this matier chalengyng nothyng to hymselfe as his own gaue ouer the whole prayse and glorie to god only whome he by his sure and constant fayth both testified to be true of promise as whiche woulde deceyue no man lykewyse to be almightye as whoÌ„ he thoughte able to perfourme his promise were the same neuer somuche passyng all worldly strength This is the glorie wherwith god is chieflye delighted whiche nedeth no seruice of ours and therfore as the scripture sayeth it was reckened vnto hym for ryghteousnes The texte ¶ Neuerthelesse it is not wrytten for hym onelye that it was reckened to hym for ryghteousnes but also for vs to whom it shal be coumpted for ryghteousnes so that we beleue in hym that raised vp Iesus our Lorde from the dead whiche was deliuered for our synnes and was raised agyue for our iustification Nor is it to be supposed that this was wryten onely for Abrahams sake when it is sayd yâ— his faith was reckened vnto hym for righteousnes for yâ— scripture laboreth not so muche for the auauÌ„cemeÌ„t of AbrahaÌ„s glory only but rather to gyue vs which are of AbrahaÌ„s posteritie an example wherby al the world might vnderstande that as Abraham for his faythe 's sake without healpe or ayde of the lawe obteyned before god to be coumpted for righteouse so should none of vs by kepyng of the law only thynke to haue the same AbrahaÌ„ theÌ„ was called righteouse because he beleued god And surely entry haue we none to ryghteousnes vnles we lykewise beleue in the same god whiche to vs hath brought to passe in Iesus Christ oure lorde whome he raysed from death to lyfe euen that he promised to Abraham in the fygure of Isaac therby declaryng that the fayth of Abraham was no vayne fayth whiche beleued yâ— god was suche one as coulde geue lyfe euen to the deade call agayne suche thinges as are not as thoughe they were Let vs not therfore for our righteousnes and cleannes of lyfe thanke Moses but Christ whiche gaue hymselfe to death to the entent he would freely through fayth forgyue our synnes whiche also rose agayne from death to the entent we shoulde abstayne from deadly synne nor displease hym by committyng agayne suche thynges for which his pleasure was to dye He dyed I saye to kyll synne in vs and rose agayne from death to th entent that by hym fyrst dying to oure olde synnes so furthe with hym and by hym beyng brought and restored into a newe kynde of lyfe we may hereafter lyue vnto yâ— ryghteousnes which we haue through his goodnes receyued The .v. Chapiter The texte Because therfore yâ— we are iustified by fayth we are at peace with god through our lord Iesus Christe by whome also it chaunced vnto vs to be brought in through fayth vnto this grace wherin we stande reioyse in hope of the glorye of the chyldren of god Not that only but also we reioyse in tribulatioÌ„ knowyng yâ— tribulatioÌ„ bryngeth pacieÌ„ce pacience bringeth experience experience bringeth hope and hope maketh not ashamed for the loue of god is shed abrode in our heartes by the holy ghost whiche is geuen vnto vs. COnsyderyng that only syn causeth variaunce betwixt god and man now are we certeynly at peace with god because that of wicked synful people we are made ryghteous that neither by Moses law whiche rather encreased oure offeÌ„ces nor for our workes but as our father AbrahaÌ„ was for oure faythe 's sake reconciled vnto god yâ— father whose frende also through fayth Abraham became that neither through Moses but through the only sonne of god our lorde Iesus Christ which with his bloud washed away our offences by his death reconcilyng vs vnto god beyng before yâ— tyme displeased with vs so opened for vs an entrye yâ— we through lyke fayth without either the lawe or circumcision mighte be brought into this grace of god promysed by the ghospell In whiche fayth we stande stedfaste and not only stande with good wyll couragiouslye but also reioyce not only because we are at peace with god but also for that we are pute in sure hope that through oure stedfastnes of fayth we shal in tyme to come enioye the glorie of heauen Nor enuye we the Iewes through the glory of their circumcision and as we enuye them not so mislike we not our fayth the brynger furthe of suche plentifull fruicte nor yet repent we our glory with hope wherof we for this present tyme are aduaunced vnderpyght Whiche glorie albeit it be suche as cannot yet be seene and thoughe without sufferyng of aduersities and troubles we attayne not therunto yet eueÌ„ the same troubles in the meane season recken we a thyng to reioyce and glorye of as whiche we suffer both to our hyghe prayse are also suche as open vnto vs the gate to life euerlasting For this new example hath Christ both geueÌ„ vs by him also taught are we this excellent doctrine that by sufferyng of tribulatioÌ„s the vertue of pacience is strengthened and as the fyer tryeth golde so throughe pacience become we better tryed and proued both of god man Agayne the more tribulatioÌ„s we suffer the surer hope of rewarde stande we in Nor is it to be feared leste this hope mysse disapoynt vs of our belief make vs ashamed before yâ— wicked people because we haue eueÌ„ now therof in hande a moste sure pledge and earnest penye whiche is the meruaylous and vnspeakeable loue of god towarde vs not onlye externally shewed vnto vs but most pleÌ„tifully printed in our heartes in manier coÌ„pellyng vs to loue hym agayne wrought by the holy ghost in steade of the watryshe letter of the lawe gyuen vnto vs as a gage assuryng vs of his promise herafter surely to be perfourmed The texte For when we were yet weake accordyng to the tyme Christ dyed for vs which wer vngodlye Yet scarce wyl any man dye for a ryghteouse man Peraduenture for a good man durste a man dye But god setteth but his loue towarde vs seyng that whyle we were yet synners according to the tyme Christ dyed for vs Muche more then nowe we that are iustified by his bloude shal be saued from wrathe through hym For had not god of his great mercy singulerly loued and pitied vs. Iesus Christ his only sonne had neuer by the wyl of his father descended into earth nor haue taken oure mortall fleshe vpon hym and so haue dyed namely what tyme we were weake thrall and subiecte to beastlye desyres whiche were by the lawe more lyke to be prouoked than to be brydelâ—d and suppressed Bad yet as we then were he loued vs in hope of saluacion yea he loued vs beyng wycked people and deuilyshe ydolaters and so loued vs that for our sakes he wyllyngly suffered death whiche was the greatest euident and moste singuler poynt of loue that euer could be shewed Among men scarcely shal any man fynde
god tourned to our weale and aduauntage The texte ¶ And the gyfte is not ouer one synne as death came through one sinne of one that synned For damnation came of one synne vnto condemnation but the gyfte came to iustifie from many synnes For yf by the synne of one death raigned by the meanes of one muche more they whiche receaue aboundaunce of grace of the gyft of righteousnes shall raigne in lyfe by the meanes of one that is to saye Iesus Christe Agayne thoughe throughe Adams onlye offence damnation entred and through innoceÌ„t Christe saluation yet is not one equal to another For in suche sorte had damnacion her begynnyng that the synne of one man issued into al his posteritie by meane wherof it might in continuauÌ„ce of tyme at the last haue made the whole world thrall to synne but yâ— benefite of god coÌ„trarywyse is in suche sorte gyuen yâ— the sinnes of al the world then gathered together and growen strong are at once by Christes death wyped awaye and not only so but also righteousnes is gyuen And therfore albeit the synne of onlye one man had suche a power that it brought all men vnder the tyranny of death so that all suche as had offended as Adam did could not be but vnder the same yoke that he was yet muche more receaue we through the bountifull and ouer flowyng mercy of god whiche is that all suche as folowyng the example of Christ liue iustlye innocently shall not only be free from the tyranny of synne and death but also through him whiche is the onely authour of our felicitie and welthe raigne themselfes in lyfe euerlastyng The texte ¶ Lykewyse then as by the synne of one there sprang vp euell on all men to condâ—Ì„nation euen so by the righteousnes of one spryngeth good vpon all men to the righteousnes of lyfe For as by one mannes disobedience many became synners so by the obedience of one shall many be made righteouse But the lawe in the meane tyme entred in that synne shoulde encrease Neuerthelater where abouÌ„daunce of sinne was there was more plenteousnes of grace That as synne had raygned vnto death eueÌ„ so myght grace raigne through righteousnes vnto eternall life by the helpe of Iesus Christe Herein therfore are bothe lyke that as by the offence of one man syn came into the worlde by meane wherof all became thrall vnto death so through yâ— ryghteousnes of one whiche is deriued into al suche as beleue and submyt themselfe vnto the kyngdom of lyfe are all men of god made righteouse and partakers of the kyngdom of life For as by AdaÌ„ through his disobedience to goddes commaundement many became synners whiles they folowed theyr fyrst fathers traÌ„sgression so shal only Christ which euen vnto the death of the crosse obeyed god his father make many righteouse all suche I saye as are folowers of his obedience But to returne agayne vnto our former purpose yf by suche meanes as we before spake of it pleased god both to take awaye synne also to geue righteousnes lyfe to what purpose was it to geue a law vnable to do any good Whervnto to answer it is to be vnderstanden that in this the lawe dyd good yâ— therby the great mercy of God toward vs became more euident better knoweÌ„ For the more great outragious the power of synne is the more notable is his benefite whiche deliuereth vs from synne Now is by the lawe the tyranny of synne set foorth whiles the same albeit in vaine resisteth it Strong and mightie was this tyranny but muche more mightie was the mercye of God wherof we haue by so muche more perfite experience the greater dauÌ„ger of the sayd tyraÌ„ny we haue hitherto been in And certainly for this also are we bounden to thanke the lawe because therby we perceiue the greatnes of Gods benefite by meane wherof as the deuil through synne winnyng the dominion destroyed mannes soule whiche is very death in dede so should godly life through Gods gifte obteinyng the kyngdome and vpper hande geue life vnto all men through the help of Iesus Christ vnder whom as our lorde and capitaine we reioyce beyng now deliuered from the boÌ„dage of death vnder whose baner we wer not long ago souldiars The .vi. Chapter The texte ¶ What shal we say then Shal we continue in synne that there may be aboundance of grace God forbid How shall we that are dead as touchyng synne liue any longer therin Knowe ye not that all we whiche are baptised into Iesus Christ are baptised to dye with him We are buried then with him by baptisme for to dye that likewise as Christ was raised vp froÌ„ death by the glory of the father euen so we also should walke in a new life For if we be graft in death like vnto him euen so shal we be partakers of the resurreccion knowyng this that our olde man is crucified with him also that the body of synne might vtterly be destroyed that hensfoorth we should not be seruauntes vnto synne For he that is dead is iustified from synne BVt because we before sayd that through the lawe sinne encreased that of sinne this good came that the grace of God more encreased lest by so saying some take occasion to continue in synne and this wyse thynke with him selfe if synne auaunce and encrease Gods grace towardes maÌ„ well done wer it to synne more often that his fre gifte may more and more encrease Herevnto I answer that pitie were it that any man should so thinke When I so sayd I ment and spake of the synnes of our former life whiche God of his goodnes turned to our weale and profite But now after that we are ons brought froÌ„ the tyraÌ„ny of synne into the kyngdome of innocencie God forbid that we should againe departe from our redemer and fall againe headlong into our olde tyrannous subiection Lyfe and death are so quite contrarye one to another that eche one destroyeth the other nor can they after like consideracion stande together Therfore if that as soone as we begynne to liue to Christ warde we be dead towarde the deuil with what reason standeth it that we should still liue to him warde to whom we are already dead If we liue to Christ then liue we not to yâ— deuil And if we through sinne liue vnto the deuil then are we to Christwarde dead But nowe forasmuche as we liue to Christ it foloweth that we are dead to synne whiche he hath by his death vaÌ„quished For mete it is that ye should know since ye haue receiued the baptisme of Christ what the sayd baptisme in vs doth bothe worke and signifie What tyme we are in Christes name baptised we dye with him touchyng yâ— synnes of our former life which synnes are through his death abolished and not onely so but buried also are we with him that by the same baptisme that as he whiche neuer liued synfully diyng
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
and in fayth growe stronger whervnto ye shal muche rather bryng him by fauourable meanes than by cōtencious reasonyng and disputacions Considre in suche matters how vnmete a thing it is that suche actes as may without offence be done should streight be taken in the worse parte But to th entent that peace and cōcorde may among you be maintained and stedfastly abyde certaine thinges must be wynked at some thinges must be suffered and some thinges must gently be takē Suche gentle fauorable takyng of thinges vpholdeth and preserueth the felowship of this our comen lite And synce mennes mindes among them selues are sondry and diuers surely in a multitude neuer wyl there be stedfast peace vnlesse in diuers pointes one geue place to an other For he that is without all serupulositie thynketh it lawfull without any difference to eate what meate him lust in that acte nothyng els regardyng but what nature requireth Againe he that is yet weake and somewhat supersticious lest he might chaunce either vpō fishe or other meates forbidden either by the Iewes lawe or offered vp to idols liueth with herbes Suche thinges among you ought not so to be regarded that for them brotherly peace be broken Let him that is strong eateth al meates so vse his strength that yet he dispise not the weaker whiche feareth to eate Let him againe whiche folowyng the weakenes of his mynde abstaineth from certayne kyndes of meate neither judge nor condemne him whiche without difference taketh whatsoeuer is sette before him But rather lette him that is strong beare with the weake in this sence takyng it this errour conceiued and gathered by long custome of his former life cannot sodainly be plucked out of his minde it wyll by litle and lytle weare away as in him godlynes groweth supersticion wyll vanishe and auoyde Lykewyse he that is scrupulous when he seeth an other eate all kyndes of meate let him this wyse thynke with him selfe what matter maketh it to me what this man doeth ▪ and likely it is that he doeth it of a good mynde synce God hath receiued and taken him vnto him and made him his owne at whose pleasure heliueth against whom onely he offendeth if there be in suche thinges any offence as of them selfe are not cuil Now if it be an arrogant point to dispise the weakenes of him that is supersticious and deceiued through rudenes how muche more intollerable pride wyl this be thinke ye if suche one as in y◠fayth is but weake take vpō him to iudge and condemne him that is stronger euen as the rule and custome of vnlearned people is whiche thinke nothing rightful but that them selfe do and thinke all that good that they allowe Maye not a man wel say to suche one what art thou that iudgest and condemnest an other mannes seruaunt There is but one lord and maister of al Iesus Christ To him stādeth he ▪ if he be strong in fayth to him falleth he if he offende as thou thinkest he doeth For he in dede for this shall not fall but rather be stablished to continue in his strong fayth His maister is sufficiently able and mete to strengthen his seruaunt that he stagger not at all The texte This man putteth difference betwene day day an other mā coumpteth all dayes alike Let euery manues mynde satisfie him selfe He that obserueth the day doeth it vnto the lorde And he that doeth not obserue the day doeth it for the lorde also He that eateth doeth it to please the lorde for he geueth God thankes And he that eateth not eateth not to please the lorde withal and geueth God thankes For noue of vs lyueth for him selfe and no man dyeth for him selfe For if we liue we liue vnto the lorde And if we dye we dye vnto the lorde Whether we liue thefore or dye we are the lordes For Christ therfore dyed and rose againe reuiued that he might be lorde of dead and quicke And that I haue now tolde you of the choyse of meates the same in kepyng the sabboth day and feastes of the newe moone is like wyse to be vnderstande For he that is weake and of vnperfite fayth maketh a difference betwixte day and day as though one were holye and the other were not and thinketh it vnlawful in this day to eate certaine meates or to labor whiche man other day might well and lawfully be done On the other lyde he that is perfite and strong in his fayth conceiueth in dayes no suche difference but rather thinketh al the space of his life consectate and halowed to godly conuersacion Breake not for suche pointes christian concorde among you but without condemnyng of other mennes cōsciences let euery one herein do as he iudgeth best specially synce bothe wayes are without synne and with both standeth the chiefe point of our religion Whoso estemeth and iudgeth in his conscience that euery day is like pure and holy doth so to his lorde and to the little belongeth it how well he doeth Lykewyse he that iudgeth that there is betwixte day and day some difference if he be deceiued he doeth it vnto his lorde thou hast therwith nothyng to do Lykewyse he that without difference eateth all kyndes of meate he eateth to his lorde forasmuche as he geueth thankes to God through whose benefite he eateth whose free goodnes made all thynges for mannes vse Againe whoso through the weakenes of his conscience abstaineth from certaine meates he abstaineth to his lorde and nothyng haste thou to do therwith synce he eatyug hearbes and rootes geueth thankes to God as wel as thou doest If God allowe and accepte his thankes geuyng why art thou so bolde vpō him to geue sentence The cause of both is diuers the matter one both one mynde and one lorde is there of both The one geueth thankes for the libertie he hath to eat what he lust knowing that the gospel putteth a difference betwixte mindes and not betwixt meates ▪ the other whiles he shonneth the occasion of surfettyng by the reason of his abstinence he is kept within the bondes of temperaunce In all suche thinges we are equal so that it besemeth no mā in defēce of his doyng to striue with his brother sufficient it is if God approue it to whō the iudgement of such thinges belōgeth as are either vncertain or els suche as must for the tyme be borne with No christian man hath power further vpon other but y◠eche one do good to another Nor liueth any man for him selfe because we are all his whiche from synne brought vs to goodnes and from death restored vs to life No mā therfore either liueth to him selfe or dyeth to him selfe nomore than any mans seruaunt doeth vpō whose life and death his maister hath ful power authoritie Now if the seruaunt liue he liueth not for his owne nor none other mans auauntage but for the auauntage or disauauntage of his maister If he
are inspired with the holy gost are not theyr owne men no more then we see rauished men to be But thinke it muche otherwyse in madde men than in suche as haue receyued the spirite of Christe whiche in suche sorte rauysheth the minde that a man is nethlesse his owne man whether the matter require a man to speake or to holde his peace Sober is this inspiracion and nothing els but an enforcemente of a mannes godly mynde to suche thinges as make to Gods glory This spirite should so muche the more serue vnto the common quietnes and so muche be further from contencion because thesame commeth of God whiche is the author of peace and not of confusion and sedicion And synce this is in all congregacions of christian men obserued and kept mete is it also that it be kept in your metynges yf ye wyll haue men to thinke them good leste ye be thought to swarue from other in customes from whom ye dissente not in religion And for this cause lette your wemen in solemne assemblyes holde theyr peace leste yf as that kynde is to muche geuen to babling there aryse an vncomly confusion For wemen are not authorized to preache abrode as chiefe doers of matters but commaunded to be obedient vnto theyr husbandes For in Genesis this speaketh God vnto the woman thou shalt attend vpon thy husbandes will and he shall beare rule ouer the. Let wemen knowledge this lawe not only by coueryng theyr heades but also with silence wherwith womanhead is moste commended Some wyll saye doest thou so farfurth forbid women to speake that thou wylt not suffer them for theyr learnyng to aske a question Vtterly I forbid them in open places to speake but yf there be any thing which they vnderstand not sufficiently and are desyrouse to knowe it let them aske of theyr hushusbandes at home So shall they neyther be defrauded of teaching nor doe any thing vnsemely For surely an vnsemely syght is it to see a woman speake in the chrstian congregacion namely synce so to doe is coumpted a foule thing euen among the paynims What meaneth this ye CorinthiaÌ„s that ye should be greued to kepe that custome whiche is of al other kept The texte Sprong the woorde of God from you Either came it vnto you only If any man thinke himselfe to be a Prophete either spirituall let him knowe what thynges I wryte vnto you For they are the commaundementes of the Lorde But and if any man be ignoraunt let him be ignoraunt Wherfore brethren couete to prophecye and forbydde not to speake with tonges Let all thynges be doen honestly and in order among you Came the gospell fyrste from you that other muste be compelled to kepe your customes or is the gospell come only to you Yf ye neither be the fyrste that receaued the gospel nor the onely menne that professe it why disdayne ye to frame your selfes after the customes of other And yf anye among you be a prophete or seme otherwyse indued with spiritual gyftes let hym be assured that suche thynges as I wryte vnto you are no commaundementes of myne but the Lordes But yf any manne through contencion so vse hym selfe as though he were ignoraunte despising these thinges as though they were but mannes rules let suche one at his owne peryll be ignoraunt surely god wyll lykewyse be ignoraunt of hym and refuse hym I wyll not striue with you in this matier but thinke this sufficient for my parte that I haue giueÌ„ you warnyng To finishe therfore this matier labour brethren to haue the gyfte of prophecie being a gyfte of muche more excellency but so that in the meane season such be not restrayned to speake with tounges which haue no gyfte els so that all thynges bee done comly and in an order as I haue tolde you leste by the contrary any dishonesty or trouble chaunce The .xv. Chapter The texte Brethren as pertaynyng to the Gospell which I preached vnto you which ye haue also accepted and in the which ye contynue by the which also ye are saued I do â—ou to wyt after what maner I preached vnto you yf ye kepe it except ye haue beleued in vayne BVt now because I heare say brethren that some of you doubte of the rysynge agayne of the deade of suche I meane as through a pride in worldly knowledge styll remaynyng in them cannot yet herein bee persuaded touchyng this article I neede to teache you no newe thynge but onely call to your remembraunce the gospell whiche I fyrste taught you and which ye once receaued wherein hetherto ye continewe and by meane wherof ye obtayne saluacion insomuche that it is bothe for me superfluous to teache you thesame agayne whiche I once wel taught you for you also lytle honestie inconstantly to fal backe from that whiche ye once fauoured speaciallye synce ye haue experience that my preaching of the gospel is a doctrine effectuall to saluacion Now is this poynte to beleue the resurrection of the dead the chiefeste parte of the doctrine of the gospell Wherein ye ought so to be assured that ye therof doubte not onles ye haue gyuen credence thereto in vayne as god forbid ye shoulde For what auayled it to fauer and embrace the gospell yf ye denie the principall parte of thesame that is to wete that the deade shall lyue agayne The texte For fyrst of al I delyuered vnto you that which I receaued how that Christ died for our synnes agreing to the scriptures And that he was buried that he arose againe the thyrd day according to the scriptures that he was sene of Cephas theÌ„ of the twelue Aftâ—r that was he sene of mo then fyue hundred brethren at once of which many remayne vnto this day many are fallen aslepe After that appeared he to Iames then to al the Apostles Me thinketh ye should chiefly remember that thing which I fyrst taught you by mouth and nowe reherse vnto you the same by wrytinge being such also as ye once receaued which is that the Lorde Iesus Christe dyed and by hys deathe deliuered vs from synne makyng a mendes for our offences as the scriptures many hundred yeares before sayed shoulde bee that he should lyke a lambe bee led to the slaughter that through hys strypes he might heale our synnes and by his death vpoÌ„ the crosse raigne and suppresse the tyranny of the deuill Besyde thys ye muste also beleue that he not only verely dyed for you but was also buried and the thyrd daye rose agayne which also was long before prophecied in the darke sayinges of prophetes to th entent ye should the better beleue when that is done in dede whiche god by holy men promised should be For this speaketh O see after two dayes and the thyrd day will we ryse againe and lyue in the syght of hym Againe Dauid thys wyse speaketh thou shalt not leaue my soule in hell And because ye should more stedfastly beleue besyde thys I
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
worlde thynketh is losse and it is blessednes whatsoeuer they thynke is sorowfulnesse Therefore it is in you to bryng to passe that no violence of sorowes can do you harme by any waye Whatsoeuer the naughtynesse of men shall take awaye from you the free larges of God shall restore it agayne with excedyng great vauntage So that yf you haue the fruicion of God you haue no cause to be afrayed of mens threatnynges or to be disquieted with the violence of sorowes neyther be you troubled in your mynde in the myddes of the stormes of affliccions as though you were destitute of Goddes helpe Neither speake you cursedly vnto men that punyshe you throughe ignoraunce but rather glorifie you the lorde God in your heartes whiche to his seruauntes turneth all thynges in to the best whethersoeuer chaunseth ioye or aduersitie Therefore he is euer worthye to be praysed albeit a man can not alwaies with worde of mouthe yet with affeccion of the heart he maye euery where and at all tymes Hys enemyes are not to be prouoked with scoldynges but wheresoeuer anye hope shall offre it selfe that they maye be drawen vnto Christe be you prompte and ready to answere whosoeuer desireth to knowe with what confidence and throughe what hope you set naught by the commodities of this life and suffre the incommodities so paciently And that do you not disdeignefully nor tauntynglye as thoughe you were offended at them but with al mildenes and reuerence that is to say vsing a good conscience of your owne althoughe you can not be hable to perswade them For it is not ynoughe for Christians to speake thinges that are true and worthy of Christ but also to speake after suche sorte that the verye reason of your talke maye declare that you are not in hande with your own busines but that you respecte the glorie of Christe and the saluation of them whiche you speake vnto This shal be the surest argument to make them ashamed which slaundre your conuersation that you leade accordyng to Christes doctrine as thoughe it were a countrefaict and a naughty conuersacion For countrefaicte vertue althoughe it otherwise begile men with his iuggling yet whan it commeth once to suffring of punishementes it breaketh out and bewrayeth it self There is nothing but a good conscience and a conscience that dependeth wholy of God that is hable chearefully to beare all thinges and to be so farre froÌ„ intendyng reuengement that he goeth about also to do good to them of whom he is punished The texte For it is better yf the wyll of God be so that ye suffre for well doing then for euil doing For asmuche as Chryst hath once suffred for sinnes the iust for the vniust to bring vs vnto God and was killed as pertaining to the fleshe but was quickned in the spirit In which spirit he also went and preached vnto the spirites that were in prison whych somtyme had ben disobedient when the long suffering of God was once loked for in the daies of Noe while the Arke was a preparing wherin a few yâ— is to say viii solles were saued by the water lyke as baptisme also now saueth vs not the puttynge away of the fylth of the fleshe but in that a good conscience consenteth to God by the resurreccion of Iesus Christ whyche is on the righte hande of God and is gone into heauen Aungelles powers and myght subdued vnto hym Let it not moue you that you harmeles folkes suffre sorowes at their handes whiche be harmedoers but rather it is in that behalf the more easely to be borne whatsoeuer is done vnto you For it is better for you if it be the wyll of God that you suffre these thinges that you suffre for wel doyng than for euil doyng For he that is punysshed for his euil dedes suffreth that he hath deserued but the punyshementes that you suffre turne to the glory of Christe and to the heaped encreace of your felicitie It is a gloriouse thynge for you to folowe thexample of your prince Thus he aduaunced the glory of God the father he beyng all together without synne was taken bounden beaten spytte vpon crucified and dyed for our synnes where as he had no synne at all The ryghtuous for the vnryghtuous the faultes for the faultye suffred paynes gladly obeyng the fathers will that he myghte presente vs that were synners cleane and without spotte vnto the father that we also folowyng his example shoulde lyue harmeles amonge harmedoers and that we beynge made good shoulde suffre for the wealth of them that naught are He dyed onely once for all and for temporall affliccion was endowed with lyfe euerlastynge that we beyng once redemed from synnes shoulde not slyde backe agayne to the same It is Christ than that hath made vs cleane being delyuered to death for the weakenes of the humaine body which he had receiued but he was raised to life agayne by the power of the spirite whyche coulde not be ouercome wyth any affliccions For the same tyme that his dead body was closed in the graue he being alyue in spirite pearced vnto the helles lyke as vnto men endued with mortall bodye he preached the doctryne of the gospell in his bodylye presence which those that beleued attayned saluacion and those that refused to beleue purchaced to them selues the heape of eternal damnacion euen so his body beyng laied aparte his spirite went vnto them which being deliuered of their bodies lyued in the helles and preached vnto them that nowe is the time present wherein they should receyue the rewarde of their godlines for yâ— in tymes past they â—earing the iustice of god nether reuenged them selues of euilles liued faultles among the faultye and declared that they suffred condyng punyshementes which in the daies of Noe when the Arke was furnisshed the floude was loked for that God being prouoked by mortall mennes wickednes would send vpon them beleued not but abused the gentilnes of God when they sawe the thing that he threatned put of for a certayn of yeares Therfore when the floude came it destroyed all except a very fewe that is to saye no moe but onely eight persons which according to Noes counsel went into the arke were not drowned in the floud And therefore euen in those tymes faythe wanted not hâ—â— rewarde For God suffred not those to perishe that trusted in him with al their whole herâ— Neither can the vnbeleuers escape yâ— vengeauÌ„ce of God although you be no reuengers For it is ynough for you that you obeye God but as for the punyshement of the rest refeâ—re that to hym Nowâ— that whiche Nâ—es Aâ—ke was vnto them is baptisme vnto you that same thyng that the floud was vnto them is the eternal punishement vnto the wicked and preached vnto them that obey not the gospel It was ynough for Noe to haue tolde them of the floud that was to come It was ynough to haue shewed by what meanes they myght escape the daungier
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
are become Christes seruauntes whose seruice is all weale and blisse The texte Knowe ye not howe that to whom soeuer ye commit your selues as seruauntes to obey his seruauntes ye are to whom ye obey whether it be of synne vnto death or of obedience vnto righteousnes Ye knowe both kyndes of seruice Now is it partly in your powers to chose whiche ye wyll for both together ye can not The tyme was when thou stodest in a fredome to kepe thy selfe out of bondage but synce thou hast freely made thy selfe another mannes and hast begunne to be obedient vnto him the same must thou onely obey whose seruaunt thou art become They therfore whiche geue them selues vnto synne and to synne become bondeslaues the fruite of that theyr bondage is death On the othersyde suche as to Christ haue dedicated and geuen them selues him must they obeye whiche they shal do to their owne great cōmoditie For by that theyr obedience nothyng shall Christ wynne but therby get they them slues righteousnes that is to wete the wel agreyng and pleasant company of all vertues knitte together The texte God be thanked that though ye wer the seruauntes of synne ye haue yet obeyed with heart vnto the rule of the doctrine that ye be brought vnto Ye are then made free from synne and are becomen the seruauntes of righteousnes I speake grosly because of the infirmitie of your fleshe Glad am I for your sakes and for this geue thankes vnto God that wheras heretofore ye were in this moste miserable bondage wholly geuen to idolatrie and filthy lustes ye are nowe departed from the tyranny of the deuil frely and gladly submittyng your selues to Christes kyngdome and gouernaunce purposyng hencefoorth to liue not as ye are either by wylful desyres or by the law moued but after the new rule of the gospel whervnto ye are brought from your olde errours so brought that ye are become vnder another lawe enfraunchised out of the dominion of synne and thence conueied to serue righteousnes and to do her behestes Nor thynke it harde and paynefull because ye are commaunded to serue righteousnes For as synne and godly life farre differ one from another so are theyr fruites quite cōtrary and the fruites of godly life infinitely more excellente so that if we weighe and consider but euen the thyng selfe muche more cause is there why men shuld more diligently serue God then the deuil For whoso serueth synne serueth the deuil but he that serueth innocencie serueth God But yet wyll not I for a whyle so muche require of you as I might lawfully do but rather temper and measure my writyng to y◠weakenes of them in whom the spirite of God is not yet fully ripe but are rather suche in whō yet the olde naughtie desyres labour to growe vp againe This onely require I that righteousnes be now with you in like condicion as synne before was The texte As ye haue geuen your membres seruauntes to vnclennes and to iniquitie from one iniquitie to another euen so now geue ouer your mēbres seruaūtes vnto righteousnes that ye may be sanctified For when ye were seruauntes of sinne ye were voyde of righteousnes And that as before this tyme you gaue your membres to serue vnclennes and iniquitie so that as blynd desyres led you ye fel frō one iniquitie to another euery day more filthy than other euen so now see that ye likewyse geue your membres to obey righteousnes whose seruauntes ye haue frely made your selfes therin styl encreasyng frō vertue to vertue euery day more pure and holy then other For it is to muche against al reason but that Christ should at lestwyse haue somuche seruice of you as the deuil had before this and as vnreasonable is it but that ye should now begynne to do as good seruice vnder your lady and maistres righteousnes as ye before in another sorte did vnto the tyranny of synne As touchyng your former synful life for your excuse after a sorte some thing may be sayd whiche is that as long as ye were heathens because ye wer bonde seruauntes to synne ye might seme with righteousnes to haue no thing to do nor to be any thyng bounde vnto her as to whom ye had not yet bounde and yelded your selues But now haue ye nothyng to lay for your defence But yet and if the excellent nature of righteousnes selfe moue you not consider and weigh yet the diuerse fruites and profite of bothe seruices you I speake vnto whiche haue of bothe seruices had experience The texte What fruite had ye then in those thinges wherof ye are now ashamed For the end of those thinges is death But now are ye deliuered from sinne and made the seruaūtes of God and haue your fruit to be sanctified and the ende euerlastyng life For the rewarde of synne is death but eternall life is the gifte of God through Iesus Christ our Lorde Cal to your remembraunce what tyme ye were seruauntes vnto sinne and as vile bonde slaues folowed wanton desyres what rewarde I pray you had ye at the laste Euen the synnes selfe haue theyr punishement ioyned vnto them because the same foorthwith all to defile and corrupt the whole man so vilanously and reprochefully defacyng him that since the tyme ye are amēded and as men awaked out of the dronkenes of syn ye are ashamed of your selfes so that your mindes abhorre to thinke vpō your olde noughtie pleasures And though this wages as ye see be not to be desyred yet besyde the last stipend hyre whiche the deuil payeth to suche as do him seruice is death euerlastyng Howbeit in very dede the life whiche in the meane leason is after this sorte ledde is a most shameful death in dede and not a life Nowe consider what a happye chaunge ye haue made whiche beyng deliuered from the tyranny of the deuil are now becomen the seruaūtes of God By this ye see I am sure how vnlike the maisters are But yf this content you not but that ye loke for a rewarde also fyrste of all wheras ye lyued before fylthy and wycked ye now lyue innocent pure and holy whiche only is the verye lyfe and besyde this after that this shorte tyme of your seruice is finished ye shall receyue your laste wages I saye lyfe euerlastyng Cōpare me nowe god with the deuil with vncleannes holynes with euerlastyng death lyfe euerlastyng Euen as I nowe tolde you so it is the rewarde of the deuyll is death whiche he geueth vnto menne for his fylthy and miserable seruice But contrarie for suche as accordyng to theyr abilities serue god is layde vp lyfe immortall not as hyre wages due for the same but as a free gyfte to be gyuen of God the moste mercifull father not for Moses but for Iesus Christes sake oure Lorde whome the father would haue thanked for all his gyftes geuen vnto vs rather then any lawe or circumcision The .vii. Chapiter The texte
dye it is to the gayne or losse of his maister whereby it appeareth what a point of malapertnes it is when one seruaunt entermedleth in his felowes matter namely if in the meane season the maister be pleased Now among men no seruaunt is so muche his maisters as we are Christes seruauntes who bought vs neither with golde nor siluer but euen with his owne bloud Whether we fall then to him we fal or if we staÌ„d to him we stand or if we liue to him we liue or if we dye to him we dye Other slaues peraduenture are theyr maisters no loÌ„ger after that they are once dead but we whether we liue or dye are the lordes to whoÌ„ all thynges liue Christ hath not onely power vpon them whiche are aliue but euen vpon them also that are dead as whiche for our saluacion gaue bothe his life and death For he for my cause became man and dyed and after for my sake rose againe from death to thenâ—â—nt that he might be lorde bothe of the quicke and dead If we liue to godlynes we are bounde to him if we dye to synne we are bounde to him He is our lorde he is our iudge The texte But why doest thou then iudge thy brother Either why doest thou dispise thy brother We shal all be brought before the iudgement seate of Christ For it is written as truely as I liue sayth the lorde all knees shal bowe to me and all tongues shall geue praise to God So shal euery one of vs geue accoumptes of him selfe to God Let vs not therfore iudge one an other any more And then why doeth the seruaunt take vpon him any authoritie vpoÌ„ his felowe ouer whom onely God hath power Thou that art somwhat scrupulous with what boldnes I say iudgest thou thy brother whiche is stronger than thou art for that he frely eateth or because he in like sort vseth euery day Or why doest thou whiche art stronger disdaine at and dispâ—se thy weaker brother as though thou were his maister and not rather his felow Why doeth either of you both vsurpe Goddes authoritie and preuent the daye of iudgement One must not iudge an other The onely iudge of all wyll geue sentence vpoÌ„ all For al shal once be brought before yâ— iudgement place of Christ ther by his senteÌ„ce to be quited or coÌ„deÌ„ned who throughly seeth the most hidden secrete partes of our heart Vntyl that day let not one seruaunt play the lorde vpon an other For this honoure hath he for him selfe onely reserued as him selfe sayeth by the prophet Esai as truely as I liue sayeth the lorde all knees shal bowe vnto me and all tongues shal geue praise to God In the meane season let euery man asmuche as he can with all his power endeuoure howe he may for him selfe before this iudge make his accoumpte and take heede that no man iudge others actes to the worse The texte But iudge this rather that no man put a stumblyng blocke or an occasion to fail in his brothers way For I knowe am ful certified by the lorde Iesus that there is no thyng comen of it selfe but vnto him that iudgeth it to be comen to him it is comen Iâ— thy brother be greued with thy meate now walkest thou not charitably Destroye not him with thy meate â–ª for whom Christ dyed Cause not your treasure to be euil spoken of For the kyngdome of God is not meate and drynke but righteousnes and peace and ioy in the holy goost For he that in these thinges serueth Christ pleaseth God and is commended of men If we may for this tyme iudge of any thyng let vs for the tyme iudge of this and deuise how one of vs may helpe another and that we neither do any man hurte nor geue occasion of hurte asmuche as we may Let vs comforte them that stagger not make them desperate no nor let vs extinguishe the smolderyng flaxe but enkendle it If the persons dignitie worthynes wer coÌ„sidered the weaker should obey him that is better learned but christian charitie would that the learned should sometyme geue place and beare with the weaker but yet not so that he consent and fauor his errour but either to th entent that he may be amended or els at the lest so stayed that he offende not more greuously And in this matter to speake somewhat of my selfe Moses in his lawe many yeres gon geuen vnto the Iewes noted certaine meates for vncleane and the same meates in his language he calleth comen as a man would say cursed of whoÌ„ men might not lawfully eat certaine meates calleth he cleane whiche euery man might lawfully vse But now know I and am by the spirite of Christ surely persuaded whose pleasure was that the carnal part of the lawe should be abolished that of his owne nature no meate is there vnpure and that there is no choyse of meate at al. But if any be vncleane only to him it is vncleane that so iudgeth of it yâ— is to wete to the weake and scrupulous it is vncleane but to suche one as is strong and a perfite christiaÌ„ nothyng is vncleane but to them that are cleane all thynges are likewyse pure And yet perauenture somtyme it were well done to abstaine froÌ„ that whiche is of it selfe good and pure not because Moses lawe so commauÌ„deth but because brotherly charitte whiche specially belongeth to a christian man so requireth For if for thy bodily foode thy brothers conscience be hurte or greued whom thou shouldest as tendrely loue as thou louest thy selfe then liuest thou to thy self and remembrest not what mutual charitie requireth as whiche regardest not but disdainest the fall ruine of the weake whiche thing thou mightest easly remedy Were it I pray you so great a matter so long to abstaine froÌ„ lawful meates vntil suche tyme as thy neighbor beyng in ieoperdye be holpen therby And albeit thy brother be weaker though he be ruder then thou art yet couÌ„pt him not for so vile as for thy meates sake to suffre him to be destroyed for whose saluacioÌ„ Christ died If suche one as he is the lorde estemed so greatly then should he not of the for a trifle be dispised Nor thynke it sufficient that the thyng thou doest be right wel done but moreouer prouide must yâ— that in it there be no suspicion of euil and beware lest that whiche to the is good turne vnto other mennes harme as it wyl if menne among you see debate and strife for meate and drinke or for suche other smal trifles For as in the world to come in the kyngdome of God I say there shal neither be meate nor drinke whiche are remedyes for this oure mortall state so the doctrine of Christes gospel and perfite christian life standeth neither in differeÌ„ce of meates nor drinkes as which are suche thinges as are not to godlines effectual Rather must we study and haue minde vpoÌ„
other that it should haue another kynde of teachyng Worldly wysedome is taught after a worldly fashion but heauenly and spirituall thinges must be taught after a newe sorte and yet not to euery man indiffereÌ„tly but to suche onely as haue receiued the spirite of Christ and are by reason that they are spirituall themselues able to receyue spirituall learnyng It besemeth surely that spirituall learnyng should haue a spirituall hearer which hath bothe his vnderstandyng cleansed by faythe and wylfull desyres corrected by charitie For the grosse and naturall man whiche is proude and arrogant vpon the knowledge of thinges that maye be seene and is ruled by beastly lustes regardeth not suche thynges as apperteyne to the spirite of god but coumpteth for folyshnes and laugheth to skorne whatsoeuer soundeth contrary to that he thynketh Nor beleueth any thyng but that he hath eyther proued by experyence or concluded by natural reason and is without regarde of this learnyng and Phylosophie whiche teacheth that Christe was borne of a virgyn and that he was bothe very god and very man that by dying he ouercame death and after rose agayne to lyfe and wyll perfourme in his membres suche thynges as are already doen in hymselfe that tribulacions are the waye to true blysse and that by death a man shall come to euerlastyng lyfe Suche articles cannot by mannes reason be perceyued but by the inspiracion of the holy ghost To learne this thou nedeste no wylye and craftie wytte but rather haste nede of a simple and a pure fayth Suche an instrument is mete for the holye gooste to worke with as wholy geueth vp it selfe to be framed and wrought vpon by hym But the spirituall manne discusseth and iudgeth all thinge not passing vpon temporall matiers but studiouse of heauenly thinges and yet is he not iudged of any carnall man which hath no skyll vpon this heauenly and secrete wisdome Euen as a man iudgeth not goddes matiers so the carnal man iudgeth not the spirituall As for such poyntes as are by our preachyng taught are no mens inuencions nor phantasies but came furth out of the secrete counsell of god For as the prophete Esai sayde what man is there on liue which of hymself knoweth the mynde of god immortall that he can to him be as it wer one of his priuie counsel It pleased goddes prouidence to deliuer his out of thraldome after such straunge meanes to deceiue therby all mannes vayne curiositie But we knowe goddes wyl and mynde because we haue receaued his spirite The .iii. Chapiter The texte â–ª And I coulde not speake vnto you brethren as vnto spiritual but as vnto carnal euen as vnto babes in Christ I gaue you milke to drinke not meate For ye then wer not stroÌ„g nether are ye as yet For ye are yet carnal As long verely as there is amoÌ„g you enuying stryfe and sectes are ye not carnall and walke after the maner of men For whyle one sayeth I hold of Paule and another I am of Apollo are ye not carnal What is paul What thinge is Apollo Onely ministers are they by whome ye beleued euen as the Lorde gaue euery man grace I haue planted Apollo watred but God gaue the encreace So then nether is he that planteth eny thynge nether he that watreth but God that geueth the encreace He that planteth and he that watreth are one Euery man yet shall receaue hys rewarde accordynge to hys laboure Fore we are Goddes labourers ye are Goddes husbandrye ye are Goddes buylding Accordyng to the grace of God geuen vnto me as a wyse buylder haue I layde the foundacion And another buylt theron But let euery man take hede howe he buyldeth vpon For another foundacyon can no man laye then it that is layde which is Iesus Chryst THere are in this learning certayne poyntes mete for begynners certayne mete for them that are wel entred and goyng forwarde and certayne mete for suche as are verie perfite of whiche euerye sorte must be taught accordyng to their capacities Therfore wheÌ„ I fyrst came vnto you I coulde not teache you the deapest poyntes of our religioÌ„ as suche should be taught as are perfitely spiritual but submitted my preachyng to your weakenes amoÌ„g yâ— rude vsyng rudnes among yâ— grosse speaking grossely lisping stameryng with you as wemen doe with theyr chyldren For fayth also hath her encreasinges When I sawe you therfore in Christes learnyng but euen younglynges I fed you as it were with the mylke of grosse learnyng and not with the substancial foode of perfite doctrine not because I was not able to teach you greater poyntes but because ye by reason of carnall affections blyndnes of your former lyfe â—er not able to vnderstand higher learnynge as diuerse among you are not able yet For sum there be among you which albeit through baptisme are become Christes seruauntes haue not yet shaken of al fleshly affeccions Such as are in this case are surely carnal not spiritual What nede I many wordes or why should I feare to speake that of you yâ— the dede selfe speaketh The matier is knowen by your dedes For synce the spirite of Christ bredeth vnitie concorde on the contrarie syde enuy contentions debates ryse of nothing elles but of worldly desyers synce suche thynges are sene among you maye not a man saye to your reproche that ye are entangled with mannes grosse affections Yf ye denye it whence come these wordes that are talked among you sounding to debate and strife but of a corrupte mynde for wheras there is but one chiefe doer and ruler ouer all the world yet among you one sayeth I am of Paules secte another sayeth I am of Apollos secte after which sorte or lyke sorte of titles yâ— studentes in philosophie striue one with another whyles one sayeth I am Aristotles scholer another sayeth I am a Platoniste I am a Stoike I am an Epicure Whiche thinge yet I saye not because any suche strife and sectes are either in my name or in Apollos rysen but because I thought it good to put example in our persons to make you more plainly perceyue the haynousnes of this your offence For yf it be an vnseamly thing to giue vs which are the true apostles of god and suche as haue taught you nothing but that we receyued by the spirite of Christe suche glory and prayse as is onelye due to hym who can beare with you when ye chalenge to be of mennes sectes not moche passing what they bee parauenture false apostles and gyue ouer the gloriouse and myghtye woorke of youre saluacion and profession to vile persons whiche shoulde only be gyuen vnto Christ As yf one named Frangilius or Benotius or Angulius or Carmilius or sum other of any other name for these put I but for an example haue deuised sum worldlye order or rule of lyfe wyll ye straight vpon pride of theyr names be at shamfull variaunce among your selues and by extinguyshing Christes name
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
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
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
deade so manye in multitude as are starres of the skie and as the sand the which is bi the sea shore innumerable Moreouer his wyfe Sara when she had bothe an olde man to her husband and her selfe was so stricken with age that her matrice lacked natural strength to drawe mannes sede vnto it and retayne the same dyd neuerthelesse coÌ„ceyue and was deliuered of Isaac mistrusting the strength of nature but yet giuing credence vnto God who by an aungell promysed her a man chylde the nexte yeare She gaue no eare to nature reclaming and barking to the contrarie but onely had a sure belefe that God coulde not lye God promysed Abraham a posteritie equall in nombre to the starres and the sande of the sea shore and yet by the course of nature was there no hope of yssue at all That notwithstandyng he had no mystrust And therfore of this one olde man beyng barayne by reason of age there yssued a posteritie so many in numbre as are the starres of the sâ—ye and the sande in the sea shore For he loked for sonnes and nephewes not after the kynred of bloud but after the imitacion of faith wherby al we are the ofspring and posteritie of Abraham whiche do beleue the promises of the gospel Therfore not onely Abraham but also all his true posteritie were of suche constaunt fayth that very death bereaued not them therof The texte These all died according to faith when they had not receyued the promises but saw theÌ„ a far of and beleued them and saluted them and confessed that they were straungers and pilgremes on the yearth For they that say such thinges declare that they seke a couÌ„trey Also if they had bene myndeful of the countrey from wheÌ„ce they came out they had leasure to haue returned agayne but now they desire a better that is to saye an heauenly Wherefore God hymselfe is not a shamed to be called their God for he hath prepared for them a cytie For all these dyed when they as yet had not the promysses perfourmed but lawe them a farre of by fayth and beleued them and for greate desyre saluted them puttyng so lytle trust in this lande wherein no man maye lyue anye long space that they confessed them selfes straungers and pylgrymes not onely in Palestyne but in the whole worlde For oftetymes they call this lyfe a pilgrimage and straunge dwellyng And Dauid in the mystical Psalme confesseth himselfe to be a pylgryme on the lande as all his forefathers and elders were and yet reigned he in Palestine and builded there a citie And verely this countre y was compassed about with very narrowe lymites and a great parte thereof came not to the possession of the Hebrues the ofspryng successours of Abraham bycause they coulde not driue out the olde possessioners neyther dyd Moyses entre into the same but behelde and saluted if a farre of from a mountayne when he was aboute to passe out of the world and yet had he no mistrust of the promyses Therefore sence they confesse themselues to be pylgrymes they sufficiently declare that they desyre and long for a countrey What countrey seke they after vnto whom all this worlde is an exile and banishement They forsoke their countrey of Chaldey the whiche if they had so sore longed for it was not so farre of but that they myghte haue had conueniente recourse thider at pleasure Therfore they longed not for that but for an other couÌ„trey better then it wherin they myght liue for euer quite exempte and deliured from all greuous sorowes and paynes of this wretched worlde This was that heauenly countrey into the whiche God called them out from theyr owne for the loue wherof he wylled them so to lyue in this worlde as thoughe they were not therin And for this cause almyghtie God where he is the maker soueraigne Lorde of all men calleth himselfe speciallye the God of Abraham Isaac and Iacob For he is properly the God of those that haue put their whole trust and all aydes of felicitie in him And vnto suche hath he prepared not an earthly but a celestiall citie in the whiche they reygne alwayes in blysse with him for whose sake they contemned all thynges The texte By faith Abraham offered by Isaac when he was proued and offered hym being his only begotten sonne in whom he had receiued the promisses And to hym it was sayd â—â— Isaac shall thy sede be called for he considered that God was hable to rayse hym up agayn from death Therefore receiued he hym also for an ensample of the resurreccy on By faith dyd Isaac blesse Iacob and Esau concernynge thynges to come Was not this also a notable exaumple of fayth in Abraham that when God tryeng howe vnfaynedly he trusted hym commaunded hym to offre vp in sacrifice his sonne Isaac where as he was hys onely sonne and he in whose name the posteritie was promysed for these were the wordes of the promyser Thy sede shall be called in Isaac yet he without further delaye dyd as he was coÌ„mauÌ„ded to do not reasonyng here with himselfe on this wise Of whom shal I haue posteritie if I sley hym in whom onely resteth all the hope of my posteritie But he consydered this in his mynde that God who made the promyse coulde not lye and that he was able yf it pleased hym to reyse his deade sonne the multiplier of his stocke euen from death And because he beleued the resurrection of the dead it was therfore gyuen him to bryng home his sonne againe with him beyng as it were restored to lyfe notwithstaÌ„dyng he was as much as in the father laye dead who euen then represented by a certayne figure the resurrection of Iesu Christe to come This was also a manyfest example of a mynde hauyng a great confidence in God that when Isaac saye on hys death bedde and had not as yet receyued the felicitie promysed of God yet was he bolde to promyse the same to Iacob and Esau his sonnes when he blessed theÌ„ both foreseyng both theyr lyues and the contrarie rewarde that eche of them shoulde haue So quycke of syght is faith that she seeth euen those thinges as present whiche are farre distant from the bodely senses The texte By faith Iacob when he was in dying blessed bothe the soÌ„nes of Ioseph and boâ—â—â— hymselfe toward the toppe of his scepter By faith Ioseph when he dyed remembred the departynge of the children of Israel and gaue commaundement of his bones It came of lyke faithe that Iacob at the hower of his death blessed all the sonnes of Ioseph not ignoraunt what was to come who crossynge hys armes layed his right hande vpon Ephraim beyng on his left syde and his lefte haÌ„de vpon Manasse standynge on hys ryghte syde nothynge doubtynge but that woulde come to passe which the holy ghost tolde him before shoulde happen But this faithfull olde man saw a greate deale farther what time he kyssinge the toppe of the sceptre
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
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
c Hath not God made the wisedom of this worlde folishnes For the Iewes require asigne c. We preach Christe crucified c. The folishnes of God is wyser theÌ„ mâ—n God hath chosen the foâ—yâ—â—e thinges of the worlde to confounde the wyse Wâ— haue not receyued the spirite of the worlde He that is spirituall discusseth al thynges I haue plaÌ„ted Apollo watered Let no man deceiue you He compasseth the wise in theyr craftimes Ye are Christes Christe is goddes It is the Lorde that iudgeth me What haste thou that thou haste not receyued Wherefore I desire you to folowe me as I folowe Christe The kindome of God is not in wordes yf any that is called a brother bee a fornicatoure I maie doâ— all thing But al thinges are not profitable Let not the bodye bee applied vnto fornicacion For ye are dearely boughte Let euery man haue his owne wife Wythdrawe not your selfes one froÌ„ another excepte it be with consent for a time Euery man hathe his proper gift of god If they cannot abstayne lette theÌ„ marry for it is better to marry than to burne Let not the wyfe be seperated froÌ„ the husbaÌ„d For the vnbeleuâ—ng husband iâ— sanctified by the wyfe c. But and yf the vnbeleuing depart let hym departe Ye are derely boughte be not ye the seruauntes of men Lykewyse if a virgine marrye she hathe noâ— synned I would haue you without care This speake I for your profite not to tangle you in a snare He that ioyneth his virgine in mariage doeth well Knowledge maketh a man swell but loue edifieth We are sure that an image is nothyng Meate maketh vs not acceptable to god Wherfore if meate hurte my brother â–ª c. Haue I not seene Iesus Christ our lorde But woe is it vnto me if I preache not the gospell Let rather him that thinketh he standeth c. For why is my libertie iudged c. The maÌ„ is yâ— womans head c. Neither was the maÌ„ created for the womaÌ„s sake Let a man eâ—amâ—â— hymselfe so let him eate of the breade and drinke of the cup. He that prophecieth speaketh vnto men for theyr edifying Let hym that speaketh with toÌ„gue pray that he may interprete also Prophecy serueth not for them that beleue not but for them which beleue For God is no causer of strife but of peace For yf the deade ryse not againe theÌ„ is Christ not rysen agayne By out reioysing whiche I haue in Christe Iesu out lorde I dye dayly All fleshe is not one maner of flesh The fyrste manne is of the earth earthly Death is swalowed vp in victorie c. For our preachyng to you was not yea and naye c. Not that we be lordes oâ—eâ— youre fayth But we haue this treaâ—ure in earthen vessels We are knowen wel ynough vnto God For if we be to feruente to God are we to feruente Therfore yf any man be in Christe he is a new creature God was in Christe and made agremente betwene the world and hymselfe By the armoure of ryghteousnesse I promise vnto you like rewarde as vnto children We haue huâ—t â—o maÌ„ we haue defrauded no man God that comforteth the abiecte comforted vs by the cuÌ„myng of Titus Godly sorowe causeth repentaunce vnto saiuacion There was geuen vnto me vnquietnesse thorowe the fleshe For my strengthe is made perfect thorow weakenesse For in nothing was I inferioure vnto the chiefe Apostles For I seâ—â— not yours but you Dyd I pyll you by any of them whoÌ„ I sent vnto you We can do nothyng againste the trueth but for the trueth But â—y Iâ—sê° Christ and by God the father Whiche called you by grace vnto an other gospel Either go I aboute to please men For if I had hitherto studied to please men c. For I neither receiued it nor learned it of man I communed not of yâ— matur with fleshe and bloude I wâ—t vp by reuelacion coÌ„muned â—â— them And that because of incuÌ„mers c. I withstode hym openâ—y He dyd eate with the GeÌ„tiles And yâ— other Iewes disseÌ„bled aswelas he If thou beyng a Iew. c A man is not iustifyed by the dedes of the lawe Is Christ theÌ„ the minister of synne Not I but Christ liueth in me c. I dispise not the grace of God c. That ye should not beleue yâ— truth To Abraham and his seede were the promises made For if the inheritaunce cuÌ„ of the law c. The lawe was addeâ— because of transgressioÌ„ But yâ— scripture concludeth all thinges vnder sinne That we mighte be â—â—de righteous through feyth For ye are yâ— chyldren of god because ye beleue it For ye are al one in Christ Iesu Thaâ— we through eleccion myghte receyue thinheritaunce But now after that ye haue knowen God c. How is it that ye turne againe vnto the weake beggerly ordinauÌ„ces c. Ye haue not hurt me at al. I would I wer with you now â— coâ—â—â— chaunge my voyce Abraham had two soÌ„nes c. For these are two testameÌ„tes â–ª c. But Ierusalem whiche is aboue â—s free c. Put awayâ— the bond womanne wtâ—â—â— sonne As manye of you as are â—â— stified by the lawe c. Who was a lette to you yâ— ye should not beleue the truthe Why do I thâ—n suffer persecucion For the lawe is fulfilled in one word c. The fleshe lusteth coÌ„trary to yâ— spirit The dedes oâ— the fleshe c. are thâ—se adultrie c. Consideryng thy selfe lest yâ— be tempted Beare ye one anothers burdaine Be not deceiued God iâ—m not mocked When the time â—o come we shâ—l reape without weâ—â—yn â— Wherby the worlde is cruâ—â—â—ified vnto me I vnto the world I beare in my bodye the markes of yâ— lorde Iesu Grace be vnto you â— peace Blessed bee God the father According as he had chosen vs. Through loue Which ordayned vs. To the praise of the glory of his grace In al wisdome and prudence According to his good pleasure That â—e may to his prayse In whome we also Which is yâ— earnest Vnto the praise of his glorye May geue vnto you yâ— spirite of â—â—sedome He hath wrought in Christe c. And hath made him aboue all thinges the head In the children of unbeliefe And were by nature the childreÌ„ of wrathe But God whiche is riche in mercie By grace are ye made safe Iâ— is the gift of god For we are his workemanship Vnto good workes whiche god ordayned Hauing no hope Gene .xxii. But nowe by the meanes of Christ Iesu For be is ouâ— peace Through his fleshe Making peace To you which were a ferre of By â—â—uelation shewed he this mestery vnto me Vnto me the least of al Saintes is this grace geuen c. That he â—â—ulâ— graunt you accordiÌ„g to yâ— riches oâ— his glory which is father of all Ye beeyng rooted and grounded in loue myght bee hable to coÌ„prehende Unto hym that is hable The houseband is the wiues head