when the resurreccion of the whole body is done and paste then shall nothynge remayne but an ende of thys worldly alteracions whiche shal not bee before the vtter abolyshment of y◠tyrannye of death what tyme Christe as a victoriouse conquerour shall delyuer vp a quiet and a peasyble kyngdome to god his father to whome by subduyug his enemies he restoreth his dominion and after that he hathe dryuen awaye vtterly from hys whole bodye and brought to nought all the power rule and authoritie of his aduersaries The texte For he muste raigne tyll he haue put all this enemyes vnder hys feete The last enemy that shal be destroyed is death For he hath put all thynges vnder hys feete But when he sayth all thynges are put vnder hym it is manyfeste that he is excepted whiche dyd put all thynges vnder hym When all thynges are subdued vnto hym then shall the sonne also hymselfe be subiecte vnto hym that put all thynges vnder him that God maye be all in al. Elles what do they which are baptised ouer the dead yf the dead ryse not at all Why are they then baptised ouer them yea and why stande we allwaye then in ieoperdye By oure reioysyng whiche I haue in Christe Iesu oure Lorde I dye dayly That I haue fought with beastes at Ephesus after the maner of men what auauntageth it me yf the dead ryse not agayne Let vs eate and drynke for to morowe we shall dye Be not ye deceaued euell woordes corrupte good manners Awake truely out of slepe and synne not For some haue not the knowledge of God I speake this to your shame For so long necessary is it that the sonne shoulde labor and trauayle about the recouery of the kyngdome to god his father vntyl that he haue vtterly subdued all hys enemies and so treade them downe vnderneyth hys feete that there bee no rebellion at all nor feare of euyll Through synne deathe raigneth and through death y◠deuyll When synne is extinguished then shall deathe raigne no longer And albeit in thys lyfe we to our power labour about it yet shal we not fully haue it vntyll that by the laste resurreccion al the power of death shal be quite abolyshed when our laste enemye of all whiche moste stubbernly rebelled shall bee vanquished for euer For by thys waye hathe the father decreed that all thynges shall become subiecte vnto hys sonne as it is wrytten in the psalmes thou haste put all thinges vnder hys feete But when scripture sayeth that all thynges shal be vnder the fete of the sonne it is not to be vnderstanden that the sonne shall only possesse that kyngdom the father being excluded for the kingdom of the father and the sonne is all one kyngdom This new and peculiar kyngdom wherin there shal be no rebellion of synfull desyres against the will pleasure of God the father recouereth vnto himselfe by his sonne which he in such sorte vseth with his sonne in cōmon that nethlesse in the father the authoritie remayneth as in him of whom the sonne receiued the same kingdom which is in suche sorte fully and wholy the sonnes that yet the father loseth nothyng synce of both there is but one will And then when all thinges shal be subiecte to the sonne then shall the sonne selfe wholy that is to saye with his bodye misticall yelde and submitte hymselfe to the father by whom as chiefe doer al thinges became subiecte to the sonne that thencefurth no not in the members shall there any thing be lefte whiche shall to Christe be contrarie but that the whole sonne shall consente with the father of whom as of the first begynner al thinges shall depende to whom as chiefe doer all men shall geue thankes for all that euer in any tyme and place hath been well done Nowe wheras I long synce taught you this and ye lykewyse learned the same what meaneth this that some no we doubt a freshe whether the dead shall liue againe Wherof if there be no hope vayne is their labour which albeit more supersticiously thā godly in steade of the dead receyue baptisme fearyng leste suche one as dyed without christenyng shall not ryse among ryghteouse people And to auoyde thys they prepare one which in steade of the dead maye aunswere that he beleueth and desyreth baptisme These mennes fayth I allowe but their doynges I allowe not For as it is folyshnes to thynke that another mans baptisme helpeth the dead so beleue they truely and well there shall a resurreccion be For yf they thought that the dead mā should nomore ryse againe neuer would they for his sake be so careful Yea we our selfes do folishly which for Christes doctrin dayly put our life in ieopardie if after such greuous tormētes no reward folow Nor are we only in ieopardie but also in maner dye dayly by that we oftetymes stād in some new ieopardie nor are dispached with one kinde of death And as in this my saying I lye not so may I alwaies glory in this reioysing which I haue through Iesus Christ our lorde to whose glory turne al the miseries which we suffer Wheras amōg the Ephesiās for Christes gospel I suffered so much trouble that I could not chose but fyght with be astes as one most surely apointed to dye what profite was there in or what gayned I therby if the dead ryse not again What madnes is it without compulsion to sustaine so many troubles if assone as a mā is once dead it nothing force howe he hath lyued Yf we after our death be paste all hope what remaineth there but y◠we as the wicked persons spake in Esai distrusting the promises of
and earth Yea and as there is of heauenly bodyes one beautie and comlynes and of earthly an other euen so a diuersitie is there among the heauenly bodyes them selfe Fyrste nether is there lyke glory and bryghtnes of the Moone with the sōne nor of other starres with the Moone and briefly euen the verie starres selfe in brightnesse diffre one from another for all are not as bryght as the day starre is Lykewyse at the resurrection all men shall ryse with theyr owne bodyes but yet in an vnlyke glory without doubte as it shal please God to gyue them and as they in this lyfe haue deserued For the vngodly shall rise in one fourme the good in an other Among them also that are good euerie one as he hath in this lyfe vsed hymselfe so shal he excell other in the gloriousnes of his new bodye Yet generally all good men shall haue a muche more actiue bodye than was that which they by death forsoke And as it is in nature to couer the seed vnder the earth the same is in the matier of resurrection the buriall of the deade bodye And that whiche in the seede is growyng agayne is in the bodye rysyng agayne And as in the one that is muche better which groweth vp than was that which was caste into the earth euen so here albeit it be thesame bodye that ryseth agayne yet is it farre vnlike There is sowen as it were a grayne into the earth a body subiect to corruption but thesame shall ryse againe without all corruption There is hydden in the earth a vyle body lothsome but there shall ryse againe a body both gloriouse and honourable There is buryed a bodye whiche euen when it lyued was weake but it shall ryse agayne full of power and myght There is buryed a bodye which albeit were alyue yet were it grosse and heauye and by the reason of that bourdaynouse to the soule gouernour of the same but there shall ryse agayne not a naturall but a spirituall bodye whiche shall to the soule be no let whither soeuer it moue For this is a difference of bodies also one is naturall whiche hath neede of meate and drynke and is weryed with labour whiche is diseased whiche with age weareth awaye which with his grosse and fautie instrumentes ofttimes letteth the intent of the soule which by reason of froward desyers oftentimes prouoketh to vyce to whome yf the soule be obedient and geue ouer the same is as it were tourned into the body and groweth out of his nature into fleshe another is spirituall which being in this lyfe by lytle and lytle purged from sensual appetites and desiers and after by resurrection renewed agayne is in maner transfourmed into the nature of the soule to whom it by godly desyre applyed it selfe that as oure soule obeyng the spirite of god is rauished and in maner transformed into him so maye our bodyes beyng ▪ obedient vnto the soule be pourged and shakyng of his grossenes be purified into such a body as is very lyke to the soule This grosse and earthly body receiued we of our first father Adā which as he was made of earth so was he subiect to earthly desiers But there is an other secōde Adam not somuche the begynner of our natiuitie as of our resurrection which as he hath an heauenly beginning so was he fre from al infeccion of earthly desyers And so reade we in Genesis The fyrste man Adam was made to lyue through y◠benefite of the soule but yet so that the soule beyng as it were bound to the grosse body should do nothing but by bodily instrumentes or at the leaste by some material meane But after him was geuen a seconde Adam which as he was conceaued by the holy gost so should he geue lyfe to his not this grosse lyfe whiche we haue in many poyntes common with beastes but a spirituall and a heauenly lyfe By Christ therfore are we repayred in al poyntes into a better state For that thing whiche is in time firste is also in substance more grosse and that by the order of nature We nowe beare about with vs a naturall bodye and in tyme to come we shall haue a spirituall bodye As the grosse parent of our stocke went before so folowed Christ the begynner of a newe generacion And what sorte of one the earthly parent was suche are his posteritie that is to saye men gyuen to earthly desyres And agayne what kynde of one the heauenly Adam was such are they which are borne agayne in hym that is to wete wholy delyted with heuenly thinges For we must for this state begyn that here which we intende herafter perfitely to enioye As before baptisme in vngraciouse maners we resemblyd the nature of our fyrst father so being borne agayne vnto Christ through baptisme we muste nowe in heauenly lyfe resemble oure heauenly father And yf we this do not neither shall we be here partes of Christes bodye nor in tyme to come gloriously ryse agayne In deede admitted are we into the kyngdom of god but this I tell you brethren that flesh and bloud that is to say men of the first generacion cannot come to the enheritaunce of the kyngdome of God nor the lyfe whiche is with synne corrupted shall haue the inheritaunce of lyfe immortall And because ye shall be ignoraunt of nothyng apertaynyng to the maner of resurreccion beholde I tell you a misterie We shall not all dye for the laste daye shall peraduenture fynde some of vs alyue but yet shall all we be chaunged to the glory of immortall lyfe whiche here after a sorte abstayning from the infeccion of synne through godly conuersacion beginne the immortal lyfe to come This chaunge shal not be made by lytle lytle as we see natural thinges chaunged but in a minute twynkling of an iye at the sounde of the laste troumpe For the troumpe shall blow at the voyce wherof suche as then are dead shall ryse immortall And we whiche shall at that day be found alyue beyng sodaynly chaunged shall lyue after an other sorte that is to say as they doe which are rysen again For necessary it is that before we perfitly possesse the kingdom of heauen we vtterly put of al earthlynes and that this our corruptible body be made incorruptible and this our mortal body become immortall When this is so than shal that verely be perfourmed which the Prophete O see foreseing sayth reioysing at the vtter destrucciō of death ▪ death is swalowed vp through victory Where is now death thy styng ▪ o hell where is thy victory The sting of death is sinne the strength of sinne is the lawe which by occasion geuing prouoketh vs to sinne When the law is taken away the power of sinne is faynt and feble when sinne is taken awaye the power of death ceaseth by reason that the styng is taken awaye wherwith she is wounte to stryke vs. Vnable were we vtterly to fyght
of all healthe that you may behold hym in the meane while as it were with iyes not with bodily eiyes but with the iyes of the harte and mynde that see through the light of faithe wherewith the thynges are also seen that are to come whiche cannot be seene with the grosse bodily iyes whereby you maye knowe that which no humayne philosophie teacheth how blissed the enheritaunce is whiche he hath called vs to truste vpon and how excellent yâ— dignitie of this most pleÌ„teous enheritauÌ„ce is which the saynctes shal receyue howe great the largenesse and how excedyng the greatnesse of his power is which he declareth eueÌ„ now in vs the which also as it were with a certain secrete enforcement yâ— cannot be expressed with tongue hath transformed alâ—red vs froÌ„ our olde trade after such sorte that we conteÌ„ne al other thiges trust onely to him coÌ„teÌ„ning those thinges which wese we hope after such thinges of him as we se not such as he hath openly declared before in our head Christ whoÌ„ of his mightie power hauing raised from death to life immortal he hath exalted vnto so high honor that he hath set him on his owne right hand in yâ— kingdoÌ„ of heauen geuen him autoritie ouer al other rule potestate power lordship and euery other name of dignitie or power how excellent so euer it be aboue these afore rehearsed eyther in this worlde or in the worlde to come that he may be lorde not onely ouer bodely and earthly thinges but also ouer spirituall and heauenly thynges So ferre hath he subdued al thinges without excepcion vnder his feete And to make our hope more stedfast and certayn that we shall also come to the felowship of the same glorye for asmuche as he hath made Christe lorde ouer all thinges his pleasure was also that he shoulde be the head vnto al the whole flocke of the beleuing that cleaue so fast to Christe as the whole body is coupled to the head that the one can not be disceuered froÌ„ the other Finally the glory of the head is common to the rest of the members wherunto the head is so set about that it powreth his good nourishment into euery one of them The bodye is not perfit onleÌ„s the head be at it and the head wanteth sum what if the body be not set to perfitly consummate in all his meÌ„bres wherunto Christ doeth seuerally powre his excellent giftes in such wise that by himselfe he fulfilleth all thiÌ„ges and liueth and reigneth now whole and entierely perfit hauing his members vnited vnto himselfe ¶ The .ii. Chapter The texte And you hath he quyckened wher as ye were dead in trespasses and synnes in the whiche in tyme passed ye walked according to the course of this worlde euen after the gouerner that ruleth in the ayre the spiryte that nowe worketh in the chyldren of vnbelefe emong whoÌ„ we all had out conuersacion also in tyme past in the lustes of oure fleshe and fuliâ—lled yâ— wyll of the fleshe and of the minde and were by nature the chyldren of wrath euen as well as other But God whiche is ryche in mercye for his greate loue wherwith he loued vs euen when we were deade by sinnes quickened vs together in Christ by grace arâ— ye saued and raysed vs vp together with hym made vs sytte together with hym emong them of heauen in Chryst Iesu That in tymes to come he myght shewe the exceding riches of his grate in kindnes to vs ward thorow Christ Iesu For by grate are ye made safe thorowe faythe and that not of your selues It is the gyite of God and coÌ„meth not of workes lest any man should â—â—ast hym selfe For we are his worckemaÌ„shyppe created in Christe Iesu vnto good workes whiche God ordeined that we should walke in them NOwe marke me this how the father hath begon in a maner to accomplish euen now in you that that is accomplished already in Christ shal be after ward accoÌ„plished in you Christ dyed and rose agayn shall neuer after dye any more Certes he was not subiecte to sinne albeit forasmuche as he tooke vpon him an humaine bodie he was subiecte to mortalitie To be briefe like as sin is a certain death of the soule and the forewarning of eternall death euen so is innocencie a certayne life of the soule and the beginning of eternal life But of this maner of lyfe God that geueth vs his spirite is the prince And the deuil is yâ— autor of death hauing also a spirite of his owne wherwith those that ve enspired are rapt vnto the pleasures of this world and plainely distrust the promisses of eternal lyfe Christ dyed for our offences and rose agayn to make vs sure of the immortalitie to come In the meane tyme after hys exaumple you also being engraffed to Christ through baptisme are dead to your sinnes and wickednes wherein as long as you liued vngodly you were dead in dede for asmuche as you had affyaunce in nothing but noysome shadowes of good thinges wherwith this worlde for a tyme disceaueth suche as wantyng the spirite of God are lead by the spirite of Satan whose tirannye in the meane while is permitted ouer this lower element His spirit I say and he himselfe setteth out as it were his own power in them that hauing no trust in the promisses of the Gospell set theyr whole felicitie in visible and transitory thinges and geue no eare to God the father that allureth them to true felicitie but had leauer serue that wieked cruell maister whome in tymes past you serued and not you alone but all we also For albeit the law restrayned vs from the wurshipping of Images yet our lyfe was altogether defyled with noysome lustes of corporall thynges by the enforcemente whereof we passed of the tyme not doyng those thynges whiche the holy ghoste commaunded but those that our owne mynde geuen to filthie affectes bad vs doe By reason wherof it came to passe that like as they which are encorporated to Christe through fayth appertayne to the enheritaunce that is promised to obedient children euen so we as disobedient children should haue belonged to a ferre contrary enheritaunce that is to say we should haue becomen the companions of hym to whome we had ioyned our selues That death is eternal that is appoynted to the wicked Wherunto we also were subiect asmuche as other touchyng our owne state and condicion We had addicted ourselues vnto it of our owne free choice but it was not in our power to wynde vs agayne out of that most miserable seruitude Nowe you haue heard of our death now you haue harde of our destruccion but whereof commeth lyfe whereof commeth saluacyon Truely not of our desertes nor yet by the benefite of Moses lawe Whence than Surely of the free largesse of God the father whose bounteousnesse and louyng affection is so plenteous and so exceadingly great to mankyndewarde that
suche a foundacion mete and conuenient And take hede that ye wauer not this waye or that waye as euery blaste of newe doctrine moueth you but staÌ„de stedfast and stable in that ye haue once learned and endeuour not only to stande stedfastly but also to encrease euery daye from better to better that your fayth and fruites of godly lyfe beyng dayly more and more augmented ye maye alwayes haue some newe thing to gyue god thankes for whoÌ„ ye must in dede thanke for all that is by you well done The texte Beware lest any man sporle you through Philosophy and disceitfull vanitie after the tradicion of men and after the ordinaunces of the worlde and not after Christe Suche as would bring you froÌ„ your simplicitie watche busely watche muste ye on the other syde lykewyse least beyng as it were enchaunted with the royall and glyttering appacences of theyr Phylosophie ye be â—roÌ„ your sound fayth altred and brought to the vayne deuties of men and so become as it were a spoyle or praye for your aduersaries as ye shall vn doubtedly be if ye turne from the truth of the gospell and beled with the rules of mennes onlye makyng whiche stande in suche thinges as maye with our carnal eyes be sene and in the grosse pointes of this world wher as Christes doctrine is heauenly and spirituall and teacheth the righte and trewe religion whiche standeth in myndes and not in meates and drinkes nor in bodily apparell no nor in keping of dayes nor yet in wasshyng of handes whiche thynges to trewe religion make nothing Suche pointes withdraw vs rather froÌ„ Christe and deuide vs froÌ„ the welspring from whence it were mete we sought for all grace and goodnes The texte For in hym dwelleth all the fulnes of the Godhead bodely and ye are complete in him whiche is the head of all rule and power â–ª by whome also ye are circumcised with circumcision whiche is done with out handes for asmuche as ye haue put of the synfull bodye of the fleshe through the circumcision that is in Christ in that ye are buried with hym through baptisme in whome ye are also tysen agayne through fayth yâ— is wrought by the operacion of God whiche raysed hym from death For into hym are not some certayne giftes deriued as oute of the ryuer a litle water runneth into the dyche but in hym resteth and dwelleth corporally the hole fulnes of the godhead so that yf ye haue hym ye nede not to seke either for the shadowes of Moses lawe or the subtile conueyaunce of worldly wisdome The trouth is playnly delyuered vs as al ouâ— sences beare recorde no nede haue we to seke for figures or doubtfull promises Synce ye are once graffed in Christe and framed into one bodye with hym why shoulde you elswher loke to haue any thyng For since he lacketh nothyng would haue all his treasure coÌ„men to al men through hym in hym needes must ye be made complet whither ye lacke wysdome or power For as he is the welspring of wysedome which can neuer be dryed vp so is he the heade of all power rule Nor is ther any power no not of the hyghest order of Aungels I say but that the same to hym boweth his knees Iewes paradueÌ„ture endeuoure to bring you in minde that it is a weightye matier to haue you circumcised as they be â–ª as though the state of mannes body and suche externe thinges brought vs into goddes fauour But rather be in this persuaded that whosoeuer haue Christ enioye with hym all the glorie and commendacion of circumcision And who so haue not Christe to them is all theyr circumcision vayne and vnprofitable They haue but the shadow of circumcision ye therof in your soules haue the verye truthe For sythe the Iewes circumcision meaneth that groce and carnall desyers should be cut out of al theyr soules which now loke for nothyng but heauenly thinges vncircumcised needes must they be whiche with couetous myndes styll labour to haue more which please their bealyes whiche with enuy malice pyne a way which vayngloriously seke for worldly prayse despayre of heauenly rewardes But ye contrarie are through Christ veryly circumcised not with that circumcisioÌ„ which is done with mannes handes but after a spirituall kynde of circumcision Nor haue ye a litle piece onlye of the carnall man pared awaye but from you is cut the whole bodye defyled with syn and all corrupted with carnal lustes that through the spirituall circumcision of Christ Iesus For as he dying forsoke his bodye that was subiect to death rysyng againe receyued a body whiche coulde not dye so are ye in baptisme throughe the spirite of god with hym spiritually dead castyng of all the synnes of your olde lyfe and not only deade with hym but also buried with hym For wheÌ„ synfull desyers are kylled perfite quyetnes of mynde foloweth And after suche forgoyng of your bodyes which were thral to sinne whiche sinne is the very death of the soule ye are through Christe with hym risen agayne free from synne nor for your desertes but only because ye stedfastly beleue in god who by his mightie power restored Christe agayne from death to lyfe and that he also in you by his power worketh that vpon free remissioÌ„ of all your sinnes through the death of his soÌ„ne ye shoulde hencefurthe liue with him subiect to no sin but through innocent vprighte life make haste forwarde to the life that shall neuer haue ende ThaÌ„kes then should god the father haue for all suche thinges whiche he through his soÌ„ne gyueth you Nothing auauntaged it the Iewes because they were circumcised and vncircumcision to you which are Gentiles was no hinderauÌ„ce But to be vncircumcised was therfore a deadly lacke because ye wer wholy gyuen to groce and wycked desyres and therby subiecte to death or rather because ye were without the grace of god who is the lyfe of mannes soule ye were spiritually deade The texte And ye when ye were dead through synne and through the vncircumcision of youre fleshe hathe he qâ—ickened with hym and hath forgyuen vs all oure trespaces and hath put out the hande wrytyng that was agaynst vs contayned in the lawe wryten that hathe he taken oute of the waye and hath fastened it to his crosse and hath spoyled rule and power and hath made a shewe of them openly and hath triumphed ouer them in his owne persone This kynde of vncircumcision I saye was to both sortes of vs comen whiche god hath with his holy spirite cutte of and taken away forgeuing vs all oure synnes and in suche sorte forgyuyng them that we are oute â—â— the ieopardie of hauyng the same offences any more hereafter to be layed vnto oure charge because we haue aduisedly sworne to be obedieÌ„t to Moses lawe for breache wherof oure aduersary the deuyll myght haue an action agaynste vs as agaynst men bounden by theyr owne hande wryting yea
to gyue god thankes for whoÌ„ ye must in dede thanke for all that is by you well done The texte Beware lest any man spoyle you through Philosophy and disceitfull vanitie after the tradicion of men and after the ordinaunces of the worlde and not after Christe Suche as would bring you froÌ„ your simplicitie watche busely watche muste ye on the other syde lykewyse least beyng as it were enchaunted with the royall and glyttering apparences of theyr Phylosophie ye be froÌ„ your sound fayth altred and brought to the vayne deuises oâ— men and so become as it were a spoyle or praye for your aduersaries as ye shall vn doubtedly be if ye turne from the truth of the gospell and be led with the rules of mennes onlye makyng whiche stande in suche thinges as maye with our carnal eyes be sene and in the grosse pointes of this world wher as Christes doctrine is heauenly and spirituall and teacheth the righte and trewe religion whiche standeth in myndes and not in meates and drinkes nor in bodily apparell no nor in keping of dayes nor yet in wasshyng of handes whiche thynges to trewe religion make nothing Suche pointes withdraw vs rather froÌ„ Christe and deuide vs froÌ„ the welspring from whence it were mete we sought for all grace and goodnes The texte For in hym dwelleth all the fulnes of the Godhead bodely and ye are complete in him whiche is the head of all rule and power â–ª by whome also ye are circumcised with circumcision whiche is done with out handes forasmuche as ye haue put of the synfull bodye of the fleshe through the circumcision that is in Christ in that ye are buried with hym through baptisme in whome ye are also rysen agayne through fayth yâ— is wrought by the operacion of God whiche raysed hym from death For into hym are not some certayne giftes deriued as oute of the ryuer a litle water runneth into the dyche but in hym resteth and dwelleth corporally the hole fulnes of the godhead so that yf ye haue hym ye nede not to seke either for the shadowes of Moses lawe or the subtile conueyaunce of worldly wisdome The trouth is playnly delyuered vs as al our sences beare recorde no nede haue we to seke for figures or doubtfull promises Synce ye are once graffed in Christe and framed into one bodye with hym why shoulde you elswher loke to haue any thyng For since he lacketh nothyng would haue all his treasure coÌ„men to al men through hym in hym needes must ye be made complet whither ye lacke wysdome or power For as he is the welspring of wysedome which can neuer be dryed vp so is he the heade of all power rule Nor is ther any power no not of the hyghest order of Aungels I say but that the same to hym boweth his knees Iewes paradueÌ„ture endeuoure to bring you in minde that it is a weightye matier to haue you circumcised as they be as though the state of mannes body and suche externe thinges brought vs into goddes fauour But rather be in this persuaded that whosoeuer haue Christ enioye with hym all the glorie and commendacion of circumcision And who so haue not Christe to them is all theyr circumcision vayne and vnprofitable They haue but the shadow of circumcision ye therof in your soules haue the verye truthe For sythe the Iewes circumcision meaneth that groce and carnall desyers should be cut out of al theyr soules which now loke for nothyng but heauenly thinges vncircumcised needes must they be whiche with couetous myndes styll labour to haue more which please their bealyes whiche with enuy malice pyne away which vayngloriously seke for worldly prayse despayre of heauenly rewardes But ye contrarie are through Christ veryly circumcised not with that circumcisioÌ„ which is done with mannes handes but after a spirituall kynde of circumcision Nor haue ye a litle piece onlye of the carnall man pared awaye but from you is cut the whole bodye defyled with syn and all corrupted with carnal lustes that through the spirituall circumcision of Christ Iesus For as he dying forsoke his bodye that was subiect to death rysyng againe receyued a body whiche coulde not dye so are ye in baptisme throughe the spirite of god with hym spiritually dead castyng of all the synnes of your olde lyfe and not only deade with hym but also buried with hym For wheÌ„ synfull desyers are kylled perfite quyetnes of mynde foloweth And after suche forgoyng of your bodyes which were thral to sinne whiche sinne is the very death of the soule ye are through Christe with hym risen agayne free from synne nor for your desertes but only because ye stedfastly beleue in god who by his mightie power restored Christe agayne from death to lyfe and that he also in you by his power worketh that vpon free remissioÌ„ of all your sinnes through the death of his soÌ„ne ye shoulde hencefurthe liue with him subiect to no sin but through innocent vprighte life make haste forwarde to the life that shall neuer haue ende ThaÌ„kes then should god the father haue for all suche thinges whiche he through his soÌ„ne gyueth you Nothing auauntaged it the Iewes because they were circumcised and vncircumcision to you which are Gentiles was no hinderauÌ„ce But to be vncircumcised was therfore a deadly lacke because ye wer wholy gyuen to groce and wycked desyres and therby subiecte to death or rather because ye were without the grace of god who is the lyfe of mannes soule ye were spiritually deade The texte And ye when ye were dead through synne and through the vncircumcision of youre fleshe hathe he quickened with hym and hath forgyuen vs all oure trespaces and hath put out the hande wrytyng that was agaynst vs contayned in the lawe wryten that hathe he taken oute of the waye and hath fastened it to his crosse and hath spoyled rule and power and hath made a shewe of them openly and hath triumphed ouer them in his owne persone This kynde of vncircumcision I saye was to both sortes of vs comen whiche god hath with his holy spirite cutte of and taken away forgeuing vs all oure synnes and in suche sorte forgyuyng them that we are oute of the ieopardie of hauyng the same offences any more hereafter to be layed vnto oure charge because we haue aduisedly sworne to be obedieÌ„t to Moses lawe for breache wherof oure aduersary the deuyll myght haue an action agaynste vs as agaynst men bounden by theyr owne hande wryting Yea the olde obligacion by ryght wherof the deuyll sued vs hath Christe rased oute assone as we professed the fayth of his gospell through whome the offences of our olde lyfe are forgyuen so that the â—ame are layed to no mannes charge For whatsoeuer myght of vs by ryghte of this wrytyng be requyred that same hath Christe for our sakes payed vpon the crosse where the wrytyng was rente torne and vtterly cancelled Nor haue we
once professed a christian lyfe priuely loueth worldly thinges and doth not with pure minde and affeccion hasten vnto the reste promised The texte Seyng then that we haue a greate hye priest which is entred into heauen euen Iesus the sonne of god let vs holde the profession of our hope For we haue not an hie priest which cannot haue compassion on our infirmities but was in all pointes â–ª tempted like as we are but yet without synne Let us therefore goe boldely vnto the seate of grace that we maye obtayne mercie and finde grace to helpe in tyme of nede Seeyng then we haue an hye priest who is verely great Iesus Christ the sonne of god whiche after the sacrifice made for our reconciliacion entred not into the moste secrete parte of the temple made with handes but into heauen to make the father mercifull vnto vs Let vs abide stil in our professioÌ„ folowing the way that he hath shewed vs and hastening to those thynges whiche he hath promised Let not his greatenesse feare vs but his mercye rather encourage vs. Trueth it is that he dwelleth in heauen but he was before a man conuersaunt in earth Let vs not therefore ymagyne that we haue an hye priest which caÌ„not take compassion on our infirmitie He was tempted withall kynde of euils the which oure lyfe ys combred with all howbeit he retourned agayne into heauen a conquerour to th entent yâ— we trustyng on hys ayde shoulde not be weried or ouercome with affliccions but couragiously goe thorowe vnto the reste of euerlastyng felicitie the whych he came vnto For he was for no other cause afflicted beaten spytte vpon and crucified as an harmfull person where he was innocent and gyltlesse but onely to pourge vs who are in very dede hurtfull caytifes and inners from al oure sinnes and iniquities He hath not thaâ—â—ged hys affeccion towardes vs so that we tourne hym not awaye from vs by oure owne vicyous behauioure and frowardnesse Therfore trustyng on hys mercy let vs goe vnto hys seate not hys terrible but appesable seate whych is ready to helpe and not to destroye vs let vs come boldly putting no doubtes to obtaine mercy at his handes wherby dure synnes maye be pardoned and grace also geuen that maye furnyshe vs with heauenly gyftes and helpe vs so ofte as nede shall require For we muste desire no aydes but of hym onely of whome we truste to haue ouâ— rewardes The .v. Chapter The texte For euery hye presâ—e that is taken from amonge men is ordained for men in thinges pertayning to God to offer giftes and sacrifrces for sinne which can haue compassion on the ignoâ—aâ—â—te and on them that erâ—e out of the waye â—oâ—asmuch as he hym selfe also is compassed with infyrmitie And for the same infyrmities sake he is bounde to offer for sinnes as well for hym selfe as for the people And no man taketh honoure vnto him selfe but he that is called of God as was Aaron FVrthermore it is an vsage amonge the Iewes that euery hye priest chosen from amonge men be ordayned for thys purpose yâ— in such businesses as chaunce betwene God and man he as a mediatoure betwene both maie make intercession for menne in such wise that yf God be any thyng dyspleased wyth mennes offences he may appease his wrath by giftes and sacrifices duely offred the which hie priest for the dignities sake of hye priesthoode canne in suche wise do muche with God that he is not yet free from mannes infirmitie to theâ—tent he maye be the readyer to take compassion on them who haue sinned thorowe erroure and ignoraunce in asmuche as he hym selfe is subiecte vnto the same infirmitie in that he is of the selfe same nature that they he of For suche are sooner sory for other mennes euils and dyspleasures as haue them selues learned mercy and compassion by the tastyng of lyke euils aduersities and he is gladder to reamedy other mennes errours and offences which falleth oftentymes hym selfe or at the leastwyse is in ieopardie to fall And for thys cause Moses priest ought as well to offre sacrifice for hys owne synnes as he offreth for the peoples offences Nowe Christ had so a tommune nature with vs subiecte vnto paynes and death that he was notwithstandyng with out all manour of synne He had experience of payne who neuer knewe any synne Furthermore accordyng to the ordinaunces of Moses lawe no man taketh vpon him and vsurpeth the honourable ministracion of hye priest hod of hys owne accorde but he onely taketh it in hande that is called thereunto by goddes commaundement lykewyse as Aaron was called For he semeth vn worthâ— of honour whoso by reason of ignoraunce ambiciously desireth digintie and that man is not meete for a rowme or ministracion whych intrudeth hym selfe into the same The texte Euen so Christ also glorifyed not him selfe to be made the hye prieste but he that safed vnto hym thou art my sonne thys daye haue I beâ—otten the gloryfyed hym As he saieth also in another place thou art a Prieste for euer after the order of Melchisedech Whâ—che in the dayes of his fleshe when he had offered vp praiers suppsicacions â–ª with strong criyng and teares vnto him that was able to saue â—iâ— from death and was heard because of his reuerence thoughe he were ehe sonne of God yet learned he obedience â–ª by those thynges whych he suffered anâ— he beyng perfecte was the cause of eternall saluacion vnto al them that obeyed hym and is called of God an hye priest after the order of Melchisedech And herein also Christ gaue vs an ensample of a lawfull bishop For he toke not vpon him of his owne accord the glorious dignitie of an hie priest but was allowed of hys father who firste acknowledged Iesus to be hys true sonne when he sayed Thou art my sonne thys daye haue I begotten the. And also he ordeâ—neth hunanon after a true and lawful hie priest when he sayeth Thou art a priest for euer after the ordre of Melchisedech Ye haue hearde howe he was ordeyâ—ed Nowe herken howe he was tempted and proued When as yet he had a mortall body in earth he offred prayers and supplicacions vnto god the father who could haue preserued him from the punyshment of the crosse excepte he had bene more desyrous to prouyde for mannes safetie by the death of hys sonne He offred them with seruent affeccion greate crying and plentifull teares and was hearde by reason of hys charytie and soueraygne dignitie with the father He obteyned hys desyre For hys wyll and desyre was not to escape the punyshment of the crosse but to procure vs soule health by hys death He felte greate feare he felte the torment anguyshe of death but the loue that he bare towardes mankynde preuayled He was the sonne and coulde haue obtayned any thyng of the father if he had desired it but thus was it thought to be more conuenyent for our health that he beyng afflicted with
giue some cleanesse and puritie For whatso euer was there done perteyned chiefly vnto the bodye for that it stode in choyse of meates drinke whereas in very dede meate neyther purifieth nor defileth the soule and stode also in diuerse washynges and pourgations of the fleshe whiche were not instituted for this intent that they shoulde gyue manne perfyte ryghtuousnesse but bycause the people shoulde by these rudimentes and fyrste principles fall in vre by lytle and litle with true religion and by shadowes bee brought to veritie and made receyuable of bettre thynges whyche shoulde be opened by the doctrine of the ghospell when tyme shoulde come Here haue ye hearde the effecte of all the religion by reason wherof the Iewes do stande so muche in their awne conceiptes Nowe let vs compare the dignitie of our hie priest with these foresayde thynges The texte But Chryste beyng an hye prieste of good thynges to come came by a greater and a more perfecte tabernacle not made with handes that is to say not of thys buildyng nether by yâ— bloud of goates and calues but by his own bloud he enteed in once into the holiplace founde eternal redempcion For if the bloud of oxen of goates the asshes of a â—â—ng cowe when it was sprinkled purifieth the vnclene as touching the purifing of the flesh howe much more shall the bloud of Christ which through the eternall spirit offred hymself wythou â—spot to god pourge your conscience from dead workes for to serue the lyuinge god For Christ beyng an hie priest a promiser and auctour not of corporal purificacion neither of the good thynges of this world whiche haue an ende but of euerlasting and heauenly good thinges entred not by the vayle wrought with mennes handes but by an other tabernacle not made wyth handes that is to saye not of this buyldynge the whyche as menne doe sette it vp so can they pull it downe agayne but by verie heauen entred I say into the places which are verely holy and verely farre from al infeccion of mortalitie not brynginge wyth hym the bloude of goates and calues therewith to pacifie Goddes wrath but his owne precious bloude whiche he shed for vs in the aulter of the crosse wherewyth he redemed not one nationalonelye but all mankynde from all synnes and that not one yeare but for euer vntyl the worldes ende so that they tournynge from their former myflyuynge know Christ and as muche as in them lyethe folowe hym in their lyfe and conuersation For what comparison is it to compare a domme beaste vnto Christe bothe God and man If so be that the bloud of Oxen and Goates or the brent asshes of a younge Cowe sprynkeled vpon vncleane persones clenseth them as touchynge a certayne carnall and figuratiue puritie and holynesse Howe muche more then shall the bloude of Christe who not by corporall fyre but thorowe the eternall spirite desirous of mannes saluation offered not a brute beaste but hym selfe a pure and vndefyled sacryfyce vnto almyghtye God the father puryfie not youre bodyes but youre conscyence from these workes whiche in very dede brynge death vnto the soule Hys death delyuereth vs from endlesse death and hys mooste pure spirite purifieth our spirite whiche was before vncleane In bothe purifications is bloude but yet is there a greate difference In bothe is death but an vnequall death In bothe is a spirite but the one is farre vnlyke the other For what thynge soeuer was there done by shadowes and certayne fygures the same Christ accomplished in dede The texte And for this cause is he the mediator of yâ— new testament that through death which chanced for the redempcion of those transgressyoÌ„s that were vnder the first testamente they whych are called myght receiue yâ— promise of eternal inheritance For where as is a testament there must also of necessytie be the death of hym that maketh the testament For the testament taketh aucthorite when men are dead for it is yet of no value as longe as he that maketh the testament is aliue for whyche cause also nether the first testameÌ„t was or dayned wythout bloude Bycause that he who in the olde testament made intercession and was a mediatour bytwene God and men broughte not the people to the perfyte state of innocencie therefore Christe succeded in his rowme and became a newe mediatoure of a newe testament to th entent that all synnes taken awaye thorow his death the whiche by that first testament coulde not be abolyshed and taken awaye but remayned in suche wise that they broughte vs oute of the fauoure of almyghtie God not onely the Iewes but also all tho whosoeuer haue bene called to Christes felowshippe maye nowe thorowe the doctrine of the gospell receyue the promyse and hope of theternall enheritaunce For wheresoeuer thys worde testament is hearde there must nedes be the death of him that maketh the testamente elles shoulde it be no testamente or yf it were it were of none auctoritie For the death of the testatoure makethe the same of auctoritie whiche hathe not as yet sure strengthe nor is ratifyed so longe as the sayde testatour is alyue Because it lyeth in hys power to altre it yf he wyll Wherefore forasmuche as that olde testament hadde also the name of a testament it was not ordeyned without bloude and death but of a beast and suche a beaste as elswise shoulde haue perished The texte For when Moses had declared all the commauÌ„dement to all the people according to the lawe he toke the bloud of calues and of goates wyth water and purple woolle and ysope and sprynkeled bothe the boke and all the people saying thys is the bloude of the testamente which God hath appoynted vnto you Moreouer he sprinkeled the tabernacle with bloud also and all the ministeryng vesselies And almoste all thynges are by the lawe purged wyth bloude and wythoute shedynge of bloude is no remyssyon For as it is reade in the boke of Exodus whan Moyses had read all the lawe of God vnto the people and declared vnto them what reward they shoulde loke after for kepyng the same and what punishement they should dreade yf they dyd not regarde it accordingly to th entent the couenaunt made betwene God and the people shoulde be confirmed he toke a cuppe and therein myngled the bloude of Calues and Goates wyth water and purple wâ—ll and sprynkled bothe the boke oute of the whiche he read the Lordes commaundementes and lykewyse all the people with â—sope sayeng Thys is the wytnessyng bloude and confirmer of that testament whiche God hathe commaunded you to kepe And was not onely contented thus to doe but sprynkeled also with bloude the tabernacle and all the holy vessels therein whyche they vsed in sacrifices Lykewyse in all other rites and approued customes what thinges so euer were purified accordynge vnto the prescription of Moses lawe were purified with bloude Neyther was there anye remyssion of synnes but by sheddyng of bloude The texte
them with the other For this is the will of the most hyghe God youre Prynce that you geue none occasion vnto their inconsiderate ignoraunce whereby they myghte proueably call the gospelles profession to blame if they perceaued you to set naught by their autoritie That whiche other doe for feare of the lawes do you willyngly of your owne accorde yea more habundauntlye than other doe that you maye declare youre selues to be ryght free men in dede For he is free that of his owne mind and willyngly doeth as he shoulde doe rightly God forbydde that you should abuse the pretence of the gospelles veritie to synne more licenciously You owe not bonde seruice vnto men but inasmuche as you are the seruauntes of God you shall submitte youre selues for his glories sake vnto all men gladlre and willynglye If any duetie therfore if any honour be duely belongyng euen to them that be heathens either for the publike office sake that they beare or for affinitie sake do that throughly vnto all men lest they being anye whit offended be broughte more farther of from the profession of the gospell yet for all that it is reason that you loue them specially whom the commune profession hath made brethren vnto you Feare God whose eies no man can begile And concernyng the kyng there is no cause why you should be afrayed of him seing he is dreadfull to none but to euyll doers but yet acknowledge hys autoritie in those thynges that he exacieth of you without hynderaunce of godlynes He demaundeth custome paye it him he exacteth tribute geue it him That which those that be free ought to do to the Magistrates thoughe they be heathens bonde seruauntes ought to do vnto their maisters from seruing of whoÌ„ baptisme maketh them not free But they ought rather with greater reuerence to acknowledge them not onely yf they be good and sobre men but also if they be sore men and harde sharpe men lest peraduenture beyng offended with your frowarde maners doyng otherwise than you ought to doe they laye the fauite vnto the profession and be dryuen the more farther of from it whereunto they ought rather to be encensed and allured by your honest behauiour Some wyl saye It is a sore mater to beare the tyrannye of Prynces it is a sore mater to abyde the crueltie of maisters For Prynces spoyle exacte and punyshe and maysters wyth whyppes and buffeâ—tes all to teare them that are faultles These maters woulde ryghtly seme not worthye to be borne if it were ascribed vnto them and not rather vnto God Their wickednes deserueth not thus muche that these thynges should be suffred at their handes but so is the wil of God that youre goodnes shoulde turne their maliciousnes in to the glorie of Christ For after suche sorte is your pacience acceptable to God whan beyng afflicted vndeseruedly you suffre neuertheles contentedly not for feare of men but for the glory of God Communely there is no despyght more impaciently taken than whan men are not faultye But among Christians it is ferre otherwise for among them like as euery one is the beste euen so doeth he couet to be mooste acceptable vnto God And the more inwaâ—â—â—ly he loueth God so muche the more chearfullye he suffreth whatsoeuer â—pperteyneth to the glorye of God But what garmercye were it yf you suffre whan you are buffetted for naughtye doynges The conscience of the faulte teacheth thys that euery man can abyde his deserued peynes and holde his peace But whan you suffre patiently the sorowes that are done vnto you for weldoinges you come in fauour with god for whose cause sake you suffre wyllynglye The texte For hereunto verely were ye called for Christ also suffered for vs leuinge vs an ensample that ye shoulde folowe his steppes which dyd no sinne nether was there gyle founde in his mouth â–ª which when he was reuiled reuiled not agayne when he suffered he thretened not but committed the vengeaunce to hym that iudgeth righteouslye whyche hys owne selfe bare our sinnes in his body â—n the tree that we beinge delyueted from synne shoulde lyue vnto righteousnes By whose stripes ye were healed For ye were as shepe going astray but are nowe turned vnto the shepherd and byshop of your solles Your innocencie might disdaynfully grudge at this but that Christe beyng innocent suffred greater haynous peines for your sake This is your profession vpon this condicion are you called into his body that you myghte folow the example of suffryng which he hath left vnto you and entring in by the same fotesteppes you might thrust in vnto euerlastyng glory by the same way that he atteyned vnto it What sorowe was it that he suffred not whiche was crucified with theues And what is more innocent than he which not only commytted no faulte at all but also there was no maner of gyle at any tyme found in his tongue whaÌ„ they bitterly reuiled him he gaue none euill wordes again but rather besought the father to forgyue them Whan he was bounden whan he was beaten whan he was nayled on the crosse he threatened no vengeaunce but referred all vengeaunce vnto the father whiche iudgeth not of affeccion but accordynge to iustice Christe in the meane tyme playng the intercessour and not the on settour As for vs albeit we now folowe innocencie yet with our naughtye synfulnes we had afore tyme iustely deserued the vengeaunce of God But Christe forasmuche as he was indaungered with no synne yet he caryed the burthen of our synnes vpon his owne bodye that he myghte ease vs of oure burthen and was offred on the tree of the crosse as a brent offerynge for oure synnes and by hys vndeserued death he put awaye the deathe that was due vnto vs that we shoulde in the meane tyme folowe the example of his death and resurreccion and that beyng dead vnto our olde synnes and lustes wherunto we were addicte and dyd seruice we shoulde lyue from henceforth vnto innocencie vnto the which he being the fountayne of all innocencie hath consecrated vs whiche hathe taken ouâ—e wickednes him selfe that he myght geue his righteousnes vnto vs. We had offended and he was beaten The fault was ours and the punyshement lyght cruelly vpon him So yâ— accordyng to Esayes prophecie we were made whole by his stripes Him therfore you are bounden to thanke for youre innocencie and in that God imputeth not the synnes of your former lyfe you are bounde to thanke his bondes his scourgeinges his woundes his crosse and his death For ye were scatred before tyme lyke shepe withoute a keper strayenge some one waye some an other as euerye mannes phantasye ledde him thynkyng you myghte lawfullye do whatsoeuer lyked youre selfe but you are nowe conuerted from youre olde erroure vnto Christe Iesus the shepehearde and Curate of youre soules Yf you folowe hym in sufferynge afflyecyons of sorowes wythoute deseruynge you shall throughe hys leadynge come vnto the glory of immortalitie ¶ The .iii. Chapter The texte
speake As ofte as you denye any thinge denye it with youre whole hearte nether let any thynge elles bee in youre hearte than youre mouthe speaketh that there be no counterfaictynge in you seing you are disciples of the trueth And if there bee any manne sore afflicted amonge you let hym not flee to the remedies of thys worlde to rynges to inchauntmentes to baynes and other easementes of sorowe but let hym turne hym to prayer and lyfte vp hys mynde to God with most assured faithfull trust and he shall fâ—â—de present releaâ—se of his mournyng Agayne if a manne be well content in prosperitie let him not enhaunce him selfe folishely nor behaue hym selfe madlye but let him praise the liberall goodnesse of God in holy songes of thankes geuing Nowe if any manne be punnyshed with syckenes let hym not flee to the remedies of witchecrafte let hym not spende a great sight of money vpon phisicions whose curing is many tymes of suche sorte that it were better pacientlye to departe out of the world but let hym call vnto him the elders of the christian congregacion Let them make theyr prayers to God for the dyseased and annoynte him with oyle not hauyng any prayers of wytchecrafte as the heathen are wont to doe but callyng vpon the name of oure lorde Iesu Christe then the which there is no kinde of enchauntmente more effectuall And let the prayers be done in a trusty faithe and God shall heare and preserue the diseased And there shall not only healthe of bodye bee restored vnto hym if it be expedient for the diseased but also if he bee endaungered with synnes as diseases of bodye spryng for the moste parte of the sorowes of the mynde they shal be forgeuen hym at the elders supplicacions so that the faith of them be commendable that doe praye and of hym for whome they dooe praye The texte Knowledge your fautes one to another and praye one for another yâ— ye may be healed For the feruent prayer of a ryghteous manne auayleth muche Helyas was a man mortall euen as we are and he prayed in hys prayer that it myght not rayne and it rayned not on the earthe by the space of tore yeares and sâ—â—e monethes And he praied againe and the heaueÌ„ gaue raâ—â—â— and the earth brought forth her frute Brethren if any of you do erre from the trueth and anoâ—her conueâ—â—e hym let the same knowe that he whiche conuerteth the synner from goâ—ng astraye out of his waye shal saue a soule from death and shall by de the multytude of synnes And forasmuche as the life of manne consisteth not without light and dayly offences it shal be conuenyentâ— to vse a dayly remedie that you maye bothe releue euery one other with your mutuall prayers and acknowlage euery one hys faulte to other And so shall the remedy be auayleable â–ª if thou acknowlage thy disease and desire helpe Supersticious folkes suppose a secret hydden efficacie to be in theyr enchauntmentes and prayers but in very dede the prayer of a righteous manne is muche worthe whiche through faithe obteyneth what so euer it desireth of God Vpon this condicyon Christe made couenaunt with vs that what so euer we shall aske in a faythfull trusty confidence we shoulde obteyne it onles it be suche a thynge as were beste not to be obteyned Would you fayne haue a doctrine of thys matter Helyas was a pure manne he was a mortall manne as we are and yet at his prayers it rayned not vpon the earthe thre yeares and sixe monethes He prayed agayne that it myght rayne and anone the heauens as hauynge hearde hys prayers gaue rayne and the earthe brought forthe his frute Incase the heauen be obedient to the prayers of one godly manne as though it were bewytched is it any maruayle if God beynge moste readye to forgeue be pleased at the prayers of many Now weight this brethren if it be godly if it be the partes of christyan loue to ease the sickenes of an other mannes bodye through commune prayers how muche more indifferent reason is it that we shoulde succour them that be diseased in mynde For it is no greate matter to obteyne this by prayer that it may be somwhat longer before deathe happen to this man or that man howbeit it muste nedes comme ones but it is a great matter to haue aboyded the disease of minde Therfore if there be any among you that erre from the Gospelles veritie ether to muche cleauyng to the lawe of Moses or be a stubburne folower of heathen relygion deliuered of the elders let no man thinke that he should be dryuen awaye with scoldyng but it behoueth rather to endeuour with all â–ª studies to this ende that he maye turne and reâ—ent from hys errour For who so euer doeth thus shall doo God a greate sacrifice who wisheth not the deathe of a synner but rather that he may turne and lyue For that man doeth a great feate that preserueth the soule from deathe delyuerynge hys brother from synnes wherby he was holden in subieccyon of deathe Nether in the meane â—yme shall he wante hys rewarde for Christe shall forgeue hym hys synnes agayne how many so euer they be that shall kepe his brother from destrucâ—yon ¶ Thus endeth the epistle of S. Iames the apostle The argument vpon the fyrst Epistle of thapostle S. John by Erasmus of Roterodam THat this is Saincte Iohn thapostles epistle whiche wrote the Gospell the very stile of the wordes selfe is a playne argument He maketh muche a dooe in the rehersall of light and darckenes life and deathe hare and loue in often repetinge the wordes as though they were taken out of the sayinge nexte before Of the whiche sorte to open my saying more plainly by example this is one Loue not the Vuorlde nether those thinges that are in the VVorld Yf any manne loue the VVorlde the loue of the father is not in hym for all that is in the VVorlde c. And anon after He is not of the father but of the VVorlde and the Vuorlde passeth aVuaye How often here is the worlde rehearsed Fynally in all hys sayinge there is lesse compendyous shortenes and more open plainesse than in the writynge of the reste of thapostles And as for thepistle it is more euidently plaine than nedeth any argumente like as the two Epistles folowinge are whiche are ascribed to one Iohn a certayne senior and not to Iohn the apostle Thus endeth the Argumente The paraphrase of Erasmus vpon the firste Epistle of Sainct Iohn The fyrste Chapter The texte That which was from the beginnyng which we haue herd which we haue sene with our eyes which we haue loked vpon and oure handes haue handled of the worde of the lyfe And â—he lyfe appeared and we haue sene and beare witnes and shewe vnto you that eternall life whiche was with the father and appeared vnto vs. That whithe we haue sene and hearde declare we vnto you that ye also maye haue felowshyp
her was founde the bloude the prophetes and of the sainctes and of all that wer slayne vpon the earthe Suche a nother thing dyd Ieremy also prophecye of the kingdome of BabiloÌ„ and euen as he prophecied so came it to passe And euen so doubtles shall â—â— lykewyse come to passe vnto this proude presumpcion and lykewyse vnto all vngodly tyrantes whether they be of the spiritualtye or of the temporaltie An heuy and greuous iudgement shall take and ouerthrowe the mightye of the worlde whiche mysuse their power and might Yea and it shall vtterly fall and decaye with all their ioy lust pryde and tyrannye whiche they haue vsed in the tyme of their gouernaunce And specially the spirituall ministers of god whiche for their office and vocacions sake ought to haue done and taught otherwyse And lykewyse suche handy craftes as haue serued ydols ydolatrie and maynteined false goddes and false goddes seruyce inuented onely for lucre and for no godlynes shall also haue an ende And lykewyse the ydel priestes with suche as depende vpon them an vnprofytable kynde of people and al suche thinges as haue ministred occasion vnto worldly lustes pleasures and delyciousnes shall haue lyke end and fall as Tyrus Babilon and Nynyue of the whiche the prophetes make mencion As Rome the Romyshe Empire also had once Muche more shall it happen lykewyse vnto the Papacye and yâ— courte of Rome and to yâ— prelates whiche ought to be spiritual as they also name them selues but in very in dede are more carnall and worldly than any other What godly men haue bene destroyed for the truthes sake in councels and at Rome it is so euydent that it neadeth not here to be rehersed ¶ The .xix. Chapter The texte ¶ And after that I herde the voyce of muche people in heauen sayinge Alleluya Saluacion and glorye and honour power be ascribed to the Lorde out God for true and righteous are his iudgementes for he hath iudged the great whore whiche dyd corrupte yâ— earth with her fornicacion and hath auenged the bloude of his seruauntes of her hande And againe they sayde Alleluia And smoke rose vp for euermore And the xxiiii elders and the foure beastes fell downe and worshypped God that sate on the seate sayinge Amen Alleluya And a voyce came out of the seare sayinge prayse our Lorde God all ye that are his seruauntes and ye that feare him bothe small and great IF a man might so say what dothe the punishment of the wicked tyrantes and their damnacion helpe or profyte the godlye and faithfull christians whiche are persecuted of the dragon of the beast and of yâ— false prophetes for the true faithe and religions sake euen vnto deathe Hete in this place is a sufficient and perfight answer vnto this question For thus it is sayde the same godly ministers and faithfull witnesses of Christe the crucified and slaine lambe they doe nothynge els in heauen in their immortall soules but synge thankes and laudes vnto God almightie styrring prouokyng and exhortynge one a nother with lyke affeccion and zeale to prayse God For Alleluia is nothinge els but prayse God Allelu is as muche to saye as prayse ye And ya is one of the names of the lorde God wherby he is named of whiche names there are dyuerse Nowe here maye we learne with what maner of wordes we shoulde and shall prayse God bothe here and also in heauen Namely thus all saluacion and goodnes whiche may be profitable vnto vs and maye be desyred of God and againe all laude and prayse for al maner of benefites and goodnes perteyneth onely vnto the mooste mercyfull eternall and almightye onely one God and must be ascribed vnto him Honour whiche is a profession and a declaracion of al vertue and godly kindnes and loue and of al mighte power and omnipotencye is due onely vnto the true onely and eternall God creatour and maker of all creatures For all his workes and iudgemeÌ„tes are right commendable holy and true without all maner of parcialitye and specially for as much as he hathe subdued and brought downe the glorious and proude tyrantes bothe of the spiritualtie and of the temporaltie and hath sent them to eternall damnacion And hathe caused their wickednes and abhominacion also to come to lyght in this worlde to the synguler comforte of the faithfull electe that were oppressed of them And thus they cease not to gyue lawdes and thanckes vnto God saying continually Alleluia But the smoke is the true oblacion and the right sacrifice whiche the holy sainctes doe offer in heauen euerlastinglye and performe also vpon earthe in the holy churche euen vntyll the latter daye I meane geuynge of thanckes and acknowledging the goodnes of God as is before sayd This oblacioÌ„ sacrifice is made coÌ„tinually without ceasynge with infynite and vnspeakeable ioy of al holy patriarkes prophetes Apostles mattirs and of the whole heauenly felowship and of all them whiche euer from the beginning haue pleased the lord God with faith loue hope and obedience But the maner and the ceremonies with the wordes reuerence and ioy whiche the holy and faithfull electe do vse dothe the holy scripture describe after the maner capacite of men in suche wyse as may be best vnderstande and perceyued of vs. Amen is as muche as that God is the trueth faithful in keping of all his promises and wordes And here maye we learne that we shoulde not name nor esteme the holy and faithfull saintes as princes and rulers of heaueÌ„ for as muche as they name them selues but seruantes of God and are no better and that also not by merite and deserte but onely by the grace and eleccion of god And also some are also greater and higher than other as Abraham parauenture than Isaac and Ioseph than Simeon Peter than Philip but that ought not curiously to be serched out of man In heauen shall we see and knowe perfitely the cause and occasion of the iudgement of God but not in this lyfe The texte ¶ And I hearde the voyce of muche people euen as the voyce of many waters and as the voyce of stronge thoâ—dringes saying Alleluia For the Lorde our god omnipotent raigneth Let vs be glad and reioyce and geue honour to him for the mariage of the lambe is come and his wyfe made her selfe readye And to her was graunted that she should be aâ— rayed with pure goodly raynes For the raynes is the rightewesnes of saintes And he said vnto me write happy are they which are called vnto the lambes supper And he said vnto me these are the true sayinges of God And I tell at his fete to worship him And he said vnto me se thou do it not For I am thy felow seruaunt and one of thy brethren euen of them that haue the testimony of Iesus Whorship God For the testimonye of Iesus is the spirite of prophecye This maye be vnderstande of yâ— holy faithful saintes vpon earth whiche
growe no apples but there is vnbelefe the deuels spirite and euyll workes Of thys Goddes spirite and hys frutes haue oure holy ypocrites not once knowen nether yet tasted howe swete they are though they fayne many good workes of theyr owne ymaginacions to be iustyfied with all in whiche is not one crum of true faythe or spirituall loue or of inwarde ioye peace and quyetnes of conscience for as muche as they haue not the worde of God for them that such woorkes please God but they are euen the rotten frutes of a rotten tre After that he breaketh forth and runneth at large and sheweth whence bothe synne and righteousnes deathe and lyfe come And he compareth Adam and Christe together thus wyse reasonynge and dysputynge that Christe muste neades comme as a seconde Adam to make vs heyres of hys ryghtewesnes thorowe a newe spyrytuall byrthe without oure deseruynges euen as the fyrste Adam made vs heyres of synne thorowe the bodely generacyon without oure deseruing Whereby is euidently knowen and proued to the vttermost that no man can bring him self out of synne vnto righteousnes nomore then he coulde haue withstande that he was borne bodely And that is proued herewith for as muche as the very lawe of God whiche of right shoulde haue holpe yf any thinge could haue holpen not onely came and brought no helpe with her but also encreased synne because that the euyll and poysoned nature is offended and vtterly displeased with the lawe and the more she is forbyd by the lawe the more is she prouoked and set a fyer to fulfill and satisfye her lustes By the lawe then we se clerely that we must nedes haue Christe to iustifye vs with his grace and to helpe nature In the .vi. Chapter he setteth forth the chiefe and principal worke of faith the battaill of the spirite against the fleshe howe the spirite laboreth and enforseth to kyll the remnaunt of syn and â—â—â— whiche remaine in the fleshe after our iustifiyng And this chapter teacheth vs that we are not so free from synne thorowe faythe that we shoulde hence forth go vp and downe ydle carelesse and sure of our selues as though there were nowe no more synne in vs yes ther is sin remaining in vs but it is not rekened because of faith of the spirite which fight against it Wherfore we haue ynough to do all oure life 's longe to tame our bodies and to compell the membres to obey the spirite and not the appetites that thereby we myght be like vnto Christes death refurreccioÌ„ and might fulfil our baptisme which signifieth the mortifyinge of synnes and the newe life of grace For this battayle ceaseth not in vs vntill the last birthe and vntill that sinne be vtterly staine by the death of the bodye This thing I meane to tame the body and so forth we are able to do sayeth he seyng we are vnder grace and not vnder the lawe what it is not to be vnder the lawe he hym selfe expoundeth For not to be vnder the lawe is not so to be vnderstande that euery manne maye do what him lusteth But not to be vnder the lawe is to haue a free hearte renewed with the spirite so that thou hast lust inwardly of thyne own accorde to do that which the law commaundeth without compulsion yea though there were no lawe For grace that is to saye Goddes fauoure bryngeth vs the spirit and maketh vs to loue the lawe so is there now no more synne neyther is the lawe nowe any more agaynst vs but at one and agreed with vs and we with it But to be vnder the lawe is to deale with the workes of the lawe and to worke without the spirite and grace â–ª for so longe no doubte synne raygneth in vs thorow the lawe that is to saye the lawe declareth that we are vnder synne and that synne hath power and dominion ouer vs seynge we cannot fulfyll the lawe namely within the hearte for as muche as no man of nature fauoreth the lawe consenteth there vnto and delyteth therein Which thyng is exceading great synne that we cannot consent to the law which lawe is nothyng els saue the will of God This is the ryght fredome and libertie from sinne and from the lawe wherof he writeth vnto the ende of thys Chapter that is a fredome to do good onelye with luste and to lyue well without compulcyon of the lawe wherfore thys fredome is a spirituall fredome whiche destoyeth not the lawe but ministreth that whiche the lawe requyreth and where â–ª with the lawe is fulfylled that is to vnderstande luste and loue wherwith the lawe is stylled and accuseth vs no more compelleth vs no more nether hathe ought to craue of vs any more Euen as though thou were in dette to an other man and were not able to paye two maner wayes myghtest thou be lowsed One waye yf he woulde require nothyng of the and breke thyne obligacion An other waye yf some other good man woulde paye for the and geue the as much as thou myghtest â—arâ—sâ—ie thyne obligacion with all Of this wyse hathe Christe made vs fre from the lawe and therfore is this no wylde fleshely libertie that shoulde do nought but that doeth all thinges and is fre from the crauyng and decre of the lawe In the .vij. Chapter he confyrmeth the same with a similytude of the state of matrimony As when the husband dyeth the wyfe is at her libertie and the one looced and departed from the other not that the woman should not haue power to mary vnto an other man but rather now fyrst of all is she fre and hath power to mary vnto an other man which she coulde not do before tyll she was looced from her fyrst housband Euen so are our consciences bound and in daunger to the law vnder old Adam the flesh as long as he liueth in vs. For the law declareth that our hertes are bounde that we cannot disconsent from him But when he is mortifyed and kylled by the spirite then is the conscience fre and at lybertye â–ª not so that the conscience shall nowe nought do but now fyrst of al cleueth vnto another that is to were Christ and bringeth forthe the frutes of lyfe So â—ow to be vnder the lawe is not to be able to fulfyll the lawe but to be detter to it and not able to paye that whiche the lawe requyreth And to be looce from the lawe is to fulfyll it and to pay that which the lawe demaundeth so that it can nowe hence forth are thee nought Consequently Paul declareth more largely the nature of synne and of the lawe how that thorow the lawe synne reuiueth moueth hir selfe and gathereth strength For the old man and corrupt nature the more he is forboden and kepte vnder of the lawe is the more offended and dyspleased therewith for as muche as he cannot paye that whiche is requyred of the lawe For synne is his nature and of hym selfe he cannot but synne Therefore
another so frendlye as wyl for his good and wel deseruyng frendes sake suffer death But to graunt that some suche maye some where be founde as for his approued frende wyl paraduenture be contented to dye yet hath god shewed an example passyng all examples of suche earthly loues whom it pleased euen for wycked and vnworthy persons to delyuer his onlye sonne to death Now if god haue for vs beyng wycked people and offenders done thus muche how muche rather wyl he do for vs beyng nowe purged chastised and by the bloud of his sonne reconciled vnto hym that we through sinne fall no more into his displeasure and therby stande in ieopardy of more greuouse daÌ„nation not only for our synful lyfe but also because we should then be vnthankefull Christe dyed for vs but for a season but he rose agayn for euer And as he dyed for vs so arose he agayne for our sakes The texte ¶ For yf when we were enemies we were reconciled to god by the deathe of his sonne muche more seyng we are reconciled we shal be preserued by his lyfe Not onlye this but we also ioye in god by the meanes of oure lorde Iesus Christe by whome we haue nowe obtayned the attonement Now and yf by his death he haue this muche done for vs that where as before that tyme god was with vs highly offended and displeased we haue hym nowe gratiouse and merciful muche rather shal we so through his lyfe be preserued that we nomore fall into his displeasure By his death deliuered are we from synne his lyfe shal preserue vs in innoceÌ„cie his death hath delyuered vs from the power of the deuill his lyfe shall towarde vs continew the loue of his father These are suche euident sygnes of goddes loue towarde vs that they not only put vs in a quyet assuraunce and in a sure hope to be saued from the vengeauÌ„ce of god to come but also gyue vs a lustye courage euen to glorie not of oure deseartes but with thankes geuyng to god the father through whose bountefull mercy we haue receyued this welthy state promysed by hym to be geuen vnto vs neither for the lawes nor for circumcisions sake but through Iesus Christ his sonne by whose meanes we are restored into his fauour agayne to th entent that for all this benefite thankes should be gyuen to noman but to god hymself and to his only sonne Al whiche was done by the meruaylous secrete counsel of god to the ende yâ— the waye meanes of oure restoryng shoulde agree with the waye of oure damnation The texte Wherfore â–ª as by one man syn entred in the worlde and death by the meanes of syn euen so death also went ouer al men insomuche as all men synned For euen vnto the law was syn in the worlde but synne is not imputed where there is no lawe neuerthelesse death raigned from Adam to Moses euen ouer theÌ„ also that had not synned with lyke transgressioÌ„ as dyd Adam which beareth the similitude of hym that was to come Wherfore as by Adam whiche fyrste transgressed the commaundemente of god synne entred into the worlde and by the meanes of synne death because syn is as it were the poyson of mannes soule by whose occasion synne whiche had his begynning in the fyrst of our stocke issued furthe into all his posteritie whyles eche man folowed the exaÌ„ple of their fyrst parente so through Christe alone in whome by fayth al are borne agayne we receyue innocencie and therwyth lyfe whiche blessednes lykewyse hauyng his begynnyng in one fyrst and new authour of generacioÌ„ Christe is spread abrode amonge all them whiche are throughe faythe knyt vnto hym and in hurtlesse lyfe folowe his steppes But when synne had once ouergone the world and poysoned all mankynde suche was the strength therof that it coulde by no meanes neyther by the lawe of nature nor yet by Moses lawe be vanquyshed so that by the lawe nothyng was done but that suche as hadde offended knewe that they were gylty and worthy of damnation For as to chyldren in whoÌ„ the lawe of nature hath no place by reason of theyr teÌ„der age not able as yet to discerne what is good and what is not syn is not yet imputed no more was it layde vnto the Paynyms charge yf they ought dyd agaynst Moyses lawe Therfore before the lawe gyuen whiche shewed men theyr synnes by reason of the law of nature the world in dede was not vtterly without synne but yet bare men at that tyme with themselfes and as it wer without correctioÌ„ fell to all licenciousnes as though they had ben vtterly lawles Forasmuche as therfore he was not yet comen whiche should take awaye the synnes of the world and vanquyshe the tyrannye of death death which enteryng through Adams offence raygned without any resistence euen vpon them also whiche had not maliciously offended agaynst the coÌ„maundement of god as Adam dyd which euen than bare the ymage and fygure of Christ whiche should come loÌ„g after and yet meane I not that he is in euery poynte vnto Christe lyke but that he in some poyntes bare the ymage of Christ In this poynt lyke that both were the begynners of a generation the one of an earthly the other of an heauenly In this lyke also that a certayne thyng is frome both begynners deriued into theyr posterities but the difference is that from the earthly Adam was the begynnyng of vnrighteousnes and synne but by the heauenly Adam is gyuen all grace and goodnes The texte But the gifte is not like as the synne Fâ—â— if through the synne of one many be dead muche more plenteous vpon many was the grace of God and gift by grace whiche was gyuen by one man Iesus Christ But now as these two are partely like so wer they not equal For besides that elswyse of it selfe it is a thing more effectual to saue then to destroy muche more strong and mightye is Christ to saue then was Adam to condempne so that muche more effectual is Christes obedience to geue life then was the traÌ„sgression of Adam to worke death so that in all pointes Christes goodnes ouerwaigheth the offence of Adam which thyng I monishe you of and say leste any man might thynke the synne of our fyrst parent to be so outragious that he should dispaire of his restoryng again to saluacion For it one mannes synne was of suche power that it made so great a numbre of people thral vnto death of muche more power plentyfulnes more general shal the benefite of God be and his mercyful gift which he hath gyneÌ„ vs by one man lykewyse I meane Iesus Christ yâ— author of godly and innocent lyfe by whome he hath not onely taken awaye the tyranny of death and syn but hath also in steade of syn gyuen righteousnes and in the steade of the tyranny of death the kyngdoÌ„ of life so that the offeÌ„ce of Adam through the great mercy of
one maye be called an outwarde manne the other an inwarde The one beyng subiecte to vnlawful desyres is wholly gyuen to synne the other hauyng yet some sparkes of goodnes remaynyng as it maye laboureth to honestiewarde and in the myddes of oure synfull lyfe asmuche as it maye relisteth and withstandeth Nowe in estemyng what we be rather are we that which we be according vnto the better part in vs. As often therfore as our mynde agreyng vnto the lawe endeuoureth towarde honestie and doth yet in dede the contrary me thynketh I do not that whiche I do for who doth that whiche he would not But in my grosser parte there is a forwardnes to synne and a certayne aptnes therunto by meanes wherof it cummeth to passe that thoughe we would well and godly yet do we the contrary And yf by this parte that is to wit my sensuall parte men esteme and measure me I graunt that in me ther is no goodnes The texte For to wyll is preâ—ent with me but I fynde no meanes to perfourme that which is good For the good that I woulde do I not but the euyll whiche I would not that do I. Yf I do that I would not â—hen is it not â— that do it but synne that dwelleth in me I fynde then by the lawe that when I would do good â–ª euyll is present with me For I delyte in the lawe of god after the inwarde manne â—ut I se an other law in my members rebellyng agaynst the lawe of my mynde and subduyng me vnto the lawe of syn whiche is in my members O wretch d man that I am who shall delyuer me froÌ„ this bodys subdued vnto death I thanke god through Iesus Christe our Lorde So then with the mynde I serue the lawe of god but with the fleshe the lawe of synne For albeit by the inclination of reason I desyre that which is honeste yet haue I not power to bryng to passe this my good desyer For whyles fleashly luste pluckyng to euyll and fylthy lyfe hath a greater stroke preuayleth more thaÌ„ doth reason prouokyng to goodnes it happeneth that I do not the good whiche I desyre but rather that I disalowe and condemne that is to saye euyll Nowe and yf a man be not thought to do that thyng whiche he dothe agaynst his wyll synce I do yâ— thing which after the better parte of a man I would not then seme not I the authour of that which I do but rather the readines to synne which is in my grocer parte This towardnes or readynes to synne is not taken from me by the lawe but yf at anye tyme I purpose to folowe and obeye her motion the lawe causeth me to vnderstande that my gryef is throughly rooted and fastened in my soule In dede delyghted am I with honestie and goodnes whiche I see and know by the lawe but of the other syde I fynde in the members of myne outwarde man another law whiche is to the lawe of reasoÌ„ quite contrary and continuallye rebelleth agaynst it So that thoughe reason call me one waye and wylful desyres another waye yet in me that beareth rule whiche is worse and that is ouercommen which is better For so depelye rooted in my fleshe is this towardenes and inclination to synne and of suche power is the custome therof beyng as it were now altered into nature yâ— whyther I wyl or not I am drawen to synne O wretched man that I am which am vnder suche a miserable painfull bondage Who shall delyuer me from this fleashe endaungered to so many synnes and contencions whereby I am continuallye drawen to death Maye not a manne whiche is vnder suche a violent and harde necessitie well and lawfully make suche exclamation Certaynely the greater this vnlucky bondage is the more are we bounde to the goodnes of god whiche hath from suche miseries deliuered vs neyther by the lawe nor yet by circumcision but through Iesus Christ our Lord. And had not god thus muche done for vs euen I which am one man shoulde continually haue bene lykewyse pluckte in sunder and deuided that with mynde I should haue serued the lawe of God desyrous of good thynges and with my fleshe the lawe of synne beyng ouer commen with wanton desyres and with the temptacions therof The .viii. Chapiter The texte There is then no damnacion to them whiche are in Christ Iesu whiche walke not after the fleshe but after the spirite For the lawe of the spirite of life through Iesus Christ hath made me free from the lawe of synne and death For what the lawe could not do forasmuche as it was weake because of the fleshe that perfourmed God and sent his sonne in the similitude of sinneful fleshe and by sinne damned sinne in the fleshe that the righteousnes of the lawe might be fulfylled in vs whiche walke not after the fleshe but after the spirite WHerfore though now yet some leauynges and dregges of the former bondage stil remaine in some christian men yet shal they through godly endeuour wel suppresse them nor against theyr wylles be drawen into any suche haynous offence by reason wherof suche might deserue to be dampned as are through fayth and baptisme once graffed into Christes body and haue now intended and purposed to liue no longer as wanton and carnal desyres moued ruled them syth that Christes lawe which is spiritual and an authour of life more effectual subduer of death hath deliuered vs froÌ„ synne also death ioyned thervnto All whiche when Moses lawe could not do inasmuche as it was carnal and therfore not effectual God meruailously prouided for our saluacioÌ„ And therfore as I before tolde you that in one maÌ„ there were as it were two men a carnal and a spiritual man so are there in Moses lawe as it wer two lawes the one grosse and carnal the other heauenly spiritual Of the fyrst part of the law was Moses maker whiche as it endured but for a season so was it not of strength and power sufficient to worke out saluacion The other parte of the lawe is spiritual effectual mightie suche as wyl neuer dye whom Christ beyng as it were a seconde Moses made in all pointes perfite And truely very mete was it that this wyse fleshe shuld abolishe fleshe synne should through synne be ouercomen that also death should subdue death For whiche entent God mercyfully beyng of mans saluacion desyrous sent his sonne though in dede farre from all corrupcion of synne endued yet with suche fleshe as other synners haue for he toke the comen nature of menne vpon him and as though he had bene a synner was among synners conuersaunt yea and was euen fastened vpon a crosse among heynous transgressours as though him selfe had been suche one also Insomuche that he in maner toke vpon him the person of synne to this end that he in the likenes of synne might fyrst ouercome synne foorthwith abolishe it beyng
made a sacrifice for our synnes so diyng as touching the fleshe whiche he had taken he subdued death whiche through the desyres of the fleshe and the fleshely lawe bare rule vpon vs and caused that hencefoorth by abolishyng of the carnal meanyng of the lawe the better parte therof whiche we call the spiritual sence or spirite of it should in steade of the other take place and not worke Gods displeasure as the fyrst did but geue perfite righteousnes to them whiche lede not theyr life after y◠lawe carnally vnderstāden as the Iewes do but after the spiritual heauenly meanyng therof as men renued and through Christ new borne In the Iewes was there nothyng drawen painted but a shadowe of righteousnes but the vndoubted and perfite righteousnes is in vs through Iesus Christ throughly and perfitely wrought The texte For they that are carnal are carnally minded But they that are spiritual are gostly minded To be carnally minded is death But to be spiritually minded is life and peace Because that the fleshely minde is enemy against God for it is not obediente to the lawe of God neither can be So then they that are in the fleshe cannot please God The loue good wyll borne to thinges in vs beyng so greatly chaunged make plaine profe of a newe kynde of profession We se how y◠suche as styl holde on theyr Iewishe supersticion because they be yet carnal are with y◠same carnal vsuages muche delited Cōtrary suche as are graffed in Christ and haue now begunne to lede a spiritual life renouncyng all fleshely desyres are rauished enamoured with like conuersacion as is godly spiritual as we comenly see euery man fauour suche thinges as him selfe is bent vnto Mortall we be as touchyng our fleshe but yet hath Christ which is immortal called vs to life who is him self our life Now is the carnal lawe of the Iewes onely litterally obserued euen against Christ by reason therof worketh death kylleth forasmuche as it is against him whiche is the onely authour of life As in the Iewes thē selfes well appeared who for fauour zeale borne therto put to death y◠author of life righteousnes Of the other syde they whiche despisyng y◠carnal lettre of the lawe folowen the spiritual mocions of God fynde in Christ life nor striue for waterishe ceremonies of the law but gladly folowyng the inclinacions of charitie are with al men at peace concorde Supersticion is ful of ianglyng but true godly pytie is quiet peaceable And meruaile it is none that suche with men are at dissēcion whiche are not at peace with god For nothing els is it for a mā to cleaue stike fast to y◠carnal law whō God would through Christ shuld be abolished y◠in steade therof a spiritual law might ensue take place but to rebel agaist God whiche froward minde of any mā synce it squareth frō Gods pleasure cannot be but against him whiche calleth vs to farre vnlike cōtrary rules actes Let noman therfore thinke it a smal peril ieopardy stubbernly to hang vpō the lettre of the law therin to cōtinue And let vs assure our selfes that it is but a vayne thyng to please men vnles we please God also But suche as stubbernly mainteine Moses law litterally carnally vnderstāden except they forsaking the carnalnes therof fal from it to the spirite neither do please God nor can Let the Iewes exacte and requyre theyr feastes of the new moone and theyr sabboth daies kepyng neuer somuche they shal not attaine to that they loke for The texte But ye are not in the fleshe but in the spirite if so be that the spirite of God dwell in you If any man haue not the spirite of Christ the same is none of his If Christ be in you the body is dead because of synne but the spirite is aliue for righteousnes sake Wherfore if the spirite of him that raised vp Iesus Christ frō death dwel in you euen he that raised vp Christ from death shall quicken your mortal bodyes because of his spirite that dwelleth in you But to you whiche haue with the carnal law nothing to do these thinges nothing belong since y◠ye are becomen spiritual if ye after suche cōdicion lede your life that it please the holy spirite of God to be a dweller in your heartes For whoso is nothyng els but baptised styl belongeth to the carnal kyngdome of the fleshe excepte he taste also Christ be with his blessed spirite inspired Coupled are we vnto Christ not with ceremonies but with that spirite whō whoso lacketh is to Christ but a straunger But now then if Christ be in you syth he is nothyng els but chastitie but trueth but tēperaūce with other vertues how can in you synne haue any place Whoso hath receiued Christ him must the same mā nedes in suche vertuous pointes expresse He as I before sayd once dyed touchyng his fleshe māhed yet liueth he now a life euerlastyng Then fruitfully expresse resēble we him when the body y◠is to say our grosse part whiche with pleasaunt lustes allureth vs to all vnhappines is dead is without al desyre to synne if therwith our spirit also that is to say y◠better part in vs who alway moueth to goodnes and with his mightie power draweth vs to suche thinges as are good righteous be quicke and aliue Therfore if the spirite of God whiche raised Iesus Christ frō death vnfainedly dwel in you the same wyll not be idle A liuely an effectual thyng is the spirit of God wyll accordyng vnto your capacities in you likewise worke as it did in Christ Him it raised from death and suffereth not to dye againe And so wyl the same raise you frō sinne which is very death in dede to life extynguishyng your froward desyres appetites al whiche he wil do by his blissed spirit the author of life which now dwelleth in you The texte Therfore brethren we are detters not to the fleshe to liue after the fleshe For if ye liue after the fleshe ye shal dye But if ye through the spirite do mortifye the dedes of the body ye shal liue For as many as are led by the spirite of God they are the sonnes of God For ye haue not receiued the spirite of bondage to feare any more but ye haue receiued the spirite of adopcion wherby we crye Abba father The same spirite certifieth our spirit that we are the sonnes of God If we be sonnes then are we also the heires I meane of God and heires annexed with Christ If so be that we suffre with him that we may be also glorified together with him Vnder this spirit now therfore liue we his subiectes are we it must we obey not the fleshe whervnto we are now deade For assone as we once begunne to be one with Christ we cast of the bondage
not this playne poynte that he whiche coupleth hymselfe with an harlote becommeth with the same one bodye For so reade we in Genesis of the manne and wyfe of bothe shall one fleshe and one bodye bee made So that then as in lawefull matrimonye the honeste and godlye consente of two myndes makethe one and the lawefull acte of matrimonye betwixte two maketh one so in vnlawefull coumpainying together euery manne beecommeth that wherwyth he is filthylye coupled As greate enormitie therefore as it is that the womanne deceauyng her housebande should with an aduouterer bee conuersaunte as foule an acte is it that the bodye whiche was once consecrate to Christe shoulde bee coupled with a vyle harlote for he whiche is coupled vnto the Lorde Iesu by reason of a commen consente betwyxte the head and the bodye is with hym made one spirite whiche forasmuche as it is moste pure and cleane is to fylthye and fleashelye luste moste contrarye as whiche from manne taketh awaye the vse of reason alteryng hym as it were into a brutishe and beastelye condicion The texte ¶ Fle fornicacion Euery sinne that a manne doth is withoute the bodye But he that is a fornicatour sinneth againste his owne bodye Either knowe ye not howe that youre bodies are the temple of the holy ghoste whiche dwelleth in you whome ye haue of God and howe that ye are not youre owne For ye are derely bought Therefore glorifie God in your bodies and in your spirites whiche are Goddes Dyligentelye therefore flee fornicacion All other synnes by synfull persones wrought and done albeeit they haue theyr beginnyng of the body seame yet ioyned with the harme and dyspleasure of an other mannes bodye nor pollute as it seamethe the whole manne But suche as committeth fornicacion doothe wrong and vilanie to his owne bodye whom he in that foule acte abuseth and defileth The adulterer defileth not the hores body except he also defile his own withoute which the offence is not committed The mannequeller that with his swerde kylleth another without hurte of his own body hurteth another mans seameth but in only one part polluted But fornicacion defileth the whole body as euē the cōmen sorte wel vnderstandeth For after suche acte thesame is woone to vse bathes therwith to washe away such filthines as is therby conceiued An hainouse offēce is it to do wrong or hurt to another mans body but a māto be to his own bodye vilainouse reprocheful semeth apointe of extreme madnes And albeit fornicacion do most specially defile the body yet thynke not therfore y◠the offence is smal For euē the body should also haue his honour forasmuch as it is the māsiō of the soule whiche is immortal which being cleansed with the holy water of baptisme is in suche sorte consecrate to God that it beecommeth the temple of the holye ghoste whiche ye in baptisme receyued whereby ye are so ioyned vnto Christe that ye from hym shall neuer bee soondred And if from fornicacion your owne reproche and hurte nothyng moue you yet lette this moue you that suche actes canne not bee do one without the greate iniurie of Christe Once were all ye his into whose bodye ye were coupled and ioyned He hath from deathe boughte you and made you his owne that ye shoulde be his seruauntes and not your owne men The right title of any bodye that is bought is in the byers hande thesame whoso eyther selleth or handeleth otherwyse than the owners will is dothe wrong to hym to whome thesame bodye beelongeth Nor is it to bee supposed that Christe for a litell boughte vs as he that for oure redempcion spente his moste precious bloude Wherefore synce ye are to God wholye consecrated defile not in reproche of hym youre bodies but beare aboute with you aswell in chaste bodies as in vnhurtefull myndes the holye ghoste and among menne auaunce his glorie Bothe are his keape both chaste leste for your filthines sake among eiuil people Christ whose name ye professe bee eyuill spoken of For as the nobilitee of maisters belongeth euen to the seruauntes so the dishonestie of seruauntes is to theyr maisters reprochfull Wherefore albeeit god bee neyther with prayse made more glorious nor with reproche defamed in dede yet is he after a sorte through his naughtye seruauntes dishonoured and with godly maners and holy life glorified whiles among the commen sorte he is by their lyfe esteamed The .vii. Chapter The texte As concernyng the thinges wherof ye wrote vnto me it is good for a man not to touch a woman Neuerthelesse to auoyde whordome let euerye man haue his wife let euery woman haue her husbande Let the husband geue vnto the wyse due beneuolence Likewyse also the wyfe vnto the husband The wife hath not power of her owne body but the husband And likewise the husbande hath not power of his owne body but the wyfe Withdrawe not your selues one from another except it be with consente for a tyme for to geue your selues to fastyng and prayer And afterwarde come to gether agayne left Satan tempte you for youre incontinencye This I saye of fauoure and not of commaundement For I woulde that all men were as I my selfe am but euery man hath his proper gyfte of God one after thys maner another after that I saye vnto them that be vnmaryed and wyddowes it is good for them yf they abyde euen as I do But and yf they cannot absteyne let them marye For i◠is better to mary then to burne Vnto the maryed commaunde not I but the Lorde Let not the wyfe be seperated frō the husbande If she separate her selfe let her remayn vnmaryed or be reconciled vnto the husband agayne And let not the husband put awaye hys wyfe from hym NOr haue I this muche sayed because I thinke that euery acte of generacion defileth the bodye as some laboure to bring you in mynde to the intente that they lyke hypocrites maye of you bee thoughte to bee holye There is in matrimonye a certayne chaste and lawefull vse but the vnlawefull acte muste generallye of all menne bee auoyded Lawefull matrimonie muste euerye manne so farfurth vse or not vse as is for the preferment of the gospell expediente Wherefore touchyng the questions wherein by letters ye aske myne aduyce these shall be briefly to answere you Fyrste what suche muste doe as are already maryed and then what they ought to doe that are single and widowes what they also muste doe whiche are eyther with paynefull or vnequall matrimony troubled and finally what should bee done in virgins to be maried or not maried Fyrste of all therefore for many causes as the time no we requireth it wer well doen of men wholy for this cause to absteyne from theyr wyues that they maye with more freedome applye Christes gospell and godly lyfe For albeit matrimonie be a holy thyng yet it wrappeth a man will he or not in worldlye care wherein howe muche more laboure is bestowed somuche the
but frealy and playnly and without all deceyte declaryng to al men the bare trouthe without any cloud in this office so vsing our selfes that though no manne prayse vs yet oure lyfe commendeth vs to all menne whiche knowe and are witnesse of oure perfectnes and not onelye to menne whiche maye bee deceyued but also to God whiche seethe all thynges By vs therefore in al places shyneth the trueth of the gospel so that euerye man may see it euedently And yf there be some yet to whome it is not knowen and therefore geueth not them saluacion the faulte is theirs and not ours nor the gospels for as I tolde you of the Israelites so haue they likewyse a vayle caste ouer the eyes of theyr hearte by reason wherof they see not suche thinges as are verye bright but are blynde in the middes of the sonne light For they bryng with them vncleare iyen and suche as are corrupte with worldlye desyres whose vnfaythfull myndes Satan the God of this worlde for theyr God make they hym whiche to hym geue more eare than to the true God hathe blynded couering theyr iyes that to them the bryghtnes of the gospell can geue no light whereby the glory and maiestie is declared not of Moses but of Christe whiche is the image of god the father so that by the sonne which is egall to the father a man maye knowe the father The texte For we preache not oure selues but Christe Iesus to be the Lord and our selues your seruauntes for Iesus sake For it is God that coÌ„maunded the lyght to shyne out of darknes whiche hath stâ—yned in our hertes for to geue the lyght of the knowledge of the glory of god in the face of Iesus Chryst But we haue this treasure in erthen vessels that the excellency of the power myght be Gods and not oures We are troubled on euery iyde yet are we not without shyfte We are in pouerty â–ª but not vtterly without somewhat We suffer persecucion but are not forsaken therein We are cast downe neuerthelesse we peryshe not We all wayes beare aboute in the body the dying of the Lorde Iesus that the lyfe of Iesu myght also appeare in our body For we whiche â—â—ue are alwayes delyuered vnto death for Iesus sake that the lyfe also of Iesu might appeare in our mortal flesh So then death worketh in vs but lyfe in you Nor auaunce we oure selues by preachyng as some doe teachyng the gospell for our aduauntage or glorie but we preache Iesus Christe oure Lorde his doctrine teache we and not ours for hym labour we as for oure Lorde and mayster what payne soeuer we take so farre from takyng anye thyng arrogaÌ„tly vpon vs that we graunt our selues to be your seruauntes and to ministre the ghospell vnto you neither for feare of you nor yet for hope of auauntage but for Iesus sake for whose loue whereas we are free we euen as seruauntes submitte our selues to all men After lyke sorte were we once in the same blyndnes wherewith some are now diseased stil Nor yet gotte we this light to our selues but god at whose commaundement lyght was fyrste made from whome all light procedeth after that he had expelled the darknes of oure vnderstandyng commaunded that in it the lighte of trueth shoulde appere or rather as he is lighte euerlastyng lightened oure hearte yâ— by vs the glory of his maiestie might more be spread abrode among all meÌ„ beyng more notified by preachyng of the gospel wherein we preache the Lorde Iesus in whose face moste brightly shineth the image and glorie of the father But yet is this greate matier onlye wrought in our soules secretely for touchyng the bodye we seme but vyle abiectes so that we â—arie aboute with vs this preciouse and highe treasure in earthen vessels that is to saye in our sealye bodies subiecte to vilanye and punishment as it hathe pleased god it should be and good cause is there why it so pleased hym For he prouided yâ— we should not be proude by great high myracles wroughte by vs whereby we might clayme some parte therof but know our owne infirmitie and so vnderstande the selfe same highe power whiche is geuen to the apostles not to be wrought by our strengthe but by gods power onely for we touchyng our owne infirmitie are dayly greatly troubled and yet by gods helps we suffer al these troubles and continue not ouercomen we are on euery syde ouerlayed with aduersitie yet are we not withoute shifte we are brought to beggery and in oure beggerye we are not forsaken we suffer persecucion and yet in our persecucion we are not dismayed we are beaten downe and tredden vnder feete but yet so that we peryshe not in that behalfe folowyng the lorde Iesus â–ª as nyghe as we maye whome we preache and setfoorth He once dyed for all men we in that we are daylye and continuallye in ieopardie of death beare aboute in oure bodyes an image of his deathe ready to bestowe this lyfe for your sakes that as we dyeng for you folowe the death of Iesus so maye the lyfe of Iesus wherunto he rose from deathe in oure body be declared whyles we are either by hym delyuered from deathe or by despising oure temporal lyfe playnly testifie and affirme that the deade shall ryse agayne For yf we beleued that when our bodye is once dead it woulde neuer lyue more we woulde not so lytle regarde oure temporall lyfe By thys straunge waye therfore ye see howe the euerlasting lyfe of Christ through the affliccions of our corruptible body is to you the better knowen The difference is in that the violent ieoperdy of death falleth vpon oure body but the fruite of lyfe which groweth by our deathe is yours for whose sakes we put our selues in these ieopardyes The texte But seyng that we haue the same spirite of fayth accordyng as it is wrytteÌ„ I beleued therfore I spoken we also beleue and therfore speake For we know that he which raysed vp the Lorde Iesus shall rayse vp vs also by the meanes of Iesus and shall set vs with you For all thynges do I for your sakes that the plenteous grace by thanckes geuen of many maye redounde to the prayse of God Wherfore we are not weryed But though our vtward man peryshe yet the inwarde man is renewed daye by daye For out â—â—â—buiacyon which is momentany lyght prepareth an exceadyng and an eternal waight of glorye vnto vs whyle we loke not on the thynges whiche are sene but on the thynges whiche are not sene For the thynges whiche are seue are temporall but thynges whiche are not sene are eternall And yet for all this we repente vs not of preachyng the gospel for since we haue also euen the same gifte of faythe that ye haue whereby ye loke for life immortall by my preachyng powred into your heartes it foloweth that as Dauid in his misticall psalme sayeth that he therfore spoke because he beleued so feare we
and am with the stronge bande of charitie so knytte vnto you that I am readie bothe to lyue and dye with you Suche a greate trust haue I in you that vpon youre head I dare waraute any thyng and greate cause haue I to glorye of you whome I haue in all poyntes founde obediente For your offence I letted not freely to reproue you but nowe I see you amended my harte is so coumforted and so full of gladnesse am I that in all myne affliccions whiche was elswyse in many daungerouse stormes it clearly wyped a waye all the sorowe of my mynde takyng it as a pleasure to suffer for suche mennes sakes For when we were commen into Macedonia my bodye hadde no reste but it was troubled on euery syde Outwardlye vexed by suche as aduersaries fought agaynste the ghospell inwardlye through feare leste false Apostles by some craftie meanes myght peruerte you of the aduersaries of the ghospell beaten were we for other were we afrayed leste they beeyng dismayed with oure miserable state myght despayre But God whiche coumforteth the lowe and abiecte persons coumforted and refreshed vs by the cummyng of Titus not onely because he was come whose companie I specially desyred but also because he came from you merye and gladde And as he was by you made merye so made he me gladde and merye lykewyse when he tolde me howe desyrouse ye were of me howe ye weapâ—e and wayled because that beeyng offended I came not yet vnto you and shewed me moreouer howe diligently ye obeyed my coÌ„maundementes insomuche that when I was of this enfourmed by Titus I toke more pleasure of your diligence in your amendement than I was sad through your offences Lothe am I at any time to make you sorye but yet synce that fortuned wel I repent me not for that in my other letters I made you sadde albeit I before dyd repente For althoughe thesame Epistle whiche was bothe to you and me sorowful for a season made you sorye yet am I nowe well therewith pleased not because we made you sorye but because that sorowe broughte you to repentaunce This worlde hathe in it a certayne kynde of sorowe vnfruitefull and hurtefull as when menne either for losse of money or for losyng theyr pleasures or for wrathe and enuye are disquieted in theyr myndes There is in Christian religion also a certayne sorowe but suche as is profitable and good by meane wherof ye are so farre from beyng the worse by me that by thesame ye are well amended and become godly For he that is for this sorye because he hath displeased god sheweth thereby that he is amended and sorowe after this sorte so bringeth one to repentaunce that it suffereth a manne no more to fall agayne vnto his olde faultes But contrarywise the sorowe whiche groweth of worldelye desyres worketh death and is hurtefull bothe to bodye and soule Dooeth not youre state declare this maner For what a diligence hathe this godlye sorowe of youres wroughte in you What speake I of diligence I myghte muche rather saye a satisfaccion wherewith to me ye haue cleared youre selues playnelye shewyng that ye approue not that vnhappie deede yea I mighte saye an indignacion as who were so sharpe agaynste the offender that I was compelled to moue you to bee fauourable and gentle yea a feare as thoughe one mannes leopardye hadde belonged to all yea a desyre foorthwith to amende the faulte yea a zeale and loue to folowe sin banishyng dishonestie and to bee shorte a desyre also to reuenge as it appeared by that he whiche dyd the faulte was straighte punished so that ye haue in all poyntes declared youre selues to bee cleare and free in that matter Wherfore â–ª thoughe I wrote vnto you all of the matter as thoughe it hadde belonged to all I wrote not onelye for his fake whiche dydde the faulte or for hym agaynste whome it was dooen but rather because ye shoulde all perceyue what great care I haue of you as god is my witnes whiche was sopensyfe bothe leste this infeccion myghte crepe among you and the faulte of one or two infecte the whole bodye and agayne leste it shoulde bee vnknowen what loue ye beare towarde me whose wyll ye so gladlye obeyed And synce this was vnto you coumfortable as whiche reioyse that suche are amended as it was meete shoulde be gladde am I also of youre gladnes but this pleasure of myne was by the gladnes of Titus encreased whiche vpon my commendacion was so receyued among you that his hearte was by all you refreshed when he sawe howeye esteemed me So that nowe yf I haue to hym any thyng bosted of youre vertue and obedience I haue for that taken no shame for in this ieopardye is he that prayseth any manne Hym praysed I vnto you and you I praysed to hym And bothe chaunced well for as ye in all poyntes founde Titus suche one as I tolde you he was euen so founde he all suche thinges true as I before of you had bosted vnto hym and therfore neither before hym nor before you am I ashamed of lying And whereas he heretofore loued you nowe yet vpon profe of youre gentlenes euen from the verye heart roote he loueth you whyles he bethinketh hymselfe and calleth to mynde how gladlye all ye obeyed oure mynde whiche he broughte vnto you and also with what feare and reuerence yo receyued hym at his cummyng And certaynlye glad am I that I fynde you suche as I maye in all thinges hereafter be bolde vpon you so that hencefurthe I wyll not feare to require any thyng of you The .viii. Chapter The texte I certyfy you brethren of the grace of God which was geuen in the congregacyoÌ„s of Macedonia how that the aboundaunce of theyr reioising is that they are tryed with much tribulacion And though they were exceading poore yet haue they geuen exceading richely and that in synglenes For to theyr powers I beate them record ye and beyond theyr power they were wyllyng of theyr owne accorde and prayed vs with great instauÌ„ce that we would receaue theyr benefyte and suffre them to be partakers with other in ministryng to the sayntes And this they dâ—d not as we loked for but gaue theyr owne selues first to the Lord and after vnto vs by the wyl of god so that we coulde not but desyre Titus to accomplyshe thesame beneuolence among you also euen as he had begonne THerfore because ye shoulde herein also satisfie bothe my desyre and resemble the godly deuocion of other congregacions I certifie you brethren â–ª howe god asisted me in the churches of Macedonia For with ready and ioyfull myndes receyued they the gospell and were so farre froÌ„ beeyng discouraged through the affliccions of Silas me whiche were with vs also in trouble that throughe a confidence in the gospell they ioyfully endured al persecucions And briefely the greater tormentes we suffered the more glad were they of oure deliueraunce And whereas they are needy
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
Iesus Christ as it becoÌ„meth me so iudge I of you al because I haue you in my berte for asmuche as ye all are companyons of grace wyth me euen in my bondes and in the defendyng and stablyshynge of the gospel For God is my recorde howe greatlye I longe after you all from the very hart rote in Iesus Christ And this I pray that your loue may encrease yet more more in knowledge in all vnderstandyng that ye may accepte the thinges that are most excelleÌ„t that ye may be pure and such as hurte no mans coÌ„science vntyl yâ— day of Christ beyng filled with yâ— fruit of rightewisenes whiche fruit coÌ„meth by Iesus Christ vnto the glory and prayse of God Verely as often as I call vpon God in my prayers as I doo in dede with out ceassyng I make continuall mention of you all with rendryng of thankes and excedyng reioycyng on all your behalfes that euer synce the fyrst entraunce of your profession euen vnto this daye in that you haue releued me wyth your helpe and gentilnes you haue shewed youre selues to be of the felowshyppe of the gospel And my continuall prayer is that you maye encrease in those vertuous doynges more more not doubtyng but God which hath entred these godly partes in you wyl performe yâ— which he hath begon in you vnto the day yâ— Iesus Christ shall come recompence eternall rewarde to well done dedes For so it is conuenient the I should iudge of you through the helpe of God in asmuche as alwayes hitherto I haue had suche experience of youre constaunte and true gospellike loue to me warde as I may easyly gather that of a very good begynnyng shal come a very good ending For the which cause sake my minde is so affectuously set towardes you the euen in these bandes and whaÌ„ I am arraigned at Neroes barre wher I must pleade for my head giltie or not giltie in other mine afflictions through the which yâ— power of yâ— gospel is not hindred nor obscured but coÌ„firmed aduauÌ„ced I haue euer borne you a singuler good will bicause I haue alwayes perceiued you as glad as my self that the word of Christ doth florishe through my painful afflictioÌ„ For god him selfe knoweth froÌ„ whoÌ„ nothing is hiddeÌ„ how disirously affected I am towardes you all not after the maner of mannes affection either to the intente to get anye thyng of you or yet in anye wyse to flattre you for youre lyberalitie shewed to me but I loue you with a pure christiaÌ„ affectioÌ„ for none other purpose but bycause I see that you loue Iesus Christ constauntly purely I thanke God heartely for bestowynge hys gyftes vpon you I beseche hym that this youre charitie may encrease more and more in all knowledge and in all vnderstandyng that you maye knowe vnto whome youre dutie is to minister the offices of charitie For the commaundement of charitie is that you should mynde to doo good dedes And discretion sheweth howe and where you shoulde doo good dedes Than what so euer you shall bestowe for Christes sake vpon the preachers and promotours of the ghospell it is best bestowed of all other bycause you shall receyue it agayne with greate auauntage And for this cause I wyshe and praye that you may alwayes encrease in both these gyftes so as you maye be hable to proue what is best to be done and that you maye be of a sincere affection to geue respecte to nothyng but onelye to Christe and to set out the profession of the ghospell with suche vprightnes of lyfe that you geue not any man occasion to be offended but rather allute all men to the true wourshyppe of God and so perseuer styll vnto the daye of Christes commynge that you maye than appeare ryche and aboundauntlye ful of good workes wherof in this world you make as it wer a seedenesse and shall reape the frute therof at yâ— day with moste plenteous encrease by the meritours goodnes of Iesus Christ not to the glory of you me but to the glorye and praise of god to whoÌ„ as yâ— fouÌ„taine of al goodnes al thinges are to be referred The texte I would ye should vnderstande brethren that the thynges whiche happened vnto me chaunced vnto the great furtheraunce of the ghospell So that my bondes in Christe are manifest thorow out all the iudgement hall and in al other places In so much that many of the brethren in the lorde beyng encouraged thorowe my bondes dare more boldely speake the worde wythout feare Some preache Christ of enuye and stryfe and some of good wyll The one part preacheth Christ of strife and not sincerely supposyng to adde more aduersitie to my boÌ„des Agayne the other part preache of loue because they know yâ— I am set to defend the gospel What then So that Christe be preached anye maner of waye whether it be by occasion or of true meanyng I am glad therof yea and I will be glad For I know that this shall chaunce to my saluacion thorowe your prayer and ministrynge of the spirit of Iesu Christ accordyng to my expectation and hope that in nothyng I shal be ashamed but that with all bold nesse as alwayes euen so nowe also Christ shal be magnified in my body whether it be thorow lyfe or thorowe death For Christe is to me lyfe and death is to me auauntage If it chaunce me to lyue in the fleshe that thyng is to me frutefull for the worke and what I shal chose I wote nor â—or I am coÌ„strained of these two thynges I desyre to be loâ—ced to be with Christe which is moche farre better Neuerthelesse to abyde in the fleshe is more nedfull for you And this am I sure of that I shal abyde continue with you all for youre furtheraunce and ioye of your fayth that your reioysyng maye be the more aboundant thorow Iesus Christe in me by my commyng to you agayne Now to the intent ye may the more amplye be partakers of my ioye I would ye should vnderstand brethreÌ„ that yâ— emprisonmeÌ„t fetters arraignemeÌ„tes and my other calamities wher with I was tossed turmoyled for the gospel of Christ did not only not hinder the sitting abrod coÌ„firming of the doctrine of the gospel but also happened to the great furtheraunce of it did not only not withdraw the faythfull froÌ„ the profession yâ— they had taken vpon theÌ„ but also confirmed theÌ„ in it a greate deale the more made theÌ„ more hartie of a better courage so as they vnderstode yâ— to be most vndoubtedly true yâ— I preache for yâ— which I am not afraied to suffre these thinges made theÌ„ bold to entreprise yâ— lyke by myne exaÌ„ple For this for the most part is the coÌ„men chauÌ„ce that happeneth to matters of honestye of weightye importauÌ„ce the more they are holden vnder and turmoyled hereawaye and thereawaye so muche more they come forwarde appeare not withstaÌ„ding the
gloryes sake in stede of true godlynesse they teache Iewyshe obseruations circumcision of the foreskynne choyse of meates dyfference of dayes to the intent that other men beyng burthened with these wares they them selues maye reigne and lyue at ease for all that as though after this lyfe they loked after none other But let the ende of them fraye vs awaye from their condicions For lyke as through slaunderous reproche of man we drawe to eternall glorye and by afflictions of this world preace vnto immortall felicitie euen so they by transitorye pleasures of the worlde procure to them selues euerlastyng destruction bycause in stede of God they honour their belye that can not helpe them and by countrefaicte vayne glorye among men whiche they repose not in Christe but in thinges that they ought to be ashamed of they make spede to euerlastynge shame For what soeuer is earthly is but temporall and countrefayte and what so euer is heauenly is true and euerlastynge But they studye for nothynge elles but those thinges that are of the earthe In them they repose their glorye in them they set their pleasure in them they put theyr hope of helpe and so runne astraye ferre from the marke of the gospell But we that folowe Christ aright though our bodyes be deteyned vpon earthe yet in soule our conuersacion is in heaueÌ„ sighing continuallye thither as our head is gonne afore from whence also through faythe we loke for our lorde Iesus Christ whiche shall rayse vs from death and delyuer vs possession of those thinges that he promyseth vs and shall transforme this vyle naughtye bodye of ours and make it lyke vnto his owne glorious bodye for this consyderacion that the membres which wer felowes of his afflictions in this worlde shoulde be called there into the felowshyp of hys felicitye This matter shall not seme vncredible to any man that wyll dyligentlye pondre the great power of him that shall doo this dede For there is nothinge but he can brynge it to passe in whose hande it is also to subdue all thinges to himselfe at his owne pleasure This power he shall openlye shewe than vnto al men although in the meane season he doo many times kepe it close The .iiii. Chapter The texte ¶ Therfore my brethren dearly beloued and longed for my ioye and crowne so continue in the Lorde ye beloued I praye Euodias and beseche Sintiches that they be of â—ne accorde in the Lorde Yee and I beseche the faythfull rockefelowe helpe the wemen whiche laboured with me in the ghospell and with Clement also and with other my labourfelowes whose names are in the boke of lyfe INasmuche therfore as you are established with the hope of such great hyghe matters my dearly beloued brethren and longed for whose good successe I repute to be myne owne ioye whose victorye I take to be my crowne lyke as you haue begonne see yâ— you so continue suffre not your selues to be draweÌ„ away froÌ„ Iesus Christ Moreouer my welbeloued brethren I eftesones beseche Euodias and I desire Sintiches and eyther of them by them selues that they agree in one true concorde of myndes in promotynge the gospell of Christe And I also require the myne owne true naturall wyfe whiche agreist with me in the trauayle of the gospel helpe these women that were partetakers of my labours and daungers in the gospel and Clement also with the rest that wet my labourfelowes in yâ— gospell Whose names what nedeth me to rehearse inasmuche as they are wrytten in the boke of lyfe and shall neuer be scraped out In that boke are the names of all them wrytten that with their dilygences helpe forewarde the businesse of the gospell of whose nombre you are also The texte ¶ Reioyce in the Lorde alwaye and againe I saye reioyce Let youre softenesse be knowen vnto all men The Lorde is euen at hande Be careful for nothinge but in all prayer and supplycacion let youre pericyons be manifest vnto God with geuynge of thanckes And the peace of God whiche passeth all vnderstandynge kepe your hertes and myndes thorow Christ Iesu For these causes sakes reioyce alwayes euen in the myddes of your afflyctions Againe I eftesones saye reioyce and be of good cheare And how hottely so euer the iniquitie of the wicked rage against you yet let youre patience and modest softenes be knowen and seen vnto all maner of men not only vnto the brethren but to them also that are straungers from Christe so that they beyng prouoked the rather by your good demenoure maye be allured vnto the felowshyp of the gospell For gentilnesse of behauioure wynneth and breaketh the vngodly Couet not in any wise to reuenge you of theÌ„ nor yet enuy not them their pleasaunt delytes For the commyng of Christ is at hande whiche shall rendre vnto you the ioyes of immortalitie for contemnyng the commodities of this worlde And as for them they shall suffre the peynes of their owne fonde folyshenes Lyue you for your parte without care for any thinge But care for this onely that whan Christe shall come he maye fynde you readyly prepared of him depende you entierlye with all youre hartes Yf you haue nede of any thinge truste not to the helpe of the worlde but call vpon god with continuall supplicacions and make your moane to him with feruent desires whan you require any thing And geue him thankes what so euer chaunceth to you prosperitie or aduersite beynge certainlye assured that he wyll also turne your aduersitie into prosperitie For he knoweth well ynoughe what is profytable for you althoughe you aske nothynge But yet he loueth to be called vpon with suche manner of intercessions he loueth to be entreated and as it wer enforced with godly besechinges And so the peace wherby you are reconsyled vnto god beyng a thing of more gracious efficacie than mannes reason is hable to perceaue shall strengthen your hartes and your consciences against all terrouts that can possiblye happen in this worlde For what should that man be afraied of whiche knoweth that God loueth him dearly through Iesus Christ Therfore lyke as I woulde haue you without care of those thinges wherwith this worlde either flattereth or maketh afrayed â–ª euen so you must applye your selues with all your diligent endeuours to ware â—iche in vertues whiche maye make you acceptable to God The texte ¶ Furthermore brethren whatsoeuer thinges are true what soeuer thinges are honâ—â—â— whatsoeuer thinges are iust what soeuer thinges are pure what soeuer thinges are coÌ„â—â—nyent what soeuer thinges are of honeste reporte yâ— there be any vertue yâ— there be any prayse of lernynge those same haue ye in youre mynde whiche ye haue both learned and receaued hearde also and sene in me those thinges dâ— and the God of peace shal be with you I reioyce in the Lorde greatly that nowe at the last youre â—are is reuyued againe for me in that wherin ye were also carefull but ye lacked oportunitie I speake out because
him perishe were they not by him mainteined Thus see ye the excellencie and preeminence of Christ whiche thing I tel you of lest any manne of Angels thinke more than he should The texte And he is the head of the body euen of the congregacion he is the beginnyng and first begotten of the dead that in all thinges he might haue the preeminence And lest perauenture his glorious and excellent maiestie so feare you away from him that to aspire and comevnto the fauor of God the father ye thinke it necessarie to seeke vpon some other meane heare againe and learne to knowe how good he is Christ is in suche sorte chiefe ruler and Lorde of Angels as I sayd that he nethelesse vouchesaueth also to be head of the churche whom he hath so ioyned vnto him that it cleaueth is coupled vnto him euen as the natural body cleaueth vnto the head Whatsoeuer therfore is alreadye done in the heade the same must to vs be coÌ„men He fyrst of all other rose againe from death not to the intent he would be immortall onely him selfe but to the ende he might enhaunce vs his membres to the felowship of his immortal life Loke what is in the fyrst fruites of grayne offered the same is generally in the whole heape He is in dede prince and author of resurreccion and so shall we through him also rise againe And as among thynges create he is chiefe in suche sorte yet that himself was not create and made so is he in testoryng creatures chiefe so that as we are for our beyng byrth bounde vnto his goodnes so should we for oure seconde byrthe baptisme to liue euerlastyngly be muche more beholdyng vnto him The texte For it pleased the father that in him should all fulnes dwell and by him to reconcile al thinges vnto him selfe and to set at peace by him through the bloud of his crosse both thinges in heauen and thinges in yearth For so hath it pleased the father that the sonne should with all fulnes of godly power and goodnes be replenished which shuld in him so abide and dwel that we should nede no where to borowe any thyng synce the father neither wyll nor can do any thing but that the sonne can do and will And syth the fathers pleasure was that so it should be it besemeth not vs curiously to demaunde and serche why fynce it can not be but best whatsoeuer his wysedome hath once decreed This wyse to do I say God the father thought beste bothe for oure weale and saluacion and most for his owne glory to reconcile al thinges vnto him not by the ministerie of Angels but by his owne sonne whiche with his bloud sheddyng and tourmentyng vpon the crosse should abolishe synne whiche broke the peace and concorde betwixte heauenly and yearthly creatures set all thinges at peace bothe heauenly yerthly makyng them in Christ to agre together and to be at an vnitie one with an other The texte And you whiche were sometyme farre of and enemies because your myndes were set in euil workes hath he now yet reconciled in the body of his fleshe through death in make you holy vnblameable without fault in his owne sight if ye continue grouÌ„ded and stablished in the fayth and be not moued awaye from the hoope of the gospel wherof ye haue heard how that it is preached among all creatures whiche are vnder heauen wherof I Paule am made a minister Of this numbre so reconciled are ye now becomen ye I saye whiche in yeres past were in suche sorte straungers to God that in steede of him ye worshipped images of deuils not only wilfully dissentyng from him but also vsing your selfes as his cruel aduersaries whom he hath yet to him selfe reconciled beyng suche as neither loked for so much at his haÌ„d and muche lesse deserued it and made of you his enemies his frendes sonnes not by the ministery of Aungels but by the bodily death of his onely begotten sonne whom for that purpose his pleasure was that he shuld take our mortal fleshe vpon him And because there can be betwixte God and synners no peace it hath pleased him frely to forgeue al the offences of our former liâ—e to th entent he would in his sight make you holy vnblameable and faultles Who I pray you can lay your olde debtes to your charge if he be once coÌ„tented And surely coÌ„tented wyl he be if once vpoÌ„ his fre receiuyng of you vnto the fayth of the gospel ye continually abide in your profession leanyng vpon this sure and sounde foundacion she we your selfes so stedfast and stable that neither man nor angel be able to moue you froÌ„ Christ of whoÌ„ ye must hope to receiue all suche giftes as the gospel promiseth whet vnto ye gaue credence whiche hath not onely been preached vnto you but also to all nacions contained vnder heauen Unstedfastnes it is to fal away froÌ„ that whiche ye haue once allowed an impudent and a shameles point to reken and coumpte that thing for vaine in belief wherof al the worlde agreeth and finally to flit from that whose preacher and minister I Paule am whiche would not leaue and forgoe infâ—â—e owne countreys law chaunge it with the gospel of Christ were I not fully persuaded that this geare is heauenly and commeth froÌ„ God The texte Now ioy I in my sufftynges for you fulfil that whiche is behynd of the passions of Christ in my fleshe for his bodies sake which is the coÌ„gregacion wherof I am made a minister accordyng to the ordinaunce of God which ordinaunce was geuen me vnto you warde to fulfil the worde of God yâ— ministerie whiche hath been hid synce yâ— world begunne and synce the beginnyng of generacions but now is opened to his saiutes to whoÌ„ God would make knowen what the glorious riches of this misterie is among the gentiles which riches is Christ in you the hope of glory whom we preache warâ—yng all men and teachyng all men in al wysedome to make all men perfite in Christ Jesu Wherin I also labor striue eueÌ„ as farfourth as his streugth worketh in me mightely Now am I so throughly persuaded yâ— the gospel is a thyng of trueth that I not onely am so farre from beyng ashamed or repentyng my selfe therof that I wyll also ioyfully suffre coumpte stripes emprisonment and chaynes euen matier to reioyse and glorie of which tormentynges I endure not for any offence of myne but suffer them for your weale whom I saye though the Iewes neuer so muche saye naye haue no lesse righte to the benefite of the gospell than haue the Iewes themselues And why should I not saye that I for your weale suffer for whom Christ suffered Why should the Apostle be lothe to do that whiche Christ our prince and maister disdayned not to do Christ suffered for vs not onelye in his owne body but also in maner suffereth in oures eueÌ„ as
feare you away from hun that to aspire and come vnto the fauor of God the father ye thinke it necessarie to seeke vpon some other meane heare againe and learne to knowe how good he is Christ is in suche sorte chiefe ruler and Lorde of Angels as I layd that he nethelesse vouchesaueth also to be head of the churche whom he hath so ioyned vnto him that it cleaueth is coupled vnto him euen as the natural body cleaueth vnto the head Whatsoeuer therfore is alreadye done in the heade the same must to vs be coÌ„men He fyrst of all other rose againe from death not to the intent he would be immortall onely him selfe but to the ende he might enhaunce vs his membres to the felowship of his immortal life Loke what is in the fyrst fruites of grayne offered the same is generally in the whole heape He is in dede prince and author of resurreccion and so shall we through him also rise againe And as among thynges create he is chiefe in suche sorte yet that himself was not create and made so is he in restoryng creatures chiefe so that as we are for our beyng byrth bounde vnto his goodnes so should we for oure seconde byrthe baptisme to liâ—e euerlastyngly be muche more beholdyng vnto him The texte For it pleased the father that in him should all fulnes dwell and by him to reconcile al thinges vnto him selfe and to set at peace by him through the bloud of his crosse both thinges in heauen and thinges in yearth For so hath it pleased the father that the sonne should with all fulnes of godly power and goodnes be replenished which shuld in him so abide and dwel that we should nede no where to borowe any thyng synce the father neither wyll nor can do any thing but that the sonne can do and will And syth the fathers pleasure was that so it should be it besemeth not vs curiously to demaunde and serche why synce it can not be but best whatsoeuer his wysedome hath once decreed This wyse to do I say God the father thought beste bothe for oure weale and saluacion and most for his owne glory to reconcile al thinges vnto him not by the ministerie of Angels but by his owne sonne whiche with his bloud sheddyng and tourmentyng vpon the crosse should abolishe synne whiche broke the peace and concorde betwixte heauenly and yearthly creatures set all thinges at peace bothe heauenly yerthly makyng them in Christ to agre together and to be at an vnitie one with an other The texte And you whiche were sometyme farre of and enemies because your myndes were set in euil workes hath he now yet reconciled in the body of his fleshe through death in make you holy vnblameable without fault in his owne sight if ye continue grouÌ„ded and stablished in the fayth and be not moued awaye from the hoope of the gospel wherof ye haue heard how that it is preached among all creatures whiche are vnder heauen wherof I Paule am made a minister Of this numbre so reconciled are ye now becomen ye I saye whiche in yeres past were in suche sorte straungers to God that in steede of him ye worshipped images of deuils not only wilfully dissentyng from him but also vsing your selfes as his cruel aduersaries whom he hath yet to him selfe reconciled beyng suche as neither loked for â—o much at his haÌ„d and muche lesse deserued it and made of you his enemies his frendes sonnes not by the ministery of Aungels but by the bodily death of his onely begotten sonne whom for that purpose his pleasure was that he shuld take our mortal fleshe vpon him And because there can be betwixte God and synners no peace it hath pleased him frely to forgeue al the offences of our former life to th entent he would in his sight make you holy vnblameable and faultles Who I pray you can lay your olde debtes to your charge if he be once coÌ„tented And surely coÌ„tented wyl he be if once vpoÌ„ his fre receiuyng of you vnto the fayth of the gospel ye continually abide in your profession leanyng vpon this sure and sounde foundacion shewe your selfes so stedfast and stable that neither man nor angel be able to moue you froÌ„ Christ of whoÌ„ ye must hope to receiue all suche giftes as the gospel promiseth whervn to ye gaue credence whiche hath not onely been preached vnto you but also to all nacions contained vnder heauen Vnstedfastnes it is to fal away froÌ„ that whiche ye haue once allowed an impudent and a shameles point to reken and coumpte that thing for vaine in belief wherof al the worlde agreeth and finally to flit from that whose preacher and minister I Paule am whiche would not leaue and forgoe mine owne countreys law chaunge it with the gospel of Christ were I not fully persuaded that this geare is heauenly and commeth froÌ„ God The texte Now ioy I in my suffrynges for you fulfil that whiche is behynd of the passions of Christ in my fleshe for his bodies sake which is the coÌ„gregacion wherof I am made a minister accordyng to the ordinaunce of God which ordinaunce was geuen me vnto you warde to fulfil the worde of God yâ— ministerie whiche hath been hid synce yâ— world begunne and synce the beginnyng of generacions but now is opened to his saintes to whoÌ„ God would make knowen what the glorious riches of this misterie is among the gentiles which riches is Christ in you the hope of glory whom we preache warnyng all men and teachyng all men in al wysedome to make all men perfite in Christ Iesu Wherin I also labor striue eueÌ„ as farfoorth as his strength worketh in me mightely Now am I so throughly persuaded yâ— the gospel is a thyng of trueth that I not onely am so farre from beyng ashamed or repentyng my selfe therof that I wyll also ioyfully suffre coumpte stripes emprisonment and chaynes euen matier to reioyse and glorie of which tormentynges I endure not for any offence of myne but suffer them for your weale whom I saye though the Iewes neuer so muche saye naye haue no lesse righte to the benefite of the gospell than haue the Iewes themselues And why should I not saye that I for your weale suffer for whom Christ suffered Why should the Apostle be lothe to do that whiche Christ our prince and maister disdayned not to do Christ suffered for vs not onelye in his owne body but also in maner suffereth in oures eueÌ„ as one supplying and fulfilling by his ministers suche thynges as mighte in his affliccions seeme vnperfecte not that his death of it selfe is insufficient but because the affliccions and punishmentes of the head and members of the prince and ministers are in maner one These punishmeÌ„tes the greater and more vehemente they be the more redounde and make they to the fulnes and perfeccion of your saluacion And not for your saluacioÌ„ onely
the angels of hys power with flaminge fyre whiche shall rendre vengeaunce vnto them that knowe not God and that obey not the Gospell of our Lord Iesus Chryst whiche shal be punyshed with euerlastinge damnacyon from the presence of the Lorde and from the glorye of his power when he shall come to be glorifyed in hys saynctes and to become maruelous in al them that beleue because our testimonye that we had to you was beleued euen thesame daye Wherfore also we praye alwayes for you that our God wyll make you worthy of thys callyng and fulfyll all delectacyon of goodnes and the woorke of fayth with power that the name of our Lorde Iesus Christ maye be glorifyed by you and ye by hym accordynge to the grace of our God and of the Lord Iesus Christ PAul and Siluanus and Tymothe vnto the company of the faithfull that are assembled in spirite at Thessalonica and be of one mynde towardes god our father and the Lord Iesus Chryst We are bounden to render aboundaunt thankes alwayes to god for his aboundaunt liberalytie to you warde in that you dooe not onelye through his helpe continue stedfaste in those thinges that you haue begon but also for that you daylye encreace excedinglye more and more in faythe and loue among your selues one to an other so muche that I thynke it not necessarie now to kyndle you vnto the applyeng of godlynes by the examples of other seyng we rather make boaste of you to the other coÌ„gregacions of god and enflame other vnto vertue by your example in rehearsing your pacience stedfastenes of faythe in all your persecucions and affliccions which you suffer that the iuste iudgemeÌ„t of god may be declared in you hereafter at suche tyme as whan you haue suffred vexacioÌ„ in this world for yâ— glory of his name he shal admit you into the felowshipe of hys kingdome And contrary wyse shall commit them vnto eternal punnyshement that haue persecuted you for malice of him For certaynly thys shall be the dealing of goddes righteousnes to pay vnto either parte rewarde worthie their dedes to them that punnyshe the innocent affliccion and to bestowe vnto you that are troubled with vs refreshing and comforte with vs in that daye whan the promisses of the gospel shall appeare and whan the Lorde Iesus shal shew himselfe out of heauen openly vnto the world not than after a lowe base degre as he did at his first commyng but waited vpon with the companyes of angelles as it is comelye for a myghtie prince nor than gentill and tractable to heale the wicked but armed with an horrible fierie flame to rendre vengeaunce vnto them that would not knowe god in this world nor obeye the gospel of our Lorde Iesus Chryste so as they shall fele by experience that he is righteous and mightie whom being mercifull and gentill they set naught by and so as at leaste they maye learne by their owne punyshmentes perforce to confesse the thinges to be true that the gospel spake of For they inasmuch as they neuer made end of their wicked doing shal suffer paines yâ— neuer shal haue ending whan they haue loked vpon the diuine face of the lorde and the maiestie of his power whoÌ„ thei coÌ„temned in this world as a rascal or a vile persone For at his first commyng he came to saue al men but than he shal come to shewe him selfe gloryous not in himselfe onely but in al his membres also that are godly people to the intent he may appeare wonderful in al them that beleue his gospel For in that daye the thinges shal be openly seen of al men in you which trusted in Christ at our recorde bearing where yâ— vngodly contemned them and would not beleue which daye that it maye be prosperous and ioyfull vnto you we ceasse not to praye to the lord continually for you that forasmuche as it hath pleased him to call you vnto the hope of thys glorye the same maye vouchesafe also to bee presentlye ready to helpe you in your trauaile thitherwarde that your conuexsacion be agreable to your profession and to consuÌ„mate and fynishe perfitely that which of his goodnesse he hath begonne in you and to geue strength vnto your soules that in manfullye bearing the vexations of the vngodly you maye declare howe myghtye the assured hope of eternal felycitie is in you for whose sake you passe not euen vpon the life of your bodies to the intent yâ— like as Christ glorified the father by his death was glorified of hym agayne by his resurreccion so the name of the lord Iesu Christ maye be glorified now by your sufferaunce and you glorified agayn by him in the daye of his commyng not accordyng to your owne desertes but according to the mercy of our god and of the Lorde Iesu Christe without whose helpe all that you go about were of none effect The. ii Chapiter The text We beseche you brethren by the commyng of oure Lord Iesu Chryste and in that we shal assemble vnto him that ye be not sodenly moued from your mynde nor be troubled nethâ—r by spirite neyther by wordes nor yet by letter which shulde some to come from vs as though thâ— daye of Chryst were at hande Let no man deceaue you by any meanes for the Lorde shal not come except ther come a departyng fyrst and that the synful man be opened the soone of perdicyon which is an aduersary and is eralted aboue al that is called God or that is worshipped so that he doth syt in the temple of God boastynge hymselfe to bee God Remember ye not that when I was yet with you I tolde you these thynges And nowe ye know what with holdeth euen that he myght be vttered at his tyme. For the mistery of the unquite doeth all ready worcke tyll he which now onelye letteth be taken out of the waâ—e And thâ—n shall that wycked bevttred whom the Lorde shal consume with the spirite of hys mouth and shall destroye with the appeareaunce of his commynge FVrthermore brethren we besech you by this coÌ„myng of our Lorde Iesu Christ wherof we spake a littell afore and by the felowship of the glory wherby we being the membres shal be fastened vnto our head that you be not sodaynlye moued from the mynde you are in though his commyng be prolonged and be not astonyed in your myndes nether by feyned prophecie ne by probable assercioÌ„ nor by Epistle seÌ„t in our name as though the commyng of the Lorde were all ready at hand Let no maÌ„ deceaue you by any meanes For the lorde shal not come onles a departing come first not afore the wicked man appeare the childe of perdicion who like as he is much vnlike vnto Christe so muche is he his enemy is exalted aboue the soÌ„ne of God aboue al that is called God or power that is deuoutly wurshipped so muche that he shall sitte in the temple of God shewing himselfe as God Doe you not
as mooste plentuous witnesses of thyne affection and mutuall loue towardes me By reason wherof I am fylled all together full of ioye whan it commeth to my mynde howe paynlye thou resemblest me in the sinceritie of faythe as a naturall sonne his father And lyke as the integritie of religioÌ„ was in me as it were by enheritauÌ„ce euen so this sinceritie of fayth semeth to be geuen to the by the handes of thyne elders For it dwelt stedfastly fyrst in thy GraÌ„demother Lois thaÌ„ after by by in thy mother Eunica I doubt not but thou wilt become accordigly like a neuew to so right a religious graÌ„dmother a sonne to so right a good mother seing thou hast ben more desyrous to be like to theÌ„ thaÌ„ to thy kyndred of thy fathers syde The texte Wherfore I warne the that thou stiere vp the gyfte of god which is in the by the puttyng on of my handes For god hath not geuen to vs the spirite of feare but of power of loue of sobrenes Be not thou therfore ashamed of the testimony of our lorde nether be ashamed of me which am his prysoner but suffer thou aduersitie with the ghospell accordyng to the power of god which saued vs and called vs with an holy calling not accordyng to our dedes but accordyng to his owne purpose and grace which was geueÌ„ vs thorow Christ Iesu before the worlde began but iâ— now declared openly by yâ— appearyng of our sauiour Iesus Christ which hath put awaye death hath broughte lyft and immortalitie vnto lyght thorowe the gospel wherunto I am appoynted a preacher and Apostle and a teacher of the Gentiles for the which cause I also suffre these thinges Neuerthelesse I am not ashamed â–ª For I knowe and am sure that he in whom I haue put my trust is able to kepe that which I haue committed to his kepyng agaynst yâ— day These thinges I remeÌ„bre the of so as thou mayest be of yâ— better courage both by the example of vs and of thyne elders to stiere vp by thyne industrye diligence the gifte of God which thou receyuedst by the laying on of mine handes whan thou waste ordayned a Byshop and boldely and without shrynkynge to accomplyshe the office commytted vnto thee feare not any mens barkinges nor the rageing crueltie of persecutours It is the propertie of Iewes to be afrayed of those thinges that this present life occasioneth but vnto vs whiche through beleuing of the gospell are made the children of God he hathe geuen a ferre other maner spirite not to make vs afrayed discouraged for feare distrust but through an assured trust of innoceÌ„cie hope of yâ— promised immortalitie to be bolde lusty through loue to be free ful of courage eueÌ„ as loue both trusteth altogether vpoÌ„ gods succour shrinketh not for his neyghbours sake to abyde daungier Finally a spirite yâ— suffreth not vs to be disturbed â—â— our mynd but causeth vs alwaies to perseuer to th ende with a whole a preâ—â—â— ready herte Forasmuch thaÌ„ as yâ— hast receyued this spirit set forth his power declare stoutely the thyng the thou hast Be not ashamed of thy profession wherby thou preachest the crosse death of our lord Iesu Christ nor be ashamed to be a disciple of his Apostle though I am ladeÌ„ with these bondes There is nothing more glorious thaÌ„ the crosse of Christ yâ— gaue saluatioÌ„ to yâ— world yâ— brake the deuiles tirannye yâ— hath obteined vs immortalitie Christes crosse is our glory These cheanes the I willingly suffre for the ghospelles busines sake are not to my slaunder but to my glorie rather Therefore refuse not to suffre those thynges that Christ suffred and that I suffre for hys sake But be thou ready also to come into the felowshyppe of afflyctions that are layed vpon vs for the ghospell of Christe What so euer chaunceth there is no cause why we shoulde be afrayed for the matier is not done by oure strengthes but by the succour of God We are feble in dede but he is mightye whiche whan we were lost saued vs by the death of hys sonne hauynge done awaye the trespasses of oure former conuersation and hathe called vs vnto holynes not for any merites of ours but beyng enforced by hys own wil and free goodnes that he bestowed vpon vs not vpon anye late aduisemente but from euerlastynge and before all tyme afore the makynge of thys worlde it was decreed of him to geue these thinges vnto vs by his sonne Iesus Christ The matter is no newes to him but that thing that was alwayes in the secret of his mynde he hath lately declared to the worlde by the commyng of our sauiour Iesu Christe who hauyng receyued a bodye subiecte to death hath dispatched awaye death by the crosse and by hys resurreccion hath opened lyfe and immortalitie throughe the preachynge of the ghospell whiche promyseth lyke rewardes vnto them that folowe the exaumple of Christes crosse Thys ghospell preachynge is committed vnto me as the Apostle and teacher of the Gentiles to the intent they maye learne by me that not onely the Iewes are called to this gyfte of God but also all mankynde vniuersallye Forasmuche than as I am tyed in cheynes for the ghospelles sake I am not onely nothyng ashamed of thys affliccion but also I esteme it for a pure greate glorye vnto me To suffre for naughtye dedes doyng it is a reproche but to be afflicted for the glorye of Christe it is excellent This stormye tyme doeth feare me nothyng at all For althoughe I am weake yet I knowe and am assured that he whom I haue put my faythfull trust in is hable ynoughe to kepe vnto the vttermost daye the thing that I haue committed to his fidelitie Throughe his ayde bothe the gospelles busines and my saluation and also the prosperitie of the christian flocke is in sauegarde And albeit anye thynge here in thys worlde seme to perishe for a tyme yet whan that daye shall come in the whyche he shall expresse his myghtie power vnto the worlde he shall restore it wyth greate gayne I haue layed my life and my healthe in his handes and he hathe put me in truste to dispence the doctrine of the gospell In case I shall be a trustye fayth keper he wyll not fayle my trust The texte â–ª Se that thou haue the ensample of the holsome wordes which thou hast heard of me with fayth loue that is in Christ Iesu That good thing which was committed to thy keping â—old fast through the holy gost which dwelleth in vs. This thou knowest how that all they which are in Asia be turned froÌ„ me Of which sort are Phigelus and Hermogenes The Lord geue mercy vnto the housholde of Onesiphorus for he ofte refreshed me and was not ashamed of my chaine but when he was at Rome he sought me out very diligently and founde me The lorde graunte vnto hym that he maye fynde
he coulde not promote vs to the felowshyp of immortalytie oâ—lesse he were God so was it not mere that he who created all thynges and by whose moderation all thynges were gouerned should suffre yâ— wholy to perishe which he created and made Where were the sonnes kyndome yf he were alone with the father The texte For it became him for whome are at thinges and by whome are all thynges after that he had brought many sonnes vnto glory that he should make the Lord of theyr saluacion perfecte thorowe affliccions For both he that sanctifyeth and they which are sanctified are all of one For whiche causes sake he is not ashamed to call them brethren sayng I wyll declare thy name vnto my brethren in the myddes of the congregacion wyl I prayse the. And agayne I wyll put my â—â—ust in hym And agayne beholde here am I and the chyldren whome God hath geuen me Therfore it was thought mete conuenient vnto almightie God the father that the sonne beyng the autoure and chiefe causer of all mennes saluacioÌ„ should after he were trâ—ed and proued by many affliccions not only purchase himselfe thenheritaunce of euerlastyng glory but also bring wyth hym many other chyldren reconciled vnto the father by hys death And therfore he toke vpon hym manneÌ„s body because that beyng manne he might puryfie and pourge manne of hys offences For the priest Christ which puryfieth and men that are cleansed and puryfied as touchyng yâ— nature of man do yssue of the same firste parent lyke as they haue one comen father in heauen Wherfore the sonne of God is not ashamed in the Psalmes to call godly folke hys brethren when he speaketh thus as foloweth I wyll declare thy name vnto my brethren and in the myddes of yâ— congregacion wyl I praise thee Doth not he here openly cal his disciples brethren â–ª and againe in a certaine other place I wyl put my truste in him Nowe it is the parte of a proued childe to truste his father with all hys harte Certes sytly the father promissed that he woulde put all thynges vnder hys sonnes fecte there is no doubte but he wyll saue those also with whome the sonne reygneth Agayne in an other place in the Prophete Esaye the Lorde calleth his disciples his children when he sayeth I and my children whom god hath geuen me You heare the vocables or names of kynred The texte For asmuche then as the children are partakers of â—â—she and bloude be also himselfe lykewise toke parte with them that thorowe death he myght expell hym that had lordshyppe ouer death that is to saye the deuyl and that he myght delyuer them whiche thorowe feare of death were all theyr lyfe tyme subduâ—d vnto bondage For he in no place taketh on hym the angels but the seede of â—braham taketh he on hym Wherefore in all thynges it became hym to bee made lyke vnto his brethren that he myghte bee mercifull and a faythfull hye prieste in thynges concernyng God for to pourge the peoples synnes For in that it fortuned hymselfe to bee tempted he is hable to sucker them also that are tempted Because therefore these brethren and children whome he speaketh of be men whiche consiste and haue theyr beyng of fleshe and bloude he that of hys owne nature was heauenly woulde take mans fleshe and bodye vpon hym and therein bee made lyke vnto those whome he woulde call vnto the felowshyp of the eternall kynred that he myghte expell hym who hadde the rule and lordeshyppe ouer death that is to saye the deuyll and sette those at libertie who were alwayes subiect vnto the seruitude and bondage of Satan which thorowe death raigned ouer all mankynde For whosoeuer is in bondage and subieccioÌ„ of sinne thâ— same is subiect vnto death Now Christ neuer gaue any aungell this honour that he woulde take hys nature vpon hym become his brother or his kinseman But according vnto gods promise he tooke on him the sede of Abraham He was borne a Iewe of Iewes a manne of man subiecte vnto all the incommodities and euilles of our nature to thirst hunger heate colde werines payne and death because thys likenes should testifie the true kynred of nature and put vs in a sure beliefe that he woulde not forsake those for whome he had suffered so great euilles displeasures and whom he had ioyned vnto hym with so streighte a bonde of alyaunce or consangâ—â—â—itie Wherefore it was conuenient that he should in all poyntes be made lyke vnto those whome he would haue to be his brethren that he might therby put them in more assuraunce to obtayne pardon in asmuche as he who tooke vpon hym thoâ—yce of an hye priest or bishop to make intercession vnto god to purge al the peoples sinnes and to reconcile mankynde vnto the father shoulde seme by this reason howe he would â—ee mercifull and faythfull to hys not onelye for that he was of the selfe same nature but also because it chaunsed hym to be tryed and proued with innumerable affliccions of this worlde to the intent he shoulde appeare the readyer to succoure those whiche should be bexed with the euils and aduersities of the same The .iii. Chapter Therfore holy brethren partakers of the celestial calling â–ª consider the ambassadour and â—ye priest of our profession Christ Iesus how that he is faythfull vnto hym that put him in the offyce euen was Moses in al his house For looke howe much honoure he that hath builded a house hath more then the house it selfe So muche honoure is he counted worthye of more then Moses For euery house is builded of some man But he that ordeâ—ned all thynges is God And Moses verelye was faythfull in all hys house as a minister to beare witnes of those thynges whiche were to bee spoken afterwarde But Christe as a sonne hath rule ouer the house whose house are we yf we holde fast the confidence and the reioysyng of that hope vnto the ende WHerfore brethreÌ„ now that ye be purified by the bloud of the sonne by the free goodnesse of God called to come to bee partakers of the lyfe celestiall to thentente you maye bee the more answerable vnto his benefites consider howexcellent in dignitie is Iesus Christ the ambassadour and bishop of your profession that is to say of euangelicall fayth and howe purely and vertuously the same behaued hymselfe to godwarde of whome he was ordeyned in the whole congregacion lykewyse as Moyses was commended for that he acquited hymselfe as a faythful minister in all his sinagogue which is the house and familie of god But Christ deserued so much the more honour and dignitie as the maker of the house oughte more to bee honoured then the house it selfe For euerye house is buylded of some man But he that hath ordeyned and made all thinges is god Therefore Moses was so conuersaunt in the house of god that he was a part or member and not the autor and original causer therof
Barache and of Samson and of Iephthae of Dauyd also Samuell of the â—â—â— phetes whych through fayth subdued kyngdomes wrought tyghteousues obtayned the promyses stopped the mouthes of lions quenched the violence of fire escaped the edge of yâ— swearde out of yâ— wekenes wer made strong wared valyant in fight turned to flyghte the armyes of the alyentes the women receyued their dead raysed to lyfe agayne But seyng that among so many wonderfull actes of oure forefathers and elders there was none at all notably achiued with out the aide of faithe for what purpose shoulde I stande in the particuler rehersall of them all I shoulde soner lacke tyme then examples if I would go forth with the stories of the Captayne Gedeon who trustynge vpon the aydes of God feared not with three hundred men to set vpon the hooste of the Madianites excedyngly wel fournished with men armoure and all other habilimentes of warre And in conclusion dyscomfited and put to flyght a great multitude of them with the sownd of trompettes noyse of pytchers and merueylous and sodayne appearynge of candels in suche wyse that the Hebrues neuer drawyng their swerdes one of them slewe an other Of Barache who trusting vpon the propheceie of the woman Debora set vpoÌ„ the excedyngly well appoynted hooste of the Captayne Selara and slewe the same not leauing one man aliue and finally put kyng Iabin to flight who anon after was slayne of a woman Of Sampson who beyng ayded with the helpe of God achiued manye wonderful enterprises against the Philistians for the defence of his countrey the whiche coulde not be done of a greate manye together nor yet by any puissaunce and strength of mannes bodye Of Iephthae who albeit he was a vile basterd and of base fortune in his countrey yet trustyng vpon Goddes helpe had a merueylous goodly victorie ouer the Immonites enymyes to his people Of Dauid who besydes so many victories by Gods helpe gotten besydes so many ieoperdies as he escaped by the preseruation of almighty God feared not beyng but a younge striplyng and wythout armoure to encountre wyth Goliath well weaponed and armed at all peces whom he ouerthre we with the â—â—oke of a slyng bycause God should haue the whole glory and prayse of this victorie and not man Of Samuell who withoute anye garde of men to defende his personage gouerned many yeares the people of Israell freely executynge the office of a Iudge and chief ruler among them beyng well assured that God woulde rewarde yf any man dyd any thyng aryght in his ministracion Tyme I saye would fayle me yf I would procede in recityng of al such exaÌ„ples I wyll here ouerhyp so many noble Prophetes as puttynge theyr trust in God set naught by the threatnynges of tyrantes so many men of renowmed holines as not by worldly goodes riches but by the ayde of god in whoÌ„ they put their whole affyauÌ„ce dyd woÌ„derful dedes by theyr worthy actes left behynde theÌ„ a memorial of theÌ„ selues vnto posteritie For to make a brief suÌ„marie rehersal of stories omittyng the names of thauctours it is to be ascribed vnto theyr fayth that they beyng as touchyng all other thynges vnable dyd by the helpe of God subdue most wealthye and riche kyngdomes and coulde not by any maner of feare be brought from the kepyng of the lawe that was geuen them lokyng for theyr reward of almyghtie God And because no delayeng of the promises minished their fayth at length they attayned those thynges whiche God promysed vnto their elders They obteyned of him by faithfull prayers that whiche coulde in no wyse be done by the course of nature They were by his preseruation delyuered from excedyng greate daungers The lyons whiche agaynste other are of fiercenesse inuincible they either vanquished or proued harmles as though their mouthes beyng stopped or els their clawes faste bownden they had had no power to hurt those whom God would haue preserued without any anoyaunce When they were cast into the myddes of the fyre they so endured withoute hurte as though they had quenched the naturall violence and heate therof with their bodyes Agayne by the protection of God they escaped awaye safe from their enemyes swerdes that were drawen agaynste them Furthermore God recomfortyng them they receyued after viter desperation exceding greate strength and courage of mynde insomuche that beyng not longe before taken for dead meÌ„ they sodaynly acquited them selues manfully in battayll valiauntly put to flyght their enemies of whom they were inuaded Moreouer the faithe also of the wemen deserued that the mothers sawe their deade children reysed from death to lyfe agayne The texte Other were tacked and woulde not be deliuered that they myght inherite a better resurreccion Agayne other were tried with mockinges and scourgynges moreouer with bondes and prysonemente were stoned were hewen asunder were tempted were slayne with sweard walked vp and downe in shepe skynnes goates skynnes being destitute troubled audvered whiche men the world was not worthy of They wandred in wildernesses and in mountaynes and in dennes caues of the yearth Other beyng racked and sore handled with diuerse kyndes of tourmentes were better wyllyng to dye in suche paynes then to be delyuered with condition to obeye the wycked commaundementes of Prynces yeldynge with greate fayth theyr lyues to almyghtye God whiche they knew ryght wel they should receyue agayne with vauntage in the resuttection of the deade supposynge iâ— muche better to bye immortalitie with the losse of this shorte and transitorie lyfe then for a lytle gayne of small tyme to loose the lyfe eternall Agayne by reason of a constaunt desyre they had to mayntayne the trueth and rightuousnes they were iestynge stockes to all the worlde laughed to skorne of euerye bodye and slaundered for madde menne and workers of myschief and not onlye put to shame for theyr faith towardes God but also had their vertue and goodnesse tryed with scourgynges and moreouer with bondes and emprisonment Furthermore they were stoned hewen a sonder and torne in peces wyth horrible punishemente of bodye To make an ende with what kynde of euyls were they nat tryed with al They dyed with dynt of swerde beynge fully perswaded that good men coulde not by very death be seuered from God Agayne suche of them as chaunced not to make an ende of their tourmentes by death wanne nothyng els by prolongyng of their lyues but that they were tourmented with long martyrdome They were banished from their houses and beyng dryuen oute of townes wandred vp and downe in wyldernesse lyke wilde beastes couered as well as it woulde be with shepe skynnes and Goate skynnes hauyng scarcitie of all necessaries vexed with the cruelnesse of persecutours ready to assayle them on euery syde troubled with the sondrye discomodites and miseries of this lyfe beyng so vnworthy to suffre suche euels and aduersities that the worlde was rather not worthye to haue in it so vertuous and holy men in
suche wyse that God moughte seme euen for this purpose to haue taken them away from the company of men lest they beyng men of pure and chast conuersation should haue ledde their lyues among defyled persons and synners Therfore they wandered aboute in wylde mountaynes hauynge no certayne habitacion or dwellyng place to resorte vnto vsyng Dennes and Caues of the earth in the stede of houses The texte And these al thorow faith obtayned good report receiued not the promyse bicauâ—â— god had prouided a better thing for vs that they without vs should not be made perfâ—â—â—â— And all these before named albeit they haue not yet obteyned the rewarde promysed them for their godly lyuynge whiche rewarde shal be geuen them â—â— the generall resurreccion of the bodyes Yet haue they deserued perpetuall prayse for the constantnesse of their fayth Some man wyll here saye Why hath not euery man his rewarde by and by gyuen him after death For soothe it hath so pleased almyghtye God that all the whole bodye of Christe shall receiue the glory of immortalitie together For we are all membres of the same body and suche as haue gone before vs do gladly tarye for vs to th ende that they maye wholy and ioyntly with theyr bodyes and all the felowshyppe of theyr brethren entre into thenheritaunce of eternal glory and be conioyned vnto their heade ¶ The .xii. Chapter The texte Wherefore let vs also seyuge that we are compassed wyth so great a mult ytude of wytnesses laye a waye all that presseth downe and the sinne that hangeth so fast on let vs run with pacience vnto the battaill that is set before vs loking vnto Iesus yâ— aucrâ—or and finisher of our faith which for the ioye that was set before hym abode the erosse despysed the shame and is set downe on the right hande of the throne of God Consyder therefore howe that he endured suche speaking against hym of sinners lest ye shoulde be werted faint in your mindes For ye haue not yet resisted vnto bloud striuing agaynst sinne And haue forgotten the exhortacyon whych speaketh vnto you as vnto children My soune despise not thou the chastenyug of the Lorde nether faiute when thou art rebuked of hym for whom the Lord loueth hym he chasteueth yea he sourgeth euery sonne that he receyueth â–ª SEyng then we are compassed with so great a companye and as it were with a cloude of those who euen in the olde testamente witnessed by sufferyng of suche euels as are before rehearsed that they beleued the promyses of God with all their harte let vs also encouraged by their examples see that we caste frome vs the burthen or fardell of corporall thynges and bodelye lustes whiche letteth the mynde laden with cares to desyre thynges celestiall and put awaye synne that helde vs faste on euery syde and fynally beyng incensed and set a fyre with the hope of heauenly thinges runne manfully in this â—â—ase that is set before vs and by no afflyccions nor any withdrawynge of the mynde be stayed and holden backe from runnyng the course that we haue begonne neuer castyng our eyes asyde from Iesu Christe who as he is the verye cause that we haue conceyued this belefe on God so wyll he fynyshe what he hath begonne in vs. Let vs considre what waye he entred in and whitherto he came who whereas he myght by reason he was innocent and gyltlesse haue escaped death and bene as much without all payne and passion as he was without all synne yet he despysynge the ioyes of this worlde suffred death and to th entent his death should be the greuouser hauyng reproche ioyned therwith he suffered the death of the crosse For men make not so muche a doo to suffre a glorious death Ye see whiche waye he entred in Nowe whitherto came he By despisyng of this lyfe he attained immortalitie By despisyng and settyng naught by worldly reproche he attayned euerlastyng glorye in heauen where he nowe sytteth on the ryght hande of the royall throne of God the father When ye withall haste auaunce youre selfes to come to be partakers of this glorie thorowe reproche and dyuerse paynful afflictions then lest you dyscouraged in your myndes shoulde at any tyme by thenforcemente of wearynesse ceaseto runne in the raase that is sette before you considre with your selfes how that youre capytayne who neuer knewe anye manoure of synne dyd neuer thelesse to shewe vs an example of true pacience endure so greate rebukes so muche shame and vylanye suche mysreportes and false accusacions that he let the wycked Iewes compell hym to suffre the very punyshement of the crosse Be not ye therfore dysmayed who beynge not cleane withoute synne do suffre lesse dyspleasures and persecution Better it were for a man to dye a thousande tymes then to fall agayne into his former synfull lyfe Howbeit you who haue hytherto suffred small persecution and aduersitie haue not as yet resisted sinne vnto sheadyng of bloud the whiche synne fierslye assaulteth you stryuynge agaynst it and yet you do by and by suppose that God hath forsaken you and remembre not what the mercyfull father speakethe vnto you as vnto his children in the mysticall prouerbes comfortynge you and with swete and gentle wordes exhortyng you to greate and valiaunte courage of mynde My sonne sayth he despise not thou the chastenyng of the Lorde neither despaire thou when soeuer he rebuketh thee For whom the Lorde loueth him he chasteneth with the euels and aduersities of this lyfe and scourgeth euerye sonne that he receyneth The texte If ye endure chastenyng god offereth hymselfe vnto you as vnto sonnes What soÌ„ne is he whom the father chasteneth not If ye be not vnder correccyon wherof al are partakers then are ye bastardes and not sonnes Therefore seynge we haue had fathers of our fleshe whych corrected vs we gaue them reuerence shall we nowe not much rather be in subiection vnto the father of spirites lyue And they verely for a feawe daies nuttered vs after theyr own pleasure but he nurtereth vs for our profite to the intent that he may minister of his holines vnto vs. No maner chastening for the present time semeth to be ioious but greuous neuertheles afterwarde it bringeth the quiete fruit of righteousnes vnto them whyche are exercised thereby If ye paciently endure such chastenyng God acknowledgeth his sonnes and offreth him selfe to you agayne as a mercyfull and louing father doeth not exclude you from thenheritaunce of the lyfe celestial Thynke you that you are therfore hated and nothyng regarded of God bycause ye are afflicted with the euels of this world Nay rather this ought to be an argument that ye are appoynted to be the heyres of the fathers enheritaunce For what father is he that doeth not some whiles chasten his sonne whom he acknowledgeth for his owne Furthermore syth that all vertuouse men and good lyuers whom God eyther doth or hath dearly loued haue bene by temporall
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
yf throughe repentaunce they would haue aswaged yâ— wrath of god which they had prouoked vpon theÌ„selues by theyr own wickednes And so let your vpryghtenes be ynoughe vnto you let it be ynough for you to haue declared vnto other what rewarde iâ— prepared for them that beleue the gospel what peyne abideth the vnbeleuers If there be but a fewe saued by fayth it shall not be layed to your charge If a great part of men perishe throughe vnbelefe they perishe through their owne faulte After this sorte it was the wyll of God to vtter the difference betwene the good and the badde Baptisme receiued as it ought to be preserueth agaynst destruccion and wassheth awaye the fylthynes not of bodyes but of soules But baptisme beyng broken promisse withall destroyeth for euer and wyndeth into so muche the more haynous rageing streames of wickednessâ— Therfore the thing that is saluacion to some hauing faythe doth bringe destruccion to the vnbeleuers and suche as are rebellions agaynst fayth Notwithstandynge it is not ynough for you that through the floude of baptisme your sinnes are perished and that wicked lustes of the former conuersacion are lost onles ther be present a good conscience also in all the lyfe after correspondent to the benefit of God Christ died howbeit but only once he is risen again neuer to dye and vnto vs the synfulnesses of oure former olde lyfe are in lyâ—â— sort slayne by the death of Christ that we shoulde afterwarde lyue agayne to innocencie and neuer slyde backe agayne in to synnes as muche as lyeth in vs. That shall come to passe if we shall as it were settyng inortalytie apart desiâ—ou sly aspire vnto yâ— countrey of heauen with al our whole hertes the enheritauÌ„ce whâ—rof abydeth them that obey the gospel For so Iesus Christe rose agayne thaâ— he would not make long taringe after that vpon earth but coÌ„ueyed him selfe out of mortall mennes companye vp into heauen and there hauynge the fruicion of the glory of immortalitie sitteth on the fathers right hande not wtout a body but suche a body as death hath now no title to it at all And whyle death goeth about the swalowe vp the innocente it is vtterly swalowed vp it selfe and while death surely reconeth to haue gotten a great praye it became a praye it selfe Finally Christes victorie is our victorye and the glory that went before in him is shewed vnto vs in case we continue styll in the thyng that we haue begon and sticke harde in his fotesteppes Againste him the tormentes of the wicked preuailed nothing at all but in his pacient suffryng of them he gate the victorie he trihumpheth and raigneth alofte sittyng in heauen aboue all aungelles or whatsoeuer vertue and power there is besydes Vnto you he hathe opened the waye into heauen that by the same way that he entred in you maye also thrust in thycke and treefolde into the same place The enheritaunce is ready and certaine the possession wherof he hath also entred for your sakes so that you expresse your selues worthy of it that is to saye if you set your studies vpon the innocencie which he hath frely geuen to do good vnto all men yea euen to the euyll and those that punyshe you as much as vnto you perteyneth ¶ The .iiii. Chapter The texte For as much then as Christ hath suffred for vs in the fleshe arme ye your selues lykewyse with the same mynde for he which suffereth in the fleshe ceaseth from sinne that he hence forwarde shoulde lyue as muche tyme as he remayneth in the fleshe not after the lustes of men but after the wyl of God For it is suffycient for vs that we haue spent the tyme that is past of the life after the will of the Gentils walkyng in wantones lustes in excesse of wines in excesse of eating in excesse of drinking in dronkennes and in abhominable idolatry And it semeth to them an inconuenient thing that ye runne not also with them vnto the same excesse of riot and therfore speake they euil of you which shall geue accomces to him that is ready to iudge quicke dead For vnto this purpose verelie was the Gospel preached also vnto the dead that they shoulde be iudged lyke other men in yâ—â—â—she but should liue before God in the spirit The end of al thinges is at hand â–ª FOr as muche than as Christe your Prynce and head folowed not the pleasures of thys lyfe but throughe suffrynge of afflyceions for a tyme came vnto the glorye of heauen and seing that he hath conquered the aduersaries with the weapons of paciente sufferaunce it is reason that you which professe your selues to be his disciples shoulde arme your selues with the lyke purpose of mynde Innocencie of lyfe is the most surest armour and christian pacience is the fortresse that can not be beaten downe He that is gyrded with pacience is sure that no man can be hable to hurt him Whosoeuer is deade together with Christ after the fleshe hath so geuen ouer the synfulnes of his former conuersacion that he is playnly deade to humayne desyres so that nowe he is not tickled with gredynes of renowme he is not prouoked with desyre of reuengemente but all the reste of hys tyme that is geuen hym in thys sely carkas lyueth all together whole to the wyll of God whom onelye his â—esyre is to please of whom also he lokethe for the rewarde of a good conscience and vnto him he referreth the vengeaunce takyng of the wycked Whosoeâ—er is readily prepared to suffre martyrdome is not touched with the pleasure â— of this worlde For thys he thynketh with him selfe God forbydde that I beyng once done vpon the crosse with my Christ shoulde goe downe to the vices that I haue forsaken and that I beyng once appointed vnto euerlastyng felicitie shoulde be tombled backe agayne to this worldes delices whiche are not only shorte but also folyshe It is euen large ynough that I being a straunger froÌ„ Christe haue spent the tyme past in folyshe lustes whiche the prophane Heathens do filthiely serue beyng addicte and geueÌ„ to wantones to fleshly lustes to dronkenes to excessyue bankettynges and to abomynable image worshyppynges These prankes we are glad we haue left behynde vs by the goodnes of Christe and as often as we loke backe at them we shrugge for feare to remembre suche fylthynes of lyfe and so great blynde darkenes of ignoraunce Nowe in stedde of outragious luste chastitie is pleasaunte for â—iote temperate fare for wynnebybbyng sobrietie for supersticious worshypping of images true godlynes and deuoute worshyppyng of the lyuyng God vnto whoÌ„ the mooste acceptable sacrifice that maye be is a mynde pure and vnspotted from all vncleanes of synne Those that haue theyr blynde darkenes yet styll haue maruaile at this so great a chaungeing of myndes and lyfe in you and thynke scorne that their riotousnes is condemned by your temperate faâ—e and that their lyfe whiche floweth ouer with all kyndes of
with feare as if you catched them out of the fire and hate not yâ— meÌ„ but this carcas defiled with yearthy affectes wherwith mans mynde is burthened and defiled as it were a cote soyled in filthe And it is conuenient to amende other mens faultes so much the more gentlie in that no man being conuersaunt in this sely body can chose but bee vncleane For that is not in the power of man leste any manne should boastingly chalenge prayse to him selfe but all glorye might empire and power bee onely vnto God our sauiour through Iesus Christ our lord not onely in this world but before all worldes and in all ages to come for euer euer For in dede there is none but god alone that is hable to geue thys vnto those that labour for it that although being enuironed with the sely frayle body the world calleth you on euery side away froÌ„ the purpose of godlynes yet you kepe your selues Innocent still to the ende that not onely meÌ„ can fynd nothing in your maners to fynde faulte at but also that you are ordayned such in the sight of Goddes Maiestie that he is displeased with nothyng in you whiche seeth the moste inwarde passages of your myndes And whan that shall come to passe you shall reioyce and be glad in the commyng of our lorde Iesu Christ whan other shall make heauy cheare whiche seme in the meane space to lyue swetly And that thys maye so be prayer ought to bee made with all earnest desyres Thus endeth the Paraphrase vpon Iude. The Argument of Erasmus vpon the Epistle of Sainct Iames thapostle IAmes forasmuche as he was the bishop of Hierusalem writeth also to the residue of the Iewes that wer scattred abroade and dwelt throughout al nacions enformyng and instructing them with sondry preceptes howe to ordre their lyues The paraphrase of Erasmus vpon the canonicall Epistle of S. Iames. The fyrste Chapter The texte ¶ Iames the seruaunt of God and of the Lord Iesus Christe sendeth gretinge to the xii trybes whiche are scatered abroade My brethren count yt for an exceadynge â—oye when ye fall into diuers remptacions knowyng thys that the trying of your faithe gendreth pacience and let pacience haue her parfecte worke that ye maye be parfect sounde lackynge nothynge If eny of you lacke wysoome let him aske of hym that geueth it euen God which geueth to all men indifferently and casteth no man in the teeth and it shal be geuen him But let hym aske in fayth and wauer not For he that douteth is lyke a waue of the sea whiche is tost of the wyndes and caryed with vyolence Nether let that manne thynke that he shall receaue eny thynge of the Lord. A wauerynge mynded man is vnstable in all his wayes Let the brother whiche is of lowe degre reioyce whan he is eralted Agayne let hym that is ryche reioyce whan he is made lowe For euen as the flower of the grasse shal he passe away For as the sunne ryseth with heat and the grasse widdereth and his flower falleth awaye and the beawâ—y of the fassion of it perysheth euen so shall the ryche manne peryshe in hys wayes Happy is the manne that eudureth temptacion for when he is tryed he shall receaue the crowne of lyfe whiche the Lorde hathe promysed to them that loue hym IAmes that in tymes paste was a worshipper of Moses lawe and now the worshipper and seruauÌ„t of God the father who after the Gospell is set forthe requireth to bee worshipped in spirite and of his sonne Iesu Christe out lorde writeth this Epistle bothe to all them that are reconed to be of Christes profession and namely to those whoÌ„e the storme of persecucion which was raised after the death of Stephane scattred abroade some one waye some another of all the kynreddes of the people of the Iewes which were dryuen awaye out of theyr auncetours possessions but not dryuen downe from the feloweship of the Gospell which were cast out of theyr owne houses but not caste out of the congregacion of Christ wishing vnto them true healthe not this health of the bodye only which the worlde wisheth for but that healthe which Christe geueth vnto those that his are euen in the myddle of destruccions and deathes Forasmuche as the commune profession of the Gospell forasmuche as all one baptisme maketh vs very brethren seing that amonge those that be brethren in dede there ought to bee a feloweship bothe in matters of gladnes and of sadnes this sorowfull calamitie which you abyde woulde greue my mynde exceadingly sore if I had not an assured confidence of youre godlynes For I am not ignoraunt that vnto theÌ„ whtch measure their felicity by the pleasures of this life banyshment is more paynfully greuous than deathe and that it serueth to be the wretchedest thing that may be for a man to be plucked from his moste deare frendes and being driuen out of their olde auncient possessions to be straungers in forayn countryes But as for you whiche haue reposed wholy all blessednes in only Christe and loke for your felicitie not in thys worlde but in the worlde to come it behoueth you to bee moste farre of from their iudgement For God sendeth not these thinges vpon displeasure but vpon hys exceading moste pitie for this purpose doubtles that through temporall affliccions whiche you suffre vndeseruedly your pacience myght bothe become the more notable and youre rewarde the more abundaunte to thyntent that as ofte as you are tossed on euery syde with sondry stormes of sorowes you shoulde not only vnderstande that you ought not to caste downe your hartes as though God had forsaken you but rather that you ought with all youre harte to reioyce that by this euident token God loueth you and cateth for you in that he tryeth youre pacience whiche if it contynue stedfast and geue not place to any assaultes of sorowes it shall doubtles euidently appeare to bee a sure grounded foundacion of a Gospellike faithe For excepte you were vtterly perswaded that the reward of Immortalitie is ordayned for them that here in this worlde are afflicted for the glory of Christes sake you would not willingly and with mery chearefull stomakes suffre so much sorowes Than seing that God woulde haue our saluacion to be moste chiefly ascribed vnto faithe this apperteyneth to the glory of the Gospell that men maye throughly perceaue by sure argumentes that your faithfull truste is no commune tryflyng nether wauering faithe but a strong stedfaste and an inumctble faithe For the thinge that is counterfaicte or vayne or feble is moued out of place whan the storme of sorowes cometh blustreing in But that muste nedes be true and of a sure grounde that is nether ouercome nor beaten awaye with banyshmente nor with pouertie ne with despitefull entreating ne with priâ—oninges ne with whippes nether yet with deathe it self It is counpted a wouderful constancye of â—uynde if a man paciently suffer vnlucky fortune with an
vnbroken stomacke but whan they shall playnly perceaue that you suffer thinges of them selues bothe greuous and bitter with chearefull and mery reâ—oycing hartes to â—â—ken shamefull entreating done vnto you for the profession of Christes sake to be the highest glorye to counte losse of goodes for the richeste wynnynge to esteme the greuous tormentes of body for the pledge of euerlastyng pleasure to iudge death which is a thing moste hortible of al to be nothing elles but the threshold entrie of yâ— immortalitie to come they shal vndoubtedly perceaue yâ— your hope wher with being furnished you conteÌ„ne those matters is not a coÌ„mune hope nether proceding only of mans perswatioÌ„ but to be confirmed by yâ— inspiâ—acioÌ„ of the power of God NotwithstaÌ„ding like as fayth is not yet throughly alowed onles it expresse it selfe by godlines oflife good turnes towardes the neighbours eueÌ„ so pacience shal not haue his throughly perfite praise onles yâ— like as it is strong cheareful in suffring of sorowes euen so it be coÌ„staunt of it self in practising of good workes It is a great matter to suffre sorowes with a good wil but for the only glory of Christe but it is a throughly perfit matter whaÌ„ a man is euil done to hiÌ„ self to do good for al meÌ„ nor to theÌ„ only which deserue it but to theÌ„ also which do hiÌ„ that euil For so it shall come to passe yâ— you beig meÌ„bres shal be coÌ„formably like vnto yâ— head disciples to yâ— scholemaister childreÌ„ vnto the father in case you bee perfect vpright in euery point nothing wanting in you that perteyneth to the perfite absolute furniture of the godlynes of the Gospell This I confesse the lawe of Moses demauÌ„ded not this also semeth folyshnes to the wise of this worlde but it is a new kynde of Philosophy that hathe taught vs this newe wisedome whiche Christe the heauenly doctor hathe brought in to the worlde In this philosophie if a man be not yet sufficiently coÌ„firmed it is not for him to runne vnto yâ— Philosophers of this world for their doctrine is ouer muche tempred with myngle mangle than can suffice to accomplishe so greate a weightie matter It is aboue the powers of mortall menne that is prescribed It hathe nede of the celestiall helpe and therfore ther is an heauenly rewarde ordayned They that measure all theyr matters after the pleasures and displeasures of this worlde if they bee at any tyme oppreste with sorowes they aske counsail of men they aske helpe of men But you muste aske of God the helpe of heauenly wisedome For he geueth vnto al not only to the Iewes but also to the gentiles and he geueth accordyng to hys owne lyberall bounteousnes plentifully and casteth none in the teeth with hys good turne He requireth no gramercye of vs nether nedeth he any mannes helpyng hande It is the Pharisees worde to saye lorde doe that I aske for I faste twyse in the weke But the right godly man prayeth thus I am vnworthy of thy bounteous goodnes I am worthy of wrathe but yet for all that loke vpon thy seruant for thou by nature arte good and mercifull Therfore if a man be mynded to obteyne of hym that he asketh let him aske without destrusting without doubt or wauering Let him not considre the weight of the affliccioÌ„s let him not marke his owne power let him only coÌ„sidre yâ— God is the moste best and moste mightie of whome he dependeth He that putteth hys whole truste in the helpe of God is sure and stedfast But whosoeuer doubteth wauering â–ª lye and loketh on eche syde dependyng so of God that he loketh withall for meÌ„nes succours nether beleueth with hys whole harte in the promisses of God but as it were partly hauing a distruste reasoneth with him selfe with humaine argumentes to and fro concernyng dyuine matters he is not stable but as the waues of the sea are tossed and turned nowe hither nowe thyder as the wynde and tyde caryeth them euen so he is caryed about wiâ—h humayne reasons and dyuerse sortes of opinions and is become out of equalitie and vnlyke to hym self Therfore he that is such a one is deceaued if he thinke that he shal obteyn any thing of god whan he thinketh euil of him of whoÌ„ he asketh helpe distrusting hym as though he ether would lytel good vnto meÌ„ could do lytell or elles were litel true in his promises The sure christian faithe is single wauereth no waye but always beholdeth only him which forsaketh none that trusteth in hym whether it chaunce to lyue or to dye But the manne whose mynde is diuyded two wayes geuynge respecte to God on thys parte and to the worlde on that parte he is out of euen grounde and inconstaunt not only in hys prayers but in all thynges also that he goeth about hauyng one thyng in hys mouthe an other thing in his harte and as tyme serueth affected now after this sorte nowe after that sorte It behoueth a man not to turne hys mynde as fortune bloweth to and fro as the commune sorte of men doeth But rather leâ— the christian of low degree he that is pressed with sondry lumpes of sorowes stretch vâ— his harte reioice in this behalf yâ— being despised of yâ— world he is not despised with God who beyng nothyng offended at the bassenes of state or fortune hathe made him worthy of the feloweship of saynctes nether excludeth he him out of the enheruaunce of the kingdome of heauen On the other parte let the riche man reioyce to him selfe in thys behalfe that where as he was muche set by amonge worldlinges for the false goodes of thys worlde nowe for the professing of Christe he is despised and contemned and where as pryde made him hyghe stomaked before by reason of hys vayne goodes nowe beyng caste downe with men and troden vnder fete he is rich in true goodes with God By thys meanes it shall come to passe that nether the poore mannes lowe degree shall caste hym downe nor the riche mannes prosperitie make hym insolent especially if they on ether of theyr partes consider that bothe the euilles wherewith the pore are pressed and the goodes wherin the riche set their pleasure are not of longe continuaunce but hastely vanyshe away none otherwyse than the flowres of herbes whiche like as by the calme south weste wynde they thruste forth them selues sodaynly at the dew of the spryng tyme euen so by by at the blustrynge of the northe wynde and heate of the sunne they wyther awaye and dye in somuche that the flower that sprang at the sunne rysinge and delited mennes eies with his most pleasaunte colour is seene dye at the sunne setting The trees inasmuch as they are fast set vpoÌ„ depe rotes furnished with sure grounded strength are longe grene and some are also euermore grene and leaue not theyr tayre greenesse neither for vnreasonable wyndes nor rugged wynter But the herbe
God the disciples of Christ For in dede the hate of the neghbour is a step vnto murther And malice is cleane coÌ„trary repugnauÌ„t with charitie Cain was not the sonne of god but was borne of the deuyll why because he went out of kynde from his good maker and became lyke the deuill which beyng strycken with enuy was the first that slewe man with deadly stynge Cayn resembled the disposicion of his father in sleaing Abell hys brother But what was the cause of hys hate For so the because their lyfe was not alyke and therfore they were of a contrarye kynde albeit after their bodely kinred they were naturall borne brethren They did bothe resemble their father Abel was an innoceÌ„t man and kyndled to the studious mynde of well dooinge Cain contrariwyse hauinge conceaued an hate against his brother forcasted not howe to amende himselfe but how to slea his brother Lyke as in this case the wicked coulde not abyde the godlye and the deuilles childe coulde not abyde yâ— childe of god euen so you ought to take it for no maruaiâ—e brethren thoughe men geuen to the worlde forsake you They hate them that are giltles Let no man hate them againe They forsomuche as they are vowed vnto deathe and serue the autor of deathe imagine howe to put other to deathe It is our parte to pitie them and not to doe them one harme for an other For in dede the charitie of the gospell hath ledde vs awaye from the studye of harme dooinge vnto the â—â—udie of wel dooing by this token we know that we are predestinat vnto euerlasting life exempte from the tiranny of death in yâ— we loue the brethren He that loueth bothe wisheth well doeth well The body lyueth by the breathe the soule liueth by the spirite of Christ Wher brotherly loue is not there yâ— spirite of Christ is not Whosoeuer therfore hateth his neighbour he is deade lyueth not inwardly For although he haue a faithe yet he hath a dead faith where charitie is not present Doe you make a fliâ—te at the hating of your brother as though it were a light faulte he that hateth his brother is a manâ—lear He hath not thurst his sword in him he hath not poisoned hi he hath not flowen vpon him he hath not cursed him but onely wished him euyll â–ª Mans law doeth not damne him of man laughter but in gods sight he is already damned of manslaughter He yâ— hath receyued hate ones in to his brest as much as in him is he is a maÌ„sâ—ear There are many kyndes of manslaughter He that sleaâ—th with sworde suffreth punisshemeÌ„t euen by temporall lawes He that killeth with poyson is punisshed euen of them that are wicked But he that sticketh his brother with the darte of a venemous tongue although he be quitte by mannes lawes from the crime of manslaughter yet by the lawe of the gospel he is giltie of manslaughter He is as yet hitherto alyue that the hater wissheth euil vnto yet he him selfe is al ready dead That mans lyfe is safe this hath lost euerlastinge lyfe being his owne murtherour Wyll you see brethren howe muche we ought to be farre from the desire of harme dooing Turne your eies to the example of Christ He so loued vs whan we deserued nothinge yea whan we deserued deathe that he spent his lyfe for vs. Howe muche more ought we to put our lyfe in daunger for the saluacioÌ„ of our brethreÌ„ yf occasion so require namely we that succede into Christ our shepherdes rowme He coÌ„mitted not his shepe vnto Peters keping but whan he had thrise sayed he loued him by and by hâ— sheweth him yâ— kynde of death that he might vnderstonde that the saluacioÌ„ of the flocke coÌ„mitted vnto his charge must be defended euen with the losse of lyfe But wil he spende his lyfe that grudgeth to helpe with his money doeth a maÌ„ thinke it inoughe yf he hurt not his brother yf he speake to him gently Christ declared in his dedes howe muche he loued vs. He yâ— seeth his brother waÌ„t meate clothe drincke or lodging hath substaunce to releue his nede withal is not moued with coÌ„passioÌ„ but as thoughe it were no poynt of his charge letteth him alone vnsuccoured how caÌ„ it be beleued yâ— the loue of god is in him â–ª The heatheÌ„ suâ— coureth yâ— heatheÌ„ doest not yâ— being a ChristiaÌ„ succour thine eueÌ„ christened â–ª Thou haste professed brotherly loue and if thou haue it truly present with the why doeth it ceasse in this case whan thy brother is pyned with nede Thou callest him brother and shewest thou no token of brotherly affeccioÌ„ The texte My babes let vs not loue in word neither in tong but in dede in verytie Hereby we know that we are of the verytie can quyet our heartes before hym For if our hearte condemne vs God is greater then oure hearte and knoweth all thynges Dearâ—ly beloued if our hearte condemne vs not then haue we truste to God warde and whatsoeuer we aske we receyue of hym because we kepe hys commaundementes and do those thynges which are pleasant in hys sight And this is his commaundement that we beleue on the name of his sonne Iesus Christ and loue one another as he gaue commaundement And he that kepeth his commaundementes dwelleth in him and he â—â— him and hereby we knowe that he abydeth in vs euen by the spirite which he hath geuen vs. My babes let vs not loue one another in wordes onely Let the loue be in the hearte rather than in the tongue and let it expresse it selfe in dedes rather than in speaking Let this worde Brother be in our dayly communicacion yea but that we may be true let the dedes be answerably like to the communicacion as often as occasion serueth let vs declare a true brotherly loue to be in vs in dede Let not our brother want any thing yâ— we haue whether he desire coate or meate or lodging either coÌ„forte teaching or admonicion Thus if we doe with readie good willes we shall knowe by this token that we are the children of the trueth and that we loue not countrefaytlye but purely The trueth is Christe him selfe vnto whose eyes we shall proue oure conscience yâ— we be allowed bothe with God and men and by our dedes men shall knowe that there is no dissembled loue among vs god loketh vpoÌ„ the puritie of the harte We shal succour our brothers nede yea but so as we releue his necessitie not to maintene his riotous prodigalitie and we shal succour him willingly without hope of reward to returne vnto vs therfore nether for dayne glories sake Menne see not the mynde but the mynde knoweth it selfe and is seene vnto the eies of god If menne prayse vs and a naughtie conscience condemne vs howsoeuer we deceaue men we can not escape the iudgement of God Mans heart hathe secret passages to and fro and doubtefull lurking
Christ that is to say him of whom we must nedes aske al the succoures of our salnacion and beleueth that in his hearte he is borne of god and is called alredy into the nūmbre of the sonnes of God In dede he can not chose but loue the is a sonne Thā whosoeuer loueth him heartely that is y◠father loueth him also the was borne of him that is to wete his brother with whome he hath all one commune father By this tokē we proue that we doe truly loue y◠children of God yf we first loue God him selfe heartely For there is nothing truely loued except it be loued for his sake Than that we loue God it shall euidently so appeare yf we kepe his commaundementes and kepe them chearfully and gladly for his commaundementes are none otherwyse greuous For what is greuous to the louer what is greuous to him that goeth post haste to suche maner rewardes The worlde obiecteth terrible appearaunces of euilies pouertie vanyshement slaunder enprisonmentes whippinges deathes It is a great fraye but the victorie is made readye For what soeuer is borne of God ouercommeth the worlde But with what furnitures doeth he ouercome y◠worlde with riches with garisons of men with engines of warre with worldly learning no no they ouercome the worlde as cruelly rageing as it is throughe a stedfast onely faithe wherwith they committe them selues wholy vnto God their protectour Thy riches are snatched awaye yea but what sayeth faithe to that Thou haste a treasure in heauen Thou art throwen out to be a vanished man yea but the countrey of heauen loketh for his countreyman Thy body is turmoyled with tormentes yea but with them are bought euerlasting ioyes Death is deuised for the yea but after it shall folowe lyfe that neuer shall dye Who is it than that ouercometh the worlde not a lorde not the riche man not a philosopher not a kyng but he who soeuer he be that beleueth verely that Iesus is the sonne of God Beleue that which he hath promised and it shal nothing moue thee whatsouer the worlde purposeth against thee He ouercame the world first atteyned immortalitie he came into this world hauīg takē our mortal body to get the victorye for vs to shew the meane of victorye getting to cause y◠rewardes to be certaynely reckoned vpon But with what furnitures came he armed withall He came by water and bloude euen Iesus Christe by water that he myght washe vs cleane from our synnes by bloude that he myght geue vs immortall lyfe Hys owne wyll was to be baptised beinge cleane voyde from all synne that he myght frelye geue vnto vs innocencye hys owne wyll was to dye on the crosse that he myght open vnto vs the waye vnto immortalitie He dyd not onelye testifie by these two tokens that he was Christ and the sauiour of the worlde in that he receyued baptisme as a synfull man in that he dyed as a malefactour where he one onely none among all but he was Innocent from all synne but the spirite also appearynge in the likenes of a doue bare recorde of him that it was he whō the father had geuen to be the sauyour of the worlde For the spirite is also the trueth as the father and the sonne is there is one trueth of all like as there is one nature of all For there are three in heauen that beare recorde vnto Christ the father the worde and the spirite the father whiche sending once and eftsones a voice downe from heauen testified openly that he is his dearly beloued sonne in whom nothing coulde doe amisse the worde whiche hauing done so many miracles whiche in his death and resurreccion declared him selfe to be the true Christ bothe God and man the peacemaker betwene God and men the holy gooste whiche descended vpon his head whan he was baptised and that after his resurreccion fell vpon his disciples And of these three there is all one most perfite agrement the father is the autor the sonne the messanger the holy goost the remembrauncer There are three thinges also on earthe that beare recorde vnto Christ his humayne spirite whiche he put from him one the crosse the water and the bloode that ranne out of his syde whan he was deade And these three witnesses doe agree The other declared him to be God these recorde that he was man Iohn also bare witnesse And yf we receyue witnesse of men it is reason that the witnesse of God be of more importaunce with vs. For the testimonie of God the father is manifest Thys is my VVelbeloued Sonne in VVhom I am pleased heare him What thing can be spoken more plainly or more fully he that beleueth truly in goddes sonne Iesus Christ and hath reposed al the succours of his lyfe in him so that trusting in his promisses he contemneth all thinges that this worlde can make a shewe of whether they be amiable or dreadfull hathe a witnesse in him selfe and beareth witnesse vnto the sonne of God For whan throughe thinspiracion of the spirite of Christe he defieth euen deathes for his loue he beareth no trifling witnesse vnto mē that they are no vaine thīges that Christ hath taught and promised He that trusteth not in god but putteth his trust in the worlde he as muche as in him is maketh god a lyer whiche hath promised felicitie vnto them that woulde herkē vnto his sonne Iesu Christ where as he in his conuersaciō teacheth that felicitie is to be asked of the worlde cleaueth so vnto the cōmodities of this lyfe as thoughe nothing of a man remayned after the deathe of the bodye The father cryeth Heare him And his lyfe that beleueth not sayeth Heare the worlde For whan the sonne prayed the father that those whiche beleued or shoulde beleue in him might haue eternall lyfe the fathers voyce was heard testifiyng as by the sound of a trompet that his prayers should be allowed The father therfore hath geuen vs euerlastyng lyfe shewinge of whome it should be asked euen of his sonne Iesus Christe His doctrine who soeuer embraceth his example whosoeuer foloweth hys promises whosoeuer trusteth vnto he bothe possedeth the sonne and hath life the pledge wherof he kepeth in the meane time euen the spirite of god throughe the vndoubted confidence whereof he is bolde to call God father He that is a straunger from the sonne is estraunged also from lyfe The texte These thinges haue I written vnto you that beleue on the name of the sonne of god that ye maye knowe howe that ye haue eternall lyfe and that ye maye beleue on the name of the sonne of god And thys is the trust that we haue in hym that yf we aske any thyng accordinge to hys wyll he heareth vs. And yf we knowe that he heare vs whatsoeuer wee aske we knowe that we haue the peticions that we desire of hym If any man see his brother sinne a synne not vnto death let hym aske and he shall geue hym
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
doctrine And haue made it as it were pale bleaked for very sorow heuynes And this myschiefe hath preuayled in very many landes and in the whole christendom which was at that tyme as great as euer it was And than were dyuerse godly byshops and other Christians persecuted to death in all places for the true faythes sake The trees ¶ And wheÌ„ he had opened the fyfte seale I sawe vnder the aulter the soules of them that were kylled for the word of god for the testimonye whiche they had they cryed with a loude voyce saying How long tariest thou Lorde holy true to iudge and to auenge our bloude on them yâ— dwel on the earth And long whyte garmentes were geueÌ„ vnto euery one of them And it was sayd vnto them yâ— they should rest yet for a lytle season vntyl the nomber of their felowes brethren of them yâ— should be kylled as they were were fulfylled The fyfte seale and the aulter with the soules vnder it maye sygnifye the ryght godly Christen men whiche syghe crye yâ— they might ones see the true honour of god shyne floryshe al rightuousnes to increase And yâ— to procede of yâ— very true fayth true vnderstandynge of the word of god and againe they crye also against the tyrannous gouernour of yâ— wycked magistrates Vnto them is geuen comforte of conscience stedfast trust coÌ„fidence in yâ— promyses of god which can not deceyue them yf they crye earnestly ferueÌ„tly For yâ— is a token of the redempcioÌ„ great comforte yâ— is at hande And in yâ— meane tyme yâ— very same doe obteyne saluacioÌ„ of their soules immediately after their death in yâ— ioyes of heauen wheras they doe wyllyngly and paciently wayte after the resurreccion of their bodyes at suche tyme as the nomber of their felowes shal be accomplisshed and fulfylled Whiche tyme and nomber is onely knowen vnto the lorde The texte ¶ And I beheld wheÌ„ he had opened the syxt seale and lo there was a great earth quake and the sunne was as blacke as sacke clothe made of heare And the mone wexed all euen as bloude the starres of heaueÌ„ fell vnto the earthe eueÌ„ as a fygge tree casteth from her her fygges when she is shaken of a myghtye wynde And heauen vanysshed awaye as a scroll when it is rolled together And al mountaynes yles were moued out of their places And the kynges of the earth the great men the ryche men the chefe captaynes the myghty men euery bondman euery free man hyd them selues in deÌ„nes in rockes of the hylles sayd to the hylles rockes fall on vs byde vs froÌ„ the preseÌ„ce of him that sytteh on the seate and from the wrathe of the lambe for the great day of his wrathe is come and who is hable to endure This syxte seale maye be vnderstande of the great mysery and affliccion which shal aryse be procured thorow anty christ which shal be a very enuy of Christ and of all true holynes whiche shal esteme make himselfe a god And he shall set furthe in al thinges his owne glorye honour pompe iust pleasure against the holy word of god And all this shall he doe with all wylfulnes tyrannye false doctrine hypocritical and supersticious holynes with mans ordinaunces and he shal haue wonderful successe ther with And therfore there shall great affliccions aryse in the world and terryble earthquakes shal be sene whiche shal euidently declare the greuous myseries whiche shal ensue ther vpon And all these thinges shal be knowne accordyng vnto the maner of the scripture the prophetes and of Christ himselfe also thorow yâ—â—â—lypse darckenyng of the sunne â–ª of the Moone and tokens of bloode thorow the fallynge of the starres WhaÌ„ as in the holy state vnderstande yâ— spiritualty standerous persons shal reygne whiche shall blemyshe that ordre state with wyckednes shal do muche hurt bothe vnto the bodyes and soules of them for whose welth and saluacions sake they ought by dutye and office wyllyngly and gladly to gyue and to loose their owne bodyes and lyues For truth it is yâ— after the tyme of the heretikes the enemye of Christ that hell hounde Mahomet dyd aryse in the East parties of the worlde And the maynteyners of ydols and ymages monkery false religions daÌ„nable perpetuall vowes purgatory byeng sellyng of masses for mony the pryde pompe of the spiritualtie specially of yâ— sea of Rome of her decrees cursyng of Emperors Kynges theft robberies warres murthers in finite without noÌ„ber which brought suche misery slaÌ„der heuines as no tong can expresse these I say did aryse in yâ— west partes of yâ— world And this wyl the holy goost sygnifye expresse in this place with suche wordes as men doe vse whaÌ„ they wyl expresse the hyghest sorowes perplexites myseries of any tyme. ¶ The .vii. Chapter The texte ¶ And after that I sewe foure Angels stande on the foure corners of the earth holdyng the foure wyndes of yâ— earth yâ— the wynde should not blowe on yâ— earth nether on the see nether on eny tree And I saw another angel ascende from the rysinge of the sunne which had the seale of the lyuynge god and he cryed with a loude voyce to the foure Angels to whome power was geuen to hurte the earth the sea saying hurte not yâ— earth nether the sea nether the trees tyll we haue sealed the seruauntes of our god in their forheades THis perteyneth also vnto the syxt seale as a syngular comforte vnto yâ— right faithfull whiche are tossed and persecuted in this worlde for the truthes sake and for godlynes By these iii.angelles are vnderstande noysome ministers whiche goe aboute to hynder bothe the lyfe and doctrine of the gospel and the true faith These are yâ— messengers of Antichrist scattrid thoroweout the whole worlde they doe great hurte vnto al men of euery degre whiche is sygnified by the earth the sea the trees The holy angel which ascendeth from the rysing of yâ— sonne hath the token or seale of the lyuyng god is our lord Iesus Christ which hath not onely coÌ„maunded the gospel to be preached vnto al creatures but also thorowe his godly power he doth hinder such as would stop or let it And this he doth thorow his ordinary ministers as wel of yâ— spirituall as also of the temporall sorte And for this cause some men haue vnderstanden by this angell the good Emperour Constantyne But it maye also be some other by whome out fauiour Christe dothe further and set for the the doctryne of the gospell and a Christen lyfe againste all tyannes and Antychrystes This angell therfore shall delyuer the electe children of god from the myddes of the wycked worlde and shall marke or seale them with the token or marke of the blessed whiche is fayth loue and innocency
looke for Suche men are the very true seruauntes of god fully stablysshed in the right faythe and true loue From the whiche thorowe the grace of god they shall neuer fall For as muche as god is their father and ouerseâ—r whose deare and louynge children they are And they can lacke no treasure neyther corporall nor spirituall eyther in this worlde or in the worlde to come And they lyue blessedly in peace and quientnes of conscience before god readye at the pleasure of god to goe thorowe welthe and woo in this worlde whome no maner of creature can hurte for as muche as the lorde fauoreth them vnto whome they haue vtterly geueÌ„ and committed them selues and haue offred vp vnto him a pleasant sacrifice oblacion in faythe in true Christen loue and perfyght hope For Christ that suffered death for them and redemed them with his bloude will not forsake them but graciously rule gouerne them and thorowe the holy gospel wil instructe them in all rightuousnes which they begynne here in this world and shal enioye the frute therof in the lyfe euerlastyng And thus thorowe yâ— grace mercye of god they shal ouercome al woe and vexacion and remayne pacient in persecucion yea and mery and ioyfull also in him that can strengthen and comforte them whiche dystrybuteth his plentifull grace vnto them to worke al holy vertuous workes For the which also beyng his owne workes he wyll yet crowne and rewarde them as S. Austen sayeth in the kyngdome of heauen eternaliy The .viii. Chapter The texte ¶ And when he had opened the seuenth seale there was sylence in heauen about the space of halfe an houre And I sawe vii angelles standynge before god to them wer geuen seuen trompertes And another angel came and stode before the aulter hauinge a goldeÌ„ senser and muthe of odoures was geuen vnto him that he should offce of the prayers of all saâ—â—â—res vpon the golden aulter which was before the seate And yâ— smoke of the odoures whiche came of the prayers of all saâ—â—â—res ascended vp before god out of the Angelles hande And the Angell toke the senser and fylled it with fyre of the aulter and caste it into the earth and voyces were made and thondrynges and lyghtnynges and earthquake IT hathe ofte bene sene that after great troubles and muche vexacion thorowe the prouysion of god rest and quietnes hath folowed in all tymes And thus shall it continue euen from the ascencion of Christe vntyll the worldes ende that after rayne the sunne shal shyne and afterwarde it wyll be cloudye darcke againe Euen so whan the faythfull haue once ioy in god after the victorye of the dragon then commeth a new dysquietnes and perplexite whan as the wycked Angels and spirites thorowe their membres mynisters shall set vp all abhominacion synne wyckednes hurtefull and noysome vnto the soule as Sathan dyd vnto Iob what tyme he came and accompanyed him selfe with the children of god Here come vii that is to saye very many and those mightye and stronge with power graunted and permitted vnto them to doe harme But Christ the true and faythfull kyng and father of his kyngdome churche and children commeth and standeth as an hyghe pryest at the alter of god with the oblacion of his owne bodye For Christ the lorde is bothe priest altar and the oblacion himselfe and he standeth for his faythfull electe with the golden censers the hyghest loue and humilyte thorowe the whiche he gaue him selfe for the synnes of al the world into the moost bytter and standerous death for a perpetuall reconciliacion for all those that beleue in him Vnto this onely one and eternall priest Christ doe all faythfull holy and blessed christians render and gyue their vnperfyte deuocion thanck es geuynge feruent peticions and prayers their hope loue and fayth All whiche he receyueth in good parte and maketh them acceptable vnto the father with the censers of his prayers and with his swete smellynge rightuousnes and holynes wherwith he is full and aboundant plentuous and sufficient for all the electe from the begynnynge of the worlde vntyll the ende therof And by this meanes and no nother wyse may the prayers of all the holy and faythfull come vnto god namely thorowe the handes and merites of his passioÌ„ so that they take the same with them pleating with god thorowe the same Whiche thing dilyghteth and pleaseth the lord god right well Nowe yf the holy electe shal thus offre vp their necessities praiers vnto god thorowe Christ whiche is the onely medyatour betwene god the father and mankynde than wyll the mercifull god heare them â–ª and shall punyshe the wycked tyrannes and oppressours of the faythfull with his fyerye dartes and thonderboltes and other plages whiche he can and is wont to vse dyuers wayes for the terryble punyshemeÌ„t of the wycked godlesse prynces tyrannes bothe bodely and gostly in so muche that Sathan with his whole kyngdome shal be amased therat The texte ¶ And the seuen Angels which had the seuen trompettes prepared them selues to blowe The first Angell blewe and there was made hadle and fyre whiche were myngled with bloude and they were caste into the earth and the thirde parte of yâ— earth was set on fyre and the thirde parte of trees was burnt and all greue grasse was brente And the seconde angell blewe and as it were a great mountayne burnyng with fyre was caste into the see and yâ— thirde parte of the sea turned to bloude and the thirde parte of the creatures which had lyfe dyed and the thirde parte of shyppes were destroyed Christ bringeth his punyshementes to passe thorowe good and euyll angels euen at his owne pleasure For vnto the lorde there is nothing euell nor vnprofytable for as muche as he onely can make good of euyll well ynoughe The first plage of the churche of Christ was in the vnderstandynge and interpretacion of holy scripture whiche euen at the first was assaulted with dyuerse dangerous heresyes whiche sprang vp by reason of yâ— dyuersytie of vnderstandyng amonge the wryters and teachers by reason wherof infynite Schisemes disseÌ„cions â–ª perels and dangerous vproures did sprynge aryse And for this cause were so many councels holden For the christendome suffred great decaye and many swarued there from at suche tyme as god of his mercye gaue peace and quietnes in the churche but for a small season as I sayde before By the trees we shall vnderstande people of all maner of nacions and degrees in yâ— christendome of no small nomber as in the tyme of Athanasius and after The seconde plage foloweth afterwarde against the whote and natural strength and fearcenes of men and specially that whiche was betwene princes and rulers that were assaulted of the wycked fyende with ambicion for power and dominion The whiche the wycked fyende dyd rayse vp after that the godly and holy teachers had rooted out all errours and heresyes This contencion and
their wickednes without repentaunce and neuer returning backe vntil their last howre vntyll their very death than is it not possyble but that their damnacion begon here in this worlde in all myschefe wickednes and without sorowe repentance or amendment leauynge example vnto their posterite to committe and to maynteyne lyke wickednes it is not possible I saye but that the smoke of their payne torment shall ascende vp from euerlasting to euerlastinge without any maner of rest daye or night with all those which dyd euer helpe vnto suche vngodlynes or consent vnto it opened such a dore vnto wickednes and woulde be extolled and praysed therfore with their Antichristes marke contrarye to the holy token of gods electe whiche they haue in their foreheades namely the holy worde of God for the whiche they haue suffered muche payne and opprobrye but with excedynge great pacience for Iesus sake The texte ¶ And I hearde a voyce from heauen sayinge vnto me wryte Blessed are the deed which herafter dye in the Lorde euen so sayth the spirite that they rest from their laboures but their worckes folowe them In so great danger of the faithful vnder the iurisdiccion of Antichristes abhominacion with his .ii. hornes and vnlawfull vsurped power vpon bodye and soule vtterly against the worde of god whiche is the onely comforte of al faithfull soules is it necessary that some comforte come vnto them from heauen aboue whiche the lambe sendeth vnto all true christians thorowe the holy gospell which the spirite of God writeth in their hartes to beleue stedfastlye that it can not be otherwyse in this worlde but that all they whiche wyll folow Christ must beare the crosse euen vnto death as Christe the innocent lambe dyd but afterwardes shall they see nothing but euerlastinge saluacion merited purchased vnto them thorowe the passion and death of Christe to the iustificacion and merite of eternall saluacion of all the electe Whiche comforte shall be muche greater in their soules in the kynkdome of Christe than is possible for al the merites of man to deserue or obteyne And speciallye at suche tyme as the glorified bodye shall be ioyned and vnited againe vnto the blissed soule after the latter daie And therfore the good workes of the faithful as thei doe not goe before their faith and loue but are onely the frutes of them euen so shall they not preuent the merite of Christ for all electe from euerlastinge but as the spirit of Christ saythe they folowe and come after them whan they haue obteyned rest and peace thorowe the free grace and mercye of God and thorowe the merite of Christes rightuousnes after this I saye thorowe faithe haue folowed good workes out of an humble and obedient heart whiche workes the lorde wyl graciouslye crowne as his gyftes and receyue and rewarde them as acceptable vnto him The texte ¶ And I loked and beholde a whyte cloude and vpon the cloude one syttinge lyke vnto the sonne of man hauinge on his heed a golden crowne and in his hande a sharpe spckle And another angell came out of the temple cryinge with a loude voyce to him that sate on the cloude Christ in thy syckle and reape for the tyme is come to reape for the corne of the earthe is rype And he that sate on the cloude thrust in his syckle into yâ— earth and the â—arth was reaped Althoughe the right faithfull garnyshed with good workes after yâ— worde of God were euermore sure of their saluacion yet not withstandynge the iudgement of God whan his tyme is come goeth forwarde against all suche thinges as are set vp against the worde of God As it was readye at hande at one tyme by reason of the obscuringe and blyndinge of gods worde amonge yâ— Iewes thorowe the cursed Talmud wherunto they gaue more faith and credence and cleaued more earnestly vnto it than vnto the lawe of God and to the prophetes And lykewyse among the christians specially among the hyghe bysshops and prelates with their glorious tytles of Popes Patriarkes Cardinals Primates and suche other orders of the whiche one euer desiered to be aboue a nother sekyng alwayes their owne glorye lust pompe honour and dignitie and not the wil of God faithe godlynes of lyfe nor yet the gospell whiche they haue alwayes pretended falsely and craftilye to colour and cloke their myschefe and wickednes As concerninge the Turkes faithe we can saye but lytle what their greatest faut wickednes and beastlynes is we haue had more knowledge by writinges than by any profe or experience But it is to be feared yf God be not mercifull vnto vs we shall learne it soner than we woulde In the myddest of all this thorowe the trompet of the gospel beyng blowen out in our tyme after a wonderfull sorte thorowe the spirite of Helyas whiche appeareth commeth abrode plentuouslye and effectuouslye is rysen and daylye ryseth suche a mouynge and sterringe vp of mens hartes suche a knowledge of the truth such a lyght and lanterne of doctrine and such a iudgement of Antichristes workes suche a feare of the wrathe of God so that there is a good hope that yâ— holy and holsome seede of gods worde so plentiously sowne and spred abrode shall not returne againe without great frute and edifâ—enge of the faithe and the lyfe of men For as for the Iewes whether they wyll or no they must nedes despaire of their workinge their faithe their doctrine and of all their state whan as they see that the whole kyngdome of heauen whiche they take to be theirs peculiarely to be taken from them and to be made common vnto all them that feare God thorowe the whole worlde more than euer was founde by them Euen so also amonge the christians the doctrine and profession of the holy gospell true faythe and all godlye vertues shall waxe and increase in the heades and rulers of the christendome as it shall also be ioyfullye receyued of all true Christen subiectes notwithstandynge that the nomber of them shall alwayes be least And also the knowledge vnderstandinge lernynge and readynge of the holy scripture shall somwhat increase amonge the spirituall prelates as it shoulde be hoped for and with most earnest and feruent prayer desired and called for of god And it is well to be thought and to be beleued that the Lord wyll doe his parte also euen in suche wyse as is here promysed so yâ— Antichrist beyng thus put to shame but yet remayninge styll impenitent shall be reaped downe with the syckle of gods worde thorowe the spirite of Helyas and shall be cut downe thresshed not to the destruccion but to the profyte edificacion and saluacioÌ„ of the world This hath our Lorde and sauiour Christ brought to passe whiche is alwayes the heade of the churche who is not onely present therwith but also doth graciouslye rule and gouerne it edifieth and helpeth it and he with and roteth out the enemies and aduersaries with the sickle of his
godlynes oppressours of the innocent frendes of God To be shorte all they whiche beare the marke token of the dragon of the beast whiche is infidelyte misbelefe in Christ lyke as faith in yâ— crucified Christ is the sure marke and token of al the electe These vnfaithfull must lyue eternally in the ponde of fyre and they shall be ponisshed vexed painfully with vnspeakeable sorowe and heuines euen yâ— deuel his seruaÌ„tes together And although some come out of this life with yâ— sworde without faith yet their damnacioÌ„ did begin here shal continue euerlastingly ¶ The .xx. Chapter The texte ¶ And I sawe an Angell come downe from heauen hauynge the kaye of the bottomlesse pit and a great chayne in his hande And he toke the dragon that olde serpent whiche is the deuil and Satanas he bounde him a thousande yeares cast him into yâ— bottomlesse pit he bounde him and set a seale on him that he shoulde deceaue the people nomore tyl the thousande yeares were fulfylled And after that he must be loced for a lytell season THis chapter maye be taken as it wer for a rehersal of the visions reuelacions that were before mencioned And by the waie it describeth againe yâ— honour and maiestie of Christ of gods worde and the power of the holy gospell and the benefites of Christ addeth therunto the last iudgemeÌ„t of the deade whiche shall dye .ii. deathes This angel that commeth from heauen is Christ whiche shoulde come in to this worlde as was promised vnto the firste man in the beginnynge of the worlde that he shoulde treade the old serpent vpon the heade Whiche is nothing els but that he shoulde take his power from him whiche the iust and rightuous God hath suffered him to exercise againste man for the synne of the first dysobedience and transgression Whiche power Sathan hath alwayes exercised and practised with all wicked disceyte and dyuerse errours and specially with ydolatrye after the whiche doe folow blindnes and all maner of synnes This power hath Christ mightily and with force taken from Sathan the deuyll thorowe his rightuousnes and humblenes euen vntyll the crosse satisfieng for all the pryde transgression disobedience and vnfaithfulnes of Adam and Eue. And thus he hath bounde him with the chayne of his well deserued power that is to say hath hindered him of his proude tyrannye shameful wicked power against the faithful electe of god This band should indure a thousande yeares yâ— is to say a long tyme namely euen yâ— tyme of the right Christen faith which after yâ— saying of yâ— olde fathers should indure for .ii. thousande yeares but it is vncerten from what tyme men should begin to teken these yeares that the faith in this tyme should be sore assaulted whiche hath alwayes bene at this point euen in the tyme of yâ— Iewes in yâ— olde testameÌ„t and amoÌ„g gods owne people hath sometime increased and somtime fallen dedecaied And according therunto might SathaÌ„ exercise his power at some tyme more thaÌ„ at a nother And thus thorow Christ Sathan is alwaies bonde vnto the right faithfull But whan the faithe decayeth and goeth backewarde and the falsehede desceite and dysobedience of man increaseth so that gods word is more and more contemned and forsaken than dothe Sathans power increase againe as it hath ofte come to passe that he maye deceyue the people the heathen the vnfaithfull againe and so vse his power and tyranny againe as loÌ„g as there is lacke and want of true faithe in this worlde The texte ¶ And I sawe seates and they sat vpon them and iudgement was geuen vnto them and I sawe the soules of them that were beheaded for the witnesses of Iesu and for the worde of God whiche had not worshipped the beast nether his ymage neyther had taken his marke vpon their forheades or on their handes and they lyued and raygned with Christ a M. yere but the other of the dead men lyued not againe vntyll the thousande yere were finysshed This is that first resurreccioÌ„ Blessed and holy is he that hath parte in the first resurreccion For on suche shall the seconde death haue no power but they shal be the Prestes of God and of Christ and shall raigne with him a thousande yeres The seates to iudge Sathan and his companye are appointed of Christ vnto the holy apostles and vnto other electe the soules of them whiche for the lambes sake wer beheaded that is to say after diuers maners and fasshions put to death for the gospelles sake whiche woulde not make any oblacions vnto ydols nor false goddes nor woulde not worship the beast that is to saye Antichrist nor woulde not feare nor honour his ymage but dyd manfully fight for the holy gospell and for the true doctrine and religion of the Apostles All these shall haue seates in the kyngdome of Christ to iudge the whole companye and courte of Sathan and to conuince them of their wickednes blasphemies and damnable errours whiche shal be open and manifest vnto the worlde thorowe the gospel And this their condemnacion beyng openly and manifestly knowen and their godles tyrannye shall â–ª be their death from the whiche they shall not ryse vp againe tyll a thousande yeares be past This manifest iudgement victory and honour obteyned with Christ is vnto them the first resurreccion namely a great honour and felicitie not onely in heaueÌ„ with Christ but also vpon earth in the kingdom of Christ which he hath vpon earth with his spirite in the congregacion of the holy electe And they are happy and blessed and their lyfe is euerlasting both in the heuenly company and also in the holy churche congregacion of the faithful godly soules vpon earth For they are the most deare beloued the most acceptable and of highest reputacion with Christ the lord and kynge of heauen as right prestes and ministers ought to be amonge vs and they shall rule and reigne with Christe vnto the ende of the worlde vntyll the last daye of the latter iudgement and in the seconde resurreccion and vntil the last and eternall iudgement of the wicked and damned blasphemers The texte ¶ And when the thousande yeares are eâ—piâ—ed SathaÌ„ shal be losed out of his preson and shal go out to beceaue the people whiche are in the foure quarters of the earth Gog and Magog togather them together to battayle whose nombre is as yâ— sande of the see they went vp in the playne of yâ— earth and compassed the centes of the sainctes about the beloued citie And fire came downe from God out of heauen and deuoured them and the deuyll that deceaued them was cast into a lake of fyre and brimstone where the beast and the false prophet shal be tormented daye and night for euer more A lytle tyme before the last day shall Sathan obteyne power againe tyll the ende of the worlde and shal exercyse and practyse it and
of her selfe but of God with all heauenly graces and vertues and with the ornamentes of all perfeccion In this citie of the heauenly and eternall Ierusalem shall the lorde God in Christ dwell as it were with and among his people and deare beloued spowse and well garnyshed or floryshyng bryde with moste hyghe ioye and delyght and endles blisse and felycitie The texte And God shall wipe awaye all teares from their eyes And there shal be nomore death nether sorowe nether criyng nether shall there bee any more payne for the olde thinges are gone And he that sat vpon the seate sayed beholde I make al thinges newe And he sayed vnto me Write for these wordes are faythfull and true And he sayed vnto me it is doen I am Alpha and Omega the beginninge and the ende I wyll geue to hym that is a thirst of the well of the water of lyfe free He that ouercommeth shal inherite all thinges and I wylbe his God and he shal be my sonne Howe and what this blisse shall be can no man expresse But what thynges shall not be there that doeth he declare First there shall be no teares For there shall no maner of aduersitie trouble or vexacion happen vnto any man There is also no maner of decaye nor weakenes neither of the body nor of the soule no maner of sycknes nor infirmitie of complexions no bodyly hurte nor affliccion no dreade nor feare of death no heuy nor greuous temptacioÌ„ no lacke of any thing no myschanuce no weeping nor waylyng nor payne smart nor impediment For in the state of blisse and saluacion is no thought nor sorowe to be taken for any of these thinges For the first and originall occasion of all these miseries the synne of Adam and Eue for whose sake the worlde was created is altogether past and vtterly ceased ended and finyshed together with death and the deuyll thorowe the rightuousnes of our sauiour Christ Thorowe the whiche rightuousnes all mankynde so many as are faithful is reconciled vnto God for euermore Thus hath Christ syttyng vpon the stoole of his kyngdom and glorye ordeyned all thinges newe This must be stedfastlye confessed and beleued of all faithfull christians as an infallyble trueth therfore it is gods commaundement that it shoulde be wrytten for an euerlasting remembraunce for an holsome doctrine and consolacion that all men should beleue the trueth and so beleuynge obteyne blisse and saluacion For this is the ende of all thinges the blisse and saluacion of mankynde in God whiche wyll declare and dystribute his glorye mercye and louynge kyndnes vnto them whiche he hath chosen from euerlasting vnto his honour and glorye whiche is the begynnynge and ende of all thinges that are euer were or euer shal be Vnto all them which in this vale of mysery dyd thirst after rightuousnes and after the glory of god vnto them wyll the grace and fauorable mercye of God gyue the liuing wel and fountayne of all goodnes and the eternal springynge floode of refreshment vnto saluacion and to perpetuall ioy and felicitie in God But these giftes and rewardes must be obteyned with muche labour and trauell yet not properly as desert or merite for suche great euerlastynge rewarde the hyghest goodnes and felicitie can not be purchased with any labour or trauell of man but it must be obteyned and enherited of and by the free grace and mercye of God Vnto them all whiche shall be thus eternally blessed shall Christ the spouse bryde grome of the churche be their Iesus and sauiour and also their God and theyr perfyte satisfaccion in suche maner and wyse that they shall be as his deare children and louyng sonnes and he Christ shall be their father brother God and their euerlastinge kyng and captayne The texte ¶ But the fearfull and vnbeleuynge and the abhominable and murdrers and whormongers and sorcerers and ydolatres and all lyars shal haue their parte in the lake whiche burneth with fyre and brimstone whiche is the seconde death Here foloweth now also the contrary part what Christ the iudge shall ordeine and make with them whiche in this worlde were fearfull and cruell vnto all godly humble and lowly men hiche haue hurte and noyed all men whiche neuer woulde credite nor beleue the holy gospell the holy scripture the euerlastinge worde of God whiche haue handled and dealte abhominably against al kynde and nature and against al loue whiche euen against their natural kynd of very set purpose haue bene murtherers and shedders of innocent bloude whiche haue defyled and stayned the naturall state ordeyned of God with fylthy vnchastnes And haue practised sorcery and witchcrafte contrarye to yâ— honour and lawe of god not without makinge some bande or couenanut with the wicked spirite the arche nemny of God whome they haue serued and obeyed his pleasure and commaundement in setting vp of chapels and altares in seruing honouring worshippinge praying vnto and callynge vpon false goddes vnder the name of sainctes whome they haue sought farre and nere to make their oblacions vnto them against whom the holy prophetes haue alwaies cried out against the false teachers false prophetes and false apostles Theirs and all other lyars and wicked doers part shall be in eternall damnacioÌ„ where nothing is but sorowe angwishe weping and waylyng heuines dystresse delpaite with euerlasting contempt and hatred of God All whiche is the seconde death vnto the whiche men doe come thorowe these forenamed synnes and blasphemies coÌ„mitted in the world without repentance or amendmeÌ„t For the first death is the corporall death of the bodye layed vpon all men of almightye God by reason of synne The texte ¶ And there came vnto me one of the seuen Angels whiche had yâ— seuen vyalles ful of the seuen laste plages and talked with me sayinge come hither I wyll shewe â—hee the bryde the lambes wyfe And he caried me awaie in the spirite to a great and an hye mountaine and he shewed me the great citie holy Ierusalem descending out of heauen from God hauinge the brightnes of God And her shynyng was like vnto a stone most precious euen lyke a Iasper clere as Christ all and had walles great and hye and had twelue gates and at the gates twelue Angels and names wrytten whiche are the names of the twelue tribes of Israel on the East parte thre gates and on the Northsyde thre gates and towardes the Southe thre gates and from the west thre gates and the wall of the citie had twelue foundacions and in them the twelue names of the lambes .xii. apostles Christ is the angell of the great councell whiche thorowe his angels that serue him worketh and bringeth to passe the ordinances of God with punyshmentes and plages of the wicked and vnfaithfull whiche doe hynder and let his ordinances The rewarde dothe he pay him selfe For he him selfe is the rewarde and the crowne of the blessed This Christ our lorde and sauiour talketh here with Iohn his beloued and of a
moued and are as farre as may staÌ„de with theyr blessed state sory for our miseries Appeareth it not by this that al natural thynges mourne with vs and like a woman trauailyng with chylde wyshe an ende of labor and sorowes The texte Not onely it but we also whiche haue the fyrst fruites of the spirit mourne in our selues also and wayte for the adopcion of the children of God euen the deliueraunce of our body For we are saued by hope But hope that is seen is no hope For how can a manne hope for that whiche he seeth But and if we hope for that we see not then do we with pacience abide it Now should it seme muche lesse meruaile if suche sorowe befal vnto other creatures syth that euen we also whiche after our sauiours commyng were fyrst of al replenished with the spirit of Christ and that after no meane sorte but fully are yet styl vnder so many miseries partely through diuerse necessities of this life partly through the obstinacie of vngodly people that we ofteÌ„tymes mourne with our selfe and are dayly compelled to be sorye euen for other mennes calamities also desyryng coÌ„tinually in our prayers made to God for that day wherein the whole body of Christ ful and perfite in al his membres shal be deliuered from all noysomnes and of grosse and carnal become spiritual heauenly and immortal In the meane season al the calamities that chaunce vnto vs we abyde suffre in hope of that blisse whiche is promised through Christ Of whom albeit we haue here receiued an earnest penye assuryng vs of saluacion to come yet hath he not presently geuen vs full saluacion but would haue vs to looke for it in the tyme to come Christian mennes perfite weale is in thinges to come wherof we haue a sure hope Now is there no hope in suche thynges as are already present and seen with our iyen but of suche as do not yet appeare If this be not so I pray you tel me of whom was it euer sayd that he hoped to see that whiche he sawe with his iyen already Nor were there in this our life any commendacion of fayth hope if we were euen now preseÌ„tly put in possession of suche thynges as Christ hath promysed vnto vs but then is our fayth well worthye prayse if through the clearenes therof we see suche thynges as with our carnal iyes cannot be perceiued in the meane season continuyng styl in sufferyng paynes with ful hope lookyng for that whiche was once promised And though in the meane season suche bodily affliccions be heauy and payneful yet is it perhapse expedient for vs so to be punished The texte Lykewyse also the spirite helpeth our infirmities For we knowe not what to desyre as we ought but the spirite maketh intercession for vs with grouynges whiche cannot be erpreâ—sed And he that sercheth the heartes knoweth what is the meanyng of the spirit for he maketh intercession for the saintes accordyng to the pleasure of God These troubles our spiritual and inwarde maÌ„ in dede taketh in good worth and striueth with bodily infirmities but the spirit of God stayeth with grace aydyng the weakenes of our fleshe with hope encouragyng vs to suffer al thinges euermore at hand shewyng vs what we ought to desyre and what we should refuse For we of our owne might inclinaâ—ion wote not what is to be desyred nor how we ought to desyre by meanes wherof it oftymes coÌ„meth to passe that in steede of holsome thinges we pray for hurteful euen as it fortuned vnto my self whiche beyng not content with myne affliccions bodily desyred importunely Gods helpe thrise makyng my prayer vnto him that satan by whom at that tyme I was troubled might nomore teÌ„pte me wherin because I desyred of God that whiche was not for me expedient to attaine my tequest toke not effecte And therfore in stede of pleasures receiued I holsome giftes In dede God heareth the peticions of his children so yet that they make no carnal prayer but pray vnto him accordyng vnto the mocion of his blessed spirite secretely mouyug our heartes The same spirite also though we hold our peace is yet a peticioner and meane to God praiyng for vs not as men are wont to do but with sighes vnspeakable The spirite of man sometyme with great mournyng desyreth god to preserue hym from bodely trouble and affliccion or els it desyreth worldlye pleasures and commoditeis muche esteming such thinges as are in very dede but trifles but the heauenly spirite graffed and planted in godly meÌ„nes heartes desyreth of god suche perticions whiche yâ— we lacke are to be desyred of god with syghes vnspeakeable forasmuche as the same obteyned and had bryng with them the verye trew perfit weale and blysse Of men must thou with wordes outwardely pronounced and spoken desyre that thou myndest to obtayne as whiche neither know what we would haue except they heare it nor yet sufficiently vnderstande what is best for vs to be asked but god whiche searcheth euen the moste secret parte oâ— mannes harte throughly loketh into it knoweth though we holde oure peace what oure spirite desireth and pitiyng mannes miseries as often as it maketh intercession for suche as are godly prayeth not as man woulde haue it to do but as goddes holy wil pleasure is And desyreth nothing but suche as apertayne to euerlastyng saluatioÌ„ â–ª and suche thynges as encrease gods honor glory Whosoeuer desyreth such thinges albeit he per adueÌ„ture erre in choyse electioÌ„ yet is his inteÌ„t purpose good Wherfore god graunteth not alwaye yâ— whiche is of hym desyred but yâ— rather which is most profitable to yâ— ende wherunto thou directedst al thy peticions The texte We know that al thynges worke for the best vnto them that loue god which also are called of purpose For those whiche he knewe before he also ordayned before that they shoulde be lyke fashioned vnto the shape of his sonne that he myght be the fyrste begotteÌ„ sonne amoÌ„g many brethreÌ„ Moreouer whoÌ„ he appoynted before theÌ„ also he called And whoÌ„ he hath called them also he iustified whoÌ„ he iustified theÌ„ he also glorified Nor ought meÌ„ to feare leste they beyng ouercoÌ„meÌ„ through the weightâ—nes of outragious persecution vtterly fal froÌ„ hym since we know this for most certayne yâ— what affliccion soeuer chaunce vnto deuoute godly people al the same shal be for the best Suche is gods fauer towardes theÌ„ whoÌ„ he hath of purpose choseÌ„ out and called to this welthy lyfe Endeuour must we and do what in vs lyeth â–ª but th ende of al hangeth of gods ordinaunce God without couÌ„â—el or vnaduisedly choseth none but wel knoweth al such as are his long before he cal them And not only knoweth them whom he calleth â–ª but had also euen at the same tyme surely purposed with himselfe to graffe and plante them into the bodye of his sonne Iesus yea and to
transfourme thē lykewyse into the lykenes shape of hym whiche ouercōmyng the fleshe and death triumphantly went to immortalitie both to teache that al the members of his bodye should themself loke to haue the same which they see alreadie done in the head that by this waye and meanes through his onely sonne he myght to hymselfe geat manye chyldren amonge whome Iesus Christe should be head capitayne as the fyrste begotten departyng yet his inheritaunce with other and to put vs in assuraunce lykewyse that god wyll fully perfourme y◠thyng which he once purposed moreouer whom before al tyme he knew had chosē out being suche of whome he had already in his prophetes darke sayinges shewed his minde them called he also by the gospel that not in vaine but of his goodnes and fauer made them that wer so called of vngodly godly and of hurtful hurtlesse So that now only there remayneth glorifying wherof a great deale we haue already except we thinke it no glorious preeminence to be without syn to floryshe in the renoume of innocent lyfe to be without corrupt desyers to be so planted in Christ that thou arte become one with hym to haue his holy spirite as an earnest peny therof to be the enheritour of god and ioynte enheritour with Christ so that of the reste we can in no wyse doubt but that it shall in dewe tyme be fulfylled The texte What shal we than saye to these thynges Yf god be on our syde who can be against vs which spared not his owne sonne but gaue hym for vs all how can it be that with hym he should not gyue vs all thinges also Who shall laye any thyng to the charge of goddes chosen It is god that iustifieth who is he y◠can cōdemne it is Christ that dyed yea rather whiche is rysen agayne whiche is also on the right hand of god and maketh intercession for vs. Now syth all this is so wherfore shoulde any man mistrust it namelye synce god hath by so many and euident wayes shewed vnto vs his special loue and great fauer Who standing on oure syde what is anye aduersarie able to do What can mennes malice preuayle yf god be our defender Or what maye we not boldly looke for at his handes beyng now reconcyled vnto hym whiche what tyme we were out of his fauer for oure sakes spared not his only sonne but sent hym downe into this world for vs all Yea I saye brought hym in maner to nought and deposed hym al to exalte vs makyng hym wel nyghe syn to deliuer vs from syn deliuered hym to death to th entent we myght lyue And therfore syth he hath for vs delyuered his sonne in whom al goodnes is foloweth it not that with the same gyfte he hath gyuen vs all rightes that belong to the sonne vs I saye whome he hath put in lyke state of enheritaunce Or what is it that he wyll not gyue vs synce that he hath once gyuen hym whiche infinitely passeth all creatures And ieopardye ther is none least god thorough the crafty sleyghtes and temptacions of the deuill chaunge and withdrawe this his especiall fauer from vs. For who durst commense anye action agaynste them whome god of purpose and sure determinacion of mynde hath chosen out and taketh for his owne Wyl he heare thynke you anye accusers capciouse complayntes agaynst them all whose synnes he hath freely forgeuen God hymselfe whiche is iudge of all hath forgeuen vs the offences of oure olde lyfe and taketh vs nowe for ryghteous and who is he that can condemne vs beyng by him quited So that we take hede y◠we nomore fall to oure olde lyfe agayne Christe is he which loued vs so tenderly that for our welthe it pleased hym to dye yea he it is which lykewyse rose agayne for our sakes because he would healp and succoure vs his people This great procter iudge syttyng also at the right hand of god his father to whome he is in all poyntes egall entreateth our matier before his maiestie The texte Who shal seperate vs from the loue of god Shall tribulacion or anguishe or persecucion or hunger either nakednes either perill either swearde As it is written for thy sake are we kylled all daye long and are coumpted as sheepe appoynted to be slayne Neuerthelesse in all these thynges we ouercome through hym that loued vs. For I am sure that neither death neyther lyfe neither angels nor rule neither power neither thinges present neither thinges to come neither height neither loweth neither any other creature shal be able to depart vs from the loue of god which is in Christ Iesu our Lorde Synce therfore the father hath thorough the death of his sonne forgiuen vs al oure gyltes and offences sythe his sonne so tenderly loueth vs why shoulde men hencefurthe feare the deuyll or any man the diuels minister either accusyng vs or condemnyng Considering also with howe many benefites and speciall gages of loue we are bounde both to god Christ who is he that shal plucke withdraw vs awaye from louyng thē agayne whiche so tenderly loue vs Shall any storme of worldly aduersitie do it Shall any affliccion or distresse Shal hunger or nakeones Shal ieopardy of drownyng or any lyke peryl chaūcyng after lyke sort Shal persecucion of the wycked or the bloudy swearde of death For that suche thynges should in this worlde happē to innocentes the holy psalme wryter Dauid lightened with the spirite of god long before sawe what tyme he sayde that for thy sake o Lorde are we kylled al daye long and coumpted as sheepe appoynted to be slayne Al these troubles thoughe they seme greuouse cause yet is there none why they ought to make vs a frayd Chaunce maye they to vs in dede but yet oppresse vs they can not Yea I saye the more vehemētly they trouble vs the more shal they bothe strengthen oure burnyng charitie to Christward and Christes also to vs because we at al tymes departe hauyng the vpper hand not through any strength and power of oure owne but through his defence whome we are bounde to thanke for altogether Nor wil he whiche in suche sorte loueth vs suffer vs to be ouerthrowen nor we vpon remembraunce of his goodnes towarde vs through any assaultes of aduersities shrinke from louyng hym agayne But yet haue I rehearsed vnto you but lyghte and common mattiers but harken a bolder saying and suche wherof my selfe am moste certaine and am moste certaynly persuaded in More cause were there to feare suche ieopardies as hang ouer oure heade by reason of creatures whiche can not be seene as euil spirites whiche yet neuerthelesse assault mennes soules and not only their bodies whom yf we but once regarde not despise the ieopardies of the other can not make vs a fearde Nor in this haue we any cause to feare seyng that neither meane power of aungels of muche more myght yet
one supplying and fulfilling by his ministers suche thynges as mighte in his affliccions seeme vnperfecte not that his death of it selfe is insufficient but because the affliccions and punishmentes of the head and members of the prince and ministers are in maner one These punishmeÌ„tes the greater and more vehemente they be the more redounde and make they to the fulnes and perfeccion of your saluacion And not for your saluacioÌ„ onely but for yâ— weale also of Christes whole body whiche is the churche do I the office committed vnto me for to me is committed the cure and ouer sight of the congregacion For Christe hath set and placed me in his stede and hath deliuered vnto me the custody of his owne bodye specially for that porcion whiche is of the Gentiles to be receyued to the gospell to the intente I should with my labour supply that whiche he semed to lacke and to publyshe yâ— which was so many hundred yeares before this tyme hidden from the Gentiles and to teache that not only the Iewes but the GeÌ„tiles also haue through fayth an entry into this welthy state of the gospel This to do was by god long since purposed but yet was this his purpose hidden vntill this tyme from the worlde and is nowe through my preachyng opened to all suche as forsakyng theyr former vngraciouse lyfe embrace yâ— doctrine of Christ to whome it hath pleased god to declare howe glorious his ryches is towarde vs when by publyshing this his so long hidden misterie the whole worlde perceyueth howe that free saluacion whiche men firste thoughte was offered onely to the Iewes is nowe commen vnto al nacions that the kepyng of Moses lawe is not requyred but fayth onelye so that men doubte not of the promises made in the gospell In stede of all suche thynges wherin the Iewes haue had a foolyshe confidence Christ onely is for you sufficient If he be in you ye haue no cause to be sorye of the hope ye stande in beyng both sure ynough and also through hym glorious who of hymselfe wyll vndoubtedly perfourme as muche as he hath promised Hym preache we of and not Moses nor aungels aduertisyng teaching not onely the Iewes but also all people of the world and in so doong leauyng nothyng vntouched which appertayneth to the wisdome of the gospell And this do we to the intent all men should vnderstand that whither they be circumcised or not circumcised theyr weale is in nothyng els to be set but in Christ Iesus To bryng whiche fayth into mennes myndes I in suche sorte labour that for auauncing therof I thynke it not paynfull to put my selfe in so many ieopardies and perilles which are in dede more weightie than our weakenes is able to abyde suffer But strong mightie is he by whose ayde and mayntenaunce I do these actes who also wheÌ„ nede requireth with working of myracles by vs bryngeth my preaching in eredence The ii Chapiter The texte For I woulde that ye knewe howe great care that I haue for you and for them that are at Laodicia and for as many as haue not sene my person in the fleshe that theyr hertes myght be comforted when they are knyt together in loue and in al riches of full vnderstanding for to knowe the misterie of God the father and of Christe in whome are hydde all the treasures of wysedome and knowledge ANd this muche haue I sayde ye Colossians not to boste my self vnto you but because I couete yâ— ye should knowe howe carefull I am and what ieopardies I put my selfe in not only for suche as I haue presently taught the gospell vnto but for them also whiche by syghte know me not especially for you and the Laodicians whom thoughe I neuer sawe with my bodely iyen yet see I them coÌ„tinuallye with the iyen of my hearte glad of your encrease furtheraunce fearful it I espye your entiernes and godly condicions either to be in ieoperdie or to be inconstant wauer Nor is it for my selfe so greatly anaylable that suche as neuer sawe me know what labours paynes I take for them as it dothe auauntage them For by my pensyfenes by my ieopardies and affliccions are they more pricked furth and enforced to consent and cleaue more together in godly charitie lyke yâ— members of one body knyt and surely mortised wherby also menne more clearely perceyue and more certaynely beleue the bountifull goodnes of god the father toward all mankynde yea toward al creatures aboundaÌ„tly flowyng abrode by openyng nowe throughe Iesus Christe the secrete misterie which hath hitherto bene hidden whiche is that besyde hym onely we should desyre no worldly wysdome be that neuer so great which the wyse Philosophers promisen or teachers of Moses lawe or anye suche as boste that they by speakyng with aungels are taughte forasmuche as in hym alone are contayned and hydden all the treasures of wysedome and fruytful knowledge Of this fountayne maye we easly drawe asmuche as is to perfite saluacion requyred The texte This I saye lesse any man should beguyle you with entising wordes For thoughe I be absent in the fleshe yet am I with you in the spirite ioying and beholding youre order and your stedfast fayth in Christe These poyntes for this ende thought I it good to warne you of because ye should with all diligence take hede least any beyng instruct with worldly wysdome agaynst the playnes of Christes gospel blynde and deceyue you with false tales beyng yet suche tales as haue a colourable apparence of trouth and lykelynes For so are the wyse men of this world with capâ—touse and subtile reasons of theyr inuencion wont to entangle simple people of whiche sorte I know that some there are among you watching how they maye corrupte your fayth For albeit I be absent from you and see not presentlye what is done there yet am I in mynde among you present with all my herte reioysyng to see the good order and condicion of your lyfe and therwith the soundnes and strength of the sure confidence whiche ye haue in Iesus Christe to whome ye haue once wholy commytted your selues The texte As ye haue therfore receyued Christ Iesu the lord euen so walkeye in hym so that ye be roted and buylte in hym and stablyshed through faythe as ye haue learned and therin be plenteous with geuyng thankes Nowe remayneth this that ye vpon this good beginnyug continue and profit more and more and as ye haue once receyued and beleued that Iesus Christe our lorde is all goodnes the head and welspring of our felicitie so set all your lyfe agree and consent with your fayth and profession prouiding alwayes that as ye are through baptisme graffed into him that ye lyke wyse abide in hym and gather strength And as the sure and strong foundacion of the doctrine of Christes gospell is once alredy layed in you so labour ye to buylde vp ther vpon suche a worke as is for
with gentyll remedyes Therfore not onely the iudgement of god touching thy synceritie not onely myne example not onely thyne owne profession and in yâ— thou arte a souldiour of Christ but also suche mennes abominable example ought to kyndle thy harte to doe thyne offyce throughly as thou shouldest doe The .ii. Chapter The texte ¶ I exhorte therfore that aboue all thinges prayers supplicacions intercessions and geuyng of thankes be had for all men for kynges and for all that are in auctorite that we maye lyue a quiete and a peaceable life with all godlynes auâ— honesty For that is good and accepted in the syght of god our sauioure whiche wyll haue all men to be saued and to come vnto the knowledge of the trueth For there is one God and one mediatoure betwene God and man euen the man Christ Jesus whiche gaue hym selfe a raunsome for all men that it shoulde be testifyed at his tyme whenunto I am ordeyned a preacher and an Apostle I tell the trueth in Christ and lye not beynge the teacher of the Gentyls wiâ—â— faith and veritie IT is not ynoughe for the to be without fault thy selfe but it is the parte of a byshop to prescriâ—e also vnto other what is necessarye for them to doe And those ought to be suche thinges as maye appeare worthy an Euangelical conscience To be briefe it standeth them in hande that professe Christ to be moost ferre of â—â—om desyre of reuengement from desyre of hurte doing and from all kynde of dyspleasure Therfore see thou exhorte those that thyne are to begynne the first thing they doe in the mornynge to vse godlynes and to worshyp Christ And first of al let them praye to god to put awaye all thinges that trouble and disquiet the state of Religion and of the commune wealthe Than let them aske of him those thinges that are auayleable to godlye doyng and to the tranquillitie of the commune wealth This doen let them beseache Christe nothing elles against suche as persecute his flocke but his ayde and succoure Laste of all let thankes be rendred vnto him for those thinges that by goddes goodnes haue happened and earnest supplicacions made for the thinges that haue not yet happened And let these be doen not onely for the Christians but for all maner of men also lest Christian loue shoulde appeare to be but a straite laced loue as though it fauoured none but of his owne sorte but set it be extended abrode in moost large maner after thexample of god bothe to the good and to the badde lyke as he beyng parfitely good and beneficiall to all as much as in him is bestoweth his sonne to shyne vnto the iuste and also to the vniust And in asmuche as god geueth vs publique quietnesse by meanes of Ethnike rulers it is reason that thankes be rendâ—ed also for them â–ª And it is vncertayne to vs whether that ruler beyng a wycked ymage worshypper shall in shorte space receyue the gospel For that cause Christian loue wyssheth the saluacioÌ„ of al. The Iewe loueth the Iewe the newly entred into a secte loueth his lyke the Greke loueth the greke the borther loueth the brother the kynsman loueth the kynsman This is not a Gospellyke loue but that is a gospellyke loue that loueth the godlye for Christ and loueth the wycked that they maye once re pente and turne vnto Christ They doe sacrifice vnto deuylles and curse y ou bytterlye And you contrary wyse cleaue harde to the fotesteppes of Christe who whan he was exalted vpon the crosse and was reuiled with such spyght full rebukes as were more greuous than the punyshemente of the crosse selfe he gaue none euyll wordes againe he cursed not bytterly againe but with an excedynge great crye besought the father to forgeue them And praier is to be made not onely for yâ— who le general sorte of meÌ„ but also especially for kinges yea though they be Ethnikes and straungiers from the profession of Christe and for all them that after the publique ordre of the worlde are set in any autoritie And let not this moue you that of them we be afflicted we be beaten we be caste in pryson we be put to death Rather theyr blyndenes is to be pitied and not malyce requitte with malyce Or elles they shalbe neuer the better and we shall ceasse also to be Christians This waye pleased Christe as a waye of mooste speciall efficacie wherwith he woulde haue all dryuen to him selfe And thoughe there be some vpon whom our loue is lost yet wee wyll not geue ouer to be lyke oure selues for al that This world hath his ordre which it is not expedyent that we shoulde dysquyet seyng it is our duetye to procure peace in euery place Their power and autoritie in some purpose doeth seruice vnto the iustyce of God in that they holde vnder the euyll doers with punishementes in that they kept the naughtye ones in their duetie doing in that they put awaye robberyes in that with their martiall powers they defende the publique peace in that they gouerne the commune wealthe with their lawes These thinges albeit they doe not for the loue of Christ yet in a generaltye it is not expedient that the state of the commune wealth shoulde be dysturbed by meanes of vs lest the doctrine of the gospell shoulde seme a sedicious doctrine and than we shoulde begynne to runne in a hatered not bycause we professe Christe but bycause we hynder the publique peace And in case they abuse their power vpon vs at any tyme it is a Christian mans parte to forget the euyll turnes and remembre the good turne In this we are bounden to their autoritie in this we are boundeÌ„ to their defence and marciall powers yea we are rather bounden to God by them in this that we maye be safe from sedicions safe from robbynge safe from battayles and leade a quiet lyfe without trouble It woulde doe well to haue in remembraunce what a greate sea of myschiefes the hurly burly of warre bryngeth in with it and what coÌ„modities peace hath in it Many are the myschiefes that beggerly nede of necessarie thinges procureth Peace bryngeth plentie In peace there is oportunitie to vse godlynesse and warre teacheth all maner of wyckednes Our profession loueth chaste behauiour and in warre who can be safely chaste as he shoulde be And thoughe men for the moost parte abuse the benefyte of peace to wycked sensuall purposes yet for all that let vs vse the publique peace to the seruing of god and integritie of honest manners obeying princes in the meane season in al thinges that they eyther commaunde vs rightely accordinge to their office or elles doe nothing vnto vs but make vs punyshed persons and not wicked persons They take awaye our substaunce but yet no parte of our honestye is dyminished They lade vs with fetters but they drawe vs not away from Christ They slea the body and sende vs ouer to the hauen of immortalitie
But than they myght hurte vs in dede if they could make vs couetous yf they coulde make vs afrayed of deathe yf they coulde make vs desyrous of life if they could make vs ambicious if they could make vs desyrous of reuengement yf they coulde make vs to distrust Christ Therefore Prynces are neyther vnhonestly to be slattered nor sediciously repugned And in case it be godlye requisite at anye tyme in the ghospelles behalfe â—o contemne theyr commaundementes yet it muste be done with suche a temperauÌ„ce that they may perceaue vs to doe it not for the displeasure of them but for a good wyll vnto godlynes Notwithstandynge â–ª I geue not monicion hereof for this purpose that where wee are farre vnhable to matche them in worldlye powers we shoulde prouoke their puyssaunce vpon vs to our owne harme but that in this kinde of lenitie we shoulde resemble Christe oure prince who whan he coulde alone haue done more than all the Prynces and rulers of this worlde yet had leauer wynne the worlde to himselfe in sufferyng of euill than in repellyng or requityng of euyll he had leauer wynne the conquest with gentle dealynge than with reuengyng he had leauer heale than destroye â–ª he had leauer entice than oppresse By this waye wonne he the victorie of this fashion it was the fathers pleasure that the sonne shoulde beare the bell awaye â–ª His example it behoueth vs to folowe in case we wyll haue oure prayers in case we wyll haue our sacrifices welcome and acceptable vnto him He woulde rather be a sauioure vnto vs than a vengeaunce taker with greaâ—e gentilnes he suffred our impietie tyll we came to repentaunce And the thynge that is come to passe in vs the same lyke as he is of a passyng greate goodnes he woulde also haue come to passe in all men yf it were possible He is the sauiour of all he excludeth none from saluation he bryngeth the lyghte of the ghospell vnto all And he that refuseth it he that wythdraweth hymselfe leat hym blame hymselfe for his owne blyndnes and he that perisheth perisheth throughe his owne faulte For what can the Phisician doo yf the sicke doo refuse holsome medicines Verilye it is not long of him that men atteyne not saluation and suppressyng the blyndnesse of the lyfe paste come to the lyght of the euangelycall trueth Christe is the trueth and he that confesseth him â–ª shal be safe from what kynde of lyfe soeuer he come to hym Saluation is all one thynge and commeth all of one and by one alone it is offred vnto all Ther is no thyng in this behalfe that the Iewe maye chalenge to himselfe as his owne There is but one God not peculyaâ— to thys or that sorte of people but the commen God indifferently of all There is but one that reconsyleth mankinde vnto God God and man Christ Jesus For it was conuenient that he whiche shoulde make the arbitreuâ—ente of concorde bytwene God and menne shoulde haue some thynge commen wyth bothe the parties so as beyng God he myghte make intercessyon to God and beynge man myghte reduce men agayne into fauour Why than doeth any man chalenge him properly to hym selfe If the commune father of all sent him to saue al and if he gaue him selfe for the redemption of all it is mete for vs to endeuour by all meanes that hys death maye be indifferently auayleable vnto all In case he died euen for the Ethnikes why shoulde it yrke vs to offre sacrifices of prayers to God for theyr saluation And if it haue bene doubted of at any tyme that Christe came for the vniuersall saluation of the Gentiles nowe it is certaynly manifest and proued matier in dede that Christes death belongeth aswell to the gentiles as to the Jewes In tymes paste the Iewes partiâ—â—cie was somwhat borne withal bycause they should not fynd fault that they were contemned or caste of but anone gods will was to haue it most playnely protested that there is no difference at al of nation of supersticion or condicion of them that flee to the doctrine of the gospel Of this matier goddes pleasure was to haue me chiefely a preacher In this behalf he would haue me be a messagier where as the rest of the Apostles before slowlye wyth leasure and wyth muche a doe admytted the gentyles vnto the grace of the ghospell And at this daye there be not all wantynge that saye there is no entraunce vnto the ghospell but by the lawe of Moses Notwithstandyng Christe hathe appointed the office bothe of a preacher and of an Apostle vnto me that I shoulde preache vnto all men eternall saluation without ayde of the lawe and that we are all bounden to thanke hym for the same and none but him I doe not take this autoritie falslye to my selfe for Christe commaunded me to it And it is no vayne geare that I preache but the thinges that I speake are true and I preache lyke the doctor of the gentiles I vse not arrogauntly to set oute myselfe with vanyties of greate hyghe titles as the false Apostles are wont to do for I haue tryed my selfe vnfeynedly the apostle of yâ— Gentiles which haue not trust in Moses constitucions among them as they doo but the faithe of the ghospell nor castynge before their eies mystes of vayne questions but plaine symple pure veritie teaching those thynges onely that make auayleably vnto true godlynes rather than vnto priuate lucre or vayne ostentacion The texte I wil therfore that the men pray euery where liftyng vp pure handes without wrathe â–ª or doubtyng Likwyse also yâ— women that they araye themselfes in cumly apparel wyth shamefasâ—nesse and discreaâ—e behauiour not with broyded heare ether golde or pearles or rostlye araye but as becommeth women that professe godlynesse throughe good workes Let the wemen learne in silence with al subiection I suffre not a woman to teache neyther to vsurpe aurthoryte ouer the man but to be in sylence For Adam was fyrste fourmed and then Eue â–ª Adam also was not deaceaued but the woman was deceaued â–ª â— was subdued to the transgressyon â–ª Notwithstandynge thorow bearyng of chyldren she shal be saued yf they contynue in fayth and loue and holynes with discrecyon Nowe to thintent we maye returnâ— to the purpose that we communed of afore I woulde haue men to pray not onely in the congregacioÌ„ but also wheresoeuer occasion requyreth The Ieâ—es praye to god in no place but at Hierusalem The Samaritanes pray on mountaines and in groaues But vnto the Christians al places are pure and holy to offer vp sacrifices of prayers They esteme euery place to be an holy teÌ„ple to God and whan they offre as it were a sacrifice they lift vp pure haÌ„des euery where to heauen They haue no nede to wishe for yâ— mercy seate or most holy place called sanctuÌ„ sanctoruÌ„ of yâ— temple for God wyll graciouslye heare them in euery place wheresoeuer they be that pray vnto him They nede not to